3. The performance of those moral duties, which are materially good, is no certain sign of the truth of grace; I do not say that this is not necessary; for when we speak of a mark of grace, as containing in it what is essential thereunto, we distinguish between that which is a necessary pre-requisite, without which, none can have grace; and that which is an essential ingredient in it. Where there is no morality, there is certainly no grace; but if there be nothing more than this, there is an essential ingredient wanting, by which this matter must be determined. A person may abstain from gross enormities, such as murder, adultery, theft, reviling, extortion, covetousness, &c. and, in many respects, perform the contrary duties, and yet be destitute of faith in Christ. The Pharisee, whom our Saviour mentions in the gospel, had as much to say on this subject as any one; yet his heart was not right with God; nor was his boasting hereof approved of by Christ. There are multitudes who perform many religious duties, when it comports with their secular interests; they adhere to Christ in a time of prosperity; but in a time of adversity they fall from him; and then, that which seemed to be most excellent in them is lost, and then they appear to be, what they always were, destitute of the truth of grace. We now proceed to consider,
Secondly, What are those marks by which persons may safely conclude themselves to be in a state of grace. In order to our determining this matter, we must consider what are the true and genuine effects of faith, which we find mentioned in scripture, namely, those other graces that accompany or flow from it; as when it is said to work by love, Gal. v. 6. or as we are hereby enabled to overcome the world, 1 John v. 4. or to despise the honours, riches, and pleasures thereof; especially when standing in competition with Christ; or our hearts are thereby drawn aside from him: this effect it produced in Moses, when he refused to be called the son of Pharaoh’s daughter, choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season, esteeming the reproach of Christ greater riches than the treasures in Egypt, Heb. xi. 24-26. and in others, who confessed that they were strangers and pilgrims on the earth, ver. 13, 16. who desired a better country, that is, an heavenly; whose conversation was in heaven, Phil. iii. 10. Moreover, we are to enquire whether it has a tendency to purify the heart, Acts xv. 9. and so puts us upon abhorring, flying from, watching, and striving against every thing that tends to corrupt and defile the soul! and whether it tends to excite us to universal obedience, which is called the obedience of faith, Rom. xvi. 26. and a carefulness to maintain good works, Tit. iii. 6. which proceed from, and are evidences of the truth of it? as the apostle says, Shew me thy faith without thy works, and I will shew thee my faith by my works, James ii. 18. or, as our Saviour says, The tree is known by his fruit. But that we may more particularly judge of the truth of grace by the marks and evidences thereof, we must consider its beginning and progress, or with what frame of spirit we first embraced and closed with Christ; and what our conversation has been since that time.
1. As to the former of these, to wit, our judging of the truth of grace by the first beginning thereof. Here we are to enquire, what were the motives and inducements that inclined us to accept of Christ? Did we first see ourselves lost and undone, as sinful, fallen creatures; and were we determined hereupon to have recourse to him for salvation, as the only refuge we could betake ourselves to? Did we first consider ourselves as guilty; and did this guilt set very uneasy upon us; and in order to the removal of it, did we betake ourselves to Christ for forgiveness? and did we consider ourselves as weak and unable to do what is good, and so apply ourselves to him for strength against indwelling sin, and victory over the temptations which prevailed against us?
Moreover, let us enquire, whether it was only a slavish fear and dread of the wrath of God, and the punishment of sin in hell, that gave the first turn to our thoughts and affections, so as to put us on altering our course of life? or, whether, besides this, we saw the evil of sin arising from its intrinsic nature, and its opposition to the holiness of God; and was this attended with shame and self-abhorrence? and, at the same time, did we see the excellency and loveliness of Christ? was he precious to us as he is to them that believe? 1 Pet. ii. 7.
Again, let us farther enquire, what were the workings of our spirits when we first closed with Christ? did we do this with judgment, duly weighing what he demands of us in a way of duty, as well as what we are encouraged to expect from him? were we made willing to accept of him in all his offices, and to have respect to all his commandments? were we earnestly desirous to have communion with him here, as well as to be glorified with him hereafter? were we content to submit to the cross of Christ, to bear his reproach, and to count this preferable to all the glories of the world? were we willing to be conformed to an humbled suffering Jesus, and to take our lot with his servants, though they may be reckoned the refuse and off-scouring of all things? And let us farther enquire; whether we did this with reliance on his assistance, as being sensible of the treachery and deceitfulness of our own hearts, and our utter inability to do what is good, without the aids of his grace? did we accordingly give up ourselves to him in hope of obtaining help from him, in order to the right discharge of every duty? did we reckon ourselves nothing, and Christ to be all in all, that all our springs are in him? This was a good beginning of the work of grace, which will prepare the way for this grace of assurance, which we are now considering.
Obj. Some will object against what has been said concerning our enquiring into, or being able to discern the first acts of faith, or that frame of spirit wherewith we then closed with Christ, that they know not the time of their conversion, if ever they were converted; they cannot remember or determine what was the particular ordinance or providence, that gave them the first conviction of sin, and of their need of Christ, and induced them to close with him; much less can they tell what were the workings of their hearts at such a time: It is impossible for them to trace the footsteps of providence, so as to point out the way and manner in which this work was at first begun in their souls. This therefore is not to be laid down as a mark or evidence of grace, which so few can make use of.
Answ. I am not insensible that this is the case of the greatest number of believers. There are very few, who, like the apostle Paul, can tell the time and place of their conversion, and every circumstance leading to it; or like those converts, who, when the gospel was first preached by Peter, were pricked in their heart, and said unto Peter, and to the rest of the apostles, Men and brethren, what shall we do? Acts ii. 37. or like the jailor, who broke forth into an affectionate enquiry, not much unlike to it; Sirs, what must I do to be saved? chap. xvi. 30. though the ordinance leading to it was of a different nature. Sometimes, the way of the Spirit of God in the soul at first, is so discernable, that it cannot but be observed by them who are brought into a state of grace; but others know nothing of this, especially they who have not run into all excess of riot, and been stopped in their course on a sudden, by the grace of God; in whom the change made in conversion, was real, though it could not, from the nature of the thing be so plainly discerned in all its circumstances. Some have been regenerate from the womb; others have had a great degree of restraining grace, and been trained up in the knowledge of the doctrines of the gospel from their very childhood, and retain the impressions of a religious education; these cannot so easily discern the first beginnings of the work of grace in their souls; yet they may, and ought to enquire, whether ever they found, in the course of their lives, such a frame of spirit as has been before described, which believers have when the work of grace is first begun, and it is not very material for them to be able to discern whether these were the first actings of grace or no? The main thing to be determined is; whether they have ground to conclude, that ever they experienced the grace of God in truth? In this case, the most that some can say concerning themselves, is as the blind man says in the gospel, when the Pharisees were inquisitive about the restoring his sight, and the way and manner in which this was done; this is all that I know concerning myself, that whereas I was blind, now I see, John ix. 25. so the true convert says; whereas I was once dead in trespasses and sins, I am now alive, and enabled to put forth living and spiritual actions, to the glory of God. This evidence will give as much ground to conclude that they are in a state of grace, as though they were able to determine when they were first brought into it.
2. We may judge of the truth of grace by the method in which it has been carried on, whether we are able to determine the way and manner in which it was first begun, or no, as a farther evidence of the truth thereof. Sanctification is a progressive work; therefore it is not enough for us to set our faces heaven-ward; but we must make advances towards it, and be found in the daily exercise of grace, in order to our concluding that we are in a state of grace. A believer must not only set out in the right way, but he must hold on therein; he must live by faith if he would conclude that the work of faith is begun in truth. It is not sufficient to call upon God, or implore help from him, when under some distressing providences, and afterwards to grow remiss in, or lay aside this duty; but it must be our constant work. A true christian is distinguished from an hypocrite, in that it is said, concerning the latter, Will he delight himself in the Almighty? will he always call upon God? Job xxvii. 20. denoting that a true believer will do so. He is either habitually or actually inclined to it; and that in such a way as is attended with the daily exercise of those graces, which are the fruits and effects of faith, whereby he may conclude that he is in a state of grace. Thus far we have considered those marks or evidences of grace, which, in order to our attaining assurance, we must be able to discern in ourselves. But inasmuch as a believer may understand what are the marks of grace contained in scripture, and, at the same time, enquire into the state of his soul, to know whether he can apprehend in himself any evidences of the truth of grace; and not be able to arrive to a satisfaction as to this matter, so as to have his doubts and fears removed; let it be considered,
3. That he must depend on, hope, and pray for the testimony of the Spirit, with his spirit, that he is a child of God. It will be a difficult matter for us to conclude that we have the truth of grace, till the Spirit is pleased to shine on his own work; which, when he does, all things will appear clear and bright to us, though before this we might walk in darkness, and have no light. In speaking concerning the inward testimony of the Spirit (which is necessary to enable a believer to discern in himself the marks of grace, on which his assurance of salvation is founded) let it be premised; that as it is a branch of the Spirit’s divine glory, by his internal influence, to deal with the hearts of his people; so he does this various ways, according to the various faculties of the soul, which are the subjects thereof; particularly, when by his power, he renews the will, and causes it to act those graces which are the effects of his divine power; then he is said to sanctify a believer. But when he deals with the understanding and conscience, enabling us to discern the truth of the work of grace, that we may take the comfort of it, then he is described, in scripture, as a witness hereunto, or as witnessing with our spirits, that we are in a state of grace, the consequence of which is, that the eyes of our understanding being enlightened, we may know what is the hope of his calling, Eph. i. 18. accordingly he gives us to discern that he has called us by his grace; and, as the result thereof, granted us a hope of eternal life.
This is a privilege plainly mentioned in scripture; and we must not suppose that none had it but those who had extraordinary revelation, since it is so necessary to a believer’s attaining that peace and joy which the church, in this present dispensation, is certainly not less possessed of, than it was in former ages. And that the Spirit gives his testimony to the work of grace in the souls of believers, though extraordinary revelation be ceased, is evident from what is matter of daily experience; since there are many instances of those who have used their utmost endeavours in examining themselves, to know whether they had any marks of grace, who have not been able to discern any, though they have been thought to be sincere believers by others, till, on a sudden, light has broke forth out of darkness, and their evidences for eternal life cleared up, so that all their doubts have been removed; and this they could not but attribute to a divine hand, inasmuch as before this they could meditate nothing but terror to themselves; and, in this case, what the apostle prays for, with respect to the church, That the God of hope would fill them with all joy and peace in believing, that they might abound in hope, through the power of the Holy Ghost, Rom. xv. 13. is experienced by them: And on this account they are said, to be sealed with that Holy Spirit of promise, Eph. i. 13. whereby their hope is established, and that is now confirmed to them by this means, which they were before in perplexity about; so that we have as much ground to conclude that the Spirit is the author of assurance in believers, as we have that he is the author of sanctification.