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Chapter
III.--Evidences Of A Believing State
We come now to speak of some more
clear and sure marks by which men may discover their gracious
state and interest in Christ. The first thing whereby men may
know it is, their closing with Christ in the gospel wherein He
is held forth. This is believing, or faith, which is the
condition of the covenant: 'It is of faith, that it might be by
grace.' (Rom. 4: 19.) Believe on the Lord Jesus Christ, and thou
shalt be saved.' (Acts 26: 31.) Now, although, in propriety of
speech, it is hard to prove an interest by faith, it being one
very interest in Him; yet the heart's closing with Christ Jesus
is so discernible in itself, that we may well place it amongst
the marks of a gracious state: and if a man can make out this,
that he believeth on and in Christ Jesus, he thereby proves a
very true interest in Him.
Many object to this as a mark,
upon one of these three grounds:-- 1. Some conceive faith to be
a difficult, mysterious thing, hardly attainable. To these I
say, Do not mistake: faith is not so difficult as many apprehend
it to be. I grant true faith in the lowest degree is the gift of
God, and above the power of flesh and blood; for God must draw
men to Christ. 'No man can come to me, except the Father which
has sent me draw him.' (John 6: 44.) 'Unto you it is given in
the behalf of Christ to believe on Him.' (Phil. 1: 29.) Yet it
were a reflection upon Christ, and all He has done, to say it
were a matter of insuperable difficulty; as is clear: 'The
righteousness which is of faith speaketh on this wise, Say not
in thine heart, Who shall ascend into heaven? that is, to bring
Christ down from above; or, Who shall descend into the deep?
that is, to bring up Christ again from the dead. But what saith
it? The word is nigh thee, even in thy mouth, and in thy heart;
that is, the word of faith which we preach, That if thou shalt
confess with thy mouth the Lord Jesus, and shalt believe in
thine heart that God has raised Him from the dead, thou shalt be
saved: for with the heart man believeth unto righteousness, and
with the mouth confession is made unto salvation. For the
Scripture saith, Whosoever believeth on Him shall not be
ashamed.' (Rom. 10: 6-11.) It were, according to that Scriptures
as much upon the matter as to say, Christ came not from heaven,
is not risen from the dead, nor ascended victorious to heaven. I
say, He has made the way to heaven most easy; and faith, which
is the condition required on our part, more easy than men do
imagine. For the better understanding of this, consider that
justifying faith is not to believe that I am elected, or to
believe that God loveth me, or that Christ died for me, or the
like: these things are indeed very difficult, and almost
impossible to be attained at the first by those who are serious;
whilst natural atheists and deluded hypocrites find no
difficulty in asserting all those things: I say, true justifying
faith is not any of the aforesaid things; neither is it simply
the believing of any sentence that is written, or that can be
thought upon. I grant, he that believeth on Christ Jesus,
believeth what God has said concerning man's sinful, miserable
condition by nature; and he believeth that to be true, that
'there is life in the Son, who was slain, and is risen again
from the dead,' etc.: but none of these, nor the believing of
many such truths, evinces justifying faith, or that believing on
the Son of God spoken of in Scripture; for then it were simply
an act of the understanding; but true justifying faith, which we
now seek after, as a good mark of an interest in Christ, is
chiefly and principally an act or work of the heart and will;
having presupposed sundry things about truth in the
understanding--'With the heart man believeth unto
righteousness.' (Rom. 10: 10.) And although it seem (verse 9),
that a man is saved upon condition that he believes this truth,
namely, that 'God raised Christ from the dead,' yet we must
understand another thing there, and verse 10, than the believing
the truth of that proposition; for besides that all devils have
that faith, whereby they believe that God raised Christ from the
dead; so the Scripture has clearly resolved justifying faith
into a receiving of Christ: 'as many as received Him, to them
gave He power to become the sons of God, even to them that
believe on His name.' (John 1: 12.) The receiving of Christ is
there explained to be the believing on His name. It is also
called a staying on the Lord (Isa. 26: 3); a trusting in God,
often mentioned in the Psalms, and the word is a leaning on Him.
It is a believing on Christ: 'This is the work of God, that ye
believe on Him whom He has sent' (John 6: 29), and often so
expressed in the New Testament. When God maketh men believe
savingly, He is said to draw them unto Christ; and when the Lord
inviteth them to believe, He calleth them to come to Him. 'All
that the Father giveth me, shall come to me; and him that comes
to me, I will in no wise cast out. No man can come to me, except
the Father which has sent me draw him.' (John 6: 37, 44.) The
kingdom of heaven is like a man finding a jewel, with which he
falleth in love: 'The kingdom of heaven is like unto a treasure
hid in a field; the which when a man has found, he hideth, and
for joy thereof, goes and sells all that he has, and buys that
field. Again, the kingdom of heaven is like unto a merchantman
seeking goodly pearls; who, when he had found one pearl of great
price, went and sold all that he had, and bought it.' (Matt. 13:
44-46.) Now, I say, this acting of the heart on Christ Jesus is
not so difficult a thing as is conceived. Shall that be judged a
mysterious difficult thing which does consist much in desire? If
men have but an appetite, they have it; for they are 'blessed
that hunger after righteousness.' (Matt. 5: 6.) 'If you will,'
you are welcome. (Rev. 22: 17.) Is it a matter of such intricacy
and insuperable difficulty, earnestly to look to that exalted
Saviour: 'Look unto me and be ye saved, all the ends of the
earth.' (Isa. 45: 22.) And to receive a thing that is offered,
held forth, and declared to be mine, if I will but accept and
take it, and in a manner 'open my mouth,' and give way to it?
'Open thy mouth wide and I will fill it.' (Psa. 81: 10.) Such a
thing is faith, if not less. Oh, if I could persuade people what
justifying faith is, which appropriateth Christ to me! We often
drive people from their just rest and quiet, by making them
apprehend faith to be some deep, mysterious thing, and by
exciting unnecessary doubts about it, whereby it is needlessly
darkened. 2. Some make no use of this mark, as judging it a high
presumptuous crime to pretend to so excellent a thing as is the
very condition of the new covenant. To these I say, you need not
startle so much at it, as if it were high pride to pretend to
it; for whatsoever true faith be, men must resolve to have it,
or nothing at all: all other marks are in vain without it: a
thousand things besides will not do the business: unless a man
believe, he abideth in the state of condemnation. 'He that
believeth not is condemned already because he has not believed
in the name of the only begotten Son of God. He that believeth
not the Son shall not see life, but the wrath of God abideth on
him.' (John 3: 18, 36.) 3. Others do not meddle with this noble
mark of faith, because they judge it a work of the greatest
difficulty to find out where faith is. To these I say, it is not
so difficult to find it out, since 'he that believeth, has the
witness in himself.' (1 John 5: 10.) It is a thing which by some
serious search may be known. Not only may we do much to find it
out by the preparatory work going before it in many, as the
apprehending and believing of a man's lost estate, and that he
cannot work out his own salvation, and that there is a
satisfying fulness in Christ, very desirable if he could obtain
it;--a serious minding of this, with a heart laid open for
relief; as also by the ordinary companions and concomitants of
it, namely, the liking of Christ's dominion, His kingly and
prophetical office, a desire to resign myself wholly up to Him,
to be as His disposing; as also by the native consequences of
it, namely, the acquitting of the word, the acquitting of my own
conscience according to the word, a heart purifying work, a
working by love, etc.; I say, not only may we know faith by
these things, but it is discernible by itself and of its own
nature. Although I deny not but there must be some help of God's
Spirit, 'by which we know what is freely given unto us of God'
(1 Cor. 2: 12); as also, that God has allowed many evidences and
marks as precious helps, whereby men may clear up faith more
fully to themselves-- 'These things have I written unto you that
believe on the name of the Son of God that ye may know that ye
have eternal life; (1 John 5: 13); yet I still say that faith,
or believing, which is some acting of the heart upon Christ in
the gospel, and the transacting with Him there, is discernible
of itself, and by itself, to a judicious understanding person,
with an ordinary influence of the Spirit: unless the Lord, for
reasons known to Himself, overcloud a man's reflex light, by
which he should perceive what is in him.
This justifying faith, which we
assert to be so discernible, is, in the Lord's deep wisdom and
gracious condescension, variously expressed in Scripture,
according to the different actings of it upon God, and outgoings
after Him; so that every one who has it may find and take it up
in his own mould. It sometimes acts by a desire of union with
Him in Christ; this is that looking to Him in Isaiah--'Look unto
Me and be ye saved, all the ends of the earth.' (Isa. 45: 22.)
This seems to be a weak act of faith, and far below other acting
of it at other times perhaps in that same person. Men will look
to what they dare not approach (in their apprehension), which
they dare not touch or embrace; they may look to one to whom
they dare not speak: yet God has made the promise to faith in
that acting, as the fore-cited Scripture shows: and this He has
done mercifully and wisely; for this is the only discernible way
of the acting of faith in some. Such are the actings or
outgoings of faith expressed in Scripture by 'hungering and
thirsting after righteousness' (Matt. 5: 6), and that expressed
by willing--'And whosoever will, let him take the water of life
freely.' (Rev. 22: 17.) Again, this faith goes out sometimes in
the act of recumbency, or leaning on the Lord, the soul taking
up Christ then as a resting stone, and God has so held him out,
although he be a stumbling-stone to others. (Rom. 9: 33.) This
acting of it is hinted in the expressions of trusting and
staying on God, so often mentioned in Scripture; and precious
promises are made to this acting of faith--'God will keep them
in perfect peace whose minds are stayed on Him; because such do
trust in Him. Trust in the Lord: for with Him is everlasting
strength.' (Isa. 26: 3, 4.) 'They that trust in the lord shall
be as Mount Zion, which abideth for ever.' (Psa. 125: 1.) I say,
the Lord has made promises to this way of faith's acting, as
knowing it will often go out after Him in this way with many
persons; and this way of its acting will be most discernible to
them. It goes out after God sometimes by an act of waiting. When
the soul has somewhat depending before God, and has not clearly
discovered his mind concerning it, then faith does wait; and so
it has the promise-- 'They shall not be ashamed that wait for
me.' (Isa. 49: 23.) Sometimes it acteth in a wilful way upon the
Lord, when the soul apprehendeth God thrusting it away, and
threatening its ruin --'Though He slay me, yet will I trust in
Him.' (Job 13: 15.) The faith of that poor woman of Canaan
(Matt. 15.), so highly commended by Christ, went out in this way
of wilful acting over difficulties: and the Lord speaketh much
good of it, and to it, because some will be at times called upon
to exercise faith in that way, and so they have that for their
encouragement. It were tedious to instance all the several ways
of the acting of faith upon, and its exercise about, and
outgoings after Christ,--I may say, according to the various
conditions of man. And accordingly faith, which God has
appointed to traffic and travel between Christ and man, as the
instrument of conveyance of His fulness unto man, and of
maintaining union and communion with Him, acteth variously and
differently upon God in Christ: for faith is the very shaping
out of a man's heart according to God's device of salvation by
Christ Jesus, in whom it pleased the Father that all fulness
should dwell' (Col. 1: 16); so that, let Christ turn what way He
will, faith turneth and pointeth that way. Now He turns all ways
in which He can be useful to poor man; and therefore faith acts
accordingly on Him for drawing out of that fulness, according to
a man's case and condition. As for example, The soul is naked,
destitute of a covering to keep it from the storm of God's
wrath; Christ is fine raiment (Rev. 3: 17, 18); then accordingly
faith's work here is to 'put on the Lord Jesus.' (Rom. 13: 14.)
The soul is hungry and thirsty after somewhat that may
everlastingly satisfy; Christ Jesus is 'milk, wine, water, the
bread of life, and the true manna.' (Isa. 40: 1, 2; John 6: 48,
51.) He is 'the feast of fat things, and of wines on the lees
well refined' (Isa. 25: 6): then the work and exercise of faith
is to 'go, buy, eat, and drink abundantly.' (John 6: 53, 57; Isa.
40: 1.) The soul is pursued for guilt more or less, and is not
able to withstand the charge: Christ Jesus is the city of
refuge, and the high-priest there, during whose priesthood, that
is, forever, the poor man who escapes thither is safe; then the
work and exercise of faith is 'to flee thither for refuge, to
lay hold on the hope set before us.' (Heb. 6: 18.) In a word,
whatsoever way He may benefit poor man, He declares Himself able
to do. And as He holdeth out Himself in the Scriptures, so faith
does point towards Him. If He be a Bridegroom, faith will go out
in a marriage relation; if He be a Father, faith pleadeth the
man to be a child; if He be a Shepherd, faith pleads the man may
be one of His sheep; if He be a Lord, faith calleth Him so,
which none can do but by the Spirit of Jesus; if He be dead, and
risen again for our justification, faith 'believeth God has
raised Him' on that account. (Rom. 10: 9.) Wheresoever He be,
there would faith be; and whatsoever He is, faith would be
somewhat like Him; for by faith the 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.)
But here, for avoiding mistakes,
considers--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 faster 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 may I. '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.
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