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soubting, yet true, Mark ix. 24. I believe ; 'belp

mine unbelief. If the foul have as much faith 1 both, as to venture itself on Christ, though the bride sign the contract with a trembling heart, Though the doubting will never be commended, The subscription will be sustained.

2. The personal object of faith is,

(1.) General, God the Father, Son, and Holy Ghost, as we profess in the creed, John xiv. velieve in God, believe also in me.

(2.) Special; Jesus Christ, as in the text. He is the object of faith as it saves and justifies the sinner, typified by the brazen serpent in the wilderness, to which the wounded Ifraelites were to look, and the look was healing, John iii. 14. 15. And Christ's person is the primary object of justifying faith, I. v. 22. Look unto me, and be ye saved, all the ends of the earth. And his benefits, merits, righteous. ness, dc. are the secondary object thereof, Phil, iü. 8. 9. Tea doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, und do count them but dung that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.

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V. I proceed to consider the saving and justifying acts of faith. These are,

1. Receiving him as he is offered in the gospel, as in the text; cordially closing with him, and heartily consenting to take him as he is offered. Hereby the spiritual marriage-tie betwixt Christ and the foul is made. Christ gives his confent in the gospel-offer, and the finner gives his by faith closing with the offer. Now he is offered in the gospel in all his offices. So faith is a receiving of Chrift.

(1.) As a Prophet to be our Teacher, Guide,

xvii. 5.

and Leader, renouncing our own wisdom, Matth.

(2.) As a Priest, renouncing all merit and cong dence in one's felf, duties, and sufferings, and be taking one's self to Christ, his obedience and deatli, for all, Ir. xlv. 24. Surely shall one say, in the Lora have I righteousness and strength.

(3.) As a King, renouncing all strange lords, and receiving him for abfolute Governor in the four, and over the whole man, yielding to bear the yok: of his commands, and the yoke of his cross. Ei xxvi, 13. O Lord our God, says the church, other lords besides thee have had dominion over us : but by thee only will we make mention of thy name.

2. Resting on him as he is offered in all his office: too, If, xxvi. 3. 4. Thou wilt keep him in perfo. peace, whose mind is stayed on thee : because he tru; eth in thee. Trust ge in the Lord for ever : for in 11. Lord Jehovah is everlasting strength. ? Chron. xvi. 8. Thou didst rely on the Lord. The soul has a box den of weakness and ignorance, and therefore ret: on him as a Prophet; a burden of guilt, but rci on him as a Priest, laying the weight on his blood a burden of strong lults and temptations, but reii. on him as a King.

This receiving and resting has a most speciale; to the priestly office of Christ, faith in his bioo It is a looking to him as lifted up on the cross, 1. xlv. 22. eating of his flesh and drinking of la blood; John vi. 53. and submitting to his rig teousness, Rom. X. 3. This receiving and refii upon Christ for falvation is in may places cal believing in or trusting on Chriit'as our Saviour

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See the nature and acts of faith more largely opened and , luftrated in the author's View of the covenait of grace, head The svay of inflating finners personally and fuvingly in the cover of grace.

† Now, in order to illufrage the nature of faith, confidered believing in or trusting on God, and the way of a finner's juillen

VI. I am to fhew what is the end of these acts of faith. It is for falvation, Christ's whole salvation.

cation in his fight, it may not be improper to infert here the two following notes on Gen. xv. 6. And he believed in the Lord; and be counted it to him for righteousness, taken from the author's manuscript work on the first twenty-three chapters of Genesis, above

referred to, p. 232.

be rendered every

Now he trusted, in Jehovah: i. e. Now Abram trufed in Jehovab. (who was the Lord promising, as well as the Lord promised), not only believing his word spoken to him at this and other times; but also resting in him, and relying upon him, for all contained in the promise, and especially the salvation of the Meffias, which was the chief thing in it. The whole verse is a parenthesis, in which Mofes occasionally shews how Abram entertained the promise, from the first time it was made to him. Now, faith he, Abram irufted, in Jehovah, viz. all along, and so at this time: Roni. iv. 3. Gr. For, what faith the scripture? Now Abraham believed God. Jam. ii. 2. And the scripture wos fulfilled, wbich. faith, Now Abraham believed God. Comp. the preceding and fol. Jowirg verse of this chapter. This is the first place, wherein faith is expressly spoken of. V'he'nin, And he trufted. The formal fignification of Hʼmin is to truft: for fo it may where; and so our translators do render it, Judg. xi. 20. Job iv, 18. XV. 15.31. & xxiv, 22. marg:

Mic. vii.

5 All believing is truft. ing ; but all trusting is not believing, as will appear anon. Accordingly H'min is more extenfive than believing : for the obje& of it is a thing'; as well as a rational agent, the only proper object of believing. Thus worderful works, Pial. Ixxviji.32. one's life, Deut. xxviii. 66. & Job xxiv. 32. and a teást, Job xxxix. 12. are, by this word, said to be trusted in, which cannot well be said to be believed in. The construction of the word natively leads to this notion of it. 'Tis ordinarily constructed with to, as Gen. xlv. 26. He trufted not, them; or, in, as here, He trufied, in Jehovah: sometimes with a Icun fimply, and an infinitive, as Judg. xi. 20. Sihon trusted not even Israel, 10 pass in kis bounds. And finally as H'min, Emesh, Omnah, Emun, &c. are akin, as branches of cne root; so are the words, he tried, truth, a truth, trueness, &c. answering unto them, in our language. The Greek Tiszuw, in the New-Tettament use of it, is of the fame import, bgnifying to trust : for foit may be rendered every where; and to it must be rendered in foveral texts, a

as John ii. 24. Jesus did not trust himself to them. Rom. iii. 2. Thegireers trifted the oracles of God, i. è, iruited with them. So 1 Cor.ix:17, i'i heff. ii. 4. 1 Tim. i. id. How H'min, being in Hiphil, comes to fignify 10 truft, is best accounted for by allowing the phraseology to be elliptičai, the conjugate noun being understood. So it is &.d. Hʼmin'emunah, He irujted a irufi, or irufting : and the sente of that is, He exercised ruft or faith, as to plant forth plant, and

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(i.) Salvation from fin, Matth. i. 21. He fall Jave his people from their fins. (2.) From wrath,

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to feed Seed, Gen.i. 11. is to bring forth plant, and feed, or to, yield them. The ellipsis of the conjugate noun is usual, as in Hizm riang, Hiskil, &c. chap. iii. 6. : and of it there is a double jodia cation in this text. One is the pointing of this word with a dili tinctive. Comp. 1 Kings xxi. 14. They fent forth (fup. a melieu, ger) unto Jezebel. 1. i. 17. Plead, (sup. the plea) of the widow. The other is the pronoun it, in the latter hemiftich, which relates to trust or faith. Now, to trust to is to believe : and accordingly the object of it is always a person, as chap. xlv. 26. forecited,; ore se a word, as 1 Kings x. 7. I trusted not to the specches. If. liii. 1. Wbe katb trusted, to our hearing, i. e. word heard : the which comes all to one; the word or speech being always pronounced by a person, and the person believed in respect of his word. To trust in, is not only to believe a competent object; but to rest in and rely upon, the person, word, or thing trufied, as firm and sure, for the effect for which he or it is trusted. Thus Achish trusted in David, 1 Sam. xxxii. 12. (not only believing his word, ver. 10. bat resting and relying on him, as one trusteth in a friend, Mic. vii. 5.), saying, He hath made his people Israel utterly to abhor him, therefore he Mall be my fervant for ever. So the people brought through the Red sea, trusted in Mofes, Exod. xiv. ult. relying on, and committing themselves to, his conduct : And on the fame occasion, they trufied in God's Speeches, Psal. cvi. 12. relying on them with confidence. And thus the unicorn cannot be trusled in (i. e. relied upon) for bringing home one's seed, Job xxxix. 12. That the apoftles, Paul and James, in the passages above cited, retain the Seventy's reading of this text, Now Abraham trusted to God, will not evince a perfect idenätity of the phrases trufting to, and trusting in God; since it is undeniable, that the inspired penmen, in many passages of the Old Testament, adduced by them in the New, do not act the part of rigid tranflators: but it will evince them to be one in effect. From wiat is faid, it appears, that, according to the scripture-phraseology, or fanguage of the Holy Ghost, (1.) The naiure of faith in general Jies, in trusting, trusting a person, word, or thing. (2.) The nature of saying faith, lies in truffing, that is, refting in, and relying upon, the perfon, zuerd, and thing (proposed to it in the promile) as firm and fure, for the effect for which it is trufted. (3.) Trusting in the Lord is by the appointment of God, and the nature of the thing, neceffarily connected with trusting to him ; comp. If. hii. 1. John ili, ult. (4.) It is not by the habii, bu; by an act of faith, a linner is justified.

And be reckoned it to him, righteousness. i. e. And God, even Jea hovah the Son (see the vote above, p. 234. fig. (1.), in whom Absam trulted (hem. 1.), did treat that aci of faith or trust in him, which Abrain caerted, as if it had been fulfilling of the law, in

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1 Theff. i. ult. which delivereth us from the wrath to come ; . from the guilt, defilement, dominion, and

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which one could stand righteous before him, reputing and counting it to him for that effect, and justifying him, thereupon, in his fight. Vajjahb 'scb'bheba, And be reckoned it. Of Hhafchab, to reckon. Accordingly Hbischfcheb (Pih.) is fully to reckon, as Lev. xxv. 50. Pfal.cxliv. 3. Jon.i. 4. and Hithhhafchsebeb (Hithp.) only once occurring, doth manifestly fignify to reckon one's self; Num. xxiii. 9. Bebold a people ....in i.e. among) the nations, fall not. reckon itself; i, e, a people which, &c. This word is used, (1.) For counting and reckoning, as in matters of money, 2 Kings xxii. 7. It would not have been reckoned with them; ibe filver, Lev. xxv. 50. And he mall fully reckon, with his acquirer. (2.) For reputing or counting, as the Latin habeo, duco, as Neh. xiii. They were reckoned faithful. (3.) For regarding, prizing, making a valuable account of a person or thing. So 'tis used 11. ii. 22. xiii. 37. xxxiii. 8. & liii. 3. Thus reckoners of his name, Mal. iii. 16. are those who valued and made a becoming account of it. (4.) For judging, thinking, or accounting fo and so of a thing, as Il

. x. 7. His heart will not so reckon, viz, that he is the rod, Itaff, and fent, of God, ver. 5. 6.; concluding concerning it, as Jon. i. 4. It fully reckoned ; for 10 be broken, i. e. fully laid its account therewith. All these agree in the common notion of reckoning, which speaks a view of a thing in several particulars, and a practical judgement formed thereupon. And hence, I think, it is that the word is used, (5.) For contriving or devising, as artists do a piece of work, as Amos vi. 5. They have reckoned (i. e. devised) to them, inftruments of song. Tz'dakah, righteousness. Tzedek and Tz'dakah are both immediately derived from Txadak (Kal), of which see the note, above, p. 232. and accordingly signify righteousness": but with this difference, that Tz'dakab founds an acling, as, if one might fay, righteousing ; Tzedek, a quality, the principle or result of the former. Hence expound Deut. xxiv, 13. To i hee it shall be righteousness (Tz'dakah), i. e. a doing or acling righteoully, a righteous action, a good work, a conforming to the law. An evidence of this difference is, that Tz'dakah is often used in the plural number; but Tzedek is never. For the former points at a thing, under the notion of a righteous action, or good work, of which kind there are many; but the latter, at a thing, under the notion of a quality, viz. righteousness, which is but one, what. ever be the number of the actions which it results from, or is pro ductive of. Thus Judg. v, 11. The righteousnefles of Jehovah, are his righteous acts or works. If. lxiv. 5. All our righteousnesēs are filthy rags; i. e. our good works have been as filthy rags. So If. xiv. 24. Only in Fehovah, 10 me be said, (are] righteousnesses and firength; i.e. Only in Jesus Christ are good works, that will answer the demands of the law. Howbeit, the word is thus taken objec

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