The Spirit of Bondage and Adoption, Treatise 2 · Chapter 20
CHAP. XX. The ſecond Theſis, cleared by Scriptures and Reaſons. A Caſe from the firſt branch of the reaſon. Whether a man may be aſſured of his ſonſhip à priori, from the firſt Acts of Faith and Repentance in converſion.
COme we now to the ſecond Theſis or propoſition, which is.
The witneſſe of the Spirit of Adoption, is a certain evidence of a ſtate of Adoption. [This ariſeth from the connexion of this verſe with the former. In the former, the Romans are told by the Apoſtle, that as many as are led by the Spirit of God, are the Sonnes of God: this he confirms in my Text, and the verſe following. For ſaith he, they that are led by the ſpirit, have ordinarily the witneſſe of the Spirit (who never witneſſeth to a falſhood) witneſſing with their own ſpirits, and upon that teſtimony enabling them to call God, Father.] So much for the ground of the propoſition. It amounts to no more then this,
That man may be certainly aſſured that he is a child of God, to whom the ſpirit teſtifies, that he is ſo.
I ſhall not need be long in the proof of this point, but onelyonly lead you into the conſideration of ſome particulars; not ſo much for evidence of this truth (although they will alſo make it out abundantly unto us) as for the clearer opening to you ſome points by the way, which will yield ſome ſpecial uſe or other, that will not ſo orderly fall in any where elſe.
The proofe is partly
Scripture; and partly
Argument.
1. Scripture. The Spirits Teſtimony both concerning ſinne, righteonſneſſe and judgement is a convincing Teſtimony John. 16. 8, 9. 10, 11. that is, ſuch a Teſtimony as will not ſuffer any ſcruple to remain, but as ſoon as any appears, it preſently falls before the light of its evidence. There are alſo two expreſſions, Eph. 1. 13, 14. very full to this purpoſe. The Spirit ſeals the Saints, puts a mark upon them, by which he knowes them, and gives them ground enough to know themſelves to be the Children of God: foreign. Spiritu ilſo qui non adfert legis & ſervitut is terrorem, ſed promiſſionem gratuitae adoption is obſignat in credentiu animis. Eſt autem hoc loco triplicatus Articulus diligenter obſervandus. Beza in locum. And to this purpoſe it followes foreign, who is the earneſt of our inheritance: So that it is clear, it is not meerly a privy ſ…al known to the Spirit alone, as that, 2 Tim. 2. 19. but a publick ſeal, by which the party himſelfe, as well as others, may and ought diſcerne him to be an heire, and ſuch an one as may ſue for his inheritance as a debt. For an earneſt is nothing, if it be not a ſecurity to the receiver: the principall intent of an earneſt is to aſſure the party to whom it is given, of the full payment. The meere giving of grace, (although it be materially an earneſt from God of eternal happineſſe, yet) is not a formal evidence to me, till it work certainty in me; becauſe I can no farther plead it, then I can adventure my eſtate upon it.
To this purpoſe, and in the ſame expreſſions, the Apoſtle alſo ſpeaks to the Corinthians. 2 Cor. 1. 21, 22. (where you may alſo take notice of one clauſe that confirms the expoſition before-given of Eph. 1. 13, 14. and that is this.) v. 21. He tells them that the confirmation of al the promiſes, both as preached by Miniſters and received by hearers, dependeth upon the merit of Chriſt. He ſtabliſheth us in Chriſt, i. e. by uniting us to him, by the communication of the Spirit in and through them, from the Father. Now from the Spirit, the Apoſtle drawes two Arguments to aſſure them; the firſt is its renewing work, (and that is the matter of our regular aſſurance, as I told you formerly) in the words foreign, who hath annointed us. Now although there be an annointing with gladneſſe as well as grace, yet the annointing with grace is here meant, becauſe it is diſtingniſhed from that annointing by an [alſo] [foreign &c. v. 22.] who [alſo] hath ſealed us, and given the earneſt of his Spirit in our hearts. This is the ſecond argument; its witneſſing work, which is on Gods part a ſufficient aſſurance, and the reception of it renders it ſo alſo on our part. So then the witneſſe of the Spirit, is the ſeal and earneſt that confirmes all the promiſes to us: they are yea & amen, ſure and firm in Chriſt, by vertue of his purchaſe, propter pretium ſolutum, as a barg…n is to the purchaſer upon conſideration of the price, whether any man think them ſo or no: but 'tis the Spirit that makes them ſure to the parties for whom they are purchaſed, per poſſeſſionem inchoatam, by an inchoated poſſeſſion, as the Jewes were put in poſſeſſion of the lard of Canaan by a few cluſters of grapes; and a man enters upon a great eſtate by the cutting of a turfe upon the land. Aſſurance is a turfe of the land of promiſe, and this is put into our hands by the Spirit. I could adde many more places; I will name at preſent onelyonly one more, and that is Rom. 5. 5. The love of God is ſhed abroad in our hearts by the holy Ghoſt that is given to us. And what is the fruit of that abundant ſheding abroad of the Spirit? Hence it comes to paſſe, ver. 4. that our hope makes not aſhamed. If one man build upon the Teſtimony of another in buſineſſes of concernment, and when he comes to produce him in open Court, his Teſtimony come not up to the buſineſſe in hand, or his Teſtimony appear ſuſpicious, a man doth not only loſe his Cauſe, but his Hope alſo, and is publickly ſhamed for his confidence in ſuch a Teſtimony. But (ſaith the Apoſtle) if the Holy Ghoſt ſhed abroad the love of God in our hearts, i. e. plentifully aſſure us of it, the hope that is grounded thereupon, will never make us aſhamed. His Teſtimony will bear a man and his cauſe up before the Judgement Seat of Chriſt, or his Deputy, Conſcience, whenever it ſhall bee called in queſtion, whether here or hereafter, at the great day.
2. Reaſon. And herein conſider two things,
I. The matter of the Aſſurance, which the Spirit gives regularly, is a Demonſtration. A Demonſtration (ſay Logicians) is, Syllogiſmus Scientificus, an Argument that produceth a certain knowledg of the thing concluded. Demonſtration is of two ſorts; foreign, That, and Why.
(1) That a thing is. I can certainly prove, that the tree lives, becauſe it growes, and brings forth leaves and fruit; that a man is in a preſent good temper of body, becauſe he hath a good pulſe; and this is called Demonſtratio ab effectu, or Demonſtratio foreign. Thus the Spirit certainly proves that I am a child of God by the Effects of Adoption; thus, He that is led by the Spirit of God, is a Son of God: But this man is led by the Spirit of God; Therefore he is the Son of God. Here is a certain Teſtimony. The Major of this Argument, [He that is led by the Spirit of God, is the Son of God] is plain Scripture, and ſets forth the proper effect of being the Son of God, to be led by the Spirit, or to endeavor to be holy in all manner of converſation. The Minor (or ſecond Propoſition) is true by experience, which I ſee by the ſpiritual ſenſe which, the Spirit gives me; and therefore the concluſion is demonſtratively true, Such a man is a Son of God.
(2) Why it is. And this alſo hath place here. I can certainly and demonſtratively prove, that 'tis day, becauſe the Sun ſhines, that makes day. So if the Spirit conclude thus, He that is begotten of God, is the Son of God; But ſuch a man is begotten of God; Therefore, &c. The Argument is Demonſtrative, and producing (where the Spirit ſets it home) a certain aſſent. This is Demonſtratio foreign, that concludes the Effect from the Cauſe.
Queſt. But here is a Queſtion, Whether a man may be aſſured of his good eſtate by an Argument, à priori? that is, by that which conſtitutes him in ſuch an eſtate; as (ſuppoſe) Whether a man may know that he is a child of God from the very act of his converſion which conſtitutes him ſuch? or rather, Whether his only evidence that he is a child of God, be not from the effects of his relation to God, and that converting grace that made him ſo? becauſe grace in its firſt generation is dark.
Anſw. Hereunto I anſwer in a word,
1. If the Spirit may and doth ſometimes immediately teſtifie, or mediately but not by Argument; (as hath been declared heretofore) then he can aſſure a man without the preſent uſe of either of theſe means to prove it ſo, that he can (if hee pleaſe) work an immediate conſent to this Propoſition at firſt converſion; I am at this inſtant begotten of God, which is the Minor Propoſition in the Syllogiſme, which is an implicite aſſurance, that ſuch an one is a child of God.
2. The Spirit teſtifying, as he ordinarily doth (i. e. by Arguments) is at liberty to uſe his own Arguments to ſatisfie the conſcience; and the evidence or in-evidence of the Propoſitions ſhall not hinder the aſſent of the ſoul to the concluſion, if the Spirit give light to them. If the Spirit will tell a ſoul under his own vis plaſtica, in the very womb of renewing grace in the act of Regeneration, This work I am now working is a regenerating work, God is now begetting true grace in thy heart, therefore thou art a child of God; I know not why it ſhould not be a demonſtrative evidence; becauſe the truth of this Concluſion, Thou regenerated perſon art a child of God, depends on the truth of this Propoſition, Every one whom God begets to a life of grace is a child of God. And ſo certainly from Scripture, The Aſſumption, But thou art one whom God at this inſtant hath begotten to a life of grace, is true, by the evidence of the Spirit, teſtifying to a mans own ſpirit, who by ſpiritual ſenſe is enabled to feel that work upon himſelf. And therefore this evidence may be a ſure evidence, though it be à priori.
Yet would I be underſtood warily in what Cautions.I ſay herein. 1. I only affirm a poſſibility of receiving Aſſurance this way, not an uſual or ordinary courſe of the Spirit towards all or any that I know in particular; becauſe it is that which I hear oftentimes pleaded for by ſome of Gods precious ones, whoſe experience in this ſecret work of the Spirit may be more then mine; I cannot ſay leſs then this: Yet for the ſake of others of an Antinomian ſpirit, that reject all trial by the effects of Regeneration, which I ſtil affirm to be the uſual rode. way of the Spirit in giving Aſſurance, I dare not ſay more.
2 Remember that before I told you, that habitual and fixed, ſettled, permanent, actual Aſſurance, is collected from the fruits of the Spirit that follow the firſt act of uniting grace; though a preſent, temporary, actual Aſſurance, may poſſibly be given in the very moment of actual union between Chriſt and the ſoul. And therefore it concernes every one that hath been ſo aſſured at firſt, not to reſt there, but to endeavour to ratifie and habituate that aſſurance to himſelfe by Arguments à poſteriori, from the effects of that converting grace which he hath for the preſent had actual Aſſurance of.
II. The formal act of Aſſurance (as it is the work of the Spirit teſtifying our Sonſhip from ſuch Arguments as have been mentioned, or without them) is likewiſe certaine, and evidencing, if we conſider the witneſſe who thus teſtifies, the Holy Spirit of God. In whom there are theſe things conſiderable, which make a witneſſe credible.
1. Knowledge.
2. Faithfulneſs.
3. Diſengagement.
1 Knowledge. This teſtimony is between two parties, God and Man; therefore 1 Joh. 5. 6, 7. The Spirit witneſſeth in heaven and in earth too. The Spirit of God knowes both throughly, and not only the parties, but all their thoughts and actions; he knowes the Scriptures, he knowes the mind of God, yea, even in the deepeſt …hings, Gods ſecret decrees and intentions concerning men, and their final and eternal condition, which are called, foreign, the depths of God, 1 Cor. 2. 10. even thoſe foreign, of which the Apoſtle ſpeaks, Rom. 11. 33. concerning which, in a way of admiration and amazement, he pronounceth an utter unſearchableneſſe by all power of nature, and theſe foreign he ſearcheth out, i. e. enables his people to ſearch out: he can enable his people (for he is God, and needs not himſelf ſearch for that knowledge) to ſearch into the very decree of God concerning their eternal predeſtination to life. And no wonder, for all thoſe ſecrets of God come through his hands (as we ſay.) He had the drawing up of all the eternal Records of Gods Decree. He is (let it be underſtood with reverence) the Secretary of God, as a mans ſpirit is his Secretary, and only knowes what is in him, 1 Cor. 2. 11. See how the Apoſtle enlargeth upon that Subject in the former place; compare ver, 4, 7, 8, 10, 11, 12. And all thoſe things that are done in nature or grace, they come through the hands of the Spirit. See in Creation, Gen. 1. 2. Redemption; He miraculouſly operates in the Conception of Chriſt, Luke 1. 35. in the anointing him, Iſai. 61. 1, 2. Luke 4. 18. Regeneration, Job. 3. 5. Sanctification, 1 Pet. 1. 2. He muſt needs be an able witneſſe to the works that he doth himſelf. Then (for the knowledge he hath of man,) See Pſalm 139. 7. compared with the preceding and the following verſes, Rom. 9. 1. Thou knoweſt no good in thy ſelf, but the Spirit of God knowes it, becauſe he is the Author of it. He knowes all thy ſins, and therefore when he brings under Bondage, he can and doth ſet all our ſecret ſins in order before our eyes. A man ſees himſelf by a new light, Pſal. 50. 21. So in Aſſurance, he gives a man a clear ſight of that in himſelf, which before hee could not ſee. The Spirit knowes thy ſecret groans, becauſe he makes ſupplications in them, Rom. 8. 26. Thy ſecret graces are his fruits, Gal. 5. 22. He knowes the meaning of the Scriptures, and can apply comfort ſoundly, according to the mind of God, 2 Pet. 1. 21.
2 Faithfulneſſe. A man that is not known to be of ſufficient credit for honeſty and faithfulneſſe in his words, is not admitted for a ſufficient witneſſe; but an honeſt man that makes conſcience of his words, is credible in every Court and caſe. The Spirit is ſuch a witneſſe, John 15. 16. He is called the Spirit of Truth. Indeed Truth is his Eſſence, for he is God, and he cannot lye but he will ceaſe to be God. 1 Joh. 5. 6. The Spirit beareth witneſſe of the bloud of Juſtification, and the water of Sanctification; but how are we aſſured his witneſſe is true? He anſwe…eth, becauſe the Spirit is Truth. The Spirit will never be induced to give a falſe evidence. He never calls good evil, or evil good. The ſtrength of divine conſolations lies in this, that it depends upon the credit of God, who cannot poſſibly lye. Heb. 6. 17, 18.
3 He is diſengaged. And that adds a third particular.
1 To the value of his Teſtimony. The Spirit is no way a party with them for whom he teſtifies; ſtands in no relation to us farther then he aſſumes us into communion with himſelf of meer grace, gets no benefit to himſelf by his Teſtimony, even the glory that he gets by it adds nothing to him. If our own hearts witneſſe alone, they are parties, and may flatter themſelves. If Satan witneſſe, he is alſo a party, in that he ſeeks his own end; viz. the eternal undoing of poor ſouls with himſelf by ſuch a deluſive comfort.
2 Nay more, the Spirits Teſtimony is the Teſtimony of one whom we have often reſiſted, grieved, vexed, quenched. Now though a perſons teſtimony whom a man hath offended, avail not againſt him in Law, yet a diſcontented perſons Teſtimony for him with whom he is offended, is of great force. And yet is the Spirits Teſtimony even againſt a man no leſſe true, becauſe the ſinner ſtands as an enemy againſt the Holy Ghoſt, becauſe partly, that Teſtimony is for his good; and partly, becauſe (though an enemy, yet he hath often laboured to perſwade the ſinner againſt whom he witneſſeth, to be reconciled, which takes away all ſuſpicion of malice from the Spirits condemning teſtimony.) But I here ſhew only this, that if notwithſtanding a ſtate, and acts of enmity, the Spirits Teſtimony be valid againſt a man; it muſt needs be more probable when it ſpeaks for him, though actually offended by him. So much for the proof.