Neonomianism Unmasked, Part 2 · Debate 15
DEBATE XV. Of the Way to attain Aſſurance.
Neonom.
THE next Errour that I have to charge Mr. Antinomian with, is his Doctrine of Aſſurance.
Errour.
Aſſurance is not attained by the Evidence of Scripture marks or ſigns of Grace; or by the Spirits diſcovering to us that he hath wrought in our Hearts any Holy Qualifications: But Aſſurance comes only by an Inward Voice of the Spirit, ſaying, Thy Sins are Forgiven thee; and our Believing thereupon that our Sins are forgiven. D. W. p. 161.
Antinom.
What evidence do you bring of your Charge?
Neonom.
You ſay, if you would know that the Lord hath laid your Iniquities on Chriſt, you muſt know it thus. 1. Is there a Voice behind thee in thy ſelf, Thy Sins are forgiven thee? Doſt thou ſee this Voice agree with the Word of Grace? i. e. Doſt thou ſee it held out to moſt vile and wretched Creatures as thou canſt be? And upon this Revelation of the Mind of the Lord by his Spirit according to that Word, doth the Lord give to thee to receive that Teſtimony of the Spirit, to ſit down with it as ſatisfied, that upon this thou makeſt full reckoning thou haſt propriety in this particularly to thy ſelf? If thou doſt receive that Teſtimony according to that Word, here is thy Evidence, thou hast thy Propriety and Portion in this. Dr. Cr. p. 491.
Calvin.
And do you Banter this Doctrine as Erroneous Stuff? I would wiſh you to have a care, it's a tender Point.
Antinom.
I will acquaint you with a little of my foregoing Diſcourſe— Let us ſee what kind of evidencing believing gives, it is not a Revealing Evidence,Dr. Cr. p. 491. nor an Effecting Evidence, [theſe the Word and Spirit are] but it is a Receiving Evidence; or it is an Evidence as it doth receive that Teſtimony which the Spirit holds out, applying it to the Heart; [as the Eyes receive the light, and the Ears the ſound, and if we ask a Man how do you know ſuch a thing, he will ſay, I ſaw it with my Eyes, and heard it with mine Ears:] It is an evidence, as an Officer in Court that ſpeaks nothing of his own knowledge, but produceth Records, and teſtifieth the Authentickneſs of the Records: The Life of Evidence is materially in the Records themſelves, but the Officer is an Evidence, as he doth aſſert the Truth of ſuch Records. It is even ſo with Faith, The Spirit of the Lord makes the Records, and ſpeaks the Records to the Heart: Now Faith comes in and receives what the Spirit of the Lord hath written. In brief, Faith is an Evidence as it doth take Poſſeſſion of that which the Spirit of the Lord reveals, and manifeſts, and gives to a Perſon; or as it doth enter upon the Deed of Gift that the Spirit of the Lord doth bring to the Heart. Poſſeſſion is a good Evidence in Law, [they ſay it's an eleven Points;] let a Man prove he hath Lawful Poſſeſſion, and he proves his Title good. The Spirit indeed makes the Title good, but Faith makes good the Entry and Poſſeſſion, ſo clears the Title to us, though good in it ſelf before: Faith is nothing elſe but the receiving of Chriſt, and that enters upon the Poſſeſſion of him, and thus I proceeded to apply this to our purpoſe, as he hath mentioned.
Calvin.
I ſuppoſe you refer to what is ſpoken by the Apoſtle John, Ep. 1. c. 5. where he tells of God's Records, ver. 11. This is the Record, that God hath given us Eternal Life, and this Life is in his Son. Now our Aſſurance that this Life is mine or thine in particular is the Spirits working by Faith, whereby the Soul of a particular Sinner doth appropriate this Record or Deed of Gift to himſelf. Faith doth two things whereby it arrives at Aſſurance.
1. It is a Witneſs of the Truth of God, ver. 10. It Atteſts the Truth of this Record and Deed of Gift, 1 John 5.9, 10.
2. It receives and takes Poſſeſſion of it, and ſaith, I have received the Son, and I have Life, Faith being a Receiving Act of the Soul, as you your ſelf acknowledge, Mr. Neonomian. Ver. 12. He that hath the Son hath Life, &c. This is ſo clear and plain from the Word, that he who will deny it muſt deny the Scriptures, John 1.12.
Neonom.
Your Sermon, p. 15. is to prove that Love to the Brethren, Ʋniverſal Obedience, Sincerity, &c. are not ſigns by which we ſhould judge our State.
Antinom.
I ſay, they are ſigns that are not ſufficiently ſatisfactory in themſelves to full Aſſurance, without this that proceeds from Faith; for if you have never ſo many Signs,
1. They may be true, or they may not, without a Witneſs of the Spirit to it, [though you declaim ſo much againſt it;] you cannot come to an Aſſurance, but only to a probability, and you have not a certitude of Judgment, only an Opinion.
2. If they be true, you muſt believe them to be true, or elſe you have no Aſſurance. A Man hath no Aſſurance of the Truth if he believe it not; and then how ſhould you believe the Truth of your Signs, but by the Truth of the Word revealed and believed. The Word tells you your Obedience, Love, Sincerity, muſt be ſo and ſo; you believe the Word, but in comparing your Qualifications with the Word, and the deſcriptions given of them there, you will find them fall ſo ſhort, that unleſs the Spirit aſſure you there is the Truth of Grace in your Hearts, you will be as much at a loſs as to Aſſurance as ever.
I propounded this Queſtion, How a Perſon may know in particular his own Intereſt in Chriſt?Dr. Cr. p. 478, 479. Firſt I diſcovered the litigiouſneſs and dubiouſneſs of the way that many Perſons go for the ſatiſfying and reſolving of this caſe. I Inſtanced in three marks, Univerſal Obedience, Sincerity of Heart, and Love of the Brethren; and ſome have conceived, that in the Diſcourſe I have directly ſtruck at the Heart of theſe particulars, as if I did attempt the overthrow of them: But miſtake not, I ſpake only of their Inſufficiency, that they are weak through the Fleſh, to give a Satisfactory Reſolution of the great caſe depending, they are of excellent uſe in their own kind, Sphere and Orb; but when they are ſet on work to do thoſe things that are beyond their power, Men do but entangle themſelves inſtead of getting themſelves looſe. I ſhewed, as to Univerſal Obedience,Dr. Cr. p. 480, 481. according to propriety of Speech, there is none of it in the World; and as it is practiſed to this end it leaves the caſe very doubtful; in reſpect of many Imperfections that attend, and in reſpect of the purpoſes of the Heart, which are many times extreamly corrupt, and that there is ſo much in our Obedience common to Unbelievers and Hypocrites. As for Sincerity, which as the Apoſtle deſcribes, is Simplicity and Singleneſs of Heart towards God, that we find the Jews that were Enemies to Chriſt's Righteouſneſs, had a Zeal for God; and you know what Paul ſaith of himſelf, what deſigns he had undoubtedly in ſingleneſs of Heart to do God Service. And beſides, I ſhew how falſe and deceitful we find our Hearts upon Self-examination.
I ſpoke alſo as to Love of the Brethren which the Apoſtle John ſpeaks ſo much of, if we underſtand how the Apoſtle deſcribes it, 1 Cor. 13. And if a Man examine his Heart by theſe particulars, I know his Heart cannot but tell him he is exceeding faulty in all theſe —
But I do not determine peremptorily, that a man cannot by way of Evidence receive any comfort from his Sanctification; and I will give you ſomewhat further for clearing my Judgment to you, which I know is according to Truth; viz. That the Spirit of the Lord muſt firſt reveal the gracious Mind of God to our Spirits, and give us Faith to receive that Teſtimony of the Spirit, and to ſit down as ſatisfied with his Teſtimony, before ever any Work of Sanctification can poſſibly give any Evidence. But when the Teſtimony of the Spirit of the Lord is received by Faith, and the Soul ſits down ſatisfied with that Teſtimony of the Lord, then alſo all the Gifts of God's Spirit do bear witneſs, together with the Spirit of the Lord, and the Faith of a Believer. So that I do not deny the uſe of ſigns and marks in Sanctification you ſee, as you ſuggeſt.
Neonom.
Sermon 16. He calls it the revealing Evidence of the Spirit, and endeavours to prove this immediate Revelation.
Antinom.
That the Spirit is a Revealing Evidence, and works immediately, as it is the Spirit or Grace in all God's Children, is not to be denied, and yet works immediately by the Word and Means of Grace too, and it works immediately ſo ordinarily; I do not mean that it works immediately by way of extraordinary Revelation and Inſpiration when it works in this kind. But its way of ordinary working is mediately by the Word, and immediately in the Word.
I put this Queſtion, Is there any Evidences in the World by which Perſons may comfortably claim their Intereſt in the Priviledges of Chriſt?Dr. Cr. p. 465. A. Yes, there are two. 1. The Revealing Evidence. 2. The Receiving Evidence. The Revealing Evidence is the Voice of the Spirit to a Man's own Spirit, ſaying, Son, be of good chear, thy ſins are forgiven thee. —And this will overcome all Objections, and till the Spirit of the Lord come immediately himſelf, and ſpeak this to the Soul, all the World ſhall never be able to ſatisfie and reſolve that Soul, and till then all ſigns and marks are meer Darkneſs and Riddles.
To clear up this, I ſay, the Spirit of the Lord is mainly ſent into the World by Chriſt for this very purpoſe, to ſpeak perſonally and particularly to the Hearts of Men, to ſatisfie them of their Intereſt in Chriſt. That this was the main buſineſs of the Spirit, the Scripture ſhews, and holds out nothing more.
1. It maybe cleared from the very Attribute or Title which our Saviour gives to the Spirit of the Lord, John 14.16. c. 16.7, 8, 9, 14. The Comforter; this is he by way of Eminency, and the Title imports, That the Satisfaction and Reſolution concerning Intereſt in Chriſt is the Work of the Spirit. — What is the occaſion of all the Trouble of Spirit in tender Hearts?P. 467. God hath forſaken me, ſaith one, My Sins are gone over my Head, ſaith another, &c. What will now chear up the Heart of ſuch a Perſon? It is that God will not lay thy Sins to thy Charge, &c. If the Comfort of a Perſon conſiſts in the Aſſurance of Pardon, then the Spirit cannot be a Comforter, except it ſatisfie as to clearing up this Truth, Thy Sins are forgiven.
2. Beſides this bare Title, you ſhall ſee the Spirit hath this particular Office, as that, wherefore Chriſt doth teſtifie the Spirit doth come. John 14 26. The Comforter which is the Holy Ghoſt, whom the Father will ſend in my Name, and he ſhall teach you theſe things. Chap. 16.13. When the Spirit of truth is come, he ſhall guide you into all Truth. Ver. 14. He ſhall glorifie me, he ſhall receive of mine, and ſhew it unto you. Mark thoſe words, you ſee then wherein the comforting Faculty of the Holy Ghoſt lyeth, in receiving of Chriſt's, and ſhewing thoſe things to Perſons — which things are the Glorious Excellency of Chriſt in Juſtification and Forgiveneſs, Acts 13.38, 39. And more fully of his Office, to convince the World of Sin and Righteouſneſs, John 16.8, 9. —And a Perſon is convinced of Righteouſneſs when Chriſt's Righteouſneſs in Juſtification is cleared up unto a Perſon.
And whereas the Spirit may be conceived to Comfort only in general:Dr. Cr. p. 469. There is a difference between the Adminiſtration of Chriſt, and that of the Spirit of Chriſt. Chriſt came into the World to Merit Salvation, and Comfort Men in general; for though he merited Comfort in particular to be applyed by the Spirit, yet ſtill in his Miniſtration he did run upon general terms for the moſt part. But the Spirit is ſent in Chriſt's room to come to every Man's Spirit particularly by himſelf, and ſpeak that within a Man's ſelf, that Chriſt by the Miniſtry of the Goſpel ſpeaks, but in general to Men; therefore he ſaith, If I go not away the Comforter cannot come.
And now I ſhall ſhew that the evidencing particularly unto a Man's Spirit concerning his Intereſt in Chriſt is the proper Work of the Spirit of God, Rom. 8.14, 15. and 1 Cor. 2.9, 10, 11, 12, 13. Epheſ. 1.13, 14. Theſe places I opened, and applyed to the matter in hand, clearly proving the Evidencing Office of the Spirit.
Obj. But ſuppoſe I hear ſuch a Voice, here is the Doubt, How ſhall I know it's the Voice of the Spirit?Dr. Cr. p. 473. If the Word did bear witneſs to this particular Voice of the Spirit, then I ſhould be ſatisfied, &c.
Sol. Let me not be miſtaken. That it is true the Spirit of the Lord never ſpeaks to the Heart of any Believer, but he always applies according to the Word of Grace Revealed, and the Voice of the Spirit, and if the Word of Grace be in the Soul, (as they go always together in the Faithful,) they will agree as Face anſwers Face in a Glaſs; but yet beware that you make not the Credit of the Voice of the Spirit depend upon the Word barely conſidered —
In brief therefore, as it is the Teſtimony of God's Spirit ſpeaking indeed according to the Word,Dr. Cr. p. 475. that muſt ſatisfie us that we are the Children of God; ſo it muſt be the ſame Spirit muſt aſſure us, that he is the true Spirit of God, and not of Deluſion. But ſtill I ſay, this Spirit of the Lord ſpeaks always to Perſons concerning their Intereſt in Chriſt, according to the Word of Grace; and it is moſt certainly true, that every Voice in Man ſpeaking peace, being contrary to the Word of Grace, that Voice is not the Voice of the Spirit of the Lord, yet it is only the Spirit of the Lord can ſatisfie the Spirit of a Man in this thing, that it is his own Teſtimony, and not a Spirit of Deluſion:
You may underſtand the Word in a double ſence, either for the Word of the Law, or elſe for the Word of Grace in the Goſpel. Now mark, when we ſay it is the Spirit of God bearing witneſs with our Spirits, according to the Word, that we are the Sons of God; it's not the Word of the Law that agrees in this with the Voice of the Spirit; the Word of the Law ſpeaks nothing but Curſes.
—The Word in which the Spirit of the Lord ſpeaks to his People, is the Word of Grace, and the Word of Grace is no more but this, [as to the Sum and Subſtance of it, in this, or ſuch like Expreſſion thereof.] God was in Chriſt Reconciling the World unto himſelf, not Imputing their Treſpaſſes.
Neonom.
You ſee the Spirits Voice according to the Word is no more than according to the general account, that Chriſt came to ſave Sinners: And alſo if any Sinner have this inward Voice, that Voice is according to the Word, whether he be a Regenerate Perſon or no. D. W. p. 162.
Antinom.
The Goſpel Declaration is indefinite, we ſay it's the peculiar Work and Office of the Spirit to bring home the Promiſe in particular; it's not any thing but the Spirit can appropriate the general Promiſe particularly to any one.
I ſaid alſo, that the Spirit of the Lord doth both ſpeak, and likewiſe give to Men to Credit and Receive what he ſpeaks. Dr. Cr. p. 477.
All the Righteouſneſs that ever man did (meer man) ſince the Fall,Dr. Cr. p. 482. was never able to ſay upon good grounds, ſuch a Perſon is a Child of God. Nay, to go higher, the very Word of Grace is not able to ſpeak peace to a Soul till the Spirit of the Lord will ſpeak. — When the Spirit of God will be ſilent, the Word of Grace ſhall not ſpeak any thing; if the Spirit blow, the Trumpet makes a found, but if it blow not, the Trumpet makes no ſound at all. As the Spirit of the Lord will ſpeak in the Word of Grace, ſo the Melody of the Word will Raviſh the Ears and Hearts of Believers; but if the Spirit himſelf will be ſilent, there is no Muſick in the Word of Grace it ſelf. — No man under Heaven can ſay, God is my Father with Propriety, but by the Spirit of Adoption.
Calvin.
Mr. Neonom. I know not any juſt Exception you can have againſt this Divinity, there being ſo clear Evidence for what is here delivered, from the Word of God.
Neonom.
He ſaith, Faith is the Eccho of the Heart to the Voice of the Spirit.
Calvin.
In the Continuation of Pool's Annotations, one of your Vouchers hath this on 1 John 5.10. He that truly believes hath the effectual Impreſs of this Teſtimony upon his Soul. What is that but the Eccho of it, ſpeaking the ſame thing.
Neonom.
He means that Faith doth not evidence our Pardon as it is a Grace wrought in the Soul by the Spirit, or a holy Qualification, but only as it doth aſſent to, and reſt in this inward Voice. D. W. p. 163.
Antinom.
No, he doth not place this Evidencing Nature of Faith, which he ſpeaks of, in it, as an Act or Qualification; for as ſuch it evidenceth no more than any other Grace; but Faith hath a peculiar evidencing Nature in it, becauſe it is a receiving Grace, (he ſpeaks not now of Aſſent) it takes Poſſeſſion of the Promiſe: And would not you have Faith to be aſſenting to and reſting on the Voice of the Spirit in the Word? what would you have it be nothing at all?
Neonom.
He ſeems to own that Sanctification is ſome Evidence.
Antinom.
He doth ſo, as was obſerved before.
Calvin.
I pray, what is your Sence concerning the way of attaining Aſſurance?
Neonom.
Truth; The ordinary way whereby a Man attaineth a well-grounded aſſurance, is not by immediate objective Revelation, or an inward Voice, ſaying, Thy Sins are forgiven. D. W. p. 160.
Antinom.
I judge by this Negation you ſet by theſe things from Aſſurance, as having nothing to do ordinarily in it. 1. That no Voice is heard any way by the Soul, Thy Sins are forgiven, that is not to be believed by a direct Act of Faith. 2. That Forgiveneſs of Sin is not revealed to a Believer by the Word of Promiſe believed. 3. That the Spirit of God hath nothing to do in bringing the Soul to appropriate and apply the general Promiſe particularly to his own Soul. So that here, as to our believing Forgiveneſs of Sin, neither the Spirit, nor the Objective Revelation of the Goſpel, nor indeed Faith it ſelf in it's receiving Nature, hath any thing to do, but only as a Sign and Mark ſet upon the Soul.
Neonom.
But when a Believer is examining his Heaert and Life by the Word, the Holy Spirit enlightens the mind there to diſcern Faith and Love, and ſuch other Qualifications, which the Goſpel declareth to be the infallible Signs of Regeneration: And he adds ſuch Power to the Teſtimony of Conſcience for the Truth and In-being of theſe Graces, as begets in a Soul a joyful ſenſe of it's comfortable ſtate, and ſome comfortable Freedom from thoſe Fears which accompany a doubting Chriſtian: And according to the Evidence of theſe Graces, Aſſurance is ordinarily ſtrong or weak.
Antinom.
I obſerve now, though you would let the Spirit have no hand in the Evidence of Faith, yet you need its help to enlighten about Signs and Qualifications. I pray, how doth the Spirit enlighten here? Is it by any objective Revelation, or by any inward Dictate or Intimation? And cannot the Spirit as well enlighten the Mind to behold Chriſt in the Promiſe by an Act of Faith, as to behold Faith and Love in our ſelves.
2. You will not admit the Declaration of the Goſpel received and embraced by Faith to evidence, but that it ſeems the Heart and Life muſt be examined by the Word as a Rule: So that Aſſurance muſt be wrought by the Word as a Law, not as a Goſpel, ſo far as you are come up to a Conformity to the Rule, not a Teſtimony of your Intereſt in the Grace of the Goſpel.
3. You had need have the Light of the Spirit to find an infallible Sign in you too, though they be declared in the Goſpel. Hypocrites pretend to them, and you cannot tell whether you are any better than a Hypocrite, without an infallible Voice of the Spirit, (according to your Doctrine;) for you muſt know that you ſhall perſevere in thoſe Qualifications, and it's impoſſible for a Man to be aſſured till Death, or can be aſſured of his Perſeverance till then, (all other Signs will ſignifie nothing) without an Infallible Witneſs.
4. You muſt have a Power added by the Spirit to the Teſtimony of Conſcience, that it may witneſs the Truth and In-being of Graces. What's the Reaſon it cannot witneſs the Truth of our In-being in Chriſt, and add a Power to our Faith to believe even unto Aſſurance?
5. All this Examination, Illumination of the Spirit, Goſpel-Declaration, &c. may at laſt beget a joyful Senſe or a reconciled State, you ſay; but according to you it cannot be Aſſurance, becauſe you cannot yet try by Perſeverance; the Soul is in a little hopes it's in a probable way to Salvation, but cannot be aſſured he is in a ſure ſtate, or ſhall certainly be ſaved, becauſe he muſt continue his Juſtified State by his Works; and therefore it's impoſſible for him to try and find ſo far as to Aſſurance; becauſe he hath not perſevered, you'l ſay, it may be: He muſt believe his Perſeverance, and be aſſured of it by Faith; then, I ſay, there's as much ground to believe and be aſſured by Faith of all our Salvation.
6. You ſpeak not of an Aſſurance in all you have ſaid, but of ſome comfortable Freedom from Doubtings, i. e. upon ſome probable Grounds: This amounts to more than Opinion at laſt, the only Judgment of a contingent Axiom; and you tell us elſewhere our State here is but of Tryal not decided, therefore there can be no Aſſurance at all in this Life.
7. You do well to add at laſt, that according to the Evidence of theſe Graces, Aſſurance is ordinarily ſtrong or weak: And may not that Aſſurance be ſo, which we call the Aſſurance of Faith? May it not be ſtrong or weak, according to the Evidence that Faith gives in being ſtrong or weak Faith? But now go on to your Whethers and Neithers.
Neonom.
I will ſhew you wherein the difference is not. D.W. p. 164.
Antinom.
So you may, and enumerate all things in the World by Sea and by Land beſides. It is not whether the Sun be the Element of Fire, nor how many Regions in the Air, nor whether Spirits are material, nor whether Anima be ex traduce? &c.
Neonom.
It is not whether the Spirit witneſſeth by his Miraculous Operations to Chriſt, and the Goſpel, which is a Truth, and the meaning of many of the Texts which you quote.
Antinom.
I do not know that we were like to ſtumble there, for we ſpeak only of the Spirits witneſſing in its ordinary way, and ſo are all the Texts to be underſtood, ſo far as they have been applyed to our purpoſe.
Neonom.
Nor whether the Spirit as a Worker of Grace in the Heart be an Earneſt of Glory, and Witneſs to our ſtate.
Antinom.
Very good, then ſure if the Spirit be an Earneſt of Glory; it's an Evidence of Glory; for what is a greater Evidence of a ſtate than an Earneſt? Yea, you ſay it's alſo a Witneſs of our ſtate, if it be a Witneſs it is by a Teſtimony, and if it bear Teſtimony, and ſuch an one as we take to be a Witneſs to our ſtate, it is ſomething to this purpoſe, Chriſt is thine, thy Sins are Forgiven; it muſt witneſs ſomething that may beget in the Soul a joyful ſence of its reconciled ſtate; there, contrary to you, Aſſurance muſt come in the immediate objective Revelation of the Spirit, by the Spirits ſpeaking in the Promiſe believed: God is thy God, Chriſt is thine, thy Sins are taken away, or ſomething to this purpoſe. Neither is this abſurd, to ſay the Spirit ſpeaks thus ordinarily by a Voice, becauſe it is ſo interpretatively, the Lord ſpeaks when he cauſeth his Word to ſpeak effectually unto the Heart; and whatever Truth of God is made efficacious by the Spirit, the Spirit ſpeaks by it. If any word of Promiſe become a truely comforting Word, the Spirit as Comforter ſpeaks by it; you have granted us here in a manner as much as we can deſire in this Point, excepting an Equivocating Expreſſion, viz. as a Worker of Grace; and whatever Evaſion you have there, this I will ſay, that you make the Spirit an Evidence in its Efficiency it ſelf, as an Efficient; whereas Signs and Marks are but Evidences as Effects. And is not the Spirit received in its firſt ſenſible Efficiency in and by the Promiſe a great Evidence? Gal. 3.3. 2 Pet. 1.3.
Neonom.
Nor whether the Spirit witneſſeth by and with the Conſcience, in the manifeſtation of our Graces for Aſſurance.
Calvin.
It is a ſtrange thing that you ſhould make ſuch a loud Cry in the World againſt a Man for Errour, when you in a manner ſay the ſame thing; and the Word of God aſſerts it ſo poſitively, that the Spirit is the Comforter, and witneſſeth with our Spirits that we are his Children; and you ſay as the Worker of Grace, i. e. of all Grace, and therefore of this Grace; and if it works, it muſt be by ſome Word of Peace that it ſpeaks and is believed; and you ſay it witneſſes by and with the Conſcience, the Conſcience ſpeaking in and by the Spirit; and how is the Conſcience made to ſpeak Peace more than by the ſprinkling of the Blood of Chriſt, whereby an Evil Condemning Conſcience is taken away? what manifeſtation of Grace works Peace moſt, the manifeſtation of the Grace of Chriſt, or of our Graces? And theſe muſt appear to be the Graces of Chriſt, and ſlow from him, or elſe they are no Graces; the Witneſs of the Spirit, and the Intelligible believed Voice of the Spirit, particularly applying the Declaration of the Goſpel of Peace muſt be in all, and is the moſt ſettled ground of all comfortable Aſſurance.
Neonom.
Nor whether the Spirit of God may in ſome Extraordinary Caſes give an immediate Teſtimony by a Voice, or ſome Equivalent Impreſſions. D. W. p. 164.
Antinom.
1. You grant that ſometimes the Spirit may witneſs by Voice, or Equivalent Impreſſions.
2. The Extraordinary Caſes you here ſpeak of muſt be meant of ſome, not ſo uſual in an ordinary way.
3. I would know whether then the Spirit is to be believed, and how its Voice may be diſtinguiſhed from the Voice of a Falſe Spirit?
4. Whether when you ſpeak of a Voice you mean an Articulate ſound, or ſuch a ſtill Voice as the Spirit ſpeaks by, which is an Impreſſion of Goſpel Truth with a particular application to the Soul; this, as you ſay, is Equivalent to a Voice, and it is the Eccho of the Word of Promiſe in the Heart, and this is not an Extraordinary nor unuſual way, bringing Souls to ſettled Peace and Comfort.
Neonom.
But then there was the Truth of Grace, though it was doubted before; and nothing utterly inconſiſtent with true Grace, either in the Heart, nor then appeareth to the Conſcience.
Antinom.
So that there is firſt a Witneſs from our ſelves, before there's Witneſs from the Spirit; but how comes it that this Witneſs from our ſelves hath not Credit enough with it to be believed? For if it hath, whence comes doubting? Here's truth of Grace, and nothing appears to the contrary, and yet the Perſon doubts; Doth any Man doubt of any thing, when he apprehends nothing to the contrary? And you ſay, there's the Truth of Grace before the Spirit witneſſeth who wrought this truth of Grace; do you not ſay, that it witneſſeth to our ſtate as a Worker of Grace?
Neonom.
I will tell you where the true difference lyes,
1. Whether none attain Aſſurance but by the Inward Voice of the Spirit, pronouncing the Actual Forgiveneſs of Sins, without manifeſting their true Grace and Sanctification. This you affirm, and I deny.
Antinom.
You ſhould have made the firſt Queſtion, whether any Aſſurance is attainable till Death, becauſe Perſeverance is one of your Infallible Marks, and all others ſignifie nothing, unleſs we can take up upon that, and that muſt run out to the laſt moment before we can.
2. We affirm, that there can be no Aſſurance without knowledge that our Sins are Forgiven; aſſign an Aſſurance without it if you can; and your Aſſurance from marks muſt come to this if it be Aſſurance.
3. This muſt be by the Spirits pronouncing of it, or no way; when you have found all that you can, it's God muſt ſpeak peace, or elſe it will never be; and Peace of Reconciliation, however you Banter God's Reconciling the World, and the Spirits bringing home the Word of Reconciliation.
4. Who ever ſpake of the Spirits manifeſting Forgiveneſs, without manifeſtation of the whole Grace of God that brings Salvation, in Sanctification as well as Juſtification? both comes under the Witneſs of the Spirit, and therefore you are beſides the Queſtion, and ſtate it not right.
Neonom.
The next Queſtion is, Whether the uſual way of attaining Aſſurance, is by the Conſcience upon Tryal diſcerning and concluding through the help of the Spirit, that a Man hath thoſe Graces or Signs which deſcribe a Man Bleſſed and Pardoned according to the Goſpel. This I affirm, and you deny.
Antinom.
1. That I deny Sanctification to be a ſign of Juſtification is falſe, for that which is an undoubted Effect is a ſign of the Cauſe, and an Argument of it to conclude it by.
2. It's not the Queſtion, whether it be not the uſual way of attaining Aſſurance, de facto; ſuch Goſpel Preachers as you are ſtill putting them upon this way, and telling them there's no other ſafe way.
3. The Queſtion is, whether this be the only way? Whether another way ought not to go firſt?
Neonom.
I will now confirm the Truth by ſome Arguments.
1. This is the way that God appoints to attain Aſſurance, 2 Cor. 13.5. 2 Pet. 1.10.
Antinom.
This is one way, who denies it, and a Duty required to examine our ſelves? but where lyes the Critical Point? It's in Chriſt being in us, foreign, try or ſee by tryal whether Chriſt be in you; how? look after the true Evidence of it by finding out the thing it ſelf, i. e. Chriſt received by Faith, and witneſſed by his Spirit, for Chriſt is in us theſe ways.
1. By his Spirit.
2. By Faith.
3. By our Myſtical Union, I in them, John 17. Now this Tryal is by Faith, for it is thus: Do we ſee the things that are Inviſible? But ſuppoſe you ſay, the Tryal is by the Fruits of Faith; we deny it not, but we ſay, they are not only here, but to be underſtood; therefore the place concludes not againſt us, nor that place, 2 Pet. 1.10. The Apoſtle there tells us, We have all things that pertain to Life and Godlineſs, through the Knowledge of him that hath called us to Glory and Vertue; and if all things, then Aſſurance too, for it's through great and precious Promiſes that we are partakers of the Divine Nature, and through them, as the Spirit is beſtowed, ſo it Comforts and Enſures Life and Salvation to us. And as it works many gracious Vertues and Fruits in us, ſo it excites and ſtirs us up to Encreaſe and Growth in Grace, ver. 5, 6, 7. And where theſe things are not, it is a ſign that a Man hath no true ſavour of Pardoning Grace, lying under ſenleſneſs of the great Reaſon of Chriſt's Death and Satisfaction, (foreign,) of Chriſt, purging away of Sin, i. e. by Sacrifice, of his bearing of Sin of old, ſo long ago; and it's no doubt but the real total abſence of the Fruits of Faith, is a ſign there is no Faith; if theſe things be wanting, ſuch an one is Purblind, foreign, or falſe-ſighted, thinks he is ſomething when there's nothing; but the difficulty is this, a Man ſaith, he hath upon tryal, theſe Vertues, but is ſhort-ſighted; he looks cloſe to himſelf, and paſſeth a wrong Judgment, how ſhall he be convinced that he hath them not? or he ſaith, he hath them not; how ſhall he come to be ſatisfied that he hath them? Who muſt reſolve theſe difficulties? Is it not the Word and Spirit that muſt reſolve it in believing? Therefore the rather give all diligence to make your Calling and Election ſure; and how is that done? Why not in believing? Doth not Faith make our Calling ſure; Is Election to be known any way but by believing? And how is our Calling, i. e. Invitation to believe? How is that made good, but by anſwering the Call? For he ſaith, doing theſe things foreign, i. e. making Calling and Election ſure, by getting a ſure footing and ſtanding in Chriſt by Faith, you ſhall not fall or ſtumble, ſo as to fall; and an entrance ſhall be abundantly miniſtred; the words are ſo, an entrance into his Eternal Kingdom ſhall be foreign miniſtred to you. Now Chriſt he is the Door, and a Rich Entrance into his Kingdom, miniſtred to every one that believeth; ſo that the Criſis of our State that the Spirit of God puts us upon in both places is, eſpecially about our Faith in Chriſt, which Faith is a Witneſs in our ſelves, and the Spirit witneſſing with it, and all ways and means cauſing our Faith to witneſs, and giving us Light and Evidence from the Word believed, to ſee the Graces of God and Fruits of the Spirit in our Hearts.
Neonom.
This is the way whereby the Scripture Saints were aſſured: They concluding their Juſtication by their Sanctification; and a ſtate of Peace by the Truth of Grace, 1 John 3.14. ver. 9. ver. 18. Thus David, Paul, and other Saints, concluded the ſafety of their ſtate. D. W. p. 165.
Antinom.
This is one way, but not the only or principal way: The Apoſtle John tells often, that Love, if it be true, and from a true Principle, and Root, is an Argument of our Regenerate ſtate, but that it may be known to be ſuch, it muſt be traced to the Head, (it being but a ſtream) to ſee how it flows from the Love of Chriſt apprehended by Faith, whereby we have our Radical hold and ſtanding. And as he ſaith, ver. 14. Hereby we know we are paſſed from Death to Life, becauſe we love the Brethren. Yet leſt he ſhould leave us in the dark, and we ſhould take falſe Love for true, he tells us, there is another Judgment to paſs upon our Love before we can argue from it, we muſt find that it flows from our perception of the Love of God, in laying down his Life for us; and from thence ſhould proceed our readineſs to lay down our Life for the Brethren; ver. 16. In this we know, or are aſſured of God's Love, in that he laid down his Life for us. The Love of God believed gives the Original Ground of Aſſurance, and is the greateſt, and the Touchſtone to an other. A Witneſs from Men, from what is found in us, is ſomething, but the Witneſs of God is greater, 1 John 5.9. And the witneſs that he hath given to us in the Goſpel concerning his Son teſtified by the Spirit, and applyed by Faith, is that Evidence upon which all firm Aſſurance is Radically Built. And you ſhall plainly ſee, that John doth not found our Aſſurance Radically upon Love, but in Juſtifying Faith; he ſaith, ver. 18. Let us be ſincere in Love; and I will tell you whereby you ſhall attain to good Aſſurance; ver. 19 foreign, in this, [i. e. in what follows, in this, refers not to the foregoing Verſe, but to what follows; foreign is often uſed as the Cauſal Particle, for, For in this we ſhall know, or be aſſured, that we are of the Truth, foreign,] we ſhall perſwade our Hearts; it's rendred well, aſſure our Hearts, bring our Hearts to Aſſurance, by believing that whereby Condemnation is removed; for ſaith he, if this be not, whatever Judgment we have of what is in our ſelves, it may deceive us; and God knows enough in us to condemn us, for if our Hearts labour under unbelief, and condemn us, whatever we find in our ſelves will not give us peace; and God is greater than our Hearts, therefore we muſt aſſure our Hearts that way which will hold good in the Eye of God's Juſtice, i. e. by Faith in Jeſus Chriſt, ver. 21. and, ſaith he, if our Heart condemn us not, foreign, we have chearfulneſs and boldneſs towards God; and how is it poſſible that the Condemnation of our Hearts ſhould be taken off but by believing, and thereby perſwading our Hearts. But you will ſay, it may be that the word foreign, is not uſed for to expreſs our believing? But I will ſhew you it is. See Heb. 11.13. They all died in Faith, having not received the duplicate page duplicate page duplicate page duplicate page Promiſes, but ſaw them afar off, foreign, were perſwaded of them, i. e. believed them, ſo as to be aſſured of them.
As for the reſt of the Saints you ſhall find all along that their Triumphant Aſſurances was by Faith. Abraham, Rom. 4.20, 21. See the various phraſes to expreſs his full Aſſurance of Faith, foreign, he made no diſpute or doubt about the Promiſe; the Engliſh well expreſs, He ſtaggered not at the Promiſe, or through unbelief, ver. 19. foreign, ver. 19. He was not weak in Faith, but was ſtrong in Faith, foreign, and conſulted not with himſelf, ſecondary Cauſes, or Carnal Reaſon, but was foreign, carried forth with a full gale of Aſſurance. Job 19.25. Job's Aſſurance was the Aſſurance of Faith, I know my Redeemer liveth, &c. David under his greateſt Tryal of Baniſhment by his own Son from the Houſe of God, Pſal. 42.10. when Challenged by his Enemies at the higheſt rate, at which he was ſo diſquieted, he calls up his Soul to take up Comfort in believing, ver. 11. and 45.5. Paul, Rom. 7. where he tells how low he was brought upon Self-examination, as to what he could find in himſelf, ver. 18. I know that in me, that is in my Fleſh there dwells no good thing. See how he complains, ver. 24. O wretched Man that I am, &c. as much as to ſay, I am wretched in regard of the Evil, Sin, and Corruption that I find abounding in me; but ver. 25. I thank God through Jeſus Chriſt our Lord; there is the Root of his Comfort, in the Faith that he had in Jeſus Chriſt, tho there was this little ſmall ſpark of Holineſs in him, a mind at leaſt to ſerve the Law of God, yet he truſted not to that: And you ſee, 2 Cor. 12.7, 8, 9. when he fell into Temptation and Buffeting, was it his Duties and Services to Chriſt and his Churches, that ſupported him? No, it was an objective manifeſtation to him received by Faith, My Grace is ſufficient for thee; but you will ſay, his rejoicing was in the Teſtimony of his Conſcience, 2 Cor. 1.12. It's true it was, and the Teſtimony of a good Conſcience as to our Hearts and Ways is matter of Rejoicing, but this was in Paul without confidence in the Fleſh, or aſcribing any thing to it, but by ſeeing all in Chriſt, and that all flowed down from the Free Grace and Love of God, all his Simplicity and Sincerity of Heart was ſeen by Faith to be Gifts of Grace; therefore you ſee whenſoever the Children of God took any Comforts and Rejoicings from the Fruits of the Spirit, they made not theſe as the Fundamental ground of their Aſſurance, but a confirming and additional ground, and ſuch as was very uncertain, inſomuch that at ſome times they were at a perfect loſs for them, yet was not without their rooted and grounded Aſſurances in the darkeſt Times, and under the obſcureſt Providences.
Neonom.
The Conſcience is bound to condemn every Man in whom the contrary to theſe Graces do appear, yea, where it's evident they are wholly wanting. It's otherwiſe a ſeared Conſcience, 1 Tim. 4.2. It's the Candle of the Lord; now there can be no Aſſurance where the Conſcience condemns, 1 John 3.19, 20, 21. D. W. p. 166.
Antinom.
There is nothing but the ſprinkling of the Blood of Chriſt applyed by Faith that can take off the Conſcience from Condemning, and without this all the Works and Duties in the World cannot do it; it's the Law that obligeth the Conſcience to condemn; and the ſence of our Imperfections and Weakneſſes, and remainder of Corruption may be where there is no condemning Conſcience; but wherefore is it? Not becauſe of what they find in themſelves, but from what they find in Chriſt; and it's a harſh Doctrine that you teach, from 1 Tim. 4.2. that all that cannot find Works enough in themſelves to conclude their ſtate in Chriſt from, and hold it meerly by Faith in Chriſt, and thereby freed from Condemning Conſciences, have Seared, Cauterized Conſciences, ſuch as the Apoſtle Propheſies of, that ſhould abound in the Antichriſtian Apoſtacy and Seduction; and you ſubvert the Doctrine of the Goſpel thereby, helping to fulfill that Prophecy, by what Doctrine the Text will tell you.
Neonom.
The Spirit witneſſeth with our Spirits, foreign, Rom. 8.16. It doth not witneſs before our Spirits doth witneſs: It is not a ſeparate Teſtimony from our Spirits, but it concurrs with our Spirit as its Inſtrument, our Spirit witneſſeth in the Light of the Spirit, 1 Cor. 9.1. my Conſcience bearing me witneſs in the Holy Ghoſt.
Antinom.
What is this Argument brought for, is this to prove that there's no Aſſurance by the Voice of the Spirit? And that the only way of Aſſurance is by Signs and Marks? But you have brought in this place of Scripture as many Men retain Councel in their Caſe, they Fee ſome Councel only that they may not be againſt them; but the Word of God will not be Bribed, this place is directly againſt you. The Apoſtle here tells us the very Comforting Office of the Holy Ghoſt, that it becomes a Spirit of Adoption, this is the Spirit of Chriſt, Gal. 4.6. And what is it that it doth? it teacheth us to call God Father; and how doth it do this? A. It's by witneſſing to us our Relation, viz. that we are the Sons of God; this is that which doth aſſure us of our Inheritance: if Children then Heirs.
Now I argue, that which witneſſeth in the Children of God, that they are the Children of God, inſomuch that from thence they can conclude themſelves Heirs, doth pronounce the Actual Forgiveneſs of their Si…s, and is the uſual way of Aſſurance: but the Spirit witneſſeth in the Children of God, that they are the Children of God; Ergo, there is a pronunciation of Actual Forgiveneſs by the Voice of the Spirit, &c. For the Major it's proved from Gal. 3.26. The Spirit beſtows Adoption by Faith in Chriſt Jeſus, Ye are all the Children of G…d by Faith in Chriſt Jeſus; and ver. 29. If ye be Chriſt's then are you of Abraham's Seed, and Heirs according to the Promiſe; you'll allow the Spirit to witneſs, but not before our Spirit, ſo that you'll have our Spirits to be before the Spirit, the Senior Evidence. I deny it, for that which cauſeth our Spirits to give Evidence, is not the younger Evidence, but the Spirit cauſeth our Hearts to give Evidence, Ergo: Now for the Minor, that the Spirit cauſeth our Hearts to give Evidence, I prove from your ſelf; you ſay the Spirit concurrs with our Spirit as its Inſtrument; now the Efficient is before the Inſtrument by which it works, and Inſtrumentum is but Cauſa Miniſtrans at moſt, and is res motu facta, in that reſpect is effectum efficientis. Now the way of the Spirits witneſſing is by bringing to our Spirit an objective Manifeſtation of Grace in the Promiſe, and cauſing us by Faith to make a particular application thereof to our ſelves, and ſo we become by the Witneſs of the Spirit to be the Children of God by Faith, in the ſame ſence we are Heirs according to the Promiſe, Gal. 3.29. Now therefore the Spirit muſt witneſs firſt as the Worker of this Aſſurance by the Promiſe, that Faith may witneſs; and you your ſelf ſaid but now, that the Spirit witneſſeth as a Worker of Grace, therefore as the Worker of the Grace of Aſſurance. You ſay it is not a ſeparate Teſtimony from our Spirits, I ſuppoſe you mean from our Spirits Teſtimony: your meaning I take to be, that they both witneſs one and the ſame thing; but that they are two diſtinct Witneſſes, is evident from the Text; that which witneſſeth with another is diſtinct from that other; and you ſay it concurrs with our Spirit, i. e. Conveniunt in uno tertio Teſtimonio, ergo inter ſe. And you ſay our Spirits witneſs in the Light of the Spirit, i. e. in the Light of its Manifeſtation and Evidence, and therefore the Spirit muſt witneſs firſt, or elſe our Spirits muſt witneſs without Evidence, which is impoſſible. So that all you have been ſaying in this Argument, is againſt your ſelf and for us.
Neonom.
A Teſtimony of the Spirit giving an Evidence of Pardon without any evidence of Grace, is not according to the Word of Grace: for the Word of Grace never declareth any Sinners are pardoned but believing penitent Sinners; it is not as meer Sinners the Word pardoneth, but it flatly condemneth and leaves guilt on all Impenitent Ʋnbelievers, as I have proved.
Antinom.
I marvel a Divine ſhould ſpeak at ſuch a rate; as if an Evidence of Pardon were not an Evidence of Grace: Is not Pardon the higheſt degree of Grace? is not the Word of Grace therefore ſo, becauſe it is a Word of Pardon to Sinners? And if you mean Inherent Grace, why may not the Spirit give evidence of Pardon to a Sinners evidence of it in an act of Believing, before there can be any Fruits of Faith? Was it not ſo with the Thief upon the Croſs, and many that God pardons juſt upon the laſt moment of their Lives? And is it not ſo with many of Gods Children that can ſee no Evidences in themſelves? the Spirit ſtrips them of all grounds in themſelves, and that gives a full ſatisfaction in objective Grace, with the full Aſſurance of Faith, that the Creature may be laid low, and Chriſt may be glorified. I muſt tell you, that a meer Sinner is the Object of Pardon, and not a Sinner conſidered under any holy Qualifications: The whole need not the Phyſician: Chriſt finds and pardons loſt Sinners, and there's no Sinner applies pardon aright but as a meer Sinner, tho he hath Faith: But of this I have ſpoken before in our Eighth Conference, and Twelfth.
Neonom.
Therefore if there be a Voice, a true Voice of God, carrying its own evidence, ſaying, Thy ſins are forgiven, it doth at the ſame time and by the ſame voice, witneſs to the truth of our Grace; becauſe he forgives no other according to the Word of the Goſpel.
Antinom.
A true Voice witneſſing the Forgiveneſs of ſins, doth conſequently witneſs to the truth of Grace in our Hearrs; for the cloſing with the Evidence in a way of Comfort, witneſſed by the Spirit, doth de facto witneſs to the truth of our Faith; there's Lord I believe: Likewiſe it witneſſeth that Chriſt is ours, and we Chriſts; and if ſo, we are New Creatures, and this we may be, and muſt be, before we can bring forth any Fruits beſides Faith it ſelf. But it's not for the reaſon you alledge, which is as much as to ſay, Chriſt ſaves none but them that are ſaved already.
Neonom.
If the Spirit ſhould ſay to an Impenitent Soul, Thou art pardoned, while ſuch, it is no Promiſe in the Goſpel, &c.
Antinom.
Is there no promiſe in the Goſpel to take away the heart of ſtone, to give repentance? and neither of theſe is found till pardoning mercy make the way, and are never ſavingly found, till Forgiveneſs is given, and in ſome meaſure of Believing cloſed with; but you rove from the Point of Aſſurance that we are upon, go on to your next Argument.
Neonom.
To have the Ordinary way of Aſſurance as it's ſtated by the oppoſite Errour, is of dangerous Conſequence. D. W. p. 167.
Antinom.
i. e. By the Witneſs of the Spirit, and by the Evidence of Faith. I pray let us hear thoſe dangerous Conſequences what they be.
Neonom.
1. Moſt Saints muſt quit their Hopes and Aſſurances, for they never had this Ʋoice, tho they have greater ſtamps of the Spirit, than any I ever knew pretend to this.
Antinom.
If any Saints have Hopes and Aſſurance that is good in ſome degree, they need not quit them in betaking themſelves to better, firmer and more laſting grounds of Hope and Aſſurance; the Aſſurance may be the ſame, tho better grounded and built: But they never had this Ʋoice, what mean you by this? Is there any true Believer that never heard what the Spirit ſaith to Sinners? is there any that hears not what God ſaith in his Word? Do they not hear that are in their ſpiritual Graves the Voice of Chriſt, and live? Do you ſo impoſe as to ſtretch our meaning to an extraordinary Audible Voice? Then you do but like your ſelf: But yet you ſay, they have ſtamps of the Spirit; I pray how doth the Spirit make a Stamp and Impreſſion upon a Sinners Heart, but by the Application of the Grace of the Goſpel in Believing? Is it not as many as received Chriſt, to them is the Priviledge of being the Sons of God? And you ſay greater Stamps than any you know pretend to this: you ſpeak you know not what, in a ſcornfull manner, as if you knew little your ſelf what belongs to a rrue Goſpel Spirit; I am ſure if you did, you would not run out in this looſe manner as you do, in a way of Contempt of others. See Phil. 2.3, 4.
Neonom.
It makes all Examination uſeleſs and vain.
Antinom.
It makes Examination moſt uſefull and neceſſary, yea hereby becomes more profitable, advantageous and comfortable, when by ſounding we find good bottom; we find we have not only Life, but have it more abundantly.
Neonom.
It overturneth one of the great … God hath aſſigned to the work of all Grace on the Heart.
Antinom.
What ſhall I call this Aſſertion, Mr. Calvin?
Calvin.
For ſhame, Mr. Neonom. leave off, what will you ſay, Gods own Spirit witneſſing in our Hearts to the full Aſſurance of Faith, overturns his work of Grace in our Hearts? I am ſorry to hear this evil Communication come out of your Mouth.
Neonom.
It makes Aſſurance impoſſible without this Miraculous Ʋoice.
Antinom.
Are you again upon the High Ropes and Tenterhooks? Is this intended to be any way a miraculous Voice, only the Voice of the Spirit as Comforter in the Heart according to the Word? Is it a miraculous Voice for God to ſay unto the Soul, I am thy Salvaiion? Is it not the ordinary Goſpel Voice under the Old Teſtament and New.
Neonom.
It hardly carries its Evidence to a Soul that hath no Grace at all?
Antinom.
You ſay a miraculous Voice can hardly carry its Evidence to a Soul that hath no Grace at all: It is well you put in hardly, for you know it was carryed to Paul in a miraculous Voice; and it's a marvellous audacious Expreſſion, to ſay God can hardly carry Grace and Evidence of Grace to a graceleſs Soul; no not ſo much as miraculouſly: and cannot God give Grace and evidence in the ſame moment of time, as to the Thief on the Croſs, and thouſands more in the Word.
Neonom.
It's a way too far Enthuſiaſtick to be allowed in ſo ſtated a Caſe.
Antinom.
You had beſt ſay the Apoſtle Paul in the whole 8th Chapter to the Romans, and 1 Cor. 2. and Eph. 1. and in divers other places, was too Enthuſiaſtick, and therefore thoſe portions of Scripture that ſpeak of the Revelation and Witneſs of the Spirit, and the Aſſurances of Faith, not to be allowed. I'll aſſure you, you are mighty Magiſterial to take upon you the decrying the Witneſs of the Spirit at this preſumptuous rate, openly and before the World: What account can you give of this another day?
Neonom.
It gives the Devil a great advantage againſt Sinners, to live in Sin; and againſt honeſt People, if once they find cauſe to queſtion this Voice: Yea it ſets up the Spirit againſt it ſelf, if any can boaſt of Aſſurance by this Voice, when their ſtate is juſtly challengeable by the Goſpel, as wanting all Sight of Goſpel Marks.
Antinom.
If the Grace of God that brings Salvation unto Sinners, is the caſting out of the Devil out of the Heart, and the witneſſing Spirit a mortifying Spirit, Teacher of Holineſs, and the greateſt Enlarger of the Heart therein, as Rom. 8.15. by how much the more it works as a Comſorter, as the Spirit of Adoption, bringing us into the Liberty of Sons of God, and ſhewing to us that Chriſt is ours and we are his, yea by how much the more he makes us to ſee by Faith in Chriſt, and how much the leſs he makes us to ſee in our ſelves; but ſtill ſhews us our own Vileneſs and Uglineſs, Corruptions, poorneſs of Duties, even to the loathing and abhorring of our ſelves, if then I ſay God is moſt glorified and his Free Grace, Chriſt is moſt advanced and his precious Blood, and his glorious Spirit to be loved and admired, and we in the beſt and moſt Goſpel-frame: Then all that you have here ſpoken is Burleſque, mingled with the Enmity of your Heart, vented againſt the Grace of the Goſpel and the Spirit of God.
Calvin.
I muſt confeſs I can't tell what to ſay of that ſaying, The Witneſs of the Spirit by the Voice of the Goſpel, is giving advantage to the Devil; I am ſure it hath a dangerous Aſpect. But I pray, Mr. Antinomian, do you condemn Signs and Marks as altogether uſeleſs towards the gaining of Aſſurance, that he inveighs at ſo heavy a rate?
Antinom.
No, by no means; I allow the Fruits of the Spirit to be of a marvellous uſe, as to Confirming and Comforting of our ſelves, and very ſatisfactory to others; that our Saviour ſaith, hereby ſhall all men know that we are his Diſciples; and, as James ſaith, we muſt be convinced of mens Faith by their Work, or elſe we can't take them to be Believers: Yea we expect of every one that we admit Church-members, that they ſhould give a Reaſon of the Hope that is in them, according to the Rule of the Goſpel: This Mr. Neonomian is againſt, he will Burleſque upon it, as much as he doth now at the Witneſs of the Spirit.
Calvin.
Why it is not poſſible, Mr. Neonomian. Sure when you admit Members into your Congregation, you are very ſtrict in Examining of them upon the Fruits of Faith, that you and all your Congregation may know, ſo far as the Judgment of a rational Charity will go, that they are Diſciples of Chriſt; tho' as thoſe Signs may deceive a mans own ſelf, ſo others may be deceived in thoſe that make Profeſſion of them.
Neonom.
I know no ground to ſtand ſo ſtrictly upon my Admiſſion; I think if men be not groſsly Ignorant, or openly Scandalous, they may be admitted to all Ordinances; I can't try them for their Perſeverance, which is the greateſt Mark.
Calvin.
But I read that the Churches in the Primitive Times were made up of thoſe that were at leaſt to Viſible appearance ſanctified in Chriſt Jeſus.
Neonom.
But the times are altered now, they were Converted out of Heatheniſm, we are all Chriſtians.
Calvin.
Aye, ſuch as they be, ſuch as your honeſt People, which the Devil gets a great advantage againſt, to perſwade to live in ſin becauſe of the pardoning Grace of the Goſpel, for whoſe ſake you would have the Doctrine renounced, and another Goſpel preached. I ſee you do not ſet ſo much by Signs and Marks, but only to ſet them up in oppoſition to the Witneſs of the Spirit.
Antinom.
I will give you my full ſence of the Doctrine of Aſſurance. The certainty of a Thing or Propoſition can be founded but upon one of theſe two Bottoms, either upon an Artificial or Inartificial Argument (ſo called in Logick:) An Argument artificial gives me ſenſible or rational ground for what I am aſſured of, and it argues Things from Cauſes, Effects, Subjects, Adjuncts, Diſſentaneities, wherein are diverſa & oppoſita, &c. But an inartificial Argument is founded on Teſtimony, and according to the faithfulneſs of him that brings it, it gives more or leſs ground of belief: This is reckoned in Logick the weakeſt ground of Knowledge, eſpecially being Teſtimonium humanum that is brought; it may be a probable ground of believing, but is not an Infallible one, and therefore the Judgment upon it uſually goes no further than Opinion, that which is of a Contingency. But in Theology, Teſtimonium Divinum, Divine Teſtimony is the greateſt ground of Certainty and Aſſurance in the World; becauſe he that ſpeaks is unchangeably true, faithful, juſt and holy, he cannot ly: Now hence it is, that what Teſtimony comes from God himſelf, it is to be believed, becauſe it is ſo without reaſoning any further, and is the greateſt ground of Aſſurance in the World; therefore I affirm, that the Witneſs of God in his Word, and the Spirit in the Heart, firmly believed, is, and produceth the greateſt Aſſurance for firmneſs and durability in the World.
This is that which ought to ly in the bottom of all our Aſſurance, this will hold above all in the hour of Temptation, when all Signs and Marks ſail; tho our Faith may be ſometimes ſhaken, and our Comforts and Aſſurances eclips'd, ſo that our Faith may hold but as far as a Hoping or Perſwaſion of a Probability of our State and Condition; yet, as Mr. Neonomian ſaith, as the Evidence is ſtrong or weak, ſo our Aſſurance is ſtrong or weak. Now that Faith ſtill carries with it a Hypoſtaſis or Demonſtration of the thing believed, grounded upon the Certainty, Truth and Infallibility of God, I am fully ſatisfied from that Portion of Scripture that evinces it undeniably, Heb. 11.1.
And as now for other grounds of Comfort and Aſſurance which ariſe from the Viſibility of the Grace of God, and the Fruits of the Spirit in the Heart and Life, I highly value them, as ſubordinate grounds of Comfort and Confirmation in Aſſurance, theſe are ſeen by the reflection of the Soul upon it ſelf, being able in regenerate man to reaſon in a ſpiritual manner from Cauſes, Effects, Subjects and Adjuncts, &c. which he finds in himſelf, according to the Rule of the Word of God: This I call Experimental Aſſurance; and this is that which is ſo long attaining to, and when it is had, may be loſt again in a great meaſure, as Comfort therefore. And becauſe many Believers take this to be all the Aſſurance they muſt look for, and their Teachers tell them ſo, therefore they go mourning all their dayes, and are only ſupported by what degrees of Aſſurance is in their Faith, which they take not to be any; and their Teachers tell them that Faith hath nothing of Aſſurance in it, but, do ſuggeſt as if it were but the roving of the Mind in uncertainties and Probability, and that it is Preſumption for them to believe to Confidence and Aſſurance, though the Spirit of God doth command and encourage it again and again, and that doubting is rather their Vertue than Sin; whereas ſo much as there is of Doubting mingled with their Faith, ſo much there is of Sin and Unbelief.
In true Faith there is the Promiſe more or leſs believed, i. e. the Truth and Goodneſs (becauſe a Promiſe reached forth a Truth which carries Goodneſs in it to us-ward) is received; the …eaſon of which reception is the certain Truth and Faithfulne… of him that promiſeth: Hence there is believing a Word, and believing a Perſon. Hence believing hath three things in it, according to the Apoſtle, Heb. 11. 1. The Object falls not under the meaſure of Senſe and Reaſon, therefore called Things not ſeen, and Things hoped for. 2. There is foreign, i. e. an expreſs Image, Heb. 1. of the things not ſeen and hoped for, brought to us in the Promiſe. 3. There is foreign, a Demonſtration or Argument of the Reality and Certainty of thoſe things, and intention of beſtowing them, taken from the Truth and Faithfulneſs of him that promiſeth: Faithful is he that hath promiſed. Now that God hath promiſed in general and indefinitely to ſave Sinners, and that he is able and willing to perform it in his time, and to whom he pleaſeth, may be a common Faith only, and ſuch as the Devils have: But for a Sinner to take up with the Promiſe for himſelf, is the work of the Spirit peculiarly: Becauſe there is no man ſpoken to by Name in the Promiſe, which advantage Abraham had; and the want thereof muſt be ſupplyed by the Spirit's …aying to the Soul more or leſs plainly, This Promiſe belongeth …nto thee; whereby the Soul is enabled to exert fiducially a believing the Promiſe, and ſtaying on the Promiſer for himſelf: And here lyes the difficulty of Believing, and the uſual workings of Unbelief. It's a marvellous thing to me, Mr. Neonomian, that you can have the Impudency to quote the Aſſembly for your Aſſertion,Confeſſ. Ch. 18. viz. That there is no other grounds of Aſſurance but Signs and Marks: Whereas they ſay ſo expreſsly, That a Believer may be aſſured in this Life that he is in a State of Grace, and this Certainty is not a bare conjectural and probable perſwaſion grounded on a fallible Hope, but an Infallible Aſſurance of Faith, founded on the Divine Truth of the Promiſes of Salvation, the inward evidence of thoſe Graces unto which thoſe Promiſes are made, the Teſtimony of the Spirit of Adoption witneſſing with our Spirits.
So that they make three grounds of Aſſurance: 1. The infallible Aſſurance of Faith. 2. The inward Evidences of Graces. 3. The Witneſs of the Spirit of Adoption.
When you quoted this place, you had either forgot what you had wrote, or you quote it (retaining the Aſſembly firſt) leaſt it ſhould be brought againſt you.
There are three great Graces ſpoken of by the Apoſtle, 1 Cor. 13.13. Faith, Hope, Love: Mr. Caryl, on Job 13.13.And the Scripture holds forth an Aſſurance in reference to every one of theſe:
Firſt, The Aſſurance of Faith, Heb. 10.22. Let us draw near with a true Heart, in full aſſurance of Faith. This Aſſurance of Faith hath a double reſpect: 1. To our Perſons: 2. To our Services, that in both we are pleaſing to God.
Secondly, There's an Aſſurance of Hope, Heb. 6.11. Faith hath an Eye to the Truth of the Promiſe, Hope to the Good of the Promiſe; and the Aſſurance of Hope is that we ſhall certainly receive that Good.
Thirdly, There's an Aſſurance of Love, 1 Joh. 4.48. Perfect Love caſts out Fear. How is Love made Perfect, and how doth it caſt out Fear? v. 17. Herein (ſaith he) is love made perfect, that we may have boldneſs in the day of Judgment, becauſe as he is, ſo are we in the World: i. e. As his Love is ſincere to us, ſo is ours to him (according to our meaſure) even in this life, and this gives us boldneſs, our Aſſurance that all ſhall go well with us in the day of Judgment; ſo this Love caſteth out all fear of Condemnation in that day, which Fear where it remains hath Torment, than which nothing is more contrary to Aſſurance. In perfect Love there is no Torment, becauſe there is no Fear; and there is no Fear, becauſe there is an Aſſurance of the Love of God, in this love the Soul doth repoſe, reſt and delight it ſelf. There is a Fourth thing ſpoken of, which is a full aſſurance of Ʋnderſtanding: This is Clearneſs of our apprehenſion about the things which we do believe, and upon which we faſten by Faith and Love: The Light of the Underſtanding ſhining upon the Myſteries of the Goſpel, and mixing with our other Graces, bottoms the Soul upon the ſtrongeſt Foundation, and raiſeth it up to the higheſt Pinnacle of Aſſurance.
We may ſay of Aſſurance in reference to theſe four Graces, as Philoſophers do of the Heavens, in reference to the four Elements, That they are neither of the four Elements, but a Quinteſſence of a fiſth Eſſence: So we may ſay of Aſſurance, it is neither Faith nor Hope, nor Love, nor Knowledge, but it is a fifth thing, ſublimated and raiſed, either out of, or above all thoſe, i. e. when Aſſurance is raiſed to the higheſt pitch, that it is a full Aſſurance, from whence our Joy is full; all a Chriſtians Sails are filled, being under a full gale, and having fair weather.
Rom. 8.16. The Spirit it ſelf beareth witneſs with our Spirits that we are the Sons of God: Dr. Owen, of the Spirit, p. 168. Sect. 9.The witneſs which our own Spirits do give unto our Adoption, is the work and Effect of the Holy Spirit in us; if it were not, it would be falſe, and not confirmed by the Teſtimony of the Spirit himſelf, who is the Spirit of Truth; and none knoweth the things of God, but the Spirit of God, 1 Cor. 2.11. If he declare not our Sonſhip in us and to us, we cannot know it. How doth he then bear witneſs to our Spirits? What is the diſtinct Teſtimony? It muſt be ſome ſuch Act of his, as evidenceth it ſelf to be from him Immediately, unto them that are concerned in it, i. e. thoſe, unto whom it is given.
He that Expounds Rom. 8.16.In Pool's Annotations, ſee the Expoſ. on Rom. 8.16. I think one of your Vouchers, ſpeaks admirably well to this matter: The Spirit of Adoption (ſaith he) doth not only excite us to call upon God as our Father, but it doth aſcertain and aſſure us (as before) that we are his Children. And this it doth not by an outward Voice, as God the Father to Jeſus Chriſt; nor by an Angel, as to Daniel and the Virgin Mary; but by an inward and ſecret ſuggeſtion, whereby he raiſeth our Hearts to this perſwaſion, That God is our Father, and we are his Children. This is not the Teſtimony of the Graces and Operations of the Spirit, but of the Spirit it ſelf. A mans own Spirit doth witneſs to his Adoption, he finds in himſelf, upon diligent ſearch and Examination, ſome of the manifeſt Signs and Tokens thereof. But this Teſtimony of it ſelf is weak, and Satan hath many wayes and wiles to invalidate it; wherefore, for more aſſurance it's confirmed by a greater Teſtimony, i. e. the Spirit it ſelf, which firſt works Grace, and then witneſſeth it; he witneſſeth with our ſpirits, and ſeals it up to us. This Teſtimony is not in all Believers alike, nor in any one at all times, it's better felt than expreſſed: He witneſſeth to our Spirits (ſo ſome read it) by a diſtinct and immediate Teſtimony, and he witneſſeth with our Spirits, (ſo the word properly ſignifies) by a conjunctive and concurrent Teſtimony.
Intelligit Paulus, &c. Paul means that the Spirit of God bears ſuch a Teſtimony to us,Mr. Calvin, on Rom. 8.16. that he being our Guide and Maſter, our ſpirit doth conclude Gods adoption of us is ſure. For our Spirits would not dictate this Faith to us of our own accord, unleſs the Teſtimony of the Spirit go before; and he ſhews us how: for whileſt the Spirit doth witneſs to us that we are the Children of God; he doth alſo put this believing Confidence into our Souls, that we have the boldneſs to call God Father. And this is to be held alwayes as a Principle, That we never pray to God in a right manner, unleſs as we call him Father with our Lips, ſo we are certainly perſwaded in our Minds that he is ſuch.
Paraeus alſo ſpeaks the ſame, and quotes the words of Chryſoſtom, Si Homo, Angelus, Archangelus, &c. If a Man, an Angel, an Archangel, promiſe any thing, happily a man may doubt; but if the Spirit of God the Supream Being, which cauſeth us to pray, and makes a Promiſe to them that pray, and gives us a Promiſe, bearing Teſtimony to us within our ſelves, what room is there for doubting?
Faith is called an Evidence; hence we learn, that the nature of Faith ſtands not in doubting,Mr. Perkins on Heb. 11.1. but in a Certainty and Aſſurance. The Romiſh Doubting of the Eſſence of Faith, is as contrary to true Faith as Darkneſs to Light. Obj. But it ſeems Doubting is a part or Companion of Faith, and who doubteth not? Anſ. We do ſay ſo, but what then? we ſhould not, God commands us to Believe, and not Doubt. Again, If Faith be the Subſtance of things hoped for, much more is it a Subſtance to a Believer; if it give thoſe things a Being which are out of him, much more doth it give a permanent Being to the Believer himſelf, ſtrengthning him to ſtand and continue in all Aſſaults. Heb. 3.14.