And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; And to knowledge temperance; and to temperance patience; and to patience godliness; And to godliness brotherly kindness; and to brotherly kindness charity. 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. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:
— 2 Peter 1:5-10
Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.
— 2 Timothy 2:19
Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
— Matthew 7:16
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 our heart condemn us not, then have we confidence toward God.
— 1 John 3:19-21
Even so faith, if it hath not works, is dead, being alone.
— James 2:17
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure.
— Philippians 2:12-13
How May a Person Know Whether the Obedience He Performs Flows From True Faith?, by Samuel Pike and Samuel Hayward. The following contains Case Twenty-Five of their work, “Religious Cases Of Conscience Answered In An Evangelical Manner.”
Case 25.
Taking this serious and spiritual case under consideration was occasioned by receipt of the following judicious letter. It indeed puts a question that, at first appearance, seems very different from what is now before me. However, upon an attentive review of the letter and its principal design, it appears that the solution of the above case (re: hypocrisy) will answer the chief end of the letter. It runs thus:
“Rev. Sir — I would humbly propose the following question to be answered, which may possibly be of use to others in similar circumstances, as well as to myself.
“The question is this: Whether faith — containing in its nature the soul’s assent to the great Gospel promise of salvation, and consent that Jesus should be its Saviour in particular, according to the tenour of that promise — may not be seen as evidential of my union to Christ, and the safety of my spiritual state in Him? And whether a conscious perception of these actings of my understanding and choice, may not be considered as criterions of true faith, and employed as such, even if the joy of faith, vigour of hope, and ardour of affection, are absent for a time, and inward corruptions (at times) violently oppose forming such a conclusion? “My reason for confining the query to the grace of faith, is from the difficulty that I find in ascertaining the truth of my love, repentance, opposition to sin, and even my obedience itself, unless all of these appear to flow in me from faith in Christ as their principle.
“Another reason is, in examining myself as to my state or frame, I find that if my conscience is mistaken or ignorant of the rule of God’s word, then all the conclusions resulting from comparing my heart and ways with it, must be wrong and uncertain in the same degree as my conscience is erroneous, and its testimony false. These things considered, makes me very anxious to know the truth of my case. I am afraid of self-deceit. I have long been of the opinion that faith without works is dead, or rather is no faith at all. I am equally certain that works, however splendid, without faith as their animating principle, are dead works also. For the end of the commandment is charity out of a pure heart, a good conscience, and unfeigned faith — which I am persuaded are either all together, or else they do not exist at all in my heart.” “I remain, “Your obliged servant.”
In perusing this epistle, you will easily see that the question, as first laid down, is put in a speculative rather than experimental form. But the evident scope and design of it is to enter deep into Christian experience. For this reason, I have chosen to alter the form of the question, and to place it in a more compendious and experimental view. This best comports with the design of this exercise. And at the same time, I will fully answer the end proposed by the letter; namely, to know whether our repentance, love, and obedience are genuine and evangelical — or in other words, whether our obedience flows from true faith.
Let me then observe, as an introduction to the whole, that it is a great mercy that the truth and reality of faith in our hearts does not depend on the distinct knowledge of its nature and workings. Many persons doubtless have this divine principle wrought in them, and they feel its workings, though they don’t know how to describe its nature or give a proper account of its actings, even in their own minds. It is indeed of some importance to have a doctrinal knowledge of this fundamental grace, because those who have it are better able to judge their own experiences, and they may, by their knowledge, arrive at a clearer and more solid satisfaction about their own state or frames. Yet it is abundantly more desirable and important to know it experimentally rather than doctrinally. It is frequently found that when a soul is drawn into exercising this amiable grace under the influences of the Spirit, there is such a mixture and variety of affections working, that it would be difficult to describe them, or to conceive the manner in which they work. Let us not, then, be so solicitous to know the nature of faith in a doctrinal or controversial way, as to trace its chief evidences and appearances in our own souls, and its effects on our actions and conduct.
It is the design of giving the following evidences, to assist you in this examination. We will be able to see the beautiful and experimental connection between faith and obedience by attending to these two interesting questions:
I. What is that faith which produces true obedience? And, II. What is that obedience which flows from true faith?
II. What is that faith which produces true obedience?
There are various sorts of faith mentioned in Scripture, which have been exercised or experienced by the children of men. Some of them are of a spiritual or saving nature; but others are those kinds of faith which may be found in persons who are strangers to all true grace and holiness. It is therefore necessary that we carefully distinguish between that sort of faith which produces true obedience, and that which can never produce it. There was a miraculous faith by which persons were able to perform miracles. However valuable this faith was, it was exercised, notwithstanding, by some of those who knew nothing of the grace of God in truth.52 There is likewise a historical or speculative faith, by which persons understand and believe the truths of the Gospel with their heads, in the notion of them. Many now have this sort of faith, who are dead in trespasses and sins. There is likewise a temporary faith, which is so much like a true saving faith, that it is sometimes very difficult to distinguish the one from the other. This temporary faith is that by which a person not only believes the truth in his notion of it, but he has some sort of relish for it, approval of it, even a feeling of it in his mind. But after all, the truth only floats upon his affections, and doesn’t enter deep into the heart and conscience. Now neither of these forementioned sorts of faith is of such a nature as to produce true obedience. For nothing will produce true holiness short of such an inward spiritual belief and impression of Gospel truth, that it effectually prevails upon the soul to go to and receive the Lord Jesus Christ for all salvation.
Our friend in the letter inquires whether an assent to, joined with an approval of the Gospel method of salvation, is sufficient to evidence the truth of our faith, and the safety of our state, even if we may not have that joy, hope, and comfort which some are favoured with? To this I readily answer that doubtless our faith may be true and saving, even if it is not attended with that satisfaction and assurance which fills the soul with peace and joy.
Faith may be true, and yet be very weak; it may be true, and yet be sadly suppressed or overborne as to its actings and exercises. Yes, it may be both true and strong, yet be without much spiritual joy and consolation. For a strong faith may be overloaded with and borne down by temptations. A soul may truly go to Christ, though with a trembling heart; and may truly receive Christ, though with a trembling hand; and may have a strong reliance upon Jesus Christ, though distressed and perplexed. But even if all this is allowed, I cannot apprehend that a mere assent to, and approval of Christ, and the method of salvation, is the whole that is included in that faith which produces true obedience. There must be some real application to Christ, and some real application of Christ to us, in order to satisfy this end. Let us then see how the Scriptures describe the essential actings of saving faith, and endeavour to render this important subject familiar to our mind, by comparing natural and spiritual things.
Everyone who has read his Bible with any attention, will see that true faith is frequently set forth by coming to Christ and receiving him. Let us then take into consideration these two ideas, and see what we can learn from them for our instruction into the nature of true faith and its actings. In order to conceive of these things rightly, we must take this general rule with us: let us observe what is included in the act of a necessitous person when he goes to a rich generous person for help, and receives a supply at his hand. Only cast aside the mere external acts of coming and receiving, and see what thoughts and affections are working in his mind when performing these external acts.
In this comparison, the reason why we are to cast aside the external acts of the body, is because faith is only a spiritual act of the mind and heart. Therefore, retaining the spiritual part of these acts, we may draw a similitude between our natural and our spiritual coming and receiving, to great advantage.
Let us, then, suppose a poor necessitous person has heard of a generous and wealthy gentleman. However well he may know this generous person, however much he may know about him, and however much he may approve of his method of distributing his bounty, if after all this, he doesn’t actually go to this gentleman and receive a supply from him, the needy person is still as poor as ever. So that, his mere knowledge and approval will not suffice without coming and receiving. On the other hand, let us suppose the necessitous person has but little knowledge of this generous gentleman, perhaps having heard only his name and character in general, and even to have some fears in his mind lest he not be accepted or supplied. Yet, if he has knowledge enough and hope enough to induce him to go, and he goes accordingly, he receives the bounty, and is supplied. So that, the smallness of his knowledge, and the greatness of his fears, are no effectual bar in the way of his receiving the benefit. From this it appears that there may be much knowledge of Christ, and some consent to the method of his grace, and yet no act of saving faith; while on the contrary, there may be but little knowledge and many fears, and yet a true act of faith is put forth. There must be some knowledge of Christ, otherwise the sinner doesn’t know where to go for salvation; and there must be a real approval of Christ as a Saviour, or the sinner will never apply to him. But by a close attention to this simile, and applying it to spiritual purposes, we may see that in the act of saving faith, besides mere assent and consent, there are the following particulars:
1. Whoever exercises faith in Christ, has a personal concern in his heart. A necessitous person will never go for a supply unless he knows his own necessity, and is concerned about it. Thus, whenever a soul goes to Christ by faith, he has a real sight and sense of his own emptiness and necessity. He feels his own wants pressing upon him, sees himself unable to obtain a supply for himself by his own industry or merit, cannot be contented in his present starving or naked condition, and this awakens him to seek help for himself. An unconvinced, unconcerned soul does not, cannot exercise an act of faith upon Christ. Thus it is evident that a true concern about the salvation of our souls, and about an interest in Christ, is necessary in an act of saving faith.
2. There is likewise a probable hope of acceptance and supply in that soul who actually goes to Christ for salvation. If a necessitous person conceives no probability of succeeding in his application, he will not go. Though a full assurance of his success is not absolutely necessary, some hope of it encourages a poor person in first setting out. In some cases, this hope may be, as it were, only a possibility; but he believes it is a probability that he doesn’t have elsewhere. It is like the lepers at the gate of Samaria (2Kng 7.3-4). They knew that if they continued where they were, they would die. If they went into the city, they knew they would perish there because of the famine. But they conceived that if they went to the camp of the enemy, they might possibly be saved alive. This expresses the lowest degree of hope that might be a foundation for making a trial. I mention this, not that convinced perishing souls may content themselves with such a weak hope. No, no, for I may boldly assure such distressed souls, that from the promises of the Gospel, they have the firmest ground to hope for success in their application to Christ. The difference between a sinner’s going to Christ, and those lepers going into the camp of the Syrians, is very great. For those lepers went to the camp of an enemy. But a sinner applying to Christ, goes to the one who is a friend of sinners, and has said,“Whoever comes to me, I will by no means cast out.”
Only let me observe that this probable hope which a sinner has in the first actings of faith, is not founded on any good that he may fancy in himself, nor upon any duties that he performs. But it is founded entirely and alone upon the freeness of divine grace, and upon the report that the Scriptures have given of Christ as one who is ready to receive the most unworthy, to welcome the most guilty, and to supply the most needy. Thus, in coming to Christ, the sinner not only approves of Christ, but he has some degree of hope in him, by turning his eye towards, and fixing his thoughts upon, the hope held forth in the Gospel invitation.
3. There is likewise an actual application to Christ made by the soul who believes in his name. A necessitous person is not only concerned about, and desirous of a supply; he not only hopes to receive it; but in consequence of his need, he actually applies for it. Thus, in believing — in having his concern raised by a sight and feeling of his own need; having his desires raised by a view of the fulness and suitableness of Christ; and having his hope raised by a belief of the freeness of the Gospel — he immediately addresses himself to Christ, or to God in Christ, by earnest prayer and supplication. He goes to the throne of grace, offers up his desires to God, lays out his sinfulness and misery before God, and pleads the promises and invitations of the Gospel. He voluntarily casts aside all his vain hopes, and throws himself on the free mercy of God in Christ. Once more,
4. There is likewise a spiritual application of Christ made to the soul in the act of believing. A necessitous person not only comes for supply, but he likewise takes it to himself; he receives it for his own use. Otherwise, he is still no better off; he is still in the same necessity as before. Thus, in believing, the soul receives Christ and his blessings, Christ and his promises for itself, for its own use. The believer makes use of Christ’s blood for his pardon, his righteousness for his justification, his promises for his support and comfort, and his fulness for his supply. Applying Christ to ourselves in this way, is a matter of greatest consequence. It is what is expressed as a fundamental act of saving faith, Joh 1.12: “As many as received him, to them gave he power to become the sons of God, even to those who believe in his name.” And what does it mean to thus receive Christ? It is something that is better experienced than expressed. In this act, the soul takes Christ home to itself, for its own; it appropriates him for itself, in all his characters and offices as a free and complete Saviour. Though this may be done with a trembling hand and a fearful heart, there is still an application of Christ to ourselves, by which we are enabled to apprehend him for ourselves.
To express myself as plainly as I can on this deep and spiritual subject, I would lay it out in the following manner: the believer sees what he is, and what Christ is; and he makes an affecting comparison between what is in himself and what is in Christ. He sees that Christ’s atonement answers to his own guilt, Christ’s righteousness to his own unworthiness, Christ’s purifying Spirit to his pollution, Christ’s strength to his weakness, Christ’s riches to his poverty, and Christ’s fulness to his own emptiness. Having seen and been affected by this exact suitableness and correspondence of what is in Christ to his own wants, he is in some measure persuaded of Christ’s fineness and willingness to give himself to his soul. And therefore he ventures, humbly ventures, to take Christ home to himself. He applies Christ’s atonement to his own guilt, and thereby he answers the challenges of a guilty conscience. He applies Christ’s righteousness to his own unworthiness, and thereby he answers the objections that unbelief brings against him for it. He applies Christ’s fulness and riches to his own emptiness and poverty, and thereby he relieves his mind under these humbling views of himself. He says, “Even though I am so guilty and unworthy, let me not be discouraged, for Christ is worthy. Even though I am poor and empty, let me not despair, for in Christ all fulness dwells. And even though I am polluted all over, let me not therefore despond, for the blood of Jesus Christ cleanses me from all sin.”
And thus the believer pacifies his conscience, silences his fears, supports his hopes, satisfies and comforts himself in Christ, by a special application of Christ to himself. This appropriation is stronger or weaker, according to the degree of faith in exercise. Sometimes it can triumph over every fear, danger and distress, by saying,“Who is he that condemns? It is Christ who died.” Thus the soul and Christ are brought together into a spiritual and experimental union. And from this it comes to pass that the believer purifies himself by washing in Christ’s blood. He can perform duties in Christ’s name and strength; he can resist the devil, overcome temptation, and surmount difficulties that lie in his way; out of weakness he is made strong, and can do all things through Christ who strengthens him.
This, this is the faith that works by love, that produces true obedience. And unless Christ is in some degree applied to the soul in this way, there is no strength for obedience, no true delight in it, nor any Gospel motive for it wrought in the heart. But if a soul, knowing and approving the method of salvation by the atonement, righteousness, and purchase of Christ, is really concerned about an interest in him; has some encouragement from the freeness of the promises; and thereupon applies to Christ for strength and salvation, and can now receive Christ to himself — he then begins to live upon Christ and to work for him, from a principle of faith in Him, and love for Him. Thus evangelical repentance is excited; thus evangelical love is drawn forth; and thus evangelical obedience is performed.
Here I have given you as distinct and regular an account as I am able, of the several particulars contained in that faith which produces true obedience. But after all, I dare not say that these various motions and actings of soul are always to be distinctly discerned in experience. For they are often so weak and imperfect in themselves, or so intermingled and confused with one another, that we cannot trace them distinctly. However, in the midst of all these confusions, the believing soul has such a regard for Christ, for his grace and Gospel, that what is seen, felt, and received, becomes the spring and motive for holy obedience in heart, lip, and life. The truth of our faith is best known by its influence and tendency, rather than by its distinct and particular actings, which are often so confused. If Christ is so received and applied, that our views of him, regard for him, and reliance upon him, lead us to him and his grace for motives to raise our abhorrence of sin, for the strength to subdue it, and for excitements to holiness of heart and life, then we may be sure that our faith is true and genuine.
Before I pass to the other question proposed, give me leave to observe that this representation of faith as coming to and receiving Christ, is far from casting any discouragement in the way of the weak believer. Some may be ready to say,“Oh, if all this is contained in true faith, and if there is such an application of Christ to the soul in it, then I am destitute of it; for I could never venture this way to appropriate Christ to myself.’’’ But let me ask you, What is it that makes you afraid to take Christ home to your soul? Wouldn’t you be glad to do it, and isn’t it your greatest discouragement, that you fear you may not do it? Let me tell you that this view of faith has in it the best and strongest encouragement for you. For hereby you are told that if you can heartily approve of Christ, and you have a real concern about an interest in his grace and righteousness, then you may and ought to go to him, plead with him, cast your soul upon him, and apply all that he has done, suffered, and purchased, to your own soul for your satisfaction, supply, and consolation. I desire by all means to encourage such a hope and comfort as this. And I would aim to make it appear to all the souls who are truly concerned, that they have a liberty, a free and unrestrained liberty, to trust in Christ for themselves, and to apply Christ to themselves. Surely you don’t desire to be saved without Christ, or to be satisfied without an interest in him. I would not encourage such a desire or promote such a satisfaction. What I want is to lead you to an application of Christ to yourself, so that you may be satisfied, comforted, and supported in him and by him. And if you can, even in a low degree, trust in and rely upon Christ for yourself, then you may then be said to know and believe, in some measure, the love that God has for you in Jesus Christ. In this way you will find strength both to work for Christ, and to fight against sin and Satan. Which brings me to the other part of this discourse.
II. What is that obedience which flows from true faith? The letter on which this question is founded justly observes that,“as faith without works is dead, so works without faith, as their animating principle, are dead also.” They are only splendid appearances, and little better than shining sins. Though I would by no means disparage good works, it is highly necessary that our works be of the right Gospel stamp. Otherwise they are unacceptable to God, and often delude our soul. But, indeed, when we come to weigh our works in the balance of the sanctuary, and bring them to the test of the Gospel, I am ready to suspect that not only all the works of unbelievers, but that many of the works even of believers themselves are dead works. For there are a great number of duties performed in a legal, carnal, self-sufficient manner by the children of God. Happy is the one who can bring forth much spiritual fruit to the glory of God, by works of faith and labours of love. And we ought to be thankful if in any instances we can prove that what we do is truly in the name and strength of the Lord Jesus.
It is therefore necessary to remark that when we ask this question, “What is that obedience which flows from true faith,” it is not done so much with a design to determine a person’s state, as to show the nature of his duty, and to give him a rule to judge when his works are done in a right manner. We must not conclude that we are destitute of divine grace unless every act we perform is found to flow from true faith. For then the greatest believer in this world may well doubt and despond. All of us, even the best of us, will find reason to look back with shame on many of our duties, and be obliged to confess they have been dead works, having little or nothing of the divine life quickening them. Indeed, we would often detect that we are kept back from some sins, and stirred up to some duties, by the meanest, most carnal and worldly motives — by restraining rather than by renewing grace. It is therefore much to be desired that believers know how to distinguish not only good works from bad ones, but even the good works they performed in an evangelical manner, from those which are performed in a legal or carnal way.
That we may know which we ought to be peculiarly thankful for, and which to lament over, let me lay down the following marks by which to judge those duties that flow from faith.
1. If our obedience flows from true faith, we are not moved to it by self-will, but by a regard for the authority and command of Christ. Many services we perform, merely because they suit our inclination, fall in with our temper or convenience, or because they are of our own contrivance or invention. In this way, persons may perform innumerable services, excellent in themselves, and agreeable to the divine word, and yet be little better than will-worship . This is because what spurs us on to them, and animates us in them, and carries us through them, is their being done at a time and in a manner that suits our own tempers. But true faith teaches us to regard and reverence the authority of Christ. Then whatever we perform, it is because Christ commands us; and whatever we avoid, it is because Christ forbids us. The obedience of faith teaches us to eye Christ as our Lord and Master, and we desire to follow him in his directions. We would not do anything except by his commission and order, however it may suit our inclination; and we would not omit anything he calls for, however it may cross our own wills. Whatever we do, it is not so much to please ourselves as to please Him, who has an authority over our consciences, and a love for our souls.
2. If our obedience flows from true faith, we are not moved to it from anything visible, but from realizing a view of invisible things. “We walk by faith, not by sight.” Most of mankind are moved to do one thing and avoid another, because of what they see or feel. All their motives are drawn from things within the verge of nature, and within the view of sense. But true faith teaches a person to look at and live by the things which are not seen, which are eternal. And it is a good sign that our obedience is of the right kind, if we are excited to it, and animated and supported in it, not merely by the applause or fear of man, but by a belief about those things which the Gospel reveals concerning Christ’s glory, grace, love, and salvation; all of which are things unseen.
3. If our obedience flows from true faith, we are moved to it not from self-righteousness, but from a love for Christ. When we avoid sin, or perform duty in a right manner, we don’t think to work out a justifying righteousness by it, either in whole or in part. Nor do we aim by this to make the least atonement for our sins. For these things (namely, for pardon and justification) we look to Christ’s blood and righteousness alone. But we work from love for Christ, knowing or hoping that he has loved us and given himself for us. “The love of Christ constrains us:” and then “we don’t live to ourselves, but to Him who died for us, and rose again.” Self-righteous performances are not the obedience of faith. They are directly contrary to it, just as they oppose the fundamental principles of the Gospel. Once more,
4. If our obedience flows from true faith, we don’t enter upon our duties in our own strength, but in the strength of Christ. We know, we see, we feel our own utter insufficiency to think a good thought, or to perform a good work in a right manner. We are conscious that there will be no life or spirit in our performances without the assistance or influence of Christ’s grace. And therefore we engage in a duty looking up for, and relying upon, the strength and Spirit of Christ. Whereas self-sufficient performances betray our ignorance of the nature of true holiness and spiritual duty; and that they are neither acceptable to God, nor truly beneficial to ourselves.
Several more thoughts might be added, but let these suffice. Only give me leave to recommend to you the serious perusal of the eleventh chapter of Hebrews, where you will be furnished with a variety of instances, all of which show the nature of the obedience of faith. And they will teach you to judge whether what you perform flows from true faith or not.
I will conclude the whole with three brief reflections.
1. How impossible it is to be truly holy and spiritually obedient without faith in Christ and union to him! Many think that their obedience is the way to, and the condition of an interest in him. But alas, all the obedience we perform before faith, is self-will, self righteousness, and self-sufficiency. There isn’t the least degree of acceptable obedience or true holiness previous to a union with Christ by faith. All those who talk of true piety and virtue without reliance upon Christ and love for him, don’t know what they say nor what they affirm. If any therefore desire to become holy and evangelically obedient, let it be their first concern to fly to, and believe in, the Lord Jesus Christ for righteousness and strength. We can never bring forth fruit to God, until we are dead to the law, and married to Christ, Rom 7.4. And we must become dead to the law, that we might live to God, Gal 2.19.
2. How imperfect and defective is the obedience of even true believers! It is happy indeed when a Christian is so circumspect and conscientious in his services that he is blameless and harmless in the midst of a crooked and perverse generation; when he is diligent and abundant in the work of the Lord. But if he seriously inquired which of his duties flowed from true faith, and where to cast aside all those performances that were attempted in his own strength, with a view to his own honour, and which he was moved to do merely by his own will, or by things visible and sensible, there would then be but very few remaining to place among the number of truly good works. The believer may say,“It is true, I have done such a duty, attended such a service, or resisted such a temptation. But where has been my love for Christ, my dependence upon him, my view to his glory in such a performance?” If you, believers, have your thoughts clear, and your eyes open to behold your own hearts and ways, you will find that your works haven’t been perfect. They haven’t been filled up with true faith, love, and affection before God, as they ought to be. This is matter for deep and constant humiliation.
3. How necessary it is to put good works in their proper place! If they are misplaced then they are, in a sense, destroyed! All their excellence and value is lost. They must flow from faith in Christ, or they are good for little. Place them after faith, as the fruit and evidence of it, and they are beautiful — they honour God and are acceptable to him. But once they are made the ground of our hope of pardon and justification, they become offensive to God, because they dishonour Christ and overturn the scheme of the Gospel. Let us then, all of us, be concerned to be obedient and to perform all the works of righteousness that lie within our power. Only, see to it that they are performed from a sense of Christ’s love, with a view to his glory, from a regard for his authority, and with a dependence on his grace and Spirit.
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