2 COR. 13. 5.
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 supernatural1 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 principle2 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 &c. […], 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.