|Fire and Ice: Puritan and Reformed Writings|
[Table of Contents] [Fast Index] [Site Map]
by Thomas Boston
First, as to faith. Divine faith is a believing of what God has revealed, because God has said it, or revealed it. People may believe scripture truths, but not with a divine faith, unless they believe it on that very ground, the authority of God speaking in his word. And this divine faith is the product of the Spirit of God in the heart of a sinner, implanting the habit or principle of faith there, and exciting it to a hearty reception and firm belief of whatever God reveals in his word. And the faith which the scripture teaches is what a man is to believe concerning God. This may be reduced to four heads: What God is; the persons in the Godhead; the decrees of God relating to every thing that comes to pass; and the execution of them in his works of creation and providence. Now, though the works of creation and providence show that there is a God, yet that fundamental truth, that God is, and the doctrines relating to the Trinity of Persons in the Unity of the Divine Essence, God's acts and purposes, the creation of all things, the state of man at his creation, his fall, and his recovery by the mediation and satisfaction of Christ, are only to be learned from the holy scriptures. Hence we may infer,
1. That there can be no right knowledge of God acquired in an ordinary way without the scriptures, Matt. 22:29. 'Ye do err,' said Christ to the Sadducees, 'not knowing the scriptures.' As there must be a dark night where the light is gone, so those places of the earth must needs be dark, and without the saving knowledge of God, that lack the scriptures. Thus the Apostle tells the Ephesians, that, before they were visited with the light of the gospel, they were 'without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.' Eph. 2:12.
2. That where the scriptures are not known, there can be no saving faith. For, says the Apostle, Rom. 10:14, 15, 17. 'How shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach, except they be sent? as it is written, How beautiful are the feet. of them that preach the gospel of peace, and bring glad tidings of good things! So then faith comes by hearing, and hearing by the word of God.'
3. That there is nothing we are bound to believe as a part of faith but what the scripture teaches, be who they will that propose it, and whatever they may pretend for their warrant. 'To the law and to the testimony: if they speak not according to this word, it is because there is no light in them,' Isa. 8:20. No man must be our master in these things: 'For one is our master even Christ,' Matt. 23:10. He is Lord of our faith, and we are bound to believe whatever he has revealed in his word.
Secondly, As to obedience, it is that duty which God requires of man. It is that duty and obedience which man owes to God, to his will and laws, in respect of God's universal supremacy and sovereign authority over man; and which lie should render to film out of love and gratitude. The scriptures are the holy oracle from whence we are to learn our duty, Psal. 19:11. 'By them is thy servant warned,' says David. The Bible is the light we are to take heed to, that we may know how to steer our course, and order the several steps of our life. 'Thy word is a lamp unto my feet, and a light to my path,' says the Psalmist, Psalm 119:105. From whence we may infer,
1. That there can be no sufficient knowledge of the duty which we owe to God without the scriptures. Though the light of nature does in some measure show our duty to God, yet it is too dim to take up the will of God sufficiently in order to salvation.
2. That there can he no right obedience yielded to God without them. Men that walk in the dark must needs stumble; and the works that are wrought in the dark will never abide the light; for there is no working rightly by guess in this matter. All proper obedience to God must be learned from the scriptures.
3. That there is no point of duty that we are called to, but what the scripture teaches, Isa. 8:20, mentioned before. Men must neither make duties to themselves or others, but what God has made duty. The law of God is exceeding broad, and reaches the whole life of man, outward and inward, Psalm 19; and man is bound to conform himself to it alone as the rule of his duty.
Thirdly, As to the connection of these two: faith and obedience are joined together, because there is no true faith but what is followed with obedience, and no true obedience but what flows from faith. Faith is the loadstone of obedience, and obedience the touchstone of faith, as appears from James 2:They that lack faith cannot be holy; and they that have true faith, their faith will work by love. Hence we may see,
1. That faith is the foundation of duty or obedience, and not obedience or duty the foundation of faith, Tit. 3:8. 'This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men;' and that the things to be believed are placed before the things to be practised, in order to distinguish between the order of the things in the covenant of grace, and what they were under the covenant of works. Under the latter, doing, or perfect obedience to the law, was the foundation of the promised privilege of life; but under the former, the promise is to be believed, and the promised life is to he freely received: and thereupon follows the believer's obedience to the law, out of gratitude and love for the mercy received. This appears from the order laid down by God himself in delivering the moral law from mount Sinai. He lays the foundation of faith, first of all, in these words, 'I am the Lord thy God,.' &c. which is the sum and substance of the covenant of grace; and then follows the law of the Ten Commandments, which is as it were grafted upon this declaration of sovereign grace and love, Exod. 20:2-18. And let it be remembered, that the Apostle Paul calls gospel-obedience the obedience of faith, as springing from and founded upon faith. And if we examine the order of doctrine laid down in all his epistles, we shall find, that he first propounds the doctrine of faith, or what man is to believe, and upon that foundation inculcates the duties that are to be practised.
2. That all works without faith are dead, and so cannot please God. For whatsoever is not of faith is sin; and without or separate from Christ we can do nothing. Faith is the principle of all holy and acceptable obedience.
3. That those who inculcate moral duties without proclaiming the necessity of regeneration, and union with Christ, as the source of all true obedience, are foolish builders; they lay their foundation on the sand, and the superstructure they raise will soon be overturned; and they pervert the gospel of Christ, Such would do well to consider what the Apostle says, Gal. 1:9, 'If any man preach any other gospel unto you than that ye have received, let him be accursed.'
The Beauties of Boston a list of other extracts from Thomas Boston here at Fire and Ice.
About "The Beauties of Boston" A note about Thomas Boston and how his "Beauties" came to be collected.
|Table of Contents||Main Page||Quote of the Week|
|History & Biography||Poetry||If You're Looking For...|
|New & Favourite||Reformed Links||Fast Index|
|About the Puritans||Our Church|