The Voice of the Spirit, Chapter 13
CHAP. XIII. Of what doth Secondarily Evidence the truth of Immediate Teſtimony.
Anſ: 2. THe Secondary Evidence of the more Immediate Teſtimonie is Faith: there are ſome eminent acts of faith drawne out by it; but Deluſions of Satan or the ſingle teſtimonie of our Spirit, leane without theſe.
1. Faith is exerciſed upon Chriſt in that witneſſing word which is applyed: that, look how it is to act upon any other word, in the ſame way and manner it doth upon this. The Spirit applyeth the promiſe, but faith, receiveth it, Heb. 10. v. 22. In full aſſurance of faith — if a ſoule hath attained full aſſurance, faith hath a hand in it, or it is brought in by beleeving: and therefore faith is called the evidence of things not ſeen. Heb. 11.1. There are varietie of examples in that Chapter, of faith's acting upon various occaſions. Now, if ſuch acts be drawne out upon witneſſing words, as carry a correſpondency with them, unto thoſe in Ahel, Abraham, Moſes, &c. upon other or ſuch words, then they are Concluſive or witneſſing. And a reflexion upon thoſe acts of faith muſt needs be very uſefull and conducible towards the diſcovering a teſtimonie to be from the Spirit. A reviewing of an Evidence is enough to decide the Controverſie.
2. Faith is exerciſed upon Chriſt in other promiſes, beſides that which is witneſſing: whil'ſt the ſoule was full of feares and queſtionings about its intereſt in adopting love, it acted faith very little in compariſon of what now it doth. Whatſoever the witneſſing word giveth it aſſurance of, faith now liveth upon Chriſt in the promiſe for it, Heb. 10.38. The juſt ſhall live by faith. Pſal. 25.2. O my God, I truſt in thee. Pſal 63. v. 1.8. When a ſoule hath a ſight of propriety in God, this putteth it upon redoubled actings of ſaith. If it can ſay [my God] it cannot but ſay [I truſt in thee]. Deluſions ſet not faith upon the wing for the mercies that it ſuppoſeth it ſelfe to have intereſt in. Nay, they doe hinder the actings of it. Revel. 3.17, 18.20. She neglected making out to Chriſt for all, yea ſhut the doore of her ſoule againſt him, that Chriſt ſtands without knocking, and cannot have admittance ſo long as the voyce of her owne Spirit was attended to.
Object. 1. But when is a word or promiſe received by faith? and ſo, when doth faith evidence a teſtimonie to be no Deluſion?
Anſ. 1. When the heart is commanded into a perſwaſion of Adoption by the witneſſing word, as an act of obedience to the Lord: not barely when there is a giving in of a word (as I ſhall ſhew in another place) but when the Spirit overaweth the ſoule, with the Majeſtie that cometh alongſt therewith, to yeild ſubjection to it. Pſal. 42.8. The Lord will command his loving kindnes — he not onelyonly offereth it to the ſoule, and leaves it to freedome whither it will own it or not, but he exerciſeth his Soveraignty, and uſeth a Commanding voyce, that his loving kindneſſes muſt viſit it; and that in a ſenſible way, for, he addeth [his Song ſhall be with me —] Pſal. 111. v. 9. He hath ſent redemption to his people, he hath Commanded his Covenant — as when he cometh with a word of Conviction he commandeth ſtout-hearted ones to a ſubmiſſion; ſo, he commandeth his Covenant,. i.e. his promiſes, unto his people, by cauſing them to owne him therein. Pſal. 133.3. He commanded bleſſing—Thus the Spirit commandeth aſſurance into the Saints by promiſes, and commandeth faith to owne his loving kindneſſes; and ſo, not barely a perſwaſion that this promiſe or that mercy is mine, doth make the act of faith evidencing, but that Divine authoritie, that attended the word to the heart, and cauſed it to give credit thereunto, out of reſpect and reverence to the Lord the Speaker. Not every one that hath a perſwaſion that Chriſt is his, doth injoy the witneſſings of the Spirit: for Baalim ſaid, My God, Numb. 22.18. and yet had not intereſt in God, as his God: and they Matth. 7.22. ſhall be conſident of their intereſt in Chriſt, and yet ſhall be found without it.
Satan doth raiſe ſuch falſe confidences in many prophane wretches, and backeth them with ſome Scriptures; as, that God willeth not the death of a ſinner, and Chriſt came to ſave ſinners &c. and their owne Spirits conclude, that they are the ſinners he came to ſave. But unleſſe ſuch words have commanded the heart into ſuch a perſwaſion out of reſpect to the Lord, they are not evidencing.
2. When thoſe undoubtedly ſinfull objections, that ſwarmed in the ſoule before, are ſuppreſſed by the reception of the word: unbeliefe is the great ſin, yet ſoules are more unapt to be ſenſible of, and affected with that, then with other ſins. But, if the Spirit hath acted faith upon Chriſt in any promiſe, then it is pained and afflicted with the remembrance of its former miſtruſtfulnes, and riſeth up in oppoſition againſt it, as, Pſal. 42. v. 5.8. Why art thou caſt downe O my ſoule, why art thou diſquieted within me? hope in God — Before it gave way to, and fed the carnal reaſonings of its owne Spirit, againſt the free promiſe of God: but, now it calls off its heart from theſe, and calleth it up to truſting in God.
Faith is called an Evidence, Heb. 11.1. it is a Logical terme, importing a Conviction by way of diſpute, As reaſon doth by premiſes draw up certain Concluſions about matters within its Sphaere; ſo, faith, doth ſomething anſwerable, (though the things it is converſant about, be out of the reach of ſenſe and reaſon) that doth in able the ſoule by ſcriptural principles and grounds to diſpute downe cavils and carnal reaſonings againſt the free promiſe, and thus it is an Evidence. Deluſions doe ſtupifie men, that they ſeeke not for a ſatisfactory deliverance from objections: but, the Spirit like the Sun cauſeth ſuch miſts of darknes to flee away, and putteth enough into the mouth to anſwer Satan in all.
3. When its reception of the word or promiſe cauſeth ſelfe-abaſement: Matth. 15.27. The woman was ſo deeply ſenſible of her unworthines, that ſhe acknowledgeth her ſelfe to be a dog, and then preſently Chriſt owneth her faith, v. 28. O woman great is thy faith. Great faith cauſeth great ſelfe-abaſement. When all matter of diſcouragement that is throwne in the ſoules way to its mercy, tendeth to the making it ſenſible of its owne nothingnes, and yet cauſeth it to lay faſter hold of the promiſe; and when the ſtronger its aſſurance of the mercy be, the greater ſelfe-annihilation and the leſſe ſelfe-confidence, then faith is acting, and Chriſt taketh notice of, and ſetteth a Character of reſpect upon ſuch acts of faith.
But that which cauſeth ſelfe-advancement is the voyce of thy owne Spirit, or a deluſion of Satan. Mark. 14.31. Peter was carried out with vehemency of affection and reſolution for Chriſt; he declared his preferring Chriſt before his owne life, and yet this was but the voyce of his owne Spirit, becauſe it did ſpring from ſelfe-confidence, which is oppoſite unto faith.
4. When the heart is carryed out Chriſt-ward by the reception of any promiſe: beleeving is often called a coming to Chriſt, as, Joh. 6. v. 35.37. And on the other ſide, ſoule departures from God, are reſolved into unbeleife. Heb. 3.12. when there is, not onelyonly a perſwaſion wrought by the promiſe, that Chriſt is mine &c. but, the whole heart runneth out after Chriſt upon the application of it. If it taketh the promiſe as from his hand. Eph. 3.6. and owneth him in the purchaſe of the mercies it is aſſured of, & builds its confidence upon him for the communication of them, and is layd under ſtrong obligations & engagements to Chriſt for them, it cryeth out, What ſhall I render to him? Pſal. 116.12. accounting nothing too deare for him, and maketh improvement of them by and for Chriſt, then the word is from Chriſt. So, Rom. 8. v. 35. Who ſhall ſeparate us from the love of Chriſt? i.e. from that love wherewith we love Chriſt; and thence he addeth; Shall tribulations, or diſtreſſe, or perſecution or famine &c. i. e. None of theſe hardſhips, ſhall breake off our love to him. v. 36. As it is written, for thy ſake we are killed all the day long — And when was their love to Chriſt ſo ſtrong? v. 33.38, 39. It was when their perſwaſion was as ſtrong of the love of God in Chriſt to them. And now they oppoſe Chriſt without them, againſt all charges. v. 33. and not the perſwaſion within themſelves: yet, that perſwaſion was uſefull that way, not abſtractively from Chriſt, but as it was a furtherance to their heartie owning of him. Faith maketh uſe of ſuch a generall, as that Chriſt dyed, againſt all charges, that are brought in againſt a particular ſoule.
You may have ſuch ſtrong confidences of your intereſt in the love of God in Chriſt, as no arguments a man can uſe, can beate you off from theſe, and yet you may be deluded, if your hearts be not anſwerably drawne out after Chriſt, to the ſtrength of your confidences. But if they be built and botromed upon him, and his free favour in the free promiſes, as, Pſal. 30.7. And if your affection to Chriſt riſe as high, and be as ſtrong as your perſwaſion of his love, then you have injoyed the witneſſings of the Spirit.
And thus, there are many things in that faith which receiveth witneſſing words, beſides the perſwaſion of the thing witneſſed, which may difference a teſtimony of the Spirit in this more Immediate way, from a deluſion of Satan, or our owne Spirits.
Object. 2. But may I not be very liable to be deceived about ſuch acts of faith, ſeing no Scripture, either expreſſely, or by Conſequence, ſaith of any particular man, that he is united to Chriſt, Adopted, Juſtified, &c? Surely a certainty of faith cannot be obtained of this, becauſe it is unwritten.
Anſw. The ſoule may have a certainty about this as well as other acts of faith, if it be in a fit capacitie to judge of any, and duely conſidereth all requiſites unto the ſpecificating of an act of faith, and all the ingredients or concurring acts of the Spirit in applying of ſuch a promiſe. And the better to evince this and anſwer the objection, I ſhall lay downe three things, which will much conduce to cleare this Coaſt.
1. The act of faith may be a clearer evidence of its being of the right ſtampe, then the object: a man may have a right object for his faith, & yet not having a right act about that object, his faith can witnes nothing: thus, Joh. 2.23. Many beleeved [in Chriſts Name] Here was the right object of faith, as you may ſee, Joh. 1.12. and yet their faith is vaine, v. 24, 25. and no evidence. So, Joh. 8.30, 31. They beleeved on Chriſt, and yet they had not God but the Devil for their Father. v. 34, 39.44. So Act. 8. v. 13. Yea, Jam. 2.19. The Devils beleeve that there is one God and tremble — and the Apoſtle declareth this purpoſely to prove the defectivenes of faith, though it may have a Scriptural object.
A man may put forth but a natural act, about a ſupernatural object; may have but a humane faith about Divine things, 1 Cor. 2.5. There is more required unto the ſpecificating of true faith, then this, that there be a crediting or aſſenting to what is written.
Now, if the Nature or Quality of the act of faith, be conſiderable and muſt be diſcerned, before Son-ſhip can be concluded from it; then, ſeing thoſe differencing things about the act, are to be found in that faith which is drawne out in the application of witneſſing words; hence a man is no more liable to be deceived in this, then in other acts of faith.
2. The Scriptures declare ſuch as doe rightly beleeve to be adopted and juſtified, and determineth what faith is. Joh. 1.12. Rom. 5.1. Act. 13.39. By him all that beleeve are juſtified —
And the giving ſuch a Characteriſticall note, muſt needs be a particularizing of them, as well as if the Lord ſhould call them by name, and ſay thou John, Thomas — thou art juſtified or Adopted. If Legacies be given though their names which they are given to, be not expreſſely mentioned in the Will, yet a diſtinguiſhing Character is equivalent to a naming of them: ſo, faith is made a character of Adopted ones, and ſo it is written and by good Conſequence it may be concluded from the Word who are adopted.
3. The ſupervenient act of the Spirit in the effectual application of a word is enough to particularize it unto the ſoule, and then the Word it ſelfe is witneſſing: it is no where written in Scripture in expreſſe termes, that Luther or Calvin ſhall be raiſed up at the laſt day; yet ſeing the generall words about the reſurrection, doe include all particulars under them: hence, it is not improper to ſay it is written, that they ſhall riſe againe: but, though the Scripture ſaith it, yet, it was the Spirits application of thoſe generall words that cauſed them to beleeve their owne reſurrection.
It is no where written that this or that perſon ſhall beleeve, or that he ſhall have convictions, or ſupportments &c. by this or that Sermon; or, that this Scripture ſhall be uſefull to theſe ends to one ſoule, and another Scripture for the ſame ends to another &c. but there are ſome ſpecial operations of the Spirit neceſſary, and hereby a generall Call is made particular, and ſo this ſoule beleeveth on Chriſt, when many that heare the ſame Sermon and by the written word had a Call as well as he, yet beleeve not.
And, hence, many Scriptures are preſſed that have a direct tendency to worke a conviction upon a man, and prevaile not; but as laſt one word is ſingled out and worketh mightily that way. At the ſame word, Act. 17. ſome mocked, v. 32. others beleeved, v. 34. & hence many words ſutable to a ſoules condition may be viewed and yet are not ſuccouring, and at laſt one culled out from reſt affordeth much releife to it.
All which, doe abundantly evidence that the operation of the Spirit is ſufficient to particularize a word to a ſoule, and that the Spirit is ordinarily afforded for ſuch ends. No ſoule is converted, but there is ſuch an appropriating of Goſpell invitations to it. And the like Concurrences of the Spirit with ſome words, will make them witneſſing, which make thoſe convincing, converting, ſupporting &c. and the teſtimonie will be as ſcriptural as any of thoſe other works, which are frequently wrought by the Spirit as all grant. And ſeing in thoſe teſtifying acts by a word, the Spirit operateth as efficaciouſly, and uſually in a more eminent way then at other times; hence, they are as viſible and acts of faith here, as evident as about other words.
All which being laid together I cannot but reckon the aſſurance of ſalvation to be a certainty of faith. The Concluſion being drawne from Scripture both directly and by Conſequence. Though the word alone doth not witneſſe, yet by the Spirits application of it to the ſoule it doth, and that muſt be by faith. Indeed the Spirit properly could not be ſaid to witneſſe that [we] are the Sons of God, nor hardly were a witnes at all if the teſtimonie were not a certainty of faith, and to be received upon the credit of the revealer, ſo as if it came from another, as Satan &c. it were not to be owned. And hence, 1 Joh. 4.16. We have [knowne] and [beleeved] the love that God hath to us. And it is a hainous ſin not to give credit to it, and that becauſe the Spirit is the witnes. 1 Joh. 5.9.
And, heaven or Eternal life is abſolutely promiſed unto all beleevers. Hebr. 9.15. That by the meanes of his death — they which are called might receive the promiſe of eternall inheritance. Jam. 2.5. Joh. 3.15. That faith and hope are to act upon theſe, as well as other words, is undenyable: what uſe elſe doe they ſerve to? and how elſe can thoſe that are called receive them? ſee Gal. 3. v. 18.22.29. 1 Theſ. 5.8. Let us put on for an helmet the hope of ſalvation. Titus 1. v. 2. In hope of eternall life, which God that cannot lie promiſed—whither this faith and hope be raiſed by a preſent particular application of the promiſe; or by a reflexion upon foregoing acts of faith; either way they muſt be Divine, becauſe built and bottomed upon the promiſe of God, who cannot lie. And if the latter way, that ſtrongly proveth that the interveening of reflex acts, cannot hinder aſſurance from being a certainty of Divine faith.
I might give other ſecondary evidences of this immediate teſtimonie: as, the ſoule is enabled to diſcerne many of its former experiences at ſuch a time, and many gracious effects are produced by it &c. but theſe are more fully opened elſe-where, eſpecially under the generall evidences.
Object. But many have had flaſhes of joy, in the reception of the word, Luk. 8.13. yea, have been raiſed unto a high degree of hope, and even a triumphing joy, who yet have been hypocrites, Job 8.13. & 27.8. Job 20. v. 5. and others have been made partakers of the Holy-Ghoſt, and have taſted of the heavenly gift, & the good word of God, and the powers of the world to come, and yet have been under deluſions all this while. Hebr. 6. v. 4, 5, 6. How ſhall I diſcerne that I goe beyond theſe?
Anſw. There are many things already hinted that will difference the teſtimonie of the Spirit, from ſuch ſlaſhes as theſe are: but further.
1. The witneſſings of the Spirit cauſe glorious tranſſormations into the image of the word; deluſions or common workes of the Spirit leave without theſe. A man may partake of the Holy-Ghoſt, in the gifts of it, as Saul did, 1 Sam. 10.10. and yet no imprinting of the word in the heart. Some one affection, as joy may ariſe upon the reception of the word, as Matth. 13.20, 21. and yet the word have no root, Mark. 4.6. the heart not be changed into the nature of it: but when the Spirit worketh effectually by a word, then there is a counterpane of the word in the heart, and hence, Jerem. 31.33. Hebr. 8.10. The Lord doth promiſe in the new Covenant, to write his word in their hearts: ſome principles and diſpoſitions or inclinations are wrought within, that have a lively reſemblance in them unto the word, 2 Corin. 3.3.18. We — beholding as in a glaſſe the glory of the Lord, are changed into the ſame image, from glory to glory, even as by the Spirit of the Lord.
Saith Mr Forbes, the working of the Spirit in the wicked is like the ſmell of an Apothecaris Shop: which one that paſſeth by, receiveth, although he never carry any of theſe odoriferous things with him. But, the witneſſing of the Spirit to the Elect is by imparting the thing witneſſed to the ſoule, and making it really to poſſeſſe it. So that if a man could ſee the ſoule of a true childe of God, he ſhould ſee engraven in it, mercy, peace, love, righteouſneſſe, life, joy, and Chriſt himſelfe. All the promiſes of God in Chriſt, being written therein according to the Covenant of God.
2. The witneſſings of the Spirit, have powerfull operations in the heart towards the attainment of ſpirituall, Goſpell ends there: The end any worke driveth at, is a great diſcoverer what it is, if a man be not lightly, but effectually carried out after it. The noiſe of heaven and happines, is taking, even with carnal hearts.
Many, with the yong man in the Goſpell, Matth. 19. v. 16.22. may be inquiſitive after eternall life, and have deſires to enjoy it, and take much paines to ſeeke after it, and be very ſorrowfull at the thoughts of miſſing of it, and theſe imply, ſome taſtig of the heavenly gift and the powers of the world to come. Hebr. 6. v. 4, 5. A man may be elevated with raptures of joy upon a ſuppoſed intereſt in heaven, and all this may be but in a natural way; like Haman he may, thinke, whom will the Lord honour but my ſelfe, Eſth. 6. v. 6. but with the yong man he may minde earthly things more then Chriſt, or eternal life, ver. 21, 22. Saith Forbes, as a Phyſitian that hath prepared a comfortable potion for the health of a beloved patient, he will give to others a little of it; to make them apprehend the taſt of it; but, not ſo as to have any ſtrength to make any operation in the ſtomacke: ſo, the Lord may let ſome carnal men diſcerne ſome goodnes in Chriſt and eternall life. But, theſe taſts doe not make them partakers of the refreſhing power of theſe. They may be wrought into a great reformation, and a glorious outward profeſſion hereby; but, they have not ſuch an operation as to cauſe their hearts to mount up Chriſt-ward, and place their ſatisfaction in him alone. But the ſpeakings of the Spirit make the ſoule cry out, as, Cant. 5.10, 11. My beloved is white and ruddy, the chiefeſt amongſt ten thouſand &c. v. 16. He is altogether lovely. A ſoule at ſuch a day cannot but reckon Chriſt the top of its glory, and it can finde no reſt, but in him and Communion with him, and the ſmiles of his face; all other things are nothing to theſe, in its account. Reall-taſts that the Lord is gracious, cauſe the ſoule to diſreliſh carnal delights, and imbitter thoſe ſweets to it. Saith the ſoule, ſhould I be taken with the ſmiles of Creatures, is not the ſmiling face of Chriſt better? ſhould I be drunke with the ſweet cups of worldly delights, is not the Wine in Chriſts Cellar better? ſhould I feed upon aſhes after Chriſt hath led me into his banqueting houſe? O no. Whither ſhould I goe? Thou haſt the words of eternall life.
But, I ſhall proceed to the other Queſtions.