The Doctrine of Justification, Treatise · Chapter 27
CHAPTER XXVII.
NOW it followeth that wee ſpeake of the ſecond point, touching faith, that is, to whom it is given, of which point, ſome what may bee collected, out of theſe three grounds, and cauſes, of beleeving, ſet downe heretofore, therefore wee wil be the ſhorter herein.
In handling this point, we have two things ſpecially to bee marked.
The firſt is, what perſons they are amongſt men, in whom the Lord doth worke faith, that is, whether he worketh it in all men indifferently, or in ſome certaine nomber only.
The ſecond is, in what part, power, or facultie, of man, faith is wrought.
Touching the firſt, The firſt ground or cauſe that wee laid downe, of beleeving, may alone ſufficiently cleere this, ſeeing our beleeving depends vponupon, the Lords ordayning vsus to eternall life, of his good will and pleaſure. It muſt follow, that God giveth faith to no more, then hee hath Predeſtinated, and that faith is not indifferently given to all, it is manifeſt by experiences in all ages, and by the teſtimonie of Gods trueth, Math. cha. 11. verſ. 25. Where Chriſt giveth thankes vntounto the Father, becauſe hee had denied faith vntounto the wiſe, and men of vnderſtanding, and had given it vntounto babes. And againe, Math. chap. 13. verſ. 11. it is expreſly ſaid by Chriſt, that it was given to his diſciples to know the ſecretes of the Kingdome of heaven, but vntounto the reſt of the Iewes it was not given. Therefore the Apoſtle, 2 Theſ. chap. 3. verſ. 2. affirmeth plainly, that all men have not faith. Or rather (as the words ſeeme to importe) that faith belongs not to all men. And theſe teſtimonies preceeding doe prove, that this is true: not only in reſpect of the action of mans will, reiecting the meanes of knowledge and faith, offered by God, but in reſpect of the action of God, in denying the meanes, yea which is more, in blinding their eyes, that they ſhall not ſee. Eſay. 6. and Ioh. 12. and Rom. 9. 18. Beſides this it is manifeſt by the deſcription of thoſe to whom faith is given.
Firſt, they are deſcribed to be the ſheepe of Chriſt, Ioh. chap. 10. ver. 26. and therefore ſayeth Chriſt to the Iewes that beleeved not, but yee beleeve not for yee are not of my sheepe. Whereby it is manifeſt, that none (ſave they which are Chriſtes ſheepe) doe receyve faith: and that becauſe Chriſt did lay downe his life, for none but for his ſheepe, Iohn. chapt. 10. ver. 11. 15. For none can have faith in the bloud of Chriſt, for whom Chriſt never ſhed his bloud.
The ſecond thing whereby they are deſcribed, is the Fathers giving of them to Chriſt, and this is the ground of the former. For none are Chriſtes ſheepe, but ſuch as the Father gives him. and therefore he him ſelfe acknowledgeth, thoſe who are his ſheepe, to have bene given him by the Father, Iohn cha. 10. ver. 29. and 17. 6. &c. according to which ground, Chriſt ſpeaketh Iohn chap. 6. verſ. 35. 36. 37. ſhewing this to bee the cauſe why the Iewes beleeved not. to wit, becauſe the Father had not given them vntounto him, while he takes his argument, from the contrarie effect, in this manner: All that the Father giveth me, commeth vntounto mee. VponUpon the which it muſt followe, that of the contrarie effect, there muſt bee a contrarie cauſe. that is, that who do not come vntounto him, muſt not be given of God vntounto him. For it is the will of the Father, that ſendes Chriſt, that he ſave thoſe only whom he hath given him, Ioh. chap. 6. ver. 39. and 17. 2. For which cauſe Chriſt him ſelfe declareth, that he did manifeſt his Fathers Name, and give the words which his Father had given him, and did pray vntounto the Father for none, but thoſe that the Father had given him, out of the world.
The third thing whereby they are deſcribed, is, that they are the elect of God. therefore faith is called the faith of Gods elect, to ſhewe vsus that Gods election limiteth faith, which is diſpenſed to no more but ſuch, as God hath elected. as is manifeſt, Rom. chap. 11. ver. 5. where the Apoſtle ſheweth the reaſon why, in the reiection of the Iewes, in their infidelitie, a remaynent of faithfull ones were reſerved. ſaying: So alſo at this preſent time, there is a remnant according to the election of grace. and this is the ground of the former point: For as we are the ſheepe of Chriſt, becauſe wee are given him. ſo wee are given to Chriſt, becauſe wee are elected. Therefore wee may boldly conclude, that Gods Decree, according to his purpoſe, is not generall, or indefinite, but particular, and definite, of a certayne number of perſons.
For moſt ſure and certayne it is, that the office of Chriſt, as Prince of our ſalvation, is of as large extent, in bringinge men to ſalvation, as is the Fathers will, in ordayninge them to ſalvation, through CHRIST IESVS. For hee came to doe the will of his Father. Seeing therefore, that Chriſt layeth downe his life for none, and giveth eternall life to none, and interceedeth for none, but ſuch as are his ſheepe. And ſeeing hee accomptes none his ſheepe, but ſuch as his Father gives him: And ſeeinge the Father gives none vntounto him, but ſuch as hee hath elected in him: and ſeeinge hee elected none in him, but ſuch as hee had predeſtinate, to bee adopted through him, Ephe. chapt. 1. ver. 4. 5. It muſt needes followe, that Gods Decree is of a definit number, and that the Redemption, and Interceſſion of Chriſt, are of no larger extent, then the number of thoſe that beleeve. And that faith is of no larger extent, then Gods Decree, and his election following therevppon: neither by purpoſe, or intention in God, or poſſibilitie in man. So that it is playne, by the holy Scriptures, that none except thoſe who are elected of God, doe ever receyve the gift of faith from God. For our election dependeth not vponupon our faith, but faith vponupon our election. Therefore faith and the fruites of it are teſtimonies of our election, as is cleere by the Apoſtle, reaſoning, 1. Theſ. chap. 1.
Touching the parte, power, or facultie, of Gods elect, wherein faith is wrought by GOD, and receyved of vsus, the Apoſtle cleeres it to vsus, Rom. chap. 10. ver. 10. ſayinge: VVith the heart man beleeveth vntounto righteouſnes. Thus it is manifeſt, that the heart of man, is the parte wherein faith is wrought, & with the which man beleeveth. Of which it will followe, that their opinion muſt bee erronious, who doe make Gods workinge in vsus, for the begetting and building of faith in our heartes, to be only in our vnderſtanding, and not in our will, and affection, except only by way of perſuaſion. Whereas notwithſtanding in the iudgment of all men, the hart is chiefly taken for the will and affections, which yet ſhall appeare more evidently, when we ſhall ſee firſt that beleeving is an action of the whole heart. Secondly, when we ſhall ſee, that in the ſcriptures, by the heart is vnderſtood, not any one power only, or facultie of the ſoule, but all the powers and faculties of it, even after the largeſt manner, of the diviſion thereof, which is, when it is divided in the vnderſtanding, will, affection, and memorie.
Touching the firſt, that faith is a worke of the whole heart, it is manifeſt by the words of Philip to the Eunuch, Acts 8. 37. ſaying: If thou beleeveſt with thy whole heart, thou maiſt be baptiſed.
The ſecond alſo is manifeſt, that by the hearte is vnderſtood, all the powers of the ſoule. And firſt the vnderſtanding, Eſa. cha. 6. and Math. chap. 13. where it is ſaide, That God had hardened their heartes, that they shoud not vnderſtand with their hearts. And Salomon in the 1. of Kinges, chap. 3. ver. 9. asketh of God, an vnderſtanding heart. And therefore the Apoſtle, the 2. Cor. chap. 3. ver. 15. attributeth the ignorance of the Iewes, to the vaile that is laide over their heartes.
Secondly, touching the will and power of election, it is alſo attributed to the heart, Acts chapt. 7. where it is ſaide, that the Fathers would not obey the Angell, but refuſed, and in their heartes turned backe againe to Egypt. And actes 11. Barnabas exhorted all, that with purpoſe of heart, they would continue in the Lord. And 1. Cor. chap. 7. it is ſaid, He that ſtandeth firme in his heart, that he hath no need, but hath power over his owne will, &c. And againe, 2. Cor. chap. 9. ver. 7. As every man hath fore-determined (or choſen) with his heart.
Thirdly, touching the affections, it is a thing out of controverſie, that they belong to the heart. And the ſcripture witneſſeth the ſame, Math. chap. 6. ver. 21. where Chriſt ſayeth: VVhere your treaſure is, there wil your heart be alſo. And Rom. chap. 1. ver. 24. it is ſaide, that God did give vp the Gentils, in the luſtes of their heatres, vntounto vncleannes. And in the 14. and 16. chap. of Iohn, Feare, ſorrowe, ioye, are attributed vntounto the heart.
Fourthly, memorie, and retayning in minde, is attributed vntounto the heart. Luke chap. 1. ver. 66. All they that heard, did lay vp all theſe wordes in their heart. And Luke chap. 21. ver. 14. Chriſt ſayeth to his Diſciples, Lay it vp therefore in your heartes. And for this ſame cauſe God ſayeth in his covenant, That he will write his lawe in our heartes. For this cauſe doeth Chriſt attribute vntounto mans heart, the treaſure of man. Math. chap. 12. A good man out of the good treaſurie of his heart, bringeth foorth good things: And an evill man, out of the evill treaſurie of his heart bringeth foorth evill thinges. Thus the power of retayning, and keeping in minde, & laying vp in ſtore things both good, and evill, is attributed vntounto the heart of man.
Of this we may perceyve, that ſeeing beleeving, is an action of the whole heart, that it muſt needes be wrought of God: and receyved by vsus in all the ſe foreſaide powers, of the ſoule: and that the action of our heart in beleeving, is not an action of the wil only, but of all the powers of the ſoule cōiunctly. For ſeeing faith is the roote of our regeneration, out of which ſpringeth all good motion, and all the partes of the renewed man, in all the powers of the ſoule. It is moſt neceſſarilie requiſite, that faith it ſelfe be placed in them all: that by it, all may be purified, and all may be filled with Chriſt: and all may live by the faith of the Sonne of God. For no more of the ſoule of man is renewed, but ſo farre of it, as is iudued with faith. Neyther is any more poſſeſſed with Chriſt, then is poſſeſt with faith: nor can Chriſt live in any more of our ſoule, then that wich liveth by the faith of CHRIST.
By this it may appeare, how vngraciouſlie they ſpeake of Gods grace in the worke of faith, who make him effectually to renewe, no more of man but his vnderſtanding: leavinge the action of conſenting, and embracing by faith the things reveiled, to the will of man. as alſo how ſlenderly they ſpeake of faith, who place it in nothing, but in the willes aſſentinge to the trueth of God.