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]
IV. We are now to consider this grace of faith as that which accompanies
salvation, upon which account it is called a _saving grace_; and also,
that it is wrought in the heart by the power of the Spirit, and by the
instrumentality of the word. We do not suppose that every act of faith
denominates a person to be in a state of salvation; for there is a bare
assent to the truth of divine revelation, that may, in a proper sense,
be styled _faith_; and there may be an external dedication to God, a
professed subjection to him, which falls short of that faith which has
been before described, as it does not proceed from a renewed nature, or
a principle of spiritual life implanted in the soul. There may be a
willingness and a desire to be saved, when the heart is not purified by
faith; a hearing the word with gladness, rejoicing in the light that is
imparted thereby, for a season, and doing many things pursuant
thereunto, in some, who shall not be saved: but faith is often-times
described as referring to and ending in salvation; thus we are said to
_believe to the saving of the soul_, Heb. x. 39. and, to _receive the
end of our faith, even the salvation of our souls_, 1 Pet. i. 9. This
consists, more especially, in those acts of faith, that contain in them
an entire subjection of all the powers and faculties of the soul to
Christ, arising from the views which it has of his glory, and its
experience of his almighty power, which is not only the way to, but the
first fruits of everlasting salvation. This is such a receiving and
resting on Christ for salvation, as has been before described.
And this grace is farther said to be wrought in the heart of a sinner,
by the Spirit. We have before considered effectual calling, as a work of
divine power, and proved, that the Spirit is the author of it;[64] and
that they, who are effectually called, are enabled to accept of, and
embrace the grace offered in the gospel; from whence it is evident, that
faith is the fruit and consequence of our effectual calling; and
therefore it must be a work of the almighty power and grace of the Holy
Spirit. And, this it farther appears to be, from that account which we
have thereof in several scriptures: thus the apostle Peter, describing
those he writes to, as having _obtained like precious faith, through the
righteousness of God and our Saviour Jesus Christ_; and also as having
_all things that pertain unto godliness_, in which faith is certainly
included, he ascribes this to the _divine power_, 2 Pet. i. 1. compared
with the 3rd verse. And elsewhere we read _of the exceeding greatness of
the power_ of God exerted _in them that believe_, Eph. i. 19. And when
the work of faith is carried on, or fulfilled in the souls of those in
whom it was begun, it is considered as an effect of the same power, 2
Thess. i. 11. And, as all that grace, which is the effect of divine
power, is ascribed to the Holy Ghost, when he is said hereby, as acting
in subserviency to the Father and Son, to demonstrate his Personal
glory: so the work of faith, in this respect, is represented as his
work; upon which account he is called the _Spirit of faith_, 2 Cor, iv.
13.
But that which we shall more particularly consider is, that this grace
of faith is wrought by the instrumentality of the word. We have before
observed, that the principle of grace, implanted in regeneration, is the
immediate effect of the divine power, without the instrumentality of the
word; but when the Spirit works faith, and all other graces, which
proceed from that principle, then he makes use of the word: thus the
apostle says, _Faith cometh by hearing, and hearing by the word of God_,
Rom. x. 17. As it is necessary, in order to our seeing any object, that
the eye be rightly disposed and fitted for sight, and the object
presented to it: so there are two things necessary to faith, namely, the
soul’s being changed, renewed, quickened, and so prepared to act this
grace; and the objects being presented to it, about which it is to be
conversant; which latter is done by the word of God: so that the soul is
first internally disposed to receive what God is pleased to reveal
relating to the way of salvation by Jesus Christ before it believes; and
this revelation is contained in the gospel, which is adapted to the
various acts of faith, as before described.
1. As faith implies a coming to Christ, or receiving him; the word of
God reveals him to us as giving an invitation to sinners, encouraging
them thereunto; thus our Saviour says, _If any man thirst, let him come
unto me, and drink_, John vii. 37. And, as a farther inducement to this,
it sets forth the advantages that will attend it, to wit, that he will
not reject them, how unworthy soever they be; as, he says, _Him that
cometh to me, I will in no wise cast out_, John vi. 37. And there are
many other privileges which he will bestow on them, namely, the
blessings of both worlds, grace here, and glory hereafter, all which
contain the very sum and substance of the gospel.
2. If we consider faith as including in it a giving up ourselves to
Christ, to be intirely his; the word of God represents him as having an
undoubted right to all who do so, inasmuch as they are bought with the
price of his blood, given to him as his own, by the Father. And as they
devote themselves to him, to be his servants, it sets before them the
privileges which attend his service, as they are delivered from the
dominion of sin, and a servile fear and dread of his wrath; lets them
know the ease, pleasure, and delight that there is in bearing his yoke,
and the blessed consequences thereof, in that as they _have their fruit
unto holiness, the end thereof shall be life everlasting_, Rom. vi. 22.
3. As faith looks to Christ for forgiveness of sin, in which respect it
is called justifying faith; so the word of God represents him to us, as
having made atonement for sin; as set forth to be a propitiation to
secure us from the guilt which we were liable to, and the condemning
sentence of the law; as bearing the curse, and, as the consequence
thereof, giving us a right to all the privileges of his children. It
also represents this forgiveness as full, free, and irreversible; and
the soul, by faith rejoices in its freedom from condemnation, and that
right and title to eternal life, which is inseparably connected with it.
4. As faith includes in it a trusting or relying on Christ, the gospel
represents him as an all-sufficient Saviour, _able to save to the
uttermost all that come unto God by him_, Heb. vii. 25. and as faith
trusts him for the accomplishment of all the promises, it considers him
as having engaged to make them good, inasmuch as _they are yea and amen
in him, unto the glory of God_, 2 Cor. i. 20. And therefore, he runs no
risque, or is at no uncertainty as to this matter; for Christ’s
Mediatorial glory lies at stake. If there be the least failure in the
accomplishment of any promise; or any blessing made over to his people
in the covenant of grace, which shall not be conferred upon them, he is
content to bear the blame for ever: but this is altogether impossible,
since he that has undertaken to apply the blessings promised, is
faithful and true, as well as the Father that gave them; and this
affords them _strong consolation, who are fled for refuge, to lay hold
on the hope set before them_ in the gospel, Heb. vi. 18. Thus Christ is
set forth; and agreeably to this discovery made of him, faith takes up
its rest in him, and therein finds safety and peace.
V. We shall now consider faith as strong or weak, increasing or
declining, with the various marks and signs thereof. As habits of sin
are stronger or weaker, the same may be said concerning habits of grace.
It is one thing for them to be entirely lost; and another thing to be in
a declining state: their strength and vigour may be much abated, and
their energy frequently interrupted; nevertheless God will maintain the
principle of grace, as we shall endeavour to prove under a following
answer.[65] Grace is not always equally strong and lively; the prophet
supposes it to be a declining, when he says, _Revive thy work, O Lord,
in the midst of the years_, Heb. iii. 2. and our Saviour’s advice to the
church at Sardis, implies as much, when he exhorts them _to strengthen
the things which remain, that are ready to die_, Rev. iii. 2. and when
he bids the church at Ephesus to _remember from whence they were fallen,
and repent and do their first works_, chap. ii. 5. Some are said, as
Abraham, to be _strong in faith, giving glory to God_, Rom. iv. 20. and
others are reproved, as our Saviour does his disciples, at some times,
when he says, _O ye of little faith_, Matt. vi. 30. As our natural
constitution is not always equally healthy and vigorous, nor our
condition in the world equally prosperous, the same may be said
concerning the habits of grace; sometimes they are strong, and then, as
the apostle says concerning his beloved Gaius, 3 John ver. 2. _the soul
prospereth_, and we _go from strength to strength_, Psal. lxxxiv. 7.
from one degree of grace to another; but, at other times, we are ready
to _faint in the day of adversity_, and our _strength is small_, Prov.
xxiv. 10. This cannot but be observed by all who are not strangers to
themselves, or who take notice of the various frame of spirit, which are
visible in those whom they converse with.
But if it be enquired; by what marks or evidences we may discern the
strength or weakness of faith? though this will more evidently appear
from what will be said under a following answer,[66] when we are led to
speak concerning the reason of the imperfection of sanctification in
believers; yet we shall not wholly pass it over in this place; and
therefore, it may be observed, that the strength or weakness of faith,
is to be judged of by that degree of esteem and value which the soul has
for Christ, and the steadiness, or abatement of its dependence on him.
The greater diffidence or distrust we have of self, and the more we see
of our own emptiness and nothingness, the stronger is our faith; on the
other hand, self-confidence, or relying on our own strength is a certain
sign of the weakness thereof.
Again, strong faith is that which carries the soul through difficult
duties; as the apostle says, _I can do all things through Christ which
strengtheneth me_, Phil. iv. 13. Whereas weak faith is ready to sink
under the discouragements that it meets with; the former is _stedfast,
unmoveable, always abounding in the work of the Lord_, 1 Cor. xv. 58.
the latter is like a reed shaken with the wind. Strong faith, as it is
said of Job, Job i. 21. blesses God when he strips him of all earthly
enjoyments, and rejoices that the soul is _counted worthy to suffer
shame for his name_, Acts v. 41. and this carries him above those fears
which have a tendency to deject and dishearten him: _He shall not be
afraid of evil tidings, his heart is fixed, trusting in the Lord_, Psal.
cxii. 7. Whereas, weak faith is borne down, with discouragements; he
finds it hard to hold on in the performance of his duty, and sees
mountains of difficulties in his way; whereby the soul is ready to
conclude, that he shall not be able to get safely to his journey’s end.
He does not rightly improve the consideration of the almighty power of
God, and his faithfulness to his promise, in which he has engaged, that
_the righteous shall hold on his way; and he that hath clean hands shall
wax stronger and stronger_, Job xvii. 9. And when we sustain losses and
disappointments in the world, or things go contrary to our expectation,
then we are ready to say with the Psalmist, _Hath God forgotten to be
gracious? hath he, in anger, shut up his tender mercies?_ Psal. lxxvii.
9. and sometimes conclude, that we have no interest in the love of God,
because the dispensations of his providence are afflictive, and fill us
with great uneasiness. In this case fear looks upon every adverse
providence, as it were, through a magnifying glass, and apprehends this
to be but the beginning of sorrows; for it cannot say with the prophet,
_I will trust and not be afraid_, chap. xii. 2. _for in the Lord Jehovah
is everlasting strength_, chap. xxvii. 4.
Moreover, the strength or weakness of faith may farther be discerned by
our enjoying, or being destitute of communion with God; our conversing
with him in ordinances, or being deprived of this privilege. We may
conclude our faith to be strong, when we can say as the apostle does,
_Our conversation is in heaven_, or we live above: but when, on the
other hand, we have too great an anxiety or solicitude about earthly
things, and an immoderate love to this present world, this argues the
weakness thereof. The difference between these two may also be
discerned, by the frame of our spirit in prayer. When faith is strong,
the soul has a great degree of boldness or liberty of access to the
throne of grace; a greater measure of importunity and fervency,
accompanied with an expectation of the blessings prayed for, by a secret
and powerful intimation from the Spirit, as a Spirit of grace and
supplication; from whence it infers, that he that excites this grace
will encourage it, as he _says not to the seed of Jacob, seek ye me in
vain_, chap. xlv. 19.
We might also add, in the last place, that strong faith may likewise be
discerned, when it is accompanied with an assurance of an interest in
Christ’s righteousness, and our right and title to eternal life founded
thereon, or that God will guide us by his counsel, and afterwards
receive us to glory, and a persuasion wrought in the soul by the Spirit,
that nothing shall separate us from his love: whereas weak faith is
attended with many doubts concerning our interest in Christ; sometimes
fearing that our former hope was no other than a delusion, our present
experiences not real, the ground we stand on sinks under us; and we are
ready to conclude, that we shall one day fall by the hands of our
spiritual enemies. When I speak of these doubts and fears, as an
instance of weak faith, I do not say that they are ingredients in faith;
for they are rather to be considered as a burden and incumbrance that
attends it, so that though there be some good thing in us towards the
Lord our God, or a small degree of faith, like a grain of mustard seed,
these doubts proceed from the weakness thereof, as opposed to that which
is strong, and would denote the soul to be in a happy and flourishing
condition; which leads us,
VI. To speak concerning the use of faith in the whole conduct of our
lives; as every thing that we do in an acceptable manner, is said to be
done by it. It is one thing occasionally to put forth some acts of
faith, and another thing to live by faith; which, as it is the most
noble and excellent life, so nothing short of it can, properly speaking,
be called a good life, how much soever many are styled good livers, who
are wholly strangers to this grace. The apostle Paul speaks of this way
of living, and considers it as exemplified in himself, when he says,
_The life which I now live in the flesh, I live by the faith of the Son
of God_, Gal. ii. 20. He speaks of it as his constant work, or that
which ran through the whole business of life. Whether we are engaged in
civil or religious duties, they are all to be performed by faith. Here
we shall consider the life of faith;
1. As it discovers itself in all the common actions of life; in these we
act as men: but that faith, which is the principal ingredient in them,
and their chief ornament, denotes us to walk as Christians; and this we
are said to do,
(1.) When we receive every outward mercy, as the purchase of the blood
of Christ, as well as the gift of his grace; and consider it as a
blessing bestowed by a covenant-God, who, together with outward things,
is pleased to give himself to us; which infinitely enhances the value of
the blessing, and induces us to receive it with a proportionable degree
of thankfulness.
(2.) When we set loose from all the enjoyments of this world, not taking
up our rest in them, as though they were our portion or chief good; and
therefore, the esteem and value we have for them is very much below that
which we have for things divine and heavenly. When we use them to the
glory of God; and account the best outward enjoyments nothing, if
compared with Christ; as the apostle says, _I count all things but loss
for the excellency of the knowledge of Christ, and do count them but
dung, that I may win Christ_, Phil. iii. 8. This act of faith will quiet
our spirits under afflictions, and induce us to submit to the disposing
providence of God; when our best outward enjoyments are removed, or we
called to suffer the loss of all things for Christ’s sake, or by his
sovereign will.
(3.) When all the success which we hope for in our secular employments,
is considered as an instance of that care which Christ takes of his
people, in which he over-rules and orders all things for his own glory,
and their welfare; and therefore, we are persuaded that he will cause
whatever we take in hand, to prosper, provided he sees that it is best
for us; and if not, we are disposed to acquiesce in his will. This is
such an instance of faith as will put us upon doing every thing in the
name and to the glory of Christ, and fortify us against any
disappointment that may attend our expectation, in every employment
wherein we are engaged.
(4.) When outward blessings, instead of proving a snare and temptation,
to draw off our hearts from Christ, are a means to bring us nearer to
him, so that if our circumstances are easy and comfortable in the world,
and we have more frequent opportunities offered to us, to engage in
religious duties than others, we are accordingly inclined to embrace
them; and when every thing we enjoy, as an instance of distinguishing
favour from God, above what many in the world do, excites in us a due
sense of gratitude, and an earnest desire and endeavour to use the world
to his glory.
(5.) When adverse providences, which sometimes have a tendency to drive
the soul from Christ, and occasion repining thoughts, as though the
divine distributions were not equal, are made of use to bring us nearer
to him, so that whatever we lose in the creature, we look for, and
endeavour to find in him. And when, with a submissive spirit, we can
say, that he does all things well for us, as we hope and trust that he
will make even those things that run counter to our secular interests,
subservient to our eternal welfare; and as the result hereof, endeavour
to keep up a becoming frame of spirit, in such a condition of life, as
has in itself a tendency to cast down the soul and fill it with great
disquietude.
(6.) When we devote and consecrate all we have in the world to God,
considering, that as we are not our own but his; so all we have is his;
and when hereupon we are endowed with a public spirit, desirous to
approve ourselves blessings to mankind in general, to the utmost of our
power; and when we have done all, not only say with David, _Of thine own
we have given thee_, 1 Chron. xxix. 14. but as our Saviour taught his
disciples to say, _We are unprofitable servants_.
(7.) The life of faith discovers itself in the government of our
affections, namely, as they are kept within due bounds, set upon right
objects, and rendered subservient to promote Christ’s glory and
interest. Hereby are we prevented from setting our affections
immoderately on things of this world, when faith shews us that there are
far better things to draw them forth, which deserve our highest love: it
also prevents our being worldly and carnal, as though we were swallowed
up with the things of sense, and had nothing else to mind, and religion
were only to be occasionally engaged in; or, as though an holy, humble,
self-denying frame of spirit were inconsistent with worldly business.
Faith suggests the contrary; puts us upon making religion our great
business, and engaging in secular affairs, rather as a necessary
avocation from it, than that which is the chief end of living. It also
puts us upon glorifying Christ in our secular concerns, as we manage
them in such a way as he ordains; and hereby the soul is kept in a
spiritual frame, while abiding with God in the calling whereunto he is
called. This we attribute more especially to the grace of faith, not
only as it is connected with, and (as will be observed under our next
head) excites other graces; but as it has its eye constantly fixed on
Christ as its object, and by this steers its course, and takes an
estimate of the valuableness and importance of all the affairs of this
life, by their subserviency to our salvation, and the advancement of his
glory therein.
2. Faith discovers itself in the performance of all religious duties,
and the exercise of all other graces therein. Thus we read of the prayer
of faith, whereby a soul hath access to God as a father, in the name of
Christ; firmly relies on the promises which are established in him, and
has a liberty to plead with him, and hope of acceptance in his sight.
Moreover, when we wait on God to hear what he has to impart to us in his
word, faith having experienced some degree of communion with him
already, and had some displays of his love, puts the soul upon desiring
more, as the Psalmist says, _My soul thirsteth for thee; my flesh
longeth for thee, to see thy power and thy glory, so as I have seen thee
in the sanctuary_, Psal. lxiii. 1, 2. And whatever other ordinances of
divine appointment, we are engaged in, we are hereby encouraged to hope
for his presence, and draw nigh unto him herein, with a reverential fear
and delight, in him: and it puts us upon the exercise of those graces
which are necessary for the right performance of gospel worship in
general.
These are not only joined with it, but may be said to be excited
thereby; so that faith is, as it were, the principal of all other
graces. Thus when the heart is drawn forth in love to Christ, it may be
said, that _faith worketh by love_, Gal. v. 6. and when this love is
accompanied with _joy unspeakable and full of glory_; this we have in a
way of believing, and that which tends to excite the grace of love, is
the view that faith takes of Christ’s mediatorial glory and
excellencies, and the obligations we are under to love him, from his
grace of love to us; and this is a strong motive, inducing us to express
our love to him, by universal obedience, which is called, _the obedience
of faith_, Rom. xvi. 26.
When we exercise the grace of repentance, and thereby hate and turn from
all sin, and are, in a peculiar manner, sensible, as we ought to be, of
the sin of unbelief; it is faith that gives us this sense thereof, as it
is best able to see its own defects. When we confess sin, or humble
ourselves before God for it, faith views it not only as a violation of
the divine law, but as an instance of the highest ingratitude; and when
we desire, in the exercise of repentance, to forsake sin, faith makes us
sensible of our own weakness, and puts us upon a firm and stedfast
dependence on Christ, to enable us thereunto; and when, in the exercise
of this grace, our consciences are burdened with a sense of guilt and
unbelief is ready to suggest, that our sins are so heinously aggravated,
that there is no room to hope for pardoning mercy, faith relieves us
against these despairing thoughts, and encourages us to wait for the
mercy of God, who will _abundantly pardon_, Isa. lv. 7. and with whom
there is _forgiveness, that he may be feared_, Psal. cxxx. 4.
And when we use endeavours to mortify sin, this is to be done by a
fiducial view of Christ crucified; and when we encourage ourselves to
hope that the indictment brought against us for it, was nailed to the
cross of Christ; and that there is _no condemnation to us_, as being in
him, Rom. viii. 1. and that, as the apostle says, _Our old man is
crucified with him, that the body of sin might be destroyed: that
henceforth we should no longer serve sin_, chap. vi. 6. all this is to
be done by faith.
We might also observe, that the grace of patience is connected with, and
we excited, thereunto by faith. The apostle, Heb. vi. 12. joins both
these together, as supposing that faith affords a motive to patience;
and elsewhere we read, not only of what faith enables us to do, but
bear, in the account which we have, of the great things which the Old
Testament saints did, and suffered by this grace: and therefore,
whatever graces are exercised under the afflictions of this present
life; faith excites in us a resignation to the will of God, and consider
them as the chastisements of a merciful Father, and as _bringing forth
the peaceful fruit of righteousness unto them that are exercised
thereby_, chap. xii. 11. and we are encouraged to bear them with such a
composed frame of spirit that they seem light, and not worthy to be
compared with the glory that shall be revealed. This, faith has
constantly in view, setting one against the other; whereby that which
would otherwise be an hindrance to us in our way, is improved, by us, to
our spiritual advantage; and we enabled, not only to go on safely, but
comfortably, till we arrive at the full fruition of what we now behold
at a distance, and rejoice in the fiducial expectation thereof: which
leads us to the last thing proposed to be considered, concerning faith,
namely,
VII. How it is to be attained or increased, and what are the means
conducive thereunto. Though faith, in common with all other graces, be
wrought in us by the power of God, yet we are far from asserting, that
there is no duty incumbent on us, in the performing whereof, we are to
hope and wait for the divine blessing, upon which all the success
thereof depends. To deny this would give just occasion to charge the
doctrine of efficacious grace, as though it led to security, or
licentiousness; which many do without ground. Though grace and duty are
very distinct, yet they are not inconsistent with each other; the former
is God’s work, the latter our act.
As for those duties which are required of us, considered as expecting
the divine grace and blessing to attend them; these are, a diligent
waiting on God in all his ordinances; looking into the state of our
souls, by impartial self-examination; calling to mind our past
miscarriages, and what matter of humiliation we have for them in the
sight of God, as also, our natural aversion and inability to do what is
good; our need of Christ’s righteousness, to take away the guilt we have
contracted, and of his strength, to subdue our corruptions, and enable
us to plead earnestly with him for these privileges.
As for the unregenerate, they must pray and wait on him, for the first
grace, and say, with Ephraim, _Turn thou me, and I shall be turned_,
Jer. xxxi. 18. They must be earnest with him, that he would bestow upon
them the grace of faith; which is styled, his gift; that he would remove
every thing that is, at present, an obstacle, or hindrance to this
grace, all the prejudices which corrupt nature has entertained against
Christ, and the way of salvation by him; and that he would shine into
their souls, to give them the knowledge of his glory in the face of
Christ; reveal his arm, and incline them, by the internal working of his
power, to receive the grace which is held forth in the gospel. These are
duties incumbent on persons who are not called effectually, being
destitute of regenerating grace.
But, on the other hand, they who have ground to conclude that they have
experienced this grace, though, at present, they apprehend that their
faith is weak, and on the decline; they must be found waiting on God, in
his own way; and be importunate with him in prayer for the revival of
his work, that so they may recover their former experiences; they must
bless him for the privileges they once enjoyed, and be humbled for their
past backslidings, whereby they have provoked him to withdraw from them,
and say with the church, _I will go and return to my first husband; for
then was it better with me than now_, Hos. ii. 7. and, as it says
elsewhere, _Take away all iniquity, and receive us graciously; so will
we render the calves of our lips_, chap. xiv. 2. They must lament the
dishonour that they have brought to God; and consider how, by this
means, they have grieved the Holy Spirit, wounded their own consciences,
and made work for a bitter repentance and humiliation before God. They
must be sensible, that it is the same hand which wrought grace in them
at first, that must now recover them from their fallen state, and, by
exciting the principle of grace implanted, bring them into a lively
frame; and when he has done this, they must still depend upon him to
maintain this frame of spirit, as considering that as the beginning so
the progress of grace, is owing to him who is the author and finisher of
faith; who worketh in us that which is pleasing in his sight, and
carries on his own work unto perfection.
Footnote 49:
That faith is a holy duty is evident, because it never obtains, except
where the bent, or bias of the mind has been changed by the Holy
Spirit; yet it is like all the other works of man, imperfect, and
might be stronger. That it is necessary in every action is clear, for
whatsoever is not of faith is sin; both because it is the work of an
enemy, and because it cannot be accepted, having no reference to
Christ. Faith is always accompanied by other holy traits of character,
as repentance, love, patience, humility, and the like. The reason of
which is evident; for faith is an act of the renewed man, and all the
other graces must accompany. But it is even less holy than love; “now
abideth faith, hope, charity, (love)—the greatest of these is
charity.” It is incapable of procuring by its righteousness our
justification, because imperfect. If it were the holiness of the duty
of faith, which justifies the man before God, we should read of a
justification by love, patience, humility, or holiness in general. No
such declaration occurs in the scriptures, but the reverse; “for by
the deeds of the law shall no flesh be justified,” which is manifestly
spoken not merely of the corporal energy, but of the action taken with
the intention.
If the righteousness of the duty of faith justifies, there could be no
propriety in saying that we are “justified by Christ,” or his
righteousness; there would have been no need of a Saviour, and all the
sacrifices of former days were useless.
If we are to depend upon the righteousness of our believing for our
justification, the believing in Christ will be of no importance,
because Christ is then not our Saviour; in proportion as our hopes are
founded upon our own holiness, they are withdrawn from Christ.—This
will also destroy the righteousness of faith, for if it be useless
there can be no holiness in believing.
If the holiness consist not in the act of believing, but in the
disposition of the believer, and if it is for this, that he is
justified; salvation is then a debt, not grace; we have whereof to
boast; we are justified by the deeds of the law; the offence of the
cross has ceased; and Arians, Socinians, Unitarians, and Deists are
seeking justification also in the same way.
That repentance, and holiness are necessary to _salvation_ is true,
because every man who is justified is also sanctified; and that faith,
considered as a holy duty, is necessary in the same manner, is equally
true; but faith is also useful in our _justification_, and in a
manner, in which, it does not appear, that repentance and holiness can
be.
To say that they are conditions of salvation is to speak ambiguously;
that we cannot be saved without them, is as certain as that we cannot
be justified, without being also sanctified; but to say, that by
performing them a title to happiness is vested in us, is to rob Christ
of his glory, and to put the crown on man’s head. Besides, the
condition of holiness is not accomplished till death, and as the
condition of our justification is not performed till then, we are
never justified in life, which is plainly contrary to the scriptures.
Footnote 50:
_This is what is generally styled, by a diminutive word_, Acceptilatio
gratiosa, _which is an accepting a small part of a debt, instead of
the whole; a sort of composition, in which, though the payment be
inconsiderable, yet the debtor’s discharge is founded thereon, by an
act of favour in the creditor, as though the whole sum had been paid._
Footnote 51:
_These works they speak of as_ Tincta sanguine Christi.
Footnote 52:
“Abraham believed God and it was imputed or counted to him for
righteousness.” This passage of Scripture is found with little
variation also in the Epistle to the Galatians (iii. 6.) and in the
Epistle of James (ii. 23.) and in each of the places it seems to have
been introduced in support of its context from the first book of
Moses. (xv. 6.)
Moses is giving at that place a visionary (as we suppose)
correspondence between Jehovah and Abraham; in which the Lord promises
to the patriarch to be his “shield and exceeding great reward,” and
upon Abraham’s complaining that he was childless, his attention is
directed to the stars, and he is told that it will be equally
impracticable to number his posterity, and then follow the words
“Abraham believed _in_[53] the Lord, and he counted it to him for
righteousness.”
Here it is given as an old-testament proof of that which has been a
little before asserted “that a man is justified by faith without the
deeds of the law,” but because this doctrine would seem to make void
the law, the apostle states this objection, then denies it with
abhorrence, and introduces for his support Abraham’s justification
before God, “if Abraham were justified by works he hath whereof to
glory, but not before God; for what saith the scriptures? Abraham
believed God, and it was counted unto him for righteousness.”
In the letter to the christians of Galatia he aims to bring them back
from depending on their obedience to the moral and ceremonial laws, to
a reliance upon Christ for salvation, he declares that “by the works
of the law no flesh shall be justified” in the sight of God; and that
christians are “dead to the law,” “seek to be justified by Christ,”
and “live by the faith of the Son of God.” He asserts “if
righteousness come by the law then Christ is dead in vain.” He charges
the Galatians with folly. After having heard, seen, and experienced
the doctrines of the Gospel, its extraordinary and ordinary spiritual
powers, to go back to dead works would argue something like
fascination. And then to show that the Gospel mode of justification by
faith was not peculiar to the Gospel he quotes from the book of
Genesis these words; “Abraham believed God, and it was accounted to
him for righteousness.”
The apostle James reprehends such as profess to be believers and yet
are not careful to maintain good works; such professions of faith are
less credible than the fruits of holiness; “show _me_ thy faith
without thy works, and I will show _thee_ my faith by my works.” Faith
without works he pronounces to be dead, not merely inoperative, but
destitute of a living principle. He then introduces Abraham’s example
of offering up Isaac as a proof of his faith; this work being a
manifest effect of his faith in God, justifies, in the sight of all
men, his character as a believer, “and the scripture” he says “was
_fulfilled_ which saith Abraham believed God, and it was imputed unto
him for righteousness.” The offering up of Isaac, having taken place
several years after it had been said that “Abraham believed God,” was
an undeniable evidence of the truth, and a fulfilment, of that
scripture.
Abraham’s faith here mentioned has been understood as implying both
the act of believing God’s promises and his yielding to the call of
God by emigrating, &c.[54] which faith, and its fruits, though an
imperfect righteousness, was, it is alleged, by the favour of God
accepted as a justifying righteousness.
But the apostle here contrasts faith with works, and denies a
justification before God to be attainable by our obedience,
consequently his introduction of Abraham’s justification by his good
deeds would have destroyed his own argument.
Others[55] understand Abraham to have been justified on the account of
the mere act of believing: and this has been confined to his faith in
the one promise of a numerous posterity.
That the Lord[56] “in judging Abraham will place on one side of the
account his duties, and on the other his _performances_, and on the
side of his performances he will place _his faith_, and by mere favour
value it equal to a complete performance of his duty, and reward him
as if he were a perfectly righteous person.”
Faith is the mind’s assent to external evidence; faith thus strictly
considered as an act, is man’s act, as much so as any can be, and as
the understanding at least in its application to the evidence must be
accompanied by the consent of the will, here is every thing that is
necessary to constitute a work, and accordingly it is commanded as a
duty, the neglect of which is criminal. If it be thus that faith
justifies the believer in the sight of God, then there is no propriety
in saying we are not justified by works, and if it were possible still
less in adducing the example of Abraham’s justification by that which
was no more than a duty to prove that we cannot be justified by works,
“Christ being the end of the law for righteousness to every one who
believeth.” If man can be so justified boasting is not excluded he has
whereof to glory.
But the design of the apostle was to show that Abraham himself one of
the holiest of men with all his good deeds, and implicit obedience to
divine commands was not justified for his own holiness or godliness,
for that is the opinion he is combating, but by what he calls faith.
When the things which we are required to believe are of a spiritual
nature, the “carnal mind” requires to be freed from its prejudices
before it will “receive them,” and because supernatural aid is
necessary to such minds and all naturally possess them, such “faith”
must unquestionably be “the gift of God” in a sense higher than that
of every other species of faith exercised under the support of Divine
Providence. If faith is a gift of God it merits nothing for us, can
never create an obligation on Divine justice for remuneration, and so
can never be a _justifying_ righteousness.
In his epistle to the Galatians that which he terms a being “justified
by faith” he also denominates a being “justified by faith in Christ”
so that his justifying faith is not merely a belief of the truth of
what God has spoken, but is connected in some manner with Christ, and
that it is not the mere act of believing in Christ which is the ground
of such justification is plain from this, that he expresses the same
thing by the words, “being justified by Christ.” If it is true that we
are justified by faith, and also justified by Christ, it must be meant
in different senses, and to give effect to these words thus
differently connected, it seems necessary to suppose the righteousness
of Christ as the meritorious cause or ground of justification, and
faith the instrumental. “To as many as received him to them gave he
power to become the sons of God, even to as many as believed on his
name,” or at least as the concomitant of it, where all other
requisites exist as well as grace for its production.
It is not the _holiness of his faith_ that is accounted for
righteousness to him: faith is a holy duty but not more so than some
others, and not so much so as love, “now abide faith, hope, love, and
the greatest of these is love;” nor are christians ever said to be
justified by love, joy, peace, patience, or by any other grace, except
by faith. From whence it follows that it is not the holiness of faith
for which the believer is justified, and yet that there is some
property not common to any other grace or duty, which must be
concerned in our justification; and no doubt it is because faith lays
hold on him for whose sake alone we can be justified.
Or faith may be put for its object, as the words fear, hope, joy, and
love are; God is our fear, our hope, &c. “Thy faith hath saved thee,”
it was not her faith, but its object, Christ’s power, that healed her.
The seed which was promised embraced Christ, whose day Abraham saw
afar off; so this faith had the Redeemer for its object. In the
epistle to the Galatians there follow the quotation these words, “as
many as are of faith are the children of Abraham,” these are called
his spiritual seed, and believe in Christ, now if all who believe in
Christ are thereby the children of Abraham, and Abraham their father
or pattern of faith, his faith must have been of the same kind. There
could have been little propriety in giving a faith of any other kind
as a pattern to those who are to believe in Christ that they may be
“justified by his blood.”
Footnote 53:
The quotations of Paul and James follow the lxx. in omitting the _in_.
Footnote 54:
Hammond.
Footnote 55:
Whitby. Macknight.
Footnote 56:
Macknight.
Footnote 57:
_This opinion was propagated soon after the reformation, by Andr.
Osiander, who lived a little before the middle of the sixteenth
century._
Footnote 58:
_This opinion was propagated soon after by Stancarus, in opposition to
Osiander, whom Du Pin reckons amongst the Socinians, or, at least,
that after he had advanced this notion, he denied the doctrine of the
Trinity._ [_See Du Pin’s eccl. hist. sixteenth century, book_ iv.
_chap._ 6.]
Footnote 59:
_This is commonly called_ fiducia, _and as such, distinguished from_
fides, _by which the former is generally expressed._
Footnote 60:
_In this respect_ faith _is contra-distinguished from_ science;
_accordingly we are said to know a thing that is contained in an
axiom, that no one, who has the exercise of his understanding, can
doubt of_, viz. _that the whole is greater than the part; or, that a
thing cannot be, and not be at the same time, &c. And every thing that
is founded on a mathematical demonstration, is included in the word_
science; _to which we may add occular demonstration. Now these things
are not properly the object of faith, or the assent we give to the
truth hereof, is not founded barely upon evidence, in which respect
faith is distinguished from it; for which reason we call it an assent
to a truth, founded on evidence._
Footnote 61:
Truth in the abstract is not the object of faith, but that which is
true. The word of God when represented as the object of faith is not
to be understood of words and letters, nor even of axioms and
propositions, nor is the Divine veracity, though certainly confided
in, the object of faith, or that which is assented unto. The promises
which the old testament-believers had, and reposed in, were not the
objects of faith, but the things which they saw afar off, and which
were the ground of their rejoicing. When we are required to believe
_on_ Jesus Christ, it is not his human, not his Divine nature, not his
person, nor even his mediatorial character which is the object of our
faith; for any of these alone could be no ground of confidence of
salvation, or hope, much less produce joy in the believer. Every thing
essential to our salvation must be considered, as the object of our
faith; the mercy of God, the love of Christ, the purpose and the act
of offering, and accepting the sacrifice to Justice of our sins, and
the warrant to us to fix our hope and trust in this atonement; the
firm conviction of the truth of these things may be denominated faith.
Yet this conviction, or free assent of the understanding is not the
faith, which accompanies salvation; if we can suppose it possible,
that there should not be a corresponding impression made upon the will
and affections. _With the heart man believeth unto salvation._ In this
expression the heart is not put for the intellectual, but moral
powers, and must not be understood as if the will assumed the office,
peculiar to the understanding, of judging of evidence; but only that
the assent of the understanding must be of such a kind, and to such a
degree, as to produce a decisive co-operation of all the powers of the
man, both of soul and body, to be saved in the way, and by the means
discovered.
Such an effort for salvation supposes the bent, or bias of the mind to
be inclined towards God, and his glory. And certain it is, that the
work, or act of believing, depends so much upon the moral state of the
man, that although he may assent to every article of faith, and desire
an interest in the advantages of religion, he never believes with the
heart in the sense above mentioned, until this charge has been wrought
in him. On this account faith may well be denominated the work or gift
of God, for he only, according to the scriptures can effect this
change.
Yet it is not because there is any defect in the evidence of these
important truths; nor because of any natural, that is physical, defect
of the intellectual powers of man, that he does not believe the Divine
revelation; but because his affections are pre-occupied, and his
inclinations directed into another channel, whereby he is unwilling to
apply himself unto these truths, and is prejudiced against the
holiness, which is required, and the self denial that is necessary to
attain the blessings of salvation.
Footnote 62:
Faith, according to the beloved disciple John, and the great St. Paul,
is the _belief of the truth_; the _believing that Jesus is the
Christ_; or a giving _credit to the record that God gave of his Son_.
These definitions are all of the same import, and are all divine.
Being dictated by the Spirit of God, they cannot be contradicted by
any, although some have glossed upon them, till they have brought in a
sense diverse from the inspired writers. This faith, when it is
_real_, as distinguished from that uninfluential assent to the gospel,
which crowds, who hear it, profess to have, is an effect of the
_divine influence in us_; hence it is said to be _of the operation of
God_; and that it is _with the heart_ man believeth unto
righteousness. As the righteousness by which the sinner is justified,
is the sole work of Christ _for him_, so this is the work of the Holy
Ghost _in him_, and no less necessary in its proper place; it being
that, without which a sinner cannot apprehend, receive, and rest upon
Christ for eternal life. By faith, as before observed, he becomes
acquainted with the glories of the character of Jesus, the fulness of
grace in him, and the suitableness and perfection of his
righteousness; in consequence of this faith, he admires the Saviour’s
personal excellencies, flies to him, ventures all upon him, and
rejoices in him. These, to speak plainly, are all so many effects of
faith. The sinner must have a view of the Saviour’s excellency,
_before_ he will admire it. He must be persuaded, that Christ is the
only safe refuge, _before_ he will _fly_ to him. He must know that
there is in Christ sufficient matter of consolation, _before_ he will
_rejoice_ in him. Of all these he is entirely satisfied _by faith_ in
the testimony of God: subsequent to which is his _coming_, or _flying_
to him, _trusting_ in, or _venturing_ all upon him, _rejoicing_ in
him, &c. e. g. Joseph’s brethren heard that there was corn enough in
Egypt; they believed the report: this was faith; upon this they went
down for a supply. Doubtless this was an _effect_ of their faith; for
had they not believed the tidings, they would never have gone. So a
sinner must _believe_ that Christ is a full and complete Saviour,
_before_ he will _run_ or _fly_ to him. Sense of misery, and faith in
his sufficiency, are the main stimulus. Or, I am sick, I hear of an
able physician, I believe him to be so, upon which I apply to him: my
_application_ to him, and my _belief_ of his character, are as
distinct as any two things can be: my _trusting_ my life in his hands,
is an effect of my _believing_ him to be an able physician. This
distinction is obvious in the sacred writings, as well as in the
nature of things. _He that_ cometh _to God, must_ believe _that he
is_. Here is a manifest distinction between _coming_ and _believing_.
I apprehend that the same distinction should be observed, between
_believing_ in Christ, and _receiving_ him. If so, it will follow,
that “to receive Christ in all his offices, as a prophet, a priest,
and a king,” is not properly _faith_, but an _effect_ of it, and
inseparably connected with it. It is certain that a man must believe
that Jesus is the Christ, and that he sustains these offices, before
he can or will receive him in this light. Christ _came unto his own_
(meaning the Jews) _but his own received him not_. This refusing to
_receive_ him was not unbelief, but an effect of it. Hence should you
be asked, why they did not receive him? The answer is ready, _because_
they did not believe him to be the Christ. Nothing is more plain than
that unbelief was the grand _cause_ why they rejected him. On the
other hand, nothing is more evident, than that _receiving_ Christ, is
an effect of _believing_ in him. And should you ask the man who
defines faith, “a receiving Christ in all his offices,” why he thus
receives him? he himself will be obliged to observe this distinction;
for the only just answer he can give you is, “_because I believe_ he
sustains them.”
Thus we see that faith is entirely distinct from the righteousness
which justifies; at the same time it is indispensably necessary,
answering great and good purposes. Under its influence the sinner
_flies_ to Jesus, the hope set before him, and trusts his immortal
interest in his hands, being perfectly satisfied with his adorable
character. Faith is also the medium of peace and consolation. You may
with equal propriety attempt to separate light and heat from the sun,
as peace of conscience, and joy in the Holy Ghost, _from the faith of
God’s elect_. The degree of Christian consolation may be greater or
less, according to the strength and influence of faith. At one time
the believer may have an inward peace and tranquility, which is
exceedingly agreeable. At another time he may be favoured with what
St. Paul calls _joy unspeakable and full of glory_. At another, guilt
may rob him of his comfort, and separate between him and his God. Such
are his exercises in the present state of things. But he is far from
making a righteousness of his _frames_, _feelings_, or _experiences_.
The distinction between these he well understands. The _righteousness_
by which he expects to be justified, is the work of Christ alone; the
_faith_ by which he is enabled to receive it, is _of the operation of
God_; the consolations that he enjoys are from this glorious Christ,
in believing, or through faith: all as different as A, B, and C. His
dependence for acceptance with God is neither on his faith nor
experiences, but on Christ _alone_. At the same time he cannot
conceive it possible, for a poor, wretched, undone sinner to be
enabled to believe in Christ for eternal life, and not _rejoice_. A
view of the glories of his person, and the fulness and freeness of his
grace, cannot fail of introducing _strong consolation_.