The Voice of the Spirit, Chapter 12
CHAP. XII. Of what doth primarily evidence the truth of this Immediate Teſtimony.
I Shall now anſwer the Queſtion by ſhewing.
1. What doth primarily.
2. What doth ſecondarily evidence the truth of ſuch a teſtimonie.
Anſ: 1. The Spirit it ſelfe doth primarily evidence, the proceeding of its owne witneſſing acts from it ſelfe, whil'ſt a ſoule is in an actual injoyment of them: thoſe irradiations and other Concurrences of the Spirit, doe carry with them ſuch cleare and convincing demonſtrations to the ſoule, of their coming from the Spirit, as render it in ſome meaſure perſwaded thereof. There are ſuch ſparklings of Divinity in them, and the glorious name of the bleſſed Spirit, is in ſuch a lively way engraven, or enſtamped upon them, as, they doe aloude proclaime themſelves to have their original from that holy Spirit. According to that degree of clearnes which the Spirit manifeſteth its owne preſence in; ſo, is the degree of perſwaſion in the ſoule ſtronger or weaker. And when there is a Plerophorie, or full Aſſurance, all other things would be but as a candle lighted up to ſee the Sun by, which is beſt ſeen by its owne light: and ſo is the Spirit beſt ſeen in the ſoule by its owne light, and all other things are but additional confirmations, and ſecondary evidences hereof. If the Spirit hath indeed witneſſed to a ſoule its Adoption heretofore, and now its teſtimonie be clouded or eclipſed; by a ſerious reviewing the forgoing teſtimonie, and judicious reflexions upon that; uſually, it will more eaſily recover it againe, then by any extrinſecall demonſtrations or conſequential effects whatever: for, the appearances of the Spirit are moſt conſpicuous in its witneſſing acts, which are intended purpoſely to aſſure; yet, effects are very uſefull for confirmation.
Now, that the Spirit doth afford manifeſtations of it ſelfe, in its owne teſtimonie: or, that it doth operate ſo efficaciouſly as is doth evidence its owne preſence in its witneſſing acts, and giveth the ſoule (that injoyeth them) a knowledge of their proceeding from it ſelfe, and that they can be from no other, I ſhall prove by theſe following Arguments.
Arg. 1. From his appointment unto this witneſſing worke: were not Adoption a thing queſtionable and controverſiall in the ſoule, there needed no calling in of witneſſes. The very uſe of them is,Luk. 22.21 the determination and eſtabliſhment of a matter againſt Contradiction, ſee Matth. 18.16. 2 Cor. 13.1. And, it is the ſpecial reaſon why the Spirit (rather then any other) is ordained as the witnes, becauſe that is [truth] 1 Joh. 5.6.
If I queſtion the faithfulnes of a witnes, the teſtimonie is never certaine to me: and ſo, the Spirit who is truth it ſelfe, is conſtituted as the witnes, that we might be infallibly aſcertained of what is ſpoken upon the credit of the Witnes or Revealer; and hence, v. 9. The teſtimonie of God is greater — which imports that the great inducement to receive the teſtimonie, or owne and confide in it, is this, the greatnes, faithfulnes, and truth of him which beareth record; it is God, who is greater then men, and therefore more to be credited.
And, this can be no enforcement unto my reception of the teſtimonie, if the Spirit doth not evidence it ſelfe to be the author of it, whoſe truth is to be my incentive to receiving of it. The maine thing towards aſſurance would be wanting (which is the fidelity of him that ſpeaketh) if the Spirit ſhould not evidence its owne preſence in teſtifying. Rom. 8.16. The Spirit it ſelfe witneſſeth &c. Here, the Holy-Ghoſt as well directeth us to looke for its preſence in witneſſing, as expreſſeth that it is its office, to beare witnes. And, how little it ſhould contribute towards efficacious witneſſing, if it did not manifeſt it ſelfe, in its operations, you may eafily conceive, by conſidering theſe things.
1. That it is uſuall for Satan to bring in contradictory teſtimonies, to thoſe of the Spirit: and ſo the ſoule is in a Labyrinth of trouble and perplexitie, not knowing which to owne or chooſe. A conſcientious ſatiſfaction muſt ariſe from aſſurance that the witnes is faithful. If my owne Spirit and Satan ſhould joyne together in one teſtimonie of my adoption, it were invalid; becauſe the witneſſes are unfaithful. Satan can aſſert, and give impulſions to receive his record: therefore, if the Spirit did not evidence its owne preſence in its teſtimonie, againſt Satans deluding voyce, the ſoule would be no nearer ſatisfaction about its ſtate, then before the Spirit witneſſed.
2. Then, the Spirit ſhould anſwer one doubt with another: for, the uncertaintie about the witnes, may create as much diſſatisfaction, as any thing elſe; yea, it raiſeth a new ground of perplexitie.
O (ſaith the ſoule) I feared my condition formerly, and here is a teſtimonie, but whence it cometh I know not. I doubt as much of that, as I did before of my Adoption: and O if it ſhould be from Satan and I ſhould owne it, my condition would be yet worſe then before. And if it muſt ſeeke for other demonſtrations whither it be from the Spirit or no, it is in as much darknes as ever: and then it did nothing to wards the end it is ſent to attaine, for the matter remaineth as dubious as formerly, and the ſoule no nearer ſatisfaction.
Arg. 2. The Spirit is the higheſt Witnes. Ergo, It evidenceth the truth of its owne teſtimonie, or its owne preſence in it.
There muſt be ſomething to give a knowledge that the teſtimonie cometh from the Spirit: and there can be none higher then the Spirit to give it.
For. 1. It is the Spirit that maketh other things witneſſing: therefore that is the chiefe witnes. No graces or experiences can witnes without him.
2. It is called [the Witnes] 1 Joh. 5. v. 6. 10. And if any inferiour witnes can evidence it ſelfe, or the Spirit; that being the higheſt witnes may evidence it ſelfe much more.
Arg. 3. From its ſpecial appointment for this very end, to give manifeſtations unto the Saints of what they ſhould know: this is a maine uſe which the Spirit is intended for. 1 Corin. 2. v. 10, 11, 12. But God hath revealed them to us by his Spirit. i. e. thoſe things, v. 9. that eye hath not ſeen — and v. 12. we have received the Spirit; for what end? [That we might know the things that are freely given us of God] Whereas, if the Spirit did not give demonſtrations of its owne preſence in its revelations, the ſoule might queſtion whither the things diſcovered, were from God or not: and ſo the Revelations would be of little uſe or advantage, and could not ſway the will to a rejection of what it hath formerly owned, contrary to what is at preſent revealed.
And, what light can have more perſpicuitie and clearnes in it, for the manifeſtation of Satanicall illuſions, then the light which proceedeth from the Spirit, whoſe office it is to diſcover or manifeſt what is unknowne? And I am perſwaded, that when the Spirit cometh in à witneſſing way, its light is like a candle, or rather a beame of the Sun, darted into the ſoule; whereby it ſeeth into the cunning inſinuations, unjuſt accuſations, violent and horrid temptations, and curſed deluſions of Satan, more then at other times: and knoweth them to have their riſte from him.
The annointing of the Spirit, which is within the Saints, is ſaid to teach them all things, 1 Joh. 2.27. and to helpe againſt thoſe Seducers, v. 26.. i.e. by the word as a means, it manifeſteth what is conſentaneous or agreeable to the minde of Chriſt: and eſtabliſheth therein, againſt all thoſe craftie ſophiſtications, whereby Satan ſeduceth many: & the ſame Spirit taketh off the vailes which are upon the hearts of men, and giveth them open viſions of Divine glory. 2 Corin. 3. v. 16, 17, 18.
All which ſpeake out thus much, that Revelations from the Spirit, by the Word, have an inbred propertie to evidence their owne proceeding from the Spirit, and to diſcriminate or difference themſelves from thoſe flaſhes of Satan whereby he ſtriveth to his utmoſt, to lead ſoules into groundles Concluſions, about matters of the higheſt moment; elſe, they would not be effectual to prevent ſeduction,1 Joh. 2.26. which is one ſpecial end, they are ordained to. That which convincingly diſcovereth a deluſion of Satan, muſt evidence it ſelfe to come from God. Deluſions may pretend to the Word, but the annointing within, teacheth the Saints, what is indeed according to the Word.
Arg. 4. From the Lords ordaining the inbeing, or in-dwelling of the Spirit to be an evidence of our Adoption: if it ſelfe were inevident it could not conduce unto that end: for, every reaſon from whence any Concluſion is collected, muſt be clearer then the Concluſion it ſelfe: onelyonly light can manifeſt, Eph. 5.13. That which evidenceth another thing to me, muſt needs it ſelfe be more diſcernable. It were impoſſible for a man ſucceſſully to try his ſtate by the inhabitation of the Spirit, if that were not more maniſeſt then his ſtate. And indeed what can evidence its indwelling, but it ſelfe?
Now, this is often made the Rule for tryal; as, Rom. 8. v. 9. Ye are not in the fleſh, but in the Spirit: Now how ſhall we know that? [If the Spirit of God dwelleth in you] and it is added [He that hath not the Spirit is none of his]. 2 Cor. 13.5. Examine — Know ye not that Chriſt is in you, except ye be reprobate? 1 Cor. 3.16. Know ye not that the Spirit of God dwelleth in you? 1 Cor. 6.19. By all which it may appeare that the Spirit doth give teſt monie to it ſelfe, in ſome of its operations, or evidence that neither Satan, nor any Creature can be the author of them.
Object. But the Spirit is not diſcearnable in its eſſence, but in its operations.
Anſ: 1. The application of promiſes is a ſpecial worke of the Spirit, wherein its preſence is as diſcernable, as in any other of its operations.
Anſ. 2. Thoſe which are the witneſſing acts of the Spirit, have the greateſt aptitude to afford ſoule-ſatisfying manifeſtations of the Spirits preſence in themſelves, of all other: for, the intention of the Lord in them is, to manifeſt adoption to the ſoule, Rom. 8.16. And, ſeing a knowledge of its preſence in the acts is a maine requiſite unto Aſſurance by them; hence, they cannot fall ſhort of diſcovering that.
Theſe operations have more then ordinary light, life and ſtrength in them; they differ in their brightnes from other concurrences of the Spirit, as much as the cleareſt Sunſhiny day, doth from that which is moſt dark and cloudy: and therefore if ever the Spirit be ſeen in any operations, it is in theſe which are the brighteſt beames of this Sun. The Spirit by a ſecret touch irreſiſtibly ſtriketh the ſoule into ſuch cleare, firme, and ſtrong apprehenſions and perſwaſions of its adoption, that though it meeteth with much within and with ut; from Satan, its owne heart, and Chriſtian friends, to worke it into a contrary perſwaſion; yet, it cannot but ſay, as, Job 19.25. I know — or, as, Rom. 8.38. I am perſwaded — As, the Spirit giveth effectual Convictions of ſin that the ſoule cannot deny its guiltines, which formerly hath aſſerted its innocency; and that without enquiring whither the Spirit hath done this or not: So, it doth worke effectually into a perſwaſion of Adoption, that till afterward, it doth not, cannot, or need not reflect to enquire whither it were the Spirit or no. And ſo the eſſence of the Spirit may not be diſcerneable, and yet the teſtimonie may be ſure to the ſoule: by operations it may conclude the preſence of the Spirit. Yea, the Spirit doth not onelyonly give ſuch a perſwaſion, but alſo it diſcovereth ſome invincible grounds, and giveth ſuch undenyable demonſtrations, both of its owne preſence, and of the reality of what is ſpoken, that as one under powerfull Convictions thereof, it cannot but fall downe before it, and ſay to the Spirit, as they did to Chriſt, Joh. 16. ver. 29, 30. Now thou ſpeakeſt plainly, and ſpeakeſt no proverb, by this I beleeve that thou comeſt forth from God. As, from ſome Divine Attributes, that ſhine forth eminently in thoſe witneſſing acts.
1. The Spirit cauſeth the ſoule to take notice of Divine wiſdome in the application of promiſes: as, in the ſeaſon of their coming in, and ſutablenes unto its preſent condition, and in the manner of their working; it findeth how Satan was defeated in his enterpriſes thereby; his methods and ſnares diſcovered, and he confounded, and then the ſoule cannot but cry out, as, Rom. 11. v. 33. O the depth of the riches of Gods wiſdome —
2. The Spirit giveth it to ſee Divine power improved for it in a glorious way: and hence Eph. 1. v. 18, 19, 20. He beggeth the enlightenings of the Spirit for them, that they might know, v. 19. what is the exceeding greatnes of his power to them-ward who beleeve &c. The Saints often feele a Divine power in the application of promiſes—but they cannot tell who is the agent, whither Satan or the Spirit; and ſo the Apoſtle asketh that they might have a diſtinct knowledge hereof: which argueth, that the Spirit diſcovereth that there is an improvement of its owne power (and ſo evidenceth its owne preſence) in ſome of its actings; eſpecially in giving a knowledge of the hope of calling, as, v. 18. And the Spirit convinceth hereof, by the exceeding greatnes of the power which is put forth. 1. It overcometh the heart into an acceptation of the promiſe: the ſoule ſeeth its owne utter inſufficiency in it ſelfe, to make ſuch an application of a promiſe, as now it hath felt; and an utter averſnes, and reall backwardnes thereunto, though there had been abilitie. It was ready with Sarah to laugh at the newes of the promiſe, or to ſay with thoſe, 2 King. 7.2. If the Lord ſhould make windowes in heaven, it could not be accompliſhed to me: and yet it was not able to withſtand the power that did draw it that way. 2. It overcometh Satan: the Spirit diſcovereth how Satan raiſed his utmoſt oppoſition againſt the cloſure with the promiſe, and many temptations are brought to freſh remembrance, whereby he ſought to keep it at the greateſt diſtance from it: yea it ſeeth the ſame power that draweth to the promiſe, laid out to the utmoſt againſt Satan therein. And from hence (ſaith the Spirit) it could not be thy ſelfe or Satan, for both run croſſe to it, and therefore it muſt needs be the Divine Spirit that hath done this.
3. The Spirit convinceth it of Chriſts faithfulnes herein: Pſal. 89. v. 1, 2.5.8. I will make knowne thy faithfulnes to all generations. v. 8. Who is a ſtrong Lord like unto thee? or to thy faithfulnes round about thee? So, a ſoule after ſuch a teſtimonie is exceedingly taken up with the faithfuines of the Lord, that it ſpeaketh to God after this manner. Thou didſt formerly enable me to a dependance on thy ſelfe in this promiſe, and when my heart flagged, fainted, failled, and gave over all hopes of it, yet now haſt thou accompliſhed it, and throwne the mercy into my lap, and diſcovered thy faithfulnes when I was unfaithful.
4. The Spirit convinceth it of Divine goodnes, in the application of the promiſe: Pſal. 31. v. 19. O how great is thy goodnes—his ſoule is even ſwallowed up with admiration at the extenſivenes of it [O how great—] & v. 21. Bleſſed be the Lord that hath ſhewed me marvellous kindnes-What maketh him ſo much wonder at Divine goodnes? v. 22. I ſaid in my haſt I am cut off—Nevertheleſſe, thou heardeſt—So, the Spirit cauſeth a ſoule to ſee, how full of diſtruſt that hath been, how ready to ſay that it was neglected of God, and how, nevertheleſſe, the Lord dealt thus and thus graciouſly with it, and it cannot but cry out, O how great is thy goodnes! it is even wrapped up as into the third heaven, and ſo taken up with redeeming love in the application of ſome promiſe, as for the time, nothing can put it upon a denyal, of the working of this love towards it.
And thus I have ſhewne what is the primary evidence.
By all that hath been ſaid, it may ſeeme that this Queſtion [How a ſoule may know this Teſtimonie?] is needleſſe for ſuch as are actually under it; ſeing the very worke of the Spirit is, to give a knowledge of Adoption. But in regard.
1. Afterward the Spirit may ſuſpend its operations, and then the ſoule may queſtion it.
2. Some have ſtrong Conceits and Opinions, that they injoy this more Immediate teſtimonie, of the Spirit, when they are meerly under deluſions: and this firſt anſwer, though it holdeth out the primary evidence of it, unto thoſe that really injoy it, yet it may ſeeme not to reach ſo farre as to diſcover who have it not.
3. Immediate teſtimonies have admitted of ſignes for their Confirmation to us. Luk. 1. v. 18, 19, 20. Matth. 3. v. 16, 17. Act. 2. v. 2, 3, 4. Hence, (though I ſuppoſe ſuch ſignes are ceaſed) yet, it not being inconſiſtent with the nature of an Immediate teſtimonie, to aſſert ſome inferiour evidences of it: and ſeing the Spirit doth accompliſh ſome ſpiritual works in the ſoules of Saints, in and by its witneſſing acts, which may ſupply the place of thoſe extraordinary ſignes, therefore I ſhall ſpeake further.