by Anthony Burgess
There are certain characters and signs of grace whereby a man may know whether he is in a state of grace or not. This is a point well worth discussion, and I know of nothing more necessary at this time. There are many who wholly reject ministers who preach about signs of grace, and they discourage Christians from using such a method for self-examination. Yet it is equally necessary to exercise great prudence in preaching on this subject, for it is a high art for a minister to apply these signs wisely and a great skill for a Christian to examine himself properly, so as not to be misled into either false assurance or unnecessary despair. Therefore, to unfold this doctrine more precisely, consider these introductory particulars.
First, by the inherent grace of sanctification in us, we come to possess a supernatural being. Just as natural things exist by virtue of the natural form that defines them, so also the godly have a spiritual and supernatural existence through the infused principle of holy life within them. 2 Peter 1:4 speaks of us as being partakers of the divine nature, and 2 Corinthians 5:17 describes the regenerated man as a new creature. The very term regeneration or new birth presupposes a transformation—not an essential change in our substance, but a change in the habits and qualities of the soul wrought by the Spirit of God. This new being is referred to as the inward man (2 Corinthians 4:16). Nerimbergius, the Jesuit, thinks that Paul derived this distinction between the inward and outward man from Plato, who also spoke of such a division in human nature.
This work of grace is nothing less than the image of God within us, by which we resemble Him. Godliness is not a mere notion or imaginary concept, but a real, supernatural, and powerful work of God. Just as a man, by natural movement, may be transformed from cold to heat, or a fool may grow into wisdom by acquiring knowledge, so also the ungodly are truly changed into godly men by the infusion of grace. Let none, therefore, deceive themselves with vain dreams of holiness, unless there has been a real and powerful alteration from a state of sin to a state of righteousness. For this reason, the change wrought by regeneration is often compared to the resurrection, for it produces no less a transformation in the soul than that which will take place in the body. Just as in the resurrection, our vile bodies will be made like Christ's glorious body (Philippians 3:21), so also in regeneration, our vile and corrupted souls are made like His holy and gracious soul.
Tully (Cicero), in his philosophical speculations, taught that the human soul was a divine spark, and thus he urged, Scito te esse Deum—"Know that you are a god." This was built upon a dangerous foundation, but in a true and biblical sense, we may say that the image of God in us, through grace, raises us to a supernatural likeness of Him. Thus, in an ironic rebuke, God said in Genesis 3:22, "Behold, man is become like one of us," which in the regenerate soul is fulfilled in a holy and blessed manner.
Secondly, inherent grace, being in us as a supernatural and permanent principle of holy actions, must be understood both in its nature and in its evidences. Like all other realities, it consists of two aspects:
That which is internal and constitutive of it—this is the nature of the gracious habits themselves, with all their particular qualities. Just as animal rationale is the defining characteristic of a man, so the infusion of divine grace is the distinguishing mark of a regenerate soul.
That which is consequential or flowing from it—these are the properties and effects that arise from grace, and it is by these that we discern whether grace is truly in us. In philosophy, formae nos latent—"the essence of things is hidden from us." We do not perceive the internal structure of substances, but we identify them by their properties and effects. So it is with grace—we cannot immediately perceive its inward nature, but we recognize it by its outward fruits.
Scaliger once said, Vitrum lambimus, pultem non attingimus—"We lick the glass but do not touch the substance." In other words, our knowledge is mostly from effects rather than causes. Just as a man may be unable to look directly at the sun because of its brightness, but can still perceive its reflection in a bowl of water, so we cannot fully comprehend the spiritual workings of grace within us, but we discern them in the fruits they produce.
Thus, Scripture often describes grace in terms of life. In Galatians 2:19-20 and Romans 1:17, believers are said to live by faith. Just as natural motions indicate natural life, so supernatural motions indicate a supernatural life. Yet here is a key distinction: whereas natural life is evidenced by physical activity, spiritual life is discerned not only by its actions but also by a peculiar illumination of the Holy Spirit (Romans 8:16).
Thirdly, there are differences among the signs of grace, just as grace itself is distinguished. Scripture speaks of various extraordinary gifts of office, such as apostleship, which it calls χαρίσματα (graces). Those who receive an immediate call from God to a particular duty are said to have a grace from Him. Now, while not all extraordinary prophets performed miracles to confirm their doctrine—John the Baptist, for instance, worked no miracles—many were furnished with such power. Hence, Christ and His apostles, by a virtue derived from Him, performed various miracles. In Galatians 3, Paul uses this as an argument for the presence of the Spirit among them.
Secondly, there are common graces of God's Spirit, which produce common effects and signs. These include historical belief, visible profession, and an outward acceptance of Christ and His laws, though without any inward change of heart. Just as God calls many outwardly whom He does not call inwardly, so also many outwardly profess faith in Christ without possessing it inwardly. By this means, they maintain a visible holiness, distinguishing them from the unconverted world (1 Corinthians 7:14). In this sense, holiness and belief are opposed to heathenism and paganism. Likewise, in Hebrews 10:29, an apostate who never possessed true sanctifying grace is nevertheless said to have been sanctified by the blood of Christ in an outward and covenantal sense. Because of the external sacraments, men are said to be in Christ and to have put on Christ (Galatians 3:27). This is why the apostle addresses entire churches as saints, considering their external calling rather than the inward work of grace.
Now, the marks of common grace are easy and plain; a visible number of people may possess them, qualifying them to be regarded as a visible church, to whom the ordinances of the gospel should not be denied. Yet, such persons may still lack the signs that accompany salvation. However, our present concern is not with such outward marks, which qualify a person for the external privileges of the church, but with those signs which distinguish true believers from mere professors. This distinction is crucial, as many satisfy themselves with external characters of grace, such as baptism, outward profession, and abstinence from gross sin, wrongly concluding from these that they are accepted by God. But while we must not make the signs of grace stricter than Scripture allows, neither should we lower them beyond what the Word of God sets forth.
Fourthly, Scripture speaks of two kinds of marks of grace:
- Those by which others may discern that we belong to God.
- Those by which we may know it in our own hearts.
Regarding the first, John 13:35 states, "By this shall all men know that ye are my disciples, if ye love one another." He does not say, "If ye work miracles," or "If ye raise the dead," but rather, "if ye love one another." Now, the nature of this true Christian love is further described in Scripture—it must be not in word only, but in deed and in truth.
However, the knowledge we have of others' graces is only conjectural and charitable. The apostle expresses this by speaking of persuasion rather than certainty when he assumes that faith is in his brethren. Men may give clear and undoubted signs of their wickedness, but they cannot give equally clear evidence of their godliness, since everything in religion that can be outwardly expressed may also proceed from a hypocritical heart. Yet 1 Corinthians 11 teaches that heresies exist so that those who are truly approved may be made manifest—that is, discernible to others. Similarly, in 2 Corinthians 3:3, Paul says that the Corinthians were "manifestly declared to be the epistle of Christ," but this is only in the sense of moral certainty, as far as men can perceive. Ultimately, God alone infallibly knows who are His, for the apostle calls the inward state of a man τὰ κρυπτὰ τῆς καρδίας—"the hidden things of the heart."
In the second case, Scripture provides signs by which we may discern in ourselves that we belong to God and that His Spirit dwells in us. 1 John 2:3 declares, "Hereby we do know that we know Him, if we keep His commandments." John frequently describes grace by way of marks and evidences throughout his epistles. This personal knowledge and evidence of grace is far clearer and more certain than the charitable judgment we make of others. Some theologians even argue that this certainty of assurance is akin to the certainty of faith itself, or at the very least, an experimental certainty that cannot deceive us, nor be deceived.
Fifthly, the marks of grace provided in Scripture are proper and peculiar to the truly godly. Whoever possesses these marks has true grace, and whoever lacks them is without grace. Thus, in Matthew 13, the good ground, which represents the good and honest heart, is described in such terms that it is specifically distinct from the temporary works of hypocrites.
Now, although Calvin rightly observes that reprobates may sometimes experience similar spiritual affections to the elect, yet the difference is not merely in degree, but in nature. That is, the distinction is not one of more or less grace, but of an entirely different kind of experience. The sorrow and faith of the godly are of a wholly different nature from the counterfeit sorrow and faith of hypocrites.
Philosophers distinguish the heavenly bodies from sublunary bodies by asserting that the former are composed of a different and more excellent matter. So too, no increase of time, no intensification of emotions, no outward extension of religious practice can ever transform temporary faith into true, saving faith. The principle remains firm:
"Species non fit ex specie"—one distinct kind is not compounded from another.
Thus, a mere hypocritical appearance of grace can never become true grace. This distinction is crucial in refuting both Antinomians on the one side, who deny the necessity of marks altogether, and Arminians on the other, who blur the difference between temporary and saving faith.
This is a matter of great debate, but the truth of Scripture remains clear: grace is always discernible by its proper fruits, and those who are truly in Christ bear marks that cannot be counterfeited or mistaken for the works of mere professors.
Sixthly, Scripture, in describing the marks of a godly man, presents them in different kinds—some negative and some positive. The positive marks provide clearer evidence than the negative. In James 1:27, pure religion is defined by several positive traits and one negative: "to keep oneself unspotted from the world." Likewise, Psalm 15 is a deliberate description of a godly man, containing six positive and six negative traits.
Now, it is true that neither negative nor positive signs, as outwardly and visibly expressed, can serve as infallible testimonies of godliness; for a man may do what is good and abstain from what is evil for various corrupt reasons, each of which acts as a dead fly in a box of ointment (Ecclesiastes 10:1). In Psalm 1, the godly man is first described by what he does not do—he does not "walk in the counsel of the ungodly, nor stand in the way of sinners, nor sit in the seat of the scornful."
Yet negative signs alone do not provide as full a manifestation of grace as positive ones, because grace consists primarily in what we ought to do. Goodness is more excellent than evil is evil, and therefore, our love for the good must be exercised more than our hatred of the evil. Thus, it is a deceitful and vain way to argue for one's grace based merely on negatives, as the Pharisee did: "I am not an extortioner, nor an adulterer" (Luke 18:11). God, at the final judgment, will proceed according to the good that has been done (Matthew 25:34-40), yet the majority of people have no other claim to godliness than negative ones, insisting merely that they are not among the openly profane. But godliness does not consist in a mere absence of evil; it requires a positive conformity to righteousness.
Seventhly, the properties and effects of grace may be considered in two ways: absolutely, as inherent properties, or relatively, as signs. Scripture speaks of these in both senses. Galatians 6:24 declares, "Those who are Christ's have crucified the flesh with its affections and lusts." Likewise, 2 Corinthians 5:17 states, "If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new." Similarly, Romans 8:1 affirms that those who are in Christ Jesus "walk not after the flesh, but after the Spirit."
Such texts are descriptive and indicative of those who are godly, portraying the necessary properties of a believer. However, in his epistles, John treats these marks as signs by which we may know that we are of God, and this distinction is significant.
A Christian may possess all the fruits and adjuncts of grace, yet not recognize them as signs, for he may be ignorant of their presence in himself, or tempted to believe he lacks them. How often do the people of God fall into such dark seasons, concluding themselves to be hypocrites, barren wildernesses, unsavory salt, when in truth they are the pleasant garden of Christ!
If, however, the effects of grace were perceived as signs, it would be impossible for them to conclude otherwise. A sign is a relative reality—it serves to bring something else to remembrance. Thus, the sacraments are signs; Rahab’s red thread was a sign that reminded the Israelites to spare her household (Joshua 2:18).
Likewise, the effects of grace serve as marks and signs when, in observing them, we see the causes that produced them—namely, election, justification, adoption, and regeneration. The believer, beholding the work of grace in his soul, may conclude:
"All these great and heavenly things could not be in my soul unless Christ and His Spirit were there."
"This rich and glorious furniture could not adorn my heart unless the King of Glory had entered in."
"The flowers of this garden would not give forth such fragrance unless the wind of the Spirit had blown upon them." (Song of Solomon 4:16).
Thus, the signs of grace, rightly discerned, lead us back to the sovereign workings of God within us, assuring us that He who began this work will surely complete it (Philippians 1:6).
Eighthly, signs, as they pertain to our discussion, may be divided into two categories.
- Natural signs, which by necessity indicate what they signify—such as smoke signifying the presence of fire.
- Voluntary signs, which are established by will and appointment—such as the sacraments. Though the sacraments bear a natural analogy between the sign and the thing signified, their specific and determinate meaning is ordained solely by God's appointment.
Now, concerning the properties and effects of grace as signs, we cannot say that they are merely natural or merely voluntary, but rather a mixture of both.
- They are not merely natural, for if they were, then whoever had grace working in him would necessarily perceive and know that he had it. Yet experience proves otherwise, for many true believers lack the immediate perception of their own grace. This is why the witnessing and assuring work of the Spirit is required in addition to the presence of grace within us.
It is true that Augustine’s saying is often cited against the Roman Catholic doctrine of doubt:
"Quisquis credit, sentit se habere fidem in corde."
"Whoever believes perceives within himself that he believes."
Thus, our divines argue that just as:
- A man who has fire in his bosom feels its heat,
- A man who tastes a sweet object perceives its sweetness,
- A man who is awake knows he is awake,
so also he who has the operations of God's Spirit within him should know that these are truly wrought by God and that he is not deceived.
However, while this is true in principle, yet in actual experience, several obstacles may hinder a believer's perception of his own grace:
- Internal impediments, such as sin, especially unbelief, which may cloud his assurance.
- External obstructions, such as God’s temporary desertion or withdrawal, whereby the soul cannot discern the good things God has wrought within it.
For these reasons, the effects of grace are not signs in a purely natural way.
- Yet, neither are they merely voluntary signs, for the effects of grace are the proper and genuine fruits of grace. Wherever sanctification exists, it necessarily implies justification, for these two graces are inseparable.
Thus, the effects of grace serve as evidences of our interest in Christ, but only in so far as they are illuminated by the light of the Spirit. Some philosophers argue that the stars possess their own intrinsic light, yet they are not clearly visible without the illumination of the sun. In the same way, the gracious fruits of supernatural principles within us have a natural aptitude and fitness to make us aware that we are in Christ, yet they cannot fully dispel all darkness without the Spirit of God, just as only the sun's light, not that of the stars, can drive away the darkness of night
Ninthly, we must take heed that in gazing too much upon ourselves—seeking to find grace in our own hearts—we do not neglect the more excellent acts of faith, whereby we close with Christ immediately and rely upon Him alone for our justification.
The fear of this danger has led some to reject entirely the use of signs in evidencing justification. And indeed, it cannot be denied that many of God's children, while diligently examining their own souls to discover evidences of grace, that they might find comfort in their justification, are at the same time neglecting those principal and essential acts of faith, by which they are to rest in Christ and depend wholly upon Him for acceptance before God.
This would be as if old Jacob, when he saw the chariots Joseph had sent to bring him to Egypt, rejoiced so much in the chariots themselves that he forgot to long to see Joseph himself (Genesis 45:26-28).
Thus, if thou art filled with joy in perceiving grace within thee, but forgettest to rejoice in Christ Himself, thou art mistaking the lesser for the greater. Christ is infinitely more excellent than all thy graces; they are but streams, while He is the fountain. To rest in grace rather than in Christ is to rejoice in the signs rather than in the substance. But more will be said on this matter later.
Tenthly, Scripture attributes blessedness and salvation to various signs thereof. At times, the fear of God is given as a sign; at other times, poverty of spirit, hungering and thirsting after righteousness, repentance, love, or patience. Thus, if a godly man can discern any one of these in himself, he may conclude his salvation and justification, even if he cannot yet perceive all of them. Indeed, many times, the people of God are aware of one sign in themselves but not another.
The signs of justification are not like the marks of Christ or Antichrist, which must be found collectively. The learned speak of the marks of the Messiah, noting that some signs of Christ may have appeared in others, but only He who was truly Christ possessed them all. Likewise, there are many descriptions of Antichrist, and some individuals may exhibit certain characteristics of him, but only the true Antichrist possesses them all in full measure. However, this is not the case with the marks of grace—for if a man, upon sound evidence, can discern even one genuine mark of grace, he may rightly conclude that he has all the rest, though he may not yet feel them in himself.
Eleventhly, the signs and marks which Scripture gives of true grace should still be used and relied upon, even though hypocrites may confidently assume they possess them when in fact they do not. It is no argument against the validity of marks of grace that some hypocrites have deceived themselves by a false confidence.
In Matthew 25, the wise virgins, having prepared oil, knew their Bridegroom and went out to meet Him. Yet the foolish virgins, though lacking oil, went forth just as confidently—until the moment of trial revealed their error. Therefore, let not the self-deception of others cause thee to despair in discerning true marks of grace within thyself.
Many a dreamer has imagined himself rich and full while in a dream; yet this does not negate the reality that, when awake, a man knows when he possesses true riches and is not deceived. Likewise, a hypocrite may die in boldness, secure in his presumption, calling God his God and Christ his Christ—but this does not hinder the true believer from having a real and unshaken assurance.
In matters of religion, the Turk is confident of his, the Jew of his, and the Papist of his—but this does not mean that the Protestant, who holds to the truth, cannot confidently know that he is in the right and all others deceived. The existence of false confidence does not nullify true confidence, but rather compels greater diligence in discerning what is genuine.
Twelfthly, signs or marks must correspond to the nature of that which they signify. If the essence of a thing is imperfect, then the signs thereof will also be imperfect.
This is a great source of comfort to the godly, for many believers seek perfect signs of grace in themselves. When they find hypocrisy, carnal motives, lukewarmness, or other spiritual distempers, they begin to doubt their whole estate. But they must remember that just as their graces are imperfect, so also the signs of grace in them must be imperfect.
Thus, although we affirm that the godly may, as Hezekiah and Paul did, take comfort from the truth of grace within themselves, yet they do not take comfort from grace as a cause or merit of their justification. Even while they find encouragement in grace, they also see much imperfection in themselves—proving that their trust is not in themselves, but in Christ alone.
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Source: Spiritual Refining, Chapter 8