Spiritual Refining, Religious treatise · Section 1 · Sermon 8
SERMON VIII.
Holding forth divers Propoſitions and Diſtinctions about Marks and Aſſurance.
2 COR. 13. 5.
Examine your ſelves whether ye be in the Faith, &c.
WE come now to the ſecond general part of the ſecond Doctrine, which is, That there are ſuch Characters and Signs of Grace, whereby a man may know whether he be in the ſtate of Grace or no. It is a point worth diſcuſſion, and I know not any thing more neceſſary at this time, ſeeing there are many who wholly cry down Miniſters that preach ſigns of Grace, and diſcourage Chriſtians that uſe ſuch a method for a trial. It is alſo neceſſary, becauſe there is much prudence required in the Miniſter, while he preaches about ſigns; and it is an art of arts for a Chriſtian, to manage that way, ſo as not to ſplit himſelf upon ſome rock or other. Therefore that this whole Doctrine may be more exactly diſcovered, conſider theſe introductory particulars.
Firſt, That by the inherent Grace of Sanctification in us, we come to have a ſupernatural Introductory Propoſitions, and diſtinctions about Aſſurance. 1. By inherent grace we come to have a ſupernatural being.being. So that as natural things have a natural being by that natural form which is in them: Thus alſo the godly have a ſpiritual and ſupernatural by that infuſed principle of an holy life in them, 2 Pet. 1. 4. we are hereby ſaid to be Partakers of the divine nature, 2 Cor. 5. 17. Such a regenerated man is called a new creature, and indeed the very word of regeneration, or new birth, ſuppoſeth a new being not eſſentially, but in reſpect of thoſe gracious habits and qualities which the Spirit of God worketh in him; This alſo is called the inward man, 2 Cor. 4. 16. Nerimbergius the Jeſuite thinketh Paul fetcheth that diſtinction of an inward and outward man from Plato, who maketh ſuch a difference; This work of Grace is that image of God in us, whereby we reſemble him, ſo that godlineſs is not a notion, a meer fiction, but a ſupernatural, power full reality, whereby a man hath a new denomination, of ungodly he is become godly, even as in natural things by a phyſical motion there is a reall tranſmutation, as of cold to become hot; or in moral things, as of a fool to become wiſe. Let not therefore any dream of holineſs in themſelves, unleſſe there be ſuch a powerfull alteration from the ſtate of ſinne. Hence it is compared to the Reſurrection, and indeed Regeneration makes no leſſe glorious change of the ſoul, then that doth of the body, as by the latter Our vile bodies are made like his glorious body; ſo our vile and corrupted ſouls are become like his gracious and holy ſoul. Tully ſaid, in regard of our ſouls, which he thought a divine ſpark from the glorious Eſſence of God, Scito te eſſe Deum, Know thy ſelf to be God: This was upon a dangerous foundation; but we may truly ſay, becauſe of thoſe ſupernatural principles, even the image of God within thee, what God once did ironically, Behold, man is become like one of us.
Secondly, Inherent Grace being thus in us as a ſupernatural permanent principle 2. Inherent grace hath ſomething internal and conſtitutive of it, and ſomething that is flowing from it.of holy actions, it hath therefore as all other things have, ſomething that is internal and conſtitutive of it, and ſomething that is conſecutive or flowing from it. That which is conſtitutive of godlineſs, is the nature of the habits of graces with all their particular differences, as animal rationale is that which intrinſecally makes a man. 2. There are properties which do flow and iſſue from theſe, and theſe are properly the marks and ſigns, whereby we come to know that grace in us: for as in Philoſophy, Formae nos latent, we do not know the forms or internal conſtitutive differences of things, Vitrum lambimus, pultem non attingimus, as Scaliger ſaid, only we come to know the nature of things by their properties and effects; hence we have few definitions, but many deſcriptions of things from their properties and effects, all our knowledge being for the moſt part a poſteriori, rather then a priori, as a man that cannot ſee the Sun it ſelf, becauſe of it's glorious luſtre, can behold it in a baſon of water. Hence ſome have denied that we have a demonſtrative knowledge of things, which is from the cauſes to the effects. To apply this to our purpoſe, the inward principles and immediate nature of grace, is not evidenced unto us, but by the effects and proper motions, even as in a natural life there is no diſcerning of it, but by the motions of life; hence by inherent grace we are ſaid to live, Gal. 2. 19, 20. Rom. 1. 17. So that as natural motions diſcern natural life, thus do ſupernatural a ſupernatural life; with this difference, that to this latter there is required alſo a peculiar illumination of Gods Spirit, Rom. 8.
Thirdly, There are differences about the ſigns of Grace, even as Grace it ſelf is diſtinguiſhed. The Scripture cals thoſe ſeveral gifts of extraordinary Office, Apoſtleſhip, 3. There are differences about the ſigns of grace. 1. Gift of miracles.&c. foreign, Graces; ſo that all who have an immediate call from God to any Duty, they have a grace from God; now howſoever all extraordinary Prophets have not wrought miracles to confirm their Doctrine, as John wrought no miracles, yet many times they were furniſhed with ſuch a power; hence Chriſt and his Apoſtles by vertue derived from him, wrought divers miracles, inſomuch as Gal. 3. this is made an argument of the preſence of Gods Spirit among them.
2. There are common Graces of Gods Spirit, and to this there are common effects 2. Common gracesevidence an outward Call.and ſigns ſufficient, ſuch are, an hiſtorical belief, a viſible profeſſion, an outward acceptation of Chriſt and his Laws, when there may be no inward change of the heart at all: for as God doth call many by an outward call, whom he doth not inwardly call; ſo many do outwardly accept of, and proſeſſe the faith of Chriſt, which do it not inwardly; and by this means they have a viſible holineſs as oppoſite to the unconverted world, 1 Cor. 7. 14. There is holineſs and believing oppoſed to Heatheniſm and Paganiſm; hence Heb. 10. 29. that Apoſtate who never had true ſanctifying grace, is yet ſaid to be ſanctified by the bloud of Chriſt. Hence alſo becauſe of the outward Sacraments men are ſaid to be in Chriſt, and to have put on Chriſt Jeſus; and upon this ground the Apoſtle writeth to the Churches as a company of Saints, regarding the term from which they are called, viz. the world, and the term to which, viz. Communion and fellowſhip with Chriſt. Now the notes and marks of this common grace are eaſie and plain, and it may fall out that a viſible number of people may have theſe, ſo that they are to be accounted a viſible Church, and the Ordinances not denied to them, yet be without thoſe ſigns that do indeed accompany Salvation. But we intend not to ſpeak of ſuch notes and characters that are enough to make one a viſible member of the Church, and ſo to qualifie us that we may not have the Ordinances denied us, in which ſenſe the Apoſtle, verſ. 7. of this preſent 13th Chapter praieth to God, that the Corinthians may do no evil, which is not meant of evil abſolutely, but reſtrictedly, viz. ſuch an evil for which the Apoſtle ſhould puniſh with Church-cenſures, as the context doth abundantly witneſs. It is true, the greateſt ſort of Chriſtians ſatisfie themſelves with common characters and ſigns, ſuch as Baptiſm, external profeſſion, and outward abſtinence from ſin; hencefrom arguing for their Sanctification and Acceptation with God: But more of this hereafter. As we muſt not make the ſigns of grace higher then the Scripture makes them, ſo neither ought we to draw them down lower.
Fourthly, The Scripture ſpeaks of ſuch marks of grace, whereby others may know that we belong to God, and of ſuch as we may in our own hearts be evidenced thereof. 4. Marks whereby others may know we believe.Of the firſt ſee Joh. 13. 35. By this ſhall all men know ye are my Diſciples, if ye love one another; He doth not ſay, If ye work miracles, if ye raiſe up the dead, but if ye love one another; now what a kinde of love this ought to be, the Scripture in other places deſcribeth, viz. not a love in word, but in deed and in truth; now the knowledg we have of other mens graces is but charitative and conjectural; The Apoſtle expreſſeth it by a ſuppoſing and a perſwaſion that faith is truly in ſuch; Though men may give clear and undoubted ſigns of their wickedneſs and naughtineſs, yet they cannot of their godlineſs and piety; becauſe there is not any thing in Religion which may be expreſſed to another, which may not flow from an hypocritical heart, as well as a ſound; yet the Scripture 1 Cor. 11. ſpeaks of the end of hereſies, That the approved may be made manifeſt, viz. to others: So 2 Cor. 3. 3. the Signs whereby we our ſelves may know we are of God.Corinthians are ſaid to be manifeſtly declared To be the Epiſtle of Chriſt; but this in reſpect only of a moral certainty, ſo farre as men can perceive, otherwiſe it is made Gods prerogative to know who are his: Therefore the Apoſtle cals the inwards of a man, foreign, The hidden things of the heart. In the ſecond place, The Scripture makes ſuch ſigns, whereby we may know in our ſelves that we are of God, and his Spirit dwelleth in us, 1 John 2. 3. Hereby we do know that we know him, if we keep his commandments; and John is very frequent in deſcribing grace by way of ſigns, in his Epiſtles, as is more largely to be ſhewed; now this knowledge and evidence which the godly have in themſelves of their own grace, is farre more clear and certain, then what they have of anothers; Inſomuch that it is made by ſome to be a certainty of faith, or at leaſt the ſenſe and experiment of faith, howſoever ſuch a knowledge it is that it cannot deceive us, or be deceived.
Fifthly, Thoſe ſigns which the Scripture gives of grace are proper and peculiar to 5. Signs of grace proper to the godly only.the godly man only. So that whoſoever hath theſe hath grace, and he that is without them muſt alſo be without grace. Thus Matth. 13. the good ground, which is alſo the good and honeſt heart, is deſcribed by ſuch a temper and conſtitution, that it differs ſpecifically from thoſe works which are upon hypocrites: So that howſoever that be true of Calvin, Reprobates (ſimili firmè ſenſu afficiuntur ac electi) are affected almoſt in like manner with the elect, yet it is but almoſt, and the difference between them is not gradual, but ſpecifically, as is more largely to be ſhewed againſt Antinomians on the one ſide, and Arminians on the other; ſo that the ſorrow, the faith which the godly have differ from that tanquam, as it were, ſorrow and faith, which the hypocrites have, as the Philoſophers ſay, The matter of the heavenly bodies, which they make quinteſſential, diſtereth from that of the ſublunary; ſo that no extenſion of parts, intenſion of degrees, protenſion of time, could ever make temporary faith ſaving faith, for Species non fit ex ſpecie, as the maxim in Philoſophy is, One diſtinct kinde is not compounded of another, but this matter is of larger debate.
Sixthly, The Scripture deſcribing the Marks of a godly man makes them 6. Poſitive marks ſignifie more evidently then the negative.of different ſorts, ſome Negative, ſome Poſitive, and the Poſitive do ſignifie more evidently then the Negative. James 1. 27. Pure Religion is deſcribed by many Poſitives, and by one Negative: to be unſpotted from the world. Pſalm. 15. is a profeſſed deſcription of a godly man, wherein are ſix Poſitives and ſix Negatives; Now it is true, neither Negatives or Poſitives, as they are outwardly and viſibly expreſſed, can be a ſure teſtimony of godlineſs; for a man may doe that which is good, and abſtain from that which is evil upon ſeverall corrupt grounds, every one of which is a dead Flie in a box of Ointment. In the firſt Pſalm, a godly man is deſcribed by his Negatives; firſt, That he doth not ſit in the counſell of the wicked, nor walketh with the ungodly, onelyonly Negative ſignes doe not come up to ſo full a manifeſtation of grace, as Poſitive; and the reaſon is, becauſe grace lieth moſt in the things we ought to doe, and good is more good then evil is evil, and therefore our love to the one is more to be exerciſed then our hatred of the other; Therefore it is a deceitfull and vain way, to argue our grace from Negatives onelyonly, as the Phariſee did, I am no extortioner, no adulterer. For God at the day of Judgement will proceed in this form, according to the good things we have done; yet the generality of people have no other claim or plea, but what is upon Negatives, they are no ſuch wicked or prophane perſons; But godlineſs doth not denote a meer abſence of evil, but a Poſitive concurrence of good.
Seventhly, The Properties and Effects of Grace, may be conſidered Abſolutely, 7. The properties and effects of grace conſidered abſolutely and relatively.as they are Properties, or Relatively, as they are Signs. Now the Scripture ſpeaks of theſe both wayes, Gal. 6. 25. He that is Chriſts, hath mortified the fleſh with the affections and luſts thereof. So 2 Cor. 5. 17. He that is in Chriſt is a new creature; Old things are paſt away, and all things are become new. Thus alſo Rom. 8. 1. Thoſe that are in Christ Jeſus are ſaid to walk after the ſpirit, not after the fleſh. All theſe Texts and the like, are only indicative, and deſcriptive of thoſe ſubjects who are godly in their Properties; but John in his Epiſtles doth ſpeak of theſe as they are ſignes, whereby we know we are of God; as more largely is to be ſhewed. There is a great difference between theſe two, for a Chriſtian may have all the adjuncts and fruit of grace, and yet they not be ſignes to him, for he may be ignorant that they are in him, yea he may be ſtrongly perſwaded through temptation that he hath them not; and how often are the people of God in this ſad darkneſſe, concluding themſelves hypocrites, A barren wilderneſſe, unſavoury ſalt, when yet they are the pleaſant Garden of Chriſt! Now if theſe Effects were in them by way of ſignes, it is impoſſible but they ſhould conclude themſelves in a ſtate of grace and peace: So that to be a ſigne is a Relative Being, by which we are brought into remembrance of ſomething elſe. Thus the Sacraments are ſignes. Thus Rahabs red thred was a ſigne to remember the Iſraelites for her preſervation. Then are the Effects of Grace by way of Marks and Signes, when in the beholding of them, we ſee the cauſes that wrought them, we ſee Election, Juſtification, Adoption and Regeneration from whence theſe flow, concluding thus, All theſe great and heavenly things could not be in my ſoul, were not Chriſt and his Spirit there; this rich and glorious furniture could not be in my ſoul, were not the King of Glory there. The flowers of this garden would not ſmell ſo ſweetly, did not the winde blow upon them.
Eighthly, Signs (as to our purpoſe) may be divided into two ranks. Natural, 8.which by a neceſſary conſequence ſignifie; Thus ſmoke doth ſignifie there is a fire; or Voluntary by will and appointment, ſuch as the Sacraments are; for howſoever there be ſome natural Analogy and fitneſſe in the Sacraments between the ſignes, and the things ſignified, yet the determinate appointing of ſuch a ſignification, is meerly by the appointment of God; now concerning the Properties and Effects of Grace, as they are ſignes, we cannot ſay, they are meerly Natural, nor meerly Voluntary, but of a mixt Nature; They are not meerly Naturall, becauſe then whoſoever hath grace working in him, would perceive and know he hath ſo, but experience confuteth that; therefore the Spirit of God witneſſing and aſſuring is required, beſides the preſence of grace in us. It is true, that ſaying of Auguſtines is much celebrated and uſed againſt Popiſh doubting, Quiſquis credit, ſentit ſe habere fidem in corde, Whoſoever doth believe, perceiveth in himſelf that he doth believe. Hence it is that our Divines ſay, As he that hath fire in his boſom feeleth fire is there; He that taſteth of a ſweet object, perceiveth the ſweetneſſe of it, and he that is awake, knoweth he is awake; ſo he that hath the operations of Gods Spirit, knoweth that theſe are wrought by God in him, and that he is not deceived. But howſoever theſe are true in reſpect of the genuine and proper work of that ſupernatural life in us, yet there may be ſeveral impediments from within through ſinne, eſpecially unbelief intervening, or obſtructions without, by Gods deſertion and forſaking of us, that we cannot perceive the good things God hath done for us, Thus they are not Signes in a meer Natural way. Nor yet can we ſay they are meerly Voluntary ſignes, for the Effects of grace are the proper and genuine fruit of grace; and whereſoever Sanctification is, there is ſuppoſed Juſtification inſeparably. They are therefore evidences of our intereſt in Chriſt, yet ſo as they manifeſt this, OnelyOnly by the light of the Spirit; as ſome Philoſophers ſay of the Starres, that they have an innate light of their own, but yet they are not conſpicuous and viſible without the light of the Sunne. The gracious fruit of thoſe ſupernaturall principles in us, have an aptitude and fitneſſe to make us know that we are in Chriſt, but they cannot actually remove all darkneſſe without the Spirit of God, even as the light of the Sunne onelyonly, not that of the Starres, can diſpell the darkneſſe of the night.
Hence in the ninth place, We muſt take heed that we do not ſo gaze upon our ſelves 9.to finde graces in our own hearts, as thereby we forget thoſe Acts of Faith, whereby we cloſe with Chriſt immediately, and rely upon him onelyonly for our Juſtification. The fear of this hath made ſome cry down totally the uſe of ſignes, to evidence our Juſtification. And the truth is, it cannot be denied but many of the children of God, while they are ſtudying and examining, Whether grace be in their ſouls, that upon the diſcovery thereof, they may have comfortable perſwaſions of their Juſtification, are very much neglective of thoſe choiſe and principall Acts of Faith, whereby we have an acquieſcency or recumbency upon Chriſt for our Acceptation with God. This is as if old Jacob ſhould ſo rejoyce in the Chariot Joſeph ſent, whereby he knew that he was alive, that he ſhould not deſire to ſee Joſeph himſelf. Thus while thou art ſo full of joy, to perceive grace in thee, thou forgetteſt to joy in Chriſt himſelf, who is more excellent then all thy graces: But of this more afterwards.
Tenthly, The Scripture attributeth Bleſſedneſſe and Salvation to ſeveral Signs 10.thereof. Sometimes Fear of God is a ſigne, ſometimes Poverty of Spirit, ſometimes Hungring and thirſting after Righteouſneſſe, ſometimes Repentance, ſometimes Love, and ſometimes Patience: So that if a godly man can finde any one of theſe in himſelf, he may conclude of his Salvation and Juſtification, though he cannot ſee all thoſe in him; and many times the people of God perceive one ſign in them, when they cannot another. So that it is not here in the ſignes of our Juſtification, as the Learned ſpeak about the marks and ſignes of Christ and Antichriſt, it may fall out that ſome other have ſome of the ſigns which did belong to the Meſſias, but none could have them all, but he that was truly Chriſt indeed: So there are many deſcriptions of Antichriſt, and it may fall out that ſome other beſides him may have ſome of thoſe marks, but none have them all cumulatively and collectively, but the true Antichriſt. It is not ſo with the marks of grace, for if a man upon good grounds can be perſwaded but of one, he may undoubtedly conclude he hath all the reſt, though he doe not yet feel them in himſelf.
Eleventhly, The Signes and Marks which the Scripture makes of true grace, are 11.to be inſiſted upon or uſed, although it may fall out that Hypocrites may be ſtrongly confident they have them, when indeed they have them not. It is therefore no argument againſt ſignes of grace, becauſe an hypocrite is confident he hath them, and yet is deceived. The wiſe Virgins who had prepared oyl, knew their Bride-groom, and went out to meet him; although the fooliſh who wanted oyl, went out at firſt to meet the Bridegroom as confidently as the wiſe; doe not therefore deſpair of diſcerning the true marks of grace in thy ſelf, becauſe many have falſly perſwaded themſelves thereof. Many a dreamer hath pleaſed himſelf that he enjoyed ſuch riches or delicacies in his dream; yet that hindreth not, but that the man awake knoweth when he hath riches, and is not deceived. An hypocrite then, he may be bold, he is ſecure of Gods favour, he dieth with confidence, calling God his God, and Chriſt his Chriſt, it cannot be denied; but this hindereth not, that the true believer knoweth he is in the right, and not deceived. As in matter of Religion, the Turk is confident of his, the Jew of his, the Papiſt as he, yet it followeth not that the Proteſtant therefore may not confidently know, he is in the truth, and all other deceived.
Twelfthly, Signes or Notes of any thing muſt be according to the Nature of that 12.which they notifie: So that if the Eſſence be imperfect, then the marks thereof have alſo imperfection. This is a rule of grand comfort in practice, for the godly they look for perfect ſignes of grace in themſelves, and if they finde hypocriſie, carnal ends, lukewarmneſſe, or any ſuch diſtempers, they begin to doubt of their whole eſtate, but they muſt conſider, that as their graces themſelves are not perfect; ſo neither can the ſignes thereof be perfect. Hence it is, that although we grant that the godly may, as Hezekiah and Paul did, take comfort from the truth of grace in themſelves, yet it was not from it as a cauſe, or merit of their Juſtification, for even at the ſame time they did alſo eſpie much imperfection in themſelves.