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of him for your part in the character of a Saviour, wherein his Father sent him forth to you? It is not a taking of him to yourself, as offered to you? Our Lord complains of the Jews, John v. 43. that whereas he came in his Father's name, they received him not, to wit, in the character wherein he was sent, namely, as the Messias, the Saviour of the world, and their Saviour, trusting in him that he would save them. This plainly appears to be the meaning, if one compares here with the words there immediately following: If another hall come in his own name, him ye will receive: 4. d. Ye will believe him to be the Messias, and your Saviour, and trust on him accordingly, that he will save you; the which has been often verified in that unbelieving people. Moreover, this is resting on Christ in the scripture fenfe of that manner of expression: Isa. xxvi. 3. Thou wilt keep him in perfect peace, whose mind is stayed on thee : because he trusteth in thee. And indeed one cannot devise what way a person can rest on a word, or a foul or spirit can rest on a person, but by trusting them, or trusting in or on them. It is said, 2 Chron. xxxii. 8. The people rested themselves upon the words of Hezekiah. What way can one imagine they did fo, but by trusting them ? Chap. xiv. 11. Help us, O Lord our God; for we rest on thee. How could they do so, but by trusting on him for their help?

2. This is believing, in the scriptural use of that word, which, in our entry on the question under confideration, we established from the scripture itself. For it is a trusting of, or trusting in a person, namely Jesus Christ, and God in him, the personal object of saving faith, Acts xvi. 31.; a trusting in a thing, namely, the righteousness of Christ the ultimate real object of faith, Rom. i. 17.; and a frusting in a word, namely, the record and testimony of God, the word of the promise of the gospel, the proximate or neareft real object of faith, ibid.; and all this for the


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great purpose of salvation. And then it is nothing, but such believing: for thus faith is not explained away into, but as a thing quite distinct from the na. ture of a work, as the scripture contradiftinguisheth works to faith.

Wherefore we conclude, that this trust is that believing on Christ, by which the soul is united to him, and savingly instated in the covenant. And for opening of it, we shall take notice of these five things plainly imported in it.

1. This trust imports, not only a willingness, but a fincere and honest desire to be delivered from fin and wrath; a desire to be fanctified, as well as to be justified; to be delivered from the reigning power, pollution, practice, and inbeing of fin, as well as from the guilt of it; according to that of the apostle, Rom. vii. 24, 25. Who shall deliver me from the body of this death! I thank God, through Jesus Christ our Lord. For it is a trusting on Christ, not for the half of his salvation, to wit, Salvation from wrath only, which is all the trust of many, being by no means desirous to part with sin; but for the whole of it, namely, salvation from wrath, and salvation from fin too, which is the principal part therecf, Matth. i. 21. Now, a man may indeed fear that from one, which he doth not desire: but no body trusts in one for what he desires not. Faith is a believing with the heart, Rom, X. 10. The whole salvation of Christ is the believer's clioice; it is the end he desires to compass : and the trust of faith is exerted as the means to compass that end.

2, A renouncing of all confidence in all that is not Christ, or in Chrift, as to the matter of salvation particularly. In this trust is overturned self-confidence, law-confidence, creature confidence; and the soul builds on a quite new ground: Philip, iii. 3. We re. juice in Christ Jefus, and have no confidence in the flesh. Jer. xvi. 19. The Gentiles shall come unto thee,-and


Mall say, Surely our fathers have inherited lies, vanity, and things wherein there is no profit. For it is a trusting wholly on Christ and his righteousness, á trusting, or a believing with all the heart, Prov. iii. 5. Acts viii. 37. At this rate the believer is carried off from the works of the law, to the blood of Jesus, for his justification; and carried out of himself too, unto the Spirit of holiness in Chrift, for his fanctification : being persuaded, that no doing nor suffer. ing of his own, can procure him the pardon of, or atone for the least piece of guilt; and that he is not able truly to mortify one lust, more as to purge away the guilt of one fin, Matth. v. 3. Ifa. xlv. 27.

3. A hearty approbation of the plan or device of salvation according to the covenant, manifested in the gospel, as suited to the divine perfections, and to the case of finners, and their own in particular : i Cor i. 23. We preach Christ crucified, unto the Jews, a stumbling-block, and unto the Greeks foolishness ; Verse 24. But unto them that are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.

Without this no man knowing what God is, what (in is, and what is the worth of his own Toul, will never venture his falvation upon it; but: one's trusting his falvation to Christ and his righteousness, speaks him to be well pleased therewith, as what one may safely trust to, even in the fight of a holy God. And this is that rejoicing in Christ Jesus, which makes an illustrious piece of the believer's character, Philip. iii. 3.

Withal it bears three things, (1.) An eying of Christ in this matter, as a crucified Saviour, who hath fulfilled all righteousness, according to the stat. ed condition of the covenant, i Cor. ii. 2.

It is not Christ in the eternal glory he had with his Father before the world was, that faith fixeth its view, on, while the soul in this case stands trembling before a holy God; but Christ the Son of God made man, X 3



come in the flesh, being born holy, leading a life per. fectly righteous, and at last dying on the cross, to satisfy the demands which the law had on poor fin

It looks unto him lifted up on the cross, as those who were bitten by the serpents in the wildernefs lonked unto the brasen serpent lifred up on the pole, Tra. xlv. 22. Numb. xxi. 8. John ii. 14, 15. Therefore it is called faith in his blood, Rom. iii. 25. his righteousness, whereof the mediog of his blood was the compleating part, being the spring of the he liever's hope. (2.) A real persuasion of the sufficie ency of Christ's righteousness to save finners, and us in particular, from fin and wrath; to answer for us before a holy juft God, in the eye of his holy law; and to procure for us eternal holiness and tappiness, There is no saving faith without this; Christ's ability to save must be believed, and that with applica, tion to your own case in particular, Matth. ix, 28. Believe


that I am able to do this? And in order hereunto, faith eyes Chrift's righteousness. as the righteousness of God, and therefore of infinite value and efficacy, Philip. iii. 9. I John i. 7. The reason why the gospel, and no other doctrine whatsoever, is the power of God unto falvation of finners, is because therein is revealed the righteousness of God unto faith, Rom. 1, 16, 17, and that is the only righte: oufvefs, fuited at once to the divine perfections and our case. (3.) An acquiefcing to that way of salvation, for ourselves in particular. The believer hath a cors dial liking of it, for the way of his falvation as pero fectly safe, being the power of God, and the wisdom of God, i Cor, i. 24. His foul pronounceth them fafe and happy, that are in it; he defires for his own part to be found in it; and is persuaded he would be fave ed if he were in it. Thus faith acted in the woman difeafed with an iffue of blood, Matth. ix. 21. She faid tuithin herself, if I may but touch bis galment, I ball he whole. And thus it acteth in all believers, determining them to that way, and to that way alone, for their case in particular. And here unbelievers are always unsettled.

4. A betaking one's self unto Christ and his righte. ousness alone, for salvation from sin and wrath. This is done by this trusting. For the finner believing that Christ is his Saviour, and that his righteousness is made over to him by free gift ; and withal, that this his Saviour, with his righteousness, is sufficient to save him from sin and wrath ; doth accordingly trust on Christ and his righteousness for his own falvation, and so betake himself thereto: even as a beggar once having, and withal believing himself to have riches and wealth made over to him by a friend, leaves off to beg, and for his maintenance trusts to that wealth allenarly; and thereupon betakes himself to it. It is true, that wealth being a corporal thing; to which there is a bodily motion, the betaking one's self thereto is not the same thing with the trusting to it; howbeit the former is a native consequent of the latter : but Christ and his righteousness, as revealed unto faith, being things purely spiritual, to which there is no bodily motion requisite, that we may be. take ourselves to them; the trusting and betaking one's self thereto, are one and the same. So by this trust, the foul takes possession of Christ and his righteousness; and useth the same as its own, to the purpose of salvation. By it the finner betakes himself as a condemned man unto Jesus Christ as the propitiatory mercy feat through his blood, affording safety to the guilty

before a holy God: and by it the finner betakes himself as a Sick man unto the fame Jesus as the physician of fouls, having the fulness of the Spirit of sanctification in him, to be communicate. Accordingly faith is called a coming to Christ, John vi. 35.; a fleeing for refuge, as one in hazard of his life by a pursuer, Heb. vi. 18. and is often expressed, as Psalm ii. 12. by a word which properly signifies to


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