His heart is laid out in breadth and length for Him;
yea, when the fame and report of Him goes abroad in His truth, although faith
sees not much, yet it 'believeth on His name,' upon the very fame He has sent
abroad of Himself. (John 1: 12.)
III. Farther explanatory remarks
concerning saving faith But here, for avoiding mistakes, consider
1. That although justifying faith acts so variously, yet every believer who has
a good title to Christ Jesus has not all these various actings and exercises of
faith; for his condition requires them not; and also the Master is sometimes
pleased not to lead out the faith of some persons, in all these particular
ways, for reasons known to Himself, even when their necessity (to their
apprehension) calleth for such an acting of faith. Surely, every one dare not
say, 'Though He slay me, yet will I trust in Him.' (Job 13: 15.) Many would not
have gone up with the woman of Canaan, spoken of in Matt. 15:, but would have
been discouraged, and have given up the pursuit. It is on this account that
Christ highly commends the faith of some beyond the faith of others; as of the
centurion, and the woman of Canaan. (Matt. 8: 10.) Many good people are much
disquieted about their faith, because it goes not out in all those ways we find
recorded in Scripture; but there is hardly any one to be found whose faith has
acted all these ways.
2. Many of these actings of faith are much intended
and remitted. They are sometimes strong and vigorous, and discernible; and
sometime they fail, and unbelief prevails, so it were an uncertain thing to
judge of a man's state by these. We find the saints at times very different
from themselves in regard of the acting of faith, as we showed before.
3.
Each one of these actings of faith speaks good to the person in whom it is, and
has promises annexed unto it, as we have said. Yet--
4. Although these
acting of faith have promises annexed to them, they are not, on that account,
the condition of the new covenant; for then every one behaved to have each one
of them, which is not true, as we said before. A promise is made to him who
overcometh: but perseverance is not the condition of the new covenant, though
it supposeth it. There are promises made to the exercise of all graces in
Scripture; but faith only is the condition of the covenant. I say, then, these
promises are made to these workings of faith, not as such, but as they imply
justifying faith, which is the condition of the covenant. All these are acting
of faith, but not as it is justifying. Therefore--
5. There is something
common to all gracious persons, which may be supposed by all the aforesaid
acting of faith, wherein the nature and essence of justifying faith consist:
and this is the heart's satisfaction with God's plan of salvation by Christ.
When man is pleased with God's method of satisfaction to justice, through
Christ Jesus, in whom all fulness now dwells, by the Father's pleasure; when
the soul and heart of man acquiesce in that, then it believeth unto salvation.
As at first the Lord made man suitable to the covenant of works, by creating
him perfect, and so putting him in a capacity to perform his will in that
covenant: so, under the new covenant, when God giveth the new heart to man, He
puts the idea and stamp of all His device in the new covenant upon the man, so
as there is a consonance to God's will there: thus he bears the image of the
second Adam, Christ Jesus, on him. This is a great part of the new heart, and
is most opposed to works: since now the man absolutely falls from works,
'becoming dead to the law,' as to the point of justification, 'by the body of
Christ.' (Rom. 7: 4.) Man perceiving that God has devised a way of satisfying
Divine justice, and recovering lost man by the incarnation of Christ, he thinks
this so good and sure a way, that he absolutely gives up with the law, as I
said before, and closes with this device; and this is believing or faith, very
opposite to works, and all resting thereupon. This cannot fail to be in all
gracious persons, in whom many of the acting of faith are not to be found. This
does clearly suppose known distress in a man, without any relief in himself:
this supposes known fulness in Christ, as the alone sufficient relief: this
imports a sort of appropriation; for the heart, being pleased with that device,
in so far swayeth towards it. This is a thing clearly supposed in all the
acting of faith spoken of before.
He that greedily hungereth, has this; and
he that leaneth has this, etc. This is to esteem 'Christ the wisdom and power
of God' to salvation, as He is said to be to all that believe. (1 Cor. 1: 24.)
They esteem that device wise and sure, becoming God; and that is to believe. On
this account, Christ, who is the stone rejected by many, is 'precious to them
who believe;' a fit stone to recover, fortify, and beautify the tottering
building and fabric of lost man--'To whom coming, as unto a living stone,
disallowed indeed of men, but chosen of God and precious; ye also, as lively
stones, are built up a spiritual house, a holy priesthood, to offer up
spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore it is also
contained in the Scripture, 'Behold, I lay in Zion a chief cornerstone, elect,
precious; and he that believeth on Him shall not be confounded. Unto you,
therefore, which believe He is precious; but unto them which be disobedient,
the stone which the builders disallowed, the same is made the head of the
corner; and a stone of stumbling, and a rock of offense, even to them which
stumble at the word, being disobedient, whereunto also they were appointed.' (1
Peter 2: 4-8.) 'The kingdom of God is like a man finding a treasure, for which
with joy he selleth all.' (Matt. 13: 44.) These words hold out the very way of
believing, namely, salvation is discovered in the gospel to be by Christ; the
heart valueth that method as satisfying. This is to believe on the Son of God
lifted up; which is compared with looking to the brazen serpent. (John 3: 14.)
It was man's approbation of that device which made it effectual for his
healing; so is it here, 'He that so believeth, setteth to his seal that God is
true.' (John 3: 33.) True! Wherein? In that record He has borne, that God has
provided life for men, and placed it all in Christ. 'He that believeth not
maketh God a liar.' (1 John 5: 10.) Wherein? In His saying that Christ is a
safe and sure way to heaven. This is being pleased and acquiescing in that
device; and it is consonant to all I know spoken of justifying faith in
Scripture. This is the believing on Christ and on His name, the receiving of
Him, and resting on Him for salvation, in our Catechism; the believing that
Jesus is the Christ, that is, the anointed one, whom the Father has sealed and
set apart, and qualified for the work of reconciling man unto God; and 'he that
believeth that Jesus is the Christ, is born of God.' (1 John 5: 1.) This is to
'believe with the heart that God has raised Christ from the dead.' (Acts 8:
37.) The man believeth Christ died and rose on the account of satisfaction for
man's transgression.
Devils may believe that - nay, but the man I speak of,
'believeth it with the heart' (which no natural man does, until a new heart be
given unto him); that is, he is cordially pleased, and satisfied with, and
acquiesceth in, this glorious method. And thus faith layeth out itself now and
then in its acting, outgoings, and exercise, according to all the covenant
relations under which Christ is held forth in the Scripture. Now, I say, this
faith is discernible, not only in these actings;- many times a man may know if
his heart does hunger after Christ, and flee for refuge to Him when pursued,
and if he does commit himself unto God, etc.-but also in its very nature; as it
is justifying, it is discernible, and may be known. A man may clearly know, if
from known distress in himself, upon the report and fame of Christ's fulness,
his heart is pleased with God's device in the new covenant; if it goes after
Christ in that discovery, and approveth Him as Lord of the life of men,
terminating and resting there, and nowhere else, acquiescing in that
contrivance with desire and complacency. This is a discernible thing; therefore
I call upon men impartially to examine themselves, and if they find that their
heart has closed so with that device of salvation, and is gone out after Him as
precious, that thereupon they conclude a sure and true interest in Jesus
Christ, and a good claim and title to the crown, since 'he that believeth shall
never perish, but have everlasting life.' (John 3: 16, 36.)
IV.--Difficulties as to what seems to be faith removed
Object. Hypocrites and reprobates have a sort of faith, and are said to
believe; and cannot choose but go out after Christ, and that device of
salvation, when they hear of it; and they profess they do so, yet are deluded,
and so many!. 'Many believed in His name, when they saw the miracles which He
did. But Jesus did not commit Himself unto them, because He knew all men.'
(John 2: 23, 24.) 'Then Simon the sorcerer himself believed also.' (Acts 8:
13.)
Ans. To say nothing of that thought of your heart,
whereby you wonder that any man should not approve of the device of salvation
by Christ, and be led out towards Him, as a very promising thing, and implying
that justifying faith is in your bosom; and, to say nothing in contradiction to
that which you think, that a natural man, whilst such, and before he gets a new
heart, can be pleased with that device, and affectionately believe with his
heart, and that which perfectly overthrows the covenant of works, and abaseth
man in the point of self righteousness already attained, or that can be
attained by him, which is inconsistent with many scriptural truths; I shall
notice the following differences between the faith of all hypocrites or
reprobates, and that true saving justifying faith, whereof we have spoken.
1. They never close with Christ Jesus in that device, and Him alone, as a
sufficient severing of the eyes, as is said of Abraham to Sarah (Gen. 20: 16);
they still hold fast somewhat of their own, at least to help to procure God's
favour and salvation; their heart does still speak, as that young man in Luke
insinuates, 'What shall I do to inherit eternal life?' (Luke 10: 25; 18: 18.)
Besides that, they still retain their former lovers, and will not break their
covenants with hell and death, imagining they may have Christ with these things
equally sharing in their heart; contrary to that, 'A man cannot serve two
masters.' (Matt. 6: 24.) Either Christ must be judged absolute Lord, and worthy
to be so, or nothing at all; and so it is clear their heart is not prepared for
that device of salvation by Christ, whom God has alone made Lord here, in whom
all fulness shall dwell. But where justifying faith is, the soul of a man and
his heart does close with Christ, and Him alone, 'having no confidence in the
flesh,' and trusting only in God. (Phil. 3: 3; Psa. 62: 5.) Also the man here
giveth up all other lovers; as they compete with Christ, he resolves 'not to be
for another.' (Hos. 3: 3.) He calls Him Lord, which a man can only do by the
Spirit of Christ.
2. As hypocrites and reprobates never close with Christ
alone, so they never fully close with Christ as anointed to be a King, to rule
over a man in all things; a Priest, to procure pardon and to make peace for man
upon all occasions; a Prophet, to be wisdom, and a teacher and counsellor in
all cases to man: so they do not receive Christ, especially in the first and
third offices. But where true justifying faith is, a man closeth wholly with
Christ in all His offices, judging all His will 'good, holy, just, and
spiritual (Rom. 7: 12); and right concerning all things' (Psa. 119: 128);
'making mention of His righteousness only.' (Psa. 71: 16.) The man also giveth
up himself to be taught of Him--'Learn of me.' (Matt. 11: 29.) So that 'Christ
is made,' to the true believer, with His own consent, 'wisdom, righteousness,
sanctification, and redemption.' (1 Cor. 1: 30.) And although he has not all
these things formally in exercise when his heart goes out after Christ, yet,
upon search and trial, it will be found with him as I have said.
3.
Hypocrites and reprobates never close with Christ, and all the inconveniences
that may follow Him; they stick at that, with the scribe-- 'And a certain
scribe came and said unto Him, Master, I will follow Thee whithersoever Thou
goes. And Jesus saith unto him, The foxes have holes, and the birds of the air
have nests; but the Son of Man has not where to lay His head.' (Matt. 8: 19,
20.) But where true justifying faith is, a man closes with Him at all hazards;
he resolves to forego all rather than forego Christ. 'We have left all and
followed Thee' (Mark 10: 28); 'he reckoned all to be loss and dung for the
excellency of Christ Jesus, as his Lord, and to be found in Him.' (Phil. 3: 8.)
We might point out other differences also, as that true faith is operative,
'purifying the heart' (Acts 15: 9); 'working by love' (Gal. 5: 6); whilst
hypocrites do only cleanse the 'outside of the platter' (Matt. 23: 5); and 'do
all to be seen of men' (Matt. 6: 5); 'not seeking the honour that is of God
only' (John 5: 44), and so cannot believe. We might also show, that true faith
is never alone in a man, but attended with other saving graces. But because
these things will coincide with what follows, and as we are showing here that a
man may determine his gracious state by his faith, and the acting thereof on
Christ, we pass these things for the present.
Chapter IV. Evidences of a
Renewed State The second great mark of a gracious state, and true
saving interest in Jesus Christ, is the new creature-'If any man be in Christ,
he is a new creature.' (2 Cor. 5: 17.) This new creation or renovation of man,
is a very sensible change; although not in those who are effectually called
from the womb, or in their younger years; because those have had this new
creature from that time in them, so that this change in after-periods of time
is not so discernible as in those who have been regenerated and brought unto
Christ after they were come to greater age, and so have more palpably been
under the 'power of darkness,' before they were 'translated into the kingdom of
Christ.' (Col. 1: 13.) But in all who do warrantable pretend to Christ, this
new creature must be; although some do not know experimentally the contraries
of every part of it as others do; because they have not been equally, in regard
of practice, under the power of darkness. This new creature is called the 'new
man' (Gal. 3: 10), which points out the extent of it. It is not simply a new
tongue or new hand, but a new man. There is a principle of new life and motion
put in the man, which is the new heart; which new principle of life sendeth
forth acts of life, or of 'conformity to the image' of Him who created it, so
that the party is renewed in some measure every way. (Col. 3: 10.) This
renovation of the man who is in Christ may be reduced into these two great
heads:-
I.--The whole man must be to some extend renewed
There is a renovation of the man's person,soul and body, in some
measure.
1. His understanding is renewed, so that he judgeth 'Christ
preached' in the gospel to be 'the wisdom and power of God,' a wise and strong
device beseeming God. (1 Cor. 1: 23, 24.) He knoweth the things of God really
and solidly, not to be yea and nay, and uncertain fancies; but all to be yea
and amen, solid, certain, substantial things, having a desirable accomplishment
in Christ, and resolving much in Him. 'The natural man receiveth not the things
of the Spirit of God; for they are foolishness unto him; neither can he know
them, because they are spiritually discerned: but he that is spiritual judgeth
all things.' (1 Cor. 2: 14,15.) 'As God is true, our word towards you was not
yea and nay. For the Son of God, Jesus Christ, who was preached among you by
us, even by me, and Silvanus, and Timotheus, was not yea and nay, but in Him
was yea. For all the promises of God in Him are yea, and in Him amen, unto the
glory of God by us.' (2 Cor. 1: 19, 20.) Natural men, educated under gospel
ordinances, although they have some notional knowledge of God, Christ, the
promises, the motions of the Holy Spirit, etc., so that they may confer,
preach, and dispute about these things; yet they look on them as common
received maxims of Christianity, from which to recede were a singularity and
disgrace; but not as real, solid, substantial truths, so as to venture their
souls and everlasting being on them. The understanding is renewed also, to
understand somewhat of God in the creatures, as bearing marks of His glorious
attributes (Psa. 19: 1); they see the heavens declaring His glory and power;
and somewhat of God in the providence, and the dispensations that fall out: His
wondrous works declare that His name is near. (Psa. 75: 1.) The understanding
also perceives the conditions and cases of the soul otherwise than it was wont
to do; as we find the saints usually speaking in Scripture --'O my soul, thou
hast said unto the lord, Thou art my Lord.' (Psa. 16: 2.) 'My soul said, Thy
face will I seek.' (Psa. 27: 8.) 'Why art thou cast down, O my soul' 'Return
unto thy rest, O my soul.' (Psa. 42: 5; 116: 7.)
2. The heart and
affections are renewed. The heart is made a new heart, a heart of flesh,
capable of impressions, having a copy of His law stamped on it, and the fear of
God put into it, whereby the man's duty becomes in a manner native and kindly
to the man--'A new heart also will I give you, and a new spirit will I put
within you; and I will take away the stony heart out of your flesh, and I will
give you an heart of flesh. And I will put my Spirit within you, and cause you
to walk in my statutes, and ye shall keep my judgments and do them.' (Ezek. 36:
26, 27.) It was before a heart of stone, void of the fear of God. The
affections are now renewed: the love is renewed in a good measure; it goes out
after God, after His law, and after those who have God's image in them, 'I will
love the Lord' (Psa. 18: 1);--after His law, 'O how love I thy law!' (Psa. 119:
97);--after those who have had God's image in them, 'By this shall all men know
that ye are my disciples, if ye have love one to another.' (John 13: 35.) 'We
know that we have passed from death unto life, because we love the brethren.'
(1 John 3: 14.) This love to God's people is purely on the account that they
are the children of God, and keep His statutes: it is with a 'pure heart
fervently' (1 Peter 1: 22); and therefore it goes towards all those whom the
man knows or apprehends to be such. 'I am a companion of all them that fear
thee, and of them that keep thy precepts' (Psa. ~119: 63);--in all cases and
conditions, even where there is nothing to beautify or commend but the image of
God. And this love is so fervent many times, that it putteth itself out in all
relations; so that a man seeks a godly wife, a godly master, a godly servant, a
godly counsellor, in preference to all others- -'Mine eyes shall be upon the
faithful of the land, that they may dwell with me: he that walketh in a perfect
way, he shall serve me.' (Psa. 101: 6.) And 'it is not quenched by many
waters.' (Cant. 8: 7.) Many imperfections and infirmities, differences in
opinion, wrongs received, will not altogether quench love. Also it is
communicative of good according to its measure, and as the case of the godly
poor requires-- 'Thou art my Lord, my goodness extendeth not to thee, but to
the saints,' etc. (Psa. 16: 2.) 'But whose has this world's good, and sees his
brother have need, and shutteth up his bowels of compassion from him, how
dwelleth the love of God in him? My little children, let us not love in word,
neither in tongue, but in deed and in truth. And hereby we know that we are of
the truth, and shall assure our hearts before Him.' (1 John 3: 18,19.)
The
man's hatred is also renewed, and is now directed against sin, 'I hate vain
thoughts' (Psa. 119: 113); against God's enemies, as such, 'Do not I hate them
that hate Thee?' (Psa. 139: 21, 22.) The joy or delight is renewed, for it
runneth towards God, 'Whom have I in heaven but thee? And there is none upon
earth that I desire besides thee (Psa. 73: 25);--towards His law and will, 'His
delight is in the law of the Lord' (Psa. 1: 2);-- and towards the godly and
their fellowship, 'To the saints in whom is all my delight.' (Psa. 16: 3.) The
sorrow is turned against sin which has wronged Christ--'Looking to Him whom
they have pierced, they mourn.' (Zech. 12: 10.) The sorrow is godly there, and
against what encroacheth upon God's honour--'They are sorrowful for the solemn
assembly, and the reproach of that is their burden.' (Zeph. 3: 18.) There is
some renovation in all the affections, as in every other part of the soul,
pointing now towards God. 3. The very outward members of the man are renewed,
as the Scripture speaks--the tongue, the eye, the ear, the hand, and the foot,
so that those members which once were abused as weapons of unrighteousness unto
sin, are now improved as weapons of righteousness unto holiness. (Rom. 6:
19.)
II.--He must be, to some extent, renewed in all his
ways
A man who is in Christ is renewed in some measure in all his
ways-- 'Behold all things are become new.' (2 Cor. 5: 17.) The man becometh
new.
1. In the way of his interest. He was set upon any good before, though
but apparent and at best but external. 'Many say, who will show us any good?'
(Psa. 4: 6); but now his interest and business is, how to 'be found in Christ,
in that day' (Phil. 3: 9); or how to be obedient to Him, and 'walk before Him
in the light of the living' (Psa. 56: 13); which He would choose among all the
mercies that fill this earth--'The earth, O Lord, is full of Thy mercy, teach
me Thy statutes.' (Psa. 119: 64.) The interest of Christ also becomes the man's
interest, as appears in the song of Hannah and of Mary. (1 Sam. 2:; Luke 1). It
is strange to see people newly converted, and having reached but the beginnings
of knowledge, concern and interest themselves in the public matters of Christ's
kingdom, so desirous to have Him riding prosperously and subduing the people
under Him.
2. The man that is in Christ is renewed in the way of his
worship. He was wont to 'serve God in the oldness of the letter' (Rom. 7: 6);
according to custom, answering the letter of the command in outward duty which
one in whom the old man has absolute dominion can do; but now he worshippeth
God in newness of spirit, in a new way, wherein He is 'helped by the Spirit of
God' (Rom. 8: 26); beyond the reach of flesh and blood. He 'serveth now the
true and living God' (1 Thess. 1: 9); 'in spirit and in truth.' (John 4: 23.)
Having spiritual apprehensions of God, and engaged in his very soul in that
work, doing and saying truly and not feignedly when he worshippeth; still
desiring to approach unto Him as a living God, who hearth and seeth Him, and
can accept His service. (Psa. 62: 1, 2.) I grant he fails of this many times;
yet I may say, such worship he intends, and sometimes overtakes, and does not
much reckon that worship which is not so performed unto God; and the iniquity
of his holy things is not the least part of His burden and exercise. To such a
worship natural men are strangers, whilst they babble out their vainglorious
boastings, like the Pharisee--'Lord, I thank Thee that I am not as other men'
(Luke 18: 11, 12); or the Athenians, who worshipped an 'unknown God.' (Acts 17:
23.)
3. The man that is in Christ is renewed in the way of his outward
calling and employments in the world; he now resolves to be diligent in it,
because God has so commanded - Not slothful in business; fervent in spirit;
serving the Lord' (Rom. 12: 11); and to reward God in it as the last end, doing
it to 'His glory' (1 Cor. 10: 31); and studying to keep some intercourse with
God in the exercise of his outward employments, as Jacob on his dying bed - 'I
have waited for Thy salvation, O Lord' (Gen. 49: 18); and as Nehemiah did 'Then
the king said unto me, For what dost thou make request? So I prayed to the God
of heaven' (Neh. 2: 4); so that the man resolves to walk with God, and 'set Him
always before him' (Psa. 16: 8); wherein I deny not that he often faileth.
4. He becomes new in the way of his relations;--he becomes a more dutiful
husband, father, brother, master, servant, neighbour, etc. Herein does he
exercise himself to keep a conscience void of offense towards men as well as
towards God, 'becoming all things to all men.' (Acts 24: 16; 1 Cor. 9: 22.) 5.
He becomes new in the way of lawful liberties. He studies to make use of meat,
drink, sleep, recreations, apparel, with an eye to God, labouring not to come
under the power of any lawful thing--'All things are lawful unto me, but all
things are not expedient; all things are lawful for me, but I will not be
brought under the power of any' (1 Cor. 6: 12); nor to give offense to others
in the use of these things--'For meat destroy not the work of God. All things
indeed are pure; but it is evil for that man who eateth with offense. It is
good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother
stumbleth, or is offended, or is made weak.' (Rom. 14: 20, 21.) 'Let every one
of us please his neighbour for his good to edification' (Rom. 15: 2),--not
using 'liberty as an occasion to the flesh.' (Gal. 5: 13.) Yea, he laboureth to
use all these things as a stranger on earth, so that his moderation may appear:
'Let your moderation be known unto all men.' (Phil. 4: 5.) And he regards God
as the last end in these things, 'doing all to the glory of God;' so that we
may say of that man, 'Old things are' much 'passed away, all things are' in
some measure 'become new.' (2 Cor. 5: 17.) He that is so a new creature is
undoubtedly in Christ. This renovation of a man in all manner of conversation,
and this being under the law to God in all things, is that 'holiness without
which no man shall see the Lord. ' (Heb. 12: 14.) Men may fancy things to
themselves, but unless they study to approve themselves unto God in all
well-pleasing, and attain some inward testimony of sincerity that way, they
shall not assure their hearts before Him. The testimony of men's conscience is
their rejoicing (2 Cor. 1: 12.) 'By this we know that we know Him, if we keep
His commandments.' (1 John 2: 3.) 'And hereby we know that we are of the truth,
and shall assure our hearts before Him. For if our heart condemn us, God is
greater than our heart, and knoweth all things. Beloved, if one heart condemn
us not, then have we confidence towards God. ' (1 John 3: 19-21.) No confidence
if the heart condemn. This is the new creature, having a principle of new
spiritual life infused by God into the heart, whereby it becometh new, and
putteth forth acts of new life throughout the whole man, as we have said, so
that he pointeth towards the whole law
1. Towards those commands which
forbid sin; so he resolves to contend against secret sins, 'not to lay a
stumbling-block before the blind' (Lev. 19: 14), - little sins, which are
judged so by many, the least things of the law - 'Whosoever shall break one of
these least commandments, and shall teach men so, he shall be called the least
in the kingdom of heaven' (Matt. 5: 19),--spiritual sins, filthiness of the
spirit--'Having therefore these promises, dearly beloved, let us cleanse
ourselves from all filthiness of the flesh and spirit, perfecting holiness in
the fear of God' (2 Cor. 7: 1);--sins of omission as well as of commission,
since men are to be judged by these-- 'Then shall He say unto them on the left
hand, Depart from Me, ye cursed, into everlasting fire, prepared for the devil
and his angels: for I was an hungered and ye gave me no meat, I was thirsty,
and ye gave me no drink.' (Matt. 25: 42, 44.) Yea, sins that are wrought into
his natural humour and constitution, and thus are as a right eye or hand to
him'--If thy right eye offend thee, pluck it out, and cast it from thee.'
(Matt. 5: 29.) This new principle of life, by the good hand of God, makes the
man set himself against every known sin, so far as not to allow peaceful abode
to any known darkness--'What fellowship has righteousness with unrighteousness?
And what communion has light with darkness?' (2 Cor. 6: 14.) 2. As also he
pointeth towards those commands which relate to duty, and the quickening of
grace in man. It maketh a man respect all God's known commands (Psa. 119: 6);
to 'live godly, righteously, and soberly' (Titus. 2: 12); yea, and to study a
right and sincere way and manner of doing things, resolving not to give over
this study of conformity to God's will whilst he liveth on earth, but still to
'press forward toward the mark for the prize of the high calling of God in
Christ Jesus.' (Phil. 3: 13,14.) This is true holiness, every way becoming all
those who pretend to be heirs of that holy habitation, in the immediate company
and fellowship of a holy God--'We know that when He shall appear we shall be
like Him.' (1 John 3: 2.)
III.--The supposed unattainableness of such
evidences considered
Some may think these things high attainments,
and very hard to be got at. I grant it is true. But--
First, Remember that
there is a very large allowance in the covenant, promised to His people, which
maketh things more easy. The Lord has engaged 'to take away the stony heart, to
give a heart of flesh, a new heart, a heart to fear Him for ever;' He has
engaged to 'put His law in men's heart; to put His fear in their heart, to make
them keep that law; to put His Spirit in them, to cause them to keep it.' He
has promised 'to satisfy the priests with fatness,' that the souls of 'the
people may be satisfied with His goodness: and to keep and water them
continually every moment.' (Ezek. 36: 26, Z7; Jer. 31: 12, 13, 14, 33; 31: 32,
36, 40; Isa. 27: 3.) And if He must be 'inquired of to do all these things unto
men,' He engageth to pour out the Spirit of grace and supplication on them, and
so to teach them how to seek these things, and how to put Him to it, to do all
for them. (Zech. 12: 10.)
Secondly, For the satisfaction of weaker
Christians, I grant this new creature, as we have circumscribed and enlarged
it, will not be found in all the degrees of it in every gracious person. But it
is well if-
1. There be a new man. We cannot grant less - 'If any man be in
Christ, he is a new creature;' and that is the new man which all must put on
who are savingly taught of Christ - 'If so be that ye have heard Him, and have
been taught by Him, as the truth is in Jesus: that ye put off concerning the
former conversation the old man, which is corrupt according to the deceitful
lusts, and be renewed in the spirit of your mind: and that ye put on the new
man, which after God is created in righteousness and true holiness.' (Ephes. 5:
21-24.) There must be some renewing after the image of God in a man's soul and
body; there must be somewhat of every part of the man pointing towards God.
Although I grant every one cannot instruct this to others, neither discern it
in himself, because many know not the distinct parts of the soul, nor the
reformation competent to every part of the soul and body; yet it will be found
there is some such thing in them, yea, they have a witness of it within them,
if you make the thing plain and clear to them what it is.
2. There must be
such a respect unto God's known commands, that a man do not allow peaceably any
known iniquity to dwell in him; for 'what fellowship has righteousness with
unrighteousness? and what communion has light with darkness?' He must not
regard iniquity--'Then shall I not be ashamed when I have respect unto all Thy
commandments.' 'If I regard iniquity in my heart, the Lord will not hear me.'
(2 Cor. 6: 14-16; Psa. 119: 6; 66: 18.) I grant men may be ignorant of many
commands and many sins, and may imagine, in some cases, that some sins are not
hateful to God; but supposing that they are instructed in these things, there
can be no agreement between righteousness and unrighteousness.
3. Men must
point towards all the law of God in their honest resolutions; for this is
nothing else than to give up the heart unto God, to put His law in it without
exception, which is a part of the covenant we are to make with God - 'This is
the covenant that I will make with the house of Israel--I will put My laws into
their mind, and write them in their hearts.' (Heb. 8: 10.) I grant many know
not how to have respect to God's law in all their ways; but if it be made
manifest to them how that should be done, they will point at it. And it is
true, they will many times fail of their resolutions in their practice; yet
when they have failed, they can say they did resolve otherwise; and will again
honestly, and without guile, resolve to do otherwise; and it will prove their
affliction to have failed of their resolution, when the Lord discovers it to
them, which He will do in due time.
4. When we are to judge of our state by
the new creature, we must do it at a convenient time, when we are in good case;
at least, not when we are in the worst case; for 'the flesh and spirit do lust
and fight against each other' (Gal. 5: 17); and sometimes the one, and
sometimes the other does prevail. Now, I say, we must choose a convenient time
when the spiritual part is not by some temptation worsted and overpowered by
the flesh; for in that case the new creature is driven back in its streams, and
much returned to the fountain and the habits, except in some small things not
easily discernible, whereby it maketh opposition to the flesh, according to the
foresaid scripture. For now it is the time of winter in the soul, and we may
not expect fruit; yea, not leaves, as in some other seasons. Only here, lest
profane atheists should take advantage of this, we will say, that the spirit
does often prevail over the flesh in a godly man, and that the scope, aim,
tenor, and main drift of his way is in the law of the Lord; that is his walk
(Psa. 119: 1); whereas the pathway and ordinary course of the wicked is sin, as
is often hinted in the book of the Proverbs of Solomon. And if it happen that a
godly man be overcome by any transgression, ordinarily it is his sad vexation:
and we suppose he keeps it still in dependency before God to have it rectified,
as David speaketh, 'Wilt thou not deliver my feet from falling?' (Psa. 56: 13.)
IV.--The special attainments of hypocrites considered
Object. Atheists and hypocrites may have great changes and
renovations wrought upon them, and in them, and I fear such may be the case
with me.
Ans. I grant that atheists and hypocrites have many
things in them which look like the new creature. First, in regard of the parts
of the man, they may--
1. Come to much knowledge, as (Heb. 6: 4) 'They are
enlightened.'
2. There may be an exciting of their affections, as 'They
receive the word with joy,' as he that received the seed into stony places.
(Matt. 13: 20.)
3. They may effect a great deal of reformation in the
outward man, both as to freedom from sin, and engagement to positive duty, as
the Pharisee did 'God, I thank Thee that I am not as other men are,
extortioners, unjust, adulterers, or even as this publican; I fast twice in the
week, I give tithes of all that I possess.' (Luke 18: 11, 12.) Yea
First.
In regard of their practical understanding, they may judge some things of God
to be excellent: the officers said that 'never man spoke as Christ.' (John 7:
46.)
Secondly, Hypocrites may have a great deal of profession.
1. They
may talk of the law and gospel, and of the covenant: as the wicked do - 'What
hast thou to do to declare my statutes, or that thou should'st take my covenant
in thy mouth?' (Psa. 50: 16.) 2.
(Continued in
part 5...)
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