in any priviledges that come in by it ought to be grounded and built upon a free promise Gal. 3. v. 18.22.29 Hebr. 9.15 2. From Cordiall acts of faith in the application of the blood of Christ Faith is necessary to make the promise become particular to a soule Rom. 3.25 Rom. 10. v. 8 9.10 With the heart man beleeveth unto righteousnesse 1. There must be beleeving which is the acceptation of that blood from Christ in the free promise What beleeving is as it hath reference to Justification or a consenting to the free offer of it that it may be usefull to the soule in particular for such ends as it serveth to If thou haft heartily accepted of it then the promise and the blood or righteousnesse of Christ tendred therein are both undoubtedly thine The primitive act of faith doth not consist in a perswasion that Christ is mine or shed his blood for me this as Mr Burroughs saith is the creame of faith the riches of saith and a man must be interested in that bloud in order before that beliefe else it is a false faith But beleeving must consist in consenting or receiving to answer the offer And hence receiving Christ and beleeving on his name are made one Joh. 1.12 And in this respect Justification is so often ascribed to Faith in opposition to workes Rom. 3. v. 20.28 We conclude that a man is justified by faith without the deeds of the Law Gal. 2.16 Knowing that a man is not justified by the workes of the Law but by the faith of Jesus Christ By faith i. e. by a righteousnesse which is attained in a way of Receiving not in a way of Doing It lieth out of a mans selfe is not a mans owne but by free donation on Gods part and reception on his part And hence the Apostle maketh that the grand difference between the Law and the Gospell Rom. 10. v. 5. Moses describeth the righteousness which is of the law that the man which doth those things shall live by them But in opposition to that he declareth the voyce of the Gospel to be beleeve with thine heart and thou shalt be saved v. 6.9 And Fidei attribuitur salus non tanquam causae sed tanquam instrumento Neque enim fides vis illa est ut possit servare sed tota vis est illâ—us qui per fidem appreheÌ„ditur nempe Christi Fayus why is it by beleeving v. 10. For with the heart man beleeveth unto righteousnesse i. e. Faith carrieth a man out of himselfe and findeth a righteousnesse in another which availeth to justification and life And thus Faith doth justisie not as a Grace or as a worke or Quality but as a meanes or instrument Commissionated by the Lord for the reception of that blood of Christ which doth justifie And hence it is called the righteousnesse by and through faith Phil. 3.9 Rom. 10.6 It is not the act but the object of faith that Justifieth 2. There must be cordial acts of faith Rom. 10 v. 8 9 10. the heart is three times required in these three verses and an infallible Assurance of righteousnesse and salvation is given to all those that beleeve with it and without that the faith is vaine Joh. 2.23 Many beleeved and yet Christ did not owne their faith because their hearts were wanting v. 24 25. Act. 8.13 Simon Magus beleeved and yet was in the gall of bitternes still v. 23. and the defectivenes of his faith was in this his heart was not right v. 21. When it is with the heart many of the following particulars will discover 3. From its preferring that blood before all other things Phil. 3. v. 8 9. Paul reckoned Church priviledges losse birth-priviledges losse creature-injoyments losse i.e. with the neglect of the righteousness of God by faith and he placed all his gaine in gaining that and 1 Corin. 2. v. 2. I determined not to know any thing among you save Christ Jesus and him crucified i. e. I preferre the knowledge of him in his death before all other things Some men doe not rest upon any other righteousnesse nor this neither Rom. 9.30 The Gentiles followed not after righteousnesse Others may follow after righteousness yea and cry earnestly for the blood of Christ to but riches honours pleasures performances carnal company base lusts something below or besides Christ is more affected Joh 5.44 Revel 3.17 Rom. 9. v. 31 32 33. But do'st thou finde such an utter emptines in all things besides his blood and so thirst after this as nothing else can quench thy thirst wouldest thou be full of distresse under the fullest most desired injoyments without this blood can nothing else afford quiet contentment or satisfaction besides that Is that the great busines thy minde is taken up with and that thy thoughts are spent upon is the attaining interest in it that which thou makest thy scope drist and designe the end thou aimest at and point thou art centred upon in the ordinary motions of thy soule this speaketh a heartie receiving of it and so it is witnessing Object But what should raise a soules estimation of that blood so high Ans The excellent or admirable uses and ends it serveth to It is usefull 1. To Justification and salvation Rom. 5. v. 9.18 By this men are freed from condemnation delivered from the curse not onely in respect of paine but also in respect of losse It s usefulnesse towards the re-obtaining communion with God and the gracious presence of God from which they must have suffered perpetual banishment without that should make them prize this blood above all other things 2. To Reconciliation Coloss 1.20 Rom. 5.1 By this blood there is acceptation into favour with God againe whose favour is better then life and a blessed amity and concord is established between God and soules when else there would have been an eternall quarrell The Lord will become a friend againe will open his bosome reveale his secrets expresse his love to all those that obtaine interest in this blood 3. To the obtaining liberty for nigh approaches unto God Eph. 2.13 Made nigh by the blood of Christ Heb. 10.19 Having boldnesse to enter into the holiest by the blood of Jesus By this it may have accesse to him and may have hopes of successe in all its addresses to him and there may be sweet entercourse between them And these are advantages that come in by this blood which may render it preferred before all other things 4. From the renuntiation of whatsoever standeth in competition with the blood of Christ in those uses and ends it serveth to A man may beare up himseife with Christs shedding of his blood for sinners c. and hereupon was confident of salvation but if there be a going about to establish a mans owne righteousnesse there cannot be a submitting to the righteousnesse of Christ at the same time Rom. 10.3 the heart cannot be engaged to irreconcilable oppofites at once
to a more through handling of this great point or may draw our any thing to the further distinguishing the speakings of the Spirit from Satanicall Illusions it will be a matter of rejoycing to me And if thou reapâ—st any spirituall advantage by what thou readest give the glory of all to the Lord and send up some groanes and cryes unto the Father of mercies for me that I might have a practicall experimentall acquaintance with the Witnessings of the Spirit which I have endeavoured in a Doctrinall way to cleare up to thee And that thou mayest be filled with the same Spirit shall be the prayer of him who is A poore unworthy labourer in the worke of the Gospell S. P. Courteous Reader By reason of the Authors far distance from the Presse many faults have escaped some of the chiefest are here noted out which thou art desired to take notice of ERRATA'S PAge 3. line 11. for rathen read rather p. 9. l. 18. for no r. to to yeeld attention p. 11. l. 14. for or Conscience 1. our Conscience p. 27. l. 17. for times r. things p. 30. l. 24. for Antedent r. Antecedent p. 34. l. 17. for understood r. understandeth p. 37. l. 18. for promises r. premises p. 38. for Spirituall grounds r. Scripturall grounds p. 40. l. 9. for Conjunction r. Conjunctim or in Canjunction p. 44. l. 12. for is r. was p. 54. l. 13. for curruption r. corruption p. 58. l. 16. for appleate r. appeale p. 67. l. 9. blott out of p. 104. l. 14. for himseife r. himselfe p. 113. l. 8. read thus And hence they are said p. 119. l. 20. for are r. as p. 138. l. 19. for bolines r. holines p. 140. l. 12. for Consequences r. Consequence p. 140. l. 16. for be as r. bias p. 148. l. 26. r. they that are after the Spirit p. 150. l. 5. for having r. have p. 160. l. 8. for carnall confidences are read thus a carnall Confidence is p. 160. l. 10. for are r. is p. 81. l. 8. for leane r. leave p. 166. l. 11. for cannot r. could not p. 168. l. 18. for Spirits r. Spirit p. 173. l. 25. for the r. they p. 175. on the Margin for distincti r. distinctè p. 176. l. 3. for haire r. heire p. 181. l. 30. for its r. his p. 188. l. 5. blott out it p. 191. l. 6. read thus be hinted in A BRIEF DISCOVERY of the witnessings of the Spirit to the Soules of the Saints ROM 8. VERS 16. The Spirit it selfe witnesseth with our Spirit that we are the Children of God CHAP. I. Opening the Text and shewing the meaning of the words THis Apostle Paul having made it his great designe in the foregoing Chapters to cleare up the doctrine of Justification by faith without the workes of the Law he draweth up a comfortable Conclusion Chap 8.1 That there is no condemnation to those which are in Christ And as well to prevent a presumptuous claiming of interest in Christ as to deliver from ungrounded doubtings thereof 〈◊〉 Characterizeth those which are in Christ in the following verses and the inhabitation of the Divine Spirit ver 9. with its concurrences in the mortification of sin ver 13. and as a Conductor or Leader ver 14. These are made the great discriminating differencing things which those that are in Christ are set out and distinguished from others by But because men are apt to be deceived dreame of an injoyment of leadings from the Divine Spirit when they are without them therefore he addeth this ver 16. The Spirit it selfe witnesseth c. So that the words expresse the way whereby a soule attaineth a knowledge of its union with Christ and consequently of its freedome from condemnation and it is this The Spirit it selfe witnesseth c. Where you may take notice 1. Who witnesseth The Spirit it selfe with our Spirit 2. What is witnessed that we are the children of God The Spirit i.e. not onely gifts and graces but the Spirit who is the worker or bestower of these That Spirit which hath enabled us to beleeve and doth enable us to cry Abba Father and which shall quicken our mortall bodies in the day of Christ ver 11 The Spirit i.e. who searcheth the deepe things of God who undoubtedly knoweth whither wee be adopted or not and whose testimony is infallible he being truth it selfe this Divine Spirit not by a proxie but it selfe Witnesseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contestatur testimonium reddit und testatur i.e. co-witnesseth or rendreth a testimony or witnesseth together saith Leigh Crit. Sac. the word is composed with the Preposition together or with and so it denoteth a double or Twin-testimony 1. The Spirit of God 2. Our Spirit It beareth witness saith he together with rathen then to our Spirit Yet the word is sometimes used to expresse a single Testimony Wicked men are confident of their Adoption upon the false deceitfull and deluding testimony of their owne Spirits but the Sons of God have the Divine Spirit who cannot lye or beare false witnes to testifie Si unus esset testis dubitatio non tolleretur sed duo sunt testes itaque nullus restat dubitationi locus Spiritus noster fallere posset nos sed Spiritus Sanctus non sinit nos falli Fayus to or with their Spirits their Adoption Here are two witnesses the Spirit of Adoption and our Spirit i.e. Either 1. Our soule Luke 23.46 Into thy hands I commend my Spirit i.e. my soule Act. 7.59 And so it is contra distinguished from the body 1 Corin. 6.20 Glorifie God in your body and in your Spirit i.e. in your soule So 1 Cor. 7.34 And if you take it in this sense it holdeth out thus much That the witnessings of the Spirit are not to the outward ear but to the heart the Spirit maketh report of Divine mercy to the inner man the way of its witnessing is not externall by an audible voyce but internall by secret whisperings to the soule Not by outward expressions but by inward unspeakeable inspirations Or 2. Our Spirit i. e Our Uunderstanding Judgement and Conscience which being renewed are called also by the name of Spirit 1 Cor 2.11 What man knoweth the things of a man save the Spirit of a man c. Here our Spirit denoteth the knowing faculty And ver 15 16. He that is Spirituall judgeth all things c. Here the Judging power is given unto this Spirit of a man And in this sence I take our Spirit in the Text and that because it is the proper office or worke of our understandings judgements and Consciences to receive imbrace or refuse such testimonies as are offered Rom. 2.15 Their Conscience also bearing witnes c. 2 Cor. 1.12 The testimony of our Conscience The meaning then of the words is this That the Divine Spirit witnesseth to our understandings and judgements and with our consciences That we are the Sons of God i. e. that we have
seemed to be under a midnight of spiritual darknesse before yet when the Spirit hath shined upon its owne workes in the soule and put new life into former experiences then it can conclude that the Sun of righteousnesse is arisen upon or in the heart who was hidden or unseene till then in a great measure And hence the Apostle prayeth Eph. 1. v. 17 18 19. That they might have the Spirit of revelation And for what end v. 18. That ye may know what is the hope of his calling i. e. that you may know upon what certain grounds Vt sciatis qualis quam certa sit spes qua nos sperare jussit Dominus atque ita ne ulla subeat animos vestros mentes vestras dubitatio de rebus non dum praestitis Zanch. and foundatioÌ„s your hopes are built and so may be freed from doubtings about the things hoped for And how is this attained The eyes of your understanding being enlightened v. 18. It is by the Spirits clearing and brightning of the understanding and enduing that with supernaturall light to know those things which naturally it could not know the Spirit raiseth heighneth and strengthneth the soules apprehensions of Divine things by darting in spiritual light and thus it attaineth a revelation knowledge and perswasion of Calling So Psal 36.9 Not in the light of our own understandings but in thy light i. e. in Divine light we shall see light If thy Spirit giveth us the light of knowledge then we shall be able to see what cometh from the Father of lights or hath a Divine stamp or impresse upon it and to put a difference between light and darknes we shall see light And often the Prophet beggeth for irradiations Psal 31.16 67. 1. 80.3.7.19 119. v. 135. Cause thy face to shine And hence 2 Corin. 4. v. 4.6 The light of the Gospell is said to shine in our hearts to give us a knowledge of the glory of God in the face of Jesus Christ By these irâ—â—diations a soule is enabled to see the minde of Christ in the Gospel and to compare its condition with and rightly to judge thereof by that perfect rule of righteousnesse 2. The Spirit witnesseth as by operations within so also by a written word without this doth contribute much to assurance The Word declareth 1. That such a Testimonie is attaineable and that the Spirit is the Witnes Rom. 8.16 1 Joh. 5. v. 8.10 2. What those workes of the Spirit are which doe evidence Adoption as faith Joh. 1.12 it giveth descriptions of faith and other graces and openeth the nature properties and effects of these or discovereth what operations a witnessing worke hath upon the hearts of those that are reall injoyers of it whereby a man may discerne whither those workes he hath found be of the right stamp reall and not counterfeit speciall and not common 3. What the wayes and meanes are whereby these workes may become witnessing 4. What application of a word doth make it witnessing Yet not the word alone but that in Conjunction with the Irradiations and other operations of the Spirit doth witnesse Adoption If the Spirit witnesseth by a reflexion upon acts of faith the word affordeth this proposition towards it He that beleeveth shall be saved Mark 16.16 The second proposition is But I beleeve Now towards this the Word telleth us what Faith is and the Spirit worketh and acteth faith in us and by its Irradiations helpeth us to see it in our selves and to say but I beleeve and then the Conclusion followeth from the Word Therefore I shall be saved And thus I have discovered what this witnessing worke of the Spirit is 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 â—â—â—â—â—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
The great thing magnified by carnal Gospellers is their owne righteousnesse but Paul declared an utter unwillingnes to be found in that or in any thing but the righteousnesse of Christ Phil. 3.9 Yea he differenceth Saints from others by their having no confidence in the flesh v. 3. and calleth his great priviledges and blameles Conversation flesh v. 4 5 6. A beleever by want of illuminations or violent temptations may be hurryed into a resting upon some particular duties but the determinations of his will and the maine bent of his inward man are against it He would not for a world offer such dis-respect to Christ and declareth his utter disallowance of it afterward Many acknowledge that they could never have yeelded perfect obedience to the Law but must have been under the curse still if Christ had not taken away the rigorousnesse of it and now they build their confidences upon Christ in conjunction with their own actings in this way of mitigation as their praying reading hearing loving and serving God and offering no wrong to their neighbour c. but as Gal. 5.2 If you be Circumcised Christ shall profit you nothing It is evident that they did expect to be profited by Christ but saith the Apostle if you seeke to be justified by any one worke and Christ together then you looke for justification according to the tenor of the Law and so will have no advantage by Christ but are debtours to the whole Law as v. 3 4. Such men own merits in practise when they pretend to deny them in their judgements Faith is a necessary and effectuall meanes of our participation of Christs righteousnesse which is indeed availeable to Justification And Gospell workes with faith are usefull for the manifestation thereof Jam. 2. v. 18.24 And thus they may raise expectations of salvation as speaking them interested in Christ and his obedience which undoubtedly hath salvation promised to it But neither faith nor workes can be the least particle of that righteousnesse which the Lord hath promised the salvation it selfe unto 1. Because the two wayes of faith and workes are incompatible one with the other and so can admit of no mixture Gal. 3.12 And the Law is not of faith i. c. Let no man thinke to mixe them together for the Law presents to God a mans owne righteousnesse He that doth them Diedat shall live in them but faith receiveth Christs righteousnesse for a gift No man can attaine eternall life without the righteousnesse of the morall Law or Law of workes In the way of workes a man is to fulfill this righteousnesse himselfe In the way of faith it is fulfilled for him by his surety Christ and he is made a partaker of it by receiving Rom. 5 v 17 18 19.21 Hebr. 9.15 Gal. 3. v. 12 13. 2. Because then the reward should be of debt and so not of grace either of which are contrary to Rom. 4.4 To him that worketh is the reward reckoned not of grace but of debt Perfect obedience due and owing to God as Creator and without a promise intervening could not have made God a debtor to his creature neither could that have been of value to deserve life But if man had yeelded perfect obedience then by vertue of that Covenant or promise of Do this and live it had become a debt Now if Evangelicall actings had such a promise made to them or if the promise were partly to Christ and partly to them then indeed there were more of grace in the condition but the promise were equally binding and so the reward were no lesse of debt after the performance of it Salvation is a debt to Christ but onely free grace and the satisfaction of Christ not our Evangelicall obedsence can make it a debt to us or can make any promise establish an obligation upon the Lord to give out life or salvation to us Act. 4.12 Neither is there salvation in any other 1 Cor. 3.11 Isa 63.3 5. From its freenes in choofing and accepting of the blood of Christ for the uses and ends it serveth to A man may have recourse unto God as Creator and use earnestnes for mercy and yet not finde it He may plead a promise and that with importunitie and yet misse of salvation if he taketh it not as in Christ For the Lord hath made no promise but in Christ Eph. 3.6 2 Cor. 1.20 and is resolved to be mercifull unto none but in the way of the Mediatour and hence Christ is called the Mediatour of the Covenant Hebr. 8.6 9.15 12.24 Not one Covenant mercy but must passe through his hands unto soules So that if your hearts have not owned his Mediation his blood cannot be witnessing to you Many will not come to Christ that they might have life and peace Luk. 19.41 42. Joh. 5.40 Nature is averse to being beholden to another for all and so many doe not owne the way of salvation But there may be a crying out earnestly for the blood of Christ and if it be by constraint so as the bent and inclination of the soule be not that way then it is not with the heart Deut. 5. v. 24 25.27 Israel engaged that whatsoever the Lord should speake to them by Moses they would heare and doe it and doubtles they meant as they said for the Lords uttering his voyce out of the fire and striking them with the feare of death thereby this occasioned their making that promise and yet the Lord saith v. 29. O that there were such a heart in them which implyeth more then a possibility that their whole hearts were not in this engagement So the stingings and awakenings of Conscience the servile feare of a curse wrath hell damnation these may force into engagements to owning the blood of Christ but these being extorted from them the LORD doth not account their hearts in them It is with many as with one that hath the Gangren or some sore disease upon a member of his body and there is no way to save his life but by sawing off the member if the man submitteth to this yet it is with abundance of unwillingnes meerly for the preservation of life so many finde the voyce of God to be a killing voyce without a Mediatour and to avoyde eternall death which else is inevitable they will looke to the blood of Christ but it is not out of a free choyce but because they cannot shift it and escape wrath I grant men are to looke unto the blood of Christ for freedome from wrath whither else should they looke for this and this obtained is a great priviledge Rom. 5. v. 9. Being justified by his blood we shall be saved from wrath Rom. 8.1 But a seing God as he is 1 Joh. 3. v. 2. and a fruition of his favour and unexpressible tokens of his love and the attaining everlasting communion with Christ c. these are included in Gospell Salvations and the other is but the least part of