(2.) What we may truly call a mark or evidence of grace, whereby we may discern that we are in a state of salvation. In order to our understanding this, we must consider,
1. That every thing, which is a mark or evidence of a thing, must be more known than that which is designed to be evinced thereby. The sign must always be more known than the thing signified by it; inasmuch as it is a means of our knowing that which we are at present in doubt about. As when the finger is placed in a cross-road, to direct the traveller which way he is to take.
2. A mark or evidence of a thing must contain some essential property of that which it is designed to evince: thus the inferring consequences from premises is an essential property belonging to every intelligent creature, and to none else; therefore it is a mark or evidence thereof; so to design the best end, and use those means that are conducive thereunto, is an essential property of a wise man, and consequently a mark or evidence of wisdom. And, on the other hand, there are some things, which are not essential properties, but accidental, as an healthful constitution is to man, or a particular action, that has some appearance of wisdom and goodness, but not all the necessary ingredients thereof, to a wise or good man.
Now to apply these rules to our present purpose, in determining what we may call marks or evidences of grace. With respect to the former of them, viz. that a mark must be more known than the thing that is evinced thereby; we may conclude, that eternal election, or the Spirit’s implanting a principle of grace in regeneration, cannot be said to be marks or evidences of sanctification, since these are less known than the thing designed to be evinced thereby.
And as to the other rule, viz. that a mark must contain an essential property of that which it evinces: it follows from hence, that our engaging in holy duties, without the exercise of grace therein; or our extending charity to the poor, when it does not proceed from faith or love to God, &c. is no certain evidence of the truth of grace, since a person may perform these duties and yet be destitute hereof; whereas, that which is essential to a thing, is inseparable from it. Thus concerning marks of grace in general; which I could not but think necessary to premise, inasmuch as some have entertained prejudices against all marks of grace, and seem to assert, that a believer is not to judge of his state thereby; than which, nothing seems more absurd. If they who are thus prejudiced against them, have nothing to say in defence thereof, but that some assign those things to be marks of grace which are not so, and thereby lead themselves and others, into mistakes about them; what has been premised concerning the nature of a mark, or evidence, may, in some measure, fence against this prejudice, as well as prepare our way for what may be said concerning them. Therefore we shall, First, consider those things which can hardly be reckoned marks of grace; and, Secondly, what marks we may judge of ourselves by.
First, As to the former of these, what are not to be reckoned marks of grace.
1. We are not to conclude that a person is in a state of grace, barely because he has a strong impression on his own spirit that he is so; since that is accidental, and not essential to grace, and many are mistaken with respect to this matter. It is not to be doubted, but they whom our Saviour represents as saying, Lord, Lord, have we not prophesied in thy name, and in thy name have cast out devils, and in thy name done many wonderful works, Matt. vii. 2. had a strong persuasion founded on this evidence, that they were in a state of grace, till they found themselves mistaken, when he commanded them to depart from him? Nothing is more obvious than that many presume they are something when they are nothing; and, indeed, a persuasion that a person is in a state of grace, barely because he cannot think otherwise of himself, the thing being impressed on his spirit, without any other evidence, lays such an one too open to the charge of enthusiasm.
2. An external profession of religion, discovered in the performance of several holy duties, is no certain sign of the truth of grace; for this many make who are not effectually called. Of such as these Christ speaks, when he says, Many are called, but few are chosen, Matt. xx. 16. And to this we may add, that persons may have some degree of raised affections, when attending on the ordinances, some sudden flashes of joy, when they hear of the privileges of believers, both in this and a better world; though their conversation be not agreeable to their confident and presumptuous expectation thereof. And, on the other hand, some have their fears very much awakened under the ordinances, as the subject of their meditations has a tendency thereunto; others have such a degree of sorrow, that it gives vent to itself in a flood of tears; as Esau is said to have sought the blessing with tears, Heb. xii. 17. but yet there is something else wanting to evince the truth of grace. I do not deny but that it is a great blessing to have raised affections in holy duties; but when this is only in particular instances, and they are principally excited by some external motives or circumstances attending the ordinance they are engaged in; and when the impressions made on them, wear off as soon as the ordinance is over, in this case we can hardly determine a person to be in a state of grace hereby. The affections, indeed, are warmed in holy duties; but this is like an iron heated in the fire, which, when taken out, soon grows cold again; and not like that natural heat that remains in the body of man, which is an abiding sign of life.
But since this subject is to be treated on with the utmost caution, inasmuch as many are apt to conclude, that they have no grace, because they have no raised affections, in holy duties, as well as others presume they have grace merely because they are affected therein, let it be farther considered; that when we speak of raised affections, not being a certain mark of grace, we consider them as being destitute of those other evidences, which contain some essential properties of grace: the affections are often raised by insignificant sounds, or by the tone of the voice, when there is nothing in the matter delivered, that is adapted to excite any grace, the judgment is not informed thereby, nor the will persuaded to embrace Christ, as offered in the gospel. There may be transports of joy in hearing the word, when, at the same time, corrupt nature retains its opposition to the spirituality thereof. A person may conceive the greatest pleasure in an ungrounded hope of heaven, as a state of freedom from the miseries of this life, when he has no savour or relish of that holiness which is its glory, in which respect his conversation is not in heaven; and he may be very much terrified with the wrath of God, and the punishment of sin in hell; when, at the same time, there is not a due sense of the vile and odious nature of sin, or an abhorrence of it: such instances of raised affections we intend when we speak of them as no marks or evidences of the truth of grace. But, on the other hand, when, together with raised affections, there is the exercise of suitable graces, and the impression thereof remains, when their fervency is abated or lost, this is a good sign of grace; whereas, when they are not accompanied with the exercise of any grace, they afford no mark or evidence of the truth thereof.
Now that we may not be mistaken as to this matter, let us enquire, not only what it is that has a tendency to raise the affections; but whether our understandings are rightly informed in the doctrines of the gospel, and our wills choose and embrace what is revealed therein. And if we find it a difficult matter for our affections to be raised in holy duties, let us farther enquire, whether this may not proceed from our natural constitution? and if the passions are not easily moved with any other things in the common affairs of life; we have then no reason to conclude that our being destitute hereof in the exercise of holy duties, is a sign that we have not the truth of grace, especially if Christ and divine things are the objects of our settled choice, and our hearts are fixed trusting in him.