2. There is another kind of faith, which has some things in common with saving faith, and is sometimes mistaken for it, but is vastly different from it. This, in some, is called an historical faith; and in others, by reason of the short continuance thereof, a temporary faith. An historical faith is that whereby persons are convinced of the truth of what is revealed in the gospel, though this has very little influence on their conversation: such have right notions of divine things, but do not entertain a suitable regard to them; religion with them is little more than a matter of speculation; they do not doubt concerning any of the important doctrines of the gospel, but are able and ready to defend them by proper arguments: nevertheless, though, in words, they profess their faith in Christ, in works they deny him: such as these the apostle intends when he says; Thou believest that there is one God, thou dost well: the devils also believe and tremble, James ii. 19. And he charges them with a vain presumption, in that they expected to be justified hereby; whereas their faith was without works, or those fruits which were necessary to justify, or evince its sincerity; or to prove that it was such a grace as accompanies salvation; and therefore he gives it no better a character than that of a dead faith.
As for that which is called a temporary faith, this differs little from the former, unless we consider it, as having a tendency, in some measure, to excite the affections; and so far to regulate the conversation, as that which is attended with a form of godliness, which continues as long as this comports with, or is subservient to their secular interest: but it is not such a faith as will enable them to pass through fiery trials, or part with all things for Christ’s sake, or to rejoice in him, as their portion, when they meet with little but tribulation and persecution, in the world, for the sake of the gospel. This will evidently discover the insincerity thereof; for it will wither like a plant that is without a root: our Saviour speaks of it in the parable, of the seed that fell upon stony places, where they had not much earth, and forthwith they sprang up, because they had no deepness of earth; and when the sun was up, they were scorched; and because they had no root they withered away; which he explains of him, who heareth the word, and anon with joy receiveth it; yet hath he not root in himself, but endureth for a while; for when tribulation or persecution ariseth, because of thy word, by and by he is offended, Matt. xiii. 5, 6. compared with ver. 20, 21. This parable had a particular relation to the Jews, who heard John the Baptist gladly, rejoicing in his light for a season; and seemed to be convinced, by his doctrine, concerning the Messiah, who was shortly to appear; but when they apprehended that his kingdom, instead of advancing them to great honours in the world, was like to expose them to tribulations and persecutions they were offended in him; and this is also applicable to all those who think themselves something, and are thought so by others, as to the profession they make of Christ and his gospel; but afterwards appear to be nothing, deceiving their own souls. This leads us,
3. To consider faith as a grace that is inseparably connected with salvation, which is called justifying faith, and also a saving grace, in this answer, in which the nature thereof is explained; and what may be farther said concerning it will be considered under the following heads, which we proposed to insist on in the general method before laid down; and therefore we shall proceed,
III. To speak concerning the various objects and acts of saving faith.
1. Concerning its objects. Every thing that is the object thereof, must take its rise from God; for we are now speaking concerning a divine faith; and inasmuch as saving faith supposes and includes in it an assent to the truth of divine revelation, we are bound to believe whatever God has revealed in his word; so that as all scripture is the rule of faith, the matter thereof is the object of faith: and as scripture contains an historical relation of things, these are the objects of faith, and we are to yield an assent to what God reveals, as being of infallible verity. As it is a rule of duty and obedience, we are bound to believe so as to adore the sovereignty of God, commanding to submit to his authority therein, as having a right to give laws to our consciences, and acknowledge ourselves his subjects and servants, under an indispensable obligation to yield the obedience of faith to him: as it contains many great and precious promises, these are the objects of faith, as we are to desire, hope for, and depend on the faithfulness of God for the accomplishment of them; and more particularly considering them as they are all, yea and amen, in Christ to the glory of God. As for the threatnings which relate to the wrath of God, due to sin, and warnings to fence the soul against it, and induce us to abhor and hate it; these are objects of faith, so far as that we must believe and tremble, and see the need we stand in of grace, which we receive by faith to enable us to improve them, that through the virtue of Christ’s righteousness we may hope to escape his wrath; and by his strength be fortified against the prevalency of corruption, that has proved destructive to multitudes.
But the principal object of faith is God in Christ, our great Mediator:[[61]] thus our Saviour says, Ye believe in God, believe also in me, John xiv. 1. This is sometimes styled coming to the Father by him; as it is elsewhere said, No man cometh unto the Father but by me: or else, coming to him as Mediator immediately, that in him we may obtain whatever he has purchased for us, and thereby may have access to God, as to our reconciled God and Father; and in so doing, obtain eternal life, as he expresses it; He that cometh to me shall never hunger; and he that believeth on me shall never thirst, chap. vi. 35. Which leads us to consider,
2. Those particular acts of saving faith, in which we have to do with Christ as Mediator, whereby we have access to God, through him: there are several expressions in scripture, by which these acts of saving faith are set forth, some of which are metaphorical; more particularly it is called a looking to him; thus he is represented, by the prophet, as saying, Look unto me, and be ye saved all the ends of the earth, Isa. xlv. 22. Sometimes by coming to him, pursuant to the invitation he gives, Come unto me all ye that labour, and are heavy laden, and I will give you rest, Mat. xi. 25. which coming is elsewhere explained, as in the scripture before-mentioned, by believing in him, John vi. 35. And as we hope for refreshment and comfort in so doing, it is set forth by that, metaphorical expression, of coming to the waters and buying wine and milk without money and without price, Isa. lv. 1. that is, receiving from him those blessings which tend to satisfy and exhilirate the soul, which are given to such as have nothing to offer for them; and sometimes it is represented by flying to him; or, as the apostle expresses it, flying for refuge to lay hold upon the hope set before us, Heb. vi. 18. as alluding to that eminent type thereof, contained in the man-slayer’s flying to the city of refuge, from the avenger of blood, and therein finding protection and safety: this is a description more especially of faith as justifying; in which respect it is elsewhere described, as a putting on the Lord Jesus Christ, Rom. xiii. 14. or the glorious robe of his righteousness, on which account we are said to be clothed with the garments of salvation, and covered with the robe of righteousness, Isa. lxi. 10. And when we are enabled to apprehend our interest in him by faith, together with the blessings that are the result hereof, we are said to rejoice in Christ Jesus. There are many other expressions by which this grace is set forth in scripture; but those acts thereof, which we shall more especially consider, are our receiving Christ, giving up ourselves to him, and trusting in, or relying on him.
(1.) Faith is that grace whereby we receive Christ. Thus it is said, as many as received him, to them gave he power to become the sons of God, even to them that believe on his name, John i. 12. This contains in it the application of an overture made by him; not barely of something that he has to bestow, which might contribute to our happiness, but of himself. Christ has many things to bestow upon his people; but he first gives himself; that is, he expresses a willingness to be their Prince and Saviour, their Prophet, Priest, and King; that being thus related, and adhering to him, they may be made partakers of his benefits, which are the result thereof; and accordingly the soul, by faith applies itself to him, and embraces the overture. Hereupon he is said to be ours; and, as the consequence thereof, we lay claim to those benefits which he has purchased for us, as our Redeemer. Christ is considered as the first promised blessing in the covenant of grace; and with him God freely gives his people all things that they stand in need of, which respect their everlasting salvation, Rom. viii. 32.
This supposes the person receiving him to be indigent and destitute of every thing that may tend to make him happy, brought into the greatest straits and difficulties, and standing in need of one who is able to afford relief to him. He has heard in the gospel, that Christ is able to supply his wants; and that he is willing to come and take up his abode with him; accordingly the heart is open to embrace him, esteeming him to be altogether lovely and desirable, beholding that excellency and glory in his person, that renders him the object of his delight, as he is said to be precious to them that believe, 1 Pet. ii. 7. looking upon him as God-man Mediator, he concludes, that he is able to save, to the uttermost, all that come unto God by him; and that all the treasures of grace and glory are purchased by him, and given into his hand to apply to those who have an interest in him: he expects to find them all in Christ, as the result of his being made partaker of him; and accordingly he adheres to him by this which is called an appropriating act of faith; whereby he that was before represented in the gospel, as the Saviour and Redeemer of his people, the fountain of all they enjoy or hope for, and by whom they have access to God, as their reconciled God and Father, is applied by the soul, to itself, as the spring of all its present and future comfort and happiness.[[62]]
(2.) Another act of faith is giving up ourselves to Christ. As, in the covenant of grace, God says, I will be to them a God, and they shall be to me a people, faith builds on this foundation; it first apprehends that he is able and willing to do them good, and make them happy in the enjoyment of himself; and with this encouragement the soul receives him, as has been but now observed; and pursuant hereunto devotes itself to him, as desiring to be amongst the number of his faithful Servants and followers. God sanctifies or separates them to himself as the objects of his discriminating grace and love; and they desire, as the consequence hereof, to give up themselves to him. Two things are supposed in this act of self-dedication.