(2.) There is a consent in faith, whether you apply it to the word or Christ. If Christ be propounded as the object of it, it is called a receiving: John i. 12, 'But as many as received him, to them gave he power to become the sons of God.' So the word: Acts ii. 41,
1 Pet. I. 9.] the excellency of saving faith. 155
' They j^ladly received his word ; ' that is, emhraced the gospel cove- nant, being really affected with what he had spoken concerning their sin and their duty. Without this, the assent is but intellectual and speculative, not practical ; an opinion, not an act or motion of the new nature. I am to receive the Christ offered, to embrace the cove- nant propounded, to accept of the blessings offered for my happiness, and to resolve upon the duties required as my work. This is consent, or a hearty accepting of Christ, or the covenant of grace offered to us in his name.
(3.) There is affiance, trust, dependence, or confidence, which is a quiet repose of heart in the mercy of God or fidelity of Christ, that he will give me pardon and life, if 1 seek after it in the way that he hath appointed. This cometh in upon the former ; for when I consent to seek my happiness in God, through Christ, I depend upon the security of his word, that so doing I shall obtain it. This entitleth us to the reward : Heb. iii. 6, ' Whose house we are, if w^e hold fast the con- fidence, and rejoicing of hope firm unto the end ; ' and ver. 14, ' For we are made partakers of Christ, if we hold the beginning of our con- fidence steadfast unto the end ; ' and Heb. x. 35, ' Cast not avray your confidence, which hath great recompense of reward.' The happiness which Christ promiseth us is spiritual, and for the most part future, and lieth in an unseen and unknown world ; but whilst we are engaged in the pursuit of it, we must depend upon his faithful word. That must be security enough to us, to engage us to continue with patience in the midst of manifold temptations, till we obtain what he offereth to us. These three must be often renewed — assent, consent, and affiance.
[2.] It is a believing in Christ. I make Christ the special object of this belief, not as exclusive of the Father or the Spirit, but because of the peculiar reference which this grace hath to the Mediator in this new and gospel dispensation, which was appointed for the remedy of the collapsed estate of mankind. So Acts xx. 21, ' Piepentance towards God, and faith in our Lord Jesus Christ.' He speaks of repentance as respecting God, and faith as respecting Christ. These are the two recovering graces : repentance is necessary because of the duty we owe to our Creator and supreme Lord ; and faith respects our Eedeemer, who principally undertook our recovery to God. Christ is believed in, in order to the salvation of our souls.
(1.) Because he purchased and procured this salvation for us as mediator of the new testament : Heb. ix. 15, ' He is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first covenant, they which are called might receive the promise of the eternal inheritance.' By the intervention of his death sins are expiated, that penitent believers might have everlasting life.
(2.) Because it is by him promised, or in his name : 1 John ii. 25,
* This is the promise which he hath promised us, even eternal lite.' Christ's great business as a prophet is to discover with certainty and clearness such a blessed estate that it may be commodious for our acceptance, laid at our doors ; if we will take it, well and good. He is
* Amen, the faithful witness,' Rev. iii. 14, who came with a commis-
15G THE EXCELLENCY OF SAYING FAITfL [1 PeT. I. 9.
sion from heaven to assure the world of it ; and to confirm his mes- sage, he wrouglit miracles, died, and rose again, and entered into that happiness which he spake of, ' that our faith and hope might be in God,' 1 Peter i. 21. Guilty man is fallen under the power and fear of death, and strangely haunted with doubts about the other world. Now, he that came to save us and heal us, did himself in our nature rise from the dead, and ascend into heaven, that he might give a visible demonstration, both of the resurrection and life to come, which he hath promised to us. And when he sent abroad messengers in his name to assure the world of it, their testimony was accomjianied with divers signs and wonders, and gifts of the Holy Ghost, Heb. ii. 3, 4, that the stupid world might be alarmed to regard the offer, and by this evidence be assured of the truth of it ; therefore still it is a believing in Christ.
(3.) Because as king he doth administer and dispense the blessings of the new covenant ; and among them, as the chief and principal, this salvation unto all those who are qualified. And therefore it is said, Heb. V. 9, ' Being made perfect through sufferings, he is become the author of eternal salvation to all that obey him.' Every effect must have some cause ; and this noble and glorious effect of eternal salva- tion could have no other cause but Christ ; and he, as perfected and consecrated, is the author and efficient cause of it. For as king, he sendeth down the Holy Ghost to reveal the gospel, and work faith in the hearts of men, to qualify them for pardon and salvation ; and all those that sue for pardon and salvation in his name, by the plea of liis blood before the throne of God, and promise obedience to liis laws and institutes, he actually bestoweth pardon and eternal salvation upon them. There be many other ministerial and adjutant causes, which conduce to this effect. But he is the principal ; and the word atrio'i. which signifieth a cause in general, is fitly by our translation termed the author of eternal salvation. So that still you see a new reason why Sc'iving faith should be described to be a believing in Christ.