For the places themselves the reader may consult, among others, John i. 12, iii. 16, 18, 36, vi. 29, 35, 41, vii. 88, 39; Acts xiv. 23, xvi. 31, xix. 4, xxiv. 24, xxvi. 18; Rom. ui. 26, ix. 33, x. 11; 1 Peter ii. 6; 1 John v. 10, 13. There is not one of these but sufficiently confirms the truth. Some few others not named may be briefly insisted on.
John xiv. 1, "Ye believe in God, believe also in me." The dis- tinction made betAveen God and him limits the name of God imto the person of the Father. Faith is required in them both, and that distinctly : " Ye believe in God, believe also in me.'' And it is the same faith, of the same kind, to be exercised in the same way and manner, that is required ; as is plain in the words. They will not admit of a double faith, of one faith in God, and of another in Christ, or of a distinct Avay of their exercise.
Wherefore, as faith divine is fixed on, and terminated in, the person of the Father; so is it likewise distinctly in and on the per- son of the Son : and it was to evidence his divine nature unto them — which is the ground and reason of their faith — that he gave his com- mand unto his disciples. This he farther testifies, verses 9-11. And as unto the exercise of this faith, it respected the relief of their souls, under troubles, fears, and disconsolations : " Let not your heart be "troubled: ye believe in God, believe also in me." To believe in him unto the relief of our souls against troubles, is not to assent merely unto the doctrine of the Gospel, but also to place our trust and con- fidence in him, for such supplies of grace, for such an exercise of the acts of divine power, as whereby we may be supported and delivered. And we have herein the whole of what we plead. Divine faith acted distinctly in, and terminated on, the person of Christ — and that with respect unto supplies of grace and mercy from him in a way of divine power.
So he speaks unto Martha, John xi. 25-27, "Pie that believetli in me, though he were dead, yet shall he live : and whosoever liveth^ and believetli in me, shall never die. Believest thou this?" Where- unto she answers, "Yea, Lord; I believe that thou art the Christ, the Son of God." His person was the object of her faith; and her belief in him comprised a trust for all spiritual and eternal mercies.
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I sliall add one more, wherein not only the thing itself, but the especial ground and reason of it, is declared, Gal. ii. 20 — '•' The life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me." That faith he asserts which is the cause of our spiritual life — that life unto God which we lead in the flesh, or whilst we are in the body, not yet admitted unto sight and enjoyment. Of this faith the Son of God is both the author and the object; the latter whereof is here principally intended. And this is evident from the reason and motive of it, which are expressed. This faith I live by, am in the continual exercise of, because he " loved me, and gave himself for me."' For this is that which doth powerfully influence our hearts to fix our faith in him and on him. And that person who so loved us is the same in whom we do beheve. If his person was the seat of his own love, it is the object of our faith. And this faith is not only our duty, but our life. He that hath it not, is dead in the sight of God.
But I hope it is not yet necessary to multiply testimonies to prove it our duty to believe in Jesus Christ — that is, to believe in the j)erson of the Son of God, for other faith in Christ there is none; yet I shall add one or two considerations in the confirmation of it.
1st, There is no more necessary hereunto — namely, to prove the person of Christ the Son of God to be the proper and distinct object of faith divine — than what we have already demonstrated concerning the solemn invocation of him. For, saith the apostle, " How shall they call on him in v/liom they have not believed?" Rom. x. 14. It holds on either side. We cannot, we ought not, to call on him in whom we do not, we ought not to believe. And in whom we do believe, on him we ought to call. Wherefore, if it be our duty to call on the name of Christ, it is our duty to believe in the person of Christ. And if to believe in Christ be no more but to believe the doctrine of the Gospel which he hath revealed, then every one whose doctrine we are obliged to believe, on them we ought to call also. And on this ground, we may call on the names of the prophets and apostles, as well as on the name of Jesus Christ, and be saved thereby. But whereas invocation or prayer proceedeth from faith, and that prayer is for mercy, grace, life, and eternal salvation ; faith must be fixed on the person so called on, as able to give them all unto us, or that prayer is in vain.