2 COR. 13. 5.
THere remain more places of Scripture to prove the lawfulness and obligation also of proceeding by way of signs, but because there are different Expositions of them, I shall rank them in the order of controverted places, which probably at least confirm this truth.
And the first is Rom. 8. 16. The Spirit it self beareth witnesse with our spirit, that (Rom. 8. 16) we are the sons of God. In which words we may observe the Authour of the testimony, the manner, and the object of it. The Author is said to be The Spirit it self, where the Apostle makes it no Presumption or Arrogancie for the people of God, to call God Father, because they are encouraged and emboldened hereunto by the Spirit of God. It is not a delusion from the Devil, but an Assurance from Gods Spirit. In the next place there is the Manner of the Testimony, it is a conjoined Testimony, not a single Witnesse; Therefore it is said […], it witnesseth with. It is true, Grotius takes the word, though compounded, for a simple, […] for […], alledging two places for a parallel, 1 Cor. 2. 17. 1 Cor. 2. 2. where the Apostle speaketh of the Conscience bearing witnesse, but these Texts are not cogent, for the conscience in testifying doth witnesse with another, which is God, and therefore it is called […], so that the witnesse of the conscience is not a single Testimony. It being therefore to be understood of a Joint-witnesse, the Question is, What is the other partner that is joined with Gods Spirit in this action? Some understand the spirit of a man not to be the cowitnesser, but the subject only receiving the Testimony, and they render it thus, The Spirit beareth witnesse to our spirit, not with our spirit, and then, some make the joint-witnesse to be Christ, that as vers. 10. the Apostle had affirmed, Christ dwelleth in us, then his Spirit, and that the Spirit made us to cry Abba Father; so here, the Spirit, with Christ, and the Father also supposed, as if it were the same with that 1 John 5. 7. There are three that bear witnesse in heaven. But others referre it to that Voice caused in us by Gods Spirit, and that is to be understood of the gift of Regeneration. Thus Chrysostom, The Spirit of God, by or in that gift, which he bestoweth on us; and in this sense it will be all one whether we translate it, to or with our spirit. So then the meaning is, The Spirit of God beareth witnesse unto us, with those gifts and graces that are the fruit of the same Spirit. So that he speaks not of such an immediate Testimony, as the Prophets had in their visions, when they heard God speak immediately to them, but mediately by and with our spirits, being enlightned and sanctified: So that although the Spirit of God be the alone Author of this Assurance, yet it is in an ordinary way by the fruits of the Spirit. Now the Spirit of God may be conceived witnessing this infallibly and surely, or else conjecturally, and by way of probability. Popish Commentators expound it the latter way, but it is very unworthy and derogatory, to make the Spirit of God Author of a conjectural Certainty only, for it being a divine Testimony it cannot but have infallibility: and certainly if he said of the conscience, which yet hath much error and falshood in it, that it was mille testes a thousand witnesses, how much rather may this be said of the Spirit of God? but more of this place hereafter.
The second place is Ephes. 1. 13. In whom after ye believed, ye were sealed with (Ephes. 1. 13) the holy Spirit of Promise. Where you have this Witnessing or Assurance expressed metaphorically by sealing, which is used to ratifie and confirm things; now God doth thus seal us, not for his sake, but ours, that we may be perswaded of his love; God doth not seal as a Merchant his wares, that he may know them, but as a Father doth his Testament, or deeds of Gift, to assure his Childe of such favour towards him. But you will say, What is this sealing? The Metaphor will declare it: As in sealing, the Seal makes an impression of its own likenesse in the wax; so God in sealing unto us makes an impression of his own holy image in us, and by this we are assured. They therefore who understand this sealing of the extraordinary and miraculous gifts of Gods Spirit, hit not the mark, because these were not necessary signes of Adoption, and also they were not bestowed upon every particular believer; we must therefore understand it of the sanctifying graces of Gods Spirit: And here you may also observe that faith whereby we receive Christ first, is not the evidence, as some plead, because it is after their believing, for the word is in the time past: that it is meant of holinesse, doth appear also by the words following, Sealed by the holy Spirit of Promise, where the Spirit of God is called the Spirit of the Promise, either because he doth confirm the Promises, or else because he is the fruit of the Promise; and holy, because of the holinesse he works in his children, which is their sealing; so that as God the Father is said to seal Christ, when he gave him those abilities which were required to a Mediator, annointing him with all grace, and witnessing by miracles he was his Son; Thus doth God the Father seal his children to him by furnishing them with all the graces of his holy Spirit, and by these they know they are of God.
The third Text and last is, 1 John 5. 8. There are three that bear witnesse on earth, (1 John 5. 8) water, and bloud, and the Spirit. I should quickly tire you out, to speak all that is said by Expositors on this place, I shall therefore briefly assert this Exposition, as most sutable to other places of Scripture; By Water is meant that purifying and cleansing from the filth of sinne, which we receive by Christ, signified in the outward seal of Baptism: By Bloud is meant that expiation of the guilt of sinne, and satisfying of Gods wrath, which is also sealed in the Sacrament of the Lords Supper: And by Spirit is meant Gods Spirit, not immediately testifying, for so it is a Witnesse in heaven, but by the fruits thereof, stirring up faith to a vigorous and powerfull way of holinesse, by which means we perceive the fruit of water and bloud accomplished in our souls. But I must not stay longer on these places, I shall propound some Doubts only to make this duty of going by signes more clear and easie to you.
Obj. As in the first place, Doth it not argue weaknesse and unbelief in a Christian to walk by signs? Is not this to derogate from the glorious promise of grace, as if that were not enough?
Ans. 1. But to answer, First, Signs do not argue an absolute weaknesse, but comparative only. In heaven, all Sacraments, which are signes and seals, shall cease. Whether Adam had any Sacrament in the state of perfection, is disputed. The Tree of life is judged so by some, but it could not be a Sacrament in that particular sense as ours are, which seal Remission of sin and Mortification of it, but in a more general way, for Sacraments have two things in them, 1. That which is general, to continue God to be our God, and we his children, its also our communion with others. And in this sense Christ was baptized, and was made partaker of other Sacraments (for we may not say, Christ therefore used the Sacraments, that he might sanctifie them, for they were sanctified by their institution.) 2. There is that which is special in the Sacraments, viz. Remission of sinne, encrease of grace, &c. and thus onely the members of the militant Church do partake of them.
Secondly, It cannot be denied but that it is a more noble and excellent way to believe1 in the Promise, by a faith of dependency and adherence, then to believe upon the sense and evidence of Graces in us, yet this latter also is lawfull and encouraged by God; For therefore it was that God gave the gift of miracles, that by such wonderfull things appearing to sense, they might be perswaded to believe in God. We have a clear instance in Thomas John 20. where he is reproved for his unbelief: but upon his seeing and feeling the wounds of Christ, he makes a clear confession, My God, and my Lord. This was laudable in him, but yet saith our Saviour, Blessed are they that believe and see not. Where Thomas is not excluded from blessednesse, though he did believe and see, but only the former shew forth a more blessed work of grace upon themselves. We may therefore believe because of Gods Word; and we may believe because of sense: this may be an help to our faith, and therefore God hath appointed Sacraments for this end, not that the things we see are properly the object of our faith, for Ubi vides, non fides, Faith is the evidence of things not seen. Thus Thomas had one thing for the object of his sight and feeling, which was the wounds of Christs body, and another thing for the object of his faith, which was, That Christ was God. Thus in the Sacrament, That which is the object of our sense, is not the object of our faith, only we are helpt by these, as motives to believe. Although therefore to have any help from sense to believe, be a comparative weaknesse, yet supposing this condition we are in, it is a duty to be encouraged thereby. Hence he that did believe because of miracles, did his duty, and sinned not therein: yea Ahaz is severely rebuked, because he would not take a signe to confirm his faith in the promise God made for the Kingdoms deliverance.
A second Doubt, When we receive evidence from our graces, do we not receive an2 humane testimony, to witnesse the things of God, and how incongruous is that? Such as the object is, such the testimony ought to be, but the object witnessed is Divine, viz. that we are the children of God, and therefore the Witnesse also ought to be Divine. This some have pressed against evidences by sanctification.
Answ. 1. But first, An humane testimony may be an introductory preparation, to believe that which is Divine. And in this sense, there is an humane Witnesse to the things of God. Thus the woman of Samaria witnessed of Christ, and they wer moved by her testimony, although afterwards they did believe, because of Christ himself. Thus also John Baptist bare Witnesse of Christ; and in this sense our Divines acknowledge the Authority of the Church, and so explain that of Augustine, who said, He would not have believed the Scriptures, had not the Authority of the Church moved him.
Secondly, We say not the Graces of Gods Spirit, can or do witnesse of themselves,3 The sealing and witnessing is efficiently from the Spirit of God, they are only the means by which Gods Spirit makes known it self. And therefore as colours, though they be the object of sight, yet they cannot actually be seen without light shining upon them: so neither are we able to behold the good things God hath wrought for us without the Spirit of God.
Thirdly, The Graces of God thus collustrated, are not an humane testimony, but divine4 and infallible. For its a supernatural testimony, both in the efficient cause, and in the means by which; so that as the godly actions we do are not humane, or by the power of free-will, but divine arising from a supernatural principle of grace within us; so neither is this testimony or consolation flowing from it, to be attributed to our reason and understanding, but unto God only. The Papist indeed makes these experimental works of grace within us to be onely moral conjectures, and probable indications of Gods Spirit dwelling in us: onely they say, it is such a certainty as may morally exclude all doubting, for they instance, that we may be as sure that we are in the state of grace, as that there is such a City as Rome or Constantinople (if we have not seen those places) but this is not enough, because they deny them to be the infallible witnesse of Gods Spirit.
A third Doubt, Are not evidences of Grace by signs uselesse, seeing the Spirit of God doth immediately work in our hearts a strong Assurance of faith? and having5 this Assurance, what need we any other? If we have the Sun, what need is there of a candle? Hence some have reduced the whole Doctrine of evidences to two heads; 1. The revealing evidence, and that they make an immediate Revelation made by Gods Spirit to the soul. Even as when the Sun-beams are immediately darted into a dark room. And the second is a receiving evidence, and that they make faith, and you know it hath formerly been generally received, That Faith is a full perswasion of Gods love to a mans self in particular; which if so, the whole businesse of evidence seemeth to be accomplished before we come to any signes.
Ans. 1. But to answer first, It may justly be questioned, Whether out of the Scripture there can be proved any such immediate voice spoken by Goas Spirit to a man, that his sins are forgiven him, and he is in the state of grace? So that although they take this for granted, that God doth immediately come into the soul, and witnesse unto it, yet we see by the Texts opened before, that its more consonant to Scripture, to make the Scriptures testimony active in respect of the effects and fruits thereof: Some Divines do not indeed deny the possibility of such an immediate Testimony, but yet they conclude the ordinary and safe way, is, to look for that Testimony, which is by the effects, and fruits of Gods Spirit. Therefore when we speak of the Spirit of God revealing, which is often mentioned in the Scripture, we may either conceive of it, as it did reveal in an Enthusiastical manner by an immediate influence, or else that the Spirit of God doth enlighten the understanding to see grounds and reasons, why it should be perswaded so. And here is a vast difference between these two; we may explain this about the Scripture, A believer is fully perswaded of the Divine Authority of the Scripture, through the Spirit of God revealing this to him; now this may be understood two waies, either by immediate Dictates of the Spirit, telling the soul it is so, or else by enlightning the understanding to see those implanted arguments in it, and by them to perswade of the Authority thereof. As it is thus for the Word, so for the work of Gods Spirit in us, we come to be perswaded of Gods love to us, and assured of it, not because of an Authority testifying this immediately, but because Gods Spirit doth so efficiently enlighten the heart, that seeing such gracious operations there, we come confidently perswaded of Gods love to us: Thus the Sunne manifesteth it self to be the Sunne by the light that cometh from it. A learned man proveth himself to be learned by the learning he discovers, and thus the Spirit of God by and with the holy operations thereof, manifests it self to be the Spirit of God dwelling in us, Argumento insito, non extrinsecus assumpto; but of this more in time.
Secondly, It ought to be denied, that faith is such a full perswasion. The Scripture words which expresse faith, speak of it as Affiance and Adherence, rather6 then a Perswasion, for that is a reflex Act in the soul, whereby we know that we do know (as the Apostle John expresseth it) and that we do truly repent and believe.
Thirdly, Suppose such evidences were granted, yet this by way of signes were not in vain, for it hath pleased God to multiply those things which may confirm our faith.7 Thus although every word of God hath immutable verity in it, Yet he confirmed it also with an oath, after the manner of men, to end all those controversies which diffidence and distrust may raise between God and us. The Apostle aggravateth this Heb. 6. 16. That by two immutable things, in which it was impossible for God to lie, we might have strong consolations. Again, although God hath given us his Promise, and nothing can be surer then that, yet he addeth Sacraments to seal and confirm his Promise unto us; Therefore though such Assurances were granted, yet there is great usefulnesse of the evidences we have by signes.
A fourth Doubt may be from that universal received Maxim, None may be at the8 same time Reus and Judex, the Person questioned and the Judge: but this absurdity would follow, if we proceed by evidences, for the heart of a man is questioned, whether it hath true grace in it, and the heart also must be Judge of this at the same time.
Answ. We answer, This would not follow, for although the heart be in supposed guilt, and so questioned, yet the judging of this, is by the Spirit of God, and our hearts not as guilty, but as sanctified; and all this according to the rules of Scripture. Indeed this absurdity followeth in a pharisaical or formal man, who is altogether carnal, and hath not the Spirit of God, or any supernatural principles; when he acquitteth himself, he is both the guilty Person, and the Judge too; and by this means they give false judgement, calling evil good, and darknesse light, but it is not thus with believers.
A fifth Doubt may be from the difficulty, if not impossibility of any certainty by9 signes: for take we any signe, suppose love of the brethren, that must be explained of such love as is because they are brethren, and of such a love as proceedeth from upright principles, and pure motives, and with many other qualifications, which will be as hard to know, as the inward root of grace it self.
Ans. 1. Now to this we answer these things: First, That the Scripture giveth many Signs and Symptomes of grace; So that if a man cannot finde all, yet if he discover some, yea, if but one, he may assuredly gather all the rest are there, for the whole harmony and connexion of grace is compared to the image of God, which doth consist of all its due lineaments; so that it is hard if a Christian doubt of all, so that he can finde nothing of Gods Spirit in him.
Secondly, There is a two-fold Knowledge, one Distinct and Demonstrative, which10 is à priori, from the cause to the effect, and that is, when we know the principles and root of grace within us, and so proceed to the effects of it. The other is more General, and that is from the effect to the cause, and this is a knowledge à posteriori, we proceed from the streams to the fountain, and this kinde of knowledge as it is most easie, so we are prone to, and the Spirit of God guideth us in this way, as being most sutable to our natures.
Thirdly, Although a man may doubt of some Signs, yet it doth not follow he will11 doubt of all, because his temptation may be stronger about one Sign then another, and one Sign may be more easily perceived then another; And so a godly man may argue from that which is lesse known, to the other that is more known; even as in the matter of the Canon of the Scripture, some have doubted whether such books were Canonical or no, because the Arguments of Divine Authority were more irradiant in the other then in them, yet from those Books concerning the Authority of which they were not tempted, they were at last induced to believe the Authority of those that were controverted. In this manner it may be about the signes of grace. It is more difficult to finde some of them in our selves then others, yet we are to proceed from those that are more facile, to those that are more difficult.
The sixth Doubt, A man may be easily deceived in these wayes of Signs, for this12 Knowledge consisteth of a practical Syllogism thus, Every one that loveth the brethren is translated from death to life, But I love the brethren, Therefore I am translated from death to life. Therefore a late Authour (Cornwell in his Treatise of Justification, pag. 17.) denieth, The faith wrought in such a practical Syllogism, to be by the power of the Lord Almighty, but only in the strength of humane reason, and therefore is only an humane faith. But this is a very dangerous Assertion, and like that which the Jesuites would impose upon the Protestants concerning a doctrinal Faith thus, There is Veroniana Methodus, by which the Jesuites would conclude the Protestants have no faith, because (say they) the object of faith must be according to the Protestants, Purum putum verbum Dei, the meer word of God, but now there is nothing, which the Protestants believe, but they conclude it by way of a Syllogism, and in this Syllogism, the Assumption or the meer inference is not in Scripture, or they may erre in making the inference, and so they have no conclusion de fide. But all this is sophistry, for a proxim and immediate conclusion is in the principle, and so believed with the same faith that the principle is, and when a man by reason makes a conclusion, his reason is only the Instrument, not the Argument of his faith, his reason is not the ground of his faith, nor doth it suggest the matter to be believed, but is the instrument to discover it. As he that diggeth in a mine of gold, his instruments he useth in removing the earth that covered it, do not make the gold, but discover it. And as for this practical Syllogism, it is not made by meer humane reason, for when the soul makes the assumption, it doth it, being sanctified and enlightned by the Spirit of God, and so is an instrument in his hand, for there is the same proportion between the Spirit of God in spiritual things, and reason in philosophical things; so that as in Philosophy, reason makes the major and minor in any Syllogism; so in spiritual things, the Spirit of God enableth a man to make a whole Syllogism for a believers comfort and establishment.
Use. Use of Instruction, How much they are deceived, who visibly expresse the power of sin and Satan in their lives, yet acquit themselves as the children of God! Oh say to thy self, Whose Image and Superscription is this pride, is this earthlinesse, is this malice and hatred of what is good? Though our Saviour told the Pharisees, They were the children of the Devil, and his works they did, yet they would flatter themselves that they were the Children of Abraham. Doth not the Apostle say, The works of the flesh are manifest, envyings, railings, drunkennesse, &c. Yet how bold are men that live in these impieties? Do the Sacraments seal these things to be done? Doth the Word command these? Did Christ die to make us such a people? Oh what a mad delusion is that, that thou shouldst live in lying, swearing, uncleanness, any grosse wickedness, and yet perswade thy self to be in a good estate!