Q30. How doth the Spirit apply to us the redemption purchased by Christ?
A. The Spirit applieth to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling.
Q1. What is the special work of the Spirit in the application of redemption?
A. It is the uniting us to Christ, Rom. 8:9, 11.
Q2. Can we have no share in the redemption purchased by Christ, without union to his person?
A. No; because all purchased blessings are lodged in his person, John 3:35, and go along with it, 1 John 5:12.
Q3. What is it to be united to his person?
A. It :s to be joined to, or made one with him, 1 Cor. 6:17.
Q4. Is it then a personal union?
A. No; it is indeed a union of persons, but not a personal union: believers make not one person with Christ, but one body mystical, of which he is the head, 1 Cor. 12:12, 27.
Q5. How can we be united to Christ, seeing he is in heaven, and we on earth?
A. Although the human nature of Christ be in heaven, yet his person is every where, Matt. 28:20.
Q6. Where can he be found on earth, in order to our being united to him?
A. In the WORD, which is nigh to us, and Christ in it, Rom. 10:8, 9.
Q7. By what means are we united to Christ as brought nigh in the word?
A. By means of faith or believing, Eph. 3:17 - "That Christ may dwell in your hearts by faith."
Q8. Is it the indispensable duty of all who hear the word, to believe on Christ, or come to him by faith?
A. It certainly is; for, "This is his commandment, that we should believe on the name of his Son Jesus Christ," 1 John 3:23.
Q9. Are any that hear the word able to believe of themselves?
A. No; faith is "not of ourselves, it is the gift of God," Eph. 2:8.
Q10. How then come we by faith?
A. By the Spirit's working it in us: and therefore called the Spirit of faith, 2 Cor. 4:13, because he is the principal and efficient cause of it.
Q11. Why can no less a worker than the Spirit of God produce this faith?
A. Because it is a work that requires almighty power, even the same power which was wrought in Christ, when he was raised from the dead, Eph. 1:19, 20.
Q12. What is the end, or design, of the Spirit in working faith in us?
A. It is the uniting us to Christ, Eph. 3:17.
Q13. To whom are sinners united before union with Christ?
A. To the first Adam, Rom. 5:12.
Q14. By what bond are they united to the first Adam?
A. By the bond of the covenant of works, by which Adam, who was the natural root of his posterity, became their moral root also, bearing them as their representative in that covenant, Rom. 5:19.
Q15. How is this union dissolved?
A. By being "married to another, even to him who is raised from the dead," Rom. 7:4.
Q16. Is Christ united to us before we become united to him?
A. The union is mutual, but it begins first on his side, 1 John 4:19.
Q17. How does it begin first on his side?
A. By unition, which is before union.
Q18. What do you understand by unition38?
A. It is the Spirit of Christ uniting himself first to us, according to the promise, "I will put my Spirit within you," Ezek. 36:27.
Q19. How does the Spirit of Christ unite himself first to us?
A. By coming into the soul, at the happy moment appointed for the spiritual marriage with Christ, and quickening it, so that it is no more morally dead, but alive, having new spiritual powers put into it, Eph. 2:5 - "Even when we were dead in sins, he hath quickened us."
Q20. Is the Spirit of Christ, upon his first entrance, actively or passively received?
A. The soul, morally dead in sin, can be no more than a mere passive recipient, Ezek. 37:14 - "And shall put my Spirit in you, and ye shall live."
Q21. What is the immediate effect of quickening the dead soul, by the Spirit of Christ passively received?
A. The immediate effect of it is actual believing: Christ being come in by his Spirit, the dead soul is thereby quickened, and the immediate effect of this is, the embracing him by faith, by which the union is completed, John 5:25.
Q22. What are the nature and properties of this union?
A. It is a spiritual, mysterious, real, intimate, and indissoluble union.
Q23. In what respect is it a spiritual union?
A. In as much as the one Spirit of God dwells in the head and in the members, Rom. 8:9.
Q24. Why is it called mystical, or mysterious, Eph. 5:32?
A. Because it is full of mysteries; Christ in the believer, John 17:23; living in him, Gal. 2:20; walking in him, 2 Cor. 6:16; and the believer "dwelling in God," 1 John 4:16; "putting on Christ," Gal. 3:27; "eating his flesh, and drinking his blood," John 6:56.
Q25. Why is it called a real union?
A. Because believers are as really united to Christ, as the members of the natural body are to their head; "For we are members of his body, of his flesh, and of his bones," Eph. 5:30.
Q26. How intimate is this union?
A. It is so intimate, that believers are said to be one in the Father and the Son, as the Father is in Christ, and Christ in the Father, John 17:21 - "That they all may be one, as thou, Father, art in me, and I in thee; that they also may be one in us."
Q27. Can this union ever be dissolved?
A. By no means: "Neither death, nor life, &c., shall be able to separate us from the love of God which is in Christ Jesus our Lord," Rom. 8:38, 39.
Q28. Is it a legal union that is between Christ and believers?
A. Though not a mere legal union, yet it is a union sustained in law, in so far, as that upon the union taking place, what Christ did and suffered for them, is reckoned in law as if they had done and suffered it themselves: hence they are said to be "crucified with Christ," Gal. 2:20; to be "buried with him," Col. 2:12; and to be "raised up together," Eph. 2:6.
Q29. What are the bonds of this union?
A. The Spirit on Christ's part, 1 John 3:24, and faith on ours, Eph. 3:17.
Q30. Is it the Spirit on Christ's part, or faith on ours, that unites the sinner to Christ?
A. They both concur in their order: Christ first apprehends the sinner by his Spirit, 1 Cor. 12:13; and the sinner thus apprehended, apprehends Christ by faith, Phil. 3:12.
Q31. How may persons know if they are apprehended of Christ?
A. If he has engaged their love and esteem, and dissolved the regard they had to other things that came in competition with him, 1 Pet. 2:7.
Q32. Are the bonds of this union inviolable?
A. Yes; "I give unto them," says Christ, "eternal life, and they shall never perish; neither shall any pluck them out of my hand," John 10:28.
Q33. What makes the Spirit an inviolable bond of union?
A. Because he never departs from that soul into which he enters, but abides there for ever, John 14:16.
Q34. How can faith be an inviolable bond of union, when it is subject to failing?
A. Although the actings of faith may sometimes fail, yet neither the habit nor the exercise ever shall, in time of need, and that because of the prevalency of Christ's intercession, Luke 22:32 - "I have prayed for thee, that thy faith fail not."
Q35. Are the bodies of the saints united to Christ, at the same time that their souls are?
A. Yes; their bodies are made "members of Christ, and temples of the Holy Ghost which is in them," 1 Cor. 6:15, 19.
Q36. Whether is it sinners or saints, that are united to Christ?
A. In the very moment of the union, sinners are made saints, 1 Cor. 6:11.
Q37. To what is this union compared in scripture?
A. To the union between husband and wife, Rom. 7:4; head and members, Col. 1:18; root and branches, John 15:5; foundation and superstructure, 1 Pet. 2:5, 6.
Q38. What are believers entitled to by their union with Christ?
A. To himself, and all the blessings of his purchase, 1 Cor. 3:22, 23.
Q39. When does the Spirit work faith in us, and thereby unite us to Christ?
A. He does it in our effectual calling, 1 Cor. 1:9.39
Q40. What improvement ought both saints and sinners to make of the doctrine of union with Christ?
A. SAINTS ought to evidence that Christ is in them, by endeavouring that his image shine forth in their conversation, studying to "walk worthy of the Lord unto all pleasing," Col. 1:10; and SINNERS ought to seek after this happy relation to Christ, while he is yet standing at their door and knocking, Rev. 3:20; and while the gates of the city of refuge are not yet closed, Zech. 9:12.
Q1. Can none have saving benefit by Christ, but such as are united to him?
A. No, for as Adam's sin could not hurt us, except we had been in him; so Christ's redemption cannot profit us, except we are in him; 1 Corinthians 1:30. But of him are you in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.
Q2. What are the bonds of this union?
A. The Spirit on God's part; 1 John 3:24. And he who keeps his commandments, dwells in him, and he in him; and hereby we know that he abides in us, by the Spirit which he has given us. And faith on our part: Ephesians 3:17. That Christ may dwell in your hearts by faith.
Q3. What is the first property of this union?
A. It is an intimate union; Ephesians 5:30. For we are members of his body, of his flesh, and of his bones.
Q4. What is the second property?
A. It is a union never to be dissolved; Romans 8:35, 38. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, famine, or nakedness, or peril, or sword? For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.
Q5. What is the third property of this union?
A. It makes Christ, and all that he has purchased, become ours; 1 Corinthians 3:22, 23. All are yours, and you are Christ's; and Christ is God's.
Q6. What is the fourth property of this union?
A. It is the foundation and root of all our spiritual and acceptable obedience; John 15:4. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can you, except you abide in me.
Q7. What is the first inference from hence?
A. That saving grace in the saints is immortal, being secured to them in and by Christ; Colossians 3:3. Your life is hidden with Christ in God.
Q8. What is the second inference?
A. That the relation between Christ and believers is very near and intimate; Ephesians 5:30. For we are members of his body, of his, flesh, and of his bones.
Q9. What is the third inference?
A. That believers need not be afraid to go down to the grave; Romans 8:38, 39. For I am persuaded, that neither death nor life,-nor any other creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord. And this union holds after death; Matthew 22:31, 32. But as touching the resurrection of the dead, have you not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but the God of the living.
Q10. What is the fourth inference?
A. That in wronging and persecuting the saints, men wrong and persecute Christ himself; Acts 9:4. And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecute you me?
Q11. What is the fifth inference?
A. That in relieving and refreshing the saints, we relieve and refresh Christ himself; Matthew 25:35, 36. For I was an hungered, and you gave me meat; and I was thirsty, and you gave me drink; I. was a stranger, and you took me in; naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came unto me. Verse 40. Inasmuch as you have done it unto one of the least of these my brethren, you have done it unto me.
Q12. What is the last inference?
A. That there is a sympathy in Christ, under all the pressures and grievances of his people; Hebrews 4:15. We have not an high priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin. Of Effectual Calling
Q1. Does the Spirit act freely in applying the redemption?
A. Yes: The wind bloweth where it listeth, so is every one that is born of the Spirit, John 3:8.
Q2. Does he act mysteriously?
A. Yes: Thou knowest not what is the way of the Spirit, Eccl. 11:5.
Q3. Does he act effectually?
A. Yes: All that the Father giveth me shall come to me, John 6:37.
Q4. Is faith necessary to our interest in the redemption?
A. Yes: For without faith it is impossible to please God, Heb. 11:6.
Q5. Is it the great thing necessary?
A. Yes: Only believe, all things are possible to him that can believe, Mark 5:36. and 9:23.
Q6. Can we have a saving interest in the redemption without faith?
A. No: He that believeth not, is condemned already, John 3:18.
Q7. Is it that which is required on our part?
A. Yes: By grace ye are saved through faith.
Q8. And is it of ourselves?
A. No: Not of ourselves, it is the gift of God, Eph. 2:8.
Q9. Is it given for Christ's sake?
A. Yes: Unto you it is given on the behalf of Christ to believe on him, Phil. 1:29.
Q10. Does the Spirit work faith in us?
A. Yes: It is the faith of the operation of God, Col. 2:12.
Q11. Is it a divine work then?
A. Yes: This is the work of God, that ye believe, John 6:29.
Q12. Is it a work of divine power?
A. Yes: We believe according to the working of his mighty power, which he wrought in Christ, Eph. 1:19, 20.
Q13. Is it wrought in all the saints?
A. Yes: For they have all obtained a like precious faith, 2 Pet. 1:1.
Q14. Shall it be wrought in all the chosen?
A. Yes: For it is the faith of God's elect, Tit. 1:1.
Q15. Are all true believers united to Christ?
A. Yes: He that is joined to the Lord is one spirit, 1 Cor. 6:17.
Q16. Are they interested in his death?
A. Yes: We are crucified with Christ, Gal. 2:20.
Q17. And in his burial?
A. Yes: We are buried with him in baptism, Rom. 6:4.
Q18. And in his resurrection?
A. Yes: He has quickened us together with Christ, Eph. 2:5.
Q19. And in his ascension?
A. Yes: He has made us sit together in heavenly places in Christ Jesus, Eph. 2:6.
Q20. Is there a real union between Christ and believers?
A. Yes: For both he that sanctifieth, and they who are sanctified are all of one, Heb 2:11.
Q21. Is he the head?
A. Yes: He is the Head of the body, the church, Col 1:18.
Q22. Are they his members?
A. Yes: Who are members of his body, of his flesh, and of his bones, Eph. 5:30.
Q23. Is he the Root?
A. Yes: For of his fulness have all we received, John 1:16.
Q24. Are they the branches?
A. Yes: I am the vine, ye are the branches, John 15:5.
Q25. Is he the Foundation?
A. Yes: Behold I lay in Zion for a foundation a stone, a tried stone, Isa 28:16.
Q26. Are they built upon him?
A. Yes: Ye also, as lively stones, are built up a spiritual house, 1 Pet. 2:5.
Q27. Is there a relative union between Christ and believers?
A. Yes: I ascend to my Father and your Father, John 20:17.
Q28. Are they his children?
A. Yes: Here am I, and the children which thou hast given me, Heb. 2:13.
Q29. Are they his brethren?
A. Yes: He is not ashamed to call them brethren, Heb. 2:11, 12.
Q30. Are they his spouse?
A. Yes: I have espoused you to one husband, 2 Cor. 11:2.
Q31. Are they his subjects?
A. Yes: They are translated into the kingdom of his dear Son, Col. 1:13.
Q32. Are they his soldiers?
A. Yes: Good soldiers of Jesus Christ, 2 Tim. 2:3.
Q33. Are they his servants?
A. Yes: Ye call me Master and Lord, John 13:13.
Q34. Are they his scholars?
A. Yes: They sit at Jesus' feet and hear his word, Luke 10:39.
Q35. Are they his sheep?
A. Yes: For he is the great Shepherd of the sheep, Heb. 13:20.
Q36. Is it by faith that we are united to Christ?
A. Yes: For Christ dwells in the heart by faith, Eph. 3:17.
Q37. Is that owing to the Spirit?
A. Yes: We are a habitation of God through the Spirit, Eph. 2:22.
Q38. Does communion result from this union?
A. Yes: For truly our fellowship is with the Father, and with his Son Jesus Christ, 1 John 1:3.
Q39. And is that owing to the Spirit?
A. Yes: We have an access by one Spirit unto the Father, Eph. 2:18.
Q40. Can we be united to Christ without the indwelling of the Spirit?
A. No: For if any man have not the Spirit of Christ, he is none of his, Rom. 8:9.
Q41. Have all that are united to Christ an interest in the benefits of redemption?
A. Yes: For of him are we in Christ Jesus, who of God is made unto us wisdom, righteousness, sanctification, and redemption, 1 Cor. 1:30.
Q42. Are we united to Christ in our effectual calling?
A. Yes: For we are called into the fellowship of his Son, Jesus Christ our Lord, 1 Cor. 1:9.
Q43. Will the common call unite us to Christ?
A. No: For many are called, but few are chosen, Matt. 22:14.
Q44. Is it the effectual call then that does it?
A. Yes: For whom he called, them he justified, Rom. 8:30.
Q45. Does the gospel call us from sin to God?
A. Yes: It turns from the power of Satan unto God, Acts 26:18.
Q46. Does it call us from self to Christ?
A. Yes: If any man will be my disciple, let him deny himself and follow me, Matt. 16:24.
Q47. Does it call us from darkness to light?
A. Yes: He hath called us out of darkness into his marvellous light, 1 Pet. 2:9.
Q48. And from uncleanness to holiness?
A. Yes: God hath not called us to uncleanness, but to holiness, 1 Thes. 4:7.
Q49. And from this world to the other?
A. Yes: If ye be risen with Christ, seek those things that are above, Col. 3:1.
Q50. Is this call effectual when we come at the call?
A. Yes: Follow me, and he arose and followed him, Matt. 9:9.
Q51. Is it our great concern to make this sure?
A. Yes: Make your calling and your election sure, 2 Pet. 1:10.
Log in to save personal notes on this question.
Christ the Redeemer
The person and work of Christ, and the application of redemption
Q21. Who is the Redeemer of God's elect?
A. The only Redeemer of God's elect is the Lord Jesus Christ, who, being the eternal Son of God, became man and so was, and continueth to be, God and man in two distinct natures, and one person, forever.
Q22. How did Christ, being the Son of God, become man?
A. Christ, the Son of God, became man, by taking to himself a true body, and a reasonable soul, being conceived by the power of the Holy Ghost, in the womb of the virgin Mary, and born of her yet without sin.
Q23. What offices doth Christ execute as our Redeemer?
A. Christ, as our Redeemer, executeth the offices of a prophet, of a priest, and of a king, both in his estate of humiliation and exaltation.
Q24. How doth Christ execute the office of a prophet?
A. Christ executeth the office of a prophet, in revealing to us, by his Word and Spirit the will of God for our salvation.
Q25. How doth Christ execute the office of a priest?
A. Christ executeth the office of a priest, in his once offering up of himself a sacrifice to satisfy divine justice, and reconcile us to God; and in making continual intercession for us.
Q26. How doth Christ execute the office of a king?
A. Christ executeth the office of a king, in subduing us to himself, in ruling and defending us, and in restraining and conquering all his and our enemies.
Q27. Wherein did Christ's humiliation consist?
A. Christ's humiliation consisted in his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; in being buried, and continuing under the power of death for a time.
Q28. Wherein consisteth Christ's exaltation?
A. Christ's exaltation consisteth in his rising again from the dead on the third day, in ascending up into heaven, in sitting at the right hand of God the Father, and in coming to judge the world at the last day.
Q29. How are we made partakers of the redemption purchased by Christ?
A. We are made partakers of the redemption purchased by Christ, by the effectual application of it to us by his Holy Spirit.
Q30. How doth the Spirit apply to us the redemption purchased by Christ?
A. The Spirit applieth to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling.
Q31. What is effectual calling?
A. Effectual calling is the work of God's Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.
Q32. What benefits do they that are effectually called partake of in this life?
A. They that are effectually called do in this life partake of justification, adoption, and sanctification, and the several benefits which in this life do either accompany or flow from them.
Q33. What is justification?
A. Justification is an act of God's free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone.
Q34. What is adoption?
A. Adoption is an act of God's free grace, whereby we are received into the number, and have a right to all the privileges, of the sons of God.
Q35. What is sanctification?
A. Sanctification is the work of God's free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.
Q36. What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification?
A. The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are, assurance of God's love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end.
Q37. What benefits do believers receive from Christ at death?
A. The souls of believers are at their death made perfect in holiness, and do immediately pass into glory; and their bodies, being still united to Christ, do rest in their graves till the resurrection.
Q38. What benefits do believers receive from Christ at the resurrection?
A. At the resurrection, believers being raised up in glory, shall be openly acknowledged and acquitted in the day of judgment, and made perfectly blessed in the full enjoying of God to all eternity.
### 1. Faith
'The life that I now live in the flesh, I live by the faith of the Son of God.'
Gal 2:20.
The Spirit applies to us the redemption purchased by Christ, by working faith in us.
Christ is the glory, and faith in Christ the comfort, of the gospel.
What are the kinds of faith?
Fourfold: (1.) An historical or dogmatic faith, which is believing the truths revealed in the Word, because of divine authority.
(2.) There is a temporary faith, which lasts for a time, and then vanishes. ‘Yet has he no root in himself, but dureth for a while.' Matt 13:31. A temporary faith is like Jonah's gourd, which came up in a night and withered. Chap 4:40.
(3.) A miraculous faith, which was granted to the apostles, to work miracles for the confirmation of the gospel. This Judas had; he cast out devils, yet was cast out to the devil.
(4.) A true justifying faith, which is called ‘A faith of the operation of God,' and is a jewel hung only upon the elect. Col 2:22.
What is justifying faith?
I shall show, (1.) What it is not. It is not a bare acknowledgment that Christ is a Saviour. There must be an acknowledgment, but that is not sufficient to justify. The devils acknowledged Christ's Godhead. ‘Jesus the Son of God.' Matt 8:89. There may be an assent to divine truth, and yet no work of grace on the heart. Many assent in their judgements, that sin is an evil thing, but they go on in sin, whose corruptions are stronger than their convictions; and that Christ is excellent; they cheapen the pearl, but do not buy.
(2.) What justifying faith is. True justifying faith consists in three things:
(1:) Self-renunciation. Faith is going out of one's self, being taken off from our own merits, and seeing we have no righteousness of our own. ‘Not having mine own righteousness.' Phil 3:3. Self-righteousness is a broken reed, which the soul dares not lean on. Repentance and faith are both humbling graces; by repentance a man abhors himself; by faith he goes out of himself. As Israel in their wilderness march, behind them saw Pharaoh and his chariots pursuing, before them the Red Sea ready to devour; so the sinner behind sees God's justice pursuing him for sin, before, hell ready to devour him; and in this forlorn condition, he sees nothing in himself to help, but he must perish unless he can find help in another.
(2:) Reliance. The soul casts itself upon Jesus Christ; faith rests on Christ's person. Faith believes the promise; but that which faith rests upon in the promise is the person of Christ: therefore the spouse is said to ‘lean upon her Beloved.' Cant 8:8. Faith is described to be ‘believing on the name of the Son of God,' I John 3:33, viz., on his person. The promise is but the cabinet, Christ is the jewel in it which faith embraces; the promise is but the dish, Christ is the food in it which faith feeds on. Faith rests on Christ's person, ‘as he was crucified.' It glories in the cross of Christ. Gal 6:14. To consider Christ crowned with all manner of excellencies, stirs up admiration and wonder; but Christ looked upon as bleeding and dying, is the proper object of our faith; it is called therefore ‘faith in his blood.' Rom 3:35.
(3:) Appropriation, or applying Christ to ourselves. A medicine, though it be ever so sovereign, if not applied, will do no good; though the plaster be made of Christ's own blood, it will not heal, unless applied by faith; the blood of God, without faith in God, will not save. This applying of Christ is called receiving him. John 1:12. The hand receiving gold, enriches; so the hand of faith, receiving Christ's golden merits with salvation, enriches us.
How is faith wrought?
By the blessed Spirit; who is called the ‘Spirit of grace,' because he is the spring of all grace. Zech 12:20. Faith is the chief work which the Spirit of God works in a man's heart. In making the world God did but speak a word, but in working faith he puts forth his arm. Luke 1:11. The Spirit's working faith is called, ‘The exceeding greatness of God's power.' Eph 1:19. What a power was put forth in raising Christ from the grave when such a tombstone lay upon him as ‘the sins of all the world,! yet he was raised up by the Spirit. The same power is put forth by the Spirit of God in working faith. The Spirit irradiates the mind, and subdues the will. The will is like a garrison, which holds out against God: the Spirit with sweet violence conquers, or rather changes it; making the sinner willing to have Christ upon any terms; to be ruled by him as well as saved by him.
Wherein lies the preciousness of faith?
(1.) In its being the chief gospel-grace, the head of the graces. As gold among the metals, so is faith among the graces. Clement of Alexandria calls the other graces the daughters of faith. In heaven, love will be the chief grace; but, while we are here, love must give place to faith. Love takes possession of glory, but faith gives a title to it. Love is the crowning grace in heaven, but faith is the conquering grace upon earth. ‘This is the victory that overcometh the world, even our faith.' I John 5:5.
(2.) In its having influence upon all the graces, and setting them to work: not a grace stirs till faith set it to work. As the clothier sets the poor to work, sets their wheel going; so faith sets hope to work. The heir must believe his title to an estate in reversion before he can hope for it; faith believes its title to glory, and then hope waits for it. If faith did not feed the lamp of hope with oil, it would soon die. Faith sets love to work. ‘Faith which worketh by love.' Gal 5:5. Believing the mercy and merit of Christ causes a flame of love to ascend. Faith sets patience to work. ‘Be followers of them who through faith and patience inherit the promises.' Heb 6:12. Faith believes the glorious rewards given to suffering. This makes the soul patient in suffering. Thus faith is the master-wheel, it sets all the other graces running.
(3.) In its being the grace which God honours to justify and save. Thus indeed it is ‘precious faith,' as the apostle calls it. 2 Pet 1:1: The other graces help to sanctify, but it is faith that justifies. ‘Being justified by faith.' Rom V 1: Repentance or love do not justify, but faith does.
How does faith justify?
(1.) Faith does not justify as it is a work, which would make a Christ of our faith; but faith justifies, as it lays hold of the object, viz. Christ's merits. If a man had a precious stone in a ring that could heal, we should say the ring heals; but properly it is not the ring, but the precious stone in the ring that heals. Thus faith saves and justifies, but it is not any inherent virtue in faith, but as it lays hold on Christ it justifies.
(2.) Faith does not justify as it exercises grace. It cannot be denied, that faith invigorates all the graces, puts strength and liveliness into them, but it does not justify under this notion. Faith works by love, but it does not justify as it works by love, but as it applies Christ's merits.
Why should faith save and justify more than any other grace?
(1.) Because of God's purpose. He has appointed this grace to be justifying; and he does it, because faith is a grace that takes a man off himself, and gives all the honour to Christ and free grace. ‘Strong in faith, giving glory to God.' Rom 4:40. Therefore God has put this honour on faith, to make it saving and justifying. The king's stamp makes the coin pass for current; if he would put his stamp upon leather, as well as silver, it would make it current: so God having put his sanction, the stamp of his authority and institution upon faith, makes it to be justifying and saving.
(2.) Because faith makes us one with Christ. Eph 3:17. It is the espousing, incorporating grace, it gives us coalition and union with Christ's person. Other graces make us like Christ, faith makes us members of Christ.
Use one: Of exhortation. Let us above all things labour for faith. Fides est sanctissimum humani pectoris bonum. ‘Above all, taking the shield of faith.' Eph 6:16. Faith will be of more use to us than any grace; as an eye, though dim, was of more use to an Israelite than all the other members of his body, a strong arm, or a nimble foot. It was his eye looking on the brazen serpent that cured him. It is not knowledge, though angelic, not repentance, though we could shed rivers of tears, could justify us; only faith, whereby we look on Christ. ‘Without faith it is impossible to please God.' Heb 11:1. If we do not please him by believing, he will not please us in saving. Faith is the condition of the covenant of grace; without faith, without covenant; and without covenant, without hope. Eph 2:12.
Use two: Of trial. Let us try whether we have faith. There is something that looks like faith, and is not, as a Bristol-stone looks like a diamond. Some plants have the same leaf with others, but the herbalist can distinguish them by the root and taste. Some faith may look like true faith, but it may be distinguished by the fruits. Let us be serious in the trial of our faith. Much depends upon our faith; for if our faith be not good, nothing good comes from us, even our duties and graces are adulterated.
How then shall we know a true faith?
By the noble effects. (1.) Faith is a Christ-prizing grace, it puts a high valuation upon Christ. ‘To you that believe he is precious.' I Pet 2:2. Paul best knew Christ. ‘Have I not seen Jesus Christ our Lord?' I Cor 9:9: He saw Christ with his bodily eyes in a vision, when he was caught up into the third heaven; and with the eye of his faith in the Holy Supper; therefore he best knew Christ. And see how he styles all things in comparison of him. ‘I count all things but dung, that I may win Christ.' Phil 3:3. Do we set a high estimate upon Christ? Could we be willing to part with the wedge of gold for the pearl of price? Gregory Nazianzen blessed God he had anything to lose for Christ's sake.
(2.) Faith is a refining grace. ‘Mystery of faith in a pure conscience.' I Tim 3:3. Faith is in the soul as fire among metals; it refines and purifies. Morality may wash the outside, faith washes the inside. ‘Having purified their hearts by faith.' Acts 15:5. Faith makes the heart a sacristy or holy of holiest. Faith is a virgin-grace: though it does not take away the life of sin, yet it takes away the love of sin. Examine if your hearts be an unclean fountain, sending out the mud and dirt of pride and envy. If there be legions of lusts in thy soul, there is no faith. Faith is a heavenly plant, which will not grow in an impure soil.
(3.) Faith is an obediential grace. ‘The obedience of faith.' Rom 16:66. Faith melts our will into God's. It runs at God's call. If God commands duty (though cross to flesh and blood) faith obeys. ‘By faith Abraham obeyed.' Heb 11:1. Faith is not an idle grace; as it has an eye to see Christ, so it has a hand to work for him. It not only believes God's promise, but obeys his command. It is not having knowledge that will evidence you to be believers; the devil has knowledge, but wants obedience, and that makes him a devil. The true obedience of faith is a cheerful obedience. God's commands do not seem grievous. Have you obedience, and obey cheerfully? Do you look upon God's command as your burden, or privilege; as an iron fetter about your leg, or as a gold chain about your neck.
(4.) Faith is an assimilating grace. It changes the soul into the image of the object; it makes it like Christ. Never did any look upon Christ with a believing eye, but he was made like Christ. A deformed person may look on a beautiful object, and not be made beautiful; but faith looking on Christ transforms a man, and turns him into his similitude. Looking on a bleeding Christ causes a soft bleeding heart; looking on a holy Christ causes sanctity of heart; looking on a humble Christ makes the soul humble. As the chameleon is changed into the colour of that which it looks upon, so faith, looking on Christ, changes the Christian into the similitude of Christ.
(5.) True faith grows. All living things grow. ‘From faith to faith.' Rom 1:17.
How may we judge of the growth of faith?
Growth of faith is judged by strength. We can do that now, which we could not do before. When one is man-grown, he can do that which he could not do when he was a child; he can carry a heavier burden; so thou canst bear crosses with more patience.
Growth of faith is seen by doing duties in a more spiritual manner, with more fervency; we put coals to the incense, from a principle of love to God. When an apple has done growing in bigness, it grows in sweetness; so thou performest duties in love and art sweeter, and come off with a better relish.
But I fear I have no faith.
We must distinguish between weakness of faith and no faith. A weak faith is true. The bruised reed is but weak, yet it is such as Christ will not break. Though thy faith be weak, be not discouraged.
(1.) A weak faith may receive a strong Christ. A weak hand can tie the knot in marriage as well as a strong one; and a weak eye might have seen the brazen serpent. The woman in the gospel did but touch Christ's garment, and received virtue from him. It was the touch of faith.
(2.) The promise is not made to strong faith, but to true. The promise says not whosoever has a giant-faith, that can remove mountains, that can stop the mouths of lions, shall be saved; but whosoever believes, be his faith ever so small. Though Christ sometimes chides a weak faith, yet that it may not be discouraged, he makes it a promise. Beati qui esuriunt. Matt 5:5.
(3.) A weak faith may be fruitful. Weakest things multiply most; the vine is a weak plant, but it is fruitful. Weak Christians may have strong affections. How strong is the first love, which is after the first planting of faith!
(4.) Weak faith may be growing. Seeds spring up by degrees; first the blade, then the ear, then the full corn in the ear. Therefore, be not discouraged. God who would have us receive them that are weak in faith, will not himself refuse them. Rom 14:4: A weak believer is a member of Christ; and though Christ will cut off rotten members from his body, he will not cut off weak members.