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a tower knows that he is safe enough, and yet when he looks dowo he is afraid of falling.

3 Conscience Cometimes gives a dark and cloudy testimony, when 'tis disquieted and charg'd with new guilt, the soul canc so clearly reade its evidences. And then it begins to queftion its condicion. It may be it has dealt hypocritically in some one par. ticular; and now it begins to question all its fincerity.

We do not say then that Conscience does always give a clear and full Teftimony, but sometimes it does, and that with absolute certainty.

2. Now comes in the second witness, and the great and supreme testimony of the Spirit himself, witnesing with our Spirits that we are the Sons of God, Rom. 8. 16. we render it, she same Spirit, but in the fountain it is the Spirit it self, norstå 'Urò treunie, but d'UTÓ TÖ TYsūku, not only the gifts and graces of the Spirit, but the Spirit it self.

This Testimony seems to be coincident with the other, for a man can't tell his own sincerity : 'tis the Spirit that muft reveal a man to himself; The soul can't see its own face unless the Spirit unmask it ; The Spirit is more present and conversant with the roul, than the soul is with it self. He does not only know our hearcs, but he is greater than our bearts, and knows all things.

We'l easily grant, that to the least motion in spirituals, there is necessarily requir'd the concurrence of the Holy Ghoft; but withil, we say that there's a mighty difference between the working of the Spirit, and che Testimony of the Spirit. There's a powerlul & efficacious work of the Spirit, when faith is wrought in the soul : but yet there is not the Testimony of the Spirit, for every believer has not presently the Seale set to him ; so that though the Teftimcay of our own spirit cannoc be without the help and infilence of the Spirit, yer 'cis clearly diftin& fromthe Teftimony of the Spirit ; for here the Spirit does enable the soul to fee its graced by a present light, by the souls light; But when it comes with a Teftimony, then it brings a new light of its own, and lends the soul some auxiliary Beams, for the more clear and full revealing of it, so that you see according to that plain cext is the Rom. There are two dijiina Testimonies, the Spirit witnessing with our spirits ; And St. John is mott express, teloved, if our bearis condemn us not, then have we confidence towards God. No: the Testimony of the Spiric is,

1.) A

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2.) A clear Testimony, a full and satisfying light springs in upon

the soul, [caciers all cloudes, all doubls and questions ; 'ris as evident as any demonstration; 1 John 3.24 By this we know that he dwells in us, by the Spirit which he bath given us. Chrift when he went to heaven, he left the Comforter, not only to the Church in general, but to every particular roul chat believes, to print his love upon the soul, ő tuv Tò mysükhet Mulptupni ποία λοιπόν αμφιβολία, και μεν και άνθρωπG-, ή άγγελG, ή έρχάγ[ελO, &c. Chryfoft. If a Creature, though never so glittering, should tell men so, there mighe ftill be some helitancy; l, but the Spirit witnesses. The secret and inward Testimony of the Spirit is as trong and efficacious; nay, more powerful than if’rwere with an outward voice.If an Angel from heaven were sent on purpose to a Chriftian by Chrift himself: Gó tell him that I love him. that I shed my blood for him, &c 'were not so certain.

2.) A sure Teftimony, for 'uis the witnesse of the Spirit, who can neither deceive,nor be deceived, wastus ex testos Mazwy sufficientifimum Testimonium, as Cajetan. He can't deceive, for he is Truth it self.

1. He can't be deceived, for he is all Eye. Omniscience it self, A d he does épdrar Ta Báty Off, he dwells in the breast and bosome of God: he is fully acquainted with the minde of God, and he reveales it to the soul. The Papists make the Spirits Te. ftimony to bring but a conje&ural ceriainty. But the most re. nowied Perkins answers them, (1)That is such a certainty as makes'i heni Cry Abba Fatber:not only think so,and speak lo, buc with all courage, confidence, intention of Spirit, Cry Abba Father. (2) It is opposed to the Spirit of bondage, and therefore takes away doubtings and tremblings. (3.) The very end why the Holy Ghost comes to the foul, is to make all sure, and therefore is callid a seal and an earnest. God has given us the earnest of the Spirit, and he will not lose his earneft. Now he assures the foule.

1. By a powerful Application of the promise, for as faith does appropriate the Promise on our part, so the Spirit applies it on Göds part. As Satan that lying Spirit, cafts in doubts and feares; and tremblings and working upon the remainder of corruption, plots against the peace and well-being of the loule; so this holy Spirit, by the comforting working upon that Principle of

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grace, which he himself hach planted in the heart of a Chriftian, do's ftudy and contrive the welfare of a Believer. And as the Spirit of bondage do’s ftrongly apply wrath and the curse;so this Sweet Spirit of Adoption applies grace and mercy. The Spirit of bondage strikes terrour into the soul,by a mighiy Application of wrath ; this curse fames against thee; this threatning is shot off against thee; these vials of wrath are prepar'd for thy soul: So the Spirit of Adoption do's set on strong and vigorous apprehenfions of mercy; this pearle of price, siis to enrich thee; these Evangelical cordials are to revive thee;this balme in Gilead is prepar'd for thy foul. The Spirit of Adoption speaks love and peace & pardon; & that by particular Application of the Promife to us; As when the Promise of remiffion of fins, and life everlasting by Christ is generally propounded in the Miniftry of the Word: che holy Ghoft do's particularly apply it to the heart of such a one, and does seale up the Promise to the soul; That wlien Faith fayes, this Promise is mine, this belongs to me; the Spirit do's

strongly apply it, this is thine indeed, and this does belong to thee: These are the secret Fidueer wi, the whisperings and breachings of the holy Spirit, the secret 57 mby which it converses with the soul; The Spirit of God has free and often entercourse with a beleiving spirit. And this is far enough from any vain Enthusiasme, any extraordinary Revelation ; 'cis no imaginary thing, but such as many a soul is acquainted with, and has tafted of.

2. By a bright irradiation beaming out upon the soul, and clearing its evidences, discovering its graces, and !hewing them to be true and genuine ; not only by giving the soul a spirit of discerning, ( for that we referrd to the former Teftimony;)but the Spirit brings in its own light, and makes those graces, which were vibble before, more eminently conspicuous; The Spirit of a man, was the Candle of the Lord, ( as the wise man speaks ) which gave a weaker and dimmer light, but yet such as was enough to manifelt the Obje&: 1, but now there are glorious Sun-bcama come rulbing in upon the spirt,che Spirit shines in the soul with healing onder his wings. The graces of the Spirit these flow,like a pure and Crystalline stream, and the light of the Spirit Chines out upon them, and gilds the water. See a plain Text for this, 1.Cor.2. 12We have received the Spirit which is of God, that we

might know the things mhich were freely given us of God:Light sets a
glotse upon all the world. and this spiritual light gives a luftre
and oriency to graces : ic pats a beauty upon them, such as the
loulis much taken with. We have received an heavenly light,
that we may see heavenly things: Now thou knoweft thý Faith
to be lively, and thy repentance to be found; thy Sorrow to be
ingenuous, and thy Obedience sincere; thy love to be upfeign’d,
and thy fear to be Glial: for the Spirit has set his seale to all thy Sol.
graces and has acknowledged them for his own.
Obiit many have thought they have had the Spirit, when they
had it not : and the Divel, that foule spirit, can transforme him-
self into an Angel of light.
But 1. One mans self-deceit does not prejudice anothers

Objeci.
certainty. What if one man flatter himself in a false light, and
please himself in a meere (tadow of Afsurance ; muft all men
needs follow his example ? A man that is in a dream, thinks him-
se.fa wake, when he is not : I, bur ( I hope for all this, a man
that is awake, may certainly know that he is fo. Many a traveller
has thought himself in the right way,when he has been out of it:
and yet this does not hinder, but that he that is well acquainted
with the road, may know that he is in his way. What if one man
take Copper for Gold, mnuft all men do so too? One mans folly
aod vaniig does not at all hinder anothers Assurance.

2. The Spirit comes with a convincing Beam; Light shews both it self and other things too; the Sun by its glorions beams does paraphrase and comment upon its own glittering Essence ; and the Spirit displayes himself to the soul, and gives a full manifeftation of bis own presence. The soul knows the aspe&t of the Spirir, better then we do the face of a friend. The light of a prelumptuons wretch, is like a blazing Comet,and does but poriend his roine : it carries a venemous and malignant influence in ic; and the light of an hypocrice is but a fialh, and coruscation, very brief and transient. A man may sooner take a glow-worme for the Sun, than an experienced Chriftian can take a false delugon for the light of the Spirit.

3 There is a twin light springing from the word and the Spirit. Try the spirit; To the Law, and to the Testimony : if they Speak not according to this rule, it is because there is no morning in them. The Scripture was all endited by the Spirit,and the Spirit canP2

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not contradi& himself: You doe but grieve the spirit, (whoer'e
you are ) that pretend to any Revelation, that agrees not with
the Word: Nay, the spirit has revealed his whole minde in the
Word, and will give no other Revelation, any otherwise than we
have spoken of. And whoever it is that Rebels against the lielic
of the Word, he shall never have the light of the Spirit whilft
thou doft not follow the diređing light of the spirit, thou
shalt never have the quickening and cherishing beanies of
it.

And thus you have heard the double Teftimony: the Spirit
witneffing with our spirit, and now you must know, that

1. The reftimony of Gods Spirit is alwayes accompanied with the teftimony of our own spirit:and so that word, Róm. 8.is ligni. ficant, oupe sceptupom which is properly of one, that does only confirm what the other sayes: But then

2. A man may have the teftimony of his own spirit, that has not the witnesse of Gods spirit. The Spirit as it breaths when it pleases, so it shines when it pleases too: Well then, the question is, whether the Chriftian who has but the single teftimony of his own spirit, may be assurid of his salvation ?

Mr. Perkins propounds the case, and resolves it thus : If the teftimony of the Spirie be wanting, then the other testimony,che fan&ification of heart, will suffice to assure us. Wee know it fufficienly to be true,and not painted fire,if there be heat,though there be no flame, thus he: And his meaning is as indeed the thing is, that it is a true Affurance, though not fo bright an Af furance. I may see a thing certainly by he light of a candle, and yetl may see it more clearly by the light of the Sun.And for my part, I thirk that certainty do’s not confift in puncio, but may ada mit of a latirude; and receive magis and minus : And the contrary principle do’s delude many. There's an absolute and infallible certainty in faith, and by this I know the creation of the World : well, but besides this I know it by reason and by unquefionable demonftration, and lihink this addes to my cériainty. So here; though one reitimony be enough for Affurance, yet

double testimony makes it more glorious. Certainty admics of degrees, and a man may be more certain of a thing, that he is already certain of. Take twoChriftians, both may be assur'd of their falvation; and yet one may havea clearer assurance that

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