Christian practice is a distinguishing and sure evidence of grace to persons’ own consciences.
This is very plain in 1 John ii. 3. “Hereby we do know that we know him, if we keep his commandments.” And the testimony of our consciences, with respect to our good deeds, is spoken of as that which may give us assurance of our own godliness; 1 John iii. 18, 19. “My little children, let us not love in word, neither in tongue, but in deed (in the original it is ΕΡΓΩ in work) and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him.” And the apostle Paul, (Heb. vi.) speaks of the work find labour of love of the christian Hebrews, as that which both gave him a persuasion that they had something above the highest common illuminations, and also as that evidence which tended to give them the highest assurance of hope concealing themselves; .ver. 9, &c. “But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak. For God is not unrighteous, to forget your work and labour of love, which ye have showed towards his name, in that ye have ministered to the saints, and do minister. And we desire that every one of you do show the same diligence, to the full assurance of hope unto the end.” So the apostle directs the Galatians to examine their behaviour or practice, that they might have rejoicing in themselves, in their own happy state; Gal. vi. 4. “Let every man prove his own work, so shall he have rejoicing in himself, and not in another.” And the psalmist says, Psal. cxix. 61. “Then shall I not be ashamed, when I have respect unto all thy commandments;” i. e. then shall I be bold, and assured, and stedfast in my hope. And in that of our Saviour, Matt. vii. 19, 20. “Every tree that bringeth not forth good fruit, is hewn down and cast into the fire. Wherefore by their fruits ye shall know them.” Though Christ gives this, first, as a rule by which we should judge of others, yet in the words that next follow, he plainly shows, that he intends it also as a rule by which we should judge ourselves; “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, &c.—And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore, whosoever beareth these sayings of mine, and doth them, I will liken him unto a wise man which built his house upon a rock.—And every one that beareth these savings of mine, and doth them not, shall be likened unto a foolish man which built his house upon the sand.” I shall have occasion to mention other texts that show the same thing, hereafter.
But for the greater clearness in this matter, I would, .first, show how christian practice, doing good works, or keeping Christ’s commandments, is to be taken, when the Scripture represents it as a sure sign to our own consciences, that we are real Christians. And. secondly, will prove, that this is the chief of all evidences that men can have of their own sincere godliness.
First, I would show how christian practice, or keeping Christ’s commandments, is to be taken, when the Scripture represents it as a sure evidence to our own consciences, that we are sincere Christians.
And here I would observe, that we cannot reasonably suppose, when the Scripture in this case speaks of good works, good fruit, and keeping Christ’s commandments, that it has respect merely to what is external, or the motion and action of the body, without including respect to any aim or intention of the agent, or any act of his understanding or will. For consider men’s actions so, and they are no more good works or acts of obedience, than the regular motions of a clock; nor are they considered as any human actions at all. The actions of the body, taken thus, are neither acts of obedience, nor disobedience; any more than the motions of the body in a convulsion. But the obedience and fruit that is spoken of, is the obedience and fruit of the man; and therefore not only the acts of the body, but the obedience of the soul, consisting in the acts and practice of the soul. Not that I suppose, that when the Scripture speaks, in this case, of gracious works, fruit, and practice, that in these expressions is included all inward piety and holiness of heart, both principle and exercise, both spirit and practice: because then, in these things being given as signs of a gracious principle in the heart, the same thing would be given as a sign of itself, and there would be no distinction between root and fruit. But only the gracious exercise and holy act of the soul is meant, and given as the sign of the holy principle, and good estate. Neither is every kind of inward exercise of grace meant; but the practical exercise, that exercise of the soul, and exertion of inward holiness, which there is in an obediential act; or that exertion of the mind, and act of grace, which issues and terminates in what they call the imperate acts of the will; in which something is directed and commanded by the soul to be done, and brought to pass in practice.