Examination of Antinomianism, Treatise · Chapter 5
CHAP. V. The way of ſeeking veſolution touching our Adoption and Juſtification by ſigns and marks, viz. The fruits of Sanctification, whether it be altogether unſatisfactory.
THere be who teach, That no fruit of Sanctification, if it See Dr. Crisps Sermons upon Iſa. 53.ſpeak as the Lord giveth it to ſpeak can ſpeak peace to the ſoul: And that inherent Qualifications are but doubtful Evidences for Heaven: conſequently, that the way of ſeeking reſolution by them, is altogether unſatisfactory: This concluſion, I grant, muſt needs follow upon thoſe premiſes, but how are they proved? The reaſon alleaged is builded upon Gal. 3. 10. The Law is not of Faith, but the voice of the Law is this, Curſed is every one that continueth not in all things that are written in the Book of the Law to do them—Are there not failings in all? Can that that is full of failings ſpeak peace? How then can it ſecure a man that he hath Intereſt in Chriſt?
But now by this text alleaged to prove their poſition, and by the Argument framed upon it, it is evident that either they do not rightly underſtand what it is that we teach, or will not rightly propound it: For did we indeed hold forth theſe Qualifications to be immediate evidences in the way of a legal Righteouſneſs, then did they ſpeak to the point: Not ſo now, when as we do only account them mediate ▪ Evidences, and that in a way of Evangelical Righteouſneſs. We do not ſay, That he that is Holy and Righteous is adopted for his Holineſs, or juſtified for his Righteouſneſs, or ſaved for his good works and duties performed: No, But this we ſay, He that is Holy and Righteous is diſcerned to be Adopted, Rom. 8. 14. They who are led by the ſpirit of God are the ſons of God; And whoſo is adopted, is juſtified and ſhal be ſaved: Sanctification is an Evidence of Adoption and Juſtification, not ex Antecedente but ex Conſequente: Not that either of theſe doth caſually depend upon that, but becauſe there is an inſeparable Connexion of all theſe in the perſon Adopted: Saint Pauls Argument runneth thus, Ye ſhall live, becauſe ye are children; and known to be children, becauſe led by the ſpirit.
For the further clearing of this truth, and diſcovering of Errors that darken the light and luſtre of it, I ſhall propound and proſecute theſe two propoſitions: 1. That this is the way which the Saints of God have gone, in ſeeking for and ſetting forth the evidence of their Salvation. 2. That the new way of Evidencing, only by the ſpirit and Faith, cannot lay the Ground of a ſetled Peace, except the work of the ſanctifying ſpirit be alſo ſought to give in Teſtimony.
The firſt Propoſition. This is the way which the Saints of God have gone in ſeeking for and ſetting forth the evidence of their Salvation. I manifeſt this by three Texts, which I make choice of to examine what Doctor Criſp hath objected againſt the inſtance of theſe three Graces, Ʋniverſal Obedience, Sincerity of Heart, and the Love of the Brethren, which he refuſeth as inſufficient evidence of juſtification.
1. Text. Pſal. 119. 6. Saith David, Then ſhall I not be aſhamed when I have reſpect to all thy Commandments: where note, 1. His expectation; Not be aſhamed or confounded, viz. when I am queſtioned either by God or Man. 2. The ground of this; When I have reſpect to all thy Commandments: Do we not ſee, That David doth comfortably aſſure himſelf that his Univerſal Obedience ſhould give him boldneſs and confidence? Whereupon is that it in ver. 5. His earneſt deſire was, Oh, that my ways were ſo directed that I might keep thy Commandments. Now then, was it ſo with David (I might adde Job alſo, whence that Confidence of his expreſſed, Job. 13. 15. and 27. 16. Is it not from his integrity, ſee Chap. 23. 10.—13. and Chap. 31.) was it ſo with them, and may it not be ſo with us? Had ſanctification a greater influence upon their Spiritual eſtate then it hath upon ours? Doubtleſs the Conſcionable care of Univerſal Obedience is an Evidence and comfortable Ground of our aſſurance.
Object. But how can this be an Evidence which Paul rejecteth as droſs and dung, Phil. 3. He was blameleſs as touching the Righteouſneſs of the Law, yet rejecteth it and will not reſt upon it.
Sol. True indeed, He was in his own opinion, and in others alſo; But this was only a Phariſaical blameleſneſs, ſuch as that that is mentioned, Luke 16. 15. and 18. 11. When St. Paul came to himſelf he found it otherwiſe, Rom. 7. 7. And therefore no wonder if he do reject it. But admit that his Righteousneſs was Univerſal according to the meaſure of his knowledge, and that what he wanted in it was through ignorance and miſunderſtanding of the Law; yet ſince he ſpeaketh of it in oppoſition to juſtification by Chriſt, and doth caſt it away as a thing of no value and confidence when he ſeeketh a Righteouſneſs for juſtification: will it follow, That becauſe it is no Antecedent cauſe of juſtification, that therefore it is no Conſequent evidence of our Adoption? Or, becauſe it will not profit a man without Chriſt, that therefore with Chriſt and in Chriſt it wil afford no comfort. Even he that doth here caſt it off in 2 Tim. 4. 7. doth gather it up as a ground of Comfort. Reaſon good, for though this Moral Righteouſneſs without Chriſt avail a man nothing, yet this being built upon Chriſt, and wrought by vertue of a principle of Holineſs, viz. the ſpirit of Chriſt is an undoubted evidence of the Inhabitation of the ſpirit, even the ſpirit of Adoption; and therefore it is beſide the point which the Dr. alleageth: Can that (ſaith he) be an evidence of our being in Chriſt, which St. Paul caſteth away as droſs? For though it may be worth nothing in the work of juſtification, yet it may be of much worth to evidence the work thereof: Though without Chriſt it may not profit a man, yet in him it may afford much comfort.
2. Object. But there is no ſuch thing as this univerſal obedience to be found in any; No ſhip in which not ſome leak, No pot of Oyntment, in which not ſome dead fly.
Sol. I do not reply, How then was this univerſal blameleſneſs found in Paul, nay in Paul a perſecutor: But I grant, That ſuch a plenary perfection wherein there is not any thing wanting of what the Law requireth, ſuch there is not to be found in any; nor is it expected: No, this univerſality is rather Negative then Poſitive: Not any one precept is there which the Holy heart doth not willingly embrace as the rule to walk by: Not any one duty which he doth not deſire and endeavor: Not any ſin that he doth indulge or excuſe in himſelf. This is that that is meant by univerſal obedience: A deſire that nothing be wanting; An endeavor after perfection. Or in the words of David; It is not ſo much an actual keeping of all the Statutes, but an having reſpect to all the Commandments: To reſpect them as a rule both for Direction and Examination. Is there any thing to be done? the Holy Heart will not venture upon it till he hath ſought to the word of God for direction what may, and what may not be done for matter and maner, when, and how far, together with all other circumſtances: Hath he done any thing? he will examine it by the rule, whether it will hold ſquare with it or not; And in this work, he will not look upon one or two, but upon every Commandment as his rule to walk by: if any Commandment ſorbid, he will by no means touch with it; Or if he hath, he will in no wiſe excuſe or condemn himſelf. This is that univerſal Obedience which we make to be a ſign and mark of Adoption and juſt…fication: Not ſo much the perfect work and practiſe of the Hand, as the ſtedfaſt will and purpoſe of the Heart. This is expected, Act. 11. 23. This is accepted, Pſal. 66. 18. and 139. 23.
Ob. Such purpoſes of the Heart are found in many wicked men in the time of Sickneſs, and fear of death: Then may you finde them far from excuſing any ſin, or neglecting any precept, yea ſuch is their purpoſe and reſolution ſo to continue.
Sol. Admit this to be ſo, though it is ſooner ſaid then proved, that thus it is in any, where ſome work of the ſanctifying ſpirit is not found: But I ſay, admit it, yet doth not this objection take off the Argument: For we judge not of a man by one act, either of good or evil; But by the habit and conſtant frame of the heart: It is grace alone, and the ſpirit of Adoption that new-mouldeth the heart, and caſteth it into an Holy temper of univerſal obebience. Grace is it that maketh the Heart conſtant in holineſs; wicked men may have good moods and preſent purpoſes, but theſe are like Land-ſtoods ſoon gone again. So then, we underſtand the comfort of this univerſality to flow from the conſtant purpoſe of the Heart; This is the fruit and effect of Sanctifying Grace.
Ob. But who can ſay from an Heart unfained that he hath ſuch a conſtant purpoſe: For why, Are there not untoward riſings of the Heart, and repining thoughts againſt many Truths of God? Are we not often weary of that ſervice to which God doth call us? Do we rejoyce in Afflictions as the tokens of Gods Love, and count it all joy to fall into divers Tentations?
Sol. This is but to beat the Ayr, nor doth it prove the want of conſtancy in the former purpoſe of the heart. Grant indeed that theſe riſings and repinings are in us, but are they ſetled in the h…rt, are they habituated? Do they reſt therein without a check? Are they excuſed or pleaded for? If not, The bent of the heart is ſtill conſtant, notwithſtanding thoſe indiſpoſitions. This conſtancy is not meaſured by this, That there is no interruption of the Act, or intermixture of contrary diſpoſitions: but by this, That there is no interciſſion of the Habit, nor any Toleration of theſe contrary diſpoſitions. It is our happineſs that we have to do with an indulgent Father, who looketh not at men in their fears and frighted paſſions, eſpecially when they are ready to take down themſelves for their ill-moods. In a Legal ſtrictneſs no man can plead his conſtancy, but in a Goſpel uprightneſs. As there is not any Duty which the Holy heart doth not imbrace, ſo not any Time (if he be himſelf and free from Satans Tentations) when he doth not conſtantly hold that purpoſe, and ſtrive againſt all interruptions.
2. Text. 2 Cor. 1. 12. This (ſaith Saint Paul) is our Rejoycing—That in Sincerity and godly Simplicity—Hence we collect, That ſincerity and ſingle-heartedneſs in our Obedience is a ground of comfort, an Argument of our Adoption. Reaſon, Becauſe it is ſuch a diſpoſition of the heart, by which whatſoever is done by us, we do it as to Chriſt, and for the Lords ſake. Thus hath Saint Paul deſcribed it, Eph. 6. 5. Oppoſing is to eye-ſervice, men-pleaſing and ſelf-ſeeking. And who can doubt but that ſincerity of Obedience muſt needs be a ground of comfort and confidence? Can it be found in any that have not received the Spirit of ſanctification? Or doth it flow fro…y Fountain, but an heart principled with the Spirit of Chriſt? Where this is wanting, there may be ſome outward Conformity of mens actions, in reſpect of the outward work: But the Motive and main cauſe of their performances, it is ſome by-end and baſe reſpect, as in Jehu and the Phariſees, which appeareth in this, That when that end is gained, or that reſpect ceaſeth, then alſo their work is at an end, though the Glory of God, and the good of Chriſts Church be never ſo much concerned: None but the Childe of God doth make the Glory of his Father, the end and aim of all his actions. All others begin and end in Self.
Object. This ſincerity is not found in the ordinary practiſes of Chriſtians, either in the exerciſes of Religion, or in the works of mercy and juſtice: For why, ſaith the Doctor, Is there not much Self mixed in their performances? in praying and faſting?—Is not the end of theſe Duties, to be delivered from Danger?
Sol. It is, I grant, one end, but not the Ʋltimate end. In theſe exerciſes we ſeek our own good, bread, pardon, preſervation, deliverance, and that not unlawfully: For Chriſt hath taught us to put them into our prayers, but ſtill with this caution, For thine is the Glory, i. e. To deſire them only as ſubſervient to the glory of God: ſhould we deſire theſe for our ſelves, i. e. to ſpend them upon our luſts, to live to our ſelves in matter of profit, pleaſure and preferment, this were ſelf-ſeeking: But thus to deſire them, that in the uſe of them we may be the more inſtrumental to glorifie God in our ſeveral places, this is not Self-ſeeking. Say the ſame of Men-pleaſing, though a man do encourage himſelf in goodneſs by the praiſe of men, by liſtening to the acceptableneſs of his well doing, yet ſo long as the praiſe of men is not (as it was in the Phariſees) the prime and principal inducement of doing what is done, this is not Men-pleaſing, both of theſe are defined, not by the ſubſervient, but by the ultimate end of our endeavors; if that be right, there is ſincerity in the Obedience, and this ſincerity is a ground of confidence, the work of the ſpirit, an Argument of our Adoption.
Object. Not ſo ſaith the Antinomian Doctor, For we read in Rom. 10. 1. 3. That the Jews had a zeal-and this was exerciſed in Obedience to the will of God, yet theſe were En…to Chriſt: And how can that be an evidence of Adoption, that is found in an Enemy?
Sol. Is not this a groſs miſtake? The point is touching ſincerity, and his proof is by an inſtance of zeal: Is there no difference? Is not ſincerity the ſingleneſs of the heart, and zeal the earneſtneſs of the ſpirit? Beſides, this their zeal was not according to knowledge: If this kinde of zeal profit not, ſhall not that which is according to knowledge, and guided by the rules of Holy diſcretion, ſhall not that afford comfort? That which he addeth, viz. That their zeal was not in a corrupt way of their own deviſing, is directly contrary to the Apoſtle: For he ſaith of them, That in ſeeking to eſtabliſh their own Righteouſneſs, they have not ſubmitted to the Righteouſneſs of God: It was (therefore) a way of their own deviſing, which is proved Verſe 4. Chriſt is the end of the Law for Righteouſneſs, to every one that believeth: So that to ſeek the eſtabliſhment of the Law (though the Law of God) for another end then God hath appointed, yea in oppoſition to that end, is not an Argument of ſincerity, but an act of a turbulent paſſion. Papiſts contend much for the efficacy of the Sacraments: But while they place in them an efficacy altogether independent upon Faith, do they not ſeek to eſtabliſh their own fancies, and not the truth of God? T…s did theſe Jews, they pretended for God, but in a way of their own deviſing: Not much unlike to many among us, who pretend for the Scepter of Chriſt, but only in a way of their own. Were the zeal of all th…ſe ſincere as it ſhould be, there would be in them a readineſs to embrace and ſubmit to what ſhall appear to be the minde of God, and ſay Ʋnicat Veritas, or as St. Paul in 2 Cor. 13. 8. We can do nothing againſt the truth.
3. Text. 1 Joh. 3. 14. We know that we have paſſed from death to life, becauſe we love the Brethren: Hence we collect, That the ſtate of our Adoption, and ſtanding right in the ſight and favor of God, is a thing that may be known; that this love of our Brethren is a note and evidence thereof: For why? Love is of God, cap. 4. 7. an effect of the Spirit, Gal. 5. 22. For while the Spirit of Adoption doth ſhed abroad the love of God in our hearts, and make us ſenſible of it; it doth cauſe in us a love to him that loved us firſt, and for his ſake who hath begotten us a love to them alſo that are as we are, begotten of God. This is ſo plain, that it may ſeem ſtrange that any ſhould either deny it or doubt of it. Yet ſaith the Doctor,
Object. The ſcope of the Apoſtle is to comfort them againſt the hatred of the World, and he ſheweth what eſteem they had one of another, q. d. though the World do not eſteem us, yet our judgement one of another is, that we are the people of God, grounding our ſelves upon this, that we do love one another; ſo that this is rather a mark how another may know me, then how I may know my ſelf.
Sol. Is not this ſtrange, That the Apoſtle ſhould ſet this down as a ground of comfort to bear up the heart againſt the hatred of the World, viz. The good eſteem that Chriſtians have of us; Will this ſecure the ſoul againſt ſadneſs and ſorrow? will not Satan ſuggeſt, What if they be deceived? They know not the heart, they judge by the outward appearance, by the expreſſions of love to the Brethren, and therein they may be deceived. And that the Text muſt be underſtood of that immanent and reflexive act of knowledge, which paſſeth a Cenſure upon our ſelves; it is evident by that that followeth: For the Apoſtle having ſet this down as a rule of diſcerning their ſpiritual eſtate, and proved Ve…e it 15. and preſſed it by the example of Chriſt, whoſe love was manifeſted by laying down his life for us, Verſe 16. whom we are to imitate in a real demonſtration of our inward affection to the Brethren: He urgeth again this Motive, That hereby we know that we are of the truth, and ſhall aſſure our hearts before him: And I would gladly ask, whether here alſo the Apoſtle doth intend to teach us, that by this act of love, we way aſſure our ſelves touching others, and reſt ſecure that we are not decceived: And what ſo great matter is this, if in the mean ſpace we may not evidently judge the ſtate of our own ſouls? And what meaneth he to adde this, Verſe 21. If our heart condemn us not, we have boldneſs toward God. Certainly, the Apoſtles intention is to ſet down an evidence of Self-diſcerning.
Object. But ſuppoſe it ſo: yet ſo intricate is this way of Examination, that a Chriſtian ſhall finde himſelf much puzzled in it. Why ſo? Becauſe, hard it is to know both what it is to love, and who is a Brother: And till theſe be known, how can we try our ſelves by the Sign?
Sol. Grant it to be hard, yet if not impoſſible, we know that difficulty doth not take off, but ſtirreth up diligence. What it is to love, we may learn from 1 Cor. 13. 5. and 1 Job. 3. 16, 17. And who is a brother, from Gal. 6. 10.
Queſt. But who can truly ſay, I love the Brethren; if thoſe be acts, effects and properties of love? Who can approve himſelf to have loved in all thoſe particulars.
Anſ. Even he that hath received the Spirit of God; for Love is one of the fruits of the Spirit. And though peradventure he hath not attaind to that perfection of love which another hath, & himſelf deſires; yet is he not therfore excluded from the truth therof.
Queſt. But who can know that this or that man is a Brother? Doth not this Brotherhood confiſt in being united unto Chriſt? Doth any man know this but God alone?
Anſ. Is not this in effect to tell the Apoſtle he ſpeaks abſurdly, and ſets down a mark of knowing, which cannot be known? For when the Apoſtle ſaith, We know—Becauſe we love—Doth he not pre-ſuppoſe, that it may be known, We love the Brethren, both in reſpect of the Act and Object; i. e. both what it is to love, and who are the brethren? But admit that I cannot infallibly diſcern who is, and who is not a Brother; yet may I diſcern the ground of my love to him, viz. becauſe I conceive him to be a Brother; I love him under that notion.
Object. So do Papiſts and Sectaries, theſe love their own, and under the notion of Brethren.
Sol. It may be ſo, but what then? Is this therefore no ſign or mark of our ſpiritual condition which St. John hath ſet down? But indeed neither Papiſts nor Sectaries do love under this notion in St. Johns meaning, if their love be confined to Papiſts and Sectaries. He loveth a man under the right notion of a Brother, who doth love him eo nomine, becauſe there is Aliquid Chriſti in him, becauſe he is of the Houſhold of Faith, a believer in Chriſt: But if in caſe of a Brothers neceſſity, yet there be no fruit of love to be ſeen, except alſo there be in him Aliquid noſtri, viz. That he be of our Sect and Opinion: If all Chriſtianity be confined within the narrow compaſs of this or that Opinion, ſurely this is not to love the Brethren. Let all Sectaries look to it, and the Antinomians by name, who pretend to be the only Brethren, becauſe they only ſit down by the free grace of God, and reſt themſelves upon the promiſes of the Goſpel, though they ſee themſelves full of ſin: Let them, I ſay, look to it, for if their Charity will not extend it ſelf to relieve the neceſſities, and bear with the infirmities of thoſe other whom they accuſe to run after Moſes and the Law for their peace and ſatisfaction of Spirit: in as much as they cannot but know, that if we do erre it is through miſ-underſtanding of the Scripture, according to which we deſire to frame all our faith and practiſes; certainly they cannot approve themſelves to love the Brethren, you will ſay, this may eaſily be retorted: Nor will I deny the juſtneſs thereof, ſhould I ſuffer the difference of Opinion ſo far to draw off mine affection from any that profeſſeth Chriſt, as in the caſe of his neceſſity to neglect him, to reckon him no better then a Turk, I ſhould doubt whether the Spirit of Chriſt dwelled in me or not. Is he a man that would not ſuccor a man, though a Heathen or Turk, againſt a Lyon or a Bear? And is he a Chriſtian that will not ſuccor a Chriſtian, though perhaps a Papiſt or a Sectary againſt a Turk? Is not the Text of St Paul plain, Do good to all, but especially to the Houſhold of Faith: And why to them eſpecially? But becauſe they embrace the Goſpel, and ſo profeſs themſelves the ſubjects and ſervants of Chriſt: Truth it is, that among them there is ſome difference alſo by a different meaſure of the Spirit: And as each is before other in it, ſo the eſpecially falls upon him. We ſay that God himſelf is the firſt and chief Beloved: other things are loved for Gods ſake; viz. All the Creatures, but eſpecially Man, becauſe there is in him more of God then in the reſt: All men, but eſpecially Chriſtians; Becauſe they profeſs ſubjection to Chriſt: All Chriſtians, but eſpecially them in whom the work of the Spirit is moſt eminent; This it is to love the Brethren. But now if beyond all this, there muſt be Aliquid noſtri in them, ſome ſpecial Relation to us, or elſe no love extended to them; This is not to love the Brethren: Of ſuch St. Iohn addeth, He that loveth not his Brother abideth in Death.
The ſecond Propoſition. That the new way of evidencing our Adoption and Iuſtification only by the Spirit and Faith, cannot lay the Ground of a firm ſetled Peace, except the work of the Sanctifying Spirit alſo do come in to give Teſtimony. For the manifeſtation of which I ſhall ſhew: 1. What is delivered touching each: 2. Wherein I conceive it to fail of the Truth.See Dr. Crisps. Sermons upon Iſa 53.
Firſt, Touching the Spirit: It is termed, The Revealing evidence which ſpeaks to a mans own Spirit, ſaying, Be of good cheer, thy ſins are forgiven. Chriſt adminiſtred this Comfort only in general; But the Spirit cometh home to every man in particular: Whence he is called, The Comforter, becauſe he ſo ſpeaks to the Soul, that the Judge is alſo ſatisfied: And when men do fear, My ſin is not pardoned, The Spirit ſpeaks to the Soul, and ſaith, They are pardoned: Till this be revealed, all the World ſhall never ſatisfie the Soul, all ſigns and marks are meer riddles. The Spirit of Adoption teacheth as to cry Abba Father: The Spirit it ſelf, i. e. the immediate voice of the Spirit without any inſtrument, what God hath determined of this or that man is not ſet down in the ſcripture: But it is revealed by the Spirit: Hence the Spirit is the ſeal and the earneſt. To this effect the Antinomian Doctor; And hereupon he expoſtulateth: Why do men ſcorn and cry out of them that teach and profeſs this, as of Enthuſiaſts, men that have Revelations? Is not, ſaith he, the Spirit of God, the Spirit of Revelation? Is he not given to reveal theſe things?
And to confeſs the truth, In all this I ſee not what can be denyed, or much doubted of, though all his proofs are not convincing: that one Text of Rom. 8. 16. doth ſpeak home to the point, That the Spirit of God is the Revealing evidence; The voice of the Spirit is the chief, though not the only Teſtimony of our Adoption: But all the failing is when he cometh to anſwer that Queſtion, How ſhall I know that this is the voice of the Spirit? A needful Queſtion: Becauſe Satan may and doth tranſform himſelf into an Angel of light, and deceive the ſoul: This is, ſaith he, the uſual way of men, if the Word did bear witneſs to this particular voice of the Spirit in me, then I could be ſatisfied: But if the Word do not bear witneſs▪ to this voice of the Spirit, I dare not truſt it. The uſual way; Nay is it not the only way? In the Old Teſtament thus it was, all Revelations were to be examined by the written word, Deut. 13. 1. Iſa. 8. 20. And is it not ſo alſo in the New-Teſtament? See that Text of our Savior, Ioh. 16. 13. He that is the Spirit ſhall lead you into all Truth: How ſo? For ſaith Chriſt, He ſhall not ſpeak of himſelf, but what he ſhall hear, that ſhall he ſpeak: And what is that which the Spirit heareth? Is it not that which is already contained in the ſcriptures? So then, no Revelation of any Doctrine, no nor the Application of it which is not conſonant to the Scripture, is to be thought to proceed from the ſpirit: but whatſoever is pretended to be revealed by the Spirit, doth ſo far forth call for Faith as is agreeable to the Scriptures. Well, not to quarrel needleſly, nor to be too ſtrict in terms, he doth alow it for a truth, The Spirit of the Lord never ſpeaks to the heart of a Believer, but he always ſpeaks according to the Word of grace revealed: But then he addeth two limitations which ſpoil all:
1. That by the Word we muſt not underſtand the Law, but the Goſpel: And this, I conceive, is put to choke them who ſeek for ſigns and marks of Inherent Qualifications.
2. That you muſt not make the credit of this voice of the Spirit to depend upon the Word, i. e. to receive credit from it; And why not? Becauſe, ſaith he, if you ſay that the Word is of greater credit, then the Spirit wanteth ſomething in it ſelf of credit; as if a man were truſted for a ſureties ſake: But this (ſaith he) muſt not be alowed, God never intended that any thing ſhould be of ſuch credit as to give credit to the Spirit. The iſſue of all returns to this, That the Teſtimony of the Spirit is foreign, ſelf-ſufficient, as the principles of Arts and Sciences which are indemonſtrable, and muſt be received as altogether unqueſtionable, and the meaning thereof is this: If any urge, how ſhall I be ſatisfied that this voice thus ſpeaking, is the voice of Gods Spirit, his Anſwer is, It is ſo, becauſe it is ſo: Or thus, I know it, becauſe the Spirit ſaith it. So unwilling are theſe men, that the Revelations and Illuminations on which they build their comforts ſhould be ſearched into too far.
Object. Nay (you will ſay) his meaning is I know it, becauſe the Spirit ſpeaketh according to the Word.
Sol. If ſo, Then he muſt recant what he ſaid, That it doth not depend upon the Word. And well he may, For howſoever the Truth of what the Spirit ſpeaketh, doth not depend upon the Word, yet the credit of it doth. The Scripture is already known, and received as the Word of God: And what cometh after it, muſt borrow credit from it: St. Peter ſpeaking of the voice which they heard in the Mount, ſaith yet, We have a more ſure Word of Prophecy, 2 Pet. 1. 19. How more ſure? But becauſe it was already received as the undoubted Word of God: And ſo to them, and in their Apprehenſion, it was a more ſure Word.
But to draw nearer to the point, Doth this voice of the Spirit ſaying to an ungodly man, Thy ſins are forgiven, doth it ſpeak according to the Scripture? True indeed, the Scripture ſaith, God juſtifieth the ungodly; God hath reconciled the World unto himſelf: But is it therefore alowed for any one to ſay, I am an ungodly man, I am one of the World, therefore I am juſtified, I am reconciled? Is there then any Univerſal Reconciliation and Juſtification taught in the Text of Scripture? I mean, any ſuch Reconciliation that is abſolute and irreſpective; That Reconciliation is ſo far wrought by Chriſt indefinitely for the World of mankinde, that whoſoever will come in and lay hold upon Chriſt by Faith, ſhall not periſh, this is revealed: None other do I know or acknowledge. Is it not rather taught us in the Scripture, That before there can be any concluſion of comfort to the ſoul, by the particular Application of the Goſpel Promiſes (any I mean more then this conditional, If I will come in alſo, I may as well as others) there muſt come in the work of the ſanctifying ſpirit, purifying the ſoul and conſcience, and working in it thoſe inherent Qualifications to which the Promiſe is made, and upon which dependeth the concluſion of that practical ſyllogiſm which bringeth comfort: The Text of Scripture ſaith, They that Repent and Believe—They that are lead by the Spirit of God are the Sons of God: Then that renewed and ſanctified conſcience ſaith, I do Repent and Believe—I am lead by the Spirit therefore: And ſo this concluſion thus deduced, if the immediate Teſtimony of the Spirit, manifeſted by an Heavenly impreſſion and irradiation upon the ſoul, if it come in with his atteſtation to confirm it, we may not doubt of the truth thereof, becauſe now indeed it ſpeaketh according to the Word, and doth confirm that particular concluſion which was comprehended in the general Text of Scripture: For where the Text of Scripture hath not a Quicunque for the Propoſition, there the Teſtimony of the Spirit that concludes, for hic & ille doth not ſpeak according to the Word.
Object. You will ſay to me, there is a Quicunque in that of Iſa. 55. 1. and Rev. 22. 17. Whoſoever will: and our Saviour, Joh. 6. 37. Him that cometh to me, I will in no wiſe caſt out?
Sol. I grant it, No doubt but the Goſpel doth hold out Chriſt to all, none exempted, Jew nor Gentile; But how? As a Phyſitian to cure them, not as an Husband, to receive them into union with him: Or if you will, as a Husband to take them into the Bed of love: But not till he hath purged them, and fitted them for his Bed; is it not for this, that the Scripture doth call upon ſinners to waſh and cleanſe their hands and hearts, Iſa. 1. 15. Jam. 4. 8. To ſeparate from the Wicked, 2 Cor. 6. 17. with infinite other Texts of Scripture, all of them calling upon us to labor for the work of the Spirit upon the ſoul, that ſo we may finde the fruits of union and communion with Chriſt, and by that work of the Spirit, felt in the heart, we way be aſſured that the word of the Spirit ſpeaking comfort to the ſoul, and aſſuring the conſcience of pardon, is the word of truth, and worthy of belief. For as when God ſet down the Text of Scripture, and revealed the ſame to the Church of God; he confirmed it by his works from Heaven, by Miracles which did convince the world that it muſt needs be the Word of God, which was accompanied with ſuch mighty and miraculons operations; ſo when God will by the Spirit ſpeak to the ſoul the Application of a Text for comfort, he doth make way for the credit of it by the work of the Spirit, the work of grace upon the ſoul: If not, believe it not, the ſpirit of truth is a ſpirit of holineſs; There is no truth in that word which ſpeaks comfort to that heart, in which is not wrought the work of Holineſs. Conſequently, Thy ſins are forgiven, in the heart of a Drunkard, Swearer, Whoremonger, is not the voice of the Spirit. The work and the word of the Spirit go together.
Nay, ſo evident is this, that the Doctor having ſought to eſtabliſh this Revelation of the Spirit as a principle that may not be diſputed, and that cannot be demonſtrated, doth yet in the cloſe come in with this, Yet ſomething more, for the Spirit doth give men to credit what he ſpeaketh. His meaning I conceive to be, That by this work of the Spirit, by which mans heart is framed to receive the Teſtimony of the Spirit, and to believe it, by it doth it appear that it is the Spirit of God which witneſſeth their Adoption; ſo then, it is the voice of the Spirit that ſaith, Thy ſins are forgiven, and it is evidenced to be the voice of the Spirit, becauſe he frameth the heart to believe it. It cannot be denied, but that it is the Spirit that giveth Faith to believe it; nor is it doubted, but that if this perſwaſion do come from the Spirit, it doth afford comfort; but ſtill the queſtion is, Whether this be the work of the Spirit or not: of the other, viz. The work of ſanctification there is no doubt, which if it do not accompany that work of perſwaſion, I much doubt whether it be not an over bold preſumption.
2. Touching Faith. This is delivered by the ſame Author: 1. That the Scripture doth authorize Faith to give full evidence concerning Intereſt in Chriſt. 2. That this evidence of Faith is not Revealing, but a Receiving evidence; viz. As it taketh poſſeſsion of what the Spirit Revealeth, and doth reſt upon it. This Faith, ſaith he, brings with it unqueſtionable evidence, full aſſurance, and what needs a man look farther: The ſpirit within thee ſaith, Thy ſin is forgiven, Faith receiveth it, and ſits down ſatisfied, here is thine evidence (ſaith he) and thou haſt thy portion: For why, the Text of Saint John ſaith, He that believeth hath the witneſs in himſelf, q. d. He hath as much as can be deſired, when he hath believing in himſelf: And he that believeth not, hath made God a lyar, q. d. If when God hath ſpoken, man will not ſit down with Gods bare Word, but ſeek for ſigns and marks drawn from his own works; this man hath made God a lyar. The ſum of all returns to this, That this act of Faith receiving the Teſtimony of the ſpirit (that is, when the ſoul doth reſt in it without any farther doubting) that this, I ſay, is the evidence of our Adoption and Juſtification: ſo then, ask him how do you know that ſin is pardoned? His Anſwer is, becauſe I believe it and reſt ſatisfied in this perſwaſion. And is not this, I pray you, a very ſatisfying evidence? It is ſo, becauſe I believe it is ſo; In this way what prophane perſon is there in the world who may not conclude for himſelf, if he will but force upon himſelf this perſwaſion.
Object. Nay, but it is not meant but of a perſwaſion which the Spirit hath wrought in the Heart: If God (ſaith he) hath given thee to believe it, this is thy evidence.
Sol. Yea, but how ſhall I know whether God hath given me this perſwaſion, or that Satan hath ſuggeſted it into my Heart. Doth the Spirit of God take a man out of the Dunghil of filthineſs, and inſtantly without any work of waſhing and cleanſing, ſpeak to him that word of comfort, pronounce him pardoned, and work in him the full preſwaſion of it; or if he do ſpeedily, and as it were ſuddenly work him to this ful perſwaſion, Doth he not at the ſame inſtant work a change upon his will and affections, by which that light that is ſet up in the underſtanding may be diſcerned to proceed from the Spirit of God? Surely thus we have learned Chriſt, and thus we teach: The Spirit of God doth work upon the whole ſoul, and all the faculties at once, and equally; Underſtanding and Will, Conſcience and Affections: Nor is there mroe light of ſaving knowledge in the one, then there is heat of holines in the other: That Faith which doth not purifie the heart and cleanſe the conſcience, is not a ſaving Faith: ſuch a perſwaſion of pardon is but a preſumption; that of S. Iames remaineth an everlaſting Truth, Faith without works is dead.
Object. That Faith (ſaith he) is not dead where the whole eſſence of Faith is.
Sol. True, but wherein conſiſteth that eſſence of Faith? This is nothing but the eccho of the Heart (ſaith he) to this voice of the Spirit: Grant Faith to be the eccho of the Heart to the voice of the Spirit (though this indeed be but one act of Faith) yet by the voice of the Spirit we underſtand not that ſuggeſtion of Remittuntur, but the whole Text of Scripture, comprehending Precepts, Promiſes, Threatnings, in all which there is indeed an eccho of the Heart by Faith, Pſal. 27. 8. But in this the Antinomian is farther off then the Papiſt: The eſſence of Iuſtifying Faith doth neither conſiſt in this eccho to the Text of Scripture, nor in that eccho to that word of Revelation, but in an act that cometh in between them, ex gr. The Text of Scripture ſaith, He that believeth ſhall be ſaved: Is man juſtified by believing this for a truth, or rather by doing that duty which the word Believeth doth intimate, viz. The act of confidence and affiance in Chriſt. Again, the Spirit ſaith, Thy ſins are forgiven; Is man juſtified becauſe the believeth this word? Surely, no: He muſt have it, before the word that ſaith ſo be a word of Truth. So then the firſt eccho goeth before, the other doth follow after: The right act of juſtifying Faith, whence it is ſo named is that intermediate act of confidence and affiance. Underſtand me to ſpeak of theſe acts of Faith as firſt, ſecond, third, in the order of Nature, not in the diſtance of time: In the order of Nature juſtification doth not go before Faith, but follow upon it: Nor is man juſtiſted, becauſe he doth perſwade himſelf that ſo it is.
To wade no farther in this Argument: By this I ſuppoſe it is evident, That the new way of evidencing by the word of the Spirit, and the ſubſcription of Faith, cannot lay the Ground of perfect peace, except there come in alſo the evidence of inherent Qualifications. The voice of Pardon, is not the voice of the ſpirit, except when it ſpeaks to a Heart prepared and fitted for it: Then only is it true, when it falls upon a Penitent ſoul, a Repenting ſinner; otherwiſe it is the ſuggeſtion of Satan. Again, the ſubſcription of Faith is then a ground of comfort, when it is accompanied with ſuch inherent Qualifications as do certainly proclaim the work of the ſanctifying ſpirit in the Heart, otherwiſe it is but Preſumption and raſh Boldneſs.
The ground of all this is in the nature of this Teſtimony of the ſpirit: It is not denied, But that the teſtimony of the Spirit is the chief and principal aſſurance of our Adoption: that without it the ſoul is not finally rid of fears: that when it cometh, it taketh away all fears and doubts—But this is that which we are to nore, that this is rather an Atteſtation then a Teſtimony; a ſecondary, not the firſt deponent: is not this rightly concluded from that of Rom. 8. 16. The Spirit witneſſeth with our Spirit—where we have two witneſſes joyning together their Teſtimonies to aſſert this truth, That we are the Sons of God: Two I ſay, viz. Our ſpirit, and the ſpirit of God, the witneſs of our ſpirit, i. e. of our conſcience is the firſt; The ſpirit of God is the ſecond: His work is not foreign, but foreign, to witneſs together with our Spirit: i. e. To confirm and ratifie what that hath aſſerted. So that indeed the evidencing of this Teſtimony of the ſpirit is from the Teſtimony of our own conſcience: If this do not firſt ſpeak and conclude, that other of the ſpirit ſpeaks not at all: Now the Teſtimony of the conſcience is the concluſion of that practical Syllogiſm; and the certainty of this concluſion depends upon the verity of the Aſſumption, which mentioneth the work of grace in the Heart. So then, let it be the care of the Chriſtian to make good the verity of the Aſſumption, that he may truly ſay, I do repent▪ I am led by the ſpirit: I do believe and reſt upon Chriſt, &c. This ſhall not only afford him comfort by the concluſion, but alſo aſſure him that he is not miſ-led by the ſuggeſtion of Satan, but guided by the ſpirit, to reſt upon that Teſtimony of his Adoption and Juſtification.