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 â—â—â—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
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
intendment of the death of Jesus Christ that any lust cometh to be crucified in any Soul He alone is the Spiritual Physician that heals all distempers He alone is the spiritual Conqueror to subdue all the powers that lift up their heads against the glorious Crown of Heaven Now there can be none of this vertue received from Jesus Christ but only by fleeing unto Christ and there is no fleeing unto Christ but by believing So that upon this consideration that must needs be a principle of darkness that should keep off from the only healer of all his rebellion conceiving he may not receive him while he is rebellious seeing he can never be otherwise but rebellious nor can ever have the actings of his rebellion abated in a right way but by receiving of Jesus Christ 2. The neglect of receiving the Lord Jesus revealed in the Gospel to the soul maketh the Rebellion to be of a more Scarlet Die The more gloriously the Lord reveals his mind to a soul the more dreadful is the Rebellion of that soul that neglects Obedience to that mind of God revealed Now before the tender of the Lord Jesus there was but a little Glory of the revelation of the mind of God in the Law that which is accounted no Glory in respect of the revelation of the mind of God in the Gospel 2 Cor. 3.10 There is such a transcendent glory in the revelation of the mind of God in the Gospel that every one that neglects that Glory so revealed proves a transcendent Rebel a Rebel of the highest kind Hebr. 2 3. How shall we escape if we neglect so great Salvation 3. In regard the Lord Christ must be received by every soul to take away all the Rebellion and all the Degrees of Rebellion that every soul hath contracted the guilt of to himself Wo everlasting to that soul that commits but one act of Rebellion to cast it upon Jesus Christ The weight of that one Rebellion will sink the soul in hell for ever And therefore in regard every act of Rebellion must be cast upon the Lord Jesus the soul ought therefore upon the sight of his Rebellion to come to the Lord Jesus and receive him that he may free the soul by taking that Rebellion upon himself For seeing it is impossible but all those Rebellions must at last be cast upon the neck of Christ and Christ must bear them the argument would keep off the soul for ever from receiving the Lord Christ as well as keep off for a time in regard the principle of Rebellion cannot but be acting so long as the union is not made up between Christ and the soul Yet there are two things to be observed about this that are truths 1. That it is Presumption indeed for any soul to receive the Lord Jesus that he might have liberty to Rebel This indeed were to Sin that Grace might abound This were to take the Devil by the right hand and to make a League a Covenant of Death with him This were odious and abominable in the eye of the Lord Jesus 2. This is truth that it is Presumption for any soul to live or walk in any Wickedness in respect the Lord Jesus hath satisfied for his Rebellions In these two cases it were cursed desperate Presumption for a soul to have a thought of the Lord Christ belonging to him But to apply the Lord Christ to the poor Rebellious soul that hath nothing but rebellion working in his heart to God that there might be a Friendship between Christ and him that the Wall of Enmity might be broken down and that there might be a precious amity between God and him to come thus is no Presumption but the command of God to every soul Fourthly A fourth Principle of darkness is this Principle of darkness That the person of the Lord Christ considered as filled with all glorious excellency Grace Holiness and all compleat perfection is to be the object of the souls Faith That is thus that the soul is to receive the Lord Christ his own person and to receive him out of love to his person and that the soul comes but Hypocritically so long as he receives him by any other act of Faith that doth not work towards the excellencies that are in the person of Jesus Christ Saith the soul every one would be content to have Jesus Christ as a Saviour to save from Sin but this is but an Hypocritical coming to Jesus Christ This is another woful principle of darkness And this will appear by divers Considerations 1. The Lord Christ as a Saviour is propounded to the soul as the first proper object of his Faith That is as Jesus Christ was made Sin and made a Curse through Sin for poor despicable sinful souls that is to say Jesus Christ Crucified for Sin to save poor sinfull souls that must otherwise have sunk under the burden of Sin into the pit of everlasting Wo. This you shall see is the way in which Jesus Christ was represented to believing souls both in the time of the Law and in the time of the Gospel In the time of the Law it is apprehended the greatest representation of Jesus Christ was those typical Sacrifices the shedding of the blood of Bulls and Goats for the Remission of Sin as you may see Hebr. 9.22 Without shedding of blood there was no Remission Now this was to signify Jesus Christ Crucified as the object of those beleiving Jews Faith Look also into the times of the Gospel and you shall find Jesus Christ as a Saviour as Crucified for Sin to be looked at as the first object of every Beleivers Faith considering Faith as saving You shall see it in 1 Cor. 2.2 That Paul comprehends all his Preaching under this to manifest Jesus Christ Crucified to be the object of their Faith that is Jesus Christ as a Saviour as dying for Sin Therefore Faith is called Faith in the Blood of Christ Rom. 3.24 25. Also the Sacraments appointed for the Sealing of tâ—â— 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 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 â—n the person and from thence also he hath a near discerning from the â—ffâ—â—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
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