A
TREATISE
OF
THE
Souls
Vnion
WITH
CHRIST
,
&c.
Ephes.
1.10
.
That
in
the
Dispensation
of
the
fulness
of
Times
,
he
might
gather
togather
in
one
all
things
in
Christ
,
both
which
are
in
Heaven
,
and
which
are
in
Earth
,
even
in
him
.
THE
Apostle
taking
care
of
the
Church
of
Ephesus
after
his
departure
from
it
;
writes
this
Epistle
for
the
Establishing
their
Hearts
in
the
Riches
of
the
Lords
Free
Grace
in
Christ
,
that
the
Lord
had
made
their
Souls
Partakers
of
,
that
thereby
he
might
excite
and
quicken
them
to
all
sutable
walking
to
such
Priviledges
.
This
being
his
Scope
,
in
this
first
Chapter
,
the
Apostle
begins
to
reckon
up
all
those
Glorious
Priviledges
by
their
several
names
,
in
their
several
Causes
and
orders
;
and
therefore
you
shall
see
in
ver.
3.
He
breaks
out
in
the
very
beginning
into
a
Holy
Rapture
of
Praise
and
Admiration
of
God
,
to
Bless
his
name
for
those
high
Priviledges
,
as
Election
,
Justification
,
Vocation
,
and
Glorification
.
Now
in
ver
,
8.
is
comprehended
the
great
Priviledge
of
their
Vocation
,
in
those
words
wherein
he
hath
abounded
towards
us
in
all
Wisdom
and
Prudence
,
or
Understanding
;
That
is
,
in
which
Grace
and
Love
before
named
,
the
Lord
hath
abounded
towards
us
,
through
the
Communicating
that
Grace
of
Wisdom
and
Understanding
to
us
;
That
is
,
that
Grace
that
made
us
receive
and
rest
upon
the
Doctrine
of
the
Wisdom
of
God
to
Salvation
.
And
having
thus
named
the
Priviledge
it self
,
ver.
9.
He
opens
the
manner
of
the
Lords
thus
effecting
this
grace
upon
their
Souls
,
in
these
words
,
having
made
known
unto
us
the
Mystery
of
his
Will
,
according
to
his
good
pleasure
which
he
had
purposed
in
himself
.
The
manner
of
the
effecting
of
it
is
by
the
Lords
manifesting
the
Mysteries
of
his
will
to
their
Souls
:
And
what
he
means
by
the
Mystery
of
his
will
he
tells
us
ver.
13
,
it
is
the
Word
of
Truth
,
the
Gospel
of
Salvation
;
He
means
indeed
the
Salvation
Preached
in
and
through
the
Lord
Christ
alone
,
which
was
the
great
Mystery
that
the
Angels
desired
to
pry
into
.
Now
by
the
Revelation
of
this
Mystery
the
Lord
did
Communicate
that
Grace
and
Understanding
to
them
,
whereby
they
did
embrace
that
pretious
doctrine
that
made
them
wise
to
salvation
.
Now
in
opening
of
it
,
he
amplifies
it
first
,
by
the
original
cause
in
the
latter
end
of
verse
9.
which
is
the
Lords
good
pleasure
purely
in
himself
:
Then
he
opens
the
ends
of
the
Lords
effecting
this
in
this
manner
;
that
is
,
of
the
Lords
revealing
the
mystery
of
his
will
to
their
souls
,
in
these
words
,
That
in
the
dispensation
of
the
fulness
of
time
,
he
might
gather
together
in
one
all
things
in
Christ
,
both
which
are
in
heaven
,
and
which
are
on
earth
,
even
in
him
:
Thus
you
see
the
occasion
of
the
words
:
They
contain
the
intended
effect
,
or
end
the
Lord
aimed
at
,
in
the
revelation
of
the
Gospel
of
Christ
to
their
souls
.
In
this
intended
effect
,
there
are
several
things
observable
.
1.
The
act
it self
in
the
producing
the
effect
,
that
is
union
of
Souls
with
Christ
,
[
That
he
might
gather
together
in
one
:
]
Indeed
the
union
is
twofold
:
First
of
all
with
Christ
.
Secondly
,
one
with
another
;
they
are
made
both
one
with
Christ
,
and
one
body
within
themselves
.
2.
Observe
here
the
object
upon
which
this
effect
is
to
be
wrought
,
in
these
words
[
All
things
:
]
The
object
is
laid
down
in
general
.
All
things
,
that
is
,
all
persons
predestinated
according
to
the
counsel
of
the
Lords
own
will
,
to
be
his
own
in
Jesus
Christ
,
that
he
might
gather
them
together
in
one
.
Secondly
it
is
laid
down
more
particularly
,
and
that
by
a
double
distribution
of
the
persons
into
the
several
places
where
they
remain
,
in
those
words
,
[
both
which
are
in
heaven
,
and
which
are
on
earth
;
]
that
is
to
say
,
that
the
Lord
might
unite
to
Jesus
Christ
,
all
those
that
are
already
fully
joyned
and
compleatly
united
to
him
in
heavenly
glory
,
and
all
those
that
are
upon
the
earth
,
whom
the
Lord
doth
intend
to
bring
into
that
glorious
union
.
3.
Observe
here
the
subject
with
whom
this
union
is
to
be
perfected
,
and
that
is
Christ
himself
.
He
is
the
very
punctum
as
it
were
,
he
is
that
one
point
in
which
all
these
are
to
be
gathered
together
in
one
.
4.
Here
is
the
time
of
the
accomplishment
of
this
effect
.
And
that
is
in
the
first
words
[
In
the
dispensation
of
the
fulness
of
times
.
]
Those
words
,
In
the
dispensation
of
the
fulness
of
times
,
seem
to
have
some
difficulty
in
them
.
They
are
a
Metonymy
of
the
Adjunct
as
we
use
to
speak
,
where
the
dispensation
of
the
fulness
of
times
is
put
for
the
various
successive
times
,
in
their
own
orders
variously
dispenced
by
the
wisdom
of
God
.
The
meaning
is
this
,
In
the
various
seasons
purposed
by
God
himself
successively
,
according
to
the
Lords
wise
dispensation
of
those
times
in
their
orders
,
the
Lord
might
thus
gather
together
all
to
be
one
in
Christ
.
Thus
you
see
the
words
a
little
opened
,
and
the
meaning
of
them
to
be
briefly
this
,
That
the
Lord
did
reveal
the
mystery
of
his
own
will
,
that
is
,
the
Gospel
of
Jesus
Christ
to
their
souls
for
this
end
;
that
in
the
successive
times
that
he
hath
purposed
according
to
the
counsel
of
his
own
will
,
as
he
is
dispensing
them
in
his
own
wisdom
,
he
might
gather
together
all
the
souls
of
his
own
to
be
one
in
Jesus
Christ
.
There
are
divers
things
worthy
our
observation
out
of
these
words
.
First
,
we
may
consider
them
as
they
have
dependance
upon
the
former
Verse
,
and
therein
we
must
consider
the
act
it self
named
in
the
effect
,
and
consider
it
as
the
end
of
the
Lords
revealing
the
mysteries
of
his
will
,
it
is
to
gather
our
souls
to
be
one
in
Christ
.
From
thence
take
notice
of
this
conclusion
.
Doct.
That
the
purpose
and
intent
of
God
,
in
discovering
the
truths
of
the
Gospel
of
Jesus
Christ
unto
the
Souls
of
men
,
is
,
that
he
might
gather
together
their
Souls
into
union
with
Jesus
Christ
,
that
by
vertue
of
that
union
they
might
be
one
with
the
Father
,
as
he
and
Christ
are
one
.
By
transgression
in
the
loyns
of
Adam
,
we
are
all
estranged
from
God
,
and
there
was
an
high
wall
of
separation
built
up
between
him
and
our
souls
;
Hence
in
Col.
1.21
.
We
are
said
to
be
alienated
from
God
,
and
from
the
life
of
God
,
Eph.
4.18
.
But
though
we
have
dealt
thus
unworthily
with
God
,
in
our
breach
of
union
,
and
despising
communion
;
the
Lords
love
doth
condescend
so
low
,
and
the
bowels
of
his
compassion
have
been
so
unconceiveably
tender
,
towards
poor
worthless
sinners
,
that
he
hath
again
provided
a
new
and
living
way
,
for
such
souls
as
are
so
departed
from
him
,
to
have
access
to
himself
;
He
hath
provided
his
Son
a
Mediator
between
himself
and
such
wretched
souls
,
and
in
and
through
that
one
Mediator
,
through
that
one
Days-man
,
he
offers
to
make
himself
one
again
with
the
soul
.
And
least
Souls
should
be
ignorant
of
this
incomprehensible
kindness
of
his
,
he
hath
written
a
glorious
Gospel
by
the
great
Secretary
of
heaven
,
discovering
the
pretious
workings
of
his
own
love
,
and
sends
messengers
on
purpose
,
to
proclaim
it
to
every
soul
:
And
the
intent
of
God
in
all
,
is
only
this
,
that
he
might
gather
souls
into
union
with
the
Lord
Christ
,
that
so
by
that
union
,
himself
and
those
souls
may
again
be
one
.
For
the
opening
of
this
proposition
,
there
are
divers
questions
that
souls
would
willingly
have
answered
.
Quest.
1.
What
is
this
union
with
Jesus
Christ
?
What
is
it
to
be
one
with
Jesus
Christ
!
First
,
I
must
answer
you
negatively
,
what
it
is
not
.
Secondly
,
affirmatively
shew
you
what
the
union
is
.
Answ.
First
negatively
,
what
it
is
not
.
1.
It
is
not
a
personal
union
with
Jesus
Christ
,
that
men
are
called
to
by
the
Gospel
.
That
we
call
the
hypostatical
union
,
which
is
the
union
of
the
humane
nature
with
the
divine
:
Now
it
is
the
nature
of
man
in
general
that
Christ
took
upon
him
,
and
not
the
person
of
man
,
for
then
there
should
have
been
a
fourth
person
taken
into
the
Trinity
.
2.
It
is
not
an
union
of
dependance
.
The
Lord
being
the
primary
being
,
the
first
being
of
beings
in
the
world
;
every
thing
that
hath
a
being
proceeds
from
God
the
first
being
,
and
is
preserved
in
that
being
by
influences
from
God
:
Now
should
the
union
of
dependance
upon
God
be
broken
,
then
the
creatures
should
be
broken
and
fall
into
nothing
:
Now
in
that
respect
all
the
creatures
may
be
said
to
have
union
with
God
:
so
the
poorest
herb
and
weed
hath
an
union
of
dependence
.
3.
It
is
not
the
union
of
presence
,
that
is
,
of
the
Essential
presence
of
God
.
The
Lord
being
an
infinite
being
,
fills
heaven
and
earth
,
and
is
not
circumscribed
in
both
;
that
is
,
he
is
not
contained
in
both
,
but
is
infinitely
in
heaven
and
earth
;
And
the
Lord
,
according
to
his
own
being
,
is
as
present
in
Hell
as
in
Heaven
,
in
this
place
as
in
that
place
.
Now
the
Lord
is
in
the
creatures
,
and
so
it
is
called
an
union
of
presence
:
Every
creature
sensible
and
unsensible
hath
such
an
union
,
there
is
the
presence
of
God
in
them
:
God
hath
his
way
in
the
poorest
weed
that
hath
a
being
,
and
it
is
impossible
this
should
be
broken
,
unless
the
nature
of
God
can
be
taken
away
,
and
the
infinite
nature
of
God
become
finite
.
Answ.
2.
I
shall
answer
affirmatively
:
The
union
that
the
Lord
intends
by
the
revelation
of
the
Gospel
,
to
bring
your
souls
to
in
Christ
,
is
according
as
the
scriptures
name
it
,
five-fold
.
1.
There
is
an
union
of
agreement
,
or
an
union
of
peace
made
up
between
Christ
and
the
Soul
.
This
is
called
in
Scripture
the
reconciliation
of
the
soul
unto
God
,
and
unto
Jesus
Christ
.
Then
persons
are
said
to
be
divided
,
when
there
are
jars
and
quarrels
taken
up
by
one
person
against
another
:
but
the
removing
of
these
quarrels
and
controversies
between
those
persons
,
is
the
making
those
persons
one
again
.
Now
this
is
the
case
between
God
and
the
soul
;
there
was
such
a
blessed
harmony
and
agreement
between
the
Soul
and
God
in
Adam
,
as
there
was
not
the
least
jar
imaginable
in
Gods
bosom
against
us
,
nor
in
our
bosom
against
God
;
but
through
our
cursed
transgression
in
the
loyns
of
Adam
,
we
gave
God
such
offence
,
as
he
hath
a
quarrel
against
all
the
Sons
of
Adam
,
and
our
hearts
have
a
cursed
quarrel
against
God
;
whence
we
are
said
to
be
enemies
in
our
minds
.
Now
the
union
God
intends
to
bring
the
soul
to
in
Christ
,
is
an
union
of
agreement
,
that
is
,
the
removing
all
those
jars
and
differences
between
God
and
the
Soul
.
2.
There
is
an
union
of
Marriage
,
or
a
Matrimonial
union
.
The
Lord
hath
such
infinite
bowels
of
mercy
in
his
bosom
toward
souls
,
that
when
they
had
despised
that
blessed
union
with
himself
,
that
he
had
given
them
by
creation
,
he
will
make
them
better
again
then
they
were
first
made
,
by
another
union
:
he
brings
them
into
a
marriage
union
,
to
make
the
Soul
a
Spouse
to
Christ
,
and
Christ
an
Husband
to
the
Soul
;
and
that
advanceth
them
in
some
measure
above
the
Angels
:
They
are
but
ministring
spirits
to
Christ
,
and
to
the
Spouse
of
Christ
:
they
never
had
such
an
honour
as
to
be
the
Spouse
of
Christ
.
This
union
you
find
frequently
in
Scripture
;
In
Eph.
5.
speaking
of
marriage
between
man
and
wife
,
saith
he
,
I
speak
concerning
Christ
and
the
Church
.
So
Rev.
19.7
.
and
Chap.
21.9
.
3.
There
is
an
union
of
spirit
.
He
will
communicate
of
his
own
spirit
to
the
soul
,
and
make
his
wife
partake
of
the
same
spirit
with
himself
,
that
the
Saints
and
he
shall
be
one
spirit
,
1
Cor.
6.17
.
4.
There
is
the
union
of
likeness
or
similitude
,
between
Christ
and
the
Soul
.
That
is
,
the
Lord
by
the
communication
of
himself
unto
the
Soul
,
makes
it
to
be
a
lively
patern
of
himself
.
Thence
it
is
that
in
Rom.
8.29
,
he
tells
us
,
he
had
predestinated
us
to
be
conformable
to
the
Image
of
his
Son
.
Hence
he
saith
,
2
Pet.
1.3
.
We
are
partakers
of
the
divine
nature
;
That
is
,
of
the
same
nature
that
Jesus
Christ
is
partaker
of
,
that
there
should
be
an
union
of
nature
between
Christ
and
the
Soul
;
that
is
,
an
union
of
holiness
;
That
as
he
did
partake
of
the
humane
nature
,
he
will
make
his
Spouse
partake
of
the
divine
nature
.
Nay
we
are
said
to
partake
of
the
life
of
God
,
Eph.
4
18
,
that
is
,
to
live
the
same
life
of
God
.
5.
There
is
the
union
of
headship
.
That
is
to
say
,
to
have
Jesus
Christ
as
his
head
,
and
to
be
of
the
same
body
with
Jesus
Christ
:
This
is
commonly
called
by
men
,
the
mystical
union
,
because
it
is
an
hidden
union
,
that
Christ
and
the
Soul
should
be
but
one
Body
.
This
union
is
thus
,
that
the
soul
should
be
of
the
number
of
those
Elect
,
that
the
Lord
according
to
the
counsel
of
his
will
,
chose
to
be
vessels
,
to
which
he
would
communicate
of
himself
to
all
eternity
.
Quest.
2.
How
can
the
revelation
of
the
Gospel
of
Jesus
Christ
,
bring
the
Soul
thus
into
union
with
Jesus
Christ
?
How
can
the
manifestation
of
the
mysteries
of
Gods
will
effect
such
a
gracious
work
as
this
,
to
unite
the
Soul
to
Christ
in
all
those
ways
?
I
answer
,
First
,
negatively
.
Secondly
,
affirmatively
.
Ans.
1.
We
must
not
conceive
that
the
revelation
of
Gospel
truths
,
are
the
original
,
principal
,
efficient
cause
,
of
this
union
of
Souls
with
Christ
,
as
though
this
union
of
Souls
with
Christ
did
depend
onely
upon
the
working
of
those
truths
of
the
Gospel
of
Christ
revealed
.
It
is
the
will
of
God
that
is
the
principal
efficient
cause
of
union
:
The
Lord
hath
not
left
the
state
of
souls
to
be
determined
by
themselves
,
either
by
resisting
or
embracing
the
Gospel
of
Jesus
Christ
:
and
therefore
you
shall
see
in
the
Verse
before
the
Text
,
that
the
revealing
of
those
truths
of
the
Gospel
,
are
said
to
be
according
to
the
purpose
of
the
Lords
own
will
.
2.
Neither
must
you
conceive
,
that
those
discoveries
of
the
Gospel
do
by
their
own
effectual
vertue
produce
this
union
between
the
Soul
and
Christ
.
Faith
it self
,
which
is
the
uniting
grace
,
by
which
the
union
is
made
up
,
does
not
produce
this
union
by
any
vertue
,
or
efficacy
,
and
proper
quality
in
it self
,
but
as
God
hath
determined
the
revelation
of
the
Gospel
,
and
saith
wrought
by
those
revelations
,
to
bring
the
soul
into
union
.
3.
Neither
do
those
revelations
of
the
Gospel
to
the
outward
ear
work
this
effect
of
the
Souls
union
with
Christ
.
Thence
it
is
said
,
John
6.45
.
Every
one
that
hath
learned
of
the
Father
cometh
unto
me
:
It
is
not
hearing
and
learning
those
truths
from
the
mouth
of
man
,
that
immediately
produce
those
effects
,
but
hearing
from
the
Father
,
that
is
,
by
Gods
giving
inward
beams
of
light
to
the
understanding
,
whereby
he
doth
discover
the
mysteries
of
his
will
to
the
soul
.
Ans.
2.
I
answer
affirmatively
,
The
revelation
of
the
truth
of
the
Gospel
doth
produce
this
union
three
ways
.
1.
By
discovering
the
union
with
Christ
to
be
attained
in
the
Soul-alluring
properties
of
it
.
It
is
instrumentally
that
the
Lord
useth
the
revelation
of
the
truths
of
the
Gospel
to
manifest
to
the
soul
that
an
union
is
to
be
obtained
,
and
to
manifest
the
excellency
,
beauty
,
necessity
,
and
sutableness
of
that
union
to
the
souls
present
condition
,
whereby
the
soul
is
drawn
to
accept
of
that
union
.
Now
in
regard
union
cannot
be
effected
between
Christ
and
the
Soul
,
without
a
discovery
that
there
is
such
an
union
to
be
obtained
,
therefore
it
is
said
,
the
Lord
by
revealing
the
truths
of
the
Gospel
to
the
Soul
,
does
gather
the
soul
into
union
,
because
this
is
the
onely
glass
as
it
were
,
whereby
the
soul
may
discover
the
way
of
attaining
an
union
between
Christ
and
the
Soul
.
2.
By
conveying
sight
to
the
blinded
soul
,
to
apprehend
that
union
.
Though
the
most
Orient
bright
glistering
colours
,
be
presented
to
the
eyes
of
a
man
covered
with
darkness
,
they
could
not
take
up
a
mans
meditations
about
them
,
neither
could
he
be
affected
with
them
.
Now
the
eyes
of
all
men
naturally
are
covered
with
darkness
,
that
though
the
Gospel
hold
forth
the
union
,
yet
we
cannot
be
taken
up
with
it
,
nor
pass
judgment
upon
it
till
the
eye
be
opened
;
Therefore
the
Gospel
presents
an
union
to
be
obtained
,
and
gives
eyes
to
see
that
union
.
Hence
it
is
said
to
be
part
of
Christs
office
,
Isa.
42.6
,
7.
to
open
the
eyes
of
the
blind
.
And
thence
we
are
said
in
1
John
5.2
.
to
receive
an
understanding
to
know
the
Lord
,
and
this
is
done
by
the
revelation
of
the
truths
of
the
Gospel
.
3.
By
infusing
a
disposition
into
the
will
to
embrace
that
union
propounded
unto
the
soul
in
Christ
.
The
Lord
by
those
inward
revelations
doth
convey
an
holy
inclination
into
the
perverse
obstinate
will
,
whereby
the
will
is
drawn
to
consent
to
the
union
propounded
to
the
eye
of
the
understanding
.
When
once
the
soul
hath
received
a
spiritual
eye
,
by
those
revelations
of
Gospel
truths
,
to
apprehend
an
union
tendered
to
the
soul
in
Christ
,
in
the
beauty
,
excellency
,
necessity
,
and
sutableness
of
it
;
that
very
vision
of
that
union
with
the
properties
of
it
,
doth
change
the
disposition
of
the
soul
that
wrought
in
opposition
against
God
formerly
,
and
causeth
the
will
to
desire
that
union
propounded
in
Christ
:
The
reason
is
,
because
then
by
the
light
communicated
to
the
soul
,
by
these
truths
revealed
,
the
soul
apprehends
that
union
as
the
onely
chief
good
,
and
then
the
will
cannot
but
close
with
it
and
embrace
it
:
Then
by
the
consent
of
the
will
to
embrace
that
union
,
the
union
is
made
up
between
Christ
and
the
soul
,
in
the
four
respects
mentioned
,
from
whence
do
necessarily
follow
the
union
of
likeness
and
similitude
;
And
that
is
made
up
from
those
former
unions
two
ways
.
1.
In
regard
of
the
necessary
communion
that
is
between
Christ
and
the
soul
upon
those
first
unions
made
up
.
No
sooner
does
Christ
become
a
head
to
the
soul
,
and
the
soul
a
member
of
Christ
by
consent
of
will
,
but
some
influences
flow
from
the
head
to
the
members
:
now
those
influences
are
part
of
his
divine
nature
,
part
of
his
holiness
.
2.
The
union
of
likeness
follows
,
by
the
constraining
arguments
of
the
understanding
unto
the
souls
likeness
unto
Christ
.
When
once
the
will
,
through
the
disposition
infused
into
it
,
by
beholding
the
truths
of
the
Gospel
of
Christ
,
consents
;
the
understanding
presently
draws
such
arguments
from
various
particulars
,
or
adjuncts
,
that
always
attend
the
union
of
the
Soul
with
Christ
,
that
thence
the
Soul
is
constrained
to
a
likeness
to
Christ
.
(
1.
)
Then
the
understanding
begins
to
constrain
the
soul
to
a
remembrance
of
the
intent
of
Jesus
Christ
in
uniting
the
soul
unto
himself
;
Thence
the
understanding
compels
the
soul
to
a
full
conformity
to
Christ
,
as
you
may
see
Rom.
6.5
,
6.
If
we
have
been
planted
together
in
the
likeness
of
his
death
,
[
that
is
,
if
we
have
partaken
of
the
vertue
of
the
death
of
Christ
]
we
shall
be
also
in
the
likeness
of
his
resurrection
:
If
we
be
like
Christ
in
his
death
,
we
shall
be
like
him
in
his
life
:
How
?
Knowing
that
our
old
man
is
crucified
with
him
,
that
the
body
of
death
might
be
destroyed
,
that
henceforth
we
should
not
serve
sin
:
That
is
thus
,
Our
understandings
arguing
and
discussing
thus
;
If
Christ
died
for
us
,
then
we
have
a
part
in
his
death
,
then
were
our
sins
crucified
in
his
death
:
knowing
this
,
[
by
this
discussive
power
of
the
understanding
]
that
our
old
man
is
crucified
with
him
;
That
is
thus
,
through
the
apprehension
of
the
Lord
Jesus
tendered
to
make
satisfaction
to
divine
justice
,
for
all
the
injuries
and
indignities
the
soul
hath
offered
to
him
,
and
the
soul
apprehending
a
willingness
in
the
Lord
to
receive
it
into
union
with
himself
in
Christ
,
whereby
the
will
consents
to
what
the
Lord
propounds
to
it
,
then
the
understanding
begins
to
argue
thus
;
what
art
thou
united
to
Jesus
Christ
?
then
the
intent
of
Christ
is
that
thou
shouldest
be
conformable
to
his
Image
:
and
canst
thou
walk
contrary
to
Christ
?
(
2.
)
The
understanding
constrains
from
the
remembrance
of
its
engagement
to
be
like
to
Christ
.
First
the
understanding
will
urge
the
engagement
of
Gods
honour
;
If
thou
beest
one
of
Christs
,
then
thou
art
engaged
to
hold
up
the
name
of
Christ
,
to
bear
the
Image
of
Christ
,
to
hold
forth
the
likeness
of
Christ
in
thy
conversation
:
thou
art
to
be
a
golden
pillar
whereupon
the
excellency
of
the
Image
of
Christ
should
be
written
in
great
characters
.
Secondly
the
union
of
likeness
follows
,
by
reason
of
the
agreement
and
sutableness
of
the
likeness
of
Christ
to
the
souls
disposition
.
Through
the
consent
of
the
will
to
embrace
union
propounded
with
Christ
,
there
is
such
a
disposition
prevailing
in
the
soul
,
as
sweetly
closeth
with
the
likeness
of
Christ
;
and
it
becomes
an
intolerable
burden
to
the
soul
,
that
the
heart
is
so
unlike
to
him
.
Quest.
3.
Why
does
the
Lord
intend
by
the
revelation
of
the
Gospel
to
bring
souls
into
union
with
Christ
?
For
the
answering
this
question
,
two
things
must
first
be
premised
in
general
.
1.
That
there
is
no
one
act
of
the
Lords
will
that
is
the
proper
efficient
cause
of
another
act
of
his
will
.
It
is
not
because
Gods
will
hath
determined
to
bring
to
pass
one
thing
,
that
therefore
the
Lord
doth
also
determine
to
bring
to
pass
another
thing
,
as
though
the
first
act
were
the
cause
of
the
second
act
of
Gods
will
;
for
Gods
will
is
God
himself
,
and
so
according
to
the
simple
act
of
Gods
will
,
he
wills
all
things
together
and
at
once
.
2.
That
there
is
nothihg
that
the
Lord
determines
,
that
moves
inwardly
the
will
of
God
to
determine
another
thing
as
the
consequent
of
that
.
It
is
one
of
the
absolute
perfections
of
the
divine
Essence
,
that
all
his
operations
are
dependent
in
himself
:
yet
as
some
things
in
the
order
of
the
creation
are
effected
by
others
,
so
properly
it
may
be
said
,
the
Lord
wills
one
thing
for
another
,
that
is
,
the
Lord
wills
one
thing
to
produce
such
an
end
:
As
the
Lord
wills
the
Sun
,
Moon
,
and
Stars
,
to
have
an
influence
into
all
things
below
,
to
preserve
them
in
their
being
,
and
keep
the
natural
vertues
communicated
to
them
:
Though
the
influences
of
the
Sun
,
Moon
,
and
Stars
be
not
the
cause
of
Gods
will
,
yet
they
are
willed
to
that
end
.
These
things
being
premised
,
there
are
divers
ends
,
which
may
improperly
be
called
causes
,
of
the
Lords
intent
,
by
the
revelation
of
precious
Gospel
truths
,
to
bring
Souls
into
union
with
Christ
.
Reas.
1.
Because
the
union
of
God
the
Father
with
Souls
,
is
effected
by
and
through
the
union
of
the
Soul
with
the
Lord
Christ
.
Col.
1.19
,
20.
It
pleased
the
Father
that
in
him
should
all
fulness
dwel
,
and
having
made
peace
by
the
blood
of
his
cross
,
by
him
to
reconcile
all
things
unto
himself
.
It
was
by
the
pleasure
of
the
Father
that
all
things
should
be
reconciled
to
himself
,
that
should
ever
be
brought
to
an
union
of
agreement
with
God
:
so
that
the
mediation
of
the
Son
,
is
that
bond
of
connexion
between
God
and
any
Soul
;
As
in
Job
9.33
.
where
Job
complains
he
could
not
come
near
God
,
he
calls
for
a
days-man
:
There
is
no
days-man
between
us
,
that
he
might
lay
his
hand
upon
us
both
,
that
is
,
there
is
no
mediator
,
to
mediate
between
God
and
me
,
to
bring
me
near
to
him
:
till
Jesus
Christ
become
a
days-man
between
God
and
the
Soul
,
that
by
vertue
of
his
mediation
there
is
an
union
made
up
,
God
and
the
Soul
stand
at
enmity
,
there
is
an
high
wall
of
partition
built
up
between
God
and
the
Soul
.
Now
because
the
Lord
from
eternity
determined
to
bring
some
souls
into
union
with
himself
,
therefore
for
the
accomplishing
his
own
will
,
he
intends
the
Gospel
,
instrumentally
to
draw
souls
into
union
with
the
Lord
Jesus
,
for
the
perfecting
union
with
him
:
self
.
Reas.
2.
The
Lord
doth
it
,
That
he
might
communicate
of
his
own
glorious
excellencies
into
souls
.
Now
without
this
union
with
the
Lord
Christ
,
there
can
be
no
communications
of
those
excellencies
into
souls
;
though
there
may
be
some
influences
into
souls
without
this
,
yet
not
in
that
glorious
way
of
communicating
himself
,
whereby
the
Lord
intends
to
make
himself
admired
.
1.
Without
this
union
there
can
be
no
communication
of
the
Lords
life
and
image
unto
souls
.
That
is
,
no
communicating
of
the
divine
dispositions
of
his
own
understanding
and
will
,
into
the
understanding
and
wills
of
his
people
,
that
they
should
live
a
sutable
life
to
his
life
.
2.
Without
this
union
,
there
can
be
no
communication
of
the
love
of
God
unto
their
souls
.
There
may
be
influences
of
God
into
souls
without
union
,
but
no
influences
of
love
without
union
,
and
that
in
two
respects
.
(
1.
)
In
regard
the
displeasure
of
Justice
is
only
removed
,
through
the
union
of
Souls
with
Christ
.
And
before
offended
Justice
is
appeased
,
there
can
be
nothing
but
wrath
in
the
bosom
of
God
against
souls
.
(
2.
)
In
regard
the
Adoption
is
onely
purchased
by
the
Lord
Christ
.
All
the
love
that
the
Lord
communicates
unto
any
soul
is
fatherly
love
,
the
love
of
Adoption
:
Now
adoption
comes
onely
by
Christ
,
who
purchased
Adoption
for
us
,
I
mean
materially
,
though
originally
it
comes
from
God
.
3.
Without
this
union
there
can
be
no
communication
of
any
mercy
.
Mercy
is
love
,
respecting
an
object
as
miserable
:
Now
man
,
as
made
miserable
by
Sin
,
cannot
expect
the
least
dram
of
mercy
from
God
,
but
by
a
Mediator
,
such
a
Mediator
as
shall
satisfie
Justice
,
Now
without
union
with
Christ
there
is
no
vertue
of
Mediation
conveyed
into
the
soul
,
and
thence
none
of
the
mercy
of
God
is
conveyed
into
the
soul
.
4.
Without
this
union
,
there
could
be
no
full
communication
of
the
Lord
unto
Souls
.
Though
indeed
the
Lord
might
glorifie
himself
,
in
communicating
some
degrees
of
his
excellency
in
some
way
,
as
making
himself
glorious
in
Justice
,
and
though
outward
mercies
be
communicated
by
the
influences
of
his
power
in
protection
,
and
of
his
wisdom
and
providence
in
ordering
things
.
5.
There
could
be
no
everlasting
communication
of
God
without
union
.
Were
it
not
for
the
union
of
Souls
with
Christ
,
the
sentence
past
upon
souls
in
the
loyns
of
Adam
,
would
be
a
sentence
of
death
upon
them
.
Now
the
Lord
intends
to
have
eternal
glory
,
by
the
eternal
communication
of
himself
unto
the
souls
of
his
Saints
,
and
therefore
he
intends
to
draw
them
into
union
with
Christ
.
This
the
Lord
intends
in
two
respects
.
(
1.
)
In
regard
the
communication
of
Gods
excellencies
are
essential
unto
him
.
It
is
as
natural
unto
God
to
be
pouring
out
of
his
excellencies
into
souls
,
as
it
is
natural
for
the
Sun
to
infuse
beams
of
light
upon
the
creatures
.
(
2.
)
In
regard
it
is
the
highest
delight
and
contentment
of
God
to
be
communicating
of
himself
unto
his
creatures
.
The
Lord
takes
greatest
pleasure
in
pouring
forth
his
own
fulness
into
the
bosoms
of
empty
souls
,
in
two
respects
.
First
,
in
regard
the
communication
of
his
excellencies
unto
souls
,
is
the
manifestation
of
his
own
glory
.
The
excellency
of
God
is
made
known
by
communicating
of
it
to
others
:
Then
the
excellency
of
his
holiness
appears
,
when
it
is
poured
into
souls
;
Then
love
and
grace
appear
,
when
it
is
fixed
upon
the
soul
of
a
worthless
worm
.
Secondly
,
this
communicating
of
himself
is
the
highest
delight
and
contentment
of
God
,
in
regard
it
is
the
pouring
forth
of
himself
into
his
own
beloved
objects
.
It
is
so
Essential
to
God
to
communicate
of
himself
,
that
he
takes
contentment
in
it
,
be
it
to
what
creature
soever
,
be
it
to
an
enemy
,
the
Lord
delights
in
the
act
of
it
,
in
regard
he
attains
his
own
highest
end
,
that
ever
his
eye
of
intention
was
fixed
upon
,
which
is
the
manifestation
of
his
own
glory
:
Much
more
the
Lord
takes
delight
in
communicating
himself
to
the
souls
of
his
Saints
,
in
regard
those
are
chosen
to
that
end
.
Now
where
there
is
an
object
beloved
,
there
is
always
delight
in
doing
good
to
such
an
object
:
Therefore
the
Lord
draws
souls
into
union
with
Jesus
Christ
,
that
they
may
be
sutable
subjects
to
communicate
himself
to
.
Reas.
3.
The
Lord
intends
to
draw
souls
into
union
with
the
Lord
Christ
,
by
revealing
the
truths
of
the
Gospel
,
because
he
hath
purposed
and
determined
,
to
make
the
mystical
body
of
Christ
,
the
object
of
his
own
delight
and
contentment
to
all
eternity
.
(
1.
)
The
Lord
takes
pleasure
in
dwelling
among
them
,
and
manifesting
himself
to
them
.
2
Cor.
6.16
.
It
is
the
priviledge
of
the
Saints
to
have
God
dwell
among
them
here
,
much
more
does
the
Lord
intend
to
dwell
among
them
to
eternity
.
(
2.
)
The
Lord
intends
they
should
be
his
delight
,
in
having
sweet
familiarity
and
precious
converse
with
them
.
That
converse
properly
consists
in
two
things
.
First
,
in
the
Lords
opening
and
revealing
to
their
souls
,
all
the
secrets
of
his
ways
and
works
,
that
ever
were
manifested
in
the
world
,
and
that
in
their
intended
issue
and
effects
.
That
manifestation
of
the
beams
of
his
own
glory
,
that
shined
in
all
his
ways
,
is
a
kind
of
familiar
talk
with
the
souls
of
his
Saints
.
Secondly
,
it
consists
in
the
Lords
being
among
them
familiarly
,
without
terrifying
or
affrighting
them
.
Then
Job
shall
have
his
desire
,
Chap.
9.34
.
Let
not
his
face
terrifie
me
,
&c.
(
3.
)
That
their
souls
might
have
perfect
communion
with
him
,
constant
communion
,
without
interruption
and
intermission
.
Now
when
there
is
a
sutableness
of
the
object
for
the
perfection
of
love
,
then
there
is
a
sutableness
for
the
perfection
of
delight
,
it
being
nothing
but
love
in
rest
,
or
love
injoying
the
beloved
object
.
Reas.
4.
The
Lord
intends
this
by
the
Gospel
,
to
bring
souls
into
union
,
in
regard
he
intends
to
manifest
the
glory
of
the
incomprehensible
riches
of
his
own
love
,
in
and
through
their
souls
.
Isa.
43.7
.
Bring
forth
my
Sons
and
Daughters
,
that
I
have
created
for
my
glory
.
Now
the
Lord
accounts
the
manifestation
of
the
riches
of
his
love
and
compassion
to
poor
worthless
man
,
to
be
one
of
the
most
precious
,
bright
shining
beams
of
his
own
glory
:
Therefore
when
Moses
desired
his
glory
to
pass
before
him
,
he
proclaimed
his
name
the
Lord
gracious
,
&c.
Vse
I.
By
way
of
information
,
Is
it
thus
,
that
the
Lords
intent
and
purpose
in
revealing
the
precious
truths
of
the
Gospel
,
is
to
draw
souls
into
union
with
Christ
?
1.
Then
hence
we
may
see
a
discovery
of
the
dolefull
,
dreadfull
,
and
too
too
common
abuse
of
the
Gospel
of
Jesus
Christ
:
how
is
the
Gospel
troden
under
foot
by
a
multitude
of
souls
?
How
far
do
they
come
short
when
they
come
to
attend
upon
Gospel
Ordinances
?
How
few
consider
that
Christ
hath
appointed
his
Ordinances
to
draw
their
wretched
,
corrupt
,
obstinate
hearts
into
union
with
Christ
.
1.
Consider
,
The
neglect
of
desiring
a
conformity
to
this
intent
of
God
in
the
Gospel
is
a
profanation
of
the
precious
Ordinance
of
God
,
it
is
a
pollution
of
the
great
name
of
God
in
his
Ordinances
.
2.
Consider
what
a
mockery
and
dissimulation
thy
attendance
upon
the
Gospel
hath
been
unto
God
.
Every
Ordinance
of
God
is
appointed
for
God
to
be
worshipped
in
,
and
thou
by
thy
attending
upon
an
Ordinance
,
professest
thou
dost
worship
God
;
Now
it
is
impossible
for
a
soul
to
worship
God
,
whilst
he
is
ignorant
,
or
regardless
of
the
intent
of
God
in
an
Ordinance
.
3.
Thy
neglect
of
this
great
intent
of
God
in
his
Ordinance
,
is
a
direct
contrary
walking
unto
God
.
In
coming
to
an
Ordinance
,
thou
dost
come
with
some
intent
or
other
;
It
is
inseperable
from
a
rational
creature
upon
a
deliberate
act
,
to
work
for
some
end
.
Now
if
thou
dost
always
come
with
an
intent
,
and
hast
neglected
the
intent
of
God
;
it
follows
directly
,
it
is
a
contrary
walking
to
God
.
II.
Hence
we
may
learn
what
a
small
number
of
hearts
have
had
the
right
effect
of
the
Gospel
of
Jesus
Christ
upon
them
.
How
few
hearts
can
be
found
who
are
drawn
into
union
with
the
Lord
Christ
by
the
power
of
the
Gospel
this
day
?
How
many
are
careless
and
regardless
,
whether
they
be
one
with
Christ
or
no
?
III.
We
may
learn
hence
to
behold
the
working
of
the
heart
of
God
towards
us
,
in
propounding
of
Gospel
truths
;
it
is
to
bring
your
souls
to
be
one
with
Christ
.
IV.
Hence
learn
,
that
every
soul
that
refuseth
the
Lord
Christ
tendered
,
upon
what
ground
soever
can
be
imagined
,
is
a
rejecter
of
the
Gospel
of
Jesus
Christ
.
Many
poor
souls
,
through
the
cursed
delusion
of
the
old
Serpent
the
Devil
,
conceive
they
do
well
to
stand
off
from
receiving
the
Lord
Christ
tendered
in
the
Gospel
:
Take
notice
of
the
sad
doleful
miscarriage
of
thy
heart
,
thou
neglectest
the
very
principal
command
of
God
,
remainest
disobedient
,
while
thou
thinkest
thou
goest
on
in
a
way
of
obedience
.
V.
Learn
what
is
the
general
rule
,
by
which
we
may
judge
persons
to
be
embracers
,
or
refusers
of
the
Gospel
of
Christ
.
The
general
rule
is
,
whether
they
appear
to
be
made
one
with
Jesus
Christ
or
no.
If
fruits
can
manifest
there
is
an
union
with
Jesus
Christ
,
then
we
may
judge
such
to
be
embracers
of
Christ
;
But
if
fruits
manifest
there
is
no
union
with
Christ
,
then
can
we
not
charitably
judg
that
they
are
embracers
of
the
Gospel
of
Christ
for
the
present
.
VI.
Hence
learn
,
what
the
sum
,
perfection
,
and
highest
end
of
all
Scripture
is
.
It
is
nothing
but
this
,
the
Lord
Christ
and
the
soul
made
one
.
It
's
Christ
alone
that
is
the
Alpha
and
Omega
of
the
Scriptures
.
Therefore
hence
we
may
learn
how
to
read
,
and
hear
the
Scriptures
:
The
way
is
to
make
Christ
the
punctum
,
the
center
of
every
line
,
that
when
we
find
nothing
of
Christ
,
we
are
far
from
reading
the
Scripture
.
Look
upon
the
Types
,
Ceremonies
,
Genealogies
,
all
lead
to
Christ
.
VII
.
Hence
learn
,
what
was
the
end
of
all
those
infinite
wise
counsels
of
God
,
from
before
the
foundation
of
the
world
was
laid
.
What
was
the
end
of
all
the
mysteries
of
the
Gospel
,
that
the
Angels
desire
to
pry
into
?
The
end
of
all
is
to
bring
souls
into
union
with
Jesus
Christ
.
VIII
.
Hence
learn
the
reason
of
the
near
Sympathy
of
affection
between
the
Lord
Christ
,
and
those
souls
upon
whom
the
Gospel
hath
had
its
right
effect
.
Why
is
Christs
honour
,
the
souls
honour
,
and
Christs
advancement
,
the
souls
advancement
?
And
on
the
contrary
,
the
affliction
of
the
soul
is
Christs
affliction
,
the
dishonour
of
the
soul
is
Christs
dishonour
?
The
reason
is
,
because
the
soul
is
brought
into
union
with
the
Lord
Christ
,
and
where
there
is
such
a
nearness
of
relation
,
there
will
be
a
nearness
of
affection
.
IX
.
Hence
learn
the
intrinsical
,
specifical
difference
between
the
preaching
of
the
Gospel
,
and
the
administration
of
the
Sacraments
of
the
Gospel
.
The
preaching
of
the
Gospel
is
to
draw
souls
into
union
with
Christ
,
but
the
administration
of
the
Sacraments
of
the
Gospel
is
to
manifest
communion
between
souls
and
Christ
already
united
,
1
Cor.
10
16.
Thence
it
is
that
there
is
a
difference
to
be
made
between
persons
that
partake
of
the
Sacraments
of
the
Gospel
,
though
not
of
those
that
partake
of
the
preaching
of
the
Gospel
:
Every
soul
is
a
sutable
subject
to
have
the
Gospel
preached
,
because
every
soul
by
nature
is
a
separated
soul
,
and
therefore
hath
need
to
be
brought
into
union
with
Christ
:
but
onely
some
few
souls
that
are
sutable
subjects
,
may
partake
of
the
Sacraments
of
the
Gospel
,
because
they
are
those
that
do
manifest
a
soul
to
have
communion
,
therefore
they
presuppose
union
.
Vse
II.
The
second
Use
is
a
word
of
admonition
.
Seeing
the
purpose
of
God
in
revealing
Gospel
truths
,
is
to
gather
souls
into
union
with
the
Lord
Christ
,
let
this
warn
every
soul
from
heaven
,
to
take
heed
how
he
hears
the
Gospel
of
Jesus
Christ
.
It
is
a
good
caution
the
holy
Ghost
gives
,
Eccl.
5.1
.
Keep
thy
foot
,
when
thou
goest
to
the
house
of
God
:
He
means
,
take
heed
and
watch
over
the
affections
,
intents
,
and
purposes
of
your
souls
,
when
you
approach
near
to
God
in
any
duty
of
his
worship
;
Then
beware
your
affections
swerve
not
from
God
.
There
are
three
great
miscarriages
in
coming
to
Gospel
Ordinances
.
1.
A
carelesness
,
and
mindlesness
,
of
the
nature
,
end
,
and
effect
of
the
ordinances
of
God
in
approaching
to
them
.
It
may
be
said
of
most
souls
in
a
Congregation
,
as
of
those
Acts
19.32
.
In
that
great
assembly
,
the
most
part
knew
not
wherefore
they
were
come
together
.
Consider
of
two
things
in
this
wretched
miscarriage
of
heart
in
attending
upon
the
Gospel
.
First
,
this
heedless
frame
of
spirit
is
a
contempt
of
God
himself
.
When
the
great
God
of
heaven
and
earth
,
sends
a
precious
Embassage
to
thy
poor
loveless
soul
,
and
cries
to
thee
,
come
and
be
one
with
me
in
a
Mediator
,
and
thou
sit
carelesly
,
neither
minding
nor
regarding
the
nature
of
the
Embassage
,
how
is
it
possible
for
thee
to
cast
higher
contempt
upon
God
?
Secondly
,
it
is
the
highest
indignity
and
affront
,
that
can
be
offered
in
that
kind
to
the
glorious
Majesty
of
heaven
and
earth
.
2.
The
second
great
miscarriage
of
heart
,
is
the
taking
satisfaction
to
the
soul
in
attaining
other
ends
by
Gospel
Ordinances
,
beneath
or
without
union
with
the
Lord
Christ
.
As
when
the
soul
aims
at
no
higher
ends
then
sorrow
for
sin
,
or
some
reformation
of
life
,
or
drawing
the
heart
to
the
performance
of
some
duties
of
worship
,
as
private
prayer
,
reading
,
or
the
like
;
then
the
heart
walks
contrary
to
God
in
Gospel
Ordinances
.
Here
are
two
things
to
be
considered
.
First
,
while
thy
soul
satisfies
it self
in
any
of
these
,
thou
dost
remain
a
disobedient
one
to
the
Gospel
of
Christ
.
Let
thy
sorrow
for
sin
be
what
it
will
,
let
thy
reformation
be
outward
,
and
inward
as
thou
conceivest
,
the
prayers
thou
performest
be
what
they
will
,
so
long
as
thou
takest
contentment
,
without
beholding
the
union
compleated
between
Christ
and
thy
soul
,
thou
art
still
a
disobedient
one
to
the
Gospel
of
Christ
:
There
is
not
the
least
dram
of
spiritual
obedience
in
all
those
duties
,
but
the
great
command
being
neglected
,
thou
art
a
rebel
still
to
the
Crown
of
heaven
.
Secondly
,
Thou
art
a
stranger
to
all
true
Gospel
worship
,
Without
me
ye
can
do
nothing
,
John
15.5
.
Without
me
,
That
is
,
while
your
souls
are
disjoyned
from
me
;
It
is
not
only
meant
,
without
my
aid
,
but
without
an
union
with
me
.
Thou
art
as
far
from
right
praying
,
and
hearing
in
a
manner
as
ever
,
while
thou
art
void
of
this
union
.
3.
The
third
miscarriage
is
in
the
order
of
the
workings
of
the
affections
towards
God
in
Gospel
Ordinances
.
That
is
,
the
fixing
the
intentions
of
the
soul
upon
obtaining
any
other
ends
through
Gospel
Ordinances
,
before
obtaining
union
with
the
Lord
Christ
.
The
soul
once
sensible
of
the
want
of
union
with
Christ
,
beholding
his
State
a
divided
estate
between
Christ
and
his
Soul
,
many
times
longs
after
an
union
,
but
propounds
to
himself
a
disorderly
way
of
obtaining
it
;
he
propounds
the
gaining
of
holiness
,
and
holy
qualifications
,
as
the
means
to
attain
this
union
with
Jesus
Christ
.
Saith
the
Soul
,
while
I
remain
thus
,
it
is
impossible
to
gain
union
;
Is
it
possible
such
a
filthy
heart
,
while
it
remains
thus
,
should
be
united
to
the
Lord
Christ
?
Now
here
I
meet
with
a
question
that
will
be
propounded
by
the
soul
.
Quest.
Is
union
with
Christ
,
the
first
intent
of
God
in
revealing
Gospel
truths
?
Does
not
the
Lord
require
,
there
should
first
be
a
mortifying
of
corruption
,
a
drawing
the
heart
from
Sin
,
that
there
should
be
a
cutting
off
from
the
old
stock
,
that
it
might
be
ingrafted
into
the
new
vine
,
Jesus
Christ
?
Answ.
In
answering
this
,
there
are
two
things
first
to
be
premised
.
Premise
1.
First
I
must
premise
this
,
That
the
revealed
will
of
God
,
is
the
onely
proper
object
of
the
souls
faith
.
So
that
we
are
not
to
enquire
whether
the
Lord
may
have
any
secret
intent
in
his
own
bosom
sometimes
to
lay
a
soul
exceeding
low
,
and
rent
and
tear
the
heart
with
sorrow
first
,
as
intending
to
use
these
terrours
in
the
soul
,
instrumentally
to
draw
it
into
union
.
Premise
2.
Secondly
,
I
must
premise
,
That
I
speak
only
of
the
proper
union
of
the
Soul
with
Christ
,
when
we
ask
whether
it
be
the
first
effect
the
Lord
intends
the
Gospel
should
have
upon
the
heart
.
Now
these
two
things
premised
,
I
shall
answer
the
question
affirmatively
,
That
the
first
effect
that
God
intends
the
Gospel
should
have
upon
the
heart
,
is
the
union
of
the
Soul
with
Jesus
Christ
.
The
Lord
intends
that
,
before
he
intends
the
drawing
of
the
soul
from
any
sin
,
before
he
intends
the
drawing
it
to
any
holiness
,
before
he
intends
so
much
as
to
draw
it
to
prayer
.
There
is
nothing
to
be
imagined
,
that
the
Lord
intends
to
be
wrought
in
the
heart
by
the
Gospel
of
Christ
,
before
the
union
of
the
Soul
with
Christ
;
and
that
will
appear
in
four
particulars
.
1.
The
Lord
propounds
the
Lord
Christ
to
the
soul
lying
dead
in
sin
,
immediately
to
be
received
.
The
voice
of
the
Lord
is
,
Thou
poor
lost
soul
,
that
art
now
dead
in
sin
,
that
art
utterly
lost
,
do
thou
hear
,
and
receive
the
Son
of
my
bosom
the
Lord
Christ
,
to
mediate
between
thee
and
me
,
and
to
be
a
days
man
to
lay
his
hand
upon
us
both
:
and
whereas
there
is
now
,
a
division
between
thee
and
me
,
I
will
be
reconciled
to
thee
,
and
will
be
thine
,
and
thou
shalt
be
mine
,
We
have
a
notable
place
in
Ezek.
16.6
,
8.
Saith
God
,
Thy
father
was
an
Amorite
,
and
thy
mother
was
an
Hittite
,
and
when
I
passed
by
thee
,
and
saw
thee
polluted
in
thine
own
blood
,
I
said
unto
thee
,
when
thou
wast
in
thy
blood
,
live
;
And
when
I
passed
by
thee
,
and
looked
upon
thee
,
behold
thy
time
was
the
time
of
love
,
[
not
only
wherein
he
propounded
his
love
,
but
set
his
love
]
then
I
entred
into
a
Covenant
with
thee
,
saith
the
Lord
God
,
and
thou
becamest
mine
.
If
the
Lord
enter
into
Covenant
with
the
soul
,
while
it
lies
in
its
bloud
,
and
as
it
is
in
its
blood
,
the
Lord
receives
it
into
Covenant
,
then
the
Covenant
of
marriage
must
needs
be
propounded
to
the
soul
,
while
it
lies
thus
dead
in
sin
.
I
might
add
Rom.
4.4
,
5
,
6.
&
Rom.
5.10
.
Even
when
we
were
enemies
he
did
reconcile
us
to
himself
;
There
is
the
union
of
agreement
held
forth
:
There
is
no
middle
state
,
that
God
calls
the
soul
unto
,
between
enmity
and
amity
,
but
there
is
an
immediate
passage
from
enmity
into
union
,
into
a
state
of
agreement
.
Therefore
saith
the
Apostle
,
Eph.
2.1
.
You
hath
he
quickned
who
were
dead
in
trespasses
and
sins
.
If
Jesus
Christ
conveyed
life
into
them
,
when
they
were
dead
;
then
he
was
propounded
to
them
as
life
also
,
even
while
they
were
dead
.
2.
There
lies
an
injunction
upon
the
soul
at
the
present
,
to
receive
the
Lord
Christ
into
union
,
while
he
lies
dead
in
his
sins
.
This
is
the
command
of
God
,
that
ye
believe
,
that
is
,
that
you
receive
the
Lord
Jesus
whom
he
hath
sent
,
and
take
him
into
union
with
your
souls
;
and
saith
he
,
this
is
the
work
of
God
.
Now
none
deny
but
the
command
of
receiving
Christ
into
union
,
lies
upon
souls
dead
in
sins
for
the
present
:
And
none
dare
affirm
,
that
God
commands
the
soul
to
walk
in
disobedience
to
his
great
and
highest
command
,
while
he
should
walk
in
obedience
to
an
inferiour
command
.
Now
every
moment
the
soul
receives
not
Christ
into
union
,
it
continues
in
disobedience
:
Now
who
can
be
so
blockish
as
to
conceive
,
the
Lord
allow
the
soul
to
stay
one
moment
in
disobedience
to
any
command
?
And
if
so
,
then
the
Lord
requires
that
the
soul
should
receive
Jesus
Christ
into
union
,
that
moment
that
he
is
propounded
.
3.
It
appears
,
because
there
can
no
spiritual
act
proceed
from
the
soul
,
without
union
compleated
.
Saith
Christ
John
15.5
.
Without
me
,
[
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
that
is
,
separate
from
me
ye
can
do
nothing
.
The
least
holy
spiritual
motion
that
can
be
imagined
,
cannot
be
put
forth
by
the
soul
while
it
remains
without
union
.
The
dead
branches
cannot
bring
forth
fruit
:
saith
Christ
,
Every
branch
that
is
not
in
me
,
withereth
.
A
dead
man
cannot
walk
nor
move
;
neither
can
a
dead
soul
,
without
union
with
Jesus
Christ
,
either
walk
or
move
in
the
least
measure
.
So
that
there
cannot
be
the
least
step
set
from
one
corruption
,
while
the
soul
remains
without
union
.
I
deny
not
but
the
Lord
may
cause
the
branches
of
sin
to
be
cut
off
,
and
the
acts
of
sin
to
be
suspended
,
through
the
terrours
and
horrours
of
the
law
,
and
fear
of
the
wrath
of
God
;
but
the
habit
of
sin
remains
the
same
still
,
and
the
enmity
works
as
strongly
in
the
bosom
against
Jesus
Christ
as
before
,
though
it
doth
not
appear
so
much
:
Therefore
it
is
impossible
there
should
be
a
departing
from
sin
,
till
the
soul
be
brought
into
union
with
Jesus
Christ
,
much
less
that
it
should
be
acting
any
holiness
,
or
performing
any
spiritual
duty
whatsoever
.
Now
in
regard
the
Lord
requires
the
soul
,
at
the
same
moment
that
he
receives
the
Gospel
,
to
depart
from
all
iniquity
,
and
requires
all
spiritual
duties
in
their
perfection
,
therefore
the
Lord
requires
the
means
to
be
performed
by
the
soul
,
to
yield
obedience
to
the
great
command
,
that
is
,
the
receiving
Jesus
Christ
into
union
.
4.
There
are
no
degrees
tending
to
the
perfection
of
the
union
of
the
soul
with
Christ
,
nor
nothing
that
can
in
its
own
nature
tend
in
an
orderly
way
to
the
procuring
of
that
union
of
the
soul
with
Christ
.
I
deny
not
,
but
the
Lord
may
according
to
his
own
pleasure
,
use
and
imploy
many
things
,
as
antecedents
going
before
this
union
;
but
after
the
effecting
of
all
these
things
in
the
heart
,
that
thou
conceivest
tend
in
order
to
union
with
Jesus
Christ
,
the
soul
is
no
nearer
union
than
it
was
before
any
of
these
things
were
effected
in
the
heart
.
The
reason
is
plain
,
there
is
no
medium
between
union
and
separation
and
disjunction
;
The
nearest
point
the
soul
can
stand
at
is
enmity
;
Now
all
that
can
be
effected
in
the
heart
,
before
compleating
union
,
takes
not
away
the
enmity
;
The
soul
moralized
,
or
civilized
,
humbled
and
brought
to
prayer
,
is
still
an
enemy
:
There
is
but
terminus
à
quo
,
and
ad
quem
,
the
term
from
which
and
the
term
to
which
,
without
any
medium
,
or
middle
State
:
Nay
there
is
no
degree
of
the
union
,
but
a
soul
passeth
from
a
State
of
enmity
to
perfect
union
in
one
instant
,
in
one
moment
:
That
soul
that
this
moment
,
was
an
enemy
,
at
an
infinite
distance
from
God
;
the
next
moment
,
the
Lord
coming
in
by
an
inevitable
light
into
the
understanding
,
and
irresistable
power
into
the
will
,
is
as
compleatly
united
to
Christ
as
any
soul
in
heaven
.
Vse
III.
The
third
use
is
by
way
of
examination
,
to
see
if
the
precious
Gospel
truths
have
had
their
effects
upon
our
hearts
:
And
to
this
end
search
into
your
hearts
to
see
whether
you
be
united
to
Jesus
Christ
.
Either
you
are
united
to
Christ
,
or
you
are
not
united
;
Either
you
are
sinking
in
the
depths
of
sin
,
or
you
are
upon
the
rock
Christ
,
and
all
depends
upon
the
knowing
of
this
.
Consider
these
three
of
four
things
.
I.
What
a
cursed
stupidity
and
blockishness
't
is
,
not
to
know
whether
Jesus
Christ
be
united
to
thee
,
or
at
a
distance
from
thee
.
Would
we
not
think
that
man
a
block
,
that
knows
not
whether
he
be
alive
or
dead
?
II.
Consider
how
cursedly
thou
dost
despise
the
Lord
Christ
.
Wilt
thou
ride
an
hundred
miles
to
make
sure
of
an
earthly
estate
,
and
shall
the
great
treasure
of
heaven
stand
open
to
thee
,
and
either
't
is
thine
,
or
't
is
not
thine
,
and
thou
knowest
not
?
III.
Consider
how
wretchedly
thy
soul
destroys
the
vertue
of
all
Gospel
Ordinances
,
by
disregarding
this
search
.
While
thy
soul
perseveres
carelesly
,
not
regarding
nor
examining
whether
Jesus
Christ
be
one
with
thee
;
impossible
it
is
that
any
of
the
most
powerful
Gospel
Ordinances
,
should
ever
convey
the
least
benefit
into
thy
Soul
;
And
that
in
two
respects
.
1.
In
that
thou
makest
thy self
an
unsutable
subject
for
every
Gospel
Ordinance
.
Ordinances
have
but
two
ends
,
either
to
allure
thy
soul
into
union
,
or
else
to
seal
that
union
,
and
let
thy
soul
enjoy
that
blessed
fruit
thereof
.
Now
whilst
thou
never
mindest
whether
Christ
be
one
with
thee
or
no
,
thou
art
unsutable
for
every
Ordinance
of
that
kind
.
2.
Thou
preventest
the
efficacy
of
every
Gospel
Ordinance
upon
thy
soul
.
What
concernment
is
it
of
to
thy
soul
,
when
the
most
precious
arguments
of
love
are
set
forth
,
by
the
mouth
of
a
messenger
of
God
,
when
thou
mindest
it
not
?
First
,
it
prevents
the
efficacy
of
all
Gospel
Ordinances
,
in
regard
there
can
be
no
sense
of
the
want
of
union
,
while
thy
soul
neglects
the
search
.
Till
the
prodigal
came
to
consider
he
was
from
his
fathers
house
,
where
there
was
bread
enough
;
he
had
no
desire
to
return
,
but
was
content
to
feed
upon
husks
.
Secondly
,
there
can
be
no
sense
of
the
Lords
choosing
thy
soul
into
union
.
Though
the
sense
of
the
want
of
union
,
be
of
absolute
necessity
to
every
soul
,
before
Gospel
Ordinances
take
effect
,
yet
this
is
not
sufficient
;
some
think
there
must
be
a
sense
of
the
Lords
choosing
of
the
soul
,
before
the
soul
can
close
in
union
with
Christ
,
and
till
then
there
can
never
be
a
consent
of
the
will
.
Now
how
can
there
be
a
sense
of
the
Lords
choosing
thee
into
union
,
when
thou
mindest
not
whether
thou
beest
already
united
to
Christ
or
no
?
IV.
Consider
how
wrongfully
thou
usurpest
the
name
of
a
Christian
to
thy self
,
when
thou
regardest
not
whether
union
between
Christ
and
thy
Soul
be
made
up
.
The
name
of
a
Christian
at
least
presupposeth
an
union
of
peace
,
then
it
presupposeth
a
time
when
it
was
made
up
;
and
if
such
an
union
be
not
made
up
,
thou
dost
wrongfully
usurp
that
holy
name
to
thy self
.
But
here
may
be
a
Question
propounded
by
the
Soul
.
Quest.
How
shall
I
know
,
whether
I
be
united
to
Christ
or
no
?
Or
what
is
it
that
may
evidence
the
souls
union
?
I
shall
first
premise
two
or
three
things
,
and
then
give
an
answer
to
the
question
.
Premise
1.
First
I
shall
premise
,
That
the
union
between
the
Lord
Christ
and
the
Soul
,
may
be
invisible
to
the
Soul
it self
.
Though
the
marriage
knot
may
be
knit
,
yet
the
soul
may
not
be
able
to
discern
it
.
The
rational
soul
is
united
to
the
body
of
a
poor
infant
in
the
womb
,
while
it
is
a
poor
Embrio
,
yet
the
rational
soul
knows
it
not
,
through
the
weakness
of
the
organs
by
which
it
should
work
:
Thus
it
may
be
with
the
soul
:
It
may
be
begotten
to
the
Lord
Christ
by
his
spirit
,
and
yet
the
soul
being
but
a
babe
in
Christ
,
through
the
imperfection
of
knowledge
,
may
not
be
able
to
discern
himself
united
to
Christ
.
Premise
2.
Secondly
I
must
premise
,
That
there
may
be
a
true
and
real
union
,
between
Christ
and
the
soul
,
and
yet
the
soul
may
discern
many
disorders
,
and
sad
miscarriages
in
it self
,
when
the
union
was
effected
or
produced
in
that
soul
.
The
Apostles
themselves
,
at
their
first
embracing
of
Christ
,
had
strange
conceits
of
a
temporal
kingdom
of
Christ
,
and
yet
no
question
the
union
between
Christ
and
their
souls
was
real
,
only
through
want
of
clearness
of
light
,
many
disorderly
affections
were
in
them
,
which
were
set
in
order
afterwards
.
Premise
3.
Thirdly
I
must
premise
also
,
That
there
is
a
vast
difference
to
be
observed
between
arguments
,
or
confirming
signs
of
union
with
Christ
,
and
evidences
of
union
with
Christ
.
Those
properly
are
called
evidences
,
that
do
in
their
proper
nature
discover
union
whenever
they
are
present
;
So
that
when
such
things
are
present
,
the
soul
cannot
question
his
union
with
Christ
.
And
those
cannot
properly
be
called
evidences
,
that
are
not
able
to
clear
up
union
with
Christ
,
whenever
they
are
present
in
the
soul
:
Now
of
that
nature
are
many
holy
dispositions
,
and
holy
qualities
in
the
soul
,
that
may
be
present
in
the
soul
,
and
not
able
to
clear
up
the
souls
union
;
yet
these
are
evidences
,
that
may
and
do
clear
unquestionably
,
whenever
the
Lord
discovers
them
.
The
Question
you
ask
is
a
great
question
;
The
question
is
,
how
we
shall
know
our
union
with
Christ
?
That
is
,
how
we
may
attain
evidences
of
union
,
our
union
either
being
dark
or
doubtful
,
or
else
never
had
clear
evidences
?
You
that
have
it
,
do
not
ask
how
you
shall
have
it
confirmed
more
and
more
,
but
how
you
shall
have
evidences
of
your
union
.
Now
I
shall
answer
,
First
,
Negatively
,
how
you
may
not
.
Secondly
,
Affirmatively
,
how
you
may
.
Neg.
First
,
negatively
,
how
you
may
not
,
in
three
or
four
things
.
Ans.
1.
First
,
the
souls
union
with
Christ
cannot
be
evidenced
from
any
work
of
the
spirit
of
God
,
that
is
effected
in
,
or
upon
the
soul
.
That
is
neither
by
his
Illumination
,
Humiliation
,
or
Reformation
.
Neither
by
a
restraining
work
from
sin
,
or
preventing
work
of
sin
,
or
alluring
work
from
sin
,
that
the
spirit
of
God
hath
effected
upon
the
soul
.
All
these
works
are
too
weak
to
clear
up
union
to
the
soul
,
and
that
upon
three
grounds
.
1.
In
regard
all
the
works
of
the
Spirit
upon
the
Soul
that
do
go
before
Union
,
may
be
,
and
are
wrought
upon
Souls
that
never
obtain
Union
with
the
Lord
Christ
.
As
Humiliation
,
sorrow
for
Sin
,
restraint
from
Sin
,
some
kind
of
turning
the
Heart
away
from
Sin
,
some
kind
of
love
to
the
Ordinances
of
God
;
All
those
that
go
before
the
very
instant
wherein
the
Soul
is
United
to
Christ
,
may
be
effected
in
many
Souls
that
never
obtain
Union
.
Nay
they
may
be
,
and
appear
greater
,
in
many
Souls
that
never
obtained
Union
,
than
in
Souls
that
attain
unto
Union
with
Christ
.
And
in
regard
those
works
of
the
Spirit
upon
Souls
,
are
common
to
Souls
that
are
not
United
,
as
well
as
to
Souls
United
,
thence
they
are
no
Evidences
of
a
Souls
Union
.
Whatever
must
evidence
Union
to
a
Soul
,
must
be
proper
and
peculiar
to
Souls
United
,
that
it
may
be
properly
said
,
that
no
Souls
that
are
not
compleatly
United
to
Christ
,
can
have
such
a
work
upon
their
Hearts
.
Now
no
such
work
goes
before
immediate
union
,
but
may
be
common
to
a
Soul
never
United
to
Christ
.
For
Conviction
of
Sin
,
and
Sorrow
for
Sin
,
I
might
instance
in
Judas
.
In
reformation
and
desire
to
Ordinances
,
we
need
go
no
further
than
a
Wretched
Herod
,
Mark
6.20
.
He
heard
John
Baptist
gladly
,
and
reformed
many
things
.
For
a
Souls
Mourning
after
God
apparently
,
we
may
see
it
in
Esau
:
A
Soul
out
of
the
sense
of
want
of
Union
may
Mourn
most
bitterly
:
Now
in
regard
of
rhe
Commonality
of
the
works
to
Souls
not
United
,
as
well
as
unto
Souls
United
,
they
can
be
no
Evidences
of
Union
.
2.
In
regard
these
works
of
the
Spirit
upon
the
Soul
,
can
yield
no
Divine
Witness
,
or
Testimony
unto
the
poor
doubting
Soul
.
Indeed
all
the
works
of
God
Originally
are
Divine
Works
,
and
Works
of
Divine
Power
,
yet
they
have
no
Power
to
yield
a
Divine
Testimony
:
Now
nothing
can
be
a
sufficient
ground
for
the
Soul
to
believe
its
Union
with
Christ
,
unless
it
be
a
Divine
ground
.
The
proper
object
of
all
Divine
Faith
must
be
a
Divine
ground
:
If
it
be
a
Fallible
Ground
,
it
is
a
Fallible
Faith
;
if
an
uncertain
Ground
,
it
is
an
uncertain
Faith
;
if
a
Humane
Ground
,
it
is
a
Humane
Faith
.
Now
in
case
upon
those
grounds
(
as
the
sight
of
such
works
of
the
Spirit
of
God
)
the
Soul
should
believe
its
Union
with
Christ
,
it
should
not
believe
it
with
a
Divine
Faith
,
because
there
is
no
Divine
ground
to
believe
it
upon
.
3.
In
regard
there
is
no
promise
of
Union
with
Jesus
Christ
,
made
by
God
unto
Souls
that
have
these
works
of
the
Spirit
of
God
upon
them
:
That
is
,
no
promise
to
the
Soul
that
is
Burdened
with
Sin
or
the
like
;
I
mean
thus
,
the
Lord
doth
not
engage
in
any
of
these
promises
,
to
Souls
that
had
such
and
such
Works
of
the
Spirit
of
God
upon
them
,
that
those
he
would
bring
into
Union
,
and
none
but
those
;
That
is
,
because
my
Soul
is
burdened
with
Sin
,
or
because
the
Spirit
of
God
hath
now
convinced
my
Soul
,
in
this
or
that
manner
,
that
therefore
I
have
right
to
such
and
such
a
promise
.
No
,
these
Promises
are
made
to
Souls
in
reference
to
Union
with
Christ
,
that
by
Union
with
Jesus
Christ
,
I
might
have
right
to
these
Promises
,
and
to
the
effecting
those
Qualifications
in
the
Soul
too
.
Ans.
2.
Secondly
we
cannot
evidence
our
Union
,
by
any
thing
inherent
in
the
Soul
:
That
is
,
not
by
any
gracious
Quality
,
Habit
,
Inclination
,
or
Disposition
,
that
is
infused
from
God
into
the
Soul
.
The
Graces
of
the
Spirit
Communicated
to
the
Soul
,
and
dwelling
in
it
,
are
as
insufficient
to
manifest
and
evidence
this
interest
in
Christ
,
as
the
workings
of
the
Spirit
upon
the
Soul
,
I
mean
all
holy
Dispositions
,
and
Inclinations
that
are
Communicated
to
any
Soul
.
And
that
upon
these
grounds
.
I.
In
regard
of
the
neer
similitude
and
likeness
of
Counterfeit
Qualities
,
and
Graces
,
to
all
those
Holy
Qualities
,
and
Graces
,
and
Habits
that
can
be
discovered
in
a
Soul
.
The
Devil
hath
his
Artists
at
work
,
as
well
as
the
Spirit
of
God
is
at
work
;
and
there
is
no
precious
Jewel
of
Grace
the
Spirit
frames
in
the
Soul
,
but
the
Devils
Artists
can
Counterfeit
a
Jewel
of
as
neer
Similitude
as
possible
,
only
to
delude
poor
Souls
:
Yea
there
is
such
a
neerness
of
likeness
in
those
false
Dispositions
,
to
those
True
Precious
Holy
Qualities
,
as
the
imperfect
sight
of
the
Soul
cannot
possibly
discern
the
difference
,
when
the
Union
of
the
Soul
is
dark
.
As
to
instance
in
Poverty
of
Spirit
,
which
is
an
emptiness
of
the
Soul
of
all
Confidence
in
it self
,
being
nothing
in
its
own
eyes
:
Mark
what
a
neer
Counterfeit
the
Devils
Artists
can
make
cursed
Pride
of
Spirit
,
so
as
it
can
scarce
be
discerned
,
nay
so
neer
,
as
the
Soul
commonly
mistakes
.
A
Soul
is
convinced
of
Sin
,
and
moved
to
accept
of
the
Lord
Christ
tendred
:
Now
comes
the
Devil
;
What
such
a
Cursed
Wretch
as
thou
art
receive
the
Lord
Christ
tendred
?
The
Lord
Christ
is
of
Holy
,
Pure
,
Undefiled
eyes
,
purer
than
to
behold
Iniquity
;
Canst
think
the
Lord
will
accept
of
such
a
forlorn
Soul
as
thine
,
that
hath
so
cursedly
Rebelled
against
him
?
O
no
,
saith
the
Soul
,
I
dare
not
conceive
God
will
look
upon
me
,
who
am
such
a
Cursed
Wretch
:
Alas
poor
Soul
,
thou
thinkest
this
to
be
Poverty
of
Spirit
,
when
indeed
it
is
Cursed
Pride
:
Thou
wouldest
have
some
ground
of
Confidence
in
thy self
,
that
the
Lord
should
accept
of
thee
,
and
thou
thinkest
it
great
Humility
in
thy self
,
like
another
Peter
,
what
Jesus
Christ
Wash
my
Feet
?
Now
what
neer
likeness
is
here
between
this
Pride
of
Spirit
,
and
Poverty
of
Spirit
?
All
the
difference
is
here
,
that
the
Soul
that
is
truly
poor
,
desires
never
to
have
any
thing
in
himself
to
rest
upon
;
The
Soul
hath
no
hope
of
ever
having
any
thing
as
it
is
in
itself
,
and
alas
this
difference
is
hardly
discerned
.
Thus
also
if
you
go
to
Sincerity
of
Obedience
:
Saith
the
Soul
,
though
I
do
fail
in
my
purposes
,
yet
I
hope
my
Heart
is
sincere
towards
God
in
all
that
I
do
,
and
that
is
given
as
another
evidence
of
the
Souls
Union
.
I
say
it
is
true
,
but
the
question
is
,
how
we
shall
discern
it
from
the
meer
working
of
Ignorance
?
Sincerity
is
a
single
eye
to
the
Will
of
God
,
and
to
his
Honour
and
Glory
in
what
thou
dost
;
but
according
to
the
Souls
Judgment
,
a
Soul
acted
meerly
by
the
principle
of
Ignorance
,
may
have
a
single
eye
at
Gods
Glory
,
Rom.
10.2
,
3.
The
Jews
had
a
Zeal
for
God
,
but
not
according
to
knowledge
;
and
so
they
went
about
to
establish
their
own
Righteousness
:
Hence
the
Soul
will
say
I
think
I
have
Sincerity
of
heart
,
but
I
do
not
certainly
know
,
I
may
be
deceived
.
Thus
in
these
chief
things
there
is
such
a
neerness
,
that
we
can
scarce
discern
the
Jewel
from
the
Counterfeit
.
II.
In
regard
those
holy
Dispositions
,
Inclinations
,
and
Habits
of
Grace
,
do
properly
proceed
from
some
kind
of
evidence
of
a
Souls
Union
,
and
according
to
the
clearness
of
the
Souls
evidence
of
Union
,
so
do
these
Graces
increase
,
and
according
as
the
Souls
.
Union
is
eclipsed
,
so
do
they
decrease
.
To
begin
with
that
,
which
most
promises
seem
to
be
made
to
,
that
is
to
Mourners
.
Whence
does
true
Mourning
for
Sin
in
the
Soul
proceed
?
Is
it
not
from
a
sight
of
the
Lord
Christ
?
Yea
,
from
some
sight
of
the
Souls
propriety
in
Christ
,
at
least
thus
far
,
from
some
sight
of
probable
interest
in
Christ
.
Is
it
not
from
thence
the
Soul
beholds
first
the
cursed
nature
of
Sin
?
Indeed
the
horridness
of
the
nature
of
Sin
never
appears
,
but
in
the
precious
glass
of
the
Lords
Bowels
of
Mercy
to
poor
Loveless
Souls
.
III.
In
regard
the
right
nature
and
truth
of
those
Holy
Qualities
,
or
Habits
of
Grace
in
the
Soul
,
cannot
be
discerned
but
from
the
sight
of
the
Union
of
the
Soul
with
Christ
.
And
that
in
these
respects
.
1.
In
regard
there
is
not
a
full
conformity
in
those
Holy
Qualities
inherent
in
thy
Heart
,
to
the
rule
of
the
Word
that
doth
command
those
Holy
Qualities
.
Should
I
begin
at
the
lowest
,
which
is
Sincerity
of
heart
in
the
Souls
Obedience
unto
God
:
The
Soul
can
seldom
(
I
might
say
never
)
see
a
Conformity
in
his
Obedience
to
the
rule
of
the
word
;
The
rule
is
in
Eph.
6.5
,
6.
(
it
is
spoken
concerning
Servants
,
but
it
holdeth
in
every
duty
.
)
Servants
be
Obedient
to
them
that
are
your
Masters
according
to
the
Flesh
,
with
fear
and
Trembling
,
in
singleness
of
your
Heart
as
unto
Christ
,
not
with
eye-Service
as
men-pleasers
,
but
as
the
Servants
of
Christ
,
doing
the
Will
of
God
from
the
Heart
.
True
Sincerity
in
Obedience
to
any
command
,
it
is
a
singleness
of
Heart
unto
Jesus
Christ
;
a
single
eye
,
that
is
,
having
respect
to
nothing
but
Christ
alone
;
The
species
of
all
the
vision
of
that
eye
with
which
he
respects
the
duty
,
being
taken
from
Jesus
Christ
alone
.
Now
how
far
short
shall
a
Soul
see
it self
of
a
conformity
to
the
rule
?
When
can
the
soul
say
his
heart
was
single
to
Christ
in
prayer
,
or
in
any
Ordinance
?
Now
in
regard
the
soul
may
behold
at
all
times
,
so
great
a
difference
in
the
holy
qualities
inherent
in
his
heart
,
to
the
rule
that
it
ought
to
be
brought
to
a
full
conformity
to
;
those
holy
qualities
in
the
heart
cannot
evidence
unto
the
soul
the
truth
of
its
union
with
Christ
.
The
truth
of
them
cannot
appear
in
themselves
without
a
sight
of
the
souls
union
,
in
regard
of
the
imperfection
of
the
souls
sight
,
to
discern
the
depths
of
his
own
heart
.
Any
knowing
soul
judgeth
it self
to
be
far
unable
to
search
the
depths
of
his
own
heart
,
Jer.
17
,
9.
The
heart
is
deceitful
above
all
things
,
and
desperately
wicked
,
who
can
know
it
?
Thence
it
is
,
the
soul
hath
never
sufficient
evidence
of
the
truth
of
any
holy
quality
in
himself
,
from
the
quality
it self
,
to
answer
all
the
objections
of
a
carnal
heart
,
because
that
remains
unanswered
,
the
heart
is
deceitful
.
2.
In
regard
the
truth
of
those
holy
qualities
appear
only
as
they
do
proceed
from
faith
.
Therefore
unless
the
soul
discerns
,
and
knows
them
to
be
fruits
of
faith
,
it
cannot
conclude
them
to
be
holy
qualities
,
Hebr.
11.6
.
Without
faith
it
is
impossible
to
please
God
;
Now
he
that
discerns
faith
,
discerns
union
with
Christ
,
therefore
it
must
needs
be
,
that
there
is
a
sight
of
union
,
before
a
sight
of
the
truth
of
those
holy
qualities
.
Answ.
3.
The
third
negative
answer
is
this
,
That
the
union
of
the
soul
with
Christ
,
cannot
be
evidenced
by
any
thing
done
,
or
effected
by
the
soul
,
or
that
can
be
effected
and
done
.
Whether
we
look
upon
works
internal
,
or
works
external
;
whether
we
look
upon
the
inward
moving
of
the
affections
to
to
God
,
or
whether
we
look
upon
the
expressions
of
those
affections
,
that
is
,
the
breaking
out
of
those
affections
into
prayer
,
and
constant
intercessions
with
God
,
into
reading
,
and
hearing
,
and
attending
upon
ordinances
,
into
holiness
expressed
in
the
conversation
,
by
none
of
these
can
the
union
with
Jesus
Christ
be
cleared
and
evidenced
.
Yet
for
the
right
understanding
of
this
,
these
three
things
are
to
be
considered
.
1.
I
do
not
mean
,
that
no
work
of
the
soul
,
either
inward
or
outward
,
done
by
the
soul
,
is
an
evidence
of
the
souls
union
with
Christ
.
Though
no
work
of
the
soul
be
able
to
clear
the
union
,
and
evidence
it
,
yet
the
work
may
be
an
evidence
in
it self
.
The
inward
act
of
Faith
is
an
infallible
evidence
of
the
souls
union
,
where
the
soul
is
able
to
understand
that
act
of
Faith
,
to
be
of
the
right
nature
the
word
of
God
requires
Faith
to
be
in
the
Soul
.
2.
I
do
not
mean
neither
in
this
conclusion
,
that
the
union
of
the
soul
with
Christ
may
be
evidenced
,
without
the
souls
beholding
any
work
,
either
inward
or
outward
in
it self
.
For
infallibly
,
and
necessarily
,
in
the
souls
beholding
its
union
with
the
Lord
Christ
,
it
does
behold
some
workings
in
its
spirit
also
,
some
holy
act
in
,
and
upon
Jesus
Christ
;
At
the
same
time
the
soul
beholds
its
union
with
Jesus
Christ
,
it
beholds
its
receiving
Jesus
Christ
,
which
is
an
act
of
Faith
.
3.
The
meaning
of
the
conclusion
is
this
,
That
no
works
,
either
inward
,
or
outward
,
performed
by
the
soul
,
have
sufficient
light
in
themselves
,
to
manifest
themselves
unto
the
soul
;
nor
from
themselves
and
their
own
nature
,
to
manifest
the
union
of
the
soul
with
Christ
.
Though
there
is
an
inward
act
of
soul
,
that
is
an
inseparable
evidence
of
the
souls
union
,
which
is
the
act
of
Faith
;
yet
that
act
of
Faith
in
it self
considered
,
as
is
is
the
meer
act
and
work
of
the
soul
,
hath
not
sufficient
light
in
it self
,
to
discover
it self
to
the
soul
,
that
it
is
the
inseparable
act
of
the
souls
union
:
Likewise
is
every
work
of
the
soul
,
inward
,
or
outward
,
of
the
same
nature
.
The
works
of
the
soul
may
be
works
of
light
,
and
yet
the
beams
of
light
shine
so
dimly
forth
,
as
they
cannot
discover
their
own
nature
to
the
soul
;
they
cannot
discover
themselves
to
be
those
works
that
the
Scripture
holds
forth
to
be
the
infallible
consequence
of
the
souls
union
with
Christ
.
And
that
the
works
of
the
soul
have
not
sufficient
light
in
themselves
to
discover
union
,
will
appear
in
divers
respects
.
1.
Because
all
the
works
of
the
soul
united
to
Christ
,
may
be
present
in
the
soul
,
when
the
union
of
the
soul
with
Christ
is
obscure
and
dark
.
The
act
of
Faith
,
that
is
the
most
eminent
effect
of
the
souls
union
with
Christ
,
may
be
very
strong
in
the
soul
,
when
the
soul
may
be
yet
dark
.
A
clear
instance
will
be
given
in
Mat.
27.46
.
by
the
Captain
of
our
Salvation
,
who
believed
when
he
hung
upon
the
Cross
,
and
exercised
Faith
in
God
,
as
appears
in
those
words
,
My
God
;
yet
the
union
between
Jesus
Christ
and
God
the
Father
,
as
Mediator
,
was
dark
,
that
made
him
cry
out
,
My
God
,
My
God
,
why
hast
thou
forsaken
me
?
The
hypostatical
union
was
firm
,
and
as
firm
as
now
it
is
in
heaven
,
but
the
manifestation
of
that
union
was
obscure
,
when
the
Lord
Christ
did
bear
the
greatest
burden
of
the
consequence
of
sin
,
that
was
possible
,
in
bearing
the
sense
of
the
absence
of
God
from
him
for
a
season
.
2.
It
appears
in
regard
the
union
between
Christ
and
the
soul
is
only
passive
.
The
union
is
compleat
between
Jesus
Christ
and
the
soul
,
before
any
one
act
goes
forth
from
the
soul
unto
Christ
.
It
is
impossible
there
should
be
the
least
motion
of
the
soul
towards
the
perfecting
,
or
compleating
of
the
union
between
Christ
and
the
soul
,
unless
we
could
conceive
there
may
be
motions
in
dead
persons
,
that
there
may
be
action
where
there
is
no
life
.
Now
the
union
being
passive
,
there
may
be
a
manifestation
of
the
union
,
between
Jesus
Christ
and
the
soul
at
the
same
time
,
at
the
same
moment
that
the
union
between
Christ
and
the
soul
is
compleated
:
I
do
not
say
it
is
ordinary
,
but
I
say
there
may
be
a
sight
of
the
Lord
Christ
,
coming
down
into
the
heart
,
in
that
instant
,
and
moment
,
wherein
Jesus
Christ
does
take
actual
possession
of
the
heart
,
and
unite
it
unto
himself
:
Now
in
case
the
union
of
the
soul
should
be
so
evidenced
with
Christ
,
then
should
all
works
,
either
inward
or
outward
in
the
soul
,
be
excluded
from
having
any
interest
in
the
manifestation
of
that
union
.
3.
In
regard
the
same
kind
of
works
that
do
arise
properly
from
the
union
of
the
soul
with
Christ
,
(
though
not
peculiarly
)
may
arise
from
other
principles
where
there
is
no
union
.
There
are
three
false
originals
of
such
outward
works
.
(
1.
)
God
himself
may
be
the
Original
of
such
works
in
some
souls
,
though
not
by
vertue
of
union
,
nor
in
relation
unto
union
.
That
is
,
though
the
Lord
convey
not
any
influences
,
that
are
the
proper
influences
peculiar
unto
union
,
nor
though
the
Lord
does
not
convey
those
influences
into
the
soul
,
from
whence
those
outward
works
proceed
to
bring
the
soul
into
union
with
Jesus
Christ
.
Prayer
and
revealing
the
truths
of
God
,
and
reading
of
them
,
and
all
outward
works
of
a
soul
,
may
be
produced
by
God
in
the
soul
,
only
in
relation
to
other
souls
that
are
already
united
to
himself
.
The
Lord
may
convey
large
streams
of
gifts
,
and
inward
affections
unto
some
souls
,
and
excite
them
to
the
imploying
of
all
those
gifts
,
in
all
outward
works
of
his
own
worship
,
only
in
respect
to
the
good
of
his
own
peoples
souls
,
when
the
Lord
intends
not
any
benefit
to
the
soul
that
partakes
of
those
gifts
.
Thus
the
Lord
dealt
with
Cyrus
,
Isa.
45.1
.
and
Chap.
44.28
.
Thus
saith
the
Lord
to
Cyrus
,
he
is
my
shepherd
,
and
shall
perform
all
my
pleasure
,
even
saying
to
Jerusalem
,
thou
shalt
be
built
,
and
to
the
Temple
,
thy
foundation
shall
he
laid
.
The
Lord
did
convey
strength
to
Cyrus
,
to
carry
him
on
in
a
glorious
work
of
reforming
his
worship
,
and
to
build
the
Temple
,
when
the
Lord
intended
no
good
to
Cyrus
,
I
mean
so
as
to
bring
his
soul
into
union
with
Christ
.
Thus
God
furnished
John
with
Zeal
against
Idolatry
,
for
the
good
of
his
peoples
souls
,
and
it
redounded
little
to
the
good
of
his
soul
.
For
ought
we
know
,
Judas
was
furnished
with
as
good
gifts
as
the
rest
of
the
Apostles
,
and
seemed
to
pray
with
as
much
earnestness
,
and
publish
the
truths
of
Christ
with
as
much
Zeal
as
any
of
the
Apostles
;
whereas
none
of
those
gifts
that
Judas
had
,
were
conveyed
by
vertue
of
the
union
of
his
soul
with
Christ
,
nor
were
given
with
an
intent
to
bring
his
soul
into
union
.
(
2.
)
A
second
false
original
of
such
works
is
the
souls
own
principle
of
self
.
Self
ends
,
self
lusts
,
self
intendments
,
may
be
like
the
spring
that
may
set
all
the
wheels
of
the
affections
on
work
,
and
produce
all
those
outward
expressions
in
the
work
of
God
.
Certainly
it
was
one
of
the
chief
intendments
in
the
Pharisees
,
in
all
their
works
of
holiness
,
and
strictness
in
their
conversation
,
that
they
might
advance
themselves
outwardly
,
and
to
eternity
,
and
thought
to
tie
God
to
give
them
heaven
for
it
.
(
3.
)
The
third
false
original
of
works
that
properly
flow
from
union
,
is
from
the
Devil
himself
.
The
workings
of
prayer
,
of
hearing
,
of
meditating
,
or
forsaking
sin
in
the
conversation
,
may
come
from
the
Devil
himself
,
he
taking
his
opportunity
to
sail
with
the
wind
,
and
row
with
the
tide
;
He
seeing
the
Affections
work
towards
duties
of
holiness
,
he
presses
with
all
his
might
to
the
performance
of
them
,
that
he
might
weary
out
the
soul
with
them
,
or
else
cause
the
confidence
of
the
soul
to
be
placed
in
them
,
and
the
soul
to
promise
it self
happiness
by
them
.
Certainly
the
Zeal
of
Paul
that
he
had
for
God
,
and
the
law
of
God
,
was
acted
by
the
Devil
himself
.
And
Saul
that
was
so
Zealous
to
offer
sacrifice
before
he
went
to
battle
,
it
was
from
the
Devil
.
Those
souls
that
are
pressed
so
violently
unto
prayer
,
as
they
will
neglect
their
callings
to
multiply
duties
of
prayer
;
I
question
not
,
though
such
excitations
come
from
conscience
to
urge
them
,
yet
they
are
originally
from
the
Devil
himself
;
And
certainly
many
a
soul
hath
found
the
sad
effect
of
the
Devil
in
it
,
in
causing
the
soul
to
be
weary
of
all
duties
,
and
to
cast
them
off
.
Now
in
regard
the
original
of
the
souls
works
that
it
performs
,
is
thus
questionable
,
whether
they
have
their
original
from
the
souls
union
with
Christ
,
or
from
one
of
these
false
principles
;
Thence
these
works
are
not
sufficient
in
themselves
,
to
manifest
the
souls
union
with
Christ
.
The
question
must
first
be
answered
,
whether
these
duties
flow
from
union
with
Christ
or
no
?
before
the
other
question
can
be
answered
,
whether
those
works
be
the
proper
effects
of
union
?
And
till
that
question
be
answered
,
the
soul
can
never
conclude
from
his
works
,
that
he
is
united
to
Jesus
Christ
.
4.
Nothing
that
is
done
by
the
soul
can
manifest
the
souls
union
,
in
regard
the
union
of
the
soul
with
Christ
cannot
be
concluded
from
works
,
as
a
necessary
truth
,
grounded
upon
an
unchangeable
,
and
infallible
reason
.
That
is
the
great
distinction
between
opinion
and
knowledge
;
That
knowledg
is
the
apprehension
of
a
truth
,
flowing
necessarily
from
an
unchangable
ground
,
whereas
opinion
flowes
onely
from
a
probable
ground
.
Now
the
works
of
the
soul
can
never
be
an
unchangeable
ground
,
from
whence
the
soul
can
conclude
himself
to
be
united
to
Christ
in
three
regards
.
(
1.
)
In
regard
no
work
simply
considered
in
it self
,
without
respect
to
its
original
,
can
be
concluded
to
be
a
fruit
or
consequence
of
the
souls
union
.
The
same
kind
of
work
may
be
performed
from
a
false
original
,
as
well
by
vertue
of
influences
from
the
Devil
into
our
hearts
,
as
from
God
;
Therefore
till
it
discern
that
the
original
is
from
Christ
,
that
it
was
by
the
very
motion
,
and
stirring
of
Christ
in
the
heart
,
that
the
work
was
done
,
the
soul
cannot
conclude
it
to
be
a
consequence
of
his
union
;
Now
so
long
as
the
work
cannot
appear
to
be
a
consequence
of
the
souls
union
,
there
can
be
no
infallible
ground
to
conclude
that
he
is
united
to
Jesus
Christ
.
(
2.
)
In
regard
no
works
can
manifest
union
,
but
such
as
are
the
peculiar
and
inseperable
effects
of
the
souls
union
with
Christ
.
Now
no
soul
can
discern
his
works
to
be
the
peculiar
inseperable
effect
of
union
,
unless
he
can
discern
and
conclude
his
soul
shall
continue
and
persevere
to
the
end
in
those
works
:
But
now
no
Soul
can
discern
,
or
conclude
from
any
thing
,
but
from
a
promise
of
the
God
of
truth
which
is
only
unchangable
,
that
he
shall
persevere
in
any
Holy
work
whatever
;
and
no
Soul
can
lay
claim
to
any
promise
,
till
he
can
claim
right
to
Union
with
Jesus
Christ
,
therefore
no
Soul
can
see
his
perseverance
in
any
such
work
,
till
he
see
his
Union
with
Christ
.
3.
In
regard
the
Judgment
that
the
Soul
passeth
upon
those
works
,
is
a
deceivable
Judgment
.
The
heart
being
a
bottomless
depth
that
is
unsearchable
,
the
nature
of
all
his
works
cannot
be
discerned
by
the
weak
capacity
of
the
Soul
;
thence
the
Soul
cannot
draw
that
conclusion
from
them
,
as
a
certain
consequence
of
his
Union
with
Christ
.
Ans.
4.
Neither
can
the
Union
of
the
Soul
with
Christ
be
thus
evidenced
,
from
the
outward
Revelation
of
the
nature
and
manner
,
of
the
Union
of
the
Soul
with
Christ
.
I
do
not
mean
,
that
the
Union
of
the
Soul
with
Christ
,
may
not
be
evidenced
by
the
revelation
of
the
nature
and
manner
of
the
Union
of
the
Soul
with
Christ
:
The
Lord
Christ
doth
ordinarily
through
those
Revelations
of
his
truth
,
cause
the
impression
of
truth
to
remain
upon
Spirits
;
The
Lord
by
revealing
to
Souls
,
a
Union
to
be
attained
by
Christ
,
ordinarily
draws
Souls
into
Union
,
and
by
declaring
the
nature
and
manner
of
the
Union
,
doth
ordinarily
discover
to
Souls
thus
their
Union
with
Christ
:
Yet
the
nature
and
manner
of
the
revelation
of
the
Union
,
considered
in
themselves
,
is
not
enough
barely
considered
in
themselves
to
manifest
the
Union
.
And
that
will
appear
in
three
things
.
I.
Because
those
outward
Revelations
reach
no
higher
than
Reasons
eye
.
Now
while
the
light
of
Truth
pierce
no
farther
than
the
eye
of
Reason
,
the
right
Consequences
of
it
,
are
never
effected
in
the
Soul
.
That
's
the
reason
that
the
revelation
of
the
sweetest
perswasions
of
God
to
allure
Souls
into
Union
,
take
no
effect
upon
the
Heart
of
knowing
persons
,
because
those
outward
Revelations
reach
but
to
Reasons
eye
;
and
therefore
they
must
hear
and
learn
of
the
Father
before
they
come
to
Christ
.
John
6.45
.
In
the
same
manner
is
the
Revelation
of
the
Union
to
Souls
United
,
as
insufficient
to
satisfy
the
Soul
concerning
his
Union
,
as
those
other
Revelations
of
the
Lords
will
to
draw
Souls
into
Union
.
1.
In
regard
the
truth
to
be
apprehended
,
which
is
the
Souls
particular
Union
with
Christ
,
is
far
beyond
Reasons
Comprehension
.
Now
while
the
light
reacheth
no
higher
than
to
Reasons
eye
,
Reason
not
being
able
to
comprehend
the
truth
,
needs
must
the
truth
be
inefficacious
.
2.
All
the
Wranglings
and
Objections
of
the
Soul
against
his
Union
,
remain
in
full
Power
,
notwithstanding
those
Revelations
to
the
eye
of
Reason
.
Till
a
higher
light
be
set
up
in
the
Soul
,
to
be
Lord
Controler
as
it
were
of
Reason
,
the
Soul
is
never
able
to
believe
,
that
is
,
to
receive
Christ
into
Union
.
II.
In
regard
those
communicate
no
light
to
the
eye
,
to
which
those
truths
are
propounded
.
As
it
is
at
first
in
the
Lords
Conviction
of
a
Soul
by
the
truth
,
the
outward
revealing
of
it
is
insufficient
,
in
regard
there
is
no
light
by
those
revealings
to
convey
it
to
the
Souls
eye
;
for
though
the
truth
be
made
clear
and
apparent
,
the
eye
is
still
blind
,
therefore
the
Soul
is
not
Convinced
:
So
it
is
in
revealing
to
the
Soul
its
Union
,
the
Revelation
is
insufficient
,
in
regard
there
is
no
beam
of
light
comes
to
the
Souls
eye
:
And
though
the
eye
of
the
Soul
have
received
light
from
Heaven
,
yet
the
light
to
discern
the
Souls
Union
,
must
be
a
new
light
.
III.
In
regard
United
Souls
that
fully
understand
both
the
nature
and
manner
of
Union
,
may
be
,
and
are
frequently
yet
unsatisfied
about
their
Union
.
Questionless
poor
Heman
(
in
Psal.
88.
)
knew
well
what
it
was
to
be
accepted
of
God
in
Christ
,
and
to
be
one
with
him
,
and
yet
was
far
from
apprehending
himself
to
be
United
,
but
gave
up
himself
for
a
dead
man
.
David
when
he
made
that
22
Psalm
,
typically
speaking
of
Christ
(
though
applying
it
to
his
own
condition
)
knew
well
enough
what
it
was
to
have
the
Lord
to
be
his
,
and
did
hang
upon
him
;
yet
he
cried
out
,
fearing
God
had
forsaken
him
.
Now
if
the
outward
Revelation
of
the
nature
,
and
manner
of
the
Souls
Union
with
Christ
,
were
enough
to
make
the
Soul
understand
its
Union
;
then
there
were
no
united
Soul
,
that
did
hear
the
relation
of
it
,
and
did
carefully
reflect
upon
his
own
heart
,
but
must
be
satisfied
about
his
union
;
but
our
experience
tells
us
this
,
that
the
most
understanding
Souls
about
union
,
are
hardest
to
be
satisfied
about
their
union
.
Thus
you
have
the
negative
part
of
the
answer
opened
.
Now
before
I
proceed
to
the
affirmative
,
there
is
another
question
will
be
cast
in
upon
the
neck
of
this
.
Que.
1.
But
may
the
Soul
say
,
If
none
of
these
can
evidence
to
the
Soul
his
Vnion
with
Christ
,
are
all
those
Souls
evidences
of
Vnion
that
they
have
received
,
from
something
thus
inherent
in
themselves
,
and
done
upon
them
by
the
Spirit
of
God
,
rotten
and
unsound
,
and
no
evidences
?
Must
we
now
cast
away
all
our
thoughts
of
union
with
Jesus
Christ
,
that
were
formerly
gathered
from
the
sight
of
such
qualifications
inherent
in
our
souls
?
Before
I
come
to
answer
this
question
,
I
must
first
premise
two
or
three
things
.
1.
That
the
soul
hath
not
conceived
either
qualities
inherent
in
his
soul
,
or
works
done
by
his
soul
,
as
the
cause
of
his
union
with
God
in
Christ
.
That
these
should
be
the
uniting
means
between
Christ
and
thy
soul
,
that
have
drawn
the
Lord
Christ
to
come
into
thy
heart
,
and
to
dwel
in
thee
,
and
so
to
cause
thee
to
dwell
in
him
.
This
were
no
less
than
gross
Popery
,
to
make
any
thing
in
our selves
the
cause
of
union
.
2.
I
also
premise
,
That
thou
hast
not
taken
qualities
inherent
in
thy self
,
or
works
done
by
thy self
,
as
the
ground
upon
which
thou
didst
believe
thy
union
with
Christ
.
This
were
a
very
dangerous
sandy
foundation
for
a
soul
to
build
upon
:
This
were
to
ground
a
divine
faith
upon
an
humane
ground
,
to
ground
a
certain
conclusion
upon
a
poor
changeable
ground
;
And
this
were
to
make
thy
faith
of
no
longer
lasting
,
than
the
constancy
of
thine
heart
in
such
works
,
or
the
constancy
of
thy
sight
in
beholding
such
dispositions
in
thy
heart
;
This
is
both
unsafe
,
and
exceeding
dangerous
.
3.
I
must
premise
,
That
thou
mistakest
not
the
ground
of
thy
evidence
,
conceiving
thy self
to
receive
thy
evidence
from
qualities
inherent
in
thy self
,
or
works
done
by
thy self
,
when
thou
receivest
it
from
a
promise
of
free
grace
alone
.
It
may
be
at
the
same
time
,
when
the
Lord
declared
to
thee
his
willingness
to
accept
of
thy
soul
into
union
with
Christ
,
and
let
thee
see
thine
heart
closing
with
that
gracious
tender
;
he
at
the
same
time
lets
thee
see
such
holy
dispositions
in
thy
soul
as
the
consequence
of
thy
union
,
thence
it
may
be
thou
didst
conclude
thy
evidence
was
from
these
,
when
it
was
from
something
in
the
first
place
before
works
.
But
if
the
question
be
demanded
,
whether
thy
qualifications
thus
considered
be
evidences
?
I
answer
negatively
,
and
affirmatively
.
First
,
they
are
no
right
kind
of
evidences
.
1.
They
are
no
evidences
of
Faith
.
That
which
is
an
evidence
unto
the
eye
of
Faith
,
must
be
some
truth
of
God
revealed
unto
faith
,
with
such
an
authority
,
that
for
the
authority
of
the
speaker
,
and
revealer
of
that
truth
,
the
soul
doth
believe
it
,
and
close
with
it
.
Now
in
that
manner
,
the
word
alone
is
proper
evidence
unto
faith
.
Assurance
of
faith
must
always
have
a
divine
ground
,
to
build
upon
:
Now
there
is
no
divine
ground
,
but
a
divine
word
;
and
thine
own
dispositions
and
graces
are
no
divine
,
but
a
humane
ground
.
2.
They
are
no
evidence
of
knowledge
.
Knowledge
is
the
assent
of
the
understanding
to
a
necessary
truth
,
built
upon
an
unchangeable
ground
or
reason
.
Now
the
union
of
thy
soul
with
Christ
could
never
be
rightly
taken
as
a
necessary
truth
,
built
upon
thine
own
works
,
as
the
unchangable
reason
of
it
;
For
(
as
you
have
heard
)
no
works
done
by
the
soul
can
be
an
unchangeable
reason
upon
which
a
soul
may
build
such
a
truth
as
this
,
that
he
is
united
unto
Christ
,
in
regard
thou
wert
never
yet
fully
certain
of
the
right
nature
of
those
thy
works
,
or
of
those
dispositions
in
thy
soul
,
from
whence
thou
didst
gather
those
thoughts
of
thy
union
with
Christ
.
Secondly
,
I
answer
affirmatively
,
they
may
be
improperly
called
evidences
,
and
they
may
have
begotten
an
evidence
of
opinion
in
thy
soul
,
though
not
an
evidence
of
knowledge
.
Opinion
is
the
assent
of
the
understanding
to
some
truth
propounded
,
upon
the
sight
of
probable
grounds
and
reasons
of
the
truth
of
the
thing
propounded
.
Now
the
sight
of
thy
gracious
dispositions
and
qualifications
may
be
an
evidence
of
opinion
to
thy
soul
,
that
is
,
they
may
have
afforded
some
probable
arguments
of
thy
union
with
Christ
;
And
from
thence
may
have
flown
these
three
effects
of
it
.
1.
Thence
may
have
risen
a
quiet
and
calm
in
the
soul
,
a
cessation
from
those
perturbations
and
tumults
,
the
soul
was
disquieted
with
formerly
.
2.
Hence
might
flow
some
refreshments
.
A
hope
of
possibility
to
the
poor
sinking
soul
brings
admirable
refreshment
:
Much
like
a
man
being
ready
to
suffer
Ship-wrack
at
Sea
,
seeing
but
a
ship
coming
towards
him
,
gives
him
hope
of
being
taken
in
.
3.
From
hence
may
arise
some
flitting
joy
.
Though
Christ
do
but
pass
by
as
it
were
,
and
the
soul
does
but
see
his
face
through
a
crevis
,
it
refresheth
his
heart
.
Thus
far
they
may
be
evidences
of
opinion
unto
souls
:
But
there
are
divers
things
that
must
be
noted
about
this
evidence
of
opinion
least
we
mistake
.
For
though
I
dare
not
say
but
these
evidences
of
opinion
in
many
souls
,
may
prove
such
,
that
in
the
utmost
issue
of
them
may
hold
to
eternity
,
yet
it
is
not
without
great
danger
,
to
the
safety
and
comfort
of
such
souls
.
Therefore
observe
,
I.
That
these
evidences
of
opinion
in
souls
,
do
yet
fall
short
of
raising
those
souls
,
into
a
full
conformity
to
the
rules
of
Scripture
,
about
and
concerning
evidences
of
union
.
And
that
will
appear
in
three
things
.
1.
In
regard
these
evidences
of
opinion
cannot
rise
to
that
fulness
of
certainty
,
and
that
strength
of
confidence
,
that
the
rules
concerning
evidences
of
a
souls
union
,
do
require
souls
to
be
raised
to
.
When
this
opinion
is
raised
to
the
highest
degree
,
there
cannot
be
a
full
certainty
:
Now
the
Scripture
requires
souls
to
attain
a
full
confidence
about
their
union
with
Christ
,
Heb.
10.22
.
2.
In
regard
the
foundation
of
the
souls
consolation
in
these
evidences
,
is
laid
upon
a
ground
disagreeing
to
the
rule
.
The
rule
is
onely
the
will
of
God
revealed
;
Now
the
will
of
God
revealed
is
,
that
there
should
be
immutable
grounds
upon
which
the
soul
should
be
built
,
Heb.
6.17
,
18.
3.
In
regard
the
consolation
of
the
soul
,
is
unsutable
in
measure
and
degree
,
to
that
which
God
intends
for
his
peoples
souls
.
He
intends
full
consolations
to
them
,
a
plerophery
of
consolation
.
But
how
weak
are
those
comforts
,
that
flow
from
those
weak
fluctuating
inherent
grounds
of
the
souls
qualities
,
or
the
working
of
those
qualities
?
II.
You
must
note
about
these
evidences
of
opinion
,
That
no
soul
may
justly
satisfie
or
content
it self
,
with
only
those
evidences
of
opinion
.
Perfection
of
conformity
to
Scripture
rule
,
is
the
command
and
injunction
that
lies
upon
every
soul
:
Now
these
evidences
of
opinion
being
attained
,
and
yet
the
soul
falls
short
of
Scripture
rules
;
thence
it
necessarily
follows
,
that
no
soul
may
,
or
ought
,
to
content
it self
with
those
evidences
.
III.
You
must
note
,
That
the
seeking
after
,
and
walking
by
these
evidences
of
opinion
only
,
do
expose
the
soul
to
the
want
of
all
props
,
supports
,
and
comforts
,
in
the
greatest
necessities
of
the
soul
.
These
evidences
are
like
the
little
Brook
the
Prophet
Elisha
sat
down
by
,
when
he
went
from
Jezebel
,
that
ran
only
in
the
beginning
of
the
famin
,
and
after
was
dry
.
Or
rather
they
are
like
Jonah's
Gourd
,
(
Jonah
4.6
.
)
of
which
the
poor
man
was
exceeding
glad
for
a
night
and
felt
the
shadow
of
it
,
but
when
the
Sun
arose
,
a
worm
struck
the
Gourd
,
and
Jonah
was
exposed
to
the
heat
of
the
Sun
.
Thus
may
the
evidences
of
the
soul
from
inherent
qualities
,
and
the
working
of
those
qualities
,
be
like
a
precious
Gourd
for
a
season
,
where
the
soul
may
have
refreshments
,
but
if
the
Sun
gets
to
the
mid
heavens
,
and
there
come
any
scorching
heat
,
then
do
they
vanish
like
Jonah's
Gourd
,
and
the
soul
is
exposed
to
a
comfortless
,
hopeless
condition
for
eternity
.
There
are
four
great
necessities
of
the
soul
,
when
it
hath
the
greatest
need
of
evidences
,
and
in
all
these
the
evidence
of
opinion
fails
the
soul
.
1
When
any
Sin
in
the
heinousness
of
its
guilt
,
and
the
dreadfulness
of
its
merit
and
desert
,
is
charged
upon
the
conscience
.
When
Sin
comes
once
to
be
thus
charged
,
it
causeth
all
the
evidences
of
opinion
to
vanish
and
perish
,
and
leaves
the
soul
comfortless
.
As
it
was
with
David
,
Psal.
51.3
.
he
cries
out
,
My
sin
is
ever
before
me
:
Or
as
it
was
with
poor
Job
,
Chap.
13.26
,
27
,
Thou
writest
bitter
things
against
me
,
and
makest
me
possess
the
iniquities
of
my
youth
.
Now
when
the
soul
is
either
in
Jobs
case
,
or
Davids
case
,
that
any
iniquity
comes
thus
before
the
soul
,
then
is
a
soul
in
great
necessity
of
union
with
Christ
:
When
a
debt
comes
to
be
charged
upon
a
person
,
and
the
Bayliff
comes
to
arrest
him
,
then
there
is
necessity
of
some
bayl
;
now
conscience
comes
to
arrest
the
soul
,
and
offers
to
carry
it
into
hell
,
and
now
do
those
evidences
of
opinion
from
the
souls
graces
,
leave
the
soul
hopeless
,
and
helpless
:
The
thing
is
evident
,
when
conscience
is
thus
charging
an
iniquity
upon
the
soul
,
it
becomes
Witness
,
and
Advocate
,
and
Judg
:
It
witnesseth
the
fact
to
be
done
,
it
pleads
the
fact
condemnation
,
and
pronounceth
the
sentence
.
2.
The
second
great
necessity
is
,
when
some
strong
master
corruption
leads
the
soul
captive
;
and
even
keeps
the
poor
distressed
soul
in
chains
.
You
must
know
,
though
the
reigning
power
of
sin
be
destroyed
in
souls
united
to
Christ
,
(
Rom.
6.14
.
)
yet
the
tyranizing
power
of
sin
is
not
destroyed
:
Though
sin
cannot
have
the
Throne
of
the
will
,
to
sit
there
as
Lord
Commander
,
yet
it
will
be
always
striving
for
the
Throne
;
then
is
the
soul
in
great
straights
,
and
knows
not
what
to
do
without
evidence
of
union
with
Christ
,
that
he
knows
he
shall
be
conqueror
over
such
a
corruption
:
Now
in
this
condition
,
the
inherent
qualities
of
the
soul
,
and
the
works
of
sanctification
,
leave
the
soul
helpless
and
comfortless
;
now
the
eye
of
the
soul
is
upon
corruption
,
and
it
is
hard
for
him
at
that
time
to
discern
grace
.
3.
Another
great
exigency
of
the
soul
for
the
evidence
of
his
union
,
is
when
the
influences
of
the
quickning
spirit
are
suspended
from
the
soul
.
When
not
only
a
state
of
deadness
is
grown
upon
the
heart
,
but
as
with
those
Psal.
80.4
.
God
seems
to
be
angry
with
their
prayers
,
and
comes
not
in
;
That
the
soul
begins
to
complain
,
as
in
Lament.
3.44
,
that
the
Lord
shuts
out
his
prayers
;
or
complain
as
Job
,
Chap.
23.8
,
9.
Behold
I
go
forward
,
but
he
is
not
there
,
and
backward
,
but
I
cannot
perceive
him
,
&c.
Then
is
the
soul
in
great
extremity
,
that
now
unless
there
be
some
grounds
of
evidence
of
union
,
the
soul
begins
to
be
hopeless
,
and
altogether
comfortless
;
And
alas
when
the
soul
is
brought
to
this
exigency
,
then
doth
its
evidence
of
opinion
from
its
own
grace
fail
,
and
the
soul
questions
whether
it
ever
drew
a
right
conclusion
.
4.
The
fourth
extremity
is
,
When
the
Lord
delivers
the
soul
to
the
buffetings
of
Satan
for
a
season
.
When
Satan
begins
to
use
all
his
policy
to
shake
the
foundations
of
the
soul
,
to
make
his
hope
and
faith
to
shake
;
when
the
Devil
chargeth
his
Cannons
against
the
soul
,
and
letteth
loose
all
temptations
at
once
;
blasphemous
thoughts
come
into
the
heart
,
questioning
whether
there
be
a
God
or
no
,
and
the
soul
can
meddle
with
nothing
,
but
one
blasphemous
thought
or
other
comes
upon
the
soul
,
and
it
knows
not
from
whence
they
come
:
And
when
Satan
is
thus
buffeting
the
soul
,
then
a
mans
inherent
graces
,
and
the
workings
of
them
that
he
saw
before
,
do
now
fail
the
soul
,
in
regard
Satan
in
this
case
first
strikes
at
the
strongest
hold
,
he
strikes
at
the
foundation
,
he
strikes
at
union
with
Christ
.
4.
There
is
a
fourth
note
about
evidences
of
opinion
;
That
the
souls
cleaving
unto
them
,
doth
make
the
certainty
of
the
truth
of
God
increase
and
diminish
,
according
to
the
increasing
and
diminishing
of
the
workings
of
his
soul
,
and
of
the
influence
of
the
spirit
of
God
upon
his
heart
.
Experience
it self
teacheth
us
,
that
while
our
souls
take
our
evidences
from
those
qualifications
,
so
long
as
we
find
the
spirit
of
God
working
lively
in
our
hearts
,
our
hopes
are
lively
,
and
our
confidence
firm
;
and
no
sooner
these
cease
again
,
but
our
confidence
and
our
hope
fail
;
then
the
Soul
questions
again
whether
Jesus
Christ
be
tendred
to
his
Soul
in
particular
?
whereas
before
he
had
some
confidence
of
it
.
5.
There
is
a
fifth
note
about
these
evidences
of
opinion
,
and
that
is
this
,
That
the
cleaving
unto
those
evidences
of
opinion
,
doth
make
the
whole
life
and
comfort
of
the
soul
depend
only
upon
sense
.
When
the
soul
trusts
to
those
alone
,
he
trusts
only
the
eye
of
sense
,
both
in
seeing
his
happiness
for
the
present
,
and
for
eternity
.
Now
from
thence
,
First
,
The
fulness
of
the
souls
consolation
is
prevented
.
The
soul
,
as
it
were
,
shuts
the
great
window
,
which
is
the
evidence
of
grace
in
the
promise
unto
the
soul
,
and
only
opens
the
small
crevis
of
sense
and
experience
:
Now
needs
must
the
fulness
of
light
in
the
house
be
prevented
,
when
the
greatest
window
is
shut
voluntarily
;
And
much
more
is
the
comfort
of
the
soul
prevented
,
when
the
great
window
of
comfort
is
shut
.
Secondly
,
The
constancy
of
consolation
is
prevented
.
The
soul
may
both
see
the
Lords
will
to
be
unchangeable
towards
him
,
in
taking
him
into
union
,
and
may
see
the
command
of
God
to
his
soul
to
believe
that
his
union
,
and
receive
the
promise
of
God
to
take
his
soul
into
union
,
when
the
soul
can
see
nothing
of
those
precious
workings
of
grace
in
his
own
heart
:
So
that
the
constancy
of
the
souls
consolation
,
depends
not
upon
the
evidence
that
he
can
receive
,
either
from
the
inherent
graces
in
him
,
or
the
working
of
those
graces
,
but
upon
that
which
is
constant
in
it self
,
when
the
heart
is
unconstant
.
Thirdly
,
Thence
the
soul
walks
contrary
to
the
Scripture
rule
.
The
rule
is
,
to
walk
by
faith
,
2
Cor.
5.7
.
and
to
live
by
faith
rather
than
by
sight
:
But
when
the
soul
adheres
only
to
,
and
seeks
after
the
evidence
of
his
union
from
the
working
of
his
own
graces
,
the
soul
seeks
to
live
and
walk
only
by
sight
,
and
not
by
faith
.
Now
there
is
a
second
Question
that
will
arise
,
before
I
can
pass
to
the
affirmative
answer
.
Quest.
2.
If
those
inherent
qualities
and
habits
of
grace
in
souls
,
and
the
workings
of
them
,
cannot
thus
evidence
the
souls
union
primarily
,
nor
be
no
better
grounds
of
evidence
than
this
:
Then
why
do
the
Scriptures
propound
the
souls
obedience
unto
God
,
and
love
unto
God
,
as
signs
and
evidences
of
the
souls
union
with
Christ
?
Answ.
For
the
answer
of
this
question
,
there
are
divers
things
to
be
considered
.
1.
Many
of
the
Scriptures
,
that
the
soul
conceives
to
lay
down
such
graces
,
and
workings
of
graces
,
as
signs
of
the
souls
union
,
are
onely
laid
down
as
manifest
signs
of
their
union
with
Christ
unto
others
,
not
themselves
.
As
Mat.
7.16
,
20.
By
their
fruit
ye
shall
know
them
:
The
place
,
if
you
observe
it
,
doth
not
say
by
your
own
fruits
you
shall
evidence
your
own
condition
,
but
it
propounds
the
conversations
of
men
,
to
be
the
rule
by
which
we
shall
judge
of
men
,
by
which
we
may
conceive
their
union
with
Christ
,
or
separation
from
Christ
,
yet
this
cannot
yield
an
infallible
evidence
to
us
of
their
union
.
2.
All
other
places
that
speak
of
the
graces
of
the
spirit
,
or
of
obedience
to
God
to
be
as
signs
of
the
souls
union
with
Christ
,
do
only
lay
them
down
as
Co-witnessing
signs
,
not
as
those
from
whence
the
soul
can
first
clear
his
union
.
Thus
far
indeed
the
word
manifests
,
that
there
are
such
graces
in
the
hearts
of
believers
,
and
that
believers
do
see
such
graces
in
their
hearts
;
But
it
is
then
that
believers
do
see
them
,
when
they
see
their
union
with
Christ
.
No
believer
ever
had
a
true
evidence
of
his
union
with
Christ
,
but
he
also
saw
some
such
precious
holy
dispositions
begotten
in
his
soul
,
and
some
workings
of
them
also
towards
Christ
.
So
that
the
Scripture
lays
them
down
as
Co-witnesses
.
So
Rom.
8.16
.
The
spirit
it self
beareth
witness
with
our
spirits
,
that
we
are
the
Sons
of
God
:
That
is
,
the
light
of
our
renewed
understanding
,
beholding
the
graces
of
the
spirit
of
God
in
our selves
,
doth
draw
conclusions
that
we
are
united
unto
Christ
,
as
well
as
the
spirit
of
God
doth
evidence
and
witness
it
,
from
the
promise
of
Gods
free
grace
and
favour
in
Christ
unto
souls
.
Now
thus
are
those
places
to
be
taken
in
the
first
Epistle
of
John
,
where
the
spirit
of
God
seems
to
speak
most
of
such
signs
:
He
speaks
of
them
there
as
following
signs
of
a
souls
union
,
and
so
are
demonstrations
à
posteriori
(
as
we
speak
)
from
the
effects
,
and
witness
the
union
as
the
effect
witnesses
the
cause
.
But
the
Scripture
no
where
commands
the
soul
,
to
seek
out
the
manifestation
of
his
union
with
Christ
by
those
,
and
from
those
,
though
they
are
also
able
to
afford
some
witness
unto
his
union
,
in
way
of
confirmation
of
the
evidence
of
it
;
when
once
the
soul
doth
behold
his
union
,
then
beholding
his
graces
,
they
come
in
as
another
window
into
the
soul
to
let
in
light
;
Faith
and
Sense
come
in
together
,
and
so
make
the
souls
consolation
full
and
strong
.
III.
The
Scripture
lays
down
obedience
to
God
,
and
love
to
God
,
as
signs
of
a
souls
union
with
God
in
Christ
,
purposely
to
convince
deluders
of
themselves
about
their
union
.
It
is
to
convince
them
of
their
contrary
walking
unto
souls
that
are
united
unto
God
in
Christ
:
For
though
no
degree
of
a
souls
Obebedience
unto
God
,
nor
no
degree
of
love
in
the
heart
unto
God
,
be
able
of
it self
,
and
from
it self
,
to
clear
the
union
of
the
soul
with
God
in
Christ
when
it
is
dark
,
and
to
prove
that
the
soul
is
united
;
yet
some
kind
of
disobedience
,
and
of
contrary
walking
unto
God
,
may
manifest
that
there
is
no
union
between
God
and
the
Soul
.
And
therefore
the
Scripture
when
it
hath
laid
down
any
such
sign
,
always
follows
it
with
the
contrary
unto
any
such
sign
,
proving
that
those
Souls
that
walk
directly
contrary
,
cannot
be
such
as
are
united
to
God
in
Christ
.
Therefore
you
shall
see
,
no
sooner
doth
the
Spirit
of
God
say
,
hereby
we
shall
know
that
we
love
God
,
if
we
keep
his
Commandments
.
1.
John
2.3
.
But
he
saith
,
he
that
saith
he
loves
God
and
keepeth
not
his
Commandments
is
a
Lyar
;
Presently
he
brings
the
point
back
for
proof
to
convince
Souls
of
want
of
union
,
by
that
which
is
an
inseparable
effect
of
the
Souls
want
of
union
.
Yet
there
are
two
or
three
things
to
be
noted
about
this
.
1.
The
Scripture
doth
not
lay
down
any
defect
,
of
any
degree
of
Obedience
,
or
of
Love
,
or
of
any
degree
of
perfection
of
those
signs
laid
down
as
being
consequences
of
union
,
as
an
argument
of
the
Souls
want
of
union
.
The
Scripture
doth
not
say
that
this
degree
,
or
that
degree
of
Love
,
and
this
and
that
manner
of
Obedience
doth
follow
the
souls
union
with
Christ
.
2.
The
Scripture
doth
not
lay
down
,
that
an
irregularity
,
or
any
disorder
in
the
Souls
Obedience
unto
God
,
or
in
the
Souls
Love
unto
God
and
the
like
,
do
manifest
the
Souls
want
of
union
.
Neither
doth
he
require
any
perfection
in
those
signs
laid
down
as
consequent
signs
of
the
souls
union
,
to
make
the
union
of
the
soul
evident
by
them
.
3.
The
Scripture
doth
not
say
,
that
the
cessation
of
those
Holy
Operations
,
of
those
Holy
Qualities
in
the
soul
,
nor
the
cessation
of
the
acts
of
love
unto
God
,
doth
manifest
that
a
soul
is
not
united
unto
Christ
:
For
there
may
be
a
cessation
of
those
acts
in
the
soul
for
a
season
,
that
are
the
inseparable
consequences
of
the
souls
union
with
Christ
,
but
there
cannot
be
a
total
want
,
or
contrariety
in
the
heart
to
such
things
as
are
the
proper
effects
of
union
.
So
that
he
doth
place
the
evidence
of
the
souls
disjunction
in
a
contrariety
to
these
;
as
when
he
saith
,
by
this
we
know
we
are
passed
from
Death
to
Life
,
because
we
love
the
brethren
,
but
he
that
hateth
his
Brother
abideth
in
Death
;
He
that
hateth
his
Brother
must
needs
hate
God
.
So
in
1
John
4
,
5.
When
he
lays
down
Obedience
to
Christ
to
be
the
ground
of
the
knowledge
of
Christ
,
then
presently
he
saith
,
he
that
saith
he
knows
him
,
and
keepeth
not
his
Commandments
is
a
Lyar.
There
is
a
third
question
to
be
opened
,
and
that
is
this
.
Que.
3.
To
what
purpose
are
all
the
promises
made
to
Qualities
inherent
in
Souls
,
and
to
the
workings
of
the
Spirit
of
grace
in
hearts
,
seeing
Vnion
with
Christ
cannot
be
evidenced
from
them
?
Answ.
1.
For
answer
,
First
there
is
no
promise
the
Lord
makes
to
any
quality
inherent
in
a
soul
,
as
a
condition
upon
which
the
promise
should
be
fulfilled
to
the
soul
.
That
is
,
there
is
no
promise
that
the
Lord
hath
made
to
any
quality
,
so
,
or
in
such
a
manner
,
as
upon
the
Lords
beholding
that
quality
in
the
Soul
,
he
should
repute
himself
bound
to
fulfil
that
promise
,
or
to
convey
that
mercy
included
in
the
promise
to
the
Soul
:
Nor
doth
the
being
of
the
quality
lay
any
such
engagement
upon
God
to
perform
it
.
Every
promise
is
a
part
of
the
Covenant
of
grace
that
the
Lord
holds
forth
in
Christ
;
for
the
Covenant
of
grace
is
nothing
else
but
a
bundle
of
promises
:
All
the
promises
of
God
in
the
word
bound
up
in
one
,
is
the
Covenant
of
grace
,
so
that
it
is
a
thing
consisting
of
so
many
Articles
of
agreement
between
God
and
the
Soul
.
Now
the
Covenant
of
grace
should
prove
no
Covenant
of
grace
,
if
any
of
those
promises
were
made
to
a
quality
,
as
a
condition
upon
which
the
Lord
were
bound
to
perform
the
promise
.
Ans.
2.
Secondly
the
promises
of
God
to
qualities
inherent
in
Souls
,
are
not
made
to
qualities
as
qualities
.
That
is
,
not
as
they
are
good
dispositions
,
and
good
inclinations
,
not
as
they
are
works
of
the
Spirit
of
grace
begotten
in
such
Souls
.
All
inherent
qualities
in
souls
are
to
be
considred
under
a
two-fold
notion
,
either
as
they
are
qualities
,
that
is
,
as
they
are
affections
and
dispositions
in
a
soul
:
Or
they
are
to
be
considered
as
they
put
a
soul
into
such
a
state
or
condition
,
as
they
make
a
soul
either
in
a
good
condition
,
or
a
bad
condition
.
Now
no
soul
may
look
upon
any
one
promise
that
God
hath
made
to
any
one
quality
,
and
look
upon
that
quality
in
his
heart
as
that
good
quality
,
that
good
disposition
to
which
the
Lord
hath
bound
himself
by
promise
,
to
convey
such
or
such
mercies
or
benefits
.
As
for
example
,
should
I
name
most
of
the
conditional
promises
in
the
word
,
you
will
find
none
of
the
promises
made
to
qualities
,
are
made
to
them
as
qualities
,
but
as
to
a
state
of
Want
,
and
Penury
,
and
Misery
,
out
of
which
the
Lord
promiseth
Refreshment
,
Ease
,
and
Relief
,
out
of
the
Bowels
of
his
own
mercy
.
1.
To
begin
with
thirsting
ones
.
That
notable
place
in
Isa.
55.1.2
.
Ho
every
one
that
thirsteth
,
come
ye
to
the
Waters
,
and
he
that
hath
no
Money
,
come
ye
buy
and
eat
,
yea
come
buy
Wine
and
Milk
without
Money
and
without
Price
.
Come
,
saith
he
,
take
all
sutable
refreshment
for
your
poor
thirsty
souls
:
There
is
Christ
holden
forth
to
thirsty
ones
,
in
all
the
precious
priviledges
tendred
to
souls
in
Christ
:
Yet
this
is
not
made
to
thirsty
ones
,
as
thirsting
is
a
quality
,
or
grace
,
flowing
from
the
Spirit
of
grace
in
their
hearts
.
And
that
the
promise
is
not
made
to
thirsting
Souls
,
as
thirsting
after
Jesus
Christ
,
or
as
thirsting
is
a
quality
,
will
appear
in
three
particulars
:
in
that
the
persons
to
whom
those
glorious
priviledges
are
tendred
in
Christ
,
are
persons
void
of
any
quality
,
or
grace
,
proceeding
from
the
Spirit
of
grace
in
their
Hearts
:
They
were
so
far
from
any
Holy
quality
,
as
it
doth
appear
from
the
Text
,
that
they
had
not
any
one
right
desire
after
receiving
any
Holiness
,
For
1.
They
are
said
to
be
such
as
are
thirsting
after
false
refreshments
digging
broken
Cisterns
for
their
Souls
to
drink
of
,
they
spent
their
Money
for
that
which
was
no
bread
,
that
is
,
their
desires
and
endeavours
:
They
were
the
Jews
that
sought
for
Justification
by
the
Law
,
and
Cerimonies
.
2.
They
were
such
as
thirsted
to
supply
their
wants
in
a
wrong
way
,
and
were
neglecters
of
Jesus
Christ
.
They
spent
their
labours
and
desires
after
wrong
objects
,
that
which
was
not
Bread
,
things
that
could
not
profit
:
And
these
were
the
persons
to
whom
the
promise
was
made
,
and
therefore
it
could
not
be
made
to
any
quality
.
3.
The
same
promise
is
holden
forth
to
every
Soul
equally
,
whether
thirsting
or
not
thirsting
.
This
you
may
see
Rev.
22.17
.
Let
him
that
is
a
thirst
come
(
there
is
the
same
promise
)
yea
let
whosoever
will
come
,
and
take
of
the
Water
of
Life
freely
.
Every
one
under
Heaven
is
joyned
under
as
equal
a
notion
as
the
thirsty
ones
:
Therefore
the
promise
cannot
be
made
unto
thirsty
ones
,
as
having
such
a
quality
of
grace
in
them
,
but
as
poor
and
penurious
Souls
,
in
a
sad
condition
,
not
knowing
how
to
get
their
Souls
refreshed
,
and
their
wants
relieved
.
So
again
Mat.
5
,
6.
where
the
promise
seems
to
have
more
colour
to
be
made
to
a
quality
as
a
quality
,
Blessed
are
they
that
hunger
and
thirst
after
Righteousness
,
for
they
shall
be
filled
.
This
promise
is
not
made
to
Souls
as
hungering
and
thirsting
after
Righteousness
,
as
Holy
Dispositions
in
their
Souls
,
but
the
promise
is
made
to
them
only
as
being
needy
and
penurious
,
as
being
in
want
and
extremity
;
Therefore
you
shall
observe
in
the
promise
,
they
shall
be
filled
,
what
is
promised
?
Nothing
to
the
quality
it self
,
but
to
the
supply
of
the
wants
of
the
poor
Soul
.
2.
If
you
observe
the
promises
made
to
humbled
Souls
,
groaning
under
the
burden
of
Sin
,
they
are
not
made
to
any
Souls
as
groaning
under
the
burden
of
Sin
,
or
as
groaning
under
the
burden
of
Sin
is
a
quality
,
or
grace
in
the
Soul
.
As
for
example
,
look
that
promise
.
Mat.
11.28
.
Come
unto
me
all
ye
that
labour
and
are
heavy
laden
,
and
I
will
give
you
rest
.
Now
saith
the
Soul
I
am
burdened
,
and
therefore
I
shall
have
rest
:
And
here
I
am
perswaded
many
a
Soul
sits
down
in
his
being
burdened
,
and
not
in
his
coming
to
Christ
,
and
so
sits
down
short
of
Christ
.
Now
that
this
promise
is
not
made
to
Souls
burdened
as
burdened
,
but
as
being
in
a
sad
condition
,
ready
to
sink
under
grievous
pressures
,
appears
in
two
things
.
1.
In
regard
there
is
nothing
promised
by
God
,
to
the
Soul
remaining
in
his
present
estate
.
The
promise
holds
forth
rest
,
and
ease
,
to
the
poor
burdened
Soul
,
but
how
?
Not
as
the
Soul
remains
in
his
present
estate
,
but
through
his
coming
unto
Jesus
Christ
;
Come
unto
me
and
ye
shall
have
rest
,
that
is
,
receive
me
as
the
only
refuge
of
your
Souls
,
and
by
receiving
me
by
Faith
,
your
Souls
shall
have
rest
.
2.
In
regard
there
is
nothing
promised
in
this
promise
,
to
be
given
to
the
Soul
for
the
future
,
more
then
to
other
Souls
that
are
not
for
the
present
burdened
under
Sin
.
Whatever
is
holden
forth
in
this
promise
to
Souls
groaning
under
their
burden
,
is
held
forth
in
other
Texts
to
Souls
not
groaning
under
their
burdens
,
in
as
equal
a
manner
.
There
can
but
two
things
be
held
forth
;
First
,
An
invitation
to
believe
.
But
there
is
no
more
sutableness
held
forth
in
this
promise
for
an
invitation
for
poor
burdened
Souls
to
believe
in
Christ
,
than
there
is
in
other
promises
held
forth
in
Scripture
to
Souls
for
present
not
groaning
under
the
burden
of
Sin
.
There
lies
as
great
an
invitation
upon
every
Soul
under
Heaven
as
the
burdened
,
there
lies
a
command
upon
every
Soul
,
the
invitation
runs
as
equally
to
the
dead
in
Sin
,
under
the
greatest
captivity
to
Satan
,
as
to
Souls
groaning
under
the
burden
of
Sin
.
Secondly
,
The
second
thing
that
can
be
held
forth
in
the
promise
,
is
Rest
and
Refreshment
.
Now
you
see
that
the
rest
is
held
forth
to
them
,
to
be
received
for
the
future
only
through
believing
,
and
so
it
is
held
forth
to
every
Soul
under
Heaven
:
Therefore
this
promise
cannot
be
made
to
burdened
Souls
under
Sin
,
as
they
are
so
burdened
,
or
as
they
are
qualified
with
any
such
quality
of
grace
.
You
will
say
then
,
what
is
the
meaning
of
the
promise
?
The
meaning
is
this
,
God
discovers
to
poor
necessitous
Souls
,
where
they
shall
have
refreshment
.
The
voice
of
God
from
Heaven
is
,
Thou
poor
necessitous
Soul
,
wouldest
have
refreshment
;
and
thou
poor
burdened
Soul
,
wouldst
have
ease
?
Come
to
me
,
cast
thy
burden
upon
me
by
faith
,
and
take
my
word
saith
Jesus
Christ
,
thou
shalt
have
rest
.
III.
If
you
look
into
promises
made
to
mourning
Souls
;
As
in
Mat.
5.5
.
Blessed
are
they
that
mourn
,
for
they
shall
be
comforted
.
So
Isa.
61.1
,
2.
speaking
of
Christ
,
he
shall
come
to
comfort
those
that
Mourn
in
Sion
.
But
now
those
promises
are
not
made
to
Mourners
as
having
the
quality
of
sorrow
in
their
Hearts
,
as
being
afflicted
for
their
Sins
,
and
grieving
for
them
;
no
,
not
as
grieving
for
the
dishonour
done
to
God
by
their
Sins
,
as
if
the
Lord
should
have
respect
to
that
in
the
promise
.
And
that
will
appear
in
two
things
.
1.
If
the
promise
were
to
sorrow
as
a
quality
in
the
Soul
,
then
it
must
needs
be
as
it
is
a
good
quality
.
Now
were
the
promise
made
to
the
Soul
as
a
good
quality
,
it
were
the
happiness
of
the
soul
to
have
the
good
quality
increase
,
and
continue
in
his
soul
:
Whereas
the
promise
made
to
the
mourning
soul
,
is
to
remove
the
quality
by
comfort
;
comfort
and
mourning
being
two
contraries
.
So
that
if
the
promise
were
made
to
souls
having
a
good
quality
in
them
,
it
were
rather
a
misery
to
have
the
promise
than
a
happiness
.
2.
If
the
promise
were
made
to
sorrow
as
inherent
,
then
the
soul
might
claim
comfort
by
his
mourning
,
or
because
of
his
mourning
.
And
so
the
original
of
the
souls
comfort
should
be
in
the
quality
inherent
in
the
soul
.
4.
If
you
go
on
to
poverty
of
Spirit
;
Blessed
are
they
that
are
poor
in
Spirit
,
for
theirs
is
the
Kingdom
of
Heaven
.
The
promise
here
is
not
made
to
a
soul
poor
in
spirit
,
as
having
that
quality
in
him
:
For
then
were
the
promise
of
giving
the
Kingdom
of
Heaven
,
to
be
held
forth
to
no
souls
but
to
those
that
were
thus
poor
and
empty
;
and
so
the
Kingdom
of
Heaven
should
be
held
forth
particularly
,
as
the
Lords
not
being
willing
to
give
it
to
any
souls
but
to
such
as
are
thus
poor
in
spirit
,
that
had
a
true
sence
of
their
own
nothingness
:
And
so
the
first
promise
were
to
be
received
by
a
soul
as
having
true
holiness
,
and
grace
in
his
soul
,
and
so
consequently
the
receiving
of
the
promise
by
Faith
,
should
not
be
the
first
act
of
grace
in
the
soul
,
but
the
sight
of
grace
should
be
necessary
in
the
soul
to
make
him
receive
a
promise
.
There
is
a
fourth
question
to
be
answered
,
before
we
can
pass
to
the
affirmative
answer
.
Quest.
4.
Are
not
the
promises
made
to
faith
,
and
believing
as
believing
,
that
through
faith
a
man
can
only
claim
right
to
the
promise
?
Saith
the
soul
,
surely
faith
is
a
quality
in
the
soul
,
and
if
the
promises
be
made
to
faith
,
they
are
made
to
qualities
as
qualities
.
Answ.
1.
First
I
answer
,
That
it
is
apparent
that
many
promises
are
made
to
souls
actually
void
of
faith
.
Though
I
dare
not
say
without
respect
unto
believing
for
the
future
,
yet
I
say
without
any
present
believing
.
The
most
primary
,
principal
,
fundamental
promises
are
made
to
souls
void
of
faith
actually
,
they
are
made
only
to
sinners
,
and
that
in
their
very
estate
of
sinfulness
,
though
not
properly
as
they
are
sinners
;
that
is
,
not
because
they
are
sinners
,
as
if
sinners
were
the
qualification
of
the
promise
:
But
heinous
sinners
,
in
that
doleful
condition
,
the
Lord
makes
the
promise
to
:
As
in
1
Tim.
1.15
,
that
precious
promise
,
This
is
a
faithful
saying
,
and
worthy
of
all
acceptation
,
That
Jesus
Christ
came
into
the
world
to
save
sinners
,
of
whom
I
am
chief
.
He
looks
upon
himself
only
as
a
sinner
,
in
the
application
of
that
promise
,
that
Jesus
Christ
came
to
save
him
.
Thus
the
promises
of
reconciliation
are
made
to
such
actually
without
faith
,
calling
them
as
they
are
enemies
,
to
close
with
Jesus
Christ
as
a
Mediator
between
God
and
them
,
to
make
up
reconciliation
.
Thus
also
that
of
Luk.
19.20
.
That
Christ
came
to
seek
and
to
save
that
which
was
lost
;
another
precious
promise
,
yet
made
to
souls
only
lost
,
without
respect
to
any
present
being
of
faith
in
their
hearts
.
Answ.
2.
Secondly
,
I
answer
,
that
some
promises
are
made
for
the
begetting
of
faith
in
souls
,
and
therefore
not
made
to
faith
as
being
a
quality
in
the
soul
,
to
which
those
promises
should
be
made
.
As
that
promise
Ezek.
36.26
.
A
new
heart
will
I
give
you
,
and
a
new
spirit
will
I
put
within
you
:
The
promise
is
made
for
the
begetting
of
the
habit
of
faith
in
the
soul
,
whereby
the
heart
should
be
changed
,
whereby
the
whole
work
of
redemption
should
be
wrought
in
the
soul
.
Answ.
3.
Thirdly
,
I
answer
,
That
no
one
promise
in
the
whole
Covenant
of
grace
,
is
made
unto
faith
as
a
quality
pre-existent
in
a
soul
.
That
is
,
as
a
quality
to
be
remaining
in
a
soul
before
he
claim
right
to
the
promise
.
So
that
no
promise
is
made
unto
a
believer
because
he
doth
believe
:
The
ground
of
the
promise
is
not
the
souls
believing
;
nor
the
ground
of
the
souls
particular
interest
in
the
promise
is
not
the
souls
believing
,
though
the
ground
of
the
knowledge
of
that
his
interest
is
his
believing
.
For
if
faith
should
be
in
a
soul
as
a
quality
,
to
receive
the
promise
,
then
these
three
things
would
follow
.
1.
No
promise
could
be
fulfilled
in
,
and
to
a
soul
,
before
it
actually
believe
.
And
then
either
faith
it self
must
not
be
a
gift
from
God
unto
the
soul
,
or
else
the
great
fundamental
gift
should
be
conveyed
unto
the
soul
,
not
by
vertue
of
the
Covenant
of
grace
,
nor
by
vertue
of
a
promise
.
2.
Then
no
soul
might
receive
a
promise
,
nor
believe
a
promise
,
before
he
saw
his
own
faith
.
That
is
,
a
soul
,
till
he
could
say
,
the
Lord
hath
infused
the
habit
of
faith
into
my
soul
,
he
might
not
receive
any
promise
:
The
reason
is
plain
,
whatever
the
promise
should
be
made
unto
,
that
must
necessarily
be
seen
in
the
soul
,
before
the
promise
can
be
believed
.
But
now
what
a
preposterous
course
were
this
,
and
what
an
impossible
thing
,
that
I
should
see
my
faith
before
I
do
believe
,
that
I
should
see
the
habit
of
faith
,
before
there
be
an
act
of
faith
in
my
soul
?
Nay
,
rather
that
I
should
see
an
act
of
faith
,
before
ever
faith
did
put
forth
an
act
?
3.
Then
the
Covenant
of
Grace
were
no
absolute
Covenant
,
neither
were
it
a
Covenant
void
of
all
conditions
.
For
should
the
Lord
make
a
promise
to
a
quality
,
as
a
quality
,
that
quality
should
be
brought
in
as
a
condition
,
to
which
the
Lord
should
bind
himself
by
his
own
promise
.
Then
the
foundation
of
any
particular
souls
interest
in
the
Covenant
,
should
not
be
in
the
will
of
God
but
in
the
soul
it self
,
through
the
being
of
the
quality
in
the
soul
to
whom
the
Covenant
is
made
:
But
you
read
in
Ezek.
36.
and
Jer.
33.
The
Covenant
is
holden
forth
absolutely
,
the
Lord
undertaking
every
article
of
the
Covenant
:
The
Lord
also
makes
the
foundation
of
the
Covenant
to
be
his
own
will
alone
,
Rom.
9.11
,
to
15.
Answ.
4.
Fourthly
,
I
answer
,
That
the
promises
that
are
made
unto
qualities
,
do
not
promise
any
mercy
,
or
grace
,
or
favour
unto
souls
,
in
those
qualities
to
which
the
promise
seems
to
be
made
.
As
look
over
all
the
promises
,
Mat.
11.28
.
Come
unto
me
all
ye
that
labour
,
and
are
heavy
laden
,
and
I
will
give
you
rest
.
The
Lord
doth
not
speak
peace
here
to
the
burdened
soul
,
nor
yet
comfort
,
as
inviting
and
exhorting
them
to
take
comfort
,
because
they
are
burdened
,
or
in
their
being
burdened
and
groaning
under
sin
,
but
doth
direct
them
unto
Jesus
Christ
for
their
refreshment
;
Come
to
me
and
then
you
shall
have
rest
.
So
that
promise
to
thirsty
ones
,
John
7.37
.
If
any
man
thirst
,
let
him
come
unto
me
and
drink
:
The
Lord
speaks
no
peace
to
them
in
their
thirsting
,
but
sends
them
to
Jesus
Christ
to
receive
comfort
absolutely
,
as
though
there
were
no
thirsting
in
their
souls
.
So
likewise
it
is
of
every
such
promise
.
Now
from
this
will
follow
a
direct
answer
to
that
question
,
First
,
they
are
of
a
directive
use
,
2.
The
promises
that
seem
to
be
made
to
such
qualities
,
they
are
of
use
by
way
of
Support
,
3.
They
are
of
use
for
the
begetting
of
those
very
qualities
in
the
soul
,
4.
They
are
of
use
for
the
revealing
unto
a
soul
his
union
with
Christ
,
Now
that
which
remains
,
is
the
affirmative
part
of
the
answer
,
Premise
1.
First
I
must
premise
this
,
That
in
our
ordinary
phrase
of
speech
we
do
make
no
difference
between
certainty
,
and
assurance
of
our
union
with
Christ
,
but
we
call
every
assurance
of
our
union
a
knowledg
of
our
union
,
and
whatever
can
make
a
man
infallibly
certain
he
is
united
unto
Christ
,
that
we
say
in
our
ordinary
phrase
can
give
a
soul
a
knowledg
of
his
union
.
And
indeed
the
Scripture
doth
seem
to
countenance
this
our
phrase
of
speaking
,
as
in
Job
19.25
.
I
know
that
my
Redeemer
liveth
,
which
could
not
properly
be
called
knowledg
of
his
union
with
Christ
,
but
only
the
knowledg
of
faith
,
building
upon
the
certainty
of
the
Lords
word
.
Pre.
2.
We
must
know
that
the
Scripture
doth
make
a
distinction
between
assurances
of
souls
union
with
Christ
.
As
in
1
John
4.16
.
Saith
he
,
We
know
and
believe
the
love
of
God
the
father
to
us
:
He
makes
a
twofold
assurance
,
an
assurance
of
knowledg
,
and
an
assurance
of
faith
.
Now
indeed
both
the
assurance
of
knowledg
,
and
the
assurance
of
faith
,
may
in
a
large
sence
be
called
the
assurance
of
a
souls
union
with
Christ
,
in
regard
they
have
both
the
properties
of
knowledg
.
Knowledg
is
the
gathering
of
a
necessary
truth
,
from
some
unchangable
ground
:
Now
in
both
these
assurances
,
of
knowledg
and
faith
,
the
knowledg
of
the
souls
union
with
Christ
ariseth
as
a
necessary
truth
from
an
unchangable
ground
.
The
word
of
God
is
the
unchangable
ground
from
which
the
soul
by
the
assurance
of
faith
,
gathers
the
conclusion
to
himself
,
that
he
is
united
unto
Jesus
Christ
:
And
the
beholding
the
peculiar
inseperable
effects
of
a
souls
union
with
Christ
,
is
that
unchangable
ground
from
whence
the
soul
gathers
the
assurance
of
knowledg
.
Pre.
3.
Thirdly
,
that
both
the
assurance
of
faith
and
knowledg
are
for
the
most
part
associates
,
or
companions
in
the
same
soul
at
one
time
.
They
are
for
the
most
part
cotemporary
,
that
is
,
accompanying
one
another
,
that
when
one
is
in
the
soul
,
the
other
is
in
the
soul
,
that
when
a
soul
hath
assurance
of
faith
,
he
hath
also
the
assurance
of
knowledg
.
And
that
for
a
three-fold
reason
.
1.
In
regard
those
graces
that
are
the
ground
of
a
souls
assurance
of
knowledge
,
are
witnessed
,
or
declared
by
the
Spirit
of
God
to
be
given
to
the
soul
.
Whenever
the
Lord
reveals
from
his
own
word
unto
a
soul
,
his
willingness
to
take
his
particular
soul
into
union
with
the
Lord
Christ
,
the
Lord
doth
at
the
same
time
witness
to
the
soul
,
his
willingness
to
confer
and
bestow
upon
him
all
the
grace
his
soul
wants
,
all
the
holiness
the
hungry
or
empty
soul
is
breathing
after
:
He
doth
at
the
same
time
assure
the
soul
he
shall
have
love
and
delight
in
God
,
he
shall
have
poverty
of
spirit
,
and
strength
over
corruption
.
2.
Through
the
assurance
of
faith
,
those
graces
that
are
the
grounds
of
the
souls
assurance
of
knowledg
are
begotten
immediately
.
Now
in
regard
these
are
thus
necessarily
begotten
,
thence
it
is
the
sight
of
them
cometh
to
be
apparent
in
the
soul
,
at
the
same
time
that
the
sight
of
a
ground
for
assurance
of
faith
is
apparent
in
the
soul
.
3.
The
lively
workings
and
motions
of
all
kind
of
graces
,
are
excited
and
stirred
up
in
every
soul
,
by
or
through
the
Lords
revealing
unto
the
soul
,
a
ground
for
assurance
of
his
faith
,
of
his
union
with
Christ
.
It
is
then
the
soul
mourns
for
sin
more
sweetly
,
and
melts
more
preciously
in
the
bosom
of
God
than
ever
before
,
though
it
may
be
there
have
been
some
heart-breakings
under
the
sense
of
his
wretchedness
formerly
.
It
is
then
the
soul
is
truly
poor
in
himself
,
and
loaths
and
abhors
himself
more
than
ever
before
.
Pre.
4.
Fourthly
,
though
they
be
at
the
same
time
,
for
the
most
part
in
souls
,
yet
the
assurance
of
of
faith
is
the
first
according
to
order
of
nature
in
the
soul
.
For
it
is
impossible
there
should
be
infallible
evidences
of
the
souls
union
with
Christ
,
drawn
from
his
own
graces
,
when
there
is
not
some
unchangable
ground
manifested
from
God
unto
the
soul
,
for
the
assurance
of
faith
.
So
that
the
assurance
of
faith
in
a
right
orderly
way
,
never
flows
from
the
assurance
of
knowledg
,
but
the
assurance
of
knowledg
flows
from
the
assurance
of
faith
.
And
that
arises
upon
these
two
grounds
.
1.
In
regard
it
must
be
the
manifestation
of
the
ground
of
assurance
of
faith
unto
the
soul
by
God
,
that
doth
procure
a
ground
of
the
assurance
of
knowledg
in
the
soul
.
That
appears
thus
;
The
grace
,
or
love
,
or
favour
of
God
,
is
the
ground
of
the
assurance
of
faith
:
Then
the
Lord
doth
draw
the
the
soul
to
assurance
of
faith
,
when
he
doth
reveal
to
the
soul
his
own
particular
grace
and
favour
,
to
take
it
into
union
with
Christ
,
out
of
the
meer
disposition
of
his
own
will
alone
,
for
no
other
respect
whatever
but
for
his
own
sake
:
Now
the
grounds
of
the
assurance
of
knowledg
,
are
the
effects
of
the
grace
of
God
revealed
,
or
the
fruit
of
it
;
Now
those
are
begotten
in
the
soul
,
not
by
grace
,
but
by
the
manifestation
of
grace
in
particular
unto
the
soul
:
It
is
through
grace
revealed
,
that
grace
hath
its
right
proper
effect
in
a
soul
;
and
according
to
the
measure
of
the
grace
of
God
revealed
to
a
soul
,
it
hath
the
measure
and
degree
of
effect
.
According
to
that
in
1
John
3.2
.
We
know
that
when
he
shall
appear
,
we
shall
be
like
him
,
for
we
shall
see
him
as
he
is
:
That
is
,
when
we
behold
him
,
through
that
sight
,
we
shall
be
transformed
into
the
Image
of
God
.
For
the
clearing
of
this
,
you
may
consult
with
divers
places
,
as
John
15.16
.
Saith
Christ
,
You
have
not
chosen
me
,
but
I
have
chosen
you
:
He
doth
not
mean
,
that
they
had
not
chosen
Jesus
Christ
now
at
present
as
their
portion
,
but
they
did
not
choose
Christ
first
:
But
the
manifestation
of
Jesus
Christ
choosing
their
souls
first
,
is
the
ground
of
the
souls
choosing
Jesus
Christ
.
And
according
to
the
light
revealing
to
a
soul
Jesus
Christs
choice
of
him
,
so
is
the
degree
of
strength
wherewith
the
will
closeth
with
Jesus
Christ
in
the
choice
again
.
Now
the
choice
of
Jesus
Christ
,
is
the
first
act
of
any
habit
of
grace
,
that
ever
any
soul
brings
forth
.
There
is
no
gracious
act
,
truly
graciously
acted
by
any
soul
,
till
the
will
of
the
soul
be
drawn
in
,
upon
the
sight
of
the
Lords
choosing
him
to
union
with
himself
,
upon
which
the
will
also
chooseth
Jesus
Christ
into
union
with
him
.
And
again
you
may
consult
with
that
known
place
in
1
John
4.19
.
Saith
he
,
we
love
him
,
because
he
first
loved
us
:
Not
that
from
the
essence
of
Gods
love
their
love
did
proceed
,
(
though
that
be
true
)
but
from
the
manifestation
of
Gods
love
:
Now
as
the
Apostle
tells
us
,
Gala.
5
,
6.
Faith
worketh
by
Love
:
The
very
first
operation
of
the
habit
of
Faith
towards
Christ
is
by
love
.
The
soul
at
the
same
time
it
reacheth
out
a
hand
of
Faith
,
to
grasp
hold
of
Christ
,
it
reacheth
out
also
an
hand
of
Love
unto
Christ
.
Now
then
observe
,
the
Graces
,
and
workings
of
Graces
,
being
the
only
ground
for
a
soul
to
gather
assurance
of
knowledge
from
;
and
those
Graces
not
being
begotten
in
a
soul
,
but
according
to
the
degree
of
the
Lords
manifestation
unto
souls
,
a
ground
of
assurance
of
their
union
with
Christ
;
Thence
it
is
,
that
assurance
of
Faith
must
needs
in
order
of
nature
go
before
the
assurance
of
knowledge
.
2.
The
effects
of
grace
,
which
are
always
the
grounds
of
the
souls
assurance
of
knowledge
,
remain
dark
and
hidden
,
and
obscure
to
the
soul
,
when
the
grace
of
God
,
that
is
the
favour
of
God
to
the
soul
,
remains
obscure
and
doubtful
.
The
truth
of
graces
appears
most
clearly
from
their
Original
,
from
whence
they
spring
,
from
the
root
upon
which
they
grow
,
in
regard
other
Fruits
may
have
so
near
a
resemblance
to
them
,
as
they
cannot
be
discerned
by
the
eye
of
the
soul
,
that
hath
so
much
darkness
in
it
,
whilst
it
remains
here
below
:
But
when
the
original
of
grace
appears
,
when
the
soul
sees
his
love
flowing
meerly
from
the
love
of
God
to
his
soul
,
that
even
because
of
Gods
love
to
the
soul
,
therefore
the
soul
loves
God
again
,
it
is
then
that
love
appears
in
the
soul
to
be
of
the
right
stamp
,
and
indeed
never
till
then
.
So
that
till
the
love
or
poverty
of
spirit
,
or
mourning
for
Sin
,
appear
to
the
soul
it self
to
be
that
which
is
the
proper
effect
,
the
proper
consequence
of
the
souls
union
with
Christ
,
the
soul
cannot
be
satisfied
that
his
graces
are
of
the
right
stamp
.
Now
in
regard
the
effects
of
grace
are
doubtful
,
when
the
grace
of
God
himself
to
the
soul
is
obscure
and
hidden
;
Thence
it
is
,
that
the
assurance
of
Faith
must
go
before
in
order
of
nature
the
assurance
of
knowledge
,
though
for
the
most
part
not
in
order
of
time
.
Now
these
things
considered
;
when
you
ask
,
how
the
soul
may
know
his
Union
with
Jesus
Christ
?
The
question
must
be
concerning
this
assurance
of
Faith
,
and
not
of
the
assurance
of
knowledge
,
for
you
presuppose
your selves
not
to
have
any
union
.
Therefore
observe
what
question
you
ask
;
you
ask
how
you
may
gain
an
assurance
of
Faith
,
that
your
particular
souls
are
united
unto
Jesus
Christ
?
Now
this
question
will
divide
it self
into
two
questions
.
First
how
souls
do
attain
the
first
,
certain
,
infallible
evidence
of
their
union
with
Christ
?
Secondly
,
How
souls
that
do
conceive
,
and
judge
,
and
estimate
themselves
to
have
attained
their
union
with
Christ
,
may
know
whether
their
union
be
true
,
whether
their
evidences
be
right
evidences
,
or
whether
they
be
delusions
?
The
first
question
must
resolve
every
poor
,
doubting
,
scrupulous
soul
about
his
Union
.
But
now
observe
,
such
souls
cannot
expect
satisfaction
from
me
about
the
union
of
their
souls
,
nor
from
any
thing
that
man
,
or
the
Wisdom
of
man
can
reveal
unto
their
souls
.
And
that
will
appear
in
these
four
respects
.
1.
In
regard
the
producing
Faith
in
the
soul
is
an
act
of
Almighty
Power
.
As
you
may
see
Ephe.
1.19
.
When
he
prays
that
they
might
understand
the
hope
of
their
calling
,
he
prays
also
that
they
might
understand
and
know
,
the
exceeding
greatness
of
his
Power
to
those
that
believe
,
according
to
the
working
of
his
Mighty
Power
,
which
he
wrought
in
Christ
,
when
he
raised
him
from
the
dead
.
It
is
called
a
work
of
the
Lords
Power
,
and
a
Mighty
Power
,
that
is
,
a
Power
of
God
,
as
God
,
as
an
incomprehensible
essence
:
For
it
was
no
other
Power
than
the
Power
of
God
as
God
,
that
raised
Jesus
Christ
from
the
dead
,
and
the
Holy
Ghost
parallels
that
Power
that
draws
the
soul
to
believe
,
with
the
Power
of
the
Godhead
.
2.
The
producing
the
consequence
of
Faith
of
assurance
in
the
soul
,
is
also
another
mighty
work
of
the
Power
of
God
.
The
consequence
is
the
peace
and
Harmony
in
the
souls
bosom
,
the
setling
of
the
poor
tossed
soul
in
his
own
wished
for
Heaven
:
Now
the
begetting
such
Peace
in
the
soul
is
ascribed
to
the
Power
of
God
,
Isa.
57.18
,
19.
He
creates
Peace
.
Creation
is
a
work
that
is
proper
to
God
alone
as
he
is
God
,
as
he
is
the
infinite
Divine
essence
.
Creation
is
to
make
something
of
nothing
,
and
therefore
beyond
the
Power
of
all
Creatures
whatever
.
3.
It
must
be
a
supernatural
Divine
light
,
that
can
reveal
to
the
soul
the
ground
of
the
assurance
of
Faith
.
Therefore
you
shall
see
Ephe.
1.17
,
18.
how
the
Apostle
desiring
that
those
Ephesians
might
be
brought
to
understand
the
depth
of
the
Covenant
of
grace
in
their
souls
,
he
prays
to
God
that
he
would
send
into
their
Hearts
the
Spirit
of
Wisdom
and
Revelation
,
that
they
might
know
what
is
the
hope
of
his
calling
,
and
what
the
riches
of
the
Glory
of
his
Inheritance
in
the
Saints
.
What
is
the
hope
of
his
calling
;
]
That
is
,
what
are
the
things
hoped
for
,
and
propounded
as
the
objects
of
hope
,
in
the
Lords
calling
souls
:
You
see
there
is
a
necessity
both
of
the
Spirit
of
Wisdom
and
Revelation
;
Not
only
of
a
Spirit
of
Wisdom
,
that
is
,
of
an
habit
of
Spiritual
Life
and
understanding
infused
into
the
soul
,
but
of
a
Spirit
of
Revelation
,
that
there
might
be
a
light
of
Revelation
from
the
spirit
,
to
discover
those
deep
hidden
things
,
unto
the
spirit
of
understanding
that
the
Lord
hath
infused
into
the
soul
.
Now
all
the
Revelations
of
man
unto
your
souls
scrupulous
about
your
union
,
can
reveal
no
more
than
an
external
and
outward
light
,
to
the
outward
eye
of
your
understanding
:
And
thence
it
is
,
your
scrupulous
souls
can
receive
no
satisfaction
about
your
union
,
from
any
thing
that
can
be
revealed
by
man
unto
your
souls
.
But
I
pray
,
mistake
not
,
I
do
not
say
,
the
soul
may
not
receive
any
satisfaction
through
that
as
a
means
,
but
rather
I
affirm
,
that
through
those
Revelations
of
truths
,
unto
the
eye
of
the
natural
understanding
,
the
Lord
doth
communicate
true
light
into
the
spiritual
understanding
:
The
Lord
strikes
in
with
the
revelation
of
truths
,
and
puts
light
upon
truths
,
and
puts
light
into
the
soul
to
receive
those
truths
.
4.
In
regard
the
Lord
hath
appointed
a
peculiar
Officer
for
that
end
,
and
hath
designed
that
work
of
satisfying
souls
about
their
union
,
for
that
Officer
as
peculiar
to
him
alone
.
Thence
you
shall
see
,
the
Lord
hath
given
the
Officer
a
name
sutable
for
that
end
,
which
is
the
Comforter
,
John
14.26
,
and
commonly
he
is
called
as
well
by
that
name
alone
,
as
the
Spirit
of
God
:
Now
the
office
of
the
spirit
is
to
lead
into
all
truth
,
John
16.13
,
and
it
must
be
truth
,
that
is
some
revelation
of
the
mind
of
God
,
that
must
give
such
souls
satisfaction
about
their
union
.
Now
in
regard
of
all
this
,
it
is
evident
,
that
souls
scrupulous
about
their
union
cannot
expect
satisfaction
,
from
any
thing
revealed
by
any
man
to
their
Souls
,
but
only
so
far
as
the
resolution
of
this
question
will
give
them
satisfaction
,
and
that
's
in
two
things
.
First
,
in
revealing
to
their
Souls
the
insufficiency
of
their
commonly
supposed
grounds
from
whence
they
seek
for
evidence
of
their
union
.
Secondly
in
raising
their
eyes
of
expectation
,
to
the
right
original
of
evidences
of
union
.
We
shall
now
proceed
to
the
answer
of
this
great
question
,
How
souls
attain
the
evidence
of
their
union
with
Christ
?
And
yet
before
this
question
can
be
answered
,
it
will
divide
it self
into
theee
Branches
.
First
,
from
whence
,
or
from
what
ground
,
souls
do
attain
the
infallible
evidences
of
their
union
with
Christ
?
Secondly
,
by
what
means
do
souls
attain
the
evidences
of
their
union
?
Thirdly
,
in
what
manner
those
means
produce
the
evidence
of
the
souls
union
with
Christ
?
Quest.
1.
The
first
question
is
,
from
whence
Souls
attain
infallible
Evidences
of
their
Vnion
with
Christ
?
Answ.
I
answer
,
That
there
is
but
one
only
peculiar
ground
substantially
,
from
whence
souls
can
expect
to
receive
infallible
evidences
of
their
union
;
and
that
's
the
Lords
own
free
promise
,
past
out
of
the
riches
of
his
own
grace
alone
,
to
poor
despisable
souls
,
wherein
the
Lord
reveals
his
willingness
to
confer
or
bestow
the
Lord
Christ
upon
their
souls
.
Now
that
this
free
promise
alone
,
is
the
infallible
ground
,
from
whence
souls
can
receive
the
infallible
evidence
of
their
union
,
will
appear
in
these
three
particulars
.
I.
In
regard
a
Divine
word
must
be
the
proper
adequate
object
of
a
Divine
Faith
:
And
every
particular
act
of
Divine
Faith
,
must
have
a
Divine
word
.
Thence
it
is
that
in
Rom.
10.17
.
The
whole
Gospel
,
considered
as
the
Gospel
,
is
said
to
be
the
word
from
which
Faith
cometh
,
that
is
,
the
word
which
is
the
foundation
of
Faith
:
Not
that
it
is
the
bare
hearing
of
it
that
produceth
Faith
,
but
through
the
hearing
of
the
word
,
the
Lord
reveals
that
word
unto
souls
to
be
a
true
infallible
foundation
for
souls
to
build
upon
.
And
thence
it
is
that
the
Word
of
God
,
past
out
from
God
as
a
promise
unto
souls
,
is
made
a
ground
of
true
hope
unto
souls
:
Saith
David
.
Psal.
119.49
.
Remember
thy
word
,
[
that
is
thy
promise
]
unto
thy
Servant
,
upon
which
thou
hast
caused
me
to
hope
.
Now
the
word
of
promise
thus
considered
,
being
the
only
proper
object
of
Divine
Faith
;
thence
it
is
,
that
it
can
only
be
from
a
divine
promise
,
that
a
soul
can
receive
the
infallible
evidence
of
his
union
with
Christ
.
II.
In
regard
there
must
be
a
revelation
from
God
,
of
his
free
donation
,
and
giving
Christ
unto
a
soul
,
that
must
be
the
ground
of
the
act
of
every
assuring
faith
.
It
must
be
through
some
light
and
apprehensions
the
soul
hath
of
the
Lords
free
will
concerning
his
soul
,
that
Christ
and
his
soul
shall
be
one
,
that
any
act
of
assuring
faith
can
go
out
of
the
soul
.
And
that
may
appear
in
two
things
.
1.
In
regard
faith
respects
things
only
as
they
are
revealed
by
Speech
from
some
person
or
other
,
and
respects
the
authority
of
the
person
speaking
,
as
the
ground
and
foundation
upon
which
it
acts
,
that
is
,
upon
which
faith
does
believe
.
Thus
the
authority
of
the
Lords
speaking
was
the
ground
of
Sarahs
faith
,
Heb.
11.11
.
So
the
ground
of
Paul's
faith
is
expressed
thus
,
I
know
whom
I
have
believed
,
and
that
he
is
able
.
Now
the
Lord
reveals
his
mind
concerning
the
eternal
condition
of
such
souls
,
only
in
his
promise
:
Thence
it
follows
necessarily
,
there
must
be
some
revelation
of
the
mind
of
God
,
in
the
word
of
promise
,
or
the
Lords
donation
or
giving
Christ
to
the
soul
,
before
there
can
follow
any
act
of
assuring
faith
.
2.
It
appears
,
in
regard
faiths
proper
exercise
consists
only
in
receiving
.
Whence
you
may
observe
in
Scripture
,
that
believing
and
receiving
are
both
put
for
one
ordinarily
,
John
1.12
.
and
Chap.
3.33
.
So
that
of
necessity
for
every
right
exercise
of
any
act
of
faith
,
there
must
be
an
apprehension
of
something
given
,
that
may
be
received
by
a
soul
.
And
thence
it
is
of
indispensable
necessity
,
that
there
be
an
apprehension
of
the
Lords
giving
Christ
to
the
soul
to
be
one
with
it
,
before
there
can
be
an
act
of
assuring
faith
in
the
soul
.
III.
It
must
be
from
the
promise
from
whence
the
soul
receives
the
evidence
of
his
union
,
in
regard
there
must
be
a
particular
infallible
certainty
to
faiths
eye
,
in
the
ground
from
whence
faith
of
assurance
,
or
faith
of
evidence
doth
act
.
Faith
working
only
as
a
receiver
,
can
receive
no
fuller
certainty
,
or
have
any
fuller
confidence
in
it self
,
of
any
thing
to
be
effected
or
done
,
than
it
sees
manifest
from
the
grounds
,
from
whence
it
takes
that
confidence
or
assurance
:
Now
the
promises
alone
are
the
infallible
certainty
to
the
eye
of
faith
;
Yea
,
the
Lord
according
to
his
own
unchangable
counsel
,
hath
determined
that
there
should
be
no
other
certainty
,
but
to
the
eye
of
faith
,
Rom.
4.16
.
Therefore
it
is
of
faith
,
that
it
might
be
by
grace
,
to
the
end
that
the
promise
might
be
sure
to
all
the
seed
.
And
that
's
the
answer
to
the
first
Question
,
from
whence
souls
do
receive
the
infallible
evidence
of
their
union
with
Christ
,
which
you
see
is
only
from
the
divine
promise
.
But
yet
here
is
another
Question
souls
will
cast
in
,
before
we
answer
the
second
,
By
what
means
?
Quest.
But
may
the
soul
say
,
Is
it
not
from
the
sight
of
a
condition
to
which
the
Lord
hath
made
some
promise
of
Christ
,
that
a
soul
doth
receive
the
infallible
evidence
of
his
union
?
It
is
true
it
must
be
from
a
promise
,
but
the
promise
is
not
the
nearest
ground
,
the
proximate
ground
,
but
the
remote
ground
,
the
furthest
off
ground
;
And
the
condition
of
the
promise
fulfilled
in
the
heart
is
the
nearest
ground
,
and
the
immediate
ground
from
whence
the
soul
receives
the
evidence
of
its
union
.
For
answer
to
it
,
there
are
divers
things
to
be
premised
,
and
then
to
come
to
the
direct
answer
of
the
question
.
Prem
.
1.
First
,
I
must
premise
,
That
it
is
a
general
received
division
of
the
promises
,
that
they
are
either
absolute
,
or
conditional
.
Absolute
,
made
and
founded
upon
the
will
of
God
alone
,
and
so
to
be
accomplished
only
according
to
his
own
will
,
and
because
he
will
.
Or
else
promises
are
made
to
some
particular
condition
to
be
performed
in
souls
,
upon
which
the
Lord
doth
also
fulfill
the
promise
to
the
soul
.
Now
this
division
divides
the
promises
into
a
Covenant
of
grace
,
and
a
Covenant
of
works
;
so
it
is
all
one
with
that
known
division
promises
legal
,
and
promises
evangelical
,
promises
according
to
the
Law
,
and
promises
according
to
the
Gospel
.
Prem
.
2.
Secondly
,
I
shall
premise
,
That
there
can
be
no
promises
of
the
Covenant
of
Grace
properly
called
conditional
promises
,
there
being
not
one
condition
included
in
the
whole
Covenant
of
Grace
to
which
any
one
promise
is
made
.
So
that
the
division
of
the
promises
,
into
promises
absolute
,
and
promises
conditional
,
cannot
hold
rightly
in
the
Covenant
of
Grace
,
but
every
promise
considered
in
the
Covenant
of
Grace
,
are
all
absolute
promises
:
That
is
,
the
revelation
of
Gods
will
to
souls
,
that
the
Lord
hath
simply
and
fully
determined
to
accomplish
,
according
to
the
manner
,
and
order
,
and
latitude
wherein
he
doth
propound
them
unto
souls
,
and
that
without
any
impediment
or
interruption
,
so
that
whatever
can
possibly
intervene
,
yet
the
Lords
will
shall
prevail
in
performing
the
promise
.
Thence
you
shall
observe
Jer.
31.32
.
that
the
new
Covenant
,
called
the
Covenant
of
Grace
and
Love
,
is
distinguished
from
the
old
Covenant
God
made
with
the
Jews
as
a
Nation
,
in
that
it
was
a
Covenant
wholly
absolute
,
containing
nothing
but
promises
which
the
Lord
intended
to
fulfill
,
whatever
can
intervene
:
Therefore
I
will
not
make
such
a
Covenant
as
I
made
with
your
fathers
,
which
my
Covenant
they
brake
,
(
observe
that
)
but
I
will
make
such
a
Covenant
as
they
shall
not
be
able
to
break
,
For
,
saith
God
,
I
will
write
my
law
in
their
hearts
,
and
put
my
fear
in
them
;
As
if
he
should
say
,
I
will
do
all
things
for
them
:
So
that
there
is
not
one
promise
that
can
properly
be
called
a
conditional
promise
:
Indeed
improperly
I
grant
,
the
promises
of
the
Covenant
of
Grace
may
be
divided
into
conditional
and
absolute
promises
.
Some
promises
of
the
Covenant
of
Grace
,
may
be
called
conditional
in
this
respect
,
that
there
are
some
limits
and
bounds
set
to
the
promises
;
as
these
two
great
bounds
,
his
own
glory
,
and
his
peoples
good
.
And
only
in
three
sorts
of
promises
those
limitations
hold
.
As
,
1.
In
all
temporal
promises
,
of
temporal
blessings
and
favours
to
his
own
.
The
Lord
hath
not
absolutely
promised
riches
,
and
honour
,
and
prosperity
to
all
the
Subjects
of
the
Covenant
of
Grace
,
though
godliness
hath
the
promise
of
this
life
,
and
that
which
is
to
come
;
And
though
he
hath
tyed
his
own
sufficiency
to
supply
them
,
yet
not
so
as
it
admits
of
no
limitation
;
but
these
two
come
in
,
the
Lords
glory
,
and
his
peoples
own
good
.
And
likewise
in
dispensing
all
blessings
privatively
,
that
is
,
the
freeing
the
soul
from
all
temporal
evils
,
from
afflictions
,
distress
,
and
burdens
,
this
freedom
is
promised
in
the
Covenant
of
Grace
,
yet
it
admits
of
this
limitation
,
so
far
as
it
may
concern
the
Lords
glory
:
So
that
so
far
as
the
glory
of
God
is
advanced
,
in
his
peoples
groaning
under
burdens
and
sufferings
for
a
time
,
the
Covenant
is
nevertheless
fulfilled
.
2.
The
promise
of
Gods
giving
the
common
gifts
of
the
spirit
,
God
is
not
bound
to
them
in
the
Covenant
,
without
limitation
.
Therefore
in
1
Cor.
12.
Those
common
gifts
of
the
spirit
God
dispenseth
them
variously
;
one
he
fills
with
them
,
and
leaves
another
poor
and
weak
,
void
almost
of
any
of
those
gifts
of
the
spirit
,
that
the
glory
of
God
may
be
advanced
in
that
dispensation
;
and
certainly
every
soul
is
not
sutable
to
manage
such
a
treasury
of
common
gifts
,
therefore
the
other
limitation
comes
in
also
,
the
souls
own
good
.
3.
Those
conditions
or
limitations
hold
only
in
the
promises
concerning
the
measure
,
and
manner
,
and
order
of
Gods
dispencing
himself
to
souls
in
privative
,
or
positive
things
.
All
spiritual
mercies
,
privative
as
well
as
positive
,
that
is
,
the
preservation
of
the
soul
from
all
temptations
,
and
buffettings
of
Satan
,
the
preservation
of
the
soul
from
all
desertions
,
this
is
also
included
in
the
Covenant
of
Grace
;
But
it
is
in
this
sence
but
a
conditional
promise
,
a
limited
promise
,
so
far
as
may
be
for
the
Lords
own
honour
,
the
soul
shall
be
free
from
temptations
:
Yet
now
,
though
in
this
sence
,
under
all
these
three
heads
there
be
continual
promises
,
yet
that
which
is
absolutely
necessary
,
for
the
soul
cannot
be
said
to
come
under
any
of
these
limitations
;
Life
and
Salvation
,
and
everlasting
Communion
with
the
glorious
Trinity
,
and
with
the
glorious
Saints
and
Angels
,
are
so
absolutely
promised
,
as
they
come
not
under
these
limitations
,
but
that
which
is
absolutely
necessary
for
the
soul
,
the
Lord
hath
bound
himself
absolutely
to
convey
to
the
soul
.
Yet
these
limited
promises
cannot
properly
be
called
conditional
,
but
are
absolute
in
themselves
,
as
will
appear
in
three
particulars
.
1.
These
limited
promises
,
thus
bounded
,
are
not
left
in
the
limitations
of
them
unto
the
persons
to
whom
they
are
made
.
So
that
they
are
improperly
called
conditional
promises
,
in
regard
conditional
promises
do
imply
some
condition
to
be
performed
by
the
parties
to
whom
the
promises
are
made
:
Now
these
limitations
of
such
promises
,
are
not
in
the
power
of
persons
to
whom
they
are
made
,
that
they
should
judg
and
determine
,
when
for
their
own
good
,
and
for
the
Lords
glory
they
should
have
such
and
such
promises
made
good
to
them
,
but
they
depend
upon
the
sole
wisdom
of
God
.
2.
These
promises
bounded
with
these
extents
,
are
simply
and
absolutely
determined
by
God
to
be
fulfilled
,
according
as
they
are
propounded
.
Now
then
is
a
promise
absolute
,
when
without
respect
to
any
thing
whatever
that
can
possibly
intervene
,
or
be
interposed
,
it
is
undertaken
to
be
fulfilled
to
the
person
to
whom
it
is
made
,
according
to
the
full
extent
wherein
it
is
propounded
.
Now
in
the
full
extent
of
the
propounding
of
those
promises
,
wherein
God
may
have
glory
,
and
the
soul
advantage
,
the
Lord
hath
as
absolutely
engaged
to
give
all
common
gifts
of
the
spirit
,
all
outward
blessings
,
(
whatever
possibly
can
intervene
)
as
he
hath
also
any
part
of
the
Covenant
of
Grace
.
3.
These
promises
pertaining
to
the
Covenant
of
grace
,
bounded
with
limitations
,
are
by
the
infinite
wisdom
of
God
,
bounded
with
such
limitations
only
,
as
make
them
to
be
absolute
love
and
Grace
from
God
to
the
soul
.
For
indeed
those
limitations
are
no
other
than
preventions
of
what
might
make
such
promises
to
have
evil
interwoven
with
them
as
well
as
good
,
and
then
should
they
not
be
absolutely
love
:
For
observe
all
Gods
promises
of
temporal
mercy
to
the
soul
,
therein
come
to
be
love
to
the
soul
,
because
God
hath
bounded
with
that
limitation
,
so
far
as
shall
be
for
the
souls
own
good
and
advantage
.
So
that
from
these
considerations
,
even
those
limited
promises
prove
as
absolute
,
as
all
the
other
promises
of
the
Covenant
of
Grace
:
So
that
you
see
there
are
no
promises
belonging
to
the
Covenant
of
Grace
,
but
what
are
meerly
Grace
;
No
condition
may
come
in
to
challenge
any
thing
in
the
Covenant
of
Grace
.
Prem
.
3.
Thirdly
,
I
must
premise
,
That
all
those
promises
that
seem
to
be
made
to
conditions
in
souls
,
they
are
included
under
one
of
these
five
heads
.
1.
They
are
made
to
persons
having
such
conditions
in
them
as
put
them
into
a
case
of
want
and
poverty
,
and
so
the
Lord
propounds
refreshment
to
them
,
sutable
to
their
wants
and
poverty
.
Of
this
nature
are
the
promises
made
to
thirsty
and
burdened
souls
.
2.
Those
may
be
no
promises
,
but
revelations
of
the
glorious
priviledges
that
God
doth
freely
bestow
upon
his
own
people
.
As
to
instance
in
those
promises
that
seem
to
be
made
to
love
to
God
and
Christ
,
John
14.21
.
He
that
loveth
me
shall
be
loved
of
my
father
,
and
I
will
love
him
,
and
will
manifest
my self
to
him
:
Here
seems
to
be
a
promise
made
to
love
,
whereas
it
is
only
a
revelation
of
the
precious
priviledg
that
belongs
to
the
people
of
God
,
and
a
discovery
of
the
precious
purpose
of
God
concerning
his
own
,
out
of
the
meer
disposition
of
his
goodness
towards
them
.
If
any
promise
should
be
made
to
that
precious
grace
of
love
,
methinks
this
should
,
it
runs
every
way
in
the
nature
of
a
promise
:
But
yet
hence
it
appears
it
is
no
promise
,
made
to
loving
Christ
,
as
a
condition
upon
which
the
promise
should
be
fulfilled
,
in
regard
that
disposition
,
or
precious
habit
of
love
to
Jesus
Christ
in
the
soul
,
is
an
effect
of
the
Covenant
of
Grace
it self
:
Now
that
the
Covenant
should
be
made
to
that
which
is
the
proper
effect
of
the
Covenant
of
Grace
it self
,
no
man
can
conceive
.
And
that
demonstration
is
sufficient
to
clear
all
other
promises
of
this
nature
.
So
if
you
examine
the
promise
made
to
fear
,
Psal.
34.7
,
8.
The
Angels
of
the
Lord
pitch
their
tents
about
them
that
fear
him
:
It
is
taken
for
a
promise
,
but
it
is
only
the
priviledge
of
the
Saints
.
So
likewise
look
to
all
the
promises
of
obedience
,
Deut.
5.10
.
The
Lord
reserves
mercy
for
a
thousand
generations
,
of
them
that
love
him
and
keep
his
commandments
.
There
is
a
large
promise
that
seems
to
be
made
to
obedience
:
But
no
soul
understanding
the
absolute
decree
of
God
from
eternity
,
can
conceive
the
obedience
of
any
soul
should
be
the
motive
that
should
move
God
to
shew
mercy
to
the
soul
or
body
;
or
that
God
should
bind
himself
to
his
own
people
,
yielding
obedience
to
him
,
to
become
a
debtor
to
their
posterity
in
respect
of
their
obedience
;
for
then
the
mercies
their
posterity
should
enjoy
,
should
owe
their
immediate
being
,
and
the
glory
of
their
being
to
their
immediate
ancestors
,
and
not
to
God
as
the
immediate
cause
of
the
being
of
their
mercies
:
Therefore
these
are
only
declarations
of
the
priviledges
of
the
people
of
God
,
and
all
these
promises
are
only
manifestations
of
his
goodness
to
them
,
for
the
manifestation
of
the
riches
of
his
Grace
,
for
refreshing
their
spirits
,
and
for
the
causing
them
to
be
precious
in
the
esteem
of
others
.
3.
If
those
promises
that
seeem
to
be
made
to
qualities
in
the
soul
as
unto
conditions
,
be
not
thus
,
then
they
are
only
descriptions
of
the
persons
of
those
that
God
doth
interest
in
the
glorious
priviledges
of
Christ
,
by
the
special
peculiar
Graces
that
God
communicates
to
them
.
Or
else
4.
They
are
discoveries
of
the
means
through
which
God
doth
convey
those
priviledges
of
Christ
and
of
the
Covenant
of
Grace
unto
persons
.
Of
this
nature
is
that
promise
which
seems
to
be
made
to
a
condition
,
Isa.
57.17
.
Thus
saith
the
high
and
lofty
one
that
inhabiteth
eternity
,
whose
name
is
holy
,
I
dwell
in
the
high
and
holy
place
,
with
him
also
that
is
of
a
contrite
and
humble
spirit
.
This
that
seems
to
be
a
promise
made
to
a
soul
,
indued
by
the
Spirit
of
God
with
the
Grace
of
Humility
,
it
is
but
either
a
description
of
those
persons
whom
the
Lord
doth
interest
in
his
own
special
favour
,
out
of
the
riches
of
his
own
Grace
alone
;
Or
else
it
is
a
precious
Cordial
given
to
a
poor
drooping
Spirit
,
as
considered
in
an
estate
of
penury
and
poverty
,
as
one
contrite
and
ready
to
give
up
himself
.
Of
this
nature
are
all
those
promises
made
to
believing
,
and
repenting
:
He
that
believeth
and
repenteth
shall
be
saved
:
The
promise
of
salvation
is
not
made
unto
faith
,
as
a
special
grace
of
God
in
the
soul
,
nor
to
the
person
indued
with
that
grace
:
But
the
thing
it self
properly
is
no
promise
,
but
rather
a
description
of
the
means
through
which
the
Lord
makes
his
people
partakers
of
the
special
priviledg
he
conveys
through
Christ
,
and
of
the
persons
he
communicates
them
to
by
their
qualities
.
5.
Those
words
of
God
that
seem
to
be
promises
made
unto
conditions
(
if
none
of
the
four
former
things
contain
them
,
then
)
they
are
descriptions
given
by
the
Holy
Ghost
,
of
the
way
the
Lord
requires
,
and
inables
his
people
to
walk
in
,
while
he
communicates
of
his
own
free
mercy
to
them
.
Of
this
nature
is
that
place
,
so
mistaken
,
Ezek
36.27
,
28
,
29
,
30
,
(
which
is
the
greatest
place
conceived
to
be
of
weight
to
prove
promises
to
be
made
to
conditions
)
saith
the
Lord
,
I
will
do
these
and
these
things
for
you
,
I
will
bring
you
into
your
Land
,
and
make
you
dwell
quietly
and
safely
in
your
Land
,
and
I
will
save
you
from
your
Vncleanness
,
&c.
But
v.
37.
Thus
saith
the
Lord
God
,
I
will
yet
for
this
be
enquired
of
by
the
House
of
Israel
to
do
it
for
them
.
Generally
the
soul
conceives
,
here
is
the
promise
,
and
the
condition
of
the
promise
:
The
promise
to
be
the
multitude
of
Mercies
;
And
the
condition
to
be
the
seeking
of
the
face
of
God
.
But
the
meaning
of
the
Holy
Ghost
is
nothing
else
but
to
describe
the
way
the
Lord
requires
his
people
to
walk
in
,
whilst
they
are
in
expectation
to
receive
those
precious
mercies
,
freely
promised
by
God
for
them
.
Likewise
that
in
1
Kings
8
47
48.
Solomon
prays
for
his
people
,
If
they
bethink
themselves
in
the
Land
,
whither
they
were
carried
Captives
,
and
repent
and
make
Supplication
,
&c.
Now
saith
the
Soul
,
here
is
both
the
promise
and
the
condition
of
the
promise
:
The
condition
is
seeking
Gods
face
,
humbling
themselves
for
their
Sins
,
turning
to
God
with
all
their
hearts
:
And
then
there
is
the
promise
that
God
will
deliver
them
;
but
they
must
observe
these
conditions
,
else
God
binds
not
himself
to
give
deliverance
.
Now
the
true
meaning
of
the
Holy
Ghost
is
only
this
:
Solomon
in
praying
here
at
the
dedication
of
his
Temple
(
the
Typical
House
of
God
)
beseecheth
the
Lord
that
the
prayers
of
all
his
people
made
towards
that
Temple
,
(
that
is
,
towards
Jesus
Christ
typified
by
that
Temple
)
and
according
to
the
will
of
God
,
that
they
might
be
all
acceptable
to
God
:
Therefore
observe
,
Solomon
in
praying
doth
only
describe
the
frame
of
spirit
in
Gods
people
when
they
come
to
pray
,
which
is
an
humble
frame
,
a
turning
frame
from
their
Sins
.
Neither
doth
God
make
the
promises
in
either
of
both
those
places
,
to
depend
upon
any
of
these
duties
named
,
not
so
much
as
prayer
it self
.
Therefore
for
the
clearing
these
Texts
,
I
pray
consider
these
things
,
which
may
be
useful
for
us
for
the
right
understanding
the
Covenant
of
grace
,
and
the
nature
of
it
.
I.
That
the
duties
here
required
by
God
from
his
people
,
are
the
way
wherein
it
is
his
will
his
people
should
walk
in
receiving
mercies
.
They
are
not
precedent
in
order
of
time
before
the
Lords
intituling
the
soul
to
the
whole
Covenant
of
grace
,
and
every
promise
contained
in
it
;
no
nor
so
much
as
in
order
of
nature
:
That
is
,
that
it
must
be
presupposed
that
the
soul
have
performed
such
and
such
duties
,
before
it
can
be
presupposed
the
Lord
to
have
interested
the
soul
in
every
promise
of
the
Covenant
of
grace
.
And
that
will
appear
in
these
two
things
.
First
,
that
the
act
of
the
Lords
will
alone
,
before
and
without
any
act
of
the
will
of
man
concurring
,
doth
fully
intitle
the
soul
to
every
promise
of
the
Covenant
of
grace
:
Otherwise
it
should
be
conceived
,
that
there
should
be
some
good
will
in
man
towards
God
,
before
there
be
any
good
will
in
God
towards
man
;
And
so
some
act
of
good
will
from
man
to
God
,
should
not
flow
from
the
acts
of
Gods
good
will
to
the
soul
.
Secondly
,
in
regard
the
performing
of
that
duty
by
a
soul
,
that
the
Lord
requires
of
it
in
communicating
grace
,
mercies
,
and
favours
to
it
,
is
the
Lords
fulfilling
his
own
Covenant
of
grace
,
in
,
and
to
the
soul
.
Jer.
31.33
.
Ezek.
36.27
.
Now
that
which
is
a
part
of
Gods
fulfilling
the
Covenant
,
cannot
go
before
the
Covenant
it self
.
So
that
from
thence
are
two
things
that
you
must
conclude
.
First
,
that
the
performing
those
duties
that
God
requires
,
do
give
no
soul
any
title
or
interest
in
any
one
promise
of
the
Covenant
of
grace
.
Secondly
,
that
the
Lords
promise
to
the
Soul
,
hath
no
dependance
upon
the
souls
performance
of
the
duty
,
that
God
requires
him
to
perform
,
in
reference
to
Gods
communicating
mercy
to
the
soul
.
Yet
I
pray
here
be
cautelous
:
I
do
not
say
that
God
requires
no
duty
from
souls
,
whilest
he
is
thus
communicating
his
free
grace
and
mercy
unto
them
;
I
do
not
exempt
souls
from
duty
,
but
I
only
exempt
Gods
promise
from
a
dependence
upon
the
duty
,
and
establish
Gods
own
promise
upon
its
right
Basis
and
Foundations
,
which
is
only
his
own
will
and
absolute
determination
.
II.
The
second
thing
you
are
to
observe
for
the
clearing
of
these
Scriptures
is
this
;
That
those
duties
required
by
God
from
souls
in
communicating
mercies
,
must
of
necessity
go
before
the
Lords
intituling
the
soul
to
many
mercies
.
Though
they
cannot
in
order
of
nature
,
go
before
any
promise
of
the
Covenant
of
grace
,
yet
in
order
of
nature
at
least
,
if
not
in
order
of
time
,
they
go
before
the
Lords
intituling
the
soul
to
very
many
mercies
,
mercies
almost
of
all
sorts
:
That
is
,
till
souls
have
performed
those
duties
God
requires
,
they
can
claim
no
right
nor
title
,
nor
have
any
right
nor
title
unto
many
mercies
:
And
all
the
right
their
souls
enjoy
to
many
mercies
,
may
,
and
must
be
conveyed
to
them
through
the
performance
of
these
duties
.
As
for
example
,
in
1.
Kings
8.47
,
48.
God
promiseth
deliverance
to
them
out
of
captivity
,
and
restauration
of
them
into
their
own
land
,
and
many
priviledges
;
yet
those
duties
there
described
by
the
Holy
Ghost
to
be
the
way
of
his
peoples
approach
to
him
,
and
seeking
his
face
for
their
return
out
of
captivity
,
could
not
but
of
necessity
go
before
,
at
least
in
order
of
nature
,
to
the
Lords
intituling
that
people
in
the
mercy
of
deliverance
;
so
that
while
those
duties
were
not
performed
by
the
soul
,
there
could
be
no
right
,
nor
title
claimed
of
that
deliverance
by
those
persons
.
But
now
there
are
four
or
five
things
to
be
observed
for
the
clearing
of
this
.
1.
That
the
duties
here
required
by
God
,
though
they
do
,
and
must
go
before
the
Lords
intituling
the
soul
to
many
mercies
,
yet
they
do
not
,
nor
cannot
go
before
the
Lords
intituling
the
soul
to
any
absolute
mercies
.
Those
absolute
mercies
are
conveyed
to
the
soul
through
the
Covenant
of
grace
absolutely
,
without
any
respect
or
reference
to
any
duty
whatever
performed
by
the
soul
,
so
as
the
promise
of
them
should
have
dependence
upon
the
duty
in
the
least
degree
:
But
these
relative
mercies
are
only
included
in
the
Covenant
of
grace
with
limitation
,
so
as
they
are
mercies
considered
with
such
circumstances
,
considered
as
being
communicated
to
such
persons
,
in
such
order
,
in
such
manner
,
in
such
degree
.
Now
it
is
of
these
mercies
only
,
that
these
duties
required
by
God
,
may
go
before
in
order
of
nature
,
to
the
Lords
intitling
the
soul
to
the
mercy
.
2.
Observe
,
Though
these
duties
may
go
before
,
and
ordinarily
must
go
before
,
the
Lords
intitling
the
soul
to
such
mercies
,
yet
it
is
not
the
duty
that
gives
the
soul
the
right
to
those
mercies
thus
to
be
injoyed
.
Suppose
those
relative
mercies
to
be
conveyed
to
any
particular
soul
,
at
a
sutable
time
,
in
a
sutable
manner
,
order
,
measure
and
degree
,
every
way
sutable
so
as
they
are
mercies
,
and
then
all
these
mercies
are
as
absolutely
promised
in
the
Covenant
of
grace
,
as
those
absolute
eternal
mercies
,
that
cannot
but
be
mercies
,
however
they
are
communicated
.
3.
It
is
not
the
duty
,
nor
the
performance
of
it
,
that
gives
the
soul
the
right
and
title
to
the
promise
.
So
that
the
duty
is
neither
the
immediate
ground
of
the
souls
right
to
the
mercy
,
nor
the
remote
ground
,
that
is
,
the
furthest
off
ground
.
The
furthest
off
ground
is
the
promise
;
The
immediate
is
that
which
gives
them
right
to
the
promise
:
Now
the
soul
must
be
in
the
Covenant
of
grace
before
the
duty
be
performed
,
and
being
in
the
Covenant
of
grace
,
he
hath
right
to
the
promise
through
which
he
partakes
of
such
relative
mercies
.
4.
Though
there
be
an
ordinary
necessity
of
these
duties
required
by
God
,
preceeding
,
or
going
before
the
souls
injoying
such
mercies
;
yet
it
is
not
the
duty
simply
considered
in
its
own
nature
as
a
duty
,
upon
which
this
necessity
lies
,
that
it
should
go
before
the
souls
injoyment
of
the
mercies
.
I
mean
thus
,
it
is
not
prayer
,
that
God
requires
of
thy
soul
,
that
waits
for
the
communication
of
any
mercy
or
grace
,
considered
only
as
prayer
,
(
which
is
to
be
considered
as
a
duty
)
that
this
of
necessity
must
go
before
the
souls
injoyment
of
the
mercy
;
that
is
,
as
though
the
Lord
would
have
this
necessity
to
be
upon
the
performing
of
the
duty
,
because
he
would
have
something
done
by
the
soul
,
before
he
will
make
it
partake
of
his
mercies
:
Only
the
performance
of
the
duty
so
disposeth
the
heart
,
as
a
mercy
shall
be
a
mercy
to
the
Soul
.
5.
Observe
further
,
That
the
rise
and
exercise
of
the
duties
thus
required
by
God
,
sometimes
to
go
before
the
Lords
vouchsafing
such
mercies
to
souls
,
can
be
only
from
the
vertue
of
some
promise
contained
in
the
Covenant
of
grace
,
which
the
Lord
fulfills
in
a
soul
.
For
without
influences
from
the
Covenant
of
grace
,
were
there
the
most
exquisit
prayers
,
the
most
continual
strong
wrastlings
of
a
soul
with
God
,
the
most
powerful
Mourning
and
Weepings
,
and
Cryings
after
God
,
all
could
not
dispose
a
soul
rightly
for
the
injoyment
of
any
of
those
relative
mercies
,
so
as
they
should
be
mercies
unto
them
,
when
they
are
communicated
.
3.
There
is
a
third
thing
also
to
be
observed
for
the
clearing
of
these
Scriptures
,
and
that
is
,
That
these
duties
that
are
sometimes
precedent
in
souls
before
their
enjoyment
of
such
relative
mercies
,
are
absolutely
promised
to
those
that
are
in
the
Covenant
of
Grace
,
to
be
effected
by
God
in
their
souls
.
This
you
may
see
apparent
.
Ezek.
36
comparing
v.
27.
with
v.
37.
In
v.
37.
he
saith
,
I
will
be
enquired
of
by
the
house
of
Israel
to
do
it
for
them
,
but
v.
27.
he
saith
,
I
will
put
my
Spirit
in
you
and
cause
you
to
walk
in
my
Statutes
and
my
Judgments
to
do
them
.
And
Jer.
31.33
.
saith
the
Lord
,
I
will
write
my
Law
in
their
hearts
,
and
they
shall
not
depart
from
me
:
The
Lord
doth
even
engage
himself
absolutely
to
work
that
in
their
hearts
,
that
he
doth
require
to
be
done
by
their
souls
in
his
communicating
mercies
to
them
.
Now
these
things
being
thus
cleared
,
the
question
that
the
soul
propounds
cannot
stand
.
The
question
was
,
whether
it
was
not
from
the
sight
of
the
condition
,
to
which
the
promise
was
made
and
fulfilled
in
the
soul
,
that
the
soul
did
conclude
his
right
to
the
promise
,
and
so
had
his
evidence
of
union
with
Christ
?
There
being
no
condition
in
the
whole
Covenant
of
Grace
,
to
which
God
hath
made
any
promise
,
it
cannot
be
that
it
should
be
from
the
sight
of
any
such
condition
,
that
a
soul
should
have
his
evidence
of
his
union
with
Christ
.
But
then
the
question
will
be
resolved
into
this
question
.
Quest.
But
saith
the
soul
,
Doth
not
the
Lord
first
reveal
those
graces
that
he
describes
his
own
people
by
,
to
be
in
souls
,
and
then
through
the
sight
of
them
clear
to
souls
that
he
hath
given
them
the
Lord
Christ
out
of
his
own
good
will
alone
through
the
promise
;
And
so
it
must
be
through
the
sight
of
such
graces
as
God
describes
to
be
in
his
people
,
that
a
soul
must
see
himself
to
be
one
of
Gods
people
?
Answ.
1.
Now
to
this
,
I
answer
,
First
,
That
the
Lord
doth
reserve
to
himself
his
own
liberty
,
concerning
his
own
particular
word
,
from
whence
he
doth
reveal
to
souls
infallibly
their
union
with
Christ
.
The
Lord
doth
not
bind
himself
from
a
revealing
unto
souls
their
union
with
Christ
,
by
some
word
describing
the
Graces
of
the
people
united
unto
Christ
,
nor
from
some
word
only
inviting
souls
unto
Christ
.
Answ.
2.
Secondly
,
I
answer
,
That
the
Lord
doth
not
evidence
unto
souls
their
union
with
Christ
,
without
the
sight
of
those
graces
,
in
some
measure
or
degree
that
the
holy
Ghost
describes
the
Lords
own
people
by
.
When
the
Lord
reveals
his
own
free
gift
of
Christ
to
the
soul
,
he
doth
reveal
to
the
soul
his
willing
accepting
of
Christ
so
given
:
And
that
's
all
one
as
if
I
should
say
,
the
soul
sees
his
own
faith
,
and
so
consequently
doth
see
such
graces
to
be
in
his
soul
.
Answ.
3.
Thirdly
,
I
answer
,
That
the
Lord
doth
never
reveal
any
Graces
of
the
Spirit
to
any
Soul
,
as
the
ground
or
cause
of
evidencing
unto
the
soul
his
union
with
Christ
.
There
are
two
things
intended
in
this
.
First
,
That
the
Lord
never
reveals
those
graces
in
souls
,
to
be
that
which
gives
the
soul
right
to
the
promise
of
the
gift
of
Christ
.
The
Lord
never
manifests
unto
any
soul
,
that
because
there
are
such
and
such
holy
dispositions
,
or
precious
heavenly
qualities
,
that
he
hath
communicated
to
him
,
that
therefore
he
is
enclined
towards
him
,
and
is
willing
to
confer
the
Lord
Jesus
upon
him
,
or
to
accept
him
into
union
through
Christ
:
But
the
Lord
reveals
himself
willing
to
accept
souls
into
union
with
himself
in
Christ
,
as
they
are
considered
under
the
notion
of
poor
,
despicable
,
worthless
Souls
,
without
the
least
good
disposition
or
holy
inclination
that
can
possibly
be
imagined
in
their
hearts
.
Secondly
,
The
Lord
never
reveals
those
Graces
in
the
Soul
to
be
the
foundation
of
the
Souls
assurance
.
That
is
,
the
Lord
doth
not
manifest
to
the
Soul
,
that
because
there
are
such
Graces
,
or
such
precious
habits
in
his
Soul
,
therefore
upon
the
sight
of
those
,
the
Soul
ought
to
believe
the
Lords
free
sender
,
and
free
gift
of
the
Lord
Christ
to
it
.
The
Lord
doth
not
make
those
Graces
to
be
the
foundation
of
the
Souls
faith
,
So
that
the
Souls
hope
and
comfort
should
rest
upon
the
sight
of
those
Graces
,
that
God
should
discover
to
be
communicated
to
the
Soul
.
And
that
will
appear
in
two
things
.
First
,
If
the
Lord
should
cause
the
Soul
,
by
discovering
Graces
to
be
in
him
,
to
bottom
its
hope
upon
the
sight
of
those
Graces
,
then
should
the
Graces
of
the
Spirit
in
the
Soul
be
the
object
of
Faith
,
and
so
Faith
should
not
be
the
evidence
of
things
not
seen
,
but
rather
the
evidence
of
things
seen
.
Now
the
Scripture
never
propounds
any
holy
quality
in
the
Soul
to
be
the
object
of
Faith
,
considering
the
quality
as
being
inherent
in
the
Soul
:
It
is
out
of
all
question
,
the
Scripture
propounds
believing
,
without
the
sight
of
any
of
those
qualities
,
as
that
which
every
soul
ought
to
seek
after
with
his
greatest
strength
,
John
20.29
.
Secondly
,
Should
the
Lord
manifest
Graces
to
be
in
Souls
first
,
so
as
to
bottom
the
hopes
of
their
union
with
Christ
upon
the
sight
of
those
Graces
,
then
the
Lord
should
not
settle
the
faith
of
such
Souls
upon
an
immutable
,
unchangable
ground
.
The
Spirit
it self
in
all
its
workings
,
both
in
regard
of
the
person
in
whom
it
works
,
in
regard
of
the
manner
,
and
time
of
such
workings
,
is
well
compared
by
Christ
to
the
wind
,
that
bloweth
where
and
when
it
listeth
:
And
so
all
the
graces
of
the
Spirit
,
and
the
workings
of
those
Graces
,
may
be
said
to
be
changable
things
:
and
should
the
Lord
ground
,
the
Faith
of
a
Soul
upon
a
changable
ground
he
should
walk
contrary
to
his
revealed
will
,
Heb.
6.18
.
he
hath
given
two
immutable
grounds
,
his
word
and
oath
—
the
Lords
will
is
,
there
should
be
everlasting
,
constant
,
unchangable
grounds
upon
which
every
act
of
Faith
should
be
built
in
relation
to
the
Lord
Christ
,
that
there
may
be
unmoveable
and
unchangable
consolation
.
Answ.
4.
Fourthly
,
I
answer
,
That
the
Lord
may
,
and
doth
to
some
Souls
,
reveal
Graces
to
be
in
them
,
before
he
doth
evidence
unto
their
Faith
their
Union
with
Christ
.
The
Lord
may
manifest
that
there
is
some
poverty
of
Spirit
,
some
broken
heartedness
for
Sin
,
some
precious
change
,
before
he
doth
assure
unto
their
Faith
their
Union
with
Christ
.
But
then
there
are
two
things
to
be
noted
for
the
clearing
of
this
conclusion
.
First
,
That
the
Lord
doth
not
reveal
the
truth
of
such
Graces
,
to
be
in
such
a
Soul
unquestionably
,
so
as
to
enable
the
Soul
to
conclude
from
thence
,
the
acceptance
of
his
Soul
into
Union
with
Christ
.
The
dreadfull
storm
of
fear
and
terrour
,
that
may
be
risen
upon
the
soul
,
may
be
much
alayed
,
but
alas
there
will
be
many
a
wave
go
over
the
Soul
still
.
Secondly
,
That
the
evidence
of
the
truth
of
those
Graces
in
the
Soul
,
holds
equal
proportion
with
that
evidence
the
Lord
gives
to
Faith
of
the
Souls
Union
with
Christ
,
or
of
the
Lords
free
gift
of
Christ
to
him
.
The
evidence
of
the
truth
of
those
Graces
,
and
the
evidence
unto
Faith
runs
parallel
together
;
They
are
dark
and
clear
together
,
holding
one
equal
proportion
.
And
therefore
untill
God
assure
the
Faith
of
the
Soul
,
that
he
is
willing
to
accept
him
into
union
with
Christ
,
the
Soul
hath
not
an
unquestionable
assurance
of
the
truth
of
those
Graces
that
are
in
his
Soul
.
Answ.
5.
It
is
not
the
discovery
of
Grace
in
a
poor
doubting
Soul
,
but
the
discovery
of
the
Lords
absolute
uncontroulable
will
,
to
receive
a
Soul
into
union
with
the
Lord
Christ
,
that
is
the
ground
from
whence
the
Souls
Faith
is
assured
of
his
Union
with
Christ
,
that
is
the
ground
from
whence
the
Soul
is
assured
of
his
Union
with
him
.
Now
this
I
shall
desire
to
clear
from
divers
particulars
.
1.
In
regard
the
immediate
ground
of
the
certainty
of
the
promise
,
or
of
the
Covenant
of
Grace
unto
the
Soul
,
can
be
nothing
else
but
the
gift
of
God
.
Therefore
saith
the
Apostle
,
Rom.
4.16
.
It
is
of
faith
,
that
it
might
be
by
grace
,
to
the
end
that
the
promise
might
be
sure
to
all
the
seed
.
And
that
the
immediate
ground
of
the
certainty
of
the
promise
,
must
be
gift
alone
,
appears
in
two
things
.
First
,
In
regard
the
foundation
of
all
must
be
Grace
.
Eph.
1.6
,
7.
That
we
might
be
to
the
glory
of
his
Grace
.
Therefore
in
Ezek.
16.62
,
63.
I
will
establish
my
Covenant
with
thee
,
and
thou
shalt
know
that
I
am
the
Lord
;
There
's
the
absolute
promise
:
What
is
the
end
?
That
thou
mayest
remember
and
be
confounded
,
and
never
open
thy
mouth
any
more
because
of
thy
shame
when
I
am
pacified
towards
thee
,
for
all
that
thou
hast
done
,
saith
the
Lord
.
This
is
strange
one
would
think
,
that
they
should
be
ashamed
and
consounded
when
God
is
pacified
,
and
reveals
himself
to
be
pacified
;
But
here
is
the
mystery
of
it
,
The
Lord
lays
Grace
as
the
foundation
of
all
his
ways
towards
them
,
purposely
that
the
glory
of
all
that
God
communicates
to
Souls
might
be
to
himself
alone
.
Secondly
,
In
regard
there
can
be
nothing
else
the
object
of
faith
.
There
are
but
two
things
that
can
be
grounds
of
certainty
,
It
must
be
either
Grace
in
God
,
or
Grace
in
the
Soul
:
Either
the
love
of
God
,
or
the
effects
of
the
love
of
God
in
the
Soul
.
Now
the
effects
of
the
love
of
God
in
the
Soul
are
things
seen
,
ad
therefore
not
the
objects
of
Faith
,
Heb.
11.1
.
2.
The
discovery
of
the
absolute
will
of
God
must
be
the
only
ground
of
assurance
,
in
regard
faith
can
discern
no
certainty
of
Gods
differencing
one
soul
from
another
,
but
what
the
Word
of
God
reveals
.
Now
the
Word
of
God
reveals
no
other
ground
of
the
Lords
differencing
one
soul
from
another
,
but
only
his
own
will
,
Rom.
9.12.18
.
3.
In
regard
the
sight
of
the
certainty
of
the
souls
right
,
of
receiving
Christ
into
union
with
himself
,
doth
wholly
depend
upon
a
sight
of
the
certainty
of
the
Lords
will
to
recieve
the
soul
into
union
with
Christ
.
Though
the
Spirit
of
God
hath
secretly
allured
the
heart
,
from
those
dark
Visions
of
Christ
,
to
embrace
him
truly
,
so
as
there
is
a
real
union
between
Christ
and
the
soul
,
yet
the
soul
cannot
judg
aright
of
his
receiving
the
Lord
Christ
so
tendred
,
to
be
given
to
his
soul
,
till
he
sees
that
he
did
receive
the
Lord
Christ
upon
the
right
ground
.
4.
In
that
it
is
the
souls
duty
to
receive
the
gifts
of
God
,
in
that
order
wherein
the
Lord
manifests
his
giving
of
his
gifts
.
Now
the
order
wherein
the
Lord
propounds
his
gifts
,
is
first
the
gift
of
the
Lord
Christ
,
and
then
the
gift
of
all
graces
,
as
the
adjunct
of
the
gift
of
the
Lord
Christ
.
And
thence
the
Lord
invites
the
soul
,
and
commands
the
soul
first
in
order
to
receive
Christ
,
that
so
it
might
partake
of
all
the
graces
of
Christ
,
and
all
those
dispositions
of
Holiness
the
soul
longs
for
.
5.
In
that
the
Lord
judgeth
it
sufficient
for
assuring
the
Wavering
Trembling
soul
of
a
poor
sinner
,
fearing
the
indignation
of
God
against
him
for
his
sin
.
You
shall
read
Gen.
3.15
.
That
all
the
promise
that
God
gave
to
Adam
(
when
out
of
question
the
poor
man
was
in
great
distress
)
was
only
this
,
That
the
Seed
of
the
Woman
should
break
the
Serpents
Head
.
A
meer
discovery
of
his
absolute
free
will
,
without
respect
to
any
thing
in
souls
themselves
,
that
he
would
deliver
solely
by
a
way
devised
by
his
own
Wisdom
,
by
a
Mediatour
,
by
taking
upon
him
the
humane
nature
,
and
conquering
the
powers
of
Hell
,
that
did
then
hold
poor
souls
captive
.
Could
Adam
have
received
no
evidence
,
nor
no
assurance
of
the
Lords
accepting
his
soul
into
union
with
himself
again
in
Christ
from
that
promise
,
the
soul
of
Adam
had
been
left
altogether
comfortless
,
there
being
no
description
given
by
God
,
of
any
graces
that
his
own
spirit
did
communicate
,
to
the
souls
of
such
that
he
had
accepted
into
union
with
himself
.
6.
In
regard
the
patterns
holden
forth
in
Scripture
,
of
such
as
have
received
their
union
with
Christ
,
received
the
evidence
of
their
union
from
the
Lords
absolute
promise
,
from
the
discovery
of
his
will
alone
to
do
good
unto
their
souls
.
In
Gen.
15.6
,
7
,
8
,
compared
with
Rom.
4.18
,
19.
you
shall
see
Abraham
the
Father
of
all
believers
,
he
received
the
evidence
of
the
Lords
blessing
him
in
Christ
,
(
which
is
all
one
with
taking
into
union
with
Christ
)
only
by
the
discovery
of
the
Lords
absolute
will
towards
him
.
Another
pattern
you
see
Isa.
6.5
,
6
,
7
;
In
the
sense
of
his
own
wretchedness
,
crying
out
,
Wo
is
me
,
I
am
undone
,
&c.
A
Seraphim
flew
unto
him
having
a
live
coal
in
his
hand
,
which
he
took
off
the
Altar
,
and
laid
it
upon
his
mouth
,
[
you
must
conceive
it
was
done
in
a
Vision
]
and
said
,
loe
this
hath
touched
thy
lips
,
and
thine
Iniquity
is
taken
away
,
and
thy
Sin
purged
.
Here
is
an
absolute
promise
of
the
Lords
free
love
to
Isaiah
;
It
gives
him
no
Characters
at
all
,
but
tells
him
his
Iniquity
is
taken
away
,
and
this
satisfied
the
soul
of
Isaiah
as
you
may
see
v.
8.
by
his
readiness
to
obey
the
command
of
God
,
here
I
am
,
send
me
:
And
the
case
is
every
,
way
parallel
,
only
this
particularizeth
the
person
of
Isaiah
,
whereas
other
promises
are
holden
forth
generally
,
but
yet
every
particular
soul
is
as
fully
included
,
and
the
promise
is
as
absolutely
spoken
to
every
soul
receiving
it
,
as
it
was
unto
Isaiah
;
And
it
is
the
light
of
the
Spirit
that
shines
forth
in
the
promise
,
that
doth
put
as
much
particularity
,
and
doth
as
much
particularize
the
promise
to
any
one
soul
,
as
this
promise
was
particularized
to
Isaiah
in
a
Vision
.
So
that
it
is
from
the
Lords
absolute
will
alone
,
that
the
soul
receives
a
full
ground
of
his
union
with
Christ
.
That
s
the
first
branch
of
the
5th
Conclusion
.
The
second
branch
of
the
fifth
Conclusion
was
,
That
it
was
not
the
discovery
of
the
graces
of
the
scrupulous
soul
,
doubtful
of
his
union
,
that
did
thus
evidence
unto
the
soul
his
union
.
Now
the
discovery
of
graces
in
the
soul
still
dark
in
his
union
,
cannot
be
in
order
the
first
ground
from
whence
the
soul
doth
receive
the
evidence
of
his
union
.
Though
at
the
very
same
instant
the
soul
may
by
the
discovering
of
those
graces
,
see
his
union
,
and
conclude
his
union
from
the
sight
of
those
graces
,
yet
in
order
of
nature
this
is
not
the
immediate
ground
that
gives
the
certainty
to
the
soul
.
And
that
will
appear
,
I.
In
regard
the
gift
of
the
Lord
Christ
,
cannot
be
first
received
of
a
soul
by
Faith
as
a
soul
is
gratious
,
or
by
the
soul
being
considered
under
the
notion
of
a
soul
that
hath
any
Graces
,
or
Holy
Habits
,
or
Qualities
inherent
in
him
.
But
the
first
sight
of
the
gift
of
the
Lord
Christ
to
the
soul
formerly
dark
about
his
union
,
must
have
respect
and
relation
to
the
necessities
of
the
soul
,
to
whom
the
gift
is
manifested
,
else
the
gift
cannot
be
closed
with
,
as
sutable
;
Thence
it
must
be
manifested
as
a
gift
of
a
Mediatour
,
to
a
poor
despicable
,
and
desperate
Rebellious
Wretch
,
against
the
highest
Majesty
of
Heaven
,
to
mediate
with
the
great
Commander
of
Heaven
,
for
pardon
to
such
a
poor
despicable
Rebel
.
It
must
be
received
as
a
gift
of
a
days
man
,
that
may
lay
his
hand
upon
both
partaies
,
upon
God
and
the
Soul
as
at
difference
,
to
make
up
an
union
.
Whence
it
is
that
the
Apostle
in
opening
the
work
of
receiving
the
Lord
Christ
by
Faith
,
considers
the
soul
under
the
notion
of
an
Ungodly
one
in
the
receiving
of
it
.
Rom.
4
,
5.
II.
It
cannot
be
that
the
discovery
of
graces
should
be
first
in
order
to
such
a
soul
,
in
regard
,
the
first
manifestation
of
the
gift
of
God
to
the
soul
,
that
hath
hitherto
set
in
darkness
,
must
be
a
manifestation
unto
his
Faith
of
the
gift
of
those
very
graces
:
And
the
graces
themselves
considered
as
given
,
are
no
proper
objects
of
Faith
,
and
therefore
can
give
no
assurance
unto
Faith
:
But
it
is
only
the
promise
wherein
the
Lord
holds
forth
his
free
will
,
both
to
Christ
and
those
Graces
,
that
must
be
the
only
ground
from
whence
the
soul
can
receive
the
evidence
unto
his
Faith
of
his
union
with
Christ
.
Thus
you
have
the
first
question
opened
,
the
ground
from
whence
souls
receive
the
evidence
of
their
union
.
The
second
thing
to
be
opened
is
the
means
by
which
.
What
means
the
Lord
useth
to
make
the
promise
efficacious
for
this
end
,
to
give
the
soul
assurance
of
his
union
with
Christ
.
But
before
we
come
to
answer
this
question
,
there
is
another
question
to
be
opened
,
that
arises
from
the
former
.
Quest.
But
saith
the
Soul
,
can
the
Lords
absolute
promise
,
be
the
ground
from
whence
the
Soul
can
have
the
first
infallible
evidence
of
his
union
,
seeing
there
is
no
absolute
promise
of
God
,
wherein
he
discovers
his
own
will
to
accept
any
one
particular
soul
into
union
with
the
Lord
Christ
?
All
the
absolute
promises
,
saith
the
Soul
,
are
made
to
the
Church
and
people
of
God
;
But
the
Lord
in
those
absolute
promises
doth
not
reveal
the
particular
Souls
that
are
his
own
:
Therefore
,
How
can
I
,
or
any
other
know
,
that
I
am
the
particular
soul
in
the
promise
,
there
being
no
particularizing
of
any
soul
?
Answ.
For
Answer
to
this
Question
,
I
shall
first
open
what
is
generally
granted
by
every
soul
,
by
way
of
premise
,
for
the
right
understanding
of
things
.
And
then
lay
down
two
Conclusions
for
the
full
answer
of
the
question
.
Pre.
1.
First
it
is
generally
granted
by
all
,
that
it
is
by
vertue
of
the
Lords
absolute
promise
of
accepting
souls
into
union
with
Christ
,
that
souls
are
united
unto
Christ
.
The
absolute
promise
alone
is
like
Jacobs
Ladder
,
it
is
the
Heavenly
Ladder
upon
which
the
Lord
Christ
alone
comes
down
into
any
soul
.
It
is
the
absolute
promise
that
is
the
precious
Golden
Chain
,
that
binds
the
Lord
Christ
to
the
soul
,
and
the
soul
to
Christ
:
That
the
precious
Marriage
knot
of
union
is
only
knit
by
that
Chain
of
the
absolute
promise
,
This
will
appear
in
three
things
.
1.
If
it
were
not
by
vertue
of
the
absolute
promise
that
the
soul
were
united
to
Jesus
Christ
,
then
the
absolute
good
will
unto
souls
were
not
the
primary
,
or
first
ground
of
union
between
Jesus
Christ
and
souls
.
For
the
promises
are
nothing
else
but
the
Revelations
,
or
Discoveries
,
of
the
Lords
good
will
concerning
souls
:
Now
thence
it
is
,
if
it
were
not
by
vertue
of
the
Lords
absolute
promise
that
souls
were
united
,
then
it
were
not
primarily
and
in
the
first
place
,
by
vertue
of
the
determination
of
the
Lords
will
from
eternity
;
And
so
union
with
Christ
should
not
be
a
mercy
flowing
down
from
the
Fountain
of
the
Lords
elective
love
;
but
rather
the
first
and
primary
cause
of
the
souls
union
,
should
be
from
something
in
the
soul
it self
,
and
so
quite
contrary
to
the
stream
of
Scripture
truth
;
it
should
be
of
him
that
willeth
and
runneth
,
and
not
of
him
that
sheweth
mercy
.
2.
If
it
were
not
so
,
then
there
must
be
some
grace
acceptable
to
God
,
presupposed
to
be
in
the
soul
before
union
with
Christ
,
unto
which
the
Lord
hath
made
some
promise
of
union
with
him
.
It
must
be
either
by
vertue
of
a
conditional
promise
,
or
an
absolute
promise
,
that
the
soul
is
united
:
Now
if
by
vertue
of
any
condition
,
or
holy
quality
in
the
soul
,
then
such
a
holy
quality
must
be
conceived
to
be
in
the
soul
,
as
is
acceptable
unto
God
:
Now
if
it
were
possible
there
could
be
any
holy
quality
conceived
to
be
in
the
soul
,
acceptable
to
God
before
union
,
then
either
the
soul
must
receive
some
holy
quality
,
that
flows
not
from
Jesus
Christ
,
and
so
deny
the
fulness
of
Christ
,
which
is
contrary
to
that
in
Col.
1.9
.
and
John
1.16
:
Or
else
we
should
conclude
that
some
graces
,
some
holy
qualities
,
should
be
conveyed
into
the
soul
,
that
should
not
be
conveyed
by
vertue
of
the
souls
union
,
and
so
there
should
be
a
Communication
of
the
graces
of
Christ
unto
the
soul
,
when
the
soul
still
remains
a
stranger
to
God
.
3.
If
there
were
the
least
quality
acceptable
unto
God
before
union
,
then
the
soul
should
be
a
beloved
one
of
God
out
of
Jesus
Christ
,
and
it
should
not
be
by
his
dearly
beloved
Son
alone
in
whom
the
Lord
is
well
pleased
.
Pre.
2.
That
the
first
proper
actings
of
Faith
in
union
,
are
ever
by
,
or
in
the
way
of
the
application
of
those
absolute
promises
unto
their
particular
souls
.
That
will
appear
in
two
things
.
1.
If
the
first
actings
of
Faith
in
union
,
were
not
by
particular
application
of
those
absolute
promises
;
then
the
Devils
Faith
should
hold
equal
proportion
to
the
Faith
of
souls
united
to
Jesus
Christ
.
The
Devils
themselves
do
as
fully
believe
the
truth
of
all
those
pretious
absolute
promises
,
as
any
united
soul
,
and
do
as
fully
expect
the
certain
accomplishment
of
them
unto
the
Church
of
God
.
2.
Then
should
the
souls
dependance
upon
Jesus
Christ
,
be
without
the
sight
of
the
sutable
ground
for
the
dependance
.
The
first
act
of
Faith
can
have
no
ground
but
the
absolute
promise
of
God
,
in
regard
all
those
graces
that
are
described
in
any
word
of
God
,
that
should
seem
to
be
conditional
promises
,
those
are
not
discovered
at
the
first
actings
of
Faith
,
and
therefore
unless
the
absolute
promises
prove
a
particular
ground
to
the
souls
apprehension
,
that
the
soul
in
that
absolute
promise
sees
the
Lord
particularly
tendring
himself
to
accept
it
into
union
with
Jesus
Christ
,
there
should
be
no
ground
for
that
dependence
.
Prem
.
3.
It
is
also
granted
,
that
this
particular
application
of
the
absolute
promise
unto
Souls
,
doth
go
before
the
actings
of
any
other
holy
quality
in
those
Souls
.
Faith
being
the
first
habit
in
order
of
nature
(
though
not
in
time
)
that
's
infused
into
any
Soul
;
It
doth
also
in
order
of
nature
work
and
manifest
it self
in
acting
,
before
any
other
habit
whatsoever
;
And
therefore
the
acting
of
Faith
in
that
particular
application
of
the
absolute
promise
,
must
be
before
there
be
a
manifestation
of
any
other
holy
quality
to
be
in
the
Soul
.
And
thence
in
regard
this
particular
way
in
applying
these
absolute
promises
,
is
without
any
holy
quality
in
Souls
,
there
can
be
no
other
word
but
only
the
Lords
absolute
promise
,
to
be
the
ground
from
whence
this
faith
can
arise
.
This
is
generally
granted
of
all
;
And
from
thence
take
notice
of
these
two
things
.
1.
That
the
absolute
general
promise
of
God
,
that
is
holden
forth
as
made
unto
the
people
and
Church
of
God
alone
,
that
is
a
particular
ground
of
the
Souls
first
confidence
,
or
adherence
unto
Jesus
Christ
.
2.
That
the
general
absolute
promise
of
God
,
doth
speak
particularly
to
every
Soul
who
attains
any
right
or
interest
in
it
.
Secondly
,
I
shall
answer
affirmatively
,
That
it
is
a
particular
ground
of
Faith
of
assurance
,
or
a
particular
evidence
to
assure
a
Souls
Faith
that
he
is
united
unto
Jesus
Christ
.
And
that
I
shall
open
in
two
Conclusions
.
Conclu
.
1.
The
absolute
promise
is
sufficient
to
reveal
to
a
Souls
Faith
a
certainty
of
his
Union
,
in
regard
there
is
an
equivalency
in
the
absolute
promise
of
God
that
runs
to
all
Souls
,
to
any
particular
promise
that
could
be
made
:
Paul
manifested
as
full
a
certainty
of
his
acceptance
into
Union
with
Christ
,
to
be
holden
forth
to
him
in
the
absolute
promise
,
as
if
he
had
had
a
particular
word
from
heaven
,
saying
,
thou
Paul
shalt
be
accepted
into
union
with
Christ
:
In
1
Tim.
1.15
.
This
is
a
faithfull
saying
,
and
worthy
of
all
acceptation
:
What
is
that
?
That
Jesus
Christ
came
into
the
World
to
save
Sinners
.
Here
is
as
far
off
a
remote
promise
as
can
be
,
That
Jesus
Christ
came
into
the
World
to
save
Sinners
;
What
then
?
Of
whom
I
am
chief
:
As
if
he
should
have
said
,
The
Lord
Christ
came
to
save
me
;
where
he
makes
Christ
sent
into
the
world
particularly
to
save
his
Soul
:
And
certainly
the
same
promise
,
were
able
to
give
the
Soul
that
particular
certainty
that
Paul
did
receive
,
did
the
same
light
appear
from
the
promise
as
did
to
Paul
.
But
that
there
is
such
an
equivalency
in
what
the
absolute
promise
can
give
to
testifie
union
,
to
what
a
particular
promise
gives
,
appear
in
two
things
.
1.
In
the
latitude
,
or
largeness
,
and
extensiveness
of
the
promise
it self
.
The
promises
that
are
of
absolute
mercies
,
and
are
declared
to
be
the
absolute
will
of
God
concerning
his
peoples
Souls
,
they
are
all
propounded
as
indefinite
propositions
,
that
is
,
without
any
certain
bounds
:
In
that
promise
,
Christ
came
into
the
World
to
save
Sinners
;
there
is
no
bounds
set
to
it
,
neither
this
kind
of
Sinner
,
or
that
kind
of
Sinner
,
such
as
are
thus
and
thus
rebellious
,
but
Sinners
.
So
Mark
16.15
.
Go
Preach
the
Gospel
to
every
creature
:
Preach
the
Gospel
,
What
is
that
?
Preach
the
glad
tydings
of
Salvation
.
It
is
as
much
as
if
Jesus
Christ
should
have
said
,
Go
and
tell
every
Soul
,
my
Father
is
willing
to
accept
their
rebellious
souls
into
union
with
my self
:
And
unless
this
be
receive
tendered
,
the
Gospel
is
not
Preached
;
Exclude
the
declaring
of
Gods
will
to
every
particular
Soul
,
to
receive
him
into
Union
with
the
Lord
Christ
,
and
you
exclude
the
Preaching
of
the
Gospel
:
And
that
's
the
reason
the
Angel
,
Luke
2.10
.
when
he
brings
the
glad
tidings
of
Jesus
Christ
,
saith
,
I
bring
glad
tidings
;
To
whom
,
To
such
a
Nation
or
People
?
No
,
I
bring
glad
tidings
to
all
people
:
There
is
no
other
bounds
set
but
the
World
it self
.
If
a
man
comes
under
the
notion
of
a
creature
,
he
comes
under
the
notion
of
the
promise
,
he
cannot
say
but
it
is
the
will
of
God
to
receive
his
Soul
into
Union
,
if
he
will
embrace
the
Lord
Christ
.
2.
It
appears
in
regard
of
the
expresness
of
the
command
to
every
Soul
particularly
to
apply
the
promise
,
1
John
3.23
.
This
is
the
command
of
God
,
that
ye
believe
in
the
name
of
his
Son
Jesus
Christ
:
And
again
,
this
is
the
Word
of
God
,
that
ye
believe
in
the
name
of
Jesus
Christ
.
Now
believing
can
contain
but
two
things
:
Either
a
giving
credit
to
the
truth
of
what
the
promise
holds
forth
;
And
surely
this
cannot
be
meant
,
for
the
Devils
themselves
believe
as
much
:
Or
else
a
receiving
unto
their
particular
Souls
,
what
the
Lord
there
tenders
in
Christ
Jesus
;
and
if
you
observe
it
,
the
Scripture
phrase
generally
holds
forth
believing
in
this
sence
.
Thence
it
is
that
believing
and
receiving
in
Scripture
are
put
both
for
one
,
1
John
1.12
.
Now
that
the
extent
of
this
command
of
believing
reaches
thus
far
,
to
a
particular
application
of
those
absolute
promises
to
themselves
,
will
be
cleared
by
two
particulars
.
1.
In
regard
all
unbelief
and
the
fruits
of
it
,
is
vertually
and
eminently
forbidden
in
this
command
of
believing
.
When
any
positive
duty
is
enjoyned
by
God
,
the
contrary
must
needs
be
forbidden
by
the
same
law
vertually
,
and
all
the
evil
consequences
of
whatever
is
contrary
to
the
duty
enjoyned
.
Now
believing
being
enjoyned
,
virtually
unbelief
and
all
the
fruits
of
unbelief
are
forbidden
.
The
fruits
of
unbelief
is
doubting
,
and
so
all
doubting
of
the
Lords
will
to
fulfill
his
promise
,
of
accepting
the
soul
into
union
with
the
Lord
Jesus
,
that
's
content
and
willing
to
receive
Christ
into
Union
with
him
,
all
this
doubting
of
the
will
of
God
is
there
forbidden
vertually
,
in
regard
it
is
contrary
to
the
duty
commanded
,
because
it
proceeds
from
the
root
,
unbelief
,
which
is
directly
contrary
unto
faith
.
2.
In
regard
the
strength
of
Faith
must
needs
be
the
extent
of
the
command
.
The
Soul
is
to
give
credit
to
the
Lord
,
as
a
thing
unquestionably
certain
,
that
the
Lord
is
willing
to
receive
his
poor
loveless
Soul
into
Union
with
the
Lord
Christ
.
So
that
in
effect
the
Lord
doth
in
that
command
to
the
Soul
to
believe
,
enjoyn
the
Soul
to
receive
fulness
of
assurance
from
the
very
promise
,
that
the
Lord
is
willing
to
receive
his
Soul
into
union
with
the
Lord
Christ
.
Yet
do
not
mistake
me
,
I
do
not
say
the
command
is
of
such
an
extent
,
that
it
doth
expresly
command
every
one
to
believe
that
he
is
one
in
Christ
,
for
then
the
promise
should
command
him
to
believe
a
lye
,
in
regard
the
greatest
number
are
at
enmity
:
But
the
extent
of
the
command
is
to
assure
the
Soul
,
of
the
Lords
willingness
to
receive
him
into
union
with
Jesus
Christ
,
if
he
be
willing
to
receive
him
:
And
this
the
Lord
enjoyns
the
most
rebellious
wretches
wherever
the
Gospel
comes
;
the
first
command
to
such
rebellious
Souls
is
to
believe
that
God
is
willing
to
receive
their
rebellious
Souls
into
union
with
himself
.
Conclu
.
2.
There
is
as
great
a
fulness
of
sufficiency
in
the
absolute
promise
,
to
assure
the
soul
of
his
union
with
Christ
,
as
there
is
to
give
the
soul
a
ground
of
particular
dependence
upon
God
in
Christ
for
union
.
This
will
appear
in
two
particulars
.
1.
In
regard
confidence
of
the
particularity
of
the
promise
,
is
of
the
Essence
and
Being
,
both
of
faith
of
dependance
,
and
faith
of
assurance
.
Take
away
particular
confidence
of
the
Lords
particular
will
,
towards
such
a
particular
soul
,
to
receive
his
soul
into
union
with
Christ
,
and
you
destroy
the
faith
of
adherence
:
Take
away
the
particular
confidence
,
and
there
remains
nothing
but
a
bare
general
belief
of
the
truth
of
the
promise
of
God
as
it
is
tendered
.
2.
Both
the
confidence
in
the
saith
of
dependance
,
and
faith
of
assurance
,
are
of
one
and
the
same
kind
.
Though
indeed
that
the
confidence
that
the
soul
hath
,
when
he
once
acts
faith
by
way
of
assurance
differs
gradually
,
that
is
,
in
many
degrees
from
the
faith
of
dependance
and
adherence
,
yet
they
are
both
of
one
and
the
same
kind
,
they
are
both
substantially
the
same
;
They
are
but
a
confidence
of
the
Lords
willingness
to
take
his
soul
into
union
with
Christ
,
he
receiving
of
him
:
Only
this
differs
in
a
circumstance
of
time
;
That
faith
of
assurance
acts
that
confidence
by
way
of
the
time
past
,
that
the
Lord
out
of
his
good
will
alone
hath
received
his
soul
into
union
with
Christ
;
whereas
that
confidence
that
is
in
the
act
of
dependance
or
adherence
,
may
work
thus
,
that
it
is
the
Lords
will
now
at
this
present
to
receive
my
soul
into
union
with
Jesus
Christ
.
Now
all
men
grant
that
the
absolute
promise
is
sufficient
to
build
saith
of
adherence
,
or
dependance
upon
;
otherwise
you
must
take
away
all
grounds
upon
which
a
soul
must
believe
,
and
you
must
leave
a
soul
under
a
command
to
believe
,
having
no
bottom
upon
which
to
set
his
faith
.
We
shall
now
proceed
to
the
opening
of
the
second
question
,
and
that
is
,
Quest.
2.
By
what
means
doth
a
soul
receive
the
infallible
evidences
of
his
union
?
It
hath
been
determined
,
that
the
absolute
promise
of
God
,
to
give
the
Lord
Jesus
to
every
poor
despicable
,
loveless
,
forlorn
soul
that
will
receive
him
,
is
the
only
unchangable
ground
,
from
whence
the
soul
doth
first
gather
the
certain
infallible
evidence
of
his
union
.
But
now
saith
the
soul
,
By
what
means
is
the
promise
made
efficacious
for
this
end
?
How
comes
it
to
pass
that
the
bare
absolute
promise
of
God
doth
manifest
to
the
particular
soul
that
he
is
united
to
Jesus
Christ
?
For
the
answer
of
this
question
,
I
must
first
premise
divers
things
for
the
right
understanding
of
it
,
and
then
lay
down
the
answer
in
positive
Conclusions
.
Prem
.
1.
First
,
I
must
premise
,
That
the
absolute
promise
of
God
hath
a
fulness
of
sufficiency
in
it self
,
to
discover
at
all
times
,
to
every
particular
soul
,
in
what
condition
soever
,
under
what
Temptations
,
in
what
clouds
and
darkness
soever
,
that
the
will
of
God
is
to
receive
his
particular
soul
into
union
with
Jesus
Christ
;
And
that
he
should
accept
the
good
will
of
God
,
and
receive
Jesus
Christ
into
union
with
himself
.
Though
indeed
the
promise
works
this
effect
very
rarely
in
souls
,
yet
at
all
times
the
promise
hath
that
sufficiency
in
it self
,
and
there
is
no
addition
made
by
God
to
the
promise
,
neither
by
word
,
nor
light
,
neither
by
way
of
particularizing
souls
,
nor
by
way
of
comprehensiveness
to
make
it
conclude
souls
:
Neither
doth
the
soul
build
upon
any
thing
added
to
the
promise
;
But
the
promise
it self
is
the
absolute
ground
,
that
the
soul
always
builds
upon
in
receiving
evidence
from
it
.
Now
because
the
promise
it self
doth
not
at
every
time
,
and
in
every
condition
,
manifest
unto
that
soul
thus
his
union
with
Christ
,
to
whom
it
hath
evidenced
his
union
,
therefore
think
some
souls
,
it
is
somthing
superadded
to
the
promise
:
And
some
again
are
ready
on
the
other
side
,
to
conclude
from
the
position
it self
,
that
the
absolute
promise
should
give
the
soul
assurance
of
Jesus
Christ
,
That
it
must
be
from
some
revelation
of
God
that
is
added
to
the
promise
;
A
kind
of
revelation
of
the
souls
name
to
be
written
in
the
book
of
life
;
and
so
the
soul
should
not
build
upon
the
word
of
God
,
but
upon
some
superadded
revelation
.
But
neither
of
both
these
must
be
conceived
;
But
the
promise
hath
always
a
sufficiency
of
light
to
discover
to
the
soul
the
Lords
willingness
to
receive
him
into
union
with
himself
.
Only
this
promise
of
God
,
or
discovery
of
the
will
of
God
,
to
be
laid
as
the
Tower
of
the
souls
assurance
,
must
have
a
wise
Master
builder
to
lay
it
:
It
is
with
this
foundation
as
with
other
foundations
,
when
the
timber
is
hewed
and
squared
fit
for
a
groundsel
,
it
must
have
a
wise
Master
builder
to
lay
it
for
a
foundation
:
So
the
soul
must
have
instruction
from
the
wisdom
of
God
to
lay
this
foundation
,
so
as
he
may
see
his
assurance
stand
firm
upon
it
.
Prem
.
2.
Secondly
,
I
must
premise
,
That
whatsoever
is
imployed
by
God
in
a
subordination
to
his
will
,
for
the
effecting
any
end
that
is
intended
by
God
,
that
's
the
means
of
producing
or
effecting
such
an
end
.
This
I
premise
that
we
may
understand
what
is
meant
by
means
;
when
we
say
by
what
means
is
this
promise
made
sufficient
to
give
the
soul
evidence
of
his
union
;
God
is
to
be
considered
as
the
primary
efficient
cause
,
upon
which
all
things
have
their
dependance
:
And
all
things
imployed
by
God
for
effecting
that
,
are
inferiour
causes
,
and
in
respect
of
God
himself
they
are
called
means
;
though
in
respect
of
created
causes
,
some
such
inferiour
causes
may
be
called
a
principal
cause
.
So
that
whatever
is
imployed
by
God
,
for
effecting
this
end
of
assuring
the
soul
of
union
with
Christ
,
that
's
the
means
by
which
the
promise
is
made
effectual
for
that
use
.
Prem
.
3.
Thirdly
,
I
must
premise
,
That
there
are
divers
and
various
means
that
do
commonly
concur
together
,
for
effecting
one
and
the
same
end
,
though
they
have
divers
relations
unto
the
end
,
and
work
diversly
for
the
effecting
of
it
.
There
may
be
divers
kinds
of
influences
,
from
divers
things
,
to
one
and
the
same
end
;
And
whatever
hath
influence
into
the
end
,
comes
under
the
notion
of
a
cause
,
and
in
respect
of
the
principal
cause
,
it
comes
under
the
notion
of
a
means
.
So
in
this
great
matter
of
evidencing
to
a
soul
its
union
with
Christ
,
there
are
many
things
that
may
and
do
concur
,
for
effecting
that
blessed
end
in
the
soul
,
for
enabling
the
soul
to
draw
from
the
absolute
promise
,
the
conclusion
,
that
he
is
united
to
Jesus
Christ
;
though
those
various
things
work
in
a
various
manner
,
and
one
have
influence
into
the
end
,
and
another
have
another
influence
,
and
so
be
looked
at
as
divers
in
relation
to
this
great
matter
of
assurance
.
Prem
.
4.
Fourthly
,
I
must
premise
,
That
there
are
four
or
five
distinctions
about
causes
or
means
,
that
are
necessary
to
be
understood
for
understanding
this
question
,
By
what
means
the
promise
is
made
sufficient
,
to
evidence
to
the
soul
his
union
with
Christ
?
1.
The
soul
must
understand
the
distinction
between
the
Principal
instrumental
efficient
cause
,
and
the
less
principal
instrumental
efficient
cause
.
Though
there
be
properly
unto
every
action
but
one
principal
cause
,
yet
in
respect
of
instrumental
causes
,
there
may
be
many
things
that
may
have
the
respect
of
efficient
causes
,
for
the
producing
one
and
the
same
thing
;
though
there
can
be
but
one
principal
instrumental
efficient
neither
,
unless
it
be
co-ordinate
.
2.
You
must
understand
,
That
the
means
or
instrumental
efficient
causes
,
are
divided
again
into
Natural
instrumental
efficient
causes
,
and
Artificial
.
The
natural
instrumental
cause
is
that
which
works
by
its
own
natural
in-bred
vertue
,
that
is
,
by
a
proper
disposition
of
its
own
,
and
by
a
power
that
it
hath
in
it self
,
without
dependance
upon
any
created
cause
,
though
nothing
that
is
an
instrumental
cause
can
be
said
to
work
by
his
own
vertue
,
in
respect
of
the
principal
efficient
cause
.
3.
You
must
understand
,
That
instrumental
efficient
causes
are
to
be
considered
again
,
either
as
those
that
are
mediate
causes
,
or
immediate
causes
.
The
mediate
efficient
cause
is
that
which
contributes
something
to
the
producing
the
effect
;
That
is
,
that
which
hath
some
influence
into
the
great
effect
of
the
souls
assurance
,
either
directly
,
or
indirectly
,
though
it
be
but
a
far
off
,
there
being
many
immediate
things
that
come
between
,
that
make
up
the
souls
evidence
.
The
immediate
cause
,
that
's
the
cause
that
works
so
immediately
that
nothing
intervenes
between
the
effect
,
which
is
the
souls
assurance
and
the
cause
.
That
which
hath
the
last
stroke
as
I
may
say
,
that
's
properly
the
immediate
cause
:
That
which
being
once
effected
in
the
soul
,
the
soul
doth
immediately
,
and
without
intermission
of
time
,
draw
the
conclusion
that
he
is
united
to
Jesus
Christ
,
that
's
the
immediate
efficient
cause
.
4.
Instrumental
causes
are
such
as
either
solitary
efficient
causes
,
or
combined
efficient
causes
.
That
is
,
such
causes
as
work
by
themselves
,
without
others
to
produce
such
an
effect
;
Or
else
such
as
work
by
other
causes
not
without
respect
:
There
is
an
efficient
cause
alone
,
and
a
concause
with
another
,
and
both
contribute
assistance
to
the
same
thing
.
5.
These
efficient
instrumental
causes
are
divided
again
into
subordinate
causes
,
or
co-ordinate
causes
.
That
is
,
such
instrumental
causes
,
that
though
they
work
together
,
are
in
a
subordination
to
one
instrumental
efficient
cause
.
Or
else
such
as
produce
an
equal
power
joyntly
together
for
the
effecting
the
same
thing
.
It
s
then
that
efficient
instrumental
causes
are
subordinate
,
when
one
hath
the
supremacy
,
and
all
have
dependance
upon
one
,
though
many
things
have
influence
into
the
same
thing
.
And
they
are
co-ordinate
when
they
have
equal
dependance
one
upon
another
,
one
not
being
able
to
work
without
another
.
Now
all
these
distinctions
of
causes
must
be
understood
,
for
a
right
clear
understanding
of
this
question
,
By
what
means
a
soul
doth
attain
the
evidence
of
his
union
?
Now
these
things
being
premised
,
I
shall
lay
down
the
answer
in
positive
conclusions
.
Answ.
1.
First
,
I
answer
directly
to
the
question
,
That
there
are
divers
mediate
and
less
principal
causes
,
that
do
afar
off
help
something
for
the
evidencing
to
the
soul
his
union
with
Christ
from
the
absolute
promise
.
There
are
divers
such
causes
,
that
are
partly
artificial
,
and
partly
natural
:
Of
this
nature
I
may
reckon
up
divers
;
As
the
ministry
of
the
word
,
in
the
opening
and
clearing
the
nature
,
the
largeness
of
the
extent
,
and
the
excellency
of
those
absolute
promises
to
a
soul
.
Likewise
the
dispensation
of
the
Sacraments
,
either
of
Baptism
or
the
Lords
Supper
:
The
element
of
water
in
one
,
being
appointed
by
Christ
himself
in
the
use
of
it
,
to
discover
the
souls
partaking
of
the
death
of
Christ
,
by
being
buried
in
the
water
;
And
to
signifie
the
souls
partaking
of
the
resurrection
of
Christ
by
rising
out
of
the
water
,
and
so
consequently
communion
with
Christ
in
all
the
effects
of
his
death
and
life
;
Consequently
sealing
to
the
soul
that
Jesus
Christ
died
for
him
,
and
lived
for
him
.
So
the
other
Sacrament
,
the
elements
of
bread
and
wine
,
being
appointed
by
Jesus
Christ
to
signifie
to
the
soul
the
breaking
of
the
body
of
Christ
,
and
the
effusion
of
his
bloud
;
And
the
application
of
those
elements
to
him
,
being
elements
by
which
his
body
shall
be
refreshed
and
cleared
,
being
appointed
to
shew
the
life
and
nourishment
of
his
soul
to
be
from
Christ
alone
:
These
Sacraments
in
their
right
institution
,
may
be
instrumental
immediate
causes
afar
off
,
to
contribute
to
a
soul
something
of
his
union
.
So
Prayer
,
Meditation
,
and
Christian
Conference
,
enquiring
into
the
freeness
of
the
promise
,
and
the
latitude
of
it
;
and
every
spiritual
ordinance
of
God
,
wherein
the
promises
of
God
are
brought
to
any
remembrance
,
may
contribute
something
to
the
Souls
union
with
Christ
,
which
are
properly
artificial
causes
,
not
natural
,
but
of
a
mixt
kind
,
partly
artificial
and
partly
natural
.
And
all
these
being
in
this
kind
instrumental
efficient
causes
,
they
may
be
said
to
be
means
by
which
the
Soul
attains
the
infallible
evidence
of
his
union
:
And
it
is
very
seldom
(
if
I
may
not
say
never
)
but
God
useth
one
of
these
means
,
to
clear
up
to
the
Soul
his
union
with
Christ
in
the
absolute
promise
.
Answ.
2.
Secondly
I
answer
,
That
it
is
commonly
●●●eived
that
there
are
three
more
immediate
joynt
concurring
causes
,
to
make
up
to
the
soul
the
evidence
of
his
union
from
the
promise
.
Though
those
forenamed
means
do
work
Instrumentally
for
that
end
,
yet
there
are
some
that
do
work
more
inwardly
,
that
are
commonly
received
to
be
joynt
causes
,
working
for
one
and
the
same
end
,
I
mean
for
assuring
the
soul
from
the
promise
,
of
his
union
with
Christ
.
As
I.
The
Irradiation
,
I
mean
the
bright
shining
light
of
Faith
.
That
is
set
up
as
a
precious
Heavenly
Lamp
,
that
shines
so
clearly
into
the
dark
soul
,
that
it
makes
the
soul
see
in
a
sensible
way
that
he
doth
receive
the
promise
,
and
embrace
the
Lord
Jesus
given
in
that
promise
.
Faith
gives
the
soul
such
a
feeling
experience
,
that
it
doth
receive
the
promise
of
Jesus
Christ
given
even
when
it
is
receiving
of
it
,
his
soul
graspeth
Jesus
Christ
so
powerfully
,
as
he
feels
his
arms
grasp
Jesus
Christ
in
the
promise
.
II.
There
is
the
Conclusion
renewed
conscience
draws
,
by
the
strength
of
spiritual
and
experimental
reasons
,
that
the
promise
is
unto
his
particular
soul
,
and
that
he
is
united
unto
Jesus
Christ
,
as
appears
from
the
promise
.
The
truth
of
it
appears
from
Rom.
8.16
.
The
Spirit
of
God
beareth
Witness
with
our
Spirits
,
that
we
are
Sons
of
God
:
There
is
a
two
fold
Witness
,
the
Witness
of
the
Spirit
,
and
our
Spirits
,
which
can
be
nothing
but
the
renewed
understanding
or
conscience
that
gives
the
Testimony
;
and
both
of
them
Witness
at
one
and
the
same
time
,
and
they
are
both
but
witnessing
one
and
the
same
thing
,
and
helping
the
soul
to
draw
one
and
the
same
Conclusion
at
the
same
time
.
III.
There
is
the
manifestation
of
the
true
inseparable
effects
of
union
with
Jesus
Christ
to
be
in
the
soul
.
That
is
,
the
souls
beholding
the
very
juice
of
Jesus
Christ
the
precious
Vine
,
flowing
down
into
his
soul
,
as
into
one
of
his
Branches
.
The
soul
finding
the
same
graces
that
are
in
Jesus
Christ
the
head
,
drop
down
into
his
Bosom
:
So
that
the
soul
concludes
he
must
needs
be
a
Member
to
the
Head
,
having
influences
from
it
.
Now
there
are
three
things
to
be
opened
about
this
,
which
are
concauses
which
may
clear
up
to
our
understandings
what
may
be
safely
holden
forth
in
these
.
1.
That
none
of
these
,
neither
the
shining
of
Faith
,
nor
the
Testimony
of
Conscience
,
nor
the
inseparable
effects
of
union
,
are
concauses
in
evidencing
unto
the
soul
,
the
Will
of
God
in
taking
the
particular
soul
into
union
with
Christ
.
The
promise
it self
affords
this
light
to
the
soul
,
by
the
sole
aid
of
the
Spirit
of
God
,
without
respect
to
any
Dispositions
,
Inclinations
,
believing
qualifications
,
whatever
can
be
imagined
.
2.
These
three
are
only
concauses
in
producing
to
the
soul
the
effects
of
that
first
evidence
.
That
is
,
in
producing
in
the
soul
the
conclusion
of
his
own
union
with
Jesus
Christ
,
that
doth
arise
from
the
first
evidence
of
the
Lords
will
,
to
take
his
soul
into
union
with
Christ
.
3.
That
it
is
only
the
first
of
those
three
things
,
which
is
the
shining
forth
of
the
light
of
Faith
,
that
s
properly
a
coadjoyning
cause
,
in
the
making
up
a
souls
evidence
from
the
promise
of
his
union
with
Christ
.
Those
two
latter
do
follow
after
the
first
clear
evidence
in
the
soul
of
his
union
with
Christ
from
the
promise
,
and
so
cannot
come
in
as
joynt
concauses
to
make
up
the
evidence
.
Answ.
3.
Thirdly
I
answer
,
There
are
indeed
three
joynt
concurring
causes
,
for
the
making
up
this
union
to
the
souls
Faith
,
of
its
union
with
Christ
:
And
that
is
the
Spirit
of
God
,
the
light
of
Faith
,
and
the
Witness
of
Conscience
,
taking
the
Witness
of
Conscience
only
for
an
experimental
knowledge
,
that
soul
doth
receive
,
and
hath
received
the
Lord
Jesus
,
freely
given
by
God
to
be
one
with
the
soul
,
so
that
Conscience
doth
only
answer
as
it
were
like
a
precious
Eccho
to
the
soul
,
the
voice
of
the
Spirit
of
God
to
the
soul
.
The
Spirit
of
God
revealing
the
light
of
the
promise
,
or
applying
the
promise
to
the
soul
;
The
light
of
Faith
shewing
the
souls
receiving
of
the
promise
;
And
the
voice
of
Conscience
consenting
to
the
voice
of
the
Spirit
of
God
,
or
giving
the
Echo
to
the
voice
of
the
Spirit
of
God
in
the
soul
.
Answ.
4.
Fourthly
I
answer
,
There
be
some
that
may
be
said
to
be
concauses
,
or
joyn
concurring
causes
,
in
the
evidencing
to
the
soul
his
union
in
the
promise
:
Yet
they
are
all
but
subordinate
causes
,
to
one
prime
principal
cause
which
is
the
Spirit
of
God
.
Should
I
take
these
three
which
some
have
conceived
to
be
joynt
concurring
causes
,
which
is
the
light
of
Faith
,
the
Witness
of
Conscience
,
and
the
manifestation
of
the
inseparable
effects
of
union
,
yet
all
these
come
in
a
way
of
Subordination
to
the
principal
,
Efficient
,
Instrumental
cause
,
which
is
the
Spirit
of
God
;
As
you
may
see
if
you
look
upon
the
light
of
Faith
,
1
Cor.
2.12
.
We
have
received
,
not
the
Spirit
of
the
World
,
but
the
Spirit
which
is
of
God
,
that
we
might
know
the
things
that
are
freely
given
us
of
God
.
You
see
the
internal
Vision
,
or
internal
Light
they
have
of
any
grace
,
of
any
gifts
,
is
by
the
light
of
the
Spirit
of
God
put
upon
those
gifts
,
or
put
into
the
soul
to
discern
those
gifts
.
So
likewise
of
the
second
,
the
Testimony
of
Conscience
,
whatever
Testimony
Conscience
would
give
,
be
it
either
through
practical
,
or
experimental
reason
drawn
from
the
Word
of
God
;
Or
be
it
only
to
bear
Witness
to
the
souls
own
act
,
and
so
taken
only
for
a
sense
of
the
souls
own
beleiving
;
yet
also
this
Witness
of
Conscience
hath
its
Subordination
to
that
principal
cause
,
the
Spirit
of
God
;
As
Rom.
9.1
.
When
the
Conscience
is
said
to
bear
Witness
of
any
good
act
in
the
soul
,
it
s
said
to
be
through
the
Spirit
:
And
indead
the
Conscience
being
altogether
corrupt
naturally
,
the
habit
of
Spiritual
Light
and
discerning
by
which
it
Judge
,
being
only
from
the
Spirit
of
God
;
Thence
it
must
necessarily
follow
also
,
that
every
acting
of
that
renewed
light
that
the
Spirit
of
God
hath
infused
into
the
Conscience
must
be
by
the
Spirit
of
God
:
For
out
of
all
question
,
the
acting
of
every
habit
of
grace
received
,
doth
as
well
depend
upon
the
Spirit
of
God
,
as
the
first
infusion
of
it
into
the
soul
did
.
And
if
you
look
upon
the
third
also
,
which
is
the
manifestation
of
all
the
effects
of
union
that
comes
under
that
in
1
Cor.
2.12
.
All
gifts
:
All
gifts
of
grace
through
union
,
must
be
discerned
through
the
Spirit
of
Wisdom
in
the
heart
,
inabling
souls
to
discern
the
things
freely
given
them
of
God
;
As
the
Apostle
doth
well
Illustrate
it
,
v.
11
,
comparing
the
light
that
the
Spirit
which
they
have
received
gives
to
them
to
discern
the
gift
of
God
,
to
the
light
of
Conscience
to
discern
what
is
in
man
:
What
man
knoweth
the
things
of
a
man
,
save
the
Spirit
of
man
which
is
in
him
?
Even
so
the
things
of
God
knoweth
no
man
,
but
the
Spirit
of
God
:
Whereby
he
makes
it
evident
,
that
the
use
of
the
Spirit
of
God
dwelling
in
the
soul
,
is
the
same
for
the
discovering
of
all
the
workings
of
the
soul
to
it
,
as
the
use
of
the
Spirit
of
a
man
is
,
to
discover
to
him
the
heart
of
man
as
man
.
Answ.
5.
Fifthly
I
answer
,
That
the
Spirit
of
God
alone
is
the
principal
most
immediate
and
natural
Instrumental
efficient
cause
,
of
the
promises
evidencing
to
the
soul
his
union
with
Christ
.
Though
you
see
there
be
divers
causes
that
may
afar
off
have
some
kind
of
influence
,
yet
no
Influences
further
then
they
have
a
dependance
upon
the
Spirit
of
God
,
working
in
them
and
through
them
:
And
however
the
sight
of
Faith
,
and
the
Testimony
of
Conscience
,
may
in
some
measure
be
said
to
be
concauses
,
yet
the
Instrumental
efficient
cause
,
that
hath
the
Alpha
and
Omega
,
that
which
strikes
the
first
and
last
stroke
,
that
assures
the
souls
Faith
that
he
is
united
to
Christ
,
that
s
the
Spirit
of
God
alone
;
It
s
that
which
set
on
work
all
other
means
for
that
end
.
Now
that
the
Spirit
of
God
alone
is
this
principal
,
efficient
,
instrumental
cause
,
I
shall
clear
to
you
by
some
demonstrations
.
I.
It
appears
by
the
general
office
of
the
Spirit
of
God
.
The
Spirit
is
designed
to
that
office
alone
to
reveal
truths
,
or
to
guide
souls
into
all
truth
,
as
appears
John
16.43
.
When
the
Spirit
of
truth
is
come
,
he
will
guide
you
into
all
truth
,
[
and
observe
why
]
for
he
shall
not
speak
of
himself
,
but
whatever
he
shall
hear
that
shall
he
speak
:
He
shall
have
a
Commission
from
Heaven
as
it
were
,
to
lead
them
into
all
truth
.
Now
in
this
guiding
the
soul
into
all
truth
,
there
are
two
offices
that
the
Spirit
of
God
is
designed
to
:
First
,
the
making
known
of
truth
to
the
soul
.
Secondly
,
the
application
of
truth
made
known
.
First
,
The
making
known
of
truth
to
the
soul
.
It
is
the
office
of
the
Spirit
to
cast
in
the
precious
principles
of
Spiritual
knowledge
,
whereby
the
soul
should
be
any
ways
apprehensive
of
any
truth
.
This
making
known
of
truth
to
the
soul
consists
in
three
things
.
1.
In
the
communicating
of
Spiritual
light
to
the
soul
,
or
in
giving
the
soul
a
Spiritual
eye
of
discerning
.
We
are
all
like
poor
Bartimeus
,
born
Blind
;
The
Natural
man
receiveth
not
the
things
of
the
Spirit
,
for
they
are
Foolishness
to
him
,
neither
can
he
know
them
,
because
they
are
Spiritually
discerned
;
1
Cor.
2.14
;
Now
it
is
the
office
of
the
Spirit
alone
to
make
a
precious
Eye
Salve
,
that
may
restore
spiritual
sight
to
the
soul
,
and
make
it
capable
of
discerning
truth
;
Therefore
it
is
said
in
1
John
5.20
.
In
Conversion
we
are
said
to
receive
a
mind
to
know
him
,
that
is
a
disposition
to
know
him
,
an
understanding
capable
of
knowing
him
.
2.
The
Spirit
presents
truth
to
that
Spiritual
eye
t●●t
that
he
hath
communicated
.
Therefore
in
Eph.
1.17
.
The
Apostle
prays
for
a
spirit
of
wisdom
and
revelation
:
Not
only
a
spirit
of
wisdom
,
that
is
,
an
internal
spiritual
habit
of
spiritual
light
to
discern
truth
;
But
a
spirit
of
revelation
also
,
that
is
,
of
manifesting
the
truth
unto
the
Soul
.
3.
In
making
known
spiritual
truths
,
the
spirit
of
God
removes
all
impediments
that
do
prevent
the
discerning
of
truths
presented
.
Though
the
spirit
gives
eyes
,
and
presents
truths
,
there
may
be
such
impediments
between
the
Souls
eyes
and
the
truth
,
that
may
prevent
the
Souls
discerning
,
There
may
be
some
films
,
or
some
corrupt
humours
,
some
film
of
lust
or
selfishness
that
may
hinder
the
sight
of
the
truth
.
Secondly
,
The
Spirit
makes
application
of
the
truth
known
.
The
first
truth
that
God
discovers
to
a
Soul
,
which
is
his
own
sin
,
his
guilt
,
and
danger
of
condemnation
,
must
as
well
be
applied
to
the
Soul
by
the
Spirit
,
as
revealed
to
the
Soul
by
the
Spirit
:
Therefore
John
16.8
.
The
office
of
the
Spirit
is
to
reprove
,
or
convince
the
world
of
sin
,
of
righteousness
,
and
of
judgment
;
to
make
it
clear
to
the
conscience
of
every
particular
man
that
there
is
a
judgment
for
him
,
that
he
is
one
of
those
sinful
wretches
that
believe
not
.
That
the
Spirit
also
must
make
this
application
,
will
appear
in
two
things
.
1.
In
that
there
should
be
an
equal
and
proportionable
sense
,
of
the
effects
of
Sin
and
Wrath
,
according
to
the
measure
and
degree
of
every
sinners
understanding
sin
and
wrath
.
If
it
were
not
the
Spirit
alone
,
that
did
make
application
of
the
truth
made
known
,
it
could
not
be
then
,
but
so
far
as
every
Soul
did
understand
what
Sin
and
Wrath
was
,
the
effect
both
of
the
knowledge
of
Sin
and
of
Wrath
would
remain
in
such
a
heart
:
But
alas
experience
enough
teacheth
us
,
that
many
sinners
that
have
large
knowledge
of
the
nature
of
sin
,
and
of
the
consequences
and
effects
of
sin
,
which
is
Wrath
and
condemnation
,
yet
have
not
the
knowledge
of
this
effect
in
the
least
manner
.
The
effects
are
two
:
Condemnation
in
the
Souls
Judgment
;
Horrour
and
anguish
in
the
sense
of
condemnation
.
He
that
understands
sin
rightly
in
the
least
degree
,
understand
it
to
be
damnable
,
therefore
the
effects
of
it
must
needs
be
condemnation
in
his
own
Soul
:
But
nothing
is
more
common
than
for
men
to
confess
every
sin
to
be
damnable
,
and
to
confess
themselves
to
be
sinners
,
but
far
off
from
drawing
a
sentence
of
condemnation
;
They
will
be
sure
enough
of
the
conclusion
,
though
they
conclude
sin
to
be
damnable
,
yet
they
will
not
conclude
themselves
to
be
in
a
damnable
condition
.
So
if
you
look
upon
the
second
effect
that
follows
the
knowledge
of
Sin
,
and
that
's
Horrour
and
Sense
of
the
dreadfulness
of
that
Condemnation
:
Though
it
may
be
sometimes
a
soul
goes
so
far
,
as
almost
to
conclude
it self
to
be
in
a
Damned
condition
,
yet
far
is
it
from
letting
it
take
effect
upon
his
heart
,
so
as
to
lie
heavy
upon
his
heart
as
an
intolerable
burthen
.
Therefore
it
is
plain
,
not
only
the
revealing
of
the
truth
,
but
the
application
of
truth
revealed
,
depends
upon
the
Spirit
of
God
:
The
Spirit
must
say
,
here
is
thy
Sin
,
and
yonder
is
the
Pit
of
Misery
,
before
a
man
can
apply
those
truths
to
his
own
soul
.
2.
It
must
be
the
Spirit
of
God
that
makes
the
application●
,
in
regard
the
Terrours
and
Horrours
for
Sin
are
appropriated
by
the
Scripture
to
the
Spirit
,
and
to
his
work
alone
.
Whence
you
shall
see
Rom.
8.16
.
Fear
is
said
to
be
the
work
of
the
Spirit
of
Bondage
:
You
have
not
received
the
Spirit
of
Bondage
again
to
fear
,
that
is
,
the
Spirit
of
Bondage
again
working
Fear
,
and
Anguish
,
and
Vexation
of
soul
in
respect
of
the
guilt
of
Sin
.
2.
The
Spirit
alone
must
be
the
principal
efficient
cause
in
evidencing
to
the
soul
from
the
promise
his
union
with
Christ
,
in
regard
of
the
Spirits
particular
and
peculiar
office
that
it
is
appointed
unto
by
Jesus
Christ
.
The
Spirit
hath
its
office
,
and
that
is
to
Comfort
and
Refresh
the
souls
of
the
peculiar
ones
of
Christ
.
Hence
the
name
of
the
Spirit
is
,
the
Comforter
,
John
16.17
.
Now
this
being
the
peculiar
office
of
the
Spirit
of
Christ
,
to
comfort
those
that
are
the
the
Members
of
Jesus
Christ
,
it
must
needs
be
,
that
that
must
needs
be
the
principal
Instrumental
efficient
cause
in
revealing
to
the
soul
his
union
with
Christ
in
the
promise
.
And
that
will
appear
in
two
things
.
1.
In
regard
the
Word
of
promise
alone
is
the
ground
of
all
Consolation
unto
the
souls
Faith
.
Now
the
Spirit
should
give
souls
but
small
comfort
,
could
he
not
give
them
Comfort
unto
Faith
;
did
not
the
Lord
reveal
the
everlasting
Inheritance
to
be
theirs
,
everlasting
Union
and
Communion
with
Christ
to
be
theirs
,
and
then
let
them
see
Holiness
in
them
to
be
a
drop
of
the
Inheritance
,
that
the
soul
shall
feed
it self
with
to
Eternity
;
the
Comfort
were
but
small
.
2.
In
regard
it
must
be
by
appropriating
the
thing
promised
,
that
the
promise
is
able
to
afford
any
Consolation
.
There
must
be
two
things
for
the
soul
to
receive
comfort
from
the
promise
:
Propriety
,
and
Security
.
The
Soul
must
see
propriety
,
or
else
no
love
,
at
least
no
satisfaction
to
the
heart
,
and
while
there
is
not
the
satiating
of
the
soul
there
is
no
comfort
.
Comfort
is
the
content
the
soul
hath
in
beholding
his
desired
satisfaction
:
Now
whatever
the
soul
sees
,
it
satisfieth
not
till
it
hath
a
propriety
in
it
.
And
till
there
be
a
security
in
that
propriety
,
he
is
not
satisfied
,
fears
and
doubts
arise
of
losing
it
again
.
Could
the
soul
see
union
with
Christ
,
unless
the
voice
say
thus
,
I
am
thine
,
and
will
never
separate
from
thee
,
it
would
give
no
true
comfort
:
The
soul
would
be
more
afraid
of
the
loss
of
that
happiness
,
then
rejoyce
in
the
present
good
injoyed
.
3.
It
will
appear
in
regard
there
is
nothing
sufficient
to
evidence
to
the
soul
his
union
from
the
promise
satisfyingly
but
the
Spirit
.
There
must
be
an
equal
authority
in
the
revelation
to
the
soul
of
his
union
with
Christ
,
to
that
that
was
in
the
revelation
to
the
soul
of
his
Sin
,
Guilt
,
and
Subjection
to
everlasting
Damnation
,
before
the
soul
can
receive
any
satisfaction
,
or
any
true
freedom
from
those
dreadful
Horrours
that
possess
a
soul
,
upon
the
true
revelation
of
his
dreadful
estate
of
Sin
,
Wo
,
and
Misery
.
Now
its
apparent
that
it
is
the
Spirit
of
God
alone
,
that
reveals
with
Power
,
the
Condemnation
of
the
soul
through
his
own
Sin
:
And
therefore
unless
the
Spirit
of
God
should
come
again
with
another
voice
,
which
hath
as
great
a
power
to
pronounce
the
absolution
of
the
soul
from
Condemnation
through
Christ
,
the
soul
could
never
receive
any
satisfaction
,
nor
be
free
from
receiving
the
sentence
of
Condemnation
in
himself
.
IIII.
The
Scripture
it self
testifies
that
it
is
the
proper
,
peculiar
office
of
the
Spirit
:
I
need
quote
only
that
one
place
,
Rom.
8.16
.
The
Spirit
it self
beareth
Witness
with
our
Spirit
,
that
we
are
the
Children
of
God
.
When
he
would
rise
to
the
highest
evidence
,
he
rises
to
that
,
the
Spirit
of
God
Witnesseth
with
our
Spirit
.
There
are
two
or
three
things
in
the
Text
that
will
clear
it
,
that
it
must
be
meant
the
special
operation
of
the
Spirit
it self
,
and
that
by
a
special
peculiar
application
of
the
promise
.
1.
It
is
said
it
is
the
Spirit
it self
.
Intimating
it
is
not
the
gifts
of
the
Spirit
,
nor
the
graces
of
the
Spirit
,
as
sometimes
the
Spirit
is
taken
in
Scripture
:
But
in
a
way
of
distinction
from
graces
,
he
puts
the
Emphasis
upon
it
;
the
Spirit
it self
;
that
Witnesseth
with
our
Spirits
;
Intimating
that
it
is
the
person
of
the
Spirit
,
whose
office
it
is
thus
to
Witness
to
the
soul
.
2.
He
puts
it
as
a
distinct
Witness
,
it
Witnesseth
with
our
Spirits
.
3.
It
is
by
particular
application
:
It
Witnesseth
to
our
Spirits
that
we
are
the
Sons
of
God
.
It
Witnesseth
Adoption
:
Now
we
cannot
believe
our
Adoption
without
the
Witness
of
the
Spirit
,
and
that
from
a
Word
;
and
therefore
that
can
be
nothing
but
the
application
of
the
promise
to
the
soul
.
Thus
you
have
the
second
question
opened
,
that
is
,
by
what
means
a
soul
doth
receive
the
infallible
evidence
of
his
union
.
There
is
a
third
question
.
Quest.
3.
In
what
manner
doth
the
soul
receive
the
first
infallible
evidence
of
his
union
with
Christ
?
It
was
concluded
from
the
first
Question
,
That
the
absolute
promise
of
God
receive
any
Poor
,
Despicable
,
Loveless
,
Forlorn
Soul
that
would
,
into
Vnion
with
the
Lord
Jesus
,
was
the
first
infallible
ground
of
the
Souls
evividence
of
union
:
And
it
was
eoncluded
that
there
were
various
means
that
did
concur
together
,
to
inable
the
soul
to
receive
his
union
from
this
absolute
promise
;
Though
there
was
one
immediate
means
that
works
in
the
promise
,
assuring
the
Souls
Faith
in
the
promise
that
he
is
united
to
Jesus
Christ
.
The
Question
now
remains
,
how
this
means
doth
produce
this
end
?
Or
how
the
Lord
worketh
in
and
through
these
means
to
make
the
absolute
promise
efficacious
and
effectual
to
manifest
to
the
poor
doubting
soul
his
Vnion
with
Christ
?
For
the
opening
of
it
I
must
premise
something
for
the
right
understanding
of
it
,
and
then
lay
down
the
answer
to
it
in
positive
conclusions
.
Prem
.
1.
First
I
must
premise
,
That
all
the
Influences
that
any
means
whatsoever
do
contribute
unto
the
evidencing
unto
any
doubtful
soul
,
his
union
with
the
Lord
Christ
,
only
produce
the
same
kind
of
effects
,
in
that
soul
that
doth
receive
the
evidence
of
his
union
with
Christ
.
As
suppose
it
is
through
seeking
the
face
of
God
in
prayer
,
that
the
Lord
doth
at
one
time
bring
to
mind
the
absolute
promise
,
in
the
clearness
of
light
it
holds
forth
,
and
makes
application
of
that
promise
for
the
satisfying
of
the
soul
about
his
union
with
Christ
.
And
suppose
another
time
the
Ministry
of
the
Word
is
appointed
by
God
for
the
effecting
of
this
end
;
Still
there
is
the
same
effect
begotten
by
these
various
means
,
whereby
the
soul
is
inabled
to
receive
the
evidence
of
his
union
.
Prem
.
2.
Secondly
I
shall
premise
,
That
all
the
Influences
that
any
means
do
contribute
,
for
the
evidencing
from
the
promise
the
souls
union
with
Christ
,
are
comprehended
under
the
Influences
of
the
spirit
of
God
alone
.
So
that
the
efficacy
of
the
word
,
or
of
prayer
,
or
any
ordinance
towards
the
effecting
of
that
blessed
end
in
the
soul
,
may
properly
be
said
to
be
the
efficacy
of
the
spirit
of
God
,
in
regard
those
means
contribute
not
the
least
in
themselves
(
otherwise
than
the
spirit
of
God
imploys
them
as
his
own
instruments
)
for
assuring
to
the
soul
his
faith
in
Christ
from
the
promise
.
Prem
.
3.
Thirdly
,
I
must
premise
,
That
in
regard
of
the
manner
of
the
working
of
the
spirit
of
God
,
for
assuring
the
souls
faith
of
union
in
the
promise
,
that
the
spirit
of
God
hath
not
limited
himself
to
any
constant
particular
order
,
in
assuring
unto
souls
their
union
with
Christ
from
the
promise
.
The
spirit
of
God
is
truly
the
spiritual
wind
,
that
blows
where
,
and
how
it
listeth
.
There
is
no
limitation
propounded
in
the
word
,
whereby
it
should
appear
the
spirit
should
bind
himself
,
to
work
in
the
same
order
in
all
souls
,
to
evidence
to
them
their
union
with
Christ
.
And
in
like
manner
the
spirit
of
God
hath
set
no
bounds
to
himself
,
of
any
degree
of
those
effects
that
it
doth
produce
to
souls
,
whereby
the
promise
is
made
efficacious
,
to
assure
to
the
souls
faith
his
union
with
Christ
,
but
it
works
variously
in
the
heart
.
Prem
.
4.
Fourthly
,
I
must
premise
,
that
the
explication
of
the
manner
of
the
Spirits
working
in
assuring
to
the
Soul
from
the
promise
his
union
with
Christ
,
to
the
full
and
life
of
it
,
is
altogether
unspeakable
and
inexpressable
.
Surely
that
in
1
Cor.
2.9
.
is
meant
only
of
those
Gospel
joys
that
are
the
effects
of
this
union
,
that
eye
never
saw
,
nor
ear
never
heard
,
neither
did
it
ever
enter
into
the
heart
of
man
(
as
man
)
to
conceive
the
things
that
God
hath
laid
up
for
those
that
love
him
.
And
likewise
well
may
that
place
be
applied
,
that
no
man
knows
the
mind
of
God
but
the
Spirit
of
God
,
1
Cor.
2.11
,
12.
Neither
doth
any
man
or
Angel
know
those
secret
discoveries
of
the
Lords
mind
,
and
opening
of
his
heart
to
the
Souls
Faith
,
whom
he
doth
assure
from
the
promise
that
he
is
united
unto
Christ
.
Prem
.
5.
There
is
a
fifth
premise
,
Though
the
Spirit
of
God
neither
binds
it self
in
order
nor
degree
,
nor
is
expressed
to
the
life
of
it
in
the
soul
,
when
he
doth
assure
to
the
Souls
faith
his
union
with
Christ
,
yet
the
Spirit
keeps
its
constant
order
in
respect
of
the
effects
it
doth
produce
in
the
Soul
,
to
whose
faith
it
doth
assure
his
union
with
Christ
from
the
promise
.
The
effects
of
the
spirit
are
such
in
every
Soul
in
this
work
,
that
they
have
such
a
near
relation
to
the
assurance
it self
,
that
the
soul
receives
from
the
promise
,
that
those
effects
are
altogether
unspeakable
from
that
evidence
of
assurance
.
If
those
effects
perish
or
decay
,
the
certainty
and
assurance
the
soul
hath
from
the
promise
perish
and
decay
:
And
if
those
effects
do
but
live
in
the
soul
,
the
evidence
the
soul
hath
from
the
promise
is
maintained
;
they
live
together
,
and
die
together
.
Now
these
effects
that
the
Spirit
of
God
doth
produce
in
every
soul
,
to
whom
it
doth
manifest
his
union
with
Christ
from
the
promise
,
in
some
measure
or
degree
,
are
these
five
,
(
in
the
opening
of
which
you
shall
receive
the
positive
answer
to
this
great
question
.
)
First
,
The
Spirits
Illumination
.
Secondly
,
The
Spirits
Irradiation
of
the
Gospel
to
the
Soul
.
Thirdly
,
The
Spirits
conviction
of
the
Conscience
in
the
Soul
.
Fourthly
,
The
Spirits
excitation
,
or
stirring
up
the
habits
of
faith
infused
into
the
Soul
.
Fifthly
,
The
Spirits
Attestation
,
or
witness
unto
the
Soul
,
the
Spirits
passing
the
determination
finally
upon
the
Souls
whole
estate
.
These
five
kinds
of
effects
are
produced
by
the
spirit
from
the
promise
,
that
the
soul
is
united
to
the
Lord
Jesus
.
First
,
The
manner
in
which
this
Spirit
works
,
is
by
the
Illumination
of
the
soul
:
the
spirit
of
wisdom
and
revelation
;
To
what
end
?
That
the
eyes
of
their
understanding
being
enlightned
,
they
might
know
what
is
the
hope
of
their
calling
.
Observe
it
,
The
very
first
spiritual
work
of
the
spirit
of
God
to
this
end
,
is
for
spiritual
enlightning
of
the
soul
.
Now
the
work
of
the
spirit
in
enlightning
consists
in
three
things
.
First
,
In
the
infusion
of
greater
degree
of
divine
light
into
the
soul
.
Secondly
,
In
the
removal
of
all
impediments
from
the
eye
of
the
soul
,
or
from
the
understanding
of
the
soul
,
that
should
prevent
the
souls
seeing
,
or
discerning
the
divine
light
infused
.
Thirdly
,
In
the
quickening
or
stirring
up
,
or
puting
into
act
and
exercise
,
the
habits
of
divine
light
,
that
the
spirit
of
God
hath
infused
.
First
,
this
Illumination
is
an
infusion
of
greater
degrees
of
divine
light
into
the
soul
.
that
the
eyes
of
their
understanding
might
be
enlightned
:
Now
if
you
read
the
whole
Chapter
,
you
shall
see
,
they
were
Saints
,
that
were
enlightned
already
.
So
that
this
work
of
the
spirits
enlightening
,
is
the
strengthening
of
the
poor
weak
feeble
pur-blind
eye
of
the
soul
;
and
as
we
partake
of
this
divine
light
,
so
we
grow
up
unto
the
perfect
day
,
till
we
be
like
Jesus
Christ
himself
,
in
whom
is
light
and
no
darkness
at
all
.
The
Second
thing
wherein
this
work
consists
is
the
removal
of
all
impediments
,
that
do
hinder
the
exercise
of
this
divine
light
,
There
are
two
sorts
of
these
hellish
fogs
,
or
mists
or
beams
,
that
the
Devil
chiefly
labours
to
keep
in
the
souls
spiritual
eye
,
to
prevent
the
soul
from
a
right
use
of
the
divine
spiritual
light
received
;
And
both
these
must
be
removed
by
the
spirit
of
God
,
before
there
can
be
assurance
in
the
soul
by
the
promise
,
that
he
is
united
to
Jesus
Christ
.
There
is
first
the
hellish
mist
of
the
principles
of
darkness
.
Secondly
,
the
hellish
mist
of
the
darkness
of
corruption
.
First
,
There
is
the
hellish
mist
of
the
principles
of
darkness
.
These
are
like
the
rheumes
that
distill
from
the
brain
into
the
eyes
,
whereby
the
sight
is
prevented
.
The
first
principle
of
darkness
is
,
That
the
Lord
Christ
is
tendered
to
no
souls
,
but
such
as
truly
see
,
1.
Thy
conceving
the
Lord
Christ
is
tendred
only
to
those
that
see
the
want
of
Christ
,
must
suppose
either
a
true
spiritual
discerning
to
be
communicated
to
the
soul
,
that
doth
not
come
from
Jesus
Christ
;
Or
else
,
that
there
may
be
a
light
remaining
in
the
soul
from
the
relicks
of
nature
,
which
might
let
the
soul
see
his
absolute
indispensable
necessity
of
Christ
,
or
else
he
is
undone
for
ever
.
Now
observe
what
a
principle
of
darkness
this
is
;
It
takes
away
the
peculiar
office
of
Jesus
Christ
,
which
is
,
to
open
the
blind
eyes
and
give
them
sight
,
Isa.
42.7
.
Rev.
3.18
.
2.
Thou
must
conceive
,
that
the
soul
should
have
received
Jesus
Christ
,
before
he
is
tendred
to
him
.
Now
no
man
dare
own
there
should
be
a
spiritual
light
in
the
soul
,
before
the
Lord
Christ
heals
his
blindness
;
And
no
man
can
conceive
there
should
be
the
discerning
of
a
spiritual
object
without
a
spiritual
light
;
The
natural
man
receiveth
not
the
things
of
the
spirit
,
neither
can
he
know
them
,
because
they
are
spiritually
discerned
,
1
Cor.
2.14
.
And
for
the
second
,
that
a
man
should
receive
Jesus
Christ
before
he
be
tendered
to
him
,
this
every
man
abhors
as
a
great
absurdity
.
So
that
it
is
clear
that
this
is
a
principle
of
darkness
,
one
of
the
motes
the
Devil
would
keep
in
the
souls
eyes
.
But
it
is
to
be
observed
,
there
are
two
truths
about
this
thing
,
that
the
Devil
misses
in
propounding
it
as
a
glass
to
the
soul
.
1.
That
there
is
no
soul
that
receiveth
Jesus
Christ
,
but
hath
a
true
sight
,
and
in
some
measure
a
true
sense
of
his
want
of
Christ
,
and
of
the
indispensable
necessity
of
him
.
Though
no
true
spiritual
discerning
can
go
before
the
tender
of
Jesus
Christ
,
yet
thus
far
it
is
true
,
that
at
the
same
instant
the
Lord
allures
the
heart
to
accept
of
Jesus
Christ
into
union
,
he
doth
beget
a
true
spiritual
sight
of
his
absolute
necessity
of
Christ
.
2.
There
is
a
second
truth
that
is
narrowly
missed
here
,
and
that
is
,
That
this
spiritual
sight
of
the
souls
absolute
indispensable
want
of
Christ
,
is
communicated
to
the
soul
by
the
spirit
of
God
,
working
through
the
offer
of
Jesus
Christ
to
the
soul
.
Though
some
conceive
there
are
some
things
that
may
be
called
preparations
,
not
begotten
by
the
Gospel
,
but
as
they
distinguish
,
by
the
Law
separate
from
the
Gospel
;
yet
they
all
grant
,
that
no
true
grace
,
either
of
light
,
sight
,
or
sense
,
is
conveyed
any
way
but
through
the
Gospel
of
Christ
,
and
is
instrumentally
an
effect
of
the
Gospel
of
Christ
,
Now
that
which
is
an
effect
of
the
Preaching
of
the
Gospel
of
Christ
,
must
be
an
effect
of
the
tender
of
Christ
to
the
soul
,
for
that
is
the
effect
of
the
Gospel
,
to
tender
Jesus
Christ
to
the
poor
despicable
loveless
soul
.
Now
that
this
is
a
principle
of
darkness
,
I
shall
prove
from
Scripture
.
All
those
promises
of
Scripture
that
offer
Christ
freely
must
be
expunged
,
if
this
be
a
principle
of
light
,
as
Isa.
55.1
.
Rev.
22.17
.
John
6.37
.
Where
the
invitation
is
free
,
whoever
will
let
him
come
;
If
he
have
but
a
will
,
let
him
be
what
he
will
.
A
Second
principle
of
darkness
is
,
That
there
must
be
a
sight
of
the
actings
of
the
good
will
of
God
to
the
Soul
,
1.
If
any
such
holy
disposition
or
inclination
be
to
be
discerned
in
a
Soul
before
he
is
to
believe
the
Lords
intending
good
will
to
his
Soul
in
Christ
,
then
some
particular
effect
of
savour
,
or
some
acting
of
the
Lords
good
will
,
should
be
received
by
a
Soul
besides
the
Lords
promise
,
and
so
should
not
be
conveyed
through
the
receiving
of
the
promise
unto
the
Soul
:
And
so
consequently
the
Lord
should
convey
Grace
into
Souls
out
of
and
beyond
the
bounds
of
his
own
Covenant
of
Grace
.
2.
If
any
of
these
actings
of
Grace
were
to
be
seen
in
the
Soul
,
before
it
believes
the
Lords
good
will
,
then
should
special
Grace
be
conveyed
to
the
Soul
,
before
engrafting
into
Christ
.
So
that
life
should
come
down
from
Jesus
Christ
into
the
Soul
,
and
it
should
partake
of
the
influences
of
Jesus
Christ
,
and
of
the
Graces
of
Christ
,
before
he
receiveth
Jesus
Christ
himself
:
And
upon
this
ground
the
Soul
should
bring
forth
good
fruit
,
before
it
be
engrafted
into
Jesus
Christ
,
and
become
a
good
stock
or
good
tree
;
and
so
expresly
contrary
to
the
Scripture
,
an
evil
tree
should
bring
forth
good
fruit
,
a
Soul
in
enmity
to
God
should
bring
forth
holy
dispositions
.
3.
If
the
Soul
should
behold
the
actings
of
the
good
will
of
God
towards
his
Soul
,
before
he
believes
the
Lord
intends
good
will
to
his
Soul
in
Christ
,
then
must
the
Soul
conceive
that
he
may
see
his
own
Soul
beloved
actually
of
God
,
(
even
for
the
present
)
before
the
receiving
of
the
Lord
Jesus
Christ
,
to
make
atonement
or
reconciliation
to
God
for
him
.
The
Soul
must
then
conceive
that
there
should
be
acts
of
friendship
from
God
to
the
Soul
,
before
the
Lord
Christ
should
step
in
to
make
up
the
union
of
peace
and
agreement
,
before
there
should
be
reconciliation
.
4
If
the
Soul
should
of
necessity
see
the
actings
of
Grace
in
his
Soul
,
before
he
see
the
Lord
intends
good
will
to
his
Soul
in
Christ
,
then
a
divine
word
should
not
be
the
primary
or
principal
ground
of
the
Souls
faith
,
but
rather
the
Graces
,
or
the
actings
of
Gods
good
will
discerned
in
the
Soul
,
and
consequently
all
the
foundation
of
such
a
believing
Soul
,
should
be
meerly
in
the
Soul
it self
.
Now
nothing
is
more
directly
contrary
to
the
whole
tenor
of
Scripture
,
holding
forth
the
ground
of
faith
,
than
this
.
Abraham
,
who
is
set
forth
as
a
pattern
of
Believers
,
his
faith
was
onely
built
upon
the
word
of
God
,
giving
authority
to
it
,
from
the
authority
of
the
Speaker
,
Rom.
4.20
,
21.
A
third
Principle
of
Darkness
is
this
,
That
it
is
Presumption
for
the
soul
to
beleive
,
or
to
receive
the
promise
of
Jesus
Christ
,
1.
In
regard
there
can
be
no
rebellion
,
nor
no
enmity
healed
but
by
vertue
received
from
Jesus
Christ
.
Sin
receiveth
its
deadly
wound
only
upon
the
Cross
of
Jesus
Christ
,
and
it
is
by
vertue
of
the
application
of
the
intendment
of
the
death
of
Jesus
Christ
,
that
any
lust
cometh
to
be
crucified
in
any
Soul
.
He
alone
is
the
Spiritual
Physician
that
heals
all
distempers
:
He
alone
is
the
spiritual
Conqueror
to
subdue
all
the
powers
that
lift
up
their
heads
against
the
glorious
Crown
of
Heaven
.
Now
there
can
be
none
of
this
vertue
received
from
Jesus
Christ
,
but
only
by
fleeing
unto
Christ
,
and
there
is
no
fleeing
unto
Christ
but
by
believing
.
So
that
upon
this
consideration
,
that
must
needs
be
a
principle
of
darkness
,
that
should
keep
off
from
the
only
healer
of
all
his
rebellion
,
conceiving
he
may
not
receive
him
while
he
is
rebellious
,
seeing
he
can
never
be
otherwise
but
rebellious
,
nor
can
ever
have
the
actings
of
his
rebellion
abated
in
a
right
way
but
by
receiving
of
Jesus
Christ
.
2.
The
neglect
of
receiving
the
Lord
Jesus
revealed
in
the
Gospel
to
the
soul
,
maketh
the
Rebellion
to
be
of
a
more
Scarlet
Die
.
The
more
gloriously
the
Lord
reveals
his
mind
to
a
soul
,
the
more
dreadful
is
the
Rebellion
of
that
soul
,
that
neglects
Obedience
to
that
mind
of
God
revealed
.
Now
before
the
tender
of
the
Lord
Jesus
,
there
was
but
a
little
Glory
of
the
revelation
of
the
mind
of
God
in
the
Law
,
that
which
is
accounted
no
Glory
in
respect
of
the
revelation
of
the
mind
of
God
in
the
Gospel
,
2
Cor.
3.10
.
There
is
such
a
transcendent
glory
in
the
revelation
of
the
mind
of
God
in
the
Gospel
,
that
every
one
that
neglects
that
Glory
so
revealed
,
proves
a
transcendent
Rebel
,
a
Rebel
of
the
highest
kind
,
Hebr.
2
,
3.
How
shall
we
escape
,
if
we
neglect
so
great
Salvation
?
3.
In
regard
the
Lord
Christ
must
be
received
by
every
soul
to
take
away
all
the
Rebellion
,
and
all
the
Degrees
of
Rebellion
,
that
every
soul
hath
contracted
the
guilt
of
to
himself
.
Wo
everlasting
to
that
soul
,
that
commits
but
one
act
of
Rebellion
to
cast
it
upon
Jesus
Christ
;
The
weight
of
that
one
Rebellion
will
sink
the
soul
in
hell
for
ever
:
And
therefore
in
regard
every
act
of
Rebellion
must
be
cast
upon
the
Lord
Jesus
,
the
soul
ought
therefore
upon
the
sight
of
his
Rebellion
to
come
to
the
Lord
Jesus
,
and
receive
him
,
that
he
may
free
the
soul
by
taking
that
Rebellion
upon
himself
;
For
seeing
it
is
impossible
but
all
those
Rebellions
must
at
last
be
cast
upon
the
neck
of
Christ
,
and
Christ
must
bear
them
,
the
argument
would
keep
off
the
soul
for
ever
from
receiving
the
Lord
Christ
,
as
well
as
keep
off
for
a
time
,
in
regard
the
principle
of
Rebellion
cannot
but
be
acting
,
so
long
as
the
union
is
not
made
up
between
Christ
and
the
soul
.
Yet
there
are
two
things
to
be
observed
about
this
,
that
are
truths
.
1.
That
it
is
Presumption
indeed
for
any
soul
to
receive
the
Lord
Jesus
,
that
he
might
have
liberty
to
Rebel
.
This
indeed
were
to
Sin
,
that
Grace
might
abound
:
This
were
to
take
the
Devil
by
the
right
hand
,
and
to
make
a
League
,
a
Covenant
of
Death
with
him
;
This
were
odious
and
abominable
in
the
eye
of
the
Lord
Jesus
.
2.
This
is
truth
,
that
it
is
Presumption
for
any
soul
to
live
or
walk
in
any
Wickedness
,
in
respect
the
Lord
Jesus
hath
satisfied
for
his
Rebellions
.
In
these
two
cases
it
were
cursed
desperate
Presumption
,
for
a
soul
to
have
a
thought
of
the
Lord
Christ
belonging
to
him
:
But
to
apply
the
Lord
Christ
to
the
poor
Rebellious
soul
,
that
hath
nothing
but
rebellion
working
in
his
heart
to
God
,
that
there
might
be
a
Friendship
between
Christ
and
him
,
that
the
Wall
of
Enmity
might
be
broken
down
,
and
that
there
might
be
a
precious
amity
between
God
and
him
;
to
come
thus
is
no
Presumption
,
but
the
command
of
God
to
every
soul
.
Fourthly
,
A
fourth
Principle
of
darkness
is
this
,
1.
The
Lord
Christ
as
a
Saviour
is
propounded
to
the
soul
,
as
the
first
proper
object
of
his
Faith
.
That
is
,
as
Jesus
Christ
was
made
Sin
,
and
made
a
Curse
through
Sin
,
for
poor
despicable
sinful
souls
;
that
is
to
say
,
Jesus
Christ
Crucified
for
Sin
,
to
save
poor
sinfull
souls
,
that
must
otherwise
have
sunk
under
the
burden
of
Sin
,
into
the
pit
of
everlasting
Wo.
This
you
shall
see
is
the
way
in
which
Jesus
Christ
was
represented
to
believing
souls
,
both
in
the
time
of
the
Law
,
and
in
the
time
of
the
Gospel
.
In
the
time
of
the
Law
it
is
apprehended
,
the
greatest
representation
of
Jesus
Christ
was
those
typical
Sacrifices
,
the
shedding
of
the
blood
of
Bulls
and
Goats
for
the
Remission
of
Sin
,
as
you
may
see
Hebr.
9.22
.
Without
shedding
of
blood
there
was
no
Remission
:
Now
this
was
to
signify
Jesus
Christ
Crucified
,
as
the
object
of
those
beleiving
Jews
Faith
.
Look
also
into
the
times
of
the
Gospel
and
you
shall
find
Jesus
Christ
as
a
Saviour
,
as
Crucified
for
Sin
,
to
be
looked
at
as
the
first
object
of
every
Beleivers
Faith
,
considering
Faith
as
saving
:
You
shall
see
it
in
1
Cor.
2.2
.
That
Paul
comprehends
all
his
Preaching
under
this
,
to
manifest
Jesus
Christ
Crucified
to
be
the
object
of
their
Faith
,
that
is
,
Jesus
Christ
as
a
Saviour
,
as
dying
for
Sin
.
Therefore
Faith
is
called
Faith
in
the
Blood
of
Christ
,
Rom.
3.24
,
25.
Also
the
Sacraments
appointed
for
the
Sealing
of
t●●
promise
,
do
hold
forth
Christ
as
a
Saviour
:
Look
upon
the
Sacrament
of
the
Lords
Supper
,
It
holds
forth
the
rending
and
breaking
of
the
Body
of
Christ
,
and
the
pouring
out
of
his
Blood
,
and
therefore
it
is
called
the
Remembrance
of
his
death
.
Look
upon
the
other
Sacrament
,
the
Burying
under
Water
,
and
Rising
from
under
the
Water
,
holds
forth
Jesus
Christ
Dying
,
and
Rising
;
Thus
primarily
and
properly
they
hold
forth
Jesus
Christ
as
a
Saviour
.
And
that
the
Lord
Christ
thus
as
he
is
a
Saviour
,
is
the
first
object
of
Faith
properly
as
saving
,
will
appear
in
two
particulars
.
1.
In
regard
the
formal
reason
or
the
special
respect
and
consideration
of
Jesus
Christ
,
as
he
is
the
object
of
Faith
,
considered
as
saving
,
must
be
something
that
is
in
Jesus
Christ
,
that
doth
procure
that
Salvation
.
Jesus
Christ
considered
as
the
object
of
uniting
Faith
,
must
be
considered
under
some
notion
whereby
he
doth
procure
this
union
,
and
merit
or
purchase
the
union
;
Between
the
act
and
the
object
there
must
be
a
Similarity
,
a
kind
of
likeness
,
and
neer
Similitude
and
Relation
.
2.
Jesus
Christ
considered
in
his
personal
excellency
,
in
his
precious
Beauty
and
Glory
,
is
rather
the
object
of
Love
,
than
the
object
of
Faith
,
that
is
,
the
object
of
Assiance
and
Dependance
:
Christ
is
not
properly
to
be
depended
upon
as
he
is
Holy
,
but
as
he
is
appointed
by
God
as
a
Rock
to
lay
the
hope
of
Salvation
upon
,
that
is
,
as
a
Mediator
and
Saviour
.
II.
It
appears
it
is
a
Principle
of
Darkness
,
In
regard
the
most
special
access
of
Souls
unto
Christ
is
as
he
is
a
Saviour
unto
souls
.
The
most
pressing
arguments
that
are
prest
upon
souls
to
constrain
them
to
come
to
Jesus
Christ
,
are
,
that
they
might
come
for
Salvation
:
You
shall
see
it
in
that
Declaration
of
the
Commission
of
the
Apostles
themselves
,
2
Cor.
5.19
,
20.
Now
we
are
Embassadours
for
Christ
,
as
though
God
did
beseech
you
by
us
,
we
pray
you
in
Christs
stead
,
be
ye
Reconciled
to
God
;
As
if
he
should
say
thus
,
God
hath
appointed
his
Gospel
,
that
we
should
go
out
to
poor
rebels
to
invite
them
to
come
and
accept
of
propositions
of
peace
:
And
you
see
the
reason
of
this
,
v.
21
,
For
he
hath
made
him
to
be
sin
for
us
,
that
knew
no
sin
,
that
we
might
be
made
the
righteousness
of
God
in
him
:
That
is
,
that
we
might
have
the
righteousness
that
God
doth
convey
through
him
.
And
in
Heb.
7.25
.
you
shall
see
what
is
held
forth
to
be
the
office
of
Jesus
Christ
now
in
heaven
;
He
is
able
to
save
to
the
uttermost
,
all
that
come
unto
God
by
him
,
seeing
he
ever
liveth
to
make
intercession
for
them
.
I
pray
observe
it
,
here
is
the
lowest
act
of
faith
expressed
,
coming
to
God
by
Christ
,
and
you
see
the
coming
is
for
Salvation
.
3.
Christ
considered
as
a
Saviour
is
primarily
sutable
unto
souls
.
Christ
in
his
personal
excellency
is
sutable
unto
Angels
,
and
Angels
will
count
it
their
glory
to
have
him
their
Head
,
and
be
married
to
him
as
a
Spouse
:
But
it
is
only
as
he
is
considered
as
a
Saviour
,
that
he
is
primarily
sutable
unto
Souls
here
below
,
in
regard
the
first
thing
that
is
necessary
for
such
Souls
is
Salvation
.
And
thence
you
shall
see
,
it
is
the
name
that
God
puts
upon
him
,
his
name
shall
be
called
Jesus
,
(
a
Saviour
)
and
the
reason
is
,
why
?
For
he
shall
save
his
people
from
their
sins
,
Mat.
1.21
.
So
that
it
appears
this
is
another
principle
of
darkness
,
to
perswade
souls
not
to
come
to
Jesus
Christ
for
Salvation
.
Yet
there
are
two
things
to
be
observed
here
.
1.
That
many
excellencies
that
are
contained
in
the
person
of
Jesus
Christ
,
by
vertue
of
the
hypostatical
union
of
the
humane
nature
with
the
second
person
in
the
Trinity
,
may
have
efficacy
upon
a
soul
to
allure
him
,
to
come
.
God
may
let
the
beams
of
his
beauty
so
shine
forth
,
as
may
ravish
the
heart
in
his
coming
;
and
though
primarily
the
Souls
faith
is
established
upon
him
as
a
Saviour
,
yet
his
love
may
at
the
same
time
close
with
all
the
excellencies
of
Jesus
Christ
.
2.
The
love
of
the
personal
excellency
of
Jesus
Christ
,
is
an
infallible
consequence
of
the
Souls
coming
to
Christ
,
and
flows
and
proceeds
from
the
Souls
receiving
the
Lord
Christ
as
a
Saviour
,
though
there
be
no
such
true
love
before
coming
to
Jesus
Christ
for
Salvation
.
The
fifth
Principle
of
Darkness
is
,
That
there
must
be
a
proportion
between
the
Souls
sorrow
for
sin
,
were
pricked
at
the
heart
,
they
were
much
wounded
before
they
had
a
promise
applyed
to
to
them
:
So
it
is
observed
saith
the
Soul
,
that
Paul
that
was
formerly
Saul
,
being
a
notorious
sinner
,
a
blasphemer
,
a
murderer
of
the
Saints
,
he
was
filled
with
abundance
of
sorrow
before
God
applyed
comfort
to
him
,
Act.
9.
compared
with
Rom.
7.11
.
Sin
taking
occasion
by
the
commandment
,
deceived
me
,
and
by
it
slew
me
.
So
Luke
7.36
,
37
,
The
woman
that
was
a
great
sinner
,
and
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
sinner
,
the
woman
that
was
a
sinner
:
(
Say
Divines
,
every
one
is
a
sinner
,
but
this
woman
is
called
a
sinner
by
way
of
eminency
,
passing
the
ordinary
degree
of
sin
)
now
this
woman
had
great
sorrow
(
v.
38.
)
before
she
received
any
word
of
pardon
from
Christ
,
she
wept
and
washed
his
feet
with
her
tears
:
As
she
drank
in
buckets
full
of
sin
,
so
she
wept
buckets
full
of
tears
.
Now
that
this
is
a
principle
of
darkness
,
I
shall
make
it
clear
thus
.
1.
That
there
is
an
impossibility
that
there
should
be
any
proportion
between
a
souls
sorrow
for
sin
,
and
a
souls
sin
.
Every
iniquity
is
a
transgression
that
hath
a
kind
of
infiniteness
,
in
regard
of
the
object
against
whom
it
is
committed
,
which
is
against
the
infinite
God
:
Now
the
sorrow
of
the
soul
can
never
rise
thus
high
,
because
it
can
never
be
so
sutable
to
the
will
of
God
,
as
the
other
was
directly
contrary
to
his
will
.
So
that
you
must
understand
the
meaning
of
all
Divines
to
be
this
(
as
some
of
them
distinguish
it
)
not
that
there
should
be
an
Arithmetical
proportion
,
but
a
Geometrical
proportion
between
sin
and
sorrow
;
That
is
,
not
that
there
should
be
a
proportionable
sorrow
to
sin
,
but
the
greater
sorrow
where
there
have
been
the
greatest
sins
.
2.
It
appears
,
In
that
the
Lord
hath
left
himself
to
his
liberty
,
in
the
afflicting
Consciences
for
sin
,
before
,
and
in
,
and
after
Conversion
.
God
is
a
free
agent
,
and
according
to
his
own
pleasure
he
fills
one
soul
with
greater
degrees
of
honour
and
terrour
,
and
lets
him
lie
longer
under
woe
and
anguish
before
he
give
him
any
quiet
of
spirit
;
He
strikes
one
soul
to
death
with
the
keen
arrow
of
compunction
,
shoots
at
the
heart
of
him
,
whereas
he
lets
another
sinner
be
set
upon
the
rock
higher
than
himself
:
some
souls
God
doth
prick
their
hearts
with
a
needle
,
and
others
he
puts
a
sword
to
them
,
like
a
Chyrurgion
that
lanceth
one
sore
above
another
,
and
yet
brings
both
to
a
perfect
cure
:
You
read
of
nothing
in
Lydia
,
but
only
the
Lord
opened
her
heart
;
And
Paul
was
struck
with
trembling
and
astonishment
;
You
read
of
nothing
in
the
Jaylor
but
crying
out
what
to
do
to
be
saved
,
being
in
fear
of
perishing
,
and
presently
God
gives
him
joy
in
believing
,
and
calms
his
spirit
.
3.
In
regard
there
is
no
command
nor
injunction
from
God
,
that
a
soul
should
attain
the
least
degree
of
sorrow
for
sin
,
before
he
should
dare
to
apply
the
Lord
Jesus
,
and
receive
him
tendered
to
his
poor
rebellious
worthless
soul
.
The
first
command
that
God
lays
upon
every
rebel
is
to
accept
of
a
Mediator
:
God
in
order
of
nature
first
enjoyns
the
soul
to
receive
Jesus
Christ
tendered
,
before
the
doing
any
thing
whatsoever
,
before
the
sending
up
one
sigh
to
God
,
or
breathing
out
one
petition
;
in
regard
the
Lord
commands
all
poor
sinners
at
enmity
with
him
,
to
come
near
to
him
only
through
a
Mediator
,
and
no
coming
by
a
Mediator
,
till
they
apply
the
Mediator
to
be
a
Mediator
:
And
therefore
it
is
said
in
1
John
3.23
.
It
is
the
command
of
God
that
ye
believe
in
the
Lord
Jesus
,
whom
he
hath
sent
.
And
so
again
John
6.29
.
This
is
the
work
of
God
,
that
ye
believe
on
whom
he
hath
sent
:
As
if
there
were
no
other
work
of
God
but
this
;
But
the
meaning
is
,
that
this
is
the
prime
principal
work
,
without
which
all
other
are
but
works
of
darkness
.
4.
In
regard
the
Lord
takes
no
pleasure
nor
delight
in
the
person
of
any
sinner
most
dejected
and
plunged
into
the
deepest
gulf
of
sorrow
for
his
sin
,
before
he
applys
the
Lord
Jesus
tendered
to
his
soul
,
more
than
he
did
in
that
soul
before
there
was
any
of
that
sorrow
.
Do
not
mistake
me
,
I
do
not
say
,
that
the
Lord
does
as
much
abhor
a
sinner
that
is
now
forbearing
the
acts
of
his
enmity
against
God
,
and
is
faln
to
cry
after
God
,
as
much
as
the
acts
of
sin
before
gradually
;
But
yet
I
say
,
there
is
as
true
an
abhorrence
in
the
bosom
of
God
,
of
all
those
prayers
,
mournings
and
tears
,
as
there
was
of
those
acts
of
sin
,
the
difference
is
only
in
degree
.
Saith
he
Tit.
1.15
.
To
the
impure
all
things
are
impure
,
whilst
the
mind
and
conscience
is
defiled
:
And
who
can
bring
a
clean
thing
out
of
an
unclean
?
whilest
the
soul
is
altogether
unclean
,
it
is
impossible
a
clean
desire
and
motion
,
or
a
clean
tear
can
come
from
thence
:
So
that
now
the
soul
is
looked
upon
as
an
enemy
,
as
a
Rebel
,
a
Traitor
to
the
Crown
of
the
Lords
glory
,
whilst
he
remains
a
refuser
of
the
Lord
Jesus
tendered
,
though
he
be
brought
to
great
degrees
of
mourning
.
5.
In
regard
the
nearest
proportion
of
sorrow
that
can
be
attained
unto
for
sin
,
must
proceed
from
applying
the
Lord
Jesus
tendered
.
The
soul
can
never
discern
what
the
degree
,
or
the
heinousness
of
his
sin
was
,
till
he
beholds
the
Lord
Jesus
accepting
his
poor
despicable
,
rebellious
,
loveless
soul
.
Therefore
it
is
worthy
your
observation
,
that
the
same
woman
that
is
called
the
sinner
,
by
way
of
emphasis
and
eminency
,
Luke
7.37
.
drank
deeply
of
the
cup
of
sorrow
,
whose
tears
flowed
forth
in
abundance
,
that
she
could
wash
the
feet
of
Jesus
Christ
;
This
womans
sorrow
did
not
proceed
from
a
sight
of
her
sin
,
before
her
applying
the
Lord
Jesus
tendered
,
but
from
a
sight
of
the
Lord
Jesus
accepting
such
a
despicable
desperate
sinner
as
she
was
:
The
depths
of
sorrow
were
never
broken
up
in
her
heart
,
till
she
saw
the
arm
of
the
Lord
Jesus
reached
out
to
embrace
her
poor
despicable
soul
.
You
shall
see
it
plain
if
you
compare
v.
37
,
38.
with
v.
47
,
48.
The
whole
discourse
between
Jesus
Christ
and
the
Pharisees
concerning
her
,
is
worth
our
observation
for
the
explaining
of
it
;
when
Jesus
sees
this
woman
come
and
wash
his
feet
,
he
knew
the
Pharisees
hearts
rose
against
her
,
because
she
was
a
sinner
:
Now
Jesus
put
forth
a
parable
or
similitude
,
Simon
,
saith
he
,
there
were
two
debtors
;
the
one
ought
five
hundred
pence
,
and
the
other
fifty
,
and
when
they
had
nothing
to
pay
,
the
creditor
fr●nkly
forgave
them
both
:
Tell
me
therefore
which
of
them
will
love
him
most
?
Simon
answered
and
said
,
I
suppose
he
to
whom
he
forgave
most
:
saith
he
,
thou
hast
rightly
judged
.
Now
observe
it
,
when
Jesus
Christ
had
opened
to
the
Pharisees
this
parable
,
it
amounts
to
this
,
The
cause
of
her
mourning
is
from
the
sense
of
the
Lords
forgiving
her
,
for
she
loved
much
;
And
he
said
unto
her
,
thy
sins
are
forgiven
:
This
he
opens
to
be
the
cause
of
her
sorrow
,
that
she
saw
Jesus
Christ
had
exercised
compassion
to
her
:
She
saw
the
love
of
Christ
so
infinite
,
so
unspeakable
,
his
compassions
so
incomprehensible
,
that
though
she
had
been
such
a
desperate
wretch
,
that
Satan
had
had
his
Throne
in
her
heart
,
though
she
had
been
the
Ring-leader
of
sinners
in
a
City
,
yet
he
was
ready
to
wash
her
forlorn
soul
,
and
make
her
clean
,
and
this
made
her
she
knew
not
how
to
express
her
love
,
but
she
wept
:
So
that
the
cause
of
her
tears
was
not
so
much
the
sense
of
her
sin
,
but
the
having
so
much
forgiven
her
.
So
it
is
observed
of
Peter
,
when
he
could
deny
Christ
thrice
,
and
forswear
him
,
and
not
Weep
,
when
Christ
looks
upon
him
,
his
Heart
melts
and
he
Weeps
bitterly
:
What
Peter
?
dost
deny
me
?
what
,
me
that
left
the
Throne
of
my
Glory
,
to
stand
here
before
the
Judgment
Seat
,
saith
the
look
of
Christ
to
the
Conception
of
Peter
?
this
melts
his
Heart
.
The
sixth
Principle
of
Darkness
is
this
,
I.
It
is
built
upon
this
ground
,
That
all
Divines
generally
have
concluded
that
it
is
dangerous
to
apply
Comfort
to
afflicted
Consciences
too
soon
,
and
that
it
is
destructive
to
give
Comfort
before
the
soul
be
fitted
for
it
.
And
indeed
if
we
look
over
all
those
Famous
men
,
as
Calvin
,
Greenham
,
and
that
skilful
Physician
Mr.
Rogers
,
&c.
not
one
of
a
Thousand
Ministers
,
but
we
may
extract
some
such
Passages
as
these
from
them
,
as
,
Take
heed
you
apply
not
Comfort
too
soon
after
you
be
Wounded
;
Take
heed
you
take
not
away
the
Corrosive
and
apply
healing
to
soon
:
If
you
take
away
the
Tent
,
saith
one
of
them
,
before
the
corrupt
matter
be
healed
,
it
will
heal
of
it self
too
soon
,
and
break
out
most
dangerously
;
Thus
if
the
Tent
of
Fear
and
Horrour
,
and
Soul-Affliction
for
Sin
,
be
taken
out
of
the
Wound
of
the
soul
too
soon
,
the
soul
take
Comfort
too
soon
,
the
Wound
will
be
ready
to
heal
too
soon
,
and
so
will
either
break
out
more
dangerously
,
or
else
it
will
be
the
everlasting
death
of
the
soul
.
But
observe
how
souls
mistake
this
ground
,
in
conceiving
these
expressions
,
to
be
sufficient
ground
upon
which
to
build
such
a
Conclusion
.
1.
The
meaning
of
these
Divines
in
giving
these
cautions
to
take
heed
of
applying
Comfort
too
soon
,
is
only
this
,
that
such
as
deal
with
Afflicted
Consciences
,
must
take
heed
they
do
not
too
readily
assure
them
that
the
promise
of
Life
in
Jesus
Christ
belongs
to
them
,
and
that
they
are
certainly
accepted
in
the
Covenant
of
Grace
:
Now
indeed
these
Comforts
may
be
applied
to
the
soul
too
soon
;
for
this
is
not
,
nor
ought
to
be
,
the
first
application
of
Jesus
Christ
to
souls
.
The
very
first
act
in
the
soul
,
in
its
application
of
the
Lord
Jesus
to
it self
,
is
not
,
that
the
Lord
Christ
is
my
Saviour
,
and
that
he
hath
Redeemed
my
soul
,
and
Purchased
Life
and
Eternal
Salvation
for
me
;
Thus
indeed
a
soul
might
apply
Jesus
Christ
too
soon
:
But
the
first
application
of
Jesus
Christ
to
the
soul
,
is
the
applying
the
Lords
Tender
of
the
Lord
Christ
unto
the
particular
soul
;
It
is
an
assuring
of
the
soul
,
from
what
it
beholds
in
the
Declaration
of
the
Will
of
God
from
his
Word
,
that
it
is
his
Will
to
receive
his
soul
into
union
with
Jesus
Christ
,
and
that
it
is
the
Will
of
God
concerning
him
,
that
he
do
embrace
Christ
to
be
one
with
him
.
2.
Observe
,
That
it
is
upon
different
grounds
,
that
a
soul
doth
receive
assurance
unto
his
Faith
that
he
is
united
to
Jesus
Christ
,
and
that
other
souls
do
manifest
any
Confidence
that
the
soul
is
united
to
Jesus
Christ
.
There
is
one
ground
for
the
souls
own
apprehension
that
the
promise
belongs
to
himself
,
and
it
is
upon
another
ground
that
any
soul
may
apply
a
promise
,
by
way
of
assuring
the
soul
that
he
hath
an
interest
in
the
promise
.
This
will
appear
in
two
things
.
1.
The
ground
from
whence
the
soul
receiveth
assurance
to
his
own
Faith
of
his
union
with
Christ
,
is
invisible
to
all
others
when
it
is
first
visible
to
the
soul
it self
.
The
Lord
may
and
doth
frequently
by
his
own
Spirit
,
so
open
the
very
secrets
of
his
Heart
and
Mind
unto
a
particular
soul
,
and
his
willingness
,
his
longing
desire
to
accept
him
in
Christ
,
as
he
doth
beget
yernings
in
the
soul
to
Christ
,
and
beget
a
blessed
close
between
Christ
and
that
soul
;
but
alas
!
no
other
eye
but
his
own
seeth
this
blessed
close
.
2.
Those
grounds
upon
which
any
other
may
assure
a
soul
,
that
he
is
united
to
Jesus
Christ
,
are
but
the
Consequence
of
the
souls
own
Apprehension
of
Christs
acceptance
of
it
into
union
with
him
.
So
that
observe
,
If
the
spiritual
Physician
should
apply
Comfort
in
their
sence
to
the
soul
,
that
is
,
assure
the
soul
of
his
present
interest
in
the
Covenant
of
Grace
;
he
may
do
it
indeed
too
soon
,
because
he
can
have
no
ground
for
such
a
Confidence
that
he
is
united
to
Jesus
Christ
,
till
he
hath
applied
Jesus
Christ
in
particular
to
his
own
soul
,
and
that
application
hath
brought
forth
some
preceious
Fruit
,
that
is
,
till
it
hath
brought
forth
Contrition
,
and
Godly
Sorrow
,
Emptiness
,
Nothingness
,
a
sight
of
the
souls
own
Sinking
,
Perishing
condition
,
till
it
hath
brought
forth
Gasping
,
and
Longing
,
and
Panting
after
Jesus
Christ
,
no
Spiritual
Physician
hath
any
ground
to
assure
or
tell
the
soul
that
he
is
Confident
that
he
is
united
to
Jesus
Christ
,
and
this
is
that
that
these
Divines
call
Comfort
:
And
therefore
they
propound
three
or
four
things
as
necessary
to
be
discerned
by
every
Spiritual
Physitian
,
before
he
apply
Comfort
to
them
.
First
,
say
they
,
it
is
necessary
that
the
Spiritual
Physician
behold
the
soul
Wounded
in
the
sense
of
his
Sin
:
sensible
of
the
Wrath
and
Indignation
of
God
that
is
due
unto
his
Sin
,
and
sensible
of
the
unavoidableness
of
Wrath
and
Indignation
.
Secondly
,
say
they
,
it
is
necessary
the
Spiritual
Physician
should
discern
in
the
afflicted
soul
,
a
Sincere
,
Cordial
,
Upright
,
Single
Purpose
and
Intention
,
an
absolute
Resolution
to
abandon
all
those
Sins
,
a
purpose
to
Hate
them
,
and
Loath
and
Abhor
them
.
Thirdly
,
say
they
,
that
he
must
discern
a
sincere
purpose
,
to
be
constant
in
a
Universal
way
of
Obedience
unto
Jesus
Christ
,
to
receive
him
as
his
only
King
,
and
Ruler
,
and
Governour
,
to
be
obedient
to
his
Will
alone
.
Fourthly
,
It
is
necessary
that
he
discern
earnest
Longings
,
and
Pantings
,
and
Breathings
after
Jesus
Christ
,
an
unsatiable
thirst
after
him
,
such
a
thirst
as
none
can
quench
but
Jesus
Christ
alone
,
such
a
thirst
as
makes
him
so
prise
Jesus
Christ
,
that
if
all
the
World
were
turned
into
a
Mountain
of
Gold
,
it
were
nothing
to
him
in
respect
of
Christ
;
and
this
thirst
,
say
they
,
must
be
discerned
by
the
Spiritual
Physician
to
be
only
after
the
imputed
Righteousness
of
Christ
,
that
is
,
that
he
may
be
free
from
Sin
,
and
have
the
Pardon
pass'd
from
Heaven
to
his
soul
,
and
have
the
Righteousness
of
Christ
to
stand
pure
and
clean
,
and
Innocent
before
God
,
and
then
,
say
they
,
the
Spiritual
Physician
may
apply
Comfort
to
the
soul
.
So
that
it
is
apparent
from
their
own
Principles
,
what
they
mean
by
cautioning
souls
to
take
heed
they
do
not
apply
Comfort
to
afflicted
Consciences
to
soon
.
And
yet
further
these
Divines
in
their
application
of
Comfort
also
acknowledge
,
it
can
be
but
in
a
conditional
way
,
that
any
one
can
lawfully
aver
to
a
soul
,
and
assure
it
from
the
Word
,
that
the
promise
of
Life
belongs
to
him
,
and
that
be
is
in
the
Covenant
of
Grace
:
For
say
they
,
it
must
be
only
upon
this
condition
,
that
those
things
I
named
before
be
Truly
,
and
Really
,
and
Sincerely
to
be
found
in
the
soul
.
So
that
in
effect
there
is
no
Comfort
that
is
applyed
by
them
unto
the
afflicted
Conscience
:
And
I
must
confess
,
I
see
not
any
safety
that
can
be
concluded
from
the
Word
of
God
,
in
application
of
Comfort
in
this
way
unto
afflicted
Consciences
,
in
regard
it
must
rather
establish
the
soul
upon
a
Humane
Authority
than
a
Divine
.
II.
A
second
ground
of
this
Principle
is
this
,
That
the
promise
of
Life
and
Salvation
doth
not
strait
way
belong
to
every
soul
that
is
Wounded
,
and
Terrified
and
Afflicted
in
Conscience
,
but
it
is
only
to
such
as
are
truly
afflicted
,
that
is
,
such
whose
Hearts
are
truly
Broken
,
and
truly
Contrite
,
Isa.
66.2
.
Now
herein
are
two
mistakes
to
be
observed
.
1.
That
though
it
should
be
true
,
that
the
promises
of
Life
and
Salvation
,
are
made
only
to
such
as
were
thus
Broken
and
Contrite
,
(
the
contrary
to
which
you
have
heard
formerly
opened
)
yet
first
the
tender
of
the
promise
of
the
gift
of
Jesus
Christ
,
is
made
to
souls
that
have
not
the
least
degree
of
Contrition
,
nor
the
least
degree
of
Sorrow
.
That
is
to
say
,
the
Lords
Declaration
of
his
Will
,
to
receive
every
soul
that
will
,
into
union
with
Jesus
Christ
,
is
as
well
propounded
to
souls
not
having
the
least
degree
of
Contrition
in
their
Hearts
,
as
it
is
to
those
that
are
the
most
Contrite
,
and
the
most
Broken
.
2.
If
the
promise
of
Life
and
Salvation
were
made
only
to
those
that
were
Contrite
,
yet
that
Contrition
could
proceed
from
nothing
else
,
but
the
particular
application
of
the
Lord
Jesus
to
himself
.
All
fulness
is
appointed
by
the
Father
to
dwell
in
Christ
,
and
whatever
grace
the
soul
receives
,
must
be
an
Influence
that
flows
down
from
the
grace
of
Jesus
Christ
.
III.
There
is
a
third
ground
and
that
is
this
,
That
it
is
for
the
Glory
and
Honour
of
God
,
and
for
the
advantage
of
the
soul
,
that
it
should
lie
under
affliction
of
Conscience
,
and
under
the
Burden
of
his
Sin
some
time
,
before
he
doth
apply
the
Lord
Jesus
.
Here
I
must
Premise
one
thing
,
and
that
is
,
That
the
Glory
and
Honour
of
God
,
is
the
result
of
all
his
ways
to
his
people
.
The
Lord
being
the
Fountain
of
Wisdom
,
cannot
work
without
an
end
;
And
his
own
self
alone
,
that
is
,
the
manifestation
of
his
own
Glory
,
is
the
highest
end
;
Therefore
of
necessity
,
in
all
the
ways
of
God
,
that
end
must
be
attended
.
This
Premised
I
answer
,
That
properly
and
by
it self
,
the
souls
lying
under
the
Spirit
of
Bondage
or
affliction
of
Conscience
for
Sin
,
is
neither
for
the
Glory
of
God
,
nor
for
the
souls
advantage
.
It
is
ordinarily
concluded
that
the
soul
lying
under
the
Spirit
of
Bondage
,
doth
make
for
the
manifestation
of
the
Glory
of
God
.
1.
In
the
Glory
of
his
Justice
to
the
Soul
.
Saith
the
soul
,
it
makes
much
for
the
magnifying
the
Justice
of
God
,
in
the
eye
and
Heart
,
that
the
soul
hath
deserved
according
to
justice
,
to
be
plunged
into
the
everlasting
Pit
of
Wo
,
that
he
is
liable
to
all
the
dreadful
Torments
,
that
the
Wisdom
of
God
can
invent
against
such
a
cursed
Rebel
,
for
breaking
such
a
Righteous
and
Holy
Law
:
And
it
magnifies
justice
also
in
the
eyes
of
others
,
when
others
shall
see
that
those
souls
do
acknowledge
themselves
,
that
they
did
expect
nothing
according
to
the
strictness
and
of
justice
,
but
everlasting
Wrath
and
Indignation
.
2.
That
it
doth
make
for
the
magnifying
of
God
in
his
mercy
.
Say
they
,
it
makes
mercy
more
sweet
to
the
soul
,
and
more
highly
to
be
prized
by
it
,
when
the
spirit
of
bondage
hath
lain
upon
the
soul
,
and
afflicted
the
conscience
for
a
time
.
Now
though
at
first
view
it
should
seem
thus
,
yet
properly
the
afflicting
the
soul
for
sin
;
that
is
,
the
spirit
of
bondage
working
fear
and
terrour
for
sin
,
doth
not
magnifie
God
neither
in
his
justice
nor
mercy
.
First
,
It
doth
not
magnifie
God
in
his
justice
properly
.
And
that
will
appear
,
because
the
magnifying
of
the
justice
of
God
in
the
heart
of
any
,
is
only
by
causing
it
clearly
to
apprehend
his
own
infinite
worthiness
to
lie
under
the
wrath
and
indignation
of
God
to
all
eternity
.
Now
the
soul
is
thus
made
apprehensive
of
his
worthiness
,
to
have
the
utmost
justice
of
God
executed
upon
him
,
only
through
receiving
the
Lord
Jesus
tendered
.
There
are
two
things
that
must
necessarily
concur
to
make
up
this
apprehension
of
his
worthiness
to
have
justice
executed
,
in
his
utmost
indignation
upon
him
,
and
so
consequently
to
make
justice
to
be
sanctified
in
any
soul
.
1.
A
spiritual
discerning
to
behold
the
nature
of
sin
.
Now
this
must
be
received
from
Jesus
Christ
,
and
that
by
infusion
of
influences
from
Christ
to
the
soul
,
by
vertue
of
union
between
Christ
and
the
soul
.
A
spiritual
object
cannot
be
discerned
in
the
spirituality
of
it
but
by
a
spiritual
eye
;
Now
both
the
justice
of
God
and
sin
when
looked
upon
aright
,
it
must
be
by
a
spiritual
eye
that
is
sutable
to
apprehend
such
an
object
.
2.
There
must
be
a
discovery
of
the
dimensions
of
sin
,
that
is
,
the
height
,
length
,
and
breadth
of
it
,
before
there
can
be
a
sanctifying
the
justice
of
God
in
the
heart
.
Now
the
dimensions
of
sin
are
only
discovered
to
the
soul
,
through
the
application
of
the
Lord
Jesus
tendered
.
Till
the
soul
seeth
the
right
object
against
whom
sin
is
committed
,
he
never
seeth
sin
in
the
heinousness
and
abominable
wickedness
of
it
:
Now
the
soul
never
apprehends
God
aright
till
he
beholds
him
in
Jesus
Christ
,
as
the
object
against
whom
he
hath
committed
all
his
wickedness
.
So
that
the
aggravations
of
a
souls
sin
appearing
only
from
the
right
apprehension
of
Jesus
Christ
,
thence
it
appears
it
doth
not
make
for
the
glory
of
the
justice
of
God
,
that
the
soul
should
lie
a
time
under
affliction
of
conscience
for
sin
,
in
regard
the
Justice
of
God
is
more
exalted
and
magnified
in
the
heart
,
in
one
moment
,
in
the
right
application
of
the
Lord
Jesus
,
than
it
can
be
in
twenty
years
,
should
the
soul
lie
under
the
affliction
of
conscience
all
that
time
,
not
applying
the
Lord
Jesus
to
himself
.
Neither
can
the
justice
of
God
be
more
magnified
in
the
eyes
of
others
,
in
case
the
spirit
of
bondage
lieth
upon
it
for
a
season
before
the
tender
of
Jesus
Christ
,
more
than
it
can
by
the
application
of
that
tender
immediately
as
soon
as
he
is
tendered
.
The
justice
of
God
is
magnified
before
others
,
only
by
discovering
before
them
his
thoughts
of
himself
,
of
his
own
unworthiness
,
and
desert
according
to
justice
,
to
be
everlastingly
tumbling
up
and
down
in
the
gulf
of
wo
and
misery
:
Now
the
clearest
apprehension
of
the
unspeakableness
of
his
own
unworthiness
,
proceeds
only
from
the
tender
of
Jesus
Christ
to
his
soul
.
Secondly
,
Hence
also
it
necessarily
follows
,
That
the
name
of
God
is
not
properly
magnified
in
his
mercy
in
the
soul
that
partaketh
of
it
,
by
the
spirit
of
bondage
working
upon
the
heart
for
a
season
,
before
the
application
of
the
Lord
Jesus
to
the
soul
.
The
more
clearly
the
soul
apprehends
its
own
wretched
rebellion
,
and
cursed
trechery
against
the
Crown
of
the
Lords
glory
,
the
more
clear
is
the
Lords
mercy
manifested
to
the
soul
;
Now
this
is
made
more
apparent
by
the
application
of
the
Lord
Jesus
to
himself
,
than
it
could
be
though
the
soul
could
discern
the
dreadfull
everlasting
burnings
:
Nay
,
if
he
could
discern
by
a
sense
and
feeling
,
the
justice
of
God
reaching
of
him
;
though
he
were
in
hell
for
a
season
,
and
should
partake
of
the
punishment
of
the
Devils
;
that
could
only
make
him
see
the
merit
of
sin
,
but
it
could
not
make
him
see
himself
worse
than
a
Devil
.
There
is
a
Second
branch
of
this
ground
,
and
that
is
for
the
souls
advantage
and
benefit
,
that
he
does
for
a
time
lie
under
the
heaviness
and
weight
of
his
own
iniquity
,
and
not
dare
to
apply
the
Lord
Jesus
.
There
are
also
two
reasons
rendred
of
that
.
1.
Say
they
,
it
doth
drive
the
soul
more
vehemently
to
the
Lord
Jesus
for
justification
,
life
,
and
salvation
,
and
set
the
soul
in
a
more
hot
persuit
af-Jesus
Christ
,
so
as
not
to
be
satisfied
without
him
.
2.
Say
they
,
it
hath
advantage
for
sanctification
,
in
regard
fear
makes
him
depart
from
iniquity
,
and
pursue
more
vehemently
after
holiness
from
Jesus
Christ
.
For
answer
to
this
,
First
,
I
must
premise
thus
much
,
That
the
Lord
can
,
and
doth
improve
every
providence
whatever
,
for
the
fulfilling
of
his
own
will
in
a
soul
;
So
that
the
Lords
will
being
effectually
to
draw
a
heart
to
the
Lord
Christ
,
to
make
him
partake
of
holiness
,
and
of
union
with
himself
;
the
Lord
can
,
and
it
may
be
doth
improve
,
the
affliction
of
the
souls
conscience
for
sin
for
that
end
,
to
put
him
upon
a
violent
pursuit
after
Jesus
Christ
:
But
I
say
this
is
only
accidentally
;
But
properly
and
by
it self
,
the
souls
resting
under
affliction
of
conscience
for
his
sin
,
before
the
applying
the
Lord
Jesus
to
himself
,
doth
not
in
any
measure
make
for
the
benefit
of
the
soul
,
in
pressing
the
soul
one
step
towards
Jesus
Christ
,
either
for
justification
or
sanctification
,
either
for
life
,
union
with
God
in
Christ
,
or
holiness
.
And
that
will
appear
in
two
things
.
1.
In
regard
all
apprehensions
of
God
out
of
Christ
,
do
but
drive
away
the
soul
from
the
presence
of
God
,
and
terrifie
and
amaze
,
and
astonish
and
afright
the
poor
soul
.
I
mean
thus
,
so
long
as
the
soul
looks
upon
God
,
and
doth
not
behold
the
Lord
willing
to
accept
his
poor
despicable
soul
,
in
that
precious
Mediator
the
Lord
Jesus
;
the
more
it
beholds
the
justice
of
God
,
and
the
more
it
feels
of
the
effects
of
his
justice
in
the
conscience
,
the
further
the
soul
runs
from
God
.
No
sooner
had
Adam
transgressed
the
will
of
God
,
and
had
his
conscience
wounded
,
but
he
fled
from
the
presence
of
God
when
God
called
him
:
Thus
when
Judas
was
sensible
of
his
sin
against
God
,
presently
he
went
and
hanged
himself
.
2.
In
regard
it
is
only
through
the
infusion
of
the
habit
of
grace
into
the
soul
,
that
the
heart
is
any
way
drawn
towards
Jesus
Christ
.
Saith
Christ
,
John
6.44
.
No
man
can
come
unto
me
except
the
father
draw
him
:
So
the
Spouse
,
Cant.
1.4
.
Draw
me
,
we
will
run
after
thee
.
The
heart
is
altogether
opposite
to
leave
those
cursed
ways
of
enmity
against
Jesus
Christ
,
after
the
longest
time
that
ever
any
soul
lay
under
the
affliction
of
conscience
for
sin
,
till
the
Lord
,
by
an
infusion
of
a
precious
habitual
disposition
from
Christ
,
inclines
the
soul
to
receive
Jesus
Christ
tendered
.
Now
that
this
is
a
principle
of
darkness
,
we
shall
make
it
appear
divers
ways
.
1.
The
similitude
it self
by
which
the
soul
illustrates
this
principle
of
darkness
,
is
meerly
impertinent
,
and
improperly
applyed
to
the
souls
case
.
The
similitude
you
know
was
,
that
there
must
be
corrosives
applyed
to
the
wound
,
to
eat
out
the
dead
flesh
,
before
a
healing
medicine
be
applied
.
Now
this
is
improperly
applied
to
the
souls
case
,
in
regard
there
is
no
medicine
to
be
applied
,
neither
corrosive
,
nor
lenitive
,
but
only
the
Lord
Christ
himself
,
for
he
is
the
only
balm
of
Gilead
.
It
is
Jesus
Christ
alone
by
the
power
of
his
own
death
in
the
flesh
that
slew
sin
,
and
it
is
he
only
that
hath
power
against
sin
and
hell
,
Ps.
68.18
.
he
led
captivity
captive
,
That
is
,
Sin
,
Death
,
and
the
Devil
,
that
led
poor
souls
captive
.
Now
Jesus
Christ
being
the
only
Medicine
to
heal
Souls
,
I
shall
retort
the
Souls
own
Similitude
against
it self
by
way
of
contraries
.
You
say
there
must
be
a
corrosive
applied
to
the
Soul
before
a
lenitive
;
that
is
,
before
there
be
a
healing
medicine
there
must
be
some
gnawing
thing
,
some
tent
to
ransake
the
wound
:
Now
I
say
,
Jesus
Christ
being
the
only
medicine
,
the
danger
will
be
far
greater
in
not
applying
the
Lord
Jesus
presently
,
in
regard
there
is
no
salve
either
corrosive
or
lenitive
,
that
is
applied
to
the
Soul
wherein
Jesus
Christ
is
neglected
.
If
it
be
dangerous
to
the
body
to
apply
lenitives
before
corrosives
,
then
how
dangerous
is
it
to
leave
the
Soul
without
any
medicine
at
all
?
2.
Jesus
Christ
is
the
very
powerfull
corrosive
.
I
is
only
he
that
must
let
the
wound
be
ransaked
to
the
bottom
:
I
mean
,
he
only
doth
give
in
light
to
see
into
the
bottom
of
the
wound
;
It
is
only
he
that
must
eat
out
all
the
corrupt
matter
,
unless
you
can
think
that
sin
can
be
killed
without
the
application
of
the
power
of
the
death
of
Jesus
Christ
,
and
then
indeed
is
Christ
dead
in
vain
.
3.
It
is
impossible
that
any
soul
should
too
soon
answer
the
call
of
God
.
Now
observe
,
the
Lord
calls
thy
soul
,
whatever
thou
art
,
at
this
moment
to
apply
Jesus
Christ
tendered
.
Saith
God
,
Thou
poor
rebell
and
traytor
to
the
Crown
of
Heaven
,
I
command
thee
to
receive
the
Lord
Jesus
;
It
is
my
will
thou
shouldst
receive
Jesus
Christ
as
a
Mediator
,
to
make
up
a
union
between
thy self
and
me
.
Now
dost
think
thou
canst
answer
too
soon
to
this
call
?
You
read
of
the
five
foolish
Virgins
,
Mat.
25.
That
for
want
of
being
ready
presently
to
hear
and
answer
,
when
the
Bridegroom
should
come
,
they
were
shut
out
,
and
could
never
enter
into
the
Bridegrooms
Chamber
,
to
have
Communion
with
Jesus
Christ
.
You
read
also
,
Mat.
22.7
.
That
when
the
King
invited
the
people
to
the
Marriage
of
his
Son
(
that
is
the
Lord
Jesus
)
because
they
neglected
that
call
,
the
King
was
exceeding
wrath
.
4.
A
soul
can
never
too
soon
come
into
a
capableness
of
doing
any
thing
that
may
be
acceptable
to
God
.
God
calls
for
prayer
at
thy
hand
this
night
;
dost
think
it
is
too
soon
to
be
in
a
posture
wherein
thy
prayer
may
be
heard
?
Is
it
too
soon
to
come
from
under
the
hatred
of
God
,
to
be
in
a
state
of
amity
and
love
?
It
is
more
clear
than
the
Sun
at
noon
day
,
that
it
is
a
cursed
principle
of
darkness
,
that
the
soul
should
take
heed
that
it
doth
not
too
soon
apply
to
himself
the
Lord
Jesus
tendered
.
But
though
this
be
a
principle
of
darkness
,
yet
by
some
Hell-bred
Devilish
Policy
,
the
Devil
can
improve
it
both
ways
;
for
though
he
cast
in
this
principle
to
hinder
souls
from
coming
to
Christ
;
yet
on
the
contrary
he
perswades
some
in
a
confused
,
disorderly
way
,
to
apply
,
in
some
kind
,
the
Lord
Jesus
too
too
soon
.
And
therefore
there
are
two
or
three
things
to
be
anexed
to
this
principle
of
darkness
.
1.
Though
the
Lord
Jesus
cannot
be
applyed
to
the
soul
too
soon
,
yet
it
is
dangerous
and
destructive
to
many
souls
,
that
they
do
believe
their
own
salvation
by
Christ
too
soon
.
They
do
fancy
to
themselves
,
that
though
they
be
vile
Sinners
,
yet
the
Lord
Jesus
is
a
Saviour
,
and
they
hope
to
be
saved
by
Jesus
Christ
.
This
indeed
is
the
common
principle
that
the
Devil
useth
as
his
grand
snare
wherein
he
catcheth
many
souls
.
Now
there
are
two
ways
whereby
souls
may
conceive
dangerously
,
and
destructively
,
their
own
salvation
by
Christ
too
soon
.
1.
When
they
conceive
they
shall
certainly
attain
heaven
and
glory
by
Jesus
Christ
,
without
having
an
eye
or
respect
to
any
other
benefit
by
Christ
.
Now
indeed
doth
the
soul
conceit
his
salvation
by
Christ
too
soon
,
when
it
neglects
all
the
benefits
that
are
propounded
by
Jesus
Christ
,
and
neglects
the
beholding
the
manner
how
Jesus
Christ
is
propounded
,
and
confusedly
looketh
unto
the
end
alone
,
which
is
heaven
and
glory
,
and
fancies
to
himself
that
he
shall
attain
these
by
him
.
Though
indeed
the
eye
of
the
souls
faith
may
be
fixed
upon
one
particular
benefit
that
is
propounded
in
Jesus
Christ
,
in
order
of
nature
,
before
his
eye
is
fixed
upon
another
benefit
,
and
thereupon
it
is
truly
said
,
that
Jesus
Christ
as
he
is
a
Saviour
,
and
as
he
saves
,
is
the
primary
object
of
faith
,
that
is
,
the
very
first
object
of
the
first
acting
of
the
souls
Faith
;
yet
this
is
still
but
only
in
order
of
nature
,
and
not
in
order
of
time
.
That
is
thus
,
the
soul
cannot
rightly
have
his
eye
of
faith
upon
one
benefit
to
be
attained
by
Jesus
Christ
,
but
he
must
have
his
eye
upon
all
other
benefits
also
propounded
in
Jesus
Christ
,
that
are
sutable
to
his
poor
needy
soul
.
2.
A
soul
conceiteth
his
salvation
by
Christ
too
soon
,
when
he
conceives
that
he
shall
attain
Heaven
,
by
Christ
,
without
looking
for
any
thing
to
be
effected
by
Christ
upon
the
soul
,
That
's
the
reason
why
nothing
can
dash
in
sunder
their
confidence
and
hope
,
though
their
consciences
tell
them
,
their
nature
is
the
same
,
and
their
practice
the
same
that
ever
it
was
.
Yet
you
must
conceive
,
it
is
only
herein
that
this
conceiting
salvation
by
Christ
is
said
to
be
too
soon
.
1.
In
that
it
is
preposterous
.
It
is
a
drawing
Conclusion
without
Premises
,
that
is
without
any
thing
to
draw
the
conclusion
upon
.
Then
a
soul
conceiveth
rightly
,
when
he
conceiveth
first
it
is
Gods
will
that
Jesus
Christ
should
mediate
between
God
and
his
soul
,
and
take
away
all
the
cause
of
offence
and
displeasure
;
and
then
the
soul
concludes
,
therefore
I
must
needs
be
saved
by
Jesus
Christ
.
2.
If
this
conceit
of
the
souls
salvation
by
Christ
,
doth
arise
from
the
souls
giving
credit
to
any
word
of
God
,
upon
which
he
doth
build
this
conceit
,
then
it
is
only
said
to
be
too
soon
in
regard
of
order
,
that
is
,
in
regard
of
order
of
nature
,
for
indeed
as
for
order
of
time
,
this
giving
credit
to
such
a
word
of
God
,
as
holds
forth
salvation
to
him
by
Christ
,
might
and
ought
to
have
been
at
the
same
time
,
at
the
giving
credit
to
the
other
word
of
God
in
revealing
his
union
to
be
effected
by
the
father
through
Christ
.
2.
Observe
,
That
this
conceiting
their
Salvation
by
Christ
,
is
no
application
of
Christ
to
their
own
Souls
,
tendered
or
offered
as
a
Saviour
by
God
.
A
Soul
may
conceit
Salvation
by
Christ
,
and
yet
never
receive
him
as
a
Saviour
:
And
that
will
appear
in
two
things
.
1.
God
offers
the
Lord
Jesus
as
a
compleat
Saviour
.
Heb.
7.25
.
He
is
able
to
save
to
the
uttermost
,
all
that
come
unto
God
by
him
.
To
the
[
uttermost
]
even
unto
perfection
,
that
is
,
to
save
them
exactly
in
all
things
,
from
all
evils
,
and
from
all
fears
and
dangers
that
can
possibly
accrue
.
Now
he
that
conceiteth
not
that
the
Lord
Jesus
should
save
him
from
all
kind
of
evils
,
guilt
,
and
misery
that
his
Soul
is
cast
into
;
doth
not
conceit
Jesus
Christ
to
be
his
compleat
Saviour
,
and
so
applys
Christ
too
soon
.
2.
The
Salvation
that
God
tenders
by
Jesus
Christ
,
when
he
tenders
him
as
a
Saviour
,
is
two-fold
.
First
,
From
the
guilt
of
sin
.
That
is
,
the
delivering
and
redeeming
the
Soul
from
his
obligation
unto
punishment
.
Now
this
Salvation
in
Scripture
is
called
reconciliation
;
which
is
the
removing
the
displeasure
of
God
,
that
should
bind
it
over
to
everlasting
punishment
,
and
bring
the
Soul
into
a
state
of
amity
,
and
unity
,
and
love
to
God
.
And
this
is
the
primary
cause
why
Christ
received
his
name
,
Mat.
1.21
.
His
name
shall
be
called
Jesus
,
for
he
shall
save
his
people
from
their
sins
.
Secondly
,
God
tenders
by
Christ
to
save
Souls
from
the
pollution
of
sin
.
So
that
the
Soul
that
applies
Christ
rightly
as
a
Saviour
,
applies
him
thus
;
He
sees
the
Lord
tenders
the
Lord
Christ
as
one
that
hath
triumphed
over
sin
,
and
obtained
a
glorious
conquest
over
Hell
and
Death
;
and
then
he
seeth
the
Lord
inviting
his
Soul
to
receive
the
Lord
Jesus
,
that
he
might
be
partaker
of
the
conquest
;
and
thereupon
his
heart
closes
with
the
tender
,
and
gives
credit
to
it
.
There
is
a
Seventh
Principle
of
Darkness
,
and
that
is
this
,
That
the
Lord
Christ
must
not
be
applied
to
the
Soul
too
much
in
a
way
of
comfort
.
First
,
That
the
applying
the
Lord
Jesus
too
much
for
comforting
the
Soul
,
may
make
the
soul
presumptuous
.
Thus
they
prove
it
.
Say
they
,
the
applying
the
Law
too
much
to
the
soul
,
and
opening
the
terrible
Wrath
and
Indignation
of
God
too
much
,
may
make
the
soul
despair
:
so
on
the
contrary
,
the
opening
and
applying
the
glorious
Priviledges
of
Jesus
Christ
for
the
comforting
the
soul
too
much
,
may
put
it
upon
a
desperate
Rock
of
Presumption
.
Secondly
,
a
second
ground
is
this
,
that
the
applying
the
Lord
Jesus
for
the
comforting
of
the
soul
too
much
,
will
too
soon
dry
up
the
Penitent
Tears
,
it
will
soon
seal
up
the
Springs
of
Sorrow
and
Mourning
that
were
broken
up
in
the
soul
.
Now
for
the
clearing
of
this
to
be
a
Principle
of
Darkness
,
there
is
first
something
to
be
premised
.
First
,
that
the
soul
understand
what
is
meant
by
comfort
.
Secondly
,
What
is
meant
by
applying
comfort
to
the
soul
.
By
comfort
is
meant
only
that
strength
,
and
that
Life
and
Refreshment
that
a
soul
receiveth
from
the
apprehension
of
the
good
of
any
object
.
And
to
apply
the
Lord
Jesus
for
comfort
the
soul
,
is
to
receive
the
Lord
Jesus
with
all
his
Glorious
Priviledges
that
are
sutable
for
the
Poor
,
Needy
,
Despicable
,
Loveless
soul
,
according
as
God
the
Father
tenders
him
to
the
soul
.
To
speak
more
plainly
,
to
receive
the
Lord
Jesus
as
he
is
offered
freely
to
be
given
by
God
to
the
Poor
Despicable
soul
,
to
make
up
a
League
,
and
Amity
and
Love
between
the
Father
and
the
soul
,
to
break
in
sunder
those
Chains
wherewith
the
soul
was
clogged
by
Sin
to
everlasting
Destruction
,
and
in
a
word
,
for
the
perfecting
of
the
souls
Happiness
,
both
here
and
for
Eternity
.
Now
I
shall
answer
directly
to
that
first
Foundation
,
upon
which
this
first
Principle
of
Darkness
is
built
.
And
I
say
it
is
impossible
that
the
applying
of
the
Lord
Jesus
for
the
comforting
of
the
soul
,
should
make
the
soul
in
danger
to
miscarry
through
Presumption
,
but
rather
the
contrary
,
it
is
the
greatest
preservative
against
Presumption
.
And
that
will
appear
in
three
or
four
particulars
.
I.
In
regard
the
more
the
comforts
of
the
soul
are
enlarged
through
the
application
of
Christ
,
the
more
clear
is
that
cursed
Root
of
Self-Confidence
,
rooted
out
of
the
Heart
.
The
Comforts
of
Jesus
Christs
,
in
their
own
nature
,
do
empty
the
soul
of
it self
and
all
Self-Confidence
,
in
regard
it
removes
the
soul
from
all
imaginary
dependance
upon
its
self
,
either
for
Comfort
here
,
or
for
Mercy
and
Happiness
to
Eternity
.
The
souls
perfect
nothingness
in
it self
,
is
only
by
beholding
the
Lord
Jesus
as
the
Father
hath
given
him
to
the
soul
:
Therefore
it
is
said
in
1
John
.
3.2
,
3.
We
know
not
yet
what
we
shall
be
,
but
then
we
shall
be
like
him
,
for
we
shall
know
him
as
he
is
:
And
Eph.
3.19
.
The
Apostle
prays
that
they
may
comprehend
with
all
Saints
,
what
is
the
Height
,
and
Bredth
,
and
Length
,
and
Depth
of
the
Love
of
God
,
which
passeth
knowledge
:
That
is
,
to
know
this
to
their
own
souls
;
And
what
is
the
end
of
all
?
That
they
may
be
filled
with
the
fulness
of
God
.
This
fulness
of
God
can
be
wrought
by
nothing
,
but
by
the
full
comprehension
of
Jesus
Christ
,
and
all
his
Comforts
.
II.
In
regard
it
raiseth
the
souls
thoughts
of
Jesus
Christ
in
a
transcendent
manner
,
and
fills
the
Heart
with
a
high
estimation
of
him
.
When
the
soul
applies
most
incomprehensively
the
Lord
Jesus
in
all
his
Priviledges
,
for
the
refreshing
of
his
soul
,
then
doth
the
soul
see
most
largly
into
the
Incomprehensive
Gulf
of
the
excellency
of
Jesus
Christ
;
and
when
the
soul
seeth
Jesus
Christ
most
clearly
,
as
altogether
incomprehensible
,
then
is
the
Heart
filled
with
the
highest
thoughts
that
can
be
of
Jesus
Christ
.
III.
The
application
of
the
Lord
Jesus
for
the
comforting
of
the
soul
in
the
largest
manner
that
can
be
,
doth
beget
a
more
precious
fear
in
the
heart
,
than
all
the
Terrours
,
Sights
,
and
Visions
of
the
Indignation
of
God
against
the
soul
for
Sin
can
possibly
beget
.
All
the
Reason
that
can
be
given
,
why
it
should
endanger
the
soul
to
Presume
,
is
only
this
,
that
the
applying
Christ
in
two
large
a
measure
in
his
comforts
,
should
make
the
soul
without
fear
:
Now
the
soul
is
never
so
filled
with
Holy
Fear
,
as
when
it
hath
the
largest
comprehension
of
Jesus
Christ
;
The
Reason
is
plain
,
The
larger
comprehension
the
soul
hath
of
Jesus
Christ
,
the
more
natural
is
the
love
to
Jesus
Christ
:
Now
love
is
extended
upon
Jesus
Christ
,
when
it
rests
upon
him
,
or
fetcheth
in
Joy
through
beleiving
:
And
according
as
love
is
extended
,
so
is
fear
extended
;
Love
and
Fear
go
hand
in
hand
,
you
cannot
divide
them
;
a
man
of
large
love
is
a
man
of
large
fear
,
The
reason
is
plain
,
The
more
dear
any
object
is
to
the
soul
,
the
more
a
man
feareth
to
lose
it
:
IIII.
When
the
Lord
Christ
is
applied
most
for
Comfort
,
then
doth
a
Holy
Jealousie
rise
high
in
the
heart
.
When
Love
rises
high
,
Jealousie
rises
high
:
Jealousie
is
compounded
of
Love
and
Anger
,
or
Love
and
Hatred
.
Where
Love
runs
out
largely
in
Zeal
,
there
is
a
Zeal
of
Hatred
against
all
that
should
deprive
us
of
it
.
Put
a
Fearful
man
and
a
Jealous
man
together
,
to
Watch
over
a
Beloved
object
,
and
you
need
not
fear
their
Sleeping
;
Thus
Fear
and
Jealosie
meeting
together
in
the
soul
,
will
make
it
Watchful
least
there
should
be
the
least
outgoing
of
the
Heart
from
Jesus
Christ
.
Secondly
,
Neither
can
it
dry
up
the
Repenting
or
Penitent
Tears
too
soon
.
It
is
as
impossible
that
the
Springs
of
Godly
Sorrow
should
be
sealed
up
,
by
the
application
of
the
Lord
Jesus
in
the
largest
measure
for
the
comforting
of
the
soul
,
as
it
is
impossible
it
should
make
the
soul
Presume
.
The
Foundation
of
this
Principle
of
Darkness
is
laid
upon
a
two-fold
mistake
.
First
,
that
the
discerning
eye
of
the
soul
,
whereby
Sin
should
be
discerned
,
should
be
closed
up
with
the
sight
of
the
apprehension
of
large
comfort
from
Jesus
Christ
.
Secondly
,
that
the
sight
or
apprehension
of
a
defect
of
comfort
in
the
Lord
Jesus
for
his
soul
for
the
present
,
should
be
the
Original
of
true
Godly
Sorrow
,
and
so
that
Godly
Sorrow
should
Perish
,
when
the
comforts
of
the
Lord
Jesus
,
sutable
to
his
needy
soul
,
appear
.
Now
it
is
apparent
that
the
eye
of
the
soul
whereby
he
may
see
his
own
Wretchedness
,
Merit
,
and
Desert
,
is
more
clear
by
the
sight
of
enlarged
comfort
from
Jesus
Christ
.
I.
The
eye
of
the
soul
receiveth
more
Divine
light
to
discover
Sin
in
the
nature
of
it
,
by
how
much
in
a
greater
degree
the
soul
apprehends
enlarged
comforts
,
through
the
application
of
the
Lord
Jesus
.
This
is
that
precious
eye-salve
spoken
of
,
Rev.
3.
that
Christ
inviteth
souls
to
come
and
buy
of
him
.
That
's
the
reason
Mary
wept
so
much
,
and
washed
the
feet
of
Jesus
Christ
with
her
tears
;
Christ
tells
you
,
it
was
because
she
loved
much
;
And
what
was
the
cause
of
that
love
,
but
only
the
apprehension
of
the
glorious
priviledges
to
her
in
Jesus
Christ
?
2.
The
apprehension
of
a
defect
of
comfort
in
the
Lord
Christ
,
sutable
to
the
Soul
for
the
present
,
cannot
be
a
spring
or
head
from
whence
the
stream
of
Godly
sorrow
flows
.
Godly
sorrow
must
arise
from
the
clearest
,
most
spiritual
,
sin
:
Now
you
see
,
the
clearest
discerning
of
sin
in
a
Spiritual
manner
,
doth
arise
from
the
clear
discerning
of
those
enlarged
comforts
,
through
the
application
of
the
Lord
Jesus
;
And
indeed
as
those
increase
,
so
doth
Godly
sorrow
increase
;
The
greatest
comforted
Soul
,
is
the
greatest
mourning
Soul
.
Now
you
see
the
foundation
is
too
weak
to
bear
up
this
principle
,
and
also
that
it
will
appear
to
be
a
principle
of
darkness
.
There
can
be
but
two
senses
in
which
this
proposition
can
be
taken
.
First
,
It
must
either
be
meant
thus
,
That
the
Lord
Christ
must
not
be
applyed
for
comforting
of
Souls
too
much
,
that
is
,
not
applyed
to
comfort
the
Soul
in
his
necessity
with
two
great
a
confidence
.
Now
there
it
crosses
the
precious
heavenly
light
that
shines
from
the
Sun
of
righteousness
,
the
Lord
Christ
,
in
regard
it
is
the
great
command
that
the
Soul
ought
to
receive
him
whole
,
with
all
his
priviledges
propounded
to
the
Soul
,
with
a
full
assurance
of
faith
:
And
so
Abrahams
faith
is
commended
,
that
he
did
not
doubt
at
all
,
Rom.
4.18
,
19
,
20.
Or
,
Secondly
,
the
application
of
the
Lord
Christ
for
comforting
the
Soul
too
much
,
must
be
meant
thus
,
That
he
may
be
applyed
too
confidently
to
the
Soul
,
with
too
large
a
comprehension
of
the
infinite
riches
of
all
excellencies
that
are
treasured
up
for
the
Soul
in
the
Lord
Jesus
.
Now
to
apply
the
Lord
Jesus
for
comfort
too
much
this
way
,
doth
also
directly
oppose
the
Scripture
.
1.
It
is
commonly
the
frequent
prayer
of
the
Apostle
for
the
Saints
,
that
they
might
have
the
fullest
comprehension
of
Jesus
Christ
to
their
Souls
,
Eph.
1.17
,
18.
He
prays
that
their
understandings
may
be
enlightned
,
that
they
may
know
what
is
the
hope
of
his
calling
:
that
is
,
that
they
might
know
the
glorious
things
that
they
are
called
to
,
in
Jesus
Christ
.
So
Eph.
3.18
.
He
would
have
them
know
the
exceeding
riches
of
his
grace
to
them
that
believe
.
He
would
have
them
comprehend
the
dimensions
of
the
love
of
Christ
to
them
.
2.
It
is
the
desire
of
Jesus
Christ
,
that
all
his
people
might
have
fulness
of
joy
,
John
15.11
.
These
things
have
I
spoken
unto
you
,
that
your
joy
might
be
full
.
That
's
also
the
Apostles
prayer
,
Rom.
15.13
.
The
God
of
hope
fill
you
with
all
joy
and
peace
in
believing
,
that
you
may
abound
in
hope
through
the
power
of
the
Holy
Ghost
.
3.
It
is
according
to
the
degree
wherein
the
Soul
comprehends
the
excellency
treasured
up
in
Jesus
Christ
for
his
Soul
,
that
it
partaketh
of
the
excellency
of
Christ
,
and
is
changed
into
the
the
likeness
of
Christ
,
1
John
3.2
.
So
that
it
is
a
principle
of
darkness
,
that
clearly
contradicts
the
word
of
truth
,
to
say
,
the
Soul
must
not
apply
the
Lord
Jesus
too
much
,
that
is
,
with
too
large
a
comprehension
of
the
priviledges
of
Jesus
Christ
to
his
Soul
.
But
there
are
two
things
to
be
opened
about
this
,
for
the
clearing
of
it
.
1.
Though
Jesus
Christ
cannot
be
applyed
for
comforting
the
Soul
too
much
,
be
the
Soul
in
what
condition
it
can
be
,
yet
the
Lord
Christ
may
be
looked
into
for
comforting
a
Soul
too
much
:
That
is
,
when
Souls
look
upon
Jesus
Christ
for
comfort
without
receiving
him
as
he
is
tendered
by
God
to
the
Soul
.
Though
Christ
be
the
object
of
all
true
comfort
to
the
Soul
,
yet
it
is
Christ
as
he
is
in
Union
with
the
Soul
;
for
it
is
not
the
goodness
of
an
object
,
simply
and
absolutely
considered
,
that
doth
send
down
strength
and
life
into
the
heart
in
beholding
of
it
,
but
it
is
the
goodness
of
an
object
appropriated
to
its
self
.
2.
Jesus
Christ
may
be
applyed
by
others
,
for
comforting
their
Souls
too
much
.
I
mean
,
to
affirm
to
any
particular
Soul
,
that
the
Lord
Jesus
with
his
glorious
priviledges
is
his
;
this
is
applying
Jesus
Christ
for
comforting
them
too
much
;
the
reason
is
plain
,
in
regard
it
is
out
of
Gods
way
.
Though
these
two
Cautions
are
to
be
observed
,
yet
it
is
a
principle
of
darkness
that
is
necessary
to
be
removed
,
before
there
can
be
a
certain
evidence
of
the
Souls
Union
with
Christ
.
There
is
one
Principle
of
darkness
more
,
and
that
is
this
,
That
a
Soul
must
discern
his
peculiar
right
to
,
1.
That
it
cannot
possibly
be
lawfull
for
every
Soul
to
believe
,
that
it
is
the
will
of
God
to
take
him
into
union
with
Christ
.
For
saith
the
Soul
,
then
the
greatest
part
of
the
world
should
be
put
upon
it
to
believe
a
lie
.
2.
That
it
must
be
through
a
Souls
right
to
some
promise
,
that
he
cometh
to
have
a
right
to
Jesus
Christ
.
Now
this
is
a
false
foundation
,
because
there
can
be
no
interest
,
nor
right
the
Soul
can
have
to
one
promise
of
God
,
before
the
Soul
is
bound
to
believe
that
the
Lord
will
receive
his
soul
into
Union
with
Christ
.
1.
In
regard
the
first
promise
is
Jesus
Christ
himself
,
and
the
very
primary
object
of
faith
is
Jesus
Christ
himself
.
This
you
shall
observe
,
Gen.
3.15
.
The
first
promise
that
was
given
to
Adam
was
,
that
the
seed
of
the
woman
should
break
the
serpents
head
,
which
is
nothing
but
a
promise
of
Jesus
Christ
.
2.
When
the
promise
was
first
renewed
to
Abraham
,
it
was
in
these
words
;
In
thy
seed
shall
all
the
nations
of
the
earth
be
blessed
:
What
is
that
seed
?
It
is
Jesus
Christ
,
Gal.
3.16
.
So
the
Apostles
in
their
preaching
laid
Jesus
Christ
as
the
first
object
of
faith
,
Believe
in
the
Lord
Jesus
.
3.
A
third
foundation
of
this
principle
is
this
,
That
only
those
promises
that
are
made
unto
holy
qualiqualities
in
sanctified
Souls
,
are
assuring
promises
,
or
promises
that
can
assure
unto
a
Souls
faith
,
that
the
Lord
will
receive
him
into
union
with
Christ
.
Saith
the
Soul
,
there
are
inviting
promises
and
assuring
promises
;
now
inviting
promises
speak
so
general
,
as
none
can
discern
his
union
from
thence
;
but
the
promises
to
the
graces
they
in
a
manner
particularize
Souls
:
Now
hence
the
Soul
concludeth
thus
,
it
must
of
necessity
be
a
necessary
precedent
before
a
Souls
assurance
that
God
will
take
him
into
union
with
Christ
,
that
he
see
some
holy
quality
in
his
own
spirit
,
to
which
the
Lord
hath
made
some
such
promise
,
Now
observe
the
gross
darkness
and
blindness
,
in
conceiving
inviting
promises
not
to
be
able
to
give
assurance
to
a
Souls
faith
,
of
union
with
Christ
.
It
will
appear
in
two
or
three
things
.
1.
Then
the
Soul
must
conceive
,
that
those
promises
that
the
Lord
propounds
,
in
the
inviting
of
the
Soul
to
Christ
,
may
not
be
believed
with
a
fulness
of
confidence
and
assurance
.
Now
1.
Thence
the
Soul
must
conceive
,
that
some
portions
of
the
word
of
God
,
have
not
sufficient
authority
to
be
believed
undoubtedly
by
the
Soul
.
Now
what
an
high
indignity
is
offered
to
God
,
in
entertaining
such
a
thought
,
that
any
one
Iota
or
Tittle
from
the
great
God
should
not
be
able
to
command
a
fulness
of
belief
from
every
soul
?
2.
The
Soul
maketh
all
these
inviting
promises
to
be
meerly
in
vain
.
For
if
these
inviting
promises
do
not
sufficiently
reveal
the
Lords
will
,
to
receive
a
poor
loveless
Soul
,
that
hath
been
at
enmity
,
to
union
with
the
Lord
Jesus
,
so
as
to
make
the
Soul
believe
it
with
firmness
of
confidence
,
then
they
are
altogether
useless
,
they
can
be
no
incentive
and
motive
to
invite
the
Soul
to
Jesus
Christ
.
2.
The
Soul
must
say
thus
,
That
those
inviting
promises
may
not
lawfully
be
applyed
particularly
unto
particular
Souls
with
that
fulness
of
confidence
.
Now
herein
is
great
injury
done
to
the
truth
,
as
will
appear
in
two
things
.
1.
The
Soul
must
deny
those
portions
of
the
word
to
be
believed
by
any
one
Soul
under
heaven
.
Now
herein
the
Soul
shews
much
impudence
and
boldness
,
to
set
limits
to
the
will
of
God
,
where
he
is
pleased
to
set
no
limits
.
2.
Then
those
inviting
promises
should
not
be
the
object
of
justifying
faith
,
according
as
it
doth
justifie
.
For
questionless
that
which
is
called
justifying
faith
,
(
according
as
it
doth
justifie
,
or
in
the
exercise
of
it
in
that
justifying
way
)
that
doth
particularly
apply
those
promises
to
the
particular
Soul
.
3.
There
is
one
imagination
more
of
the
Soul
upon
which
it
grounds
this
conceit
,
that
the
inviting
promises
of
God
,
are
no
grounds
of
assuring
the
Soul
of
union
with
Christ
,
and
that
is
this
,
That
a
Soul
may
with
a
fulness
of
assurance
,
believe
the
Lords
will
to
be
,
to
receive
his
particular
Soul
into
Union
with
Jesus
Christ
,
and
yet
the
Soul
at
the
same
time
be
doubtfull
and
questioning
of
his
Union
.
All
that
is
possible
for
the
Soul
to
say
in
this
,
is
only
thus
much
,
that
a
Soul
may
believe
with
all
fulness
of
assurance
,
the
Lords
will
to
take
the
Soul
into
Union
with
Christ
habitually
,
though
not
actually
,
and
so
be
questioning
his
Union
with
Christ
,
though
he
do
believe
it
habitually
.
But
alas
this
comes
nothing
to
the
purpose
,
for
indeed
though
it
may
be
said
truly
,
that
a
Soul
hath
the
habit
of
faith
,
to
believe
it
is
the
will
of
God
to
take
Souls
into
union
with
Christ
,
yet
a
Soul
cannot
be
said
properly
habitually
to
believe
this
,
for
indeed
the
weakest
believers
,
that
have
the
lowest
degree
of
faith
,
have
the
act
of
faith
from
whence
this
habit
of
faith
proceeds
,
and
so
he
doth
in
some
degree
believe
the
Lords
will
to
receive
his
Soul
into
union
with
Jesus
Christ
in
the
promises
.
Thus
I
have
done
with
the
first
kind
of
beams
the
Devil
forges
to
cast
into
the
Souls
eye
.
There
is
a
second
kind
of
Beams
of
Darkness
,
and
those
are
Dark
Distempers
.
Though
the
Devils
grand
policy
be
to
keep
false
principles
in
the
souls
judgment
,
whereby
the
soul
may
discern
all
in
a
false
way
that
God
propounds
to
him
,
yet
he
hath
another
policy
to
flee
to
,
and
that
is
Distempers
in
the
Heart
.
Now
these
are
also
dangerous
,
and
keep
the
soul
from
assurance
of
union
with
Christ
,
while
those
remain
in
the
soul
.
Therefore
that
is
a
second
work
of
the
spirit
to
pluck
out
those
dark
distempers
;
And
these
are
also
divers
.
The
first
Dark
Distemper
is
Spiritual
Pride
.
It
is
Natural
Pride
working
Spiritually
,
though
sometimes
it
is
Spiritual
Pride
:
1.
It
inclineth
the
soul
to
have
his
thoughts
taken
up
chiefly
in
looking
after
,
and
seeking
out
some
excellency
and
goodness
in
the
soul
it self
,
whereupon
it
might
stay
its
soul
,
and
uphold
its
sinking
spirit
.
And
hence
you
shall
observe
(
though
the
heart
little
mind
it
,
and
think
it self
far
enough
off
from
pride
)
the
souls
eye
is
always
upon
his
own
prayers
,
and
duties
of
worship
,
upon
his
own
tears
,
mourning
and
groaning
,
upon
the
desires
of
his
own
heart
,
and
its
workings
toward
God
,
upon
his
own
hungering
and
thirsting
after
God
;
And
all
the
soul
complains
of
under
this
distemper
is
commonly
(
that
which
a
soul
would
little
think
proceeds
from
pride
)
that
he
cannot
find
any
goodness
in
himself
:
Whereas
if
the
truth
be
found
out
,
and
the
heart
searched
to
the
bottom
,
he
thinketh
he
hath
much
goodness
.
2.
It
maketh
the
heart
averse
to
the
thoughts
of
receiving
all
that
ever
he
shall
have
,
only
through
meer
gift
alone
.
The
proud
heart
will
not
be
beholding
to
God
in
Christ
for
all
,
but
would
have
all
in
his
own
way
.
Hence
ariseth
a
three-sold
distemper
.
1.
The
soul
insnarles
it self
in
the
interpretation
of
the
promises
,
and
interprets
all
the
promises
against
it self
.
Thence
the
souls
thinks
concerning
every
promise
,
it
is
but
given
to
aggravate
my
condemnation
.
2.
Hence
ariseth
a
conclusion
in
the
soul
that
it
must
not
,
nay
sometimes
that
it
will
not
receive
the
Lord
Jesus
,
till
it
find
such
and
such
dispositions
,
as
the
soul
conceives
necessary
to
be
in
it self
.
Saith
the
soul
,
if
I
could
find
my
heart
enlarged
towards
God
,
and
my
deadness
and
coldness
removed
,
if
I
could
find
a
mighty
fervency
of
the
spirit
of
prayer
in
my
heart
,
I
could
think
indeed
that
the
promise
of
the
Lord
Jesus
might
belong
to
me
:
So
that
here
the
soul
sits
waiting
for
,
and
pursuing
after
something
that
he
might
bring
with
him
to
the
Lord
Christ
,
that
he
might
come
with
his
peny
,
to
take
his
penyworth
of
that
which
God
propounds
in
Jesus
Christ
.
3.
From
this
aversness
to
receive
all
from
free
grace
,
ariseth
a
neglect
and
disregard
,
of
searching
into
the
promises
what
they
hold
forth
.
Propound
the
promises
to
the
soul
,
alas
,
saith
the
soul
,
what
is
this
to
me
,
none
of
these
promises
belong
to
me
?
Now
thence
the
soul
is
kept
in
his
dolefull
blindness
and
darkness
,
through
want
of
gazing
upon
the
promise
,
and
looking
upon
the
beam
of
light
it
holds
forth
.
A
second
Distemper
is
the
rashness
and
unadvisedness
of
the
soul
.
This
rashness
is
an
unadvised
sudden
drawing
up
determinations
concerning
the
souls
condition
,
1.
Saith
the
soul
(
through
this
rash
distemper
prevailing
in
his
heart
)
those
to
whom
the
promises
of
God
are
intended
to
be
made
good
,
God
draws
them
to
embrace
them
,
but
I
do
not
find
that
God
draws
me
,
or
giveth
me
power
,
therefore
I
am
none
to
whom
this
promise
is
made
.
The
principle
is
true
,
but
the
conclusion
is
drawn
rashly
from
it
.
1.
The
soul
commonly
draws
this
conclusion
without
weighing
what
the
drawings
of
God
are
,
and
what
the
secret
power
infused
into
the
soul
,
to
receive
those
promises
tendered
to
it
,
is
.
I
have
heard
a
soul
draw
this
conclusion
from
this
principle
,
but
when
asked
what
are
the
drawings
of
God
in
the
soul
,
to
inable
it
to
embrace
Jesus
Christ
tendered
in
the
promise
,
the
soul
knows
not
:
Ask
it
,
didst
ever
find
the
Lord
making
thy
heart
willing
to
receive
the
Lord
Jesus
to
be
one
with
thy
soul
,
and
to
make
up
an
union
with
the
father
for
thee
?
O
yes
,
saith
the
soul
,
I
confess
my
soul
longs
for
that
,
I
cannot
but
say
I
am
willing
:
And
yet
in
the
mean
time
,
through
the
distemper
of
rashness
,
draws
this
conclusion
that
he
is
none
of
the
number
of
those
to
whom
the
promise
is
made
,
because
God
does
not
draw
him
.
2.
Suppose
there
was
not
this
willingness
,
yet
the
conclusion
is
rashly
drawn
from
the
principle
,
in
regard
there
is
no
time
that
God
hath
limited
,
or
prescribed
to
himself
,
wherein
he
will
draw
the
hearts
of
those
that
he
intends
the
promises
for
.
3.
The
souls
ground
is
false
,
in
regard
the
Scripture
determines
not
,
that
the
Lord
always
acts
those
inward
habitual
drawings
of
his
,
when
he
hath
once
actually
drawn
.
2.
Say
some
souls
,
through
this
rash
distemper
,
that
those
God
intends
good
to
,
he
will
not
suffer
them
to
grow
worse
and
worse
under
the
means
,
and
to
decay
in
their
affections
and
grow
more
corrupt
:
But
saith
the
soul
,
I
grow
worse
and
worse
under
the
means
,
more
corrupt
,
and
my
affections
decay
,
and
therefore
I
am
afraid
the
Lord
never
intends
to
do
good
to
me
.
Now
I
pray
observe
but
thine
own
rashness
,
in
not
weighing
and
trying
and
searching
all
things
,
to
search
whether
indeed
thou
beest
grown
worse
and
worse
under
the
means
or
no
;
and
to
see
in
what
degree
thou
art
grown
more
corrupt
,
and
whether
it
be
such
a
degree
as
the
Scripture
evidenceth
,
God
lets
not
those
that
he
intends
good
to
in
Christ
to
fall
into
sin
or
no.
Here
should
have
been
a
great
many
things
weighed
,
before
thou
hadst
drawn
that
conclusion
.
I.
Thou
shouldest
have
weighed
,
whether
thine
heart
be
grown
more
corrupt
or
no.
Divers
things
things
are
considerable
there
.
1.
Though
thou
judgest
thy self
more
corrupt
,
yet
thou
mayst
not
truly
have
more
corruption
than
thou
hadst
:
A
soul
is
to
distinguish
between
corruptions
that
are
effectively
so
,
and
those
that
are
formally
so
:
It
may
be
thou
mayst
see
corruptions
formally
in
thy
soul
more
than
before
,
whereas
thou
mayst
not
be
more
corrupt
effectively
:
I
mean
thus
,
thou
mayst
find
more
motions
unto
sin
and
wickedness
than
before
,
and
yet
not
those
motions
prevail
to
sin
effectively
,
that
is
,
to
deprave
and
corrupt
thy
soul
.
Though
indeed
interpretatively
,
and
according
to
the
strict
law
of
God
,
those
stirrings
of
corruption
may
be
called
sin
,
yet
they
cannot
properly
be
called
corruption
,
and
thou
canst
not
be
said
to
be
more
and
more
corrupt
;
for
then
they
grow
corruptions
,
when
the
heart
is
inclined
to
them
.
2.
Thou
mayst
judge
thy self
to
have
more
corruption
,
and
yet
there
may
not
be
more
corruption
neither
.
First
,
God
may
have
cast
more
light
into
thy
soul
than
before
,
when
thou
didst
judge
thy self
not
to
be
so
full
of
corruption
.
Now
through
light
every
iniquity
hath
a
greater
weight
upon
the
spirit
than
it
had
formerly
:
Now
the
more
weight
it
hath
upon
the
spirit
,
the
more
it
is
taken
notice
of
.
And
through
more
light
there
is
a
clearer
discovery
of
the
duty
that
the
Lord
requireth
of
the
soul
,
and
of
the
nature
and
spirituality
of
the
duty
:
Now
the
more
exquisitly
the
soul
discerns
the
duty
God
requireth
at
his
hand
,
the
more
abominable
he
seeth
his
own
heart
.
Secondly
,
if
there
be
not
more
light
,
it
may
be
there
is
a
greater
tenderness
of
spirit
infused
into
thee
than
formerly
.
So
that
thou
feelest
corruptions
more
,
because
the
burden
of
them
is
more
spiritually
upon
thy
heart
than
before
,
and
so
they
appear
to
be
the
greater
to
thee
.
3.
Corruptions
may
appear
more
,
when
they
are
not
more
,
in
regard
there
may
be
many
occasions
offered
to
draw
forth
inherent
corruption
into
exercise
.
There
might
be
as
many
legions
of
iniquity
in
thy
heart
formerly
,
though
they
did
not
appear
,
because
they
had
not
the
same
occasion
.
4.
Satan
may
be
suffered
by
God
to
endeavour
to
draw
out
corruption
,
for
the
discovery
of
corruption
,
and
the
mortifying
of
it
.
The
Lord
may
suffer
Satan
(
contrary
to
his
intentions
)
to
war
against
his
own
kingdom
in
thy
heart
,
in
drawing
out
all
his
power
to
stir
thy
corruptions
,
that
thou
mayst
go
to
heaven
for
power
to
slay
them
.
So
that
if
all
these
things
were
well
considered
,
it
may
be
,
the
heart
would
not
be
found
to
be
more
corrupt
.
II.
Suppose
the
heart
should
be
grown
more
corrupt
under
means
for
a
season
.
Suppose
the
root
of
sin
should
get
some
sap
,
and
bud
and
sprout
again
,
and
send
forth
its
branches
more
plentifully
,
and
bring
forth
more
fruit
;
yet
it
were
to
be
weighed
before
a
soul
draws
such
a
conclusion
,
whether
sin
may
not
revive
again
,
and
grow
more
lively
for
a
time
even
in
those
who
are
near
to
the
heart
of
God
,
to
whom
God
intends
all
the
good
in
the
promises
tendered
by
Christ
.
III.
It
would
be
also
considered
,
whether
the
Scripture
warrants
the
drawing
such
a
conclusion
,
from
a
real
sense
of
growing
worse
and
worse
.
It
would
be
considered
,
whether
the
Lord
be
not
tendered
to
at
that
time
,
that
thou
mightest
receive
such
influences
of
grace
from
him
,
as
might
prevent
thy
soul
from
still
growing
worse
and
worse
.
IV.
It
would
be
considered
,
whether
the
soul
can
find
that
such
a
degree
of
declension
,
as
it
is
now
fallen
into
,
be
such
a
one
as
the
Lord
Christ
hath
excluded
all
that
fall
into
it
,
from
receiving
himself
in
the
Covenant
of
Free
Grace
,
If
I
should
follow
up
this
rashness
of
the
soul
further
,
I
might
open
that
the
souls
real
declension
in
affections
that
were
formerly
,
may
not
be
a
sufficient
ground
to
conclude
that
the
soul
is
grown
worse
and
worse
.
1.
It
would
be
considered
,
whether
affections
did
work
in
the
Lords
own
orderly
way
,
through
the
following
of
the
judgment
,
in
closing
with
the
truth
propounded
in
Christ
.
It
may
be
the
novelty
of
the
truths
affected
thy
heart
,
as
being
new
things
,
and
it
was
not
from
the
dictate
of
thy
judgment
,
declaring
the
excellency
of
Jesus
Christ
tendered
,
that
thy
affections
did
work
so
powerfully
.
2.
It
would
be
considered
,
whether
the
Lord
may
not
,
and
doth
not
more
frequently
,
stir
up
higher
affections
in
souls
in
the
first
holding
forth
of
the
Gospel
to
them
,
than
he
always
intends
afterwards
to
them
.
Do
you
think
that
the
Prodigal
(
Luke
15.44
.
)
had
always
those
expressions
of
his
fathers
delight
in
his
return
,
that
he
had
when
he
first
returned
?
Then
there
must
be
the
best
robe
put
upon
him
,
and
a
feast
,
and
musick
:
But
it
is
a
question
,
whether
his
father
put
him
on
such
apparel
every
day
,
and
make
him
a
feast
every
day
?
So
the
Lord
may
,
and
I
believe
doth
,
at
the
first
revealing
of
his
truth
,
give
more
affections
than
he
intends
to
continue
,
and
more
stirrings
of
grace
infused
than
he
intends
afterwards
constantly
to
continue
:
yet
though
there
remain
not
the
same
activity
,
vivacity
,
liveliness
of
affection
,
yet
there
may
be
the
same
affection
remain
;
nay
,
it
may
be
the
affection
may
be
grown
in
its
fixedness
,
and
steadiness
,
and
in
its
orderly
way
of
working
towards
Jesus
Christ
,
though
it
appear
not
working
so
powerfully
and
mightily
as
it
did
before
.
You
see
plainly
the
conclusion
is
rashly
drawn
,
though
from
a
true
principle
considered
in
some
sense
.
A
third
Distemper
is
fearfulness
,
the
timerous
disposition
of
the
soul
.
1.
There
cannot
be
too
much
holy
fear
possessing
any
heart
.
That
is
,
there
cannot
be
too
much
awfull
reverence
of
the
holy
Majesty
of
God
,
nor
too
much
awfull
respect
of
God
,
as
he
presents
himself
cloathed
with
the
precious
robe
of
mercy
&
loving
kindness
&
goodness
.
This
fear
God
requires
,
Ps.
130.4
.
There
is
forgiveness
with
thee
,
that
thou
mayst
be
feared
.
2.
There
is
a
fear
which
is
a
terrour
and
dread
and
horrour
of
the
avenging
justice
of
the
Almighty
God
.
There
is
a
fear
of
displeasing
this
God
appearing
in
this
manner
,
least
his
anger
should
be
so
kindled
,
that
flames
of
indignation
should
proceed
from
him
,
to
the
consuming
of
soul
and
body
for
ever
.
And
it
is
this
fear
that
is
too
much
in
the
souls
of
Gods
dear
ones
.
This
kind
of
fear
is
but
a
Judas
his
fear
,
and
a
Cain's
fear
,
and
a
Saul's
fear
.
3.
There
is
a
natural
affection
of
fear
that
possesseth
the
hearts
of
men
and
women
,
as
men
and
women
.
That
's
this
,
a
perturbation
,
or
a
troubling
,
or
perplexing
,
or
causing
the
heart
to
suffer
,
through
the
motions
of
the
blood
and
animal
spirits
to
and
fro
,
upon
the
souls
apprehending
some
evil
that
he
is
in
danger
to
suffer
.
This
kind
of
fear
is
not
an
evil
fear
absolutely
considered
:
But
this
fear
becomes
a
sinfull
distemper
through
the
inordinateness
of
it
.
As
,
1.
When
it
exceeds
the
bounds
of
reason
.
That
is
,
when
the
heart
is
perplexed
with
some
evil
he
shall
suffer
,
and
can
give
no
ground
of
this
fear
:
The
soul
is
afraid
of
the
loss
of
heaven
,
and
the
glorious
priviledges
tendered
in
Christ
,
and
can
render
no
good
account
according
to
reason
,
why
his
soul
is
thus
afraid
.
2.
When
it
exceeds
the
bounds
of
Grace
.
That
is
,
when
it
exceeds
the
bounds
God
hath
appointed
in
his
word
,
when
it
proves
a
distracting
fear
,
and
unfits
the
soul
for
the
duty
God
requires
at
his
hand
.
And
this
distemper
arises
from
three
principles
,
and
accordingly
produces
three
effects
,
whereby
the
soul
is
prevented
from
discerning
the
light
the
promise
holds
forth
.
1.
Commonly
it
arises
from
the
sense
of
the
souls
own
guiltiness
.
The
sense
of
a
soul
to
be
a
guilty
person
,
naturally
stirs
up
fear
of
punishment
,
according
to
the
disposition
of
men
as
men
;
and
working
with
natural
conscience
it
stirs
up
fear
of
divine
vengeance
hereafter
,
and
so
by
this
means
that
sinful
fear
prevails
and
clouds
the
soul
.
2.
It
ariseth
from
the
souls
apprehension
of
the
height
of
the
consequence
,
of
the
souls
right
establishment
.
Fear
is
begotten
by
looking
upon
the
danger
:
It
is
like
a
man
standing
upon
a
high
Tower
,
and
looking
upon
the
downfall
,
though
he
stands
firm
,
it
pales
the
man
,
and
makes
him
afraid
:
So
they
standing
upon
the
Tower
of
Eternity
come
to
be
sensible
of
the
great
danger
,
and
thence
arises
this
fear
of
heart
.
3.
This
fear
ariseth
from
the
darkness
and
ignorance
wherein
the
soul
remains
.
I
mean
his
ignorance
of
the
way
of
the
right
establishment
of
the
soul
,
his
ignorance
of
the
nature
and
large
extent
of
those
promises
that
God
vouchsafes
to
his
soul
:
Like
a
blind
man
that
is
in
continual
fear
lest
he
meet
with
danger
,
and
stumble
and
fall
.
Walking
in
darkness
strikes
a
fear
naturally
in
any
person
,
much
more
doth
this
spiritual
darkness
produce
fear
in
the
soul
.
Now
this
darkness
thus
risen
hath
three
effects
to
prevent
the
soul
from
the
sight
of
the
promise
held
forth
.
1.
It
causeth
the
soul
to
create
strange
unheard
of
dangers
to
himself
,
through
the
strength
of
imagination
working
by
fear
.
The
very
strength
of
fancy
,
when
this
distemper
of
fear
prevails
,
causeth
the
soul
to
make
new
dangers
to
it self
every
moment
,
and
to
fear
where
no
fear
is
:
And
thence
he
multiplies
one
objection
upon
another
,
and
the
answering
of
one
objection
is
but
the
bringing
in
of
another
objection
.
2.
This
distemper
of
fearfulness
,
doth
prevent
the
souls
right
use
of
the
appointed
means
for
the
Prevention
of
real
danger
discovered
.
The
soul
thinking
to
escape
presumption
,
by
receiving
Jesus
Christ
,
lest
it
have
no
right
to
him
,
prevents
it self
of
the
use
of
the
right
means
to
come
to
Christ
,
it
makes
the
soul
mindless
of
what
the
promise
holds
forth
.
3.
This
distemper
darkens
the
reason
of
the
soul
,
and
clouds
the
precious
divine
light
that
God
hath
infused
into
it
.
It
looks
upon
God
in
Christ
through
the
dark
glass
of
fear
,
and
so
is
driven
from
God
in
Christ
,
rather
then
drawn
to
a
close
with
fuller
confidence
.
Now
there
are
two
things
the
spirit
of
God
is
to
do
for
the
removing
of
this
distemper
.
1.
The
Spirit
of
God
presents
the
Lord
in
his
love
,
compassions
,
and
tender
nature
,
cloathed
with
the
nature
of
loving-kindness
,
and
thereupon
begins
to
allay
that
passion
of
fear
,
to
prevent
the
rage
and
dominion
of
it
.
The
spirit
presents
the
Lord
as
it
were
,
coming
down
with
a
still
gentle
voice
,
speaking
to
the
soul
in
a
precious
alluring
,
soul-conquering
,
heart-inamouring
way
,
and
thereby
the
heart
begins
to
have
dispositions
begotten
in
it
to
close
with
God
,
to
draw
near
to
God
,
whereas
it
stood
before
afar
off
afrighted
and
astonished
.
2.
The
spirit
useth
to
expostulate
with
the
poor
trembling
soul
,
about
the
cause
of
his
fear
and
distemper
of
heart
.
The
spirit
cometh
and
expostulateth
with
the
soul
,
why
art
thou
so
afraid
thou
trembling
soul
?
why
dost
stand
shaking
like
a
leaf
in
the
forest
shaken
with
the
wind
?
why
is
thy
heart
so
perplexed
?
Saith
the
spirit
,
Christ
will
receive
thee
if
thou
beest
willing
to
receive
Then
it
may
be
,
the
passion
of
fear
is
allayed
,
and
the
soul
brought
to
close
with
the
tender
of
love
in
Jesus
Christ
,
and
the
soul
is
brought
to
a
holy
fear
and
trembling
,
laying
his
mouth
in
the
dust
before
God
,
thinking
himself
worthy
to
go
into
the
pit
of
wo
for
ever
,
yet
yielding
to
receive
what
the
Lord
propounds
in
Christ
.
A
fourth
Distemper
is
Over
much
Jealousie
,
Jealousie
of
God
,
and
Jealousie
of
his
own
heart
.
1.
They
have
such
evil
surmisings
,
as
they
suspect
God
in
his
being
,
Psal.
14.1
.
The
fool
hath
said
in
his
heart
,
there
is
no
God
.
2.
A
Second
sort
surmise
that
God
regards
not
the
commission
of
sin
so
as
others
would
perswade
them
.
Like
those
Psal.
50
,
21.
that
think
the
Lord
to
be
such
a
one
as
themselves
,
they
think
there
need
be
no
such
strictness
to
go
to
heaven
as
others
would
make
toem
believe
:
That
's
the
meaning
of
that
,
thou
thoughtest
I
was
such
a
one
as
thy self
:
thou
thoughtest
I
would
admit
thee
into
heaven
,
notwithstanding
all
the
transgressions
thou
livest
in
.
3.
Others
surmise
,
that
God
is
a
hard
master
,
one
that
puts
heavy
yokes
upon
the
neck
of
his
people
that
they
cannot
be
able
to
bear
.
They
think
it
a
heavy
yoke
that
they
can
take
none
of
their
cursed
pleasures
and
delights
,
and
therefore
they
had
as
good
be
out
of
the
world
,
should
they
come
to
that
near
closing
and
joyning
with
God
in
Christ
;
to
be
one
with
him
.
4.
A
Fourth
sort
surmise
that
God
will
accept
of
them
,
though
they
go
on
in
the
way
of
iniquity
,
if
they
repent
at
last
.
5.
A
Fifth
sort
are
the
formal
civil
ones
,
who
think
God
will
be
satisfied
if
they
pay
every
man
his
own
,
and
do
none
any
wrong
,
and
perform
the
duties
of
Gods
worship
he
requireth
at
their
hands
.
6.
A
Sixth
sort
are
those
that
are
detained
from
God
by
a
distemper
of
unbelief
.
Unbelief
cannot
think
that
the
love
of
God
should
be
extended
to
the
worst
of
sinners
:
Nay
saith
the
soul
,
the
word
of
God
hath
declared
the
contrary
;
All
shall
not
be
the
objects
of
the
loving-kindness
of
God
in
Christ
,
therefore
those
expresions
of
his
love
belongs
not
to
me
,
saith
the
Soul
.
Now
there
are
two
ways
how
this
distemper
comes
thus
to
prevail
,
and
there
are
two
or
three
sad
effects
it
hath
in
the
heart
.
1.
This
distemper
proceeds
from
another
distemper
even
as
bad
,
and
that
is
from
a
sensual
Judgment
maintained
in
the
Soul
.
The
glorious
things
of
the
Gospel
being
inevident
unto
the
eye
of
sense
,
yea
to
the
eye
of
reason
,
being
things
the
eye
of
man
,
as
man
,
never
saw
;
nor
the
ear
of
man
,
as
man
,
never
heard
;
nor
the
heart
of
man
,
as
man
,
never
conceived
:
a
man
must
needs
pass
a
false
Judgment
upon
them
,
when
he
Judgeth
by
a
sensual
Judgment
,
and
say
with
Nicodemus
,
how
can
these
things
be
?
what
to
have
such
iniquities
and
rebellions
cast
by
into
the
bottom
of
the
Sea
,
and
never
remembred
any
more
;
To
have
my
polluted
Soul
looked
upon
as
righteous
as
an
Angel
it self
,
by
the
imputed
righteousness
of
Jesus
Christ
,
how
can
it
be
?
Now
by
judging
the
glorious
Mysteries
of
the
Gospel
thus
,
by
a
sensual
judgment
,
the
soul
cometh
to
be
jealous
and
supicious
of
God
,
that
it
cannot
be
,
that
God
intends
such
love
towards
his
soul
,
as
he
manifests
in
his
expressions
.
2.
This
Jealousie
ariseth
from
the
souls
measuring
Gods
way
by
its
own
way
.
According
to
this
principle
,
the
soul
thinks
,
if
any
man
should
offer
such
injury
to
me
,
as
I
have
done
to
God
,
I
might
profess
love
,
but
I
could
never
forget
him
;
Therefore
he
concludes
,
the
Lord
can
never
forget
those
injuries
his
soul
hath
offered
to
him
.
But
God
tells
us
,
Isa.
55.7
His
ways
are
above
our
ways
,
and
his
thoughts
above
our
thoughts
:
As
if
he
should
say
,
do
not
conceive
,
because
it
is
impossible
for
man
to
pardon
so
abundantly
,
that
therefore
I
will
not
.
Now
in
judging
Gods
ways
according
to
our
ways
,
this
jealousie
prevails
,
and
doth
produce
these
sad
effects
in
the
heart
,
that
prevent
the
souls
discerning
its
union
with
Christ
in
the
promise
.
1.
By
this
Distemper
there
are
groundless
conclusions
drawn
up
by
the
soul
against
it self
.
The
soul
once
entertaining
jealous
thoughts
of
God
,
seldom
stays
there
,
but
jealousie
like
a
Canker
eats
off
more
and
more
the
good
thoughts
it
should
have
of
God
,
till
at
last
it
draws
full
conclusions
,
that
the
Lord
hath
no
good
thoughts
at
all
towards
it
.
The
soul
commonly
proceeds
from
care
to
fear
,
from
fear
to
jealousie
,
and
from
jealous
suspitions
to
hard
conclusions
.
2.
This
distemper
causeth
an
evil
eye
in
the
soul
.
I
mean
this
,
he
draws
an
evil
conclusion
from
all
Gods
works
:
Let
God
vouchsafe
precious
revelations
of
the
mystery
of
his
will
,
through
the
Gospel
of
Jesus
Christ
to
him
,
while
the
heart
remains
under
this
distemper
,
What
says
the
heart
?
I
am
afraid
it
is
,
but
to
harden
me
,
I
am
afraid
it
is
to
increase
my
condemnation
.
Let
God
take
away
his
ordinances
again
,
and
there
is
as
ill
a
construction
made
of
that
;
the
soul
under
the
jealousie
presently
concludeth
,
i●
if
the
Lord
intended
any
good
to
his
soul
,
he
would
let
him
use
the
means
,
but
saith
the
soul
,
I
have
abused
the
means
,
and
now
am
deprived
of
it
,
and
therefore
now
I
fear
there
is
no
hope
.
Again
,
if
you
look
upon
the
Lords
dealing
with
the
soul
outwardly
,
if
the
Lord
lay
affliction
upon
him
,
now
I
may
see
indeed
,
saith
he
,
that
the
Lord
is
angry
,
the
Lords
indignation
is
kindled
against
me
for
my
sin
,
and
I
know
not
but
it
may
be
a
beginning
of
my
everlasting
torments
,
and
the
soul
never
searcheth
whether
it
may
out
of
faithfulness
,
that
the
Lord
comes
thus
to
chastise
outwardly
,
according
to
that
in
Ps.
119.95
.
Or
let
the
Lord
vouchsafe
prosperity
outwardly
to
such
a
soul
,
ten
to
one
as
sad
constructions
are
made
of
such
dealings
of
God
too
.
3.
It
causeth
the
soul
to
rely
upon
sight
and
sense
alone
,
in
its
searching
and
seeking
for
the
manifestation
of
his
union
with
Jesus
Christ
.
The
jealous
heart
will
trust
God
no
further
than
he
sees
him
:
So
that
hereby
the
soul
remaineth
under
an
impossibility
of
attaining
any
assurance
to
his
faith
of
his
union
with
Christ
,
in
regard
by
this
the
soul
doth
even
renounce
the
use
of
faith
.
Now
the
spirit
seeks
to
remove
this
distemper
,
and
to
bring
the
heart
into
a
sweet
confidence
of
God
,
and
to
crediting
what
God
propounds
,
by
these
means
.
1.
The
spirits
represents
the
expressions
of
the
Lords
love
to
the
soul
,
in
the
latitude
and
fulness
of
them
.
It
makes
it
appear
to
be
so
full
,
so
compleat
and
perfect
a
love
,
as
there
is
not
the
least
imaginable
cause
of
jealousie
:
And
surely
this
is
the
very
intention
of
the
Spirit
of
God
,
in
so
often
heaping
up
expressions
upon
expressions
,
in
setting
out
the
love
of
God
in
Christ
:
the
Spirit
of
God
doth
even
rise
to
the
highest
kind
of
expressions
that
is
possible
in
this
way
for
this
end
,
seldom
names
the
grace
of
God
,
(
that
is
to
say
the
love
of
God
)
but
he
calls
it
riches
of
grace
,
nay
abundant
riches
,
and
the
exceeding
riches
of
his
grace
.
2.
The
Spirit
in
this
case
reveals
the
Lords
strong
confirmation
of
all
those
expressions
of
his
love
.
The
Spirit
reveals
how
the
Lord
hath
bound
himself
to
the
performance
of
all
those
expressions
of
love
,
in
the
latitude
and
fulness
of
them
,
to
every
Iota
and
point
,
to
the
least
tittle
.
1.
The
Spirit
reveals
the
Lords
promise
of
faithfulness
,
in
the
expression
of
his
love
.
Then
in
Hos.
2.19
.
God
tells
the
Church
,
I
will
betroth
thee
unto
my self
,
in
righteousness
and
judgment
,
and
in
loving
kindness
and
in
mercies
.
2.
The
Spirit
reveals
the
Lords
confirmation
of
it
by
his
own
hand
writing
.
All
the
Scriptures
are
given
as
the
hand
writing
of
himself
,
only
for
the
manifestation
of
the
sincerity
,
and
integrity
of
the
heart
of
God
in
the
love
he
intends
to
Souls
:
The
very
end
of
writing
all
the
Scriptures
is
primarily
to
draw
Souls
to
believe
,
and
secondarily
,
to
believe
gradually
more
and
more
to
perfection
,
till
they
come
to
this
full
assurance
of
Faith
.
The
whole
Scriptures
of
the
Lord
and
New
Testament
,
are
but
one
blessed
letter
of
love
,
sent
from
heaven
by
God
,
written
by
the
blessed
Secretary
of
heaven
,
the
blessed
Spirit
of
God
;
The
Inscription
is
nothing
else
but
this
,
My
love
to
poor
loveless
rebellious
souls
through
my
dearly
beloved
Son
the
Lord
Jesus
:
The
whole
matter
is
nothing
else
but
this
,
Come
in
and
embrace
my
love
.
3.
The
Spirit
reaveals
that
the
Lord
hath
added
his
oath
to
it
,
Heb.
6.17
.
And
this
he
doth
that
the
soul
may
receive
the
strongest
consolation
from
the
Lords
intentions
in
the
reality
of
his
love
.
4.
The
Spirit
reveals
the
Lord
hath
confirmed
it
by
Witnesses
,
1
John
5.7
,
8
,
9.
The
glorious
Trinity
,
the
three
persons
in
one
Essence
,
they
are
Witnesses
to
it
.
Jesus
Christ
and
the
Holy
Ghost
are
Witnesses
in
Heaven
,
and
the
Water
and
Blood
are
Witnesses
on
Earth
.
5.
The
Spirit
reveals
,
that
the
Lord
hath
confirmed
it
by
Seals
.
The
common
broad
Seals
,
I
mean
the
Sacraments
,
that
are
outward
Witnessing
signs
,
or
Confirming
signs
of
the
Lords
intentions
of
love
to
Souls
in
the
Lord
Jesus
.
What
is
the
Lords
Supper
but
a
meer
confirming
sign
,
to
confirm
the
Soul
in
believing
the
Faithfulness
of
God
,
and
his
loving
Souls
in
Jesus
Christ
;
To
witness
to
the
Soul
thus
much
,
that
as
surely
as
he
seeth
the
Bread
broken
,
as
he
seeth
the
Wine
poured
out
,
so
surely
did
the
glorious
God
of
Heaven
and
Earth
,
send
the
Dearly
Beloved
of
his
own
Soul
cloathed
with
an
humane
nature
,
to
have
his
Body
broken
,
and
his
Blood
poured
out
,
that
thereby
there
might
be
an
union
with
himself
,
for
such
a
rebellious
Soul
.
Nay
the
Lord
hath
given
his
privy
Signet
,
which
is
the
Seal
of
his
own
Spirit
,
that
his
Spirit
should
assuredly
Witness
and
Seal
up
unto
Souls
,
his
love
in
receiving
them
into
Union
with
the
Lord
Jesus
.
3.
The
Spirit
reveals
the
nature
of
God
himself
to
the
soul
.
It
is
not
the
knowledge
of
what
God
hath
said
,
but
the
knowledge
of
what
God
is
in
himself
,
that
causeth
the
soul
to
trust
in
him
,
Psal.
9.10
.
They
that
know
thy
name
will
trust
in
thee
;
That
is
,
they
that
know
the
Lord
indeed
:
while
the
nature
of
God
is
unknown
,
unbelief
of
necessity
bares
rule
in
every
Soul
.
4.
The
Spirit
of
God
reveals
the
Lords
removal
of
all
causes
of
suspition
or
Jealousie
whatever
,
concerning
the
Lords
faithfulness
and
love
.
There
are
but
two
general
grounds
of
Jealousie
.
First
,
Some
experience
of
the
unfaithfulness
of
God
.
Now
the
Spirit
hath
prevented
the
least
imaginary
ground
this
way
;
in
regard
the
Lord
hath
never
failed
in
performing
to
the
uttermost
,
all
the
love
he
expressed
hitherto
,
Secondly
,
The
second
ground
of
Jealousie
must
be
some
fear
of
the
Lords
taking
dislike
of
the
Soul
,
because
of
the
Souls
unfaithfulness
to
God
.
Now
the
Spirit
of
God
reveals
to
the
Soul
,
the
Lords
removal
of
all
grounds
of
suspition
,
by
shewing
the
Lord
intends
not
to
take
any
mislike
from
loving
of
souls
,
whatever
imaginary
wickedness
the
Soul
should
commit
against
him
.
That
is
,
the
Spirit
reveals
the
Lords
declaration
of
passing
by
the
treachery
and
filthiness
of
the
Soul
,
or
remembring
its
iniquity
no
more
;
That
is
,
the
Spirit
reveals
the
Lords
constant
acceptance
of
Souls
after
treachery
,
without
respect
to
the
treachery
,
to
diminish
his
love
for
it
,
Jer.
3.1
.
5.
And
lastly
,
The
Spirit
of
God
reveals
the
Lords
pressing
urgent
perswasions
,
invitations
,
and
commands
,
to
a
fulness
of
confidence
of
all
the
love
to
poor
Souls
that
he
hath
expressed
to
them
.
Thereupon
the
Spirit
comes
to
argue
thus
,
Wilt
thou
not
trust
the
Lord
,
that
knows
his
own
love
and
compassions
best
of
all
?
He
alone
knows
himself
,
and
thou
art
not
able
to
comprehend
him
;
The
light
that
thou
hast
is
but
a
small
spark
,
saith
the
Spirit
of
God
,
to
that
great
light
that
dwels
in
him
,
and
wilt
thou
trust
to
thine
own
spark
of
light
,
rather
then
to
the
fountain
of
light
?
Hereby
in
all
these
ways
the
Spirit
of
God
removes
this
Jealous
Distemper
,
plucks
out
this
Beam
from
the
Souls
Eyes
,
and
brings
the
Soul
into
a
precious
believing
frame
.
This
is
the
First
part
of
the
Fourth
Distemper
that
the
Spirit
of
God
must
remove
,
and
that
is
the
Jealousie
of
God
.
There
is
a
second
Branch
of
this
Jealousie
,
or
a
second
way
,
how
this
Distemper
of
Jealousie
works
;
and
that
is
as
it
works
towards
the
Souls
own
heart
.
The
Devil
endeavours
to
make
the
Soul
Jealous
of
his
own
heart
,
and
would
have
him
suspect
that
his
own
wicked
heart
cannot
receive
the
will
of
God
rightly
,
and
to
make
it
fear
it
should
close
falsly
,
if
it
should
think
of
receiving
the
blessed
will
of
God
.
This
Distemper
of
Jealousie
is
hardly
healed
,
because
it
hath
so
strong
a
hold
,
it
comes
under
the
shape
of
Godliness
,
It
hath
a
pretence
of
the
greatest
sincerity
and
integrity
that
is
possible
,
it
tells
the
Soul
it
is
a
sign
of
sincerity
to
be
jealous
of
its
own
deceitfulness
,
it
tells
the
Soul
it
were
a
sign
of
presumption
if
it
were
not
jealous
.
This
Distemper
we
shall
endeavour
to
discover
,
and
for
the
clearing
of
it
you
must
conceive
,
that
I
do
not
condemn
all
jealousie
in
a
Soul
.
There
are
divers
kindes
of
Jealousie
that
the
Scripture
speaks
of
.
1.
There
is
a
Jealousie
over
others
,
least
they
should
miscarry
.
Which
is
a
holy
supition
mingled
with
a
holy
fear
of
their
departing
from
God
,
and
also
joyned
with
a
strength
of
desire
of
their
keeping
close
unto
God
.
This
kind
of
jealousie
was
in
the
heart
of
Paul
,
2
Cor.
11.2
.
I
am
Jealous
over
you
with
a
Godly
Jealousie
,
that
I
may
present
you
as
a
chast
Virgin
unto
Christ
.
2.
There
may
be
a
jealousie
in
the
heart
that
is
occasioned
upon
the
sight
of
good
in
others
,
and
the
excellency
they
have
attained
to
.
That
's
a
kind
of
emulation
;
That
you
shall
read
of
Rom.
11.11
.
Paul
tells
the
Jows
,
that
God
had
not
cast
them
off
altogether
out
of
a
purpurpose
that
they
might
fall
,
but
that
through
their
fall
the
Gentiles
might
be
called
,
that
the
Jews
might
be
provoked
to
Jealousie
;
that
is
,
that
they
might
be
provoked
to
a
kind
of
emulation
,
to
envy
to
go
beyond
the
Gentiles
:
Thus
a
Christians
heart
may
be
Jealous
,
least
another
go
before
him
,
and
attain
to
a
greater
degree
of
holiness
then
his
Soul
attainneth
to
:
This
is
a
Godly
Jealousie
.
3.
There
is
a
Jealousie
over
the
deceitfulness
of
the
heart
,
least
the
cursed
heart
should
delude
it
,
and
prove
treacherous
,
and
joyn
hand
in
hand
with
the
Devil
in
some
cursed
Plot
against
the
Soul
.
This
is
a
Godly
Jealousie
if
it
be
kept
within
bounds
:
This
Jealousie
over
the
heart
,
if
it
be
right
,
is
a
compounded
affection
,
made
up
of
two
simple
affections
,
of
the
zeal
of
love
,
and
the
zeal
of
hatred
:
Or
rather
,
it
is
a
kind
of
third
thing
that
ariseth
from
both
these
,
that
is
a
zeal
of
love
to
God
,
and
the
ways
of
God
,
and
a
zeal
of
hatred
against
whatever
is
contrary
to
the
will
of
the
blessed
God
,
so
that
there
arises
a
kind
of
suspition
of
every
thing
that
may
possibly
step
in
to
dishonour
God
.
This
Jeaiousie
hath
but
two
objects
to
which
it
can
work
.
1.
All
things
that
may
step
in
to
be
corrival
with
God
.
That
is
,
whatever
might
strive
to
insinuate
into
the
heart
,
to
steal
away
the
heart
from
God
,
or
to
be
co-sharer
with
God
,
to
be
a
fellow
beloved
one
with
God
himself
:
Thus
the
world
and
all
the
world
afords
,
comes
in
to
be
the
object
concerning
which
the
Soul
exerciseth
this
Jealousie
,
the
lust
of
the
flesh
,
the
lust
of
the
eye
,
and
the
pride
of
life
,
these
strive
with
all
their
strength
to
be
corrivals
with
God
in
the
heart
,
to
have
as
equal
a
share
in
the
heart
as
God
,
and
to
be
as
highly
loved
and
honoured
as
God
.
Now
over
these
things
the
heart
may
be
exceeding
Jealous
,
and
ought
to
maintain
a
constant
Jealousie
.
2.
The
second
object
of
Jealousie
is
the
Souls
own
act
towards
God
.
That
is
,
whatever
working
there
may
be
towards
God
,
there
may
be
a
disposition
in
the
heart
to
deal
fainedly
and
hypocritically
.
Now
in
that
regard
because
the
heart
is
treacherous
against
it self
,
a
heart
false
to
God
,
filled
with
enmity
against
God
,
therefore
all
the
actions
and
motions
of
the
heart
,
are
the
objects
upon
which
this
Jealousie
may
be
exercised
in
a
right
holy
godly
way
.
There
may
be
five
acts
of
Jealousie
in
every
Soul
lawfull
,
nay
that
ought
to
be
.
1.
The
Soul
may
be
so
Jealous
of
it self
,
as
to
call
his
heart
to
a
strict
account
,
concerning
all
the
motions
of
it
,
throughout
all
the
whole
course
of
his
conversation
.
He
may
be
so
suspitious
,
as
never
to
give
credit
to
his
heart
in
any
thing
,
any
further
than
it
can
give
a
good
account
to
him
,
in
all
the
motions
of
it
.
First
,
It
may
call
its
heart
to
account
,
in
what
degree
it
hath
wrought
towards
any
of
those
objects
.
To
call
the
heart
to
account
,
whether
the
affections
did
not
run
out
too
much
after
the
world
.
Secondly
,
It
may
call
its
heart
to
account
,
concerning
the
occasions
it
hath
had
to
deal
with
any
object
whatever
.
2.
The
Soul
may
discover
the
danger
,
and
spread
forth
all
the
evil
before
the
treacherous
heart
.
The
Spirit
of
Jealousie
may
work
so
far
,
that
it
may
strive
to
put
a
bit
and
bridle
into
the
wanton
heart
to
restrain
it
;
It
may
strive
to
propound
principles
that
may
prevent
its
treachery
.
3.
A
soul
may
cry
mightily
to
God
with
all
his
strength
,
to
prevent
the
wretched
deceitfulness
of
his
own
heart
:
To
discover
all
the
hidden
by-paths
that
his
own
heart
hath
to
walk
in
,
to
give
him
light
from
heaven
to
see
every
step
that
his
heart
sets
.
4.
The
Soul
may
summons
his
own
deceitful
heart
to
appear
before
the
Lord
,
to
act
as
in
the
sight
of
the
heart-searching
God
,
in
its
closing
with
the
Lord
Christ
tendered
.
5.
It
may
so
work
as
to
cause
the
soul
to
renounce
all
confidence
in
it self
,
of
an
uprightness
in
his
own
heart
,
in
its
closing
with
the
Lord
Christ
tendered
.
So
that
thus
far
you
see
,
there
is
a
Holy
Jealousie
of
Spirit
,
over
the
cursed
deceitful
heart
,
that
may
possess
,
yea
ought
to
possess
any
Godly
Soul
.
But
there
is
a
distempered
Jealousie
too
,
that
darkens
the
Soul
,
and
prevents
the
Souls
receiving
assurance
to
his
faith
from
the
promise
of
his
union
with
Christ
;
and
that
is
when
this
Spirit
of
Jealousie
works
in
these
four
or
five
ways
.
1.
When
the
Spirit
of
Jealousie
prevails
so
far
,
as
to
obtain
the
sole
command
of
the
heart
.
Now
this
Jealousie
cometh
to
be
the
rage
of
a
man
,
so
as
it
becomes
a
distempered
passion
,
in
stead
of
a
holy
affection
;
So
as
instead
of
putting
the
soul
into
a
precious
way
of
searching
out
the
deceit
of
his
own
heart
,
it
rather
draws
conclusions
against
it self
,
without
weighing
and
examining
,
what
the
deceits
of
the
heart
are
that
are
suspected
.
2.
When
this
Jealousie
makes
the
Soul
negligent
or
careless
of
the
use
of
the
means
,
to
find
out
the
truth
of
what
it
suspects
.
So
that
in
stead
of
this
,
the
heart
sits
down
under
those
fears
and
suspicions
,
crying
out
,
my
wretched
heart
will
deceive
me
,
I
dare
not
think
of
receiving
the
Lord
Jesus
tendered
.
3.
When
the
Soul
is
so
overcome
with
Jealousie
,
that
it
takes
no
account
of
it self
,
of
the
ground
of
the
working
of
the
Jealousie
.
It
is
the
ordinary
distemper
of
Souls
that
are
overcome
with
this
Jealousie
,
that
they
never
look
out
to
the
precious
promises
,
wherein
the
Lord
engages
himself
to
prevent
the
deceitfulness
of
the
heart
,
and
its
departing
from
God
.
4.
When
this
Jealousie
so
prevails
,
as
it
is
taken
up
by
the
Soul
as
a
sufficient
Plea
against
the
Souls
present
believing
and
receiving
the
Lord
Jesus
tendered
.
When
the
Soul
sets
this
Jealousie
over
his
own
deceitfull
heart
like
a
bulwark
,
against
all
that
can
be
propounded
to
him
,
to
make
him
give
credit
to
the
will
of
God
,
and
to
yield
obedience
to
the
Lord
Christ
tendered
:
when
the
heart
thinks
it
is
enough
that
he
is
able
to
say
,
truly
the
very
desire
of
my
Soul
is
to
yield
obedience
to
the
command
of
God
in
believing
,
sain
would
I
receive
the
Lord
Jesus
tendered
,
but
alas
I
have
such
a
cursed
deceitfull
heart
that
I
dare
not
,
least
my
heart
delude
me
.
5.
When
the
Jealousie
over
the
heart
prevails
so
much
,
as
the
Soul
spends
all
his
thoughts
in
finding
out
the
uprightness
of
his
heart
in
closing
,
before
the
soul
venture
upon
an
actual
closing
with
the
Lord
Jesus
as
tendered
.
When
a
Soul
through
this
Jealousie
sets
porcing
and
gazing
upon
the
many
windings
and
turnings
of
his
own
spirit
,
and
calling
to
remembrance
how
wretchedly
his
heart
deluded
him
formerly
,
and
hereupon
concludes
with
himself
,
that
he
may
not
close
till
he
can
see
the
uprightness
of
his
heart
,
in
closing
with
the
Lord
Jesus
;
And
so
thereupon
afterwards
spends
all
his
prayers
,
and
pours
out
all
his
desires
to
God
for
uprightness
,
for
integrity
of
heart
in
closing
,
and
in
the
mean
time
forbearing
that
actual
closing
that
the
Lord
requires
without
the
least
delay
from
every
Soul
.
Thus
you
see
also
how
this
Jealousie
comes
to
work
in
a
sinfull
way
,
and
becomes
a
sinfull
Distemper
;
And
indeed
when
〈◊〉
cometh
thus
work
,
it
exceedingly
darkens
the
Soul
,
and
prevents
its
discerning
what
the
promise
holds
forth
.
1.
In
regard
Jealousie
prevents
the
souls
gazing
upon
the
absolute
promise
that
is
tendered
to
the
soul
.
Now
the
soul
must
needs
be
kept
from
discerning
what
the
promise
holds
forth
,
when
it
is
kept
from
so
much
as
looking
into
the
promise
;
for
though
there
be
habitual
divine
light
in
the
promise
,
yet
that
s
not
usefull
till
it
be
drawn
out
into
exercise
.
Habitual
divine
light
in
the
understanding
,
is
like
the
eye
when
it
is
asleep
,
or
like
the
eye
when
it
is
shut
,
It
is
the
exercise
of
that
,
that
makes
the
soul
discern
any
thing
that
the
Lord
discovers
in
the
promises
;
And
then
it
is
the
very
gazing
upon
the
promise
,
that
draws
out
that
divine
light
formerly
received
in
exercise
also
.
2.
This
Distemper
of
Jealousie
maintains
perpetual
fear
in
the
soul
,
of
its
false
applying
of
the
promise
of
the
Lord
Jesus
.
Fear
is
always
the
companion
of
Jealousie
,
the
more
fearful
the
soul
is
,
the
more
jealous
,
and
the
more
jealous
the
soul
is
,
the
more
fearful
;
and
those
fears
are
like
a
thick
fog
or
mist
,
that
darkens
the
divine
light
received
:
So
that
by
this
means
the
soul
is
kept
from
discerning
any
of
those
beams
of
divine
light
in
any
clearness
,
that
the
promise
of
God
holds
forth
,
and
thereby
the
soul
is
kept
from
discerning
his
union
with
the
Lord
Jesus
,
that
might
be
discerned
from
the
promises
,
Now
this
jealousie
over
the
heart
it self
must
be
healed
,
before
the
soul
can
receive
clear
satisfaction
to
it self
of
its
union
with
Christ
.
Two
ways
the
spirit
of
God
usually
heals
this
.
1.
The
spirit
presseth
with
all
urgency
upon
the
soul
,
the
present
immediate
necessity
of
his
yielding
obedience
to
the
command
of
God
,
without
any
pretence
whatever
of
any
delay
and
deferring
.
Commonly
upon
these
distempers
of
Jealousie
prevailing
,
the
soul
denies
not
the
Lord
Jesus
tendered
,
only
conceiveth
himself
to
have
sufficient
ground
to
delay
and
defer
a
while
,
till
he
see
clearly
a
more
sutable
uprightness
in
his
heart
to
close
.
Now
the
spirit
comes
upon
the
soul
,
and
presses
it
upon
his
heart
to
be
his
duty
immediately
without
the
least
delay
;
Hereby
the
soul
begins
to
be
drawn
to
adventure
to
believe
,
though
it
be
with
trembling
,
lest
his
wretched
heart
should
deceive
him
.
2.
The
spirit
discovers
to
the
soul
,
the
independency
of
his
own
interest
in
the
promise
,
upon
any
act
of
his
own
considered
in
himself
.
The
spirit
clears
to
the
soul
the
Lords
engagement
of
himself
,
as
well
to
make
the
heart
faithful
,
and
true
and
upright
,
in
receiving
the
Lord
Jesus
tendered
,
as
to
give
the
Lord
Jesus
to
the
soul
that
would
receive
him
.
The
spirit
it
may
be
brings
such
a
promise
as
that
Jer.
31.33
.
I
will
put
my
law
in
their
inward
parts
,
and
write
it
in
their
hearts
,
and
I
will
be
their
God
and
they
shall
be
my
people
;
and
reveals
to
the
soul
from
thence
,
the
Lords
engagement
of
himself
to
put
in
faithfulness
into
the
deceitful
hypocritical
heart
,
whereby
the
close
shall
be
in
truth
and
sincerity
,
notwithstanding
all
the
wretched
wickedness
of
his
own
heart
striving
to
deceive
him
.
The
Fifth
Dark
Distemper
is
,
The
souls
measuring
and
judging
its
self
,
too
too
much
by
other
Christians
,
We
shall
open
it
to
you
,
how
far
it
is
lawful
for
a
soul
thus
to
measure
himself
by
other
Christians
,
and
by
the
rule
of
their
graces
:
And
then
how
this
distemper
comes
to
prevail
,
and
how
it
works
.
It
must
be
concluded
,
that
there
is
a
lawfulness
in
a
souls
measuring
himself
by
the
rule
and
line
of
the
graces
of
other
Christians
,
to
try
his
own
heart
and
way
,
by
comparing
his
own
heart
&
way
by
the
heart
&
way
of
other
Christians
as
far
as
he
can
discern
.
There
are
seven
or
eight
particular
acts
that
are
not
only
lawful
for
a
soul
in
this
case
,
but
the
soul
is
bound
to
them
.
1.
Every
soul
allured
towards
the
Lord
Jesus
,
ought
with
the
greatest
diligence
and
circumspection
that
is
possible
,
to
have
a
full
prospect
,
a
full
view
,
into
the
hearts
and
lives
of
other
Christians
.
The
Lord
hath
intended
from
eternity
,
to
propose
the
whole
number
of
Saints
,
like
so
many
glorious
heavenly
Stars
,
set
in
the
lower
region
of
the
earth
,
from
whence
the
beams
of
his
own
excellency
may
shine
forth
:
They
are
set
like
so
many
Suns
in
the
Firmament
,
for
all
the
World
to
gaze
upon
;
according
to
Prov.
4.18
.
The
righteous
is
like
the
Sun
,
that
shineth
more
and
more
untill
the
perfect
day
:
Yea
further
,
The
precious
beams
of
the
Lords
own
glory
,
are
appointed
to
shine
forth
through
their
light
;
So
that
every
soul
neglects
the
beholding
of
the
glory
of
God
himself
,
in
the
precious
glasses
that
he
hath
appointed
for
his
people
,
to
see
the
reflection
of
his
glory
in
,
when
they
neglect
to
make
a
diligent
search
into
the
hearts
of
all
Christians
within
view
.
2.
Every
soul
ought
,
in
the
view
that
he
takes
of
the
hearts
and
lives
of
Saints
and
their
graces
,
to
have
a
reflection
upon
his
heart
and
life
,
and
his
own
grace
.
Every
soul
ought
to
look
upon
these
Saints
,
as
we
look
upon
glasses
,
that
we
may
discern
our
own
faces
.
3.
Every
Christian
ought
to
compare
his
own
graces
,
with
the
graces
he
discerns
in
all
Christians
within
his
view
.
First
,
they
ought
to
measure
the
graces
themselves
.
Secondly
,
the
expressions
of
those
graces
in
their
duties
.
First
,
they
ought
to
measure
the
graces
themselves
,
even
the
inward
habits
of
grace
,
so
far
as
they
can
discern
them
in
others
.
1.
They
ought
to
compare
the
strength
of
their
own
graces
,
with
the
strength
and
vigor
of
those
graces
they
discern
in
other
Christians
.
2.
They
ought
to
compare
the
strength
of
their
own
graces
with
the
graces
of
others
,
in
the
fruit
and
increase
of
it
.
When
any
Christian
flourisheth
,
like
a
Tree
planted
by
the
waters
side
,
that
brings
forth
his
fruit
in
due
season
,
every
Christian
ought
to
compare
the
growth
of
his
own
grace
,
to
the
growth
of
the
grace
of
such
a
Christian
.
3.
They
ought
to
compare
the
time
of
growth
of
the
grace
of
such
a
Christian
,
with
the
time
that
their
grace
hath
had
to
grow
.
4.
To
compare
the
means
of
growth
of
grace
.
A
soul
discerning
any
grace
exercised
in
any
Christian
,
ought
to
consider
what
means
he
hath
had
to
grow
to
that
eminency
in
such
a
grace
;
whether
have
I
had
the
same
means
?
whether
hath
the
means
been
as
effectual
upon
my
heart
,
as
upon
such
a
Christian
?
5.
To
compare
the
liveliness
and
activity
of
all
those
graces
constantly
,
with
the
liveliness
and
activity
of
their
own
.
Secondly
,
they
ought
to
compare
the
expressions
of
their
own
graces
in
way
of
duty
to
God
,
with
the
expressions
of
the
graces
of
others
.
First
,
in
the
quantity
of
the
duties
.
Secondly
,
in
the
quality
of
the
duties
.
First
,
in
the
quantity
of
the
duties
,
in
the
number
and
bulk
of
them
,
God
sometimes
stands
much
upon
quantity
of
duty
to
his
people
:
Therefore
upon
a
Souls
discerning
some
Christians
to
be
much
in
duty
,
it
may
be
to
spend
much
time
in
prayer
,
they
ought
to
compare
themselves
and
their
own
duties
,
with
the
duties
of
others
.
Only
these
two
rules
are
to
be
observed
in
it
.
First
,
to
observe
whether
the
duties
of
any
such
Christians
be
not
extended
too
far
,
that
they
do
not
place
the
opinion
of
all
good
in
duty
,
that
they
do
not
bound
and
stint
God
to
such
a
length
in
duty
.
Now
duties
may
be
extended
too
far
,
there
may
be
excess
in
performing
duties
of
prayer
.
1.
When
ordinary
duties
are
performed
in
excess
by
a
soul
without
an
extraordinary
occasion
.
2.
When
duties
are
extended
beyond
the
souls
ability
and
opportunity
.
Ability
and
opportunity
are
constant
limitations
set
to
all
the
duties
God
requires
.
Secondly
,
this
rule
also
must
be
observed
.
That
a
soul
does
keep
a
right
proportion
,
in
all
his
measuring
of
his
own
duties
by
others
duties
.
1.
Every
soul
upon
discerning
any
Christian
to
excell
in
the
quantity
of
duty
,
ought
to
compare
his
own
ability
with
others
ability
.
According
as
the
Lord
giveth
so
he
requireth
,
to
whom
much
is
given
from
him
he
expects
much
.
Luke
12.48
.
Though
the
duty
of
one
Christian
should
not
be
so
much
in
quantity
,
as
the
duty
of
another
,
yet
it
may
be
as
much
,
considering
the
souls
ability
every
way
,
for
the
duty
that
he
performeth
.
2.
The
soul
must
always
look
to
proportion
the
occasion
.
It
must
see
upon
what
occasion
such
a
Christian
is
so
much
exercised
in
duties
,
and
see
whether
the
same
occasion
be
his
souls
.
In
time
of
temptation
,
or
in
time
of
violent
corruption
,
or
in
time
of
much
inward
bitterness
of
soul
,
it
ought
to
exercise
the
quantity
of
duties
,
more
than
at
another
time
.
If
occasions
come
in
extraordinary
,
the
Lord
requires
extraordinary
duties
.
As
in
2
Cor.
12.7
,
8
,
when
Paul
was
urged
with
an
extraordinary
temptation
,
a
thorn
prickt
him
in
the
flesh
,
then
Paul
falls
upon
extraordinary
duty
,
he
prayed
thrice
,
that
is
often
.
So
in
Act.
12
,
when
Peter
was
in
prison
,
and
likely
to
be
brought
to
execution
,
the
Church
went
to
prayer
without
ceasing
.
2.
The
soul
must
always
proportion
his
own
opportunity
,
to
the
opportunity
of
those
he
discerns
to
be
much
in
duty
.
Opportunity
is
a
talent
as
well
as
any
thing
else
,
and
the
Lord
expects
the
improvement
of
that
talent
as
well
as
other
talents
:
where
the
Lord
gives
opportunity
for
duty
,
he
requireth
much
duty
.
4.
The
soul
also
is
to
proportion
its
necessity
.
Now
the
necessities
of
souls
are
various
:
One
needs
a
great
deal
of
food
to
maintain
the
life
of
his
soul
,
and
another
may
be
maintained
with
less
.
5.
There
must
be
a
proportion
held
in
the
spiritual
engagements
and
obligations
,
wherein
a
soul
stands
engaged
to
God
.
1.
The
proportion
must
be
observed
,
in
the
souls
reception
of
the
spirit
of
adoption
from
God
.
The
more
fully
the
spirit
of
adoption
is
come
down
into
the
heart
,
the
more
neerly
is
the
heart
engaged
to
duty
,
and
to
greater
multiplication
of
duty
,
in
regard
by
the
receit
of
the
holy
spirit
of
adoption
,
there
is
greater
ability
conveyed
into
the
soul
for
the
duty
.
2.
The
soul
must
hold
proportion
in
his
revelations
of
the
truth
of
God
to
the
soul
.
The
more
clear
beams
of
divine
light
of
truth
,
the
Lord
communicates
to
any
soul
,
the
more
deeply
is
that
soul
engaged
to
God
&
unto
duty
.
3.
The
soul
must
proportion
the
engagement
of
the
Lords
making
his
person
more
conspicuous
to
the
world
.
The
more
conspicuously
the
Lord
sets
up
any
soul
,
to
be
gazed
upon
by
the
world
,
the
more
doth
the
Lord
engage
the
soul
to
all
kind
of
duty
.
4.
They
must
proportion
the
degree
of
communion
,
that
God
vouchsafeth
to
take
the
soul
into
with
himself
.
Gradually
according
to
the
degree
of
communion
the
soul
hath
with
God
,
so
are
the
souls
engagements
to
the
multiplication
of
duty
.
That
's
the
first
branch
of
this
way
of
measuring
,
The
soul
must
measure
the
quantity
of
his
duties
.
Secondly
,
The
soul
must
also
measure
and
compare
the
quality
of
his
own
duties
,
with
the
quality
of
the
duties
he
perceiveth
to
be
performed
by
others
.
It
is
not
the
bulk
only
God
accepts
,
but
it
is
the
manner
,
the
spirituality
,
the
exactness
and
exquisitness
of
the
performing
those
duties
,
that
the
Lord
especially
looks
at
.
The
Israelites
seldom
failed
in
the
bulk
of
the
duty
the
Lord
required
,
they
gave
him
his
Oxen
,
and
Lambs
,
and
He
Goats
and
Sheep
,
and
the
like
;
but
they
failed
in
the
spirituality
of
those
duties
of
worship
that
the
Lord
required
,
and
therefore
the
Lord
called
those
obblations
,
vain
oblations
.
So
that
though
the
quantity
of
a
souls
duty
should
hold
proportion
with
the
quantity
of
the
duty
of
others
,
yet
he
must
look
whether
the
quality
will
hold
proportion
,
whether
the
spirituality
of
the
duty
will
proportion
with
their
duty
,
whether
there
be
as
much
inward
adoration
before
God
,
as
much
inward
self
abasement
of
spirit
,
as
much
strength
in
pursuing
after
Communion
with
God
.
Neither
is
it
sufficient
for
the
quality
of
duties
to
hold
proportion
with
the
quality
of
the
duties
of
some
other
Christians
,
but
all
the
former
rules
also
must
be
observed
as
far
as
they
can
be
applied
to
this
.
Where
the
Lord
hath
furnished
with
more
inward
ability
,
and
inward
strength
,
there
he
looks
for
the
duty
to
excell
in
quality
as
well
as
quantity
.
Thus
you
have
the
third
act
of
the
soul
opened
,
which
is
the
comparing
of
his
own
graces
,
with
the
graces
it
discerns
in
the
hearts
and
lives
of
other
Christians
.
Fourthly
,
The
soul
may
from
comparing
himself
with
other
Christians
,
and
his
graces
and
his
duties
with
theirs
,
endeavour
to
convict
himself
of
all
the
evil
that
can
be
found
out
,
either
in
his
heart
or
life
.
1.
To
convince
him
of
all
his
voluntary
defects
.
By
discerning
how
the
principles
of
other
Christians
are
improved
to
the
honour
of
God
,
the
soul
may
convince
himself
of
his
wilfull
defects
,
that
he
that
hath
received
the
same
principle
,
should
walk
so
far
contrary
to
God
.
2.
The
Soul
may
indeavour
to
convince
it self
,
of
all
his
unsuitable
walking
to
his
Profession
,
by
gazing
upon
the
brightness
of
that
principle
of
Christianity
professed
by
other
Christians
,
that
shine
forth
in
their
Conversations
.
3.
The
Soul
may
indeavour
to
convince
it self
of
his
own
unsutableness
in
his
walking
,
to
his
engagements
unto
God
.
4.
And
lastly
,
of
his
unsuitableness
to
the
rest
of
the
Members
of
the
Body
of
Christ
.
V.
Every
Soul
ought
to
endeavour
to
break
his
own
Heart
,
for
any
disproportion
he
can
discern
between
his
own
Life
and
the
Lives
of
other
Christians
;
between
his
own
Grace
,
and
their
Graces
.
There
are
many
pretious
Soul-melting
arguments
,
that
a
Soul
may
help
it self
to
towards
the
breaking
of
his
own
heart
,
for
any
unsutable
walking
towards
Jesus
Christ
,
by
measuring
his
own
Life
and
Graces
,
with
the
Graces
of
other
Christians
.
1.
The
Soul
may
be
helped
to
a
clearer
sight
of
the
transcendency
of
the
riches
of
the
Lords
Grace
in
Christ
to
his
Soul
.
2.
The
Soul
may
have
a
discovery
of
the
superlative
degree
of
the
perverseness
of
his
Heart
to
God
.
Seeing
the
disproportion
between
himself
and
other
Christians
;
he
may
say
,
Lord
,
what
a
cursed
,
crooked
,
hellish
,
perverse
Heart
have
I
!
3.
The
Soul
may
have
a
discovery
of
the
height
of
dishonour
done
to
Jesus
Christ
by
him
,
when
he
shall
see
that
those
that
he
professes
himself
to
be
fellow
members
with
,
so
bearing
up
the
brightness
of
the
Image
of
Jesus
Christ
in
their
Conversations
;
and
then
reflect
upon
himself
,
and
see
scarce
so
much
as
any
spark
of
that
glorious
Image
of
Christ
to
shine
forth
in
him
.
4.
From
thence
the
Soul
may
have
an
inward
holy
shame
to
seize
upon
it
,
to
see
the
growth
and
increase
of
the
Members
of
Christ
,
his
Brethren
,
and
see
himself
so
barren
,
so
empty
and
poor
.
VI.
Every
Soul
may
and
ought
to
pass
the
sentence
of
condemnation
against
his
own
Soul
,
from
a
discovery
of
any
unsutableness
in
his
Heart
and
Life
,
to
the
Hearts
and
Lives
of
other
Christians
.
VII
.
A
Soul
may
measure
himself
so
far
by
the
Graces
of
others
,
as
to
draw
quickning
arguments
from
thence
,
to
awaken
his
Heart
to
more
watchfulness
,
diligence
and
circumspection
.
1.
From
the
sight
of
the
Graces
of
other
Christians
excelling
his
own
,
a
Soul
may
and
ought
to
propound
to
himself
the
Lords
separation
of
his
Soul
as
only
peculiar
to
himself
,
as
well
as
the
Souls
,
of
those
that
so
much
excel
him
in
Grace
.
2.
A
Soul
may
from
thence
propound
to
himself
,
the
Lords
predestination
of
him
,
to
as
full
a
a
participation
of
the
fulness
of
Christ
,
as
any
of
those
that
he
sees
excel
him
in
Grace
.
From
thence
the
Soul
may
argue
with
God
,
why
should
others
have
such
a
large
spark
of
Grace
from
Christ
,
when
I
am
so
empty
and
poor
,
and
have
scarce
any
thing
of
Christ
.
3.
A
Soul
may
from
hence
find
out
this
argument
,
that
the
glory
and
honour
of
Jesus
Christ
as
much
depends
upon
his
Soul
,
as
upon
the
Souls
of
other
Christians
that
so
far
excel
him
in
Grace
.
4.
The
Soul
may
from
thence
propound
to
himself
a
necessity
of
conformity
between
all
the
members
of
Jesus
Christ
,
and
thereby
awaken
his
Heart
to
strive
for
the
height
of
perfection
,
or
Grace
,
that
he
discerns
in
any
Christian
.
VIII
.
And
lastly
,
the
Soul
may
and
ought
to
keep
a
constant
view
of
the
Graces
of
all
other
Christians
within
his
sight
,
with
a
constant
reflection
upon
his
own
Heart
,
so
as
to
provoke
him
to
Jealousie
,
to
a
kind
of
Emulation
,
least
other
Christians
should
magnifie
and
exalt
the
name
of
Jesus
Christ
,
by
a
sutable
conversation
,
more
than
he
.
Thus
you
see
how
far
it
is
lawful
for
any
Christian
to
measure
himself
by
other
Christians
,
by
their
Hearts
and
Lives
,
their
Graces
and
Duties
.
The
second
thing
to
be
opened
is
,
when
a
Soul
measuring
himself
by
other
Christians
becomes
a
dark
sinful
distemper
;
or
when
a
Soul
measures
himself
too
too
much
by
other
Christians
;
so
that
by
measuring
himself
by
others
,
he
keeps
himself
from
that
blessed
heavenly
light
that
should
shine
into
his
Heart
,
whereby
he
might
receive
satisfaction
of
his
union
with
Christ
.
There
are
four
ways
,
how
this
measuring
a
mans
self
by
other
Christians
,
becomes
a
dark
distemper
.
I.
When
a
man
makes
his
conformity
to
the
Graces
and
Duties
of
other
Christians
,
to
be
the
ground
of
his
Faith
;
either
in
the
first
act
of
Faith
,
in
consenting
to
the
blessed
will
of
God
revealed
,
or
else
in
the
renewed
exercise
of
Faith
again
upon
any
occasion
.
That
is
thus
,
when
the
Soul
conceives
himself
to
have
good
grounds
to
hope
that
the
Lord
is
willing
to
accept
his
Soul
into
union
with
Christ
,
when
he
sees
the
same
holiness
and
activity
of
Spirit
for
God
,
the
same
Heavenliness
and
Spirituality
,
the
same
pretious
Dispositions
working
in
their
strength
in
his
Soul
to
God
,
that
he
discerns
to
be
in
other
Christians
:
And
on
the
contrary
the
Soul
conceives
himself
to
have
no
good
ground
to
believe
the
Lords
willingness
to
accept
his
loveless
Soul
in
Christ
;
when
he
discerns
a
great
disproportion
between
his
Heart
and
other
Christians
,
when
he
beholds
his
own
Heart
dead
,
and
other
Christians
lively
;
his
own
Heart
shut
up
,
and
others
inlarged
in
all
their
faculties
towards
God
.
This
distemper
is
both
exceeding
sinful
,
and
exceeding
dark
,
when
it
grows
once
to
this
.
1.
It
is
a
proportioning
the
love
of
God
towards
poor
loveless
Souls
,
according
to
the
proportion
of
Grace
and
Holiness
in
that
Soul
.
Yea
the
Soul
by
this
makes
the
Eternal
unchangeable
love
of
God
to
be
alterable
,
various
,
and
changeable
,
according
to
the
alterations
and
variations
of
Mans
Heart
.
2.
It
is
a
vailing
and
eclipsing
at
least
,
if
not
a
nullifying
,
the
freedom
of
the
Lords
love
in
Christ
,
to
poor
loveless
despicable
Souls
.
It
is
a
making
the
Lords
love
to
depend
upon
the
Graces
and
Holiness
in
Souls
,
and
to
be
conveyed
into
Souls
upon
that
ground
.
3.
It
makes
the
Soul
nullifie
,
undervalue
,
and
wretchedly
disparage
all
the
pretious
promises
in
Gods
blessed
Book
.
The
Soul
makes
those
unchangeable
Words
of
God
insufficient
to
support
and
uphold
a
poor
sinking
,
troubled
,
laden
Soul
,
and
to
satisfie
it
concerning
Gods
will
,
to
receive
it
into
union
with
himself
in
the
Lord
Jesus
.
4.
It
is
a
departing
from
the
pretious
Springs
of
Consolation
,
digged
by
the
Omnipotent
God
for
thirsty
Souls
,
and
a
choosing
a
poor
empty
dry
brook
.
II.
When
a
Soul
in
making
a
just
parallel
between
himself
and
others
,
makes
every
defect
that
he
beholds
in
the
proportion
of
his
own
Graces
and
Duties
,
to
the
Graces
and
Duties
of
other
Christians
,
to
be
a
sufficient
ground
whence
to
draw
a
conclusion
of
his
contrary
state
,
to
the
state
of
other
Christians
,
that
he
beholds
to
excel
him
in
so
a
high
a
measure
.
When
it
riseth
to
this
,
it
becomes
a
sinful
dark
distemper
,
and
that
will
appear
in
divers
things
,
1.
This
may
prove
a
measuring
of
Gods
love
,
by
the
acts
of
his
love
.
2.
It
may
be
an
arguing
meerly
from
a
Souls
want
of
light
to
discern
Gods
good
will
to
him
in
Christ
.
3.
It
makes
the
Soul
draw
a
conclusion
of
the
total
want
of
the
being
of
Grace
;
while
a
Soul
thus
concludes
,
because
he
seeth
no
Graces
shining
forth
in
himself
,
as
he
doth
in
others
,
that
therefore
he
is
not
beloved
of
God
in
Christ
;
it
may
come
to
argue
in
this
manner
,
because
I
see
my
Soul
is
not
such
a
burning
and
shining
light
,
as
such
a
Christian
,
therefore
I
am
not
so
much
as
smoaking
flax
.
4.
This
argument
from
the
defect
of
Grace
,
may
be
an
argument
from
the
Souls
infirmity
.
It
may
be
but
an
argument
from
the
Tyranny
that
some
lust
hath
exercised
over
the
Heart
,
to
the
concluding
it
is
under
the
voluntary
service
of
his
lust
.
5.
It
may
be
a
reasoning
from
the
want
of
fruitfulness
in
Christianity
,
to
the
want
of
Christianity
it self
,
and
the
want
of
all
fritfulness
whatsoever
.
Now
when
the
Soul
is
about
to
draw
such
conclusions
as
these
,
from
its
measuring
it self
by
other
Christians
,
let
these
things
be
observed
;
1.
He
must
first
assure
himself
,
that
the
defect
he
beholds
in
his
own
Soul
is
a
sinful
defect
.
Four
things
the
Soul
must
be
assured
the
defect
comes
not
from
,
before
he
can
be
assured
the
defect
is
Sin
.
First
,
That
it
is
not
barely
through
the
suspension
of
the
influence
of
the
comforting
Spirit
of
Christ
.
Secondly
,
It
must
be
assured
that
the
defects
he
beholds
in
his
own
Soul
,
of
the
Graces
of
others
,
be
not
through
the
Lords
suspending
the
arbitrary
influences
of
the
quickning
Spirit
of
Christ
.
You
must
conceive
there
are
influences
that
are
for
the
Souls
Being
,
and
influences
that
are
for
the
Souls
well
Being
.
These
influences
of
the
quickning
Spirit
of
Christ
that
are
for
the
Souls
Being
,
are
never
withdrawn
,
But
the
influences
that
are
for
the
Souls
well
Being
,
are
communicated
in
various
degrees
,
to
various
Souls
,
which
therefore
I
call
arbitrary
influances
of
the
Spirit
of
Christ
,
that
is
,
such
as
God
disposes
of
according
to
his
meer
pleasure
to
the
Soul
,
in
divers
degrees
,
at
divers
times
,
and
to
divers
Souls
in
divers
times
.
Thirdly
,
The
Soul
must
be
assured
,
that
the
defect
he
beholds
in
his
own
Soul
,
in
respect
of
the
Graces
of
other
Christians
,
proceeds
not
only
from
the
defects
of
gifts
,
that
others
furnished
with
the
same
Graces
injoy
above
him
.
Gifts
are
like
a
pretious
cundit-pipes
,
that
the
Lord
hath
appointed
to
let
out
the
streams
of
the
Spirit
of
Jesus
Christ
through
:
Now
if
another
Soul
hath
more
abundance
of
those
kind
of
gifts
,
more
readiness
of
Capacity
,
quickness
of
Understanding
,
greater
depths
in
the
apprehension
of
the
things
of
Christ
;
clearness
of
light
,
more
readiness
of
expression
;
Then
thy
Soul
may
be
deceived
,
in
judging
a
greater
degree
of
Grace
in
such
a
Soul
than
in
thy
Soul
;
in
regard
he
hath
a
greater
opportunity
of
expression
of
Grace
,
and
a
greater
aptness
to
hold
forth
Grace
received
,
than
thou
hast
.
Fourthly
,
The
Soul
must
be
assured
that
it
is
not
from
the
defect
of
the
means
and
opportunity
only
,
without
any
negligence
of
any
means
by
the
Soul
,
that
his
defect
of
Grace
proceeds
from
.
2.
The
Soul
must
be
assured
,
that
those
defects
that
he
beholds
in
himself
,
are
such
defects
as
are
altogether
inconsistent
with
the
state
of
the
union
of
the
Soul
with
Christ
.
Whatever
gives
a
true
and
sufficient
demonstration
of
its
cause
,
must
be
an
effect
that
proceeds
properly
from
such
a
cause
only
,
that
cannot
proceed
from
another
cause
.
3.
The
Soul
must
be
also
sure
that
Spiritual
Rashness
,
and
Wilfulness
,
or
Ignorance
,
or
Temptation
,
do
not
overcloud
his
Judgment
,
in
his
searching
out
and
trying
the
defects
in
the
Soul
.
Therein
I
shall
advise
to
three
things
.
1.
The
Soul
ought
to
be
sure
that
he
trust
not
his
own
light
alone
.
2.
The
Soul
ought
to
bring
all
things
,
both
in
their
substance
,
and
in
their
circumstances
,
that
are
worthy
to
be
weighed
,
to
the
rule
of
the
Word
alone
.
3.
A
Soul
must
endeavour
that
his
Judgment
be
settled
by
God
.
That
s
thus
;
The
Soul
that
hath
his
Judgment
past
upon
his
own
defects
,
and
the
nature
of
them
to
be
such
,
as
is
inconsistent
with
the
state
of
union
with
Christ
,
must
endeavour
to
draw
near
to
God
;
to
bring
himself
into
the
presence
of
the
Heart
searching
God
,
with
a
serious
apprehension
,
and
meditation
,
that
all
the
secrets
of
his
Spirit
are
open
before
God
;
and
then
,
and
there
in
this
frame
to
view
over
again
,
and
meditate
upon
,
that
Judgment
that
he
finds
himself
ready
to
pass
against
his
own
Soul
,
and
then
observe
whether
his
Spirit
then
dare
pass
this
conclusion
against
himself
.
III.
When
a
Soul
in
measuring
himself
by
others
,
makes
the
defect
of
Grace
in
himself
,
to
be
the
matter
of
discouragement
of
his
Soul
,
and
matter
of
impediment
to
the
exercise
of
his
Faith
in
Christ
.
That
is
,
when
the
Soul
by
looking
upon
some
other
Christians
,
and
beholding
many
pretious
,
gratious
,
holy
dispositions
shine
forth
,
like
so
many
Stars
in
the
lower
orb
,
when
he
sees
much
holy
fire
drop
down
from
Heaven
into
their
Hearts
,
that
drop
forth
in
their
Conversations
;
and
looks
upon
himself
and
sees
a
defect
in
all
:
Sees
his
own
Heart
overgrown
with
dulness
,
stupidness
,
blockishness
,
carelesness
,
forgetfulness
of
God
,
regardlesness
of
Communion
with
God
in
Christ
,
and
the
Soul
makes
these
defects
of
Grace
apprehended
in
himself
,
matter
of
discouragement
to
his
Soul
,
to
beat
it
off
,
and
to
keep
it
back
from
the
exercise
of
Faith
.
Then
this
distemper
of
Judging
themselves
by
others
prevails
too
far
.
1.
It
is
a
joyning
with
the
wretched
,
corrupt
,
opposit
Heart
against
Christ
,
and
the
furnishing
the
Soul
with
matter
of
cavil
and
scruple
,
against
the
blessed
tenders
of
receiving
the
love
of
Jesus
Christ
.
2.
By
this
the
Soul
maketh
that
part
of
his
duty
that
he
seems
to
perform
,
to
be
nothing
but
disobedience
.
The
Soul
by
looking
upon
the
Graces
that
shine
forth
in
any
Christian
,
seems
to
do
a
part
of
his
duty
,
because
it
is
one
thing
commanded
;
and
in
reflecting
upon
his
own
Heart
in
the
sight
of
those
Graces
,
seems
to
do
another
part
of
his
duty
;
but
both
these
are
made
disobedience
,
when
the
Soul
makes
the
defect
of
Grace
,
he
finds
in
himself
,
when
he
looks
upon
the
Graces
of
others
,
discouragements
to
himself
in
exercising
Faith
.
3.
The
Soul
crosses
God
in
his
highest
end
,
which
is
to
make
the
excellencies
of
Jesus
Christ
shine
forth
in
the
Souls
of
his
People
.
IV.
The
fourth
case
wherein
a
Soul
doth
measure
himself
too
much
by
others
,
so
as
it
becomes
a
sinful
distemper
,
is
,
when
the
disproportion
a
Soul
finds
out
between
himself
and
other
Christians
;
his
Graces
and
their
Graces
,
his
Duties
and
their
Duties
,
are
made
a
sufficient
ground
for
the
Soul
,
to
draw
a
final
conclusion
of
his
own
estate
from
.
As
thus
,
when
a
Soul
argueth
in
this
manner
,
I
see
there
are
none
of
those
pretious
workings
of
the
Spirit
of
God
in
my
Spirit
,
that
I
behold
,
and
see
apparent
,
are
in
the
Spirits
of
such
and
such
Christians
;
they
have
their
Hearts
so
powerfully
drawn
by
Jesus
Christ
to
close
with
him
in
a
way
of
union
,
that
they
are
inabled
by
a
mighty
power
from
God
to
believe
;
but
,
saith
the
Soul
,
I
do
not
find
that
God
draws
my
Heart
,
and
comes
with
a
mighty
power
to
constrain
my
Soul
to
close
with
the
Lord
Jesus
tendred
,
and
therefore
surely
God
never
intended
good
to
my
Soul
.
That
this
is
a
dark
and
sinful
distemper
,
will
appear
in
divers
things
,
for
there
may
be
many
disproportions
between
one
Christian
and
another
,
that
are
not
sinful
disproportions
.
1.
There
may
be
a
disproportion
without
a
mans
sin
,
in
the
manner
,
and
order
,
and
degree
,
yea
in
the
very
Being
of
all
the
workings
of
God
in
the
Soul
,
before
the
actual
union
of
the
Soul
with
Christ
,
by
any
act
of
believing
.
First
,
There
may
be
a
disproportion
in
the
fear
of
Conscience
,
that
other
Christians
have
had
upon
them
,
before
their
actual
consent
to
the
Lord
Christ
tendred
,
and
the
fear
of
Conscience
that
thou
hast
hitherto
had
.
Secondly
,
A
disproportion
may
be
in
the
grief
of
mind
for
sin
,
that
other
Christians
have
had
upon
them
for
sin
,
before
their
union
with
Christ
,
and
the
grief
of
mind
thy
Soul
hath
hitherto
had
upon
th●●
.
Thirdly
,
There
may
be
a
disproportion
in
the
effects
that
fear
of
Conscience
and
grief
of
mind
do
naturally
produce
in
Souls
:
As
doubtfulness
,
and
multitude
of
scruples
and
objections
against
thine
own
Soul
.
These
indeed
are
the
common
effects
that
grief
of
mind
and
the
fear
of
conscience
produce
:
And
there
may
be
a
great
disproportion
between
thy
doubtings
,
and
the
doubtings
of
other
Christians
,
and
yet
no
sin
neither
,
as
appears
in
this
;
because
neither
fear
of
Conscience
,
nor
doubt
of
mind
,
nor
scruples
and
objections
against
the
Soul
,
do
in
the
least
commend
any
Soul
to
God
:
As
all
things
are
sin
before
union
with
Christ
,
so
is
the
fear
of
Conscience
,
and
grief
of
mind
,
sin
,
and
all
those
doubts
and
objections
,
sin
,
and
therefore
have
not
the
least
vertue
in
them
to
commend
a
Soul
to
God
.
2.
There
may
be
a
disproportion
in
the
degrees
of
Grace
without
sin
.
First
,
There
may
have
been
a
difference
in
the
time
of
the
growth
of
his
Grace
,
and
the
Graces
of
others
by
which
he
measures
himself
.
It
may
be
he
yet
remains
but
a
green
tender
plant
in
the
House
of
the
Lord
,
and
measures
himself
by
an
old
flourishing
green
Olive
in
Gods
house
.
Secondly
,
There
may
be
a
difference
in
the
helps
and
means
of
growth
.
The
field
is
not
blamed
because
it
is
not
so
fruitful
as
the
garden
,
when
the
garden
is
daily
watred
and
dressed
.
3.
There
may
be
a
disproportion
in
the
actings
of
Grace
and
yet
no
sin
.
First
,
In
regard
there
may
not
be
the
same
necessity
to
occasion
to
act
Grace
in
thee
,
that
is
in
others
.
The
occasions
are
like
the
Wind
to
the
Ship
,
that
set
the
Ship
a
going
:
They
are
but
the
heavenly
Winds
as
it
were
,
that
blow
upon
Grace
,
that
set
Graces
a
working
;
and
various
Graces
must
and
ought
to
work
according
to
the
variety
of
occasions
;
Now
according
to
the
necessity
of
the
Soul
,
so
God
binds
himself
in
Covenant
to
provide
for
the
Soul
.
Secondly
,
The
Graces
of
other
Christians
,
may
be
acted
by
an
extraordinary
influence
of
the
quickning
Spirit
of
Christ
.
I
call
it
extraordinary
,
in
regard
it
is
that
which
is
not
common
at
all
times
,
to
all
Christians
,
that
have
some
of
the
influences
of
the
quickning
Spirit
of
Christ
;
so
that
by
some
extraordinary
gale
from
Heaven
his
Graces
may
be
acted
,
and
through
thy
want
of
those
quicknings
of
the
Spirit
of
Christ
,
thy
Graces
may
not
be
so
acted
,
and
yet
not
sin
.
Thirdly
,
There
may
be
a
difference
in
the
outward
excitation
,
and
quickning
unto
the
actings
of
Grace
.
A
Soul
stands
not
only
in
necessity
of
the
inward
breathings
of
the
Spirit
of
Christ
,
but
of
the
outward
excitation
too
,
in
regard
it
is
through
the
outward
excitation
,
that
the
Lord
hath
appointed
those
inward
breathings
of
his
quickning
Spirit
:
Now
if
other
Christians
by
whom
thy
Soul
do
measure
it self
,
should
injoy
more
excitations
,
that
is
,
that
they
have
more
Bellows
blowing
upon
Grace
in
their
Hearts
than
thine
,
though
there
may
be
difference
in
the
acting
,
the
bare
disproportion
may
not
be
thy
sin
.
Secondly
,
There
may
be
many
sinful
disproportions
,
that
yet
destroy
not
the
Being
of
the
Souls
union
with
Christ
.
1.
There
may
be
a
disproportion
in
Faith
it self
.
First
,
There
may
be
a
want
of
most
of
the
highest
and
excellent
operations
of
Faith
,
and
yet
not
the
Being
of
union
destroyed
.
Secondly
,
Faith
may
be
oppressed
with
doubting
and
distrust
,
and
yet
not
be
suppressed
.
Thirdly
,
There
may
be
the
want
of
almost
all
stedfastness
,
stability
and
constancy
in
the
acting
of
Faith
;
so
that
a
Soul
can
seldom
keep
his
Heart
in
a
believing
frame
one
moment
,
and
yet
that
sinful
defect
may
not
nullifie
the
union
with
Christ
.
2.
There
may
be
a
sinful
disproportion
in
all
the
Spiritual
life
of
the
Soul
,
and
yet
the
union
with
Christ
hold
.
That
is
,
all
the
principles
of
Spiritual
motion
towards
God
,
may
be
unactive
,
when
thou
seest
others
full
of
life
and
activity
,
and
yet
this
sinfull
disproportion
doth
not
destroy
the
union
.
Now
it
appears
to
be
a
sad
distemper
thus
to
measure
the
Soul
by
others
.
1.
In
regard
there
is
such
a
disproportion
between
the
one
and
other
Christians
that
can
possibly
be
found
out
,
discovers
nothing
but
the
heinousness
of
the
Souls
sin
,
in
its
neglect
of
union
with
Christ
.
Now
from
hence
to
conclude
God
intends
no
good
to
the
Soul
,
is
contrary
to
the
blessed
will
of
God
revealed
,
Isa.
55.7
.
where
God
hath
promised
,
abundantly
to
pardon
,
to
multiply
to
pardon
.
2.
In
regard
when
the
greatest
disproportion
between
the
one
and
other
Christians
is
found
out
,
yet
thou
art
one
of
those
that
Jesus
Christ
now
comes
to
woo
,
and
perswade
,
and
beseech
to
be
one
with
his
Father
.
Now
I
shall
shew
you
the
grounds
of
this
distemper
upon
which
it
is
built
,
or
whence
it
arises
in
Souls
.
I.
It
is
commonly
built
upon
this
principle
,
That
the
Lord
maintains
a
proportion
in
his
Gifts
and
Graces
unto
his
people
.
Now
what
a
dark
blind
principle
is
this
.
For
the
clearing
of
it
,
1.
You
must
conceive
,
the
Lord
doth
equally
dispense
to
all
his
peoples
Souls
all
kind
of
Graces
.
He
leaves
suitable
dispositions
in
the
Heart
to
yield
obedience
to
all
his
blessed
will
:
Thus
far
the
Lord
proportions
Grace
;
but
then
the
Lord
doth
not
proportion
the
degrees
of
Grace
.
First
,
In
regard
of
the
concord
and
agreement
in
the
whole
Body
of
Christ
that
is
necessary
to
be
attained
.
It
is
for
the
bettering
of
the
union
of
the
Body
of
Christ
,
that
Christians
have
particular
different
Graces
,
as
the
Apostle
saith
,
1
Cor.
12.25
,
26.
Secondly
,
It
it
necessary
to
preserve
the
beauty
and
comliness
of
the
Body
of
Christ
,
that
the
whole
Body
should
be
so
compacted
together
,
that
one
member
should
not
receive
all
the
excellencies
of
the
other
members
.
Thirdly
,
That
there
might
be
a
full
manifestation
of
the
absolute
freedom
of
God
,
in
the
manifestation
of
all
his
Graces
.
The
Lord
will
not
only
have
the
glory
of
his
free
love
,
in
dispensing
Grace
to
whom
he
pleases
,
but
the
glory
of
his
free
Grace
in
dispensing
it
in
what
manner
and
degree
he
please
.
2.
From
the
necessity
of
different
degrees
of
Grace
,
arises
a
necessity
of
the
dispensation
of
various
Gifts
.
II.
The
second
distemper
upon
which
this
principle
doth
arise
is
this
,
That
the
Soul
doth
conceive
there
must
be
a
large
portion
of
Grace
go
before
the
Souls
attaining
unto
the
assurance
of
Faith
,
that
he
is
united
to
the
Lord
Christ
.
And
thence
the
Soul
seeks
into
the
Lives
and
Hearts
of
other
Christians
,
and
measures
himself
by
those
,
thinking
upon
a
sight
of
a
conformity
in
himself
to
them
in
their
Graces
and
Duties
;
he
might
then
proceed
to
the
actings
of
Faith
in
a
way
of
assurance
,
and
then
have
some
confidence
of
his
union
with
Christ
:
And
hence
so
long
as
the
Soul
conceives
a
defect
in
himself
,
in
those
Graces
he
beholds
to
be
in
other
Christians
,
he
sits
down
discouraged
from
the
exercise
of
Faith
.
That
this
also
is
a
vile
principle
of
darkness
must
be
also
made
appear
.
Yet
,
first
,
for
the
clearing
of
it
I
must
premise
two
things
.
I.
That
the
very
act
of
Faith
in
a
way
of
full
assurance
,
of
the
Lords
accepting
the
Soul
to
be
one
with
him
in
Christ
,
is
a
most
superlative
degree
of
Grace
.
II.
That
every
Soul
that
attains
unto
that
assurance
of
Faith
,
to
receive
with
a
fulness
of
confidence
,
the
Lords
good
will
concerning
his
own
Soul
,
to
accept
him
to
be
one
with
him
in
the
Lord
Christ
,
doth
attain
a
large
portion
of
all
kind
of
Graces
also
.
There
are
the
special
workings
of
the
love
of
God
in
the
Spirit
of
holiness
,
where-ever
there
is
this
assurance
unto
Faith
of
the
Souls
union
with
Christ
.
To
make
it
clear
,
1.
There
is
a
large
portion
of
knowledge
.
Ignorance
of
God
is
the
mother
of
all
vice
,
the
very
womb
wherein
unbelief
is
conceived
withal
its
Brats
,
withal
its
scruples
and
objections
whatever
.
And
according
to
the
degree
wherein
that
Ignorance
of
God
is
healed
,
so
is
the
degree
of
the
Souls
attaining
towards
the
assurance
of
Faith
.
2.
There
is
a
large
portion
of
Spiritual
life
begotten
in
the
Soul
.
3.
There
is
a
large
portion
of
contentment
in
God
and
Christ
.
4.
There
is
a
large
portion
of
love
to
God
in
Jesus
Christ
communicated
to
him
.
Love
begets
love
,
and
according
to
the
degree
,
wherein
a
Soul
apprehends
the
love
of
God
to
his
Soul
in
Christ
;
so
is
the
answerable
degree
of
the
workings
of
love
towards
God
in
Christ
again
.
5.
There
is
a
large
portion
of
raisedness
of
Spirit
,
above
all
things
below
.
I
give
but
a
taste
of
the
large
portion
of
Grace
,
which
of
necessity
must
be
in
Souls
where
Faith
of
assurance
is
attained
.
But
now
to
speak
more
directly
to
the
principle
it self
:
notwithstanding
this
,
yet
the
principle
it self
is
a
dark
principle
.
I.
In
regard
there
is
no
necessity
of
a
large
portion
of
Grace
,
going
before
the
Souls
assurance
of
Faith
,
to
prepare
the
Soul
for
assurance
.
Only
in
this
sence
,
that
the
habit
of
Grace
prepares
the
Soul
for
the
acting
of
Grace
;
so
the
habit
of
Faith
is
received
before
there
be
an
act
of
Faith
;
and
so
a
Soul
may
be
said
to
be
prepared
for
assurance
unto
Faith
.
II.
There
is
no
necessity
of
any
large
portions
of
Grace
,
to
give
the
Soul
any
better
ground
to
act
Faith
in
fulness
of
assurance
and
confidence
.
The
only
ground
of
the
Souls
confidence
of
the
Lords
will
,
to
accept
his
loveless
Soul
into
union
with
Christ
,
is
the
Lords
word
,
wherein
he
reveals
that
his
blessed
will
:
Now
the
Lords
word
speaks
as
plainly
,
and
reveals
his
will
as
clearly
to
the
Soul
,
not
having
the
least
portion
of
Grace
to
accept
his
loveless
Soul
into
union
with
Christ
,
as
it
doth
to
those
that
have
the
largest
portion
of
Grace
.
III.
There
is
no
necessity
of
any
portion
of
Grace
to
make
the
actings
of
Faith
of
assurance
to
be
the
Souls
duty
.
Even
when
a
Soul
is
a
rebel
,
when
he
is
an
enemy
,
the
Lord
doth
as
strictly
command
him
from
Heaven
,
to
give
credit
to
his
blessed
Word
,
revealing
his
good
will
to
accept
his
loveless
Soul
,
if
he
will
be
one
with
him
in
Christ
,
as
he
doth
command
the
Soul
to
believe
it
,
after
the
communication
of
all
Grace
.
IV.
Those
very
portions
of
Grace
,
great
or
small
that
are
attained
to
,
when
the
Soul
hath
assurance
unto
Faith
,
they
are
all
attained
through
the
Souls
believing
with
that
fulness
of
assurance
.
Faith
is
the
Alpha
and
Omega
of
Sanctification
,
and
of
the
whole
work
of
Grace
.
The
Sixth
and
last
dark
distemper
is
,
The
Souls
unconstancy
.
This
unconstancy
is
of
two
kinds
;
the
one
in
the
thoughts
and
imaginations
;
the
second
is
the
unconstancy
of
the
Souls
determinations
and
conclusions
.
Naturally
we
are
unstable
as
water
,
seldom
stay
a
moment
in
the
same
place
.
For
the
right
understanding
of
this
distemper
there
must
be
divers
things
opened
.
I.
We
must
know
,
it
is
not
a
strict
,
close
,
unmovable
adherence
to
their
determinations
of
truth
,
that
are
once
drawn
up
in
a
Soul
,
that
these
commands
require
from
any
Soul
;
that
may
be
as
bad
a
distemper
on
the
other
hand
.
Therefore
observe
there
are
three
cases
in
which
a
Soul
may
be
too
much
settled
,
and
adhere
too
fast
to
his
own
conclusions
.
1.
When
the
Soul
sticks
fast
to
any
conclusion
,
without
Spiritual
divine
light
,
compelling
and
constraining
the
Soul
to
it
.
2.
When
a
Soul
is
so
taken
with
any
determination
,
that
he
hath
drawn
up
in
his
own
Spirit
concerning
truth
,
that
his
own
Spirit
will
not
suffer
him
to
take
a
right
view
of
any
thing
that
the
Scripture
seems
to
propound
to
the
contrary
.
3.
When
a
Soul
is
so
affected
with
any
determination
drawn
up
in
his
own
Spirit
,
that
he
hath
a
prejudicial
opinion
against
whatever
seems
to
contradict
that
his
own
determination
.
II.
You
must
know
there
are
cases
wherein
there
must
and
ought
to
be
alterations
and
changes
,
in
a
Souls
own
determination
concerning
Truth
,
and
concerning
the
State
of
his
own
Soul
.
And
those
cases
are
especially
two
.
1.
Where
there
is
clearer
evidence
concerning
the
object
conveyed
into
a
Soul
.
2.
When
there
is
a
clearer
evidence
in
regard
of
the
Soul
it self
,
which
we
commonly
call
a
clearer
evidence
in
regard
of
the
subject
.
If
a
Soul
through
weakness
of
light
received
,
conclude
or
determine
of
any
thing
concerning
his
Soul
,
then
there
must
and
ought
to
be
a
change
of
these
determinations
,
when
there
is
a
clearer
evidence
come
into
his
Soul
.
III.
There
may
lawfully
be
a
suspicion
,
and
a
jealousie
over
it self
in
regard
of
its
own
unconstancy
.
A
Soul
may
have
a
holy
fear
of
his
own
deceitful
Heart
,
when
he
sees
it
settled
upon
a
conclusion
,
lest
it
should
not
be
so
rightly
settled
as
God
requires
.
There
are
two
acts
a
Soul
may
do
upon
this
ground
.
1.
He
may
be
making
a
continual
search
into
the
grounds
of
those
conclusions
and
determinations
that
are
in
his
own
Spirit
.
2.
A
Soul
may
and
ought
to
draw
up
his
Spirit
unto
God
,
and
to
bring
his
determinations
into
the
presence
of
God
,
and
the
ground
of
his
determinations
,
and
lay
them
all
open
before
the
Lord
.
Now
it
must
be
opened
,
when
a
Soul
is
guilty
of
this
sad
distemper
of
unconstancy
,
in
his
determinations
and
resolutions
.
There
are
three
cases
wherein
the
Soul
is
guilty
of
this
.
I.
When
the
Soul
remains
wavering
,
in
an
unfixed
unsettled
frame
of
Spirit
,
upon
any
determination
that
it
doth
draw
up
within
it self
.
When
a
Soul
apprehends
reason
on
both
sides
,
and
weight
in
both
reasons
,
and
thereupon
suffers
his
Soul
to
stand
like
Scales
,
with
weights
in
both
Scales
almost
in
an
equipoise
,
now
turning
this
way
,
then
that
way
,
and
stand
steadfast
no
way
:
Now
he
conceives
it
is
the
will
of
God
to
accept
his
Soul
into
union
with
him
,
the
next
morning
he
conceives
no
;
surely
it
cannot
be
that
God
should
have
a
thought
of
kindness
for
such
a
wretch
as
he
.
Yet
do
not
mistake
here
,
for
I
must
grant
there
may
be
such
an
equipoised
Spirit
in
Souls
without
sin
,
so
it
be
with
these
limitations
.
1.
That
the
truth
of
Christ
concerning
which
the
Soul
remains
in
this
wavering
state
,
be
not
a
matter
of
duty
that
God
requires
from
the
Souls
hands
.
Some
truths
are
more
Theoretical
,
some
more
Practical
;
now
if
it
be
not
a
practical
truth
that
God
requires
from
the
Soul
,
it
may
not
be
sin
:
But
if
it
be
a
practical
truth
,
concerning
the
Souls
acting
of
Faith
upon
Jesus
Christ
tendred
,
or
the
Souls
worshipping
God
in
some
ordinances
of
continual
use
;
then
though
it
be
through
weakness
,
and
want
of
light
,
that
the
Soul
is
not
able
to
have
his
Spirit
settled
upon
a
conclusion
;
yet
I
dare
not
excuse
the
Soul
from
sin
,
for
I
suppose
no
case
can
come
,
but
the
Soul
is
guilty
of
too
much
ignorance
that
he
might
have
avoided
,
or
guilty
of
unbelief
that
keeps
his
Spirit
in
the
present
case
unswayed
.
2.
Take
this
limitation
,
That
such
an
unsettledness
of
Spirit
concerning
a
truth
,
be
after
a
Souls
strict
endeavouring
for
a
full
satisfaction
and
determination
of
his
Spirit
concerning
that
truth
.
II.
The
Soul
is
guilty
of
this
inconstancy
,
when
the
strength
of
imagination
only
doth
unsettle
the
Soul
from
any
determination
or
conclusion
,
concerning
that
truth
of
Christ
that
he
hath
formerly
drawn
up
in
his
own
Spirit
.
The
Devil
hath
a
secret
door
into
every
Heart
through
the
fancy
;
it
is
as
it
were
the
Devils
back
door
,
it
is
his
secret
sally-port
door
that
he
comes
out
of
,
to
fight
against
the
Soul
.
The
Devil
steals
into
the
Heart
by
the
fancy
,
before
ever
the
Soul
is
aware
of
it
,
without
any
alarm
,
and
by
the
working
of
the
fancy
he
doth
suggest
strange
imaginations
in
the
Soul
,
without
suggesting
a
ground
and
foundation
,
upon
which
such
imaginations
are
built
.
III.
Then
a
Soul
is
guilty
of
this
sad
distemper
,
when
it
is
unsettled
and
removed
,
from
its
determinations
and
conclusions
,
with
every
just
objection
,
without
a
just
comparison
of
the
strength
of
the
objection
,
and
the
reasoning
of
the
objection
,
with
the
strength
of
the
reasoning
of
the
former
perswasion
and
determination
.
This
is
that
sad
distemper
the
Scripture
speaks
of
,
To
be
carried
up
and
down
with
every
wind
of
Doctrine
,
and
to
be
soon
shaken
in
mind
,
2
Thes.
2.1
,
2.
Now
the
distemper
being
thus
opened
in
general
,
you
must
note
that
there
are
three
special
conclusions
,
in
reference
to
the
case
in
hand
,
concerning
which
a
Soul
becomes
guilty
of
this
distemper
of
unconstancy
.
1.
That
the
tender
of
union
with
the
Lord
Jesus
,
do
reach
to
every
particular
Soul
.
The
Devil
and
the
corrupt
Heart
,
strive
to
maintain
a
constancy
of
Spirit
in
this
determination
,
either
keeping
the
Soul
wavering
here
,
not
daring
to
resolve
this
blessed
Truth
to
be
a
Truth
;
or
else
in
suggesting
strong
imaginations
to
keep
the
Soul
from
giving
firm
credit
to
that
Truth
,
or
by
keeping
up
objection
upon
objection
against
that
pretious
Truth
,
that
the
Heart
may
not
be
settled
upon
that
conclusion
;
but
if
it
be
settled
upon
it
in
the
evening
,
if
possible
,
it
shall
be
removed
in
the
morning
.
2.
That
no
wickedness
,
wretchedness
,
nor
desperate
vileness
that
can
be
imagined
,
is
any
impediment
to
the
Lords
acceptance
of
the
Soul
into
union
with
the
Lord
Jesus
.
All
the
strength
of
reasoning
,
that
the
Machiavilian
brains
of
Hell
can
produce
,
shall
be
brought
to
evade
this
Truth
.
3.
That
it
is
the
duty
of
every
particular
Soul
,
immediately
and
at
all
times
,
without
the
least
delay
,
to
give
credit
to
the
Lord
,
and
believe
that
he
is
willing
to
accept
that
particular
loveless
Soul
into
union
with
Christ
.
These
pretious
Truths
,
being
that
pretious
heavenly
Christal
glass
,
through
which
the
Spiritual
eye
comes
to
discern
the
very
Heart
of
God
towards
it
in
Christ
;
if
it
be
possible
that
either
the
power
or
policy
of
Hell
can
foment
that
distemper
in
the
Heart
concerning
this
principle
,
to
prevent
the
Soul
from
settling
a
full
conclusion
in
this
particular
,
it
shall
be
effected
.
Now
this
distemper
prevents
the
Souls
evidence
of
union
with
Christ
from
the
promises
,
by
these
five
several
effects
that
it
hath
upon
the
Heart
.
I.
It
prevents
the
Soul
of
the
injoyment
of
a
sufficient
time
,
to
discern
the
inward
of
the
Lords
promise
,
of
accepting
a
Soul
into
union
with
Christ
,
even
when
he
doth
behold
the
promise
.
There
are
four
things
that
a
Soul
must
discern
in
a
promise
,
in
reference
to
the
discerning
of
his
union
with
Christ
from
the
promise
.
1.
The
Soul
must
discern
the
largeness
of
the
extent
of
that
promise
,
of
acceptance
of
a
Soul
into
union
with
Christ
.
He
must
discern
the
compass
of
the
promise
to
be
so
wide
as
to
take
in
his
own
particular
Soul
.
2.
A
Soul
must
discern
the
infinite
freedom
of
God
in
the
tendering
of
the
promise
,
to
accept
the
Soul
into
union
with
Christ
.
It
must
see
that
God
requires
nothing
,
either
to
prepare
or
dispose
the
Soul
aright
,
for
the
injoyment
of
the
promise
,
or
to
give
the
Soul
a
right
and
title
to
the
promise
.
3.
The
Soul
must
see
the
very
bowels
of
the
mercies
of
Jesus
Christ
in
the
promises
.
It
is
the
sight
of
the
readiness
of
the
Heart
of
Christ
,
to
embrace
the
loveless
Soul
,
that
makes
the
bowels
of
the
Soul
yern
towards
Christ
again
.
4.
The
Soul
must
discern
the
sufficiency
of
the
promise
,
to
assure
the
Soul
of
what
it
longs
after
.
Now
it
being
of
necessity
that
all
these
must
be
discerned
,
in
the
promises
of
acceptance
of
the
Soul
into
union
with
Christ
,
before
the
Soul
can
be
satisfied
from
the
promises
that
he
is
united
to
Jesus
Christ
;
an
hours
view
,
or
a
days
view
,
in
an
ordinary
way
I
mean
(
unless
the
Spirit
cast
in
superlative
light
extraordinary
)
will
not
suffice
a
Soul
to
discern
all
these
through
the
promise
.
II.
This
inconstancy
in
the
Souls
resolutions
,
exposes
the
Soul
to
the
violence
of
all
temptation
.
This
will
appear
in
three
things
,
1.
In
regard
the
sword
of
the
Spirit
to
fight
against
the
Temptations
with
,
is
made
void
.
The
sword
of
the
Spirit
is
the
pretious
word
of
God
,
Eph.
6.17
.
Now
the
Soul
being
unsettled
in
his
own
determinations
,
concerning
the
truth
of
the
Word
of
God
to
his
own
Soul
in
particular
,
he
hath
no
pretious
use
of
that
pretious
sword
,
the
Word
of
God
,
to
resist
the
tempter
with
.
2.
The
habit
of
Faith
is
weakned
.
I
mean
,
the
readiness
of
the
disposition
of
Faith
to
be
in
exercise
,
is
in
a
great
measure
hindred
:
The
Heart
is
more
indisposed
to
the
exercise
of
Faith
,
by
how
much
the
seldomer
Faith
is
drawn
out
to
exercise
.
3.
Carnal
reasonings
of
the
Heart
grow
strong
.
The
more
any
corruption
prevails
,
the
more
strength
it
gets
:
Sin
is
never
decrepit
,
the
older
it
grows
the
stronger
it
grows
.
Thus
carnal
reasoning
of
the
Heart
growing
old
,
by
the
constant
prevailing
over
the
Soul
,
it
grows
stronger
.
All
these
concurring
,
a
Soul
is
in
a
dreadful
measure
exposed
to
the
tyranny
of
all
Temptations
.
First
,
Temptations
that
batter
down
the
hopes
of
Election
.
Secondly
,
Temptations
unto
slavish
fear
,
and
dread
and
horrour
of
execution
of
present
vengeance
.
Thirdly
,
A
Soul
is
exposed
to
the
power
and
violence
of
that
temptation
,
that
it
is
wicked
abominable
presumption
for
his
wretched
Soul
to
have
a
thought
that
God
will
be
willing
to
accept
him
in
Christ
.
III.
Through
that
inconstancy
,
the
Devil
himself
is
provoked
to
tempt
.
It
is
observed
in
Scripture
,
that
the
rule
the
Lord
gives
concerning
our
fighting
with
Satan
is
to
resist
,
and
the
rule
concerning
fighting
with
sin
is
fleeing
,
1
Pet.
5.9
.
Now
it
is
thought
it
is
upon
this
occasion
the
Lord
gives
this
rule
,
because
fleeing
gives
the
Devil
advantage
,
and
makes
him
more
violent
in
his
temptations
.
There
is
nothing
that
gives
the
Devil
discouragement
in
tempting
,
but
a
sight
of
an
impossibility
of
prevailing
.
IV.
The
inconstancy
of
the
Soul
in
these
resolutions
and
determinations
,
prevents
the
increase
and
growth
of
all
the
knowledge
of
Jesus
Christ
.
You
shall
observe
in
2
Pet.
3.18
.
That
the
Holy
Ghost
urging
the
Saints
to
grow
in
the
knowledge
of
our
Lord
and
Saviour
Jesus
Christ
,
he
gives
them
an
admonition
to
take
heed
they
fall
not
from
their
own
steadfastness
;
intimating
thus
much
,
while
their
Souls
remain
unstable
,
in
receiving
and
giving
credit
to
those
pretious
Truths
of
Christ
that
were
revealed
,
there
could
be
no
growth
in
the
knowledge
of
Jesus
Christ
.
V.
This
inconstancy
of
the
Soul
,
doth
leave
it
like
a
lost
one
in
a
meer
wilderness
.
It
leaves
it
wandering
in
devious
paths
it
knows
not
whither
.
When
the
Judgment
of
the
Soul
is
thus
unstable
,
concerning
those
pretious
principles
forenamed
,
the
Soul
is
left
without
a
Pilot
,
without
a
Compass
;
so
that
the
Soul
knows
not
how
to
steer
its
course
to
the
pretious
haven
of
happiness
.
So
that
this
distemper
must
be
healed
,
before
the
Soul
can
discern
its
union
with
Christ
.
Now
the
Spirit
heals
this
distemper
two
ways
.
1.
By
vouchsafing
a
clear
and
full
manifestation
to
the
Soul
,
of
those
pretious
forenamed
principles
,
by
casting
in
such
a
high
degree
of
divine
light
,
as
makes
the
truth
of
those
forenamed
conclusions
out
of
question
.
It
is
according
to
the
evidence
the
Soul
receives
of
a
truth
,
that
the
judgment
is
settled
either
more
or
less
firmly
upon
it
.
Now
the
Spirit
doth
so
manifest
those
pretious
Truths
,
and
so
clears
the
Eye
,
as
it
seeth
them
without
scruple
,
and
then
the
Judgment
begins
to
be
settled
with
some
firmness
upon
them
.
2.
The
Spirit
heals
it
by
a
continuation
of
the
first
manifestation
of
those
Truths
.
So
that
a
fulness
of
evidence
of
the
Truth
that
the
Soul
concludes
upon
,
remaining
in
the
Soul
,
the
Soul
remains
in
a
fixed
settled
way
,
cleaving
and
sticking
to
those
Truths
so
concluded
upon
.
Now
thus
you
have
the
second
work
of
the
Spirit
,
in
that
first
general
effect
of
it
upon
the
Heart
opened
,
which
is
the
removal
of
all
impediments
that
hinder
divine
light
;
and
you
have
seen
what
beams
of
the
principles
of
darkness
,
and
also
what
dark
distempers
are
pulled
out
,
before
the
Soul
is
fit
to
discern
the
light
of
Jesus
Christ
held
forth
.
Now
the
third
work
of
the
Spirit
in
this
illumination
,
is
the
Spirits
acting
by
its
own
power
,
the
Divine
light
communicated
to
the
Soul
.
It
is
necessary
not
only
that
a
Soul
receive
a
faculty
from
the
Spirit
,
but
also
the
acting
of
the
faculty
too
:
Though
all
acts
of
the
renewed
man
,
be
firmly
the
acts
of
the
Mind
,
yet
they
are
originally
the
acts
of
the
Spirit
it self
.
So
that
also
in
this
case
concerning
illumination
,
there
is
a
necessity
not
only
that
the
Soul
hath
a
seeing
Eye
,
but
that
it
must
also
have
the
seeing
of
the
Eye
from
the
Spirit
.
Though
the
Soul
hath
an
Eye
disposed
to
see
the
divine
light
that
the
promise
discovers
,
yet
there
must
come
in
a
power
from
the
Spirit
also
,
whereby
the
Soul
may
be
inabled
to
act
that
very
power
received
.
As
it
is
in
the
cleared
Eye
,
it
hath
a
fitness
to
see
any
colour
,
but
it
must
be
acted
by
the
rational
Soul
,
otherwise
the
inward
disposition
of
the
Soul
effects
nothing
;
that
s
the
reason
the
Eye
sees
not
in
sleep
,
because
the
rational
Soul
is
bound
up
as
it
were
in
its
operations
:
Thus
it
is
with
the
divine
man
,
though
influences
be
communicated
from
Jesus
Christ
to
the
Soul
,
that
the
Soul
hath
a
spiritual
Eye
,
rightly
disposed
to
see
spiritual
objects
,
yet
there
must
be
also
the
Spirits
power
to
act
that
very
Eye
,
that
is
so
disposed
to
see
the
spiritual
object
.
So
that
thus
the
Spirit
comes
in
by
a
renewed
power
,
and
as
it
were
blows
up
those
holy
sparks
of
divine
light
,
that
are
communicated
to
the
Soul
,
and
makes
them
to
work
in
their
own
proper
natural
way
,
to
make
them
see
that
pretious
divine
light
,
that
the
promises
of
the
Lord
discover
to
the
poor
dark
Soul
.
Thus
you
see
the
first
work
,
or
the
first
effect
,
that
the
Spirit
of
God
hath
upon
Souls
,
towards
the
revealing
to
them
from
the
promise
,
that
they
are
united
to
the
Lord
Jesus
.
The
1.
is
by
infusing
of
divine
light
.
The
2d
.
is
by
manifesting
the
object
to
that
divine
light
.
It
is
not
sufficient
light
communicated
to
the
faculty
of
discerning
,
that
inables
it
to
discern
a
thing
presently
,
but
there
must
be
also
an
enlightning
,
and
manifesting
of
the
object
to
be
discovered
,
unto
that
light
communicated
.
The
most
acute
Eye
that
is
,
of
the
greatest
perspicuity
and
clearness
,
can
discern
nothing
any
further
then
the
things
themselves
are
presented
to
them
.
So
that
the
Spirit
in
evidencing
to
the
Soul
from
the
promises
,
must
cast
as
it
were
beams
of
light
,
some
kind
of
holy
rays
from
the
promise
it self
upon
the
Eye
,
as
well
as
light
into
the
Eye
,
to
discern
the
light
that
is
cast
upon
the
Eye
.
That
s
the
reason
,
that
a
Soul
at
one
time
shall
discern
the
very
Heart
of
Christ
towards
him
in
the
promises
,
or
in
the
Gospel
;
and
at
another
time
looking
upon
the
same
Word
,
the
same
promise
,
with
the
same
diligence
,
and
yet
it
not
so
much
as
giveth
a
sufficient
ground
for
an
imperfect
hope
,
or
an
act
of
Faith
in
way
of
adherence
,
and
this
is
from
a
different
manifestation
of
this
Irradiation
of
the
Spirit
unto
the
Soul
.
Now
this
manifestation
,
or
Irradiation
doth
consist
in
two
things
.
1.
The
Spirit
presents
the
Gospel
,
or
the
promises
to
the
Soul
.
We
are
not
sufficient
of
our selves
to
think
any
thing
as
of
our selves
,
2
Cor.
3.5
.
There
must
be
as
well
an
application
of
the
object
to
the
Eye
,
as
an
application
of
the
Eye
to
the
object
,
and
yet
both
must
be
also
by
the
Spirit
of
God
:
Therefore
,
John
14.26
.
it
is
put
as
a
part
of
the
office
of
the
comforting
Spirit
,
or
the
evidencing
Spirit
,
to
bring
the
pretious
things
that
Christ
had
spoken
to
his
Disciples
to
their
remembrance
again
.
2.
The
Spirit
doth
evidence
the
promise
,
or
the
Gospel
,
that
it
hath
presented
to
the
Eye
.
It
brings
it
to
remembrance
and
then
opens
it
,
and
reveals
the
very
nature
and
intent
of
it
.
You
must
conceive
there
is
a
twofold
evidence
of
things
;
there
is
an
evidence
of
narration
,
and
an
evidence
of
the
matter
it self
:
Now
the
Gospel
is
always
evident
in
matter
of
narration
,
that
is
,
as
spoken
from
the
mouth
of
God
in
his
written
Word
:
But
the
Gospel
is
very
inevident
in
regard
of
the
matter
,
or
of
the
thing
it self
;
it
is
an
hidden
mystery
,
so
dark
a
riddle
as
cannot
be
found
out
,
without
the
help
of
the
Spirit
it self
:
Now
though
the
evidence
only
of
narration
of
the
Gospel
,
be
sufficient
to
excite
the
Soul
to
act
Faith
by
way
of
adherence
and
recumbency
upon
God
,
yet
it
is
not
sufficient
to
excite
the
Soul
to
act
Faith
by
way
of
assurance
.
Divers
things
there
are
in
the
promise
,
or
in
the
Gospel
,
that
the
Spirit
doth
evidence
to
the
Soul
,
when
it
is
revealing
its
union
with
Christ
.
what
shall
we
say
to
these
things
?
What
things
?
Things
that
he
had
before
spoken
of
in
the
beginning
of
the
Epistle
,
especially
Chap.
5.
where
he
had
made
it
appear
clearly
,
That
where
sin
did
abound
,
grace
did
much
more
abound
,
super-abound
,
abound
without
measure
,
in
that
Grace
did
triumph
over
sin
through
Jesus
Christ
:
Now
,
saith
he
,
what
shall
we
say
to
these
things
?
He
stood
in
admiration
at
the
thoughts
of
it
,
and
then
began
to
say
,
Who
shall
lay
any
thing
to
the
charge
of
Gods
elect
?
Here
Faith
began
to
triumph
from
the
knowledge
of
Christs
compleat
removal
of
all
sin
,
from
every
Soul
that
did
embrace
him
.
Now
the
Spirit
evidenceth
divers
things
to
the
Soul
,
for
the
clearing
of
this
.
I.
The
Spirit
makes
it
evident
that
the
Lord
Christ
took
upon
him
to
be
surety
for
every
Soul
that
would
embrace
him
.
He
became
the
surety
of
the
new
Covenant
,
Heb.
7.22
.
The
Spirit
makes
the
Soul
discern
that
Christ
stept
into
his
Father
,
to
undertake
to
be
bound
to
pay
all
the
debts
,
for
every
Soul
that
shall
hereafter
embrace
him
.
And
herein
the
Spirit
is
wont
to
evidence
two
things
concerning
the
suretyship
of
Christ
.
1.
That
Christ
undertook
to
be
a
surety
of
the
whole
Covenant
for
Souls
.
That
he
undertook
to
fulfil
all
that
Justice
or
Mercy
it self
should
require
,
to
be
fulfilled
,
for
those
Souls
for
whom
he
undertook
.
2.
That
he
became
such
a
surety
,
as
he
undertook
to
pay
the
debt
alone
.
Hence
,
Isa.
49.8
.
he
is
called
the
Covenant
it self
:
Intimating
that
the
whole
Covenant
concerning
taking
away
sin
,
is
only
between
God
the
Father
and
Jesus
Christ
:
Hence
it
is
said
,
2
Cor.
5.19
.
God
was
in
Christ
reconciling
the
World
unto
himself
,
not
imputing
their
trespasses
to
them
.
II.
The
Spirit
evidenceth
,
that
Christ
as
Mediatour
stood
in
the
relation
of
a
common
person
,
and
took
upon
him
to
represent
all
the
persons
of
those
,
that
should
hereafter
believe
on
him
;
so
that
whatever
satisfaction
he
should
give
to
his
Fathers
justice
in
regard
of
sin
,
should
be
not
only
in
stead
of
satisfaction
to
be
given
to
the
Father
by
the
Souls
themselves
;
but
also
to
be
done
as
it
were
in
their
stead
to
be
accounted
as
if
they
themselves
had
given
satisfaction
.
This
the
Spirit
may
evidence
from
the
promise
,
from
some
such
place
,
as
1
Cor.
15.48
.
which
shews
that
Jesus
Christ
stood
as
a
common
person
in
stead
of
all
those
that
should
believe
on
him
;
as
Adam
the
first
man
stood
as
a
common
person
,
to
represent
all
those
that
should
come
out
of
him
:
Or
from
such
a
place
as
that
,
Rom.
5.14
.
where
the
old
Adam
is
called
a
Type
of
Jesus
Christ
that
was
to
come
.
The
second
thing
the
Spirit
clears
,
is
the
things
themselves
done
by
Jesus
Christ
in
those
relations
unto
Souls
,
as
he
stood
as
a
common
person
,
and
as
the
surety
for
those
that
should
hereafter
believe
on
him
.
I.
Therein
the
Spirit
cometh
to
clear
the
effusion
of
the
Blood
of
Christ
,
the
offering
himself
by
death
as
a
sacrifice
for
sin
.
Thence
you
shall
observe
,
the
first
thing
Paul
instanceth
in
,
when
he
lets
his
Faith
look
upon
the
removing
of
all
Sin
,
is
Christ
dying
;
saith
he
in
a
holy
Triumph
of
Faith
,
who
shall
condemn
?
Why
?
Christ
hath
dyed
;
As
if
he
should
say
,
how
shall
either
carnal
reason
,
or
conscience
,
or
unbelief
,
or
Justice
,
or
Law
,
or
Hell
,
or
Devil
,
bring
any
accusation
against
our
Souls
,
seeing
Jesus
Christ
hath
died
;
he
hath
offered
up
himself
by
death
as
a
propitiatory
sacrifice
for
sin
,
out
of
a
purpose
and
intent
fully
to
take
away
the
sins
of
all
those
that
shall
believe
on
him
:
Hence
the
Spirit
evidenceth
such
a
place
as
that
,
2
Cor.
5.21
.
He
hath
made
him
to
be
sin
for
us
,
that
knew
no
sin
,
that
we
might
be
made
the
righteousness
of
God
in
him
:
That
we
might
have
remission
of
sins
,
and
that
justification
that
God
had
prepared
for
Souls
by
him
:
Or
such
a
place
as
that
in
1
Tim.
1.15
.
This
is
a
faithful
saying
,
and
worthy
of
all
men
to
be
received
,
that
Jesus
Christ
came
into
the
World
to
save
sinners
,
of
whom
I
am
chies
;
That
Jesus
Christ
undertook
to
be
humbled
so
deeply
,
to
vail
the
brightness
of
his
own
glory
in
such
obscurity
,
as
to
come
down
from
Heaven
into
the
World
,
to
take
away
the
sins
of
poor
perishing
wretches
.
Now
in
the
Spirits
evidencing
this
fulness
of
satisfaction
,
it
ordinarily
evidenceth
these
things
,
for
the
satisfying
Faith
so
fully
as
it
may
work
by
way
of
assurance
,
and
fulness
of
confidence
.
1.
It
evidenceth
the
full
satisfaction
of
the
Father
by
his
death
,
in
regard
it
was
the
Law-maker
himself
that
was
subject
to
the
Law
,
and
made
under
the
power
of
the
Law
,
to
satisfie
for
the
transgression
of
the
Law
.
2.
In
regard
the
brightness
of
the
Fathers
glory
was
debased
by
Christs
debasement
,
in
opposition
to
the
debasement
of
the
Fathers
glory
,
that
was
by
the
transgression
of
the
Law
.
What
can
conscience
or
carnal
reason
say
more
concerning
the
nature
of
sin
,
and
the
height
of
its
merit
;
but
only
that
it
is
a
debasement
of
the
King
of
Kings
,
the
Lord
of
Lords
,
it
is
a
vailing
and
eclipsing
of
the
highest
Majesty
of
Heaven
,
it
is
a
bringing
a
cloud
as
it
were
,
over
those
pretious
unspotted
beams
of
the
Lords
excellency
,
over
the
Lords
high
Soveraignty
in
commanding
Souls
,
and
over
Gods
holiness
and
equity
in
commanding
,
and
therefore
the
merit
of
sin
is
infinite
.
Now
the
Spirit
can
answer
by
evidencing
to
the
Death
of
Christ
,
a
fulness
of
satisfaction
,
in
regard
it
was
Jesus
Christ
that
was
debased
;
he
that
was
the
express
image
of
his
Father
,
the
lively
pattern
of
his
Fathers
glory
;
and
therefore
the
Spirit
evidenceth
from
the
Gospel
that
God
himself
speaks
in
a
way
,
as
if
he
were
more
than
satisfied
,
as
if
Grace
through
Christ
did
triumph
over
sin
:
According
to
that
in
Rom.
5.17
.
If
by
one
mans
offence
death
reigned
by
one
,
much
more
they
which
have
received
abundance
of
Grace
,
and
of
the
gift
of
righteousness
,
shall
reign
in
life
by
one
Jesus
Christ
.
Much
more
they
which
receive
,
that
is
,
they
that
partake
of
the
merit
of
the
death
of
Christ
,
much
more
shall
they
reign
:
As
if
there
were
a
higher
degree
of
equity
that
such
should
reign
,
then
there
was
that
such
Souls
,
that
were
before
under
sin
,
should
die
.
So
Paul
speaks
in
1
Tim.
1.14
.
The
grace
of
our
Lord
was
exceeding
abundant
,
the
word
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
was
more
than
enough
.
There
was
more
than
a
sufficiency
of
Grace
through
Jesus
Christ
,
still
speaking
as
if
God
had
so
satisfied
himself
,
through
the
contrivance
of
the
death
of
Christ
for
sin
,
that
he
had
satisfaction
,
as
it
were
,
over
and
over
again
.
3.
In
that
it
was
the
Godhead
it self
cloathed
in
flesh
,
that
gave
the
satisfaction
.
Now
herein
the
Spirit
evidenceth
a
fulness
,
and
abundance
of
sufficiency
of
satisfaction
,
in
regard
there
is
a
higher
worth
upon
the
satisfaction
to
the
Godhead
,
from
the
Godhead
cloathed
in
the
flesh
,
then
there
could
be
evil
by
offending
of
the
Godhead
that
was
done
by
man
:
The
Godhead
was
only
the
object
against
whom
the
sin
was
committed
;
but
in
the
satisfaction
,
the
Godhead
it self
cloathed
in
the
flesh
became
the
subject
,
from
whom
the
satisfaction
is
given
,
as
well
as
to
whom
the
satisfaction
is
given
;
so
as
the
satisfaction
doth
in
a
manner
,
in
the
worth
and
height
of
it
,
transcend
and
go
beyond
the
height
of
the
offence
,
the
satisfaction
going
from
a
higher
subject
,
a
more
subject
,
than
the
offence
was
committed
by
.
4.
In
regard
of
the
full
weight
of
sin
,
that
Jesus
Christ
bore
in
his
giving
full
satisfaction
to
the
Father
.
He
died
under
the
reputation
of
the
vilest
of
sinners
that
can
be
imagined
,
and
though
this
was
unjust
in
regard
of
men
that
did
so
repute
him
,
yet
not
in
regard
of
God
who
had
ordained
,
that
the
iniquities
of
all
that
should
embrace
him
,
should
be
laid
upon
him
:
And
indeed
their
iniquities
were
laid
upon
him
to
the
highest
,
if
you
consider
under
what
notion
of
sin
he
died
;
he
died
under
the
notion
of
a
Traytor
to
his
own
Prince
,
as
one
that
took
pleasure
in
all
kind
of
sin
,
a
friend
of
publicans
and
sinners
,
as
they
reputed
him
:
he
died
as
a
wretched
blasphemer
of
the
most
high
God
,
as
one
that
did
strike
at
the
Throne
of
God
,
to
dethrone
God
himself
,
and
he
died
as
an
imposture
,
as
a
vile
seducer
:
Nay
more
,
he
died
under
the
notion
of
a
Devil
,
yea
the
Prince
of
Devils
,
they
say
of
him
that
by
Belzebub
the
Prince
of
Devils
,
he
cast
out
Devils
:
Now
therein
the
Spirit
evidenceth
a
fulness
of
satisfaction
to
the
Father
,
in
the
Death
of
Christ
,
in
regard
Christ
who
is
holiness
it self
,
who
was
the
spotless
Lamb
without
the
least
blemish
,
that
he
should
take
upon
him
to
be
accounted
,
and
so
to
suffer
,
as
the
highest
kind
of
sinner
that
can
possibly
be
imagined
.
The
Spirit
can
evidence
here
clearly
,
a
sufficiency
and
fulness
of
satisfaction
,
for
the
sin
of
every
Soul
that
shall
embrace
him
,
whatever
Conscience
can
object
against
the
Soul
,
seeing
Conscience
cannot
object
a
higher
kind
of
wickedness
than
was
laid
upon
the
back
of
Christ
as
a
surety
.
5.
In
regard
the
Lord
Christ
took
a
fulness
of
pleasure
and
contentment
in
bearing
the
Justice
of
the
Father
,
executed
upon
him
as
a
sinner
.
Justice
receiveth
satisfaction
,
when
its
sentence
is
executed
fully
against
any
transgressor
,
that
it
passeth
sentence
against
;
and
thus
Justice
was
satisfied
through
the
Death
of
Christ
:
But
there
is
a
satisfaction
as
it
were
over
and
above
,
when
the
sentence
of
Justice
past
out
against
a
transgressor
,
is
not
only
executed
upon
the
transgressor
,
or
him
that
stands
in
stead
of
the
transgressor
;
but
the
sentence
is
received
with
delight
,
pleasure
and
contentment
:
Now
thus
Jesus
Christ
through
his
Death
gave
fulness
of
satisfaction
,
in
that
it
was
the
pleasure
of
his
Soul
to
bear
the
determined
will
of
his
Father
for
sinners
in
this
way
:
saith
he
,
Psal.
40.8
.
Lo
I
come
to
do
thy
will
,
my
God
,
expressing
the
readiness
and
willingness
of
his
Heart
to
beat
that
will
of
his
Father
for
sinners
:
Nay
so
great
was
his
delight
in
bearing
the
sentence
of
Justice
past
upon
him
,
as
he
stood
as
a
transgressor
and
sinner
,
that
he
saith
himself
be
was
even
straitned
till
it
be
accomplished
,
Luke
12.50
.
Now
as
the
Spirit
evidenceth
by
the
effusion
of
Christ's
Blood
,
a
satisfaction
given
to
the
Father
:
So
secondly
,
it
evidenceth
the
sutableness
of
the
satisfaction
,
and
that
in
two
things
.
1.
In
regard
of
the
things
suffered
by
Christ
to
give
satisfaction
:
Those
things
every
way
sutable
to
what
Justice
could
require
,
from
the
Soul
it self
,
in
regard
of
his
sin
.
Two
things
sin
declareth
the
Soul
hath
merited
to
suffer
for
ever
.
First
,
The
Death
of
the
Body
wherein
sin
is
acted
and
committed
.
Secondly
,
The
Death
of
the
Soul
it self
,
in
the
separation
of
it
from
God
,
which
was
the
chief
actor
in
the
transgression
of
the
Law
.
Now
the
Spirit
evidences
the
Death
of
Christ
a
sutable
satisfaction
in
regard
of
the
things
suffered
by
Christ
.
First
,
In
regard
the
humane
Body
died
,
that
stood
in
the
stead
of
those
that
had
been
the
transgressors
of
the
Law
:
he
took
upon
him
flesh
,
and
so
died
for
sin
in
the
flesh
,
in
the
same
nature
,
in
the
same
kind
of
Body
that
sin
was
acted
in
.
Secondly
,
In
that
there
was
a
separation
of
the
Soul
of
Christ
from
injoyment
of
communion
with
his
Father
:
as
appears
,
Matth.
27.46
.
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
That
is
,
why
hast
thou
deprived
me
of
communion
with
thee
?
And
though
indeed
the
separation
was
not
eternal
,
yet
in
regard
of
the
person
bearing
the
separation
,
it
was
equivalent
to
an
eternal
separation
:
One
moment
of
separation
was
as
great
an
evil
inflicted
upon
such
a
person
,
as
an
eternal
separation
could
have
been
to
have
been
inflicted
upon
a
poor
finite
Creature
.
2.
The
Spirit
evidenceth
the
sutableness
of
satisfaction
to
the
Father
,
in
regard
of
the
sins
themselves
laid
to
the
charge
of
Christ
,
in
his
suffering
what
Justice
could
require
should
be
suffered
by
the
transgressor
;
and
that
both
in
the
kind
of
sin
,
and
also
in
the
degree
of
sin
,
yea
and
also
in
the
circumstance
of
sin
too
.
That
which
was
equivalent
to
all
kind
of
sin
,
was
imputed
to
Christ
to
be
suffered
,
that
should
have
been
suffered
by
transgressors
:
Apostacy
from
God
was
imputed
to
him
,
by
being
imputed
to
be
a
Devil
:
Enmity
to
God
in
the
highest
degree
was
imputed
to
him
,
in
that
he
was
imputed
the
Prince
of
Devils
:
All
kind
of
fighting
against
God
was
imputed
to
him
,
in
that
he
was
imputed
a
Blasphemer
,
and
a
striver
to
sit
down
in
the
Throne
of
God
himself
,
and
an
impostor
and
deceiver
.
So
that
no
kind
of
sin
,
that
Conscience
can
object
against
the
Soul
,
but
the
Spirit
can
and
doth
evidence
at
such
a
time
was
imputed
to
Christ
,
and
Christ
suffered
for
such
a
sin
that
was
equivalent
to
that
kind
of
sin
.
II.
In
the
Spirits
evidencing
the
Lord
Christ
to
have
fully
and
everlastingly
taken
away
all
the
wickedness
of
what
kind
soever
from
every
Soul
that
shall
embrace
him
,
it
evidenceth
the
resurrection
of
Jesus
Christ
from
the
Dead
.
This
is
clear
,
Rom.
8.34
.
It
is
Christ
that
died
,
yea
rather
that
is
risen
again
.
In
this
the
Spirit
evidenceth
three
things
to
the
Soul
.
1.
It
evidenceth
the
Fathers
acknowledgment
of
his
own
satisfaction
for
the
sins
of
all
the
persons
that
should
ever
embrace
Christ
and
believe
on
him
.
The
Spirit
evidenceth
to
the
Soul
,
Christ
having
once
taken
upon
him
,
as
a
surety
,
to
bear
the
transgressions
of
all
that
should
believe
on
him
;
having
entred
into
Bond
to
pay
all
their
debts
,
and
suffered
himself
to
be
arrested
by
the
Justice
of
God
;
yea
to
be
carried
to
the
prison
of
the
Grave
by
the
Hand
of
Justice
for
those
transgressions
,
he
must
never
have
come
out
till
he
had
paid
the
uttermost
farthing
:
And
that
's
the
reason
that
in
1
Cor.
15.14
.
the
Apostle
tells
them
,
That
their
Faith
is
vain
,
and
their
Preaching
of
Christ
is
vain
,
unless
Christ
be
risen
:
Whence
the
Apostle
noteth
,
That
though
the
Death
of
Jesus
Christ
,
was
the
matter
of
sattisfaction
to
the
Justice
of
the
Father
,
for
the
Justifying
of
all
the
persons
that
Christ
sustained
;
yet
there
is
no
evidence
unto
Faith
,
that
God
the
Father
is
satisfied
,
for
those
transgressions
by
the
Death
of
Christ
,
unless
Christ
be
risen
.
2.
The
Spirit
evidenceth
to
the
Soul
Christs
own
triumphant
victory
over
sin
,
and
all
the
concomitants
and
consequents
of
sin
.
Now
therein
the
Spirit
evidenceth
Christs
removal
of
all
kind
of
sin
,
from
every
Soul
that
shall
hereafter
embrace
him
,
in
regard
he
hath
now
captivated
sin
,
he
hath
got
sin
under
his
own
power
,
to
trample
under
his
Feet
,
and
to
do
with
as
he
please
;
he
hath
taken
sin
and
tied
it
to
his
Chariot
wheel
,
as
the
word
imports
.
3.
The
Spirit
doth
evidence
in
and
from
the
resurrection
of
Jesus
Christ
from
the
dead
,
as
he
was
a
surety
,
that
the
Lord
doth
account
his
acquittance
given
to
Jesus
Christ
for
sin
,
that
was
charged
upon
him
,
to
be
an
acquittance
of
all
those
that
ever
should
embrace
Christ
through
believing
;
and
also
that
Christ
in
receiving
that
acquittance
from
God
,
did
receive
it
in
the
room
,
and
in
the
stead
of
all
that
ever
should
embrace
him
.
And
thence
the
Spirit
evidenceth
to
the
Soul
,
that
the
Scripture
attributes
unto
every
believer
,
a
participation
of
the
resurrection
of
Christ
,
yea
that
it
attributes
to
them
a
Co-resurrection
with
Christ
,
Col.
2.13
.
You
being
dead
in
your
sins
,
hath
he
quickned
together
with
him
;
that
is
,
hath
made
you
partakers
of
the
vertue
of
his
resurrection
,
and
raised
you
with
himself
;
and
vers.
14.
Blotting
out
the
hand
writing
of
Ordinances
that
was
against
us
,
which
was
contrary
to
us
,
and
took
it
out
of
the
way
,
nailing
it
to
his
cross
;
that
is
,
Justifying
our
Souls
from
all
that
ever
Sin
,
Conscience
,
the
Law
,
or
the
Devil
could
bring
against
us
.
III.
The
Spirit
evidenceth
to
the
Soul
,
the
Ascension
of
Jesus
Christ
to
the
right
Hand
of
the
Father
,
as
he
was
a
surety
,
and
as
he
did
represent
sinners
that
should
receive
him
to
be
their
Mediator
.
Thus
Rom.
8.34
.
Paul
through
the
Spirits
manifestation
of
Jesus
Christ
at
the
right
Hand
of
the
Father
,
had
such
a
full
evidence
,
as
he
could
make
a
challenge
to
the
Law
,
and
to
Sin
,
and
Hell
,
and
the
Devil
,
to
bring
all
their
accusations
,
and
see
if
they
could
lay
any
thing
to
his
charge
:
Who
shall
condemn
?
saith
he
,
Jesus
Christ
is
gone
to
the
right
Hand
of
the
Father
.
Now
from
Christ's
Ascension
to
the
right
Hand
of
the
Father
,
the
Spirit
is
wont
to
evidence
these
four
things
.
1.
That
the
Lord
Christ
as
a
surety
for
all
sinners
,
that
should
embrace
him
as
their
Mediator
,
hath
now
received
an
acknowledgment
in
Heaven
,
that
he
hath
fully
taken
away
all
the
sins
of
all
that
ever
so
receive
him
.
The
Spirit
brings
to
the
Souls
remembrance
what
welcom
,
as
it
were
,
Jesus
Christ
had
into
Heaven
:
It
shews
the
Soul
from
such
a
place
as
that
,
Psal.
110.1
.
The
Father
said
to
Christ
when
he
came
into
Heaven
,
Well
done
thou
obedient
Son
,
sit
thou
down
at
my
right
Hand
.
There
are
two
things
observable
in
that
.
First
,
In
that
welcom
given
by
the
Father
,
there
is
an
evidence
that
the
Father
acknowledgeth
the
work
by
Christ
to
be
fully
done
.
Sitting
imports
a
rest
after
a
work
fulfilled
,
Heb.
10.1
.
Secondly
,
The
Spirit
evidenceth
that
high
favour
,
that
Jesus
Christ
had
in
Heaven
,
as
he
was
a
surety
for
those
sinners
that
should
embrace
him
to
be
their
Mediator
,
Heb.
1.5
.
2.
The
Spirit
evidenceth
from
Christs
Ascension
,
that
he
as
a
surety
for
all
those
sinners
that
should
embrace
him
,
hath
fully
prepared
Heaven
.
Now
this
Spirit
evidenceth
by
two
things
.
First
,
That
the
very
end
of
the
Ascension
of
Jesus
Christ
into
Heaven
,
to
sit
at
the
right
Hand
of
the
Father
,
was
to
prepare
places
in
Heaven
for
all
that
should
embrace
him
,
John
14.2
.
Secondly
,
That
Jesus
Christ
is
gone
to
Heaven
as
a
fore-runner
of
those
that
should
embrace
him
,
Heb.
6.20
.
Now
a
fore-runner
implys
many
followers
.
3.
The
Spirit
evidenceth
from
Christs
Ascension
,
that
he
hath
a
Soveraignty
,
and
Supremacy
of
all
power
committed
to
him
.
This
Christ
himself
hints
,
Matth.
26.64
.
Hereafter
shall
you
see
the
Son
of
man
sit
at
the
right
Hand
of
power
.
That
is
,
exalted
in
the
highest
power
.
So
Eph.
1.20
,
21.
And
thence
in
two
things
the
Spirit
evidenceth
the
Lord
Christs
taking
away
all
kind
of
sin
from
the
Soul
.
First
,
The
Spirit
evidenceth
that
Christ
hath
such
a
supremacy
of
power
over
all
things
,
that
it
is
impossible
that
the
power
of
sins
guilt
should
prevail
against
any
for
whom
Jesus
Christ
hath
undertaken
,
seeing
he
hath
the
keys
of
Hell
and
of
Death
,
and
hath
all
things
under
his
Feet
in
a
vassalage
to
him
.
Secondly
,
The
Spirit
evidenceth
to
this
supremacy
of
Christ
as
Mediator
,
that
the
Lord
was
well
pleased
with
him
as
a
surety
,
for
such
Souls
as
should
embrace
him
.
4.
From
the
ascension
of
Jesus
Christ
to
the
right
Hand
of
God
,
the
Spirit
evidenceth
that
the
Lord
Christ
had
the
highest
authority
of
Judgement
committed
to
him
.
Sitting
is
the
posture
of
Judges
,
Prov.
20.8
.
and
John
5.21
,
22.
The
Father
hath
committed
all
Judgement
unto
the
Son
.
Thence
in
Eph.
1.21
,
22.
he
is
said
to
have
all
things
put
under
his
Feet
,
and
was
given
to
be
Head
of
all
things
to
the
Church
.
Now
from
hence
the
Spirit
evidenceth
by
two
things
,
the
Lords
full
compleat
taking
away
all
sin
,
from
every
Soul
that
shall
embrace
him
.
First
,
In
that
no
Judgment
of
condemnation
can
be
passed
upon
such
a
Soul
,
but
what
Judgment
Christ
as
surety
passeth
,
seeing
all
Judgement
was
committed
to
him
as
the
Son
,
and
as
Mediator
.
And
what
can
be
more
sure
than
that
all
sin
and
guilt
shall
be
compleatly
removed
,
seeing
the
Son
himself
that
is
the
surety
for
Souls
,
must
pass
the
Judgment
concerning
all
guilt
that
must
be
imputed
to
lie
upon
Souls
.
Secondly
,
In
that
no
Judgment
of
condemnation
or
guilt
,
can
pass
against
those
Souls
that
shall
embrace
him
as
their
Mediator
,
but
what
shall
pass
against
themselves
.
The
Spirit
manifests
that
whoever
embraces
Christ
,
must
be
interessed
in
every
sentence
of
Judgment
that
pass
out
;
because
the
Judgment
that
Christ
passeth
as
he
is
the
surety
of
Souls
,
and
represents
them
,
it
must
pass
out
in
their
names
,
even
with
their
votes
:
So
that
no
Judgment
of
condemnation
for
guilt
can
pass
out
against
them
without
their
joynt
vote
and
consent
.
IV.
The
Spirit
evidenceth
the
intercession
of
Jesus
Christ
with
the
Father
,
for
all
those
Souls
that
shall
embrace
him
.
Therefore
in
Rom.
8.34
.
the
Apostle
proceeds
to
that
step
,
Who
shall
condemn
?
It
is
Christ
that
died
,
yea
rather
that
is
risen
again
,
that
sitteth
at
the
right
hand
of
God
,
who
also
maketh
intercession
for
us
.
Now
in
the
Spirits
manifesting
this
,
it
doth
manifest
divers
things
for
the
satisfying
of
the
Soul
,
for
the
full
and
everlasting
taking
away
all
sins
by
Christ
,
for
every
Soul
that
shall
embrace
him
.
1.
In
the
Spirits
evidencing
the
intercession
of
Christ
for
sinners
with
the
Father
,
it
doth
evidence
the
Lord
Christ
to
be
a
Son
to
the
Father
,
and
to
plead
as
a
Son
with
the
Father
for
sinners
.
This
you
shall
see
Heb.
7.25
.
compared
with
vers.
28.
he
tells
you
,
he
is
able
to
save
to
the
uttermost
all
that
come
unto
God
by
him
;
and
vers.
28.
he
puts
an
emphasis
upon
it
,
that
he
was
a
Son
.
This
the
Spirit
commonly
reveals
to
Souls
in
drawing
them
to
Faith
of
assurance
,
that
Jesus
Christ
as
the
natural
Son
of
God
intercedeth
in
Heaven
for
Souls
.
Now
from
thence
there
are
two
evidences
given
to
a
Soul
,
of
Christs
fully
taking
away
sin
from
every
Soul
that
shall
embrace
him
.
First
,
The
Spirit
evidenceth
,
that
it
is
impossible
that
any
guilt
whatever
should
cleave
to
the
Soul
,
in
regard
the
Son
can
ask
nothing
but
what
the
Father
will
.
The
Father
and
I
am
one
,
saith
Christ
;
so
their
wills
are
one
,
and
their
thoughts
and
dispositions
one
.
Secondly
,
The
Spirit
evidencing
that
it
is
impossible
for
the
pleading
of
Jesus
Christ
to
be
denied
.
There
is
such
a
complacency
,
and
acquiescence
of
delight
of
the
Father
in
Jesus
Christ
,
that
the
Father
hath
no
more
power
to
deny
what
the
Lord
Christ
pleadeth
for
,
then
he
hath
power
to
deny
himself
,
and
that
is
impossible
.
2.
The
Spirit
evidenceth
the
intercession
of
Christ
,
doth
evidence
that
the
Lord
Christ
pleads
with
the
Father
as
an
obedient
Son
to
his
Fathers
will
.
Now
from
this
the
Holy
Ghost
evidenceth
in
two
things
,
the
full
,
compleat
,
everlasting
taking
away
of
sin
from
every
Soul
that
shall
embrace
him
.
First
,
The
Spirit
evidenceth
that
there
is
an
obligation
upon
the
Father
,
to
accept
his
Sons
intreaty
for
poor
sinners
.
Secondly
,
The
Spirit
evidenceth
,
that
it
was
the
fulfilling
the
same
will
of
the
Father
that
Jesus
Christ
pleaded
for
,
when
he
pleaded
for
the
pardon
of
the
sins
of
those
that
embrace
him
.
It
was
his
Fathers
design
originally
out
of
his
love
to
poor
lost
wretches
,
to
take
away
their
sins
,
only
it
was
his
purpose
to
effect
it
through
Jesus
Christ
,
doing
and
satisfying
his
Justice
for
sin
:
So
that
Jesus
Christ
in
yielding
obedience
unto
his
Father
unto
Death
,
did
it
to
effect
the
end
of
his
Father
in
the
pardon
of
the
sins
of
lost
sinners
.
3.
The
Spirit
evidenceth
in
this
intercession
of
Christ
,
that
though
he
died
as
a
common
person
,
and
rose
as
a
common
person
;
yet
he
doth
not
intercede
as
a
common
person
,
not
in
their
steads
,
but
for
them
.
That
you
shall
observe
Heb.
7.
comparing
vers.
22.
with
vers.
25.
He
was
made
the
surety
of
the
new
Covenant
,
vers
.
22.
And
then
he
tells
you
,
He
is
able
to
save
to
the
uttermost
,
all
that
come
unto
God
by
him
.
There
are
two
things
the
Spirit
evidenceth
in
that
.
First
,
It
evidenceth
that
he
pleaded
as
a
surety
appointed
by
his
Father
for
Souls
:
According
to
Heb.
5.5
.
he
did
not
glorifie
himself
to
be
made
an
high
Priest
,
but
he
that
said
unto
him
,
Thou
art
my
Son
,
to
day
have
I
begotten
thee
.
His
Father
ordained
him
to
the
office
of
an
high
Priest
,
which
contains
the
suretiship
.
Secondly
,
He
pleads
as
a
surety
to
his
Father
to
accomplish
the
full
salvation
of
Souls
through
his
pleading
.
The
Father
ordained
him
to
be
a
Priest
for
ever
after
the
order
of
Melchisedek
;
hence
he
,
as
an
high
Priest
,
is
able
to
save
to
the
uttermost
all
that
come
unto
God
by
him
.
Then
the
Spirit
reveals
the
things
done
by
Christ
in
his
intercession
as
a
surety
.
Two
things
there
the
Spirit
reveals
.
First
,
That
by
Christs
intercession
as
a
surety
for
Souls
,
there
is
a
vertual
continuation
of
the
sacrifice
of
the
Blood
of
Christ
,
for
the
satisfaction
of
the
Fathers
Justice
.
Now
from
thence
the
Spirit
brings
in
full
evidence
for
taking
away
all
sin
,
from
every
Soul
that
shall
embrace
Christ
,
in
regard
the
satisfaction
is
continued
in
the
Fathers
Eye
.
Thence
it
is
observable
,
Heb.
8.
comparing
vers.
2
,
3.
with
vers.
12.
That
the
Apostle
from
the
meditation
of
the
continued
Priesthood
of
Jesus
Christ
,
ministring
in
Heaven
,
doth
conclude
the
firmness
and
stability
of
the
new
Covenant
,
there
mentioned
in
the
latter
end
of
the
Chapter
,
and
concludes
from
thence
Gods
remembrance
of
sins
and
Iniquities
no
more
.
Secondly
,
The
Spirit
evidenceth
,
that
through
Christs
interceding
as
a
surety
,
there
is
a
continual
suing
out
of
the
benefit
of
the
satisfaction
of
the
Father
by
his
death
,
for
sinful
Souls
according
to
their
necessities
.
Hence
you
may
observe
in
1
John
2.1
.
That
the
Apostle
directs
those
believers
that
should
sin
,
to
be
acting
of
Faith
upon
Jesus
Christ
,
as
he
was
a
present
advocate
with
the
Father
.
4.
The
Spirit
manifests
to
the
Soul's
Faith
,
from
that
beam
of
light
in
the
Gospel
,
that
the
Lord
hath
everlastingly
removed
all
sin
from
all
that
shall
embrace
him
;
That
the
Lord
Christ
in
his
intercession
with
the
Father
,
for
the
perfect
Salvation
of
those
that
shall
embrace
him
,
doth
plead
for
nothing
but
what
the
Father
himself
,
and
of
himself
,
is
as
willing
to
give
to
those
Souls
,
as
Jesus
Christ
is
willing
to
ask
it
at
his
Fathers
Hand
.
Therefore
in
Isa.
53.10
.
The
whole
work
of
Salvation
that
Jesus
Christ
was
to
accomplish
for
Souls
,
is
called
nothing
else
but
the
Fathers
pleasure
;
The
pleasure
of
the
Lord
shall
prosper
in
his
Hands
:
Now
this
the
Spirit
clears
up
convincingly
and
satisfyingly
,
that
the
Father
is
altogether
ready
,
yea
that
the
Fathers
bowels
do
as
much
yern
after
the
full
Salvation
of
those
that
embrace
the
Lord
Jesus
,
as
the
bowels
of
Christ
himself
,
who
is
the
Head
of
those
Souls
.
Now
the
Spirit
may
,
and
doth
sometimes
evidence
this
parallel
willingness
of
the
Father
in
these
three
things
.
First
,
The
Spirit
clears
it
that
an
amity
and
oneness
comprehends
all
kind
of
near
relation
in
it
,
and
manifests
that
those
that
embrace
Christ
,
are
admitted
into
unity
with
the
Father
himself
,
to
be
one
with
the
Father
.
According
to
that
in
John
17.21
,
22.
That
they
may
be
one
,
as
thou
and
I
are
one
,
and
that
they
may
be
one
in
us
,
as
thou
Father
art
in
me
and
I
in
thee
.
Secondly
,
The
Spirit
may
evidence
,
that
the
relation
between
the
Father
and
Souls
,
is
the
very
foundation
of
all
relation
between
Christ
and
those
Souls
.
And
therefore
there
must
needs
be
as
great
willingness
in
the
Father
,
to
accept
Christs
pleading
for
perfect
Salvation
,
as
there
is
in
Christ
to
plead
for
it
:
So
that
though
Christ
have
those
that
embrace
him
,
ingraven
as
it
were
upon
his
Heart
,
yet
it
was
there
ingraven
by
the
Hand
of
his
Fathers
love
,
John
17.6
.
Thine
they
were
,
and
thou
gavest
them
me
:
They
were
made
mine
because
they
were
first
thine
.
Thirdly
,
The
Spirit
may
manifest
here
,
that
the
willingness
of
Christ
to
plead
for
them
,
proceeds
from
the
willingness
of
the
Father
that
he
should
so
plead
,
that
he
should
become
an
intercessor
.
Christ
in
all
his
pleadings
is
but
a
Priest
,
which
Priesthood
is
but
an
office
to
which
God
the
Father
had
ordained
him
,
Heb.
5.5
.
.
The
Spirit
evidenceth
that
Christ
in
his
intercession
with
the
Father
,
for
the
perfect
Salvation
of
those
Souls
that
shall
embrace
him
,
pleads
for
nothing
but
what
he
hath
power
to
command
to
be
effected
.
As
in
Psal.
2.6
,
7.
He
hath
set
his
King
upon
the
holy
hill
;
that
is
,
as
he
that
God
the
Father
hath
appointed
in
his
own
stead
and
room
as
Mediator
,
to
dispence
all
things
communicable
,
to
dispose
of
all
according
to
his
will
,
only
God
the
Father
will
be
acknowledged
as
a
Father
to
him
,
and
he
to
be
a
Son
;
therefore
the
Lord
saith
in
the
next
verse
,
Ask
of
me
,
and
I
will
give
thee
,
it
shall
be
by
intercession
:
yet
John
5.22
.
All
judgment
is
committed
to
the
Son
still
,
and
he
hath
the
power
and
command
of
all
:
Therefore
you
shall
read
,
John
17.24
.
in
that
prayer
that
is
the
pattern
of
his
intercession
in
Heaven
for
Souls
;
he
prays
thus
,
Father
I
will
that
those
that
thou
hast
given
me
be
with
me
;
he
prays
as
it
were
in
a
commanding
way
.
The
Lord
Christs
unquestionable
willingness
to
embrace
every
poor
lost
sinner
that
is
willing
to
embrace
him
.
Indeed
the
Lord
Christ
doth
primarily
embrace
lost
sinners
into
the
bosom
of
his
love
,
and
joyns
them
everlastingly
to
himself
,
yea
and
compleats
the
relative
union
,
between
himself
and
their
Souls
whilst
they
are
meer
patients
,
altogether
under
an
impossibility
of
any
such
Spiritual
action
,
or
so
much
as
any
concurrence
with
the
Lord
Jesus
,
in
the
compleating
of
the
relative
union
:
But
this
union
remains
invisible
till
by
the
vertue
of
this
passive
,
or
this
relative
union
,
the
dead
Soul
is
inabled
by
actual
believing
,
actively
to
close
in
union
with
the
Lord
Jesus
,
and
to
embrace
him
to
be
one
with
him
.
And
therefore
to
the
least
degree
of
the
knowledge
of
a
Souls
union
with
Christ
,
of
necessity
the
Spirit
must
present
the
Lord
Christ
with
his
pretious
everlasting
arms
of
love
,
to
embrace
such
loveless
sinners
as
will
embrace
him
,
that
thereby
the
Soul
may
be
satisfied
concerning
the
object
that
he
believeth
,
and
may
close
with
the
Lord
Christ
propounded
,
and
make
application
of
that
union
tendred
in
the
Lord
Jesus
with
himself
.
Now
for
the
Spirit
evidencing
this
to
the
Soul
satisfyingly
,
and
to
make
the
Soul
in
believing
to
triumph
,
the
Spirit
is
wont
to
evidence
divers
particulars
.
1.
The
Spirit
is
wont
to
evidence
the
consent
and
agreement
of
the
blessed
Trinity
from
all
eternity
,
in
that
glorious
design
of
the
Lord
Jesus
entertaining
every
lost
despicable
sinner
that
will
embrace
him
.
I.
The
Spirit
reveals
the
consent
of
God
the
Father
to
that
glorious
design
,
and
that
in
divers
particulars
.
1.
In
that
God
the
Father
imposed
a
command
upon
the
Lord
Jesus
to
embrace
every
such
despicable
lost
sinner
,
that
would
give
him
entertainment
as
his
Mediator
.
This
you
shall
see
in
John
6.37
,
38.
whoever
cometh
unto
me
,
saith
Christ
,
I
will
in
no
wise
cast
him
out
;
that
is
,
whoever
receiveth
me
through
believing
,
I
will
in
no
wise
reject
him
or
cast
him
off
,
or
refuse
to
be
a
Mediator
between
God
and
him
:
I
will
in
no
wise
cast
him
out
,
that
is
,
under
no
respect
,
no
notion
or
consideration
that
can
be
imagined
:
Now
observe
what
's
the
reason
of
this
,
you
shall
see
vers.
38.
For
I
came
down
from
Heaven
,
not
to
do
mine
own
will
,
but
the
will
of
him
that
sent
me
;
and
this
is
the
Fathers
will
,
that
of
all
which
he
hath
given
me
I
should
lose
nothing
;
that
is
,
of
all
that
he
should
draw
to
believe
on
me
,
I
should
lose
none
,
but
should
raise
him
up
at
the
last
day
;
and
this
is
the
will
of
him
that
sent
me
,
that
he
that
seeth
the
Son
and
believeth
on
him
,
should
have
everlasting
life
.
So
John
10.15
,
to
18.
2.
The
Spirit
reveals
God
the
Fathers
infusion
of
a
disposition
of
love
into
the
Heart
of
Jesus
Christ
,
purposely
that
he
might
embrace
every
lost
sinner
,
that
would
entertain
him
as
his
Mediator
.
Saith
he
,
Psal.
40.7
,
8.
Lo
I
come
to
do
thy
will
,
O
my
God
,
thy
Law
is
within
my
Heart
,
that
is
,
a
disposition
to
yield
obedience
to
this
thy
will
,
and
in
effect
it
was
a
disposition
of
love
;
the
Law
of
being
a
Mediator
was
nothing
but
a
Law
of
love
,
and
this
Law
was
written
in
the
Heart
by
God
the
Father
.
3.
That
the
Father
prepared
a
sutable
body
for
the
second
person
in
Trinity
to
become
Mediator
in
,
Heb.
10.4
.
A
body
hast
thou
prepared
me
;
that
is
,
thou
hast
prepared
me
a
Body
fit
to
be
offered
up
for
sin
;
that
is
,
fit
to
become
a
ready
willing
sacrifice
for
poor
lost
sinners
,
that
I
might
redeem
them
.
4.
In
that
God
the
Father
did
engage
the
Lord
Jesus
by
his
own
love
to
him
,
to
love
every
such
lost
undone
sinner
as
should
embrace
him
.
This
you
shall
see
if
you
compare
John
10.17
,
18
,
with
John
15.10
.
Saith
Christ
,
therefore
doth
my
father
love
me
,
because
I
lay
down
my
life
that
I
may
take
it
again
:
And
saith
Christ
to
his
Disciples
,
If
you
keep
my
commandments
,
you
shall
abide
in
my
love
,
even
as
I
have
kept
my
Fathers
Commandments
and
abide
in
his
love
:
Hence
Christ
intimateth
,
not
only
that
his
Father
loved
him
,
for
his
undertaking
that
work
of
mercy
and
pitty
to
poor
lost
undone
sinners
,
but
that
his
Father
did
lay
the
engagement
of
his
love
upon
him
;
So
that
as
he
respects
his
Fathers
love
,
and
desires
the
continuance
of
it
to
him
,
so
he
should
be
pittifull
to
every
lost
sinner
that
embraceth
him
.
II.
The
consent
of
the
Son
the
Lord
Jesus
himself
,
is
revealed
by
the
Spirit
for
the
clearing
of
this
.
And
that
the
Spirit
may
and
doth
reveal
in
two
things
.
1.
In
the
free
ready
consent
of
the
Lord
Jesus
,
to
the
blessed
will
of
his
Father
.
The
Lord
Christ
made
no
objection
against
the
blessed
command
,
though
take
it
in
all
the
latitude
of
it
,
it
was
the
hardest
command
that
ever
was
imposed
upon
any
creature
in
heaven
or
earth
,
a
command
to
spend
his
dearest
innocent
blood
,
a
command
to
become
a
curse
,
a
command
to
deprive
himself
of
the
ravishing
vision
of
his
Fathers
face
,
yet
this
command
he
never
stuck
at
,
but
saith
,
in
the
Volumn
of
the
Book
it
is
written
,
Lo
I
come
to
do
thy
will
.
2.
In
that
he
took
infinite
delight
in
the
yielding
obedience
to
this
his
Fathers
will
,
Psal.
40.8
.
I
delight
to
do
thy
will
,
O
my
God
;
He
took
pleasure
in
it
,
and
was
straightned
in
his
Spirit
till
it
was
accomplished
.
III.
The
Spirit
reveals
the
consent
of
the
blessed
Spirit
,
proceeding
both
from
God
the
Father
and
God
the
Son
in
this
blessed
design
.
And
that
's
in
this
,
that
the
spirit
freely
,
and
in
the
very
fulness
of
it
,
took
up
his
habitation
in
the
Lord
Christ
,
thus
constituted
to
be
Mediator
,
to
fill
him
with
grace
,
and
love
and
pitty
,
for
the
accomplishment
of
this
blessed
work
of
gathering
in
lost
sinners
into
union
with
himself
.
This
the
Spirit
reveals
in
two
things
.
1.
In
the
manner
or
form
of
the
Spirit
descending
down
upon
Christ
.
Luke
3.22
.
It
came
down
in
the
shape
of
a
Dove
,
to
shew
it
came
on
purpose
to
furnish
the
Mediator
with
mercy
and
pitty
to
poor
despicable
loveless
sinners
,
that
he
might
be
nothing
but
a
lump
of
love
wrapped
up
in
flesh
.
2.
The
Spirit
reveals
the
end
for
which
the
Spirit
was
thus
poured
out
upon
him
in
the
fulness
of
it
.
The
end
is
revealed
,
Isa.
61.1
,
2
,
3.
To
preach
good
tidings
to
the
meek
,
to
bind
up
the
broken
hearted
(
that
is
,
poor
captivated
inslaved
souls
,
under
the
power
of
their
hellish
enemy
)
and
the
opening
of
the
prison
to
them
that
are
bound
,
that
is
,
deliverance
of
them
that
are
held
fast
in
the
chains
of
darkness
,
under
the
power
of
the
Prince
of
darkness
)
to
proclaim
the
acceptable
year
of
the
Lord
.
Secondly
,
The
Spirit
reveals
the
sutable
Office
,
that
is
established
upon
the
Lord
Christ
,
purposely
to
engage
him
to
shew
mercy
and
pitty
to
every
lost
sinner
that
should
embrace
him
.
The
Spirit
manifests
that
he
is
ordained
by
God
the
father
to
be
an
High
Priest
,
to
sacrifice
for
the
sins
of
the
people
.
Here
the
Spirit
reveals
two
things
.
1.
That
the
qualifications
that
God
looks
upon
in
Christ
,
in
ordaining
him
to
be
the
High-Priest
,
were
sutable
dispositions
to
shew
mercy
and
pitty
to
poor
undone
Sinners
.
This
you
shall
find
in
Heb.
5.2
.
He
can
have
compassion
on
the
ignorant
,
and
on
them
that
are
out
of
the
way
.
Therefore
Heb.
4.25
.
That
's
made
a
special
qualification
in
Christ
as
High
Priest
,
that
he
was
one
who
had
a
fellow
feeling
of
those
that
he
was
High
Priest
to
,
that
he
had
a
sweet
sympathy
rolling
in
his
bowels
to
them
,
under
the
infirmity
of
Sin
and
misery
.
2.
The
Spirit
reveals
that
the
end
of
that
Office
of
the
Priest-hood
that
was
established
upon
him
,
was
to
shew
mercy
to
poor
despicable
undone
sinners
.
You
shall
see
in
Heb.
5.1
.
what
are
the
ends
of
an
High
Priest
;
First
,
he
is
ordained
to
come
to
the
Mercy-seat
for
man
,
that
is
,
for
the
good
of
poor
miserable
men
.
Secondly
,
that
he
might
offer
gifts
and
sacrifice
for
sins
,
that
he
might
pacifie
the
angry
God
,
that
was
incensed
against
sinners
,
that
he
might
reconcile
perishing
,
lost
,
undone
sinners
to
God
the
father
.
Thirdly
,
For
evidencing
that
unquestionable
willingness
of
the
Lord
Jesus
,
to
accept
every
sinner
that
will
embrace
him
:
the
spirit
reveals
the
exact
and
exquisite
care
,
the
Lord
Jesus
hath
taken
to
reveal
himself
,
to
prevail
with
poor
undone
sinners
to
gather
them
into
union
with
himself
.
This
the
spirit
evidenceth
in
five
things
.
1.
By
revealing
the
provision
of
Officers
that
Jesus
Christ
hath
made
,
to
allure
and
beseech
souls
to
accept
the
Lord
Christ
to
be
one
with
them
.
After
Christ
was
gone
into
heaven
,
and
had
left
pleading
with
undone
sinners
with
his
own
blessed
lips
,
you
see
Eph.
4.11
,
12.
he
sends
out
others
in
his
own
room
,
such
as
might
be
Embassadors
representing
his
own
person
,
to
beseech
and
pray
undone
sinners
to
accept
of
reconciliation
with
the
father
through
their
union
with
him
.
2.
By
revealing
that
the
Lord
Christ
took
care
to
furnish
such
as
he
sent
forth
,
to
allure
undone
sinners
into
union
with
him
,
with
a
sutable
spirit
for
that
work
.
Therefore
before
Jesus
Christ
would
go
to
his
father
,
John
20.22
.
he
goes
to
his
Disciples
and
giveth
them
a
Commission
to
allure
souls
into
union
with
himself
,
and
when
he
had
given
them
the
Commission
,
he
breathed
on
them
,
and
said
,
Receive
ye
the
holy
spirit
.
3.
By
revealing
the
Lords
assimilating
those
whom
he
betrusts
,
to
reveal
himself
to
lost
sinners
.
Not
only
in
furnishing
them
with
abilities
of
the
spirit
;
but
also
in
conforming
them
in
their
very
dispositions
unto
his
own
likeness
,
he
conveyed
his
own
bowels
of
mercy
and
pitty
and
compassion
into
them
,
that
their
bowels
might
yearn
towards
the
gathering
lost
sinners
into
communion
with
him
,
as
the
bowels
of
Jesus
Christ
himself
yearned
.
This
you
shall
see
,
Eph.
1.8
.
That
Paul
tells
them
he
longed
after
them
all
in
the
bowels
of
Jesus
Christ
;
That
is
,
I
longed
after
your
perfection
in
union
and
communion
with
Christ
,
in
the
bowels
that
Jesus
Christ
hath
infused
into
me
,
as
some
interpret
it
:
But
indeed
the
interpretation
may
rather
be
of
Jesus
Christ
,
in
the
same
bowels
that
Jesus
Christ
longed
after
souls
,
in
the
same
kind
of
pitty
and
compassion
,
that
Jesus
Christ
had
working
in
his
bosom
towards
undone
sinners
.
4.
By
revealing
the
Lord
Jesus
chusing
out
some
desperate
sinners
,
on
purpose
to
be
as
patterns
of
love
before
the
eyes
of
other
lost
sinners
,
that
he
would
take
into
union
with
himself
.
This
is
declared
by
the
spirit
,
1
Tim.
1.15
,
16.
to
be
the
end
of
God
to
shew
mercy
to
that
blasphemer
,
that
persecuter
,
that
injurious
one
to
Jesus
Christ
,
that
he
might
shew
forth
a
pattern
to
other
sinners
that
should
hereafter
believe
on
him
.
5.
By
revealing
the
Lord
Christ
to
have
improved
all
his
interest
,
in
those
that
are
his
own
,
to
engage
them
to
help
forward
the
work
,
in
gathering
lost
sinners
into
union
with
him
.
As
in
John
21.15
,
16
,
17.
when
Jesus
Christ
was
to
leave
the
earth
,
and
would
engage
Peter
to
do
some
great
thing
for
him
,
he
engaged
him
to
reveal
himself
to
poor
miserable
souls
;
that
's
under
the
term
or
notion
here
of
feeding
his
Lambs
and
Sheep
.
IV.
For
the
evidencing
the
willingness
of
the
Lord
Christ
to
accept
into
union
every
loveless
sinner
that
will
embrace
him
,
the
spirit
reveals
the
absolute
engagement
of
Christ
,
by
his
own
joy
,
and
by
his
own
glory
that
is
supernatural
,
to
embrace
every
loveless
sinner
that
is
willing
to
entertain
him
.
The
Lord
Christ
considered
as
head
to
a
mystical
body
,
may
be
said
to
be
imperfect
,
till
all
sinners
that
shall
ever
belong
to
him
be
gathered
in
;
And
Jesus
Christ
even
wants
his
Joy
and
Glory
that
he
shall
enjoy
as
a
Mediator
,
so
long
as
there
is
but
one
lost
sinner
belonging
to
that
mystical
body
to
be
gathered
in
:
Therefore
it
is
impossible
for
Jesus
Christ
to
reject
one
sinner
that
shall
embrace
him
,
unless
he
will
reject
himself
.
There
is
a
third
beam
of
divine
light
,
and
that
is
,
First
,
The
spirit
reveals
the
grounds
from
whence
the
longings
of
Jesus
Christ
after
union
with
the
soul
do
proceed
.
Secondly
,
The
spirit
reveals
the
expression
of
those
longings
of
Jesus
Christ
by
himself
.
First
,
The
spirit
reveals
the
ground
whence
those
longings
proceed
.
1.
The
spirit
evidenceth
the
near
alliance
,
and
precious
relations
,
that
Jesus
Christ
accounts
himself
to
have
,
unto
all
those
lost
Sinners
that
long
after
union
with
him
,
or
that
ever
shall
be
brought
into
union
with
him
.
1.
The
Spirit
reveals
,
that
the
Lord
Christ
accounts
all
those
lost
Souls
his
Brethren
.
Therefore
Christ
in
John
20.17
.
when
he
sends
Mary
to
tell
the
blessed
news
of
his
resurrection
to
his
Disciples
,
saith
he
,
Go
tell
my
brethren
,
that
I
ascend
unto
my
father
and
your
father
,
to
my
God
and
your
God
.
[
Go
tell
my
brethren
.
]
That
is
,
those
that
are
joynt
adopted
ones
by
my
father
,
as
my
brethren
,
the
joynt
beloved
ones
,
as
I
am
beloved
of
the
father
as
Mediator
.
Now
from
hence
the
spirit
manifests
,
that
the
soul
of
Christ
cannot
but
long
after
union
with
all
those
souls
,
that
will
embrace
him
into
union
.
2.
The
spirit
reveals
that
the
Lord
Christ
accounts
all
those
that
shall
embrace
him
to
be
as
his
Spouse
,
as
those
that
are
to
be
married
to
him
.
Jesus
Christ
hath
infinite
longings
after
himself
and
his
own
glory
,
and
then
Eph.
2.28
.
He
that
loveth
his
wife
,
loveth
himself
,
therefore
Jesus
Christ
doth
but
love
himself
,
and
his
own
glory
,
in
desiring
the
union
of
souls
with
himself
,
and
therefore
his
longings
cannot
be
less
than
infinite
and
incomprehensible
.
3.
The
spirit
evidenceth
,
that
Jesus
Christ
accounts
all
souls
that
shall
embrace
him
,
as
his
own
members
,
without
which
he
is
not
compleat
as
Mediator
.
The
fulness
of
Christ
mysticall
is
the
Church
,
and
he
accounts
not
himself
perfect
till
all
his
mysticall
body
be
gathered
to
him
.
Now
hence
the
spirit
manifests
infinite
longings
in
the
bosom
of
Jesus
Christ
,
after
every
soul
that
would
be
one
with
him
,
as
he
longs
after
his
own
good
.
4.
The
spirit
reveals
that
the
Lord
Christ
accounts
every
soul
that
will
embrace
him
to
be
a
part
of
his
own
glory
.
Christ
accounts
not
his
own
glory
to
be
full
,
till
all
those
lost
souls
that
ever
shall
embrace
him
,
be
perfectly
and
compleatly
joyned
to
him
.
Now
hence
the
spirit
manifests
,
that
there
cannot
but
be
infinite
longings
in
the
bosom
of
Jesus
Christ
,
after
the
union
of
such
souls
with
himself
,
as
would
have
union
with
him
,
or
are
willing
to
embrace
him
,
seeing
he
cannot
but
infinitely
long
after
the
perfection
of
his
own
glory
;
And
seeing
he
cannot
long
after
his
own
glory
in
the
perection
of
it
,
but
he
must
long
after
the
union
of
every
lost
soul
that
will
embrace
him
into
union
with
himself
.
2.
The
spirit
also
remembers
the
soul
of
those
dreadful
sufferings
of
Jesus
Christ
,
for
all
those
souls
that
ever
shall
embrace
him
.
Now
from
thence
the
spirit
evidenceth
three
ways
,
that
there
cannot
but
be
such
longings
of
Christ
.
1.
That
the
love
of
Christ
to
those
souls
is
augmented
.
There
is
no
more
prevailing
argument
of
love
,
than
suffering
evil
for
the
beloved
one
.
2.
The
spirit
evidenceth
from
thence
,
that
Jesus
Christ
hath
a
nearer
interest
in
them
.
The
propriety
of
Christ
is
as
well
augmented
by
his
sufferings
as
his
love
.
Therefore
saith
the
Apostle
1
Cor.
6.19
,
20.
Ye
are
not
your
own
,
why
?
for
ye
are
bought
with
a
price
.
3.
The
spirit
reveals
that
there
is
a
higher
degree
of
Joy
in
the
bosom
of
Christ
,
in
the
obtaining
of
union
with
them
.
Therefore
,
Isa.
53.11
.
Christ
is
said
,
to
see
of
the
travel
of
his
soul
,
and
to
be
satisfied
.
That
is
,
he
shall
see
souls
gathered
in
to
him
as
the
fruit
of
all
his
sufferings
,
and
this
shall
satisfie
him
.
Now
from
hence
the
spirit
reveals
the
unsatiable
longings
of
Christ
,
after
the
union
of
those
souls
that
shall
embrace
him
.
3.
The
spirit
reveals
the
sensibleness
of
the
Lord
Christ
of
his
own
duty
,
as
he
is
Mediator
,
to
gather
such
lost
souls
as
will
embrace
him
,
into
union
with
him
.
This
you
may
find
John
10.15
,
16.
Saith
Christ
,
I
have
other
sheep
which
are
not
of
this
fold
,
them
also
I
must
bring
in
:
As
if
Christ
should
have
said
,
there
is
necessity
,
I
am
engaged
by
duty
to
my
father
,
in
respect
of
the
command
my
father
laid
upon
me
,
to
gather
those
lost
souls
into
union
with
me
.
4.
The
spirit
reveals
,
that
it
is
onely
sutable
to
the
nature
of
Jesus
Christ
,
to
be
gathering
lost
undone
Sinners
into
union
with
him
.
His
nature
is
nothing
but
an
abstract
or
quintessence
of
love
,
as
Mediator
,
and
therefore
it
is
only
natural
to
him
to
be
pouring
out
of
his
love
into
empty
souls
.
Secondly
,
the
spirit
evidenceth
the
expressions
of
those
longings
of
Jesus
Christ
by
himself
.
I.
The
spirit
presents
Jesus
Christ
seeking
after
such
lost
sinners
,
to
gather
them
into
union
with
him
,
when
their
backs
are
altogether
turned
upon
him
,
and
when
they
have
altogether
forgotten
him
.
This
spirit
causeth
the
soul
to
hear
from
the
mouth
of
God
himself
,
Luke
19.10
.
The
Son
of
man
is
come
to
seek
and
save
that
which
is
lost
.
It
is
my
office
,
saith
Christ
,
for
which
I
came
down
from
heaven
.
II.
The
spirit
manifests
the
Lord
Christs
strong
compassionate
cries
of
love
after
such
souls
,
to
accept
of
a
blessed
union
and
communion
with
himself
.
This
the
spirit
causeth
the
soul
to
hear
,
Rev.
22.17
.
Let
him
that
is
athirst
come
,
and
whosoever
will
let
him
come
,
and
take
of
the
water
of
life
freely
.
So
Isa.
55.1
,
2.
Ho
every
one
that
is
in
any
want
,
in
any
necessity
,
any
poor
thirsty
soul
,
come
ye
,
saith
he
,
buy
wine
and
milk
without
money
and
without
price
.
Here
the
spirit
causeth
the
soul
,
1.
To
discerern
the
loud
cry
of
Jesus
Christ
after
such
poor
,
dead
,
sluggish
souls
to
embrace
them
.
2.
The
spirit
causeth
the
soul
to
see
the
redoubling
of
his
cry
and
call
.
Come
ye
,
saith
Christ
,
yea
again
,
come
,
and
again
,
come
,
as
if
his
bowels
yearned
.
3.
The
spirit
lots
the
soul
see
,
his
propounding
all
the
precious
arguments
,
that
can
possibly
be
imagined
,
to
prevail
with
souls
.
Come
,
saith
Christ
,
buy
Wine
and
Milk
,
take
the
most
precious
soul-ravishing
comforts
,
the
sweetest
Cordials
to
thy
poor
needy
fainting
soul
.
III.
The
spirit
reveals
the
low
condescention
of
Jesus
Christ
to
become
an
intreater
,
a
beseecher
of
souls
to
accept
of
that
union
propounded
.
According
to
2.
Cor.
5.20
.
We
are
Embassadours
for
Christ
,
as
though
God
did
beseech
you
by
us
,
we
pray
you
in
Christs
stead
be
reconciled
to
God
,
that
is
,
be
ye
one
with
God
.
IV.
The
spirit
reveals
that
the
Lord
Christ
hath
put
his
own
Spirit
in
commission
for
that
end
,
to
make
all
these
longings
of
his
evident
to
the
soul
,
and
these
expressions
of
his
longings
in
his
Cries
and
Intreaties
,
effectual
upon
souls
.
The
spirit
reveals
to
the
soul
,
the
strength
of
the
desires
of
Jesus
Christ
,
to
be
so
superlative
,
as
to
take
care
least
after
all
the
expressions
of
his
longings
,
the
soul
should
still
remain
unconquered
,
and
therefore
he
adds
as
it
were
a
supplement
to
all
his
former
desires
of
union
with
him
,
he
adds
his
own
spirit
to
stand
as
a
constant
Officer
for
that
end
,
to
convince
the
soul
of
his
longings
that
they
should
have
union
with
him
.
Therefore
he
sends
the
comforter
,
John
16.7
.
V.
The
spirit
reveals
the
Lords
Tender
,
Pittiful
,
Compassionate
discovery
of
the
dreadful
danger
of
neglect
of
union
with
him
.
According
to
that
in
John
3.17
,
18.
God
sent
not
his
Son
into
the
World
to
condemn
,
but
that
the
World
through
him
might
be
saved
:
I
tell
you
souls
,
saith
Christ
,
the
very
intention
of
my
Father
in
sending
me
,
is
not
to
augment
your
Sins
,
that
your
condemnation
should
be
augmented
,
but
it
is
his
intention
that
you
might
be
saved
:
And
then
v.
18.
he
reveals
to
them
the
desperate
state
of
them
that
neglect
this
Salvation
that
he
brings
,
He
that
believeth
not
,
is
condemned
already
.
VI.
The
spirit
reveals
that
the
Lord
waits
to
be
gracious
,
and
even
waits
as
it
were
the
leisure
of
poor
lost
undone
souls
,
to
accept
of
that
blessed
union
tendered
.
The
spirit
presents
the
Lord
Jesus
standing
at
the
door
of
hearts
and
knocking
,
till
his
head
is
wet
with
the
dew
,
and
his
locks
with
the
drops
of
the
night
,
waiting
for
the
souls
accepting
of
that
blessed
union
with
himself
that
he
tenders
.
There
is
a
fourth
beam
of
divine
light
the
spirit
causeth
further
to
sparkle
forth
from
the
Gospel
in
this
work
of
Irradiation
,
or
manifestation
of
it
,
The
absolute
independency
of
this
willingness
of
Jesus
Christ
to
accept
souls
into
union
,
upon
any
thing
in
the
Souls
whom
he
is
thus
willing
to
accept
,
and
after
union
with
him
his
soul
thus
longs
.
There
can
be
no
act
of
Faith
by
way
of
fulness
of
confidence
or
assurance
,
till
there
be
such
a
clear
apprehension
of
the
acceptance
of
the
particular
soul
into
union
with
the
Lord
Jesus
,
that
all
matter
of
fear
vanisheth
,
and
all
occasion
of
doubt
is
taken
away
,
by
the
clearness
of
that
light
that
the
spirit
casts
into
the
understanding
,
and
by
the
clear
satisfaction
it
gives
the
soul
concerning
his
acceptance
by
Jesus
Christ
,
to
be
one
with
him
.
Therefore
the
spirit
in
respect
to
those
Multitudes
of
fears
,
that
commonly
arise
in
souls
,
concerning
the
unsutableness
of
themselves
to
be
taken
into
union
with
Christ
,
for
the
taking
away
those
occasions
of
fear
,
doth
reveal
to
the
soul
that
the
willingness
of
the
Lord
Jesus
to
accept
it
into
union
,
and
the
longings
of
Jesus
Christ
after
union
with
souls
,
hath
not
the
least
dependance
upon
any
thing
in
the
soul
it self
,
whence
he
accepts
it
into
union
.
Now
for
the
evidencing
of
this
,
the
spirit
may
and
doth
evidence
these
three
things
to
the
soul
.
I.
The
spirit
evidenceth
the
impossibility
of
the
will
of
the
glorious
Deity
,
to
be
moved
〈◊〉
any
thing
without
it self
,
in
any
of
the
motions
of
his
love
whatever
.
So
that
thence
the
spirit
evidenceth
to
the
soul
,
that
it
were
a
denying
of
the
glory
of
the
God-head
,
to
conceive
that
God
should
look
out
of
himself
for
any
argument
,
any
motive
,
any
incentive
,
that
should
either
excite
or
incline
the
divine
will
to
any
motions
of
love
whatever
to
wards
any
creature
.
II.
The
spirit
evidenceth
the
absolute
will
of
the
Father
alone
,
to
be
the
first
principle
,
and
also
the
only
cause
of
admission
of
souls
into
union
and
communion
with
the
Lord
Jesus
.
So
that
both
the
purpose
of
God
to
accept
souls
into
union
,
and
also
the
execution
of
that
his
purpose
,
do
depend
only
upon
the
Lords
bare
will
,
and
good
pleasure
.
According
to
that
in
Eph.
1.5
,
6
,
compared
with
ver.
9.
III.
The
spirit
evidenceth
the
Lord
Christs
willingness
to
accept
of
souls
into
union
,
to
be
only
done
through
the
Commission
that
he
received
,
from
the
good
pleasure
of
his
Fathers
will
concerning
such
souls
.
According
to
that
in
John
6.37
,
38.
When
he
saith
he
would
reject
no
one
soul
in
no
wise
,
under
no
consideration
whatever
;
he
gives
this
reason
,
for
I
came
down
from
Heaven
,
not
to
do
mine
own
will
,
but
the
will
of
him
that
sent
me
.
There
is
a
fifth
beam
of
light
that
the
spirit
causeth
to
shine
forth
from
the
Gospel
,
and
that
is
,
I.
That
there
may
be
a
fulness
of
sufficiency
to
produce
acts
of
Faith
in
a
soul
,
by
way
of
fulness
of
confidence
and
assurance
.
And
in
this
regard
,
there
is
a
necessity
of
the
spirits
casting
this
beam
of
light
also
before
the
souls
eyes
,
to
open
the
incomprehensible
perfection
of
all
kind
of
love
,
that
the
soul
soul
can
imagine
he
should
have
the
least
necessity
of
.
II.
To
excite
and
quicken
the
affections
to
more
enlarged
operations
or
workings
.
Though
there
hath
been
a
former
apprehension
of
the
infinite
perfection
of
love
,
in
the
tender
of
the
union
,
yet
there
is
no
answerable
working
of
affection
towards
the
union
,
unless
there
be
that
very
actual
Vision
:
Now
when
the
operation
of
the
affections
towards
the
union
tendered
are
but
small
,
then
the
souls
assurance
of
its
acting
of
Faith
,
by
way
of
fulness
of
confidence
of
its
union
with
Christ
,
is
but
in
a
small
degree
.
Therefore
it
is
in
this
respect
,
that
the
spirit
doth
manifest
the
absolute
,
compleat
,
incomprehensible
perfection
of
love
that
is
included
in
the
tender
of
union
.
And
this
the
spirit
doth
in
divers
particulars
.
1.
The
spirit
reveals
the
Lords
tender
of
passing
over
himself
,
and
all
that
is
in
himself
,
wholly
unto
souls
through
this
union
with
Christ
.
For
the
evidencing
this
,
the
spirit
only
brings
to
remembrance
,
the
sum
of
all
the
promises
,
according
to
the
Lords
own
abstract
and
Compendium
that
he
hath
made
of
them
;
And
that
is
this
,
That
God
hath
said
he
will
be
the
souls
God
in
Christ
.
Here
are
two
particulars
included
under
this
one
depth
.
First
,
The
spirit
manifests
that
the
highest
interest
that
is
possible
to
make
a
soul
capable
of
,
in
the
infinite
perfection
of
God
himself
,
is
offered
to
be
passed
over
to
the
soul
in
the
tender
of
union
.
Secondly
,
The
spirit
manifests
that
the
Lord
offers
in
this
tender
of
union
to
interest
the
soul
in
himself
,
with
such
an
interest
as
should
be
most
sutable
,
for
the
fullest
communication
of
himself
to
the
soul
,
that
it
shall
be
as
proper
and
peculiar
for
God
to
love
the
soul
,
as
it
should
be
proper
to
the
nature
of
God
to
be
loving
himself
.
2.
The
spirit
reveals
that
the
Lord
hath
laid
the
highest
obligation
upon
himself
,
to
be
the
souls
own
in
all
that
he
is
,
in
his
passing
over
himself
unto
the
soul
through
that
union
with
Christ
.
This
the
spirit
manifests
by
bringing
to
remembrance
the
Lords
asseverations
,
and
protestations
,
and
highest
oath
that
he
adds
unto
that
his
word
,
that
declares
him
to
pass
over
himself
unto
souls
through
their
union
with
Christ
.
Hebr.
6.13
.
3.
The
spirit
reveals
the
Lords
establishing
the
transactions
of
himself
,
and
all
that
is
in
himself
over
to
the
soul
,
through
its
union
with
Christ
,
upon
his
own
will
alone
,
on
purpose
that
there
might
be
a
fulness
of
all
love
contained
in
him
.
Three
particular
ends
the
spirit
may
bring
to
the
Souls
remembrance
for
the
clearing
of
this
.
First
,
That
there
might
be
no
possibility
of
an
alteration
of
that
perfect
love
of
his
to
a
soul
through
union
with
Christ
,
by
any
Power
or
Possibility
of
the
soul
.
The
Holy
Ghost
affirms
Rom.
11.9
.
The
Lords
Election
of
love
to
be
meerly
established
upon
his
own
will
,
for
that
end
that
the
Election
might
stand
being
not
of
Works
but
of
Grace
;
That
is
,
that
it
might
be
certain
,
being
unchangable
;
So
as
the
souls
wickedness
and
wretchedness
,
rising
to
what
height
soever
,
yet
it
might
not
be
able
to
make
an
alteration
in
that
perfect
love
.
So
Rom.
9.16
.
Secondly
,
That
there
might
be
a
fulness
of
love
,
and
to
make
a
constant
immutable
ground
for
his
peoples
faith
to
rest
upon
him
for
the
perfection
of
of
his
love
towards
them
.
This
the
spirit
may
reveal
to
the
soul
from
that
in
Hebr.
6.17
,
18.
The
Lord
is
said
to
add
the
confirmation
of
his
Oath
,
that
there
might
be
two
immutable
grounds
,
in
which
it
was
impossible
for
God
to
Lie
.
Thirdly
,
That
his
people
might
have
a
sufficient
satisfactory
consolation
,
from
that
fulness
of
his
love
,
in
all
necessities
,
upon
all
occasions
,
and
at
all
times
.
That
by
two
immutable
things
they
might
have
strong
consolation
.
4.
The
spirit
reveals
the
Lords
undertaking
,
to
effect
in
,
and
for
the
soul
,
the
whole
transaction
of
himself
over
unto
the
soul
,
through
his
union
with
Christ
by
the
Almighty
Power
of
his
own
love
alone
.
Eph.
2.5
.
The
whole
work
of
Salvation
is
attributed
to
nothing
but
love
.
The
Spirit
reveals
this
two
ways
.
First
,
The
spirit
reveals
that
the
Lord
hath
engaged
himself
by
promise
,
to
effect
the
transaction
of
himself
over
unto
the
soul
,
by
the
Almighty
Power
of
his
love
.
Isaiah
41.10
,
11.
Secondly
,
The
spirit
remembers
the
soul
,
of
the
necessity
that
the
Lord
hath
imposed
upon
Jesus
Christ
to
effect
it
.
John
10.16
.
5.
The
spirit
reveals
,
that
the
Lord
hath
undertaken
the
sutable
tempering
and
disposing
of
the
soul
,
for
all
sutable
walking
in
union
with
the
Lord
Jesus
that
is
tendered
.
This
the
spirit
may
and
doth
evidence
from
that
in
Jer.
31.33
.
Where
the
Lord
reveals
it
to
be
the
very
Covenant
:
This
shall
be
my
Covenant
,
or
this
shall
be
the
love
that
I
will
promise
;
This
is
part
of
Gods
love
to
souls
united
to
him
,
to
Write
his
Law
in
their
Hearts
,
that
is
,
to
conform
their
spirits
to
all
his
Blessed
Will
,
to
make
their
Hearts
answerable
and
sutable
to
the
union
with
Christ
,
and
all
the
ways
of
God
that
they
ought
to
walk
in
by
vertue
of
that
union
.
6.
The
Spirit
manifests
the
Lords
undertaking
the
preservation
of
the
Soul
by
his
own
power
,
to
the
full
everlasting
injoyment
of
all
the
fruits
of
union
.
This
the
Spirit
may
and
doth
reveal
,
it
may
be
from
that
in
Ezek.
36.26
,
27.
when
the
Lord
declares
it
to
be
his
own
resolution
,
concerning
those
he
accepts
to
be
partakers
of
those
promises
of
Love
through
union
with
Christ
,
that
his
own
Spirit
shall
dwell
within
them
,
and
he
will
cause
them
to
walk
in
his
Statutes
and
do
them
,
and
keep
them
that
they
shall
not
depart
from
him
:
That
it
shall
not
be
in
the
power
of
the
Soul
to
bereave
it self
of
all
those
pretious
fruits
of
that
blessed
union
with
the
Lord
Jesus
,
but
the
Soul
must
of
necessity
(
unless
the
Almighty
power
of
God
should
fail
)
injoy
the
fulness
of
all
love
and
communion
,
as
the
consequence
of
the
union
with
Christ
.
And
for
the
further
evidence
of
this
,
the
Spirit
may
and
doth
reveal
it
by
two
things
.
First
,
The
Spirit
remembers
the
Soul
,
that
the
Lord
hath
made
it
his
own
chosen
delight
,
to
be
carrying
on
the
Soul
towards
the
injoyment
of
that
fulness
and
perfection
of
love
,
and
through
his
union
even
the
perfection
of
communion
.
Secondly
,
The
Spirit
reveals
the
Lord
to
hang
the
highest
manifestation
of
his
glory
,
upon
the
filllng
those
with
all
fulness
of
love
and
mercy
,
that
are
received
into
that
union
with
the
Lord
Jesus
.
And
hereby
the
Spirit
satisfies
the
Soul
and
convinceth
it
,
that
the
Lord
himself
is
so
interested
in
perfecting
the
fruits
and
consequences
of
the
Souls
union
with
Christ
;
that
unless
the
Lord
should
deny
himself
,
there
is
an
impossibility
of
the
Lords
failing
to
preserve
the
Soul
by
his
own
power
,
unto
the
perfect
and
full
injoyment
of
the
perfection
of
communion
,
as
the
consequence
of
the
union
with
Christ
.
The
Sixth
beam
of
Light
the
Spirit
manifests
from
the
Gospel
is
this
,
The
Spirit
manifests
the
compleat
sufficiency
,
yea
the
abundancy
and
superabundancy
of
security
that
is
given
,
to
secure
Souls
of
their
injoyment
of
all
the
Gospel
thus
discovers
to
them
.
Now
for
the
making
this
beam
of
light
shine
forth
in
its
Beauty
and
Glory
,
the
Spirit
may
and
doth
evidence
many
things
.
I.
First
,
The
Spirit
evidenceth
the
Lords
entering
into
Covenant
with
Jesus
Christ
the
Mediator
,
and
engaging
himself
in
that
Covenant
,
to
effect
the
mercy
and
love
that
the
Gospel
discovers
,
for
every
Soul
that
shall
embrace
him
.
Two
things
are
to
be
opened
here
.
First
,
That
the
Lord
did
thus
enter
into
Covenant
with
Christ
.
Secondly
,
What
security
the
believing
Soul
hath
from
thence
,
of
the
Lords
effecting
of
what
is
so
discovered
in
the
Gospel
.
First
,
That
the
Lord
did
thus
Covenant
with
Christ
himself
is
apparent
.
1.
In
regard
all
the
whole
bundle
of
the
promises
,
that
make
up
the
whole
Covenant
of
the
Gospel
,
they
run
primarily
to
Christ
,
and
in
his
name
.
To
shew
that
God
and
Christ
were
the
Covenanters
together
,
that
the
Covenant
was
struck
up
between
the
Father
and
the
Son
,
from
before
the
foundations
of
the
World
were
laid
.
If
you
observe
the
first
promise
that
ever
God
the
Father
gave
,
or
the
first
discovery
of
Gospel
that
ever
was
unto
Souls
,
in
Gen.
3.15
.
The
seed
of
the
Woman
shall
break
the
Serpents
head
:
There
is
the
whole
Gospel
,
the
whole
Covenant
;
but
observe
in
whose
name
it
runs
,
in
the
name
of
Christ
,
The
seed
of
the
Woman
,
that
is
Christ
;
that
is
,
Christ
mystically
,
including
his
Members
too
,
but
it
is
Christ
primarily
;
He
shall
break
the
Serpents
head
,
that
is
,
shall
triumph
over
Satan
,
shall
get
the
victory
over
Hell
,
and
spoil
him
that
hath
formerly
taken
Souls
captive
.
2.
It
appears
in
regard
Christ
himself
takes
God
the
Father
as
his
God
,
John
20.17
.
I
ascend
to
my
Father
and
your
Father
,
to
my
God
and
your
God
.
So
that
hence
it
appears
,
that
God
the
Father
hath
engaged
himself
in
a
solemn
Covenant
,
unto
Jesus
Christ
as
Mediator
,
from
before
the
foundations
of
the
World
were
laid
,
to
effect
what
ever
the
Gospel
discovers
,
for
every
Soul
that
should
embrace
him
.
And
it
is
from
thence
that
Christ
prays
,
in
John
17.24
.
Father
I
will
that
those
that
thou
hast
given
me
,
be
with
me
where
I
am
,
that
they
may
behold
my
glory
.
Secondly
,
We
may
see
what
assurance
this
affords
unto
Souls
of
their
unquestionable
infallible
injoyment
of
all
that
the
Gospel
thus
discovers
.
There
is
a
two
fold
security
from
hence
.
1.
In
regard
God
the
Father
stands
engaged
in
a
solemn
Covenant
,
to
effect
all
that
the
Gospel
thus
discovers
unto
those
Souls
that
have
,
in
believing
,
received
Christ
to
be
their
Husband
and
Head
.
2.
The
believing
Soul
is
to
know
and
understand
,
the
Lord
Christ
to
have
represented
every
Soul
that
shall
embrace
him
,
in
entering
into
Covenant
with
the
Father
.
Though
the
Covenant
runs
to
Christ
,
it
was
but
as
Christ
was
the
first
Elect
of
God
,
representing
all
the
other
Elect
;
it
was
but
as
Christ
was
a
common
person
,
a
second
Adam
,
that
had
all
that
should
believe
in
him
,
in
his
person
;
as
the
first
Adam
had
all
that
were
to
come
out
of
his
loins
included
in
him
,
and
bound
up
in
him
in
the
first
Covenant
.
II.
Secondly
,
The
Spirit
reveals
the
Father
to
have
paid
the
highest
and
dearest
price
,
for
the
effecting
it
,
and
for
every
Souls
embracing
Christ
,
what
the
Gospel
discovers
in
the
surest
way
unto
Souls
apprehensions
.
This
the
Spirit
reveals
in
discovering
God
the
Father
,
to
have
given
the
dearly
beloved
of
his
Soul
for
that
end
,
to
bring
about
Gospel
mercies
to
be
conveyed
to
Souls
,
in
the
surest
way
to
Souls
own
conceptions
and
apprehensions
.
According
to
that
,
in
John
3.16
.
God
so
loved
the
World
that
he
gave
his
only
begotten
Son
,
&c.
For
the
clearing
of
this
,
there
must
be
two
things
opened
.
First
,
That
the
Father
was
at
the
highest
cost
and
charge
,
and
did
pay
the
greatest
price
,
to
effect
those
mercies
for
Souls
.
Secondly
,
That
one
intent
of
the
Father
in
paying
so
high
a
price
for
Souls
,
was
to
satisfie
Souls
of
the
injoyment
of
them
in
their
own
apprehensions
.
First
,
That
the
Father
paid
so
high
a
price
,
for
the
effecting
that
mercy
and
love
,
that
the
Gospel
discovers
for
Souls
that
will
embrace
him
;
will
appear
in
three
things
.
1.
In
that
it
cost
the
Father
the
abasement
for
a
season
,
of
his
own
essential
glory
.
I
do
not
mean
,
as
if
there
could
have
been
an
extenuation
of
the
essential
glory
of
God
;
but
I
mean
there
was
a
vailing
of
that
essential
glory
,
so
as
those
resplendent
beams
of
his
glory
shined
not
forth
.
This
the
Father
did
in
that
his
dearly
beloved
,
his
only
begotten
Son
,
(
that
had
but
one
and
the
same
essence
,
and
so
the
same
essential
glory
with
himself
)
should
take
upon
him
that
frail
,
vile
,
despicable
nature
of
Man
.
2.
In
regard
the
Father
deprived
himself
for
a
season
of
his
highest
delight
,
his
most
infinite
contentment
,
for
the
effecting
those
Gospel
mercies
.
The
Fathers
delight
is
in
Communion
,
and
the
higher
degree
of
Communion
,
the
higher
is
the
delight
of
God
.
Therefore
it
is
said
,
Prov.
8.31
.
That
he
delights
in
the
habitable
parts
of
the
Earth
,
and
with
the
Sons
of
Men
;
that
is
,
because
there
are
Creatures
capable
of
Communion
with
God
,
there
are
empty
Vessels
that
he
may
be
pouring
out
of
his
transcendent
fulness
into
.
Now
God
deprived
himself
of
his
own
highest
delight
,
in
withdrawing
the
communications
of
himself
from
that
his
dearly
beloved
Son
,
that
he
was
forced
to
complain
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
3.
It
cost
the
Father
the
very
death
,
yea
the
accursed
death
,
of
the
most
dearly
beloved
of
his
Soul
,
the
Lord
Jesus
.
He
delivered
him
up
to
death
,
for
us
,
saith
the
Apostle
.
Yea
it
cost
the
Father
the
suffering
the
execution
of
his
full
wrath
and
indignation
,
upon
the
dearly
beloved
of
his
Soul
.
Secondly
,
It
must
be
opened
,
that
the
Father
was
at
the
highest
cost
and
charge
,
in
effecting
that
mercy
for
Souls
,
that
shall
embrace
the
Lord
Christ
tendered
,
on
purpose
to
make
it
the
surer
to
Souls
apprehensions
,
to
give
them
the
fuller
security
of
all
that
the
Gospel
discovers
.
This
will
appear
in
three
things
.
I.
In
regard
there
was
no
absolute
necessity
in
respect
of
God
himself
,
to
effect
that
which
the
Gospel
discovers
,
for
Souls
embracing
Christ
in
that
way
,
at
such
high
cost
and
charge
to
himself
.
That
will
appear
in
two
things
.
1.
In
regard
there
was
a
fulness
of
power
in
the
Lords
mercy
,
to
give
absolute
pardon
unto
sinners
,
irrespectively
to
satisfaction
.
The
Lord
being
the
high
Soveraign
of
Heaven
and
Earth
,
whose
sole
incommunicable
property
is
,
that
his
will
is
the
original
of
all
Law
,
the
original
of
the
being
of
all
goodness
,
he
hath
an
absolute
power
in
his
own
mercy
,
to
have
given
an
absolute
pardon
to
every
transgression
,
committed
against
his
own
Law
:
The
Lords
Will
being
the
only
rule
that
he
walks
by
;
and
that
Will
of
his
being
altogether
independent
,
hath
a
power
within
it self
,
to
have
given
an
absolute
pardon
to
every
transgression
against
his
Will.
2.
In
regard
the
Lord
in
the
effecting
of
the
love
and
mercy
,
that
the
Gospel
discovers
to
Souls
,
did
not
proceed
according
to
the
exactest
rule
of
Justice
.
Do
not
mistake
me
,
I
mean
not
according
to
the
height
and
rigor
of
Justice
as
Justice
,
which
of
necessity
must
have
been
,
had
the
Lord
been
bound
to
his
Justice
to
proceed
that
way
.
That
appears
in
two
things
.
First
,
The
highest
exact
rule
of
Justice
,
admits
of
no
surety
in
capital
Crimes
.
It
requires
the
individual
person
to
be
the
sufferer
of
the
evil
threatned
for
the
breach
of
the
Law
that
was
the
transgressor
of
the
Law
.
The
voice
of
exact
Justice
was
only
in
this
wise
,
The
Soul
that
sinneth
shall
die
,
without
any
admission
of
any
Surety
.
Now
it
is
apparent
that
the
Lord
himself
in
the
bringing
about
,
or
effecting
the
Love
and
Mercy
that
the
Gospel
discovers
unto
Souls
,
he
propounds
this
way
to
admit
of
a
Surety
.
Those
that
were
the
offenders
of
Justice
were
not
sufferers
under
Justice
;
but
another
steps
in
,
and
bears
the
stroke
of
Justice
,
that
in
regard
of
his
own
personal
transgression
,
was
not
guilty
of
the
breach
of
the
Law
,
or
of
the
Offence
against
Justice
.
Secondly
,
Were
it
possible
for
exact
Justice
to
admit
a
Surety
,
yet
not
possible
for
exact
Justice
to
find
out
a
Surety
,
working
still
as
Justice
:
Justice
never
looks
further
than
the
Transgressor
himself
to
exact
Justice
upon
,
unless
it
be
to
lay
the
merit
and
desert
of
the
transgressor
,
in
some
degree
,
upon
all
that
have
dependance
upon
him
.
Never
came
a
thought
into
Justice
,
as
Justice
,
of
remitting
the
least
degree
of
punishment
of
the
Transgressor
;
yet
you
see
in
the
way
that
he
proceeds
,
he
casts
about
in
his
own
thoughts
,
to
find
out
one
sufficient
to
bear
all
the
burden
of
wrath
and
indignation
that
is
due
to
Transgressors
themselves
.
The
Lord
in
his
design
of
glorifying
his
Justice
,
in
effecting
Love
and
Mercy
for
Souls
discovered
in
the
Gospel
,
he
proceeds
only
according
to
Love
it self
;
yea
,
according
to
nothing
else
but
Love
in
respect
of
Souls
;
it
being
an
act
of
simple
,
absolute
,
pure
Love
,
to
impute
the
transgression
of
the
poor
guilty
Spirit
to
the
spotless
Lamb
,
the
Lord
Jesus
;
as
if
he
had
been
to
have
pardoned
those
Transgressors
,
and
to
have
delivered
them
clearly
from
Sin
,
without
the
imputation
of
those
Transgressions
to
another
:
Therefore
observe
the
whole
Work
of
Salvation
,
though
contrived
by
the
infinite
Wisdom
of
God
,
that
Mercy
and
Justice
might
meet
together
,
and
kiss
each
other
,
it
is
attributed
to
Love
alone
,
Eph.
2.5
.
By
Grace
(
or
Love
)
ye
are
saved
.
So
,
Tit.
3.4
,
5.
Not
by
Works
of
Righteousness
which
we
have
done
,
but
according
to
his
Mercy
he
saved
us
.
Still
the
whole
Work
is
attributed
to
the
Fathers
Love
.
2.
There
was
no
absolute
necessity
of
Gods
being
at
that
cost
and
charge
,
to
procure
Love
and
Mercy
for
Souls
that
would
embrace
him
,
in
respect
of
the
Souls
themselves
that
were
to
be
partakers
of
it
.
That
will
appear
in
two
things
.
1.
In
regard
Souls
partaking
of
that
Love
and
Mercy
that
the
Gospel
discovers
,
were
not
the
Objects
of
that
Love
and
Mercy
primarily
,
by
that
cost
and
charge
that
the
Lord
was
at
in
the
Death
of
Christ
,
to
effect
that
Love
and
Mercy
.
If
you
observe
the
whole
Current
of
the
Scripture
,
it
runs
thus
;
God
so
loved
the
World
,
that
he
gave
Christ
:
To
us
a
Child
is
born
,
to
us
a
Son
is
given
:
So
that
Christ
being
a
Gift
of
Love
unto
the
Soul
,
it
could
not
be
,
that
they
should
be
made
objects
of
Love
primarily
by
that
Gift
,
that
is
,
originally
in
the
first
place
:
Christ
was
therefore
given
,
because
they
were
first
beloved
,
&
not
they
beloved
because
Christ
given
;
seeing
the
Love
of
God
was
fixed
upon
all
its
peculiar
objects
that
ever
it
should
be
fixed
upon
in
that
Gift
,
and
then
Christ
himself
came
forth
as
a
Gift
of
that
fixed
Love
,
it
could
not
be
that
they
should
be
primarily
made
objects
of
Love
,
by
the
Lords
effecting
that
Love
and
Mercy
for
them
,
through
his
great
Cost
,
of
giving
the
dearly
beloved
of
his
Soul
for
them
.
2.
Those
Souls
that
shall
embrace
Christ
tendered
in
the
Gospel
,
were
the
Objects
of
that
Gospel-Love
and
Mercy
discovered
in
order
of
nature
before
the
Lords
intention
to
effect
that
Gospel-Love
and
Mercy
for
them
,
by
that
his
own
cost
in
giving
his
own
Son
.
The
Lord
Christ
is
discovered
as
the
Means
by
which
God
brings
about
the
conveyance
of
his
Love
unto
his
beloved
ones
:
and
the
End
is
discovered
in
the
Gospel
,
to
be
the
Glory
of
his
own
Love
,
to
make
his
Love
glorious
in
those
objects
:
Therefore
the
End
must
in
order
of
Nature
,
according
to
our
conception
,
be
before
the
Means
(
though
all
things
are
at
once
,
and
by
one
Act
done
by
God
)
so
that
according
to
our
conceptions
,
the
Love
must
be
first
fixed
and
setled
upon
Souls
in
order
of
nature
;
I
mean
,
the
intention
of
Love
must
be
first
unto
Souls
,
before
the
conveyance
of
that
Gift
of
Love
through
Christ
.
Thence
't
is
that
the
Scripture
speaks
of
Christ
,
not
only
as
given
,
but
also
called
out
to
the
work
of
Mediatorship
,
Heb.
5.1
.
He
was
ordained
to
be
the
High
Priest
by
God
the
Father
,
to
offer
Sacrifice
for
Souls
.
3.
There
can
be
no
End
of
the
Lords
being
at
that
high
charge
for
the
effecting
of
the
Love
and
Mercy
that
the
Gospel
discovers
to
Souls
that
will
embrace
him
,
but
his
own
praise
,
and
his
peoples
comfort
.
Seeing
there
was
no
necessity
(
I
speak
of
absolute
and
indispensable
necessity
all
this
while
;
I
would
not
be
mistaken
in
a
thing
of
so
high
a
nature
)
I
say
,
seeing
there
was
no
absolute
simple
necessity
for
the
Lord
to
be
at
such
high
cost
,
in
respect
of
himself
,
and
in
respect
of
Souls
,
to
partake
of
this
Mercy
;
but
it
is
done
freely
of
God
according
to
his
own
wisdom
.
Thence
it
appears
,
there
can
be
no
higher
End
than
the
Lords
own
praise
,
the
manifesting
the
Beams
of
the
Lords
transcendent
Glory
more
abundantly
in
the
Eyes
of
Saints
and
Angels
:
And
this
you
shall
find
to
be
the
very
End
of
it
,
Eph.
1.4.6
.
Saith
the
Apostle
,
He
hath
chosen
us
in
Christ
:
That
is
,
He
hath
chosen
us
as
the
Members
of
Christ
,
the
first
Elect
of
God
,
and
that
Head
of
the
Mystical
Body
,
that
God
hath
glorified
himself
in
:
This
he
hath
done
,
saith
he
,
before
the
foundation
of
the
world
;
and
therefore
he
destinated
us
to
the
adoption
of
Children
by
Jesus
Christ
.
Here
is
the
Fathers
Love
in
the
Means
,
and
in
the
End
.
v.
6.
To
the
praise
of
the
Glory
of
his
Grace
,
that
is
of
his
own
Love
;
wherein
,
that
is
,
in
which
Love
,
he
hath
made
us
acccepted
in
the
Beloved
,
that
is
in
Christ
.
Now
this
may
be
taken
rwo
wayes
:
Either
for
his
praise
actively
to
be
given
to
him
,
by
the
Soul
that
partakes
of
that
Love
and
Mercy
that
the
Gospel
discovers
:
Or
else
passively
,
to
be
manifested
through
this
way
,
unto
those
that
partake
of
that
Love
and
Mercy
that
the
Gospel
discovers
:
In
both
ways
the
Lord
intended
to
have
his
glorious
Love
admired
and
adored
,
and
himself
sanctified
in
the
beholding
of
it
;
through
the
effecting
and
conveying
of
that
his
Love
and
Mercy
unto
Souls
,
through
such
cost
and
charge
,
in
giving
his
dearly
beloved
Son
.
Now
observe
it
;
There
are
especially
two
wayes
,
how
the
partaker
of
that
Love
and
Mercy
the
Gospel
discovers
,
doth
actively
give
the
Lord
the
praise
of
the
glory
of
his
Love
.
1.
In
admiring
the
unmeasurable
dimensions
of
his
Love
,
in
gazing
upon
the
height
,
and
depth
,
and
length
,
and
breadth
of
his
Love
,
so
as
to
see
it
unmeasurable
and
bottomless
,
and
to
adore
God
in
beholding
it
.
2.
In
their
Souls
relying
with
a
fulness
of
confidence
upon
God
,
for
that
his
Love
in
Christ
.
It
is
alwayes
in
the
same
degree
,
wherein
a
Soul
takes
up
its
rest
in
God
for
any
thing
,
that
a
Soul
sanctifies
God
in
his
heart
;
therefore
Is.
8.13
.
when
the
Prophet
exhorts
them
to
sanctifie
God
,
he
saith
,
Fear
not
their
fear
,
but
make
him
your
fear
and
your
dread
;
as
if
he
should
say
,
therein
you
shall
sanctifie
him
,
when
your
spirits
take
up
their
rest
in
him
alone
.
Now
as
God
is
thus
sanctified
in
the
heart
in
general
,
so
he
is
sanctified
in
the
heart
in
respect
of
every
particular
Attribute
of
his
,
in
this
way
only
,
when
a
Souls
confidence
is
in
him
alone
:
And
thus
in
particular
in
respect
of
his
Love
:
God
hath
the
praise
of
the
glory
of
his
Love
from
the
Soul
,
when
the
Heart
takes
up
its
full
rest
in
God
,
with
a
fulness
of
confidence
for
all
Love
through
Christ
.
Now
observe
,
these
being
the
two
special
wayes
how
the
Lord
hath
the
praise
of
his
glorious
Love
from
Souls
that
partake
of
the
Love
that
the
Gospel
discovers
,
and
then
both
these
proceeding
from
a
Souls
apprehension
of
the
certainty
and
infallibility
of
the
Lords
Love
in
Christ
;
thence
it
must
needs
appear
,
that
the
Lords
being
at
the
high
cost
to
effect
all
that
Love
and
Mercy
discovered
in
the
Gospel
for
Souls
,
through
the
death
of
that
dearly
beloved
of
his
Soul
,
that
this
must
be
on
purpose
done
by
God
,
for
the
making
that
his
Love
and
Mercy
that
the
Gospel
discovers
,
more
sure
and
certain
unto
Souls
embracing
it
in
their
own
apprehensions
.
Thirdly
,
The
Spirit
discovers
the
Lords
own
Bond
,
given
out
to
the
persons
themselves
that
shall
embrace
the
Gospel
,
for
their
assurance
of
all
that
the
Gospel
discovers
.
All
the
Promises
written
in
the
Lords
Blessed
Book
are
but
as
so
many
Bonds
of
Gods
own
writing
,
by
the
hand
of
the
great
Secretary
of
Heaven
,
the
blessed
Spirit
of
God
,
on
purpose
to
confirm
and
assure
Souls
of
all
that
the
Gospel
discovers
.
The
Spirit
reveals
Promise
upon
Promise
,
to
seal
to
and
confirm
the
same
thing
;
as
you
may
see
,
Heb.
6.12
,
13
,
14
,
15.
The
Promise
is
said
to
be
given
there
as
a
Discovery
of
the
Immutability
of
the
Lords
Counsel
,
that
is
,
of
the
infallible
and
unchangeable
certainty
of
all
that
the
Gospel
discovers
.
Fourthly
,
The
Spirit
riseth
higher
;
he
adds
the
confirmation
of
his
own
Oath
,
the
highest
Oath
that
was
possible
for
God
to
swear
;
which
was
by
himself
,
that
the
Soul
might
have
security
upon
security
to
his
weak
apprehension
.
Fifthly
,
The
Spirit
reveals
the
adding
of
the
Blood
of
Christ
as
the
Seal
to
the
Bond.
The
Spirit
manifests
the
Lord
to
have
employed
Jesus
Christ
to
be
the
Testator
to
Souls
,
that
by
the
Death
of
the
Testator
,
the
Testament
,
or
the
Will
of
God
revealed
in
the
Gospel
,
might
be
made
unquestionably
certain
,
that
the
Soul
might
have
fulness
of
security
to
his
poor
scrupulous
Spirit
;
now
security
comes
in
upon
security
,
to
a
superabuddance
of
it
.
Sixthly
,
The
Spirit
reveals
the
Lord
to
have
engaged
the
Honour
and
Credit
of
his
ever-blessed
Name
,
for
the
better
securing
Souls
,
and
fuller
assuring
them
of
all
that
the
Gospel
discovers
to
them
.
This
you
shall
see
in
Exod.
33.19
.
I
will
proclaim
the
Name
of
the
Lord
before
thee
(
saith
God
to
Moses
)
and
will
be
gracious
to
whom
I
will
be
gracious
,
and
will
shew
mercy
to
whom
I
will
shew
mercy
;
which
doth
both
include
a
disposition
to
be
gracious
,
and
a
free
disposition
to
be
gracious
;
and
it
includeth
that
Grace
of
his
to
be
ordered
only
according
to
his
own
will
.
Now
did
not
the
Lord
freely
love
loveless
sinners
upon
no
other
ground
but
his
own
will
(
which
is
the
very
Sum
of
all
that
the
Gospel
saith
)
then
this
Title
of
Gods
Honour
should
be
defaced
and
blemished
.
But
God
saith
,
Exod.
3.15
.
This
is
my
Name
for
ever
,
and
this
is
my
Memorial
to
all
generations
:
That
is
to
say
,
this
is
the
distinction
whereby
I
will
be
known
to
all
generations
,
that
I
am
the
God
that
send
out
a
Redeemer
to
lost
sinners
;
which
implicitly
and
virtually
includeth
thus
much
,
as
if
God
should
say
,
Mine
own
honour
,
the
highest
Title
of
my
glory
should
fail
,
if
I
fail
of
embracing
every
loveless
sinner
through
the
Lord
Jesus
,
that
will
accept
me
.
And
thence
you
shall
observe
,
when
the
Lord
made
the
clearest
Revelation
of
himself
to
Moses
,
Exod.
34.6
,
7.
The
very
Name
whereby
he
calls
himself
,
is
that
which
includeth
all
that
the
Gospel
of
Christ
reveals
to
sinners
:
The
Lord
passed
by
him
,
and
proclaimed
,
The
Lord
merciful
,
and
gracious
,
long-suffering
,
slow
to
anger
,
and
abundant
in
goodness
and
truth
,
keeping
mercy
for
thousands
,
forgiving
iniquity
,
transgression
and
sin
.
Here
is
the
whole
Mystery
of
the
Gospel
of
Jesus
Christ
,
and
nothing
else
but
the
Mystery
of
the
Gospel
,
that
the
Lord
owns
to
be
the
Name
of
his
Honour
,
that
the
Lord
would
have
to
be
his
Title
,
whereby
he
would
be
distinguished
from
others
,
and
whereby
he
would
be
known
unto
Souls
.
Two
things
must
be
opened
for
the
clearing
of
it
sufficiently
to
the
satisfaction
of
Souls
.
First
,
It
must
be
opened
that
the
whole
mystery
of
the
Gospel
of
Jesus
Christ
is
vertually
contained
in
the
name
of
God
.
Secondly
,
That
particular
Souls
may
have
security
unto
themselves
from
that
name
of
God
,
and
may
safely
through
believing
look
upon
the
honour
of
his
name
,
as
engaged
to
them
,
to
fulfil
what
the
Gospel
reveals
.
First
,
It
must
be
opened
that
the
whole
mystery
of
the
Gospel
,
or
whatever
the
Gospel
reveals
,
is
included
in
the
name
of
God
:
We
shall
open
it
from
that
of
Exod.
34.6
,
7.
which
God
owns
as
his
name
.
There
are
eight
titles
,
that
the
Lord
assumes
to
himself
,
that
make
up
in
the
Lords
account
his
name
,
wherein
he
will
be
known
unto
Souls
.
I.
The
first
Title
of
his
honour
,
that
concurs
to
the
making
up
of
his
name
,
is
Merciful
,
the
Lord
[
Merciful
]
which
includes
two
things
.
1.
That
there
are
bowels
of
pitty
and
compassion
in
the
bosom
of
God
,
that
there
are
pretious
dispositions
unto
infinite
compassions
,
naturally
dwelling
in
God
.
The
word
is
the
same
with
that
in
Jer.
31.21
.
which
may
be
rendred
[
Bowels
.
]
2.
It
includes
that
the
Lord
is
ready
to
act
those
bowels
of
compassion
,
towards
Souls
drowned
in
the
depths
of
the
most
extream
misery
.
Misery
and
Mercy
are
Relatives
,
and
according
to
the
depths
of
Misery
,
so
is
the
height
of
the
working
of
Mercy
.
Now
under
that
very
one
title
,
is
comprehended
the
sum
and
substance
of
all
that
the
Gospel
discovers
.
There
is
but
one
voice
that
the
Gospel
of
Jesus
Christ
speaks
in
,
and
that
is
this
,
that
the
Lord
is
full
of
bowels
of
pitty
and
compassion
,
towards
every
loveless
sinner
that
will
accept
his
compassions
tendered
.
II.
The
second
Title
of
God
is
Gracious
.
This
implies
two
things
.
1.
The
Lords
acceptance
of
loveless
sinners
into
favour
.
2.
The
acceptance
of
miserable
ones
into
favour
meerly
out
of
the
freedom
of
the
workings
of
his
own
favour
,
from
motives
out
of
his
own
bosom
,
without
respect
to
any
desert
.
Therefore
the
whole
voice
of
the
Gospel
is
,
by
Grace
ye
are
saved
.
III.
The
third
Title
that
concurs
to
make
up
the
honourable
name
of
God
,
is
,
The
Lord
long
Suffering
;
or
as
it
may
be
rendred
[
he
is
Slow
to
anger
.
]
Here
are
two
things
included
.
1.
It
implies
a
long
time
of
forbearance
in
God
to
execute
Judgment
upon
sinners
,
according
to
their
own
demerit
,
2
Pet.
3.9
.
2.
It
implies
that
that
forbearance
to
execute
Judgment
upon
sinners
,
according
to
their
sins
,
is
on
purpose
that
sinners
might
be
accepted
into
love
and
favour
,
and
prevent
the
execution
of
Judgment
,
Isa.
30.18
.
IV.
The
fourth
Title
of
the
Lords
honour
is
,
The
Lord
abundant
in
Goodness
,
or
excelling
in
Kindness
.
That
implies
three
things
.
1.
The
compleat
fulness
of
all
Goodness
that
can
be
necessary
for
a
Soul
,
to
be
treasured
up
by
God
,
in
the
bosom
of
Christ
for
Souls
.
2.
It
implies
a
transcendency
of
all
supply
for
empty
Souls
,
to
be
in
himself
through
Christ
.
It
implies
a
Superlative
Fulness
,
a
Fulness
that
is
more
then
sufficient
,
a
Fulness
that
infinitely
exceeds
what
ever
a
Soul
can
want
.
3.
It
implies
the
readiness
and
facility
of
God
,
to
be
dispensing
that
goodness
unto
Souls
.
V.
The
fifth
Title
of
the
Lords
name
is
,
That
he
is
abundant
in
Truth
.
Truth
doth
not
here
imply
Justice
and
Righteousness
,
but
it
implies
Faithfulness
in
God
,
to
be
true
according
to
the
Revelation
of
himself
.
So
that
Truth
implies
the
certainty
,
the
infallibility
of
the
Lords
fulfilling
unto
Souls
whatever
he
promised
to
be
treasured
up
in
himself
for
them
.
VI.
There
is
a
sixth
Title
that
concurs
to
make
up
the
Lords
Honour
,
that
is
,
his
reserving
or
his
Keeping
Mercy
for
thousands
.
This
implies
two
things
.
(
1.
)
A
large
comprehensiveness
of
love
and
mercy
,
to
be
comprehending
multitudes
of
miserable
undone
sinners
;
Keeping
Mercy
for
Thousands
:
It
is
a
Synechdochical
Speech
,
a
finite
Number
is
put
for
an
infinite
.
VII
.
There
is
a
seventh
Title
that
concurs
to
make
up
the
Lords
Honour
,
and
that
is
,
Forgiving
Iniquity
,
Transgression
and
Sin
.
Here
are
three
several
Expressions
,
that
in
a
large
sense
point
at
the
same
thing
;
every
iniquity
being
a
transgression
,
and
every
transgression
being
a
sin
:
yet
certainly
something
is
intended
by
the
Blessed
God
in
proclaiming
his
Name
thus
.
Some
have
conceived
by
Iniquity
to
be
meant
Sins
against
God
himself
;
by
Transgression
,
to
be
meant
Sins
against
our
Neighbour
;
and
by
Sin
,
to
be
meant
Sins
against
our
own
Souls
.
Others
have
made
them
to
be
sins
of
Malice
,
and
sins
of
Infirmity
,
and
sins
of
Ignorance
.
Others
conceive
by
Iniquity
(
because
the
word
comes
from
a
Root
in
the
Original
that
signifies
Crookedness
)
to
be
meant
the
Corruption
of
Nature
;
and
by
Transgression
to
be
meant
the
Breach
of
the
Law
through
infirmity
;
and
by
Sin
,
to
be
meant
Stubbornness
against
God
.
However
,
thus
much
we
may
affirm
to
be
the
meaning
of
the
Holy
Ghost
,
that
under
these
three
are
comprehended
all
Sins
whatever
,
of
what
nature
and
degree
soever
.
Then
this
Title
of
the
Lords
Honour
implies
thus
much
,
an
impossibility
for
any
degree
of
Sin
whatever
to
hinder
the
Lord
from
shewing
mercy
,
and
being
gracious
in
that
way
of
fulness
of
Love
,
that
he
reveals
himself
to
be
inclined
to
,
and
to
be
his
own
Nature
.
VIII
.
The
eighth
Title
of
the
Lords
Honour
includes
a
Gospel-Discovery
too
;
and
that
is
in
those
words
,
That
will
by
no
means
clear
the
guilty
,
visiting
the
Iniquity
of
the
Fathers
upon
the
Children
,
and
upon
the
Childrens
Children
,
unto
the
third
and
to
the
fourth
Generation
.
This
seems
indeed
at
first
view
,
to
have
little
of
Gospel
in
it
.
But
I
dare
not
consent
here
to
the
Paraphrase
the
Translators
have
given
upon
the
words
:
But
the
words
are
to
be
rendred
thus
,
forgiving
Iniquity
,
Transgression
and
Sin
,
and
in
purifying
he
will
not
purifie
,
or
in
absolving
will
not
absolve
;
not
mentioning
either
wicked
ones
,
or
guilty
ones
,
or
any
person
whatever
.
For
indeed
it
seems
to
be
a
kind
of
contradiction
,
should
the
words
run
thus
,
The
Lord
forgiving
Iniquity
,
Transgression
and
Sin
,
and
will
by
no
means
clear
the
guilty
;
therefore
I
shall
hold
to
the
words
as
they
may
be
most
nearly
rendred
;
that
is
,
forgiving
sin
,
and
cleansing
from
sin
he
will
not
cleanse
,
visiting
the
Iniquitie
of
the
Fathers
upon
the
Children
.
And
then
if
you
observe
,
this
title
of
the
Lords
Honour
is
only
thus
much
;
That
he
is
the
Lord
forgiving
Iniquity
,
Transgression
and
Sin
,
and
upon
whom
he
will
,
visiting
the
Iniquities
of
the
Fathers
upon
the
Children
;
including
thus
much
,
that
the
Lord
doth
and
will
exercise
his
Mercy
,
his
Grace
,
his
long-suffering
,
and
his
abundant
goodness
unto
Souls
,
only
upon
the
motions
of
his
own
will
;
upon
no
other
ground
but
because
he
will
,
and
to
no
other
persons
upon
no
other
respect
,
but
only
to
those
whom
himself
freely
will
:
And
then
that
includes
the
last
Beam
of
the
Gospel-light
,
after
all
the
other
formerly
discovered
(
which
indeed
is
the
very
Mystery
of
the
Gospel
it self
)
and
that
is
,
that
all
those
Gospel-dispensations
are
only
to
those
persons
whom
the
Lord
will
,
and
upon
no
other
ground
but
the
Lords
Will
,
though
they
be
so
tendered
to
every
loveless
Soul
in
general
that
will
embrace
him
.
So
that
thus
now
you
see
the
first
thing
cleared
;
That
all
Gospel-discoveries
are
at
least
virtually
included
in
the
Lords
own
Name
.
Secondly
,
It
must
be
cleared
,
That
the
Soul
may
behold
by
believing
,
the
Credit
and
Honour
of
this
blessed
Name
of
God
engaged
for
his
security
,
and
for
the
fuller
assurance
of
the
Soul
of
all
that
the
Gospel
discovers
to
it
.
This
may
be
opened
two
wayes
.
1.
In
general
.
2.
More
particularly
,
discovering
the
particular
security
the
Soul
may
have
against
all
fears
and
scruples
,
that
is
possible
for
the
Soul
to
apprehend
in
its
security
.
First
,
In
general
it
appears
,
That
the
Soul
may
behold
the
Credit
of
the
Lords
Name
engaged
for
his
security
and
assurance
,
in
regard
there
is
nothing
that
the
Gospel
discovers
unto
Souls
,
but
the
same
is
included
in
the
blessed
Name
of
God
.
Two
things
follow
from
hence
.
1.
The
Soul
may
be
assured
that
there
is
an
impossibility
of
the
Lords
changing
that
his
ever
blessed
Name
.
The
Word
is
gone
out
of
the
mouth
of
God
,
that
that
's
his
Name
for
ever
,
and
that
is
his
Memorial
to
all
Generations
.
Thence
the
Soul
may
assure
it self
,
that
though
Heaven
and
Earth
pass
away
,
and
melt
like
wax
,
yet
not
one
Title
of
what
the
Gospel
discovers
can
possibly
fall
to
the
ground
,
seeing
it
is
impossible
that
the
highest
Majesty
of
Heaven
and
Earth
can
change
.
2.
From
thence
the
Soul
may
conclude
,
That
thete
is
a
Necessity
for
the
blessed
God
to
deny
himself
,
and
to
trample
under
his
feet
his
dearest
Glory
,
if
the
least
Title
of
whatever
the
Gospel
reveals
,
should
fail
,
seeing
all
is
included
in
his
Name
for
ever
.
Secondly
,
The
Soul
may
behold
through
believing
,
the
Credit
of
the
Lords
Name
to
be
engaged
for
his
security
of
what
the
Gospel
discovers
in
particular
,
against
all
fears
and
scruples
.
1.
The
Credit
and
Honour
of
the
Lords
Name
is
engaged
,
That
there
can
be
no
depth
of
misery
so
deep
,
as
relief
and
succour
should
not
be
in
Christ
for
the
poor
,
perishing
,
sinking
Soul
.
That
's
the
very
first
Title
of
the
Lords
Honour
,
that
concurs
to
make
up
his
Name
:
He
is
merciful
;
that
is
,
he
hath
bowels
of
mercy
for
Souls
in
the
depth
of
the
greatest
misery
.
Thence
the
Soul
may
conclude
,
that
the
honour
of
that
blessed
Title
of
the
Lords
Name
must
fail
,
that
Link
in
the
Golden
Chain
must
be
cut
asunder
,
should
the
most
unspeakable
depth
of
misery
that
ever
Soul
was
plunged
in
,
be
a
case
hopeless
or
helpless
.
2.
The
Credit
and
Honour
of
the
Lords
ever
blessed
Mame
is
engaged
,
that
there
may
be
a
free
receiving
of
the
most
loveless
Soul
into
love
and
favour
,
that
hath
nothing
but
what
is
abominable
to
the
blessed
pure
eyes
of
God
within
him
.
You
see
the
second
Title
of
his
Honour
is
The
Lord
Gracious
;
that
is
,
receiving
into
favour
freely
undeserving
wretches
,
undesired
wretches
,
without
respect
to
any
thing
in
them
:
So
that
when
the
poor
scrupulous
Soul
shall
begin
to
fear
that
there
is
not
ground
enough
in
the
Gospel
of
Jesus
Christ
for
him
to
roll
himself
into
that
blessed
open
bosom
of
the
Lords
love
in
Christ
,
with
a
confidence
of
the
willingness
of
the
Lord
to
accept
his
loveless
Soul
into
favour
,
then
he
may
behold
the
Credit
and
Honour
of
his
Name
to
be
engaged
for
the
Souls
security
,
to
assure
it
that
the
most
forlorn
Soul
,
that
is
nothing
else
but
Sin
,
that
can
do
nothing
else
but
sin
,
may
be
freely
admitted
into
that
bosom
of
his
love
,
to
be
an
object
of
all
favour
,
and
all
kindness
whatsoever
.
3.
The
Credit
and
Honour
of
the
Lords
blessed
Name
is
engaged
for
the
bearing
with
the
most
crooked
Soul
in
his
crookedness
for
a
season
,
and
his
waiting
to
receive
the
most
crooked
Soul
into
favour
and
love
.
The
Name
of
the
Lord
you
see
is
Long-suffering
;
that
is
,
he
that
bears
long
before
he
executes
any
wrath
.
Hence
the
Credit
of
the
Lords
Name
is
engaged
to
secure
Souls
of
what
the
Gospel
reveals
in
three
particulars
.
(
1.
)
To
secure
the
Sinner
of
acceptance
into
favour
,
that
hath
most
desperately
and
rebelliously
for
a
long
time
neglected
Grace
and
Mercy
.
(
2.
)
Hence
the
Credit
of
the
Lords
Name
is
engaged
for
the
continuance
of
his
Favour
towards
the
most
crooked
perverse
heart
,
notwithstanding
his
crookedness
.
So
that
the
Gospel
reveals
an
impossibility
for
Sin
or
all
the
Powers
of
Hell
to
force
the
Soul
from
the
blessed
bosom
of
the
Lords
love
in
Christ
,
where
it
hath
once
taken
up
its
rest
.
4.
The
Credit
of
the
Lords
Name
is
engaged
to
secure
the
empty
Soul
of
all
fulness
of
Grace
and
Mercy
that
is
sutable
to
his
necessity
,
to
be
contained
in
the
bosom
of
God
in
Christ
for
the
Soul
embracing
him
.
The
Gospel
saith
,
Eph.
3.8
.
there
is
unsearchable
riches
in
Christ
;
and
the
Lord
calls
his
Name
Abundant
in
goodness
:
what
is
the
difference
between
these
two
?
Riches
is
nothing
but
goodness
,
or
good
things
considered
as
they
are
in
abundance
;
and
you
see
the
Lords
Name
is
called
Abundant
in
goodness
.
So
that
here
the
Credit
of
the
Lords
Name
is
engaged
to
secure
the
Soul
against
all
that
can
possibly
be
objected
,
in
regard
of
his
own
emptiness
,
poverty
,
and
nothingness
.
So
that
,
1.
In
case
the
Soul
fears
it
hath
no
strength
to
yield
obedience
to
what
the
Lord
commands
,
and
thereupon
begins
to
fear
that
all
the
Gospel
discovers
to
him
shall
be
made
of
no
effect
;
presently
through
believing
the
Soul
may
behold
,
not
only
that
the
Gospel
hath
reveal'd
a
fulness
of
all
goodnes
(
and
so
strength
it self
to
the
Soul
)
but
he
may
behold
the
Lord
to
have
called
himself
by
that
Name
of
Abundant
in
Goodness
.
2.
The
Soul
is
secured
by
the
Credit
of
the
Lords
Name
,
against
all
fears
of
his
not
prevailing
with
God
in
Christ
to
be
partaker
of
that
Mercy
,
and
Love
and
Goodness
that
the
Gospel
discovers
.
He
may
behold
the
Lords
Name
to
be
Abundant
in
Goodness
;
not
only
goodness
,
but
abounding
,
having
more
than
a
fulness
;
so
that
it
should
run
over
into
empty
Souls
,
like
Rivers
abounding
with
water
,
freely
overflowing
his
Banks
.
5.
The
Credit
of
the
Lords
Name
is
engaged
to
a
compleat
,
perfect
fulfilling
of
his
revealing
mercy
and
goodness
towards
loveless
Sinners
.
His
Name
you
see
is
Abundant
in
Truth
.
So
that
God
must
lose
that
Beam
of
the
glory
of
his
blessed
Name
,
which
is
Abundant
in
Truth
,
should
the
least
Tittle
,
the
least
Iota
of
any
word
revealing
Mercy
and
Love
to
loveless
Sinners
fall
to
the
ground
.
6.
The
Credit
of
the
Lords
Name
is
engaged
for
the
accepting
every
Soul
into
grace
and
favour
discovered
in
the
Gospel
,
without
making
any
exception
against
any
one
Soul
whatever
.
The
Lords
Name
you
see
is
,
the
Lord
keeping
Mercy
for
thousands
,
that
is
,
for
infinite
numbers
.
That
is
to
say
,
his
Name
is
,
he
that
is
ready
to
shew
mercy
to
every
Soul
without
exception
.
7.
The
Credit
of
the
Lords
Name
is
engaged
,
to
secure
Souls
,
that
no
kind
or
degree
of
wickedness
can
be
a
prevention
of
his
acceptance
of
a
Soul
into
his
favour
and
love
.
His
Name
you
see
is
the
Lord
forgiving
iniquity
,
transgression
and
sin
,
that
is
,
forgiving
all
kinds
and
degrees
of
sin
.
8.
The
Credit
and
Honour
of
the
Lords
Name
is
engaged
,
that
the
ground
of
his
receiving
Souls
into
love
and
favour
shall
be
only
his
own
precious
will
.
His
Name
is
,
He
will
have
mercy
upon
whom
he
will
have
mercy
,
Exod.
33.9
.
So
that
when
the
Souls
confidence
begins
to
waver
about
the
Lords
willingness
to
accept
him
into
love
and
favour
,
because
he
beholds
no
ground
or
argument
of
love
,
then
the
Soul
may
behold
the
blessed
Name
of
God
,
that
hath
mercy
upon
whom
he
will
have
mercy
,
looking
for
no
Arguments
of
his
love
and
mercy
,
but
his
own
Will.
Thus
you
see
that
the
Credit
of
the
Lords
blessed
Name
is
engaged
for
assuring
Souls
of
whatever
the
Gospel
discovers
.
And
that
's
the
Sixth
Particular
.
Seventhly
,
The
Spirit
reveals
the
Lord
to
have
given
in
his
blessed
word
Presidents
,
Examples
and
Patterns
,
sutable
to
the
Case
and
State
of
every
Soul
,
upon
whom
the
Lord
hath
already
effected
whatever
mercy
and
love
the
Gospel
discovers
to
forlorn
,
despicable
,
loveless
Sinners
.
The
Lord
hath
so
abounded
and
superabounded
in
the
riches
of
his
own
love
,
that
out
of
the
bowels
of
those
his
compassions
towards
loveless
Sinners
,
he
hath
condescended
beneath
himself
and
his
own
super-excellent
Majesty
,
to
give
all
kind
of
securities
whatever
are
possible
to
be
given
to
poor
doubting
Spirits
concerning
his
Gospel-love
.
There
are
eight
particular
Cases
wherein
the
Lord
hath
given
Paterns
and
Examples
unto
Souls
;
which
Cases
comprehend
all
kinds
of
Estates
and
Tempers
,
that
it
is
possible
for
any
Soul
to
be
under
.
I.
In
the
case
of
the
superlative
height
of
Souls
wickedness
,
the
being
plunged
into
a
bottomless
Ocean
of
all
kind
of
abominations
and
pollutions
that
are
imaginable
.
In
this
case
the
Lord
hath
given
eminent
patterns
.
First
,
If
you
look
into
that
place
,
1
Cor.
6.9
,
10.
and
read
over
the
black
bill
of
almost
all
kind
of
abominations
that
are
there
reckoned
up
,
Fornicatours
,
Idolaters
,
Adulterers
,
Effeminate
,
abusers
of
themselves
with
mankind
,
Theeves
,
Covetous
,
Drunkards
,
Revilers
,
Extortioners
:
And
you
shall
see
v.
11.
that
some
that
are
contained
in
the
black
bill
of
all
pollutions
,
were
Washed
,
Sanctified
,
Justified
,
in
the
name
of
the
Lord
Jesus
,
all
Gospel
mercy
and
love
was
discovered
unto
them
;
for
saith
the
Text
,
Such
were
some
of
you
.
Another
pattern
the
Lord
left
,
2
Chron.
33.11
,
12
,
13.
of
Manasseh
who
heaped
up
wickedness
upon
wickedness
,
yet
the
Lord
made
him
a
pattern
of
Gospel-love
and
mercy
.
Another
you
have
in
Paul
,
in
1
Tim.
1.15
.
One
drinking
up
the
blood
of
Saints
like
water
,
one
blaspheming
Jesus
Christ
,
offering
all
kind
of
injuries
and
indignities
to
the
name
of
Christ
,
and
yet
the
Lord
did
shew
forth
all
long-suffering
,
that
is
all
kind
of
love
,
manifested
in
patience
and
forbearance
,
and
admitted
him
into
union
and
communion
with
himself
through
Christ
;
and
this
he
did
on
purpose
that
he
might
leave
it
as
an
experiment
of
his
Love
and
Mercy
to
them
who
should
hereafter
believe
on
him
to
life
everlasting
.
So
Act.
2.30
.
those
that
had
washed
their
malicious
and
envious
Hands
,
in
the
innocent
blood
of
the
Lord
Jesus
,
were
not
excluded
from
Gospel
Mercy
and
Love
.
So
if
you
look
into
the
doleful
story
of
our
first
fall
,
by
Eve
who
did
first
provoke
the
anger
and
indignation
of
God
,
yet
she
was
made
a
pattern
of
Gospel
Mercy
and
Love
,
Gen.
3.15
.
II.
The
second
case
wherein
God
hath
given
patterns
is
in
the
case
of
unbelief
,
the
potency
and
prevalency
of
unbelieving
dispositions
.
I
shall
propound
but
two
patterns
to
you
in
this
case
:
First
of
David
,
who
under
the
rage
of
unbelief
,
Psal.
116.11
.
said
in
his
hast
,
all
men
are
liers
;
that
those
Prophets
that
had
revealed
to
him
from
the
mouth
of
God
that
he
should
inherit
the
Kingdom
were
but
dissemblers
,
notwithstanding
he
had
been
satisfied
of
the
truth
of
the
message
coming
from
God
.
The
second
pattern
is
in
unbelieving
Thomas
,
John
20.24
,
25
,
26.
that
would
not
believe
the
resurrection
of
Christ
,
except
he
should
see
in
his
Hands
the
print
of
the
nailes
,
and
thrust
his
Hands
into
his
side
;
yet
Gospel
Love
and
Mercy
was
discovered
to
him
,
vers.
27.
under
this
case
come
in
these
two
cases
of
Souls
,
wherein
they
are
much
perplexed
.
1.
In
case
of
the
Souls
not
feeling
the
Lord
by
his
Almighty
power
,
drawing
their
Hearts
to
believe
.
Saith
the
poor
perplexed
Soul
,
surely
the
Lord
draws
all
that
he
intends
should
come
to
Christ
through
believing
;
but
alas
,
saith
the
Soul
,
I
do
not
see
that
God
hath
drawn
my
Heart
,
therefore
surely
God
hath
not
chosen
me
to
be
an
object
of
Gospel
Grace
and
Love
;
now
the
Spirit
may
witness
from
hence
,
that
there
hath
been
a
Soul
as
much
under
the
dominion
of
unbelieving
dispositions
as
his
unbelieving
Spirit
,
yet
the
bowels
of
Love
and
Mercy
revealed
in
the
Gospel
were
not
restrained
from
them
.
2.
Here
comes
in
that
case
of
the
weakness
of
affections
and
desires
towards
believing
,
and
of
the
strong
inclination
of
the
Spirit
,
to
receive
security
of
the
Lords
willingness
to
make
him
the
object
of
Gospel
Mercy
and
Love
,
from
something
that
should
be
visible
and
sensible
to
the
Soul
.
That
s
also
a
common
case
of
Souls
,
that
they
cannot
discern
any
disposition
in
their
Hearts
,
to
believe
the
Lords
willingness
to
receive
them
into
the
bosom
of
his
Mercy
and
Love
,
revealed
in
the
Gospel
,
from
the
bare
word
of
God
alone
,
but
if
they
could
see
any
fruit
of
that
Love
and
Mercy
in
their
bosoms
,
then
they
think
they
should
believe
.
You
see
the
Spirit
hath
here
in
this
case
also
evidenced
the
Lord
to
have
afforded
a
real
experiment
of
his
Mercy
and
Love
to
a
Soul
;
in
the
case
of
unbelieving
Thomas
,
who
was
not
only
inclined
to
see
ground
of
believing
in
a
visible
way
,
from
the
sight
of
his
Eyes
,
and
the
feelings
of
his
Hands
;
but
he
was
resolved
to
have
it
that
way
or
no
way
:
unless
I
see
thus
and
thus
,
I
will
not
believe
.
III.
A
third
case
wherein
the
Lord
hath
given
presidents
,
is
in
the
case
of
loathsom
,
horrible
,
dreadful
and
most
hateful
imaginations
working
in
the
Heart
against
God
.
In
this
case
the
Lord
hath
not
left
himself
without
some
experimental
witness
of
the
discovery
of
his
Mercy
and
Love
.
Now
the
case
being
very
high
,
I
find
an
experiment
of
Gospel
Mercy
and
Love
,
discovered
in
a
case
that
is
as
high
.
In
this
case
the
Lord
hath
left
Jesus
Christ
himself
as
a
pattern
,
his
Heart
and
Spirit
was
perplexed
and
troubled
with
as
hateful
,
horrible
imaginations
propounded
to
him
,
as
ever
were
propounded
to
any
Soul
;
in
Matth.
4.6
,
9.
the
Devil
propounded
to
him
that
he
should
murder
himself
,
If
thou
be
the
Son
of
God
,
cast
thy self
down
.
Secondly
,
That
he
should
presume
upon
his
Fathers
promise
to
him
,
and
be
careless
of
walking
according
to
his
Fathers
will
;
saith
the
Devil
,
He
hath
said
that
his
Angels
should
have
charge
over
him
,
least
he
should
dash
his
foot
against
a
stone
.
There
is
a
third
sort
of
thoughts
propounded
to
his
imagination
worse
then
these
,
and
that
is
that
he
should
worship
the
Devil
:
What
more
hateful
and
horrible
thoughts
could
be
injected
into
any
bosom
than
this
,
to
worship
the
Devil
himself
?
Now
under
this
general
are
comprehended
these
two
particular
cases
.
1.
There
is
comprehended
the
cases
of
all
blasphemous
thoughts
,
that
are
wont
to
perplex
distressed
Souls
.
That
if
a
Soul
should
say
within
himself
,
sure
never
any
object
of
the
Lords
Love
ever
had
such
hellish
thoughts
,
as
are
presented
to
my
mind
,
such
thoughts
as
my
Heart
trembles
to
name
;
the
Spirit
may
then
bring
to
the
Souls
remembrance
this
pretious
pattern
of
Christ
;
the
Devil
injecting
into
his
pure
mind
,
thoughts
that
were
as
dreadfully
derogatory
to
the
honour
of
the
Lords
highest
Majesty
,
thoughts
that
had
as
much
of
the
poison
of
Hell
in
them
,
as
ever
thought
that
was
injected
into
thy
cursed
Heart
.
2.
Under
this
comes
in
all
kind
of
Temptations
concerning
self
murder
,
or
self
destruction
.
In
this
case
the
Spirit
may
bring
to
remembrance
the
Lord
Christ
himself
,
as
the
Souls
president
or
pattern
,
the
Lords
letting
him
be
perplexed
with
temptations
of
the
same
kind
.
IV.
A
fourth
case
is
the
want
of
all
sensible
manifestations
of
God
to
the
Soul
,
either
in
quickning
and
reviving
,
or
in
comforting
.
In
this
case
you
may
take
the
dearly
beloved
one
of
God
,
David
,
Psal.
22.
(
wherein
indeed
he
speaks
typically
relating
to
Christ
especially
,
yet
also
speaks
but
the
thoughts
of
his
own
Spirit
at
that
time
too
)
saith
he
,
v.
1.
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Why
art
thou
so
far
from
helping
me
,
and
from
the
words
of
my
roaring
?
And
v.
14.
so
Psal.
77.3
,
4.
I
remembred
God
,
and
was
troubled
,
I
complained
and
my
Spirit
was
overwhelmed
,
&c.
Another
pattern
the
Lord
gives
us
of
the
Holy
man
Job
,
he
cries
out
,
Chap.
6.4
.
The
arrows
of
the
Almighty
are
within
me
,
the
poison
whereof
drinketh
up
my
Spirit
,
&c.
So
Chap.
13.24
,
25
,
26.
Wherefore
hidest
thou
thy
face
,
and
holdest
me
for
thine
enemy
?
&c.
Now
under
this
come
in
two
particular
cases
of
the
Soul
.
1.
The
case
of
the
defect
of
all
the
workings
of
the
quickning
Spirit
into
the
Soul
.
2.
Under
this
comes
in
the
case
of
the
Souls
wanting
the
manifesting
light
of
the
Spirit
,
to
reveal
the
Gospel
in
its
beauty
and
glory
to
its
Soul
.
So
that
if
any
Soul
wanting
this
manifesting
light
of
the
Spirit
,
should
begin
to
cast
off
all
confidence
,
and
to
waver
,
and
stagger
,
and
doubt
,
least
the
Lord
should
not
be
willing
to
accept
it
to
be
an
object
of
Gospel
love
;
then
the
Spirit
may
,
and
doth
sometimes
bring
to
remembrance
these
eminent
patterns
,
of
those
who
were
in
the
very
same
temper
,
under
the
same
wants
,
and
yet
they
were
really
the
objects
of
that
love
and
mercy
that
the
Gospel
in
Christ
reveals
.
V.
A
fifth
case
is
the
case
of
fruitlesness
,
inefficacy
of
the
breathings
of
the
Soul
after
God
in
prayer
.
In
this
case
also
the
Lord
hath
given
eminent
patterns
:
Those
two
forenamed
ones
,
both
Job
and
David
,
you
shall
find
to
have
been
in
the
same
case
,
Job
23.8
,
9.
Behold
I
go
forward
,
but
he
is
not
there
,
and
backward
,
but
I
cannot
perceive
him
,
on
the
left
hand
where
he
doth
work
,
but
I
cannot
behold
him
,
&c.
His
meaning
is
,
he
used
all
kind
of
means
,
the
utmost
diligence
in
seeking
after
God
,
but
he
would
not
be
found
.
So
if
you
look
upon
David
,
Psal.
22.2
.
O
my
God
I
cry
in
the
day
time
,
but
thou
hearest
not
,
and
in
the
night
season
I
am
not
silent
.
So
that
here
God
shews
Souls
an
experiment
of
some
who
were
in
the
same
case
,
and
yet
objects
of
his
love
and
mercy
.
VI.
A
sixth
case
is
the
inability
of
the
Soul
to
pour
out
requests
.
That
in
Isa.
63.17
.
will
shew
the
Lord
to
have
left
his
whole
Church
as
a
pattern
in
that
case
;
Why
hast
thou
made
us
to
err
from
thy
ways
,
and
hardned
our
hearts
from
thy
fear
?
These
Souls
complain
of
the
Lords
suffering
such
senslesness
,
and
blockishness
of
Spirit
to
be
upon
them
,
as
made
them
unsutable
for
every
duty
of
the
Lords
worship
,
and
yet
notwithstanding
these
were
objects
of
mercy
and
love
.
VII
.
A
seventh
case
is
the
beholding
all
arguments
that
are
possible
to
be
imagined
in
a
Soul
,
against
those
promises
of
love
and
mercy
that
the
Gospel
tenders
.
In
this
case
the
Lord
hath
given
that
pretious
pattern
of
Abraham
,
whom
he
chose
to
be
the
pattern
of
all
believers
,
Rom.
4.18
,
19.
He
against
hope
believed
in
hope
;
that
is
,
against
all
ground
and
reason
,
and
arguments
of
hope
that
could
be
imagined
.
Though
he
saw
all
possibility
against
that
promise
of
love
and
mercy
,
that
the
Lord
had
given
him
concerning
the
Messiah
to
come
through
his
loins
,
to
be
his
lawful
seed
by
Sarah
,
yet
notwithstanding
he
believed
,
though
he
saw
his
own
body
dead
,
and
the
deadness
of
Sarahs
womb
,
yet
it
is
said
,
v.
20.
he
staggered
not
at
the
promise
through
unbelief
,
his
Spirit
did
not
so
much
as
waver
.
Under
this
general
may
be
comprehended
these
three
particular
cases
of
the
Soul
.
1.
The
case
of
the
Souls
thinking
himself
to
be
the
most
unlikely
under
Heaven
,
to
be
an
object
of
Gospel
mercy
and
love
.
The
Soul
considering
himself
to
be
a
poor
despicable
useless
wretch
,
a
low
contemptible
worm
,
not
having
any
thing
wherein
to
be
serviceable
for
the
Lords
honour
as
others
have
;
yea
,
being
far
deeper
drenched
into
sin
than
other
Souls
are
:
Here
is
a
pattern
the
Lord
hath
made
to
stand
upon
sacred
Record
,
of
his
fulfilling
a
promise
of
mercy
and
love
,
notwithstanding
all
unlikelihood
that
can
be
imagined
.
2.
Under
this
comes
in
that
particular
case
of
the
Souls
inability
,
and
insufficiency
to
receive
and
embrace
that
mercy
and
love
the
Gospel
reveals
,
according
as
the
Lord
requires
.
That
is
,
when
the
Soul
in
gazing
upon
those
blessed
tenders
of
love
and
mercy
,
begins
to
say
within
it self
,
I
am
so
dead
in
sin
,
that
I
have
not
the
least
ability
to
receive
that
mercy
and
love
tendered
,
according
as
God
requires
;
and
therefore
I
shall
never
be
the
object
of
Gospel
mercy
and
love
,
seeing
I
cannot
receive
it
.
Now
in
this
case
also
,
this
pretious
pattern
that
the
Lord
hath
given
of
Abraham
,
may
be
brought
to
the
Souls
remembrance
by
the
Spirit
,
to
testifie
that
the
Lords
promise
of
mercy
and
love
to
Abraham
,
was
fulfilled
when
he
was
in
the
same
case
,
when
he
could
do
nothing
,
had
not
the
least
ability
and
power
to
effect
what
was
necessary
to
be
effected
by
him
,
for
the
fulfilling
of
the
promise
.
3.
Under
this
comes
in
that
particular
case
,
of
the
Souls
beholding
nothing
but
opposition
in
his
Heart
,
against
that
mercy
and
love
that
the
Gospel
reveals
.
So
that
if
the
Soul
should
begin
to
say
within
it self
,
it
cannot
be
that
he
should
be
admitted
by
God
to
be
an
object
of
that
Gospel
mercy
and
love
,
seeing
his
Heart
nothing
else
but
speaks
against
it
:
Then
the
Spirit
may
bring
to
the
Souls
remembrance
,
that
which
the
Lord
gave
as
a
promise
of
mercy
and
love
unto
Abraham
,
He
against
hope
believed
in
hope
:
There
was
not
only
no
hope
,
but
all
things
against
hope
of
that
promise
being
fulfilled
to
him
,
that
he
might
be
a
pattern
of
believing
.
VIII
.
There
is
an
eighth
case
of
wretched
,
treacherous
backsliding
from
God
,
after
mutual
closures
and
embraces
between
God
and
the
Soul
.
In
this
case
the
Lord
hath
given
pretious
presidents
of
his
Gospel
love
and
mercy
,
that
have
been
communicated
unto
Souls
so
backsliding
.
You
may
first
look
upon
Aaron's
case
,
who
was
none
of
the
least
backsliders
,
Exod.
32.2
,
3
,
4
,
5.
Aaron
that
had
made
choise
of
God
alone
to
be
his
God
,
here
became
a
wretched
backslider
from
the
pure
worship
of
God
according
to
his
own
will
,
to
an
Idolatrous
worship
,
to
make
a
graven
Image
,
(
an
Idol
after
the
manner
of
Egypt
)
and
to
make
an
Altar
too
,
still
all
contrary
to
the
way
of
the
Lords
worship
:
And
yet
if
you
look
into
Exod.
40.12
,
13.
you
shall
find
this
very
Aaron
,
notwithstanding
this
backsliding
,
taken
to
be
an
object
of
that
love
and
mercy
,
so
as
to
be
chosen
Minister
of
the
Lords
Sanctuary
,
to
be
of
the
very
highest
office
of
the
Lords
worship
here
below
,
to
be
made
the
most
immediate
type
of
representing
Jesus
Christ
,
that
blessed
true
High
Priest
.
Another
pattern
of
backsliding
you
may
behold
in
Solomon
,
in
1
King
.
7.11
.
He
built
an
high
place
for
Chemosh
,
the
abomination
of
Moab
:
yet
this
backslider
notwithstanding
was
an
object
of
his
special
Gospel
love
and
mercy
,
as
appears
Psal.
89.32
,
33.
My
love
will
I
never
take
from
him
.
I
need
not
name
Peters
case
,
and
Davids
case
,
it
is
known
to
you
all
.
You
see
it
is
apparent
,
the
Lord
hath
given
eminent
patterns
in
this
case
of
the
Souls
backsliding
.
So
that
herein
many
particular
cases
of
Souls
come
in
,
as
the
case
of
negligence
and
slightness
of
Heart
towards
God
;
the
case
of
estrangeness
from
God
,
after
it
once
tasted
of
communion
with
him
:
The
case
of
all
kind
of
wretchedness
that
the
Soul
can
call
to
remembrance
against
it self
,
or
that
possibly
the
Soul
can
be
guilty
of
,
after
the
injoyment
of
the
discovery
of
the
Lords
love
and
mercy
in
the
Lord
Jesus
to
him
.
So
that
in
case
upon
any
such
ground
as
the
Souls
wretched
,
wicked
dealing
with
God
,
after
union
and
communion
with
him
,
and
its
turning
aside
from
God
,
the
Soul
should
suffer
its
Confidence
to
waver
concerning
the
will
of
God
to
accept
his
loveless
backsliding
Soul
into
the
bosom
of
his
love
and
mercy
,
then
the
Spirit
may
bring
to
its
remembrance
those
precious
parterns
that
the
Lord
hath
given
concerning
his
acceptance
of
such
backsliding
wretches
,
after
such
discoveries
of
himself
.
That
's
the
seventh
Particular
that
the
Spirit
may
reveal
,
and
bring
to
Souls
remembrance
,
to
shew
that
the
Lord
hath
given
Security
upon
Security
,
abundance
and
superabundance
of
Security
,
to
assure
Souls
of
what
the
Gospel
reveals
,
Eighthly
,
The
last
particular
that
the
Spirit
brings
to
the
Souls
remembrance
,
or
doth
or
may
reveal
to
it
is
this
;
That
there
are
peculiar
,
near
invaluable
Engagements
upon
God
himself
,
in
respect
of
himself
,
to
fulfil
those
precious
Gospel-Discoveries
to
every
Soul
that
shall
embrace
or
accept
them
.
The
Lord
out
of
his
incomprehensible
wisdom
,
hath
so
curiously
contrived
that
Gospel-love
to
loveless
Sinners
,
that
he
hath
sweetly
interwoven
his
own
interest
with
their
interest
:
And
certainly
the
Lord
hath
revealed
his
own
interest
thus
to
be
in
the
compleating
of
his
Gospel-love
and
mercy
to
loveless
Sinners
,
that
shall
embrace
him
,
on
purpose
to
secure
their
wavering
,
unstable
Spirits
,
and
to
settle
them
in
a
more
fulness
of
confidence
in
Christ
,
that
their
Spirits
might
be
filled
with
joy
and
peace
through
believing
.
The
engagements
that
are
upon
God
himself
,
in
respect
of
himself
,
to
fulfil
Gospel-love
and
mercy
to
Sinners
that
shall
embrace
him
,
are
divers
.
1.
The
first
Engagement
upon
God
himself
,
in
regard
of
himself
,
from
whence
Souls
may
have
security
,
is
this
;
That
the
Lord
hath
chosen
every
such
particular
loveless
Sinner
as
shall
accept
of
his
Gospel-discovery
,
to
be
one
of
his
own
Family
,
and
his
own
Houshold
.
Hence
you
shall
find
in
Eph.
3.15
.
That
all
Believers
are
called
but
one
Family
.
And
they
are
called
the
Houshold
of
God
,
Eph.
2.19
.
And
in
Heb.
3.6
.
The
whole
Church
is
called
The
House
of
Christ
.
Now
what
abundant
security
may
the
believing
Soul
receive
concerning
fulfilling
Gospel-discoveries
,
from
the
Spirits
bringing
to
remembrance
this
Engagement
of
God
in
respect
of
himself
,
to
fulfil
Gospel-discoveries
.
1.
From
hence
the
Soul
may
behold
through
believing
,
God
himself
to
be
engaged
to
remove
all
Jars
,
Differences
,
Breaches
and
Disagreements
from
himself
and
every
Soul
that
shall
accept
those
Gospel-discoveries
.
From
thence
the
Soul
may
argue
sweetly
within
his
own
Spirit
,
against
all
Objections
and
Scruples
concerning
its
Rebellion
and
Disobedience
,
and
say
thus
,
Will
not
the
God
of
Peace
have
peace
in
his
own
Family
,
in
his
own
Houshold
?
2.
From
thence
the
believing
Soul
may
behold
the
Lord
engaged
to
compleat
and
perfect
a
work
of
Sanctification
in
his
own
Soul
,
if
he
will
embrace
the
Gospel-discovery
,
though
he
be
altogether
unclean
,
though
he
be
polluted
in
the
most
superlative
degree
.
The
Soul
may
argue
within
its
own
Spirit
thus
,
Seeing
every
Soul
that
will
embrace
Gospel-discoveries
,
is
chosen
to
be
one
of
the
Lords
Houshold
,
his
own
Family
,
surely
the
Lords
Family
shall
be
all
sutable
to
himself
.
3.
Thence
the
Soul
may
discern
the
Lord
to
be
engaged
to
communicate
all
sutable
love
and
mercy
to
his
poor
needy
Spirit
.
The
Soul
may
say
within
it self
,
Seeing
every
Soul
that
shall
embrace
or
accept
Gospel-discoveries
,
is
chosen
to
be
one
of
the
Lords
Family
,
surely
there
can
be
no
provision
wanting
for
the
Family
of
God
himself
.
4.
Hence
the
Soul
may
discern
through
believing
,
God
to
be
engaged
to
accomplish
,
perfect
and
compleat
the
whole
work
of
Salvation
,
against
all
impediments
whatever
,
if
his
Soul
will
embrace
those
Gospel-discoveries
.
The
Soul
may
say
within
it self
,
Seeing
every
Soul
that
will
embrace
the
Gospel-discoveries
,
is
chosen
to
be
of
the
Family
and
Houshold
of
God
,
it
is
beyond
the
power
of
Hell
and
the
corrupt
heart
,
to
deprive
the
Lord
of
any
of
his
own
Family
.
2.
A
Second
Engagement
that
is
laid
upon
God
in
respect
of
himself
,
to
fulfil
Gospel-discoveries
unto
loveless
Sinners
embracing
him
,
is
,
That
every
particular
despicable
Sinner
accepting
Gospel-discoveries
is
chosen
by
God
himself
to
be
one
of
his
peculiar
Children
.
According
to
that
in
John
1.12
.
As
many
as
received
him
,
to
them
gave
he
power
to
become
the
Sons
of
God
.
They
are
called
Christs
Brethren
,
John
20.17
.
Now
what
full
compleat
Security
may
every
Soul
through
believing
receive
from
thence
!
And
here
first
,
I
shall
open
to
you
what
full
Security
Souls
may
have
for
the
fulfilling
every
Gospel-discovery
to
them
.
Secondly
,
What
security
they
may
have
of
these
Gospel-discoveries
being
fulfilled
to
them
,
in
every
case
that
it
is
possible
for
them
to
be
in
,
when
the
Gospel-discovery
shall
come
to
them
.
First
,
We
shall
shew
you
what
security
Souls
may
have
for
the
fulfilling
every
Gospel-discovery
to
them
,
from
the
Engagement
.
1.
From
hence
the
Soul
through
believing
,
may
discern
the
Lord
to
be
engaged
to
accept
every
forlorn
Sinner
that
will
accept
these
Gospel-discoveries
,
into
the
nearest
union
and
conjunction
of
Love
that
is
possible
,
2.
Hence
it
may
behold
the
Lord
engaged
to
receive
its
forlorn
Soul
into
that
near
union
of
Love
,
though
there
is
nothing
that
is
amiable
in
it
.
3.
Hence
it
may
behold
the
Lord
engaged
to
communicate
all
fulness
of
love
and
mercy
that
the
poor
empty
Soul
shall
be
capable
of
,
if
it
will
accept
these
Gospel-discoveries
,
If
the
Soul
be
chosen
to
be
one
of
the
Lords
Children
,
it
is
chosen
to
be
an
Heir
,
Rom.
8.17
.
4.
The
Soul
may
behold
the
Lord
engaged
to
an
everlasting
unchangeable
continuance
of
all
love
and
favour
to
it
in
its
embracing
these
Gospel-discoveries
.
Secondly
,
Hence
the
Soul
may
have
a
fulness
of
Security
for
the
fulfilling
those
precious
Gospel-discoveries
to
it
,
in
whatever
case
it
is
possible
for
any
Soul
to
be
in
,
to
whom
these
Gospel-discoveries
come
.
1.
In
case
of
desperate
wickedness
,
and
great
unworthiness
.
In
this
case
the
Soul
may
have
Security
,
and
behold
the
Lord
engaged
in
respect
〈◊〉
himself
,
to
fulfil
those
Gospel-discoveries
to
it
,
notwithstanding
his
superlative
degree
of
wickedness
,
and
highest
unworthiness
.
The
Soul
may
argue
thus
,
Will
not
a
tender-hearted
Father
accept
a
poor
rebellious
Child
to
Amity
,
Love
and
Agreement
with
himself
,
though
he
have
been
rebellious
in
the
highest
degree
?
2.
In
the
case
of
the
most
horrible
Temptations
.
The
worst
the
Soul
can
imagine
of
it self
in
this
case
,
is
this
;
That
through
some
accursed
wickedness
it
should
wilfully
cast
away
its
own
Soul
,
and
join
in
League
and
Amity
with
those
infernal
powers
;
and
suppose
this
,
yet
from
hence
the
Soul
may
discern
the
Lord
engaged
to
fulfil
all
his
Gospel-discoveries
of
love
and
mercy
to
his
particular
Soul
in
this
case
,
if
he
will
accept
those
Gopel-discoveries
.
3.
Hence
it
may
have
Security
in
the
saddest
damps
,
straitness
,
and
deadness
,
and
indisposedness
that
ever
possessed
any
Soul
in
Prayer
.
The
Soul
may
say
,
Suppose
a
tender-hearted
Father
should
have
a
beloved
Child
that
is
sick
and
distempered
,
that
he
cannot
so
much
as
speak
to
him
for
succour
,
but
look
upon
his
Fathers
face
with
watery
eyes
,
with
sighs
and
groans
,
what
thinkest
thou
,
O
my
Soul
,
would
not
the
dearest
pangs
of
compassion
in
the
Father
be
working
towards
the
Child
?
4.
Hence
the
Soul
may
have
full
Security
for
fulfilling
Gospel-discoveries
into
his
bosom
,
though
he
be
in
that
doleful
state
of
captivity
to
an
unbelieving
heart
,
void
of
all
sensible
visible
dispositions
in
his
Spirit
.
The
Soul
in
this
case
may
,
and
ought
to
argue
within
it self
thus
;
O
my
Soul
,
it
is
true
indeed
,
thou
hast
neither
power
nor
disposition
in
thee
,
to
yield
obedience
to
the
precious
Command
of
the
ever
blessed
God
,
who
commands
thee
to
accept
of
love
and
mercy
tendered
to
thy
loveless
Soul
in
the
Lord
Jesus
,
but
dost
thou
think
it
possible
that
thy
want
of
power
to
believe
,
should
prevent
the
Lords
acceptance
of
thee
into
the
bosom
of
his
fatherly
affection
?
Yea
,
I
may
add
more
in
this
case
,
from
this
engagement
of
God
to
fulfil
Gospel-discoveries
,
the
Soul
may
behold
him
engaged
to
contribute
believing
dispositions
.
5.
The
Soul
may
have
full
Security
concerning
the
fulfilling
the
Gospel-discoveries
to
it self
,
though
it
be
in
the
case
of
slavery
and
vassallage
to
the
most
crooked
,
untoward
,
perverse
heart
that
ever
dwelt
in
any
Son
or
Daughter
of
Adam
.
It
may
thus
say
,
O
my
Soul
,
is
it
possible
for
thy
crookedness
to
have
an
influence
upon
the
heart
of
the
immutable
unchangeable
God
,
to
blot
out
the
Name
that
is
written
there
from
eternity
,
if
thou
wilt
accept
Gospel-Discoveries
?
6.
The
Soul
from
hence
hath
full
security
of
the
fulfilling
all
Gospel-discoveries
into
his
bosom
,
though
it
be
in
the
saddest
backsliding
case
from
what
his
Spirit
was
once
allured
to
,
that
ever
any
was
guilty
of
,
since
the
first
Apostacy
from
God
in
the
Loins
of
Adam
.
Now
may
it
say
,
O
my
backsliding
Soul
,
hath
not
the
blessed
Redeemer
of
poor
loveless
Sinners
,
said
in
Luke
15.
That
the
Blessed
Father
will
run
to
receive
such
a
backsliding
wretch
as
thou
art
?
He
will
fall
on
his
neck
and
kiss
him
,
and
call
to
the
Angels
to
rejoyce
at
his
Return
.
And
then
may
the
Soul
add
,
and
shall
not
he
that
dwelt
in
the
bosom
of
the
Father
from
eternity
,
be
credited
by
thy
Soul
?
3.
A
third
Engagement
upon
God
the
Spirit
may
or
doth
remember
the
Soul
of
is
,
That
every
Soul
that
will
and
shall
embrace
the
precious
Gospel-discoveries
,
is
chosen
from
eternity
into
the
Order
of
Royal
Priesthood
,
whereof
Jesus
Christ
himself
is
Head
or
High
Priest
.
Thence
we
are
said
to
be
Kings
and
Priests
unto
God
,
Rev.
16.
And
to
be
a
Royal
Priesthood
,
1
Pet.
2.9
.
Now
from
hence
the
Soul
through
believing
,
may
discern
God
engaged
to
fulfill
to
the
uttermost
all
the
precious
Gospel-discoveries
to
every
Soul
that
shall
accept
them
.
1.
Thereby
God
is
engaged
by
his
dearest
love
to
his
own
delight
and
contentment
in
the
ministration
of
all
his
holy
things
here
below
,
to
make
the
person
of
every
Soul
that
shall
accept
Gospel-discoveries
,
to
be
compleatly
acceptable
and
well
pleasing
in
his
own
eyes
.
The
delight
of
the
Lord
in
every
act
of
his
own
Worship
,
hath
its
primary
dependence
upon
the
delight
that
the
Lord
takes
in
the
Worshippers
,
as
in
Mal.
1.10
.
Saith
the
Lord
to
them
,
I
have
no
pleasure
in
you
,
neither
will
I
accept
an
offering
at
your
hand
:
Their
persons
were
not
amiable
in
Gods
eyes
,
and
therefore
their
offering
could
not
be
acceptable
.
And
so
it
is
said
,
The
Lord
had
respect
to
Abel
,
and
to
his
Offering
:
It
was
through
the
respect
the
Lord
had
to
Abel's
person
,
that
he
had
any
respect
to
his
Offering
.
So
that
now
seeing
the
Lord
hath
predestinated
every
such
Soul
accepting
Gospel-discoveries
,
to
be
a
Priest
to
minister
to
himself
in
all
his
holy
things
,
should
not
the
Lord
make
the
person
of
every
such
Soul
compleatly
acceptable
in
his
own
eyes
,
he
must
rob
himself
of
all
his
Contentment
and
delight
he
should
take
in
all
his
holy
things
here
below
.
2.
Hereby
the
Lord
is
engaged
by
his
tender
care
of
preserving
his
holy
things
from
pollution
,
to
purifie
,
cleanse
and
sanctifie
the
most
unclean
polluted
Soul
that
shall
accept
those
Gospel-discoveries
.
Every
approach
to
God
with
an
uncircumcised
heart
,
was
accounted
by
God
a
pollution
of
his
own
Sanctuary
,
Ezek.
44.7
.
And
likewise
the
Lord
accounts
every
approach
to
himself
by
an
unregenerate
and
unsanctified
heart
,
now
in
Gopel-times
,
to
be
a
pollution
of
any
Ordinance
whatever
that
the
soul
maketh
his
approach
to
God
in
.
This
the
Lord
typically
signified
to
his
Church
in
its
minority
,
in
the
manner
of
the
consecrating
the
Priests
to
himself
that
were
to
offer
those
Legal
Sacrifices
,
Lev.
1.6
.
When
Moses
consecrated
Aaron
and
his
Sons
,
he
washed
them
;
which
signified
the
cleansing
of
them
from
pollutions
;
the
Lord
intending
to
reveal
this
,
that
they
were
only
sanctified
,
cleansed
,
purified
hearts
,
who
were
sutable
to
offer
any
Spiritual
Sacrifice
,
that
should
be
acceptable
in
his
eyes
.
Neither
must
you
conceive
this
to
be
a
bare
revelation
to
Souls
of
what
their
hearts
ought
to
be
in
their
approach
to
God
;
but
it
is
also
a
revelation
what
the
Lord
intended
they
should
be
,
through
his
mighty
power
working
in
their
hearts
.
Now
hence
the
Spirit
may
give
the
Soul
full
security
,
concerning
the
fulfilling
Gospel-discoveries
to
it
,
in
its
embracing
and
accepting
them
.
1.
When
the
heart
is
staggering
and
wavering
,
in
regard
of
the
want
of
all
holy
,
enlivened
,
heavenly
dispositions
in
his
Spirit
,
and
finding
uncleanness
and
filthiness
.
The
Spirit
may
here
reveal
the
Lord
to
be
engaged
,
that
in
case
the
polluted
unclean
heart
of
his
shall
accept
Gospel-Discoveries
,
it
shall
be
sanctified
,
cleansed
,
purified
.
2.
When
the
strength
and
tyrannizing
power
of
any
cursed
Lust
is
causing
the
Soul
to
question
whether
love
and
mercy
revealed
for
loveless
sinners
,
that
will
accept
it
,
should
be
made
out
to
his
Soul
in
his
embracing
it
;
The
Spirit
may
here
discover
the
Lord
as
well
to
be
engaged
in
the
Souls
reliance
upon
him
,
to
make
him
the
Object
of
that
love
and
mercy
,
to
cleanse
his
Soul
from
that
cursed
pollution
,
to
deliver
it
from
under
the
tyranny
of
such
a
hellish
disposition
,
as
well
as
to
be
engaged
to
make
out
love
and
mercy
to
the
Soul
in
any
other
kind
whatever
.
4.
A
Fourth
Engagement
the
Lord
hath
laid
upon
himself
for
the
fulfilling
Gospel-discoveries
,
is
this
;
That
every
Soul
accepting
those
Gospel-discoveries
,
is
the
peculiar
chosen
Vessel
of
the
Lords
most
superlative
mercies
and
compassions
.
This
you
may
see
in
Rom.
9.23
.
That
he
might
make
known
the
riches
of
his
Glory
on
the
vessels
of
mercy
,
which
he
had
afore
prepared
unto
Glory
.
You
may
observe
that
every
called
Soul
,
that
is
,
every
Soul
answering
those
sweet
,
Soul-melting
invitations
of
the
Gospel
of
the
Lord
Jesus
,
is
here
affirmed
to
be
a
Vessel
of
mercy
prepared
by
God
himself
from
eternity
for
that
very
end
.
Now
from
hence
the
Spirit
may
give
abundant
security
to
the
questioning
scrupulous
Soul
,
of
the
infallible
fulfilling
of
all
the
Gospel-discoveries
to
every
Soul
that
shall
embrace
them
.
1.
Herein
the
Spirit
may
manifest
the
Lord
to
be
engaged
by
his
intire
and
infinite
love
,
to
his
own
glory
and
mercy
,
to
redeem
and
deliver
every
Soul
that
is
plunged
into
the
most
bottomless
depth
of
sin
and
misery
,
if
he
will
and
shall
accept
those
pretious
Gospel-discoveries
to
it
.
So
that
the
Lord
through
his
own
admirable
contrivance
of
his
design
of
love
towards
loveless
forlorn
sinners
,
hath
so
interested
himself
in
the
perfecting
of
that
pretious
design
,
that
he
stands
engaged
as
strongly
and
powerfully
to
give
perfect
redemption
and
deliverance
to
lost
sinners
,
that
shall
embrace
Gospel-discoveries
,
as
he
stands
engaged
to
maintain
and
support
the
honour
of
those
his
glorious
Attributes
of
his
own
mercy
and
compassion
.
Now
there
are
three
things
wherein
the
honour
of
the
Lords
mercy
consists
.
First
,
In
the
free
workings
of
it
towards
the
most
miserable
objects
,
that
are
the
most
unworthy
of
any
pitty
and
compassion
that
can
be
imagined
.
Secondly
,
In
the
transcendency
of
its
operations
or
motions
.
Thirdly
,
In
the
infinite
Almighty
power
of
its
workings
,
towards
such
unworthy
objects
of
it
.
That
s
thus
,
it
hath
such
an
Almighty
power
in
it
,
not
only
to
succour
and
relieve
those
perishing
undone
ones
in
their
misery
,
but
also
to
confer
the
highest
degree
of
all
happiness
upon
them
.
Now
the
honour
of
the
Lords
mercy
and
compassion
consisting
in
this
;
hence
the
Lord
stands
engaged
by
his
dearest
love
,
to
that
honour
of
this
his
mercy
,
to
give
perfect
redemption
to
the
Soul
,
that
is
plunged
in
the
most
unfathomed
depth
of
sin
and
misery
,
if
the
Soul
shall
and
will
embrace
those
Gospel-discoveries
.
2.
Hence
the
Spirit
may
manifest
the
Lord
to
be
engaged
,
by
the
inseperable
properties
of
his
Divine
nature
,
to
communicate
a
fulness
of
all
mercy
and
compassion
,
to
every
Soul
accepting
those
Gospel-discoveries
.
The
Essential
property
of
the
Divine
nature
,
is
to
be
issuing
forth
the
bottomless
depths
of
perfection
that
are
included
in
it
,
into
the
bosom
of
poor
needy
empty
penurious
ones
.
It
is
as
natural
to
the
Divine
nature
to
be
communicating
of
its
own
perfections
,
as
it
is
natural
for
the
Sun
to
send
forth
its
own
pretious
raies
:
And
then
this
being
the
very
nature
of
the
Essence
and
being
of
any
good
,
by
how
much
the
higher
the
goodness
of
any
thing
is
,
by
so
much
the
more
strongly
is
it
inclined
and
disposed
to
the
communicating
of
himself
:
So
that
goodness
it self
in
its
perfection
,
being
in
the
Divine
nature
;
thence
it
is
that
it
is
the
inseparable
property
of
the
Divine
nature
to
be
communicating
all
its
perfections
,
so
far
as
they
are
communicable
.
Now
thence
the
Spirit
may
cause
the
Soul
to
conclude
,
that
seeing
it
is
the
property
of
the
Divine
nature
to
communicate
all
its
perfections
,
(
so
far
as
they
can
be
communicable
)
and
also
seeing
every
Soul
embracing
Gospel-discoveries
,
is
the
proper
object
to
which
that
perfection
of
the
Lords
mercy
and
compassion
is
to
be
communicated
;
thence
the
Spirit
may
cause
the
Soul
to
conclude
,
that
the
Lord
stands
engaged
by
the
inseparable
property
of
his
Divine
nature
,
to
make
every
such
Soul
accepting
Gospel
discoveries
,
to
be
the
object
of
the
highest
mercy
and
compassion
.
Now
from
hence
the
Spirit
may
give
the
Soul
full
security
,
of
the
fulfilling
the
Gospel
discoveries
into
his
bosom
,
whatever
objections
it
is
possible
for
the
wisdom
of
Hell
and
the
corrupt
Heart
to
make
against
it
:
All
the
objections
that
are
possible
to
be
imagined
,
by
the
extract
and
quintessence
of
all
Wisdom
that
is
enmity
against
God
,
say
no
more
but
this
concerning
the
Soul
,
that
it
is
a
miserable
lost
undone
Soul
:
If
the
Soul
objects
the
superlative
height
of
his
own
wickedness
,
if
I●
object
the
long
continuance
in
its
wickedness
,
if
it
object
the
wretched
contempt
of
mercy
and
love
tendered
,
if
it
object
the
want
of
holiness
,
the
want
of
every
good
disposition
imaginable
;
if
it
object
the
most
cursed
crookedness
and
enmity
of
Heart
against
the
blessed
tenders
of
love
,
and
begin
to
draw
these
conclusions
from
these
premises
;
therefore
surely
Gospel
discoveries
cannot
be
fulfilled
into
my
bosom
,
if
I
should
rely
upon
the
Lord
for
the
fulfilling
of
them
;
yet
the
Soul
in
all
these
objections
says
but
this
one
thing
,
I
am
a
poor
miserable
despicable
wretch
in
the
depth
of
misery
:
Now
then
the
Spirit
may
manifest
to
the
Soul
,
that
in
its
accepting
those
Gospel
discoveries
,
it
shall
be
the
proper
object
of
all
mercy
and
compassions
:
So
that
God
shall
be
engaged
by
the
inseparable
property
of
his
own
nature
,
to
let
out
his
transcendent
bowels
of
mercy
and
compassion
,
in
their
freedom
of
working
towards
the
Soul
,
so
as
to
fill
it
with
the
fulness
of
mercy
and
compassion
:
And
thence
the
Spirit
may
convince
the
Soul
,
that
either
he
must
conclude
that
his
finite
misery
exceeds
the
infiniteness
of
the
Lords
mercies
and
compassions
,
or
else
the
Soul
must
conclude
that
notwithstanding
all
objections
that
can
be
imagined
,
yet
in
his
accepting
the
Gospel
discoveries
,
they
shall
infallibly
be
fulfilled
to
the
utmost
into
his
bosom
.
3.
Hereby
the
Spirit
may
manifest
the
Lord
to
be
engaged
by
all
his
sweetest
contentments
,
his
most
pleasing
delight
that
he
naturally
takes
,
in
beholding
the
workings
of
his
own
perfections
towards
poor
imperfect
creatures
,
to
supply
every
want
that
can
possibly
be
imagined
to
be
in
any
Soul
.
As
it
is
the
property
of
the
Lords
nature
to
be
dispensing
of
his
fulness
to
empty
ones
;
so
it
is
the
Lords
infinite
delight
to
behold
those
streams
of
his
fulness
,
running
down
in
a
sutable
way
into
their
Souls
.
Now
the
Spirit
may
manifest
the
Lord
to
be
engaged
,
by
that
his
own
contentment
that
he
naturally
takes
in
beholding
his
own
perfections
communicated
unto
others
,
to
communicate
all
sutable
succour
,
relief
,
help
and
comfort
,
to
every
such
Soul
as
shall
embrace
those
Gospel
discoveries
.
5.
A
fifth
engagement
the
Lord
hath
laid
upon
himself
,
to
fulfill
Gospel
discoveries
is
,
That
every
particular
Soul
that
shall
and
will
embrace
Gospel
discoveries
,
is
the
peculiar
chosen
object
of
the
Lords
highest
,
most
unspeakable
,
everlasting
delight
and
contentment
.
Thence
it
is
that
the
Word
reveals
that
the
Lord
taketh
such
infinite
pleasure
in
his
own
,
as
in
Psal.
147.11
.
The
Lord
taketh
pleasure
in
those
that
fear
him
,
in
those
that
hope
in
his
mercy
:
I
pray
observe
it
,
in
this
is
comprehended
every
Soul
that
doth
in
the
lowest
degree
embrace
Gospel
discoveries
:
This
manifests
that
the
Soul
that
doth
in
the
most
trembling
timerous
way
,
but
reach
out
a
feeble
Hand
of
hope
to
lay
hold
upon
that
rich
mercy
tendered
in
the
Lord
Jesus
to
it
,
is
the
object
of
the
Lords
pleasure
and
contentment
,
even
those
Souls
that
are
far
from
drawing
any
conclusion
,
only
they
cast
out
the
anchor
of
hope
,
and
venture
their
lost
perishing
Souls
upon
the
rock
of
mercy
that
is
discovered
in
the
Lord
Jesus
.
1.
The
Spirit
may
reveal
them
to
be
the
object
of
the
highest
most
superlative
everlasting
delight
and
contentment
;
that
is
,
the
object
of
the
highest
delight
that
God
takes
in
any
object
out
of
himself
:
The
same
superlative
delight
that
the
Father
takes
in
Jesus
Christ
as
Mediator
,
he
takes
in
the
Soul
united
to
him
.
2.
Every
such
Soul
is
destinated
to
be
the
object
wherein
the
Lord
would
as
it
were
concenter
together
in
one
,
all
the
blessed
motions
of
his
own
delight
and
contentment
.
Jesus
Christ
mystically
considered
,
that
is
,
considered
with
his
Body
of
holy
Angels
,
and
Souls
of
those
that
were
lost
sinners
united
to
him
,
is
the
very
center
wherein
all
the
lines
of
the
Lords
delight
and
contentment
meet
perfectly
together
in
one
:
Now
every
Soul
embracing
Gospel
discoveries
,
being
taken
into
the
perfect
unity
of
the
mystical
Body
,
becomes
through
its
union
into
the
mystical
Body
,
as
it
were
a
part
of
the
center
wherein
all
the
lines
of
the
delight
of
God
meet
together
.
There
are
four
kinds
of
the
Lords
delight
,
that
every
such
Soul
that
embraceth
Gospel
discoveries
,
is
the
chosen
object
of
.
1.
Every
such
Soul
is
the
chosen
object
of
all
the
highest
everlasting
delight
of
God
,
that
he
takes
in
the
letting
out
his
love
in
its
perfection
towards
any
thing
without
himself
.
The
Lords
most
natural
peculiar
delight
is
in
love
,
because
his
Essence
and
being
is
love
.
Now
every
such
Soul
is
the
chosen
object
of
the
highest
perfection
of
love
,
considered
as
one
of
that
mystical
Body
:
Hence
it
is
said
,
Zeph.
3.17
.
He
will
rejoyce
over
thee
with
joy
,
he
will
rest
in
his
love
;
that
is
to
say
,
he
will
take
satisfaction
and
contentment
to
his
own
Soul
in
loving
of
thee
;
for
indeed
delight
is
nothing
else
but
love
in
rest
,
as
desire
is
love
in
motion
.
2.
Every
such
Soul
so
considered
,
is
the
object
of
all
the
most
superlative
delight
of
God
,
that
he
takes
in
the
actual
communication
of
his
goodness
.
It
is
so
natural
for
God
who
is
goodness
it self
,
to
be
communicating
his
goodness
to
others
,
that
his
Soul
is
filled
with
pleasure
and
contentment
,
in
the
letting
forth
of
his
goodness
.
3.
Every
such
Soul
embracing
Gospel
discoveries
,
is
the
object
of
all
the
delights
and
contentments
that
the
Lord
takes
in
himself
,
in
the
contemplation
of
the
transcendent
glory
of
his
own
supereminent
excellency
.
Now
there
are
no
other
objects
than
that
mystical
Body
of
Christ
,
that
are
the
objects
of
any
of
the
delights
of
God
,
that
he
takes
from
the
contemplation
of
his
own
superlative
glory
,
seeing
his
own
excellencies
that
he
contemplateth
upon
,
are
no
other
then
he
communicateth
to
that
mystical
Body
;
So
that
all
the
delight
,
pleasure
and
contentment
that
the
Lord
can
receive
from
the
pretious
views
of
the
brightness
of
his
own
glory
,
when
he
looks
out
of
his
own
bosom
,
it
must
arise
only
from
that
mystical
Body
;
and
so
consequently
the
mystical
Body
,
being
looked
upon
but
as
one
,
with
one
single
Eye
,
every
Soul
in
that
mystical
Body
,
may
in
the
same
sence
be
said
to
be
the
object
of
all
the
delight
of
God
.
4.
Every
such
Soul
as
shall
and
will
accept
Gospel-discoveries
,
is
the
peculiar
object
of
all
the
delights
and
contentments
of
God
,
that
he
takes
from
the
contemplation
of
the
result
of
the
mystical
workings
of
his
own
wisdom
,
in
the
disposing
of
all
things
from
the
creation
of
the
World
,
to
its
final
dissolution
.
It
is
the
property
of
God
to
reflect
as
it
were
upon
the
workings
of
his
own
attributes
,
as
he
did
upon
the
whole
world
when
he
had
made
it
,
to
behold
how
good
it
was
,
that
he
might
delight
himself
in
beholding
the
workings
of
his
own
excellency
.
Now
the
Lord
only
beholds
the
result
of
the
admirable
workings
of
all
his
attributes
,
in
that
mystical
Body
of
Christ
:
And
so
consequently
the
mystical
Body
only
,
is
the
object
of
his
delight
that
he
takes
,
in
the
result
and
issue
and
consequence
of
the
working
of
all
his
attributes
.
Now
the
Spirit
may
and
doth
reveal
from
hence
,
that
there
are
firm
engagements
laid
upon
God
himself
,
to
fulfil
whatever
the
Gospel
discovers
to
every
Soul
that
shall
embrace
him
.
I.
Hence
God
is
engaged
by
his
express
Love
to
the
content
and
satisfaction
of
his
Soul
,
to
let
out
his
Love
in
the
most
absolute
,
compleat
,
perfect
,
divine
,
unspeakable
workings
of
it
,
to
every
loveless
sinner
,
that
doth
embrace
and
accept
Gospel-discoveries
.
So
that
from
hence
consequently
the
Lord
stands
engaged
.
First
,
To
let
out
his
love
to
work
freely
with
out
motive
,
incentive
,
or
argument
inclining
his
love
,
to
work
towards
every
such
Soul
embracing
Gospel
Discoveries
.
The
freedom
of
the
working
of
his
love
towards
souls
,
is
one
of
the
Divine
Glorious
Perfections
of
love
,
and
should
that
be
wanting
,
some
degree
of
the
Lords
own
delight
and
contentment
,
that
he
hath
resolved
to
receive
from
every
such
soul
to
himself
,
must
also
be
wanting
.
Secondly
,
Thence
the
Lord
stands
engaged
to
let
out
his
love
wonderfully
,
beyond
the
comprehension
of
Men
and
Angels
.
Thirdly
,
Thence
he
is
engaged
to
let
out
the
Discoveries
of
his
love
,
to
such
souls
as
shall
embrace
Gospel
Discoveries
,
fully
,
and
compleatly
,
to
the
satisfaction
of
the
soul
.
Fourthly
,
From
hence
also
the
Lord
is
engaged
to
let
out
his
love
,
to
work
infinitely
without
measure
,
to
every
soul
that
shall
embrace
these
Gospel
Discoveries
.
The
love
of
God
is
but
God
himself
,
and
therefore
works
not
according
to
its
perfection
,
till
it
works
infinitely
.
Now
from
hence
,
1.
Here
is
full
security
that
the
spirit
may
give
any
doubting
Soul
,
concerning
the
fulfilling
of
the
Gospel
Discoveries
into
his
bosom
,
in
his
embracing
of
it
,
when
the
soul
doth
doubt
because
of
the
indisposedness
of
his
spirit
,
to
any
duty
that
the
Lord
requires
of
him
,
and
because
of
his
inability
to
those
duties
.
2.
Hence
the
spirit
may
give
full
security
to
the
Wavering
Unstable
soul
,
who
stands
trembling
least
he
should
presume
,
in
casting
his
Forlorn
Loveless
soul
into
those
everlasting
arms
of
Love
,
because
of
the
abominable
Perverseness
,
and
Crookedness
of
his
Heart
against
God
in
all
things
.
3.
Hence
the
Spirit
may
give
security
to
any
wavering
Soul
,
whose
hands
as
it
were
shake
and
quiver
,
and
dare
not
with
any
confidence
grasp
the
blessed
tender
of
Union
and
Communion
with
the
Lord
through
Christ
,
because
of
his
wretched
abuse
of
the
precious
working
of
the
Lords
love
towards
him
in
Christ
already
.
II.
Hence
also
the
spirit
may
reveal
the
Lord
to
be
engaged
,
by
the
same
dearest
love
to
his
own
delight
and
satisfaction
,
to
dispose
every
soul
that
shall
embrace
Gospel
Discoveries
,
into
a
capacity
for
the
injoyment
of
neerest
,
most
absolute
,
intire
Communion
with
himself
.
Under
this
particular
,
the
Spirit
may
reveal
the
Lord
to
be
engaged
to
these
three
things
.
1.
To
remove
all
the
opposition
unto
Communion
with
him
,
that
remains
in
any
heart
,
to
Suppress
,
Overpower
,
yea
to
Heal
all
the
Crookedness
,
and
all
the
Averseness
of
any
Heart
embracing
Gospel
Discoveries
.
2.
Hence
the
spirit
may
reveal
the
Lord
to
be
engaged
to
infuse
into
the
Soul
such
Dispositions
,
as
shall
be
fully
,
compleatly
sutable
to
his
own
nature
,
so
as
to
make
so
blessed
a
concurrence
,
between
his
own
purest
nature
,
and
the
Souls
Corrupt
nature
;
as
that
there
should
be
nothing
in
the
nature
of
God
himself
opposite
to
the
Souls
Disposition
,
nor
nothing
in
the
Souls
Disposition
or
nature
opposite
unto
God
.
3.
In
this
the
Spirit
may
reveal
the
Lord
to
be
engaged
to
heighten
,
or
elevate
and
enlarge
the
faculties
of
the
Soul
,
that
are
to
receive
those
Communications
and
Influences
from
God
.
Now
what
abundant
security
may
the
Spirit
give
to
any
soul
that
trembles
to
embrace
Gospel
Discoveries
,
against
fears
!
1.
What
security
may
the
Spirit
give
to
Souls
,
fearing
to
give
credit
to
those
Gospel
Discoveries
,
because
of
the
Averseness
and
Contrariety
of
their
Spirits
unto
Communion
with
God!
Hence
the
Spirit
may
say
to
every
Soul
without
exception
,
that
shall
embrace
Gospel
Discoveries
,
it
is
a
chosen
object
of
the
highest
eternal
delight
of
God
,
in
the
Communication
of
his
goodness
.
2.
Hence
the
Spirit
may
give
full
security
unto
the
Soul
against
all
fears
,
because
of
the
Unstableness
,
and
Fickleness
of
his
Heart
,
in
any
degree
of
Communion
once
attained
.
3.
Hence
the
spirit
may
give
security
fearing
that
the
Gospel
Discoveries
may
not
be
Grasped
and
Embraced
by
the
soul
,
because
of
the
Straitness
and
Narrowness
of
his
Heart
,
void
of
all
Thirstings
and
Longings
,
yea
of
all
Desires
.
The
Spirit
may
hence
declare
the
Lord
to
be
engaged
,
by
his
love
to
the
pleasure
of
his
own
Soul
,
to
enlarge
every
such
Heart
to
a
kind
of
infinite
Capacity
for
Communion
.
III.
Thence
the
Lord
is
engaged
by
his
infinite
Valuation
and
Estimation
of
the
delightful
Contemplation
of
his
own
Transcendent
Excellencies
(
as
they
sparkle
forth
from
the
creatures
)
to
effect
the
neerest
,
most
intire
Union
of
likeness
that
is
possible
,
between
himself
and
every
such
Sinner
that
shall
embrace
Gospel
Discoveries
.
The
Lord
stands
engaged
by
this
,
to
make
every
such
Soul
a
Partaker
of
his
own
spotless
Purity
,
and
Holiness
,
yea
to
make
it
Participate
of
his
Divine
Nature
,
of
his
own
life
,
so
as
the
same
life
that
dwells
in
himself
,
and
that
himself
lives
by
,
should
also
dwell
in
every
such
Sinful
Soul
embracing
those
Gospel
Discoveries
.
Nay
the
Engagement
is
so
Invincible
,
that
if
the
Lord
should
not
Communicate
the
highest
degree
of
his
Communicable
Perfection
to
every
such
Loveless
Forlorn
Sinner
,
as
shall
and
will
embrace
Gospel
Discoveries
,
he
should
bereave
himself
of
that
sweetest
Pleasure
and
Contentment
,
that
his
Soul
takes
in
the
Contemplation
of
the
Beams
of
his
own
Glory
,
seeing
every
such
Soul
is
the
chosen
object
,
in
whom
the
Lord
determins
from
eternity
to
delight
himself
,
by
the
sparkling
forth
of
his
own
Glory
through
it
.
VI.
A
sixth
Engagement
that
God
hath
laid
upon
himself
to
fulfil
Gospel
Discoveries
is
this
,
That
every
unlovely
Sinner
that
shall
embrace
them
is
prepared
from
Eternity
by
the
Lords
infinite
Wisdom
,
to
be
an
Orient
bright
shining
Pearl
in
the
all
beautiful
Crown
of
the
Lords
accidental
Glory
.
Mistake
me
not
,
the
mighty
Sun
of
the
Lords
infinite
essential
Glory
,
cannot
admit
either
of
Augmentation
or
Diminution
,
I
mean
,
either
of
Lessening
or
Increasing
its
Transcendent
Brightness
:
But
the
Lords
accidental
Glory
,
that
is
to
say
,
the
manifestation
and
Discovery
of
those
precious
Beams
of
his
essential
Glory
,
may
and
do
admit
of
Eclipses
and
Overshadowings
,
and
also
of
an
increase
and
augmentation
in
their
Brightness
and
Excellency
.
Now
every
Forlorn
Soul
that
shall
embrace
Gospel
Discoveries
,
is
laid
as
it
were
as
a
precious
Golden
Thred
,
in
that
rich
Broidered
Robe
of
that
Glory
,
that
the
King
of
Heaven
Cloaths
himself
with
,
to
make
himself
Glorious
in
the
eyes
of
Saints
and
Angels
.
This
is
clearly
manifested
in
Isa.
43.6
,
7
,
if
you
compare
it
with
John
1.12
,
Bring
forth
my
Sons
and
Daughters
,
saith
God
,
whom
I
have
Created
for
my
Glory
;
Now
they
are
only
those
that
receive
the
Lord
Jesus
tendred
in
the
Gospel
;
To
as
many
as
received
him
,
even
to
them
that
believe
in
him
,
to
them
gave
he
Power
to
become
the
Sons
of
God
.
And
hence
you
shall
observe
,
that
the
people
of
God
are
not
only
said
to
be
Created
for
his
Glory
,
but
they
are
called
his
glory
,
Isa.
46.13
.
Nay
more
,
they
are
called
the
Crown
of
the
Lords
Glory
,
Isa.
62.3
.
Nay
further
the
Lord
looks
upon
them
as
his
Ornament
,
Ezek.
7.10
.
And
hence
also
they
are
called
the
Portion
of
God
,
Jer.
12.10
.
Yea
hence
the
Scripture
declares
the
Saints
in
Heaven
to
shine
as
the
Stars
in
the
Firmament
,
Dan.
12.3
.
In
regard
they
shall
be
very
Bright
Shining
Pearls
that
shall
stand
in
the
Crown
of
the
Lords
Honour
.
Now
there
are
three
respects
,
wherein
every
such
Unlovely
Sinner
embracing
Gospel
Discoveries
is
one
of
the
set
Pearls
that
shine
forth
in
the
Crown
of
the
Lords
Glory
.
1.
In
regard
the
All
beautiful
Unparalleld
Crown
of
the
super
added
Honour
of
the
Lord
Jesus
,
is
Composed
of
all
those
Souls
that
shall
embrace
those
Gospel
Discoveries
.
Thence
it
is
,
that
such
Gospel
Embraces
are
called
the
Glory
of
Christ
,
2
Cor.
8.23
.
And
thence
it
is
that
the
Church
(
which
is
the
Company
of
those
)
is
called
the
fulness
of
Christ
.
Eph.
1.23
.
Now
the
Honour
of
Jesus
Christ
,
through
the
perfect
Unity
between
the
Father
and
the
Son
,
is
also
the
Fathers
Honour
;
and
so
consequently
every
such
Soul
being
one
of
those
Beautiful
Flowers
in
the
Garland
of
Christs
Honour
,
he
becomes
also
one
of
those
rich
Diamonds
wherewith
the
Crown
of
the
Fathers
Glory
is
richly
beset
.
According
to
that
in
1
Cor.
3.22
,
23.
where
the
whole
Glory
that
Jesus
Christ
attains
as
he
is
Mediatour
,
is
revealed
to
be
Terminated
and
ended
in
the
Fathers
Glory
.
[
All
is
yours
]
That
is
,
all
things
are
finally
for
your
sakes
;
Or
rather
all
things
have
a
natural
tendency
through
the
Everlasting
Decree
of
God
,
unto
your
good
.
And
[
ye
are
Christs
]
That
is
,
and
all
you
by
vertue
of
the
same
Decree
,
have
a
natural
tendency
to
all
the
good
you
attain
unto
,
the
good
of
Jesus
Christ
:
All
the
Glory
that
is
put
upon
you
,
hath
a
natural
tendency
unto
the
Glory
of
Jesus
Christ
,
to
make
up
the
perfection
of
his
Glory
.
And
then
observe
,
and
saith
he
[
Christ
is
Gods
]
That
is
,
all
the
Good
,
the
Glory
,
the
Honour
that
Jesus
Christ
attains
,
through
his
being
the
Center
wherein
all
your
good
meets
all
that
meets
in
the
Father
;
that
is
all
his
Honour
tends
only
to
the
exalting
of
the
Fathers
Honour
.
2.
In
regard
the
brightest
Beams
of
the
Fathers
essential
Glory
are
manifest
in
every
such
Soul
.
The
Lord
from
before
the
Foundations
of
the
World
were
laid
,
made
choice
of
those
Souls
to
be
as
so
many
Christal
Glasses
,
through
which
the
Beams
of
his
Incomprehensible
Essential
Glory
should
shine
forth
.
First
,
In
every
such
Soul
is
manifest
,
the
infinite
Unsearchable
depths
of
the
Fathers
Divine
Wisdom
.
The
manner
of
the
Fathers
Disposing
of
those
souls
,
to
suffer
them
by
the
free
working
of
their
own
Wills
to
lose
themselves
,
and
bring
themselves
under
the
Power
of
everlasting
Wrath
and
Indignation
,
and
then
his
Wisdom
in
contriving
a
way
to
save
the
Honour
of
his
own
Justice
,
and
the
Redemption
of
those
Poor
,
Lost
,
Perishing
Souls
,
so
wonderfully
,
to
make
the
Honour
of
Mercy
and
Love
and
Justice
to
meet
together
in
one
,
to
make
Mercy
and
Justice
kiss
each
other
,
is
that
which
will
be
the
matter
of
Admiration
to
all
those
Inhabitants
of
the
Sacred
Palace
of
Heaven
to
all
Eternity
.
Secondly
,
The
Brightest
Beams
of
his
unspeakable
,
unconceivable
love
appear
,
and
are
manifested
to
every
such
Soul
.
The
highest
perfection
of
Love
that
ever
the
Lord
manifested
,
is
in
Loving
such
Unlovely
,
Forlorn
,
Loathsome
Souls
as
these
,
and
that
also
while
he
Rejected
and
Disregarded
Creatures
far
more
Glorious
according
to
their
first
Creation
.
Thirdly
,
The
Almighty
Power
of
the
Lord
is
also
Gloriously
manifested
in
every
such
Soul
,
in
that
he
should
create
anew
those
Loveless
Sinners
that
were
opposite
to
their
own
new
Creation
,
I
mean
their
own
Regeneration
.
Therein
indeed
did
Power
appear
,
in
that
the
Lord
did
raise
the
Soul
from
the
lowest
degree
of
Enmity
,
into
the
neerest
Union
with
himself
,
and
that
against
all
the
Oppositions
that
Hell
can
make
,
and
against
all
the
Powers
of
the
Soul
it self
,
when
both
concur
together
against
God
.
Fourthly
,
The
Glorious
Independency
of
the
Lords
Will
,
in
all
the
Motions
and
Operations
of
it
,
is
manifested
abundantly
in
every
such
soul
.
The
Freedom
of
the
Lord
in
all
his
ways
,
doth
not
shine
forth
so
clearly
in
any
of
the
Works
of
God
,
as
in
that
Pretious
Mystery
of
his
Election
,
in
making
of
the
same
lump
one
Vessel
to
Honour
,
and
another
to
Dishonour
,
there
being
no
Engagements
,
no
Motives
to
incline
his
Pretious
Will
either
this
way
or
that
way
.
3.
Every
such
Soul
is
a
set
shining
Diamond
in
the
Crown
of
the
Lords
Honour
,
In
regard
it
is
destinated
from
Eternity
,
to
stand
as
a
constant
clear
Christal
Glass
,
through
which
the
Lord
would
manifest
the
Transcendency
of
his
own
perfection
unto
all
Eternity
.
And
it
is
through
those
Communications
of
the
Father
unto
the
Soul
,
that
the
Fathers
Glory
is
discovered
,
and
thence
it
is
that
the
Brightness
of
the
Fathers
Glory
shall
be
shining
forth
Resplendently
unto
all
Eternity
in
every
such
Soul
.
Now
we
are
to
consider
what
full
security
the
Spirit
may
give
from
hence
to
every
such
Soul
,
concerning
the
Infallible
fulfilling
of
all
Gospel
Discoveries
to
the
utmost
,
into
its
Bosom
that
shall
embrace
them
.
1.
From
thence
the
Spirit
may
reveal
to
the
Soul
,
that
the
Lord
stands
engaged
by
the
Inseparable
Disposition
of
his
own
nature
,
(
which
naturally
tends
to
his
own
Glory
)
to
Compleat
and
Perfect
an
Union
between
the
Lord
Jesus
,
and
every
Loveless
Sinner
that
shall
embrace
Gospel
Discoveries
.
The
Crown
of
the
Fathers
Glory
being
but
the
Issue
and
Result
of
the
Glory
of
the
Lord
Jesus
,
and
then
the
Glory
of
Christ
having
its
full
and
sole
Dependance
upon
the
compleat
Union
of
all
those
with
himself
,
that
shall
embrace
the
Gospel
,
thence
the
Father
stands
engaged
to
Perfect
and
Compleat
that
Union
between
Christ
and
all
those
Souls
,
seeing
his
natural
Disposition
doth
necessarily
incline
him
,
to
be
compleating
the
Crown
of
his
own
Glory
.
2.
The
spirit
may
reveal
to
the
Soul
,
that
the
Lord
stands
engaged
by
the
property
of
his
own
precious
Nature
,
to
Love
Compleatly
and
Perfectly
every
Gospel
Embracer
,
without
the
least
Dependance
upon
any
thing
in
the
Soul
,
or
any
thing
to
be
done
by
the
Soul
.
Now
what
abundant
security
may
every
Soul
,
Trembling
and
Fearing
least
the
Lord
should
not
be
willing
to
accept
it
into
Union
and
Communion
with
himself
,
receive
from
hence
against
all
his
fears
!
3.
From
this
consideration
the
Lord
stands
engaged
,
by
all
his
tender
respects
to
the
bright
Shining
Splendor
of
his
own
Imperial
Crown
to
Beautify
and
Adorn
every
Forlorn
Sinner
Embracing
Gospel
Discoveries
,
with
the
most
Glistering
Beams
of
his
own
Matchless
Perfection
,
that
can
be
comprehended
by
any
Finite
Creature
.
Now
Gospel
Embraces
being
chosen
by
the
Lord
from
Eternity
,
to
be
the
precious
matter
whereof
he
will
Compose
that
his
everlasting
Crown
of
Glory
,
whereby
his
Honour
and
Majesty
should
Glitter
forth
before
the
eyes
of
Saints
and
Angels
,
brighter
than
ten
Thousand
Suns
in
their
Strength
;
Thence
if
every
Gospel
Embracer
shall
not
be
Beautified
and
adorned
with
the
most
Sparkling
touch
of
Perfection
that
they
are
Capable
of
,
the
Blessed
Majesty
of
Heaven
should
become
negligent
of
Dignifying
himself
with
the
Brightness
of
Majesty
and
Honour
,
through
the
Transparent
Brightness
of
his
Imperial
Crown
of
Glory
.
And
therefore
according
to
this
,
1.
The
Scripture
reveals
,
that
the
Celestial
Glory
and
Surpassing
Excellency
,
wherewith
every
Gospel
Embracer
shall
be
Adorned
and
Beautified
,
doth
Transcend
and
go
beyond
all
Comprehension
of
Finite
Brains
and
Created
Understandings
:
According
to
that
in
1
Cor.
2.9
.
Eye
hath
not
seen
,
nor
Ear
heard
,
neither
hath
it
entred
into
the
Heart
of
Man
,
the
things
which
God
hath
prepared
for
those
that
love
him
:
Mark
what
the
Apostle
affirms
;
He
affirms
that
the
Sublime
Mysterious
Workings
of
Heavenly
Wisdom
about
Gospel
Embracers
,
was
never
Comprehended
yet
with
any
finite
brain
by
any
mortal
heart
:
and
O
how
infinitely
unconceivable
then
are
the
workings
of
that
heavenly
wisdom
in
themselves
!
Alas
what
the
Gospel
reveals
of
them
,
is
but
like
a
small
reflection
of
the
Sun
beams
to
the
Sun
it self
,
It
is
but
a
small
grain
to
a
golden
Mine
,
it
is
but
a
drop
of
the
bucket
to
the
great
Ocean
:
O
then
how
great
an
exaltation
of
such
unlovely
Sinners
to
most
superlative
perfection
and
unconceivable
glory
,
must
needs
be
the
effect
of
such
a
depth
of
heavenly
divine
wisdom
being
imployed
about
them
from
eternity
!
This
depth
of
the
mystery
of
divine
wisdom
about
Gospel
embracers
was
never
fathomed
by
Angelical
Understandings
,
1
Pet.
1.12
.
which
things
the
Angels
desire
to
look
into
,
saith
the
Original
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Into
which
things
the
Angels
earnestly
with
all
their
strength
and
intention
of
mind
desire
to
look
into
:
The
word
signifies
such
a
looking
into
things
,
as
to
stoop
down
with
the
head
,
and
bow
down
with
the
body
,
that
it
might
be
the
thing
it
looks
upon
to
discern
it
fully
.
It
is
the
same
word
the
Apostle
useth
,
John
20.11
.
concerning
Mary
Magdalen
,
she
stooped
down
and
lookked
into
the
Sepulchre
,
that
she
might
see
narrowly
into
the
thing
.
(
2.
)
The
Scripture
reveals
more
particularly
,
that
most
unconceivable
perfection
,
most
celestial
glory
,
shall
be
put
upon
the
persons
of
Gospel-embracers
in
every
part
,
power
and
faculty
that
belongs
to
them
.
I.
According
to
this
Engagement
of
God
,
he
resolves
that
the
very
bodies
of
Gospel-embracers
shall
be
beautified
,
and
indued
with
most
transcendent
,
bright
,
shining
glory
,
with
almost
incomparable
perfection
.
That
one
Scripture
is
enough
to
clear
it
out
,
Phil.
3.21
.
He
shall
change
our
vile
body
,
that
it
may
be
fashioned
like
unto
his
glorious
body
.
O
how
did
the
quintessence
of
all
perfection
meet
together
in
the
glorious
body
of
Christ
!
You
may
remember
in
the
Transfiguration
of
Christ
,
which
was
but
a
glimpse
of
his
beauty
and
glory
,
the
hearts
of
Peter
and
John
were
amazed
,
their
Souls
were
ravished
to
behold
it
,
they
were
transported
beyond
themselves
,
and
began
to
cry
out
,
let
us
make
Tabernacles
,
Let
us
dwell
here
to
behold
this
Glory
for
ever
:
But
how
much
more
transcendently
excellent
is
the
Glory
of
the
Body
of
Jesus
Christ
,
now
he
is
exalted
to
all
Glory
!
And
yet
the
Bodies
of
Gospel
Embracers
must
be
like
his
Glorious
Body
.
1.
All
Privative
Perfection
shall
be
put
upon
them
.
An
everlasting
Exemption
and
perfect
Freedom
from
all
Defects
and
Imperfections
,
all
Infirmities
and
Deformities
,
all
Pains
,
Perplexities
,
Ministries
,
so
as
there
shall
be
no
necessity
of
the
Aid
and
Assistance
of
their
fellow
Creatures
,
to
support
and
uphold
,
to
relieve
and
Refresh
them
as
there
is
here
below
,
but
their
Bodies
shall
be
like
Angels
.
Mat.
22.30
.
2.
The
Scripture
reveals
that
there
shall
be
most
admirable
Positive
Perfection
put
upon
them
;
Immortality
it self
:
their
lives
shall
be
extended
to
duration
,
equal
with
the
Life
of
the
eternal
God
,
they
shall
run
Parallel
with
the
Life
of
God
in
the
longest
lines
of
Eternity
.
1
Cor.
15.54
.
This
mortal
shall
put
on
immortality
.
3.
They
shall
be
indued
with
Incorruptibleness
.
They
shall
in
a
manner
be
made
impassive
,
not
being
made
capable
of
any
passion
,
by
any
corrupt
quality
.
1
Cor.
15.42
.
It
is
Sown
in
Corruption
,
it
is
Raised
in
Incorruption
.
4.
They
shall
be
indued
with
almost
Incredible
Angelical
Power
,
Potency
,
Might
and
Strength
.
They
shall
be
made
every
way
sutable
to
the
desire
of
the
Souls
themselves
,
and
made
sutable
for
he
Soul
to
act
in
the
highest
way
,
in
the
most
Sublime
way
of
Operation
,
without
Weariness
,
without
Interruption
,
without
Intermission
,
They
shall
be
able
to
bear
the
infinite
weight
of
Glory
,
the
least
drop
whereof
they
are
not
able
to
bear
for
the
present
.
5.
The
body
shall
be
indued
with
most
excellent
spirituality
.
1
Cor.
15.44
.
It
is
Sown
a
Natural
Body
,
it
is
Raised
a
Spiritual
Body
:
They
shall
not
be
turned
into
spirits
,
but
the
Body
shall
be
made
so
spiritual
,
through
the
fulness
of
the
spirit
in
it
,
that
it
shall
be
as
ready
to
the
Blessed
Will
of
God
in
every
thing
,
as
the
soul
it self
that
shall
be
purely
Holy
:
And
also
it
shall
have
a
Wonderful
Nimbleness
,
and
Agility
,
and
Activeness
,
to
be
able
at
the
souls
desire
,
to
move
hither
or
thither
with
most
Incredible
speed
.
6.
The
Scripture
reveals
,
the
very
Perfection
and
Quintessence
of
Beauty
it self
,
shall
be
put
upon
the
Vilest
of
the
Bodies
of
the
Gospel
Embracers
.
1
Cor.
15.43
.
It
is
Sown
in
Dishonour
,
it
is
Raised
in
Glory
,
it
is
Sown
in
Weakness
,
it
is
Raised
in
Power
:
There
shall
be
the
exactest
Form
and
Feature
,
the
Perfection
of
Comliness
and
sweet
Proportion
,
a
most
admirable
Congruent
Symmetry
of
all
the
parts
,
there
shall
be
the
sweetest
pleasing
mixture
of
the
loveliest
Colour
of
Red
and
White
,
there
shall
be
a
continual
actuating
to
the
Life
both
these
Colours
and
Parts
,
so
as
they
shall
be
Preserved
in
a
perpetual
Orient
Freshness
;
yea
the
Materials
of
Beauty
,
through
the
Unspeakable
Chearfulness
of
the
Heart
within
,
and
through
the
admirable
excellency
that
the
Soul
shall
be
raised
to
,
shall
be
so
actuated
to
the
very
Life
,
that
the
very
Beauty
of
the
Body
shall
Sparkle
and
Glitter
,
as
Bright
as
the
Brightest
Glistering
Beam
of
the
Sun
in
the
Firmament
,
Dan.
12.3
.
II.
The
Scripture
reveals
the
highest
perfection
to
be
put
upon
their
Souls
.
It
were
a
work
infinite
and
endless
to
search
into
the
various
,
glorious
excellency
and
faculties
,
wherewith
every
Soul
embracing
Gospel-Discoveries
shall
be
endued
:
Our
capacities
are
narrow
here
concerning
the
Soul
,
we
know
little
of
it
and
of
its
Original
,
yet
thus
much
we
may
affirm
of
it
from
the
Scripture
,
that
every
faculty
of
the
Soul
shall
be
adorned
with
the
most
suitable
perfection
and
excellency
that
it
is
capable
of
:
The
understanding
shall
be
extraordinarily
and
supernaturally
irradiated
with
the
highest
illumination
,
the
largest
comprehension
:
The
Will
shall
be
extended
to
the
most
perfect
operation
towards
God
himself
,
all
the
motions
of
it
working
in
their
perfection
terminatively
upon
God
alone
,
which
indeed
is
the
very
perfection
of
holiness
:
So
as
the
height
of
the
Souls
perfection
shall
be
every
way
answerable
,
and
proportioned
to
the
superexcellent
glory
,
wherewith
their
bodies
shall
be
indued
and
adorned
.
III.
From
what
the
Scripture
reveals
concerning
the
beautifying
the
body
with
such
high
perfections
,
and
the
beautifying
of
the
Soul
also
,
I
may
add
a
word
by
consequence
:
That
a
most
admirable
,
unspeakable
glory
,
shall
appear
in
the
persons
of
those
Gospel-embracers
,
when
a
body
filled
with
such
perfection
,
and
a
soul
raised
in
a
manner
infinitely
higher
,
shall
be
united
into
one
,
to
make
up
one
person
:
O
what
Honour
and
Majesty
will
shine
from
the
very
countenance
of
such
a
Person
!
When
Stephen
stood
before
the
Face
of
the
Councel
,
through
a
sweet
Vision
of
Heaven
opened
,
his
Countenance
appeared
like
the
Face
of
an
Angel
:
But
O
what
Beams
of
Majesty
,
Honour
,
Beauty
,
and
Glory
,
will
Glitter
from
the
Persons
of
Gospel
Embracers
,
when
they
shall
be
Inhabitants
in
the
Palace
of
Heaven
it self
!
Now
all
this
admirable
Perfection
,
wherewith
every
Sinner
Embracing
Gospel
Discoveries
shall
thus
be
Cloathed
,
is
but
the
Effect
and
Consequence
of
the
Pretious
,
Eternal
Determination
of
God
,
to
make
every
Unlovely
Sinner
Embracing
Gospel
Discoveries
,
to
be
as
one
of
the
Diamonds
that
should
stand
to
glitter
in
the
Crown
of
his
own
Glory
.
7.
There
is
a
Seventh
Ingagement
,
that
the
Spirit
also
may
reveal
the
Lord
to
have
laid
upon
himself
,
in
respect
of
himself
,
to
fulfill
all
Gospel-discoveries
into
the
bosom
of
every
unlovely
Sinner
that
shall
embrace
him
,
and
that
is
this
;
every
such
unlovely
sinner
,
that
shall
and
will
accept
the
Gospel-Discovery
,
is
chosen
from
Eternity
to
be
a
Royal
Inhabitant
of
the
Sacred
Palace
of
the
Empyrean
Heaven
,
there
to
attend
the
Majesty
of
Heaven
perpetually
,
to
behold
the
Brightness
of
his
Glory
and
Majesty
.
When
the
Lord
who
from
Eternity
subsisted
only
in
himself
,
did
please
from
the
Motions
of
his
own
Will
alone
to
create
a
World
,
to
be
a
goodly
Theatre
wherein
he
would
manifest
his
Power
,
Bounty
,
Goodness
,
and
Love
,
then
did
that
Blessed
Majesty
please
to
Compose
on
purpose
that
Vast
Empyrean
Heaven
,
and
to
Beautify
,
and
Adorn
it
with
the
most
Exquisite
Excellency
,
and
Transcendent
Glory
,
to
make
it
shine
with
the
Brightest
Beams
of
Majesty
and
Glory
,
that
it
might
be
a
Sacred
Palace
for
himself
,
wherein
he
resolves
to
Communicate
himself
most
Beatifically
,
to
the
Noblest
Creatures
,
Elect
Saints
and
Angels
,
and
wherein
he
purposeth
to
discover
the
most
Transparent
Beams
of
his
unspeakable
Majesty
and
Glory
that
ever
Creature
should
behold
:
Now
in
like
manner
the
Lord
also
determined
,
that
every
of
the
Souls
of
Mankind
,
(
whom
he
foresaw
should
fall
into
a
perishing
lost
condition
)
accepting
union
and
Communion
with
himself
,
should
be
one
of
his
Houshould
Servants
,
admitted
into
his
Blessed
Presence-Chamber
,
in
whom
he
would
delight
himself
,
by
Revealing
his
Incomprehensible
Glory
.
Hence
it
is
that
you
shall
find
in
Scripture
,
that
the
Kingdom
is
said
to
be
given
to
those
Gospel
Embracers
.
Luke
12.32
.
And
hence
it
is
that
the
Saints
are
said
to
have
an
Inheritance
Incorruptible
,
that
Fadeth
not
away
,
1
Pet.
3
,
4.
And
hence
it
is
also
that
every
Gospel
Embracer
is
said
to
be
an
Heir
of
Heaven
,
Rom.
8.17
,
And
Heirs
of
a
Kingdom
.
Jam.
2.5
.
All
these
Scriptures
Compared
together
,
abundantly
evidence
,
that
every
such
Gospel
Embracer
,
is
chosen
to
be
a
Royal
Inhabitant
of
the
Sacred
Palace
of
the
Empyrean
Heaven
.
Now
that
they
are
chosen
to
dwell
there
on
purpose
,
that
they
might
attend
,
and
behold
the
Beauty
of
his
own
Majesty
and
Glory
,
this
is
abundantly
evidenced
from
many
Scriptures
;
Christ
himself
speaks
it
in
John
17.24
.
Father
I
will
that
they
whom
thou
hast
given
me
,
be
with
me
where
I
am
,
that
they
may
behold
my
Glory
which
thou
hast
given
me
.
Now
the
Glory
of
Jesus
Christ
is
so
Interwoven
with
the
Glory
of
the
Father
,
that
they
cannot
be
the
Beholders
of
the
Glory
of
Christ
,
except
they
be
also
Beholders
of
the
Glory
of
God
the
Father
.
And
again
in
that
1
John
3.8
.
Now
we
are
the
Sons
of
God
,
and
it
doth
not
yet
appear
what
we
shall
be
,
but
we
know
that
when
he
appears
,
we
shall
be
like
him
,
for
we
shall
see
him
as
he
is
.
So
that
from
these
Scriptures
joyntly
considered
,
we
may
conclude
,
I.
That
every
Gospel
Embracer
is
chosen
,
to
behold
the
Brightness
of
his
Majesty
and
Glory
,
by
beholding
the
Divine
Essence
it self
.
1.
He
is
chosen
to
behold
the
Blessed
sweet
Simplicity
,
and
Indivisible
Unity
of
the
Godhead
.
To
discern
the
Lord
,
and
to
see
him
to
be
as
one
most
Pure
Simple
Act.
2.
Every
Gospel
Embracer
is
chosen
to
behold
the
Sacred
,
and
Secret
Mystery
of
the
Holy
Trinity
.
To
behold
that
one
Indivisible
Essence
of
God
,
consisting
in
three
manner
of
ways
;
To
see
three
Subsistences
and
but
the
same
Essence
.
3.
Every
such
Soul
is
chosen
to
behold
the
Eminency
of
the
Divine
Essence
.
They
are
chosen
to
behold
a
Transcendency
of
all
Imaginable
Perfection
that
ever
their
eyes
beheld
,
to
be
Comprised
in
that
one
Divine
Essence
with
absolute
Perfection
.
4.
They
are
chosen
to
behold
the
Divine
Essence
,
in
all
its
most
Glorious
Operations
.
They
are
chosen
to
be
admitted
into
the
Presence-Chamber
of
the
Divine
Majesty
,
so
as
to
behold
all
the
Records
of
Heaven
.
II.
Every
such
Soul
is
chosen
perpetually
to
behold
the
Brightness
of
his
Majesty
and
Glory
,
in
Beholding
the
Glory
of
Jesus
Christ
as
Mediatour
.
1.
They
are
chosen
to
behold
the
admirable
Mystery
,
of
the
Union
of
the
Divine
Person
to
the
Humane
Nature
.
That
which
is
now
an
Inexplicable
Mystery
to
the
Believers
Eye
,
shall
then
by
Gods
choosing
them
to
behold
his
Glory
,
be
Discerned
.
2.
It
is
chosen
to
behold
all
the
bright
Beams
of
Glory
,
that
appear
in
the
Mystical
Union
of
so
many
Lost
,
Rebellious
,
Sinking
,
Perishing
Souls
,
to
the
Lord
as
to
one
Head
.
3.
Every
such
Soul
is
chosen
to
behold
the
Transcendent
Perfection
of
the
Secret
Love
of
the
Lord
Jesus
,
to
such
Unlovely
Sinners
,
while
they
were
altogether
Loveless
,
while
they
were
altogether
Abominable
,
matter
of
Loathing
to
his
pure
Eyes
.
III.
Every
such
Soul
is
chosen
from
Eternity
,
to
attend
upon
the
Royal
Majesty
of
Heaven
in
his
Sacred
Palace
,
that
they
may
behold
his
Glory
in
the
Brightest
manner
.
1.
He
is
chosen
to
behold
those
bright
Beams
of
Majesty
and
Glory
,
in
a
positive
way
.
2.
It
is
chosen
to
behold
the
Beams
of
his
Transcendent
Majesty
and
Glory
in
an
immediate
way
.
There
will
be
no
need
of
Speeches
to
Represent
the
Lord
to
our
Understandings
,
as
there
is
now
.
3.
It
is
chose
to
behold
the
Brightness
of
the
Lords
Majesty
and
Glory
,
in
a
Simple
Pure
way
.
Not
relatively
,
or
by
Relations
,
as
Gospel
Embracers
for
present
behold
the
Light
of
the
Lords
Glory
:
As
when
we
conceive
of
the
Glory
of
the
Majesty
of
Heaven
,
we
conceive
of
him
as
the
most
absolute
Monarch
of
Heaven
and
Earth
,
the
King
of
Kings
,
and
Lord
of
Lords
;
This
is
but
Relation
,
but
we
shall
then
see
the
Lord
in
a
sutable
way
,
even
as
he
is
.
4.
It
is
chosen
to
behold
them
fully
.
Not
to
behold
the
Reflection
only
,
but
the
Sun
it self
of
Glory
.
5.
It
is
chosen
to
behold
them
everlastingly
.
Hence
the
Soul
may
discern
God
to
be
engaged
,
by
his
highest
Relation
of
his
own
Eternal
Contentment
,
to
perfect
both
Union
and
Communion
,
between
himself
and
every
Unlovely
Sinner
,
that
shall
and
will
accept
Gospel
Discoveries
,
seeing
every
such
Soul
as
shall
accept
Gospel
Discoveries
,
is
Designed
by
himself
from
Eternity
,
to
be
one
of
his
Royal
Attendants
in
his
Sacred
Palace
,
that
should
behold
the
Brightness
of
his
Majesty
and
Glory
.
Now
before
I
can
pass
from
this
second
work
of
the
Spirit
upon
Souls
;
There
are
Five
or
Six
things
that
every
Soul
of
us
must
remember
,
least
we
misunderstand
the
manner
of
the
Spirits
irradiating
the
Gospel
unto
Souls
.
I.
We
must
observe
,
That
the
Spirit
of
the
Lord
doth
in
a
different
manner
,
cause
these
Glorious
Beams
of
Divine
light
,
to
shine
forth
from
the
promise
into
dark
Souls
.
The
Spirit
in
this
Blessed
work
of
Irradiation
of
the
Gospel
unto
dark
Souls
,
doth
to
some
reveal
only
some
of
those
Pretious
Soul
Ravishing
Beams
of
Light
,
that
you
have
heard
opened
;
To
others
he
causeth
more
abundance
of
those
Pretious
Beams
of
Light
,
to
shine
into
the
heart
:
And
from
hence
,
various
Souls
have
various
Degrees
of
this
assurance
of
Faith
,
and
various
Degrees
of
Joy
and
Peace
slowing
forth
from
that
assurance
of
Faith
.
II.
You
must
also
observe
concerning
this
work
of
Irradiation
of
the
Gospel
,
That
the
Spirit
doth
manifest
those
Beams
of
Divine
Light
from
the
Gospel
,
in
different
Degrees
of
Clearness
unto
Souls
.
III.
You
must
also
observe
,
that
the
Lord
doth
in
a
different
degree
continue
the
manifestation
,
and
Irradiation
of
the
Promise
or
of
the
Gospel
unto
different
souls
.
I
speak
still
of
those
souls
that
do
receive
through
the
spirits
Irradiation
of
the
Gospel
,
some
assurance
unto
their
Faith
of
their
union
with
Christ
.
IV.
You
must
also
understand
,
that
the
spirit
doth
reveal
the
substance
of
all
this
Heavenly
Light
,
the
Sum
and
Compendium
of
all
that
you
have
heard
,
and
cause
it
to
shine
into
souls
from
the
promise
.
This
the
spirit
doth
cause
to
shine
into
every
soul
,
that
attains
unto
any
degree
of
assurance
of
Faith
:
Though
the
spirit
works
variously
,
in
regard
of
the
clearness
of
revealing
what
it
doth
reveal
,
and
variously
in
regard
of
the
time
and
continuance
of
its
manifestation
of
that
Heavenly
Light
unto
souls
,
yet
those
pretious
Beams
of
Heavenly
Light
,
that
the
spirit
causeth
to
Glitter
forth
from
the
promises
unto
souls
,
are
of
necessity
to
be
revealed
unto
every
soul
that
attains
unto
any
assurance
of
Faith
.
V.
We
must
observe
,
that
the
spirit
of
the
Lord
doth
out
of
his
own
infinite
Wisdom
,
select
the
particular
truth
of
the
Gospel
,
whereby
he
will
assure
any
particular
soul
of
his
union
with
Christ
.
Though
those
particular
Beams
of
Divine
Light
mentioned
,
be
in
the
substance
revealed
to
the
Faith
of
every
soul
to
whom
the
spirit
gives
union
,
yet
the
particular
wherein
the
spirit
makes
the
Brightness
,
the
Glory
,
the
Lustre
,
the
satisfying
and
Over-powering
Glory
of
those
Beams
of
light
to
appear
to
the
souls
eye
,
these
are
selected
by
the
Wisdom
of
the
spirit
it self
,
though
it
is
but
the
substance
also
,
or
the
effect
of
those
particulars
,
whereby
we
have
revealed
those
Beams
of
Divine
Light
to
you
.
VI.
You
must
observe
,
that
the
spirit
doth
reveal
or
manifest
,
all
the
bright
shining
of
Divine
Light
from
the
promise
,
at
one
and
the
same
moment
to
the
soul
,
when
it
draws
forth
the
souls
Faith
unto
acts
of
assurance
.
The
spirit
may
be
Instructing
the
dark
soul
many
Years
,
in
the
Pretious
Mystery
of
the
Gospel
of
Christ
,
before
it
raiseth
the
souls
Faith
unto
assuring
acts
,
and
may
be
increasing
the
strength
of
the
souls
confidence
gradually
,
in
every
Ordinance
in
all
those
years
;
But
yet
wherever
the
spirit
draws
out
the
God
believing
Dispositions
,
that
it
hath
infused
into
any
souls
,
to
act
by
way
of
fulness
of
confidence
,
then
the
spirit
presents
all
this
Pretious
Light
of
the
Gospel
at
once
,
and
gives
the
soul
one
Glorious
view
of
it
.
Thirdly
the
spirit
of
the
Lord
proceeds
from
Illumination
of
the
soul
,
and
Irradiation
of
the
Gospel
to
the
soul
,
to
Conviction
.
The
Spirit
shall
reprove
,
and
convince
the
World
of
Sin
,
of
Righteousness
,
and
of
Judgment
:
It
shall
[
Convince
the
World
of
Righteousness
,
]
that
is
,
of
free
Justification
of
Despicable
,
Forlorn
,
Guilty
Sinners
,
through
the
Lord
Jesus
alone
.
This
Conviction
of
the
soul
or
of
the
Conscience
,
it
is
a
clear
Unquestionable
,
and
Infallible
Demonstration
,
given
by
the
spirit
to
the
doubtful
soul
,
of
the
Lords
Will
,
that
even
that
his
particular
Forlorn
,
Worthless
,
Stubborn
soul
,
shall
be
received
into
the
nearest
union
with
himself
in
Christ
.
Or
rather
it
is
a
Commanding
Power
of
the
Spirit
of
God
,
exercised
upon
the
soul
,
whereby
it
constrains
it
to
receive
that
clear
Infallible
Demonstration
,
that
the
Blessed
Word
of
God
gives
of
the
Lords
Will
to
receive
his
Stubborn
,
Rebellious
,
Unworthy
Soul
,
into
union
with
the
Lord
Jesus
.
Indeed
by
the
Spirits
Illumination
,
and
the
manifestation
of
the
Gospel
to
the
Soul
,
there
is
a
most
Unquestionable
Demonstration
given
,
of
the
Lords
Will
to
accept
any
one
particular
soul
to
be
one
with
him
,
if
he
will
accept
him
:
but
in
the
Work
of
Conviction
is
most
properly
the
Mighty
Overpowring
work
of
the
spirit
upon
the
Mind
and
Conscience
,
constraining
it
to
receive
the
Demonstration
.
Conviction
is
properly
the
silencing
all
Cavils
,
Doubts
,
of
Contradictions
of
the
mind
,
against
any
truth
propounded
,
and
a
making
of
it
undenyable
to
it
,
that
it
dare
not
make
any
objection
,
or
raise
any
one
Cavil
more
,
to
what
the
Lord
propounded
to
his
particular
Loveless
soul
,
but
to
sit
down
satisfied
,
and
confess
the
truth
of
what
the
Lord
propounded
to
him
,
to
confess
that
it
is
the
Will
of
the
Blessed
God
indeed
,
that
it
should
be
one
with
himself
in
the
Lord
Jesus
,
and
enjoy
everlasting
Communion
with
him
.
There
is
a
necessity
of
the
Spirits
thus
convincing
the
Soul
,
besides
its
Illumination
and
its
Irradiration
of
the
Gospel
to
it
,
and
that
in
two
respects
.
First
in
respect
of
the
Mind
,
or
Understanding
.
And
Secondly
in
respect
of
the
Conscience
.
First
,
In
respect
of
the
mind
.
The
Power
of
Corruption
hath
so
Captivated
the
Mind
and
Understanding
,
that
both
the
Illumination
of
it
,
and
Irradiation
of
the
Gospel
unto
the
mind
would
be
Ineffectual
,
should
not
the
spirit
strike
in
to
make
up
the
souls
Conviction
.
There
is
a
four
fold
Disposition
in
the
Mind
,
that
doth
cause
a
kind
of
necessity
of
this
Conviction
of
the
spirit
,
besides
the
Irradiation
of
the
Gospel
to
the
Mind
.
I.
There
is
a
Wretched
Unteachableness
,
that
naturally
possesseth
all
our
Minds
.
There
is
not
only
Darkness
possessing
the
mind
,
but
an
opposition
against
the
receiving
Light
.
Now
in
respect
of
this
Disposition
of
our
minds
naturally
,
we
are
unapt
to
receive
any
thing
the
spirit
reveals
,
should
there
not
be
a
further
Power
and
Efficacy
of
the
spirit
upon
the
Heart
.
II.
There
is
a
most
Superlative
incredulity
that
remains
in
our
minds
.
The
God
of
the
World
hath
blinded
the
mind
.
2
Cor.
4.4
,
not
by
a
privative
extinction
of
Light
infused
(
that
is
beyond
the
Devils
Power
)
but
by
a
positive
darkness
,
a
positive
Ignorance
,
by
perswading
the
minds
of
all
to
believe
other
Principles
,
such
as
contradict
those
blessed
Principles
of
Divine
Truth
.
Now
in
respect
of
this
Incredulity
that
possesses
our
Minds
,
there
is
a
necessity
that
the
Spirit
should
have
a
further
work
upon
the
soul
than
bare
Illumination
,
and
Manifestation
of
the
Gospel
to
the
soul
.
III.
There
is
an
Indisposition
in
our
Minds
,
to
receive
any
thing
that
they
cannot
Comprehend
.
Now
all
the
Glorious
Discoveries
in
that
Mystery
of
the
Gospel
of
Jesus
Christ
being
Incomprehensible
,
thence
the
mind
would
receive
none
of
those
Pretious
Discoveries
,
though
the
Spirit
did
Irradiate
the
Gospel
of
the
Lord
Jesus
to
it
,
if
another
Mighty
Power
of
the
Spirit
should
not
come
in
upon
the
Heart
,
to
Convince
the
Soul
of
it
.
IV.
There
is
an
absolute
Enmity
in
the
mind
against
those
Divine
Truths
.
Rom.
8.7
.
The
Carnal
Mind
is
Enmity
against
God
.
Now
this
Cursed
Enmity
dwelling
in
the
Unregenerate
part
,
makes
its
constant
Opposition
with
all
its
Power
and
Strength
,
against
all
that
the
Spirit
reveals
;
And
so
all
the
Pretious
Discoveries
of
the
Gospel
of
the
Lord
Jesus
to
the
Mind
would
be
ineffectual
,
should
not
another
Mighty
Power
of
the
Spirit
come
in
to
Conquer
the
Cursed
Enmity
,
and
to
Constrain
the
Soul
to
receive
those
Demonstrations
of
the
Will
of
God
,
to
receive
the
Loveless
Soul
into
union
with
himself
as
a
thing
undenyable
.
Secondly
there
is
a
necessity
of
it
in
regard
of
the
Conscience
also
.
The
Conscience
is
a
Register
,
Might
and
Power
,
placed
by
the
Lord
in
the
Understanding
,
for
the
mind
and
Conscience
is
defiled
,
Titus
1.15
.
Now
there
are
two
that
are
the
most
eminent
Works
of
Conscience
.
I.
To
Discover
the
Equity
or
Iniquity
of
any
thing
Propounded
to
the
Soul
to
be
done
,
or
of
any
thing
that
is
done
by
the
Soul
.
Now
in
this
the
Conscience
is
dreadfully
Corrupt
,
here
the
Conscience
calls
Iniquity
Equity
,
and
Equity
Iniquity
,
calls
Good
Evil
,
and
Evil
Good
,
naturally
in
a
great
measure
.
Now
thence
there
is
necessity
of
this
Conviction
of
the
Spirit
also
,
in
regard
the
Conscience
will
never
determine
that
it
is
good
for
the
Soul
,
to
receive
those
Pretious
Discoveries
of
the
Gospel
of
Jesus
Christ
to
it
,
unless
the
Spirit
Overpowers
the
Corrupted
Conscience
,
and
Convince
it
of
the
Equity
of
receiving
it
.
II.
The
second
act
of
Conscience
is
,
to
determine
of
any
thing
that
is
already
done
by
the
Soul
.
Its
work
is
to
Accuse
,
and
Excuse
the
Soul
,
both
in
its
doing
of
things
,
and
after
the
doing
of
them
.
Now
Conscience
is
so
dreadfully
Corrupt
naturally
,
that
like
a
Corrupt
Judge
,
or
a
Bribed
Judge
,
it
accuseth
when
it
should
Excuse
,
and
Excuseth
when
it
should
Accuse
,
it
Frees
the
Guilty
,
and
Condemns
the
Innocent
.
Now
in
respect
of
this
Corruption
of
the
Conscience
,
though
the
Spirit
of
the
Lord
doth
Illuminate
the
Soul
in
part
(
for
its
never
higher
)
and
then
present
the
Gospel
to
the
Enlightned
Understanding
,
and
gives
clear
Manifestations
of
the
Lords
Will
,
to
admit
the
Soul
into
Union
with
himself
in
Christ
;
yet
the
Corrupt
Conscience
will
never
determine
with
the
soul
,
to
Excuse
the
Soul
in
receiving
those
Pretious
Discoveries
of
the
Gospel
of
Jesus
Christ
to
it
,
but
would
and
will
perpetually
Accuse
the
Soul
as
a
Presumptuous
Wretch
,
unless
the
Spirit
of
God
should
exercise
this
Convincing
Power
upon
the
Conscience
,
even
after
the
work
of
the
Irradiation
of
the
Gospel
to
the
Soul
.
So
that
this
work
of
the
Spirit
in
Conviction
,
draws
clear
unquestionable
Demonstrations
for
the
soul
from
the
Gospel
,
to
prove
that
it
is
an
Infallible
certainty
,
that
it
is
the
Lords
Will
to
accept
that
Particular
Despicable
,
Forlorn
Sinner
to
be
one
with
him
;
and
it
consists
also
in
the
Commanding
Power
of
the
Spirit
of
God
upon
the
Determination
,
whereby
it
silenceth
all
Cavillings
of
the
Soul
,
and
puts
a
Holy
Constraint
upon
the
Mind
and
Conscience
,
to
receive
that
Determination
as
True
and
Undenyable
:
So
that
the
Spirit
maketh
him
to
confess
with
his
own
Mouth
,
that
it
is
the
Will
of
the
Blessed
God
,
that
even
this
my
Forlorn
,
Loathsome
,
Despicable
,
Unlovely
Soul
,
should
be
one
with
himself
for
ever
.
This
is
the
Spirits
Conviction
,
which
is
the
third
work
of
the
Spirit
upon
the
Soul
,
towards
the
drawing
forth
its
Faith
by
way
of
assurance
,
or
by
which
the
Spirit
doth
proceed
,
to
give
the
Soul
a
full
assurance
of
his
Union
with
Christ
.
There
is
a
fourth
effect
of
the
Spirit
of
God
upon
Hearts
,
for
revealing
to
them
their
Union
with
Christ
Certainly
and
Infallibly
,
First
,
These
three
acts
of
the
Spirit
are
Preparations
privatively
,
by
preventing
all
Impediments
and
Obstructions
,
that
hinder
the
Soul
from
acting
Faith
by
way
of
assurance
.
I.
The
first
work
of
the
Spirit
which
is
its
Illumination
,
that
doth
privatively
prepare
the
Soul
for
the
assuring
act
of
Faith
,
1.
By
preventing
the
Soul
from
bottoming
its
Confidence
upon
the
Sands
.
Before
the
Blessed
work
of
Illumination
,
souls
mistake
the
right
Bottom
of
their
Confidence
of
the
Lords
accepting
them
into
Union
with
Christ
,
and
so
consequently
cast
out
the
Anchor
of
their
Souls
,
upon
the
ground
of
their
own
Humiliation
for
Sin
;
another
time
upon
the
Quickenings
and
Enlargings
of
their
Hearts
,
through
the
Sanctifying
Spirit
,
and
so
Consequently
never
entertain
the
least
Confidence
of
the
Lords
accepting
of
them
into
Union
with
Christ
,
any
further
then
they
can
discern
those
Quickning
Enlargeth
〈◊〉
Inlivenings
of
that
Sanctifying
Spirit
in
their
Hearts
.
2.
That
doth
prepare
privatively
for
the
assurance
,
by
Preventing
the
Soul
from
seeking
in
a
false
manner
after
the
attaining
of
Confidence
upon
a
true
bottom
.
Before
the
Spirits
full
Illumination
,
the
Soul
commonly
mistakes
,
about
the
manner
of
casting
out
an
Anchor
of
Confidence
upon
that
true
ground
,
as
conceiving
there
is
no
right
manner
of
any
Souls
casting
himself
with
Confidence
upon
the
Lord
,
unless
the
Soul
doth
first
discern
himself
to
be
a
Beleiver
.
II.
The
second
work
also
of
the
Spirits
Irradiation
of
the
Gospel
unto
Souls
,
is
to
prepare
privatively
for
the
assuring
of
the
Souls
Faith
of
his
Union
with
Christ
.
Through
the
Spirits
Irradiation
,
all
Misapprehensions
about
the
Tender
of
Union
with
Christ
with
the
Soul
are
removed
.
III.
By
the
Spirits
Conviction
the
Soul
is
prepared
Privatively
,
for
the
assuring
his
Faith
of
his
union
,
and
that
three
ways
.
1.
By
removing
of
the
Contrariety
of
the
reasoning
that
possessess
the
Soul
.
Before
the
Spirits
Irradiation
of
the
Gospel
in
some
Degree
,
and
Conviction
of
the
Conscience
by
that
Irradiation
,
the
Heart
is
haled
hither
and
thither
,
by
an
Apprehension
of
reasoning
that
always
dwells
within
him
:
The
Heart
sometimes
Inclining
to
a
Dreadful
Conclusion
,
that
the
Lord
will
never
accept
of
his
Forlorn
Soul
into
Union
with
the
Lord
Jesus
:
Another
time
again
inclined
to
believe
,
that
the
Lord
is
willing
to
accept
even
his
Soul
into
Union
with
Christ
:
Now
by
the
Irradiation
of
the
Gospel
to
the
Soul
,
and
the
spirits
Conviction
of
the
Conscienee
,
the
Contrariety
of
Reasoning
in
the
soul
is
removed
;
The
Reasons
for
accepting
the
soul
into
Union
with
the
Lord
Jesus
,
bearing
more
weight
with
the
spirit
,
than
all
the
Objections
and
Contradictions
that
Hell
,
and
the
Corrupt
Heart
can
make
against
it
;
So
that
the
soul
discerns
more
ground
to
imagine
,
that
the
Lord
is
willing
to
accept
his
soul
into
Union
with
Christ
,
than
he
discerns
ground
to
think
the
contrary
.
2.
Through
the
spirits
Conviction
,
the
Uproar
and
Tumult
in
the
souls
Affections
are
Allayed
and
Helped
.
Through
the
Contrariety
of
reasoning
in
the
soul
,
all
the
Affections
are
put
into
a
Tumult
and
Rage
:
When
one
kind
of
reasoning
Prevails
,
then
one
kind
of
Affection
works
strongly
,
and
when
contrary
Reasonings
prevail
,
then
contrary
Affections
work
as
highly
.
3.
The
spirits
Conviction
that
is
annexed
to
the
spirits
Manifestation
of
the
Gospel
,
doth
prepare
for
the
souls
receiving
assurance
unto
his
Faith
of
his
Union
with
Christ
by
removing
the
Distraction
that
possesses
the
souls
thoughts
.
As
the
Affections
commonly
are
in
a
Confusion
,
so
the
thoughts
also
,
the
mind
is
constant
in
nothing
else
but
unconstancy
,
staying
,
or
fixing
upon
nothing
.
Now
this
being
a
great
Impediment
to
the
souls
receiving
assurance
unto
his
Faith
of
his
Union
with
Christ
,
the
spirit
privatively
to
prepare
the
soul
for
it
,
removes
this
Distemper
.
Secondly
they
are
Preparations
positively
also
.
I.
The
spirits
work
of
Illumination
,
that
doth
prepare
the
subject
for
assurance
.
It
is
through
that
Illumination
that
the
soul
is
disposed
into
a
possible
condition
,
and
a
capable
condition
,
to
discern
that
everlasting
Rock
of
Ages
,
whereupon
the
Confidence
of
the
souls
union
with
Christ
shall
be
cast
.
II.
The
spirits
Irradiation
,
or
Manifestation
of
the
Gospel
,
doth
also
prepare
positively
for
the
assuring
the
soul
of
his
union
with
Christ
,
in
regard
that
prepares
the
very
matter
of
assurance
.
That
Discovers
the
true
ground
,
whereupon
the
soul
may
be
Confident
of
his
Acceptance
into
union
.
III.
The
third
work
of
the
spirit
which
is
Conviction
,
that
prepares
the
soul
for
receiving
the
assurance
unto
his
Faith
of
his
union
with
Christ
,
by
applying
the
matter
of
assurance
particularly
unto
souls
.
It
is
the
spirits
manifestation
of
the
Gospel
,
that
Discovers
the
ground
whereupon
souls
may
be
confident
of
their
acceptance
into
union
with
Christ
;
It
is
the
spirits
Conviction
,
that
makes
particular
application
of
that
ground
of
Confidence
.
Those
three
former
works
of
the
spirit
are
only
Preparative
unto
assurance
,
the
Formality
of
assurance
is
still
behind
:
Therefore
the
spirit
comes
with
this
fourth
work
,
which
is
the
Exciting
and
Stirring
up
this
believing
Disposition
into
Exercise
.
Therefore
now
we
must
open
to
you
what
this
Excitation
of
the
Spirit
is
,
and
what
the
particular
acts
of
the
Spirit
upon
the
soul
are
,
that
are
Included
under
this
work
of
the
spirits
Excitation
of
the
believing
Disposition
unto
its
Operation
.
The
Spirits
Excitation
is
a
Gracious
,
Free
,
Extraordinary
Concurrence
of
the
spirit
,
with
the
believing
Manifestation
,
Yet
to
open
this
more
particularly
.
I.
I
say
it
is
a
Gracious
Concurrence
of
the
Spirit
with
the
believing
Disposition
.
I
do
not
call
it
a
Gracious
Presence
of
the
Spirit
,
because
the
Spirit
takes
up
its
Everlasting
Habitation
in
the
Heart
,
at
that
passive
Union
between
the
Soul
and
Christ
,
that
is
,
when
it
first
Comprehends
the
Soul
;
and
the
Habitation
of
the
Spirit
may
be
said
to
be
equal
at
all
times
in
the
Soul
,
but
its
Conveyance
of
Grace
into
the
Soul
is
not
always
equal
.
II.
This
Excitation
of
the
Spirit
to
the
believing
Disposition
,
is
a
Gracious
and
Free
Concurrence
of
the
Spirit
with
the
believing
Disposition
.
Free
,
not
only
as
other
Holy
Motions
of
the
Spirit
in
the
Heart
are
free
,
which
is
in
respect
of
their
sole
Dependance
upon
the
free
good
Will
of
God
to
a
Loveless
Sinner
;
But
it
is
a
free
Concurrence
of
the
Spirit
to
the
believing
Disposition
,
in
regard
of
the
Lords
absolute
freedom
that
he
Exerciseth
in
Vouchsafing
this
unto
Souls
.
That
I
may
speak
the
more
clearly
,
you
must
conceive
there
is
a
Two-fold
Influence
of
the
Spirit
into
believing
Souls
.
The
first
is
an
absolutely
necessary
Influence
:
The
other
is
a
more
Free
Arbitrary
Influence
.
The
absolute
necessary
Influence
is
Two-fold
.
First
,
That
that
's
absolutely
necessary
to
Maintain
the
Life
of
a
believing
Soul
.
Secondly
,
That
which
is
absolutely
necessary
to
Maintain
the
Growth
of
a
believing
Soul
.
1.
The
Influence
of
the
Spirit
that
is
absolutely
necessary
to
Maintain
the
Life
of
the
Believing
Soul
.
Every
Creature
that
hath
any
Life
,
hath
some
Maintenance
for
that
Life
,
which
Maintenance
being
withdrawn
,
the
Creatures
Life
would
decay
:
However
do
not
mistake
me
,
every
Living
Creature
must
have
some
kind
of
Influence
,
from
the
first
Being
of
Beings
to
maintain
its
Life
:
As
the
Angels
have
a
more
immediate
Spiritual
kind
of
Influence
from
God
.
Now
that
that
the
Wisdom
of
the
Lord
hath
Determined
,
should
Maintain
the
Spiritual
Life
begotten
in
a
believing
Soul
,
is
the
Influence
of
the
Holy
spirit
into
the
soul
.
Now
this
absolutely
necessary
Influence
is
that
which
is
never
wanting
to
any
one
Believing
soul
:
The
Covenant
of
Grace
that
the
Lord
freely
passeth
to
the
believing
soul
,
lays
an
Engagement
upon
the
Blessed
God
,
to
maintain
the
Influence
of
the
Life
of
the
soul
;
So
that
the
Blessed
God
of
Heaven
and
Earth
is
no
more
at
Liberty
,
in
that
he
is
Bound
and
Obliged
to
Maintain
that
Life
he
begets
in
a
believing
soul
;
According
to
that
in
Jer.
32.40
.
I
will
put
my
fear
in
their
Hearts
,
and
they
shall
not
depart
from
me
;
they
shall
never
dye
again
a
spiritual
death
.
2.
The
absolute
necessary
Influence
of
the
spirit
,
is
that
which
maintains
the
Growth
of
the
believing
soul
toward
Perfection
.
Now
that
Influence
of
the
spirit
also
,
the
Lord
hath
absolutely
engaged
in
the
Covenant
of
Grace
,
to
communicate
at
all
times
to
a
believing
soul
,
in
regard
he
hath
engaged
to
perfect
the
likeness
of
Jesus
Christ
in
every
believing
soul
,
and
therefore
the
spirit
doth
continually
issue
down
life
from
the
head
of
the
Lord
Jesus
,
into
every
believing
soul
which
is
a
Member
unto
that
Head
:
every
Member
receives
from
the
Head
continually
some
kind
of
vertue
.
Now
both
these
Influences
of
the
spirit
being
absolutely
necessary
,
though
they
be
free
originally
,
yet
the
Lord
having
passed
his
promise
to
sinners
embracing
the
promise
,
he
stands
obliged
to
Communicate
those
Influences
of
the
spirit
continually
.
But
now
this
other
Influence
is
a
free
Influence
in
another
manner
;
It
is
not
absolutely
necessary
to
the
Life
nor
Growth
of
the
soul
,
in
this
manner
that
we
are
now
speaking
of
,
and
therefore
the
Lord
is
not
engaged
to
Communicate
it
unto
the
souls
of
his
People
,
but
he
stands
at
his
own
Liberty
,
to
Dispence
it
to
whom
he
will
,
to
send
this
Exciting
spirit
into
what
soul
he
pleases
out
of
the
number
of
all
believing
souls
.
So
that
it
may
in
an
eminent
superlative
manner
,
be
said
of
this
Exciting
work
of
the
spirit
to
the
believing
Disposition
,
what
Christ
saith
of
the
Breathing
of
the
spirit
in
general
,
that
the
spirit
breatheth
where
it
listeth
;
It
is
meerly
according
to
the
good
pleasure
of
the
Lord
,
that
any
believing
soul
partake
of
this
Exciting
work
of
the
spirit
to
the
believing
Disposition
.
III.
You
must
observe
in
the
Description
,
That
it
is
a
Gratious
,
Free
,
and
Extraordinary
Concurence
of
the
spirit
with
the
believing
Disposition
infused
.
There
is
an
ordinary
Exciting
Influence
of
the
spirit
to
the
believing
Disposition
:
no
Gratious
Disposition
Infused
would
shew
forth
any
of
its
Operation
,
did
not
the
spirit
Concur
with
the
Gratious
Disposition
,
and
so
consequently
there
would
be
no
Operation
of
Faith
at
all
:
Now
in
regard
there
are
constant
Operations
of
Faith
in
every
believing
soul
,
in
the
course
of
his
Conversion
,
in
one
degree
or
other
,
therefore
it
must
needs
be
concluded
,
there
is
an
ordinary
Concurrence
of
the
spirit
,
into
the
believing
Disposition
that
is
in
every
believing
soul
:
But
this
Exciting
Influence
into
the
believing
soul
that
I
now
speak
of
,
is
not
that
ordinary
,
but
it
is
extraordinary
;
It
is
an
abundant
Breathing
of
the
spirit
upon
the
believing
Disposition
,
mightily
drawing
it
forth
into
Exercise
in
its
full
Strength
and
Power
,
causing
the
believing
Disposition
to
be
Victorious
,
and
Triumph
Gloriously
over
all
Doubts
,
Objections
,
and
Questions
.
This
is
the
spirits
Excitation
of
the
believing
Disposition
infused
into
the
soul
.
Now
we
may
conceive
that
there
are
three
Particular
acts
of
the
spirit
on
the
soul
,
that
may
be
included
under
the
spirits
Excitation
of
the
believing
Disposit●on
in
the
soul
,
which
do
all
tend
unto
the
Full
,
Powerful
,
Mighty
Excitation
of
the
believing
Disposition
in
the
soul
unto
exercise
.
I.
It
affects
the
Heart
sweetly
with
the
Pretious
Divine
Light
Discovered
unto
the
soul
,
by
the
Manifestation
of
the
Gospel
to
it
.
The
light
of
truth
Discoveries
affects
not
the
Heart
any
further
,
than
the
spirit
concurs
with
the
Light
Revealed
.
Now
,
1.
The
spirit
causeth
the
soul
to
be
filled
with
a
Holy
Complacency
,
in
beholding
the
Pretious
Divine
Light
that
the
Gospel
Reveals
.
2.
The
spirit
moves
an
insatiable
Thirst
in
the
soul
,
after
the
continuance
of
that
Pretious
Divine
Light
shining
from
the
Gospel
,
into
his
Poor
Obscure
Heart
.
3.
The
spirit
melts
the
Heart
by
the
beholding
that
Light
that
the
spirit
puts
into
it
,
so
as
the
Heart
is
made
most
pretiously
Tender
,
and
Pliable
,
and
Flexible
to
the
Blessed
Will
of
God
in
every
thing
.
2.
The
Spirit
impels
,
constrains
the
Soul
to
believing
strongly
.
The
Lord
rules
in
the
heart
of
believers
by
the
Royal
Scepter
of
his
Word
,
but
not
as
the
Word
is
barely
revealed
unto
a
Soul
in
the
letter
of
it
,
but
as
the
Word
is
brought
into
the
heart
by
his
own
Spirit
.
And
therefore
when
the
Spirit
sways
not
the
Scepter
of
the
Word
in
their
hearts
,
the
word
looseth
its
Imperial
Royal
Authority
that
it
hath
over
the
Soul
,
and
so
the
Soul
lies
not
under
so
strong
an
Obligation
to
any
Duty
,
as
it
doth
when
the
Spirit
brings
the
Word
to
the
heart
.
3.
The
third
Act
is
the
inabling
the
soul
powerfully
to
believe
:
According
to
that
in
Phil.
2.13
:
By
him
we
receive
both
to
will
and
to
do
,
that
is
,
both
the
disposition
,
and
the
Act
of
the
Disposition
,
both
an
inward
bent
of
Spirit
to
believe
,
and
power
also
to
act
that
Disposition
,
This
is
that
mighty
Power
that
works
in
those
that
believe
,
Eph.
1.19
.
So
that
the
Soul
that
could
only
Believe
waveringly
,
that
it
was
the
Lords
will
to
receive
his
despicable
,
loveless
Soul
into
union
with
the
Lord
Jesus
,
shall
by
the
powerful
ability
of
the
Spirit
infused
into
the
Soul
by
the
Spirit
,
be
able
to
receive
it
fixedly
,
to
believe
it
undoubtedly
,
unquestionably
,
without
the
least
inconstancy
for
the
present
,
that
the
blessed
God
of
Love
,
will
out
of
his
own
free
love
,
accept
his
despicable
loveless
Soul
into
the
nearest
union
with
the
Lord
Jesus
,
and
himself
through
him
.
That
is
the
exciting
work
of
the
Spirit
.
There
is
now
the
fifth
and
last
work
of
the
spirit
unto
souls
for
that
end
to
be
opened
,
which
is
the
spirits
Attestation
to
the
soul
,
In
whom
also
after
that
ye
Believed
,
ye
were
Sealed
with
the
Holy
Spirit
of
promise
:
Or
as
the
Word
may
be
rendered
,
In
whom
Believing
ye
were
Sealed
,
which
Imports
the
neer
Conjunction
of
these
two
Blessed
works
of
the
Spirit
,
or
the
immediate
following
of
the
Spirits
Attestation
,
upon
the
Spirits
Excitation
of
their
Souls
to
Believing
.
And
this
work
of
the
Spirit
is
that
you
find
also
in
2
Cor.
1.21
,
22.
Now
he
that
Establisheth
us
with
you
in
Christ
,
and
hath
Annointed
us
,
is
God
,
who
hath
also
Sealed
us
,
and
given
us
the
earnest
of
the
Spirit
in
our
Hearts
.
And
this
you
shall
find
also
.
Eph.
4.30
.
Grieve
not
the
Spirit
of
God
by
which
you
are
Sealed
unto
the
day
of
Redemption
.
And
so
Rom.
8.16
.
The
Spirit
it self
beareth
Witness
with
our
Spirit
tha●
we
are
the
Children
of
God
.
Now
least
any
should
question
whether
the
Spirit
doth
thus
work
in
a
Witnessing
way
,
it
would
be
necessary
to
clear
the
Interpretation
of
most
of
those
places
from
some
other
Glosses
that
are
Frequently
put
upon
them
.
It
is
true
say
some
,
the
Scripture
speaks
of
the
Sealing
work
of
the
Spirit
unto
Souls
,
but
the
meaning
of
the
Spirit
of
Truth
is
only
,
that
by
Graces
and
Holy
Dispositions
,
that
the
Spirit
Communicates
unto
Believing
Souls
,
it
doth
confirm
Souls
in
the
certainty
of
their
Acceptance
into
Union
with
Christ
:
So
that
by
the
receiving
of
the
Spirit
by
Belive●s
,
spoken
of
in
the
Scripture
of
Truth
,
is
only
meant
Believers
receiving
the
Precious
Working
of
the
Spirit
in
their
Hearts
,
in
Holy
Habits
and
Dipsositions
.
For
Answer
,
I
must
acknowledge
that
by
the
Spirit
is
frequently
meant
in
Scripture
,
the
Holy
Dispositions
infused
by
the
Sanctifying
Spirit
into
Believing
Souls
.
And
I
must
acknowledge
also
,
that
the
Graces
or
Holy
Habits
infused
by
the
Spirit
in
Believing
Souls
,
are
spoken
of
as
Witnesses
unto
Souls
of
their
Union
with
Christ
:
And
indeed
it
is
questionless
that
an
effect
may
Witness
its
own
proper
cause
:
And
the
Scripture
speaks
expresly
,
that
the
works
of
God
are
Witness
of
God
,
Act.
14.17
.
And
so
Christs
works
were
Witnesses
of
his
Godhead
,
John
5.36
.
Yet
this
is
not
that
which
is
primarily
intended
in
the
former
Scriptures
by
the
Spirits
Sealing
the
Believing
Soul
,
which
may
appear
to
you
by
two
or
three
Reasons
.
I.
In
regard
the
Spirits
Sealing
the
Believing
Soul
,
is
declared
to
follow
the
Souls
act
of
Believing
in
order
of
Nature
.
As
in
Eph.
1.13
.
In
whom
after
ye
Believed
ye
were
Sealed
.
Or
,
In
whom
ye
Believing
were
Sealed
by
the
Holy
Spirit
of
Promise
.
Now
all
the
Pretious
Holy
Habits
,
that
the
Sanctifying
Spirit
Infuses
into
any
Soul
,
are
in
order
of
Nature
Infused
before
there
is
any
Believing
act
in
the
Soul
:
Though
the
Believing
act
in
a
Believing
Soul
may
be
Contemporary
(
that
is
at
one
and
the
same
time
)
yet
the
Infusing
of
all
the
Holy
Habits
and
Dispositions
into
the
Soul
,
must
be
conceived
to
have
a
precedency
in
order
of
Nature
,
before
there
can
be
a
Believing
act
.
I
confess
some
(
and
those
learned
ones
too
)
have
imagined
,
that
the
Sanctifying
Spirit
should
work
as
an
external
agent
,
an
outward
agent
upon
the
Soul
in
the
first
act
of
Believing
,
and
then
take
up
its
Habitation
in
the
Soul
through
the
Souls
Believing
in
the
Lord
Jesus
.
But
reason
it self
is
sufficient
Confutation
of
those
Imaginations
.
Reason
will
tell
us
of
an
Impossibility
of
a
man
meerly
Unregenerate
,
to
put
forth
an
act
meerly
Spiritual
;
Reason
will
tell
us
an
Habit
or
Disposition
must
go
before
there
be
an
act
,
a
Tree
there
must
be
before
there
can
be
fruit
;
And
then
also
the
Spirits
Sealing
of
the
Believing
Soul
being
declared
to
follow
,
at
least
in
order
of
nature
,
the
Souls
Believing
,
it
cannot
be
that
by
the
Spirits
Sealing
spoken
of
in
these
Scriptures
,
should
be
meant
the
Infusion
of
the
Spirits
Graces
into
the
Soul
:
it
must
be
something
besides
the
Graces
Infused
.
II.
All
kind
of
Holy
Habits
or
Dispositions
,
that
are
Infused
into
any
one
Believing
Soul
,
are
Infused
in
order
of
nature
before
the
Souls
Believing
.
Now
if
the
Spirits
Sealing
were
only
the
Infusion
of
the
Spirits
Grace
,
then
every
Believing
Soul
should
have
the
same
Seal
of
the
Spirit
,
whereas
experience
brings
Testimony
enough
to
the
contrary
.
III.
The
Spirits
Sealing
mentioned
in
those
former
Scriptures
is
Attributed
in
a
particular
manner
to
the
person
of
the
Spirit
,
The
Spirit
it self
beareth
Witness
with
our
Spirits
:
It
doth
not
say
only
,
the
Spirit
,
which
might
have
been
meant
the
Graces
of
the
spirit
,
but
the
spirit
it self
,
even
by
a
personal
act
the
spirit
attests
to
us
that
,
we
are
the
Sons
of
God
.
So
it
is
also
in
Eph.
1.13
,
14.
In
whom
also
after
ye
Believed
,
ye
were
Sealed
with
the
Holy
Spirit
of
Promise
,
which
is
the
earnest
of
our
Inheritance
.
It
is
Translated
Which
,
but
it
is
most
agreeable
to
the
Original
,
to
say
,
Who
is
the
earnest
of
our
Inheritance
;
The
relative
being
in
the
person
of
the
spirit
,
not
the
Gifts
of
the
spirit
.
So
that
it
stands
as
an
Undoubted
Truth
,
that
the
Lord
doth
add
unto
Believing
souls
for
their
abundant
Consolation
,
even
a
Witness
from
his
own
Blessed
spirit
of
their
admittance
into
Union
and
Communion
with
the
Lord
Jesus
in
their
cleaving
to
him
,
besides
all
those
other
Blessed
necessary
works
of
the
Blessed
spirit
upon
their
souls
.
Now
I
must
further
Observe
,
that
this
Attestation
of
the
spirit
doth
not
pertain
peculiarly
and
solely
unto
Faith
,
as
having
reference
unto
Faith
only
,
and
to
the
begetting
of
assurance
of
Faith
;
But
by
Divine
Appointment
this
Witness
of
the
spirit
pertains
also
to
sense
,
to
spiritual
sense
,
or
spiritual
Knowledge
,
and
doth
beget
assurance
of
Sence
and
Feeling
,
as
well
as
it
begets
assurance
of
Faith
;
Yet
there
is
such
a
sweet
Mixture
in
this
Blessed
work
of
the
Spirits
Attestation
,
that
it
doth
at
one
and
the
same
time
raise
the
soul
to
assurance
of
Faith
,
and
Assurance
of
Sense
and
Feeling
:
And
indeed
such
is
the
nature
of
the
spirits
Attestation
,
that
it
never
bears
Witness
to
the
souls
Faith
in
any
measure
of
clearness
,
that
the
soul
in
its
Cleaving
to
the
Lord
Jesus
shall
be
admitted
into
Union
and
Communion
with
Christ
,
but
the
spirit
bears
Witness
at
the
same
time
to
the
souls
sence
,
that
it
is
actually
admitted
into
Union
and
Communion
with
Christ
.
Yet
because
we
are
speaking
at
present
of
the
manner
how
the
spirit
doth
first
reveal
to
the
souls
Faith
certainly
,
and
infallibly
his
Union
with
Christ
,
and
so
assure
the
souls
Faith
of
Union
,
we
must
first
speak
of
the
spirits
Attestation
unto
the
soul
in
reference
unto
Faith
.
Though
we
must
also
for
opening
the
full
work
of
Attestation
,
open
the
manner
of
the
spirits
Attesting
to
the
souls
Sence
and
Feeling
.
For
the
opening
the
first
,
the
spirits
Attestation
in
Reference
unto
the
souls
Faith
,
to
assure
Faith
of
its
Union
,
First
,
Those
Respects
in
which
the
Lord
doth
appoint
the
spirits
Attestation
to
be
added
to
all
the
former
works
,
as
a
Redundancy
of
his
Mercy
and
Love
to
the
Despicable
soul
.
Secondly
,
We
shall
open
what
the
spirits
Attestation
to
the
souls
Faith
is
.
For
the
first
,
There
are
four
or
five
Respects
,
why
the
Lord
adds
this
work
of
Attestation
to
the
souls
Faith
,
after
he
hath
perswaded
the
soul
to
believe
thus
powerfully
with
Confidence
.
I.
In
respect
of
the
Multitude
of
fears
that
remain
in
the
Believing
Soul
,
after
the
clearest
Evidence
of
the
Gospel
unto
the
soul
,
and
the
most
full
perswasion
of
the
soul
by
the
spirit
to
Believe
.
There
are
three
kinds
of
fears
that
still
remain
in
some
degree
,
both
in
the
Seed
of
them
,
and
in
the
Fruit
of
them
,
though
none
of
them
remain
in
their
absolute
Dominion
.
1.
There
is
both
the
Seed
and
Fruit
of
Slavish
Fear
.
Though
through
the
Mighty
Exciting
Power
of
the
spirit
,
following
the
spirits
Irradiation
and
Manifestation
of
the
Gospel
to
the
soul
,
it
is
raised
to
a
fulness
of
Confidence
,
of
the
Lords
Acceptance
of
his
soul
,
into
Union
and
Communion
with
the
Lord
Jesus
in
his
Cleaving
to
him
,
yet
there
is
not
a
perfection
of
Confidence
;
And
it
is
only
perfect
Confidence
that
begets
perfect
love
,
and
only
perfect
Love
that
casts
out
Slavish
Fear
.
2.
There
is
a
pure
natural
fear
that
still
remains
.
The
matter
of
Believing
is
of
such
high
concernment
,
that
the
very
remembrance
of
it
strikes
the
soul
with
some
natural
fear
;
It
is
the
venturing
the
pretious
Immortal
soul
for
Eternity
,
and
unless
there
were
a
Perfection
of
Confidence
,
a
soul
cannot
be
void
of
fear
.
3.
There
is
a
Spiritual
Holy
fear
that
remains
also
in
the
Believing
soul
,
after
the
strength
of
Believing
.
The
souls
Vision
of
Union
and
Communion
with
Christ
,
Inflames
the
Believing
Souls
Heart
with
Love
unto
Union
and
Communion
:
And
proportionable
to
the
degree
of
the
Souls
Love
,
so
is
the
Souls
fear
;
That
is
to
say
,
the
Soul
fears
the
loss
of
Union
and
Communion
,
in
the
same
degree
wherein
he
loves
Union
and
Communion
,
and
this
fear
is
exceeding
prone
to
go
beyond
its
Bounds
,
and
to
suspect
the
loss
of
it
,
where
there
is
no
cause
of
Suspition
.
II.
The
Lord
adds
this
Attesting
work
of
the
spirit
to
souls
,
In
regard
there
is
a
natural
Distrust
that
in
some
degree
remains
in
every
Believing
soul
,
though
raised
to
a
fulness
of
Confidence
.
There
is
not
only
an
Indisposition
naturally
in
the
soul
,
to
give
Credit
to
the
Blessed
Word
of
the
Majesty
of
Heaven
,
by
reason
of
its
Inability
,
fully
to
comprehend
the
reason
of
the
Lords
fulfilling
such
a
Word
into
his
Bosom
;
But
also
there
is
a
natural
Disposition
in
dwelling
in
every
soul
,
that
Inclines
the
Heart
strongly
to
give
the
Blessed
Majesty
of
Heaven
the
Lye
,
to
distrust
that
Blessed
Record
that
the
Lord
bears
of
his
own
Son
.
III.
There
is
a
Holy
Jealousie
that
possesseth
every
Believing
Soul
,
least
his
Corrupt
Deceitful
Heart
should
Delude
him
.
Every
Believing
soul
is
so
conscious
to
himself
,
of
a
Multiplicity
and
Variety
of
Couzening
Deluding
Tricks
,
that
his
Corrupt
Heart
hath
put
upon
him
from
time
to
time
,
as
it
dare
not
trust
its
Heart
when
it
deals
most
Plainly
and
Uprightly
.
Now
from
this
Holy
Jealousie
,
there
ariseth
a
Difficulty
to
settle
and
Establish
the
Heart
,
and
to
free
it
from
all
Wavering
in
its
Conscience
:
Now
in
respect
of
this
,
the
Lord
adds
this
work
of
the
spirits
Attestation
,
that
the
soul
may
have
a
full
Satisfaction
,
that
there
may
be
no
inward
Misgivings
of
Heart
,
in
its
Confidence
of
the
Lords
acceptance
of
it
into
Union
and
Communion
with
the
Lord
Jesus
,
in
its
Cleaving
and
Adhering
to
him
.
IV.
There
is
a
natural
Unconstancy
,
that
possesseth
every
such
Believing
soul
in
some
degree
.
Ever
since
the
Heart
of
Man
was
drawn
from
that
first
Blessed
Center
,
it
hath
naturally
been
Unconstant
in
all
its
Restings
:
Now
from
this
Unconstancy
of
the
spirit
,
the
Heart
is
exceeding
prone
to
have
its
Confidence
shaken
when
the
spirit
hath
raised
it
to
a
high
Degree
;
And
in
respect
of
that
the
Lord
Vouchsafeth
to
add
the
work
of
Attestation
,
for
the
perfect
Establishing
of
the
Wavering
Soul
.
V.
There
is
all
the
Concurrent
Rage
of
Hell
Imployed
,
against
every
Soul
attaining
that
Confidence
of
his
Acceptance
into
Union
and
Communion
with
the
Lord
Jesus
in
his
Adhering
to
him
.
Now
should
there
not
be
a
Witness
from
Heaven
,
or
greater
Authority
in
the
souls
Apprehension
,
than
any
Dictates
of
the
Counsel
of
Hell
,
the
Believing
soul
would
soon
call
in
question
the
Pretious
Word
of
the
Majesty
of
Heaven
,
and
Incline
to
give
Credit
to
the
Dictates
of
Hells
Counsel
.
Therefore
in
respect
to
this
,
least
the
Believing
soul
through
this
means
,
should
be
Robbed
of
that
Pretious
Joy
and
Peace
in
Believing
,
that
the
Lord
intends
,
the
Lord
hath
Determined
that
his
Blessed
spirit
should
become
the
souls
Comforter
,
by
way
of
Attestation
to
bear
Witness
to
the
certainty
of
the
souls
Acceptance
into
Union
and
Communion
with
the
Lord
Jesus
,
in
the
souls
Cleaving
to
him
,
that
so
the
Witness
of
Heaven
might
be
of
higher
Authority
to
the
soul
,
than
all
those
Cursed
Lying
Dictates
of
Hell
frequently
propounded
to
that
Believing
soul
.
Now
the
second
thing
to
be
opened
is
,
what
this
Attestation
,
or
Witness
unto
the
souls
Faith
is
?
There
are
four
things
in
this
Description
that
you
must
observe
.
I.
This
Attestation
unto
Faith
is
a
Pretious
Beam
of
Heavenly
Light
,
darted
into
the
Understanding
.
That
is
the
nature
of
the
Witness
:
This
is
(
as
commonly
called
by
Divines
,
and
▪
Christians
)
a
secret
Voice
,
or
a
sweet
Whispering
of
the
spirit
:
And
thence
many
have
sadly
Mistaken
,
and
Conceived
that
Witness
to
be
some
strange
kind
of
Revelation
by
a
Voice
from
Heaven
;
But
indeed
it
is
therefore
spoken
of
,
as
a
secret
Voice
,
because
it
is
a
secret
Beam
of
Heavenly
Light
:
And
thence
it
is
rightly
called
the
Witness
of
the
Spirit
of
the
Lord
,
Witnessing
with
our
Spirits
that
we
are
the
Sons
of
God
:
Witness
,
that
is
,
bear
Record
,
give
a
Testimony
;
Now
to
give
a
Testimony
is
to
declare
a
thing
Verbally
:
Now
indeed
in
this
respect
,
it
is
not
unfitly
called
the
Voice
of
the
Spirit
;
for
a
Voice
is
nothing
else
but
an
Expression
of
the
inward
Conception
of
the
mind
by
words
:
Now
by
this
secret
Beam
of
Heavenly
Light
,
darted
into
the
understanding
,
the
spirit
of
the
Lord
doth
secretly
express
the
mind
of
God
.
II.
This
Attestation
or
Witness
of
the
spirit
unto
Faith
,
is
such
a
Beam
of
Heavenly
Light
as
doth
Clearly
,
and
Infallibly
,
and
Unquestionably
,
Demonstrate
or
Manifest
to
the
soul
,
the
Lords
Approbation
of
his
act
of
Believing
,
or
of
his
act
of
Confidence
.
All
the
Unquiet
Tossings
and
Agitations
,
and
Perplexing
Waverings
of
souls
,
from
what
occasion
soever
,
they
have
their
Original
in
some
kind
of
Doubting
,
whether
it
be
according
to
the
Blessed
Will
of
God
,
that
their
Forlorn
,
Despicable
souls
,
should
be
so
Confident
of
their
Acceptance
into
Union
with
the
Lord
Jesus
,
in
their
adhering
to
him
:
Now
therefore
the
Light
that
the
spirit
casts
into
the
Understanding
,
is
on
purpose
to
clear
,
and
make
it
out
of
all
doubt
to
the
soul
,
that
it
is
Infinitely
pleasing
to
the
Blessed
God
,
that
even
that
particular
soul
should
be
so
Confident
of
his
Acceptance
into
Union
with
the
Lord
Jesus
.
That
is
the
matter
it self
that
the
spirit
doth
Testify
to
the
soul
,
or
the
Testimony
it
giveth
.
III.
You
must
observe
in
the
Description
,
That
this
Attestation
of
the
Spirit
is
such
a
Beam
of
Heavenly
Light
,
that
so
clears
to
the
Believing
Soul
,
the
Lords
Approbation
of
his
act
of
Believing
,
or
his
act
of
Confidence
,
that
it
carrieth
along
with
it
an
Inconceivable
Divine
Authority
.
It
is
such
a
Beam
of
Light
as
hath
such
an
Impression
of
the
Majesty
of
the
Blessed
God
upon
it
,
that
it
is
impossible
for
the
Heart
to
make
Resistance
.
IV.
Observe
in
the
Description
,
that
it
Establisheth
the
Soul
in
a
Plerophery
,
a
more
than
a
fulness
of
Confidence
,
a
Triumphing
Confidence
.
That
is
the
peculiar
Inseparable
effect
of
this
Testimony
that
the
spirit
gives
,
it
fixeth
the
Wavering
Unconstant
Soul
.
This
is
the
Spirits
Attestation
unto
Faith
.
Now
we
shall
come
to
the
Spirits
Attestation
unto
Sence
;
But
there
is
an
Objection
will
be
cast
in
,
that
must
first
be
opened
,
whereby
the
depth
of
this
Unspeakable
Mystery
may
be
something
more
Unfolded
.
Obj.
Some
Soul
may
say
,
If
the
Spirit
giveth
no
other
Testimony
to
the
Soul
than
this
,
That
his
particular
Soul
shall
be
Certainly
and
Infallibly
Accepted
into
Union
and
Communion
with
the
Lord
Jesus
,
in
his
Adhering
to
him
,
and
Produce
no
other
Confidence
in
the
Soul
than
this
,
that
I
,
even
I
,
this
Unlovely
Soul
of
mine
,
in
Adhering
to
the
Lord
Jesus
shall
Infallibly
have
Union
and
Communion
with
him
to
all
Eternity
,
then
saith
the
Soul
,
even
after
the
Witness
of
the
Spirit
unto
the
Soul
,
it
may
remain
doubtful
of
its
Union
with
Christ
still
,
seeing
by
this
Testimony
of
the
Spirit
unto
Faith
,
the
Soul
is
not
assured
of
his
own
Cleaving
and
Adhering
unto
Christ
,
and
seeing
the
certainty
that
the
Spirit
giveth
,
by
the
Testimony
to
the
Souls
Faith
of
his
Union
with
Christ
,
hath
its
whole
Dependance
upon
the
certainty
of
the
Souls
Cleaving
and
Adhering
unto
Christ
.
Ans.
1.
For
Answer
to
this
Grand
Objection
,
First
,
When
this
Testimony
of
the
Spirit
is
given
unto
the
Souls
Faith
,
and
he
is
assured
that
his
particular
,
Unlovely
,
Forlorn
Soul
,
shall
certainly
and
Infallibly
be
accepted
into
union
with
the
Lord
Jesus
in
his
resting
upon
Christ
for
union
,
it
is
not
then
possible
that
there
should
be
any
Solid
Ground
for
that
Believing
Soul
,
to
question
his
own
Cleaving
and
Adhering
unto
Jesus
Christ
unto
all
Eternity
.
And
that
will
appear
in
two
things
.
I.
In
regard
there
is
a
sufficient
ground
revealed
to
the
Soul
,
that
hath
this
Testimony
of
the
Spirit
unto
his
Faith
,
of
his
Confidence
of
his
Everlasting
Cleaving
unto
Christ
,
as
there
is
of
the
Lords
Acceptance
of
his
Soul
into
Union
and
Communion
with
him
in
Adhering
to
him
.
The
promises
of
the
Covenant
of
Grace
that
are
tendred
in
the
Lord
Jesus
,
do
as
perfectly
and
as
clearly
,
contain
and
include
in
them
strength
to
inable
Souls
to
Embrace
and
Accept
those
Promises
,
as
they
do
contain
in
them
a
fulness
and
alsufficiency
of
Love
and
Mercy
for
those
Souls
that
do
Embrace
them
.
The
Lord
that
hath
said
,
It
is
my
Will
that
such
Perishing
,
Sinking
,
Despicable
Souls
as
will
accept
my
Tender
,
shall
be
one
with
me
through
the
Lord
Jesus
,
and
have
Everlasting
Communion
with
me
,
hath
also
said
,
will
Allure
and
draw
your
Hearts
to
Embrace
and
Accept
according
to
my
Will
,
this
Union
and
Communion
with
me
in
Christ
that
I
freely
tender
you
.
According
to
Jer.
31
,
32
,
33.
This
shall
be
my
Covenant
,
I
will
put
my
Law
in
their
inward
parts
,
and
Write
it
in
their
Hearts
:
That
is
to
say
,
I
will
infuse
sutable
Dispositions
into
the
Hearts
of
all
the
Embracers
of
the
Lord
Jesus
,
to
Incline
,
Dispose
,
and
Inable
them
to
fulfil
all
my
Revealed
Will
in
some
Measure
and
Degree
.
So
that
the
Soul
hath
as
sure
a
Word
Revealed
to
it
to
depend
upon
,
from
whence
may
arise
a
Confidence
in
it
,
that
the
Lord
will
Inable
him
to
Cleave
and
Adhere
Everlastingly
to
Christ
,
as
it
hath
a
Word
whereupon
his
Soul
may
Depend
,
and
may
be
Confident
,
the
Lord
will
accept
him
into
Union
and
Communion
with
him
in
Cleaving
unto
Christ
.
II.
In
regard
that
very
Confidence
that
the
Spirit
doth
produce
in
the
Soul
,
of
its
Infallible
Acceptance
into
Union
and
Communion
with
him
,
is
the
very
act
of
Cleaving
and
Adhering
unto
Christ
.
There
are
four
particular
acts
of
the
Soul
,
Included
under
this
Confidence
of
the
Souls
Acceptance
into
Union
with
Christ
in
its
Cleaving
and
Adhering
to
him
.
1.
In
this
is
Included
the
Election
of
Union
with
Christ
,
by
the
Will
of
the
Soul
.
Now
this
is
but
the
receiving
of
Christ
that
the
Gospel
requireth
;
To
as
many
as
received
him
to
them
gave
he
Power
to
become
the
Sons
of
God
,
John
1.12
.
Now
the
consent
of
the
Will
to
close
with
Christ
in
Union
and
Communion
that
is
tendred
to
it
,
is
the
very
Receiving
of
Jesus
Christ
.
2.
In
that
very
act
of
Confidence
there
is
Included
the
Souls
Credence
,
or
giving
Credit
to
the
Word
of
God
.
When
the
Soul
is
Confident
of
the
Lords
Accepting
of
it
into
Union
and
Communion
with
him
,
in
the
Souls
Cleaving
and
Adhering
to
him
,
it
is
only
because
of
such
a
Word
of
Promise
from
the
Mouth
of
Christ
,
to
which
the
Soul
giveth
Credit
,
or
which
the
Soul
Believeth
.
3.
In
this
act
of
Confidence
there
is
a
Resignation
of
the
Soul
wholly
unto
Christ
.
Such
as
that
which
is
spoken
of
in
2
Tim.
1.12
.
I
know
whom
I
have
believed
,
and
I
am
Perswaded
that
he
is
able
to
keep
that
which
I
have
Committed
unto
him
:
That
is
to
say
,
I
know
whose
Word
it
was
that
I
gave
Credit
to
,
and
that
I
was
so
Confident
of
the
Truth
of
,
That
I
leaned
my
Soul
upon
the
Truth
of
that
Word
for
its
Everlasting
Happiness
.
So
that
then
in
this
act
of
Confidence
,
there
is
Included
that
Mutual
Interchangable
Covenanting
,
that
the
Word
of
the
Lord
requires
from
Souls
in
Accepting
the
Lord
Jesus
Tendered
.
4.
In
this
very
act
of
Confidence
there
is
Included
a
full
Dependance
of
the
Soul
upon
Christ
,
a
hanging
the
Soul
upon
the
Faithfulness
of
Jesus
Christ
and
his
Word
.
So
that
indeed
all
the
acts
that
the
Gospel
Requires
from
Souls
are
Included
in
this
one
act
of
Confidence
that
is
produced
by
this
Testimony
of
the
Spirit
to
the
Souls
Faith
:
Now
the
act
of
the
Souls
Confidence
,
being
also
the
act
of
its
Cleaving
and
Adhering
unto
the
Lord
Jesus
,
and
the
Souls
Cleaving
and
Adhering
unto
Christ
being
Gradually
as
strong
,
as
the
act
of
its
Confidence
of
Accepting
into
Union
and
Communion
with
Christ
,
in
his
Cleaving
to
him
;
Thence
it
appears
that
there
can
be
no
solid
ground
of
the
souls
questioning
his
own
Adherence
unto
the
Lord
Jesus
,
when
the
spirit
gives
this
Testimony
forementioned
unto
the
souls
Faith
,
and
produceth
〈◊〉
Confidence
in
the
soul
,
of
his
Acceptance
into
Union
and
Communion
with
the
Lord
Jesus
in
Adhering
to
him
.
In
this
very
thing
lies
the
whole
Mystery
of
assurance
unto
Faith
;
The
very
Confidence
that
the
spirit
begets
in
the
soul
,
of
the
Lord
Jesus
his
Accepting
it
into
Union
and
Communion
with
him
in
Cleaving
to
him
,
the
very
act
of
Confidence
is
the
act
of
the
souls
Cleaving
to
him
.
Answ.
2.
Secondly
I
Answer
further
,
that
whenever
the
Spirit
by
its
Testimony
to
the
souls
Faith
,
doth
beget
that
Confidence
in
the
soul
,
that
the
Lord
will
Accept
it
into
Union
with
himself
,
in
his
Adhering
to
him
,
then
the
soul
cannot
question
his
own
Adhering
unto
Christ
,
any
more
than
he
questions
the
Lords
Acceptance
of
his
soul
into
Union
and
Communion
with
him
in
his
Adhering
to
him
.
The
spirits
Testimony
unto
Faith
is
or
such
a
nature
,
that
it
doth
equally
beget
a
Confidence
in
the
soul
,
of
his
Everlasting
Cleaving
unto
Christ
,
to
the
Confidence
that
it
doth
beget
,
of
the
Lords
Acceptance
of
the
soul
into
Union
with
himself
in
the
souls
Adhering
to
him
.
And
that
will
appear
in
three
things
.
I.
In
regard
the
spirits
Attestation
unto
Faith
,
is
concerning
the
truth
of
the
whole
Gospel
of
Jesus
Christ
,
or
of
all
the
promises
.
The
spirit
in
the
Irradiation
of
the
Gospel
,
clears
that
it
is
the
Lords
Will
to
have
the
whole
Glorious
work
of
the
Union
of
Loveless
Sinners
with
the
Lord
Jesus
,
to
have
its
sole
dependance
upon
himself
;
So
that
it
manifests
Believing
Strength
to
inable
the
soul
to
Cleave
and
Adhere
to
the
Lord
Jesus
,
fully
to
be
tendered
in
the
Covenant
of
Grace
,
as
well
as
Union
with
Christ
himself
is
tendered
:
Now
then
the
spirits
Attestation
,
which
follows
this
Irradiation
of
the
Gospel
,
is
as
large
as
its
Irradiation
work
,
I
mean
,
the
spirit
doth
in
a
Judicial
,
Authoritative
way
,
Witness
the
truth
of
all
those
Gospel
Truths
Revealed
to
the
soul
:
So
that
the
soul
cannot
possibly
resist
that
Determination
,
that
the
spirit
gives
into
its
Bosom
.
Now
then
there
being
the
same
Witness
of
the
spirit
unto
the
souls
Faith
,
that
the
Lord
will
inable
it
to
Cleave
and
Adhere
to
the
Lord
Jesus
,
that
there
is
unto
its
Faith
,
that
the
Lord
will
Accept
into
Union
and
Communion
with
himself
in
Christ
,
every
soul
that
will
Adhere
to
him
;
Thence
it
cannot
be
that
a
soul
should
more
question
his
Adhering
unto
Christ
,
than
he
should
question
the
Lords
Acceptance
of
him
into
Union
,
through
his
Adhering
to
him
.
II.
In
regard
the
spirits
Excitation
of
the
Believing
Disposition
into
Exercise
,
is
General
and
Universal
.
Now
there
being
strength
to
Inable
the
soul
to
Adhere
unto
Christ
tendered
,
as
well
as
Union
with
Jesus
Christ
is
tendered
,
and
the
spirits
Exciting
work
being
thus
General
and
Universal
,
it
cannot
be
but
the
Heart
should
be
Established
in
the
constant
Expectation
of
the
one
as
of
the
other
;
To
be
as
Confident
of
the
souls
everlasting
Cleaving
unto
Christ
,
as
of
his
Acceptance
into
Union
with
Christ
,
upon
his
Cleaving
to
him
.
III.
In
regard
the
spirit
doth
Adjoyn
a
Testimony
unto
the
soul
,
that
it
doth
Cleave
unto
Christ
,
to
its
Testimony
that
it
gives
to
its
Faith
,
that
it
shall
be
admitted
to
the
Lord
Jesus
infallibly
,
in
cleaving
unto
him
.
The
Spirit
is
so
blessed
a
Comforter
,
that
it
sends
down
living
streams
of
refreshing
,
both
to
faith
and
spiritual
sense
:
when
it
hath
once
testified
to
the
souls
faith
,
that
unquestionably
and
infallibly
,
that
particular
soul
shall
be
accepted
into
union
with
the
Lord
Jesus
,
in
his
embracing
of
him
;
it
then
also
testifies
to
the
soul
,
that
it
hath
embraced
Christ
,
and
that
the
soul
is
already
actually
instated
in
union
and
communion
with
him
.
Now
having
opened
the
spirits
attestation
unto
the
souls
faith
:
First
that
there
is
such
a
witness
of
the
spirit
to
the
souls
sense
and
feeling
,
besides
the
former
Record
that
it
gives
unto
Faith
.
Secondly
,
In
what
respects
this
witness
of
the
spirit
is
added
unto
the
spirits
witness
unto
the
souls
faith
.
Thirdly
,
what
this
witness
of
the
spirit
to
the
souls
sense
and
feeling
is
.
First
,
that
there
is
such
a
testimony
of
the
spirit
unto
sense
and
feeling
,
may
appear
from
that
one
place
alone
,
Rom.
8.16
.
The
spirit
it self
beareth
witness
mith
our
spirits
,
that
we
are
the
sons
of
God
:
this
holds
forth
,
that
there
must
be
a
witness
of
the
spirit
unto
the
soul
,
above
and
besides
those
holy
dispositions
,
or
precious
gracious
habits
that
the
spirit
doth
communicate
unto
souls
,
and
therefore
that
there
is
such
a
witness
of
the
spirit
unto
faith
.
Now
from
hence
appears
,
that
there
is
such
a
witness
of
the
spirit
unto
the
souls
sense
and
feeling
,
in
that
the
spirit
is
said
to
give
a
particular
testimony
unto
particular
souls
,
of
their
actual
union
with
the
Lord
Jesus
.
The
spirit
witnesseth
with
our
spirits
that
we
are
the
sons
of
God
;
that
we
,
it
is
not
only
a
determinating
sentence
,
that
the
spirit
passeth
upon
the
truth
of
what
the
Gospel
reveals
in
general
,
unto
every
soul
that
shall
embrace
him
,
for
that
is
only
thus
,
that
thou
or
thou
,
or
that
particular
soul
in
his
accepting
the
Lord
Jesus
tendered
,
shall
infallibly
be
one
with
Christ
;
(
which
is
still
a
testimony
unto
faith
)
but
the
Scripture
speaks
it
plainly
,
the
spirit
gives
testimony
of
their
souls
real
accepting
of
Jesus
Christ
tendered
.
The
spirits
testimony
of
saith
could
be
only
thus
much
,
to
witness
from
the
promise
,
that
this
or
that
particular
soul
,
shall
be
adopted
to
be
a
Child
of
the
Blessed
Majesty
of
Heaven
,
in
his
accepting
the
Lord
Jesus
tendered
:
But
this
testimony
is
a
witness
to
the
particular
soul
of
it's
actual
adoption
already
,
that
we
are
the
sons
of
God
,
therefore
this
must
be
a
testimony
of
the
spirit
unto
the
souls
sense
and
feeling
,
in
regard
the
proper
object
of
faith
,
is
to
receive
what
is
promised
,
not
receive
what
is
done
.
2.
The
spirit
is
said
to
be
a
Co-witness
with
believers
spirits
,
that
they
are
united
unto
Christ
,
and
adopted
sons
and
daughters
of
God
through
their
union
with
Christ
.
Saith
the
Original
,
the
spirit
doth
bare
witness
together
with
our
spirits
;
so
that
the
spirit
is
said
here
to
bear
witness
to
the
soul
,
of
the
same
things
that
the
souls
own
spirit
(
that
is
the
renewed
understanding
,
or
the
sanctified
Conscience
)
bares
witness
to
:
Now
the
renewed
conscience
in
the
believing
soul
,
can
only
bear
witness
unto
the
souls
sense
and
feeling
;
and
therefore
the
spiris
witnessing
the
same
thing
,
that
the
renewed
conscience
in
a
believing
soul
doth
witness
,
it
must
needs
be
,
that
this
witness
of
the
spirit
must
be
a
witness
to
the
souls
sense
and
feeling
.
III.
It
appears
from
the
peculiar
office
,
to
which
the
spirit
of
the
Lord
is
destinated
.
The
spirit
is
appointed
to
be
the
comforter
,
the
most
superlative
eminent
comforter
:
now
should
not
the
spirit
witness
unto
the
souls
sence
and
feel●ng
spiritually
it's
union
with
Christ
,
it
could
not
comfort
in
the
highest
manner
.
There
are
three
degrees
of
spiritual
comfort
.
1.
A
souls
appehension
that
union
and
communion
with
the
Lord
Jesus
,
is
tendered
to
his
despicable
lost
soul
.
There
is
a
degree
of
comfort
from
the
possibility
,
that
his
poor
lost
sinking
soul
may
be
admitted
into
union
and
communion
with
Christ
;
but
alas
this
is
weak
.
2.
There
is
the
souls
actual
embracing
this
union
with
the
Lord
Jesus
tendered
.
There
is
infinite
sweetness
and
peace
in
that
very
believing
act
of
the
soul
,
though
as
yet
there
is
no
sensibleness
in
the
soul
of
that
his
own
believing
,
and
so
no
sensibleness
of
his
union
with
Christ
.
3.
Which
is
the
Top
Stone
of
the
Souls
Consolation
,
and
that
is
the
sensibleness
of
the
souls
union
with
the
Lord
through
believing
.
Now
if
the
spirit
should
not
give
such
a
witness
to
the
believing
soul
as
this
,
to
witness
to
the
souls
actual
close
with
Christ
,
in
union
and
communion
,
the
blessed
spririt
who
is
sent
from
the
Lord
Jesus
,
on
purpose
to
be
a
comfort
to
believing
souls
,
should
not
comfort
in
the
highest
manner
,
he
should
not
be
the
most
eminent
comforter
.
II.
The
second
thing
to
be
opened
,
is
the
reasons
of
the
additions
of
the
spirits
testimony
unto
the
souls
sense
and
feeling
,
to
the
testimony
that
it
gives
to
the
souls
faith
.
There
are
five
or
six
reasons
of
it
;
I.
To
prevent
the
souls
receiving
that
determination
of
its
corrupt
conscience
concerning
its
everlasting
estate
.
In
all
the
various
actings
of
conscience
,
as
a
Law
,
Witness
and
Judge
,
it
is
corrupted
by
vertue
of
our
first
Transgression
;
so
that
in
whatsoever
state
the
soul
remains
,
when
its
conscience
worketh
according
to
its
natural
disposition
and
inclination
,
it
bears
false
witness
,
and
passeth
false
judgement
:
Now
therefore
doth
the
Lord
vouchsafe
to
add
the
spirits
testimony
of
the
souls
union
unto
sense
and
feeling
,
that
the
false
sentence
that
conscience
passeth
upon
the
soul
,
might
not
be
received
by
it
.
There
are
three
respects
wherein
the
Lord
vouchsafeth
to
add
the
spirits
testimony
to
sense
unto
the
the
testimony
it
gives
to
faith
,
1.
The
depravedness
and
perverseness
of
conscience
in
its
testimony
.
2.
The
unavoidableness
of
the
souls
hearing
that
testimony
that
conscience
gives
,
when
the
soul
is
once
alive
through
the
life
of
Jesus
Christ
.
3.
The
readiness
of
the
soul
,
naturally
to
concur
and
agree
with
the
testimony
of
corrupted
conscience
,
while
it
bares
witness
against
Faith
.
The
reason
is
evident
,
in
regard
the
ful
bent
of
the
spirit
stands
to
judge
of
all
things
according
to
sense
and
reason
.
Now
therefore
the
Lord
adds
this
testimony
of
the
spirit
unto
sense
and
feeling
,
to
give
matter
for
conscience
to
build
a
new
judgement
upon
,
concerning
the
souls
everlasting
estate
.
II.
The
Lord
addeth
the
testimony
of
the
spirit
unto
sense
and
feeling
,
to
its
testimony
unto
faith
,
that
the
evidence
of
the
souls
union
unto
Christ
,
might
every
way
counterpoise
the
evidences
that
the
soul
hath
received
of
its
separation
from
Christ
.
There
are
three
evidences
unto
a
soul
of
his
separation
from
Christ
,
and
this
testimony
of
the
spirit
unto
sense
and
feeling
,
doth
parallel
the
soul
with
a
sufficient
evidence
of
his
union
with
Christ
,
answerable
to
those
three
evidences
of
the
souls
seperation
from
Christ
.
1.
There
is
the
blessed
word
of
the
Majesty
of
Heaven
,
determining
that
every
Son
and
Daughter
of
Adam
,
is
by
merrit
and
desert
everlastingly
seperated
from
the
Lord
Jesus
,
and
actually
the
first
moment
of
his
Being
,
void
of
union
and
communion
with
Christ
.
2.
There
is
the
evidence
of
the
souls
work
.
The
contrary
,
opposite
,
rebellious
working
of
the
soul
against
Christ
,
doth
evidently
declare
that
there
is
no
union
between
Christ
and
any
soul
naturally
:
as
the
Apostle
saith
,
1
John
3.8
.
He
that
committeth
sin
,
(
that
is
,
with
full
purpose
and
bent
of
spirit
,
with
a
full
determination
of
his
judgement
and
will
)
is
of
the
Devil
.
3.
There
is
the
testimony
of
conscience
founded
upon
these
contrary
workings
of
the
Heart
unto
Christ
that
a
soul
is
seperated
from
Christ
.
Now
in
opposition
to
these
three
,
the
spirit
gives
testimony
unto
faith
,
that
even
such
a
particular
despicable
lost
sinner
,
shall
infallibly
in
his
cleaving
to
the
Lord
Jesus
,
enjoy
everlasting
union
and
communion
with
him
:
And
then
the
Spirit
adds
this
Testimony
also
unto
sense
and
feeling
,
whereby
he
makes
the
Soul
discern
even
from
the
moving
and
working
of
his
Heart
towards
the
Lord
Jesus
,
that
he
is
actually
united
to
him
;
and
from
thence
Conscience
cannot
but
bear
witness
,
that
the
Soul
is
actually
united
unto
Christ
.
III.
The
Lord
doth
vouchsafe
to
make
a
super-addition
of
the
Spirits
Witness
to
sense
,
that
the
whole
blessed
word
of
God
might
sweetly
concur
together
,
in
bearing
Witness
to
the
Souls
union
with
the
Lord
Jesus
.
As
for
example
,
that
word
in
1
John
4.13
.
Hereby
we
know
that
God
dwells
in
us
,
and
we
in
him
,
(
that
is
,
that
we
have
union
and
communion
with
God
in
Christ
)
because
he
hath
given
us
of
his
Spirit
.
This
word
bears
not
Testimony
to
the
Souls
Faith
of
its
union
with
Christ
,
but
it
bears
Testimony
unto
the
believing
Souls
sense
that
is
united
,
when
the
Soul
is
sensible
that
the
Spirit
is
conveyed
from
God
into
its
Bosom
.
Likewise
that
other
word
in
2
Cor.
13.5
.
Examine
your selves
,
whether
you
be
in
the
faith
,
prove
your
own
selves
,
know
ye
not
your
own
selves
,
how
that
Jesus
Christ
is
in
you
,
(
that
is
to
say
,
that
the
life
,
and
grace
,
and
holiness
of
Jesus
Christ
is
communicated
to
you
,
that
Jesus
Christ
acts
and
works
in
you
,
and
through
you
)
know
ye
not
this
,
except
ye
be
Reprobates
?
Now
this
Word
bears
no
testimony
to
the
Souls
faith
of
its
union
with
Christ
,
because
the
indwelling
of
Christ
in
the
Believing
soul
,
is
not
the
object
of
Faith
,
but
the
object
of
spiritual
sight
.
IV.
The
Lord
adds
the
testimony
of
his
spirit
unto
the
souls
sense
,
that
believing
souls
might
receive
the
earnest
of
their
everlasting
union
with
the
Lord
Jesus
here
below
,
according
to
that
,
Eph.
1.13
.
Ye
were
sealed
with
the
Holy
spirit
of
promise
,
which
is
the
earnest
of
our
inheritance
,
until
the
redemption
of
the
purchased
possession
.
So
in
2
Cor.
1.22
.
Who
hath
also
sealed
us
,
and
given
us
the
earnest
of
his
spirit
in
our
hearts
.
The
earnest
imports
two
things
.
First
,
That
the
Lord
giveth
the
soul
part
of
his
everlasting
portion
before
hand
.
2dly
,
That
the
Lord
gives
that
small
portion
as
a
pledge
to
assure
the
soul
of
the
enjoyment
of
the
full
inheritance
.
Now
in
the
spirits
testifying
unto
sense
,
the
souls
union
,
the
spirit
doth
clearly
manifest
the
very
entrance
of
the
soul
into
union
,
and
its
participation
of
some
degree
of
union
with
Christ
already
,
in
regard
it
discovers
some
of
the
graces
of
Christ
to
be
actually
inherent
in
the
soul
.
V.
The
Lord
superadds
the
testimony
of
the
spirit
unto
sense
,
unto
its
testimony
unto
faith
that
he
might
effect
the
fuller
degree
of
conformity
to
his
whole
will
in
the
soul
.
Two
commands
are
impossible
for
the
soul
to
yield
a
perfect
obedience
to
,
without
this
Testimony
of
the
spirit
to
the
souls
sense
,
of
his
union
with
Christ
.
First
,
The
command
of
examining
and
proving
the
soul
whether
it
be
in
Christ
,
and
all
commands
of
the
like
nature
,
that
enjoyn
the
soul
to
examine
whether
this
,
or
that
fruit
of
the
spirit
be
in
the
soul
?
whether
love
to
God
,
or
love
to
the
Brethren
be
in
the
soul
or
no
?
There
can
be
no
effectual
obedience
to
any
command
of
that
nature
,
without
the
spirits
testimony
to
the
souls
sense
,
of
his
union
with
Christ
,
in
regard
it
is
the
proper
and
peculiar
Office
of
the
spirit
only
,
to
discover
all
its
pretious
workings
to
the
soul
,
to
be
in
the
soul
.
Secondly
,
The
command
of
perpetual
rejoycing
in
the
Lord
,
could
not
be
effectually
obeyed
without
the
testimony
of
the
Spirit
unto
the
souls
sense
.
Though
indeed
believing
be
the
primary
original
of
all
spiritual
joy
,
yet
the
souls
sense
of
its
believing
,
is
a
necessary
adjunct
to
make
up
the
perfection
of
that
spiritual
joy
.
VI.
The
Lord
adds
the
testimony
of
the
spirit
to
the
souls
sense
of
union
with
Christ
,
to
his
testimony
to
faith
,
that
the
believing
soul
might
be
filled
with
joy
unspeakable
,
and
full
of
glory
.
All
those
glorious
portions
of
the
Lords
word
,
whereby
believers
are
described
by
the
pretious
habits
of
grace
infused
into
their
hearts
,
would
be
as
so
many
strong
holds
for
the
powers
of
Hell
to
fortifie
in
against
the
Believers
soul
,
and
would
be
turned
by
the
policy
of
Hell
into
condemning
sentences
against
the
soul
,
so
as
the
precious
Tower
of
the
souls
consolation
would
be
always
battered
,
the
sweetest
streams
of
comfort
would
always
meet
with
one
interruption
or
other
,
in
their
flowing
down
into
the
bosom
of
the
soul
;
did
not
the
Lord
add
the
testimony
of
his
spirit
unto
sense
.
That
I
might
the
more
perspicuously
unfold
this
work
of
the
spirit
,
we
shall
take
the
description
in
peices
,
and
open
it
in
parts
.
First
,
You
are
to
understand
in
the
description
,
the
act
of
the
spirit
in
this
testimony
unto
sense
.
The
act
is
an
act
of
irradiation
,
a
cloathing
the
Believers
soul
with
a
transparent
glory
and
brightness
.
In
a
word
,
it
is
but
a
precious
beam
of
Heavenly
light
,
that
the
spirit
casts
upon
the
act
of
believing
,
for
indeed
it
is
nothing
else
but
light
to
faith
,
and
light
to
sense
,
that
is
the
original
of
all
the
comfort
to
believing
souls
.
There
are
three
acts
to
be
observed
concerning
this
irradiating
work
of
the
spirit
.
I.
It
is
an
immediate
irradiation
;
Nay
it
proceeds
from
that
blessed
spirit
so
immediately
,
that
nothing
can
concur
with
the
spirit
in
casting
that
pretious
light
upon
the
souls
believing
act
.
(
1.
)
It
is
so
immediate
,
as
none
of
the
precious
Ordinances
of
the
Lord
can
properly
be
said
to
effect
,
or
produce
instrumentally
,
this
precious
manifestation
of
the
souls
believing
act
to
it self
.
Though
it
is
frequently
,
yea
constantly
,
through
some
precious
Ordinances
,
that
the
spirit
doth
vouchsafe
,
thus
to
irradiate
or
manifest
to
the
believing
soul
,
the
truth
of
his
own
believing
act
,
yet
it
is
not
by
vertue
of
any
of
these
Ordinances
.
(
2.
)
It
is
such
an
immediate
work
of
the
spirit
upon
the
soul
,
that
demonstrations
either
from
the
antecedent
or
consequent
,
from
the
cause
,
or
from
the
effect
of
believing
,
hath
no
place
here
.
Though
it
is
certain
,
there
may
be
infallible
demonstrations
drawn
by
a
believing
soul
,
from
the
effect
of
his
believing
,
that
his
heart
was
true
,
sincere
,
and
upright
in
believing
,
yet
the
Spirit
doth
so
immediately
manifest
this
believing
act
,
in
the
truth
,
sincerity
and
uprightness
of
it
,
to
the
believing
soul
,
that
it
doth
not
send
the
soul
to
this
or
that
work
,
to
see
what
holiness
,
or
strength
of
love
or
affection
unto
Christ
,
nor
what
readiness
of
heart
to
all
obedience
to
the
will
of
God
,
were
the
consequence
of
his
believing
,
but
the
blessed
spirit
doth
immediately
in
the
very
moment
of
the
souls
acting
that
believing
act
,
cast
a
beam
of
Heavenly
light
upon
that
very
act
,
that
there
is
evidence
enough
in
the
act
it self
,
that
the
act
is
a
true
believing
act
,
according
to
the
evidence
of
the
Lords
revealed
will
.
3.
This
act
of
the
spirit
is
such
an
immediate
act
,
that
the
spirit
useth
not
the
assistance
of
the
discursive
power
of
the
mind
,
to
collect
from
the
description
of
true
Believers
in
the
word
,
that
his
act
of
believing
is
upright
and
sincere
,
according
to
the
Lords
will
.
It
is
certain
,
that
in
the
spirits
irradiation
of
the
souls
believing
act
,
it
doth
discover
clearly
,
infallibly
,
and
unquestionably
,
all
the
properties
whereby
believers
are
described
in
the
word
,
to
be
in
the
soul
also
,
yet
in
this
that
is
properly
called
the
witness
of
the
spirit
unto
sense
,
in
its
manifesting
the
believing
act
of
the
soul
,
it
doth
not
make
the
discursive
power
in
the
mind
,
the
instrument
whereby
the
soul
should
compare
together
his
own
believing
act
,
and
the
description
of
the
true
believing
act
that
the
Lord
requireth
in
the
word
,
so
as
thence
to
collect
by
discourse
,
that
the
believing
act
is
true
.
2dly
.
It
is
a
clear
act
,
full
of
perspicuity
and
transparency
.
The
spirit
in
this
irradiation
casts
as
clear
a
light
upon
the
souls
believing
act
,
to
make
it
discover
it self
,
as
the
rational
soul
doth
cast
a
natural
light
upon
its
own
natural
act
;
so
that
it
is
proportionably
evident
to
the
soul
,
that
his
soul
doth
believe
,
as
it
is
evident
that
the
soul
liveth
,
or
that
the
soul
wills
,
or
that
it
hath
a
being
.
3dly
.
The
act
of
the
spirit
in
irradiating
the
souls
believing
act
,
is
authoritative
,
irresistibly
powerful
.
This
beam
of
light
that
the
Spirit
casts
upon
the
believing
souls
act
,
hath
such
a
commanding
power
included
in
it
,
that
it
even
commands
the
be●…
;
yea
,
it
commands
undeniably
,
so
as
it
is
not
possible
for
the
believing
soul
to
shut
its
eyes
,
but
it
must
see
.
II.
The
second
thing
to
be
observed
is
,
the
object
of
this
act
of
the
spirit
in
its
testimony
unto
sense
.
The
object
named
in
the
description
is
,
the
souls
believing
act
or
confidence
.
That
is
to
say
,
the
very
act
of
credit
that
the
soul
giveth
to
the
blessed
word
of
God
,
testifying
that
it
is
his
will
that
that
particular
loveless
souls
should
adhere
&
cleave
to
the
Lord
Jesus
to
be
one
with
him
&
to
have
communion
with
him
;
and
likewise
testifying
,
that
in
the
souls
giving
credit
to
that
word
o●
God
,
it
shall
everlastingly
enjoy
union
and
communion
with
the
Father
,
and
the
Son
and
Spirit
.
Now
there
are
4.
things
observable
under
this
to
prevent
mistakes
.
I.
You
must
observe
,
that
it
is
only
the
present
believing
act
,
that
is
the
object
of
the
Spirits
manifestation
,
or
irradiation
.
The
Spirit
doth
not
cast
those
beams
of
Heavenly
light
upon
the
souls
former
and
past
acts
of
believing
,
though
they
have
been
multiplied
,
but
only
upon
the
present
momentany
act
of
believing
,
that
the
Spirit
hath
drawn
forth
from
the
soul
,
by
its
manifesting
of
the
Gospel
,
and
revealing
the
tender
of
union
and
communion
with
Jesus
Christ
to
the
despicable
sinner
,
in
its
Glory
and
Brightness
.
II.
You
are
to
observe
,
that
the
believing
act
of
the
soul
is
only
the
principal
and
primary
Object
of
the
spirits
irradiation
or
manifestation
.
So
that
the
spirit
casts
beams
of
Heavenly
Light
upon
no
other
act
in
the
believing
soul
at
present
,
but
only
upon
that
act
commonly
,
the
spirit
doth
at
the
same
time
so
cloath
the
act
of
Love
,
with
such
a
Glorious
splendor
and
brightness
,
as
that
's
also
visible
in
the
same
moment
to
the
believing
soul
,
that
it
seeth
unquestionably
his
Arms
of
Love
grasping
the
Lord
Jesus
,
as
well
as
he
sees
the
truth
of
his
own
confidence
in
the
Word
of
Christ
,
that
he
will
admit
him
into
union
and
communion
with
him
.
III.
You
must
observe
the
vertue
of
the
spirits
irradiating
,
or
manifesting
this
believing
act
to
the
soul
.
The
Vertue
of
it
is
to
discover
the
Truth
,
Sincerity
and
Uprightness
of
the
heart
in
believing
.
1.
The
Truth
and
Sincerity
;
To
make
it
unquestionable
and
Undeniable
to
the
believing
soul
,
that
his
Wretched
,
Corrupt
heart
doth
not
delude
nor
deceive
him
,
but
that
his
heart
doth
rely
with
some
degree
of
strength
,
and
embrace
the
Lord
Jesus
tendring
union
and
communion
to
the
soul
.
2.
It
makes
apparent
the
uprightness
,
that
is
,
the
strait
Conformity
of
the
heart
in
some
degree
,
to
the
rule
and
command
of
believing
.
IV.
You
may
observe
here
,
how
the
spirit
is
the
earnest
of
the
souls
everlasting
inheritance
,
or
of
the
souls
everlasting
union
and
communion
with
Christ
.
It
is
only
as
the
spirit
doth
irradiate
the
souls
believing
act
to
it self
,
that
it
becomes
the
earnest
of
the
souls
inheritance
;
That
is
,
that
it
becomes
as
a
small
portion
given
by
the
Blessed
Majesty
of
Heaven
to
the
soul
in
hand
,
in
Testimony
that
it
shall
injoy
the
full
inheritance
.
The
spirit
is
such
an
earnest
in
irradiating
the
souls
believing
act
three
ways
.
1.
In
regard
the
spirit
manifests
its
own
presence
in
the
believing
soul
,
by
its
irradiating
the
souls
believing
act
,
in
discovering
to
the
believing
soul
,
that
it
doth
uprightly
according
to
the
Will
of
God
believe
.
It
doth
discover
Holiness
to
be
infused
into
the
soul
,
and
so
consequently
discover
it self
to
have
taken
up
its
Habitation
in
the
believing
soul
.
So
that
the
believing
soul
,
by
the
sight
that
the
spirit
puts
into
the
believing
act
,
making
it
Visible
to
his
own
eye
,
discerns
the
presence
of
the
holy
spirit
in
his
heart
;
and
thus
indeed
there
is
a
pretious
earnest
given
to
the
soul
of
his
everlasting
union
and
communion
with
the
Lord
Jesus
.
2.
In
regard
the
communion
between
Jesus
Christ
and
the
soul
,
by
the
sight
of
his
believing
act
,
appears
to
the
soul
to
be
begun
.
The
soul
discerns
Jesus
Christ
and
himself
to
be
partakers
of
one
and
the
same
life
,
by
discerning
infallibly
the
truth
of
his
own
believing
act
.
3.
In
regard
it
enters
the
soul
into
the
very
fruition
of
union
with
Jesus
Christ
,
and
so
becomes
indeed
a
first
Fruit
of
Heaven
,
gives
it
actual
possession
of
that
highest
blessedness
that
sanctifyed
souls
shall
possess
in
Heaven
.
The
fruition
of
it
consists
in
two
things
.
First
,
In
the
certain
knowledge
that
it
hath
of
union
and
communion
with
Christ
.
Secondly
,
In
the
sense
of
the
sweetness
and
comfort
of
union
and
communion
with
Christ
.
Nothing
though
it
be
possessed
,
can
be
said
to
be
enjoyed
,
unless
the
party
possessed
of
it
hath
a
sense
of
the
sweetness
and
comfort
of
the
good
that
he
is
possessed
of
.
III.
The
third
thing
observable
is
,
the
effect
of
the
manifestation
,
or
the
enlightning
of
the
believing
act
in
the
soul
.
That
is
a
pretious
,
sweet
consciousness
in
the
believing
soul
in
his
very
act
of
believing
,
that
he
doth
rightly
believe
,
It
is
by
the
spirits
irradiation
of
the
pretious
Gospel
of
Jesus
Christ
to
the
souls
understanding
,
that
the
soul
discerns
by
faith
the
bosom
of
that
blessed
Redeemer
,
the
Lord
Jesus
,
ready
to
receive
his
loveless
,
perishing
,
sinking
soul
,
into
the
nearest
union
and
communion
with
him
:
so
likewise
by
the
spirits
irradiation
of
the
souls
believing
act
,
the
spirit
makes
the
soul
see
also
as
clearly
,
that
it
doth
,
as
it
were
,
creep
into
the
open
bosom
of
the
love
of
the
Lord
Jesus
.
IV.
The
fourth
and
last
thing
observable
in
the
description
of
the
spirits
witness
to
the
souls
sense
of
its
union
and
communion
with
the
Lord
Jesus
,
is
the
inseparable
adjunct
,
or
concomitant
testimony
of
the
spirit
unto
sense
.
That
's
the
determination
of
the
renewed
Conscience
in
the
believing
soul
,
that
he
is
everlastingly
one
with
Christ
.
This
is
properly
the
effect
of
the
spirits
testimony
unto
sense
,
whereas
the
light
of
every
Grace
(
though
they
be
luminous
Bodies
,
and
proceed
from
the
spirit
of
light
)
is
such
a
small
light
in
it self
,
that
unless
there
be
an
addition
by
the
Spirit
unto
sense
,
it
shines
not
apparently
to
the
believing
Soul
;
and
therefore
the
infallible
testimony
of
the
Believers
own
Spirit
,
or
of
his
renewed
Understanding
or
Conscience
,
is
but
the
consummation
,
or
the
consequent
of
the
Spirits
irradiating
the
Souls
believing
act
;
yet
it
is
inseparable
from
it
;
no
sooner
hath
the
Spirit
witnessed
to
the
Souls
sense
,
that
it
is
one
with
Christ
,
but
the
renewed
Conscience
answers
also
,
Thou
art
one
with
Christ
.
The
witness
of
the
Believers
Spirit
,
or
of
the
renewed
Conscience
is
but
the
Eccho
of
the
witness
of
the
Lords
own
Spirit
,
according
to
Rom.
9.1
.
My
Conscience
bearing
me
witness
in
the
Holy
Ghost
.
It
is
the
Spirit
,
as
it
were
,
that
puts
words
into
the
mouth
of
renewed
Conscience
;
it
doth
but
answer
what
is
the
voice
of
the
Holy
Spirit
,
as
the
Eccho
answers
our
voyce
.
Now
when
the
Spirit
hath
witnessed
unto
the
Souls
Faith
,
that
in
its
cleaving
to
the
Lord
Jesus
,
his
Soul
shall
be
infallibly
admitted
into
Union
and
Communion
with
him
,
and
in
that
witness
hath
drawn
out
the
believing
disposition
to
act
in
its
strength
,
and
then
casts
a
brightness
and
splendor
upon
the
believing
act
,
that
it
shineth
thus
apparently
in
the
Souls
eye
,
yea
so
apparently
,
that
the
renewed
Conscience
bears
witness
that
the
Soul
doth
rightly
believe
;
then
doth
the
Soul
say
with
those
in
1
John
4.16
.
I
know
and
believe
the
Love
that
the
Father
of
the
Lord
Jesus
bears
to
this
my
Loveless
Soul
;
then
is
the
poor
wavering
Soul
established
and
setled
as
upon
an
everlasting
Rock
,
the
Rock
of
Ages
.
Then
,
1.
All
the
beginnings
of
Hell
in
his
own
Spirit
are
past
.
All
the
condemning
Sentences
of
Conscience
that
he
was
wont
to
hear
every
day
,
are
obliterated
and
blotted
out
;
I
mean
,
so
long
as
the
testimony
of
the
Spirit
thus
continues
,
all
the
Frowns
of
Conscience
are
gone
.
2.
All
tormenting
Fears
are
banished
.
The
inward
perplexity
,
anguish
and
vexation
that
perplexed
the
Soul
,
through
the
fear
of
his
everlasting
separation
from
the
Glory
of
the
presence
of
the
Majesty
of
Heaven
,
all
cease
;
and
there
is
a
blessed
Calm
possesses
the
Soul
,
and
then
the
Soul
is
brought
like
a
weather-beaten
Ship
,
into
the
sweetest
and
most
commodious
Haven
of
rest
.
3.
The
Spirit
of
Glory
possesseth
the
believing
Soul
.
Then
is
its
contentment
in
union
and
communion
with
the
Lord
Jesus
infinite
,
unspeakable
,
then
doth
it
rejoyce
,
yea
triumph
in
the
Lord
Jesus
,
Rom.
5.3
.
Thus
through
this
testimony
unto
Sense
,
added
to
the
testimony
unto
Faith
,
the
Soul
is
even
set
down
with
one
foot
,
as
it
were
,
into
the
great
City
of
the
King
of
Heaven
,
sweetly
expecting
his
full
fruition
of
that
transcendent
Glory
that
it
solaceth
it self
in
the
sweetest
expectation
of
,
till
time
shall
come
that
Faith
and
Expectation
shall
cease
,
and
Sight
and
Vision
shall
only
take
place
.
Thus
you
see
what
the
sealing-witness
of
the
Spirit
is
unto
Sense
.
There
are
now
some
Cautions
that
of
necessity
must
be
given
to
you
,
believing
Souls
,
to
prevent
any
sad
Mistake
about
this
great
Mystery
.
Caution
.
1
First
therefore
you
must
understand
,
That
though
the
fulness
of
the
Souls
infallible
certainty
of
his
union
with
the
Lord
Jesus
,
doth
depend
upon
this
attestation
of
the
Spirit
unto
his
Faith
and
Sense
;
yet
the
Lord
doth
vouchsafe
much
comfortable
evidence
to
many
believing
Souls
of
their
certain
and
infallible
union
with
the
Lord
Jesus
,
to
whom
he
doth
not
send
this
blessed
Spirit
,
thus
to
avouch
and
attest
to
their
Souls
their
Union
with
Christ
,
1.
The
Spirit
may
and
doth
;
by
those
four
former
precious
effects
upon
the
believing
Souls
,
establish
their
Souls
in
a
sweet
Soul-chearing
,
Soul-reviving
confidence
of
the
Lords
acceptance
of
them
into
union
with
Christ
.
There
is
the
whole
Materiality
of
the
Spirits
witness
,
of
the
Souls
evidence
unto
Faith
and
Sense
,
before
the
Spirits
attestation
unto
Faith
and
Sense
;
though
the
Spirits
witness
is
the
Formality
,
as
I
may
call
it
,
its
that
which
gives
the
being
of
the
Souls
evidence
both
to
Faith
and
to
Sense
,
yet
you
must
observe
the
certainty
of
the
union
principally
belongs
to
the
Souls
Faith
,
2.
Whatever
degree
of
evidence
unto
the
Souls
sense
and
feeling
any
such
believing
Soul
doth
enjoy
,
before
the
witness
of
the
Spirit
unto
Faith
and
Sense
,
the
witness
unto
Sense
is
exceedingly
weak
,
imperfect
and
unsatisfying
to
the
believing
Soul
.
Now
the
Soul
conceiveth
that
he
doth
feel
his
heart
rightly
answering
that
precious
tender
of
union
,
immediately
again
fearing
that
that
wretched
cursed
heart
of
his
doth
but
delude
and
deceive
him
.
3.
You
must
observe
,
that
this
comfortable
evidence
that
the
Spirit
doth
vouchsafe
to
many
believing
Souls
,
of
their
union
with
Christ
,
it
is
frequently
an
addition
unto
Faith
only
,
and
to
Faith
principally
.
And
indeed
this
is
very
common
,
that
the
Lord
doth
vouchsafe
thus
a
comfortable
evidence
unto
Faith
,
when
his
blessed
pleasure
is
to
withdraw
all
evidence
of
union
from
the
Soul's
sense
and
feeling
.
This
was
the
case
of
that
blessed
head
of
all
believing
Souls
,
the
Lord
Jesus
,
Mat.
27.46
.
Saith
he
,
My
God
,
My
God
.
Here
was
a
clear
evidence
that
vouchsafed
to
the
Faith
of
the
Lord
Jesus
his
certain
and
infallible
union
with
the
blessed
Father
;
but
the
evidence
unto
Sense
was
totally
wanting
:
Why
hast
thou
forsaken
me
?
4.
You
must
note
also
,
that
this
comfortable
evidence
of
union
with
Christ
,
that
the
Lord
doth
vouchsafe
to
many
believing
Souls
,
to
whom
he
doth
not
send
the
Spirit
to
attest
their
union
,
is
never
an
evidence
to
the
Sense
of
those
believing
Souls
,
without
an
evidence
unto
their
Faith
.
Though
the
evidence
unto
Faith
hath
no
such
dependance
upon
the
evidence
unto
Sense
,
but
it
may
consist
without
it
,
yet
the
evidence
of
union
unto
the
Souls
sense
,
hath
an
entire
and
full
dependance
upon
the
Souls
evidence
unto
Faith
,
that
it
cannot
consist
without
it
.
The
very
matter
or
original
of
the
Souls
evidence
unto
Sense
of
his
union
with
Christ
,
is
the
believing
act
,
the
Souls
reliance
upon
the
truth
and
faithfulness
of
the
Lord
Jesus
to
fulfil
his
blessed
Word
,
offering
reconciliation
unto
every
unlovely
Sinner
that
will
.
Now
without
evidence
unto
Faith
of
that
Souls
particular
admission
into
union
with
the
Lord
Jesus
,
that
believing
act
is
never
drawn
forth
in
the
believing
Soul
.
Caution
2.
Secondly
,
You
must
understand
,
That
there
is
much
variety
in
this
testimony
of
the
Spirit
,
both
unto
Faith
and
unto
Sense
.
It
doth
witness
in
a
various
manner
,
to
believing
Souls
their
union
with
Christ
.
1.
There
is
much
variety
in
the
Spirits
testimony
unto
believing
Souls
of
their
union
with
Christ
in
the
full
perspicuity
and
clearness
of
the
Spirits
testimony
.
The
Spirit
speaks
both
to
Faith
and
unto
Sense
,
only
by
a
secret
resplendent
Beam
of
heavenly
Light
,
and
that
Beam
of
heavenly
light
hath
various
degrees
of
Brightness
,
wherein
it
shines
in
a
various
manner
,
unto
various
believing
Souls
:
To
some
believing
Souls
that
precious
Beam
of
heavenly
light
shines
with
such
an
orient
transcendent
brightness
,
with
such
transparent
heavenly
Glory
,
that
no
Curtain
of
Darkness
or
Distrustfulness
,
or
Unbelief
,
or
sinful
Jealousie
,
can
keep
out
the
virtue
of
that
precious
Beam
;
but
to
some
other
believing
Soul
,
that
precious
Beam
of
Light
to
Faith
,
or
light
to
Sense
,
shines
only
like
a
Beam
of
the
Sun
through
a
Key-hole
,
when
the
Door
remains
shut
still
.
There
is
a
threefold
degree
of
its
clearness
and
perspicuity
,
that
may
be
collected
from
Rom.
5.1
,
2
,
3.
where
a
threefold
effect
of
it
is
mentioned
.
1.
There
is
such
a
testimony
as
procureth
rest
and
peace
to
the
tossed
,
perplexed
,
believing
Soul
.
That
's
laid
down
in
the
first
Verse
;
Being
justified
by
Faith
,
we
have
peace
with
God
.
2.
A
second
degree
,
We
rejoyce
in
hope
of
the
Glory
of
God
.
There
is
a
kind
of
joy
and
contentment
in
the
Souls
rest
.
3.
Sometimes
the
testimony
is
so
clear
and
perspicuous
,
as
it
produces
a
holy
triumph
and
glorying
in
the
believing
Soul
;
vers.
3.
Not
only
so
,
but
we
glory
in
tribulation
also
.
Yea
this
ful
perspicuity
and
clearness
of
the
Spirits
testimony
,
is
that
which
procures
such
a
general
Triumph
of
the
Soul
,
that
it
doth
not
only
triumph
over
all
external
evils
,
as
being
more
than
a
conqueror
over
persecutions
and
tribulations
;
but
the
heart
in
that
moment
also
triumphs
over
all
temptations
,
even
all
the
evil
workings
of
natural
distrust
and
unbelief
in
his
own
Spirit
.
2.
There
is
also
a
variety
in
the
testimony
of
the
Spirit
,
both
unto
Faith
and
Sense
,
in
regard
of
the
permanency
and
continuance
of
the
Testimony
.
To
one
believing
Soul
the
Spirit
bears
witness
of
union
,
by
a
precious
beam
of
heavenly
light
shining
to
Faith's
eye
,
and
by
sweet
holy
Rayes
cast
upon
the
Souls
believing
act
,
but
these
are
but
like
a
flash
of
Lightning
,
shut
up
again
in
a
moment
;
but
to
another
believing
Soul
,
the
Spirit
renders
this
testimony
unto
Faith
,
and
unto
Sense
,
in
an
abiding
way
.
3.
There
is
a
variety
in
the
testimony
of
the
Spirit
unto
believing
Souls
,
in
regard
of
the
frequency
of
its
renewing
the
same
Testimony
.
To
one
believing
Soul
the
Spirit
will
testifie
again
and
again
;
upon
every
occasion
,
the
Spirit
will
step
in
very
opportunely
,
when
the
Soul
is
at
a
pinch
,
and
renew
its
Record
;
to
another
believing
Soul
,
to
whom
the
Spirit
vouchsafes
also
the
same
Testimony
,
it
shall
be
rarely
,
and
for
a
moment
.
Caution
3.
Thirdly
,
You
must
understand
,
That
whenever
the
blessed
spirit
doth
avouch
and
attest
most
fully
to
a
believing
soul
its
union
with
Christ
,
this
testimony
doth
not
always
actually
abide
in
the
believing
soul
,
without
interruption
and
intermission
.
This
heavenly
Light
,
that
the
spirit
of
light
and
wisdom
vouchsafeth
to
a
believing
soul
,
may
like
Elijah's
fiery
Chariot
,
mount
the
soul
to
the
third
Heavens
for
a
season
,
yet
it
must
come
down
again
;
though
Paul
be
wrapped
up
into
the
third
Heavens
,
yet
he
must
not
abide
there
while
he
remains
in
the
flesh
:
Though
Peter
might
have
a
soul-ravishing
view
of
the
glory
of
the
Lord
Jesus
for
a
season
in
the
Mount
,
yet
he
must
not
have
a
Tabernacle
there
.
There
are
four
or
five
reasons
,
why
it
is
the
blessed
pleasure
of
the
Majesty
of
Heaven
,
that
the
testimony
should
not
actually
abide
in
the
believing
soul
.
I.
That
there
might
be
a
difference
between
Heaven
and
Earth
.
II.
That
the
Lord
might
have
his
honour
in
believing
souls
,
in
his
predestinated
way
.
The
prime
and
principle
way
wherein
the
Lord
hath
determined
from
Eternity
,
to
have
honour
from
his
Saints
,
while
they
are
here
below
,
is
from
their
believing
his
Majesty
upon
his
bare
word
,
2.
Cor.
5.7
.
III.
That
there
might
be
a
constant
,
lively
,
experimental
sense
of
the
souls
absolute
dependance
upon
the
Lord
still
,
for
the
evidence
of
his
union
.
IIII.
That
the
Lord
might
instruct
all
others
the
better
,
by
his
dealings
with
some
believing
souls
.
God
instructs
weak
believers
in
this
,
that
the
evidence
of
union
is
not
essential
unto
union
.
V.
That
the
glory
of
the
precious
Saints
may
be
Vailed
and
hid
,
and
this
may
be
in
judgement
to
the
world
,
that
they
may
stumble
at
the
Saints
,
and
judge
them
dispicable
fools
,
that
spend
their
time
in
sadness
and
melancholy
.
Cau.
4.
Fourthly
,
there
is
a
fourth
causion
,
and
that
is
this
,
that
the
efficacy
of
this
blessed
Record
,
that
the
spirit
gives
to
a
believing
soul
,
of
his
union
with
Christ
,
ought
to
continue
when
the
Record
it self
doth
not
actually
continue
.
The
Record
of
the
blessed
spirit
is
the
judicial
sentence
the
spirit
casts
upon
the
souls
final
estate
,
and
therefore
ought
to
be
totally
definitive
,
never
to
be
called
in
question
by
that
believing
soul
,
but
the
soul
for
ever
after
,
even
in
the
saddest
interruption
of
that
blessed
spirit
ought
to
say
,
though
I
do
fall
,
I
shall
arise
,
though
I
have
no
vision
of
the
sweetest
face
of
my
Redeemer
,
yet
I
shall
see
him
face
to
face
,
when
I
shall
be
altogether
like
unto
him
.
It
is
infinite
sinfulness
,
for
that
believing
soul
,
ever
to
call
in
question
the
love
of
the
blessed
Majesty
of
Heaven
,
after
the
spirit
hath
thus
avouched
it
to
the
soul
.
Thus
you
have
heard
in
some
measure
the
grand
question
opened
,
which
is
,
how
a
soul
may
certainly
and
infallibly
know
,
that
he
is
united
to
the
Lord
Jesus
.
I
shall
now
come
to
answer
to
the
second
question
,
which
is
this
;
Que.
2.
How
Souls
that
conceive
themselves
to
have
received
certain
and
satisfying
evidence
of
their
union
with
the
Lord
Jesus
,
may
konw
certainly
and
infallibly
,
that
their
evidence
of
this
union
with
Christ
received
is
only
from
God
,
and
not
a
diabolical
Enthusiasm
,
or
Inspiration
,
or
a
delusion
by
the
Divels
translation
of
himself
into
an
Angelical
glory
?
Now
for
the
clearer
explication
or
unfolding
this
question
,
there
must
be
divers
things
premised
.
There
be
four
things
I
must
premise
concerning
those
diabolical
inspirations
.
And
there
are
Four
things
concerning
the
manner
of
the
Souls
trial
of
his
evidence
received
,
whether
it
be
a
delusion
,
or
whether
it
be
from
the
Lord
in
Christ
.
Pre.
1.
First
,
I
must
premise
,
that
all
the
dimensions
of
the
implacable
malice
of
the
infernal
powers
,
is
directly
set
a●
work
against
every
believers
evidence
of
his
union
with
the
Lord
Jesus
.
The
darkning
the
pretious
evidence
of
the
Souls
union
is
in
a
manner
the
Center
wherein
all
the
Hellish
designs
that
are
practised
against
a
believing
soul
meet
together
in
one
.
All
the
fiery
darts
that
he
shoots
from
his
Hellish
Quiver
against
Believing
souls
are
intended
to
batter
down
the
Tower
of
strong
confidence
of
the
Lords
acceptance
of
his
Soul
into
union
with
the
Lord
Jesus
.
His
most
cursed
insinuations
into
any
believing
heart
,
alluring
to
any
corruption
intentionally
tends
towards
the
darkning
the
light
of
the
Lords
countenance
that
shines
upon
the
believing
soul
;
certainly
the
Devils
acting
with
so
high
a
hand
against
the
Apostle
Peter
,
that
caused
him
to
deny
his
blessed
Lord
and
Master
,
the
Lord
Jesus
,
intentionally
ended
in
this
,
to
overthrow
his
confidence
in
Christ
,
and
therefore
Christ
tells
him
,
he
had
prayed
for
him
that
his
faith
fail
not
.
Nay
,
the
blessed
head
of
all
believing
souls
,
the
Lord
Jesus
himself
(
who
was
a
perfect
example
and
pattern
to
all
believing
Souls
in
temptation
)
he
was
encountred
withal
in
this
way
by
the
grand
Adversary
the
Devil
,
the
Devil
made
his
close
and
strongest
battery
against
his
confidence
of
the
hypostatical
union
between
the
Father
and
him
;
therefore
saith
he
,
if
thou
be
the
Son
of
God
,
command
these
Stones
to
be
made
Bread
.
And
in
like
manner
,
all
the
powers
of
Hell
are
in
a
particular
manner
employed
against
every
Believers
evidence
of
his
union
with
Christ
,
and
therefore
he
especially
endeavours
to
strike
down
their
faith
.
Whence
it
was
that
the
Apostle
was
chiefly
over
the
Devil
in
that
particular
,
1
Thes.
3.5
.
Saith
he
,
I
sent
to
know
your
faith
,
least
by
some
means
the
Tempter
have
tempted
you
,
and
our
labour
be
in
vain
.
Indeed
there
are
many
reasons
why
the
peculiar
malice
of
Hell
should
work
in
all
its
strength
against
believers
evidence
of
their
Union
with
Christ
.
I.
In
regard
the
faith
that
is
necessarily
drawn
forth
into
exercise
with
strength
and
power
,
upon
receiving
evidence
of
the
souls
union
with
Christ
,
is
a
peculiar
object
of
the
Devils
malice
.
And
that
in
Three
respects
.
1.
That
faith
which
is
drawn
forth
into
exercise
,
is
the
most
direct
opposite
of
the
Devil
,
it
is
the
Devils
grand
Adversary
.
In
that
lieth
all
the
strength
of
the
believing
soul
,
against
all
the
Devils
encounters
:
It
is
the
Shield
that
quenches
all
the
Devils
fiery
darts
,
Eph.
5.6
.
It
is
that
whereby
the
soul
resists
the
Devil
till
he
gains
the
conquest
,
and
puts
that
infernal
Adversary
to
flight
,
1
Pet.
5.9
.
2.
In
regard
it
is
the
most
triumphant
Conqueror
over
all
his
Army
,
that
he
calls
in
for
his
assistance
against
the
believing
Soul
.
This
is
the
victory
whereby
we
overcome
the
World
,
1
John
.
5.4
.
That
is
,
all
that
either
within
or
without
the
Soul
shall
concur
to
the
drawing
it
from
obedience
to
the
Lords
will
.
3.
That
faith
that
is
necessarily
drawn
out
into
exercise
,
upon
the
receiving
the
evidence
of
the
union
,
is
that
which
gives
the
Lord
his
most
peculiar
glory
and
honour
of
his
precious
truth
:
By
this
the
believing
Soul
sets
to
his
Seal
that
God
is
true
,
John
.
3.33
.
Now
the
Devils
peculiar
malice
being
against
the
blessed
Majesty
of
Heaven
,
thence
his
malice
is
against
this
faith
,
that
is
drawn
out
into
exercise
upon
the
Souls
receiving
evidence
of
union
with
the
Lord
Jesus
.
II.
In
regard
the
joy
and
comfort
that
is
the
unseparable
consequence
of
the
Souls
receiving
the
evidence
of
his
union
,
is
another
peculiar
object
of
the
Devils
malice
.
Envy
works
infinitely
in
the
Devils
bosom
,
upon
the
sight
of
such
unspeakable
joy
as
poor
believing
Souls
are
filled
with
;
seeing
Angels
whose
nature
are
more
glorious
,
are
lef●
absolutely
destitute
of
joy
and
comfort
.
Now
from
these
workings
of
envy
,
hatred
works
also
infinitely
and
unspeakably
in
the
Devils
bosom
,
against
the
evidence
of
the
Souls
union
with
Christ
.
III.
The
believers
evidence
of
his
union
with
the
Lord
Jesus
,
being
the
peculiar
work
of
the
blessed
Spirit
,
of
necessity
must
be
the
peculiar
object
of
the
Devils
malice
,
there
being
such
a
diametrical
opposition
between
the
Devil
,
and
that
blessed
Spirit
.
Every
work
of
that
blessed
Spirit
is
infinitely
abominated
by
him
:
And
thence
this
evidence
of
the
Souls
union
is
the
particular
object
of
the
Devils
malice
,
in
regard
it
is
the
Office
of
the
blessed
Spirit
to
be
the
comforter
of
those
believing
Souls
.
IV.
In
regard
the
believing
Soul
,
through
that
evidence
of
his
union
with
the
Lord
Jesus
,
hath
some
kind
of
fruition
and
enjoyment
of
Union
and
Communion
with
the
Father
through
Christ
.
The
Soul
doth
not
only
possess
Union
and
Communion
,
but
hath
the
knowledge
of
it
,
the
sweet
and
comfort
of
it
,
and
that
s
the
fruition
of
Union
and
Communion
.
Now
the
Union
of
Souls
with
the
Father
through
Christ
,
is
the
most
proper
object
of
all
the
Devils
envie
and
malice
.
5.
The
very
first-born
power
of
his
malice
works
against
the
Believers
evidence
of
his
Union
,
in
regard
Believers
through
their
enjoyment
of
that
evidence
of
their
Union
with
Christ
,
do
hold
forth
the
most
orient
brightness
of
the
Lords
grace
&
love
in
Christ
.
Now
the
Lords
peculiar
delight
being
in
receiving
the
honour
of
his
love
from
poor
despicable
worms
;
thence
the
Devils
malice
works
infinitely
against
the
Souls
receiving
evidence
of
his
union
with
the
Lord
Jesus
,
because
it
works
infinitely
against
the
Lords
receiving
his
own
intended
glory
.
Secondly
,
I
must
premise
,
That
all
the
most
profound
policy
,
subtilty
,
and
craft
of
all
the
Princes
and
Rulers
of
the
Region
of
darkness
,
is
employed
in
that
most
cursed
insinuation
to
a
believing
Soul
,
that
the
evidence
of
his
Union
with
Christ
,
received
either
to
faith
or
sense
,
is
but
a
diabolical
delusion
.
The
policies
of
Hell
all
concur
together
in
its
strength
in
this
temptation
or
insinuation
to
a
believing
soul
that
his
evidence
is
but
a
delusion
.
I.
In
regard
by
the
Devils
prevailing
in
this
temptation
,
he
leads
the
Soul
in
the
most
extricable
labyrinth
,
that
there
is
no
possibility
by
all
the
diligence
the
soul
can
use
to
evade
or
escape
,
and
find
the
way
out
.
The
Soul
once
passing
a
Sentence
against
his
own
evidence
,
that
it
is
nothing
but
a
fancy
,
or
a
hellish
delusion
,
he
is
lost
in
a
wood
as
it
were
of
fear
and
perplexity
,
of
questions
and
scruples
,
he
is
then
caught
indeed
in
the
Devils
thicket
,
in
the
bryars
that
are
of
Hells
own
planting
.
There
is
nothing
then
left
to
clear
the
Souls
way
(
I
mean
if
the
actual
evidence
of
that
Souls
Union
be
suspended
)
until
a
renewed
actual
evidence
of
the
same
Spirit
comes
to
the
Soul
:
There
is
no
way
left
for
the
Soul
wherein
it
is
possible
for
it
to
make
a
tryal
of
his
own
estate
;
The
Soul
can
make
no
proof
from
the
light
of
his
own
Grace
,
that
light
must
be
supposed
to
have
been
discovered
to
the
Soul
in
its
union
received
,
that
being
rejected
,
no
other
light
can
manifest
Grace
to
be
in
the
Soul
.
II.
In
regard
the
prevailing
in
this
temptation
grieves
the
very
Comforter
himself
,
it
wearies
the
Spirit
of
the
Lord
,
whose
Office
is
thus
;
To
reveal
to
the
Lord
its
acceptance
into
union
with
Christ
,
it
causeth
the
Soul
to
make
a
direct
opposition
against
the
blessed
Comforter
.
So
that
now
in
the
Devils
prevailing
in
this
insinuation
,
he
no●
only
leaves
the
Soul
in
a
most
inextricable
labyrinth
,
but
provokes
the
blessed
Spirit
of
the
Lord
to
withdraw
himself
,
and
to
withhold
all
renewed
beams
of
light
from
that
believing
Soul
.
3.
In
regard
the
prevailing
of
that
temptation
would
bereave
the
Soul
(
at
least
of
the
fruition
and
benefit
)
of
all
that
's
past
over
to
the
Soul
in
Christ
.
If
that
temptation
take
hold
upon
the
Spirit
,
that
the
Soul
draws
that
conclusion
,
that
his
evidence
is
a
delusion
,
then
all
the
boldness
and
freedom
of
access
to
the
Throne
of
Grace
for
supply
,
is
vanished
in
a
moment
:
In
a
word
,
by
the
prevailing
of
this
,
the
Devil
in
a
manner
snatches
the
believing
Soul
from
among
the
number
of
the
Friends
of
the
Almighty
,
and
sets
him
among
the
poor
strangers
;
by
the
prevailing
of
this
,
he
snatches
the
believing
Soul
from
among
the
Vessels
of
honour
(
I
mean
in
the
Souls
apprehension
,
and
in
regard
of
the
Souls
enjoyment
)
and
places
it
among
the
Vessels
of
dishonour
,
it
makes
the
the
Soul
disclaim
all
interest
,
right
and
title
to
any
mercy
and
love
.
4.
In
regard
the
prevailing
of
this
insinuation
with
the
believing
Soul
,
doth
reduce
or
bring
back
the
believing
Soul
,
and
make
it
liable
and
subject
to
the
power
and
force
of
all
other
cursed
insinuations
from
the
Devil
.
The
prevailing
of
this
suggestion
brings
the
Soul
under
the
force
of
all
those
temptations
that
his
Soul
was
formerly
delivered
from
,
all
the
temptations
grounded
upon
the
Souls
unworthiness
,
all
that
were
grounded
upon
the
Souls
long
continuance
in
sin
.
Pre.
3.
Thirdly
,
Every
believing
Soul
that
hath
received
the
evidence
of
his
union
to
faith
and
sense
,
must
expect
all
the
rage
,
power
,
and
strength
that
Satan
can
afford
,
to
be
employed
against
the
Soul
,
to
darken
and
obscure
that
evidence
.
1.
All
the
powet
of
Hell
is
employed
to
suggest
false
reasonings
,
carnal
sensual
arguments
into
the
mind
of
that
believing
soul
.
2.
All
the
power
in
the
corrupted
Conscience
of
that
believing
Soul
,
is
and
will
be
employed
to
accomplish
that
design
,
to
perswade
the
believing
Soul
that
the
evidence
of
his
union
received
,
is
but
a
diabolical
delusion
.
His
power
in
the
corrupted
Conscience
will
be
employed
to
edifie
and
stir
it
up
to
bring
in
false
Accusations
against
the
believing
Soul
.
3.
His
whole
power
and
strength
will
be
employed
in
stirring
up
passions
,
and
disordered
tumultuous
affections
in
that
believing
Soul
.
Any
believing
of
fear
and
terror
,
the
Devil
will
foment
and
nourish
,
and
by
his
mighty
power
over
those
passions
and
affections
,
make
such
a
confusion
and
tumult
,
as
if
the
Soul
and
Hell
were
to
come
together
immediately
.
The
Devil
will
employ
his
power
over
the
affections
themselves
,
and
his
power
upon
the
humours
of
the
Body
,
through
which
those
passions
and
affections
work
.
The
Devil
upon
the
very
suggestion
,
that
the
Souls
evidence
of
his
union
is
a
delusion
;
will
exercise
his
power
so
upon
the
humours
of
the
Body
,
as
to
dispose
the
Body
to
a
timerous
trembling
,
it
may
be
almost
every
joynt
shaking
,
upon
the
imagination
it
may
be
deluded
,
and
then
nourish
and
augment
,
by
bringing
in
renewed
accusation
upon
accusation
,
against
a
believing
Soul
.
So
that
all
the
false
reasonings
of
the
mind
,
and
the
false
accusation
of
the
conscience
,
hath
a
more
power
upon
the
Soul
in
regard
of
the
disposition
of
the
body
,
and
the
working
of
the
affections
.
Fourthly
,
I
must
premise
,
That
all
the
utmost
power
and
possibility
of
corruption
that
remains
in
a
true
Believer
,
are
ready
to
comply
with
,
and
second
the
Devil
in
the
exercise
of
his
malice
,
policie
and
power
against
the
believing
soul
,
to
receive
that
cursed
suggestion
of
Hell
,
that
his
evidence
of
his
union
received
;
is
but
a
delusion
.
Wretched
Man
in
his
first
transgression
joyned
a
cursed
amity
with
the
Devil
himself
,
and
ever
since
Mans
Heart
hath
set
at
the
Devils
Councel
Table
joyning
all
the
strength
of
its
policie
and
power
with
that
infernal
Spirit
,
to
maintain
his
tyranny
over
the
poor
Soul
,
that
whatever
Hell-bred
design
the
Devil
acts
against
the
believing
Soul
,
the
Heart
doth
immediately
comply
with
that
hellish
design
;
And
though
indeed
Mans
corrupt
heart
be
ready
to
comply
with
every
motion
and
insinuation
and
suggestion
that
proceeds
from
Hell
,
yet
there
is
a
more
peculiar
disposition
in
a
believing
Soul
,
to
comply
with
that
cursed
suggestion
of
Hell
,
that
the
evidence
of
his
union
received
is
but
a
delusion
,
and
that
upon
these
Four
grounds
.
I.
In
regard
there
is
a
peculiar
endeavour
of
sense
in
every
believing
Soul
to
regain
his
first
dominion
;
to
have
the
prime
commanding
authority
in
the
believing
Heart
.
Hence
you
shall
observe
,
that
the
most
pretious
Saints
have
maintained
a
mighty
battel
to
the
power
of
their
Souls
against
sense
,
striving
to
prevail
over
faith
;
and
yet
the
strongest
Saints
have
been
inclined
and
readily
disposed
to
judge
of
all
by
sense
,
that
is
to
judge
according
to
what
they
see
and
feel
of
the
dispensations
of
God
to
them
,
and
workings
of
God
in
them
.
So
you
see
the
holy
Man
Gidion
,
Judg.
6.12
.
The
Angel
of
the
Lord
(
which
indeed
was
Jesus
Christ
himself
)
appeared
to
him
,
and
said
the
Lord
is
with
thee
thou
mighty
man
of
valour
:
but
mark
,
now
sense
strives
for
the
dominion
over
faith
;
saith
Gidion
,
Oh
my
Lord
,
if
the
Lord
be
with
us
,
why
then
is
all
this
befallen
us
;
and
where
be
all
his
Miracles
which
our
fathers
told
us
of
,
saying
,
did
not
the
Lord
bring
us
up
from
Egypt
?
But
now
the
Lord
hath
forsaken
us
,
and
delivered
us
into
the
hands
of
the
Midianites
.
Thus
sense
saith
in
another
case
,
if
the
Lord
will
accept
me
to
be
one
in
Christ
,
why
is
my
heart
left
thus
and
thus
,
why
are
my
corruptions
thus
strong
?
so
again
you
shall
observe
,
Psal.
73.2
.
The
godly
man
Asaph
confessed
that
sense
did
so
strive
for
the
mastery
,
that
his
soul
by
that
had
well
night
lost
its
standing
in
faith
;
my
feet
were
almost
gone
,
my
steps
had
well
nigh
slipt
;
nay
sense
wrought
so
far
that
you
shall
observe
,
v.
13.
the
holy
man
had
concluded
,
that
he
had
cleansed
his
heart
in
vain
,
and
washed
his
hands
in
innocency
.
There
is
a
peculiar
disposition
in
every
believing
soul
,
to
comply
with
the
suggestion
of
Hell
;
that
his
evidence
of
his
union
with
Christ
received
,
is
but
a
delusion
.
There
is
a
concurrence
in
this
to
all
the
arguments
of
sense
.
1.
There
is
a
concurrence
with
sense
,
in
the
cause
that
sense
argues
against
the
soul
.
Senses
arguments
tend
all
to
prove
an
impossibility
to
forlorn
souls
should
be
united
to
the
Lord
Jesus
:
Now
this
is
the
very
matter
of
the
suggestion
,
that
the
soul
is
not
united
:
so
that
there
is
such
a
degree
of
sutableness
,
that
the
soul
is
glad
of
such
a
suggestion
,
as
the
proof
of
what
sense
maintains
against
the
soul
.
2.
There
is
a
concurrence
in
the
medium
,
that
sense
useth
to
disprove
the
souls
union
with
Christ
.
The
grounds
of
that
suggestion
from
Hell
,
that
the
believing
souls
evidence
of
his
union
is
but
a
delusion
is
setched
always
from
some
defect
,
or
some
miscarriage
in
the
believing
soul
,
either
from
some
want
of
holiness
,
or
some
unsutable
working
in
the
spirit
,
to
what
the
soul
conceives
is
the
temper
of
the
spirits
of
those
who
receive
such
evidence
of
their
union
:
Now
Senses
arguments
are
the
same
;
It
is
always
the
voice
of
sense
in
the
believing
soul
,
my
heart
is
thus
and
thus
vile
;
I
am
dead
,
vain
and
formal
,
blockish
,
carnal
,
sensual
,
sleighty
and
loose
,
I
am
little
better
than
a
block
under
Ordinances
;
therefore
it
cannot
be
that
I
should
be
united
to
the
Lord
Jesus
.
3.
By
senses
complying
with
this
suggestion
to
the
believing
soul
,
that
his
evidence
of
union
is
but
a
delusion
:
sense
doth
immediately
aspire
to
the
Throne
again
in
the
believing
Heart
,
and
doth
immediately
endeavour
the
dispossessing
of
faith
.
If
the
heart
comply
with
that
suggestion
,
that
the
evidence
of
his
faith
is
but
a
delusion
;
then
seeing
the
souls
evidence
of
union
was
primarily
and
principally
unto
faith
;
faith
is
made
wholly
subject
to
the
souls
sense
,
so
that
sense
then
bares
the
prime
and
principle
rule
in
the
soul
.
II.
There
is
a
peculiar
disposition
in
a
believing
soul
to
comply
with
the
suggestion
of
Hell
,
that
the
evidence
of
his
union
with
Christ
is
but
a
delusion
,
in
regard
of
that
desperate
enmity
of
carnal
reason
against
faith
in
every
believing
soul
.
The
Apostle
saith
,
Rom.
8.7
The
carnal
mind
(
which
is
the
seat
of
reason
)
is
enmity
against
God
,
so
against
all
the
holy
workings
of
God
in
a
soul
,
and
therefore
in
a
peculiar
manner
it
is
enmity
against
that
special
working
of
the
spirit
of
God
in
the
soul
,
which
is
the
believing
disposition
.
There
is
an
irreconciliable
opposition
between
carnal
reason
and
faith
in
every
soul
:
carnal
reason
cannot
comprehend
that
gracious
unspeakable
mystery
of
the
union
with
the
Lord
Jesus
through
believing
only
;
and
because
it
cannot
comprehend
it
,
therefore
it
is
opposite
to
the
utmost
of
his
power
.
Carnal
Reason
is
always
for
self-advancement
;
and
therefore
directly
opposite
to
the
souls
believing
;
which
is
the
lowest
debasement
of
the
soul
;
and
thence
carnal
reason
is
opposite
to
the
first
act
of
faith
,
and
to
every
consequent
act
of
faith
also
;
so
that
there
could
not
be
a
believing
act
in
any
soul
,
did
not
the
spirit
of
the
Lord
come
with
a
mighty
power
to
throw
down
those
strong
carnal
reasonings
;
according
to
that
,
in
2
Cor.
10.45
.
throwing
down
the
strong
holds
-
Imaginations-Original
it
is
as
Beza
renders
it
,
the
very
reasonings
of
the
flesh
are
thrown
down
,
whereby
the
flesh
had
fortified
it self
against
the
spirit
,
drawing
the
soul
to
believe
.
So
opposite
is
carnal
reason
to
faith
,
that
it
invents
a
multitude
of
false
reasons
,
and
rotten
grounds
,
to
perswade
the
unregenerate
soul
to
a
good
opinion
of
his
own
estate
,
that
did
not
the
spirit
of
God
throw
down
those
reasons
,
it
were
impossible
the
soul
should
believe
.
Likewise
again
after
the
first
act
of
believing
carnal
reason
turns
the
mouth
of
his
great
ordnance
,
whereby
it
mannages
the
Battle
against
faith
another
way
:
Then
carnal
reason
mannages
it
against
the
right
of
the
soul
to
believe
,
and
perswades
the
soul
it
hath
not
believed
,
and
it
may
not
,
it
ought
not
to
believe
there
is
no
ground
for
such
a
dispicable
soul
as
he
to
believe
.
Now
in
regard
of
this
enmity
of
carnal
reason
in
the
heart
against
faith
,
there
is
a
ready
disposition
in
the
soul
to
comply
with
the
suggestion
,
that
his
evidence
of
union
with
Christ
is
but
a
delusion
.
1.
the
evidence
is
sutable
to
carnal
reason
.
Carnal
Reason
leaps
now
in
the
soul
in
its
suggestion
,
and
says
thus
,
you
should
not
believe
;
and
yet
you
would
presume
though
you
were
unholy
,
and
altogether
unsutable
to
the
promise
;
and
now
you
see
you
have
undone
your
own
souls
,
and
cast
your selves
into
the
inextricable
Laborinth
.
2.
In
regard
there
is
a
powerful
inclination
in
every
soul
,
to
comply
with
carnal
reason
.
Carnal
Reason
is
our
own
,
and
because
our
own
,
we
are
willing
to
put
our selves
under
its
power
.
3.
In
regard
there
is
an
oppiniativeness
in
the
soul
of
the
excellency
and
strength
of
the
arguings
of
his
own
carnal
reason
.
This
you
may
observe
in
Asaph
,
Psal.
73
16.
he
confessed
the
conceitedness
of
his
own
carnal
reason
,
when
he
saith
,
I
thought
to
know
this
;
but
he
confesseth
when
he
went
into
the
Sactuary
,
to
consult
with
the
word
of
God
,
and
let
faith
be
judge
,
then
he
found
himself
as
ignorant
as
a
very
Beast
.
III.
There
is
a
peculiar
disposition
in
the
believing
Soul
to
comply
with
the
evidence
of
Hell
,
that
his
union
is
but
a
delusion
;
in
regard
there
is
such
corrupt
affections
remaining
in
every
believing
.
Soul
in
some
degree
,
that
makes
the
suggestion
of
the
Devil
,
that
his
evidence
of
his
union
with
Christ
is
but
a
delusion
,
to
be
in
a
manner
plausible
and
pleasant
to
the
believing
Souls
.
Jealousies
and
suspitions
of
God
,
and
his
faithfulness
in
r●●●iwing
such
a
dispicable
forlorn
Soul
into
union
with
Christ
do
in
some
degree
possess
every
believing
Soul
;
now
in
regard
that
suggestion
from
Hell
,
that
the
Souls
evidence
of
union
with
Christ
is
but
a
delusion
,
and
all
the
reasonings
of
the
flesh
that
concur
with
that
suggestion
also
,
do
nourish
and
increase
the
Souls
suspition
,
and
afford
matter
to
the
Soul
of
Jealousie
:
thence
through
the
strength
of
the
Souls
Jealousie
and
Suspition
,
even
that
very
suggestion
that
under
one
respect
is
like
a
dreadful
poisoned
Arrow
,
that
sticks
in
the
Heart
to
wound
the
Bowels
,
yet
in
another
respect
it
is
in
a
manner
plausible
and
pleasant
.
IV.
There
is
a
peculiar
disposition
in
the
believing
Soul
,
to
comply
with
this
suggestion
that
his
evidence
is
but
a
delusion
,
in
regard
the
remaining
corruption
in
the
believing
Soul
doth
evade
the
mighty
power
of
faith
,
in
crucifying
,
mortifying
and
suppressing
them
,
by
complying
with
this
suggestion
.
Faith's
power
against
corruption
,
consists
especially
in
two
things
.
1.
In
holy
boldness
,
claiming
power
from
the
Majesty
of
Heaven
against
corruption
,
in
his
holy
bold
engaging
his
blessed
God
in
Christ
,
to
come
in
for
his
assistance
.
Now
this
power
of
faith
against
corruption
is
abundantly
weakened
by
the
heart
complying
with
that
suggestion
from
Hell
,
that
the
evidence
of
his
union
is
but
a
delusion
.
2.
It
consists
in
faiths
holy
oratory
,
in
arguing
within
the
soul
against
corruption
.
Indeed
there
is
Faith's
mighty
power
in
bringing
in
such
impregnable
arguments
,
as
all
the
Sophistry
of
Hell
it self
cannot
devise
an
evasion
from
them
.
These
things
I
have
premised
concerning
delusions
,
only
in
reference
to
believing
Souls
.
First
,
that
believing
Souls
might
not
account
it
strange
to
meet
with
that
suggestion
,
that
the
evidence
of
their
union
with
Christ
is
but
a
delusion
.
Secondly
that
Believing
Souls
might
not
subscribe
suddenly
to
that
suggestion
,
that
the
evidence
of
their
union
with
Christ
is
but
a
delusion
,
without
due
,
holy
examination
of
the
ground
and
reason
that
backs
and
fortifies
that
suggestion
in
the
soul
.
But
now
in
reference
to
unbelieving
Souls
,
there
is
much
more
to
be
added
still
by
way
of
premise
concerning
these
delusions
.
Pre.
5.
Fifthly
,
I
must
also
premise
,
that
the
most
profound
Policie
,
the
depth
of
subtilty
and
suggestion
of
all
the
Spirits
whose
habitation
is
in
the
Region
of
Darkness
is
imployed
to
the
utmost
to
delude
multitudes
of
Souls
,
with
false
hopes
,
counterfite
joys
,
self-deceiving
,
and
soul-destroying
confidence
of
their
union
with
the
Lord
Jesus
,
and
reconciliation
with
the
Father
.
Thus
the
Policy
of
Hell
was
imployed
to
delude
those
poor
foolish
Virgins
.
Mat.
25.11
,
12.
by
arguing
from
their
profession
of
the
Gospel
of
Jesus
Christ
;
(
signified
there
by
their
Lamps
)
that
they
were
joyned
to
Jesus
Christ
,
and
should
be
everlastingly
saved
by
him
;
whereas
poor
foolish
Souls
,
they
saw
at
last
to
their
everlasting
horrour
and
amazement
,
that
they
were
meerly
couzened
by
the
Devils
Sophistry
.
Thus
certainly
the
Wits
of
Hell
were
imployed
to
deceive
those
self-flattering
Jews
,
John
,
8.18
.
to
make
them
conceive
their
natural
Birth
from
Abraham
,
was
ground
sufficient
,
whereupon
they
should
conceive
the
blessed
God
of
Heaven
to
be
their
God
:
whereas
the
dearest
compassionate
Redeemer
of
lost
Souls
,
was
constrained
to
tell
them
,
they
were
of
the
Family
of
Hell
,
and
the
Devil
was
their
Father
.
Thus
was
that
proud
Pharisee
,
Luke
.
18.11
.
by
the
subtle
Sophistry
of
the
old
Serpent
deluded
also
;
he
was
even
triumphing
,
as
if
he
were
sure
of
Heaven
,
he
was
thanking
God
before
hand
for
it
.
But
indeed
,
as
it
is
the
Master
peice
of
the
Devils
Policy
to
perswade
true
Believing
Souls
,
that
the
evidence
of
their
Union
with
Christ
is
but
a
delusion
:
So
on
the
contrary
,
the
result
of
all
those
cursed
counsels
of
Hell
concerning
Unbelieving
souls
,
(
living
under
Gospel
Preaching
)
is
to
perswade
them
that
they
are
certainly
joyned
to
Christ
,
and
shall
be
everlastingly
saved
by
him
.
And
indeed
there
are
Various
grounds
of
this
different
practice
of
the
Policy
of
Hell
against
believing
and
unbelieving
souls
.
The
Perswasion
that
the
soul
hath
,
to
conceive
that
his
evidence
is
but
a
delusion
,
is
most
sutable
for
the
Devils
purpose
to
work
upon
a
believing
soul
.
I.
In
regard
every
believing
soul
is
for
ever
out
of
conceit
with
himself
.
Such
a
view
hath
every
such
soul
received
of
his
loathsome
filthiness
,
and
Forlorness
,
that
in
some
degree
he
doth
for
ever
abhor
himself
,
he
is
utterly
out
of
love
with
himself
,
and
all
that
he
is
and
hath
;
Now
thence
it
is
,
the
perswasion
that
the
evidence
of
his
Union
is
but
a
delusion
is
sutable
to
fasten
and
take
Impression
upon
such
a
soul
.
II.
Every
believing
soul
hath
experimentally
found
,
the
dreadful
self-Flattery
that
his
spirit
is
exceeding
prone
to
:
His
heart
hath
flattered
him
into
a
good
opinion
of
his
own
estate
,
from
various
rotten
grounds
:
Believing
soul
hath
experimentally
found
,
that
one
time
he
imagined
his
estate
to
be
safe
,
and
sure
and
secure
,
meerly
upon
the
ground
of
his
own
Change
and
Reformation
from
what
he
was
;
Another
time
he
thought
his
estate
to
be
secure
,
meerly
from
the
performance
of
the
duties
the
Lord
required
publick
and
private
.
Now
from
these
many
experiences
of
the
sandy
foundations
,
that
his
heart
had
caused
him
to
build
the
hope
of
his
security
and
safety
for
eternity
upon
every
believing
soul
is
apt
to
be
Jealous
,
and
ready
to
entertain
any
scruple
about
his
own
estate
,
he
is
very
fearful
least
he
should
build
upon
another
sandy
Foundation
.
III.
Every
believing
soul
hath
been
sensible
,
of
infinite
invaluable
worth
of
Union
and
Communion
with
the
Lord
Jesus
.
In
matters
of
great
concernment
,
the
spirits
of
Men
are
naturally
suspitious
of
Disappointment
;
So
that
from
the
sence
of
the
infinite
value
of
Union
with
Christ
,
naturally
flows
Suspitions
and
Jealousies
of
being
deceived
in
the
greatest
matter
of
Union
,
And
thence
the
Suggestion
that
the
souls
evidence
of
Union
with
Christ
is
but
a
Delusion
is
sutable
and
feeds
that
suspition
.
IV.
Every
believing
soul
is
sensible
of
the
infinite
danger
of
the
loss
of
Union
,
by
fostering
false
Hopes
,
and
groundless
Conceits
of
Union
,
by
Flattering
himself
in
a
good
Opinion
of
his
Union
with
Christ
,
without
sufficient
ground
from
the
Lords
Blessed
Word
.
Now
the
soul
apprehending
the
danger
of
Miscarrying
is
filled
with
Fear
,
yea
prone
to
fear
where
no
cause
of
fear
is
:
Every
thing
makes
a
man
already
in
fear
to
be
more
afraid
;
Fear
clouds
the
Understanding
with
Darkness
,
and
maketh
every
thing
seem
black
and
dreadful
;
So
that
thence
believing
souls
are
sutable
Objects
for
the
Devil
to
work
upon
by
that
Perswasion
,
that
the
Evidence
of
their
Union
is
a
Delusion
.
V.
Every
believing
soul
doth
prie
and
search
into
the
Rottenness
and
Unsoundness
and
Hypocrisy
of
his
own
Heart
,
and
discerns
some
degree
both
of
Unsoundness
,
and
Rottenness
and
Hypocrisy
.
And
thence
it
is
that
the
Devil
Imploys
his
Power
against
the
believing
soul
,
in
regard
he
hath
a
foundation
,
whereupon
to
build
his
cursed
suggestions
,
that
the
soul
is
deluded
.
Now
on
the
contrary
,
the
depth
of
the
Devils
policie
is
employed
to
perswade
unbelieving
souls
of
their
certain
reconciliation
with
God
in
Christ
upon
these
grounds
.
I.
Because
self-flattery
hath
a
high
Throne
erected
in
every
unbelievers
heart
.
There
is
a
cursed
Principle
of
self-love
that
naturally
possesses
every
heart
,
and
from
thence
proceeds
this
wretched
principle
of
self-flattery
,
a
powerful
inclination
to
speak
pleasing
things
to
our
own
souls
.
Now
from
the
power
of
self
flattery
in
unbelievers
hearts
.
1.
There
proceeds
an
inward
aversion
or
turning
their
hearts
away
from
all
fears
and
doubts
of
their
own
acceptation
of
God
in
Christ
.
It
is
a
Thorn
in
their
sides
,
and
a
Thistle
in
their
Eyes
,
that
the
Spirit
of
God
should
but
cast
in
a
doubt
,
whether
they
be
joyned
to
the
Lord
in
Christ
,
or
be
still
in
the
state
of
nature
.
2.
From
the
power
of
self-flattery
proceeds
also
an
indisposition
in
every
unbelievers
heart
,
to
examine
the
ground
whereupon
he
builds
his
confidence
and
hope
of
his
union
with
Christ
.
3.
From
the
power
of
this
self-flattering
proceeds
also
a
readiness
in
the
heart
,
to
give
credit
to
all
vain
hopes
,
and
cursed
suggestions
from
Hell
to
his
unbelieving
soul
.
Now
in
regard
of
the
strength
of
self-flattering
in
unbelieving
souls
,
as
it
is
backed
with
these
three
attendants
,
the
depth
and
policie
of
Hell
is
employed
to
perswade
unbelieving
Souls
that
they
are
unquestionably
accepted
of
God
in
Christ
,
and
shall
everlastingly
be
saved
by
him
.
II.
The
depth
of
the
policie
of
Hell
is
concerning
unbelieving
souls
,
to
delude
them
with
false
hopes
of
their
union
with
Christ
,
in
regard
there
is
a
dreadful
spiritual
blindness
,
fallen
upon
every
unbelieving
soul
,
whereby
the
Prince
of
darkness
hath
his
advantage
to
lead
the
blind
soul
to
those
cursed
paths
of
darkness
.
First
,
There
is
a
privative
blindness
fallen
upon
unbelieving
souls
.
Secondly
,
A
positive
blindness
.
First
,
There
is
a
privative
blindness
that
is
various
.
I.
There
is
an
inability
in
the
unbelieving
Soul
,
to
discern
the
nature
of
the
caelestial
mystery
of
a
Souls
union
with
the
Lord
Jesus
.
All
the
things
of
God
are
but
dark
to
a
Soul
,
who
is
under
the
power
of
the
Prince
of
darkness
,
2
Cor.
4.4
.
The
God
of
the
World
hath
blinded
the
minds
of
them
that
believe
not
.
And
1
Cor.
2.14
.
The
natural
Man
cannot
discern
the
things
of
God
,
because
they
are
spiritually
discerned
.
But
there
is
a
more
peculiar
blindness
upon
an
unbelieving
soul
,
in
the
mystery
of
the
Souls
union
with
Christ
,
than
in
most
of
the
things
of
God
besides
,
because
the
mystery
of
union
with
Christ
hath
supernaturalness
in
it
,
and
is
more
contrary
to
carnal
reason
;
Thence
it
is
no
great
difficulty
to
perswade
the
soul
,
that
a
false
groundless
qualification
is
the
true
believing
act
that
the
spirit
of
God
requires
;
that
this
blind
confidence
is
that
strength
of
assurance
that
the
Lord
commands
the
soul
to
receive
through
faith
.
II.
There
is
such
a
privative
blindness
in
an
unbelieving
soul
,
that
there
is
an
inability
,
an
insufficiency
to
discern
in
any
degree
,
the
infinite
transcendent
excellency
of
their
souls
union
with
Christ
.
The
most
Eagle-eyed
carnalist
that
ever
proceeded
from
the
loyns
of
Adam
,
the
most
accurate
disputant
,
the
most
deep
sighted
politician
,
never
saw
the
least
glimpse
of
the
transcendent
excellency
of
a
divine
union
with
the
Lord
Jesus
:
likewise
the
multltude
of
unbelievers
,
they
conceive
of
union
with
Christ
in
a
carnal
way
,
apprehending
that
it
should
save
them
from
torment
,
and
that
it
should
bring
them
to
some
kind
of
joy
,
they
know
not
what
nor
how
;
Now
thence
the
depth
of
Satans
policie
is
active
in
perswading
their
souls
that
they
are
certainly
one
of
Christs
.
III.
There
is
such
a
privative
blindness
in
unbelieving
souls
,
as
disenables
them
to
conceive
of
the
infinite
danger
of
the
loss
of
union
.
The
multitude
of
unbelieving
souls
,
apprehend
nothing
but
some
restless
torment
that
will
seize
upon
them
in
case
they
fail
of
union
with
God
in
Christ
:
Now
from
their
ignorance
of
the
danger
of
the
loss
of
union
,
thence
it
is
that
their
thoughts
are
little
taken
up
about
their
union
.
IV.
Such
a
privative
blindness
is
fallen
upon
unbelieving
souls
,
that
there
is
an
inability
in
their
souls
to
discern
the
matter
and
ground
of
suspition
,
that
the
Lord
should
not
receive
their
souls
into
union
with
Christ
.
The
souls
enmity
against
God
,
and
the
nature
of
the
enmity
is
the
ground
whereupon
suspitions
are
built
,
that
the
Lord
will
not
accept
their
souls
into
union
with
the
Lord
Jesus
;
Now
unbelieving
souls
discern
not
that
enmity
wherewith
their
hearts
are
filled
,
gainst
the
blessed
majesty
of
Heaven
,
Thence
the
policie
of
Hell
is
employed
to
perswade
them
,
that
they
are
certainly
joyned
unto
the
Lord
Jesus
.
V.
There
is
such
a
privative
blindness
fallen
upon
unbelieving
souls
,
as
that
there
is
an
utter
inability
in
them
to
discern
the
ground
and
occasion
of
suspition
,
that
their
hopes
of
union
with
the
Lord
Jesus
are
delusions
.
Commonly
the
experience
of
that
wretched
guile
and
deceitfulness
,
of
the
corrupt
treacherous
false
heart
is
the
original
of
those
suspitions
,
that
their
union
is
but
a
delusion
;
This
unbelievers
cannot
discern
,
and
thence
it
is
that
the
depth
of
the
policie
of
Hell
work
against
unbelieving
souls
,
in
perswading
them
of
their
certain
union
with
the
Lord
Jesus
,
when
as
they
are
utterly
strangers
to
him
.
3dly
.
The
policie
of
Hell
works
in
unbelieving
Souls
,
to
perswade
them
of
their
certain
union
with
the
Lord
Jesus
,
in
regard
every
seeming
counterfeit
shadow
of
holiness
,
appears
glorious
in
an
unbelieving
eye
.
Every
vain
empty
shadow
of
holiness
,
or
holy
duties
,
appear
very
glorious
to
a
Soul
under
the
power
of
the
Prince
of
darkness
,
whose
eye
the
Prince
of
darkness
hath
blinded
through
unbelief
.
There
are
two
principal
reasons
why
the
policie
of
Hell
works
against
unbelieving
Souls
,
to
perswade
them
that
they
are
certainly
united
to
the
Lord
Jesus
.
I.
By
the
prevailing
of
this
suggestion
,
unbelieving
Souls
are
bound
with
Adamantine
Chains
in
the
Devils
slavery
.
1.
In
regard
the
power
of
all
the
blessed
invitations
,
and
the
most
sweet
Soul-melting
exhortations
unto
union
,
and
amity
and
agreement
with
God
in
Christ
are
prevented
.
The
unbelieving
Soul
then
looks
upon
himself
as
no
object
of
any
of
those
pretious
invitations
,
because
he
thinks
he
is
already
united
to
the
Lord
Jesus
.
2.
In
regard
the
restraining
power
of
all
the
Lords
menaces
and
threatnings
to
the
actings
of
enmity
is
prevented
.
So
that
the
Soul
says
within
it self
upon
every
threatning
from
the
Lords
word
,
that
it
is
not
to
him
,
he
hopes
Jesus
Christ
hath
made
peace
for
him
;
God
and
his
Soul
he
hopes
are
reconciled
in
Christ
.
3.
In
regard
there
is
enmity
against
the
brightness
,
and
lustre
and
beauty
of
holiness
,
excited
and
stirred
up
in
that
unbelieving
Soul
against
the
conversations
of
all
those
Souls
that
profess
union
with
the
Lord
Jesus
;
who
walk
in
a
higher
pitch
of
holiness
,
than
his
Soul
walks
,
in
that
it
eclipses
and
condemns
his
life
,
and
vertually
Judgeth
him
still
to
be
a
Stranger
to
the
Lord
Jesus
,
and
void
of
union
with
him
.
4.
By
the
prevailing
of
this
suggestion
with
unbelieving
Souls
,
they
are
even
devoted
unto
blindness
.
Their
Hearts
endeavour
to
expound
the
truth
in
a
suitable
way
to
themselves
;
yea
,
their
Hearts
work
with
a
kind
of
infinite
enmity
against
every
truth
that
they
cannot
prevent
,
that
contradicts
their
false
hopes
,
and
soul
deluding
joys
.
II.
The
depth
of
the
Devils
policie
against
unbelieving
souls
,
is
to
perswade
them
of
their
certain
union
with
Christ
,
in
regard
the
false
hopes
,
the
Soul-deluding
confidence
of
such
unbelieving
Souls
,
is
a
most
mighty
means
to
strengthen
the
hands
of
wickedness
.
It
is
the
most
powerful
Orator
to
perswade
other
unbelieving
Souls
,
to
proceed
from
one
degree
of
wickedness
to
another
,
without
restraint
of
their
wicked
Hearts
,
from
their
full
swing
in
their
cursed
way
.
Pre.
6.
Sixthly
,
There
is
a
Sixth
Premise
,
and
that
is
this
;
That
the
Prince
of
the
power
of
darkness
doth
exercise
a
mighty
power
upon
Souls
to
effect
that
politick
design
of
his
,
in
casting
them
into
a
fools
Paradice
of
imaginary
spiritual
safety
;
in
deluding
them
with
vain
hopes
of
union
with
the
Lord
Jesus
,
when
they
are
Strangers
and
Enemies
to
him
.
This
power
that
the
Devil
exerciseth
upon
Souls
for
that
end
is
Threefold
.
First
,
There
is
a
power
that
he
exerciseth
upon
the
mind
or
understanding
.
Secondly
,
A
power
he
exerciseth
upon
the
Conscience
.
Thirdly
,
A
power
he
exerciseth
upon
the
Passions
or
Affections
.
First
,
The
Devil
exerciseth
a
mighty
power
upon
the
minds
and
understandinngs
of
Souls
,
There
are
Eight
degrees
,
or
various
acts
of
the
Devils
power
exercised
upon
the
minds
and
understandings
of
Souls
,
to
delude
them
about
their
union
with
the
Lord
Jesus
.
I.
The
first
act
of
the
Devils
power
upon
the
understanding
is
his
forgery
,
invention
,
and
suggestion
of
false
reasons
,
rotten
arguments
,
and
fallacious
means
,
from
his
high
endeavour
to
perswade
Souls
of
their
certain
infallible
reconciliation
or
union
with
God
in
Christ
,
when
they
are
separated
by
a
brasen
Wall
of
enmity
from
him
.
There
are
Six
or
Seaven
false
reasons
,
and
rotten
arguments
,
that
he
doth
ordinarily
suggest
unto
believing
Souls
,
from
whence
he
insinuates
to
them
fasly
their
certain
union
with
the
Lord
Jesus
.
1.
He
suggests
to
the
understandings
of
some
Souls
,
their
vast
difference
and
disagreement
from
other
Souls
,
and
thence
secretly
insinuates
to
them
,
that
certainly
they
are
of
the
number
of
those
that
are
joyned
to
the
Lord
Jesus
.
This
the
Devil
suggested
into
the
mind
of
the
deluded
Pharisee
,
Luke
18.12
,
13.
2.
The
Devils
suggests
unto
some
other
Souls
,
their
enjoyment
of
special
peculiar
priviledges
,
different
from
the
priviledges
that
the
multitude
of
the
World
enjoy
,
and
thence
also
insinuates
into
them
their
certain
infallible
reconciliation
to
God
,
and
acceptance
with
him
in
Christ
.
This
the
Devil
suggested
to
those
self-deceived
Jews
,
John
8.37
,
38.
Say
they
,
we
are
Abrahams
children
,
and
thence
certainly
think
they
,
we
must
be
Gods
Children
also
.
3.
The
Devil
suggests
to
some
other
Souls
,
their
moral
duties
and
acts
of
righteousness
,
and
from
thence
insinuates
to
them
,
that
they
are
certainly
accepted
with
God
in
Christ
.
This
fallacious
argument
was
that
whereby
▪
the
Devil
perswaded
the
young
Man
(
mentioned
Mat.
19.20
.
)
that
his
Estate
was
an
Estate
of
spiritual
safety
.
Thus
also
were
those
poor
blind
Jews
deluded
by
Satans
hellish
sophistry
,
Rom.
10.3
.
They
rejected
the
righteousness
that
is
by
Christ
that
was
freely
tendred
to
them
,
upon
this
ground
,
that
their
own
righteousness
,
their
outward
observation
of
the
Law
was
sufficient
for
their
justification
before
God
,
and
acceptance
with
him
.
4.
The
Devil
suggests
to
some
other
Souls
,
their
constant
diligent
use
of
the
Lords
Ordinances
,
appointed
for
them
to
worship
the
Lord
in
.
By
this
kind
of
false
argument
,
did
the
old
Sophister
deceive
those
poor
deluded
Souls
,
Luke
13.26
.
Saith
they
we
have
eaten
and
drunk
in
thy
presence
,
and
thou
hast
taught
in
our
Streets
;
That
is
,
they
had
the
nearest
communion
with
him
in
his
Ordinances
,
they
were
diligent
hearers
of
the
word
,
and
waited
upon
him
whereever
he
brought
a
messuage
to
them
.
5.
The
Devil
suggests
to
other
Souls
,
their
forward
profession
of
the
Gospel
of
Jesus
Christ
,
and
thence
insinuates
into
them
,
that
surely
in
their
perseverance
in
that
profession
,
they
shall
be
admitted
into
union
and
communion
with
Jesus
Christ
,
the
Lord
is
at
peace
with
them
,
their
state
is
good
enough
.
This
was
the
very
fallacy
whereby
the
Devil
deceived
those
poor
foolish
Virgins
,
Mat.
25.8
,
9
,
10.
They
had
Lamps
like
unto
the
Lamps
of
the
wise
Virgins
,
they
had
a
profession
agreeable
and
suitable
unto
the
profession
of
sincere
Christians
,
and
thence
they
never
imagined
but
their
estate
was
sure
enough
,
till
they
felt
by
dreadful
experience
,
that
the
Lord
abhorred
such
a
heartless
,
formal
,
external
profession
as
theirs
was
.
6.
The
Devil
suggests
to
other
Souls
,
their
change
and
alteration
from
what
they
were
formerly
,
and
thence
insinuates
into
them
their
spiritual
safety
,
their
reconciliation
with
God
in
Christ
.
This
the
Devil
did
suggest
in
some
degree
to
Herod
,
Mark
6.20
.
That
his
hearing
John
Baptist
gladly
,
and
his
reforming
many
things
,
was
a
certain
ground
of
the
goodness
of
his
own
estate
.
7.
The
Devil
may
and
doth
suggest
to
some
other
Souls
,
the
death
of
the
Lord
Jesus
,
though
generally
,
brokenly
,
and
confusedly
;
and
from
thence
he
deceivingly
insinuates
into
many
souls
,
their
certain
and
infallible
union
with
Christ
,
when
the
high
Wall
of
enmity
stands
between
Christ
and
them
.
There
is
much
difference
between
the
blessed
Spirits
insinuation
of
the
death
of
Christ
brought
to
remembrance
,
that
a
Soul
shall
be
admitted
to
the
Lord
Jesus
,
and
this
insinuation
that
th●n
proceeds
from
the
Prince
of
darkness
.
1.
The
Devils
suggestion
of
the
death
of
Christ
unto
Souls
,
whom
he
intends
to
delude
with
false
hopes
of
union
with
Christ
;
it
is
only
in
a
general
notion
and
apprehension
of
it
.
It
is
a
constant
maxim
,
Dolus
latet
in
universalibus
,
that
deceit
lies
under
universals
and
generals
:
Therefore
the
great
Master
of
deceit
chiefly
endeavours
to
keep
his
poor
deluded
souls
,
in
general
notions
of
all
the
truths
of
the
Gospel
of
Jesus
Christ
.
Though
the
Devil
suggests
the
death
of
Christ
unto
some
understandings
and
minds
,
whom
he
intends
to
delude
,
yet
he
avoids
the
suggestion
of
it
in
any
particular
manner
,
He
brings
to
the
souls
remembrance
,
that
Jesus
Christ
died
for
sinners
,
but
he
hides
as
much
as
possible
the
quality
of
sinners
for
whom
Jesus
Christ
died
,
I
mean
the
quality
that
is
intended
by
the
Lord
from
eternity
to
be
effected
in
those
sinners
to
whom
the
death
of
Jesus
Christ
is
;
and
shall
be
applied
.
Commonly
the
notion
is
so
universal
,
they
rather
think
Jesus
Christ
died
for
all
sinners
;
whereas
the
spirit
in
suggesting
the
death
of
Christ
to
any
soul
,
suggests
it
particularly
,
to
be
for
every
unlovely
sinner
,
who
shall
receive
and
accept
of
the
vertue
and
efficacy
of
his
death
,
as
it
is
tendered
to
them
;
so
that
by
its
suggesting
the
death
of
Christ
,
it
begets
a
holy
confidence
in
the
soul
,
of
the
truth
and
faithfulness
of
Jesus
Christ
according
to
the
tender
of
his
death
,
to
make
up
union
and
communion
between
God
and
his
Soul
,
and
so
indeed
that
very
act
gives
the
soul
evidence
to
his
faith
of
his
admission
into
union
.
2.
The
Devil
presents
the
death
of
Christ
brokenly
,
at
peecemeals
.
It
may
be
he
minds
the
Soul
that
Christ
died
for
sinners
,
but
he
brings
not
one
of
the
precious
heart-breaking
invitations
of
Jesus
Christ
,
inviting
his
forlorn
,
despicable
soul
,
to
partake
of
union
and
communion
with
the
Father
by
the
vertue
of
his
death
.
Whereas
the
blessed
spirit
brings
the
death
of
Jesus
Christ
to
remembrance
,
in
a
most
sweet
,
pretious
,
orderly
and
distinct
way
;
It
presents
not
only
the
death
it self
,
but
it
presents
the
person
to
whom
it
is
offered
,
the
sweet
heart-breaking
invitations
to
that
particular
soul
to
accept
that
tender
.
3.
The
Devil
suggests
the
death
of
Christ
darkly
,
with
as
much
obscurity
as
it
is
possible
.
The
Devil
studies
obscurity
in
the
presenting
the
death
of
Christ
to
his
deluded
souls
,
that
he
might
hide
and
vail
that
precious
heart
ravishing
love
,
that
would
shine
forth
by
a
clear
view
of
the
death
of
Christ
to
any
loveless
sinner
.
Yea
,
he
suggests
the
death
of
Jesus
Christ
to
the
sinful
soul
so
darkly
,
that
the
very
end
of
the
death
of
Christ
shall
not
come
to
the
souls
remembrance
,
they
shall
never
have
a
thought
,
that
the
death
of
Jesus
Christ
was
on
purpose
to
bring
their
cursed
rebellious
hearts
and
God
into
a
state
of
amity
and
love
again
:
Should
the
least
spark
of
this
Heavenly
light
break
forth
,
in
his
suggesting
the
death
of
Christ
,
their
own
Consciences
would
soon
pass
the
sentence
of
condemnation
upon
themselves
,
and
positively
declare
them
to
be
farr
from
any
right
or
possession
,
or
interest
in
the
death
of
Christ
.
4.
The
Devil
suggests
the
death
of
Christ
confusedly
,
in
a
distracted
disorderly
manner
,
so
as
the
soule
whom
he
intends
to
delude
,
shall
have
no
kind
of
distinct
orderly
knowledge
of
the
death
of
Christ
.
He
suggests
immediately
the
death
of
Jesus
Christ
for
them
,
and
perswades
them
with
all
his
power
,
that
Jesus
Christ
died
for
them
in
the
first
place
,
without
any
reference
to
any
ground
whereupon
the
Soul
should
build
that
perswasion
:
Thence
it
is
that
the
multitude
of
your
poor
deluded
souls
will
tell
you
immediately
they
believe
,
but
they
know
not
what
they
believe
,
they
know
no
other
notion
of
faith
,
than
to
believe
that
Jesus
Christ
died
for
them
.
II.
The
second
act
of
power
that
the
Devil
exerciseth
upon
the
minds
and
understandings
of
souls
,
to
delude
them
with
vain
hopes
is
a
discerning
power
into
the
minds
and
understandings
of
souls
.
It
is
one
of
the
principal
and
grand
employments
of
all
the
spirits
in
the
region
of
darkness
to
study
mens
tempers
and
dispositions
;
and
mens
notions
and
apprehensions
,
that
he
may
observe
what
false
reasonings
,
what
rotten
Argument
is
suitable
to
delude
that
soul
with
,
and
what
rotten
argument
is
suitable
to
delude
another
soul
with
.
Object
.
But
here
is
an
objection
to
be
answered
before
we
proceed
:
But
you
will
say
,
can
the
Devil
look
into
the
understandings
of
men
,
the
workings
of
the
minds
of
men
,
to
know
what
the
inward
actings
of
their
minds
are
?
Answ.
I
answer
negatively
,
that
the
inward
acts
of
the
mind
and
understanding
,
cannot
certainly
and
infallibly
be
discerned
by
all
the
wisdom
and
policie
of
all
the
spirits
in
the
region
of
darkness
,
especially
the
inward
thoughts
and
workings
of
the
mind
and
understanding
cannot
in
and
by
themselves
immediately
be
discerned
by
all
the
wisdom
of
Hell
,
notwithstanding
their
strictest
scrutiny
.
It
is
the
incommunicable
property
of
the
blessed
Majesty
of
Heaven
to
be
the
searcher
of
the
heart
,
and
the
knower
of
the
thoughts
;
Thence
in
Heb.
4.12
,
13.
It
is
attributed
to
the
word
of
God
only
,
as
its
peculiar
property
,
to
divide
between
the
joynts
and
marrow
,
and
search
into
the
secrets
of
the
heart
.
So
in
1
Cor
4
,
5.
Christ
is
said
in
the
day
of
Judgment
to
bring
to
light
all
the
secrets
of
the
heart
.
But
though
the
Devil
cannot
discern
immediately
,
certainly
,
and
infallibly
,
the
working
of
the
mind
and
understanding
,
or
the
secret
Thoughts
as
they
are
in
themselves
and
by
themselves
,
yet
the
Devil
can
by
other
means
,
have
neer
guess
at
the
most
inward
working
of
the
mind
and
understanding
;
he
can
find
out
the
very
secret
workings
of
the
understanding
in
a
very
probable
way
.
1.
The
Devil
can
discern
much
of
the
thoughts
and
different
workings
of
the
minds
and
understandings
of
men
,
by
their
outward
actions
.
Actions
are
but
the
birth
of
thoughts
,
as
all
actions
are
the
births
of
habits
,
they
are
the
original
of
all
outward
actions
that
are
deliberate
and
rational
.
And
thence
the
Devil
can
discern
very
narrowly
into
the
thoughts
by
the
outward
actions
,
he
can
guess
both
by
the
gesture
of
persons
,
and
by
the
very
motions
of
the
body
,
what
the
inward
thoughts
of
the
mind
are
,
especially
when
he
discerns
such
and
such
to
be
the
constant
way
and
manner
of
the
conversation
of
a
person
,
then
he
understands
well
what
the
Principle
must
needs
be
that
leads
such
a
person
to
order
his
conversation
in
that
manner
.
2.
The
Devil
can
immediately
discern
what
the
Images
and
Species
of
things
are
in
the
fancies
of
Men.
Images
of
things
in
the
fancy
of
Man
,
are
but
like
a
shadow
to
the
Body
;
whatever
the
workings
and
inward
motions
of
the
mind
and
understanding
are
,
the
images
of
the
same
things
are
in
the
fancy
:
As
the
shadow
accompanies
the
Body
,
so
do
these
fancies
accompany
the
understanding
;
Now
the
Divel
being
also
immediately
to
understand
these
,
from
thence
he
can
collect
and
gather
what
the
notions
of
the
understandings
are
.
3.
The
Devil
can
discern
all
the
motions
of
the
affections
and
passions
.
The
passions
always
working
in
the
blood
,
by
the
motion
of
the
animal
spirits
to
the
heart
,
and
from
the
heart
,
thence
the
Devil
can
immediately
behold
the
first
rise
of
any
passion
and
affection
;
passions
of
fear
,
or
passions
of
love
,
or
joy
,
and
grief
,
and
hatred
and
displeasure
:
Now
these
passions
and
affections
always
attending
the
will
of
the
soul
,
and
the
will
of
the
soul
always
attending
and
following
the
understanding
,
or
the
practical
Judgment
;
thence
also
the
Devil
can
collect
by
the
practice
and
affections
,
what
the
inward
notions
or
thoughts
and
workings
of
the
mind
and
understanding
are
.
4.
The
Devil
can
observe
diligently
what
the
issue
and
event
of
his
own
suggestions
are
upon
the
fancies
of
Men.
He
observes
whatever
false
reasons
that
he
himself
propounds
do
produce
●n
the
person
,
and
from
thence
also
he
hath
a
near
discerning
,
from
the
●ff●●t
that
he
discerns
,
what
the
workings
of
the
understanding
and
mind
are
.
5.
He
hath
a
large
and
long
time
of
experience
of
all
the
several
and
various
acts
,
that
various
principles
,
and
various
thoughts
have
produced
.
For
though
he
be
not
able
to
discern
the
thoughts
while
they
are
locked
up
in
the
mind
and
understanding
,
yet
afterward
,
when
they
are
either
revealed
by
a
passion
,
or
when
they
are
brought
apparently
into
action
,
he
then
understands
them
:
Now
he
for
Five
thousand
years
and
above
,
treasuring
up
all
observations
,
he
hath
observed
when
one
hath
confessed
these
and
these
were
his
thoughts
,
what
the
effect
of
those
thoughts
were
;
when
another
hath
confessed
these
and
these
were
his
thoughts
,
he
hath
observed
what
the
effect
of
those
thoughts
were
:
Now
by
his
long
and
constant
experience
,
he
can
declare
the
actions
of
one
Man
,
with
the
actions
of
another
Man
,
what
such
and
such
thoughts
have
produced
;
and
thence
can
probably
conclude
,
what
the
workings
of
the
thoughts
,
and
mind
and
understanding
of
any
person
is
:
Now
in
all
these
ways
he
exercises
his
utmost
skill
,
his
most
exquisite
act
,
to
discern
into
the
understandings
and
minds
of
persons
,
whom
he
intends
to
delude
by
any
false
reasonings
,
concerning
the
certainty
of
their
union
with
Christ
,
so
that
the
false
reasonings
that
he
shall
suggest
to
them
may
be
suitable
,
that
they
may
take
at
the
very
first
suggesting
of
them
.
There
are
three
things
in
the
understanding
,
that
he
endeavours
to
understand
by
all
his
skill
and
art
.
1.
He
endeavours
to
discern
the
depth
or
shallowness
of
the
mind
and
understanding
of
the
person
,
whom
he
intends
to
delude
by
some
false
Argument
or
other
,
from
whence
he
would
fallaciously
perswade
the
soul
of
his
union
with
Christ
.
Now
according
to
what
he
discerns
in
the
understandings
of
persons
,
so
he
suites
his
reasons
and
arguments
:
may
be
he
discerns
a
shallowness
in
some
understandings
,
thence
he
suites
his
reasonings
proportionable
to
their
understandings
;
many
poor
shallow
souls
he
can
perswade
,
that
their
good
meaning
is
enough
to
carry
them
to
Heaven
:
Another
shallow
soul
he
can
perswade
his
good
Prayers
,
his
deeds
of
Charity
,
his
paying
every
Man
his
own
,
and
dealing
justly
is
enough
.
Likewise
when
he
discerns
a
greater
depth
of
understanding
in
any
person
,
he
lays
out
more
of
his
curious
skill
and
art
,
he
covers
over
his
false
reasons
more
speciously
,
he
lays
his
fallacy
more
indiscernably
and
deeply
;
There
is
no
low
Argument
that
will
satisfie
a
deep
understanding
(
though
a
natural
one
)
that
he
shall
be
saved
;
yea
,
no
lower
fallacy
will
be
sufficient
to
delude
such
an
understanding
,
but
a
false
apprehension
and
notion
about
the
nature
of
faith
,
some
mystical
fallacy
about
the
mystery
of
believing
in
Jesus
Christ
.
2.
The
Devil
searches
into
the
notions
and
principles
that
are
most
settled
and
fixed
in
the
understandings
of
persons
.
There
are
various
notions
that
every
understanding
is
filled
with
,
which
according
to
the
imaginations
of
the
several
persons
are
truth
:
some
understandings
are
filled
only
with
gross
and
carnal
,
and
sensual
notions
,
they
conceive
of
God
only
in
a
carnal
and
sensual
manner
,
and
of
the
mystery
of
the
Gospel
carnally
;
Others
understandings
are
filled
with
notions
that
have
a
kind
of
spirituallity
in
them
.
Now
the
Devil
makes
an
exact
search
to
find
out
these
,
that
thereupon
he
may
propound
lying
arguments
,
of
the
union
of
Souls
with
Christ
suitable
to
those
notions
;
So
that
when
he
perceives
an
understanding
only
to
be
filled
with
carnal
notions
of
God
,
he
can
propound
his
carnal
outside
appearances
of
worshipping
of
God
,
as
a
ground
to
that
soul
of
his
peace
,
and
union
and
reconciliation
with
God
,
he
need
seek
for
no
higher
depth
to
delude
such
a
Soul
;
But
when
he
perceives
an
understanding
to
be
filled
with
higher
notions
of
God
,
and
of
the
mystery
of
the
Gospel
,
he
then
propounds
not
only
bare
material
outward
acts
of
divine
worship
,
as
the
lying
ground
to
delude
such
a
soul
concerning
his
union
with
Jesus
Christ
,
but
he
propounds
inward
actings
of
transcient
slightly
affections
;
yea
,
may
be
to
such
understandings
,
he
propounds
the
death
of
Christ
,
a
speculative
faith
,
and
an
historical
faith
in
the
death
of
Jesus
Christ
,
and
from
this
historical
and
speculative
faith
,
he
insinuates
into
them
their
peace
and
reconciliation
with
God
,
and
certain
salvation
by
the
Lord
Jesus
.
3.
The
Devil
makes
a
scrutiny
into
the
mind
and
understanding
,
to
discern
its
occasional
notions
and
apprehensions
upon
the
providence
of
God
,
that
the
person
meet
with
.
He
pries
into
the
understanding
to
discern
what
Judgment
it
passeth
upon
the
Lords
conferring
temporal
blessings
upon
it
,
And
he
pries
into
the
understanding
to
discern
what
Judgment
it
passes
upon
the
Lords
withdrawing
temporal
blessings
,
and
inflicting
sore
evils
,
and
according
to
ordinary
and
common
conceptions
of
the
understanding
,
upon
such
providences
of
God
,
he
may
also
propound
his
lying
arguments
of
the
souls
union
with
Christ
.
Thence
it
is
you
shall
observe
,
that
the
Devil
takes
much
advantage
to
confirm
some
poor
ignorant
ones
,
in
their
Soul-deluding
confidence
of
their
Peace
,
and
Union
and
Reconciliation
with
God
,
from
the
constant
influence
of
all
Temporal
Blessings
in
their
Bosoms
:
And
thence
it
is
,
that
other
souls
he
confirms
in
their
soul
killing
hopes
of
their
Union
with
Christ
and
Peace
with
God
,
from
the
multitude
of
Crosses
and
Tribulations
they
meet
withal
here
below
;
Thence
are
those
Speeches
that
you
shall
hear
from
many
Ignorant
ones
,
I
hope
the
Lord
looks
upon
me
as
his
Child
because
he
thus
Chastises
me
;
I
hope
,
saith
another
,
that
I
have
my
Punishment
for
my
Sins
here
below
.
III.
The
third
Act
of
Power
that
the
Devil
exerciseth
upon
the
Mind
and
Understanding
is
this
,
He
doth
Secretly
,
Inwardly
,
and
Indiscernably
Communicate
these
his
lying
Arguments
,
his
Rotten
,
False
reasons
,
from
whence
he
falsly
insinuates
into
souls
their
Union
with
Christ
.
As
the
Prince
of
Darkness
was
a
Created
Angel
,
he
hath
a
kind
of
neer
,
though
mediate
aceess
to
the
Minds
and
Understandings
of
Men
,
so
that
he
can
secretly
Propound
all
his
lying
Reasons
,
yea
he
can
suggest
them
so
indiscernably
,
that
the
person
to
whom
they
are
suggested
shall
not
Understand
in
the
least
that
they
are
from
the
Devil
,
but
shall
rather
conclude
they
are
the
right
Reasonings
of
his
own
faculty
of
reason
that
God
hath
Communicated
,
or
they
are
the
Workings
of
the
Lords
Blessed
spirit
.
Thus
the
Devil
was
a
lying
spirit
to
Ahab
in
the
Mouths
of
the
Prophets
2
Chron.
18.23
.
The
way
of
this
neer
access
of
the
Devil
to
the
Understanding
,
to
Communicate
his
lying
Argument
to
them
of
their
Union
with
Christ
undiscernably
is
by
these
two
means
.
1.
By
means
of
the
Subtility
of
his
nature
by
which
he
is
able
to
Pierce
insensibly
,
and
indiscernably
into
the
very
Bodies
of
Men
,
they
neither
Seeing
,
Perceiving
,
nor
Feeling
that
Penetration
of
Satan
into
their
Bodies
;
So
that
by
this
he
enters
insensibly
into
the
very
brains
of
Men
,
which
is
the
very
Organ
of
the
common
Senses
.
2.
He
doth
both
discern
,
and
stir
up
and
Collect
together
,
the
Species
and
Images
of
things
that
are
in
the
inward
Senses
,
that
is
to
say
the
Fancy
,
and
by
moving
and
stirring
all
those
Phantasms
,
(
those
Images
of
things
that
are
in
the
Fancy
)
he
doth
secretly
Convey
all
his
own
lying
Reasons
into
the
Mind
and
Understanding
,
so
as
the
persons
to
whom
those
lying
Reasons
concerning
their
Union
with
Christ
are
suggested
,
perceive
them
not
to
be
from
Satan
,
but
either
imagine
they
are
true
Reasonings
from
the
Word
of
God
,
or
from
the
Spirit
of
God
cast
in
their
Minds
.
IV.
The
Fourth
act
of
Power
that
the
Devil
exercises
upon
the
Mind
is
this
,
That
he
doth
through
his
Neer
and
Familiar
access
through
the
Fancy
to
the
Mind
and
Understanding
,
Suggest
and
Propound
Frequently
and
Importunately
,
his
Rotten
Arguments
,
and
Fallacious
grounds
of
Souls
Union
with
Christ
.
He
doth
renew
again
and
again
the
same
lying
Arguments
unto
Souls
,
of
their
Union
with
Christ
,
so
as
they
shall
scarse
pass
out
of
their
Thoughts
and
Mind
;
And
this
indeed
hath
no
small
Power
upon
the
Understanding
,
to
settle
the
Mind
and
Understanding
in
a
Conceit
of
the
truth
of
those
his
lying
Arguments
.
The
very
Frequency
of
Thoughts
and
Imaginations
,
have
the
secret
force
of
an
Argument
,
to
perswade
the
Mind
that
the
thing
is
so
.
You
shall
observe
it
,
when
any
matter
runs
in
our
Mind
Frequently
,
Familiarly
,
and
almost
Constantly
,
we
will
then
easily
believe
there
is
something
in
it
.
The
frequent
suggesting
of
those
reasonings
is
a
kind
of
Importuning
the
mind
to
consent
to
them
and
embrace
them
.
As
that
unjust
Judge
,
Luke
.
18.5
.
condescended
to
the
Widow
,
because
of
her
importunity
;
(
though
the
justice
of
her
cause
that
she
propounded
bore
no
sway
in
his
unjust
mind
)
so
though
the
reason
it self
at
first
suggested
should
bear
little
sway
;
yet
the
importunity
of
the
Devil
in
suggesting
the
reason
prevails
much
with
the
mind
to
consent
to
it
and
close
with
it
.
5.
A
fifth
act
of
the
Devils
power
upon
the
mind
and
understanding
is
this
,
that
he
doth
through
his
accute
and
clear
knowledge
of
the
Images
of
things
together
in
the
fancy
,
and
through
his
power
to
collect
and
gather
them
together
in
the
fancy
,
suggest
a
multitude
for
his
lying
arguments
,
his
false
rotten
reasonings
fo
the
souls
union
with
Christ
,
at
one
and
the
same
time
.
He
doth
so
multiply
his
deluding
grounds
of
the
Souls
union
;
that
the
number
of
the
arguments
for
the
union
hath
a
power
upon
the
understanding
,
when
the
arguments
themselves
have
little
power
.
The
Devil
deals
with
Souls
,
as
he
did
with
Jesus
Christ
in
his
tempting
of
him
;
he
presented
all
the
glory
of
the
world
in
the
twinkling
of
an
eye
,
that
so
it
might
have
had
some
perswasion
in
the
mind
of
Christ
:
thus
the
Devil
doth
at
once
set
almost
all
his
rotten
reasons
that
are
sutable
to
that
understanding
whom
at
present
he
is
to
delude
:
thus
you
shall
observe
the
Pharisee
,
in
that
18.
Luke
.
whom
the
Devil
deluded
concerning
his
acceptance
with
God
;
he
had
at
once
in
his
thoughts
the
great
difference
that
was
between
him
and
others
,
that
he
was
not
as
other
men
were
;
and
also
his
exactness
and
strictness
according
to
the
Lords
Law
,
paying
Tithes
of
all
things
,
his
extraordinary
frequency
in
solemn
duties
,
his
fasting
twice
a
week
;
and
it
is
probable
,
all
that
ever
the
Devil
could
say
concerning
the
Souls
acceptation
with
God
,
was
propounded
at
once
to
him
;
so
that
what
one
rotten
lying
reason
want
to
perswade
the
soul
of
his
union
with
Christ
,
another
may
supply
.
6.
The
sixth
act
of
the
Devils
power
upon
the
understanding
for
this
purpose
is
,
that
he
holds
and
retains
the
mind
and
understanding
,
with
its
full
intention
and
strength
,
upon
those
lying
arguments
and
rotten
reasons
of
the
souls
union
with
Christ
that
he
suggests
to
him
.
This
the
Prince
of
Darkness
effects
two
ways
.
I.
By
diverting
or
turning
away
the
mind
from
all
those
thoughts
that
should
contradict
those
lying
reasons
for
its
union
.
Now
in
this
Satan
doth
exeecise
a
three-fold
power
.
First
he
doth
excite
and
secretly
draw
into
exercise
,
the
natural
loathness
,
unwillingness
and
indisposedness
of
the
mind
to
any
poor
holy
thoughts
suggested
by
the
blessed
sanctified
Spirit
.
Secondly
,
Satan
doth
excite
the
vanity
,
instability
and
wantonness
of
the
mind
.
Thirdly
,
The
Prince
of
Darkness
stirs
up
the
inward
enmity
in
the
mind
against
all
such
thoughts
.
II.
He
doth
hold
and
retain
the
mind
upon
its
lying
reasons
for
its
union
;
by
a
constant
application
of
these
his
lying
reaions
to
the
mind
.
So
that
by
these
two
means
he
doth
hold
the
intention
of
the
mind
upon
his
rotten
reasons
,
for
the
souls
union
with
the
Lord
Jesus
,
that
he
prevents
the
souls
looking
upon
any
thing
that
should
discover
its
deluded
estate
.
7.
The
seventh
act
of
power
upon
the
understanding
,
is
this
,
Satan
doth
suggest
his
lying
reasons
for
the
Souls
union
with
the
Lord
Jesus
,
with
a
superlative
insinuating
power
to
take
the
deluded
heart
with
it
.
Satan
doth
not
only
propound
the
argument
and
so
exercise
a
meer
moral
power
upon
the
mind
,
but
through
his
power
upon
the
fancy
,
he
doth
immediately
so
insinuate
into
the
soul
,
that
the
Soul
is
prevailed
withall
to
accept
of
the
suggestion
he
propounds
.
Thence
you
shall
observe
in
2.
Thess.
2.10
.
that
those
that
received
not
the
truth
with
the
love
of
it
,
were
given
over
to
strong
delusions
;
not
only
delusions
,
but
such
delusions
as
had
a
prevailing
strength
in
them
,
to
prevail
with
the
mind
to
believe
them
.
8.
There
is
an
eight
act
of
power
upon
the
mind
and
understanding
,
that
Satan
exerciseth
for
this
cursed
purpose
.
Satan
doth
suggest
his
false
reasons
and
lying
arguments
for
Souls
union
with
Christ
,
with
an
imperious
power
,
a
kind
of
commanding
authority
,
adding
an
abstrenuous
,
setled
and
fixed
affirmation
that
it
is
so
,
making
up
what
is
wanting
in
the
strength
of
the
argument
,
with
the
boldness
and
confidence
of
his
affirmation
that
it
is
so
.
By
this
means
he
bears
down
the
spirits
of
his
deluded
ones
,
so
as
they
cannot
make
resistance
,
you
shall
observe
it
,
a
weak
spirit
is
overpoured
by
a
stronger
spirit
,
though
it
be
not
overpoured
by
any
strength
of
reason
,
but
by
the
strength
of
the
spirit
,
by
the
violence
and
confidence
manifested
in
the
reasons
and
arguments
.
This
is
the
first
power
of
Satan
to
delude
souls
▪
a
power
upon
their
understandings
.
I.
The
injudiciousness
of
conscience
,
it
's
weakness
in
judging
,
or
its
blindess
.
Now
this
injudiciousness
of
conscience
,
is
also
two-fold
either
the
injudiciousness
of
the
conscience
in
respect
of
the
rule
of
judgement
,
by
which
it
judgeth
its
union
with
the
Lord
Jesus
.
Or
else
secondly
,
the
injudiciousness
of
conscience
in
the
application
of
the
rule
First
the
injudiciousness
of
the
conscience
about
the
rule
of
judgement
by
which
it
judgeth
of
its
union
with
Christ
now
.
1.
from
this
injudiciousness
about
the
rul
,
proceeds
those
dreadful
mis-understandings
of
the
Scripture
by
deluded
souls
.
Hence
such
strange
,
blind
Interpretations
of
Scripture
are
given
by
them
,
as
that
in
Rom.
10.13
.
who
ever
call
upon
the
name
of
the
Lord
shall
be
saved
;
they
from
hence
have
concluded
,
that
it
was
sufficient
for
Salvation
to
some
kind
of
Prayers
to
the
Almighty
upon
some
occasions
,
yea
hence
some
have
desperately
concluded
,
that
the
crying
Lord
have
mercy
upon
them
at
the
last
,
was
sufficient
for
Salvation
.
Yea
hence
also
it
is
,
that
those
deluded
ones
so
dreadfully
understood
the
command
of
believing
,
conceiving
it
only
to
be
meant
of
a
speculative
faith
,
only
a
kind
of
notion
,
that
Christ
did
come
down
and
take
flesh
upon
him
,
and
did
in
the
nature
of
man
die
the
death
of
the
Cross
,
in
satisfaction
to
the
Fathers
justice
for
sinners
,
and
thence
it
is
so
common
among
them
,
to
profess
themselves
to
be
Believers
.
2.
From
this
injudiciousness
in
the
conscience
about
the
rule
of
judgement
,
proceeds
those
false
apprehensions
about
the
nature
of
union
with
Christ
,
or
the
Souls
acceptation
of
union
tendered
.
Conceiving
that
hearing
the
word
of
God
,
and
forbearing
to
make
any
opposition
aganist
it
,
is
the
very
acceptance
of
the
Gospel
,
the
very
embracing
that
union
with
Jesus
Christ
that
is
tendred
to
them
Secondly
,
The
injudiciousness
of
the
conscience
,
consists
in
its
injudiciousness
in
the
application
of
the
rule
.
Sometimes
such
clear
Beams
of
the
Light
are
darted
into
a
Soul
,
that
the
conscience
cannot
pass
a
false
judgement
upon
the
rule
it self
,
yet
then
through
the
natural
corruption
of
the
conscience
,
through
its
injudiciousness
of
,
its
prone
to
apply
the
rule
falsely
;
and
this
insudicious-doth
Satan
exercise
all
his
power
upon
.
II.
The
second
Corruption
in
the
Conscience
is
the
Laziness
,
or
Remisness
,
or
Idle
Negligence
of
the
Conscience
,
in
its
restrayning
Office
,
whereby
it
should
compel
the
Soul
to
fulfil
the
Will
of
God
that
is
Revealed
to
him
.
The
Conscience
is
by
Divine
Appointment
a
Task-Master
set
over
the
Soul
,
to
press
the
Commands
of
God
upon
it
and
inforce
Obedience
:
And
through
the
pollution
that
overspreads
the
Conscience
,
it
hath
been
Enclined
strongly
to
a
remisness
in
this
its
Office
,
to
which
the
Lord
hath
appointed
it
;
Now
the
Devil
Exerciseth
all
his
Power
upon
this
Idleness
of
Conscience
,
making
it
to
be
more
strongly
disposed
to
Carelesness
and
Remisness
.
And
from
this
Remisness
of
Conscience
in
this
its
Office
.
1.
All
the
Contradictions
in
the
actings
of
a
Deluded
Soul
,
to
the
proper
natural
effect
of
receiving
true
Evidence
of
a
Souls
Union
with
Christ
are
undiscerned
in
that
Deluded
Soul
.
Proportionable
to
the
Negligence
of
Conscience
,
in
constraining
the
Soul
to
do
the
Will
of
God
Revealed
,
is
the
Negligence
of
Conscience
in
receiving
an
accompt
from
the
Soul
,
of
the
Obedience
that
it
hath
yielded
to
the
Will
of
God
Revealed
.
2.
From
hence
also
proceeds
a
quietness
in
the
Mind
of
the
Deluded
Soul
,
under
all
those
Sins
that
are
inconsistent
with
Union
with
the
Lord
Jesus
.
Were
not
the
Conscience
Remiss
and
Negligent
in
that
his
Office
,
in
constrayning
Souls
to
Obedience
to
God
,
there
could
be
no
Quiet
or
Content
in
the
Mind
,
while
the
Soul
walks
contrary
to
the
Revealed
Will
of
God
,
especially
when
his
ways
are
inconsistent
with
injoying
Union
with
God
in
Christ
.
3.
From
hence
the
Equity
and
Rectitude
of
Satans
Application
of
his
Lying
Arguments
for
the
Union
of
their
Souls
,
is
also
Maintained
Unblemished
.
The
reason
that
remains
even
in
Unbelieving
Souls
,
will
not
be
satisfied
without
some
appearing
Equity
and
Rectitude
,
in
Satans
Lying
Arguments
for
yielding
to
it
:
Now
a
Multitude
of
Sins
contrary
to
the
natural
effects
of
the
receiving
evidence
of
Union
with
the
Lord
Jesus
,
would
Blemish
the
Equity
and
seeming
right
Rectitude
of
Satans
application
of
such
a
Lying
Argument
of
the
Souls
Union
with
Christ
,
yea
it
would
discover
the
false
application
of
such
a
Lying
Argument
of
his
Union
.
III.
The
third
Defilement
or
Corruption
of
Conscience
,
is
its
Insensibleness
,
or
Regardlesness
,
of
Sins
Committed
when
discerned
.
This
the
Devil
Maintains
,
Foments
,
and
Increases
with
all
his
Power
,
in
reference
to
the
Deluding
the
Soul
with
a
foolish
dream
of
Union
with
Christ
.
1.
In
regard
hereby
Satan
presents
the
Frequency
and
Strictness
of
the
Souls
enquiring
into
the
nature
of
his
own
hopes
of
Union
with
Jesus
Christ
.
2.
Hereby
the
positive
slightness
,
in
the
matter
of
hopes
for
Union
with
Christ
,
is
Begotten
in
the
Soul
.
Now
this
slightness
of
Spirit
,
in
the
matter
of
their
hoping
for
Union
with
the
Lord
Jesus
,
doth
dispose
their
poor
Foolish
Souls
,
readily
to
receive
any
suggestion
from
Hell
that
they
are
United
,
without
any
fear
of
danger
whatever
.
3.
Hereby
the
Jealousie
of
Satans
suggestion
to
the
Soul
that
he
is
United
,
is
wholly
prevented
.
IV.
The
fourth
Corruption
or
Defilement
of
Conscience
,
is
the
Unfaithfulness
of
its
Recording
or
Registring
the
Souls
Iniquities
.
Now
Satan
exerciseth
this
Power
upon
the
Defilement
of
the
Conscience
also
.
1.
In
regard
hereby
he
doth
prevent
the
Souls
whom
he
Deludeth
,
from
discerning
or
beholding
the
Contradicting
reasons
,
to
their
reasons
from
whence
they
hope
that
they
are
United
to
the
Lord
Jesus
.
Every
Sin
is
a
reason
of
mighty
weight
,
to
perswade
the
Soul
that
he
could
never
be
United
,
and
every
Aggravation
of
those
Sins
,
but
above
all
,
the
rejecting
of
Union
with
Jesus
Christ
Tendred
:
Now
Satan
well
understanding
,
that
his
Foolish
Suggestions
unto
Souls
,
that
they
are
United
to
the
Lord
Jesus
,
and
his
Reasonless
Reasons
to
perswade
them
that
they
are
United
,
would
never
be
admitted
of
,
did
the
Souls
to
whom
he
Suggests
that
they
are
United
,
discern
the
Multitude
of
Reasons
that
might
perswade
them
,
it
is
Impossible
that
ever
they
should
be
United
;
thence
it
is
he
doth
exercise
his
utmost
Power
upon
the
Unfaithfulness
of
Conscience
in
Registring
the
Souls
Iniquities
,
that
so
it
may
not
bring
one
of
those
Iniquities
to
the
Souls
Remembrance
of
a
Thousand
.
2.
By
this
Unfaithfulness
of
Conscience
in
Registring
the
Souls
Iniquities
,
the
Infiniteness
and
Unspeakableness
of
the
danger
of
the
loss
of
Union
,
is
Undiscerned
also
by
those
Souls
.
The
greater
Apprehension
of
Guilt
,
the
greater
Apprehension
of
danger
,
in
case
the
Guilt
should
not
be
removed
from
their
Souls
:
Now
by
Satans
Fostering
up
Conscience
in
its
Unfaithfulness
,
in
Registring
up
the
Souls
Iniquities
,
it
Apprehends
but
a
small
,
slighty
,
superficial
view
of
his
own
Guilt
,
and
therefore
hath
but
slighty
Thoughts
about
the
loss
of
Union
,
in
case
he
be
Deprived
of
it
.
V.
The
fifth
Corruption
in
the
Conscience
,
is
the
Unjustness
in
passing
Sentence
upon
the
Souls
Estate
.
Conscience
is
so
Corrupted
that
it
will
be
passing
Unjust
Sentences
,
Accusing
when
it
should
be
Excusing
,
and
Excusing
when
it
should
be
Accusing
:
Now
this
Unjustness
in
the
Conscience
in
passing
Sentence
upon
the
Soul
,
Satan
exerciseth
all
his
Power
upon
,
to
Augment
and
Increase
it
to
the
utmost
,
that
by
this
means
Conscience
may
be
ready
to
Comply
with
any
Suggestion
of
his
,
that
the
Soul
is
United
;
and
according
to
his
bare
Suggestion
to
pass
the
Sentence
upon
the
Souls
Final
Estate
,
that
it
shall
be
Everlastingly
Saved
by
the
Lord
Jesus
.
Sect.
3.
Thirdly
,
The
third
Power
that
Satan
exerciseth
upon
the
Affections
,
or
Passions
.
There
is
a
Two-fold
Power
that
he
exerciseth
upon
the
Affections
or
Passions
:
There
is
a
Moral
Power
,
and
a
Physical
Power
.
I.
There
is
a
Moral
Power
he
exerciseth
upon
the
Affections
;
that
is
by
propounding
Objects
sutable
to
stir
and
move
those
Affections
.
Thus
in
propounding
to
the
Soul
its
certain
Acceptance
with
God
in
Christ
,
and
Everlasting
Salvation
by
him
,
he
propounds
an
Object
sutable
to
move
false
Joy
and
Delight
and
Contentment
,
and
so
by
that
means
heightens
the
Self-deluding
Joying
and
Rejoycing
in
those
Deluded
Souls
.
II.
There
is
a
Physical
Power
he
Excerciseth
upon
the
Affections
;
and
that
is
an
Immediate
Power
,
that
he
exerciseth
upon
the
humours
of
the
Body
,
through
which
those
sensible
motions
of
the
Will
work
.
It
is
the
property
of
Affections
,
to
cause
the
blood
and
the
Animal
Spirits
to
move
to
and
fro
from
the
Heart
,
and
thereby
to
make
the
Body
suffer
:
Now
Satan
can
immediately
stir
those
humours
in
the
Body
,
which
the
Affections
do
in
their
workings
also
stir
,
and
thence
raise
an
Affection
beyond
its
bounds
.
Now
Satan
exerciseth
these
two
Powers
of
his
upon
the
Affections
.
1.
In
regard
hereby
the
Confidence
in
Deluded
Souls
of
their
Union
with
the
Lord
Jesus
,
is
occasioned
to
work
with
a
Mighty
Violence
,
with
a
kind
of
Irresistableness
.
2.
Hence
that
Confidence
of
his
Deluded
ones
,
that
they
are
United
to
the
Lord
Jesus
,
is
made
Irrational
.
Through
the
Violent
working
of
such
Affections
their
Judgment
is
blinded
,
their
Reason
darkned
and
obscured
;
and
when
the
matter
passeth
to
the
affections
,
all
Judgment
perisheth
:
then
you
shall
have
many
Deluded
Souls
,
that
will
hold
with
much
Confidence
and
Boldness
the
Conclusion
,
that
they
shall
be
saved
by
Jesus
Chyist
,
when
they
are
driven
out
of
all
their
Reasons
,
whereupon
they
Build
this
hope
that
they
are
United
.
There
are
now
secondly
,
some
Consideratios
about
the
Tryal
of
a
Souls
Evidence
of
his
Union
received
,
whither
it
be
from
God
,
or
whether
it
be
a
Diabolical
Inspiration
,
that
are
requisite
to
be
Premised
before
a
direct
Answer
to
the
Question
.
Pre.
1.
First
,
that
every
Believing
Soul
to
whom
the
Lord
hath
vouchsafed
a
clear
Evidence
of
his
Union
with
the
Lord
Jesus
,
is
powerfully
incited
by
the
Subtility
of
Hell
,
to
a
Dubious
,
Anxious
,
Solicitous
Tryal
and
Examination
of
the
Evidence
of
his
Union
with
the
Lord
Jesus
Received
.
The
Subtility
of
Hell
works
this
way
in
three
Respects
.
I.
In
regard
the
Believing
Souls
Evidence
of
his
Union
with
the
Lord
Jesus
Received
is
Enervated
,
made
of
no
force
by
a
Souls
Consent
to
a
Dubious
and
Anxious
Examination
of
his
own
Evidence
of
Union
Received
.
By
this
means
the
eye
of
the
Beleiving
Soul
is
off
from
his
Evidence
Received
,
and
now
he
Conceives
that
his
Work
and
Imployment
that
God
calls
for
at
present
from
his
Soul
,
is
to
find
out
some
other
clear
satisfying
Evidence
,
of
the
truth
of
that
his
former
Evidence
,
and
whatever
light
shines
from
the
former
Evidence
is
of
no
Validity
to
the
Soul
,
unless
it
be
backed
with
some
other
light
that
shines
from
some
other
Principle
,
either
in
the
Soul
or
without
the
Soul
:
So
that
there
is
a
Bottomless
Depth
of
the
Subtility
of
Hell
appears
in
this
,
he
doth
secretly
and
indiscernably
despoyl
the
Soul
of
that
Pretious
Jewel
the
Evidence
of
his
Union
,
while
he
solicits
him
to
a
Dubious
Tryal
.
II.
In
regard
the
believing
soul
is
led
in
a
Devious
Path
,
to
weary
his
Perplexed
soul
in
,
wherein
all
his
labour
will
be
in
Vain
,
by
consenting
to
a
doubtful
Tryal
of
his
own
Evidence
of
Union
with
Christ
received
.
When
the
soul
staggers
and
wavers
in
the
confidence
of
the
Truth
,
of
the
Evidence
of
his
Union
which
Christ
received
,
and
proceeds
in
that
timerous
trembling
wavering
manner
,
to
an
Examination
of
that
his
Evidence
,
then
the
soul
either
seeks
for
a
higher
Evidence
than
what
he
received
formerly
,
Or
else
he
seeks
for
Infallible
Demonstrations
,
from
the
effects
of
the
former
Evidence
of
his
Union
with
Christ
received
,
that
that
Evidence
that
he
hath
received
is
really
from
God
.
Now
in
case
the
Evidence
of
the
souls
union
with
Christ
that
the
soul
hath
received
,
were
the
Evidence
from
that
pretious
Witness
of
the
Blessed
Spirit
of
Jesus
Christ
,
the
soul
seeks
all
in
vain
to
seek
for
a
higher
Evidence
:
Or
else
in
case
the
soul
seeks
to
prove
certainly
and
infallibly
,
that
that
Evidence
of
his
union
with
Christ
that
he
hath
received
was
from
God
,
by
the
effect
wrought
in
his
own
heart
,
the
soul
also
labours
in
vain
,
in
regard
there
is
a
necessity
that
the
soul
must
be
dubious
and
anxious
about
the
truth
of
all
that
he
conceives
to
have
received
from
Jesus
Christ
,
while
the
soul
is
dubious
whether
it
be
united
to
Jesus
Christ
.
III.
In
regard
Satan
indiscernably
gains
these
advantages
against
the
believing
soul
by
solliciting
the
soul
to
this
doubtful
tryal
of
his
own
Evidence
of
his
union
.
By
Satan
solliciting
the
soul
to
a
doubtful
tryal
of
the
Evidence
of
his
union
with
Christ
received
,
he
doth
indeed
appear
in
Angelical
Glory
,
Cloathed
with
a
Glittering
Garment
of
Heavenly
Light
:
He
thus
bespeakes
the
poor
believing
soul
;
Take
heed
O
Soul
thou
beest
not
Deluded
in
this
great
matter
of
Eternity
,
Mens
hearts
are
naturally
too
ready
to
presume
,
saith
Satan
,
take
heed
least
thou
Befool
thy self
with
vain
hopes
:
Thus
he
seemeth
to
be
the
Messenger
of
the
blessed
God
to
the
believing
soul
,
sent
on
purpose
to
press
one
of
the
blessed
commands
of
God
unto
the
Soul
,
that
it
should
try
,
examine
,
and
prove
it self
,
only
he
secretly
mixeth
a
cursed
principle
of
darkness
,
with
that
precious
beam
of
light
;
he
incites
the
believing
Soul
to
a
dubious
,
anxious
trial
and
examination
of
the
evidence
of
his
union
;
and
so
consequently
,
procures
the
Soul
to
reject
the
blessed
evidence
of
his
union
,
that
the
Lord
in
the
riches
of
his
mercy
hath
vouchsafed
to
the
believing
Soul
;
whereas
the
Spirit
intends
a
pretious
believing
trial
,
for
the
Souls
more
abundant
establishment
and
consolation
,
that
it
may
be
filled
with
joy
and
glory
.
Pre.
2.
Secondly
,
I
shall
premise
,
That
the
believing
Soul
to
whom
the
Lord
hath
vouchsafed
a
clear
evidence
of
his
union
with
the
Lord
Jesus
,
ought
not
to
diminish
in
the
least
degree
his
confidence
of
the
Lords
will
,
to
accept
even
his
Soul
into
union
with
the
Lord
Jesus
,
whilst
he
endeavours
to
try
and
examine
his
evidence
of
union
received
,
whether
it
be
from
God
,
or
whether
it
be
a
diabolical
inspiration
.
Sueh
is
the
absolute
necessity
of
the
Soul
in
the
trying
the
evidence
of
his
union
with
Christ
,
to
stand
fast
in
this
his
confidence
,
that
in
such
a
degree
and
measure
as
that
Soul
wavers
in
this
his
confidence
,
in
the
same
degree
is
the
Soul
uncapable
of
a
right
examination
of
the
evidence
of
his
union
with
Christ
received
:
So
that
in
case
the
confidence
should
wholly
fail
,
the
Soul
is
wholly
uncapable
of
a
right
examination
of
the
evidence
of
his
union
with
Christ
.
This
will
appear
in
two
things
.
1.
In
regard
it
is
by
the
acting
of
this
confidence
,
that
the
Soul
is
disposed
to
receive
the
clear
evidence
unto
faith
of
his
union
with
the
Lord
Jesus
.
The
Soul
is
disposed
to
this
two
ways
.
1.
By
the
acting
of
this
confidence
the
Eye
of
the
Soul
is
fixed
upon
that
glass
,
through
which
the
light
that
evidenceth
to
the
Souls
faith
,
the
Lords
will
to
admit
him
into
union
with
the
Lord
Jesus
,
shines
.
The
glass
wherein
the
Lord
discovers
his
will
to
admit
him
,
is
his
word
,
wherein
he
declares
it
is
his
will
to
admit
every
Rebel
and
Enemy
that
will
,
into
union
with
the
Lord
Jesus
,
and
into
union
with
himself
through
him
.
Now
the
Eye
of
the
believing
Soul
,
is
only
fixed
and
established
upon
this
blessed
word
of
God
,
through
the
lively
actings
of
the
Souls
confidence
,
because
this
is
the
object
of
his
confidence
,
and
the
object
is
only
in
them
when
there
is
acting
of
faith
upon
the
object
.
2.
It
is
by
the
acting
of
this
confidence
that
a
clearness
is
maintained
in
the
Soul
,
whereby
the
Soul
is
suitable
to
discern
that
light
that
doth
evidence
unto
the
Souls
faith
,
the
Lords
will
to
admit
it
into
union
with
the
Lord
Jesus
.
The
confidence
failing
,
a
multitude
of
objections
and
reasons
,
this
way
and
that
way
,
arise
in
the
soul
,
every
one
of
these
objections
scruples
and
reasons
,
is
like
a
Mote
in
the
Eye
of
the
Soul
,
which
prevents
his
clear
discerning
of
what
the
light
of
the
blessed
spirit
put
upon
it
.
Now
by
the
acting
of
this
confidence
,
those
objections
,
reasonings
,
and
scruplings
,
are
silenced
and
suppressed
,
and
so
a
precious
clearness
is
maintained
in
the
soul
,
a
readiness
to
discern
whatever
beam
of
Heavenly
light
the
spirit
should
cause
to
shine
forth
from
that
pretious
word
,
that
it
is
the
Lords
will
to
admit
it
into
union
with
the
Lord
Jesus
.
2.
When
this
confidence
in
the
Soul
fails
,
it
makes
the
Soul
uncapable
for
a
just
trial
and
examination
of
the
evidence
of
its
union
with
Christ
,
in
regard
the
acting
of
this
very
confidence
of
the
Lords
will
,
to
admit
the
Soul
into
union
with
the
Lord
Jesus
,
is
the
very
matter
of
evidence
unto
the
Souls
sense
,
that
it
is
united
actually
to
the
Lord
Jesus
.
Now
when
the
act
of
the
Souls
confidence
ceaseth
,
then
is
the
very
matter
from
whence
the
Spirit
doth
manifest
to
the
Souls
sense
▪
its
union
with
the
Lord
Jesus
,
taken
away
.
How
shall
the
blessed
Spirit
cause
the
believing
Soul
to
see
its
self
believing
,
when
there
are
not
the
believing
actings
in
the
Soul
?
It
is
not
the
habit
of
any
kind
of
holiness
that
the
Spirit
doth
manifest
to
any
believing
Soul
,
to
be
in
it self
,
but
it
is
the
acting
of
any
holiness
whatever
,
that
the
Spirit
doth
cause
the
Soul
to
discern
in
it self
,
from
whence
it
discerns
actually
its
union
with
the
Lord
Jesus
:
So
that
then
the
confidence
of
the
soul
failing
,
or
ceasing
its
actings
,
the
very
original
of
the
souls
evidence
unto
sense
,
of
his
union
with
the
Lord
Jesus
,
is
taken
away
.
Secondly
,
The
believing
Soul
ought
not
only
to
forbear
the
diminishing
of
this
his
confidence
in
the
Lords
will
,
to
admit
his
Soul
into
union
with
the
Lord
Jesus
,
while
he
proceeds
to
the
trial
of
his
evidence
of
his
union
with
Christ
received
,
But
he
ought
also
to
forbear
the
diminishing
of
his
confidence
,
that
he
is
actually
united
to
the
Lord
Jesus
already
,
in
case
the
Lord
through
a
clear
evidence
hath
begotten
such
a
precious
confidence
in
the
Soul
.
The
believing
Soul
ought
to
say
concerning
that
his
confidence
,
as
Job
said
concerning
his
,
Job
27.5
.
I
will
not
remove
my
integrity
from
me
;
I
will
not
let
go
this
my
confidence
,
till
I
have
proved
and
examined
the
evidence
of
my
union
with
the
Lord
Jesus
,
from
whence
this
confidence
did
arise
.
This
also
may
appear
in
two
things
.
1.
In
regard
the
diminishing
of
this
confidence
in
the
believing
soul
,
before
the
trial
of
the
evidence
of
his
union
with
Christ
received
,
is
an
infinite
injury
to
the
sweetest
Comforter
,
the
blessed
Spirit
,
who
through
the
manifestation
unto
the
Soul
that
he
is
united
to
the
Lord
Jesus
,
establisheth
the
Soul
in
that
pretious
confidence
.
The
rejecting
of
that
confidence
so
wrought
by
the
blessed
Spirit
,
is
a
slighting
of
the
spirit
in
his
most
precious
Office
,
and
a
disparagement
of
the
very
witness
of
that
blessed
Spirit
.
2.
It
is
a
most
sinful
unconstancy
and
fickleness
,
to
reject
any
thing
received
,
before
clear
demonstration
of
the
errour
of
the
soul
in
receiving
.
It
is
contrary
to
the
order
rhat
the
Lord
requires
,
should
be
in
all
the
motions
of
the
soul
;
which
is
,
that
they
should
be
subject
to
the
power
of
holy
,
sanctified
reason
:
So
that
this
confidence
before
trial
ought
to
be
maintained
,
in
its
full
strength
,
in
case
such
a
confidence
was
begotten
by
an
evidence
formerly
received
,
that
he
is
actually
united
to
the
Lord
Jesus
.
Quest.
But
here
is
a
question
then
by
the
way
would
be
opened
.
But
will
the
Soul
say
,
wherefore
then
are
the
commands
given
by
God
to
prove
and
examine
our selves
,
whether
we
be
in
the
saith
,
and
so
consequently
to
examine
the
evidence
of
our
union
with
Christ
,
if
we
must
not
be
dubious
and
anxious
,
whether
the
evidence
of
our
union
with
Christ
received
be
true
or
no
,
before
we
proceed
ro
the
trial
and
examination
of
them
?
Answ.
1.
For
answer
to
this
question
by
the
way
briefly
.
I
answer
first
,
that
these
Commands
of
Souls
examining
themselves
whether
they
be
in
the
faith
,
are
given
universally
to
all
Souls
,
on
purpose
that
deluded
souls
by
the
trying
and
proving
themselves
,
might
discover
their
own
delusions
,
and
discern
their
lying
confidence
of
their
acceptance
into
union
with
the
Lord
Jesus
.
2.
These
commands
are
given
on
purpose
to
believing
souls
,
to
maintain
the
life
of
the
confidence
of
the
Lords
will
,
to
admit
them
into
union
with
Christ
,
and
the
confidence
that
they
are
admitted
into
union
with
the
Lord
Jesus
.
These
commands
are
occasions
to
Souls
truly
united
to
the
Lord
Jesus
,
to
review
over
the
grounds
of
their
confidence
,
of
the
Lords
will
to
admit
them
into
union
with
Christ
,
and
of
the
Lords
actual
admission
of
them
into
union
.
Now
the
more
the
Soul
views
the
ground
of
his
confidence
,
the
more
it
views
that
blessed
word
of
God
,
that
reveals
the
Lords
will
to
admit
even
his
Soul
into
union
with
the
Lord
Jesus
in
case
he
accepts
it
,
and
by
the
Souls
gazing
upon
that
blessed
word
,
it
discerns
more
of
the
truth
and
certainty
,
infallibility
and
unchangeableness
of
that
word
,
and
the
more
frequently
and
fully
the
Soul
discerns
that
,
the
stronger
is
its
confidence
in
the
will
of
the
Lord
,
that
he
will
admit
even
that
his
Soul
into
union
with
the
Lord
Jesus
,
and
thence
there
is
more
occasion
for
the
blessed
Spirit
to
irradiate
rhe
souls
believing
act
,
to
enable
the
soul
to
see
and
feel
it self
to
believe
aright
,
by
which
means
the
actual
confidence
of
the
souls
admission
with
Christ
lives
,
and
is
maintained
in
its
strength
.
3.
These
commands
are
given
that
there
might
be
more
preparedness
against
all
assaults
that
are
made
from
Hell
against
those
souls
.
Through
this
examination
believing
souls
have
their
confidence
maintained
in
its
life
and
strength
,
and
so
are
fortified
against
temptation
,
because
it
discerns
clearly
the
foundation
upon
which
his
own
confidence
stands
.
4.
The
Lord
gives
these
commands
on
purpose
to
draw
forth
into
exercise
,
all
manner
of
holy
dispositions
in
the
believing
soul
.
This
is
done
by
the
renewed
view
of
that
light
,
that
doth
evidence
unto
the
souls
faith
,
or
unto
the
souls
sense
,
its
union
with
the
Lord
Jesus
;
Then●…
is
the
pretious
subjection
of
the
Heart
to
the
will
of
God
in
all
things
acted
,
then
is
the
correspondent
love
of
the
soul
,
answerable
to
the
Lords
love
to
the
soul
drawn
out
in
its
strength
,
then
are
all
the
thirstings
after
near
communion
with
God
in
Christ
acted
.
Pre.
3.
Thirdly
,
a
third
thing
to
be
premised
is
this
,
That
there
are
many
sinful
distempers
incident
to
believing
souls
in
the
times
when
they
are
doubtful
of
the
truth
of
the
evidences
of
their
union
with
Christ
,
which
whenever
they
do
prevail
in
any
soul
,
during
their
prevalency
,
they
do
incapacitate
those
souls
for
a
just
trial
,
and
true
examination
of
the
evidences
of
their
union
.
There
are
especially
four
of
those
sinful
distempers
,
incident
unto
believing
souls
at
such
a
time
.
1.
There
is
an
impatiency
and
frowardness
of
spirit
,
under
the
obscurity
of
that
truth
of
their
evidence
of
union
with
the
Lord
Jesus
,
incident
to
every
believing
soul
.
Indeed
our
spirits
are
naturally
impatient
under
every
burden
,
but
when
any
Arrows
from
the
Almighty
are
shot
into
the
Conscience
,
or
any
Arrow
from
Hell
stick
fast
there
;
I
mean
any
doubtfulness
,
any
terrors
and
fears
of
the
fulness
of
their
conceived
evidence
of
their
union
with
the
Lord
Jesus
,
then
are
their
spirits
in
a
superlative
manner
prone
to
fret
,
and
vex
,
and
fume
,
by
the
prevailing
of
unruly
passion
.
Thus
David
under
the
doubtfulness
of
the
Lords
fulfilling
a
promise
made
to
him
,
breaks
out
into
most
dreadful
impatience
,
in
1
Sam.
27.1
.
I
shall
one
day
perish
by
the
hand
of
Saul
.
So
in
Psal.
116.11
.
I
said
in
my
haste
all
men
are
liars
.
So
Psal.
31.22
.
I
said
in
my
haste
I
am
cut
off
from
before
thine
Eyes
.
So
the
holy
man
Job
,
Chap.
3.3
.
and
Chap.
6.8
,
9.
Now
during
the
prevalency
of
this
distemper
of
impatiency
and
frowardness
of
spirit
,
under
doubting
the
truth
of
their
evidence
,
their
spirits
are
made
uncable
of
a
just
trial
and
examination
of
the
truth
of
the
evidence
of
their
union
with
the
Lord
Jesus
.
There
are
two
ways
how
this
sinful
distemper
doth
incapacitate
souls
,
for
the
just
examination
of
the
evidence
of
their
union
.
1.
It
doth
prevent
a
serious
deliberate
view
of
the
evidences
of
their
union
with
Christ
that
they
have
received
,
by
drawing
out
the
intentions
of
their
Spirits
,
to
look
upon
the
grounds
of
their
fears
of
the
falseness
of
the
evidence
of
their
Union
.
When
any
passion
prevails
in
any
Spirit
,
it
draws
out
the
whole
strength
of
the
Soul
that
way
;
Now
the
intention
of
the
soul
being
drawn
out
,
to
look
upon
the
object
of
his
fears
,
the
grounds
of
his
doubts
,
and
the
matter
of
the
suspition
of
the
falseness
of
his
union
,
by
this
the
soul
is
made
unsuitable
to
take
any
right
deliberate
view
of
the
evidences
of
his
union
.
2.
Impatiency
of
Spirit
under
the
doubtfulness
of
the
truth
of
the
souls
evidence
of
his
union
with
Christ
,
doth
occasion
every
seeming
opposition
to
the
truth
of
the
souls
evidences
,
to
appear
greater
than
it
is
in
its
own
nature
.
Thence
it
is
frequent
with
souls
under
this
distemper
,
every
suggestion
from
Hell
bears
such
weight
upon
the
Spirit
,
as
it
is
in
a
fume
upon
every
such
suggestion
,
conceiving
there
is
abundant
argument
against
the
truth
of
his
union
;
whereas
upon
the
examination
of
the
same
objection
by
the
same
soul
,
with
a
quiet
calm
spirit
,
those
objections
appear
to
be
invalid
,
to
have
no
weight
,
nor
scarce
any
colour
,
whereby
they
should
manifest
the
falseness
of
the
Souls
evidence
of
his
union
.
II.
The
second
sinful
distemper
is
an
irrationality
that
the
Soul
subjects
it self
to
,
in
all
the
conclusions
that
it
draws
up
against
it self
.
Now
whenever
a
believing
Soul
subjects
himself
to
this
sinful
distemper
,
that
he
endeavours
not
to
suppress
every
affection
of
Hope
,
Fear
,
or
Joy
,
which
is
not
founded
upon
some
blessed
word
of
God
,
then
the
Soul
doth
make
it self
uncapable
of
examining
and
trying
justly
the
truth
of
his
own
evidences
of
his
Union
.
1.
In
regard
the
Soul
will
of
necessity
be
irrational
in
all
its
conclusions
.
But
when
the
Soul
is
irrational
in
its
confusions
,
it
is
uncapable
of
a
just
trial
of
the
evidences
of
his
union
,
it
is
uncapable
of
comparing
that
blessed
golden
Rule
of
the
Lord
word
,
and
his
own
evidences
together
.
2.
In
regard
the
thoughts
of
the
Soul
are
all
distracted
,
when
any
thing
is
brought
to
the
thoughts
for
the
truth
of
his
union
,
that
Soul
without
examination
immediately
entertains
some
hopes
;
Again
,
when
any
thing
is
objected
to
the
Soul
to
prove
the
falseness
of
his
evidence
;
immediately
again
the
soul
entertains
fears
,
without
examining
the
reality
of
what
is
objected
against
his
evidence
,
and
those
hopes
and
fears
continuing
enterchangeably
working
,
make
such
distraction
in
the
souls
thoughts
,
that
it
makes
it
uncapable
for
any
deliberate
view
of
the
evidences
of
his
union
.
3.
The
third
sinful
distemper
is
a
rashness
,
hastiness
,
or
suddenness
of
spirit
.
Thus
some
doubting
of
the
truth
of
their
former
evidences
of
their
union
with
the
Lord
Jesus
,
because
of
some
backsliding
from
God
,
that
they
are
conscious
to
themselves
of
,
will
suddenly
from
such
a
place
as
that
,
Heb.
6.4
.
concludes
that
they
have
sinned
presumptuously
,
and
that
there
is
no
renewing
them
again
by
Repentance
,
or
unto
Repentance
:
The
words
run
thus
,
For
it
is
impossible
for
those
who
were
once
enlightned
and
have
tasted
of
the
heavenly
gifts
,
and
were
made
partakers
of
the
Holy
Ghost
,
and
have
tasted
the
good
word
of
God
,
and
the
powers
of
the
world
to
come
;
if
they
fall
away
to
renew
them
again
unto
Repentance
:
whereas
did
those
Souls
examine
the
intent
of
the
Holy
Ghost
in
these
words
;
it
were
easily
to
discern
that
the
Holy
Ghost
intend
those
who
finally
apostatize
from
God
,
not
intending
any
slips
and
falls
,
and
backslidings
that
are
incident
to
every
believing
Soul
:
were
there
but
a
just
examination
of
this
portion
of
the
word
,
by
collecting
it
and
comparing
with
another
word
that
would
testify
many
Saints
to
have
had
their
fallings
and
backslidings
,
after
their
tasting
of
the
heavenly
gifts
,
and
after
their
being
partakers
of
the
Holy
Ghost
,
●…ly
in
a
higher
way
than
the
Spirit
means
here
;
he
mean
here
by
partaking
of
the
Holy
Ghost
,
only
some
participation
of
common
gifts
of
the
Spirit
:
other
Scriptures
testify
David
and
Abram
to
have
had
their
falls
,
(
yea
almost
every
Saint
after
their
tasting
of
the
heavenly
gift
)
and
yet
to
be
renewed
again
by
Repentance
Now
this
distemper
doth
make
the
soul
uncapable
of
a
just
examination
of
the
truth
of
the
evidence
of
his
union
with
Christ
2
ways
.
I.
In
regard
this
rashness
makes
the
Soul
uncapable
of
discerning
the
depths
of
Satan
,
whereby
he
endeavours
to
obscure
the
truth
of
every
Believers
evidence
of
his
union
with
Christ
.
This
sinful
rashness
occasions
the
Soul
only
to
take
a
superficial
of
whatever
is
suggested
or
propounded
.
Now
Satans
Suggestions
have
some
sparkling
of
Angelical
Glory
,
some
vernish
of
truth
and
holiness
,
so
that
every
suggestion
of
Hell
,
whilst
the
distemper
of
rashness
prevails
in
the
soul
,
cannot
but
be
judged
a
sufficient
ground
to
build
a
doubt
and
scruple
upon
,
and
then
Satan
being
always
watchful
to
maintain
a
dispute
that
he
once
began
with
the
Soul
,
to
make
reply
against
whatever
can
be
objected
against
his
first
suggestion
;
every
of
these
objections
of
Satan
they
will
be
counted
sufficient
ground
for
the
rash
Soul
to
draw
another
safe
conclusion
,
or
to
strengthen
the
Soul
in
the
drawing
its
former
false
conclusion
.
2.
This
rashness
also
begets
a
confusion
in
the
Soul
,
the
soul
drawing
conclusion
upon
conclusion
,
upon
every
seeming
ground
;
and
one
conclusion
maintains
contradicting
another
;
a
contradition
of
hope
contradicting
a
conclusion
of
fear
,
and
there
being
no
examination
(
through
the
domineering
power
of
rashness
in
the
Soul
)
of
the
truth
of
the
one
and
the
falseness
of
the
other
;
these
conclusions
begin
to
fight
in
nhe
Soul
at
once
,
yea
multitudes
of
conclusions
seem
contrary
each
to
other
.
4.
The
Fourth
distemper
that
doth
incapacitate
a
Soul
for
the
just
tryal
of
the
truth
of
his
own
evidence
,
is
a
prejudicial
conceit
against
his
own
evidences
,
even
before
any
examination
of
the
truth
of
the
evidences
of
his
union
.
This
is
the
sad
distemper
that
prevailed
in
Asaph
.
Psal.
77.2
.
my
Soul
refused
to
be
comforted
;
he
did
refuse
to
receive
any
evidence
that
the
Lord
would
be
faithful
.
But
certainly
this
was
the
distemper
of
the
Church
,
Lamen.
3.17
,
18.
Thou
hast
remove
my
Soul
far
off
from
peace
,
I
forgot
prosperity
;
(
or
rather
as
it
is
rendred
by
some
,
I
forgot
God
)
it
is
most
probable
she
refused
to
entertain
any
of
those
thoughts
,
that
the
Lord
would
yet
be
gracious
.
Hence
it
is
,
that
many
Souls
under
the
Power
of
this
distemper
;
do
study
to
wind
themselves
from
under
the
Power
of
any
truth
that
should
lay
hold
upon
their
hearts
,
so
as
to
answer
their
objections
and
cavils
against
their
acceptance
into
union
with
the
Lord
Jesus
.
Now
this
Distemper
doth
make
Souls
uncapable
(
while
it
prevail
)
of
a
just
examination
of
the
truth
of
their
own
exidences
,
in
regard
it
causeth
slighty
,
unworthy
thoughts
of
their
own
union
.
Pre.
4.
Fourthly
it
is
to
be
considered
,
that
whenever
any
Soul
is
declined
from
,
or
decayed
in
his
former
activity
and
operation
of
holiness
,
he
is
then
unsutable
to
examine
and
to
try
justly
the
truth
of
his
own
evidence
of
his
union
with
Christ
.
He
is
unsutable
in
these
five
respects
,
1.
In
regard
the
light
of
manifestation
from
the
spirit
is
always
suspended
when
the
heart
is
in
this
decaying
temper
in
holiness
.
When
ever
any
heart
decay
in
holiness
,
his
first
original
decay
is
in
the
activity
and
strength
of
the
precious
believing
disposition
of
the
will
,
to
close
with
and
accept
of
the
precious
tender
of
the
Lord
Jesus
to
the
Soul
;
now
when
the
Spirits
light
of
manifestation
,
whereby
it
doth
irradiate
the
word
to
the
Soul
is
withdrawn
;
the
Soul
must
needs
be
uncapable
to
examine
the
truth
of
his
own
evidences
,
for
it
is
only
through
the
Spirits
irradiation
or
manifestation
of
the
word
,
that
any
believing
Soul
doth
at
first
clearly
and
satisfyingly
,
and
unquestionably
discern
the
Lords
will
to
accept
his
Soul
into
union
with
the
Lord
Jesus
,
and
therefore
when
this
Light
of
manifestation
from
the
Spirit
is
withdrawn
again
,
it
cannot
be
that
the
believing
Soul
should
clearly
discern
their
precious
truth
;
and
so
long
as
the
Soul
enjoy
not
this
evidence
unto
his
saith
of
his
certain
acceptance
of
union
with
Christ
:
it
is
impossible
the
Soul
should
have
any
evidence
unto
sense
,
seeing
the
evidence
unto
sense
doth
wholly
depend
upon
the
evidence
unto
faith
.
2.
In
regard
all
the
opposite
powers
of
corruption
in
his
Soul
,
unto
the
Souls
evidence
of
union
with
Christ
,
do
renew
in
some
degree
their
Tyrranny
over
the
Soul
.
Yea
,
not
only
so
,
but
all
the
powers
of
corruption
that
do
oppose
the
Souls
union
with
Christ
,
are
then
furnished
with
renewed
arguments
and
objections
against
the
poor
Souls
acceptance
into
union
,
yea
with
such
objections
as
nothing
can
answer
but
saith
it self
.
As
for
example
;
1.
Then
carnal
Reasons
'
mouth
is
filled
with
new
matter
of
objection
against
the
Souls
union
.
Carnal
Reason
,
that
said
formerly
,
thou
art
a
Rebel
,
an
Enemy
that
have
continued
thus
many
years
in
enmity
,
therefore
cannot
be
admitted
into
union
with
the
Lord
Jesus
,
can
now
say
more
;
thou
hast
now
dealt
unfaithfully
with
God
;
thou
art
an
Hypocrite
,
a
Bacstslider
;
it
is
impossible
that
the
Lord
that
bore
thy
enmity
and
rebellion
,
should
bare
thy
falseness
and
hypocrisy
.
2.
Natural
Distrust
of
God
,
cursed
Jealousies
and
Suspitions
of
the
Faithfulness
of
God
,
do
renew
their
Tyranny
also
,
when
Holiness
decay
.
Now
natural
Distrust
,
and
cursed
Jelousy
of
God
can
say
,
what
dost
thou
think
it
is
possible
for
the
Majesty
of
Heaven
,
who
is
so
just
;
who
hath
said
he
will
avenge
himself
upon
those
that
go
on
in
their
wickedness
,
should
ever
accept
the●
into
reconciliation
with
himself
?
3.
The
corrupt
Conscience
renews
his
Tyrannizing
Power
when
the
Soul
decay
in
Holiness
Now
Conscience
is
furnished
with
a
new
Bill
of
Indictment
against
the
Soul
;
it
can
now
lay
to
the
Souls
charge
,
guile
and
deceitfulness
of
heart
with
God
,
and
willing
Apostacy
from
God
,
so
that
now
it
can
with
a
full
mouth
pass
the
sentence
of
Condemnation
against
the
Soul
afresh
,
and
is
furnished
with
such
arguments
,
as
nothing
but
Faith
can
answer
;
nothing
but
a
renewed
vision
of
the
Lords
will
declared
in
his
blessed
word
,
to
accept
of
every
poor
,
undone
perishing
Soul
,
be
he
as
bad
as
an
incarnate
Devil
,
(
in
case
the
Soul
will
accept
of
union
with
him
)
can
satisfy
either
carnal
reason
,
or
suspitious
argmments
,
or
consciences
accusations
.
3.
The
Soul
decaying
in
Holiness
;
is
unsutable
to
examine
the
evidence
of
his
union
,
in
regard
the
Soul
remain
under
an
inevitable
,
an
unavoidable
necessity
to
submit
to
the
Judgement
that
Sense
shall
pass
upon
his
Soul
.
Now
Sense
can
pass
no
other
Judgemennt
upon
a
Souls
estate
that
is
decayed
in
Holiness
;
but
that
certainly
the
evidences
of
his
union
with
the
Lord
Jesus
that
he
conceive
he
had
received
,
were
delusions
.
Sense
can
see
none
of
those
precious
inseparable
effects
of
a
Souls
evidence
of
union
with
Christ
,
and
sense
can
pass
no
other
Judgement
,
unless
it
be
captivated
unto
the
power
of
Faith
.
4.
In
regard
there
is
apparent
defect
in
such
a
Soul
of
the
proper
inseparable
effects
of
the
true
manifestation
to
a
Soul
,
that
it
is
united
to
the
Lord
Jesus
.
The
inseparable
effects
of
an
evidence
unto
a
Soul
,
that
it
is
united
to
the
Lord
Jesus
,
is
an
heighth
of
Holiness
:
now
when
Holiness
is
decayed
,
Satan
can
say
by
a
fallacious
argument
,
thy
evidences
of
thy
union
that
thou
thoughtest
thou
hadst
,
are
delusions
indeed
:
dost
not
see
by
the
effects
of
the
evidences
,
those
that
have
evidences
of
their
union
with
Christ
,
have
their
hearts
in
an
adoring
,
admiring
frame
of
God
,
they
have
their
hearts
enlarged
to
the
utmost
towards
God
in
Christ
;
but
thou
hast
a
blockish
,
senselese
,
careless
,
heartless
,
mindless
,
unprofitable
Spirit
;
surely
,
thy
evidences
therefore
are
delusions
.
Now
indeed
here
is
a
fallacy
in
Satans
arguments
,
that
is
hard
to
be
discerned
;
here
is
a
depth
of
Satan
;
here
is
one
of
those
cunning
devices
that
most
Souls
are
ignorant
of
;
He
fails
of
nothing
in
his
argument
,
but
only
in
time
:
His
arguments
should
have
run
thus
;
only
Souls
that
have
true
evidence
of
their
union
with
Christ
,
whilst
those
evidences
remain
;
they
are
in
an
admiring
adoring
frame
,
and
their
hearts
elivated
and
enlarged
in
all
kind
of
Holiness
:
If
this
had
been
Satans
major
proposition
,
his
assumption
must
have
been
false
;
then
he
could
not
have
said
,
but
thou
in
that
moment
and
instant
,
when
those
evidennes
were
given
to
the
during
the
continuance
of
those
evidences
in
their
clear
light
,
that
thou
wert
united
,
thy
heart
was
not
enlarged
in
all
kind
of
Holiness
,
and
taken
with
a
precious
admiration
of
the
Lord
Jesus
.
5.
In
regard
the
Soul
is
under
an
actual
provocation
of
the
Lord
,
to
a
penal
suspension
of
all
kind
of
manifestation
unto
the
Soul
,
either
that
the
Lord
would
admit
him
into
union
with
Christ
,
or
that
he
is
admitted
.
The
Soul
he
can
never
discern
the
truth
of
his
own
evidence
satisfyingly
and
infallibly
,
without
the
manifestation
of
the
same
light
,
both
manifesting
the
word
to
the
believing
disposition
,
and
manifesting
the
believing
act
also
to
the
Souls
apprehension
:
Now
therefore
the
Soul
must
needs
be
unsutable
to
examine
the
truth
of
his
evidence
of
union
with
Christ
,
while
he
is
actually
provoking
the
Lord
to
withdraw
that
blessed
Spirit
,
and
to
su●pend
his
operations
unto
the
Soul
.
Now
here
is
a
question
necessarily
cast
in
,
to
be
opened
by
the
way
,
before
we
can
proceed
any
farther
.
Que.
But
will
the
Soul
say
,
if
Souls
under
the
dominion
of
impatiency
,
rashness
,
irrational
affections
,
prejudicial
conceits
against
the
truth
of
the
evidence
of
their
union
with
Christ
,
and
Souls
under
decays
of
Holiness
,
be
unsutable
for
a
right
tryal
of
their
evidences
;
then
what
sutable
means
remain
for
such
Souls
,
under
fear
that
the
evidences
of
their
union
are
delusions
?
Ans.
First
,
I
answer
,
that
the
only
immediate
effectual
,
means
of
redemption
of
such
Souls
,
from
such
torturing
fears
,
suspitions
and
jealousies
,
that
the
evidences
of
their
union
with
Christ
are
but
delusions
,
is
a
renewed
act
of
confidence
,
in
the
truth
of
the
Lords
word
to
their
particular
Souls
,
wherein
the
Lord
doth
declare
his
will
,
to
give
the
Lord
Jesus
freely
,
to
every
perishing
Sinner
that
shall
accept
him
,
to
mediate
a
reconciliation
with
the
Father
for
him
,
though
plunged
into
the
most
bottomless
depth
of
Sin
.
The
Universal
,
Unlimitted
Offer
of
the
Lord
Jesus
,
to
every
particular
,
perishing
and
lost
Soul
,
that
will
accept
it
,
is
the
prime
foundation
of
all
the
righteous
hopes
,
that
ever
dwelt
in
a
believing
Soul
:
all
the
expecttations
and
hopes
of
believing
Souls
,
are
but
the
building
upon
that
foundation
;
now
when
the
building
of
the
Souls
hope
shake
,
the
only
means
to
establish
the
building
,
is
to
add
strength
to
the
foundation
.
This
you
shall
observe
was
the
remedy
of
the
poor
distressed
Church
,
Lament.
3.40
.
after
many
distractions
in
her
spirit
,
many
tossings
and
tumblings
,
this
way
and
that
way
,
when
she
had
fed
upon
gaul
and
wormwood
for
a
long
time
,
at
last
she
was
constrained
to
take
this
course
,
to
search
and
trie
her
ways
,
and
turn
again
to
the
Lord
;
she
was
constrained
now
to
make
a
new
converting
work
of
the
matter
;
according
as
Christ
tells
his
Disciples
,
except
ye
be
converted
,
(
when
they
were
already
converted
)
that
is
,
unless
you
renew
the
close
of
your
spirits
with
me
,
whereby
you
may
have
power
against
this
particular
sin
:
and
I
conceive
this
also
may
be
intended
by
the
spirit
of
God
,
Isa.
50.10
.
in
that
sweet
councel
to
poor
distressed
souls
in
this
case
,
that
walk
in
darkness
,
and
hath
no
light
,
that
is
,
no
refreshment
,
no
comforting
hope
,
to
trust
in
the
name
of
the
Lord
,
and
stay
upon
his
God
.
Here
is
first
a
renewed
act
of
Faith
,
immediately
commanded
to
such
a
distressed
soul
,
let
him
trust
in
the
name
of
the
Lord
.
Secondly
,
here
is
a
direct
act
of
Faith
,
an
act
of
Faith
proper
to
the
soul
,
that
did
never
put
forth
a
believing
act
formerly
.
Here
is
an
act
of
Faith
required
and
commanded
to
be
done
by
these
souls
,
without
respect
to
any
thing
in
themselves
,
without
respect
to
their
former
comforts
,
whether
they
〈◊〉
be
true
or
false
,
without
respect
to
their
receiving
grace
,
whether
they
have
received
grace
,
or
not
received
grace
.
It
is
worth
the
clearing
,
that
this
should
be
the
only
immediate
means
,
to
deliver
such
declined
souls
from
under
the
fears
,
that
the
evidences
of
their
union
with
Christ
are
but
delusions
.
This
will
appear
in
three
things
,
1.
In
regard
it
is
in
this
renewed
act
only
,
that
the
former
evidences
and
manifestations
given
to
such
souls
of
their
union
with
Christ
,
do
shine
forth
in
their
perspicuity
,
clearness
and
satisfying
power
,
Then
only
when
the
soul
doth
thus
close
afresh
,
with
that
union
with
the
Lord
Jesus
offered
to
it
,
there
is
both
light
within
,
and
light
without
,
whereby
the
soul
is
able
to
discern
the
former
manifestation
unto
the
soul
,
of
its
union
with
the
Lord
Jesus
in
their
glory
and
power
afresh
.
2.
In
regard
through
this
renewed
act
only
,
the
proper
effects
of
evidence
of
union
with
Jesus
Christ
,
are
again
stirred
up
and
drawn
forth
into
their
powerful
operation
.
Now
it
is
the
souls
apprehension
of
the
want
of
those
precious
effects
,
that
evidences
of
union
with
Christ
do
naturally
beget
in
believing
souls
,
that
do
occasion
the
poor
distressed
soul
to
suspect
his
own
evidences
,
and
to
be
Jealous
they
are
but
delusions
.
Now
the
only
means
to
deliver
these
dark
and
doubtful
souls
,
from
under
the
Tyrannical
Power
of
these
Jealousies
and
Suspitions
,
must
be
this
renewed
believing
act
,
this
renewed
confidence
in
that
truth
of
the
Lords
word
,
wherein
he
tender
Christ
in
general
to
every
sinner
,
in
regard
these
blessed
effects
,
the
evidence
of
union
with
Christ
do
naturally
beget
in
souls
,
are
only
made
visible
to
these
believing
souls
again
by
that
means
.
3.
In
regard
both
the
incapacity
of
souls
for
the
tryal
of
their
evidences
,
and
the
unsutableness
of
souls
for
tryal
also
,
are
removed
by
that
renewed
believing
act
,
in
regard
those
distempers
are
healed
.
These
are
healed
two
ways
.
First
,
By
a
more
general
influence
of
that
believing
act
▪
Secondly
by
a
more
particular
influence
.
First
,
By
a
more
general
inffuence
of
the
believing
act
into
those
distempers
.
The
believing
Soul
closes
with
the
Lord
Jesus
tendered
,
so
as
he
accept
of
a
redemption
from
his
sin
,
and
from
under
the
power
of
corruption
through
Christ
:
the
notion
under
which
the
Lord
makes
the
proffer
of
Christ
unto
sinners
,
is
that
he
should
mediate
a
reconciliation
,
between
the
Father
and
the
soul
▪
shall
so
accept
him
that
he
should
beget
a
precious
amity
between
the
Fether
and
the
Soul
;
establish
the
soul
in
a
state
of
love
,
that
is
,
the
soul
as
well
to
be
filled
with
love
towards
the
Lord
,
as
the
Lord
to
be
filled
with
love
towards
the
Soul
:
Now
in
a
souls
acceptance
of
Jesus
Christ
thus
tendered
,
the
soul
accepts
of
Christ
necessarily
as
a
Redeemer
,
to
redeem
him
from
slavery
under
those
Enemies
of
the
Majesty
of
Heaven
,
even
Sin
and
Satan
,
so
that
there
must
be
a
State
of
Amity
and
Love
between
God
and
the
Soul
.
Secondly
,
this
particular
act
,
hath
a
particular
influence
into
those
particular
distempers
,
that
made
the
Soul
uncapable
for
a
just
examination
of
the
evidence
of
his
union
with
Christ
.
1.
In
this
renewed
belieeving
act
formerly
mentioned
,
there
is
a
precious
,
sweet
act
of
submission
in
the
will
of
the
believing
Soul
,
to
the
will
of
God
.
Indeed
the
believing
act
is
the
highest
submission
to
the
Lord
,
that
ever
is
given
by
any
Soul
to
him
,
in
regard
the
Soul
in
that
case
captivateth
all
his
reason
and
Judgement
only
to
the
Lords
authority
,
because
the
Lord
hath
spoken
so
,
and
so
concerning
his
Soul
.
Now
from
hence
,
this
renewed
,
believing
act
,
hath
a
precious
influence
into
the
distempered
Soul
under
impatiency
,
to
heal
the
impatiency
of
the
spirit
that
domeneerd
in
him
,
for
now
the
will
is
contented
to
wait
on
God
,
it
is
contented
the
will
of
God
should
be
fulfilled
in
him
.
2.
This
believing
act
hath
a
particular
influence
into
the
Souls
rashness
to
heal
that
distemper
also
.
In
this
renewed
act
,
there
is
a
renewed
sense
of
the
believing
Souls
absolute
nothingness
:
Now
from
the
Souls
actual
sense
of
his
own
nothingness
,
proceeds
a
holy
awe
,
a
holy
reverential
fear
of
the
Majesty
of
Heaven
,
which
doth
hold
in
bounds
the
rash
,
disorderly
Spirit
,
so
that
by
this
the
Spirit
is
more
carefull
how
it
draw
conclusions
from
any
precious
word
of
God
.
3.
The
believing
act
hath
an
influence
upon
the
disorderly
affections
;
the
irrational
affections
which
did
also
incapacitate
believing
Souls
for
a
just
examination
of
their
evidences
.
In
the
believing
the
Soul
doth
captivate
all
the
imaginations
and
thoughts
of
sense
and
carnal
reason
,
unto
the
truth
and
authority
of
God
,
and
so
all
the
disorderly
affections
,
jealousies
,
doubts
and
fears
,
are
even
captivated
and
brought
under
.
4.
This
renewed
,
believing
act
hath
an
influence
also
into
the
prejudicial
conceits
,
or
opinions
against
the
evidence
of
union
received
,
to
subdue
those
.
In
the
believing
act
there
is
a
renewed
sight
of
the
truth
of
the
souls
former
evidence
unto
his
Faith
,
of
his
union
with
Christ
in
some
degree
;
so
that
the
soul
while
he
was
under
the
power
of
his
fears
,
that
the
evidence
of
his
union
were
delusions
,
having
lost
the
satisfying
power
of
the
manifesting
light
unto
his
faith
,
that
he
should
be
accepted
into
union
with
Christ
,
doth
now
again
in
this
renewed
act
gain
a
sight
and
manifestation
of
that
satisfying
power
in
a
manifesting
truth
that
his
Soul
should
be
acepted
into
union
with
the
Lord
Jesus
:
Now
thence
the
Lord
discerns
the
causelesness
of
his
own
prejudicial
thoughts
,
and
opinions
of
his
former
evidences
unto
faith
▪
and
so
consequently
abhor
himself
,
in
that
he
dishonoured
the
blessed
work
of
the
Spirit
.
5.
Through
the
vertue
and
efficacy
of
this
believing
act
that
decay
in
holiness
,
which
did
make
the
soul
unsutable
to
take
a
just
impartial
tryal
of
the
evidences
of
his
union
with
Christ
are
repaired
,
that
appears
in
two
things
.
1.
The
mind
of
the
believing
soul
is
filled
with
all
the
notions
,
conceptions
and
apprehensions
from
whence
Holy
Actings
do
arise
;
are
Maintained
and
Increased
,
and
through
the
defect
of
which
,
Holiness
Decays
and
Consumes
in
any
Soul
.
These
Holy
Notions
from
whence
Holiness
proceeds
,
are
principally
these
;
That
there
is
a
fulness
of
all
Love
and
Mercy
,
tendred
freely
by
God
to
this
Poor
Unlovely
soul
,
that
the
Lord
is
so
infinitely
rich
in
his
love
,
that
he
doth
pass
over
all
that
can
be
sutable
for
the
poor
empty
Soul
,
freely
to
it
in
Christ
.
Now
it
is
impossible
there
should
be
a
Renewed
Believing
act
,
without
these
Notions
being
brought
fresh
to
the
Remembrance
of
the
Believing
Soul
.
2.
All
the
Holy
Affections
are
excited
also
to
a
Renewed
exercise
by
vertue
of
the
Renewed
Act.
All
the
Affections
are
under
the
command
of
these
two
,
Love
and
Hatred
:
Now
both
these
are
excited
to
a
Renewed
Exercise
,
and
that
with
a
Mighty
strength
.
by
vertue
of
the
Renewed
Act.
Love
towards
God
is
nothing
but
the
very
reflecting
of
the
Lords
love
cast
upon
the
soul
,
upon
God
again
:
The
actings
of
love
always
proceed
,
from
the
Apprehensions
of
the
Lords
love
to
the
Soul
;
Now
in
the
Believing
Act
,
there
is
an
actual
view
,
of
the
infinite
unspeakable
Riches
of
Love
,
to
the
Unlovely
,
Forlorn
Soul
,
and
thence
Love
is
drawn
forth
in
its
very
strength
towards
God
again
.
Likewise
Hatred
,
which
command
the
other
part
of
the
Affections
,
is
nothing
else
but
the
Displicency
tha
is
in
the
Will
against
any
object
whatever
,
which
affections
do
naturally
proceed
from
the
souls
love
:
Now
therefore
the
hatred
of
the
soul
is
properly
against
Sin
,
and
whatever
is
contrary
to
God
and
his
Will.
In
the
same
degree
that
Love
acts
in
the
soul
towards
God
,
in
the
same
degree
doth
hatred
work
towards
every
thing
that
is
contrary
to
God
:
Now
by
the
stirring
up
of
these
two
,
all
the
other
Holy
Affections
also
are
excited
into
their
exercise
;
thence
the
decays
of
Holiness
are
sweetly
repaired
,
and
the
soul
put
into
a
sutable
temper
for
the
tryal
of
his
own
Evidence
.
Answ.
2.
Secondly
I
answer
,
That
all
the
Lords
Ordinances
and
Appointments
,
for
his
peoples
souls
to
injoy
Communion
with
himself
in
,
are
also
mediate
and
second
means
of
the
delivery
of
those
souls
from
the
dreadful
Tyranny
of
the
Fear
and
Jealousie
,
that
the
Evidences
of
their
union
are
Delusions
.
Thus
Prayer
,
Conference
,
Meditation
,
hearing
the
Word
,
are
all
secondary
means
to
wait
for
the
spirit
to
breath
in
power
from
the
Lord
Jesus
;
to
enable
the
soul
in
this
Renewed
Believing
Act
,
and
to
continue
the
Believing
Act
in
the
soul
.
So
that
you
see
a
sufficient
means
left
for
these
Distempred
or
Declined
souls
,
that
are
either
Uncapable
or
Unsutable
,
for
a
just
examination
of
the
Evidence
of
their
Union
,
to
deliver
them
from
Fear
and
Terrour
,
that
the
Evidences
of
their
Union
with
Christ
Received
are
Delusions
.
Now
in
Regard
the
question
is
about
a
matter
so
practical
,
I
shall
therefore
turn
the
last
Answer
into
a
kind
of
Advise
,
Beseeching
and
Intreating
every
Distempered
,
or
Declined
soul
in
Holiness
,
to
take
this
course
,
to
strive
for
deliverance
of
his
soul
from
under
the
power
of
his
Tormenting
Fears
,
that
the
Evidences
of
his
union
with
Christ
are
Delusions
:
And
for
that
end
I
desire
you
would
take
these
four
Directions
.
Direct
.
1.
First
that
you
forbear
for
a
little
season
,
the
Trial
and
Examination
of
your
own
Evidence
with
the
Lord
cease
a
little
to
Plead
your
Title
with
the
Lord
;
Spend
not
all
your
thoughts
about
what
Evidence
you
have
Received
,
as
though
there
were
no
good
to
be
expected
,
except
your
former
Evidences
were
real
.
Direct
.
2.
Secondly
let
me
advise
you
to
take
a
strict
accompt
of
your
own
hearts
,
of
all
your
fears
,
and
all
the
grounds
of
your
suspitions
,
whereupon
you
suspect
that
your
evidences
where
delusions
:
gather
together
and
sum
up
all
hypocrisie
and
falseness
,
the
unconstancy
,
the
loosness
,
the
vanity
,
the
rashness
,
the
blindness
,
that
's
now
brought
to
your
remembrance
,
to
prove
your
evidences
received
were
but
meer
delusions
;
gather
together
all
the
defects
,
of
those
precious
effects
of
real
evidence
from
God
to
any
soul
of
its
union
with
Christ
,
that
you
apprehend
your
souls
want
;
and
further
suppose
them
all
to
be
true
,
take
all
for
a
little
season
for
granted
;
suppose
that
your
heart
was
false
,
and
that
you
were
wholly
and
altogether
an
Hypocrite
,
that
all
the
workings
of
your
spirit
were
nothing
but
common
workings
of
the
blessed
spirit
.
But
,
then
Direct
.
3.
Thirdly
search
the
holy
records
,
the
Lords
blessed
word
for
all
the
discriptions
of
those
to
whom
union
with
Jesus
Christ
is
freely
tendered
,
and
find
out
whether
thy
soul
supposed
to
be
in
the
estate
fore-named
be
excluded
from
the
number
of
those
to
whom
union
with
Jesus
Christ
is
freely
tendred
.
Search
from
Scripture
whether
thou
canst
find
any
one
Hypocrite
,
any
one
captivated
soul
,
by
the
Devils
deluding
reasonings
,
any
one
false
hearted
treacherous
wretch
,
ever
excluded
from
the
number
of
those
,
to
whom
the
Lord
freely
offers
union
with
the
Lord
Jesus
;
search
whither
any
lost
Soul
,
any
Rebel
,
whether
any
rational
Creature
to
whom
the
Gospel
of
Jesus
Christ
comes
,
be
exclured
from
the
number
of
those
to
whom
the
Lord
freely
offers
union
with
the
Lord
Jesus
:
strive
beseech
you
now
to
gain
that
clear
apprehension
,
that
so
at
last
thou
maist
baffle
the
Devil
in
all
his
arguments
,
and
silence
him
in
one
word
;
saying
,
well
though
I
have
been
false
to
the
blessed
Majesty
of
Heaven
all
this
time
,
though
I
be
now
under
thy
cursed
power
,
O
Satan
,
though
thou
holdst
me
fast
in
thy
cursed
Chains
of
Darkness
,
yet
thou
maist
say
,
the
blessed
Majesty
of
Heaven
,
he
that
can
never
lye
,
tells
me
that
union
with
the
Lord
Jesus
,
and
so
Redemption
from
thy
cursed
slavery
is
freely
offered
to
my
Soul
still
;
the
Lord
tells
me
his
will
admits
me
to
be
still
one
;
with
Christ
,
if
I
can
be
contented
that
he
should
mediate
a
reconciliation
between
the
Father
and
me
.
Direct
.
4.
Fuorthly
,
Plead
with
thy
opposite
contrary
mind
,
to
make
thy
heart
consent
to
the
blessed
word
of
God
,
wherein
he
doth
offer
union
with
Jesus
Christ
,
and
himself
through
Christ
,
to
every
Soul
that
shall
accept
him
.
Gaze
again
and
again
upon
the
blessed
tender
;
say
to
thy
unbelieving
mind
;
O
my
crooked
and
unbelieving
mind
.
Wilt
thou
not
consent
to
the
truth
of
yonder
Majesty
of
Heaven
,
yonder
God
of
truth
it self
that
cannot
lye
;
say
O
my
soul
if
thou
wilt
accept
yonder
union
with
the
Lord
Jesus
,
behold
what
transcendent
glory
thy
soul
shall
be
filled
with
;
O
my
Soul
wilt
not
thou
trust
to
the
truth
and
faithfulness
of
the
Lord
,
when
he
makes
such
an
offer
,
wil't
not
be
content
to
subject
all
thy
reasons
,
and
sensual
Arguments
to
his
Authority
?
Still
strive
again
;
say
,
O
my
Heart
,
though
thou
hast
been
an
Hypocrite
,
though
the
Devil
hath
couzened
thee
these
many
years
,
though
thou
hast
dealt
falsly
with
the
Lord
all
this
time
,
yet
the
transcendent
love
of
yonder
God
ceases
not
to
work
towards
thee
,
O
take
up
thy
rest
O
my
Soul
,
credit
the
Lord
upon
his
word
,
and
wait
O
my
Soul
for
the
fulfilling
of
his
word
to
thee
.
This
is
the
prime
,
effectual
,
infallible
means
of
the
deliverance
of
your
poor
perplexed
tortured
Souls
,
by
the
tyranny
of
fear
that
your
evidences
are
delusions
;
And
this
is
the
never
failing
means
of
discovering
to
your
poor
dark
obscure
souls
,
the
truth
and
reality
of
these
your
evidences
,
that
your
Souls
cannot
discern
.
Truly
Souls
of
all
the
directions
that
ever
I
commended
to
you
,
I
must
set
a
probatum
est
upon
this
remedy
;
It
is
a
tried
one
Soul
,
it
is
an
approved
one
,
an
experienced
one
;
I
beseech
you
follow
it
:
Let
your
Souls
be
held
no
longer
poring
upon
your
former
evidences
,
as
though
you
had
no
spring
of
refreshment
but
in
those
:
Suppose
your
Heart
to
be
as
bad
,
as
the
Devil
possibly
can
make
it
,
yet
strive
with
your
unbelieving
Mind
and
Heart
to
accept
anew
of
union
tendered
to
your
poor
,
lost
,
perishing
Souls
in
the
Lord
Jesus
.
Pre.
5.
In
the
fifth
place
I
shall
further
premise
this
,
That
an
impartial
,
just
,
and
righteous
examination
of
the
evidences
that
any
soul
hath
received
of
his
union
with
the
Lord
Jesus
,
can
only
be
taken
while
those
evidences
remain
in
their
perspicuity
,
clearness
,
and
satisfying
power
.
The
evidences
of
a
Souls
union
with
Christ
,
being
only
precious
,
orient
beams
of
Heavenly
light
,
sent
forth
from
the
blessed
spirit
of
light
into
the
obscure
Soul
,
joyned
also
with
a
precious
exciting
power
,
sent
forth
from
the
same
Spirit
to
stir
up
the
light
inherent
in
the
same
Soul
too
,
while
the
evidence
is
gone
,
it
cannot
be
that
any
Soul
receiving
such
evidences
;
should
justly
try
,
weigh
,
examine
,
and
prove
the
reality
of
those
evidences
,
no
longer
than
those
evidences
do
continue
.
There
must
be
light
without
,
and
light
within
,
to
enable
a
Soul
to
make
an
examination
of
any
thing
:
And
both
the
light
without
,
and
the
light
within
,
being
the
evidence
it self
to
the
soul
of
its
union
,
thence
it
is
there
is
a
necessity
of
the
examination
to
be
prosecuted
or
followed
,
only
while
the
Soul
enjoys
those
evidences
in
their
brightness
,
clearness
,
and
satisfying
power
.
The
evidences
of
the
Souls
union
,
are
beams
of
Heavenly
light
,
sent
down
from
the
Father
of
light
,
on
purpose
to
bear
testimony
to
a
Soul
of
union
with
the
Lord
Jesus
:
And
thence
indeed
it
is
necessary
that
these
Witnesses
should
be
heard
speak
for
themselves
,
before
any
trial
of
the
truth
and
reality
of
their
testimony
can
be
made
by
any
Soul
;
Now
these
Witnesses
never
speak
for
themselves
,
but
while
they
are
actually
bearing
Witness
;
that
is
,
while
those
precious
beams
of
Heavenly
light
,
do
actually
shine
into
the
obscure
soul
;
Now
when
once
those
beams
of
light
are
withdrawn
,
the
soul
is
now
in
question
whether
the
Lords
will
be
,
to
admit
his
Soul
into
union
with
Jesus
Christ
or
no.
Now
that
those
righteous
examinations
of
the
evidences
of
union
,
can
be
only
taken
while
the
evidences
do
thus
continue
actually
in
the
soul
,
this
I
conceive
may
be
collected
from
John
7.17
.
If
any
man
will
do
his
will
,
he
shall
know
nf
the
Doctrine
,
whether
is
be
of
God
,
or
whether
I
speak
of
my self
.
The
words
are
an
Answer
to
a
question
that
the
Jews
propounded
to
Jesus
Christ
,
or
they
are
a
prevention
to
a
Question
that
the
Jews
might
have
propounded
:
Christ
had
affirmed
,
that
the
Doctrine
that
he
taught
,
was
not
his
own
,
but
his
Fathers
that
sent
him
,
v.
16.
Now
it
might
be
objected
:
But
how
can
you
prove
that
your
Doctrine
is
your
Fathers
,
and
not
your
own
?
How
will
you
manifest
it
to
those
that
deny
your
Doctrine
to
be
divine
,
that
it
is
Divine
?
Christ
answers
,
If
any
Man
will
do
his
will
,
he
shall
know
of
the
Doctrine
whether
it
be
of
God
;
As
if
he
should
say
,
whosoevers
Heart
shall
be
in
a
precious
readiness
,
actually
to
obey
my
Fathers
will
,
he
shall
actually
know
the
Doctrine
whether
it
be
of
God
.
So
that
two
Propositions
are
laid
down
in
the
words
;
the
one
expresly
,
the
other
implicitly
.
The
first
is
affirmed
by
Christ
,
that
the
discerning
of
the
truth
and
divinity
of
pretious
Gospel
truths
,
is
only
peculiar
to
obedient
Souls
.
Secondly
,
It
is
implicitly
affirmed
,
That
whatever
soul
is
disobedient
to
the
Fathers
blessed
will
,
cannot
(
during
his
disobedience
)
discern
truth
,
divinity
,
and
infallibility
of
Gospel
Truth
:
Now
thence
may
be
collected
,
that
believing
souls
do
enjoy
the
spirit
of
discerning
,
in
their
way
of
obedience
,
and
do
best
and
most
perspicuously
and
clearly
understand
the
Lords
blessed
will
,
and
see
the
reality
of
every
truth
of
the
Gospel
,
and
the
infallibility
and
certainty
of
its
coming
from
God
.
Now
mark
,
then
only
believing
souls
do
yield
obedience
to
the
Fathers
will
,
and
do
actually
obey
Gospel
truth
,
when
their
souls
receive
through
believing
some
evidence
,
at
least
in
some
degree
,
that
the
Lord
will
receive
their
souls
into
union
with
himself
in
Christ
,
through
their
believing
in
him
.
Every
believing
act
is
but
the
consent
of
the
believers
heart
,
to
the
truth
of
what
the
word
bears
witness
of
;
which
is
in
effect
,
nothing
but
a
believers
receiving
the
evidencing
light
of
the
blessed
word
,
that
the
Lord
will
admit
his
soul
into
union
with
himself
in
the
Lord
Jesus
,
in
his
accepting
of
him
;
So
that
the
believing
soul
being
then
only
obedient
to
the
will
of
the
Father
(
in
the
prime
way
of
obedience
which
is
Faith
)
when
he
is
receiving
some
evidence
of
his
union
with
the
Lord
Jesus
,
thence
it
appears
,
that
a
just
and
impartial
,
a
righteous
examination
of
the
evidences
,
that
the
soul
hath
received
of
his
union
with
the
Lord
Jesus
,
can
only
be
taken
,
while
those
evidences
do
actually
continue
in
their
clearness
and
power
.
For
the
further
clearing
of
this
,
take
these
two
reasons
.
I.
In
regard
then
only
the
soul
is
sutably
disposed
to
take
the
examination
.
That
will
appear
in
divers
particulars
.
1.
It
is
only
then
when
the
Evidence
unto
a
soul
of
his
union
do
actually
remain
,
that
the
understanding
of
the
soul
is
enlightned
by
the
blessed
spirit
,
and
inabled
to
conceive
of
,
and
to
apprehend
aright
,
any
truth
from
the
blessed
Word
of
God
propounded
to
him
.
Even
when
the
understanding
of
the
soul
is
renewed
,
and
some
pretious
beam
of
Heavenly
Light
Communicated
to
the
poor
soul
,
(
so
that
in
a
Metaphorical
Sence
,
the
blind
soul
became
a
seeing
soul
?
yet
there
is
a
necessity
also
that
the
same
spirit
,
that
Communicated
the
seeing
eye
to
the
understanding
,
should
also
Communicate
the
seeing
of
the
eye
;
It
is
necessary
that
the
same
spirit
that
Communicated
the
Habit
,
should
Communicate
also
the
Act
;
the
same
spirit
that
gave
a
Principle
of
Divine
Knowledge
to
the
soul
,
must
also
act
the
same
Principle
of
Spiritual
Knowledge
,
to
make
the
soul
actually
know
,
or
understand
any
Spiritual
,
Holy
Mystery
aright
;
Now
then
,
when
the
Evidences
to
the
soul
of
its
union
with
the
Lord
Jesus
actually
remains
,
then
is
the
mind
and
understanding
of
the
soul
thus
actuated
by
the
Blessed
Spirit
,
then
is
the
Principle
of
Holy
Knowledge
drawn
forth
into
exercise
,
so
that
the
mind
is
then
inabled
to
discern
into
the
Mystery
of
the
Gospel
of
Jesus
Christ
,
thence
it
appears
,
that
the
soul
can
only
then
take
a
Righteous
Examination
of
the
Evidences
of
his
union
.
2.
In
regard
it
is
then
only
,
that
the
soul
is
Conquerer
over
the
natural
Enmity
of
the
Mind
,
that
oppose
the
Minds
,
consent
to
the
truth
that
doth
evidence
unto
the
soul
its
union
.
The
Carnal
Mind
is
Enmity
against
God
;
Now
in
the
same
degree
the
believing
soul
remains
unregenerate
,
enmity
still
possesses
the
believing
mind
,
and
then
only
hath
the
Believer
conquest
over
those
reliques
of
enmity
that
possess
the
mind
,
when
he
hath
actual
evidence
of
his
union
with
the
Lord
Jesus
;
now
it
is
only
then
when
the
enmity
of
the
mind
against
God
is
brought
into
captivity
to
the
Law
of
faith
,
that
the
Soul
is
suitable
to
take
the
examination
of
the
truth
of
his
own
evidences
of
his
union
with
Christ
,
in
regard
the
mind
now
is
disposed
to
accept
or
agree
unto
those
truths
of
the
Gospel
,
from
whence
the
Spirit
doth
manifest
unto
the
soul
its
union
with
Christ
.
3.
In
regard
it
is
then
only
,
that
the
Soul
understands
and
believes
what
the
true
Celestial
Star
is
,
from
whence
those
beams
of
light
,
that
do
really
come
from
Gods
evidence
unto
a
Soul
,
his
union
with
Christ
must
flow
and
arise
.
The
pretious
word
of
the
ever-living
God
to
every
lost
sinner
,
declaring
that
his
will
is
to
admit
every
of
those
Souls
that
will
,
to
be
reconciled
to
himself
in
Christ
,
is
that
precious
,
bright
,
orient
Star
,
from
whence
those
beautiful
beams
of
light
,
that
do
or
may
discover
unto
a
soul
,
his
union
with
Christ
must
arise
:
Now
it
is
then
only
;
when
the
beams
of
light
shine
from
the
Word
perspicuously
and
clearly
unto
a
soul
,
declaring
his
will
to
admit
of
reconciliation
with
them
through
the
Lord
Jesus
,
that
they
understand
and
believe
this
to
be
the
true
Heavenly
Star
,
from
whence
the
light
that
evidences
unto
them
their
union
must
flow
.
4.
In
regard
It
is
then
only
,
that
the
irresistible
power
;
that
those
precious
beams
of
light
contain
in
them
(
that
do
evidence
unto
any
soul
really
from
God
its
union
with
Christ
)
is
ready
to
take
impression
upon
the
heart
.
The
irresistible
power
that
the
beams
of
light
contain
in
them
,
is
the
Authority
of
the
blessed
Majesty
of
Heaven
.
They
are
nothing
but
the
discovery
unto
the
Soul
that
the
Lord
hath
spoken
it
,
that
it
is
his
will
to
receive
the
soul
into
union
with
Christ
.
Now
this
irresistible
power
of
these
beams
of
light
,
only
take
impression
upon
the
Heart
,
according
to
the
lively
actings
of
holiness
in
the
heart
;
And
the
lively
actings
of
holiness
in
the
heart
,
are
only
according
to
the
degree
of
light
the
soul
enjoys
,
discovering
unto
it
the
Lords
will
,
to
receive
him
into
union
with
the
Lord
Jesus
:
So
that
when
those
beams
of
Heavenly
light
shine
most
clearly
in
the
most
transcendent
beauty
,
then
is
the
heart
filled
with
the
most
lively
,
holy
actings
,
then
do
love
,
and
fear
,
and
joy
,
and
delight
,
working
their
power
and
strength
;
And
therefore
it
is
only
that
the
Authority
of
God
speaking
,
or
declaring
any
thing
to
the
soul
,
take
the
deepest
impression
upon
the
soul
.
5.
In
regard
the
believing
disposition
in
the
will
of
the
soul
,
is
only
then
in
exercise
in
its
power
and
strength
.
The
prime
evidence
unto
a
soul
of
his
union
,
hath
been
discovered
to
you
,
to
be
only
an
evidence
unto
faith
,
and
in
like
manner
the
prime
demonstration
of
the
truth
of
that
evidence
,
must
be
a
demonstration
given
to
faith
only
:
Reason
must
not
aspire
so
high
to
be
the
Judge
of
faiths
action
;
Still
it
must
be
another
act
of
faith
,
that
must
pass
a
security
upon
the
former
act
of
faith
:
So
that
thence
when
the
believing
disposition
infused
into
the
will
of
the
believing
soul
is
strongest
in
exercise
,
then
only
is
the
soul
suitable
to
take
a
righteous
examination
of
the
evidences
of
his
union
with
Christ
.
2.
It
is
only
then
when
the
evidences
of
the
souls
union
with
Christ
are
clear
and
perspicuous
,
that
it
is
suitable
to
take
examination
of
his
evidences
rightly
,
in
regard
of
the
evidences
themselves
,
which
then
only
appears
in
their
native
self-discovering
glory
.
It
is
the
inseparable
property
of
those
beams
of
Heavenly
light
,
that
shine
from
the
word
of
God
,
to
discover
themselves
really
to
be
from
God
,
even
by
their
own
native
lustre
and
glory
:
Those
beams
of
light
come
forth
with
the
name
of
God
written
upon
their
foreheads
;
so
that
the
believing
soul
no
sooner
beholds
them
,
but
he
reads
the
name
of
God
written
upon
them
;
now
this
their
native
self-discovering
glory
,
never
appears
to
the
soul
,
but
when
these
beams
of
light
actually
remain
in
the
soul
,
in
their
perspicuity
and
clearness
,
and
therefore
when
the
spirit
suspends
its
influences
,
then
the
soul
cannot
behold
those
beams
of
light
what
they
are
.
Quest.
There
is
another
Question
that
here
interposeth
it self
,
which
must
of
necessity
be
answered
.
Believing
souls
will
now
reply
in
this
manner
,
If
an
impartial
examination
of
any
souls
evidences
of
his
union
with
the
Lord
Jesus
,
can
be
only
taken
while
the
splendor
and
brightness
of
his
evidences
remain
in
the
soul
;
then
what
use
should
souls
make
of
the
evidences
they
conceive
they
had
received
of
their
union
with
Jesus
Christ
,
when
the
lustre
and
orient
brightness
of
their
evidences
be
eclipsed
,
and
their
commanding
power
enervated
or
wounded
,
that
their
evidences
cease
to
witness
unto
them
their
union
with
Christ
.
In
order
to
the
satisfaction
of
souls
in
this
scruple
,
we
shall
lay
down
divers
Propositions
.
Prop.
1.
First
,
whenever
the
celestial
glory
of
those
pretious
beams
of
light
,
that
the
Lord
vouchsafes
to
cast
into
any
believing
soul
,
to
evidence
his
union
with
Jesus
Christ
,
be
dark
,
and
those
invincible
and
impregnable
demonstrations
,
that
the
blessed
spirit
gives
unto
the
souls
faith
,
to
prove
and
demonstrate
its
union
with
Christ
be
weakned
,
yet
it
is
then
doleful
weakness
;
yea
,
abhorred
wickedness
in
any
soul
,
to
cast
off
all
confidence
of
the
Lords
admission
of
his
soul
into
union
with
Jesus
Christ
.
Though
the
oratory
light
of
the
blessed
spirit
,
or
the
superadded
light
to
the
word
,
that
causes
the
word
to
give
so
clear
and
satisfying
a
testimony
unto
faith
,
of
its
union
with
Jesus
Christ
be
withdrawn
and
suspended
yet
there
is
a
Heavenly
shining
,
burning
Lamp
of
the
written
word
of
God
,
that
stands
constantly
shining
to
discover
to
the
faith
of
the
believing
soul
,
the
open
bosome
of
the
love
of
the
Lord
Jesus
,
and
his
outstretched
Arms
ready
to
grasp
the
soul
into
the
nearest
union
:
Therefore
it
must
needs
be
dreadful
horrid
wickedness
,
for
any
soul
to
neglect
,
slight
,
undervalue
,
or
disregard
the
light
of
that
pretious
written
word
,
because
those
Heavenly
beams
of
superadded
light
that
the
spirit
sometimes
gives
are
by
the
wisdom
of
the
Lord
,
or
through
the
occasion
of
the
souls
own
iniquity
sometimes
suspended
.
The
Command
of
believing
stands
as
an
everlasting
command
founded
and
built
upon
the
meer
written
word
,
making
a
pretious
discovery
of
the
Lords
will
to
admit
every
lost
,
perishing
soul
that
will
,
to
be
reconciled
,
1
John
3.23
.
Now
thence
it
is
most
wretched
disobedience
in
any
soul
,
when
he
hath
lost
that
glorious
light
of
manifestation
from
the
spirit
,
to
disobey
that
precious
Heavenly
command
also
.
Prop.
2.
Secondly
,
Whenever
any
soul
subjects
himself
to
the
Principle
of
darkness
and
unbelief
,
that
still
dwells
in
him
,
upon
the
Lords
withdrawing
the
brightness
and
glory
,
of
that
satisfying
light
of
the
spirit
,
that
did
evidence
unto
the
soul
his
union
with
Christ
,
and
cast
off
his
confidence
of
the
Lords
admission
of
his
soul
into
union
with
Christ
,
then
the
soul
is
uncapable
while
he
so
remains
of
making
any
pretious
,
holy
use
of
those
former
evidences
that
his
Soul
enjoyed
of
his
union
with
Jesus
Christ
.
1.
In
regard
while
the
soul
so
remains
,
there
can
be
no
holy
conception
of
the
evidences
that
his
Soul
did
formerly
enjoy
.
First
take
holiness
for
all
kind
of
strictness
and
righteousness
,
and
conformity
to
the
Lords
blessed
will
,
and
in
that
sense
there
can
be
no
righteous
conception
of
his
former
evidences
;
The
soul
cannot
understand
them
what
they
are
,
nor
discern
them
as
they
were
.
Secondly
,
Take
holiness
,
effectively
,
for
these
conceptions
that
do
excite
and
quicken
a
believing
soul
unto
holy
actings
,
and
in
that
sense
there
can
be
no
holy
conception
of
his
former
evidences
,
while
the
soul
so
remains
:
All
such
conceptions
or
apprehensions
of
the
way
of
God
towards
us
,
are
as
holy
effectively
,
that
is
,
that
produce
or
quicken
a
soul
to
holiness
,
are
such
as
do
apprehend
some
beam
of
excellency
shining
forth
from
those
ways
of
God
,
in
relation
to
that
particular
souls
good
;
now
while
a
soul
casts
off
all
his
confidence
of
the
Lords
will
,
to
admit
him
into
union
with
the
Lord
Jesus
,
he
cannot
conceive
of
his
former
evidence
in
such
a
manner
,
as
to
conceive
any
beam
of
excellency
shining
forth
from
God
,
in
relation
to
his
particular
soul
.
2.
While
any
Heart
so
remains
,
he
is
uncapable
of
making
a
holy
use
of
his
former
evidences
,
in
regard
the
activity
of
all
holy
affections
whatever
depend
upon
the
activity
of
that
believing
disposition
,
they
live
and
die
together
.
The
moving
Principles
that
move
holy
affections
objectively
,
are
the
believing
conceptions
and
apprehensions
of
God
;
that
is
to
say
,
the
apprehensions
of
the
Lords
will
,
to
receive
the
poor
loveless
soul
to
be
reconciled
to
him
,
through
his
union
with
Jesus
Christ
:
And
therefore
while
a
soul
casts
off
all
his
confidence
,
that
the
Lords
will
is
to
admit
his
soul
to
be
one
with
Jesus
Christ
,
there
is
a
defect
of
moving
Principles
,
to
move
the
affections
to
their
exercise
;
and
so
consequently
there
can
be
no
activity
of
any
pretious
,
holy
affections
.
3.
In
regard
all
the
Ordinances
,
that
should
excite
and
quicken
the
heart
,
to
the
holy
use
of
his
former
evidences
,
are
made
useless
.
While
the
soul
enslaves
himself
to
carnal
reason
through
unbelief
,
not
believing
Gods
will
to
make
him
one
with
Jesus
Christ
,
though
the
Gospel
should
be
preached
by
the
mouth
of
Angels
,
and
they
should
be
sent
from
Heaven
to
be
mouths
to
those
souls
in
Prayer
,
yet
those
Ordinances
could
have
no
operation
upon
those
souls
;
saith
the
Apostle
,
Heb.
4.2
.
The
word
that
was
preached
profited
not
,
because
it
was
not
mixed
with
faith
in
them
that
heard
it
:
if
there
be
not
some
degree
of
confidence
in
that
great
and
grand
Gospel-truth
to
the
particular
soul
,
there
can
be
no
mixing
faith
with
any
other
Gospel-truth
that
should
be
Preached
,
so
as
to
make
it
have
a
pretious
efficacy
upon
the
Heart
.
4.
When
any
Heart
yields
up
himself
captive
to
unbelieving
reason
,
and
so
casts
off
all
that
his
pretious
confidence
,
it
cannot
make
a
believing
use
of
his
former
evidence
of
union
with
Christ
,
in
regard
there
is
a
continual
decrease
in
all
holiness
,
and
encrease
in
all
the
working
of
corruption
,
while
the
soul
so
remains
.
The
Heart
is
so
naturally
active
,
that
it
will
be
spending
its
strength
in
some
kind
of
activity
or
other
,
and
therefore
when
the
holy
actings
of
the
forenamed
precious
confidence
is
sealed
,
the
Heart
will
spend
all
its
strength
in
corrupt
workings
;
when
the
Heavenly
plant
of
faith
doth
not
grow
and
flourish
in
the
soul
,
the
weeds
that
come
from
the
Devils
Garden
will
be
all
flourishing
,
hardness
,
indisposition
for
God
,
hard
thoughts
of
God
will
all
be
augmenting
daily
.
Prop.
3.
Thirdly
,
No
Soul
ought
to
entertain
such
a
superlative
conceit
of
the
use
of
those
evidences
of
his
union
with
Christ
,
that
he
formerly
received
,
that
he
should
make
those
his
evidences
the
sole
,
or
the
primary
,
or
the
principal
Prop
or
Pillar
,
whereupon
he
builds
his
confidence
,
that
the
Lord
will
admit
his
soul
into
union
with
Jesus
Christ
.
The
utmost
use
intended
by
God
,
that
believing
souls
should
make
of
former
evidences
received
,
can
be
but
strengthnings
and
encouragements
,
to
renew
the
strength
of
their
confidence
in
his
truth
and
faithfulness
,
to
fulfil
his
blessed
word
unto
their
souls
,
It
is
utterly
strange
from
the
mind
of
God
,
that
souls
should
make
any
one
act
of
God
towards
or
in
the
soul
the
principal
Pillar
,
Rock
and
foundation
whereupon
to
build
its
hope
of
his
union
with
Jesus
Christ
.
All
those
actings
of
the
spirit
of
God
,
whether
by
way
of
light
and
manifestation
,
or
by
way
of
infusion
of
holiness
,
they
are
meerly
arbitrary
(
excepting
only
the
spirits
constant
influence
for
the
preservation
of
the
life
of
a
believing
soul
)
and
consequently
,
changeable
and
various
,
according
as
the
infinite
wisdom
of
Heaven
doth
see
suitable
,
for
the
estate
of
various
souls
:
but
now
the
Lord
out
of
that
transcendent
riches
of
his
love
in
Christ
,
hath
prepared
unchangeable
Rocks
,
where
the
prime
Anchor
of
believing
souls
hope
should
be
fastned
,
unmoving
Pillars
that
never
shake
,
whereupon
the
foundation
of
their
confidence
must
be
laid
,
according
to
Heb.
6.17
.
he
confirms
it
by
an
Oath
,
that
by
2.
immutable
things
,
two
things
that
were
subject
to
no
alteration
or
diminution
,
that
is
to
say
,
by
the
word
of
the
Majesty
of
Heaven
,
and
by
his
Oath
also
,
they
might
have
strong
consolation
,
that
do
flee
from
refuge
to
lay
hold
upon
the
hope
set
before
them
;
that
is
,
that
do
accept
of
the
Lord
Jesus
tendred
to
them
:
So
that
the
hanging
thus
the
eternal
estate
of
the
soul
upon
the
former
evidences
,
is
too
high
an
use
to
put
the
former
evidences
too
:
It
is
the
truth
it self
that
the
former
evidencing
beams
of
light
manifest
,
that
is
only
destinated
to
that
pretious
use
,
to
build
the
confidence
of
the
souls
admission
into
union
with
Jesus
Christ
upon
,
even
that
truth
that
the
Lord
doth
declare
,
that
it
is
his
will
to
admit
even
that
particular
soul
into
union
with
Jesus
Christ
,
if
he
will
aceept
it
;
and
whenever
scruples
and
objections
and
doubts
possess
the
soul
concerning
the
truth
of
any
former
evidences
,
the
first-born
of
the
souls
endeavour
should
be
taken
up
,
in
in
clearing
that
truth
that
the
soul
did
conceive
some
beams
of
light
did
evidence
to
him
.
Prop.
4.
There
is
a
strait
command
from
the
highest
Majesty
of
Heaven
and
Earth
,
given
unto
every
believing
soul
,
to
make
a
holy
use
,
advantage
and
improvement
of
his
former
evidences
of
his
union
with
Jesus
Christ
vouchsafed
to
him
.
That
one
Scripture
gives
sufficient
testimony
,
Heb.
10.32
.
Call
to
remembrance
the
former
days
,
in
which
after
ye
were
illuminated
,
ye
endured
a
great
fight
of
afflictions
:
This
the
Apostle
commands
them
in
order
to
the
strengthning
of
their
confidence
,
ver.
35.
Thus
Asaph
did
,
Psal.
77.5
,
6.
When
he
was
under
darkness
,
when
the
powers
of
unbelief
began
to
rage
in
his
soul
,
and
to
tyranize
over
him
,
then
he
began
to
make
improvement
of
his
former
evidences
of
the
Lords
love
,
and
favour
to
him
,
he
remembred
God
,
and
was
troubled
;
now
he
recalls
himself
,
and
begins
to
make
diligent
search
into
the
former
testimony
of
the
Lords
kindness
to
him
,
I
considered
the
days
of
old
,
the
years
of
ancient
times
,
I
call
to
remembrance
my
Song
in
the
Night
,
I
commune
with
mine
own
Heart
,
and
my
Spirit
made
diligent
search
.
I
call
to
remembrance
my
Song
in
the
Night
;
]
that
is
,
the
former
comfortable
Communion
I
enjoyed
in
God
;
how
God
delighted
himself
in
Communion
with
my
soul
,
and
my
soul
delighted
it self
in
Communion
with
God
again
,
how
God
spake
peace
to
me
,
and
I
answerably
rejoyced
in
God
again
:
And
I
Commune
with
mine
own
Heart
]
I
looked
over
the
Records
of
my
Heart
,
and
made
diligent
search
,
to
see
what
experience
of
truth
,
and
goodness
,
and
loving
kindness
of
God
to
my
soul
are
treasured
up
there
.
Yea
,
then
to
help
himself
further
,
ver.
10.11
.
he
endeavours
to
make
some
improvement
of
the
manifestation
of
the
Lords
love
and
kindness
,
truth
and
faithfulness
even
to
others
;
I
will
remember
the
works
of
the
Lord
,
surely
I
will
remember
thy
wonders
of
old
.
There
is
a
command
from
Heaven
upon
believing
souls
to
make
use
of
their
former
evidences
,
and
there
is
some
kind
of
inherent
power
in
every
believing
Soul
to
act
something
in
order
to
this
holy
use
,
or
improvement
of
his
former
evidence
.
Now
the
holy
use
of
those
former
evidences
,
that
believing
souls
are
engaged
from
Heaven
to
make
,
they
are
various
.
We
shall
endeavour
to
sum
up
5.
or
6.
1.
Every
such
soul
ought
to
gather
from
his
former
evidences
of
his
union
with
Jesus
Christ
,
some
strength
to
his
present
confidence
,
that
the
Lord
will
admit
his
soul
into
union
with
Christ
.
I
beseech
you
mistake
not
,
I
speak
not
of
those
probable
fluctuating
hopes
,
that
some
souls
have
enjoyed
of
their
union
with
Jesus
Christ
,
from
some
apprehensions
of
some
present
actings
of
the
Holy
spirit
in
their
Hearts
,
to
clear
to
them
in
some
degree
their
union
with
Jesus
Christ
,
and
to
foster
up
some
hopes
of
it
,
Those
I
say
,
though
they
may
be
,
and
are
frequently
such
as
really
descend
from
the
spirit
of
Jesus
Christ
;
yet
also
from
such
conceited
,
and
supposed
actings
of
the
sanctifying
spirit
of
Jesus
Christ
,
proceeds
most
of
those
soul-deluding
hopes
,
that
poor
blind
souls
are
deluded
with
,
by
the
Prince
of
Darkness
:
And
therefore
because
the
difference
between
these
two
,
is
a
matter
of
so
great
difficulty
to
discern
,
I
durst
not
perswade
any
soul
who
conceives
that
he
hath
had
evidences
of
his
union
with
Jesus
Christ
,
whose
evidences
have
been
only
some
flashes
of
light
,
from
some
conceived
actings
of
the
sanctifying
Spirit
of
Christ
,
to
believe
firmly
,
impregnably
,
and
unmoveably
,
that
the
truth
and
reality
of
those
his
evidences
did
descend
from
God
,
when
he
doth
not
discern
them
:
Those
fluctuating
evidences
unto
sense
,
questionless
if
Souls
adhere
unto
them
,
they
must
put
them
upon
the
tryal
by
sense
again
.
Therefore
now
observe
,
I
speak
of
the
pretious
,
clear
,
infallible
evidence
given
unto
a
believing
soul
,
from
the
blessed
Spirit
of
light
and
manifestation
,
to
clear
unto
the
Souls
faith
unquestionably
,
that
the
Lords
good
will
is
to
admit
his
particular
Soul
into
union
with
Jesus
Christ
,
in
case
his
Soul
will
accept
it
;
through
which
evidence
unto
faith
also
,
the
evidence
unto
sense
hath
attained
a
clear
beam
from
the
Spirit
of
light
,
discerning
the
truth
of
the
close
of
the
believers
Heart
with
the
blessed
will
of
God
;
yet
mark
also
,
that
which
I
speak
hath
its
relation
solely
to
those
evidencing
beams
of
light
given
unto
the
believers
faith
of
his
union
with
Jesus
Christ
.
Now
I
say
,
though
such
a
soul
be
unsuitable
to
take
a
just
examination
of
those
evidencing
beams
of
light
formerly
given
to
his
faith
,
when
their
glory
is
obscured
and
darkned
,
yet
the
Soul
ought
to
believe
the
truth
of
those
evidencing
beams
of
light
,
though
it
cannot
so
clearly
and
sensibly
discern
it
.
The
matter
that
was
evidenced
to
the
Soul
,
is
no
more
than
that
there
lies
an
Obligation
upon
the
Soul
from
Heaven
continually
to
believe
;
And
therefore
the
matter
that
was
evidenced
being
true
,
and
the
Soul
engaged
from
God
to
believe
it
,
the
Soul
also
stands
engaged
to
believe
the
truth
of
that
his
former
evidence
that
his
Soul
received
,
concerning
the
blessed
will
of
God
towards
him
;
and
from
the
remembrance
of
such
a
former
mamanifestation
,
given
unto
the
Soul
by
the
blessed
Spirit
,
concerning
that
blessed
good
will
of
God
towards
him
,
the
Soul
ought
to
gather
heart
and
strength
,
and
courage
to
renew
the
confidence
of
his
poor
,
wavering
,
rrembling
,
unstable
Heart
.
2.
The
believing
Soul
ought
from
the
remembrance
of
his
former
evidences
,
given
unto
his
faith
of
his
union
with
the
Lord
Jesus
,
to
foster
and
nourish
a
lively
hope
in
his
soul
,
that
the
same
blessed
light
of
manifestation
(
to
manifest
unto
his
faith
clearly
his
union
with
the
Lord
Jesus
)
may
return
.
That
experience
that
such
a
Soul
have
had
,
that
there
is
a
time
of
light
,
and
a
time
of
darkness
that
the
wisdom
of
Heaven
seeth
suitable
for
believing
Souls
,
that
there
is
a
Night
and
a
Day
,
as
well
in
the
Spiritual
life
,
as
in
the
natural
life
,
ought
to
be
a
ground
to
maintain
a
lively
hope
,
that
when
it
is
Night
,
Day
may
break
,
and
therefore
it
is
his
Duty
unquestionably
to
nourish
and
cherish
such
a
lively
hope
.
3.
From
the
remembrance
of
its
former
evidence
,
the
Soul
ought
to
obstruct
it self
in
the
obscurity
,
darkness
,
and
dreadful
blindness
of
his
own
mind
.
The
believing
Soul
ought
to
say
within
himself
;
O
when
the
Spirit
of
Jesus
Christ
irradiated
the
blessed
word
of
God
;
how
clear
,
how
unquestionable
was
it
to
my
Soul
,
that
it
was
the
Lords
blessed
will
to
receive
my
Soul
into
union
with
Jesus
Christ
,
if
I
will
embrace
him
;
and
though
I
have
now
the
same
word
to
testifie
the
same
thing
to
my
Soul
,
yet
how
dark
is
it
to
my
Soul
for
the
present
,
how
hard
is
it
for
my
poor
blind
Mind
to
receive
and
apprehend
,
that
the
Lords
will
is
to
receive
this
my
Soul
into
union
with
Jesus
Christ
?
4.
From
the
remembrance
of
the
Souls
former
evidence
,
the
Soul
ought
to
instruct
it self
in
the
mystery
of
the
Lords
way
towards
believing
Souls
.
From
hence
the
Soul
may
learn
,
that
the
Lord
carries
on
the
Soul
towards
full
Communion
with
himself
through
Christ
,
as
well
by
sensible
decays
in
Communion
,
as
by
sensible
encreases
in
Communion
;
And
from
thence
the
Soul
might
instruct
it self
,
that
joy
and
peace
,
ravishment
of
Spirit
,
triumphing
acts
of
faith
,
are
not
so
inseparable
from
believing
Souls
,
but
that
they
may
be
wanting
,
that
they
are
not
absolutely
necessary
to
be
constant
,
at
least
to
the
Souls
attaining
unto
perfection
of
Communion
;
so
that
thus
the
Soul
may
learn
to
adore
the
Lord
in
apprehending
the
unsearchableness
of
his
ways
,
even
towards
believing
Souls
,
the
unsearchableness
of
his
Wisdom
,
that
neither
Man
nor
Angel
can
measure
.
5.
From
the
remembrance
of
the
Souls
former
evidences
,
whose
brightness
and
glory
is
now
ecclipsed
,
the
Soul
may
instruct
it self
in
the
absolute
necessity
of
an
intire
,
constant
,
uninterrupted
dependance
upon
Jesus
Christ
for
the
Spirit
of
light
and
manifestation
:
The
Soul
ought
in
remembrance
of
that
full
satisfaction
that
it
enjoyed
when
that
blessed
Spirit
of
light
gave
beams
of
light
to
his
dark
mind
,
to
clear
up
the
will
of
God
revealed
in
his
precious
word
;
to
say
,
O
how
infinite
is
the
necessity
of
hanging
upon
Jesus
Christ
continually
,
for
the
constant
operation
of
the
Spirit
of
light
into
this
my
dark
Heart
.
6.
From
the
remembrance
of
the
Souls
former
evidence
of
his
union
with
Jesus
Christ
,
the
Soul
ought
to
collect
holy
Pleas
,
and
pretious
Arguments
,
to
intercede
with
the
Majesty
of
Heaven
for
the
return
of
the
blessed
Spirit
of
light
and
manifestation
unto
his
Soul
.
This
was
the
constant
practice
of
all
the
Saints
,
who
had
enjoyed
any
experiences
of
the
Lords
mercy
and
kindness
,
they
did
endeavour
to
engage
the
Lord
to
return
when
he
seemed
to
be
absent
.
Many
are
the
Arguments
that
a
believing
soul
may
collect
from
the
former
enjoyment
of
evidences
of
union
with
Christ
,
to
plead
with
the
Majesty
of
Heaven
,
to
return
with
the
same
spirit
of
light
and
manifestation
again
to
his
Soul
.
1.
From
the
remembrance
of
the
Souls
former
evidence
,
the
soul
may
remember
the
pretious
suitable
disposition
,
that
possessed
his
Heart
for
the
worshipping
of
the
Lord
in
every
Ordinance
.
Now
from
thence
the
Soul
may
raise
a
pretious
Argument
,
wherewith
he
may
go
boldly
to
the
Throne
of
Grace
,
and
cry
to
the
blessed
Majesty
of
Heaven
,
when
shall
that
blessed
Spirit
of
light
return
to
this
darkned
Soul
of
mine
.
2.
The
Soul
may
remember
the
readiness
,
the
quickness
,
the
activity
of
the
Heart
in
all
manner
of
obedience
to
the
Lords
blessed
will
.
Now
from
hence
the
Soul
may
fetch
a
strong
Argument
,
wherewith
to
come
before
the
Throne
of
Grace
;
O
my
God
may
the
believing
Soul
say
,
When
thy
blessed
Spirit
of
light
had
the
pretious
operation
upon
my
Heart
,
what
a
blessed
concurrence
was
there
in
this
my
crooked
opposite
will
,
to
this
thy
holy
will
;
O
what
an
union
of
love
was
there
,
between
this
thy
Majesty
and
my
opposite
Heart
,
how
impatient
then
was
my
Soul
,
of
any
disagreement
between
my
will
and
thy
will
,
how
readily
was
my
heart
disposed
for
any
thing
thy
blessed
Majesty
commanded
?
But
now
alas
Lord
,
now
the
workings
of
the
Spirit
of
light
are
suspended
,
what
a
disagreement
is
there
between
thy
Majesties
will
and
my
will
;
how
strait
and
narrow
,
and
weak
and
feeble
,
are
the
inclinations
of
my
Heart
now
to
obedience
to
thy
blessed
will
?
Lord
may
the
Soul
say
;
Have
respect
to
thine
own
honour
,
send
down
the
Spirit
of
light
into
this
dark
Heart
.
3.
The
Soul
may
remember
how
highly
the
blessed
Name
of
God
was
exalted
and
magnified
in
his
Heart
,
when
that
blessed
Spirit
of
light
continued
its
blessed
operation
to
evidence
actually
its
union
with
the
Lord
Jesus
.
Now
from
thence
,
the
Soul
from
whom
the
lustre
and
glory
of
these
his
former
evidences
of
union
with
Christ
is
now
Ecclipsed
,
may
argue
with
the
blessed
Majesty
of
Heaven
to
send
down
the
same
Spirit
of
light
and
manifestation
again
to
his
dark
Soul
.
4.
Even
when
the
orient
brightness
,
and
Heavenly
lustre
of
the
Souls
former
evidences
is
Ecclipsed
and
darkned
,
yet
then
the
Soul
may
remember
the
capaciousness
,
and
enlarged
openness
of
his
Heart
towards
communion
with
God
,
while
the
orient
lustre
of
the
evidences
of
his
union
with
Christ
did
actually
remain
.
Now
from
hence
the
Soul
may
gather
strength
of
Argument
to
appear
before
the
Lord
,
to
Petition
the
return
of
the
blessed
Spirit
of
light
and
manifestation
again
to
his
Soul
:
The
Soul
may
plead
that
the
suitableness
,
and
right
disposition
of
the
Heart
for
Communion
with
the
Lord
,
depends
upon
the
enjoyment
of
the
Spirit
of
light
and
manifestation
.
5.
Even
when
the
orient
brightness
of
the
Souls
former
evidences
are
ecclipsed
and
obscured
,
yet
then
the
Soul
may
remember
how
gloriously
the
lovely
beauty
,
and
Soul
enamouring
brightness
of
the
way
of
holiness
was
transparent
through
him
,
when
the
Heavenly
lustre
of
his
former
evidences
did
actually
remain
in
the
Soul
.
Now
from
hence
the
Soul
may
gather
a
pretious
Argument
,
whereby
he
may
lay
an
engagement
upon
the
Majesty
of
Heaven
,
to
send
down
the
Spirit
of
light
again
:
Thence
the
Soul
may
plead
,
that
the
lustre
and
Heavenly
beauty
of
the
ways
of
holiness
to
be
manifested
through
him
,
depend
upon
his
enjoyment
of
the
Spirit
of
light
and
manifestation
.
6.
When
the
cammanding
power
of
the
evidence
of
a
Souls
union
with
Christ
is
ceased
for
the
present
,
to
evidence
to
the
Soul
its
union
,
yet
then
the
Soul
may
remember
that
the
tender
compassionate
bowels
of
God
have
moved
within
him
,
and
yearned
toward
his
Soul
formerly
.
Now
from
thence
the
feeble
,
almost
fainting
drooping
Soul
,
may
still
gather
more
strength
,
and
lift
up
its
Head
again
,
to
claim
the
Spirit
of
light
and
manifestation
,
to
be
sent
from
Heaven
into
his
dark
Soul
.
7.
When
the
splendor
,
and
beauty
,
and
satisfying
power
of
the
evidences
that
the
Soul
have
received
of
his
union
with
Jesus
Christ
be
decayed
,
yet
then
the
Soul
may
remember
,
that
all
his
abominable
wickedness
,
and
most
cursed
vileness
,
did
not
formerly
prevent
some
movings
of
the
Bowels
of
the
Lords
mercy
towards
him
.
Now
hence
may
the
Soul
gather
strength
to
plead
for
the
returns
of
the●●
blessed
Spirit
of
light
into
his
dark
Soul
.
Hence
the
Soul
may
plead
,
that
there
is
the
same
reason
,
the
same
motive
to
incline
the
Lords
blessed
will
,
to
send
now
the
Spirit
of
light
and
manifestation
to
it
,
that
ever
there
was
to
incline
his
Majesty
to
the
least
thought
of
kindness
towards
it
.
8.
The
Soul
from
whose
Eyes
some
dark
Clouds
hath
obscured
the
former
lustre
of
his
Evidences
,
yet
may
remember
that
some
spark
of
holy
confidence
in
the
Lords
blessed
will
,
to
admit
the
Soul
into
union
with
Jesus
Christ
,
was
formerly
infused
into
his
unbelieving
Heart
.
Now
from
thence
the
Soul
may
again
gather
some
strength
,
whereby
to
lay
hold
upon
the
Lord
,
and
to
engage
him
,
to
give
as
it
were
a
new
Commission
to
the
Spirit
of
light
to
come
down
to
his
dark
Soul
:
Thence
the
Soul
may
plead
the
Lords
engagement
,
never
to
recall
the
gift
once
past
,
out
of
the
hand
of
his
pretious
love
,
he
having
declared
his
Gifts
are
without
Repentance
;
and
thence
the
Soul
may
plead
,
that
the
Lord
stands
engaged
to
nourish
up
that
confidence
,
so
begotten
in
the
Heart
by
his
blessed
Spirit
.
9.
When
the
irresistible
commanding
power
of
the
evidence
that
any
Soul
hath
received
of
his
union
with
Christ
be
weak
,
yet
then
the
Soul
may
remember
the
uselesness
,
the
inefficatiousness
of
all
terrors
and
distractions
upon
his
Spirit
,
and
the
most
blessed
efficacy
that
the
least
glimpse
of
light
,
discovering
to
the
Soul
,
the
Lords
will
to
admit
it
into
union
,
had
upon
his
Heart
.
Now
from
hence
the
Soul
may
cry
to
the
Lord
,
and
complain
in
the
bitterness
of
his
Soul
,
that
he
understands
not
what
his
blessed
will
concerning
him
is
,
in
terrifying
and
affrighting
,
suffring
his
Spirit
even
to
be
distracted
with
terror
.
Lord
may
the
Soul
say
,
Hath
thy
Majesty
its
honour
from
me
this
way
?
Is
thy
Name
exalted
in
my
Heart
in
this
manner
?
Will
my
Heart
ever
bow
in
obedience
to
thy
blessed
Will
,
through
the
power
of
those
terrors
and
distractions
that
are
upon
me
?
This
holy
arguing
and
expostulating
with
the
blessed
Majesty
of
Heaven
,
and
engaging
him
by
Arguments
,
collected
from
what
the
Soul
remembers
,
in
his
former
evidences
of
his
union
with
Christ
,
is
the
last
holy
use
that
the
Soul
may
make
of
his
former
evidences
of
his
union
,
when
their
Heavenly
lustre
,
and
commanding
power
and
beauty
cease
.
And
I
would
perswade
every
obscure
Soul
,
from
whose
Eyes
those
sweet
Heavenly
beams
of
light
are
now
hidden
(
with
which
his
Eyes
were
once
blessed
)
above
all
the
other
uses
,
to
have
a
particular
respect
to
this
last
use
,
thus
to
gain
upon
God
,
to
insinuate
its
self
into
the
love
and
favour
of
the
Lord
again
,
to
engage
the
Majesty
of
Heaven
by
this
kind
of
pleading
with
him
,
to
send
down
the
Spirit
of
light
and
manifestation
afresh
.
This
indeed
is
the
very
principal
use
of
the
former
evidence
,
wherefor●
present
darkness
overspread
it
,
and
that
in
these
Two
respects
.
First
,
In
regard
in
this
kind
of
pleading
,
the
poor
decaying
sparks
of
the
Souls
confidence
,
is
kept
in
some
degree
alive
.
Now
the
stronger
the
Souls
confidence
is
,
the
more
suitable
is
the
Soul
to
make
a
righteous
examination
,
or
just
and
impartial
tryal
,
of
those
former
evidences
of
his
union
with
the
Lord
Jesus
.
Secondly
,
In
those
pleadings
,
the
Spirit
of
light
may
be
again
expected
to
return
.
The
blessed
Spirit
,
and
all
the
actings
of
it
,
are
reserved
in
the
Golden
Closet
of
the
Promises
,
wherein
the
Lord
hath
engaged
himself
to
Communicate
whatever
mercy
and
love
shall
be
suitable
to
the
poor
believing
Soul
;
and
these
holy
pleadings
are
the
Key
to
the
Door
of
the
Golden
Closet
;
I
mean
,
the
Key
of
the
Promise
,
to
open
the
Door
for
the
Spirit
of
lighr
to
have
its
free
access
.
Questionless
by
such
a
holy
improvement
of
former
evidences
as
this
,
believing
Souls
might
be
much
furthered
towards
the
obtaining
of
the
renewed
operations
of
the
spirit
of
light
,
and
manifestation
of
renewed
discoveries
from
the
same
Spirit
unto
the
Souls
faith
,
of
the
Lords
will
to
receive
him
into
union
with
the
Lord
Jesus
.
Thus
now
you
have
the
Question
also
cast
in
upon
this
occasion
opened
:
It
is
apparent
there
is
a
pretious
holy
use
that
Souls
may
make
of
all
former
evidences
when
their
orient
brightness
is
ecclipsed
,
and
their
commanding
power
is
weakned
,
though
the
Soul
cannot
then
take
an
impartial
examination
of
those
his
evidences
or
put
them
upon
such
a
righteous
Trial
whether
they
be
really
from
God
or
no.
One
consideration
also
I
must
add
concerning
knowledge
,
whether
evidences
of
union
received
be
really
from
God
,
or
whether
they
be
Diabolical
inspirations
..
The
Soul
must
understand
that
this
knowledge
is
a
collection
,
or
gathering
of
this
conclusion
,
that
his
evidences
received
are
really
from
God
,
from
a
certain
,
necessary
,
infallible
reason
.
The
difference
between
knowledge
of
the
evidence
to
be
really
from
God
,
and
Opinion
,
and
Faith
,
must
always
be
kept
clear
in
the
Souls
understanding
,
who
shall
be
able
to
receive
a
right
answer
to
that
grand
Question
propounded
.
To
believe
the
Souls
evidences
that
he
hath
received
of
his
union
with
Jesus
Christ
;
to
be
really
from
God
,
is
an
act
of
the
Soul
that
hath
its
foundation
only
upon
the
authority
of
him
that
relates
,
or
discovers
it
to
the
Soul
.
There
are
two
things
whereupon
faith
is
founded
.
First
,
That
the
thing
believed
is
spoken
or
declared
.
Secondly
,
That
the
Speaker
or
Declarer
is
true
and
faithful
.
Now
to
have
an
Opinion
that
the
evidences
of
the
Souls
union
with
Christ
received
,
are
really
from
God
,
is
to
collect
or
gather
the
conclusion
of
it
from
some
probable
reason
,
as
from
the
adjunct
,
or
the
consequence
that
follow
in
his
Soul
upon
his
receiving
the
evidences
of
his
union
with
Christ
:
But
the
knowledge
that
the
evidences
of
a
Souls
union
with
Christ
received
,
is
really
from
God
,
is
the
collection
of
this
conclusion
to
the
Soul
,
from
a
certain
,
necessary
,
and
infallible
reason
.
Therefore
your
Philosophers
in
distinguishing
between
knowledge
and
opinion
,
define
knowledge
to
be
a
certain
true
habit
of
the
mind
:
And
they
define
Opinion
to
be
an
uncertain
habit
in
the
mind
.
So
that
he
that
propounds
the
Question
;
How
a
Soul
that
conceiveth
he
hath
received
sufficient
and
satisfying
evidence
of
his
union
with
the
Lord
Jesus
,
may
know
certainly
and
infallibly
,
that
the
evidence
of
his
union
received
is
really
from
God
,
he
must
understand
that
he
asks
,
How
a
Soul
may
demonstrate
to
himself
from
certain
necessary
reasons
,
that
the
evidences
of
his
union
with
Christ
received
are
really
from
God
.
Now
I
beseech
you
every
Soul
,
believing
or
unbelieving
,
remember
as
far
as
possible
,
all
the
considerations
that
have
been
premised
about
this
Question
;
and
withall
these
fixed
and
established
in
your
minds
,
proceed
with
me
to
make
a
righteous
trial
of
the
evidences
that
you
conceive
your
Souls
have
received
of
your
union
with
the
Lord
Jesus
.
So
then
all
these
considerations
premised
,
our
Question
propounded
must
be
thus
sta●ed
.
Quest.
How
shall
any
Soul
that
conceiveth
he
hath
received
,
and
doth
actually
enjoy
,
certain
and
sufficient
evidences
of
his
union
with
the
Lord
Jesus
,
demonstrate
from
certain
necessary
and
evident
reasons
,
that
those
his
evidences
are
really
from
God
?
Answ.
For
Answer
then
directly
to
the
Question
.
There
are
but
two
kind
of
Demonstrations
,
whereby
a
Soul
can
demonstrate
to
its
self
the
reality
of
his
evidence
received
proceeding
from
God
.
You
must
understand
we
are
now
speaking
of
knowledge
;
and
what
was
spoken
before
of
faith
,
must
not
come
into
our
remembrance
in
this
thing
:
For
you
must
remember
we
gave
you
a
distinction
between
knowledge
,
faith
,
and
opinion
,
we
look
not
for
opinion
now
;
That
is
,
some
probable
ground
of
our
union
with
Jesus
Christ
:
nor
we
do
not
look
to
faith
which
is
the
declaration
of
Gods
will
to
admit
it
into
union
with
Jesus
Christ
:
But
we
look
to
knowledge
,
and
there
are
but
Two
Demonstrations
,
a
Demonstration
Priori
,
and
a
Demonstration
à
Posteriori
;
A
Demonstration
taken
from
the
Causes
,
and
a
Demonstration
taken
from
the
Effects
.
The
first
and
most
certain
ground
,
whereupon
the
Soul
may
prove
its
union
from
God
,
is
taken
from
the
causes
;
now
the
Causes
are
various
:
But
the
Two
Principal
Reasons
must
be
taken
from
the
Two
Principal
Causes
.
Now
there
are
but
Two
Principal
Causes
of
the
Souls
union
with
the
Lord
Jesus
,
both
which
concur
together
,
and
are
never
separated
one
from
another
.
The
Two
efficient
Causes
instrumental
,
is
the
Lords
blessed
written
Word
,
and
that
pretious
Spirit
of
Jesus
Christ
.
The
written
Word
is
the
more
remote
cause
,
and
the
Spirit
of
the
Lord
Jesus
is
the
more
immediate
efficient
cause
.
Now
because
the
reason
whereby
we
may
draw
any
conclusion
is
most
strong
,
that
it
is
taken
from
the
most
immediate
cause
of
any
thing
▪
And
in
respect
that
the
Spirit
of
Jesus
Christ
is
the
most
immediate
efficient
cause
(
though
but
still
instrumental
)
because
the
Spirit
doth
more
immediately
send
down
those
beams
of
light
,
that
do
most
clearly
reveal
to
faith
the
Lords
will
,
to
take
the
Soul
into
union
with
Christ
,
and
also
those
beams
of
light
that
discover
to
the
Soul
the
integrity
of
his
Heart
in
believing
;
Thence
we
shall
first
speak
of
that
reason
which
is
taken
from
the
blessed
Spirit
of
Jesus
Christ
;
and
so
I
answer
thus
,
That
the
first
primary
and
principal
reason
from
whence
a
Soul
may
conclude
,
that
the
evidences
of
his
union
received
are
really
from
God
is
,
that
those
evidencing
beams
of
light
doth
proceed
from
the
blessed
Spirit
of
Jesus
Christ
.
And
it
is
the
knowledge
of
this
,
that
they
are
those
beams
of
light
proceeding
from
the
Spirit
of
Christ
,
by
which
a
Soul
attains
the
most
certain
and
infallible
knowledge
,
that
his
evidences
were
from
God
;
by
this
he
attains
that
which
is
most
properly
called
knowledge
;
according
as
the
Philosophers
say
,
to
know
a
thing
,
is
to
discern
the
nature
or
being
of
it
by
its
most
proper
immediate
cause
.
But
now
least
the
Soul
should
say
,
you
here
answer
one
doubt
by
another
,
which
is
as
great
a
doubt
,
and
leads
the
Soul
but
on
into
further
darkness
;
the
Soul
is
as
doubtful
of
this
you
will
say
,
whether
those
beams
of
light
proceed
from
the
Spirit
of
Jesus
Christ
,
as
it
is
whether
they
were
from
God
?
Therefore
for
your
satisfaction
here
must
be
Two
things
opened
.
First
,
That
the
light
that
doth
proceed
from
the
blessed
Spirit
of
Christ
,
to
evidence
unto
any
Soul
its
union
with
Jesus
Christ
,
doth
evidence
,
that
it
doth
proceed
from
the
blessed
Spirit
.
Secondly
,
It
must
be
opened
,
that
the
light
that
so
proceeds
from
the
Spirit
to
evidence
to
the
Soul
its
union
with
Christ
,
is
the
most
potent
,
and
powerful
demonstration
,
that
begets
the
most
certain
knowledge
of
the
Souls
union
with
Christ
,
even
the
most
proper
and
highest
kind
of
knowledge
.
First
,
It
must
be
manifested
that
the
light
that
proceeds
from
the
Spirit
,
to
evidence
to
any
Soul
its
union
with
Christ
,
doth
evidence
it self
to
proceed
from
the
Spirit
.
There
are
such
sparklings
of
Divinity
in
those
pretious
Beams
of
Light
,
that
the
spirit
sends
down
into
any
Believing
soul
to
discover
its
union
,
that
the
eye
that
beholds
those
Beams
of
Light
,
see
the
very
Divinity
of
them
,
he
seeth
that
they
come
out
from
God
:
There
is
such
Coruscations
;
or
Bright
shinings
of
Heavenly
Glory
upon
those
Beams
of
Divine
Light
,
as
gives
a
satisfying
discovery
that
they
are
from
the
Spirit
of
God
;
Those
beams
of
light
they
bear
the
Image
of
God
upon
them
,
they
have
in
a
manner
the
name
of
the
blessed
spirit
of
Jesus
Christ
Ingraven
upon
them
,
that
the
soul
that
beholds
them
even
reads
the
name
of
the
blessed
spirit
Ingraven
there
:
So
that
those
Beams
of
light
(
by
an
inseparable
property
that
the
Lord
hath
annexed
to
them
)
do
so
discover
their
Original
to
be
from
the
spirit
of
God
,
as
they
do
satisfy
every
soul
to
whom
they
are
sent
down
,
and
make
it
unquestionable
that
they
are
from
the
Spirit
of
God
:
Yea
the
name
of
the
spirit
of
God
is
so
palinly
Ingraven
upon
those
beams
of
Light
,
that
the
soul
so
easily
discerns
it
,
that
all
Fears
,
Doubts
,
and
Suspitions
,
all
workings
of
Jealousie
,
that
those
evidencing
beams
of
light
are
not
from
the
spirit
,
are
Banished
by
their
Mighty
Power
:
I
mean
,
the
soul
injoying
those
,
at
that
instant
while
their
lustre
,
their
Hevenly
bright
shining
Coruscations
and
Glory
continue
,
the
soul
fears
not
that
they
are
Delusions
,
he
doth
not
so
much
as
question
that
they
are
Delusions
:
According
to
that
in
1
John
2.27
.
But
the
Anointing
which
ye
have
Received
of
him
abideth
in
you
:
That
is
,
the
spirit
of
Jesus
Christ
Communicated
to
you
abides
in
you
,
which
is
here
called
the
Anointing
,
because
according
to
that
in
Isa.
61.1
,
2.
The
pouring
out
of
the
spirit
of
Grace
and
Holiness
upon
Christ
as
Mediatour
,
is
called
the
Anointing
of
Christ
for
his
Mediatorial
Office
,
and
so
the
participating
of
the
spirit
by
Believers
,
is
called
the
Anointing
of
Believers
to
partake
of
their
head
:
Now
saith
he
,
the
Anointing
abides
in
you
,
that
is
,
the
spirit
abides
in
you
,
and
ye
need
not
that
any
man
teach
you
,
but
as
the
same
anointing
teaches
you
all
things
,
and
is
truth
and
is
no
lye
:
The
spirit
teaches
you
all
things
;
He
doth
not
mean
of
all
truth
,
and
the
whole
Counsel
of
God
,
for
that
no
believing
soul
yet
understood
while
he
dwelt
in
Houses
of
Clay
,
(
Paul
himself
understanding
but
in
part
)
but
he
speaks
of
the
truths
forenamed
,
the
grand
Gospel
Truths
,
the
spirit
it self
teaches
you
all
things
,
that
is
,
of
these
things
mentioned
;
Teach
ye
that
you
shall
have
eternal
Life
in
Jesus
Christ
:
And
mark
,
and
is
truth
and
is
no
lye
;
That
is
to
say
,
it
teaches
you
so
that
you
know
it
is
truth
,
and
you
know
ye
are
not
deceived
while
that
so
teaches
,
or
in
its
teaching
:
And
therefore
he
saith
in
the
former
words
,
that
they
need
not
that
any
man
should
teach
them
;
Not
that
there
is
no
necessity
of
the
Pretious
Ordinances
of
Jesus
Christ
still
for
their
souls
,
whereby
the
truth
of
Jesus
Christ
should
be
brought
to
their
Remembrance
,
and
the
Pretious
Actings
of
the
Believing
Disposition
in
all
these
drawn
forth
,
for
that
's
necessary
for
every
believing
soul
;
But
thus
,
you
need
not
that
any
man
teach
you
,
that
is
,
you
need
no
other
Confirmation
of
the
truth
of
these
things
,
then
what
the
Spirit
of
Jesus
Christ
gave
you
;
you
need
not
that
any
man
should
come
to
give
a
clearer
discovery
of
the
certainty
and
truth
of
those
.
And
thence
also
in
1
Cor.
2.12
.
The
Apostle
affirms
,
that
they
had
received
the
Spirit
of
God
,
that
did
teach
them
to
know
the
things
given
to
them
of
God
,
v.
10.
That
God
had
revealed
his
truth
to
them
by
the
Spirit
.
Now
this
must
be
further
confirmed
by
divers
reasons
,
that
the
light
that
proceeds
from
the
Spirit
of
Christ
,
revealing
to
the
Soul
its
union
with
Christ
,
doth
evidence
to
the
Soul
that
it
doth
proceed
from
Christ
.
1.
In
regard
it
is
the
testimony
of
God
unto
the
Soul
concerning
its
union
.
Now
that
witness
or
testimony
of
God
to
the
soul
concerning
its
union
,
if
it
did
not
evidence
even
by
its
own
light
,
that
it
did
proceed
from
the
Spirit
of
God
,
it
were
no
witness
of
God
at
all
unto
the
Soul
concerning
its
union
.
It
is
of
greater
concernment
to
the
Soul
in
this
case
,
to
understand
who
it
is
that
speaks
,
than
to
understand
what
it
is
that
is
spoken
;
unless
the
Soul
understands
clearly
,
that
the
light
that
now
came
into
his
Soul
doth
proceed
from
the
Spirit
of
God
,
he
understands
not
that
it
is
Gods
witness
:
It
is
not
so
much
the
thing
that
is
testified
,
as
the
consideration
of
him
who
it
is
that
testifies
,
that
satisfies
the
soul
,
or
makes
it
to
be
the
Witness
of
God
to
the
soul
.
2.
In
regard
the
evidence
is
the
testimony
from
God
,
on
purpose
to
give
the
soul
satisfaction
concerning
his
union
,
to
revive
,
refresh
,
and
comfort
the
soul
,
by
the
discovery
of
his
union
with
Christ
.
Thence
it
is
,
that
Christ
in
his
promising
to
the
Disciples
to
send
his
blessed
spirit
to
dwell
in
their
hearts
,
while
he
was
absent
from
them
,
John
14.16
.
He
names
the
spirit
the
Comforter
,
revealing
what
the
Office
of
the
spirit
is
by
his
Name
.
Now
should
not
the
light
from
the
spirit
,
that
doth
evidence
to
the
soul
his
union
with
Christ
,
evidence
it self
also
to
be
from
the
spirit
of
Christ
,
that
testimony
of
God
that
is
from
that
light
to
the
soul
,
could
give
no
satisfaction
to
the
doubtful
scrupulous
soul
:
Therefore
doubtless
the
light
from
the
spirit
doth
always
carry
sufficient
evidence
for
it self
,
to
evidence
from
it self
whence
it
is
;
seeing
God
intends
those
beams
of
light
to
give
satisfaction
to
the
soul
.
3.
In
regard
that
light
from
the
spirit
of
Jesus
Christ
is
the
highest
witness
,
or
testimony
unto
a
soul
concerning
his
union
.
Now
seeing
that
those
beams
of
light
are
the
highest
witness
,
there
is
a
necessicity
that
those
beams
of
light
should
evidence
themselves
what
they
are
,
by
an
inseparable
property
of
their
own
,
otherwise
their
witness
must
be
subject
to
be
tried
by
the
testimony
of
something
else
;
so
that
the
highest
witness
of
the
spirit
must
come
to
be
subject
to
this
holy
quality
and
that
precious
disposition
.
4.
Should
not
the
light
that
proceeds
from
the
spirit
to
discover
to
a
souls
faith
and
sense
his
union
with
Christ
,
evidence
it self
to
be
from
the
spirit
of
Christ
,
then
the
blessed
testimony
of
the
spirit
of
Jesus
Christ
should
be
altogether
vain
and
useless
.
Those
sweetest
beams
of
heavenly
light
are
the
spirits
voice
;
and
should
it
speak
in
an
unknown
tongue
,
that
is
,
should
not
its
voice
be
distinguished
from
all
other
voices
,
the
spirit
should
but
beat
the
air
,
that
is
,
all
the
light
that
it
discovers
to
the
soul
of
its
union
with
Christ
should
be
frustrated
,
void
and
of
none
effect
.
5.
In
regard
the
spirit
of
Christ
necssarily
fulfills
the
office
to
which
Jesus
Christ
hath
appointed
it
.
The
Lord
hath
destinated
that
Spirit
of
his
to
Seal
up
Believers
,
to
Seal
up
their
Inheritance
,
Eph.
13.
Chap.
4.30
:
Now
a
Seal
is
destinated
on
purpose
to
give
a
peculiar
Confirmation
of
the
thing
Sealed
.
Yea
likewise
the
spirit
of
Jesus
Christ
is
destinated
to
be
the
Earnest
in
the
Believers
soul
whom
it
is
sent
to
Seal
,
to
be
the
Earnest
of
his
Inheritance
,
according
to
that
in
Eph.
1.13
.
Saith
the
Original
,
it
is
Translated
[
which
,
]
but
it
is
rather
[
who
]
is
the
earnest
of
our
Inheritance
,
or
who
is
the
Pledge
:
The
word
signifies
some
part
of
a
price
paid
beforehand
,
to
assure
the
Payment
of
a
full
Price
,
for
some
Commodity
bought
:
So
that
the
meaning
is
,
who
is
given
you
as
a
part
before-hand
,
of
that
full
Inheritance
that
you
may
expect
,
and
may
be
the
better
assured
that
you
shall
injoy
the
full
Inheritance
.
Now
did
not
the
spirit
of
Jesus
Christ
make
those
Beams
of
Light
(
sent
down
into
any
soul
to
discover
to
them
their
union
with
Christ
)
to
discover
themselves
to
be
from
the
spirit
,
the
soul
should
remain
dubious
after
the
clearest
Testimony
of
the
spirit
,
whether
he
had
received
the
spirit
of
Christ
or
no
,
and
so
the
spirit
of
Christ
in
his
Sealing
Office
should
be
no
earnest
,
seeing
the
spirit
must
be
an
earnest
as
it
discovers
it self
to
be
in
the
soul
.
6.
In
regard
it
is
the
Light
of
the
spirit
of
Jesus
Christ
,
that
is
the
only
Discoverer
of
all
Divine
things
,
that
makes
all
things
manifest
.
It
is
light
that
makes
all
things
manifest
;
Now
the
Spirit
of
Christ
is
the
only
spirit
of
Light
and
Wisdom
,
and
Revelation
:
So
that
there
can
nothing
be
made
manifest
to
the
soul
,
but
what
some
Beam
of
Light
from
the
spirit
of
Light
must
manifest
:
And
then
observe
it
,
whatever
reason
any
soul
should
study
to
prove
the
Beams
of
Light
,
that
were
sent
down
into
his
soul
(
to
discover
to
him
his
union
with
Christ
)
were
from
the
spirit
,
even
that
reason
must
be
discovered
in
the
Truth
and
Reality
of
it
,
by
some
Beam
of
Light
from
the
spirit
,
and
then
unless
the
Beam
of
Light
from
the
spirit
doth
carry
sufficient
Evidence
in
it
,
to
discover
it self
to
be
from
the
spirit
,
the
soul
should
be
deceived
in
the
reality
of
that
very
reason
,
that
he
studied
up
to
prove
,
that
the
former
Beams
of
Light
that
were
sent
down
into
his
soul
came
down
from
the
spirit
.
To
speak
more
plainly
thus
,
seeing
the
spirit
of
Jesus
Christ
is
only
the
spirit
of
light
,
whatever
Holy
Dispositions
,
whatever
Pretious
Heavenly
Quality
any
Believing
soul
shall
discern
in
it self
,
it
must
be
discerned
by
a
Beam
of
light
from
the
Spirit
of
Jesus
Christ
.
Secondly
,
The
second
thing
to
be
opened
is
,
That
the
light
that
proceeds
from
the
spirit
to
discover
to
the
soul
its
union
with
Christ
,
is
the
most
Potent
,
Invincible
Demonstration
of
its
own
proceeding
from
God
,
which
begets
the
most
Certain
and
Infallible
knowledge
in
the
soul
of
his
union
with
Christ
.
That
pretious
light
of
the
spirit
of
Jesus
Christ
,
doth
so
clearly
discover
it self
to
be
from
the
spirit
of
Christ
,
that
there
can
be
no
reason
that
can
make
any
Addition
or
Increase
of
that
pretious
clearness
:
It
shines
so
brightly
with
the
very
Image
of
the
spirit
of
Jesus
Christ
upon
it
,
as
nothing
can
make
it
more
manifest
to
be
from
the
spirit
than
its
own
light
.
This
will
appear
in
divers
particulars
.
I.
In
regard
that
Beam
of
light
that
proceeds
from
the
spirit
,
to
discover
to
the
soul
its
union
with
Christ
,
discovers
nothing
but
what
is
infallibly
true
.
Not
only
what
is
infallibly
true
in
it self
,
but
it
discovers
nothing
but
what
is
infallibly
true
to
the
souls
Apprehension
to
whom
it
doth
discover
it
.
Now
when
the
Principles
of
a
Demonstration
are
infallibly
true
,
then
hath
it
the
first
property
of
the
highest
and
most
Potent
Demonstration
.
II.
In
regard
that
light
which
discovers
the
first
light
of
the
spirit
,
to
be
the
light
of
the
spirit
,
doth
also
again
Evidence
it self
to
be
the
light
of
the
spirit
also
.
Now
that
's
the
highest
demonstrative
Reason
,
to
prove
that
any
thing
proceeds
from
God
,
that
is
to
say
,
that
it
is
discovered
by
the
spirit
of
God
:
Now
that
light
of
the
spirits
first
light
,
doth
plainly
demonstrate
that
to
the
soul
that
it
comes
from
the
spirit
of
God
:
So
that
there
is
no
other
Medium
,
no
other
reason
that
can
be
imagined
higher
,
to
prove
that
the
first
light
from
the
spirit
,
that
discovers
to
the
soul
its
union
with
Christ
was
from
God
.
III.
In
regard
it
is
the
most
evident
perspicuous
discovery
of
those
beams
of
light
to
be
from
God
,
that
can
possibly
be
given
.
Every
reason
from
whence
any
Conclusion
is
Collected
,
must
be
clearer
and
more
evident
than
the
Conclusion
it self
.
Now
it
is
only
the
light
of
the
spirit
of
Jesus
Christ
,
which
is
more
evident
and
clear
than
the
Conclusion
it self
drawn
that
the
Evidences
are
really
from
God
:
So
that
if
it
were
possible
for
a
higher
proof
to
be
made
,
of
the
certainty
of
the
beams
of
light
,
that
discovers
to
a
soul
its
union
with
Christ
,
of
the
certainty
of
their
being
from
God
,
then
this
very
light
that
these
Beams
of
light
contain
in
themselves
,
then
there
must
be
some
light
clearer
than
the
very
first
light
,
that
proceeds
from
the
spirit
of
light
and
manifestation
,
whose
office
it
is
to
discover
all
things
to
the
soul
.
IV.
In
regard
it
is
that
light
only
that
can
truly
inforce
,
or
cause
the
Conclusion
to
be
drawn
,
that
the
Beams
of
light
that
did
discover
to
the
soul
its
union
with
Christ
were
from
God
.
Now
that
's
the
highest
kind
of
demonstrative
Reason
,
to
shew
the
truth
or
reality
of
any
thing
,
when
the
principles
,
(
that
is
the
reasons
from
whence
the
Conclusion
is
Collected
)
are
the
cause
of
the
Conclusion
:
Now
thus
the
light
of
the
spirit
was
those
Beams
of
light
,
that
discovered
to
my
soul
,
its
union
with
the
Lord
Jesus
was
really
from
God
:
why
?
because
they
came
from
the
spirit
of
God
.
Such
Premises
as
these
,
to
say
what
the
spirit
of
God
reveals
and
discovers
,
that
must
of
necessity
proceed
from
God
,
doth
even
force
the
Conclusion
to
be
drawn
:
Whereas
nothing
else
hath
so
much
power
in
it
to
cause
the
Conclusion
to
be
drawn
,
as
that
light
that
proceeds
from
the
spirit
.
Now
from
these
things
opened
,
you
may
hence
take
notice
,
that
every
soul
to
whole
Faith
and
Sence
,
the
spirit
of
Christ
hath
truly
Revealed
their
union
with
Christ
,
have
full
satisfaction
,
clear
undoubted
satisfaction
,
concerning
his
union
with
the
Lord
Jesus
,
in
all
its
most
Serious
,
Deliberate
Meditations
and
Contemplations
:
So
that
so
long
as
those
Pretious
Beams
of
light
from
the
spirit
,
do
remain
actually
shining
into
the
soul
,
there
is
no
kind
of
Doubt
,
Scruple
,
or
Darkness
in
the
soul
about
its
union
with
the
Lord
Jesus
;
So
that
any
soul
that
hath
received
this
tru●…
discovery
from
the
spirit
of
light
,
both
unto
Faith
and
Sense
,
of
his
union
with
the
Lord
Jesus
,
need
not
inquire
for
any
more
proofs
,
than
his
own
soul
possesseth
at
that
instant
,
that
God
and
his
soul
are
one
through
Christ
.
§
.
Secondly
,
The
second
Instrumental
cause
,
that
shines
into
any
heart
really
from
God
,
to
discover
to
that
heart
his
union
with
Jesus
Christ
,
is
the
Lords
Pretious
Word
.
That
Heavenly
light
that
shines
into
any
dark
and
doubtful
heart
,
to
reveal
its
union
with
the
Lord
Jesus
to
it
clearly
,
is
only
a
pretious
spark
that
sparkles
forth
from
the
Pretious
Burning
Lamp
of
the
Lords
Written
Word
;
And
it
is
the
Blessed
Spirit
of
Jesus
Christ
that
doth
as
it
were
Incense
and
Inflame
that
burning
lamp
of
the
Lords
Blessed
Word
,
and
cause
it
to
send
forth
those
Blessed
sparks
into
dark
hearts
;
And
it
is
that
same
Blessed
spirit
also
that
enlightens
those
dark
hearts
,
to
see
,
discern
,
and
behold
those
sparks
,
that
that
burning
lamp
of
the
Lords
Word
send
forth
:
So
that
the
spirit
of
Jesus
Christ
and
the
Written
Word
,
are
but
Concauses
that
joyntly
and
sweetly
joyn
together
,
to
enlighten
the
Doubtful
soul
,
and
clearly
reveal
its
union
with
the
Lord
Jesus
.
So
that
the
soul
hath
for
his
assurance
,
the
hand
of
the
ever
Blessed
God
,
and
the
Testimony
of
God
that
it
is
his
own
hand
:
He
hath
that
secret
light
that
discovers
it self
to
be
of
God
,
which
discovers
to
the
souls
faith
his
union
with
Christ
,
and
to
his
sense
the
truth
of
his
own
believing
act
;
And
hath
the
Written
Word
,
which
is
a
Letter
Written
from
the
Almighty
to
loveless
souls
,
that
bears
Witness
also
to
the
same
thing
.
So
that
then
the
second
reason
,
next
to
the
prime
reason
(
that
the
light
that
the
soul
receiveth
proceeds
from
the
spirit
of
God
)
is
this
,
that
the
soul
beholds
it
clearly
shine
forth
from
the
Lords
Written
Word
.
But
to
clear
this
there
must
be
two
things
opened
.
First
,
That
a
believing
soul
ought
to
receive
the
light
that
discovers
to
him
his
union
with
the
Lord
Jesus
,
from
the
Written
Word
of
God
,
and
ought
to
receive
that
light
as
certain
and
infallible
,
because
it
shines
from
the
Written
Word
.
Secondly
,
That
the
Lords
Pretious
Written
Word
,
doth
discover
to
particular
believing
souls
,
their
particular
union
with
the
Lord
Jesus
,
both
unto
their
Faith
,
and
unto
their
Sence
.
First
,
It
must
be
cleared
,
That
a
believing
soul
ought
to
receive
the
light
,
that
discovers
to
his
soul
his
union
with
the
Lord
Jesus
,
from
the
written
Word
;
and
ought
to
receive
it
as
certain
and
infallible
,
because
it
proceeds
from
the
Written
Word
.
This
appears
.
I.
In
regard
it
is
the
direct
Command
of
Heaven
,
that
believing
souls
should
stick
and
cleave
only
,
to
that
truth
that
is
discovered
in
the
Lords
Written
Word
;
And
that
believing
souls
should
be
confirmed
in
the
truth
of
that
Pretious
Gospel
of
Jesus
Christ
,
because
it
is
contained
in
the
Lords
Written
Word
,
in
the
book
of
the
Old
and
New
Testament
.
This
you
shall
find
in
that
2
Tim.
3.14
,
15
,
16.
Continue
thou
in
the
things
which
thou
hast
learned
,
and
hast
been
assured
of
,
knowing
of
whom
thou
hast
learned
them
;
And
that
from
a
Child
thou
hast
known
the
Holy
Scriptures
,
which
are
able
to
make
thee
Wise
unto
Salvation
,
through
Faith
which
is
in
Christ
Jesus
.
All
Scripture
is
given
by
inspiration
of
God
,
and
is
profitable
for
Doctrine
,
for
Reproof
,
for
Correction
,
for
Instruction
in
Righteousness
.
First
it
is
necessary
here
to
observe
the
occasion
:
you
shall
find
in
the
beginning
of
the
Chapter
,
the
Apostle
had
fore-told
of
perilous
times
approaching
,
wherein
there
should
be
many
false
Doctors
in
the
World
,
in
whose
Snares
many
souls
should
be
taken
Captives
;
Therefore
least
Timothy
also
should
be
Insnared
,
the
Apostle
Writes
these
Verses
on
purpose
,
to
endeavour
to
Establish
Tymothy's
soul
in
the
truth
;
Saith
he
,
Continue
thou
in
the
things
which
thou
hast
Learned
,
knowing
of
whom
thou
hast
Received
them
:
Now
the
Arguments
he
useth
to
settle
Timothy
in
the
truth
are
two
;
First
from
his
Apostolical
Call
;
knowing
from
whom
thou
hast
learned
them
;
From
an
Apostle
of
Jesus
Christ
that
had
received
it
from
Jesus
Christ
.
The
second
Argument
is
in
those
next
Verses
,
That
from
a
Child
thou
hast
known
the
Holy
Scriptures
;
The
Writings
of
the
Prophets
,
and
those
Holy
Men
of
God
,
that
spake
as
they
were
moved
by
the
Spirit
of
God
,
that
the
Lord
caused
to
be
Written
as
a
Rule
:
Now
this
being
his
Argument
,
to
continue
in
the
truth
of
the
Gospel
Received
,
the
Apostle
doth
illustrate
it
by
three
or
four
things
.
First
,
He
discovers
to
him
that
those
Writings
of
the
Holy
Men
of
God
that
he
had
been
acquainted
with
;
were
able
to
make
him
Wise
unto
Salvation
,
through
Faith
in
Christ
Jesus
,
that
is
,
if
his
soul
did
receive
those
discoveries
in
those
Scriptures
by
Faith
;
So
that
the
Apostle
intimates
thus
much
;
That
it
were
infinite
Folly
in
Timothy
to
receive
any
other
Doctrine
,
than
what
he
had
taught
,
and
what
he
had
learned
to
be
written
in
the
holy
Scriptures
,
seeing
the
Wisdom
of
God
to
Salvation
was
contained
in
them
.
Secondly
,
He
illustrates
this
Argument
by
a
second
reason
,
and
that
's
taken
from
the
Authority
of
those
Holy
Scriptures
.
The
matter
contained
in
them
,
saith
the
Apostle
is
such
,
as
was
given
by
Inspiration
of
God
:
The
matter
contained
in
them
was
but
the
Breathing
of
God
,
into
the
souls
of
those
men
that
Wrote
it
,
It
is
Gods
Voice
to
thy
soul
,
saith
he
,
therefore
take
heed
thou
continue
in
the
Doctrine
there
discovered
.
Thirdly
he
illustrates
this
Argument
by
a
reason
taken
from
the
use
of
those
Holy
Scriptures
,
and
that
is
in
these
Words
;
It
is
Profitable
for
Doctrine
,
for
Reproof
,
for
Correction
,
for
Instruction
in
Righteousness
.
It
is
Profitable
for
Doctrine
,
that
is
,
for
all
matters
of
Faith
;
It
will
instruct
thee
,
saith
he
,
in
every
thing
that
the
Lord
commands
thy
soul
to
believe
.
Yea
it
is
profitable
for
reproof
also
,
for
overthrowing
all
false
Opinions
,
that
are
contrary
to
the
Faith
of
Jesus
Christ
.
Yea
for
Correction
,
that
is
,
for
the
Reproving
all
Evil
Manners
whatever
,
for
Correcting
all
Vitious
ways
whatever
they
are
.
Yea
for
Instruction
in
Righteousness
,
that
is
,
they
are
profitable
to
discover
what
the
Will
of
God
is
to
thee
〈◊〉
full
,
so
far
as
is
needful
for
thee
to
know
.
Yea
the
Apostle
seems
to
add
a
fourth
reason
to
illustrate
this
Argument
,
and
that
is
in
those
next
Words
,
which
he
takes
for
the
end
of
Writing
these
Holy
Scriptures
,
and
that
is
the
Perfecting
the
Man
of
God
;
That
the
Man
of
God
might
be
Perfect
,
throughly
Furnished
,
Furnished
unto
all
Perfection
.
II.
It
appears
that
the
soul
ought
to
receive
the
light
that
shines
from
the
written
word
,
in
regard
the
written
word
of
the
Lord
is
given
by
God
himself
,
as
an
everlasting
,
unchangeable
rule
for
the
tryal
of
truth
and
falsehood
.
Hence
it
is
that
Jesus
Christ
himself
,
when
he
was
to
make
it
manifest
to
the
unbelieving
Jews
,
that
he
himself
was
the
Son
of
God
,
he
fetcheth
his
highest
testimony
from
the
written
word
,
as
you
may
observe
,
John
5.
in
comparing
ver.
31
and
so
on
,
and
ver.
39
together
:
He
tells
them
he
would
not
bear
witness
of
himself
,
least
his
witness
should
not
have
evidenced
demonstration
enough
to
bear
witness
to
him
,
because
it
is
from
himself
;
but
he
tells
them
John
the
Baptist
bears
witness
to
him
,
ver.
33.
He
gives
them
a
second
argument
from
his
work
,
ver.
36.
and
ver
,
37.
The
Father
that
sent
him
bare
witness
of
him
:
but
ver.
39.
to
give
that
that
should
be
an
undeniable
testimony
,
even
unto
the
apprehensions
of
the
Jews
themselves
,
he
tells
them
that
the
Scriptures
,
(
the
holy
writings
of
those
holy
men
of
God
)
they
testify
of
him
,
saith
he
,
search
the
Scriptures
for
in
them
ye
think
ye
have
eternal
Life
,
and
they
are
they
which
testifie
of
me
.
Hence
when
Paul
began
to
preach
Jesus
Christ
,
and
to
prove
that
Jesus
of
Nazereth
whom
he
preached
,
was
the
Mediator
between
God
and
man
,
he
perswaded
them
concerning
Jesus
,
both
out
of
the
Law
of
Moses
and
out
of
the
Prophets
,
Acts.
28.23
.
and
thence
it
is
that
in
Acts
17.11
.
That
those
Men
of
Berea
preached
,
by
searching
the
Scriptures
daily
whether
those
things
were
so
.
Secondly
it
must
be
cleared
,
that
the
written
word
of
God
doth
particularly
reveal
unto
believing
souls
their
union
with
Christ
,
both
unto
their
faith
and
unto
their
sense
.
First
,
It
doth
reveal
particularly
unto
their
faith
,
their
infallible
admission
into
union
with
the
Lord
Jesus
.
This
appears
in
regard
the
Lords
testimony
that
he
will
admit
every
soul
that
will
,
into
union
with
Jesus
Christ
,
is
absolutely
universal
,
without
the
least
acceptation
or
limitation
;
so
that
it
comprehends
every
particular
soul
whatever
to
whom
the
Gospel
is
preached
;
according
to
that
in
John
3.15
.
That
whosoever
believed
on
him
should
not
perish
,
but
have
everlasting
Life
.
So
in
John
6.37
,
He
that
cometh
to
Jesus
Christ
he
will
in
no
wise
cast
out
.
And
in
Acts
10.43
.
That
whosover
believe
in
him
should
have
Remission
of
Sins
,
and
that
known
place
Rev.
22.17
.
Whoever
will
,
let
him
take
the
water
of
Life
freely
,
wherein
it
is
apparent
that
every
particular
soul
is
included
,
that
the
Lords
testimony
to
every
particular
soul
is
as
certain
as
if
the
particular
soul
were
named
,
that
the
soul
shall
be
admitted
into
union
with
the
Lord
Jesus
:
if
the
soul
will
accept
it
,
if
the
soul
will
consent
to
his
truth
,
and
trust
to
his
truth
and
faithfulness
for
the
fulfilling
that
his
word
.
Now
whereas
it
is
objected
,
that
no
particular
word
speaks
to
a
particular
soul
;
and
says
thou
Thomas
,
and
thou
John
,
or
thou
Elisabeth
,
or
thou
Mary
,
shalt
be
accepted
into
union
with
the
Lord
Jesus
,
if
thou
wilt
accept
him
.
1.
I
answer
that
either
every
particular
is
perfectly
comprehended
in
the
universal
offer
,
and
universal
command
of
believing
,
as
if
the
Lord
should
name
every
person
to
whom
he
speaks
;
or
else
there
can
be
no
faith
of
assurance
concerning
any
Gospel-truth
whatever
.
Else
there
can
be
no
assurance
that
our
Bodies
shall
rise
again
from
the
dust
,
and
appear
before
the
judgement-seat
of
Christ
.
It
is
no
where
said
,
thou
Thomas
,
or
thou
John
,
or
thou
Mary
shalt
arise
out
of
the
dust
again
and
come
to
judgement
;
yet
I
suppose
every
one
that
hath
the
least
beam
of
spiritual
light
shining
down
into
his
soul
will
acknwledge
that
the
written
word
of
God
doth
reveal
particularly
,
that
this
soul
and
that
soul
,
even
his
own
soul
shall
arise
from
the
dust
and
come
to
judgemen
.
Now
it
is
apparent
,
that
there
is
as
clear
a
discovery
in
the
written
word
to
any
particular
souls
faith
of
his
certain
resurrection
from
the
dead
and
coming
to
judgement
.
2.
Either
all
those
particulars
are
to
be
fully
comprehended
in
that
universal
offer
,
and
universal
unlimited
command
of
believing
,
or
else
there
were
no
obedience
to
the
will
of
God
commanded
to
any
particular
soul
whatever
,
nor
no
disobedience
to
the
will
of
God
reproved
.
It
is
no
where
said
,
thou
Thomas
,
or
thou
John
shalt
worship
the
Lord
in
Prayer
;
It
is
no
where
said
,
thou
Thomas
,
or
thou
Mary
shalt
receive
me
as
thy
only
God
,
and
worship
me
only
.
Likewise
no
disobedience
to
the
will
of
God
were
reproved
:
It
is
no
where
said
,
thou
Thomas
shalt
not
steal
,
thou
John
shalt
not
lye
,
thou
Mary
shalt
not
commit
adultery
:
yet
I
conceive
,
thou
whose
believing
disposition
is
most
out
of
exercise
at
present
,
darest
not
say
,
God
hath
not
said
to
thy
soul
do
not
steal
,
do
not
lye
,
that
God
hath
not
commanded
thee
to
worship
him
in
his
ordinances
appointed
.
So
that
it
is
clear
the
word
of
God
doth
reveal
to
particular
souls
undoubtedly
,
their
certain
admission
into
union
with
Jesus
Christ
in
case
they
accept
him
.
Secondly
,
The
precious
written
word
of
God
,
reveals
unto
particular
souls
sense
,
their
particular
union
with
the
Lord
Jesus
.
That
is
to
say
,
whenever
the
spirit
of
light
and
manifestation
sent
from
the
Lord
Jesus
shall
irradiate
the
precious
written
word
of
God
,
so
as
to
make
its
own
heavenly
light
shine
into
a
dark
heart
,
and
also
irradiate
at
the
same
time
or
cast
beams
of
light
upon
the
precious
believing
act
,
that
the
same
spirit
of
Jesus
Christ
hath
begotten
in
that
soul
,
then
that
light
that
the
written
word
of
God
holds
forth
particularly
,
declares
to
such
a
particular
soul
its
certain
actual
union
with
the
Lord
Jesus
.
Now
the
written
word
of
God
speaks
to
the
sense
of
a
believing
soul
,
his
union
with
the
Lord
Jesus
in
these
two
ways
.
1.
In
its
general
description
of
the
nature
of
that
believing
act
that
the
Lord
requires
from
the
soul
.
Now
the
written
word
describing
the
nature
of
that
believing
act
that
the
Lord
requires
in
general
,
and
declaring
that
believing
act
to
be
required
in
the
same
manner
from
every
soul
;
that
written
word
of
God
doth
particularly
reveal
unto
such
a
particular
souls
sense
,
his
actual
union
with
the
Lord
Jesus
:
as
thus
,
the
written
word
of
the
Lord
describes
the
nature
of
the
believing
act
to
be
a
coming
to
Jesus
Christ
,
Mat.
11.28
.
to
be
receiving
the
testimony
of
God
that
he
gave
concerning
his
Son
,
selling
to
its
seal
that
God
is
true
John
.
3.33
.
A
receiving
the
Record
that
God
hath
given
of
his
Son
,
1
,
John
.
5.7
,
8
,
9.
To
be
a
receiving
of
Christ
himself
,
John
1.12
To
be
a
will
in
the
soul
concurring
with
what
the
Lord
tenders
,
Rev.
22.17
.
Now
I
say
in
the
spirits
describing
the
general
nature
of
that
believing
act
the
Lord
requires
,
it
doth
speak
particularly
to
the
believing
soul
,
when
the
spirit
is
so
evidencing
to
him
his
union
with
the
Lord
Jesus
,
and
declares
the
souls
certain
and
infallible
union
with
Jesus
Christ
.
As
thus
,
the
spirit
having
first
revealed
to
the
souls
faith
,
the
Lords
will
to
admit
having
sweetly
encouraged
the
soul
,
yea
powerfully
,
irresistibly
,
effectually
commanded
the
soul
,
to
set
to
his
seal
that
the
Lord
is
true
;
and
to
say
Lord
be
it
unto
thy
Servant
as
thou
hast
spoken
;
then
the
same
spirit
irradiates
that
written
word
that
describes
the
general
nature
of
the
believing
act
,
letting
the
soul
discern
,
that
the
believing
act
is
a
sweet
consent
of
the
mind
and
heart
to
the
truths
of
the
Lord
in
the
tender
of
the
Lord
Jesus
to
him
,
to
reconcile
the
Father
and
him
;
and
then
the
spirit
irradiates
also
the
precious
consent
of
the
mind
and
heart
,
that
holy
trust
and
confidence
that
is
then
in
the
soul
,
and
then
the
written
word
saith
particularly
,
that
thou
dost
consent
,
to
accept
of
what
the
Lord
thus
tenders
in
Christ
to
thee
,
thou
art
certainly
and
everlastingly
united
to
the
Lord
Jesus
;
thou
art
he
who
dost
receive
what
the
Lord
hath
propounded
in
Christ
so
thee
,
and
therefore
thou
art
certainly
lodged
in
the
everlasting
arms
of
the
Lord
Jesus
.
2.
The
second
way
that
the
written
word
dclares
unto
the
particular
souls
sense
,
his
particular
union
with
the
Lord
Jesus
is
by
its
description
of
the
constant
certain
and
inseparable
operation
of
the
believing
disposition
,
describing
the
manner
of
the
working
of
the
believing
disposition
,
or
describing
the
various
effects
of
faith
.
1.
By
the
written
word
declaring
that
the
proper
operation
of
faith
,
is
by
love
to
Jesus
Christ
,
Gal.
5.6
.
2.
By
declaring
that
the
proper
operation
of
faith
is
to
abase
the
soul
in
it self
,
and
make
it
altogether
nothing
,
Rom.
3.27
.
3.
The
Scripture
doth
declare
that
the
proper
operation
of
faith
is
by
purifying
the
heart
,
cleansing
it
from
all
unholy
dispositions
,
Acts.
15
9.
4.
In
declaring
that
the
proper
operation
of
faith
is
an
high
and
unspeakable
estimation
of
Jesus
Christ
himself
,
Phil.
3.
,
8
▪
9.
Now
thus
the
written
word
,
declaring
the
proper
manner
of
the
operation
of
faith
,
doth
declare
particularly
unto
any
particular
soul
,
his
union
with
Jesus
Christ
:
and
so
consequently
the
same
written
word
declares
,
that
in
whatever
heart
the
believing
disposition
thus
particularly
works
;
there
is
that
precious
believing
act
the
Lord
requires
,
there
is
that
precious
faith
unfeigned
that
Jesus
Christ
commands
in
his
precious
Gospel
;
and
so
it
speaks
particularly
to
a
particular
soul
,
thou
dost
believe
with
that
precious
faith
unfeigned
that
Jesus
Christ
requires
;
and
thus
the
spirit
doth
but
make
this
written
word
of
God
speak
to
the
souls
understanding
,
what
it
doth
always
speak
in
it self
,
which
is
,
that
that
particular
soul
doth
now
believe
according
to
the
will
of
God
:
So
that
thence
it
appears
the
word
of
God
doth
speak
,
and
declare
as
particularly
to
a
believing
soul
,
his
union
with
the
Lord
Jesus
as
if
it
did
speak
to
any
soul
by
name
,
for
that
light
that
discovers
to
the
souls
sense
and
feeling
,
or
knowledge
his
union
with
Christ
,
is
but
the
discovery
of
the
truth
of
his
own
heart
in
believing
the
written
worb
speaks
as
plainly
to
a
particular
souls
sense
and
Knowledge
;
his
union
with
the
Lord
Jesus
,
(
that
is
,
declares
to
him
that
he
doth
particularly
believe
)
as
it
doth
declare
to
any
particular
rebellious
obstinate
sinner
that
he
particularly
doth
sin
;
the
word
saith
,
whosoever
walks
thus
or
thus
transgresseth
the
will
of
God
;
now
this
speaks
to
every
particular
soul
so
sinning
.
Que.
But
the
soul
may
say
,
how
can
a
soul
know
that
those
Books
of
the
Old
and
New
Testament
are
the
Lords
own
word
?
May
there
not
be
some
mixture
of
men
?
I.
Negatively
,
I
answer
that
the
soul
cannot
be
assured
by
all
the
powers
and
possibilities
of
men
,
no
not
by
any
created
power
,
that
the
Books
of
the
Old
and
New
Testament
are
the
written
word
of
God
.
Though
I
deny
not
,
that
the
testimony
of
men
may
give
some
kind
of
ground
to
the
soul
to
believe
it
;
and
I
fear
the
greatest
number
among
us
have
no
other
ground
,
yet
no
testimony
of
man
can
assure
the
soul
sufficiently
,
that
these
are
the
Lords
written
word
:
the
matter
contained
in
the
written
word
of
God
is
altogether
spiritual
,
and
therefore
it
must
be
a
beam
of
spiritual
light
that
must
satisfyingly
,
and
sufficiently
discover
to
a
soul
,
that
the
spiritual
matter
is
the
truth
of
God
,
and
did
proceed
from
God
.
2.
All
the
most
exquisite
reasoning
,
that
the
most
elevated
wits
of
man
can
extract
,
are
not
sufficient
to
demonstrate
satisfyingly
unto
a
soul
,
that
the
Books
of
the
Old
and
New
Testament
are
the
written
word
of
God
himself
indeed
.
If
it
were
so
,
then
the
wisest
of
men
should
have
been
ready
to
receive
the
word
of
God
as
the
word
of
God
;
whereas
the
Scripture
testifies
,
the
most
wise
have
been
most
oppsite
to
receive
it
1.
Cor.
1.26
.
Scribes
and
Pharisees
,
the
wisest
of
the
People
,
were
the
greatest
opposers
to
our
dearest
Redeemer
.
3.
The
written
word
of
God
barely
and
simply
taken
,
without
the
Mighty
Power
of
the
spirit
conrurring
with
the
Word
,
is
not
able
to
demonstrate
it self
to
be
the
Word
of
God
.
Questionless
if
it
were
,
then
whoever
had
been
partaker
of
the
Written
Word
,
or
had
heard
the
Word
Preached
that
is
Written
,
must
in
like
manner
have
given
credit
to
it
;
whereas
the
Scripture
Testify
,
that
when
Jesus
Christ
himself
spake
of
those
things
he
had
wrought
,
some
Opposed
and
Blasphemed
.
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
by
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
:
that
s
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
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
.