the suggestions of the spirit of the world, and judge them; 2 Cor. ii. 11. We are not ignorant of his devices.' There is a twofold knowledge of the depths and devices of Satan : one with approbation, to the embracing and practice of them; the other with condemnation, to their hatred and rejection. The first ye have mentioned, Rev. ii. 24. As many as have not known the depths of Satan, as they speak:' their doctrinal depths, so they call them: of them our Saviour there speaks. New doctrines were broached by Satan, unintelligible notions; some pretended to attain an acquaintance with them, and boasted it seems in them, as very great and high attainments. They called them depths, such as poor ordinary believers, that contented themselves with their low forms, could not reach unto: saith Christ, they are depths, as they speak:' indeed, in themselves nothing at all, things of no solidity, weight, nor wisdom: but as managed by Satan, they are depths indeed, such as whereby he destroys their souls. And as some approve his doctrinal depths, so some close with his practical depths and embrace them. Men that study his ways and paths, becoming desperately wicked, maliciously scoffing at religion, and despising the profession of it. But there is a knowledge also, of the depths and devices of Satan, leading to judging, condemning, rejecting, and watching against them. The suggestions of Satan, in their infinite variety, their rise, progress, efficacy, and advantages, their various aims and tendencies unto sin, against grace, I do not now consider. But this, I say, those who are led by the Spirit of God,' who have directions from him, and guidance, they discern between the voice of the Spirit, which dwells in them;' and the voice of the spirit, which dwells in the world.'

Now because this is not always to be done, from the manner of their speaking, the serpent counterfeiting the voice of the dove, and coming on, not only with earnestness and continuance of impulse, but with many fair and specious pretences, making good his impressions, labouring to win. the understanding over to that, wherewith he enticeth the affections and passions of men, they use the help of such considerations as these ensuing, to give them direction in attending to the voice of that guide, which leads them into

the paths of truth, and to stop their ears to the songs of Satan, which would transform them into monsters of disobedience. Thus they know,

1. That all the motions of the Holy Spirit, whereby they are, and ought to be led, are regular: that he moves them to nothing, but what is according to the mind of Christ, delivered in the word, which he hath appointed for their rule to walk by; to no duty, but what is acceptable to him, and what he hath revealed so to be; so that, as believers are to try the spirits of others, by that standard, whether they are of God or no, so because of the subtilty of Satan, transforming himself into an angel of light, yea, into a spirit of duty, whatever immediate motions and impressions fall upon their spirits, they try them by the rule. It is no dishonour to the Holy Spirit, yea, it is a great honour to have his motions within us, tried by the word, that he hath given for a rule without us. Yea, when any preached by immediate inspiration, he commends those who examined what they delivered by that which he had given out before; he doth not now move in us, to give a new rule, but a new light and power, as was said before. The motions of the spirit of the world, are for the most part unto things, wherein, though the persons with whom he deals, may be in the dark or blind, and darkened by him, yet themselves are against the rule, or besides it, in the whole, or in part, in respect of some such circumstances as vitiate the whole performance.

2. They know that the commands and motions of the Spirit, which dwells in them, are not grievous. The commands of Christ, for the matter of them, are not grievous, hisd burden is light, his yoke easy:' and the manner, whereby we are carried out to the performance of them, is not grievous: where the Spirit of the Lord is, there is liberty; 2 Cor. iii. 17. It carries out the soul to duty, in a free, sweet, calm, ingenuous manner. The motions of the spirit of the world, even unto good things, and duties (for so, for farther ends of his, it often falls out that they are), are troublesome, vexatious, perplexing, grievous, and tumultuating. Satan falls like lightning upon the soul, and comes upon the powers of it, as a tempest: hence acting in any thing, upon his closing with, and provoking our convictions,

a 1 John iv. 1.

b Acts xvii. 10.

1 John v. 1.

d Matt. xi. 30.

is called a being under the 'spirit of bondage;' Rom. viii. 15. which is opposed to the Spirit of God, the Spirit of adoption, of liberty, boldness, power, and a sound mind.

3. They know that all motions of the Spirit whereby they are led, are orderly; as is God's covenant with us, ordered in all things, so the Spirit of God carries us out unto every duty, in its own order and season; when as we see some poor souls to be in such bondage, as to be hurried up and down, in the matter of duties, at the pleasure of Satan. They must run from one to another, and commonly neglect that which they should do; when they are at prayer, then they should be at the work of their calling; and when they are at their calling, they are tempted for not laying all aside, and running to prayer; believers know that this is not from the Spirit of God, which makes every thing beautiful in its

season.

4. They know that all the workings of the Spirit of God, as they are good, so also they tend unto a good end. Doth that stir them up to close walking with God? It is that God may be glorified, his graces exercised in them, their souls strengthened in obedience, and their progress in sanctification furthered? Doth it assure them of the love of God? It is that they may be more humble, thankful, and watchful? When all the compliances and combinations of Satan, and men's corrupt hearts, even when they compel to good duties, are for false, evil, and corrupt ends: duty is pressed to pacify conscience; peace is given to make men secure; gifts are stirred up to tempt to pride; and, indeed, it may easily be observed, that the devil never doth any work, but he will quickly come for his wages. By the help, I say, of these and such like considerations, the saints of God, in whom this Spirit doth dwell, are enabled to discern and know the voice of their leader and guide, from the nearest resemblance of it, that the spirit, which is in the world, doth, or at any time can make show of. And this indwelling of the Spirit yields a considerable contribution of strength towards the confirmation of the main theses undertaken to be proved. Our adversaries dispute about the removal of acquired habits, but how infused habits may be cast out or expelled, they have not [in] any tolerable measure been able to declare. If moreover it shall be evinced, as it hath been by plentiful

testimonies of Scripture, that the Holy Ghost himself dwells in believers, what way can be fixed on for his expulsion? That he cannot be removed, but by his own will, the will of him that sends him, I suppose will easily be granted. Whilst he abides with them, they are accepted with God, and in covenant with him. That God, whilst his children are in such a state and condition, doth take away his Spirit from them, and give them up to the power of the devil, is incumbent on our adversaries to prove.

But to return at length from this digression. Thus far have we proceeded in manifesting, upholding, and vindicating, that influence, which the oblation of Christ hath into the preservation of the saints, in the love and favour of God unto the end. His intercession being eminently effectual also to the same end and purpose, comes in the next place to be considered,

CHAP. IX.

The intercession of Christ. The nature of it. Its aim, not only that believers continuing so, may be saved, but that they may be preserved in believing. This farther proved from the typical intercession of the Judaical high-priest. The tenor of Christ's intercession as manifested, John xvii. 11. opened, and ver. 12-15. The result of the argument from thence. The saints' perseverance fully confirmed. Rom. viii. 33, 34. at large explained. Mr. G.'s interpretation of the place in all the parts of it confuted. Vain supposals groundlessly interserted into the apostle's discourse. What Christ intercedes for, for believers, farther manifested. The sum of what is assigned to the intercession of Christ, by Mr. G. How far it is all from yielding the least consolation to the saints, manifested. The reasons of the foregoing interpretation, proposed and answered. The end assigned of the intercession of Christ, answered. God works perseverance actually: a supply of mercies, that may not be effectual, not to be ascribed thereunto. Farther objections answered: Christ not the minister of sin by this doctrine. Supposals and instances upon the former interpretation, disproved and rejected. A brief account of our doctrine concerning the intercession of Christ for believers: and of the true end of the act of his mediation. The close of the argument, and of the first part of this treatise.

Of the intercession of Christ, both as to the nature of its typical representation by thea high priest's entering into the holy of holies, every year with blood, and its effectual in

a Heb. ix. 7.

fluence into the perfect, complete salvation of believers, so much hath been spoken by others, and the whole of the doctrine delivered, with so much clearness, spiritualness, and strength, that I shall not need to add any thing thereunto. That Christ intercedes for the preservation of believers in the love and favour of his Father to the end, is that which I intend to manifest, and which may (as I suppose) be very easily undeniably evinced. Some few considerations will make way for the demonstration of the truth which is under consideration, or confirmation of the perseverance of saints, from the intercession of Christ.

First, The intercession of Christ being his appearance for us in the presence of God; (Heb. ix. 24. He is gone into heaven, ἐμφανισθῆναι τῷ προσώπῳ τοῦ Θεοῦ, to make a legal appearance, for our defence, before the judgment-seat of God; and by being there is our advocate; 1 John ii. 1. he is said to save us to the utmost;' Heb. vii. 25.) there is certainly something or other, that he puts in for, in the behalf of them in whose cause he appears and sues, that so he may save them to the utmost. Now this must be, either, that being and continuing believers, they may be saved, or that they may believe and continue believers unto salvation. That the first is not the sole import and aim of the intercession of Christ, may be manifested, from this double consideration.

:

1. From the nature of the thing itself. There is nothing but the establishment of the very law of the gospel (' He that believeth shall be saved'), wrapped up in this interpretation of the intercession of Christ. But this neither hath Christ any need to intercede for, it being ratified, confirmed, and declared from the beginning, neither is there, or can there any opposition be made against it, to shake, weaken, or disturb it, in the least it depending solely on the truth and unchangeableness of God, not being vested by any condition whatsoever, in any other subject: nor would this be availing to his militant church, whose preservation he aims at and intends in his intercession; for the whole of his desires may be granted him to the uttermost, and yet his whole church at any time militant, perish for ever. Though not one soul should continue believing to the end, though the gates of hell should prevail against every one that names