The Voice of the Spirit, Chapter 6
CHAP. VI. Of the Spirits Witneſſing to the ſoule its Adoption; and that firſt immediately by it ſelfe: proved by foure Arguments.
Qu. 2. HOw doth the Spirit Witneſſe to a ſoule its Adoption?
Anſ: 1. More Immediately by it ſelfe.
2. By Water.
3. By Bloud. 1 Joh. 5 8.
Anſ. 1. The Spirit witneſſeth more Immediately by it ſelfe: I ſay [by it ſelfe] not in oppoſition to the written word; but to diſtinguiſh this way of witneſſing, from thoſe by water and bloud, 1 Joh. 5.8. It is the Concurrence of the Spirit with theſe, that maketh them witneſſing to us efficiently: but beſides, the Spirit hath a more Immediate Teſtimonie of its owne, which it affordeth to ſome beleevers, whereby they are filled with ſatisfaction about their Adoption.
Sometimes, when they are gaſping after Communion with Chriſt, the Spirit giveth them ſuch ſweet, unexpreſſible, heart-enamouring, ſoule-raviſhing manifeſtations of it ſelfe, and of Divine love, as effectually overcometh them into an undoubted perſwaſion thereof.
Ordinarily, the Spirit maketh uſe of the written word in this way of witneſſing: he maketh the word without a voyce within; by the effectual application of it unto a particular ſoule.
Or, if it be not by an expreſſe word; yet, it is by ſome Scriptural conſideration, or in or preſently after waiting upon the Lord in wayes of his owne appointment by the Word: as prayer, it may be for the very mercy of Aſſurance, &c. and ſo it is not properly an Immediate Revelation, becauſe in the uſe of meanes.
It may ſeeme very improper to call it Immediate, and yet aſſert it to be by the Word. But, the expreſſion may be borne withall.
1. Becauſe the Spirit hath ſuch an eminent ſtroke here, and doth more eminently manifeſt its owne preſence in this, then in the other wayes of witneſſing. Here it witneſſeth not in a Diſcurſive way, by deducing Concluſions from premiſes; but the Spirit …eth the ſoule, and thereby worketh it into the perſwaſion by a Direct act, without any neceſſary reflexion upon workes formerly wrought within. It effectually cauſeth the ſoule to beleeve its Adoption.
2. Becauſe, the Scriptures are called the Word of the Lord, and are the very breath, of the Spirit. 2 Tim. 3.16. All Scripture is foreign of Divine breathing or inſpiration. Men are ſaid Immediately to ſpeake unto one another, when they uſe words to each other face to face; Now the Scriptures are but the voyce of the Spirit.
3. Becauſe I uſe the word Immediate to diſtinguiſh this, from the other wayes of witneſſing. Now, that beſides the Spirits witneſſing by Water. i. e. Sanctification, and by Blood. i. e. Juſtification, there is ſuch a diſtinct way of witneſſing, it may appeare upon theſe grounds.
Arg. 1. From the Apoſtles aſcribing it to the Spirit himſelfe. Rom. 8.16. foreign. It is proper to ſay that a man doth that, which his ſubſtitute or ſervant doth by his appointment:Not the Spirit, but the Spirit himſelfe: the Graces of the Spirit are witneſſes, as every effect is a witnes of its Cauſe—but the Spirit himſelfe doth it ſaith the Text. Symonds deſerted ſoule, Caſe and Cure. pag. 453. a Lord doth many times by his Steward; but, if it be ſaid that [ſuch a man himſelfe] hath performed any worke, that argueth his doing it in his owne perſon, and not by another. So, if it were onelyonly foreign, The Spirit witneſſeth—then it might be by a proxie, gifts and graces; but, ſeing it is foreign the Spirit himſelfe, this argueth it to be a peculiar worke of the Spirit, requiring its own more Immediate preſence.
Faith which is a grace may receive the teſtimonie, but the Spirit giveth it, and not graces in his ſtead: elſe, it ſhould not be himſelfe properly, but graces for him. As Water. i. e. Sanctification is called a witneſſe, 1 Joh. 5.8. when graces teſtiſie: although it is the Spirit that cauſeth them to doe it, yet the graces have the denomination for the witnes. So here, the Spirit himſelfe is the witnes rather then graces, though graces may be uſed about this, as the Spirit is about the other. And hence after the Apoſtle had told them of the uſefulneſſe of mortification and Conduct, v. 13, 14. for the clearing up of Juſtification and Adoption; yet he foreſeing that they might queſtion their injoyment of theſe, as well as their Juſtification; therfore he addeth this as the higheſt meanes for knowledge, which may hold when all others fayle [The Spirit himſelfe—].
Argu. 2. From the aptitude of many written words or promiſes (by application) to witneſſe: I account it very unſafe to draw up ſuch Concluſions from a Scripture caſt in, as it hath no naturall tendency to enforce; neither in its ſcope or ſence, directly nor by conſequence, neither in the letter of it, nor by application. This miſtake too many labour under in theſe dayes. When they be dubious about what is their duty, if a word cometh into their minds, although it tendeth not to reſolve the doubt, looketh not the leaſt that way; yet that word is made a rule for action, and the decider of the Controverſie. Whereas if it be applyed by the Spirit, it is intended for ſome other uſe or end, and not for the determination of a matter which is no wayes concerned in that Scripture: For, the Spirit doth not ſpeake barely in letters, ſyllables, or words of Scripture, but as theſe expreſſe things which are agreeable to the minde of Chriſt.
A man may be prophane, and yet uſe the words of Scripture, and Satan often commeth with an, It is written, Matth. 4.6. But, there are many Scriptures of a witneſſing nature, which cannot be denyed this uſe.
Here are two things to be confirmed.
1. That there is an aptitude in ſome Scriptures to witneſſe.
2. That the Spirit doth make application of theſe, and that for ſuch ends.
1. That there is an aptitude in ſome Scriptures to witneſſe: or, that they miſſe onelyonly application from the Divine Spirit to make them witneſſing to a particular ſoule: I ſhall give a few inſtances, amongſt many, for the clearing this truth. Iſai. 41.10. Feare not, for I am with [thee] — I am [thy] God — Iſai. 43. v. 25. I even I am be that blotteth out [thy] tranſgreſſions, for mine owne ſake, I will not remember thy ſinnes. Matth. 9.2. Son, be of good cheare, [thy] ſins be for given thee: neither is this meant as to the preſent diſeaſe onelyonly; for Chriſt intended to give others a knowledge hereby, of his power to forgive ſins, as v. 6. So Ezek. 36.25. I will ſprinkle cleane water upon you — ver. 26. A new heart will I give you — ver. 27. I will put my Spirit within you — ver. 28. I will be your God.
Surely the Lord would not ſpeake in ſuch a particular way to men [thy] God, and [thy] ſins, if he intended not their particular Aſſurance (by the application of ſuch words) of the things ſpoken: and that eyther of theſe have an aptitude to witneſſe Adoption is undenyable. What can ſatisfie a ſoule, if this will not? for the Lord to ſay, I am thy God. Iſ. 41.10.If the Spirit doth but ſpeake this over againe, to our Spirit, it is enough.
And to cleare it further.
1. There are many aſſuring promiſes, of ſpeciall mercies which are conſequential to Adoption: Now, theſe muſt needs have an aptitude by application to give Aſſurance of our intereſt in that which it a neceſſary Antedent: as Iſai. 41.10. I will ſtrengthen thee, I will uphold thee. 2 Cor. 12.9. My grace is ſufficient for thee. Heb. 13.5. I will never leave thee, nor forſake thee.
2. There are many Scriptures that directly tend to remove the grounds of a ſoules doubting of its Adoption: as, if it queſtioneth its intereſt in Chriſt, becauſe it is exerciſed with ſuch heavy afflictions; theſe Scriptures tend to remove that doubt. Heb. 12.6. Whom the Lord loveth be chaſteneth. Rev. 3.19. As many as I love I rebuke and chaſten.
If the variety or violence of temptations which it hath mett withal be the ground of its doubting; it may finde releife from Heb. 2.18. & Hebr. 4.15. Chriſt was in all points tempted like as we are, yet without ſin: he was free from ſinne, yet was not free from temptation; and ſo Chriſtians may not look for exemption from temptation who abound with ſin: Yea, it is expreſſely ſaid [we are] tempted. If the feeling ſtrong workings of corruption puts the ſoule upon queſtioning its condition: that may miniſter helpe, that Paul, an eminent Saint, groaned under the ſame burden. Rom. 7.15. yea, he cryeth out with bitter lamentation, ver. 24. O wretched man that I am, who ſhall deliver me from the body of this death? And thus, many Scriptures have an aptitude to witneſſe: for it is their proper effect (when applyed by the Spirit) to remove ſuch doubtings of Divine love, as ariſe from ſuch Cauſes, which oftentimes are the onelyonly obſtacles in the way to Aſſurance.
2. That the Spirit doth make application of ſuch Scriptures unto particular ſoules, and that for ſuch Ends, may appeare.
1. From their aptitude to Witneſſe: that word, Iſui. 41.10. I am thy God — bringeth in God as ſpeaking to a particular ſoule, and telling it of its intereſt in himſelfe: it hath a witneſſing voyce in the very letter of it, and ſo carrieth evidence with it, that this is its proper deſigne. And, that the Spirit doth apply words for the proper ends they ſo clearely point at, is undeniable, eſpecially when the thing pointed at, is undoubtedly a worke of the Divine Spirit, as witneſſing is.
2. From a parity of reaſon: the Spirit applyeth other words, for thoſe ends which they aptly ſerve to. None will deny but that it may and doth reprove declineing Chriſtians for leaving their firſt love, by ſuch a word as that Revel. 2. v. 3.4.11. Or threaten lukewarme ſoules, by Revel. 3.16. Or convince carnally confident ſoules, of the ſadnes of their condition, by Revel. 3. v 17.22.
And, by the ſame reaſon, it ſhould apply the aforementioned Scriptures in a witneſſing way, unto doubting ſoules: and hence when David was beſieged, and ſurrounded on every ſide with troubles, and the Lord ſeemed to keepe ſilence, he even putteth words into the mouth of God. Pſal 35.3 [ſay thou] i. e. by thy Spirit in ſome word or promiſe; for, this is the Lords way of ſpeaking to the ſoules of his people; and hence it is called often, the Word of God. And, it was the Word that David hoped in for his ſalvations, Pſal. 119.81, 82.
He had the letter of a promiſe before, v. 28. but this would not ſatisfie him, unleſſe the Lord would ſpeake it over againe, he muſt have it applyed to his inner man, Say […o my ſoule] they were internall ſpeakings he prayed for: as if he had ſaid, Lord outward ſalvations would be nothing to me, without inward feelings of thy favour in them; O ſay [to my ſoule] i. e. raiſe thou an inward perſwaſion in my heart, of my intereſt in thee; ſay [I am thy ſalvation] i. e. not onelyonly that he which beleeveth ſhall be ſaved, but let me be particularized, [thy] ſalvation: and not onelyonly that thou wiſe deliver me out of my diſtreſſes, but ſay [I] not onelyonly will be, but [am] thy ſalvation. He beggeth here the witneſſings of the Spirit, in the Word, by an effectual application of it, to his ſoule.
3. From a beleevers right and title to ſuch words or promiſes: Chriſt is his, and all the promiſes of the new Covenant his, in Chriſt, 2 Cor. 1.20. Yea, promiſes directed to particular perſons in Scripture, when they are about things of generall concernement, doe admit of a generall application, and every beleever may lay claime to them, as his: that promiſe [I will not faile thee or for ſake thee] is directed to Joſhua, Joſh. 1. v. 5. yet is applyed generally. Heb. 13.5. And ſo, generall promiſes are capable of a particular application, unto every individual beleever. Now, if the Spirit did not apply them, Chriſtians ſhould miſſe of that proſit and advantage which according to the intent of the promiſer is to be reaped by them.
A beleever is adopted,Iſa. 41.10. Ezek 36.25 hath God for his God, hath cleane water ſprinkled on him, &c. and the Word doth ſay thus much to him, though in a more ſecret way, in a language which he underſtood not. The witneſſing of the Spirit, is but the uttering theſe things to the ſoule with a more audible voyce. It is but like a Fathers telling his Childe of an eſtate which was really his own before. So, Chriſtians have a propriety in ſuch words or promiſes before, and it is the office of the Spirit to give a knowledge unto beleevers of the things that are freely given them of God. 1 Corin. 2.12. And ſo, it will apply theſe as well as other words; for, the Goſpell owneth no reſtriction or limitation, as if ſome promiſes were to be applyed, others not. The whole Goſpell is the voyce of the Spirit, and ſo, any word may be applyed for its proper end, and therefore witneſſing words as well as other.
4. From the appointment of Divine promiſes for this very end to witneſſe; which muſt be by application from the Spirit: the whole word is often called God's teſtimonie. Pſal. 19.7. & 119. v. 2.22.24. &c. & Heb. 6.18. There are two Immutable things ordained on purpoſe to helpe us unto ſtrong conſolation, and they are. 1. Gods promiſe. 2. His Oath. v. 13.17. But how doe they bring in this Conſolation? it is by witneſſing, for, ver. 16. An Oath is ſaid to be for confirmation, and ſo the two Immutable things bring in this ſtrong conſolation as they ſerve for the ratification and confirmation to a ſoule of its intereſt in the bleſſings of the Goſpell. And they are of the ſame uſe to all the heires of promiſe that they were of to Abraham, ver. 17, 18. To give them the ſame certainty of what they are heires to, that he had. And both the promiſe and the Oath muſt needs give teſtimonie, by direct rather then reflex acts, as the nature of them doe intimate. By all which it appeareth that Gods promiſe and Oath (both which are without us) doe as properly conduce to the affording Aſſurance of our propriety in Chriſt, and in the everlaſting inheritance by him, as any inherent graces or qualifications can doe.
Now, as it was the application to Abraham of theſe two, that made them witneſſing to him. Gen 22. v. 12.16, 17. So there muſt be a ſuperadded worke of the Divine Spirit, making an application of them to particular ſoules, as there was to Abraham; elſe, they cannot add a confirmation, or bring in conſolation, to any heires of promiſe, which are the ends they are intended for.
Argu. 3. From the number of Witneſſes which the Goſpel owneth: 1 Joh. 5.8 There are three that beare witneſſe on Earth. Now, if [the Spirit] ſhould not give a diſtinct teſtimonie from water and bloud, there were not three witneſſes. Indeed, neither water nor bloud are ſufficient alone to witneſſe: but, the Spirit with water make but one witneſſe; and hence the water hath the denomination for the witnes, and not the Spirit. And, the Spirit with bloud make but one witneſſe; and thence the bloud is called the witneſſe, and not the Spirit: and therefore if the Spirit had not a diſtinct way of witneſſing, from its Concurrence with theſe, there were but two, not three witneſſes. And that water ſhould be ſo diſtinct from bloud in the way of its teſtifying, and that the Spirit ſhould not be as diſtinct from them both, is unconceivable, and ſoundeth very harſh, I conclude therefore, that the ſame uſe which water or bloud are of,The Spirit witneſſeth with bloud and with water, but beſides the Spirit hath a diſtinct witneſſing, by way of enlarging the ſoule with joy in the ſoules apprehenſion of Gods Fatherly love. The Spirit doth not alwayes witneſſe unto us our condition by force of argument from ſanctification; but ſometimes immediately by way of preſence; as the ſight of a friend comforting without helpe of diſcourſe. Dr. Sibbs. Saints Sealing. when they witneſſe; the ſame the Spirit is of, when that witneſſeth. And, as they have ſomething diſtinct from each other, from whence (when diſcerned) a concluſion is drawne of intereſt in Chriſt: ſo, the Spirit hath ſome peculiar acts or operations of its owne, diſtinct from both; which effectually beget the ſame perſwaſion which they doe, though in a more Immediate way, then if it were by Inferences from ſuch promiſes as they attain it by.
Object. But by [Spirit] is not meant here, the Holy-Ghoſt, but [our Spirits] they are the third witneſſe.
Anſw. It muſt needs be underſtood of the Divine Spirit.
1. Becauſe the Divine Spirit is a witneſſe on earth. Rom. 8.16. and ſo the enumeration of Witneſſes on earth, were not full, if that were not intended.
2. Becauſe the ſcope of the Apoſtle in this Chapter is, not to advance our Spirits, but, the Divine Spirit as the witneſſe on earth. 1 Joh. 5.6. It is the Spirit that beareth witneſſe, becauſe the Spirit is truth, and hereupon he numbreth the witneſſes, ver. 7 8. & ver. 10 He that beleeveth hath the witneſſe [in himſelfe] which argueth that his deſigne is, to aſſert the Holy-Spirit to be a witnes on Earth: for, he doth not ſay, he hath the witnes [in heaven] but [within himſelfe]. i. e. on Earth.
3. Becauſe if our Spirits were intended, they muſt be our ſanctified and renewed Spirits; and theſe belong to, and are included in the witnes of water, which denoteth ſanctification: and ſo, unleſſe by Spirit be meant the Holy-Ghoſt, there will yet be, but two, not three witneſſes on Earth, for our Spirits and water make but one.
Arg. 4. From the experience of the Saints: I could name many that have had their Adoption aſcertained to them by the Spirits applying a written word. Although experience alone is not argument enough to prove, yet with the former ſpirituall grounds, it may confirme the thing to us.
But of this, more in the ſecond part.
I have inſiſted more largely upon the prooſe of this, becauſe ſome ſtumble at it, and ſuppoſe that Aſſurance is attaineable onelyonly by reflexion upon marks, and ſignes, or Qualifications within.
I ſhall anſwer a doubt or two further, before I leave this point.
Object. 1. Have not ſome poore ſoules languiſhed in doubtings almoſt all their dayes, in expectation of ſuch a kinde of witnes, and and doe not others dangerouſly erre, by taking the ſtrong conceit of their owne phantaſie, for the witnes of the Spirit?
Anſw. 1. I grant that the Spirit doth witnes by faith and other graces, and any one of theſe teſtimonies may keepe him that hath it, from languiſhing.
2. Poſſibly, a limiting or tying up the Spirit unto one way of witneſſing, may be the occaſion of the ſoule diſtreſſe: though asking aſigne was lawfull in it ſelfe, yet when the Phariſees deſired it in a carnal way, and limited Chriſt to this way, when they had Miracles and the Scriptures to teſtifie of him beſides, this occaſioned a denyal of their deſires. Matth. 12. v. 38, 39. Let Chriſtians beware of preſcribing the Lord, and tying him up to one way that they have met with him in, when other meanes are Inſtituted for the ſame end, beſides that.
3. Many that make inherent Qualifications the onelyonly evidences, yet take their owne phantaſies for theſe. Though diſtracted men ſay that all the houſes and lands they travaile by are theirs, yet men in their right mindes may know what is their owne: ſo (as I once heard a ſervant of Chriſt ſay) though bedlam profeſſors may ſay that Chriſt, and eternal life are theirs, when onelyonly their owne phantaſies tell them ſo; yet, it no way followeth thence, that ſuch a teſtimonie of the Spirit is not to be expected.
Object 2. But the three witneſſes. 1 Joh. 5.8. doe teſtifie Conjunction, together, not ſeverally, or one alone; and ſo the Spirit may witnes with water and bloud; or may put forth ſome diſtinct acts about theſe, and not have a diſtinct way of witneſſing.
Anſw. 1. If ſanctification be diſcerned, I aske whether it will not be granted that this witneſſe is ſufficient? if ſo, then they may witneſſe ſeverally, and it is not neceſſary that the three be alwayes together in witneſſing. And why may not the Spirit alſo be alone in witneſſing, who is the higheſt witneſſe?
2. This was anſwered before: Water and bloud are different in their wayes of witneſſing; and therefore alſo the Spirit different from them both; becauſe a third and chiefe witnes.
Yet, I deny not but that Graces may witneſſe at the ſame time, when this more Immediate teſtimonie is afforded. That light which is darted in, may diſcover graces, and former experiences; yet, the Immediate preſence of the Spirit ſo gloriouſly accompliſheth the worke, that the ſoule doth not, or not primarily, Conclude from theſe graces, for the preſent: yet, afterwards when the Spirit hath ſuſpended its operations, then the remembrance of theſe may confirme, and evidence that it was really the Spirit, which did bow it into that perſwaſion, and may difference it to others from all deluſions. And, it is neceſſary to underſtand that theſe belong unto the other wayes of witneſſing; leaſt the want of a diſtinct knowledge of one from the other, ſhould hinder a reception or owning of reall teſtimonies, when water or bloud lie dark.
And this is the firſt way of the Spirits witneſſing.