Part 16

(2.) It was necessary that there should be a firm persuasion of the truth of the doctrine, to be confirmed by a miracle in him that wrought it, together with an explicit appeal to it for the conviction of those whose faith was to be confirmed thereby: and sometimes we read, that when miracles were to be wrought in favour of them, who before had a sufficient proof that our Saviour was the Messiah, it was necessary that they should have a strong persuasion concerning this matter, and that he was able to work a miracle; otherwise they had no ground to expect that the miracle should be wrought: in the former instance we read of Christ’s disciples working miracles for the conviction of the Jews, and exercising, at the same time, this faith of miracles; and in the latter a general faith was demanded, that our Saviour was the Messiah, before the miracle was wrought; in which sense we are to understand his reply to the man who desired that he would cast the Devil out of his son; _If thou canst believe, all things are possible to him that believeth_, Mark ix. 23. _q. d._ Thou hast had sufficient conviction that I am the Messiah, by other miracles, and consequently hast no reason to doubt but that I can cast the Devil out of thy son; therefore, if thou hast a strong persuasion of the truth hereof, the thing that thou desirest shall be granted: and elsewhere it is said, _He did not many mighty works because of their unbelief_, Matt. xiii. 58.

(3.) How much soever a person might exercise this strong persuasion, that a miracle should be wrought, which we generally call a faith of miracles; yet I cannot think that this event always ensued without exception. For sometimes God might refuse to work a miracle, that he might hereby cast contempt on some vile persons, who pretended to this faith of miracles; who, though they professed their faith in Christ as the Messiah, yet their conversation contradicted their profession, and therefore God would not put that honour upon them so as to work a miracle at their desire; much less are we to suppose, that he would work a miracle at any one’s pleasure, if they were persuaded that he would do so. Again, sometimes God might refuse to exert his divine power, in working a miracle, in judgment, when persons had had sufficient means for their conviction by other miracles, but believed not. And finally, when the truth of the Christian religion had been sufficiently confirmed by miracles, they were less common; and then we read nothing more of that faith which took its denomination from thence.

2. There is another kind of faith, which has some things in common with saving faith, and is sometimes mistaken for it, but is vastly different from it. This, in some, is called an historical faith; and in others, by reason of the short continuance thereof, a temporary faith. An historical faith is that whereby persons are convinced of the truth of what is revealed in the gospel, though this has very little influence on their conversation: such have right notions of divine things, but do not entertain a suitable regard to them; religion with them is little more than a matter of speculation; they do not doubt concerning any of the important doctrines of the gospel, but are able and ready to defend them by proper arguments: nevertheless, though, in words, they profess their faith in Christ, in works they deny him: such as these the apostle intends when he says; _Thou believest that there is one God, thou dost well: the devils also believe and tremble_, James ii. 19. And he charges them with a vain presumption, in that they expected to be justified hereby; whereas their faith was without works, or those fruits which were necessary to justify, or evince its sincerity; or to prove that it was such a grace as accompanies salvation; and therefore he gives it no better a character than that of a dead faith.

As for that which is called a temporary faith, this differs little from the former, unless we consider it, as having a tendency, in some measure, to excite the affections; and so far to regulate the conversation, as that which is attended with a form of godliness, which continues as long as this comports with, or is subservient to their secular interest: but it is not such a faith as will enable them to pass through fiery trials, or part with all things for Christ’s sake, or to rejoice in him, as their portion, when they meet with little but tribulation and persecution, in the world, for the sake of the gospel. This will evidently discover the insincerity thereof; for it will wither like a plant that is without a root: our Saviour speaks of it in the parable, of the _seed that fell upon stony places, where they had not much earth, and forthwith they sprang up, because they had no deepness of earth; and when the sun was up, they were scorched; and because they had no root they withered away_; which he explains of him, _who heareth the word, and anon with joy receiveth it; yet hath he not root in himself, but endureth for a while; for when tribulation or persecution ariseth, because of thy word, by and by he is offended_, Matt. xiii. 5, 6. compared with ver. 20, 21. This parable had a particular relation to the Jews, who heard John the Baptist gladly, rejoicing in his light for a season; and seemed to be convinced, by his doctrine, concerning the Messiah, who was shortly to appear; but when they apprehended that his kingdom, instead of advancing them to great honours in the world, was like to expose them to tribulations and persecutions they were offended in him; and this is also applicable to all those who think themselves something, and are thought so by others, as to the profession they make of Christ and his gospel; but afterwards appear to be nothing, deceiving their own souls. This leads us,

3. To consider faith as a grace that is inseparably connected with salvation, which is called justifying faith, and also a saving grace, in this answer, in which the nature thereof is explained; and what may be farther said concerning it will be considered under the following heads, which we proposed to insist on in the general method before laid down; and therefore we shall proceed,

III. To speak concerning the various objects and acts of saving faith.

1. Concerning its objects. Every thing that is the object thereof, must take its rise from God; for we are now speaking concerning a divine faith; and inasmuch as saving faith supposes and includes in it an assent to the truth of divine revelation, we are bound to believe whatever God has revealed in his word; so that as all scripture is the rule of faith, the matter thereof is the object of faith: and as scripture contains an historical relation of things, these are the objects of faith, and we are to yield an assent to what God reveals, as being of infallible verity. As it is a rule of duty and obedience, we are bound to believe so as to adore the sovereignty of God, commanding to submit to his authority therein, as having a right to give laws to our consciences, and acknowledge ourselves his subjects and servants, under an indispensable obligation to yield the obedience of faith to him: as it contains many great and precious promises, these are the objects of faith, as we are to desire, hope for, and depend on the faithfulness of God for the accomplishment of them; and more particularly considering them as they are all, yea and amen, in Christ to the glory of God. As for the threatnings which relate to the wrath of God, due to sin, and warnings to fence the soul against it, and induce us to abhor and hate it; these are objects of faith, so far as that we must believe and tremble, and see the need we stand in of grace, which we receive by faith to enable us to improve them, that through the virtue of Christ’s righteousness we may hope to escape his wrath; and by his strength be fortified against the prevalency of corruption, that has proved destructive to multitudes.

But the principal object of faith is God in Christ, our great Mediator:[61] thus our Saviour says, _Ye believe in God, believe also in me_, John xiv. 1. This is sometimes styled coming to the Father by him; as it is elsewhere said, _No man cometh unto the Father but by me_: or else, coming to him as Mediator immediately, that in him we may obtain whatever he has purchased for us, and thereby may have access to God, as to our reconciled God and Father; and in so doing, obtain eternal life, as he expresses it; _He that cometh to me shall never hunger; and he that believeth on me shall never thirst_, chap. vi. 35. Which leads us to consider,

2. Those particular acts of saving faith, in which we have to do with Christ as Mediator, whereby we have access to God, through him: there are several expressions in scripture, by which these acts of saving faith are set forth, some of which are metaphorical; more particularly it is called a looking to him; thus he is represented, by the prophet, as saying, _Look unto me, and be ye saved all the ends of the earth_, Isa. xlv. 22. Sometimes by coming to him, pursuant to the invitation he gives, _Come unto me all ye that labour, and are heavy laden, and I will give you rest_, Mat. xi. 25. which coming is elsewhere explained, as in the scripture before-mentioned, by _believing in him_, John vi. 35. And as we hope for refreshment and comfort in so doing, it is set forth by that, metaphorical expression, of _coming to the waters_ and _buying wine and milk without money and without price_, Isa. lv. 1. that is, receiving from him those blessings which tend to satisfy and exhilirate the soul, which are given to such as have nothing to offer for them; and sometimes it is represented by flying to him; or, as the apostle expresses it, _flying for refuge to lay hold upon the hope set before us_, Heb. vi. 18. as alluding to that eminent type thereof, contained in the man-slayer’s flying to the city of refuge, from the avenger of blood, and therein finding protection and safety: this is a description more especially of faith as justifying; in which respect it is elsewhere described, as _a putting on the Lord Jesus Christ_, Rom. xiii. 14. or the glorious robe of his righteousness, on which account we are said to be _clothed with the garments of salvation, and covered with the robe of righteousness_, Isa. lxi. 10. And when we are enabled to apprehend our interest in him by faith, together with the blessings that are the result hereof, we are said to rejoice in Christ Jesus. There are many other expressions by which this grace is set forth in scripture; but those acts thereof, which we shall more especially consider, are our receiving Christ, giving up ourselves to him, and trusting in, or relying on him.

(1.) Faith is that grace whereby we receive Christ. Thus it is said, _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 i. 12. This contains in it the application of an overture made by him; not barely of something that he has to bestow, which might contribute to our happiness, but of himself. Christ has many things to bestow upon his people; but he first gives himself; that is, he expresses a willingness to be their Prince and Saviour, their Prophet, Priest, and King; that being thus related, and adhering to him, they may be made partakers of his benefits, which are the result thereof; and accordingly the soul, by faith applies itself to him, and embraces the overture. Hereupon he is said to be ours; and, as the consequence thereof, we lay claim to those benefits which he has purchased for us, as our Redeemer. Christ is considered as the first promised blessing in the covenant of grace; and _with him_ God _freely gives_ his people _all things_ that they stand in need of, which respect their everlasting salvation, Rom. viii. 32.

This supposes the person receiving him to be indigent and destitute of every thing that may tend to make him happy, brought into the greatest straits and difficulties, and standing in need of one who is able to afford relief to him. He has heard in the gospel, that Christ is able to supply his wants; and that he is willing to come and take up his abode with him; accordingly the heart is open to embrace him, esteeming him to be altogether lovely and desirable, beholding that excellency and glory in his person, that renders him the object of his delight, as he is said to be _precious to them that believe_, 1 Pet. ii. 7. looking upon him as God-man Mediator, he concludes, that he is able to save, to the uttermost, all that come unto God by him; and that all the treasures of grace and glory are purchased by him, and given into his hand to apply to those who have an interest in him: he expects to find them all in Christ, as the result of his being made partaker of him; and accordingly he adheres to him by this which is called an appropriating act of faith; whereby he that was before represented in the gospel, as the Saviour and Redeemer of his people, the fountain of all they enjoy or hope for, and by whom they have access to God, as their reconciled God and Father, is applied by the soul, to itself, as the spring of all its present and future comfort and happiness.[62]

(2.) Another act of faith is giving up ourselves to Christ. As, in the covenant of grace, God says, _I will be to them a God, and they shall be to me a people_, faith builds on this foundation; it first apprehends that he is able and willing to do them good, and make them happy in the enjoyment of himself; and with this encouragement the soul receives him, as has been but now observed; and pursuant hereunto devotes itself to him, as desiring to be amongst the number of his faithful Servants and followers. God sanctifies or separates them to himself as the objects of his discriminating grace and love; and they desire, as the consequence hereof, to give up themselves to him. Two things are supposed in this act of self-dedication.

_1st_, A firm persuasion and acknowledgment of his right to us; not only as the possessor of all things, which he has an undoubted right to as God, as the potter has a right to his clay, the Creator to the work of his hands; but that he has a right to us by purchase, as Mediator, in which respect faith, and in particular, that which we call saving, of which we are now speaking, has more especially an eye to him; _Ye are not your own_, says the apostle, _for ye are bought with a price_, 1 Cor. vi. 20. and therefore this act of faith is an ascribing to him that glory which he lays claim to by right of redemption: and as God has constituted him heir of all things, more especially of those who are called his peculiar treasure: so the believer gives up himself to him. Before this, the matter in dispute was, who is Lord over us? Whether we ought to be at our own disposal or his? Whether it be expedient to serve divers lusts and pleasures, or be subject to him as our supreme Lord and Lawgiver? But the soul is thoroughly convinced, by the internal efficacious work of the Spirit, that our great Mediator is made of God, both Lord and Christ; and that no one has a right to stand in competition with him; and that we owe not only what we can do, but even ourselves unto him; and as the result hereof, devotes itself to him by faith.

_2d_, This also supposes that we are sensible of the many blessings that he has in store for his people; and therefore we give up ourselves to him in hope of his doing all that for us, and working all that grace in us which is necessary to our salvation; but more of this will be insisted on, when we consider him as the object of trust. All that I shall add at present, under this head, is, that having this view of the person of Christ, as one who demands obedience, love and gratitude from us, we give up ourselves entirely, and without reserve, to him: thus the apostle says, _They first gave their own selves to the Lord_, 2 Cor. viii. 5. and exhorts the church to _yield themselves unto God, as those that were alive from the dead_, Rom. vi. 13. and, to _present their bodies_, that is, themselves, and not barely the lower or meaner part of themselves, _a living sacrifice, holy and acceptable to God, which is their reasonable service_, chap. xii. 1. and as the result hereof, we say by faith, Lord, truly I am thy servant, and desire to be so for ever; work in me what thou requirest, and then command what thou pleasest: I am entirely at thy disposal, do with me as seemeth good in thy sight; only let all the dispensations of thy providence be instances of thy love, and made subservient to my salvation.

This is represented as our solemn act and deed; whereby, with the most mature deliberation, we make a surrender of ourselves to him: the prophet speaks of it as though it were done by an instrument or deed of conveyance; and our consent to be his, is represented by a giving up our names to him; _One shall say, I am the Lord’s, and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and sirname himself by the name of Israel_, Isa. xliv. 5. This is done with the highest veneration, as an act of religious worship, and with the greatest humility, as being sensible that we give him nothing more than his own; that he is not profited hereby, but the advantage redounds entirely to us. We do it with judgment; as faith always supposes a conviction of the judgment, it considers those relations which Christ stands in to his people, and endeavours to behave itself in conformity thereunto: we are desirous hereby to give up ourselves to him as a Prophet, to be led and guided by him in the way of salvation; as a Priest, to give us a right to eternal life, as the purchase of his blood; as an Advocate to plead our cause; and as a King to give laws to us, and defend us from the insults of our spiritual enemies, and advance us to those honours which he has laid up for his faithful subjects. We give up ourselves to him to worship him in all his ordinances, in hope of his presence and blessing to attend them, in order to our spiritual and eternal advantage; and we do all this without the least reserve or desire to have any will separate from, or contrary to his.

(3.) Another act of faith consists in a fixed, unshaken trust and reliance upon him. This, as was before observed, is a very common and known acceptation of the word _faith_. As we depend on his promise, as a God that cannot lie, and give up ourselves to him, as one that has a right to us; so we trust him, as one whom we can safely confide in, and lay the whole stress of our salvation upon. This act of faith is more frequently insisted on in scripture than any other, it being a main ingredient in all other graces that accompany salvation; and there is nothing by which God is more glorified: it is not one single perfection of the divine nature that is the object thereof; but every thing which he has made known concerning himself, as conducive to our blessedness; we trust him with all we have, and for all that we want or hope for. This implies in it a sense of our own insufficiency and nothingness, and of his all-sufficient fulness. The former of these is what is sometimes styled a soul emptying act of faith; it is that whereby we see ourselves to be nothing, not only as we cannot be profitable to God, or lay him under any obligations to us, as those who pretend to merit any good at his hand, but as unable to perform any good action without his assistance; in this respect it says, _surely, in the Lord have I righteousness and strength_, Isa. xlv. 24. and there is nothing tends more to humble and abase the soul before him than this.

And hereby we are led to another act, which more immediately contains the formal nature of faith; in which it depends on the all-sufficiency of God, and his faithfulness to supply our wants, and bestow the blessings which he has promised: God the Father is the object of this trust or dependence, as the divine All-sufficiency is glorified, grace imparted, and the promises thereof fulfilled by him, through a Mediator; and Christ is the object thereof, as the soul apprehends him to be full of grace and truth; sees the infinite value of his merit, and his ability to make good all the promises of the covenant of grace, and thereby to render him completely blessed. When we trust Christ with all we have, or hope for, this supposes that there is something valuable which we either enjoy or expect; and that we are in danger of losing it, unless it be maintained by him, who has undertaken to _keep_ his people _by his power through faith unto salvation_, 1 Pet. i. 5. and to perfect what concerns them. We have souls more valuable than the whole world, and we _commit the keeping of our souls to him in well-doing as unto a faithful Creator_, chap. iv. 19. and merciful Redeemer; being assured that _none shall_ be able to _pluck them out of his hand_, John x. 28. and we also commit all the graces which he has wrought in us to him, to maintain and carry on to perfection. And since we are assured, that all the promises are in his hand, and that he has engaged to make them good to us, we are encouraged to trust him for all that we expect, namely, that he will conduct us safely and comfortably through this world, and at last receive us to glory; and in so doing, we have the highest satisfaction; or, as the apostle expresses it, _We know whom we have believed_, or trusted, _and are persuaded that he is able to keep what we have committed unto him against that day_, 2 Tim. i. 12. or the day of his second coming, when grace shall be consummate in glory.

These acts of faith are generally styled, by divines, _direct_; in which we have more immediately to do with Christ, as our great Mediator, or God the Father in him; and being, properly speaking, acts of religious worship, the object thereof must be a divine person. But there is another sense of the word _faith_; which, as it does not contain in it any act of trust or dependence, as the former does, so it has not God for its immediate object, as that has; and this is what we call the _reflex_ act of faith, or the soul’s being persuaded that it believes; that those acts of faith which have God or Christ for their object, are true and genuine. This every one cannot conclude at all times, who is really enabled to put forth those direct acts of faith, that we have been speaking of; and it is the result of self-examination, accompanied with the testimony of the Holy Spirit to his own work.

Some indeed have questioned the propriety of the expression, when this is styled an act of faith; as supposing that nothing can be so called, but what hath a divine person for its object: but we have before considered that faith, in a sense different from that in which we have now explained it, may be conversant about divine things; therefore, as we may be said, by a direct act of faith, to trust in Christ; we may be persuaded, by this reflex act, that we do so: and this is more immediately necessary to assurance, together with that joy and peace which we are said to have in believing. But this we shall have occasion to insist on under a following answer.[63]