So much for the laying the grounds of faith, and warrants to believe. Now, for evidencing of true faith by fruits, these four things are requisite: 1. That the believer be soundly convinced, in his judgment, of his obligation to keep the whole moral law, all the days of his life; and that not the less, but so much the more, as he is delivered by Christ from the covenant of works, and curse of the law. 2. That he endeavour to grow in the exercise and daily practice of godliness and righteousness. 3. That the course of his new obedience run in the right channel, that is through faith in Christ, and through a good conscience, to all the duties of love towards God and man. 4. That he keep strait communion with the fountain Christ Jesus, from whom grace must run along, for furnishing of good fruits.
For the first, viz. To convince the believer, in his judgment, of his obligation to keep the moral law, among many passages, take Matt. v. 16.
Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Verse 17. Think not that I an come to destroy the law or the prophets: I am not come to destroy, but to fulfil. Verse 18. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Verse 19. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. Verse 20. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
Wherein our Lord,
1. Giveth commandment to believers, justified by faith, to give evidence of the
grace of God in them before men, by doing good works: Let your light so
shine before men, (saith he,) that they may see your good
works.
2. He induceth them so to do, by shewing, that albeit they be not justified by
works, yet spectators of their good works may be converted or edified; and so
glory may redound to God by their good works, when the witnesses thereof
shall glorify your Father which is in heaven.
3. He gives them no other rule for their new obedience than the moral law, set
down and explicated by Moses and the prophets: Think not (saith
he) that I am come to destroy the law or the prophets.
4. He gives them to understand, that the doctrine of grace, and freedom from
the curse of the law by faith in him, is readily mistaken by men's corrupt
judgments, as if it did loose or slacken the obligation of believers to obey
the commands, and to be subject to the authority of the law; and that this
error is indeed a destroying of the law and of the prophets, which he will in
no case ever endure in any of his disciples, it is so contrary to the end of
his coming, which is first to sanctify, and then to save believers: Think
not (saith he) that I am come to destroy the law or the
prophets.
5. He teacheth, that the end of the gospel and covenant of grace is to procure
men's obedience unto the moral law: I am come (saith he) to fulfil the
law and the prophets.
6. That the obligation of the moral law, in all points, unto all holy duties,
is perpetual, and shall stand to the world's end, that is, till heaven
and earth pass away.
7. That as God hath had a care of the Scriptures from the beginning, so shall
be have a care of them still to the world's end, that there shall not one
jot or one tittle of the substance thereof be taken away; so saith the
text, Ver. 18.
8. That as the breaking of the moral law, and defending the transgressions
thereof to be no sin, doth exclude men both from heaven, and justly also from
the fellowship of the true kirk; so the obedience of the law, and teaching
others to do the same, by example, counsel, and doctrine, according to every
man's calling, proveth a man to be a true believer, and in great estimation
with God, and worthy to be much esteemed of by the true church, Ver. 19.
9. That the righteousness of every true Christian must be more than the
righteousness of the scribes and Pharisees; for the scribes and Pharisees,
albeit they took great pains to discharge sundry duties of the law, yet they
cutted short the exposition thereof, that it might the less condemn their
practice; they studied the outward part of the duty, but neglected the inward
and spiritual part; they discharged some meaner duties carefully, but neglected
judgment, mercy, and the love of God: in a word, they went about to establish
their own righteousness, and rejected the righteousness of God by faith in
Jesus. But a true Christian must have more than all this; he must acknowledge
the full extent of the spiritual meaning of the law, and have a respect to all
the commandments, and labour to cleanse himself from all filthiness of flesh
and spirit, and not lay weight upon what service he hath done, or shall
do, but clothe himself with the imputed righteousness of Christ, which only
can hide his nakedness, or else he cannot be saved; so saith the text,
Except your righteousness, etc.
The second thing requisite to evidence true faith is, that the believer endeavour to put the rules of godliness and righteousness in practice, and to grow in the daily exercise thereof; holden forth, 2 Pet. i. 5.
And besides this, giving all diligence, add to your faith, virtue; and to virtue, knowledge; Verse 6. And to knowledge, temperance; and to temperance, patience; and to patience, godliness; Verse 7. And to godliness, brotherly-kindness ; and to brotherly-kindness, charity. Verse 8. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.
Wherein, 1. The apostle teacheth believers, for evidencing of precious faith
in themselves, to endeavour to add to their faith seven other sister graces.
The first is Virtue, or the active exercise and practice of all
moral duties, that so faith may not be idle, but put forth itself in work. The
second is Knowledge, which serves to furnish faith with
information of the truth to be believed, and to furnish virtue with direction
what duties are to be done, and how to go about them prudently. The third is
Temperance, which serveth to moderate the use of all pleasant
things, that a man be not clogged therewith, nor made unfit for any duty
whereto he is called. The fourth is Patience, which serveth to
moderate a man's affections, when he meeteth with any difficulty or unpleasant
thing; that he neither weary for pains required in well-doing, nor faint when
the Lord chastiseth him, nor murmur when he crosseth him. The fifth is
Godliness, which may keep him up in all the exercises of
religion, inward and outward; whereby he may be furnished from God for all
other duties which he hath to do. The sixth is
Brotherly-kindness, which keepeth estimation of, and affection
to, all the household of faith, and to the image of God in every one
wheresoever it is seen. The seventh is Love, which keepeth the
heart in readiness to do good to all men, whatsoever they be, upon all
occasions which God shall offer.
2. Albeit it be true, that there is much corruption and infirmity in the godly;
yet the apostle will have men uprightly endeavouring, and doing their best, as
they are able, to join all these graces one to another, and to grow in the
measure of exercising them: Giving all diligence, (saith he,)
add to your faith, etc.
3. He assureth all professed believers, that as they shall profit in the
obedience of this direction, so they shall profitably prove the soundness of
their own faith; and, if they want these graces, that they shall be found blind
deceivers of themselves, Ver. 9.
The third thing requisite to evidence true faith is, that obedience to the law run in the right channel, that is, through faith in Christ, etc. holden forth, I Tim. i. 5.
Now, the end of the commandment is love, out of a pure heart, and of a good conscience, and of faith unfeigned.
Wherein the apostle teacheth these seven doctrines:
1. That the obedience of the law must flow from love, and love from a pure
heart, and a pure heart from a good conscience, and a good conscience from
faith unfeigned: this he makes the only right channel of good works: The
end of the law is love, etc.
2. That the end of the law is not, that men may be justified by their obedience
of it, for it is impossible that sinners can be justified by the law, who, for
every transgression, are condemned by the law: For the end of the law
is love, out of a pure heart, etc.
3. That the true end of the law, preached unto the people, is, that they, by
the law, being made to see their deserved condemnation, should flee to Christ
unfeignedly, to be justified by faith in him; so saith the text, while it
maketh love to flow through faith in Christ.
4. That no man can set himself in love to obey the law, excepting as far as his
conscience is quieted by faith, or is seeking to be quieted in Christ;
for the end of the law is love, out of a good conscience, and faith
unfeigned.
5. That feigned faith goeth to Christ without reckoning with the law, and so
wants an errand; but unfeigned faith reckoneth with the law, and is forced to
flee for refuge unto Christ, as the end of the law for righteousness, so often
as it finds itself guilty for breaking of the law: For the end of the law
is faith unfeigned.
6. That the fruits of love may come forth in act particularly, it is
necessary that the heart be brought to the hatred of all sin and
uncleanness, and to a steadfast purpose to follow all holiness universally:
For the end of the law is love, out of a pure heart.
7. That unfeigned faith is able to make the conscience good, and the heart
pure, and the man lovingly obedient to the law; for when Christ's blood is seen
by faith to quiet justice, then the conscience becometh quiet also, and will
not suffer the heart to entertain the love of sin, but sets the man on work to
fear God for his mercy, and to obey all his commandments, out of love to God,
for his free gift of justification, by grace bestowed on him: For this is
the end of the law indeed, whereby it obtaineth of a man more obedience
than any other way.
The fourth thing requisite to evidence true faith is, the keeping strait communion with Christ, the fountain of all graces, and of all good works; holden forth, John xv. 5.
I am the vine, ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing.
Wherein Christ, in a similitude from a vine-tree, teacheth us,
1. That by nature we are wild barren briers, till we be changed by coming unto
Christ; and that Christ is that noble vine-tree, having all life and sap of
grace in himself, and able to change the nature of every one that cometh to
him, and to communicate spirit and life to as many as shall believe in him:
I am the vine, (saith he,) and ye are the branches.
2. That Christ loveth to have believers so united unto him, as that they be not
separated at any time by unbelief: and that there may be a mutual inhabitation
of them in him, by faith and love; and of him in them, by his word and Spirit;
for he joineth these together, If ye abide in me, and I in you,
as things inseparable.
3. That except a man be ingrafted into Christ, and united to him by
faith, he cannot do any the least good works of his own strength; yea, except
in as far as a man doth draw spirit and life from Christ by faith, the work
which he doth is naughty and null in point of goodness in God's estimation:
For without me (saith he) ye can do nothing.
4. That this mutual inhabitation is the fountain and infallible cause of
constant continuing and abounding in well-doing: For he that abideth in
me, and I in him, (saith he,) the same beareth much
fruit. Now, as our abiding in Christ presupposeth three things; 1.
That we have heard the joyful sound of the gospel, making offer of Christ
to us, who are lost sinners by the law; 2. That we have heartily
embraced the gracious offer of Christ; 3. That by receiving of him we
are become the sons of God, John i. 12. and are incorporated into
his mystical body, that he may dwell in us, as his temple, and we dwell
in him, as in the residence of righteousness and life: so our abiding in Christ
importeth other three things, 1. An employing of Christ in all our addresses to
God, and in all our undertakings of whatsoever piece of service to him. 2. A
contentedness with his sufficiency, without going out from him to seek
righteousness, or life, or furniture in any case, in our own or any of the
creature's worthiness. 3. A fixedness in our believing in him, a
fixedness in our employing and making use of him, and a fixedness in our
contentment in him, and adhering to him, so that no allurement, no temptation
of Satan or the world, no terror nor trouble, may be able to drive our spirits
from firm adherence to him, or from the constant avowing of his truth, and
obeying his commands, who hath loved us, and given himself for us; and in whom
not only our life is laid up, but also the fulness of the Godhead dwelleth
bodily, by reason of the substantial and personal union of the divine and human
nature in him.
Hence let every watchful believer, for strengthening
himself in faith and obedience, reason after this manner:
"Whosoever doth daily employ Christ Jesus for cleansing his conscience and
affections from the guiltiness and filthiness of sins against the law, and for
enabling him to give obedience to the law in love, he hath the evidence of true
faith in himself:
"But I (may every watchful believer say) do daily employ Jesus Christ for
cleansing my conscience and affections from the guiltiness and filthiness of
sins against the law, and for enabling of me to give obedience to the law in
love:
"Therefore I have the evidence of true faith in myself.
And hence also let the sleepy and sluggish believer reason, for his own
upstirring, thus:
"Whatsoever is necessary for giving evidence of true faith, I study to do
it, except I would deceive myself and perish:
"But to employ Christ Jesus daily for cleansing of my conscience and
affections from the guiltiness and filthiness of sins against the law, and for
enabling me to give obedience to the law in love, is necessary for evidencing
of true faith in me:
"Therefore this I must study to do, except I would deceive myself and
perish."
And, lastly, Seeing Christ himself hath pointed this forth, as an undoubted evidence of a man elected of God unto life, and given to Jesus Christ to be redeemed, if he come unto him, that is, close covenant, and keep communion with him, as he teacheth us, John vi. 37. saying, All that the Father hath given me shall come to me; and him that it cometh to me I will in no wise cast out; let every person, who doth not in earnest make use of Christ for remission of sin, and amendment of life, reason hence, and from the whole premises, after this manner, that his conscience may be awakened:
"Whosoever is neither by the law, nor by the gospel, so convinced of
sin, righteousness, and judgment, as to make him come to Christ, and employ him
daily for remission of sin, and amendment of life; he wanteth not only all
evidence of saving faith, but also all appearance of his election, so long as
be remaineth in this condition:
"But I (may every impenitent person say) am neither by the law nor
gospel so convinced of sin, righteousness, and judgment, as to make me come to
Christ, and employ him daily for remission of sin, and amendment of life:
"Therefore I want not only all evidence of saving faith, but also all
appearance of my election, so long as I remain in this condition."
FINIS
Home | Biography | Writings | Poetry | Links