freedome from condemnation ver 1. And this he cleareth v. 5.9.13 14. But least they should doubt or question whither they found a mortification of sin by the Spirit or injoyed the leadings of the Spirit or not In the last place he addeth this as the highest surest and most infallible meanes to helpe a soule unto a sight of its interest in Christ ver 16. The Spirit it selfe witnesseth with our Spirit c. The other workes are of a witnessing nature but this is beyond all other helpes this maketh the other evidencing and giveth sights of freedome from condemnation and of our Sonship So that the Context favoureth this interpretation 2. From the words of the Text the Spirit is said to witnes with our Spirit It s testimony irresistibly overcometh our Spirit i.e. or Conscience it causeth them to conclude thesame thing and so there is a joynt-testimony Some times the Spirit uttereth its voyce and our Spirits hold off but our Spirits are fetched in and made use of in this way of witnessing which is intended in the Text both agree in this numericall Conclusion That we are the Children of God and so it is an efficacious witnessing I might cleare it from what followeth ver 33.38 and from other Scriptures which call the perswasion or Conclusion of the thing which is witnessed a witnessing as Luk. 4.22 All beare him witnes i.e. Concluded the same thing with approbation and allowance But I shall proceed to a description which will further discover what it is for the Spirit to witnes It is for the Spirit by some manifest What it is for the Spirit to Witnes and special acts and operations of its own to ascertaine a soule by the word or Gospell of its Adoption Or it is for the Spirit by cleare irradiations and other effectual operations with the word to worke a particular soule by direct or reflexive acts into a knowledge perswasion or Conclusion of its acceptation into favour with God CHAP. IV. Of the Witnes the Spirit and the thing witnessed and wherein the witnessing worke doth consist HEre are many things considerable as 1. Who is the Witnes The Spirit This is cleare in the Text Rom. 8.16 The Spirit it selfe The truth of a testimony hath a dependance on the fidelity of the witnes and so the Spirit who cannot lye is appointed by Office unto this worke that a soule might be infallibly assured of what is testified were it any other it might remaine under doubtings and thinke it too good newes to be true that it should have God for its Father and so be a joynt-heire with Christ in that exceeding eternall Weight of glory O but if the Spirit witnesseth this who is faithfull in all he saith this may give a full Assurance of Son ship or free it from those fears doubtings jealousies and suspitions which it hath laboured under about this question This proclaimeth the infinite condescention of the Spirit that it selfe who is very God should stoope so low as to be a witnes in our matters who are dust and ashes That the Creator should be a witnes to the creature this is a high favour indeed And hereby this testimony is differenced 1. From the Delusions of Satan hee is ready to beare false witnes to the soule purposely to lead it into mistaking Conclusions about its condition and hearkening to his voyce is extreamely dangerous 2. From the single testimony of our Spirits I doe not say that the Spirit doth witnes effectually without our Spirits but the Text plainly maketh two the Spirit with our Spirit So that if the Spirit of Adoption by some acts peculiar to it selfe be not in consociation with cur Spirits the testimony is most unsafe dangerous and deluding O take heed of trusting the single testimony of your owne treacherous Spirits in the bu synes of your soules for eternity but if the Holy-Spirits hath fetched in your Spirits and overcome them into a Conclusion of your Adoption you may safely owne it at the mouth of these two witnesses 2. What is the thing witnessed viz. the Son-ship of particular soules the Spirit doth not onely witnes the truth of some Doctrine of the Gospell it doth not onely give a perswasion that all which receive Christ or beleeve on his name have authority to become the Sons of God as Joh. 1.12 Not barely that some that beleevers but saith the Text that we even we are the children of God 3. Wherein the witnessing worke doth consist viz. In the Spirits giving manifestations and working the heart into perswasions and conclusions of Adoption 1. It doth not consist onely in affording such operations as being measured by Gospell rules doe give assertions or affirmations of Adoption but an effectual witnessing is here intended such as indeed causeth the matter to be established which is to accomplish the end of that witnessing as Matth. 18.16 The Spirit establisheth the soule in a perswasion of God's Fatherly love through Christ Rom. 8.38 I am perswaded c. and Job 19.25 I know my redeemer liveth And hence it is made one end of our receiving the Spirit 1 Coriu 2.12 that we might know the things that are given us of God 1 Joh. 3.24 Hereby wee know that he abideth in us by the Spirit 2 Corin. 5. ver 1.6 We know that we have a building of God ver 5 6. Because he hath given us the earnest of his Spirit therefore we are alwayes confident So that the Spirit witnesseth by giving a knowledge and perswasion of Adoption 2. It doth not confist in its filling the soule with consolation many if they finde comfort by a word then they thinke the Spirit hath witnessed Adoption else not whereas this witnessing worke may be injoyed in a very disconsolate condition Job 19. v. 6 7.8 c. Here was but little comfort and yet much assurance ver 25. and Matth. 27.46 There is a want of comfort Why hast thou forsaken me and yet not a want of assurance for with the same breath he challengeth propriety in God twice over My God my God Indeed this blessed newes doth often fill the heart with joy unspeakeable and full of glory but this consolation is rather consequential to the witnessing of the Spirit then that which giveth being to it It is an effect of it not an ingredient into it more then other workes of the Spirit Testification is a different worke of the Spirit from consolation CHAP. V. Of the wayes and meanes how the Spirit doth accomplish this witnessing worke in many particulars 4. IN what wayes or how the Spirit doth accomplish this witnessing worke In the Description the Spirit is said to witnesse 1. By its Operations within 2. By its Word without 1. The Spirit performeth the Office of a witnes by operations within the soule we are not to expect any apparitions of the Spirit in any visible shape to the eyes of our bodyes or any audible voyce from heaven to our outward ear 's
acceptation into favour with God and now through Christ may lay claime unto whatsoever that relation can entitle to this testimony telleth us that we may have an expectation of such provisions protections portions as it becometh such a Father to give out And hence Rom. 8.17 And if Children then heires heires of God and joynt-heires with Christ CHAP. II. The Observation from the Text. The Observation I shall speake to is this Doctr That the Divine Spirit doth witnes unto those which are in Christ with their Spirit their Adoption This is the secret language of many a Son of Sion Though I be adopted yet O it is impossible that I should ever attaine assurance of it alas I cannot climbe up to heaven to see my name written there How should I dive into such a secret as that is Methinke I finde the Lord answering such a soule and so as it might for ever silence it in such reasonings The Spirit it selfe beareth witnes c. As if he had said What testimony wouldest thou desire what wouldest thou reckon a sufficient evidence of thy Son-ship who might be a witnes that thou couldest confide in If the Divine Spirit might ascertaine thee of thy Adoption Behold that is nigh thee thou needest not ascend up to heaven to setch that thence that is descended to thee for every one that beleeveth hath the witnes within himselfe 1 Joh. 5.10 The Spirit knoweth the minde of God and how his heart standeth towards thee and that is sent from the bosome of the Father into thy bosome even on purpose to bring good newes from heaven of thy Fathers love and though with men it be impossible yet with the Spirit all things are possible That is able to give infallible and convincing demonstrations of thy Adoption and this Spirit it selfe witnesseth c. In the carrying on of this I shall shew 1. What this witnessing worke of the Spirit is 2. How the Spirit doth witnes to a soule its Adoption 3. Who are capable of attaining the witnessings of the Spirit 4. How a soule may know its injoyment of them 5. By what meanes a soule may attaine them CHAP. III. Of the witnessing worke of the Spirit or what it is for the Spirit to witnesse unto a soule its Adoption Qu 1. VVHat is this witnessing worke of the Spirit Or what is it for the Spirit to witnesse unto a soule its Adoption Answ It is a worke whereby the Spirit doth that towards the clearing up unto a soule of its Adoption that a witnes doth amongst men for the decision and determination of a matter dubious and uncertaine Now the use of a witnes is to give in evidence upon knowledge how the matter in question standeth purposely to ascertaine others thereof Deut. 19.15 Matth. 18.16 The end of witnessing is expressed to be that a matter may be established or confirmed and made to stand as firme and true by that record which is given in And hence Joh. 8.17 The testimony of two men is true i. e. is to be received as a sufficient evidence and may free from doubting It was certaine in it selfe before and by the testimony it is rendred certaine unto those that questioned it And when the Spirit by some operations doth what is equivalent unto this then is witnesseth The speakings of the Spirit are in a way sutable to it selfe who is the speaker and to the soule which is spoken to and therefore by operations not by voyce And the Spirit witnesseth 1. Objectively 2. Efficiently 1. Objectively when it affordeth such speciall operations as have an aptitude to ascertaine the soule of its Adoption There are some speciall and remarkeable Concurrences of the Spirit which by a due observation might manifest adoption and carry with them the force of affirmations and assertions thereof But many overlooke these evidences and will not heare what the Spirit saith unto them A soule may remaine without a knowledge of its Son-ship after the Spirit hath thus witnessed if its record be not received So Rev. 22.18 I testifie unto every man that heareth the words and yet every man to whom he speaketh this doe not beleeve what is asserted Joh. 3.11 Wee testifie and ye receive not our witnes It is but a testimony proposed or offered and is not effectual unlesse received And if nothing further were intended in the Text yet it were a Mine with much spiritual treasure layd up in it Severall things of great importance arise from this As 1. Hence a knowledge of Adoption is attaineable it is the very end of the Spirits witnessing to assure thereof It is not to render God more assured who are his Children he knoweth who are his Nor to make Adoption certaine in it selfe that must be before it can be witnessed But its scope drift and designe is to leave us assured or perswaded of it And that it should never attaine its end in this when it is so successull in other workes how unconceivable a thing is it 2. Hence it is a duty of great concernment to receive that testimony which the Spirit offereth may not the Spirit complaine unto many Christians as Christ did Joh. 3.11 So I have testified that you were the Children of God and you have not received my witnes Doubtles it is a sinfull neglect in those that are spoken to not no yeild attention unto the voyce of the Spirit which speaketh It is urged as a choyce duty and enforced by a powerful argument 1 Joh. 5 9. If ye receive the witnes of men how much more is a divine testimony to be received which is farre greater and it is the witnes of the Spirit he intendeth ver 6.8.10 Christians reckon it a small matter to deny the appearances of Gospell grace and to call the speciall operations of the Spirit delusions of Satan O but hereby you not onely hinder your owne peace comfort and establishment which might come in at that doore but which is farre worse you grieve the Spirit of God also Eph. 4.30 I may say to such as Isai 7.13 Is it a small thing for you to weary grieve and disquiet your owne Spirits but will you grieve the Spirit of my God also It s sad enough that carnal men deny attention to the voyce of the Spirit O let not Christians make it speake in vaine also or misse of its end in speaking to them But I suppose this is not all which the Text aymeth at or intendeth Therefore 2. The Spirit witnesseth efficiently it causeth the soule to conclude of its Adoption by its speakings to it As Calling doth often expresse not onely an Inviting to a participation of Gospel grace but the soules answering those Invitations which is effectual Calling Rom. 8.28.30 2 Thes 2.14 So witnessing expresseth an effectual efficacious witnessing And that this is intended in the Text may appeare 1. From the Context the scope of the Apostle is to give a knowledge of this who are in Christ so have
Precons 3. That the primary evidence of this Immediate testimonie is not to be limited or restrained unto this Immediate way of witnessing onely For as graces doe sometimes discover their owne proceeding to be from the Spirit so at other times the Spirit evidenceth its owne presence in the exercise of graces Indeed it is the very busines of the Spirit and the maine errand it is sent upon to put the soule into a perswasion of Adoption when it witnesseth in this Immediate way and so the soules assurance of the truth of the thing testified hath a great dependance here on its knowledge that the Spirit is the witnes and therefore usually it giveth the most transparent and remarkable tokens of of its owne presence here Yet it is not to be confined to that way of witnessing but sometimes the Spirit draweth out graces to act at such a height more then ordinary and doth so efficaciously witnes adoption by reflex acts upon these as it giveth sufficient evidence to its owne presence therein 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 in-being 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 onely 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 Sun-shiny 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 it s 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 onely 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
of Adoption BUt in regard wicked men may have some unwillingnes to commit some sins and to helpe weake Christians I shall adde some discoveries when there is a heartie choosing freedome from sin and a heartie unwillingnes to sin such as the Gospel owneth as an Evidence of Adoption 1. When it is free in its choice or without coaction the Apostle maketh an opposition between doing by constraint and doing willingly 1 Pet. 5.2 and between acting out of necessitie and willingly Phil. v. 14. which clearely intimate that if a man acteth in Gospel duties as those were which he exhorts to yet if it be by necessitie or constraint then it is not willingly in Gods account Things that a man is obliged to by the necessitie of a Divine Command yet if there be not a freenes in coming up to them it is not willingly or out of choyce nor acceptable obedience to the Lord. He that is in a tempest casts his merchandize into the Sea not properly by compulsion but by a necessitie of a supposition or condition i.e. if he will save the Ship and his life he must cast out the goods yet he doth not this willingly i.e. not with a voluntary freenes and yet with a kinde of willingnes i.e. rather then loose his life and all he will cast out the goods such acts he doth willing with a nilling minde or nilling with willing minde So a man may acknowledge not onely in the generall that he is a sinner but even particular sins and may really wish them uncommitted and make promises and take up resolutions for the future not to commit them and may without dissimulation i.e. not feignedly but meaning as he saith be unwilling to commit some sin that he is pressed on to and yet may be under the dominion of sin still He chooseth and consenteth to part with sin rather then to be damned or to avoyde eternall death and wrath to come horrours of conscience or such like foreseen dangers Alas this is but by necessitie or constraint and so it is not willingly Pharaoh concluded his sinfulnes Exod. 10.16 and Judas Matth. 27.3 and repented himselfe v. 3. i.e. it was so imbittered to him as he was sorry for what he had done and wished it had been otherwise and both were reall in what they said for it was their distresse that made them acknowledge and because Judas cast away the gaine he had by his sin v 5. But all this being extorted from them by Conscience they were under the dominion of sin still If it be a free choyce that suppose there were no danger of wrath hell or damnation for sin yet the nature of sin would make you deny service or subjection to it then you are not under the dominion of sin Rom. 6.16.22 Joh. 8. v. 34.36 2. When the choice is universall when it consenteth to part with all sin Not that a man can be really freed from one sin who is under the reigning power of others but he may be restrained from many and yet be freed from the ruling power of none Psal 119. v. 104.128 I hate every false way Psal 139.23 Search me O God and see if there be any wicked way in me He was unwilling to have any sin finde entertainment in his heart The subduing of one sin may discover freedome from the dominion of all when the heart is carryed out against the nature of fin in that one But the hearts indulging one though never so small argueth the dominion of all for the least partaketh of the nature of sin as well as the greatest Jam. 2. v. 10 11. The Apostles scope is to advance love without respect of persons v. 8 9. and enforceth it this way for whosoever shall keep the whole Law and yet offend in one point is guilty of all And addeth this reason of it v. 11. For he that said doe not commit adultery said also doe not kill It is taken from the authoritie of the Commander if this did oblige to one Command the same obligation would extend to all because there is the same Divine authoritie stamped upon one as upon another 3. When the choice is absolute without condition a man may have a reall unwillingnes to commit one sin yet if it standeth in competition with another sin or somthing inordinately affected he will rather commit it then relinquish these Pilate was unwilling to condemne Jesus as appeared by his seeking to release him and his washing his hands c. Matth. 27. v. 18.24 And Herod was unwilling to behead John Baptist Mark 6.26 27. The King was exceeding sorry Darius was unwilling to cast Daniel into the Lyons Den. Dan. 6. v. 14.18 19 20. He was sore displeased with himselfe and set his heart on Daniel to deliver him could neither eate drinke or sleepe the night after he was cast in and rejoyced exceedingly at Daniels safetie v. 20. All which argue a great unwillingnesse that Daniel should suffer and yet all these under the dominion of sin still There was a defect here they were more unwilling to staine their honours then to commit the sins and they choose the sin rather then their owne sufferings that way Thus a man may be so unwilling to commit a sin as he may take much paines to prevent the commission of it and may be exceedingly sorry that he hath been drawne away to it he may weep for it and have no rest night or day after he hath been so overtaken and yet be under the ruling power of it still This is the language of his heart I would not commit this sin but rather then I will part with this pleasure that profit these honours I will doe that which otherwise I am unwilling to doe If there be any condition in the world that will hire thee into sin it is not a heartie choice 4. When there is a conflict between the flesh i.e. sin and the Spirit in the soule by this choice Gal. 5. v. 17 18 19. The flesh lusteth against the Spirit and the Spirit against the flesh and his scope is to discover by this conflict who shall inherit the kingdome of God and who not and who are given up to fulfill the lusts of the flesh and who not as v. 16. Qu When is the Conflict with sin Evidencing Ans 1. When it is between the right parties i.e. the flesh and the Spirit Gal. 5.17 There may be a great strugling in a mans Spirit by the enterfering of one corruption with another or between the inclination of the will to the commission of some sin and the dictates of the natural Conscience Rom. 2.15 Or between the judgement and inclination to that which is morally good and very corrupt affections But unlesse it be between the Spirit and the flesh it is not evidencing 2. When the opposition is made by the hidings of the Word in the heart Psal 119.11 Thy Word have I hid in my heart that I might not sin against thee 1
Joh. 3.9 For his seed remaineth in him and he cannot sin The word within is a seed that opposeth sin Thou mayest have a hundred Scriptures forbidding a particular sin which the flesh lusteth towards and as many promises of helpe against it all these may be eyed and thought upon and some affections may be slightly touched herewith but if thy heart hath not treasured up these words thou mayest be rushed into the sin in the face of all these But when the heart engageth by the word against sin then it is evidencing for the word is the sword of the Spirit Eph. 6.17 The following particulars will further evidence when the Contest is between the flesh and the Spirit 5. When the soules choosing freedome from sin doth lead to and end in the mortification of sin that this is an evidence of Adoption is cleare Rom. 8.13 If ye by the Spirit doe mortifie the deeds of the body ye shall live There may be a cessation from the actings of a sin and yet no mortification of it He that hath been a drunkard swearer Sabbath-breaker c. may desist from these prophane practises which he hath followed and yet be under the dominion of sin still Act. 8.11.13 There may be a change of sin and no change of heart one sin may be left and another taken in the roome of it A cessation chiefly respecteth the acts of sin and aimeth at the repressing of them but mortification striketh at the root the nature of sin Rom. 7.24 aimeth at the destruction of it Rom. 6.6 That the body of sin might be destroyed Yea in some measure it extinguisheth the vigour and expelleth or driveth out the very life of sin 6. When there is an irreconcileable opposition in the soule against sin a man may mislike the way it cometh in as having some ill consequences attending it and there may be a kinde of parting upon it sin may seeme to soffer banishment for a time upon some particular discontents against it Matth. 12. v. 43 44 45. The uncleane Spirit i.e. Sin or Satan is gone out of a man but v 44. it returneth there is a re-entrance and the latter end of that man is worse then the beginning But if there be such enmitie against and detestation of sin as it can upon no termes admit of any reconciliation that mountaines of gold nor the greatest advantages can win the least token of favour or respect from the soule towards sin but it cryeth out under it as Rom. 7.24 O wretched man that I am then it is freed from the dominion of sin 7. When it is upon spirituall and Evangelicall accounts that it chooseth freedome from sin A man may be incensed against sin upon natural civil moral and religious accounts and yet be under the dominion of sin still Rom. 10.2 They have a zeale of God Qu When doth a man choose freedome from sin upon Evangelicall accounts Ans 1. When the contrariety of sin to the will of God in Christ doth dis-ingage the heart from it Christ is often called a King a Lord a Law-giver to note that all Commands whither injoyning duties or forbidding sins they are to be received not onely as from the hands of an All-powerfull and infinitely just God but as from the hands of the Mediatour Not but that a soule is to looke upon sin as a violation of the Fathers will yet his will not according to the tenor of the old Covenant Gal. 3. v. 10 11. but as he hath revealed it in the new Covenant as Commanded over againe by Christ Joh. 14.15 Keep my Commandments 21.23 Joh. 13.34 1 Joh. 2.8 Matth. 5.27 to the end of the Chapter 1 Cor. 9.21 I am under the Law to Christ So that the lowest duty ought to be service to Christ Eph. 6. v 5 6. Servants are to obey their Master in singlenesse of heart as unto Christ You may feare sin and be sorry for it and make opposition against it as contrary to the will of God as Creator but if its striking at Christ as Redeemer carry not out against sin it is not Evangelicall nor witnessing 2. When a sight of the injury offered to Christ by sin doth carry out the heart against it a man may have a sorrow for a feare of and hatred against sin as procuring discredit or losse of reputation sufferings c. and yet be under the dominion of it still But when the soule is touched with a deep sense of it in Christs sufferings for and by it when its piercing wounding and grieving of Christ doth melt the heart for it then it acteth Evangelically Zech. 12.10 3. When a discoverie of the love kindnesse and goodnesse of God in Christ is the constraining thing from sin when the appearances of the grace of God teach to deny ungodlines Titus 2.13 and the goodnesse of the Lord leadeth to repentance Rom. 2.4 Ingenuity did exceedingly affect Sauls heart with his sin 1 Sam. 26.21 David had but cut asunder the lap of his garment when he might have cut asunder the thred of his life and this love and kindnesse of David in sparing his life drew out an acknowledgement of his sin in the aggravations of it for the present I have sinned and erred exceedingly yea it put him upon resolutions against it for the future I will no more doe thee harme A man may be much affected with a sin upon some great deliverance or the like may confesse it in its aggravations and that upon very ingenuous considerations and yet be under the dominion of it still as Saul was But see how the Lord seeketh to affect the bea rt of David with his sin 2 Sam. 12. v. 7 8 9. I have anointed thee King over Israel c. And if this had been too little I would moreover have given unto thee such and such things Wherefore hast thou despised the Commandment of the Lord And when this love of God had evercome his heart into an acknowledgment of his sin v. 13. presently he had a sentence of absolution He seemeth to be interrupted in speaking out his sorrow with this the Lord also hath put away thy sin When the remembrance of the former loving-kindnesses of the Lord doth melt the heart for sin this is soone followed up with a testimonie of remission 4. When it aimeth at a Conformitie unto Christ in its seeking freedomes from sin 1 Pet. 2.21 22 23. Custome and the example of Forefathers and the credit of religion in the Country or place a man liveth in as also education c. may prevaile so farre as to restraine very much and make a man discountenance sin but except Christ be thy patterne of imitation and thy sorrow be because thou fallest so short of him he regardeth it not 5. When it aimeth at the coming up to some speciall Gospell duty or the attainement of some speciall Gospell priviledge in seeking freedome from sin A man may see that sin crosseth some carnal
16. v. 23. Coloss 3.17 And Gospell promises are the Caskets wherein the jewell Christ Jesus is layd up The Chariots whereby a soule may ride to that King of glory in triumph The Ships wherein it may imbarke it selfe and goe full saile to him for all the mercies it stands in need of 2 Pet. 1.4 2 Corin. 1.20 And when it heartily maketh use of Christ by these then it injoyeth the leadings of the Spirit of promise 5. When Spirituall things are those which the heart is most affected and taken up with and maketh out most after Rom. 8.5 They that are after the Spirit do minde the things of the Spirit i. e. minde them as if they had nothing else to minde or they minde these farre more then any other things They can see but little excellency in duties that others may highly esteeme of if they finde not the breathings of the Spirit in them Phil. 3. v. 3. We worship God in the Spirit They worshipped God in the flesh before in a carnall way but now in the Spirit Joh. 3. v. 6. What soever is of the Spirit is Spirit i. e. is Spirituall When the Spirituality of any wayes is the great attractive and drawing inducement to affecting of and walking in them When a soule doth so savour the things of the Spirit that there is a readines of heart to close with things because spirituall and never thinketh it selfe spirituall enough c. this argueth the leadings of the Spirit And hence beleevers are described by spirituality 1 Corin. 2.15 He that is spirituall i.e. a belee ever opposed to the naturall man v. 14. 6. When it is enabled to act for spirituall and Gospell ends in Gospell duties when it would not aime at selfe-advancement or its owne name and glory as they did Math. 6. v. 1.5 But when the great things it eyeth or would eye in all actings are the mortification of corruption and the attainement of Communion with God and Christ and increase of all grace growth in faith love selfe-denyal c. And when it seeketh for outward mercies in a subordination to these and in a way of subserviency to the interest and designes of Christ And when as the ultimate end of all it seeketh the glory of God 1 Cor. 10.31 Then it injoyeth the leadings of the Spirit and thereby hath its Adoption witnessed to it And thus I having discovered particularly How a soule may know that the Spirit hath witnessed Adoption 1. By it selfe 2. By Blood 3. By Water CHAP. XXI Ten Secondary Generall Evidences which accompany the witnessings of the Spirit in every one of those wayes of witnessing NOw I shall proceed to the Secondary Generall Evidences many of which if not all will accompany the witnessings of the Spirit in every one of those wayes of witnessing By temptation they may be sometimes interrupted yet not long whil'st a testimonie remaineth Evidence 1. When a soule injoyeth the witnessings of the Spirit it hath more then ordinary manifestations of that excellency which is in the things it is assured of If such a word as this cometh in a witnessing way the blood of Christ cleanseth thee from all thy sins The Spirit raiseth more then ordinary apprehensions of the blood of Christ It heard of its vertue and excellency before but now it can say not halfe was told me It highly prized it before but its estimation thereof is hereby heightned exceedingly Now nothing is comparable with the blood of Christ in its account So Psal 32.5 when he could say thou forgavest the iniquity of my sin then he could hold in no longer but cryeth out v. 1 2. Blessed is he whose transgression is forgiven Surely he accounted highly of forgivenesse before O but he had not such lively apprehensions of it untill it was witnessed to him v. 5. And now he writeth them blessed that have a partnership with him in this forgiving grace Evid 2. The witnessings of the Spirit fill the soule with unexpressible admiration of that Divine love which appeareth in and about its Adoption there were many passages between God and the soule which it passed over formerly and disregarded that now are brought to its fresh remembrance and that to heighten its admiration 1 Joh. 3.1 Behold what manner of love is this when they injoyed witnessings and could say we are the Sons of God when they had that hope of seeing God as he is and of being made like to him v. 2. Then their hearts were so full that they could not hold without broaching their apprehensions of this adopting love and admiration is forced to stand in the roome of expressions words are supplved with wondering Behold what manner of love Delusions may cause a man to wonder at his owne supposed freedomes from wrath and advancements to happines but Divine love is farre lesse admired then his owne advantage But where the witnessings of the Spirit are injoyed 1. A soule discerneth unexpressible love of good will in the first contrivance of its adoption it seeth that the wisdome of the creature would have been for ever non-plus'd if it had been left to that to finde out a way for its owne recovery and it admireth that God should so love the world as to send his Son his onely Son on this errand Joh. 3.16 and upon viewing that it cannot but say what manner of love is this 2. It findeth a love of compassion in his many strivings with it whil'st it was in a naturall condition this light of the Spirit helpeth it to looke a great way back and it seeth the walkings and tender-hearted workings of God towards it there how he at such and such a time allured perswaded and wooed it when it was in the midst of its rebellions against him and though it went on frowardly and in the stubbornenes of its heart yet he iterated his invitations againe and againe and O saith the soule that he should not give over and say that his Spirit should strive no more with me what manner of love is this 3. It vieweth his love of delight which is discovered in its Adoption and wondreth at that also Beleevers see infinite condescension there in regard of their owne unworthinesse and so cannot but cry out with the Apostle 1 Joh. 3.1 What manner of love is this that we who were enemies and fought against the Lord of glory We who were full of deformity and in our blood cast out to the loathing of our persons that we should be called the Sons of God O height depth length and bredth of this love If we had been made but as hired servants it had been an unspeakable priviledge but to be owned as Sons this is farre beyond it What manner of love is this Evid 3. Witnessings of the Spirit procure sorrow and selfe-correction for unkindnesses offered to the Lord the soule seeth how love wrought in the bosom of God towards it in such dealings as it put mis-interpretations upon before and had
3. At another time being againe brought to the enjoyment of God after long shutting up that of David came to minde I was as a weaned Childe I was weaned from all things from repute amongst men from outward Comforts c. and stayed much upon the Lord. I apprehended it was the Lords end in Desertion to make way for establishment and to render unblameable before God and our Father at the coming of the Lord Jesus with all his Saints FINIS THE CONTENTS THe words opened and the point raised from page 1. to p. 7. Qu 1. What is the Witnessing worke of the Spirit Ans It is a worke whereby the Spirit by some manifest and speciall acts and operations of its owne doth raise a perswasion in a soule by the Word or Gospell of its Adoption opened in many particulars from p. 7. to p. 25. Qu 2. How doth the Spirit witnes to a soule its Adoption Ans 1. The Spirit witnesseth more immediately by it selfe p. 25. That the Spirit hath such a distinct way of witnessing from Water and Blood is proved 1. From the Apostles ascribing it to the Spirit himselfe p. 27. 2. From the aptitude of many written words or promises by application to witnesse p. 28. 3. From the number of witnesses which the Gospell owneth p. 36. 4. From the experience of the Saints p. 38. Ans 2. The Spirit witnesseth by Water i. e. Sanctification p. 41. Proved diverse wayes Qu Whither a soule can injoy any other testimonie when Sanctification lieth darke p. 45. Ans 3 The Spirit witnesseth by Blood i. e. the blood of Christ as usefull to Justification p. 47. Qu. 3. Who are capable of attaining the witnessings of the Spirit p. 50. Ans Weake beleevers are capable of attaining them Severall things are premised and then it is proved 1. From the Spirits being given to all beleevers as a witnes p. 56. 2. From the extensivenesse of the promise p. 59. 3. From cleare Scriptures p. 60. 4. From the Lords requiring of them selfe-examination p. 61. Qu. 4. How may a soule know whither it injoyeth the witnessings of the Spirit or not p. 63. Qu. 1. How may a soule know whither the Spirit hath witnessed its Adoption to it in that more immediate way p. 64. Ans 1. The Spirit it selfe doth primarily evidence the proceeding of its owne witnessing acts from it selfe p. 67. Proved by diverse arguments Ans 2. The Secondary Evidence of the more immediate testimonie is faith p. 81. Object When is a word received by faith or when doth faith evidence a testimonie to be no Delusion p. 82. Answered in foure particulars to p. 88. Proved that Assurance is a Certainty of Divine faith from p. 88. to p. 94. How the testimonie of the Spirit is differenced from those flashes of joy c. that unbeleevers may have under the word from p. 94. to p. 98. Qu 2. How may a soule know that the Spirit hath witnessed its Adoption by blood Ans 1. From the New Covenant or free promise p. 98. 2. From cordial acts of faith p. 99. 3. From its preferring that blood before all other things p. 102. 4. From the renuntiation of what soever standeth in competition with the blood of Christ in the uses it serveth to p. 104. 5. From its freenes in choosing and accepting of the blood of Christ p. 107. 6. From the strength of drawings that way p. 110. 7. From its feeling the efficaciousnesse of that blood p. 111. Qu. 3. How may a soule know that the Spirit hath witnessed its Adoption by Water i. e. Sanctification p. 112. This Question is divided into two Qu 1. How may a soule know that its heart is separated from sin or that sin hath not dominion over it p. 115. Foure distinctions are premised There is a difference 1. Between the indwelling of sin and the reigning of sin ibid. 2. Between the Soveraignty of sin and the Tyranny of sin seaven differences are layd downe ibid. 3. Between an habituall frame of heart towards sin and an occasionall falling into sinne p. 117. 4. Between infirmities and grosser enormities p. 118. What sins are to be reckoned of infirmitie Answ Sin hath not dominion over a soule when it chooseth freedome from or consenteth with all its heart upon Evangelicall accounts to part with sin p. 121. 1. When the choice is free without coaction ibid. 2. When it is universall without limitation p. 123. 3. When the choice is absolute without condition p. 124. 4. When there is a Conflict between the flesh and the Spirit p. 125. 5. When there is a mortification of sin p. 127. 6. When there is irreconciliable opposion against sin ibid. 7. When it is upon spirituall and Evangelicall accounts p. 128. Opened in six particulars to p. 132. 8. When sin is in subjection p. 132. Qu Whither it be possible to retaine Assurance after falling into sinne Answered in five particulars from p. 134. to p. 137. Qu How may one know that his heart is separated to God and Christ Ans 1. From his esteeming of God and Christ above all other things p. 137. 2. From his spending his highest desires and endeavours after attaining Communion with God in Christ p. 138. 3. From his willingnes to part with all other things at Christs Call or for his sake p. 139. 4. From the carriage of his heart under his withdrawings ibid. 5. From his enjoyment of the leadings of the Spirit ibid. Qu When doth a soule injoy the leadings of the Spirit Answered in six particulars from p. 140. to p. 150. Ten Secondary Generall Evidences that a testimonie of Adoption is from the Spirit from p. 150. to p. 164. Foure Objections Object 1. Seing Satan counterfeiteth the workes of the Spirit and the heart is so deceitfull how should I know that I have passed a right judgment on my condition Answered from p. 164. to p. 172. Object 2. But my heart hath deceived me in other matters and therefore I feare I am deceived in all Answered from p. 172. to p. 174. where are layd downe foure Symptomes of delusions Object 3. But may there not be some sin I am ignorant of harboured in my soule that may render me deceived in passing judgement on my owne condition Answered from p. 174 to 176. Object 4. But I have found a great impression by a word and I cannot tell whither it be from the Spirit or Satan what am I to doe in this Case Answered from p. 176. to 178. Qu. 5. By what meanes may the witnessings of the Spirit be attained strengthened and preserved Ans 1. Wait for the Spirit p. 178. 2. Maintaine a perswasion that it is thy duty to seeke after them p. 179. 3. Beware of those things that tend to keepe off from Assurance p. 180. 4. Be much in selfe-examination p. 181. 5. Be much in the observation of Gods dealings with your owne soules p. 182. 6. Be often renewing acts of faith ibid. 7. In all importunities with God for Assurance make use of arguments drawne from God himselfe p. 186. 8. Seeâ—e for much inward acquaintance with the written word p. 187. Severall rules about making use of Scriptures and about the hintings and givings in of words from p. 188. to p. 195. 9. Hold fost the doctrine of perseverance p. 195. FINIS