By Jonathan Edwards
§ 1. FAITH is a belief of a testimony: 2 Thes. 1:10, “When
he shall come to be glorified in his saints, and to be admired in all them that
believe (because our testimony among you was believed) in that day.” It is an
assent to truth, as appears by the 11th of Hebrews, and it is saving faith that
is there spoken of, as appears by the last verses of the foregoing chapter:
“And these all, having obtained a good report through faith, received not the
promise: God having provided some better thing for us, that they, without us,
should not be made perfect.” Mark 1:15, “Saying, The time is fulfilled, and the
kingdom of God is at hand: Repent ye, and believe the gospel.” John 20:31, “But
these are written, that ye might believe that Jesus is the Christ, the Son of
God, and that, believing, ye might have life through his name.” 2 Thes. 2:13,
“But we are bound to give thanks always to God for you, brethren, beloved of
the Lord, because God hath from the beginning chosen you to salvation, through
sanctification of the Spirit, and belief of the truth.” See also Heb. 11:6; 1
John 5:1, 4, 5; 1 John 4:2 and verse 15; Mat. 16:16; John 1:49-50; John 3:33;
John 8:24; John 17:8; 1 John 5:10; Tit. 1:1; Col. 1:4; John 16:27; Rom. 10:9.
§ 2. It is the proper act of the soul towards God, as
faithful. Rom 3:3, 4, “For what if some did not believe? Shall their unbelief
make the faith of God without effect? God forbid: yea, let God be true, but
every man a liar; as it is written, That thou mightest be justified in thy
sayings, and mightest overcome when thou art judged.”
§ 3. It is a belief of truth from a sense of glory and
excellency, or at least with such a sense. John 20:29, “Jesus saith unto him,
Thomas, because thou hast seen me, thou hast believed: blessed are they that
have not seen, and yet have believed.” Mat. 9:21, “She said within herself, If
I may but touch his garment, I shall be whole.” 1 Cor. 12:3, “Wherefore I give
you to understand, that no man, speaking by the Spirit of God, calleth Jesus
accursed; and that no man can say that Jesus is the Lord, but by the Holy
Ghost.”
§ 4. It is a belief of the truth from a spiritual taste
and relish of what is excellent and divine. Luke 12:57, “Yea, and why, even of
yourselves, judge ye not what is right?” Believers receive the truth in the
love of it, and speak the truth in love. Eph. 4:15, “But speaking the truth in
love, may grow up unto him in all things, which is the head, even Christ.”
§ 5. The object of faith is the gospel, as well as Jesus
Christ. Mark 1:15, “And saying, The time is fulfilled and the kingdom of God is
at hand: Repent ye, and believe the gospel.” John 17:8, “For I have given unto
them the words which thou gavest me; and they received them, and have known
surely that I came from thee, and they have believed that thou didst send me.”
Rom. 10:16-17, “But they have not obeyed the gospel. For Esaias saith, Lord,
who hath believed our report? So then, faith cometh by hearing, and hearing by
the Word of God.”
§ 6. Faith includes a knowledge of God and Christ. 2 Pet.
1:2-3, “Grace and peace be multiplied unto you through the knowledge of God,
and of Jesus our Lord; according as his divine power hath given unto us all
things that pertain unto life and godliness, through the knowledge of him that
hath called us to glory and virtue.” John 17:3, “And this is life eternal, that
they might know thee the only true God, and Jesus Christ whom thou hast sent.”
See also John 4:10; 2 Cor. 4:4.
§ 7. A belief of promises is faith, or a great part of
faith. Heb. 11, “Now faith is the substance of things hoped for, the evidence
of things not seen,” etc. 2 Chr. 20:20, “And they rose early in the morning,
and went forth into the wilderness of Tekoa; and as they went forth,
Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem;
Believe in the Lord your God, so shall ye be established; believe his prophets,
so shall ye prosper.” A depending on promises is an act of faith. Gal. 5:5,
“For we through the Spirit wait for the hope of righteousness by faith.”
§ 8. Faith is a receiving of Christ. John 1:12, “But as
many as received him, to them gave he power to become the sons of God, even to
them that believe on his name.” See also Heb. 11:19; Col. 2:5-7.
§ 9. It is receiving Christ into the heart. Rom. 10:6-10,
“But the righteousness which is of faith, speaketh on this wise, Say not in thy
heart, Who shall ascend into heaven (that is, to bring Christ down from above)?
Or who shall descend into the deep (that is, to bring up Christ from the dead)?
But what saith it? The word is nigh thee, even in they mouth, and in thy heart
(that is, the word of faith, which we preach), That if thou shalt confess with
thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised
him from the dead, thou shalt be saved. For with the heart man believeth unto
righteousness; and with the mouth confession is made unto salvation.”
§ 10. A true faith includes more than a mere belief. It is
accepting the gospel and includes all acceptation. 1 Tim. 1:14-15, “And the
grace of our Lord was exceeding abundant with faith and love which is in Christ
Jesus. That is a faithful saying, and worthy of all acceptation, that Christ
Jesus came in to the world to save sinners, of whom I am chief.” 2 Cor. 11:4,
“For if he that cometh preacheth another Jesus, whom we have not preached; or
if you receive another Spirit, which ye have not received, or another gospel,
which ye have not accepted, ye might well bear with him.”
Faith
CONCERNING FAITH
§ 1. FAITH is a belief of a testimony: 2 Thes. 1:10, “When
he shall come to be glorified in his saints, and to be admired in all them that
believe (because our testimony among you was believed) in that day.” It is an
assent to truth, as appears by the 11th of Hebrews, and it is saving faith that
is there spoken of, as appears by the last verses of the foregoing chapter:
“And these all, having obtained a good report through faith, received not the
promise: God having provided some better thing for us, that they, without us,
should not be made perfect.” Mark 1:15, “Saying, The time is fulfilled, and the
kingdom of God is at hand: Repent ye, and believe the gospel.” John 20:31, “But
these are written, that ye might believe that Jesus is the Christ, the Son of
God, and that, believing, ye might have life through his name.” 2 Thes. 2:13,
“But we are bound to give thanks always to God for you, brethren, beloved of
the Lord, because God hath from the beginning chosen you to salvation, through
sanctification of the Spirit, and belief of the truth.” See also Heb. 11:6; 1
John 5:1, 4, 5; 1 John 4:2 and verse 15; Mat. 16:16; John 1:49-50; John 3:33;
John 8:24; John 17:8; 1 John 5:10; Tit. 1:1; Col. 1:4; John 16:27; Rom. 10:9.
§ 2. It is the proper act of the soul towards God, as
faithful. Rom 3:3, 4, “For what if some did not believe? Shall their unbelief
make the faith of God without effect? God forbid: yea, let God be true, but
every man a liar; as it is written, That thou mightest be justified in thy
sayings, and mightest overcome when thou art judged.”
§ 3. It is a belief of truth from a sense of glory and
excellency, or at least with such a sense. John 20:29, “Jesus saith unto him,
Thomas, because thou hast seen me, thou hast believed: blessed are they that
have not seen, and yet have believed.” Mat. 9:21, “She said within herself, If
I may but touch his garment, I shall be whole.” 1 Cor. 12:3, “Wherefore I give
you to understand, that no man, speaking by the Spirit of God, calleth Jesus accursed;
and that no man can say that Jesus is the Lord, but by the Holy Ghost.”
§ 4. It is a belief of the truth from a spiritual taste
and relish of what is excellent and divine. Luke 12:57, “Yea, and why, even of
yourselves, judge ye not what is right?” Believers receive the truth in the
love of it, and speak the truth in love. Eph. 4:15, “But speaking the truth in
love, may grow up unto him in all things, which is the head, even Christ.”
§ 5. The object of faith is the gospel, as well as Jesus
Christ. Mark 1:15, “And saying, The time is fulfilled and the kingdom of God is
at hand: Repent ye, and believe the gospel.” John 17:8, “For I have given unto
them the words which thou gavest me; and they received them, and have known
surely that I came from thee, and they have believed that thou didst send me.”
Rom. 10:16-17, “But they have not obeyed the gospel. For Esaias saith, Lord,
who hath believed our report? So then, faith cometh by hearing, and hearing by
the Word of God.”
§ 6. Faith includes a knowledge of God and Christ. 2 Pet.
1:2-3, “Grace and peace be multiplied unto you through the knowledge of God,
and of Jesus our Lord; according as his divine power hath given unto us all
things that pertain unto life and godliness, through the knowledge of him that hath
called us to glory and virtue.” John 17:3, “And this is life eternal, that they
might know thee the only true God, and Jesus Christ whom thou hast sent.” See
also John 4:10; 2 Cor. 4:4.
§ 7. A belief of promises is faith, or a great part of
faith. Heb. 11, “Now faith is the substance of things hoped for, the evidence
of things not seen,” etc. 2 Chr. 20:20, “And they rose early in the morning,
and went forth into the wilderness of Tekoa; and as they went forth,
Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem;
Believe in the Lord your God, so shall ye be established; believe his prophets,
so shall ye prosper.” A depending on promises is an act of faith. Gal. 5:5,
“For we through the Spirit wait for the hope of righteousness by faith.”
§ 8. Faith is a receiving of Christ. John 1:12, “But as
many as received him, to them gave he power to become the sons of God, even to
them that believe on his name.” See also Heb. 11:19; Col. 2:5-7.
§ 9. It is receiving Christ into the heart. Rom. 10:6-10,
“But the righteousness which is of faith, speaketh on this wise, Say not in thy
heart, Who shall ascend into heaven (that is, to bring Christ down from above)?
Or who shall descend into the deep (that is, to bring up Christ from the dead)?
But what saith it? The word is nigh thee, even in they mouth, and in thy heart
(that is, the word of faith, which we preach), That if thou shalt confess with
thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised
him from the dead, thou shalt be saved. For with the heart man believeth unto
righteousness; and with the mouth confession is made unto salvation.”
§ 10. A true faith includes more than a mere belief. It is
accepting the gospel and includes all acceptation. 1 Tim. 1:14-15, “And the
grace of our Lord was exceeding abundant with faith and love which is in Christ
Jesus. That is a faithful saying, and worthy of all acceptation, that Christ
Jesus came in to the world to save sinners, of whom I am chief.” 2 Cor. 11:4,
“For if he that cometh preacheth another Jesus, whom we have not preached; or
if you receive another Spirit, which ye have not received, or another gospel,
which ye have not accepted, ye might well bear with him.”
§ 11. It is something more than merely the assent of the
understanding, because it is
called an obeying the gospel. Rom. 10:16, “But they have not all obeyed the
gospel. For
Esaias saith, Lord, who has believed our report?” 1 Pet. 4:17, “For the time is
come that
judgment must begin at the house of God: and if it first begin at us, what
shall the end be
of them that obey not the gospel of God?” See also Rom. 15:18; 1 Pet. 1:2, 7,
8; 1 Pet.
3:1.
It is obeying the doctrine from the heart; Rom. 6:17-18,
“But God be thanked, that
ye were the servants of sin; but ye have obeyed from the heart that form of
doctrine
which was delivered you. Being then made free from sin, ye became the servants
of
righteousness,” etc.
§ 12. This expression of obeying the gospel seems to
denote the heart’s yielding to
the gospel in what it proposes to us in its calls. It is something more than
merely what
may be called a believing the truth of the gospel. John 12:42, “Nevertheless,
among the
chief rulers also, many believed on him; but, because of the Pharisees, they
did not
confess him, lest they should be put out of the synagogue.” And Philip asked
the eunuch
whether he believed with all his heart? It is a fully believing, or a being
fully persuaded:
this passage evidences that it is so much at least.
§ 13. There are different sorts of faith that are not true
and saving, as is evident by
what the apostle James says, “Show me thy faith without thy works, and I will
show thee
my faith by my works.” Where it is supposed that there may be a faith without
works,
which is not the right faith, when he says, “I will show thee my faith by my
works,”
nothing else can be meant than that I will show thee that my faith is right.
§ 14. It is a trusting in Christ. Psa. 2:12, “Kiss the
Son, lest he be angry, and ye
perish from the way, when his wrath is kindled but a little: blessed are all
they that put
their trust in him.” Eph. 1:12-13, “That we should be to the praise of his
glory, who first
trusted in Christ: in whom ye also trusted, after that ye heard the word of
truth, the
gospel of your salvation; in whom also, after that ye believed, ye were sealed
with that
Holy Spirit of promise.” 2 Tim. 1:12, “For the which cause I also suffer these
things:
nevertheless I am not ashamed; for I know whom I have believed, and am
persuaded that
he is able to keep that which I have committed unto him against that day.”
Many places in the Old Testament speak of trusting in God
as the condition of his
favor and salvation; especially Psa. 78:21-22, “Therefore the Lord heard this,
and was
wroth: so a fire was kindled against Jacob, and anger also came up against
Israel;
because they believed not in God, and trusted not in his salvation.” It implies
submission, Rom. 15:12, “And again, Esaias saith, there shall be a root of
Jesse; and he
that shall rise to reign over the Gentiles, in him shall the Gentiles trust.” 1
Tim. 4:10,
“For therefore we both labour and suffer reproach, because we trust in the
living God,
who is the Saviour of all men, especially of those that believe.” 2 Tim. 1:12,
“For which
cause I also suffer these things; nevertheless I am not ashamed; for I know
whom I have
believed, and am persuaded that he is able to keep that which I have committed
unto him
against that day.” Mat. 8:26, “Why are ye fearful, O ye of little faith?” Mat.
16:8,
“Which Jesus, when he perceived, he said unto them, O ye of little faith, why
reason ye
among yourselves, because ye have brought no bread?” 1 John 5:13-14, “These
things
have I written unto you that believe on the name of the Son of God; that ye may
know
that ye have eternal life; and that ye may believe on the name of the Son of
God. And
this is the confidence that we have in him, that if we ask anything according
to his will,
he heareth us.” Believing in Christ in one verse is called confidence in the
text.
§ 15. It is a committing ourselves to Christ, 2 Tim. 1:12,
“For the which cause I also
suffer these things: nevertheless I am not ashamed; for I know whom I have
believed,
and am persuaded that he is able to keep that which I have committed unto
him against
that day.” This is a scripture sense of the word believe, as is evident
by John 2:24. “Jesus
did not commit himself to them.” In the ïõê åðéóôåõåí åáõôïí áõôïò.
§ 16. It is a gladly receiving the gospel, Acts 2:41,
“Then they that gladly received
his word, were baptized; and the same day there were added unto them about
three
thousand souls.” It is approving the gospel, Luke 7:30, 35, “But the Pharisees
and
lawyers rejected the counsel of God against themselves, being not baptized of
him. But
wisdom is justified of all her children.” It is obeying the doctrine, Rom.
6:17, “But God
be thanked, that ye were the servants of sin; but ye have obeyed from the heart
that form
of doctrine which was delivered you.” It is what may be well understood by
those
expressions of coming to Christ, of looking to him, of opening the door to let
him in.
This is very evident by Scripture. It is a coming and taking the waters of
life, eating and
drinking Christ’s flesh and blood, hearing Christ’s voice and following him.
John 10:26-
27, “But ye believe not; because ye are not of my sheep, as I said unto you. My
sheep
hear my voice, and I know them, and they follow me.” John 8:12, “Then spake
Jesus
again unto them, saying, I am the light of the world; he that followeth me,
shall not walk
in darkness, but shall have the light of life.” Isa. 45:22, “Look unto me, and
be ye saved,
all the ends of the earth: for I am God, and there is none else.”
§ 17. Faith consists in two things, viz., in being
persuaded of, and in embracing, the
promises. Heb. 11:13, “These all died in faith, not having received the
promises, but
having seen them afar off, and were persuaded of them, and embraced them, and
confessed that they were strangers and pilgrims on the earth.” 1 Cor. 13:7,
“Charity
believeth all things, hopeth all things.” If that faith, hope, and charity,
spoken of in this
verse, be the same with those that are compared together in the last verse,
then faith
arises from a charitable disposition of heart, or from a principle of divine
love. John
5:42, “But I know you, that ye have not the love of God in you,” with the
context. Deu.
13:3, “Thou shalt not hearken unto the words of that prophet, or that dreamer
of dreams:
for the Lord your God proveth you, to know whether you love the Lord your God
with
all your heart, and with all your soul.” 1 John 5:1, “Whosoever believeth that
Jesus is the
Christ, is born of God: and every one that loveth him that begat, loveth him
also that is
begotten of him.”
§ 18. It is a being reconciled unto God, revealing himself
by Christ in the gospel, or
our minds being reconciled. 2 Cor. 5:18-21, “And all things are of God, who
hath
reconciled us to himself by Jesus Christ, and hath given to us the ministry of
reconciliation; to wit, that God was in Christ, reconciling the world unto
himself, not
imputing their trespasses unto them; and committed unto us the word of
reconciliation.
Now then we are ambassadors for Christ; as though God did beseech you by us, we
pray
you in Christ’s stead be ye reconciled to God. For he hath made him to be sin
for us who
knew no sin; that we might be made the righteousness of God in him.” Col. 1:21,
“And
you that were sometimes alienated, and enemies in your mind by wicked works,
yet now
hath he reconciled.” It is the according of the whole soul, and not merely of
the
understanding. Mat. 11:6, “Blessed is he whosoever shall not be offended in
me.” See
also John 14:21; John 16:27; 1 Tim. 1:14.
§ 19. There is contained in the nature of faith a sense of
our own unworthiness. Mat.
15:27-28, “Truth, Lord; yet the dogs eat of the crumbs which fall from their
masters’
table. Then Jesus answered and said unto her, O woman, great is thy faith.” See
concerning the centurion, Luke 7:6-9; this woman which was a sinner, ib. Luke
7:37-38
and especially verse 50; the prodigal son, Luke 15; the penitent thief, Luke
23:41.
Consult also Hab. 2:4. “Behold his soul which is lifted up, is not upright in
him; but the
just shall live by his faith.” Pro. 28:25; Psa. 40:4, and Psa. 131.
§ 20. It is a being drawn to Christ. None can come unto
Christ, but whom the Father
draws. The freeness of the covenant of grace is represented thus, that the
condition of
finding is only seeking, and the condition of receiving, asking; and the
condition of
having the door opened, is knocking. From whence I infer that faith is a hearty
applying
unto God by Christ for salvation, or the heart’s seeking it of God through him.
See also
John 4:10. “If thou knewest the gift of God, and who it is that saith unto
thee, Give me to
drink, thou wouldest have asked of him, and he would have given thee living
water.”
And Luke 23:42, it is calling on Christ; it is the opposite unto disallowing
and rejecting
Christ Jesus. John 12:46-48. “I am come a light into the world, that whosoever
believeth
on me should not abide in darkness. And if any man hear my words, and believe
not, I
judge him not; for I came not to judge the world, but to save the world. He
that rejecteth
me, and receiveth not my words, hath one that judgeth him; the word that I have
spoken,
the same shall judge him in the last day.” 1 Pet. 2:7, “Unto you therefore
which believe,
he is precious: but unto them which be disobedient, the stone which the
builders
disallowed, the same is made the head of the corner.”
§ 21. Love either is what faith arises from, or is
included in faith, by John 3:18-19.
“He that believeth not is condemned already; and this is their condemnation,
that men
loved darkness rather than light.” 2 Thes. 2:10, 12, “And with all
deceivableness of
unrighteousness in them that perish; because they received not the love of the
truth, that
they might be saved. That they all might be damned who believe not the truth,
but had
pleasure in unrighteousness.”
§ 22. The being athirst for the waters of life is faith,
Rev. 21:6. It is a true cordial
seeking of salvation by Christ. Believing in Christ is heartily joining
ourselves to Christ
and to his party, as is said of the followers of Theudas, Acts 5:36. And we are
justified
freely through faith, i.e. we are saved by Christ only on joining
ourselves to him. It is a
being persuaded to join ourselves to him, and to be of his party. John 8:12,
“Then spake
Jesus again unto them, saying, I am the light of the world: he that followeth
me, shall not
walk in darkness, but shall have the light of life.” To believe in Christ, is
to hearken to
him as a prophet; to yield ourselves subjects to him as a king; and to depend
upon him as
a priest. Desiring Christ, is an act of faith in Christ, because he is called
the desire of all
nations; Hag. 2:7, that is, he that is to be the desire of all nations, when
all nations shall
believe in him and subject themselves to him, according to the frequent
promises and
prophecies of God’s Word: though there are other things included in the sense,
yet this
seems to be principally intended. There belongs to faith a sense of the ability
and
sufficiency of Christ to save, and of his fitness for the work of salvation:
Mat. 9:2 and
28, 29 and 21. Rom. 4:21, “And being fully persuaded, that what he had
promised, he is
able to perform.” Of his fidelity, Mat. 14:30-31. “But when he saw the wind
boisterous,
he was afraid: and beginning to sink, he cried, saying, Lord, save me. And
immediately
Jesus stretched forth his hand, and caught him, and said unto him, O thou of
little faith,
wherefore didst thou doubt?” Of his readiness to save, Mat. 15:22, etc. 1 Tim.
1:5, 12.
“Now the end of the commandment is charity, out of a pure heart, and of a good
conscience, and of faith unfeigned: and I thank Christ Jesus our Lord, who hath
enabled
me, for that he counted me faithful, putting me into the ministry.” Of his
ability, Mat.
8:2. “And behold, there came a leper, and worshipped him, saying, Lord, if thou
wilt,
thou canst make me clean.” Mat. 8:8, “The centurion answered and said, Lord, I
am not
worthy that thou shouldst come under my roof: but speak the word only, and my
servant
shall be healed….” See also Mat. 9:18, 28, and Mat. 16:8.
§ 23. It is submitting to the righteousness of God, Rom.
10:3, “For they, being
ignorant of God’s righteousness, and going about to establish their own
righteousness,
have not submitted themselves unto the righteousness of God.” It is what may be
well
represented by flying for refuge, by the type of flying to the city of refuge.
Heb. 6:18,
“That by two immutable things, in which it was impossible for God to lie, we
might have
a strong consolation, who have fled for refuge, to lay hold upon the hope set
before us.”
It is a sense of the sufficiency and the reality of Christ’s righteousness, and
of his power
and grace to save. John 16:8, “He shall convince the world of sin, of
righteousness, and
of judgment.” It is a receiving the truth with a love to it. It is receiving
the love of the
truth. 2 Thes. 2:10, 12, “And with all deceivableness of unrighteousness in
them that
perish; because they received not the love of the truth, that they might be
saved. That
they all might be damned who believed not the truth, but had pleasure in
unrighteousness.” The heart must close with the new covenant by dependence upon
it,
and by love and desire. 2 Sam. 23:5, “Although my house be not so with God, yet
he
hath made with me an everlasting covenant, ordered in all things, and sure.
This is all my
salvation and all my desire, although he make it not to grow.”
§ 24. Upon the whole, the best and clearest, and most
perfect definition of justifying
faith and most according to the Scripture, that I can think of, is this: faith
is the soul’s
entirely embracing the revelation of Jesus Christ as our Savior. The word embrace
is a
metaphorical expression, but I think it much clearer than any proper expression
whatsoever. It is called believing, because believing is the first act of the
soul in
embracing a narration or revelation: and embracing, when conversant about a
revelation
or thing declared, is more properly called believing, than loving or choosing.
If it were
conversant about a person only, it would be more properly called loving.
If it were only
conversant about a gift, an inheritance, or reward, it would more properly be
called
receiving or accepting, etc.
The definition might have been expressed in these words:
faith is the soul’s entirely
adhering and acquiescing in the revelation of Jesus Christ as our Savior — Or
thus: faith
is the soul’s embracing that truth of God that reveals Jesus Christ as our
Savior — Or
thus: faith is the soul’s entirely acquiescing in, and depending upon, the
truth of God,
revealing Christ as our Savior.
It is the whole soul according and assenting to the truth,
and embracing of it. There
is an entire yielding of the mind and heart to the revelation, and a closing
with it and
adhering to it, with the belief and with the inclination and affection. It is
admitting and
receiving it with entire credit and respect. The soul receives it as true, as
worthy, and
excellent. It may be more perfectly described than defined by a short
definition, by
reason of the penury of words: a great many words express it better than one or
two. I
here use the same metaphorical expressions, but it is because they are much
clearer than
any proper expressions that I know of.
It is the soul’s entirely acquiescing in this revelation,
from a sense of the
sufficiency, dignity, glory, and excellency of the author of the revelation.
Faith is the whole soul’s active agreeing, according, and
symphonizing with this
truth: all opposition in judgment and inclination, so far as he believes, being
taken away.
It is called believing, because fully believing this revelation is the first
and principal
exercise and manifestation of this accordance and agreement of soul.
§ 25. The adhering to the truth and acquiescing in it with
the judgment is from a
sense of the glory of the revealer, and the sufficiency and excellency of the
performer of
the facts. The adhering to it and acquiescing in it with the inclination and
affection is
from the goodness and excellency of the thing revealed, and of the performer.
If a person
be pursued by an enemy, and commit himself to a king or a captain to defend
him, it
implies his quitting other endeavors, and applying to him for defense, and
putting
himself under him, and hoping that he will defend him. If we consider it as a
mere act of
the mind, a transaction between spiritual beings, considered as abstracted from
any
external action, then it is the mind’s quitting all other endeavors, and
seeking and
applying itself to the Savior for salvation, fully choosing salvation by him,
and
delivering itself to him, or a being willing to be his with a hope that he will
save him.
Therefore, for a person to commit himself to Christ as a Savior, is quitting
all other
endeavors and hopes, and heartily applying himself to Christ for salvation,
fully
choosing salvation by him, and acquiescing in his way of salvation, and a
hearty consent
of the soul to be his entirely, hoping in his sufficiency and willingness to
save.
§ 26. The first act cannot be hoping in a promise, that
is, as belonging to the essence
of the act. For there must be the essence of the act performed, before any
promise
belongs to the subject. But the essence of the act, as it is exercised in
justifying faith, is a
quitting other hopes and applying to him for salvation: choosing, and with the
inclination
closing with, salvation by him in his way with a sense of his absolute,
glorious
sufficiency and mercy. Hope in the promises may immediately follow in a moment,
but
it is impossible that there be a foundation for it before the essence of faith
be performed,
though it is the same disposition that leads the soul to lay hold on the
promise
afterwards. It is impossible that a man should be encouraged by a conditional
promise to
trust in Christ, if you mean by trusting in Christ, a depending upon his promises
to the
person trusting. For that is to suppose a dependence upon the promise
antecedent to the
first dependence upon it, and that the first time a man depends upon the
promise, he is
encouraged to do it by a dependence upon the promise. The conditional promise
is this:
that if you will trust in Christ, you shall be saved. And you suppose the
essence of this
trust is depending upon this promise, and yet that the soul is encouraged to
trust in Christ
by a dependence thereupon, which is to say that the first time the soul depends
upon
Christ’s promises, it is encouraged to do it by a dependence on his promises.
§ 27. Faith is the soul’s entirely adhering to and
acquiescing in the revelation of
Jesus Christ as our Savior, from a sense of the excellent dignity and
sufficiency of the
revealer of the doctrine and of the Savior. God is the revealer, and Christ is
also the
revealer. Christ’s excellency and sufficiency include the excellency of his
person, and
the excellency of the salvation he has revealed, and his adequateness to the
performance,
etc. — and the excellency of his manner of salvation, etc. From the excellency
and
sufficiency of the revealer and performer, we believe what is said is true,
fully believe it;
and from the glorious excellency of the Savior and his salvation, all our
inclination
closes with the revelation. To depend upon the word of another person, imports
two
things: First, to be sensible how greatly it concerns us, and how much
our interest and
happiness really depend upon the truth of it. Second, to depend upon the
word of
another, is so to believe it, as to dare to act upon it as if it were really
true. I do not say
that I think these words are the only true definition of faith. I have used
words that most
naturally expressed it, of any I could think of. There might have been other
words used
that are much of the same sense.
§ 28. Though hope does not enter into the essential nature
of faith, yet it is so
essential to it that it is the natural, necessary, and next immediate fruit of
true faith. In
the first act of faith the soul is enlightened with a sense of the merciful
nature of God
and of Christ, and believes the declarations that are made in God’s Word of it,
and it
humbly and heartily applies and seeks to Christ. And it sees such a congruity
between
the declared mercy of God, and the disposition he then feels towards him, that
he cannot
but hope, that that declared mercy will be exercised towards him. Yea, he sees
that it
would be incongruous, for God to give him such inclination and motions of heart
towards Christ as a Savior, if he were not to be saved by him.
§ 29. Anything that may be called a receiving the
revelation of the gospel is not
faith, but such a sort of receiving it, as is suitable to the nature of the
gospel, and the
respect it has to us. The act of reception suitable to truth is believing it.
The suitable
reception of that which is excellent is choosing it and loving it. The proper
act of
reception of a revelation of deliverance from evil, and the conferring of
happiness is
acquiescing in it and depending upon it. The proper reception of a Savior is
committing
ourselves to him and trusting in him. The proper act or reception of the favor
of God is
believing and esteeming it, and rejoicing in it. He that suitably receives
forgiveness of
his fault, does with an humble sense of his fault rejoice in the pardon.
Thus, for instance, he that reads a truth that no way
concerns his interest, if he
believes it, it is proper to say he receives it. But if there be a declaration
of some glorious
and excellent truth that does nearly concern him, he that only believes it,
cannot be said
to receive it. And if a captain offers to deliver a distressed people, they
that only believe
what he says, without committing themselves to him, and putting themselves
under him,
cannot be said to receive him. So if a prince offers one his favor, he that
does not esteem
his favor, cannot be said heartily to accept thereof. Again, if one offended
offers pardon
to another, he cannot be said to receive it, if he be not sensible of his
fault, and does not
care for the displeasure of the offended.
The whole act of reception suitable to the nature of the
gospel and its relation to us,
and our circumstances with respect to it, is best expressed (if it be expressed
in one
word) by the word ðéóéò or fides.
He that offers any of these things mentioned, and offers
them only for these proper
acts of reception, may be said to offer them freely, nay, perfectly so.
§ 30. For man to trust in his own righteousness, is to
hope that God’s anger will be
appeased or abated, or that he will be inclined to accept him into favor upon
the sight of
some excellency that belongs to him, or to have such a view of things that it
should
appear no other than a suitable and right thing for God’s anger to be abated,
and for him
to be inclined to take him into favor, upon the sight of, or out of respect to,
some
excellency belonging to him.
§ 31. The word ðéóéò, faith, seems to be the most
proper word to express the cordial
reception of Christ and of the truth, for these reasons. First. This
revelation is of things
spiritual, unseen, strange, and wonderful, exceedingly remote from all the
objects of
sense, and those things which we commonly converse with in this world, and also
exceedingly alien from our fallen nature. So that it is the first and principal
manifestation
of the symphony between the soul and these divine things, that it believes
them, and
acquiesces in them as true. Second. The Lord Jesus Christ, in the
gospel, appears
principally under the character of a Savior, and not so much of a person
absolutely
excellent. And therefore, the proper act of reception of him, consists
principally in the
exercise of a sense of our need of him, and of his sufficiency, his ability,
his mercy and
love, his faithfulness, the sufficiency of his method of salvation, the
sufficiency and
completeness of the salvation itself, of the deliverance, and of the happiness,
and an
answerable application of the soul to him for salvation. This can be expressed
so well by
no other word but faith, or affiance, or confidence, or trust, and others of
the same
signification: of which, ðéóôéò or faith is much the best and the most
significant. Because
the rest, in their common significations, imply something that is not of the
absolute
essence of faith. Third. We have these things exhibited to us, to be
received by us, only
by a divine testimony. We have nothing else to hold them forth to us.
§ 32. Justifying faith is the soul’s sense and conviction
of the reality and sufficiency
of Jesus Christ as a Savior, implying a cordial inclination of soul to him as
Savior. It is
the soul’s conviction and acknowledgment of God’s power in the difficult
things, of his
mercy in the wonderful things, of his truth in the mysterious and unseen
things, of the
excellency of other holy things, of the salvation of Christ Jesus. Faith
prepares the way
for the removal of guilt of conscience. Guilt of conscience is the sense of the
connection
between the sin of the subject and punishment: 1st, by God’s law; and 2nd,
by God’s
nature and the propriety of the thing. The mind is under the weight of guilt,
as long as it
has a sense of its being bound to punishment, according to the reason and
nature of
things, and the requirements of the divine government.
Faith prepares the way for the removal of this. Therefore
there must be in faith, 1. A
belief that the law is answered and satisfied by Jesus Christ; and 2. Such a
sense of the
way of salvation by Christ, that it shall appear proper, and be dutiful, and
according to
the reason of things, that sin should not be punished in us, but that we
nevertheless
should be accepted through Christ. When the mind sees a way that this can be
done, and
there is nothing in the law, nor in the divine nature, nor nature of things, to
hinder it,
then that of itself lightens the burden and creates hope. It causes the mind to
see that it is
not forever bound by the reason of things to suffer, though the mind does not
know that
it has performed the condition of pardon. This is to have a sense of the
sufficiency of this
way of salvation. When a man commits sin and is sensible of it, his soul has a
natural
sense of the propriety of punishment in such a case, a sense that punishment,
according
to the reason of things, belongs to him: for the same reasons as all nations
have a sense
of the propriety of punishing men for crimes.
The blood of bulls, and goats, and calves, could never
make them that offered them
perfect as to the conscience, because the mind never could have a sense of the
propriety
and beauty, and fitness in reason, of being delivered from punishment upon their
account. This kind of sense of the sufficiency of Christ’s mediation, depends
upon a
sense of the gloriousness and excellency of gospel things in general: as the
greatness of
God’s mercy, the greatness of Christ’s excellency and dignity and dearness to
the Father,
the greatness of Christ’s love to sinners, etc. That easiness of mind which
persons often
have, before they have comfort from a sense of their being converted, arises
from a sense
they have of God’s sovereignty. They see nothing either in the nature of God,
or of
things, that will necessarily bind them to punishment, but that God may damn
them if he
pleases, and may save them if he pleases. When persons are brought to that,
then they
are fit to be comforted. Then their comfort is like to have a true and
immovable
foundation, when their dependence is no way upon themselves, but wholly upon
God. In
order to such a sense of the sufficiency of this way of salvation, it must be
seen that God
has no disposition and no need to punish us. The sinner, when he considers how
he has
affronted and provoked God, looks upon it that the case is such, and the
affront is such,
that there is need, in order that the majesty, honor, and authority of God may
be
vindicated, that he should be punished, and that God’s nature is such that he
must be
disposed to punish him.
Corollary. Hence we learn that our experience of
the sufficiency of the doctrine of
the gospel, to give peace of conscience, is a rational inward witness to the
truth of the
gospel. When the mind sees such a fitness in this way of salvation, that it
takes off the
burden that arises from the sense of its being necessarily bound to punishment,
through
proper desert and from the demands of reason and nature, then it is a strong
argument
that it is not a thing of mere human imagination. When we experience its
fitness to
answer its end, this is the third of the three that bear witness on earth. The
Spirit bears
witness by discovering the divine glory and those stamps of divinity that are
in the
gospel. The water bears witness: that is, the experience of the power of the
gospel to
purify and sanctify the heart witnesses the truth of it, and the blood bears
witness by
delivering the conscience from guilt. Any other sort of faith than this sense
of the
sufficiency of Christ’s salvation, does not give such immediate glory and honor
to
Christ, and does not so necessarily and immediately infer the necessity of
Christ’s being
known. Nothing besides makes all Christianity to hang upon an actual respect to
Christ,
and center in him. Surely, the more the sinner has an inward, an immediate, and
sole, and
explicit dependence upon Christ, the more Christ has the glory of his salvation
from him.
In order to this sort of sense of the congruity of our
sins being forgiven, and of
punishment’s being removed by the satisfaction of Christ, there must of
necessity be a
sense of our guiltiness. For it is impossible any congruity should be seen,
without
comparison of the satisfaction with the guilt. And they cannot be compared,
except there
be a sense of them both. There must not only be such a sense of God’s being
very angry,
and his anger being very dreadful without any sense of the reasonableness of
that anger,
but there must be a proper sense of the desert of wrath, such as there is in
repentance.
Indeed it is possible there may be such a sense of the glory of the Savior and
his
salvation, that if we had more of a sense of guilt than we have, we should see
a
congruity.
§ 33. Sinners, under conviction of their guilt, are
generally afraid that God is so
angry with them that he never will give them faith in Christ. They think the
majesty and
jealousy of God will not allow of it. Therefore, there goes with a sense of the
sufficiency
of Christ, a sense of God’s sovereignty with respect to mercy and judgment,
that he will
and may have mercy, in Christ, on whom he will have mercy and leave to hardness
whom he will. This eases of that burden.
§ 34. For a man to trust in his own righteousness is to
conceive hopes of some favor
of God, or some freedom from his displeasure, from a false notion of his own
goodness
or excellency, and the proportion it bears to that favor, and of his own
badness and the
relation it bears to his displeasure. It is to conceive hopes of some favor of
God from a
false notion of the relation which our own goodness or excellency bears to that
favor,
whether this mistaken relation be supposed to imply an obligation in natural
justice, or
propriety and decency, or an obligation in point of wisdom and honor. Or if he
thinks
that, without it, God will not do excellently, or according to some one at
least of his
declared attributes, or whether it be any obligation by virtue of his promise:
whether this
favorable respect be the pardon of sin, or the bestowment of heaven, or the
abating of
punishment, or answering of prayers, or mitigation of punishment, or converting
grace,
or God’s delighting in us, prizing of us, or the bestowing of any temporal or
spiritual
blessing. This excellency we speak of is either real or supposed; either
negative, in not
being so bad as others and the like, or positive. Whether it be natural or
moral
excellency, is immaterial: also, whether the sinner himself looks upon it as an
excellency, or suppose God looks upon it as such. For men to trust in their own
righteousness is to entertain hope of escaping any displeasure, or obtaining
any positive
favor from God, from too high a notion of our own moral excellency, or too
light a
notion of our badness, as compared with or related to that favor or
displeasure.
§ 35. This is to be observed concerning the scriptures
that I have cited respecting
faith, that they sometimes affix salvation to the natural and immediate effects
of faith as
well as to faith itself. Such as, asking, knocking, etc. Rom. 10:12-14. In the
14th verse,
faith is distinguished from calling upon him.
§ 36. All trusting to our own righteousness, indeed, is
expecting justification for our
own excellency. But they that expect that God will convert them for their
excellency, or
do anything else towards their salvation upon that account, do trust in their
own
righteousness. Because the supposing that God will be the more inclined to
convert a
man, or enable him to come to Christ, for his excellency is to suppose that he
is justified
already, at least in part. It supposes that God’s anger for sin is at least
partly appeased,
and that God is more favorably inclined to him for his excellency’s sake, in
that he is
disposed to give him converting grace, or do something else towards his
conversion
upon that account.
§ 37. The difficulty in giving a definition of faith is
that we have no word that
clearly and adequately expresses the whole act of acceptance, or closing of the
soul or
heart with Christ. Inclination expresses it but partially, conviction expresses
it also but in
part, and the sense of the soul does not do it fully. And if we use
metaphorical
expressions, such as embrace, love, etc. they are obscure and will not carry
the same idea
with them to the minds of all. All words that are used to express such acts of
the mind,
are of a very indeterminate signification. It is a difficult thing to find
words to exhibit
our own ideas. Another difficulty is to find a word that shall clearly express
the whole
goodness or righteousness of the Savior and of the gospel. To be true, is one
part of the
goodness of the gospel. For the Savior to be sufficient is one part of his
goodness. To be
suitable is another part. To be bountiful and glorious is another part. To be
necessary is
another part. The idea of a real good or lovely object, that is conceived to be
real,
possesses the heart after another manner, than a very lovely idea that is only
imaginary.
So that there is need of both a sense of goodness and reality, to unite the
heart to the
Savior.
Faith is the soul’s embracing and acquiescing in the
revelation which the Word of
God gives us of Jesus Christ as our Savior, in a sense and conviction of his
goodness and
reality as such. I do not consider the sense of the goodness and reality of
Christ as a
Savior, as a distinct thing from the embracing of him, but only explain the
nature of the
embracing by it. But it is implied in it: it is the first and principal thing
in it. And all that
belongs to embracing the revelation, an approbation of it, a love to it,
adherence to it,
acquiescence in it, is in a manner implied in a sense of Christ’s goodness and
reality and
relation to us, or our concern in him. I say, as our Savior, for there is
implied in believing
in Christ, not only and merely that exercise of mind, which arises from a sense
of his
excellency and reality as a Savior, but also that which arises from the
consideration of
his relation to us and of our concern in him: his being a Savior for such as we
are (for
sinful men), and a Savior that is offered with his benefits to us. The angels
have a sense
of the reality and goodness of Christ as a Savior, and may be said with joy to
embrace
the discovery of it. They cannot be said to believe in Christ. The spirit that
they receive,
the notice that they have of Christ the Savior, is the same; but there is a
difference in the
act, by reason of the different relation that Christ, as a Savior stands in to
us, from what
he does to them.
§ 38. Objection. It may be objected that this seems
to make the revelation more the
object of the essential act of faith than Christ. I answer no, for the
revelation is no
otherwise the object by this definition, than as it brings and exhibits Christ
to us. It is
embracing the revelation in a sense and conviction of the goodness and reality
of the
Savior it exhibits. We do not embrace Christ by faith any otherwise, than as
brought to
us in a revelation. When we come to embrace him as exhibited otherwise, that
will not
be faith. A man is saved by that faith, which is a reception of Christ in all
his offices, but
he is justified by his receiving Christ in his priestly office.
§ 39. To believe is to have a sense and a realizing belief
of what the gospel reveals
of the mediation of Christ, and particularly as it concerns ourselves. There is
in faith a
conviction that redemption by that mediation of Christ which the gospel
reveals, exists,
and a sense how it does so, and how it may with respect to us in particular.
There is a
trusting to Christ that belongs to the essence of true faith. That quiet and
ease of mind
that arises from a sense of the sufficiency of Christ, may well be called a
trusting in that
sufficiency. It gives a quietness to the mind, to see that there is a way
wherein it may be
saved, to see a good and sufficient way, wherein its salvation is very
possible, and the
attributes of God cannot be opposite to it. This gives ease, though it be not
yet certain
that he shall be saved. But to believe Christ’s sufficiency, so as to be thus
far easy, may
be called a trusting in Christ, though it cannot be trusting in him that he
will save us. To
be easy in any degree, on a belief or persuasion of the sufficiency of anything
for our
good, is a degree of trusting. There is in faith not only a belief of what the
gospel
declares, that Christ has satisfied for our sins and merited eternal life, but
there is also a
sense of it: a sense that Christ’s sufferings do satisfy, and that he did
merit, or was
worthy that we should be accepted for his sake. There is a difference between
being
convinced that it is so and having a sense that it is so. There is in the
essence of
justifying faith, included a receiving of Christ as a Savior from sin. For we
embrace him
as the author of life, as well as Savior from misery. But the sum of that
eternal life which
Christ purchased is holiness: it is a holy happiness. And there is in faith a
liking of the
happiness that Christ has procured and offers. The Jews’ despising the pleasant
land is
mentioned as part of their unbelief. It must be as the gospel reveals Christ,
or in the
gospel notion of him, the soul must close with Christ. For whosoever is
offended in
Christ, in the view that the gospel gives us of him, cannot be said to believe
in him, for
he is one that is excluded from blessedness, by that saying of Christ, Mat.
11:6, “Blessed
is he whosoever is not offended in me.”
§ 40. There is implied in faith, not only a believing of
Christ to be a real, sufficient,
and excellent Savior for me, and having a complacency in him as such, but in a
complete
act of faith, there is an act of the soul in this view of him and disposition
towards him,
seeking to him, that he would be my Savior, as is evident because otherwise
prayer
would not be the expression of faith. But prayer is only the voice of faith to
God through
Christ, and this is further evident as faith is expressed by a coming to Christ
and a
looking to him to be saved.
§ 41. There is hope implied in the essence of justifying
faith. Thus there is hope that I may obtain justification by Christ, though
there is not contained in its essence a hope that I have obtained it. And so
there is a trust in Christ contained in the essence of faith. There is a trust
implied in seeking to Christ to be my Savior, in an apprehension that he is a
sufficient Savior, though not a trust in him, as one that has promised to save
me, as having already the condition of the promise. If a city was besieged and
distressed by a potent enemy, and should hear of some great champion at a
distance, and should be induced by what they hear of his valor and goodness, to
seek and send to him for relief, believing what they have heard of his
sufficiency and thence conceiving hope that they may be delivered: — then the
people, in sending, may be said to trust in such a champion, as of old the
children of Israel, when they sent into Egypt for help, were said to trust in
Egypt. It has by many been said that the soul’s immediately applying Christ to
itself as its Savior was essential to faith, and so that one should believe him
to be his Savior. Doubtless, an immediate application is necessary. But that
which is essential is not the soul’s immediately applying Christ to itself so
properly, as its applying itself to Christ.
§ 42. Good works are in some sort implied in the very
nature of faith, as is implied in 1 Tim. 5:8, where the apostle, speaking of
them that do not provide for their parents, says, “If any provide not for his
own, and especially for those of his own house, he hath denied the faith.”
§ 43. Faith is that inward sense and act, of which prayer
is the expression, as is evident by the following:
1. Because in the same manner as the freedom of grace, according
to the gospel covenant, is often set forth by this, that he that believes,
receives, so it also oftentimes is by this, that he that asks, or prays, or
calls upon God, receives. Mat. 7:7-10; Luke 11:9, “Ask and it shall be given
you; seek and ye shall find; knock and it shall be opened unto you. For every
one that asketh receiveth; and he that seeketh findeth; and to him that
knocketh it shall be opened….” See also Mat. 21:21-22; Mark 11:23-24. To the
same purpose with that last-mentioned place in Matthew, John 15:7, “If ye abide
in me, and my words abide in you, ye shall ask what you will, and it shall be
done unto you.” See Psa. 86:5; Psa. 145:18, “The Lord is nigh unto all that
call upon him, to all that call upon him in truth.” Joel 2:32. The prophet,
speaking there of gospel times, says, “And it shall come to pass, that
whosoever shall call on the name of the Lord shall be delivered; for in mount
Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the
remnant whom the Lord shall call.” Rom. 10:12-13, “For there is no difference
between the Jew and the Greek: for the same Lord over all, is rich unto all
that call upon him. For whosoever shall call on the name of the Lord shall be
saved:” quoting the forementioned place in Joel. See also 1 Cor. 1:2-3.
2. The same expressions that are used in Scripture for
faith, may be well used for prayer also, such as coming to God or Christ, and
looking to him. Eph. 3:12, “In whom we have boldness and access with confidence
by the faith of him.”
3. Prayer is often plainly spoken of as the expression of
faith. As it very certainly is in Rom. 10:11-14. “For the scripture saith,
Whosoever believeth on him, shall not be ashamed. For there is no difference
between the Jew and the Greek: for the same Lord over all, is rich unto all
that call upon him; for whosoever shall call on the name of the Lord shall be
saved. How then shall they call on him in whom they have not believed?”
Christian prayer is called the prayer of faith, Jam. 5:15. And believing is
often mentioned as the life and soul of true prayer, as in the forementioned
place, Mat. 21:21-22; 1 Tim. 2:8, “I will that men every where lift up holy
hands, without wrath and doubting.” And Heb. 10:19, 22, “Draw near in full
assurance of faith.” Jam. 1:5-6, “If any of you lack wisdom, let him ask it of
God, that giveth to all men liberally and upbraideth not; and it shall be given
him. But let him ask in faith, nothing wavering.”
Faith in God is expressed in praying to God. Faith in the
Lord Jesus Christ is expressed in praying to Christ, and praying in the name of
Christ, John 14:13-14. And the promises are made to asking in Christ’s name, in
the same manner as they are to believing in Christ. John 14:13-14, “And
whatsoever ye shall ask in my name, that will I do, that the Father may be
glorified in the Son. If ye shall ask any thing in my name, I will do it.”
Chap. 16:23-24, “Verily I say unto you, Whatsoever ye shall ask the Father in
my name, he will give it you. Hitherto you have asked nothing in my name: ask,
and receive, that your joy may be full.”
§ 44. Trusting in Christ is implied in the nature of
faith, as is evident by Rom. 9:33, “As it is written, Behold, I lay in Sion a
stumbling-stone, and rock of offence; and whosoever believeth on him, shall not
be ashamed.” The apostle there in the context is speaking of justifying faith,
and it is evident that trusting in Christ is implied in the import of the word believeth.
For being ashamed, as the word is used in Scripture, is the passion that arises
upon the frustration of truth or confidence. There is implied in justifying
faith, a trusting to Christ’s truth and faithfulness, or a believing what he
declares and promises, as is evident in that it is called not only believing in
Christ and believing on Christ, but believing Christ. John 3:36, “He that
believeth not the Son, shall not see life.” Trusting in Christ is often implied
in faith, according to the representations of Scripture. Isa. 27:5, “Or let him
take hold of my strength, that he may make peace with me; and he shall make
peace with me.”
§ 45. Why is this reception or unition of the soul
properly expressed by faith? Answer. Not so much merely from the nature
of the act, more abstractedly considered, which is unition, reception, or
closing, but from the nature of the act, conjunctly with the state of the agent
and the object of the act, which qualifies and specifies the act, and adds
certain qualifications to the abstract idea of unition, closing, or reception.
Consider the state of the receiver: guilty, miserable, undone, impotent,
helpless, unworthy. And consider the nature and worth of the received: he being
a divine, invisible Savior; the end for which he is received: the benefits
invisible; the ground on which he is received or closed with: the Word of God
and his invitations and promises; the circumstances of those things that are
received: supernatural, incomprehensible, wonderful, difficult, unsearchable: —
Thus the proper act of unition or reception in such a case is most aptly
expressed by the word faith. Fearfulness is opposite to faith, Mark
4:40. “Why are ye so fearful? How is it that ye have no faith?” And Rev. 21:8,
“But the fearful and the unbelieving.” Justifying faith is sometimes called
hope in Scripture.
§ 46. The condition both of the first and second covenant,
is a receiving, compliance with, or yielding to, a signification or declaration
from God, or to a revelation made from God. A receiving or yielding to a
signification of the will of God, as our sovereign Lord and Lawgiver, is most
properly called obedience. The receiving and yielding to a strange, mysterious
revelation and offer which God makes of mercy to sinners, being a revelation of
things spiritual, supernatural, invisible, and mysterious, through an infinite
power, wisdom, and grace of God, is properly called faith. There is
indeed obedience in the condition of both covenants, and there is faith or
believing God in both. But the different name arises from the remarkably
different nature of the revelation or manifestations made. The one is a law;
the other a testimony and offer. The one is a signification of what God expects
that we should do towards him and what he expects to receive from us, while the
other a revelation of what he has done for us and an offer of what we may
receive from him. The one is an expression of God’s great authority over us, in
order to a yielding to the authority. The other is a revelation of God’s
mysterious and wonderful mercy, and wisdom, and power for us, in order to a
reception answerable to such a revelation.
The reason why this was not so fully insisted upon under
the Old Testament, under the denomination of faith, was that the revelation
itself of this great salvation, was not thus explicitly and fully made.
It must most naturally be called faith. 1. Because the
word that is the object of it, is a revelation which most nearly concerns our
interest and good, and that a revelation not of a work to be done by us, but an
offer made to us only to be received by us.
If it were a manifestation otherwise than by testimony, a
receiving of it, and yielding to it, it would not so naturally be called faith,
and if a mere manifestation of something not nearly concerning us, it would not
naturally be called faith. For idle stories that do not concern us are not the
object of trust or dependence. If it were a manifestation in order to something
expected from us (some work to be done by us), a yielding to it would not so
properly be called faith. For yielding, then, would imply something more than
just receiving the testimony.
2. Because the person that is the object of it is revealed
in the character of a wonderful Savior. A receiving of a person in the
character of a Savior is a proper act of trust and affiance. And a receiving a
divine, invisible Savior who offers to save us by infinite power, wisdom, and
mercy, and by very mysterious, supernatural works, is properly faith.
3. The benefits that are revealed, which are the objects
of faith, are things spiritual, invisible, wonderful, and future. And therefore,
embracing and depending on these, is properly faith.
§ 47. Faith implies a cleaving to Christ, so as to be
disposed to sell and suffer all for him. See John 12:42-43, “Nevertheless,
among the chief rulers also, many believed on him; but because of the Pharisees
they did not confess him, lest they should be put out of the synagogue; for
they love the praise of men more than the praise of God.” John 5:44, “How can
ye believe, which receive honour one of another, and seek not the honour that
cometh from God only?”
§ 48. Faith is not all kind of assent to the Word of God
as true and divine. For so the Jews in Christ’s time assented to the books of
Moses, and therefore Christ tells them that they trusted in Moses. John 5:45,
“There is one that accuseth you, even Moses, in whom ye trust.” Yet the very
thing that Moses accuses them for was not believing in him, i.e. believing
so as to yield to his sayings, and comply with him, or obey him, as the phrase
in the New Testament is concerning Christ. And therefore Christ says in the
next verse, “For had ye believed Moses, ye would have believed me; for he wrote
of me.” There may be a strong belief of divine things in the understanding and
yet no saving faith, as is manifest by 1 Cor. 13:2. “Though I have all faith,
so that I could remove mountains, and have no charity, I am nothing.” Not only
trusting in Christ, as one that has undertaken to save us, and as believing
that he is our Savior, is faith; but applying to him, or seeking to him, that
he would become our Savior, with a sense of his reality and goodness as a
Savior, is faith: as is evident by Rom. 15:12, “In him shall the Gentiles
trust.” Compared with the place whence it is cited, Heb. 11:10, “To it shall
the Gentiles seek;” together with Psa. 9:10, “And they that know thy name, will
put their trust in thee: for thou, Lord, hast not forsaken them that seek
thee.” Which agrees well with faith’s being called a looking to Christ, or
coming to him for life, a flying for refuge to him, or flying to him for safety.
And this is the first act of saving faith. And prayer’s being the expression of
faith confirms this. This is further confirmed by Isa. 31:1-2, “Woe to them
that go down to Egypt for help, and stay on horses, and trust in chariots,
because they are many; and in horsemen, because they are very strong: but they
look not unto the Holy One of Israel, neither seek the Lord.” When it is
said, Psa. 69:6, “Let not them that wait on thee, O Lord, be ashamed for my
sake: let not those that seek thee be confounded for my sake:” it is equivalent
to that scripture, “He that believeth shall never be confounded.” And when it
is said, Psa. 69:32, “And your heart shall live that seek the Lord;” it is
equivalent to that scripture, “The just shall live by faith.” So Psa. 22:26 and
Psa. 70:4. And so Amos 5:4, “For thus saith the Lord unto the house of Israel,
Seek ye me, and ye shall live.” And verse 6, “Seek the Lord, and ye shall
live.” And Amos 5:8, “Seek him that made the seven stars and Orion, and turneth
the shadow of death into the morning.” Song 4:8, “Look from the top of Amana.”
Isa. 17:7-8, “At that day shall a man look to his Maker, and his eyes shall
have respect to the Holy One of Israel, and he shall not look to the altars,
the work of his hands; neither shall respect that which his fingers have made,
either the groves or the images.” Isa. 45:22, “Look unto me, and be ye saved,
all the ends of the earth.” Jon. 2:4, “I will look again towards thine holy
temple.” Mic. 7:7, “Therefore I will look unto the Lord; I will wait for the
God of my salvation: my God will hear me.” Psa. 34:5, “They looked unto him,
and were lightened; their faces were not ashamed.”
§ 49. Faith is a taking hold of God’s strength: Isa. 27:5,
“O let him take hold of my strength, that he may make peace with me, and he
shall make peace with me.” Faith is expressed by stretching out the hand to
Christ: Psa. 68:31, “Ethiopia shall soon stretch out her hands to God.” So
Christ said to the man that had the withered hand, “Stretch forth thine hand.”
Promises of mercy and help are often in Scripture made to rolling our burden,
and rolling ourselves, or rolling our way on the Lord. Pro. 16:3, “Commit thy
works unto the Lord, and thy thought shall be established.” Psa. 22:8 and 37:5,
“He trusted on the Lord that he would deliver him: let him deliver him, seeing
he delighted in him.” — “Commit thy way unto the lord; trust also in him, and
he shall bring it to pass.”
§ 50. That there are different sorts of faith, and that
all believing that Christ is the Son of God and Savior of the world, etc. is
not true and saving faith, or that faith which most commonly has the name of
faith appropriated to it in the New Testament, is exceedingly evident by John
6:64, “But there are some of you that believe not. For Jesus knew from the
beginning, who they were that believed not, and who should betray him.” Here
are false disciples that had but a temporary faith, that thought him to be the
Messiah, but would fall away, as Judas and others, are said to be those that
believed not, making an essential difference between their belief, and that
grace that has the term faith, or believing, appropriated to it. Faith is a
receiving of Christ into the heart, in such a sense as to believe that he is
what he declares himself to be, and to have such a high esteem of him as an
excellent Lord and Savior, and so to prize him, and so to depend upon him, as
not to be ashamed nor afraid to profess him, and openly and constantly to
appear on his side. See Rom. 10:8-13.
§ 51. Trusting in riches, as Christ uses the expression
concerning the rich young
man, and as the expression is used elsewhere, is an extensive expression,
comprehending
many dispositions, affections, and exercises of heart towards riches. So faith
in Christ, or
trusting in Christ, is as extensive. The soul’s active closing or uniting with
Christ, is
faith. But the act of the soul, in its uniting or closing, must be agreeable to
the kind and
nature of the union that is to be established between Christ and the saints,
and that
subsists between them, and is the foundation of the saints’ communion with
Christ. Such
is the nature of it, that it is not merely like the various parts of a
building, that are
cemented and cleave fast together, or as marble and precious stones may be
joined so as
to become one. But it is such a kind of union as subsists between the head and
living
members, between stock and branches; between which, and the head or stock,
there is
such a kind of union that there is an entire, immediate, perpetual dependence
for, and
derivation of, nourishment, refreshment, beauty, fruitfulness, and all
supplies: yea, life
and being. And the union is wholly for this purpose. This derivation is the end
of it, and
it is the most essential thing in the union. Now such a union as this, when
turned into act
(if I may so say), or an active union of an intelligent rational being that is
agreeable to
this kind of union, and is a recognition and expression, and as it were the
active band of
it, is something else besides mere love. It is an act most properly expressed
by the name
of faith, according to the proper meaning of the word so translated, as it was
used in the
days when the Scriptures were written.
§ 52. Trusting in a prince or ruler, as the phrase was
understood among the Jews,
implied in it faithful adherence and entire subjection, submission, and
obedience. So
much the phrase plainly implies, Jdg. 9:15, “And the bramble said unto the
trees, If in
truth ye anoint me king over you, then come and put your trust in my shadow;
and, if
not, let fire come out of the bramble, and devour the cedars of Lebanon.” We
have an
account of the fulfillment of this parable in the sequel. How the men of
Shechem did not
prove faithful subjects to Abimelech, according to their covenant or agreement
with him,
but dealt treacherously with him, Jdg. 9:23. And how accordingly Abimelech
proved the
occasion of their destruction. The like figure of speech is used to signify the
nation’s
obedience to the king of Assyria, Eze. 31:6. “All the fowls of heaven made
their nests in
his boughs, and under his branches did all the beasts of the field bring forth
their young,
and under his shadow dwelt all great nations.” So also it signifies the
subjection of the
nations to Nebuchadnezzar; Dan. 4:11-12, “The tree grew, and it was strong: the
beasts
of the field had shadow under it, and the fowls of the heaven dwelt in the
boughs thereof,
and all flesh fed of it.” The benefit that those who are the true subjects of
Christ have by
him, is expressed by the very same things; Eze. 17:23, “In the mountain of the
height of
Israel will I plant it: and it shall bring forth boughs, and bear fruit, and be
a goodly
cedar; and under it shall dwell all fowl of every wing; in the shadow of the
branches
thereof shall they dwell.” Our trusting in God and Christ is often expressed by
our
trusting in his shadow, and under the shadow of his wings, and the like: Psa.
17:8; 36:7;
57:1; Psa. 63:7; 91:1, Song 2:3; Isa. 4:6; 25:4. Here see Ruth 2:12 compared
with chap.
1:16. John 3:36, “He that believeth on the Son hath everlasting life: he that
believeth not
the Son áðåéèùí.” The force of the word may in some measure be learned from
Acts
5:36-37, and Acts 5:40. “And to him they agreed or obeyed;” the word is
the same in the
Greek. And Acts 23:21, “But do not thou yield unto them;” the word is
the same in the
Greek. Acts 26:19, “I was not disobedient (áðåéèåéò) to the heavenly vision;”
Rom.
1:30, “Disobedient to parents, áðåéèåéò.” See also Acts 17:4, “Some of them
believed (in
the Greek åðåéóèçóáí) and consorted with Paul and Silas.” Acts 14:2, “The
unbelieving
Jews, áðåéèïõíôåò.” Eph. 2:2, “The spirit that now worketh in the children of
disobedience, áðåéèåéáò.” We may judge something of the force of the word ðåéèïìáé,
by the signification of the word whence it comes; ðåéèïìáé is the passive of ðåéèù,
which signifies, to counsel, to move or entice, draw or persuade unto.
§ 53. That a saving belief of truth arises from love, or a
holy disposition and relish
of heart, appears by Phil. 1:9-10. “And this I pray, that your love may abound
yet more
and more in knowledge, and in all judgment, that ye may approve things that are
excellent.” That this approving of the things that are excellent, is mentioned
as an
instance of the exercise of that knowledge and judgment that is spoken of as
the fruit of
love, appears more plainly in the original, as the connection is evident, åéò
ôï
äïêéìáæåéí, unto the approving. The same thing appears by 2 Thes. 2:12, “That
they all
might be damned, who believed not the truth, but had pleasure in
unrighteousness.”
§ 54. It is fit that, seeing we depend so entirely and
universally, visibly, and
remarkably, on God, in our fallen state, for happiness, and seeing the special
design of
God was to bring us into such a great and most evident dependence; that the act
of the
soul, by which it is interested in this benefit, bestowed in this way, should
correspond,
viz., a looking and seeking to and depending on God for it; that the
unition of heart, that
is the proper term, should imply such an application of the soul to God, and
seeking his
benefits only and entirely, and with full sense of dependence on him; and that
as the
condition before was obedience, or rendering to God: — so now it should be
seeking and
looking to him, drawing and deriving from him, and with the whole heart
depending on
him, on his power and free grace, etc. Faith is the proper active union of the
soul with
Christ as our Savior, as revealed to us in the gospel. But the proper active
union of the
soul with Christ as our Savior, as revealed to us in the gospel, is the soul’s
active
agreeing, and suiting or adapting itself, in its act, to the exhibition God
gives us of
Christ, and his redemption; to the nature of the exhibition, being pure
revelation, and a
revelation of things perfectly above our senses and reason; and to Christ
himself in his
person as revealed, and in the character under which he is revealed to us; and
to our state
with regard to him in that character; and to our need of him and concern with
him, and
his relation to us; and to the benefits to us with which he is exhibited and
offered to us in
that revelation; and to the great design of God in that method and divine
contrivance of
salvation revealed. But the most proper name for such an action, union, or
unition of the
soul to Christ, as this, of any that language affords, is faith.
§ 55. The revelation or exhibition that God first made of
himself, was of his
authority, demanding and requiring of us, that we should render something to
him that
nature and reason required. The act of the soul that is suitable to such an
exhibition, may
be expressed by submitting, doing, obeying, and rendering to God. The
exhibition which
God makes of himself since our fall, in the gospel, is not of his power and
authority as
demanding of us, but of his sufficiency for us as needing, empty, helpless, and
of his
grace and mercy to us as unworthy and miserable. And the exhibition is by pure
revelation of things quite above all our senses and reason, or the reach of any
created
faculties, being of the mere good pleasure of God. The act in us that is proper
and
suitable to, and well according to, such an exhibition as this, may be expressed
by such
names as believing, seeking, looking, depending, acquiescing, or in one word, faith.
§ 56. That believing, in the New Testament, is much the
same as trusting in the Old,
is confirmed by comparing Jer. 17:5. “Cursed is the man that trusteth in man,
and
maketh flesh his arm, and whose heart departeth from the Lord;” verse 7,
“Blessed is the
man that trusteth in the Lord, whose hope the Lord is” — with Heb. 3:12. “Take
heed,
brethren, lest there be in any of you an evil heart of unbelief, in departing
from the living
God.” It also is confirmed by this: that trusting in God and hoping in him are
used in the
Old Testament as expressions of the same import. So hope is often in the New
Testament
used to signify the same thing that, in other places, is signified by faith.
Rom. 15:12-13,
“And again, Esaias saith, There shall be a root of Jesse, and he that shall
rise to reign
over the Gentiles, in him shall the Gentiles trust.” “Now the God of peace fill
you with
all joy and peace in believing, that ye may abound in hope through the power of
the
Holy Ghost.” Compare Dan. 6:21-23 and Heb. 11:33-34.
It is manifest that trusting in God is a phrase of the
same import with believing in
him, by comparing Isa. 49:23. “They shall not be ashamed that wait for me;”
with Isa.
28:16, and Rom. 9:33, and 10:11. These places show that waiting for God
signifies the
same as believing on him. And it is evident, by various passages of Scripture,
that
waiting on God, or for God, signifies the same as trusting in him.
§ 57. That saving faith implies in its nature divine love
is manifest by 1 John 5:1,
“Whosoever believeth that Jesus is the Christ, is born of God; and every one
that loveth
him that begat, loveth him also that is begotten of him.” The apostle’s design
in this
verse seems to be to show the connection there is between a true and sincere
respect to
God, and a respect to and union with Christ, so that he who is united to the
Son, is so to
the Father, and vice versa. As he believes in Christ and so loves him,
it is evident that he
is a child of God and vice versa. He whose heart is united to the
Father, is so to the Son
too. He that loveth him that begat, loveth him also that is begotten of him.
(Compare 1
John 2:22-24 and chap. 4:15 with John 14:1 and John 15:23-24.) The same is
further
manifest again by the following verses of this chapter, 1 John 5:3-5. “This is
the love of
God, that we keep his commandments; and his commandments are not grievous;” i.e.
this is a good evidence that we have true love to God: that we are enabled to
triumph
over the difficulties we meet with in this evil world, and not to esteem the
yoke of denial
of our worldly lusts a grievous and heavy yoke, and on that account be
unwilling to take
it upon us. “For whosoever is born of God, overcometh the world; and this is
the victory
that overcometh the world, even our faith.” This is explaining what he had said
before:
that our love to God enables us to overcome the difficulties that attend
keeping God’s
commands, which shows that love is the main thing in saving faith, the life and
power of
it, by which it produces great effects. This is agreeable to what the apostle
Paul says,
when he calls saving faith, “faith effectual by love.”
§ 58. Seeking God is from time to time spoken of as the
condition of God’s favor
and salvation, in like manner as trusting in him. Psa. 24:5-6, “He shall
receive the
blessing from the Lord, and righteousness from the God of his salvation. This
is the
generation of them that seek him; that seek thy face, O Jacob.” See also Psa.
69:6, 32;
Psa. 70:4; Isa. 11:10; Isa. 45:19; Amos 5:4, 6; Lam. 3:25; Mat. 7:7-8. And 1
Chr. 16:10,
“Glory ye in his holy name. Let the heart of them rejoice that seek the Lord.”
See the
same words in Psa. 105:3, Psa. 22:26, “The meek shall eat and be satisfied.
They shall
praise the Lord that seek him. Your heart shall live for ever.” Psa. 34:10,
“The young
lions do lack and suffer hunger; but they that seek the Lord shall not want any
good
thing.”
They that seek God are spoken of as those that love God’s
salvation. Psa. 70:4, “Let
all those that seek thee, rejoice and be glad in thee; and let such as love thy
salvation, say
continually, Let the Lord be magnified.” We have the same words again, Psa.
40:16. The
expression seems to be in some measure parallel with trusting in God’s
salvation. Psa.
78:22, “Because they believed not in God, and trusted not in his salvation.”
And hoping
in God’s salvation, Psa. 119:166, “I have hoped for thy salvation.” And waiting
for
God’s salvation, Gen. 49:18, “I have waited for thy salvation, O God.” Lam.
3:25-26,
“The Lord is good unto them that wait for him; to the soul that seeketh him. It
is good
that a man should both hope and quietly wait for the salvation of the Lord.”
Mic. 7:7, “I
will wait for the God of my salvation.” Agreeably to this, despising the
pleasant land, is
spoken of as an exercise of the spirit of unbelief; Psa. 106:24, “Yea, they
despised the
pleasant land; they believed not his word.”
§ 59. Flying, resorting, or running to, as to a refuge,
are terms used as being
equivalent to trusting; Psa. 62:7-8, “My refuge is in God. Trust in him at all
times, God
is a refuge for us.” Psa. 91:2; Pro. 18:10, “The name of the Lord is a strong
tower; the
righteous runneth into it, and is safe.” Psa. 71:1, 3, “In thee, O Lord, do I
put my trust.”
— “Be thou my strong habitation, whereunto I may continually resort. Thou hast
given
commandment to save me; for thou art my rock and my fortress.” Heb. 6:18, “Who
have
fled for refuge to lay hold on the hope set before us.” See also Isa. 60:8-9;
Psa. 91.
§ 60. Waiting on the Lord, waiting for his salvation, and
the like, are terms used as
being equivalent to trusting in God in the Scripture. Psa. 25:2, “O my God, I
trust in
thee; let me not be ashamed.” Verse 5, “On thee do I wait all the day.” Verse
21, “Let
integrity and uprightness preserve me, for on thee do I wait.” Psa. 37:3,
“Trust in the
Lord.” Verse 5, “Trust also in him.” Psa. 37:7, “Rest on the Lord, and wait
patiently for
him.” Psa. 27:13-14, “I had fainted, unless I had believed to see the goodness
of the Lord
in the land of the living. Wait on the Lord, and be of good courage, and he
shall
strengthen thine heart; wait, I say, on the Lord.” See also Psa. 37:9, 34; Pro.
20:22; Psa.
39:7; Psa. 52:8-9; Psa. 59:9; Psa. 62:1-2 and verses 5-8; Psa. 130:5-8; Mic.
7:7; Isa.
30:18; Isa. 40:31; Isa. 49:23; Isa. 51:5; Isa. 60:8; Lam. 3:24-26; Hab. 2:3-4;
Gen. 49:18;
Psa. 33:18-20; Psa. 40:1-4; Isa. 33:2; Zec. 11:11.
§ 61. Hoping in God, hoping in his mercy, etc. are used as
terms equivalent to
trusting in God. Psa. 78:7, “That they might set their hope in God.” Psa.
146:5, “Happy
is that man that hath the God of Jacob for his aid; whose hope is in the Lord
his God.”
Jer. 14:8, “O the hope of Israel, and the Saviour thereof in time of trouble.”
Jer. 17:7,
“Blessed is the man that trusteth in the Lord; whose hope the Lord is.” Verse
13, “O
Lord, the hope of Israel, all that forsake thee shall be ashamed.” Jer. 17:17,
“Thou art my
hope in the day of evil.” See also Jer. 50:7; Joel 3:16; Psa. 39:7; Psa.
22:8-9; Psa. 38:14-
15; Psa. 33:18-20; Psa. 147:10-11; Psa. 119:49 and verse 14; Psa. 130:3 to the
end; Lam.
3:21 and verses 23-26; Psa. 119:74, 166; Rom. 8:24; Rom. 15:12-13; Rom. 4:16
and
verses 18-20; Gal. 5:5; Col. 1:23; 1 Tim. 1:1; Heb. 3:6. And 1 Pet. 1:3-5,
etc., “Hath
begotten us again unto a lively hope, by the resurrection of Christ from the
dead; to an
inheritance incorruptible, etc. who are kept by the power of God through faith
unto
salvation, wherein ye greatly rejoice; that the trial of your faith being much
more
precious — whom having not seen, ye love; in whom, though now ye see him not,
yet
believing, ye rejoice, etc. receiving the end of your faith, even the salvation
of your
souls.” 1 Pet. 1:13, “Be ye sober, and hope to the end, for the grace that is
to be brought
unto you at the revelation of Jesus Christ;” verse 21, 22, “Who by him do
believe in
God, who raised him up from the dead, and gave him glory, that your faith and
hope
might be in God: seeing ye have purified your souls in obeying the truth
through the
Spirit.” 1 Pet. 3:15, “And be ready always to give an answer to every man that
asketh
you a reason of the hope that is in you.” Heb. 11:1, “Faith is the substance of
things
hoped for.” Mat. 12:21, “In his name shall the Gentiles trust;” — in the
original
åëðéïõóé, hope.
§ 62. Looking to, or looking for, are used as phrases
equivalent to trusting, seeking,
hoping, waiting, believing on, etc. Num. 21:9, “And it came to pass, that if a
serpent had
bitten any man, when he beheld the serpent of brass, he lived;” together with
John 3:14-
15, “And as Moses lifted up the serpent in the wilderness, even so must the Son
of man
be lifted up; that whosoever believeth in him, should not perish, but have
eternal life.”
Isa. 45:22, “Look unto me, and be ye saved, all the ends of the earth.” Psa.
123:1-2,
“Unto thee I lift up mine eyes, O thou that dwellest in the heavens. Behold, as
the eyes
of servants look unto the hand of their master, and as the eyes of a maiden
unto the hand
of her mistress; so our eyes wait upon the Lord our God, until that he have
mercy upon
us.” See also Song 4:8; Isa. 31:1; Isa. 8:17; Isa. 17:7-8; Jon. 2:4; Mic. 2:2;
Psa. 34:4-5;
Isa. 22:11; Psa. 141:8; 2 Chr. 20:12; Psa. 25:15.
§ 63. Rolling oneself, or burden, on the Lord, is an
expression used as equivalent to
trusting. Psa. 22:8, “He trusted in the Lord, that he would deliver him:” In
the original,
“He rolled himself on the Lord.” Psa. 37:5, “Commit thy way unto the Lord;
trust also in
him, and he shall bring it to pass.” In the Hebrew, Roll thy way upon the
Lord. Pro. 16:3,
“Commit thy works unto the Lord, and thy thought shall be established.” In the
Hebrew,
Roll thy works.
§ 64. Leaning on the Lord, and staying ourselves on him,
are of the same force. Mic.
3:11, “Yet will they lean on the Lord.” Song 8:5, “Who is this that cometh up
out of the
wilderness, leaning on her beloved?” See also Isa. 48:2; Pro. 3:5; Isa. 26:3; 2
Kin. 18:21;
Isa. 36:6-7; 2 Chr. 32:8 (in the Hebrew, leaned on the words of
Hezekiah); Eze. 39:7;
Heb. 11:21.
§ 65. Relying on God, 2 Chr. 13:18, “Thus the children of
Israel were brought under
at that time, and the children of Judah prevailed; because they relied upon the
Lord God
of their fathers;” compared with verses 14-15 wherein it is said, “And when
Judah
looked back, behold, the battle was before and behind; and they cried unto the
Lord, and
the priests sounded with the trumpets. Then the men of Judah gave a shout, and
as the
men of Judah shouted, it came to pass that God smote Jeroboam and all Israel,
before
Abijah and Judah.” See also 2 Chr. 16:7-8.
§ 66. Committing ourselves, our cause, etc. unto God, is
of the same force. Job 5:8,
“I would seek unto God, and unto God would I commit my cause, who doth great
things,
and unsearchable, marvellous things without number.” See also Psa. 31 at the
beginning;
2 Tim. 1:12.
§ 67. The distinction of the several constituent parts or
acts of faith, in assent,
consent, and affiance, if strictly considered and examined, will appear not to
be proper
and just, or strictly according to the truth and nature of things. This is
because the parts
are not all entirely distinct one from another, and so are in some measure
confounded
one with another. For the last, viz., alliance, implies the other two,
assent and consent,
and is nothing else but a man’s assent and consent with particular relation or
application
to himself and his own case, together with the effect of all in his own
quietness and
comfort of mind, and boldness in venturing on this foundation in conduct and
practice.
Affiance consists in these five things: 1. Consent to
something proposed, to be
obtained by another person, as good, eligible, or desirable, and so for him. 2.
Assent of
the judgment to the reality of the good, as to be obtained by him; that he is
sufficient,
faithful, etc. 3. The mind’s applying itself to him for it, which is no other
than the soul’s
desiring him to possess us of this good consented to, expressing these desires
before him,
that he may see and take notice of them, i.e. expressing these desires
with an
apprehension that he sees our hearts, and designedly spreading them before him,
to the
end that they might be observed by him and gratified. 4. Hoping that the good
will be
obtained in this way, which hope consists in two things, viz.,
expectation of the good in
this way, and in some, ease, quietness, or comfort of mind, arising from this
expectation.
5. Adventuring some interest on this hope in practice, which consists either in
doing
something that implies trouble, or brings expense or suffering, or in omitting
something
that we should otherwise do: by which omission some good is foregone or some
evil is
brought on.
If these acts cannot in strictness all take place at the
same moment of time, though
they follow one another in the order of nature, yet they are all implied in the
act that is
exercised the first moment, so far as that act is of such a nature as implies a
necessary
tendency to what follows. In these last three especially consists man’s committing
himself to Christ as a Savior. In the third and fourth especially consists
the soul’s
looking to Christ as a Savior.
§ 68. In that consent to the way or method of salvation,
which there is in saving
faith, the heart has especially respect to two things in that method, that are
the peculiar
glory of it, and whereby it is peculiarly contrary to corrupt nature: 1. Its being
a way
wherein God is so exalted and set so high, and man so debased and set so low.
God is
made all in all, and man nothing. God is magnified as self-sufficient, and
all-sufficient,
and as being all in all to us: his power and grace, and Christ’s satisfaction
and merits,
being all. And man is annihilated: his power, his righteousness, his dignity,
his works,
are made nothing of.
2. Its being so holy a way: — a way of mere mercy, yet of
holy mercy (mercy in
saving the sinner by showing no favor or countenance to sin): — a way of free
grace, yet
of holy grace. Not grace exercised to the prejudice of God’s holiness, but in
such a way
as peculiarly to manifest God’s hatred to sin and opposition to it, and strict
justice in
punishing it, and that he will by no means clear the guilty, and every way
manifesting
the infinite evil and odiousness of sin, much more than if there had been no
salvation
offered. Therefore, humiliation and holiness are the chief ingredients in the
act of
consent to this way of salvation.
In these things I have spoken only of a consent to the way
or method of salvation.
But in saving faith is included also a consent to the salvation itself, or the
benefits
procured. What is peculiarly contrary to this in corrupt nature, is a worldly
spirit. And
therefore in order to this act of consent there must be mortification to or
weanedness
from the world, and a selling of all for the pearl of great price.
Lastly. Besides all these, there is in saving faith
a consent to Christ himself, or a
closing of the heart or inclination with the person of Christ. This implies
each of the
three things forementioned, viz., humiliation, holiness, and renouncing
the world. It
implies humiliation, for as long as men defy themselves, they will not adore
Jesus Christ.
It implies sanctification, for Christ’s beauty, for which his person is
delighted in and
chosen, is especially his holiness. It implies forsaking the world, for as long
as men set
their hearts on the world as their chief good, and have that as the chief
object of the
relish and complacence of their minds, they will not relish and take
complacence in
Christ, and set their hearts on him as their best good. The heart of a true
believer
consents to three things exhibited in the gospel of salvation. 1. The person
who is the
author of the salvation. 2. The benefit, or the salvation itself. 3. The way or
method in
which this person is the author of this benefit.
§ 69. Faith implies a cleaving of the heart to Christ,
because a trusting in others is
spoken of as a departing of the heart from the Lord. Jer. 17:5, “Cursed is the
man that
trusteth in man, whose heart departeth from the Lord.” So a heart of unbelief
is a heart
that departs from the Lord. Heb. 3:12, “Lest there be in any of you an evil
heart of
unbelief, in departing from the living God.” Faith has a double office. It
accepts Christ
from God, and presents Christ to God. It accepts Christ in the Word, and makes
use of
him in prayer. In the Word, God offers him to you as Lord and Savior, to give
you
repentance and remission of sins. Now, when you consent to God’s terms, this is
to
believe in him. — Faith presents Christ to God, Eph. 3:12, “In whom we have
boldness
and access with confidence, by the faith of him.” All religion lies in coming
to God by
him, Heb. 7:25, “Wherefore he is able also to save them unto the uttermost,
that come
unto God through him; seeing he ever liveth to make intercession for them.” Dr.
Manton,
vol. 5, p. 382.
§ 70. We often read in the New Testament of the calling of
Christians, of their high
calling; and that effect of God’s Word and Spirit, by which they are brought to
a saving
faith, is called their calling; and true believers are spoken of as the called
of God, called
saints, etc. And this call is often represented as an invitation, an invitation
to come to
Christ, to come and join themselves to him, to come to follow him, to continue
with him,
to be of his party, his society, seeking his interest, etc. To come to him for
his benefits,
to come for deliverance from calamity and misery, to come for safety, to come
for rest,
to come to eat and drink; an invitation to come into his house, to a feast. And
faith is
often called by the name of õðáêïç, hearing, hearkening, yielding to, and
obeying the
gospel, obeying Christ, being obedient to the faith, obeying the form of
doctrine, etc.
Hence we may learn the nature of saving faith: that it is
an accepting, yielding to,
and complying with the gospel, as such a call and invitation, which implies the
hearing
of the mind, i.e. the mind’s apprehending or understanding the call; a
believing of the
voice, and the offer and promises contained in it, and accepting, esteeming,
prizing the
person and benefits invited to; and a falling in of the inclination, the
choice, the
affection, etc.
§ 71. Faith, as the word is used in Scripture, does not
only signify dependence, as it
appears in venturing in practice, but also appears in the rest of the mind, in
opposition to
anxiety; as appears by Mat. 6:25-34. “Take no thought — shall he not much more
clothe
you, O ye of little faith?” So Luke 12:22-32, “Take no thought — how much more
will
he clothe you, O ye of little faith! Fear not, little flock, it is your
Father’s good pleasure
to give you the kingdom,” compared with Phil. 4:6-7, and 1 Pet. 5:7. This is
agreeable to
that phrase used in the Old Testament for trusting, “Roll thy burden on the
Lord.” Mat.
14:30-31, “But when he saw the wind boisterous, he was afraid; and beginning to
sink,
he cried, saying, Lord, save me. And immediately Jesus stretched forth his
hand, and
caught him, and said unto him, O thou of little faith, wherefore didst thou
doubt?”
§ 72. The following inquiries concerning saving faith are
proper and important:
1. Whether justifying faith, in its proper essence,
implies, besides the act of the
judgment, also an act of the inclination and will?
2. Whether it properly implies love in its essence?
3. What are the scripture descriptions, characters, and
representations of justifying
faith?
4. What is the true definition of justifying faith, a
definition which agrees with the
scripture representation of faith, and takes all in?
5. Whether the word faith, as used in the gospel,
has a signification diverse from
what it has in common speech?
6. Why the word faith is used to signify this complex act
of the mind?
7. How far trusting in Christ is of the nature and essence
of faith?
8. Whether assent, consent, and affiance, be a proper
distribution of the various and
distinct acts of faith?
9. Whether hope, as the word is used in the New Testament,
be properly distinct
from saving faith?
10. What does the word trust imply in common
speech?
11. What it implies as used in the Scriptures?
12. In what sense faith implies obedience?
13. What is the nature of self-righteousness?
14. How self-righteousness is peculiarly opposite to the
nature of faith?
15. In what sense there must be a particular application
in the act of saving faith?
16. Whether the first act of faith is certainly more
lively and sensible, than some of
the weakest of the consequent acts of saving faith?
17. In what sense perseverance in faith is necessary to
salvation?
18. What sort of evidence is it which is the principal
immediate ground of that
assent of the judgment which is implied in saving faith?
§ 73. Calling on the name of Christ is often spoken of as
the proper expression of
saving faith in Christ. Acts 2:21; Rom. 10:13-14; 1 Cor. 1:2; Acts 9:14, 16,
21, 22. Faith
is trusting in Christ. See Doddridge’s note on Acts 16:31.
What in that prophecy of the Messiah in Isa. 42:4 is
expressed thus, “The isles shall
wait for his law,” is, as cited in Mat. 12:21. “In his name shall the Gentiles
trust.”
Coming to Christ,
and believing in him, are evidently used as equipollent
expressions, in John 6:29, 30, 35, 37, 40, 44, 45, 47, 64, 65. This coming,
wherein
consists believing, implies an attraction of the heart, as is manifest by John
6:44-45.
Christ, by eating his flesh and drinking his blood,
evidently means the same thing
that he intends in the same chapter, by believing in him, and coming to him.
Compare
John 6:50, 51-54, 56-58, with John 6:29, 30, 35-37, 40, 44, 45, 47, 64, 65.
Saving faith is called in Heb. 3:6 ðáññçóéá êáé ôï êáõ÷çìá
ôçò åëðéäïò, “The
confidence and the rejoicing of the hope.” Well expressing the act of the whole
soul that
is implied in saving faith, the judgment, the will, and affections. So in Heb.
10:23, “Let
us hold fast the profession of our faith.” In the original it is åëðéäïò, hope.
Justifying faith is nothing else but true virtue in its
proper and genuine breathings
adapted to the case, to the revelation made, the state we are in, the benefit
to be received,
and the way and the means of it, and our relation to these things.
Faith is a sincere seeking righteousness and salvation, of
Christ, and in Christ. Rom.
9:31-32, “Hath not attained to the law of righteousness. Wherefore? Because
they sought
it not by faith, but as it were by the works of the law.” See also the promises
made, both
in the Old Testament and New, to them that seek the Lord. To saving faith in
Christ
belongs adoration, submission, and subjection, as appears by Isa. 45. “Unto me
every
knee shall bow,” with the foregoing and following verses.
The general description of justifying faith is “a proper
reception of Christ and his
salvation, or a proper active union of the soul to Christ as a Savior.” I say,
a proper
reception, which implies that it is a receiving him in a manner agreeable to
his office and
character and relation to us, in which he is exhibited and offered to us, and
with regard to
those ends and effects for which he is given to mankind, was sent into the
world and is
appointed to be preached; and in a manner agreeable to the way in which he is
exhibited,
made known, and offered, i.e. by divine revelation, without being
exhibited to the view
of ourselves; and the nature of his person, character, offices, and benefits;
and the way of
salvation, as related to our faculties, mysterious and incomprehensible; and in
a manner
agreeable to our circumstances, and our particular necessities, and immediate
and
infinite personal concern with the revelation and offer of the Savior. A union
of soul to
this Savior and a reception of him and his salvation, which is proper in these
respects, is
most aptly called by the name of faith.
§ 74. That love belongs to the essence of saving faith, is
manifest by comparing Isa.
64:4. “Men have not heard nor perceived by the ear, etc. what he hath prepared
for him
that waiteth for him,” as cited by the apostle, 1 Cor. 2:9. “It is for them
that love him.”
Now it is evident that waiting for God, in the Old Testament, signifies the
same with
faith in God, or trusting in God.
Dr. Goodwin, in vol. 1 of his Works, p. 286, says,
“The papists say, wickedly and
wretchedly, that love is the form and soul of faith.” But how does the truth of
this charge
of wickedness appear?
It was of old the coming to the sacrifice, as one
consenting to the offering, active in
choosing and constituting that as his offering, and looking to it as the means
of
atonement for his sins, that interested him in the sacrifice, as appears by
Heb. 10:1-2.
“Could never make the comers thereunto perfect. For then, the worshippers, once
purged, should have had no more conscience of sins.” Compare chap. 9:9.
Believing in one for any benefit, as sufficient for the
benefit, and disposed to
procure it, and accordingly leaving our interest with him, with regard to that
benefit, is
implied in trusting in him, Job 39:11. “Wilt thou trust him, because his
strength is great?
Or wilt thou leave thy labour with him? Wilt thou believe him, that he will
bring home
thy seed, and gather it into thy barn?”
As the whole soul in all its faculties is the proper
subject and agent of faith, so
undoubtedly there are two things in saving faith, viz., belief of the
truth, and an
answerable disposition of heart. And therefore faith may be defined, a thorough
believing of what the gospel reveals of a Savior of sinners, as true and
perfectly good,
with the exercise of an answerable disposition towards him. That true faith, in
the
scripture sense of it, implies not only the exercise of the understanding, but
of the heart
or disposition, is very manifest. Many important things pertaining to saving
religion,
which the Scripture speaks of under the name of some exercise of the
understanding,
imply the disposition and exercise of the heart also. Such as, knowing God —
understanding the Word of God — having eyes to see, and a heart to understand.
And
piety is called wisdom. So men’s wickedness is called ignorance, folly, etc. A
being wise
in one’s own eyes, implies a high opinion of himself, with an agreeable or answerable
disposition.
It is evident that trust in Christ implies the disposition
or will, the receiving and
embracing of the heart. For we do not trust in any person or thing for anything
but good,
or what is agreeable to us; what we choose, incline to, and desire. Yea,
trusting
commonly is used with respect to great good: good that we choose, as what we
depend
upon for support, satisfaction, happiness, etc.
§ 75. The following things concerning the nature of faith,
are extracted from Dr.
Sherlock’s Several Discourses, preached at Temple Church; discourse 14,
page 257, etc.
“Faith, as some thing, is no proper subject for
exhortation. For if faith is a mere act
of the mind judging upon motives of credibility, it is as reasonable to exhort
a man to see
with his eyes, as to judge with his understanding. But then, if this be the
true notion of
faith, how comes it that in every page we find the praises of it in the gospel?
What is
there in this to deserve the blessings promised to the faithful? Or whence is
it that the
whole of our salvation is put upon this foot? How come all these prerogatives
to belong
to faith, if faith be nothing else but believing things in themselves credible?
Why are we
not said to be justified by light as well as by faith? For is not there the
same virtue in
seeing things visible, as in believing things credible? Tell me then, what is
faith, that it
should raise men above the level of mortality, and make men become like the
angels of
heaven? — But further, if it be only an act of the understanding formed upon
due
reasons, how comes it to be described in Scripture as having its seat in the
heart? The
apostle in the text (Heb. 3:12) cautions against an evil heart of unbelief, and
the same
notion prevails throughout the books of Scripture, and is as early as our
Savior’s first
preaching. Faith, which is the principle of the gospel, respects the promises
and
declaration of God, and includes a sure trust and reliance on him for the
performance.
Beyond this, there is no further act of faith. We are not taught to believe
this, in order to
our believing something else. But here, faith has its full completion and leads
immediately to the practice of virtue and holiness. For this end was the Son of
God
revealed, to make known the mind and will of the Father, to declare his mercy
and
pardon, and to confirm the promises of eternal life to mankind. He that
believes and
accepts this deliverance from the bondage of sin, and through patience and
perseverance
in well doing, waits for the blessed hope of immortality, and who passes
through the
world as a stranger and pilgrim, looking for another country and a city whose
builder is
God: — this is he whose faith shall receive the promise, whose confidence shall
have
great recompense of reward.”
Here Dr. Sherlock speaks of that true Christian faith,
which is the principle of the
gospel, as including a sure trust and reliance on God. The same author
elsewhere, in the
same book, page 251, speaks of reliance or dependence on God, as arising from a
principle of love to God, in the words following: “The duties we owe to God are
founded
in the relation between God and us. I observed likewise to you, that love
naturally
transforms itself into all relative duties, which arise from the circumstances
of the person
related. Thus, in the present case, if we love God, and consider him as Lord
and
Governor of the world, our love will soon become obedience. If we consider him
as
wise, and good, and gracious, our love will become honor and adoration. If we
add to
these our own natural weakness and infirmity, love will teach us dependence,
and
prompt us in all our wants to fly for refuge to our Great Protector.”
§ 76. That expression in Psa. 50:5, “Gather my saints,
that have made a covenant
with me by sacrifice,” seems to show that such is the nature of true faith in
Christ, that
believers do therein, by the sincere, full act of their minds and hearts,
appoint Christ to
be their sacrifice. As such, they bring him an offering to God; i.e. they
entirely concur
with what was done in his offering himself a sacrifice for sinners, as a real
sacrifice
sufficient and proper for them, trusting in this sacrifice. Faith is the
believer’s coming to
God and giving himself up to God, hoping for acceptance by this sacrifice, and
taking
God for his God, hoping for an interest in him as such by this sacrifice, that
so God may
be his God, and he one of his people.
219. Justifying Faith is more properly
called faith than acceptance, because the things received are spiritual and
unseen, and because they are received as future, and entirely the free gift of
God.
244. Saving Faith. It does not seem
congruous, and in itself it is not proper, for God quite to pass over sin,
rebellion, and treachery, and receive the offender into his entire favor,
either without a repentance and sorrow, and detestation of his fault, adequate
to the aggravation of it (which can never be), or if there be another that
appears in his stead, and has done and suffered so much as fully to satisfy and
pay the debt, it will not be proper to forgive him, whatever is done for him by
his representative for his expiation, unless there be an accepting of it by the
offender for that end, a sense of its being adequate to the offense, and an
applying of the mind to him, and a recumbence upon him for satisfaction. This
now seems to me evident from the very light of nature.
254. Being of God. Faith. Even the being of a God can be made most rationally and demonstratively evident, by divine revelation and by gracious spiritual illumination, after the same manner as we have shown the Christian religion, the superstructure built upon that foundation, is evident. Suppose all the world had otherwise been ignorant of the being of a God before, yet they might know it, because God has revealed himself: He has shown himself, he has said a great deal to us, and conversed much with us. And this is every whit as rational a way of being convinced of the being of God, as it is of being convinced of the being of a man who comes from an unknown region, and shows himself to us, and converses with us for a long time. We have no other reason to be convinced of his being, than only that we see a long series of external concordant signs of an understanding, will, and design, and various affections. The same way God makes known himself to us in his Word. And if we have full and comprehensive knowledge of the revelation made, of the things revealed, and of the various relations and respects of the various parts, their harmonies, congruities, and mutual concordances, there appear most indubitable signs and expressions of a very high and transcendent understanding, together with a great and mighty design, an exceeding wisdom, or most magnificent power and authority, a marvelous purity, holiness, and goodness. So that if we never knew there was any such being before, yet we might be certain that this must be such a one.
256. Faith. Evidence for God Seen in Creation.
One that is well acquainted with the gospel, and sees the beauties, the
harmonies, the majesty, the power, and the glorious wisdom of it and the like
may, only by viewing it, be as certain that it is no human work, as a man that
is well acquainted with mankind and their works may, by contemplating the sun,
know it is not a human work, or when he goes upon an island, and sees the
various trees, and the manner of their growing, and blossoming, and bearing
fruit, may know that they are not the work of man.
329. Believing vs. Trusting. Faith is very
often in the Scripture called trust, especially in the Old Testament.
Now trusting is something more than mere believing. Believing is the assent to
any trust testified, and trusting always respects truth that nearly concerns
ourselves, in regard of some benefit of our own that it reveals to us, and some
benefit that the revealer is the author of. It is the acquiescence of the mind
in a belief of any person, that by his word reveals or represents himself to us
as the author of some good that concerns us. If the benefit be a deliverance or
preservation from misery, it is a being easy in a belief that he will do it. So
if we say that a man trusts in a castle to save him from his enemies, we mean
that his mind is easy, and rests in a persuasion that it will keep him safe. If
the benefit be the bestowment of happiness, it is the mind’s acquiescing in it,
that he will accomplish it: That is, he is persuaded he will do it; he has such
a persuasion that he rejoices in confidence of it.
Thus, if a man has promised a child to make him his heir,
if we say he trusts in him to make him his heir, we mean he has such a belief
of what he promises, that his mind acquiesces and rejoices in it, so as not to
be disturbed by doubts and questions whether he will perform it. These things
all the world means by trust. The first fruit of trust is being willing to do
and undergo in the expectation of some thing. He that does not expect the
benefit, so much as to make him ready to do or undergo, dares not trust it. He
dares not run the venture of it. Therefore, they may be said to trust in
Christ, and they only, that are ready to do and undergo all that he desires, in
expectation of his redemption. And the faith of those that dare not do so, is
unsound. Therefore, such trials are called the trials of faith.
But this is to be considered, that Christ does not promise
that he will be the author of our redemption, but upon condition, and we have
not performed that condition, until we have believed. Therefore, we have no
grounds, until we have once believed. Therefore, we have no grounds, until we
have once believed, to acquiesce in it that Christ will save us. Therefore the
first act of faith is no more than this, the acquiescence of the mind in him in
what he does declare absolutely. It is the soul’s resting in him, and adhering
to him, so far as his Word does reveal him to all as a Savior for sinners, as
one that has wrought out redemption, as a sufficient Savior, as a Savior suited
to their case, as a willing Savior, as the author of an excellent salvation,
etc. so as to be encouraged heartily to seek salvation of him, to come to him,
to love, desire, and thirst after him as a Savior, and fly for refuge to him.
This is the very same thing in substance, as that trust we spoke of before, and
is the very essence of it. This is all the difference, that it was attended
with this additional belief, viz., that the subject had performed the
condition, which does not belong to the essence of faith. That definition which
we gave of trust before holds, viz., the acquiescence of the mind in the
word of any person who reveals himself to us as the author of some good that
nearly concerns us. Trusting is not only believing that a person will
accomplish the good he promises: the thing that he promises may be very good,
and the person promising or offering may be believed, and yet not properly
trusted in. For the person to whom the offer is made, may not be sensible that
the thing is good, and he may not desire it. If he offers to deliver him from
something that is his misery, perhaps he is not sensible that it is his misery;
or he may offer to bestow that which is his happiness, but he may not be
sensible that it is happiness. If so, though he believes him, he does not
properly trust in him for it, for he does not seek or desire what he offers,
and there can be no adherence or acquiescence of mind. If a man offers another
to rescue him from captivity and carry him to his own country, and if the
latter believes the former will do it, and yet does not desire it, he cannot be
said to trust in him for it. And if the thing be accounted good and be believed,
yet if the person to whom it is offered does not like the person that does it,
or the way of accomplishment of it, there cannot be an entire trust, because
there is not a full adherence and acquiescence of mind.
489. Judging Excellence. There are these two
ways in which the mind may be said to be sensible that anything is good or
excellent: 1. When the mind judges that anything is such, as by the agreement
of mankind, it is called good or excellent, viz., that which is most to
general advantage, and that between which and reward there is a suitableness,
or that which is agreeable to the law of the country or law of God. It is a
being merely convinced in judgment that a thing is according to the meaning of
the word, good, as the word is generally applied. 2. The mind is sensible of
good in another sense, when it is so sensible of the beauty and amiableness of
the thing, that it is sensible of pleasure and delight in the presence of the
idea of it. This kind of sensibleness of good, carries in it an act of the
will, or inclination or spirit of the mind, as well as of the understanding.
504. The Conditions of Justification are
repentance and faith, and the freedom of grace appears in the forgiving of sin
upon repentance, or only for our being willing to part with it, after the same
manner as the bestowment of eternal life, only for accepting of it. For to make
us an offer of freedom from a thing, only for quitting of it, is equivalent to
the offering the possession of a thing for the receiving of it. God makes us
this offer, that if we will in our hearts quit sin, we shall be freed from it,
and all the evil that belongs to it, and flows from it: which is the same thing
as the offering us freedom only for accepting it. Accepting, in this case, is
quitting and parting with, in our wills and inclination. So that repentance is
implied in faith. It is a part of our willing reception of the salvation of
Jesus Christ, though faith, with respect to sin, implies something more in it, viz.,
a respect to Christ, as him by whom we have deliverance. Thus by faith we
destroy sin, Gal. 2:18.
855. Accepting Christ as King. As to that
question, whether closing with Christ in his kingly office be of the essence of
justifying faith? I would say:
1. That accepting Christ in his kingly office, is
doubtless the proper condition of having an interest in Christ’s kingly office,
and so the condition of that salvation which he bestows in the execution of
that office, as much as accepting the forgiveness of sins is the proper
condition of the forgiveness of sin. Christ, in this kingly office, bestows
salvation, and therefore, accepting him in his kingly office, by a disposition
to sell all and suffer all in duty to Christ, and giving proper respect and
honor to him, is the proper condition of salvation. This is manifest by Heb.
5:9, “And being made perfect he became the author of eternal salvation to all
them that obey him;” and by Rom. 10:10, “For with the heart man believeth unto
righteousness, and with the mouth confession is made unto salvation.” The
apostle speaks of such a confessing of Christ, or outward and open testifying
our respect to him, and adhering to our duty to him as exposed to suffering,
reproach, and persecution. And that such a disposition and practice is of the
essence of saving faith, is manifest by John 12:42-43. “Nevertheless, among the
chief rulers also, many believed on him; but because of the Pharisees they did
not confess him, lest they should be put out of the synagogue: for they loved
the praise of men more than the praise of God;” — compared with John 5:44, “How
can ye believe, which receive honour one of another, and seek not the honour
that cometh from God only?”
2. Accepting Christ as a priest and king, cannot be
separated. They not only cannot be separated, or be asunder in their subject,
but they cannot be considered as separate things in their natures, for they are
implied one in another. Accepting Christ as a king, is implied in accepting him
as a priest, for as a priest, he procures a title to the benefits of his kingly
office. And therefore, to accept him as a priest implies an accepting him in
his kingly office, for we cannot accept the purchase of his priesthood, but by
accepting the benefits purchased. If faith is supposed to contain no more
immediately, than only an accepting of Christ as a Mediator for our
justification, yet that justification implies a giving a title to the benefits
of his kingly office, viz., salvation from sin, and conformity to his
nature and will, and actual salvation by actual deliverance from our enemies,
and the bestowment of glory.
1090. Faith Divine, is a spiritual
conviction of the truth of the things of religion. Some have objected against a
spiritual sight of divine things in their glorious, excellent, and divine form,
as being the foundation of a conviction of the truth or real existence of them,
because, say they, the existence of things is in the order of nature before
forms or qualities of them as excellent or odious, and so the knowledge of
their existence must go before the sight of their form or quality. They must be
known to be before they are seen to be excellent. — I answer that it is true
that things must be known really to exist, before they can be known really to
exist excellent, or really to exist with such and such beauty. And all the
force of the objection depends on such a meaning of this assertion. But if
thereby be intended, that a thing must be known to have a real existence,
before the person has a clear understanding, idea, or apprehension of the thing
proposed or objected to his view, as it is in its qualities either odious or
beautiful, then the assertion is not true. For his having a clear idea of
something proposed to his understanding or view, as very beautiful or very
odious (as is proposed), does not suppose its reality: that is, it does not
presuppose it, though its real existence may perhaps follow from it. But in our
way of understanding things in general of all kinds, we first have some
understanding or view of the thing in its qualities, before we know its
existence. Thus it is in things that we know by our external senses, by our
bodily sight for instance. We first see them, or have a clear idea of them by
sight, before we know their existence by our sight. We first see the sun, and
have a strong, lively, and clear idea of it in its qualities, its shape, its
brightness, etc. before we know there actually exists such a body.
1120. Faith in Christ Is the Condition of
Salvation. It is observable that as trusting in God, hoping in him, waiting
for him, etc. are abundantly insisted on in the Old Testament, as the main
condition of God’s favor, protection, deliverance, and salvation, in the book
of Psalms and elsewhere, so in most of those places where these graces of trust
and hope are so insisted upon, the subjects of them are represented as being in
a state of trial, trouble, difficulty, danger, opposition, and oppression of
enemies, and the like. And the clearer revelation, and more abundant light of
the New Testament, bring into clearer view the state that all mankind are in
with regard to those things that are invisible (the invisible God, and
invisible world, and invisible enemies), and so show men’s lost, miserable,
captivated, dangerous, and helpless state, and reveal the infinite mercy of
God, and his glorious all-sufficiency to such wretched, helpless creatures, and
also exhibit Christ in the character of the Savior of the miserable, the great
Redeemer of captives, etc. Hence faith, trust, and hope are most fitly insisted
on as the duty and qualification peculiarly proper for all mankind, and the virtue
proper to be exercised in their circumstances towards God and Christ, as they
reveal themselves in the gospel, as belonging to them in their character and
relation to us, and concern with us, in which they are there exhibited. And as
the grand condition of our salvation, or our receiving those benefits, which
we, as sinful, miserable, and helpless creatures need from them, and which
Christ, as a Redeemer, appears ready to bestow.
1130a. Law of Grace vs. Law of Works. Dr.
Manton reconciles the apostle James and the apostle Paul in the following
manner, in his 5th volume of sermons, p. 374. “Justification hath respect to
some accusation: Now as there is a twofold law, there is a twofold accusation
and justification: the law of works, and the law of grace. Now when we are
accused as breakers of the law of works, that is, as sinners obnoxious to the
wrath of God, we plead Christ’s satisfaction as our righteousness, no works of
our own. But when we are accused as non-performers of the conditions of the
covenant of grace, as being neglecters and rejecters of Christ the Mediator, we
are justified by producing our faith our sincere obedience, so that our
righteousness by the new covenant is subordinate to our universal righteousness
with respect to the great law of God, and that we have only by Christ. If we
are charged that we have broken the first covenant, the covenant of works, we
allege Christ’s satisfaction and merit. If charged not to have performed the
conditions of the law of grace, we answer it by producing our faith,
repentance, and new obedience, and so show it to be a false charge. Our first
and supreme righteousness consists in the pardon of our sins, and our
acceptance in the beloved, and our right to impunity and glory. Our second and
subordinate righteousness, in having the true condition of pardon and life. In
the first sense, Christ’s righteousness alone is our justification and
righteousness. Faith and repentance, or new obedience, is not the least part of
it. But, in the second, believing, repenting, and obeying is our righteousness
in their several respective ways, viz., that the righteousness of Christ
may be ours, and continue ours.” See also Dr. Manton on James, p.
310-312, and p. 331, etc.
1130b. Faith Is Connected with Obedience.
The very acceptance of Christ in his priestly office, making atonement for sin
by his blood, and fulfilling the law of God by his perfect obedience unto
death, and so the very approbation of the attribute of God, as it is there
exhibited an infinitely holy mercy: I say, merely the soul’s acceptance and
approbation of these things do thoroughly secure holiness of heart and life in
the redeemed of Jesus Christ. They will secure their conformity to the law of
God, though by this very mercy and this very Savior, they are set at liberty
from the law and are no longer under the law, as a law with its sanctions
immediately taking hold of them, and binding them by its sanctions or
threatenings, connecting and binding together its fulfillment and life, and its
violation and death. Our hearts approving of that holy mercy of God that
appears in his showing mercy to sinners, in the way of perfectly satisfying the
law, suffering all the penalty of it, and of perfectly fulfilling and answering
the precepts of it, implies a heart fully approving the law itself, as most
worthy to be fulfilled and satisfied, approving the authority that established
the law, and so its infinite worthiness of being obeyed. This is in that we
approve of it, that so great a person should submit to that authority and do
honor to it, by becoming a servant to obey God, and a sacrifice to satisfy for
the contempt done his authority, and that we approve the holy law itself as
worthy of such great honor to be done it. It implies a heart entirely detesting
sin, and in some sort, sensible of the infinite detestableness of it, that we
approve of God’s making such a manifestation of his detestation of it, and
approve of the declared fitness and necessity of its being punished with so
great a punishment as the sufferings of Christ. Our accepting such sufferings
as an atonement for our sin, implies a heart fully repenting of and renouncing
sin. For it implies not only a conviction that we deserve so great a
punishment, and not only a mere conviction of conscience, but an approbation of
heart of the connection of such sin with such punishment, which implies a
hatred of the sin punished. And the heart’s entire approbation of such methods
perfectly to fulfill the obedience of the law, by so great a person, and by his
doing so great things, and denying himself so much, implies a very high
approbation of this law and the authority of the lawgiver. Therefore, this
acceptance of Christ as a Savior, by his obedience and atonement, and an
acceptance of God’s holy mercy, forgiving sin, and giving life in this way,
does well secure universal obedience to the law of God, as a law of liberty,
and with a free and ingenuous spirit, by the obedience of children, and not of
slaves. Thus the faith that justifies the sinner, destroys sin, and the heart
is purified by faith. So far as this evangelical spirit prevails, so far fear,
or a legal spirit, will be needless to restrain from sin, and so far will such
a legal spirit cease and be driven away.
Corollary. What has been observed is a confirmation
that this is the true nature of justifying faith, and that the essence of it
lies very much in the approbation and acceptance of the heart.
SAVING FAITH DIFFERS FROM COMMON FAITH
Sermon on 1 John 1:1-4
Dated July 1750
1 John 5:1-5, “Whosoever believeth that Jesus is the
Christ, is born of God; and
every one that loveth him that begat, loveth him also that is begotten of him.
By this we
know that we love the children of God, when we love God, and keep his
commandments. For this is the love of God, that we keep his commandments; and
his
commandments are not grievous. For whatsoever is born of God, overcometh the
world:
and this is the victory that overcometh the world, even our faith.” It is a
doctrine taught
in this text, that saving faith differs from all common faith in its nature,
kind, and
essence. This doctrine is inferred from the text, thus it is said, “Whosoever
believeth that
Jesus is the Christ, is born of God;” by which is manifest that there was some
great
virtue that the apostles and Christians in those days used to call by the name
of faith or
believing, believing that Jesus is the Christ and the like, which was a thing
very peculiar
and distinguishing, and belonging only to those that were born of God. Thereby
cannot
be meant, therefore, only a mere assent to the doctrines of the gospel, because
that is
common to saints and sinners, as is very evident. The apostle James plainly
teaches in
chapter 2 that this faith may be in those that are not in a state of salvation.
And we read
in the Evangelists of many that in this sense believed, to whom Christ did not
commit
himself, because he knew what was in them: John 2 at the latter end and many
other
places. When it is said, “Whosoever believeth that Jesus is the Christ, is born
of God;”
thereby cannot be meant, whosoever has such an assent as is perfect, so as to
exclude all
remaining unbelief. For it is evident that the faith of good men does not do
this. Thus a
true believer said, Mark 9:24, “Lord, I believe; help thou mine unbelief;” and
Christ is
often reproving his true disciples, that they have so little faith. He often
says to them “O
ye of little faith;” and speaks sometimes as if their faith were less than a
grain of mustard
seed. Nor can the apostle, when he says, “Whosoever believeth that Jesus is the
Christ, is
born of God,” mean that whosoever has a predominant assent, or an assent that
prevails
above his dissent, or whose judgment preponderates that way, and has more
weight in
that scale than the other, because it is plain that it is not true that
everyone that believes
in this sense is born of God. Many natural, unregenerate men, have such a
preponderating judgment of the truth of the doctrines of the gospel, without it
there is
not believe of it at all. For believing, in the lowest sense, implies a
preponderating
judgment, but it is evident, as just now was observed, that many natural men do
believe.
They do judge that the doctrine is true, as the devils do.
And again, when the apostle says, “Whosoever believeth
that Jesus is the Christ, is
born of God;” all that he intends cannot be only that whosoever is come to a
certain
particular intermediate degree of assent between the lowest degree of
preponderating
assent and a perfect assent, excluding all remains of unbelief. He cannot mean
any
certain particular intermediate degree of assent, still meaning nothing but
mere assent by
believing. For he does not say, he that believes or assents that Jesus is the
Christ, to such
a certain degree is born of God, but whosoever believes that Jesus is the
Christ is born of
God, by which must be understood that whosoever at all performs that act which
the
apostle calls by that name, or whosoever has anything at all of that kind of
virtue which
the apostle calls believing, is born of God, and that he that is not born of
God has not
that virtue that he meant, but is wholly without it. And besides, it would be
unreasonable
to suppose that by this believing, which the apostle there and elsewhere lays
down as
such a grand note of distinction between those that are born of God, and those
that are
not, is meant only a certain degree of assent, which such have that differs
less from what
those may have that are not born of God, than nine hundred and ninety-nine from
a
thousand: yea, that differs from it an infinitely little. For this is the case,
if the difference
be only gradual, and it be only a certain degree of faith that is the mark of
being born of
God. If this was the apostle’s meaning, he would use words in a manner not
consistent
with the use of language, as he would call things infinitely nearly alike by
such distant
and contrary names. And he would represent the subjects in whom they are, as of
such
different and contrary characters, calling one believer, and the other
unbeliever, one the
children of God, and those that are born of God, and the other the children of
the devil,
as this apostle calls all that are not born of God, in this epistle (see 1 John
3:9-10) and
would represent one as setting to his seal that God is true, and the other as
making him a
liar, as in the 10th verse of the context. And besides, if this were the case,
if believers in
this sense only, with such an infinitely small gradual difference, was all that
he meant, it
would be no such notable distinction between those that are born of God and
those that
are not, as the apostle represents, and as this apostle and other apostles do
everywhere
signify. Nay, it would not be fit to be used as a sign or characteristic for
men to
distinguish themselves by. For such minute gradual differences, which in this
case would
be alone certainly distinguishing, are altogether indiscernible, or at least
with great
difficulty determined. Therefore, they are not fit to be given as
distinguishing notes of
the Christian character. If words are everywhere used after this manner in the
Bible, and
by “faith in Christ,” as the word is generally used there, is meant only the
assent of the
understanding, and that not merely a predominant assent, nor yet a perfect
assent
(excluding all remaining unbelief), but only a certain degree of assent between
these
two, rising up just to such a precise height so that he that has this shall
everywhere be
called a believer, and he whose assent, though it predominates also, and rises
up as high
as the other within an infinitely little, shall be called an unbeliever, one
that wickedly
makes God a liar, etc. this is in effect to use words without any determinate
meaning at
all, or which is the same thing, any meaning proportioned to our
understandings.
Therefore, there is undoubtedly some great and notable difference between the
faith of
those who are in a state of salvation and that of those who are not, insomuch
that without
that very faith, according to the common use of language in these days, those
who were
not in a state of salvation, may be said not to believe at all. And besides,
that virtue that
the apostle here speaks of as such a great and distinguishing note of a child
of God, he
plainly speaks of as a supernatural thing, as something not in natural men and
given only
in regeneration or being born of God, which is the great change of men from
that which
is natural to that which is supernatural. Men may have what is natural, by
their being
born, born in a natural way, but they have what is supernatural by being born
again and
born of God. But says the apostle, “Whosoever believeth that Jesus is the
Christ, is born
of God.” The same faith is plainly spoken of as a supernatural thing in the
foregoing
chapter, verse 15. “Whosoever shall confess that Jesus is the Son of God, God
dwelleth
in him, and he in God.”
But common faith is not a supernatural thing, any more
than a belief of any history.
It is obtained by the same means. If one be natural and the other supernatural,
then
undoubtedly the difference is not only such a gradual difference, differing but
an
infinitely little. If all lies in the degree of assent, let us suppose that a
thousand degrees
of assent be required to salvation, and that there is no difference in kind in
the faith of
others, how unreasonable is it to say that when a man can naturally raise his
assent to
nine hundred and ninety-nine degrees, yet he cannot reach the other degree by
any
improvement, but there must be a new birth in order to the other degree! And as
it is thus
evident that the faith or believing that Jesus is the Christ, which the apostle
speaks of in
the text, is some virtue intended by the apostle, differing not only in degree,
but in nature
and kind, from any faith that unregenerate men have, so I would observe that it
is evident
that this special faith, of which the apostle speaks, that so differs from
common faith, is
not only a faith that some Christians only have obtained, but that all have it
that are in a
state of salvation. Because the same faith is often spoken of as that which
first brings
men into a state of salvation, and not merely as that which Christians attain
to
afterwards, after they have performed the condition of salvation.
How often are we taught that it is by faith in Christ we
are justified, and that he that
believes not, is in a state of condemnation, and that it is by this men pass
from a state of
condemnation to a state of salvation. Compare John 5:24, “Verily, verily, I say
unto you,
He that heareth my words, and believeth on him that sent me, hath everlasting
life, and
shall not come into condemnation, but is passed from death unto life;” with
John 3:18.
“He that believeth on him, is not condemned; but he that believeth not, is
condemned
already, because he hath not believed in the name of the only-begotten Son of
God.”
And this faith that thus brings into a state of life, is expressed in the same
words as it is
in the text, in John 20:31. “But these things are written, that ye might
believe that Jesus
is the Christ, the Son of God; and that believing, ye might have life through
his name.”
Thus it is manifest that the faith spoken of in the text, is the faith that all
men have that
are in a state of salvation, and the faith by which they first come into
salvation, and that
it is a faith especially differing in nature and kind from all common faith.
In the further prosecution of this discourse, I shall, 1.
Bring some further arguments
to prove that saving faith differs from common faith in nature and essence. 2.
Show
wherein the essential difference lies, confirming the same from the Scriptures,
which
will further prove the truth of the doctrine.
FIRST. I am
to bring some further arguments to prove the doctrine, and here I would
observe that there is some kind of difference or other, is most apparent from
the vast
distinction made in Scripture, insomuch, that those who have faith are all from
time to
time spoken of as justified, and in a state of salvation, having a title to
eternal life, etc.
Rom. 1:16-17, “The gospel is the power of God to salvation to every one that
believeth.”
And Rom. 3:22, “Even the righteousness of God, which is by faith of Jesus
Christ, unto
all and upon all that believe.” Rom. 10:4, “Christ is the end of the law for
righteousness
to every one that believeth.” Acts 13:39, “And by him all that believe are
justified.” In
these and other places, a state of salvation is produced of everyone that
believeth or has
faith. It is not said of everyone that believeth and walks answerably, or of
everyone that
believeth and takes up an answerable resolution to obey, which would be to
limit the
proposition, and make an exception, and be as much as to say, not everyone that
is a
believer, but to such believers only as not only believe, but obey. But this
does not
consist with these universal expressions: “The gospel is the power of God to
salvation to
every one that believeth.” “The righteousness of God is unto all and upon all
them that
believe.” “Christ is the end of the law for righteousness to every one that
believeth.” And
by the supposition, they that have not saving faith are in a state of
damnation, as it is also
expressly said in Scripture, “He that believeth not, shall be damned,” and the
like. So
that it is evident that there is a great difference between the virtue that the
Scripture calls
by the name faith, and speaks of as saving faith, let it be what it
will, and all that is or
can be in others. But here I would observe particularly: the difference must
either be
only in the degree of faith and in the effects of it, or it is in the nature of
the faith itself.
And I would,
I. Show that it is not merely a difference in degree.
1. There are other scriptures, besides the text, that
speak of saving faith as a
supernatural thing. Mat. 16:15-17, “He saith unto them, But whom say ye that I
am? And
Simon Peter answered and said, Thou art Christ, the Son of the living God. And
Jesus
answered and said unto him, Blessed art thou, Simon Bar-jona; for flesh and
blood hath
not revealed it unto thee, but my Father which is in heaven.” This must
evidently be
understood of a supernatural way of coming by this belief or faith: such a way
as is
greatly distinguished from instruction or judgment in other matters, such as
the wise and
prudent in temporal things had. So Luke 10:21-22, “In that hour, Jesus rejoiced
in spirit,
and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid
these things
from the wise and prudent, and hast revealed them unto babes: even so, Father,
for so it
seemeth good in thy sight. No man knoweth who the Son is, but the Father; and
who the
Father is, but the Son, and he to whom the Son will reveal him.” So to the same
purpose
is John 6:44-45, “No man can come to me, except the Father, which hath sent me,
draw
him: and I will raise him up at the last day. It is written in the prophets,
And they all
shall be taught of God: every man therefore that hath heard, and hath learned
of the
Father, cometh unto me.” And what is meant, is not merely that God gives it in
his
providence, for so he gives the knowledge of those wise and prudent men
mentioned in
the fore-cited passage. It is said that he gives it by the teachings of his
Spirit, as appears
by 1 Cor. 12:3. “No man can say that Jesus is the Lord, but by the Holy Ghost.”
And the
common influences of the Spirit, such as natural men or men that are
unregenerated may
have, are not meant, as appears by what the same apostle says in the same
epistle, 1 Cor.
2:14. “But the natural man receiveth not the things of the Spirit of God; for
they are
foolishness unto him; neither can he know them, because they are spiritually
discerned.”
The things of the Spirit of God, to which the apostle has a special respect,
are the
doctrine of Christ crucified, as appears by the beginning of the chapter and by
the
foregoing chapter, which he says is to the Jews a stumbling block and to
the Greeks
foolishness. And that the influence of the Spirit, in which this saving faith
is given, is not
any common influence or anything like it, but is that influence by which men
are God’s
workmanship made over again, or made new creatures, is evident by Eph. 2:8-10.
“For
by grace are ye saved, through faith; and that not of yourselves: it is the
gift of God; not
of works, lest any man should boast. For we are his workmanship, created in
Christ Jesus
unto good works, which God hath before ordained that we should walk in them.”
And so
it is manifest by the text that this influence, by which this faith is given,
is no common
influence, but a regenerating influence, 1 John 5:1-5. “Whosoever believeth
that Jesus is
the Christ, is born of God; and every one that loveth him that begat, loveth
him also that
is begotten of him. By this we know that we love the children of God, when we
love
God, and keep his commandments,” etc. It is spoken of as a great work, so
wrought by
God, as remarkably to show his power, 2 Thes. 1:11. “Wherefore also we pray
always
for you, that our God would count you worthy of this calling, and fulfil all
the good
pleasure of his goodness, and the work of faith with power.” And that which
makes the
argument yet more clear and demonstrative is that it is mentioned as one of the
distinguishing characters of saving faith, that it is the faith of the
operation of God. Col.
2:12, “You are risen with him through the faith of the operation of God, who
hath raised
him from the dead.” Now would this faith be any distinguishing character of the
true
Christian, if it were not a faith of a different kind from that which others
may have? And
besides, it is evidently suggested in the words, that it is by a like wonderful
operation as
the raising of Christ from the dead, especially taken with the following verse.
The words
taken together are thus, Col. 2:12-13. “Buried with him in baptism, wherein
also you are
risen with him through the faith of the operation of God, who raised him from
the dead.
And you, being dead in your sins, and the uncircumcision of your flesh, hath he
quickened together with him, having forgiven you all trespasses.” Let this be
compared
with Eph. 1:18-19, “The eyes of your understanding being enlightened; that ye
may
know what is the hope of his calling, and what the riches of the glory of his
inheritance
in the saints, and what is the exceeding greatness of his power to us-ward who
believe,
according to the working of his mighty power.” Now is it reasonable to suppose
that
such distinctions as these would be taught, as taking place between saving
faith and
common faith, if there were no essential difference, but only a gradual
difference, and
they approached infinitely near to each other?
2. The distinguishing epithets and characters ascribed to
saving faith in Scripture,
are such as denote the difference to be in nature and kind, and not in degree
only. One
distinguishing epithet is precious, 2 Pet. 1:1, “Like precious faith
with us.” Now
preciousness is what signifies more properly something of the quality, than of
the
degree. As preciousness in gold is more properly a designation of the quality
of that kind
of substance, than the quantity. And therefore, when gold is tried in the fire
to see
whether it be true gold or not, it is not the quantity of the substance that is
tried by the
fire, but the precious nature of the substance. So it is when faith is tried to
see whether it
be a saving faith or not. 1 Pet. 1:7, “That the trial of your faith being much
more
precious than of gold that perisheth, though it be tried with fire, might be
found unto
praise, and honour, and glory, at the appearing of Jesus Christ.” If the trial
was not of the
nature and kind, but only of the quantity of faith, how exceedingly improper
would be
the comparison between the trial of faith and the trial of gold! Another
distinguishing
scripture not of saving faith is that it is the faith of Abraham. Rom. 4:16,
“Therefore it is
of faith, that it might be by grace; to the end the promise might be sure to
all the seed,
not to that only which is of the law, but to that also which is of the faith of
Abraham,
who is the father of us all.” Now the faith of Abraham cannot be the faith of
that degree
of which Abraham’s was, for undoubtedly multitudes are in a state of salvation,
that
have not that eminency of faith. Therefore, nothing can be meant by the faith
of
Abraham, but faith of the same nature and kind. Again, another distinguishing
scripture
note of saving faith is that it is faith unfeigned. 1 Tim. 1:5, “Now the
end of the
commandment is charity, out of a pure heart, and of a good conscience, and of
faith
unfeigned.” 2 Tim. 1:5, “When I call to remembrance the unfeigned faith that is
in thee,
which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am
persuaded
that in thee also.” Now this is an epithet that denotes the nature of a thing,
and not the
degree of it. A thing may be unfeigned, and yet be but to a small degree. To be
unfeigned is to be really a thing of that nature and kind which it pretends to
be, and not a
false appearance or mere resemblance of it. Again, another note of distinction
between
saving faith and common faith, plainly implied in Scripture, is that it differs
from the
faith of devils. It is implied in Jam. 2:18-19, “Yea, a man may say, Thou hast
faith, and I
have works: show me they faith without thy works, and I will show thee my faith
by my
works. Thou believest that there is one God; thou dost well: the devils also
believe and
tremble.” Here it is first implied that there is a difference between saving
faith and
common, that may be shown by works: a difference in the cause that may be shown
by
the effects, and then it is implied this difference lies in something wherein
it differs from
the faith of devils. Otherwise there is no force in the apostle’s reasoning.
But this
difference cannot lie in the degree of the assent of the understanding, for the
devils have
as high a degree of assent as the real Christian. The difference then must lie
in the
peculiar nature of the faith.
3. That the difference between common faith and saving
faith does not lie in the
degree only, but in the nature and essence of it, appears by this: that those
who are in a
state of damnation are spoken of as being wholly destitute of it, as wholly
without that
sort of faith that the saints have. They are spoken of as those that believe
not, and having
the gospel hid from them, being blind with regard to this light; as 2 Cor.
4:3-4, “But if
our gospel be hid, it is hid to them that are lost: in whom the God of this
world hath
blinded the minds of them which believe not, lest the light of the glorious
gospel of
Christ, who is the image of God, should shine unto them.” Now can these things
be said
with any propriety, of such as are lost in general, if many of them, as well as
the saved,
have the same sort of faith of the same gospel, but only in a less degree, and
some of
them falling short in degree, but very little, perhaps one degree in a million?
How can it
be proper to speak of the others, so little excelling them in the degree of the
same light,
as having the light of the knowledge of the glory of God shining unto them, and
beholding as with open face the glory of the Lord, as is said of all true
believers in the
context? While those are spoken of as having the gospel hid from them, their
minds
blinded lest the light of the glorious gospel should shine unto them, and so as
being lost
or in a state of damnation? Such interpretations of Scripture are unreasonable.
4. That the difference between saving faith and common
faith is not in degree, but in
the nature and mind, appears from this: that in the Scripture, saving faith,
when weakest,
and attended with very great doubts, yet is said never to fail. Luke 22:31-32,
“And the
Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may
sift you as
wheat: but I have prayed for thee, that thy faith fail not; and when thou art
converted,
strengthen thy brethren.” The faith of Peter was attended with very great
doubts
concerning Christ and his cause. Now if the distinction between saving faith
and other
faith be only in the degree of assent, whereby a man was brought fully to
assent to the
truth, and to cease greatly to question it, then Peter’s faith would have
failed. He would
have been without any saving faith. For he greatly questioned the truth concerning
Christ
and his kingdom, especially when he denied him. Other disciples did so to, for
they all
forsook him and fled. Therefore it follows that there is something peculiar in
the very
nature of saving faith, that remains in times even of greatest doubt, and even
at those
times distinguishes it from all common faith.
I now proceed, II. To show that it does not consist only
in the difference of effects.
The supposition that I would disprove is this: That there is no difference
between saving
faith and common faith as to their nature, and that all the difference lies in
this, that in
him that is in a state of salvation, faith produces another effect; it works
another way; it
produces a settled determination of mind, to walk in a way of universal and
persevering
obedience. In the unregenerate, although his faith be the same with that of the
regenerate, and he has the same assent of his understanding to the truths of
the gospel,
yet it does not prove effectual to bring him to such a resolution and
answerable practice.
In opposition to this notion, I would observe,
1. That it is contrary to the reason of mankind, to
suppose different effects, without
any difference in the cause. It has ever been counted to be good reasoning from
the
effect to the cause, and it is a way of reasoning that common sense leads
mankind to. But
if, from a different effect, there is no arguing any difference in the cause,
this way of
reasoning must be given up. If there be a difference in the effect, that does
not arise from
some difference in the cause, then there is something in the effect that
proceeds not from
its cause, viz., that diversity, because there is no diversity in the
cause to answer it.
Therefore, that diversity must arise from nothing, and consequently is no
effect of
anything, which is contrary to the supposition. So this hypothesis is at once
reduced to a
contradiction. If there be a difference in the effect, that difference must
arise from
something, and that which it arises from, let it be what it will, must be the
cause of it.
And if faith be the cause of this diversity in the effect, as is supposed, then
I would ask,
what is there in faith that can be the cause of this diversity, seeing there is
no diversity in
the faith to answer it? To say that the diversity of the effect arises from
likeness or
sameness in the cause, is a gross and palpable absurdity, and is as much as to
say that
difference is produced by no difference: which is the same thing as to say that
nothing
produces something.
2. If there were a difference in the effects of faith, but
no difference in the faith
itself, then no difference of faith could be showed by the effects. But that is
contrary to
Scripture, and particularly to Jam. 2:18. “Yea, a man may say, Thou hast faith,
and I
have works: show me thy faith without thy works, and I will show thee my faith
by my
works.” The apostle can mean nothing else by this, than that I will show thee
by my
works that I have a right sort of faith. I will show thee that my faith is a
better faith than
that of those who have no works. I will show thee the difference of the causes,
by the
difference of the effect. This the apostle thought good arguing. Christ thought
it was
good arguing to argue the difference of the trees from the difference of the
fruits. Mat.
12:33, “A tree is known by its fruit.” How can this be, when there is no
difference in the
tree? When the nature of the tree is the same, and when indeed, though there be
a
difference of the effects, there is no difference at all in the faith that is
the cause? And if
there is no difference in the faith that is the cause, then certainly no
difference can be
shown by the effects. When we see two human bodies, and see actions performed
and
works produced by the one, and not by the other, we determine that there is an
internal
difference in the bodies themselves. We conclude that one is alive and the
other dead,
that one has an operative nature (an active spirit in it), and that the other
has none, which
is a very essential difference in the causes themselves. Just so we argue an
essential
difference between a saving and common faith, by the words or effects produced,
as the
apostle in that context observes in the last verse of the chapter, “For as the
body without
the spirit is dead, so faith without works is dead also.”
I come now, in the SECOND
place, to show wherein saving faith differs essentially
from common faith, and shall endeavor to prove what I lay down from the
Scripture,
which will give farther evidence to the truth of the doctrine.
There is, in the nature and essence of saving faith, a
receiving of the object of faith,
not only in the assent of the judgment, but with the heart, or with the
inclination and will
of the soul. There is in saving faith, a receiving of the truth, not only with
the assent of
the mind, but with the consent of the heart, as is evident by 2 Thes. 2:10,
“Received not
the love of the truth that they might be saved.” And the apostle, describing
the nature of
saving faith, from the example of the ancient patriarchs, Heb. 11, describes
their faith
thus, verse 13, “These all died in faith, not having received the promises;
but, having
seen them afar off, were persuaded of them, and embraced them.” And so the
evangelist
John calls faith a receiving of Christ. John 1:12, “But as many as received
him, to them
gave he power to become the sons of God, even to them that believe on his
name.” Here
the apostle expressly declares that he whom he means by a receiver, was the
same with
the believer on Christ, or one that has saving faith. And what else can be
meant by
receiving Christ, or accepting him, than an accepting him in heart? It is not a
taking him
with the hand, or any external taking or accepting him, but the acceptance of
the mind.
The acceptance of the mind is the act of the mind towards an object as
acceptable, but
that in a special manner, as the act of the inclination or will. And it is
further evident that
saving faith has its seat not only in the speculative understanding or
judgment, but in the
heart or will, because, otherwise it is not properly of the nature of a virtue,
or any part of
the moral goodness of the mind. For virtue has its special and immediate seat
in the will,
and that qualification that is not at all seated there, though it be a cause of
virtue or an
effect of it, yet is not properly any virtue of the mind, nor can properly be
in itself a
moral qualification, or any fulfillment of a moral rule. But it is evident that
saving faith
is one of the chief virtues of a saint, one of the greatest virtues prescribed
in the moral
law of God. Mat. 23:23, “Woe unto you, scribes and Pharisees, hypocrites; for
ye pay
tithe of mint, and anise, and cummin, and have omitted the weightier matters of
the law,
judgment, mercy, and faith: these ought ye to have done, and not to leave the
other
undone.” It is a principal duty that God required, John 6:28-29, “Then said
they unto
him, What shall we do that we may work the works of God? Jesus answered and
said
unto them, This is the work of God, that ye believe on him whom God hath sent.”
1 John
3:23, “And this is his commandment, that ye believe on the name of his Son
Jesus Christ,
and love one another, as he gave us commandment.” And therefore it is called
most holy
faith, Jude 20. But if it be not seated in the will, it is no more a holy
faith, than the faith
of devils. That it is most holy, implies that it is one thing wherein Christian
holiness does
principally consist.
An objection may be raised against this last particular, viz.,
that the words “faith”
and “believing,” in common language, signify no more than the assent of the
understanding.
Answer 1. It is not at all strange that in matters
of divinity and of the gospel of
Christ, which are so exceedingly diverse from the common concerns of life, and
so much
above them, some words should be used in somewhat of a peculiar sense. The
languages
used among the nations of the world, were not first framed to express the
spiritual and
supernatural things of the gospel of Christ, but the common concernments of
human life.
Hence it comes to pass that language, in its common use, is not exactly adapted
to
express things of this nature, so that there is a necessity that when the
phrases of
common speech are adopted into the gospel of Christ, they should some of them
be used
in a sense somewhat diverse from the most ordinary use of them in temporal
concerns.
Words were first devised to signify the more ordinary concerns of life. Hence
men find a
necessity, even in order to express many things in human arts and sciences, to
use words
in something of a peculiar sense: the sense being somewhat varied from their
more
ordinary use, and the very same words, as terms of art, do not signify exactly
the same
thing that they do in common speech. This is well known to be the case in
innumerable
instances, because the concerns of the arts and sciences are so diverse from
the common
concerns of life, that unless some phrases were adopted out of common language,
and
their signification something varied, there would be no words at all to be
found to signify
such and such things pertaining to those arts. But the things of the gospel of
Christ are
vastly more diverse from the common concerns of life, than the things of human
arts and
sciences: those things being heavenly things, and of the most spiritual and
sublime
nature possible, and most diverse from earthly things. Hence the use of words
in
common language, must not be looked upon as a universal rule to determine the
signification of words in the gospel: but the rule is the use of words in
Scripture
language. What is found in fact to be the use of words in the Bible, by
comparing one
place with another, that must determine the sense in which we must understand
them.
Answer 2. The words in the original, translated
faith, and believing, such as ðéóôéò
óôåõùåéèù, áíä and ðåðïéèçóéò as often used in common language, implied more
than
the mere assent of the understanding: they were often used to signify affiance
or trusting,
which implies an act of the will, as well as of the understanding. It implies
that the thing
believed is received as good and agreeable, as well as true. For trusting
always relates to
some good sought and aimed at in our trust, and therefore ever more implies the
acceptance of the heart, and the embracing of the inclination and desire of the
soul. And
therefore, trusting in Christ for salvation implies that he and his redemption,
and those
things wherein his salvation consists, are agreeable and acceptable to us.
Answer 3. Supposing saving faith to be what
Calvinistical divines have ordinarily
supposed it to be, there seems to be no one word in common language, so fit to
express
it, as faith, ðéóôéò, as it most commonly is in the original. Orthodox divines,
in the
definitions of faith, do not all use exactly the same terms, but they generally
come to the
same thing. Their distinctions generally signify as much as a person’s
receiving Christ
and his salvation as revealed in the gospel, with his whole soul; acquiescing
in what is
exhibited as true, excellent, and sufficient for him. And to express this
complex act of
the mind, I apprehend no word can be found more significant than faith, which
signifies
both assenting and consenting, because the object of the act is wholly
supernatural, and
above the reach of mere reason, and therefore exhibited only by revelation and
divine
testimony. And the person to be believed in, is exhibited and offered in that
revelation,
especially under the character of a Savior, and so as an object of trust: and
the benefits
are all spiritual, invisible, wonderful, and future. If this be the true
account of faith,
beware how you entertain any such doctrine, as that there is no essential
difference
between common and saving faith, and that both consist in a mere assent of the
understanding to the doctrines of religion. That this doctrine is false,
appears by what
has been said, and if it be false, it must needs be exceedingly dangerous.
Saving faith, as
you well know, is abundantly insisted on in the Bible, as in a peculiar manner
the
condition of salvation, being the thing by which we are justified. How much is
that
doctrine insisted on in the New Testament! We are said to be “justified by faith,
and by
faith alone: By faith we are saved; and this is the work of God, that we
believe in him
whom he hath sent: The just shall live by faith: We are all the children of God
by faith in
Jesus Christ: He that believeth shall be saved, and he that believeth not shall
be
damned.” Therefore, doubtless, saving faith, whatsoever that be, is the grand
condition
of an interest in Christ, and his great salvation. And if it be so, of what
vast importance is
it, that we should have right notions of what it is! For certainly no one thing
whatever,
nothing in religion, is of greater importance than that which teaches us how we
may be
saved. If salvation itself be of infinite importance, then it is of equal
importance that we
do not mistake the terms of it. And if this be of infinite importance, then
that doctrine
that teaches that to be the term, that is not so, but very diverse, is
infinitely dangerous.
What we want a revelation from God for chiefly, is to teach us the terms of his
favor and
the way of salvation. And that which the revelation God has given us in the
Bible
teaches to be the way, is faith in Christ. Therefore, that doctrine that
teaches something
else to be saving faith, that is essentially another thing, teaches entirely
another way of
salvation. And therefore such doctrine does in effect make void the revelation
we have in
the Bible, as it makes void the special end of it, which is to teach us the
true way of
salvation. The gospel is the revelation of the way of life by faith in Christ.
Therefore, he
who teaches something else to be that faith, which is essentially diverse from
what the
gospel of Christ teaches, he teaches another gospel, and he does in effect
teach another
religion than the religion of Christ. For what is religion, but that way of
exercising our
respect to God, which is the term of his favor and acceptance to a title to
eternal
rewards? The Scripture teaches this, in a special manner, to be saving faith in
Jesus
Christ. Therefore, he that teaches another faith instead of this, teaches
another religion.
Such doctrine as I have opposed, must be destructive and damning, i.e.
directly tending
to man’s damnation, leading such as embrace it to rest in something essentially
different
from the grand condition of salvation. And therefore I would advise you, as you
would
have any regard to your own soul’s salvation, and to the salvation of your
posterity, to
beware of such doctrine as this.
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