Spiritual Refining, Religious treatise · Section 1 · Sermon 11
SERMON XI.
Shewing how many wayes men may miſcarry in the work of Self-examination by Signs.
2 COR. 13. 5.
Examine your ſelves, prove your own ſelves, &c.
I Shall now cloſe up this Text, finiſhing alſo that Diſcourſe about the ſignes of Grace. The work that remaineth at this time, is to advertiſe you againſt thoſe many rocks you may ſplit at, while you proceed by ſigns; for although this method (as you have heard) be lawfull, and a duty, yet there is required much art and skill to mannage this work, inſomuch that herein he ought to have his ſenſes exerciſed to diſcern between good and evil.
Now the miſcarriages about Signs may be divers waies: As
Firſt, About the Signs themſelves; and that either on the right hand, or left; 1. Dangers on the right-hand.on the right-hand, By preſcribing to our ſelves ſuch Signs as are impoſſible to be attained in this life. Thus there is an Anabaptiſtical and a Popiſh perfection, whereby men are taught to finde ſuch a perfect mark of grace, a… that no ſin ſhall be in them, at leaſt for ſome ſpace of time: but it is no marvel if the ſoul be perpetually tormented that ſeeketh for ſuch a ground of comfort within it own ſelf. John who 1 Joh. 3. makes the keeping of Gods Commandments a ſigne whereby we are of the truth, doth yet Chap. 1. 8. ſay, That if we ſay we have no ſinne, we deceive our ſelves; yet herein Gods children make many ſad wounds for themſelves, not diſtinguiſhing between the truth and eſſence of grace, and the degrees of it. Whereas the Scripture makes them bleſſed that hunger and thirſt, yea it doth often deſcribe the godly by their deſires, and ſeeking of his face; now this error is the more faſtened upon them, becauſe when they reade in books, or hear Miniſters preach about the nature and properties of any grace, they are not able to finde it in ſuch a vigorous and powerfull manner in themſelves, whereas they ought to know, it is one thing to ſpeak of grace in Idea in ſe, in its own nature and definition, another thing to ſpeak of it, as in ſubjecto, as the Subject partakes of it. When the Miniſters of God preſſe any grace upon you, they commonly do it in the abſtracted nature of it, as it hath its perfecteſt lineaments and ſhape, but as this grace is received in the ſubject, ſo it is much debilitated.
But as ſome torture themſelves by ſeeking that in themſelves which cannot be found, So there are more that turn to the left ſide, making many things ſigns of grace, Danger on the left-hand.which are not proper characters. Thus the Sacraments, outward Ordinances, matter of Opinion and Judgement, great Abilities in religious Duties, but all theſe may be in an heart unregenerated, as appeareth in thoſe, who ſaid, Have not we propheſied in thy name? Hence the Apoſtle ſaith, That neither circumciſion, or uncircumciſion availeth any thing, but a new creature. They therefore that deſcribe godlineſs by theſe common Marks, do as Socrates (if I miſtake not) that defined a man to be animal bipes implume; and Diogenes brought a Cock plucked of his feathers, to ſhew this was Socrates his man. As a man is to be defined by that only which is eſſential, ſo muſt a godly man be notified by that only which notifieth godlineſſe. Therefore thoſe many Symptoms, by which many impropriate grace and godlineſſe to themſelves, as outward Ordinances, a different way of Church-Government, great inward enlargements of it, are no infallible tokens; Therefore to drive people out of their holds, I ſhall in time ſelect the choiſeſt falſe ſigns, and make diſtinct Sermons upon them; for as the falſe Prophets and Antichriſt ſhall come with falſe ſigns, which ſhall be ſo ſpecious that the very elect will be in danger to be deceived; ſo the hypocriſie and guile of our own hearts is ſo exceeding great that we many times take our copper graces for gold. Know then that whatſoever ſigns are taken up by thee, if they be not ſuch as are eſſential, from which there is a neceſſary inference of the ſtate of grace, thou ventureſt thy ſoul upon uncertain reeds.
Secondly, There is a danger about marks of grace, when we try not our graces by 2. There is danger when we try not our graces by a true touchſtone.a true touchſtone. When the Apoſtle commands us to examine and prove our ſelves, it ſuppoſeth there is a ſure Canon and Rule to go by, which is to meaſure and regulate thoſe things we doubt of. And that is the word of God, which David cals the light and lanthorn to his feet; and Paul commends them as thoſe that are able to make us wiſe to Salvation; So that as when we are commanded to try the Spirits, and Doctrines of men, there is implied a recourſe to the Scriptures, which is the only Starre to lead us, inſomuch that the whole building of our faith muſt be cut out of this Mountain, and from this brook are all Davids to fetch their ſtones, which they ſhall ſling in the head of every Goliah (I mean every heretick) inſomuch that in matters of Doctrine, a man doth truly ſay, Non credo, quia non lego, I do not believe it, becauſe I do not read it. Thus it is alſo in thoſe injunctions, which are to ſearch and try our hearts, for thoſe do ſuppoſe the Scripture to be the true Standard, and whatſoever is too light or faulty, muſt be diſcovered by this; for as God is the Principium eſſendi, the beginning or cauſe of the being of grace; ſo Gods word is the Principium cognoſcendi, the principle by which we know what is true grace; now from this it is that moſt men do ſo eaſily perſwade themſelves of their being in a good eſtate, becauſe they judge of godlineſſe, by the principles of the world and humane grounds, not by Scripture-directions; Scripture-godlineſſe is as different from the moral mans godlineſſe as the Sunne is from a Glow-worm. Though this hath a little luſtre in a dark night, yet indeed it is nothing but a ſlimy, earthy worm, inſomuch that we may truly ſay of all the civil, moral and refined lives of men in Chriſtianity, who have not the power of Regeneration in them. What Eraſmus ſaid of Seneca, Si i…ſpicias illum ut Paganus, Chriſtianè ſcripſit, ſi ut Chriſtianus, Paganicè. If you look as an Heathen upon him, then he ſeemeth to you to write as if he were a Chriſtian; but if you look upon him as a Chriſtian, then he ſeemeth to write as an Heathen. Thus it is here, look upon many mens lives, they are ſo full of ingenuity, righteouſneſſe and juſtice in their dealings, ſo much ſweetneſs and candour in their ſpirits, that if as an Heathen you would look upon them, you would call them divine and holy men, but then look upon them as a Chriſtian inſtructed out of the Scripture, and obſerve how unacquainted they are with a broken and contrite heart, how ignorant of Faith and the inward work of Regeneration, then you will ſay, they are only baptized Heathens, for even among them we can ſhew ſuch men. If therefore you would not precipitate your ſoul into a gulf, take up the right rule, before you go to meaſure your ſelves. Thou maieſt be admired and much applauded by others for thy goodneſs and piety (as the Phariſees were) and yet be abominable before God.
Thirdly, Then do we miſcarry about Signs, when we make uſe of them in a prejudicial way to thoſe direct and immediate acts of Faith, whereby we receive and apply 3. Or when we make uſe of ſigns in a prejudicial way to the immediate acts of faith.Chriſt to our ſouls. For the great work of a Chriſtian is out of the ſenſe and feeling of its own want and ſpiritual poverty, to roll himſelf, and reſt only upon Chriſt for Atonement and Reconciliation, that is that faith foreign, (a phraſe not known to humane Authours, which the Scripture ſo often requireth and commands: This is that whereby we are juſtified; this is that whereby we ſet up Chriſt, and give glory unto God. Now it many times fals out, that while a godly man is poring and digging into his own heart to finde grace there, he forgets to exerciſe applicative acts of Faith, ſo as thereby to cloſe with Chriſt. Alas, though the ſight of thy graces be comfortable, yet that of Chriſt ought to be much more. Theſe graces are but the handmaids and ſervants that wait upon Chriſt, they are but tokens from him, they are not himſelf: A man is not only to go out of his ſins, but alſo out of his graces unto Chriſt. See Paul, Phil. 3. how excellently doth he debaſe all his own graces to be found in Chriſt. Let not therefore the deſire after inherent righteouſneſſe make thee forget imputed righteouſneſſe; This is to take the friend of the Bridegroom for the Bridegroom it ſelf; and for this end (without doubt) it is that the people of God are ſo often in darkneſſe and have no light, ſee no comfortable ſign or token of Gods love unto them, that ſo they may ſtay themſelves upon God. This truſting in God and in Chriſt, when we feel nothing but guilt and deſtruction in our ſelves, is the greateſt honour we can give God, and therefore though the living by ſignes be more comfortable to us, yet the living by faith is greater honour to God. Hence it is that the life of a godly man, is called a life of faith, becauſe though God may many times encourage him with thoſe ſenſible evidences, yet he doth morefrequently call them to combate and conflict with ſenſe & reaſon. Do not therefore be unacquainted with this way of relying on Chriſt in the midſt of all darkneſs, for God many times will cauſe an eclipſe of thy ſigns, thou ſhalt many times look into thy heart, and find no comfort at all, ſee nothing but barrennes, hypocriſy, and every thing that may make thee tremble and be aſtoniſhed at thy ſelf, and then the immediate depending upon, and adhering unto a promiſe, will be thy only refuge.
4. We miſcarry about Signs, when we make them more then Signs, even grounds and 4. Or when we make them more then ſigns.cauſes of our comfort and hope, thus making them in Chriſts ſtead. The fear of this hath made many ſo hot againſt ſigns; but theſe things may well be compoſed; comfort by ſigns & recumbency only upon Chriſt, & when we go further to take pride in them, or put carnal confidence in them, this is woful wronging our ſouls. It is worthy our obſervation, when Peter in the name of the Apoſtles Mat. 8. 24. had profeſſed they had left all and followed Chriſt, with ſome kind of pride and carnal confidence, thereupon asking, what ſhould they have? our Saviour to humble them, and to keep them low in theirown eies, ſpeaks a Parable to infer this truth, That many which are first ſhall be last, and many that are laſt ſhall be firſt, which whether you expound in this ſenſ (as ſome do) many that were firſt, both in order of time and zeal of affection to do God ſervice, yet wanting the truth of grace and inward humility; Shall be laſt, that is none at all in the Kingdom of heaven, or if you explain it (as others) Many that are firſt, that is, who have been exceeding forward and active for God, and that with truth of grace, yet being puft up with pride, and truſting in themſelves, as the Apoſtles at that preſent were; Shall be laſt, that is, ſhall have leſſe glory and honour in heaven. Whether (I ſay) of theſe Expoſitions you take, they are both terrible, and ſufficient to take us from pride and ſecurity. when we diſcover Gods graces in us, the diſcovery of grace in thee, is to make thee walk more comfortably and thankfully unto God, not to cauſe any tumors or ſwellings in thy own ſelf.
5. When we try our ſelves by Signs, we ſhall deceive our own ſelves, if we caſt not 5. And when we caſt not away ſelf-love and ſelf-flattery.out two curſed corrupt principles out of us; the former is Self-love, and Self-flattery, whereby we perſwade our ſelves of grace, when there is no ſuch matter. Hence the Scripture bids us, Commune with our own hearts, and ſearch and try our wayes, which ſuppoſeth that without diligent ſcrutiny, we ſhall alwayes be ſtrangers to what is in our own ſouls. Thus many deceive their own ſouls, ſaying, They do repent, they do believe, they do love God with all their heart, when (alas) they know not the power of theſe things upon their own ſouls, thy heart is naturally a liar, and therefore believe it not. Thus the Phariſees did not know their own hearts, when they prayed, faſted and gave alms: Thus the Jews did not know their own hearts, when they cried The Temple of the Lord, and abounded in Sacrifices. This knowing of our own hearts is a ſupernatural leſſon, taught only by the Spirit of God. Oh this ſelf-flattery, how doth it damn its thouſands, men making it no queſtion, but they do repent and love God, when yet Chriſt hath ſaid, Many are called, but few are choſen, that is, of thoſe many that are called by God to the enjoyment of Church-Ordinances and Priviledges, few have thoſe true works of grace, which are proper to the elect only! O how ſhould this terrible ſentence ſpoken by Chriſt himſelf, make thee queſtion again and again, yea a thouſand times again, whether thou art called only, and no more, not choſen at all! for they are few.
The other ſinfull principle to be ejected, is unbelief and ſuſpitious jealouſie over our ſelves, not giving credit to what we ſee and feel in our own ſouls, but argue and cavil againſt it. For as while a man is in the ſtate of unregeneration, he is alwaies in love with himſelf, and cannot be brought to loath and diſlike himſelf, as you ſee in Paul while unconverted; ſo when the Spirit of God hath throughly humbled us, made us ſee our beaſtlineſſe and filthineſſe, then we run into another extream, not taking notice of, but even denying the work of God upon our hearts; Their hearts did once ſo deceive them, that now they know not how to truſt them any more. Hence the people of God are ſubject to no temptation ſo much as this, Whether they be ſincere and upright, they look only to the evil they finde in themſelves, not the good God hath wrought in them; whereas it is their duty to take notice of all the good God hath vouchſafed to them: for how ſhall they be thankfull unto God, and acknowledge him, if they be ignorant herein?
Sixthly, When they do not take the fit ſeaſon, then they alſo are in danger of miſcarriage. Now then it is unſeaſonable, when they are full of dark, and black temptations, 6. And when men take not the fit ſeaſon to examine themſelves in.for then are they in a miſt, and not able to ſee things aright, while Heman is diſtracted with Gods terrors upon him, that doth eclipſe his judgement; How often doth David in ſad exigents think God hath forſaken him? When the looking-glaſſe is broke in ſeveral pieces, it doth repreſent the face of a man much deformed; The muddied water is not fit to give the true ſhape of the face, and thus it is here, the heart full of temptations within, and ſollicited with Satans injections from without, putteth the ſoul upon an amazement. The inceſtuous perſon, though truly repenting of his ſin, yet takes no comfort, but is even ſwallowed up by Satan, Signs thereof from within do not at ſuch times affect, and no marvel when Gods ſigns without, the Sacraments that are ſeals of his love, do not perſwade him.
Seventhly, When they apprehend no Sign ſufficient, unleſſe they have had an actual perſeverance to the end. Now although it be true, that the good ground differed 7. Alſo when no ſign will ſuffice till they have an actual perſeverance to the end.from the bad, in that it held out to the end, yet that was not the only, nor the principal difference, but this perſeverance was an effect flowing from the nature of the good ſoul. Although therefore afflictions and perſecutions do detect the falſeneſs of many, as appeareth Matth. 13. yet it doth not follow, that therefore none can have Aſſurance, but ſuch who are come to their journies end. The Arminians indeed much preſſe this, and therefore they hold, There is no abſolute and peremptory Election, but upon perſeverance in faith and obedience. Hence they joyn with that of the Poet, Ante obitum, No man is happy before his death, becauſe they may decline and apoſtatize from what they had. It cannot be denied but the revolt and degeneration of thoſe who have ſeemed pillars in the Church of God, hath much affrighted the godly, making them alſo fear, as if one day or other, in one temptation or other they ſhould fall away: but they are to conſider, That whereſoever grace is already truly wrought in a mans heart, there God hath made a promiſe to keep us till the end, ſo that we may be aſſured of perſeverance as well as of our preſent righteouſneſſe, for God who beginneth a good work in us, will alſo make an end; and we have a gracious promiſe of Gods care to us in … Prophet Iſaiah, That as he gave us being at firſt, and bore us in his arms, ſo he wi… …lſo carry us on to old-age it ſelf; as Gods grace hath planted, ſo he will water it, … give encreaſe to it.Iſa. 46. 3, 4. 8. And when in ſearching for evidence by ſigns, we do not abo…e all pray for the Spirit to enlighten us.
Eighthly, When in the ſearching for evidence by Signs, we do not above all pray to God for his Spirit, ſo to enlighten our eyes, that in and through theſe Marks we may come to be perſwaded. For the Spirit of God is the efficient cauſe of all this Certainty; Even as its in matter of Doctrine, though a man reade the Scripture again and again, though … diligently peruſe all Authors that are diligent in writing of Arguments for the truth, yet all theſe do not move him, till the Spirit of God ſet it home upon him; So likewiſe about ſin, though a man read the threatnings over and over, though he know himſelf guilty of thoſe ſins the word of God condemneth, yet all this doth not touch his heart, to make it bleed, till Gods Spirit doth convince him: After this manner …t is in matter of evidence. Although thoſe godly exerciſes of grace be plentifull and copious in thee, yet thy heart is not perſwaded of this, till Gods Spirit eſtabliſh and confirm thy heart. Do not therefore think that by the ſtrength of thy natural light, thou canſt attain to this certainty.
Ninthly, When we think it a duty not to lay hold on Christ at all, till we have this 9. Or when we think it a duty not to lay hold on Chriſt till we have this certainty by Signs.Certainty by Signs. Believers are very prone to think, that the firſt work they have to do, when called to God, is to ſee whether they have true qualifications in them; and upon the Certainty of this, then to apply Chriſt for Juſtification. But this is not the Scripture method, for that cals the hungry, the thirſty, the loaded and burdened; and where this need and deſire of Chriſt is, ſuch are called to come unto him; Therefore certainly that we have truth of grace is not an antecedent to juſtifying faith, but a conſequent fruit of it. Hence that received opinion, That faith is a fiducial or ſtrong perſwaſion that my ſins are pardoned, hath juſtly cauſed many doubts, for this is not juſtifying faith, but a fruit of it. Hence Epheſ. 3. we are ſaid To have boldneſſe and acceſſe to him through faith. And when the Apoſtle, Gal. 2. ſaith, The life he liveth is by faith in Chriſt, who gave himſelf for me, and loved me; he was not juſtified by this believing, but this did rather ſuppoſe him juſtified before, and united to Chriſt by a precedent act of faith.
If therefore a Chriſtian ſhould not come into Gods preſence, or lay hold on a promiſe, till he have this Aſſurance of his inward qualifications, he may be debarred all his life; and the truth is, the ſoul in time of ſtraights, is like Eſther to go into the Kings preſence though it perceive not the Scepter held out. We muſt not be aſſured and then lay hold upon Chriſt, but by laying hold on Chriſt we come to be aſſured: Chriſt many times doth that for a godly man, which in another caſe he ſaid to Peter, Thou knoweſt not yet what I do to thee, but thou ſhalt know.
Laſtly, We miſcarry about Signs, when we compoſe not our ſelves, and put our 10. And laſtly, when we compoſe not our ſelves, &c.ſelves in a diſpoſed and prepared way to receive this evidence of Grace; For we muſt not expect that God will aſſure us, whether we will or no. We by our unbelief and peeviſhneſſe may refuſe thoſe good conſolations the Spirit doth offer; So that although this ſealing of Gods Spirit be efficiently from him, as converſion alſo is, yet we may in the former as well as in the later reſiſt the Spirit of God: And it is a great ſin to rebell againſt Gods Spirit, whether convincing of ſin and duty, or comforting againſt doubts and diſtruſts: yea this is a greater ſinne, for though the Spirit of God do convince, reprove, yet it hath a denomination from this operation eſpecially, that it is a Spirit of Adoption enabling us to call Abba Father: Therefore when we do peeviſhly refuſe the Spirits work herein, we do in a moſt eminent manner oppoſe it in that wherein its greateſt glory is.