Online Bible 1995 March/ROM-1025.iso/olb/biblefre/topics03/t05850

Text File | 1992-07-30 | 18KB | 365 lines

05850
                      The Evidences of True Faith

                                                             Part 1 of 4

 So much for the laying of 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, that is, to convince the believer, in his judgment, of
 his obligation to keep the moral law, among many passages:

    "16 Let your light so shine before men, that they may see your
    good works, and glorify your Father which is in heaven. 17  Think
    not that I am come to destroy the law, or the prophets: I am not
    come to destroy, but to fulfil. 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. 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. 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." Mat. 5.16-20

 Wherein our Lord,

  1. Gives 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 that they may see your
     good works."

  2. He induces them so to do, by showing, 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 its witnesses  "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 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 that I am come to destroy the law or
     the prophets."

  5. He teaches, that the end of the gospel and covenant of grace is
     to procure men's obedience to the moral law: "I am come to fulfil
     the law and the prophets."

  6. That the obligation of the moral law, in all points, to 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 has had a care of the Scripture from the beginning,
     so shall he have a care of them still to the world's end, that
     there shall not one jot or one tittle of its substance be taken
     away; so says the text, Verse 18.

  8. That as the breaking of the moral law, and defending its
     transgressions to be no sin, does exclude men both from heaven,
     and justly also from the fellowship of the true church; so the
     obedience of the law, and teaching others to do the same, by
     example, counsel, and doctrine, according to every man's calling,
     proves a man to be a true believer, and in great estimation with
     God, and worthy to be much esteemed of by the true church, Verse
     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 various
     duties of the law, yet they cut short its exposition, 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 lesser 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 has 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 says the text, "Except
     your righteousness, ..."
05851
                      The Evidences of True Faith

                                                             Part 2 of 4

 The second thing requisite to evidence of true faith is, that the
 believer endeavour to put the rules of godliness and righteousness in
 practice, and to grow in its daily exercise; as held forth:

   "5 And beside this, giving all diligence, add to your faith virtue;
    and to virtue knowledge; 6  And to knowledge temperance; and to
    temperance patience; and to patience godliness; 7  And to
    godliness brotherly kindness; and to brotherly kindness charity. 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." 2 Pe. 1:5-8

 Wherein,

  1. The apostle teaches believers, for evidencing of precious faith
     in themselves, to endeavour to add to their faith seven other
     sister graces.

     1a) The first is Virtue, or the active exercise and practice of
         all moral duties, that so faith is not idle, but puts forth
         itself in work.

     1b) 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.

     1c) The third is Temperance, which serves to moderate the use of
         all pleasant things, that a man be not clogged therewith, nor
         made unfit for any duty to which he is called.

     1d) The fourth is Patience, which serves to moderate a man's
         affections, when he meets with any difficulty or unpleasant
         thing; that he neither weary for pains required in
         well-doing, nor faint when the Lord chastises him, nor murmur
         when he crosses him.

     1e) 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 has to do.

     1f) The sixth is Brotherly-kindness, which keeps estimation of,
         and affection to, all the household of faith, and to the
         image of God in every one where ever it is seen.

     1g) The seventh is Love, which keeps the heart in readiness to do
         good to all men, whatever they be, upon all occasions which
         God shall offer.

  2. Albeit it be true, that this is much corruption and infirmity in
     the godly; yet the apostle will have men mightily 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, add to your faith, ..."

  3. He assures 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 not have these
     graces, that they shall be found blind deceivers of themselves,
     Verse 9.
05852
                     The Evidences of True Faith

                                                             Part 3 of 4

 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. as held forth:

    "Now the end of the commandment is charity out of a pure heart,
     and [of] a good conscience, and [of] faith unfeigned:" 1 Ti. 1:5

 Wherein the apostle teaches 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, ..."

  2. That the end of law is not, that men may be justified by their
     obedience of it, as the Jewish doctors did falsely teach; 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 (not such as the Jewish doctors taught, but) love, out
     of a pure heart, ..."

  3. That the true end of the law, preached to 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 says the text, while it makes 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 good
     conscience, and faith unfeigned."

  5. That feigned faith goes to Christ without reckoning with the law,
     and so wants an errand; but unfeigned faith reckons with the law,
     and is forced to flee for refuge to 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 becomes quiet also, and will not suffer the heart to
     entertain the love of sin, but set 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 obtains
     of a man more obedience than any other way.
05853
                     The Evidences of True Faith

                                                             Part 4 of 4

 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; as held forth:

    "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." John 15:5

 Wherein Christ, in a similitude from a vine-tree, teaches us,

  1. That by nature we are wild barren briers, till we be changed by
     coming to 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 comes to him, and to communicate spirit
     and life to as many as shall believe in him: "I am the vine, and
     ye are the branches."

  2. That Christ loves to have believers so united to 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 joins 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;
     yes, except in as far as a man does draw spirit and life from
     Christ by faith, the work which he does is naughty and null in
     point of goodness in God's estimation: "For without me 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, the same beareth much fruit."
     Now, as our abiding in Christ presupposes three things;

     4a) That we have heard the joyful sound of the gospel, making
         offer of Christ to us, who are lost sinners by the law;

     4b) That we have heartily embraced the gracious offer of Christ;

     4c) That by receiving of him we are become the sons of God, John
         1:12, 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 imports other three things,

     4d) An employing of Christ in all our addresses to God, and in
         all our undertakings of whatever piece of service to him.

     4e) A contentedness with this sufficiency, without going out from
         him to seek righteousness, or life, or help in any case, in
         our own or any of the creature's worthiness.

     4f) 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, not 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 has loved us, and given himself
         for us; and in whom not only our life is laid up, but also
         the fullness of the Godhead dwells 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:

    "Whoever does 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 has 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:

    "Whatever 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 has pointed this forth, as an
 undoubted evidence of a man elected of God to 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 teaches in John 6.37,
 saying:

    "All that the Father giveth me shall come to me; and him that
     cometh to me I will in no wise cast out;"

 let every person, who does 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:

    "Whoever 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
 wants not only all evidence of saving faith, but also all appearance
 of his election, so long as he remains 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 lack not only all evidence of saving faith, but also
 all appearance of my election, so long as I remain in this
 condition."

                             The End
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