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It is remarkable, that though Mr. Baxter had made the marriage-consent to Christ as King and Lord, the formal act of justifying faith, as being an epitome of all gospel obedience, including and binding to all the duties of the married state, and so giving right to all the privileges, yet after all, he renounced this danger. ous doctrine, and had the humility to tell the world so much. I formerly believed, says he, the formal nature of faith to lie in “ Consent; but now I recant “ it: I believe it lies in Trust; this makes the Right “ to lie in the Object: for it is, I depend on Christ “ as the matter or merit of my pardon, my Life, my “ Crown, my Glory.”

10thly. That believing in Christ, is the same with believing that we shall be saved by him, appears from this, that if such as believe in him were not saved at last, they would be ashamed and confounded: ashamed of their belief, and confounded at their disappointment. But how could they be either, if in be. lieving, they did not trust that they should be saved? Certain it is that when we trust a person's word for any thing, if the party trusted fails, in that case we are ashamed, as having put our confidence in one who did not deserve it. “God is not ashamed to be called the God of his people, because he hath prepared for them a city,” Heb. xi. 16. Which intimates that he would be ashamed to acknowledge that relation if he had not prepared a city. In like manner, the promise expressly bearing that whosoever believeth on Christ shall not be ashamed, Rom. x. 11, or confounded, 1 Pet. ii. 6. fairly implies, that that would be the event if they were not saved, and therefore that in be. lieving they do trust in him for something, or believe that he will do something for them, and what else can that possibly be, but that he will save them? Salvation, their own salvation, is that thing which they have committed unto him against the great day. And if he did not keep it safely for them, and give it to them at that day, truly their faces would be covered


with shame, they would be confounded before all their enemies.

11thly. To believe that we shall be saved by the grace of the Lord Jesus Christ, is nothing else but | the particular application of the gospel offer to our. » selves, and therefore is true faith. It is undeniable,

that as our faith is solely founded on that offer, so it must bear proportion to it. As Christ is offered, so we must believe, i Cor. xv. 11. so we preach, and so ye believed. There are three great qualities of the gospel offer which we must ever have in our eye, and to which we must give our unfeigned amen, viz. its freedom, its usefulness, and its particularity. Christ is offered freely, fully, and particularly to us. As we must not think to give any thing by way of price for him, or that we can want any thing in him, so we must take him particularly to ourselves. To do the first, would be to buy bim, to do the second, would be to divide him, and not to do the third, would be answering a particular offer with a general faith. It is not sufficient that I believe Christ is offered to mankind. sinners: devils themselves believe that. I must be. lieve that he is offered particularly to me, even to me. This being a truth, I must have the belief of the truth. As the law-command obliges me to obey, though I be not expressly named; so the gospel offer warrants me to believe, though I be not particularly named in it. The promise of the one is as extensive, where it is known, as the command of the other. I say, the gospel offer, or promise, taking these for one and the same; for though every promise is not an offer (e... that of the new heart) yet every offer is a promise. The gospel offereth Christ as a Saviour unto all, therefore we are bound to receive him as our Saviour in particular. If he were offered to some only, none but these some could warrantably receive him, and therefore we behoved to know that we were of that select number, before we could take him, ar rely upon him as our Saviour. But who sees not that to abridge the gospel offer, is to raze the foundation

of faith? For except the offer be general, the ap. plication of it cannot be particular.

Unless I see that a Saviour is offered to me, even unto me, I cannot warrantably receive him to myself. As the lawcommand obliges all without exception to obey, though none either can, or will do that, till they be renewed in the spirit of their mind; so the gospel offer warrants all without exception to receive, rest, or rely on Christ for their salvation, though none either can or will do that, till they be convinced and quickened. Christ is offered that he may be received, as meat is set before us that we may eat, and therefore till we receive him, we do not answer the end of the offer. And as I am an individual among the many to whom he is offered, I must receive and apply him to myself, even to myself, or otherwise perish. Now wherein consists this particular application of an offered Christ? Why? He being offered as a Saviour to me, I take him as such; I take him as my Saviour, even MINE. And to take him for my Saviour, what is that, but to believe that he will save me? So in common speech, to take a man for a thing, is to believe that he will do that thing, as taking a man's bond for a sum of money, is believing that he will pay that sum.

12thly. To believe that we shall be saved by the grace of the Lord Jesus Christ, cannot but produce the effects of true faith, and therefore it must be faith itself. It will be granted, I suppose, that the efficacy of faith is such that nothing can produce its effects but itself: that it is not here as in nature, where the same effects are often produced by different causes.

The great effects produced by faith are chiefly three, viz. sanctification, consolation, and support. For the first, see Acts xv. 9. Gal. v. 6. Jude 20. For the second, Rom. v. 12. 1 Pet. i. 8. And for the third, Isa. xxviii. 16. 1. 10, Job xiii. 15. compare Matt. xxvii. 46.

Now let us see how natively and necessarily a belief that we shall be saved by grace, produceth these blessed effects. And in the



Ist. Place. Such a belief cannot but issue in sanc

a titication. If we believe that Christ will save us, we cannot but love him, and love to his person will inspire us with ardour to do his will. In proportion as we believe, we will love; and as we love, we will obey. If the first be weak, the second and the third will be so too. If we believe the love of God, the love that he hath to us, 1 John iv. 16. John iii. 16. that will draw out ours toward him. Let me ask, Can a sinner believe that he shall be saved by Christ, and at the same time have no love to him? Or can he have ANY love to Christ, while he does not believe that he shall be saved by him? For my own part, I am satisfied that neither of these can be. And can a poor sinner love a Saviour, and not delight to do his will? No, he cannot. “ This is the love of God," i. e. this is love to God," that we keep his commandments,” 1 John v. 3. Love is the fulfilling of the law, and faith begetteth love. Love is to obedience, what wings are to the eagle, or sails to a ship. If we love, we cannot but obey the beloved Jesus. Add to this, that the belief that we shall be saved by him, is not a belief that we shall be saved from wrath only, but also that according to his name, he will save us from our sins: not merely from their guilt, but also from their power, and at last from their very being. Thus we trust in him for his whole salvation: for its beginning and progress in this life, and for its perfection in that which is to come. Trusting in him for sanctification, as well as for justification, we cannot but be sanctified by such a trust: as he cannot fail them that trust in him. To suppose a soul trusting in him for sanctifia

. cation, and still to remain unsanctified, would be to charge him with unfaithfulness. While others would work all out of themselves; believers draw all their holiness from Christ, as the golden bowl in Zechariah's vision had the oil from the two olive trees by means of the two golden pipes, Zech. iv. 12. As it could not be empty, till the trees were drained, or the pipes of communication stopped; so a soul believing in Christ

must be holy in proportion to his faith. The more faith the more holiness, and the less faith, the less holiness.

• 2dly. Believing that we shall be saved by the grace of the Lord Jesus Christ cannot but produce consolation. As there can be no true joy without such a belief, there cannot but be joy attending it. Cau a poor sinner, convinced of sin and misery, believe that through Christ he shall be saved from both, and not rejoice in believing? Impossible. The poor jailor is a striking proof of this. In the verse but one before my text, ye see him trembling: in the verse but two after it, ye see hiin rejoicing. And how did he rejoice? what was the cause of such a sudden transi. tion? why, he rejoiced, believing in God. So Peter writes to believers, 1st Ep. i. 8. “ Jesus Christ, whom having not seen, ye love; in whom, though now ye sce him not, yet believing, ye rejoice with joy unspeakable and full of glory." Joy thus interwoven with, or springing from faith, is called the joy of faith, Phil. i. 25. And hence it is made a distinguishing charac. ter of a true believer, chap. iii. 3. We are the circumcision which rejoice in Christ Jesus.

If ever a poor sinner be filled with joy and peace, it must be in believing, Rom. xv, 13. Not simply in believing that Christ is able and willing to save sinners, but able and willing to save him, even him. And here, as in the case of holiness, in whatever proportion we believe that we shall be saved by grace; our comfort, joy, and peace shall be in the same propor. tion. If that be strong, these shall be high; but if weak, they must be low: the effects always bearing proportion to the cause. However men may quibble, it is a precious gospel truth, that they who have believed do enter into REST, Heb. iv. 3. If I rest upon Christ alone for my salvation, I cannot but find a blessed rest in him: and that in proportion to the act of resting. This cannot be denied unless one assert that a resting act may be followed with a restless life: which would be absurd. If a poor soul in

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