Spiritual Refining, Religious treatise · Section 1 · Sermon 10
SERMON X.
Further proving the Lawfulneſs and Obligation of proceeding by way of Signs, and Anſwering many Doubts about them.
2 COR. 13. 5.
Examine your ſelves, prove your own ſelves, &c.
THere remain more places of Scripture to prove the lawfulneſs and obligation alſo of proceeding by way of ſigns, but becauſe there are different Expoſitions of them, I ſhall rank them in the order of controverted places, which probably at leaſt confirm this truth.
And the firſt is Rom. 8. 16. The Spirit it ſelf beareth witneſſe with our ſpirit, that Rom. 8. 16.we are the ſons of God. In which words we may obſerve the Authour of the teſtimony, the manner, and the object of it. The Author is ſaid to be The Spirit it ſelf, where the Apoſtle makes it no Preſumption or Arrogancie for the people of God, to call God Father, becauſe they are encouraged and emboldened hereunto by the Spirit of God. It is not a deluſion from the Devil, but an Aſſurance from Gods Spirit. In the next place there is the Manner of the Teſtimony, it is a conjoined Teſtimony, not a ſingle Witneſſe; Therefore it is ſaid foreign, it witneſſeth with. It is true, Grotius takes the word, though compounded, for a ſimple, foreign for foreign, alledging two places for a parallel, 1 Cor. 2. 17. 1 Cor. 2. 2. where the Apoſtle ſpeaketh of the Conſcience bearing witneſſe, but theſe Texts are not cogent, for the conſcience in teſtifying doth witneſſe with another, which is God, and therefore it is called foreign, ſo that the witneſſe of the conſcience is not a ſingle Teſtimony. It being therefore to be underſtood of a Joint-witneſſe, the Queſtion is, What is the other partner that is joined with Gods Spirit in this action? Some underſtand the ſpirit of a man not to be the cowitneſſer, but the ſubject only receiving the Teſtimony, and they render it thus, The Spirit beareth witneſſe to our ſpirit, not with our ſpirit, and then, ſome make the joint-witneſſe to be Chriſt, that as verſ. 10. the Apoſtle had affirmed, Chriſt dwelleth in us, then his Spirit, and that the Spirit made us to cry Abba Father; ſo here, the Spirit, with Chriſt, and the Father alſo ſuppoſed, as if it were the ſame with that 1 John 5. 7. There are three that bear witneſſe in heaven. But others referre it to that Voice cauſed in us by Gods Spirit, and that is to be underſtood of the gift of Regeneration. Thus Chryſoſtom, The Spirit of God, by or in that gift, which he beſtoweth on us; and in this ſenſe it will be all one whether we tranſlate it, to or with our ſpirit. So then the meaning is, The Spirit of God beareth witneſſe unto us, with thoſe gifts and graces that are the fruit of the ſame Spirit. So that he ſpeaks not of ſuch an immediate Teſtimony, as the Prophets had in their viſions, when they heard God ſpeak immediately to them, but mediately by and with our ſpirits, being enlightned and ſanctified: So that although the Spirit of God be the alone Author of this Aſſurance, yet it is in an ordinary way by the fruits of the Spirit. Now the Spirit of God may be conceived witneſſing this infallibly and ſurely, or elſe conjecturally, and by way of probability. Popiſh Commentators expound it the latter way, but it is very unworthy and derogatory, to make the Spirit of God Author of a conjectural Certainty only, for it being a divine Teſtimony it cannot but have infallibility: and certainly if he ſaid of the conſcience, which yet hath much error and falſhood in it, that it was mille teſtes a thouſand witneſſes, how much rather may this be ſaid of the Spirit of God? but more of this place hereafter.
The ſecond place is Epheſ. 1. 13. In whom after ye believed, ye were ſealed with Epheſ. 1. 13.the holy Spirit of Promiſe. Where you have this Witneſſing or Aſſurance expreſſed metaphorically by ſealing, which is uſed to ratifie and confirm things; now God doth thus ſeal us, not for his ſake, but ours, that we may be perſwaded of his love; God doth not ſeal as a Merchant his wares, that he may know them, but as a Father doth his Teſtament, or deeds of Gift, to aſſure his Childe of ſuch favour towards him. But you will ſay, What is this ſealing? The Metaphor will declare it: As in ſealing, the Seal makes an impreſſion of its own likeneſſe in the wax; ſo God in ſealing unto us makes an impreſſion of his own holy image in us, and by this we are aſſured. They therefore who underſtand this ſealing of the extraordinary and miraculous gifts of Gods Spirit, hit not the mark, becauſe theſe were not neceſſary ſignes of Adoption, and alſo they were not beſtowed upon every particular believer; we muſt therefore underſtand it of the ſanctifying graces of Gods Spirit: And here you may alſo obſerve that faith whereby we receive Chriſt firſt, is not the evidence, as ſome plead, becauſe it is after their believing, for the word is in the time paſt: that it is meant of holineſſe, doth appear alſo by the words following, Sealed by the holy Spirit of Promiſe, where the Spirit of God is called the Spirit of the Promiſe, either becauſe he doth confirm the Promiſes, or elſe becauſe he is the fruit of the Promiſe; and holy, becauſe of the holineſſe he works in his children, which is their ſealing; ſo that as God the Father is ſaid to ſeal Chriſt, when he gave him thoſe abilities which were required to a Mediator, annointing him with all grace, and witneſſing by miracles he was his Son; Thus doth God the Father ſeal his children to him by furniſhing them with all the graces of his holy Spirit, and by theſe they know they are of God.
The third Text and laſt is, 1 John 5. 8. There are three that bear witneſſe on earth, 1 John 5. 8.water, and bloud, and the Spirit. I ſhould quickly tire you out, to ſpeak all that is ſaid by Expoſitors on this place, I ſhall therefore briefly aſſert this Expoſition, as moſt ſutable to other places of Scripture; By Water is meant that purifying and cleanſing from the filth of ſinne, which we receive by Chriſt, ſignified in the outward ſeal of Baptiſm: By Bloud is meant that expiation of the guilt of ſinne, and ſatisfying of Gods wrath, which is alſo ſealed in the Sacrament of the Lords Supper: And by Spirit is meant Gods Spirit, not immediately teſtifying, for ſo it is a Witneſſe in heaven, but by the fruits thereof, ſtirring up faith to a vigorous and powerfull way of holineſſe, by which means we perceive the fruit of water and bloud accompliſhed in our ſouls. But I muſt not ſtay longer on theſe places, I ſhall propound ſome Doubts only to make this duty of going by ſignes more clear and eaſie to you.
As in the firſt place, Doth it not argue weakneſſe and unbelief in a Chriſtian to walk by ſigns? Is not this to derogate from the glorious promiſe of grace, as if that Obj.were not enough?
But to anſwer, Firſt, Signs do not argue an abſolute weakneſſe, but comparative only. In heaven, all Sacraments, which are ſignes and ſeals, ſhall ceaſe. Whether Anſ. 1.Adam had any Sacrament in the ſtate of perfection, is diſputed. The Tree of life is judged ſo by ſome, but it could not be a Sacrament in that particular ſenſe as ours are, which ſeal Remiſſion of ſin and Mortification of it, but in a more general way, for Sacraments have two things in them, 1. That which is general, to continue God to be our God, and we his children, its alſo our communion with others. And in this ſenſe Chriſt was baptized, and was made partaker of other Sacraments (for we may not ſay, Chriſt therefore uſed the Sacraments, that he might ſanctifie them, for they were ſanctified by their inſtitution.) 2. There is that which is ſpecial in the Sacraments, viz. Remiſſion of ſinne, encreaſe of grace, &c. and thus onelyonly the members of the militant Church do partake of them.
Secondly, It cannot be denied but that it is a more noble and excellent way to believe 2.in the Promiſe, by a faith of dependency and adherence, then to believe upon the ſenſe and evidence of Graces in us, yet this latter alſo is lawfull and encouraged by God; For therefore it was that God gave the gift of miracles, that by ſuch wonderfull things appearing to ſenſe, they might be perſwaded to believe in God. We have a clear inſtance in Thomas John 20. where he is reproved for his unbelief: but upon his ſeeing and feeling the wounds of Chriſt, he makes a clear confeſſion, My God, and my Lord. This was laudable in him, but yet ſaith our Saviour, Bleſſed are they that believe and ſee not. Where Thomas is not excluded from bleſſedneſſe, though he did believe and ſee, but only the former ſhew forth a more bleſſed work of grace upon themſelves. We may therefore believe becauſe of Gods Word; and we may believe becauſe of ſenſe: this may be an help to our faith, and therefore God hath appointed Sacraments for this end, not that the things we ſee are properly the object of our faith, for Ubi vides, non fides, Faith is the evidence of things not ſeen. Thus Thomas had one thing for the object of his ſight and feeling, which was the wounds of Chriſts body, and another thing for the object of his faith, which was, That Chriſt was God. Thus in the Sacrament, That which is the object of our ſenſe, is not the object of our faith, only we are helpt by theſe, as motives to believe. Although therefore to have any help from ſenſe to believe, be a comparative weakneſſe, yet ſuppoſing this condition we are in, it is a duty to be encouraged thereby. Hence he that did believe becauſe of miracles, did his duty, and ſinned not therein: yea Ahaz is ſeverely rebuked, becauſe he would not take a ſigne to confirm his faith in the promiſe God made for the Kingdoms deliverance.
A ſecond Doubt, When we receive evidence from our graces, do we not receive an Doubt 2.humane teſtimony, to witneſſe the things of God, and how incongruous is that? Such as the object is, ſuch the teſtimony ought to be, but the object witneſſed is Divine, viz. that we are the children of God, and therefore the Witneſſe alſo ought to be Divine. This ſome have preſſed againſt evidences by ſanctification.
But firſt, An humane teſtimony may be an introductory preparation, to believe that Anſw. 1.which is Divine. And in this ſenſe, there is an humane Witneſſe to the things of God. Thus the woman of Samaria witneſſed of Chriſt, and they wer moved by her teſtimony, although afterwards they did believe, becauſe of Chriſt himſelf. Thus alſo John Baptiſt bare Witneſſe of Chriſt; and in this ſenſe our Divines acknowledge the Authority of the Church, and ſo explain that of Auguſtine, who ſaid, He would not have believed the Scriptures, had not the Authority of the Church moved him.
Secondly, We ſay not the Graces of Gods Spirit, can or do witneſſe of themſelves, 2.The ſealing and witneſſing is efficiently from the Spirit of God, they are only the means by which Gods Spirit makes known it ſelf. And therefore as colours, though they be the object of ſight, yet they cannot actually be ſeen without light ſhining upon them: ſo neither are we able to behold the good things God hath wrought for us without the Spirit of God.
Thirdly, The Graces of God thus colluſtrated, are not an humane teſtimony, but divine 3.and infallible. For its a ſupernatural teſtimony, both in the efficient cauſe, and in the means by which; ſo that as the godly actions we do are not humane, or by the power of free-will, but divine ariſing from a ſupernatural principle of grace within us; ſo neither is this teſtimony or conſolation flowing from it, to be attributed to our reaſon and underſtanding, but unto God only. The Papiſt indeed makes theſe experimental works of grace within us to be onelyonly moral conjectures, and probable indications of Gods Spirit dwelling in us: onelyonly they ſay, it is ſuch a certainty as may morally exclude all doubting, for they inſtance, that we may be as ſure that we are in the ſtate of grace, as that there is ſuch a City as Rome or Conſtantinople (if we have not ſeen thoſe places) but this is not enough, becauſe they deny them to be the infallible witneſſe of Gods Spirit.
A third Doubt, Are not evidences of Grace by ſigns uſeleſſe, ſeeing the Spirit of God doth immediately work in our hearts a ſtrong Aſſurance of faith? and having Doubt 3.this Aſſurance, what need we any other? If we have the Sun, what need is there of a candle? Hence ſome have reduced the whole Doctrine of evidences to two heads; 1. The revealing evidence, and that they make an immediate Revelation made by Gods Spirit to the ſoul. Even as when the Sun-beams are immediately darted into a dark room. And the ſecond is a receiving evidence, and that they make faith, and you know it hath formerly been generally received, That Faith is a full perſwaſion of Gods love to a mans ſelf in particular; which if ſo, the whole buſineſſe of evidence ſeemeth to be accompliſhed before we come to any ſignes.
But to anſwer firſt, It may juſtly be queſtioned, Whether out of the Scripture there can be proved any ſuch immediate voice ſpoken by Goas Spirit to a man, that his Anſ. 1.ſins are forgiven him, and he is in the ſtate of grace? So that although they take this for granted, that God doth immediately come into the ſoul, and witneſſe unto it, yet we ſee by the Texts opened before, that its more conſonant to Scripture, to make the Scriptures teſtimony active in reſpect of the effects and fruits thereof: Some Divines do not indeed deny the poſſibility of ſuch an immediate Teſtimony, but yet they conclude the ordinary and ſafe way, is, to look for that Teſtimony, which is by the effects, and fruits of Gods Spirit. Therefore when we ſpeak of the Spirit of God revealing, which is often mentioned in the Scripture, we may either conceive of it, as it did reveal in an Enthuſiaſtical manner by an immediate influence, or elſe that the Spirit of God doth enlighten the underſtanding to ſee grounds and reaſons, why it ſhould be perſwaded ſo. And here is a vaſt difference between theſe two; we may explain this about the Scripture, A believer is fully perſwaded of the Divine Authority of the Scripture, through the Spirit of God revealing this to him; now this may be underſtood two waies, either by immediate Dictates of the Spirit, telling the ſoul it is ſo, or elſe by enlightning the underſtanding to ſee thoſe implanted arguments in it, and by them to perſwade of the Authority thereof. As it is thus for the Word, ſo for the work of Gods Spirit in us, we come to be perſwaded of Gods love to us, and aſſured of it, not becauſe of an Authority teſtifying this immediately, but becauſe Gods Spirit doth ſo efficiently enlighten the heart, that ſeeing ſuch gracious operations there, we come confidently perſwaded of Gods love to us: Thus the Sunne manifeſteth it ſelf to be the Sunne by the light that cometh from it. A learned man proveth himſelf to be learned by the learning he diſcovers, and thus the Spirit of God by and with the holy operations thereof, manifeſts it ſelf to be the Spirit of God dwelling in us, Argumento inſito, non extrinſecus aſſumpto; but of this more in time.
Secondly, It ought to be denied, that faith is ſuch a full perſwaſion. The Scripture words which expreſſe faith, ſpeak of it as Affiance and Adherence, rather 2. Faith not a full perſwaſion.then a Perſwaſion, for that is a reflex Act in the ſoul, whereby we know that we do know (as the Apoſtle John expreſſeth it) and that we do truly repent and believe.
Thirdly, Suppoſe ſuch evidences were granted, yet this by way of ſignes were not in vain, for it hath pleaſed God to multiply thoſe things which may confirm our faith. 3.Thus although every word of God hath immutable verity in it, Yet he confirmed it alſo with an oath, after the manner of men, to end all thoſe controverſies which diffidence and diſtruſt may raiſe between God and us. The Apoſtle aggravateth this Heb. 6. 16. That by two immutable things, in which it was impoſſible for God to lie, we might have ſtrong conſolations. Again, although God hath given us his Promiſe, and nothing can be ſurer then that, yet he addeth Sacraments to ſeal and confirm his Promiſe unto us; Therefore though ſuch Aſſurances were granted, yet there is great uſefulneſſe of the evidences we have by ſignes.
A fourth Doubt may be from that univerſal received Maxim, None may be at the Doubt 4.ſame time Reus and Judex, the Perſon queſtioned and the Judge: but this abſurdity would follow, if we proceed by evidences, for the heart of a man is queſtioned, whether it hath true grace in it, and the heart alſo muſt be Judge of this at the ſame time.
We anſwer, This would not follow, for although the heart be in ſuppoſed guilt, and Anſw.ſo queſtioned, yet the judging of this, is by the Spirit of God, and our hearts not as guilty, but as ſanctified; and all this according to the rules of Scripture. Indeed this abſurdity followeth in a phariſaical or formal man, who is altogether carnal, and hath not the Spirit of God, or any ſupernatural principles; when he acquitteth himſelf, he is both the guilty Perſon, and the Judge too; and by this means they give falſe judgement, calling evil good, and darkneſſe light, but it is not thus with believers.
A fifth Doubt may be from the difficulty, if not impoſſibility of any certainty by Doubt 5.ſignes: for take we any ſigne, ſuppoſe love of the brethren, that muſt be explained of ſuch love as is becauſe they are brethren, and of ſuch a love as proceedeth from upright principles, and pure motives, and with many other qualifications, which will be as hard to know, as the inward root of grace it ſelf.
Now to this we anſwer theſe things: Firſt, That the Scripture giveth many Anſ. 1.Signs and Symptomes of grace; So that if a man cannot finde all, yet if he diſcover ſome, yea, if but one, he may aſſuredly gather all the reſt are there, for the whole harmony and connexion of grace is compared to the image of God, which doth conſiſt of all its due lineaments; ſo that it is hard if a Chriſtian doubt of all, ſo that he can finde nothing of Gods Spirit in him.
Secondly, There is a two-fold Knowledge, one Diſtinct and Demonſtrative, which 2.is à priori, from the cauſe to the effect, and that is, when we know the principles and root of grace within us, and ſo proceed to the effects of it. The other is more General, and that is from the effect to the cauſe, and this is a knowledge à poſteriori, we proceed from the ſtreams to the fountain, and this kinde of knowledge as it is moſt eaſie, ſo we are prone to, and the Spirit of God guideth us in this way, as being moſt ſutable to our natures.
Thirdly, Although a man may doubt of ſome Signs, yet it doth not follow he will 3.doubt of all, becauſe his temptation may be ſtronger about one Sign then another, and one Sign may be more eaſily perceived then another; And ſo a godly man may argue from that which is leſſe known, to the other that is more known; even as in the matter of the Canon of the Scripture, ſome have doubted whether ſuch books were Canonical or no, becauſe the Arguments of Divine Authority were more irradiant in the other then in them, yet from thoſe Books concerning the Authority of which they were not tempted, they were at laſt induced to believe the Authority of thoſe that were controverted. In this manner it may be about the ſignes of grace. It is more difficult to finde ſome of them in our ſelves then others, yet we are to proceed from thoſe that are more facile, to thoſe that are more difficult.
The ſixth Doubt, A man may be eaſily deceived in theſe wayes of Signs, for this Doubt 6.Knowledge conſiſteth of a practical Syllogiſm thus, Every one that loveth the brethren is tranſlated from death to life, But I love the brethren, Therefore I am tranſlated from death to life. Therefore a late Authour (Cornwell in his Treatiſe of Juſtification, pag. 17.) denieth, The faith wrought in ſuch a practical Syllogiſm, to be by the power of the Lord Almighty, but only in the ſtrength of humane reaſon, and therefore is only an humane faith. But this is a very dangerous Aſſertion, and like that which the Jeſuites would impoſe upon the Proteſtants concerning a doctrinal Faith thus, There is Veroniana Methodus, by which the Jeſuites would conclude the Proteſtants have no faith, becauſe (ſay they) the object of faith muſt be according to the Proteſtants, Purum putum verbum Dei, the meer word of God, but now there is nothing, which the Proteſtants believe, but they conclude it by way of a Syllogiſm, and in this Syllogiſm, the Aſſumption or the meer inference is not in Scripture, or they may erre in making the inference, and ſo they have no concluſion de fide. But all this is ſophiſtry, for a proxim and immediate concluſion is in the principle, and ſo believed with the ſame faith that the principle is, and when a man by reaſon makes a concluſion, his reaſon is only the Inſtrument, not the Argument of his faith, his reaſon is not the ground of his faith, nor doth it ſuggeſt the matter to be believed, but is the inſtrument to diſcover it. As he that diggeth in a mine of gold, his inſtruments he uſeth in removing the earth that covered it, do not make the gold, but diſcover it. And as for this practical Syllogiſm, it is not made by meer humane reaſon, for when the ſoul makes the aſſumption, it doth it, being ſanctified and enlightned by the Spirit of God, and ſo is an inſtrument in his hand, for there is the ſame proportion between the Spirit of God in ſpiritual things, and reaſon in philoſophical things; ſo that as in Philoſophy, reaſon makes the major and minor in any Syllogiſm; ſo in ſpiritual things, the Spirit of God enableth a man to make a whole Syllogiſm for a believers comfort and eſtabliſhment.
Uſe of Inſtruction, How much they are deceived, who viſibly expreſſe the power of ſin and Satan in their lives, yet acquit themſelves as the children of Uſe.God! Oh ſay to thy ſelf, Whoſe Image and Superſcription is this pride, is this earthlineſſe, is this malice and hatred of what is good? Though our Saviour told the Phariſees, They were the children of the Devil, and his works they did, yet they would flatter themſelves that they were the Children of Abraham. Doth not the Apoſtle ſay, The works of the fleſh are manifeſt, envyings, railings, drunkenneſſe, &c. Yet how bold are men that live in theſe impieties? Do the Sacraments ſeal theſe things to be done? Doth the Word command theſe? Did Chriſt die to make us ſuch a people? Oh what a mad deluſion is that, that thou ſhouldſt live in lying, ſwearing, uncleanneſs, any groſſe wickedneſs, and yet perſwade thy ſelf to be in a good eſtate!