2 COR. 13. 5.
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 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,2 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 by3 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.