The Doctrine of Justification, Treatise · Chapter 28
CHAPTER XXVIII.
NOw it followeth, that we ſpeake of faith it ſelfe, what it is. In which point wee will firſt intreate, of the divers ſignifications of Faith, in the word of God. And ſecondly of the true ſignification and nature of it, in the wroke of iuſtification.
Touching the firſt, Faith is taken in foure divers ſignifications in the ſcriptures of God, beſides that ſignification which it hath in the worke of iuſtification.
The firſt ſignification is, when faith is taken for fidelitie and trueth, as Math. chap. 23. 32. Yee leave the waightier matter of the Law, as iudgement, merciemercy, and fidelitie. Likewiſe, Rom. chap. 3. ver. 3. Shall their vnbeliefe make the faith of God of none effect. and 1. Timoth. cha. 5. ver. 12. having damnation, becauſe they have broken their first faith.
Secondly, faith doeth ſignifie the doctrine of the Goſpell, becauſe it is begotten in vsus, by the Goſpell, for faith commeth by hearing, therefore faith is called the faith of the Goſpell, as alſo becauſe the Goſpell, preacheth ſalvatiō, to be no otherwiſe but by faith. and therefore the Goſpell is called the worde of faith. Rom. chap. 10. ver. 8. In this ſignification it is taken, Gall. chap. 3. Receyved ye the ſpirit by the workes of the Lawe, or by the hearing of ſaith. And againe, Galla chap. 1. ver. 23. He which in time paſt perſecuted vsus. nowe preacheth the faith, that he before deſtroyed. And Acts chap. 6. ver. 7. And a great companie of the Prieſts were obedient to the faith.
Thirdly, faith is taken for particular knowledge, Rom. 14. 22. Hast thou faith, have it with thy ſelf, &c. That which in this place the Apoſtle calleth faith, in the ſame queſtion, matter, and purpoſe, he calleth knowledge, 1. Cor. chap. 8.
Fourthly, faith is ſomtimes put for Chriſt himſelf in the goſpel. becauſe al that ever faith in the goſpell apprehendeth, is Chriſt, who is the only true obiect of faith vntounto ſalvation. In this ſenſe it is takē Gal. 3. 23. before faith came, we were kept vnderunder the law, as vnderunder a garriſon, shut vp vntounto that faith, which afterward should be reveiled. which words being cōpared with the 24. & 25. verſes folowing & with the 19. verſe preceeding, it ſhalbe manifeſt, that by the name of faith, in that place, Chriſt the obiect of faith is vnderſtood.
Thus much for theſe foure divers ſignifications: wherein faith is taken in the word of God. Now we come to the ſpecial ſignificatiō and nature of it, as we are ſaid thereby to be iuſtified. And when it is ſaid to be imputed vntounto righteouſnes. In which point there is greateſt need of carefull attention, becauſe vponupon the miſtaking hereof, ariſeth principally, the miſtaking of iuſtification it ſelfe. Specially in that ſentence where it is ſaide, that Faith is imputed vntounto righteouſnes. Concerning which there is a two-folde controverſie. The firſt is, whether faith in this place be taken in the owne proper ſignification, or in a borrowed ſenſe. The ſeconde controverſie is, touching the proper ſignification, of faith what it is.
In the firſt controverſie, theſe who take faith in a borrowed ſpeech, doe expound that ſentence Metonymically by faith vnderſtanding Chriſt crucified, apprehended by faith, and ſo doe eſteeme that faith, relatively, or inſtrumentally taken, and not properly, is imputed vntounto vsus for righteouſnes. And this opinion agreeth with the trueth of the matter it ſelfe. But there is no neceſſitie, why faith in that place, ſhould bee taken in a borrowed ſenſe: if the right minde and meaning of the holy Ghoſt, in this phraſe, be gravely and maturely conſidered, ſo that if they who take it properly, did not erre, eyther in the ſignification of it, or in the true ſenſe of the imputation of it, their opinion might wel be allowed. For faith in this ſentence, is in my opinion, to be taken properly in that ſenſe, whereby in it ſelfe it is diſtinguiſhed, both from the worde, whereby it is begotten, and from the obiect of it, in the worde which is Chriſt. As alſo, from the naked knowledge of the worde, and Chriſt, therein reveyled: how ſoever it doeth comprehend knowledge.
For ſearching out therefore, the true ſignificatiō of the word Faith, in this ſentence, we will firſt ſet downe, the divers ſignifications wherein it is taken. Secondly, wee will ſpeake of the true nature and ſignification of it in this place, where it is ſaide to be imputed vntounto righteouſnes.
Cōcerning the firſt, we are not to ſpeak of that differēce which in the ſcriptures is warranted of hiſtoricall faith, miraculous faith, and iuſtifying faith, but onelyonly of the different opinions of men, touching iuſtifying faith.
In one thing all men doe conſent, and agree, that faith is an action of the heart, conſiſting in iudgement: but they differ in three ſortes.
The firſt ſorte make this iudgment of the harte, in beleeving, to be nothing but a naked opinion. which is a doubtfull inclination of an vncertayne minde, to the beſt part of the contradiction with feare of the contrarie parte, beeing deſtitute of the knowledge of the true cauſe. As for example, in this contradiction, Chriſtes death ſhall ſave vsus. and Chriſtes death ſhall not ſave vsus: they have an opinion of the beſt, that is, that Chriſtes death, ſhall ſave them, but no certaine knowledge, becauſe they are ignorant of the cauſe of that effect: and therfore, feare that they ſhall not bee ſaved, and in this opinion they place faith.
The ſeconde ſorte, which are the wiſer amongſt the Papiſtes, doe make faith to be an action of the heart, in iudging, neyther by way of opinion, nor yet by way of certayne knowledge, but by a middle way of iudgement, betwixt opinion and knowledge. Which participates of both, and yet is neyther of them. For they will not have it, a doubtfull inclination of the minde, vntounto the beſt parte, with feare of the worſt, vponupon ignorance of the cauſe. Neither will they have it, a certayne inclination of the minde, to the beſt, without all feare, of the worſt, vpō certayne knowledge of the cauſe, and neceſſarie meanes. But will have it middle conceyte of the minde, neither altogither contingent, neither altogither neceſſarie.
And now in theſe dayes, there is a ſorte of men, which agree with this ſecond ſorte, in ſubſtance, whatſoever deceitfull ſhew, their wordes doe make to the contrarie. Therefore as touching this point, wee make no ſeverall order of them. For albeit in word they ſeeme to admit, in beleeving, knowledge of the thing beleeved: yea which is more, albeit they graunt application, yet ſeeing they make neither of the two, neceſſarie, ſtable, or conſtant, but variable, and ſubiect to change, affirming that the Saintes, may fall from ſaving grace, they muſt needes agree with the former, touching the ſenſe and meaning of the word faith, as it is the action of our heartes in iudging and apprehending of our ſalvation.
The third ſorte are they, who eſteeme faith to ſignifie, the aſſured confidence of the heart, vponupon certayne knowledge of the beſt parte, without any feare of the worſt. And this opinion onelyonly agreeth with Gods truth. For nothing can be more contrarie to the nature of faith, then an vncertayne opinion: ſeeing no demonſtration, can ever make a ſurer concluſion then faith maketh in the heart of man, of all whatſoever it beleeveth. So that iuſtly we may ſay, that ſalvation beleeved, and embraſed by faith, is more ſure and ſtedfaſt and certayne vntounto vsus by faith, then ever it was in the beginning to Adam, or Angells, by poſſeſſion. For he that beleeveth, ſhall never periſh, and the gates of hell ſhall never prevaile againſt him. For hee that beleeveth, is perſwaded that neither death, nor life, nor Angells, nor Principalities, nor powers, nor thinget preſent, nor thinges to come, nor height, nor depth, nor any other ereature, shall be able to ſeperate him, from the love of GOD, which is in Chriſt Ieſus his Lord. And for confirmation heereof, wee referre the Reader to that which we have ſpoken before, touching the ſupernaturall effectes of faith, and to that which heereafter followeth, in the deſcription of the true nature of faith, vntounto the which we nowe come, leaving to ſpeake of the error concerning the imputation of faith, vntill we come to treate of imputation it ſelfe.
Wee have heard alreadie, that faith is the ſupernaturall gift of God. And that the meanes whereby the holy Ghoſt worketh it, is the Word, the Sacraments, and the miniſterie. and that the perſons to whom he giveth it, are only his elect, whom he hath given to Chriſt, to be his ſheepe. And laſtly, that the whole heart of man, and the powers of his ſoule, are the ſubiect wherein it is wrought. So that nowe it reſteth to know, what it is that God worketh in our ſoules, when he giveth vsus faith. For in theſe things, that have already beene ſaid, it differeth nothing from the reſt of Gods ſaving graces. For they are all heavenly, ſpirituall, and ſupernaturall giftes of God, wrought in the whole heart of every one of Gods elect: eyther by the inward operation of the holy Ghoſt, extraordinarily, or els in ordiraaie diſpenſation, by the effectuall revelation of the Goſpell. Therefore ſeeing faith, hath theſe things common with all the reſt, wee are nowe to trie the particular difference, whereby it is diſtinguiſhed in ſubſtance, and nature, from all the reſt of Gods bleſſings.
The conſideration of the nature of faith in it ſelfe, is twofolde.
Firſt, faith is to be conſidered, as it is the gift of God, cōming from him, and wrought by him, in our heartes.
Secondly, faith is to be conſidered, as our hearts (having it not wrought in them) worke by it againe, towards God, vntounto iuſtification.
This twofold conſideration of faith, is neceſſarie for the right knowledge, both of the nature & of the working of it. For faith paſſively taken, ſignifieth the effect of Gods working: framinge faith in our heartes: but actively taken, it ſignifieth the action of our hearts now beleeving, in laying holde vponupon Ieſus Chriſt, as he, who is made of God vntounto vsus, wiſedome, ſanctification, and redemption.
Firſt then we will ſpeake of it, as it is the worke of God in vsus. And next, as our hearts worketh by it. And this we are carefully to conſider, for herevpon dependeth all our fellowſhip with God in Chriſt. and all participation of the promiſe, and inheritance promiſed to the children of God. & all true reioycing, and gloriation, in God. and in this worke of faith, conſiſteth all the ſtrength whereby we are made able, to ſtande againſt all powers of darknes, and ſinne, and are vpholden to the ende.
In the ſcriptures of God we finde, that all bleſſings that come from Chriſt vntounto vsus, are attributed vntounto faith: as alſo our beeing Chriſts, and the children of God in him, is likewiſe attributed vntounto faith. For there be two ſpeciall grounds in the which conſiſts all our felicitie.
The firſt is our becomming Chriſtes, that is when wee are made his.
The ſeconde is, the infallible conſequence of the former, when all that Chriſt is made of God for vsus, is made ours. So that his death, his reſurrection, his aſcention, his glorification, &c. are all made ours. And this followeth vponupon the former, for as ſayeth the Apoſtles, If yee bee Chriſtes, then are yee Abrahams ſeede, and heyres by promiſe, Gallat. chapt. 3. ver. 29. according to which alſo the Apoſtle ſayeth, All thinges are yours, and ye Chriſtes, & Chriſt Gods, 1. Cor. chap. 3. ver. 21. 32. 23. Now faith is the meane and inſtrument, of both theſe points. For by faith wee are made Chriſts, and by faith Chriſt is to vsus, wiſdome, righteouſnes, ſanctification, and redemption.
The firſt of theſe two is the fruite of faith, as God worketh it in our hearts, or rather the work of God, by working faith in our hearts. The ſecond is the fruit of faith, nowe wrought in our hearts, or rather, the worke of our heartes by faith.
Thus faith is the mean, & effectual inſtrumēt of al our bleſſednes: both in our vnion with Chriſt the ſonne of God, and alſo of our cōmunion with him, both in his death, life, and glory: and therefore we are ſaid both to bee the ſonnes of God by faith in Chriſt, and to be iuſtified by faith in him, and to live by faith in him, and to be ſaved by faith in him, ſo that faith is the ſupernaturall gift of God, given vsus, for theſe ſupernaturall endes, that by it we may be in Chriſt, and Chriſt in vsus, for by faith he dwelles in our hearts, and that in him, and by him, we may enioy righteouſnes and life.
To ſpeake then of the firſt, that is, of faith as God worketh it, it conſiſteth ſpecially in foure things.
The firſt is, in Gods opening & illuminating of our vnderſtandings, making our hearts in our vnderſtanding power, not only to know the promiſe in Chriſt, & Chriſt to be the ſeed in whom bleſſednes is promiſed to all Nations, and in whom all the promiſes of God are yea and amen: but alſo to iudge and eſteeme theſe thinges reveyled of God, to be a moſt vndoubted and vnfallible trueth. ſo that by this firſt worke of the Father, the heart of Gods elect is made to ſee, & vndoubtedly to acknowledge, that there is no bleſſednes vntounto man, but onelyonly in Ieſus Chriſt crucified. So that his eyes are open to ſee in him ſelfe, nothinge but iuſt cauſe of condemnation: from the which there is not any helpe, neither in him ſelfe, nor any creature, but in Ieſus Chriſt alone. And therefore is made of God, to determine with him ſelfe, to knowe nothing vntounto life and ſalvation, but Chriſt and him crucified: and this worke of the Father (which is the beginning of all grace) is expreſſed in the Scriptures, by Gods teachinge vsus: according as Chriſt ſayeth, Iohn chap. 6. ver. 45. Every one that hath heard of the Farher, and hath learned of him, cōmeth vntounto me. Shewing vsus thereby, that the firſt cauſe of our beleeving, or rather the firſt parte and portion of the worke of faith wrought in our heartes by God, conſiſteth in God teaching of vsus: according to his promiſe made in his covenant, Eſay chap. 54. ver. 13. And all thy children shalbe taught of the Lord. And Ierem. chap. 31. ver. 33. 34. I will put my lawe in their inward partes, and write it in their heartes, and they shall teach no more every man his neighbour, and everie man his brother, ſaying, knowe the Lord: For they shall all knowe mee from the least of them, vntounto the greateſt of them, ſayeth the Lord.
For it is true which Chriſt ſpeaketh, Math. chap. 11. ver. 27. No man knoweth the Sonne, but the Father: neyther knoweth any man the Father, but the Sonne: and he to whom the Sonne will reveyle him. So that the knowledge of God, is a ſecrete belonging to God alone, which no fleſh is everable to attayne vntounto, by any power of his owne naturall light and vnderſtanding: therefore ſaieth the Apoſtle, that this is the wiſedome of God hid in a myſterie, which none of the Princes of this worlde have ever knowne, 1. Cor. 2. For as he ſaith in that ſame chapter, The naturall man, perceyveth not the thinges of the Spirit of God. For they are foolishnes vntounto him: neyther can hee know them, becauſe they are ſpiritually diſcerned. And this he confirmeth by a ſtrong argument, in that ſame chapter, verſ. 11. ſaying: For what man knoweth, the thinges of a man, ſaue the ſpirit of a man which is in him: even ſo the thinges of God, knoweth no man, but the ſpirit of God. For which cauſe alſo, in that ſame place, he attributeth the cauſe of all our knowledge, vntounto God reveyling vntounto vsus by his ſpirit, the thinges that are given vsus of God: according to which Chriſt ſaieth vntounto Peter, when hee did confeſſe him to bee the Chriſt the Sonne of the living God, that flesh and bloud had not reveiled that vntounto him, but his Father which was in heaven, Math. cha. 16. ver. 17. thereby witneſſing plainly, that no naturall light, nor information of mans owne minde, can poſſibly make a man to know Ieſus, to be the Chriſt, and ſonne of the living God: but that this knowledge commeth vntounto our heartes, by the ſupernatural gift, and revelation of God by his ſpirit: according to which the Apoſtle ſaith, 1. Cor. chap. 1. ver. 18. That the preaching of the croſſe, is to them that perish, foolishnes: but vntounto vsus that are ſaved, it is the power of God. For God hath caſt away the vnderſtanding of the prudent, and hath made the wiſedome of this worlde fooliſhnes. For by that wiſedome the world doeth not know God, therefore ſayth the Apoſtle in that ſame place: VVee preach Chriſt crucified, vntounto the Iewes even a ſtūbling blocke: and vntounto the Graecians foolishnes: but vntounto them which are called, both of the Iewes, & Graecians, we preach Chriſt the power of God, and the wiſedome of God. Thus it is playne, that this wiſedome and light of the heart, whereby we know Chriſt crucified, to be our onelyonly Saviour and Sonne of God, is a gift ſupernaturally given vsus by God, when he calleth vsus, and therefore ſaith Chriſt: That it is not given to every man to know the ſecretes of heaven, Math. chap. 13. verſ. 11. ſhewing vsus thereby, that the power to knowe theſe things, is givē vsus of God. Which is yet more cleere by the ſpeech of Chriſt, touching them to whom this gift is not given: when he ſayeth, that ſeeing, they doe not ſee, and hearing, they heare not, neither vnderstande. And this worke of God in the ſcriptures, is ſignified, by opening of the eyes of our vnderſtanding: Epheſ. chapt. 1. ver. 18. and ſometymes, by opening of the heart: Actes. chapt. 16. ver. 14. And in this firſte worke of God, by his grace, conſiſteth the chiefe foundation of our ſtrength: as is ſhowen by Ioh. 1. Epi. chap. 5. verſ. 5. ſaying: VVho is it that overcommeth the worlde: but hee that beleeveth that Ieſus is the ſonne of God. As likewiſe this is the ſeale of out Adoption, as witneſſeth the ſame Apoſtle, 1. Epi. chap. 5. ſaying: Every one that beleeveth that Ieſus is the Chriſt: is borne of God. And thirdly, on this dependeth our ereruall life: as witneſſeth Chriſt him ſelfe, Iohn chap. 17. ver. 3. This is eternall life, that they knowe thee the onelyonly true God: and whom thou haſt ſent Ieſus Chriſt. and therefore, whoſoever is ignorant of this point (and ſo much more they that impugne it) ſhal never inherit eternall life: according to Chriſts owne teſtimonie, Ioh. ca. 8. ver. 24. Therefore I ſaid vntounto you, that ye shall die in your ſinnes: for except yee beleeve that I am hee, yee shall die in your ſinnes.
To conclude this point then, the firſt action of God in man, and ſo the firſt gift beſtowed vponupon the heart of man vntounto life, is the power and facultie, of conceyving, and knowing, God in Chriſt the Saviour, as he is reveyled in the worde: accordinge to the ſaying of Iohn, Epi. 5. 20. But we knowe, that that ſonne of God, is come, and hath given vsus a minde to knowe him that is true: and wee are in him that is true, that is, in that his Sonne Ieſus Christ, this ſame is that very true God, and that eternall life.
The ſecond worke of God wherein our faith conſiſteth, is in giving a wil to come to Chriſt, and to enioy him, & to obey him according to the ſaying of the Prophet, Pſalm. 110. 3. Thy people shall come willingly, at the time of the aſſemblinge of thine armie in holy beautie.
For as the vnderſtanding power of man, is darkened, & al his wiſdome, is but fooliſhnes: ſo his will, is rebellious againſt Gods will, in all thinges. ſo that as he cannot naturally perceyve, nor know, the thinges of God: ſo can he not naturally will, nor deſire, the thinges of God. and this oftentymes is ſignified in ſcripture, by the hardnes of mans heart that cannot repent: and by his ſtiff-neckednes, and by reſiſting of the holy Ghoſt, according to the words of God by the Prophet Eſay, ca. 65. ver. 2. & 3. I have ſpred my hands out all the day, to a rebellious and gaine-ſaying people, &c. And this worke of God is expreſſed in ſcripture, by the phraſe of Gods drawing vsus, Ion. 6. 44. No man can come vntounto me, except the Father that hath ſent me, drawe him. as likewiſe is ſignified by the opening of the eare: as Eſay cha. 50. ver. 5. The Lord GOD hath opened myne eare, and I was not rebellious, neyther turned I backe. This alſo is ſignified by the Lord, Ier. 32. when he promiſeth, that he would put his feare in their heartes, that they ſhould not departe from him: and moſt cleerly, Eze. cap. 36. 26. 27. A newe heart alſo will I give you, and a new ſpirit will I put within you: and I will take away the ſtonie heart out of your body, and will give you a heart of flesh, and I will put my ſpirit within you, and cauſe you to walke in my Statutes. For this cauſe it is, that Chriſt calleth them bleſſed, who honger and thirſt for righteouſnes: For it is moſt certaine, that the earneſt deſire of the heart, to enioye Chriſt and his righteouſnes, &c. is an vndoubted token of Gods ſaving grace, and of his effectuall calling, in the which he beſtowes this, as a ſupernaturall gift, vppon the elect, as the ſeconde effect, of his working power, whereby hee changeth our willes, which are of them ſelves rebellious, and maketh them willing to come vntounto Chriſt, and to obey his voyce. Therefore is it ſaide, That God is the worker, both of the will, and of the deed, of his good pleaſure in vsus, Phil. cap. 2. 13. ſo this is the ſecond parte of that ſupernatural gift of faith, when as our will maketh choiſe of that which is the will of God, and wee ſubmit our willes to his will in all thinges, which is moſt contrarie to the nature of fleſhe. For as ſayth the Apoſtle, Rom. chap. 8. ver. 7. The wiſedome of the fleshe, is not ſubiect to the Law of God, neither can be. Therefore doeth the Prophet David ſay: That the man is bleſſed, whom the Lord choſes, and cauſes to come, Pſalm. 65. 4. It is for this ſame cauſe, that David prayeth ſo often: that God would incline his heart to his ſtatutes.
The thirde parte of Gods workinge in givinge Faith vntounto vsus, is the ſanctification of our affections, to make vsus to love Chriſt above all thinges, and that by the powring of his love in our heartes by his holy Spirit: For as hee inclineth our myndes to mynde heavenly thinges, by inſinuatinge his mynd towardes vsus in Chriſt Ieſus into our myndes, & as by the ſenſe, and feelinge, and proofe of his good will towarde vsus in all thinges, hee drawes out willes vntounto his will: So by the ſenſe of his love, in his giving his deare Sonne to the death for vsus, while wee were his enimies, hee enflames our heartes with the love of him againe, ſo that with our affection, wee are ſet vppon Chriſt more then all thinges, and are content to loſe all things, that we may gaine him.
Therefore ſaith Chriſt, Math. cha. 10. ver. 37. He that loveth father, or mother, better then mee: is not worthie of me, &c. And Luke chap. 14. ver. 26. If any man come vntounto mee, and hate not his Father, and Mother, & VVife, and Children, and Brethren and Siſters, yea and his owne life alſo: he can not be my Diſciple. Wherein it appeareth moſt plainly, that faith is a gift ſupernaturall: ſeeing it bringeth a ſupernaturall love into the heart, which overcommeth all the love and affection, which can be in nature: eſpecally when it overcommeth the love of man to him ſelfe, and his owne life.
Fourthly, the Lord by working faith, doeth imprinte his knowledge, and his will, and love to vsus, in our memories, working ſuch a ſtedfaſt impreſſion in our hearts, of his merciemercy and grace, towards vsus in Chriſt, as can never be defaced: therefore the wicked in the booke of God are noted by this name, they that forget God. whereas the childrē of God have him alwayes before theit eyes. Thus the Lord when he worketh faith in our hearts, he worketh it in all the powers of our ſoule, filling the whole heart with ſuch ſupernaturall vertue, and power, in all the faculties thereof, whereby the heart, which of it ſelfe naturally could never be able to knowe, or to deſire, or to love, or to keepe any heavenly thing belonging vntounto life and godlines: is made able both to knowe, and to will, and to love, and with the will, and affection, to apprehende, and to keepe conſtantly the Lord Ieſus, and all bleſſings in him vntounto eternall life.
And all theſe pointes are wrought by God, in the heart of everie one of his elect, particularly, as in them ſelves ſo alſo concerning them ſelves, ſo that their knowledge, and aſſurance of the trueth of the things reveyled, touching Chriſt, and redemption in him, is not a generall notion, & perſwaſion of the heart, that God hath given his ſonne to be a Redeemer to mankinde, and that he hath performed redemption in his death: for ſuch a faith not onelyonly the reprobate, but Sathan him ſelfe, hath, but it is a particular ſight, and aſſurance of every mans owne heart, concerning him ſelfe, that God hath elected him, & for him in particular hath given Chriſt, to bee a Redeemer, and hath made him particularly vntounto him wiſedome, righteouſnes, ſanctification, and redemption.
For it is not my faith-concerning the minde of God vntounto others, nor yet of the minde of God conceyved generally toward all his elect, but the particular knowledge, and aſſurance, of his minde concerning my ſelfe, that doeth ſaue mee: For the iuſt shall live by his owne faith, Habac. chapt. 2. ver. 4. But this will appeare more cleerely in the next point: while we conſider Faith, being newe wrought in our hearts, howe we are ſaide with our heart to beleeve.
In this point we have to conſider: Firſt, that it is the man him ſelfe who beleeveth: Secondly, that it is his heart whereby he beleeveth: And thirdly, beleeving is the action which man performeth with his heart.
As for the firſt, man is ſaid to beleeue, becauſe that this ſupernaturall gift is given him of God, and that in his heart it is effectuall in him in all the points foreſpoken: for by Gods enlightning of him, he ſees, and by his teaching, he vnderſtandes, and by the Lords enclining of his will, he willeth, and by the Lords ſanctifying of his affection, he loveth, and by the Lords imprinting, and writing, in his minde, and ſealing by his ſpirit, whatſoever he reveyleth vntounto him, he both poſſeſſeth, retayneth, and keepeth, Chriſt and all the bleſſings promiſed in him: ſo that faith actively conſidered, is nothing but the motion of mans hearte, which is wrought in him by the ſpirit of God: and therfore in ſubſtance, nothing els but the very action of GOD in man: but conſidered in a divers manner, that is, paſſively, as it is wrought by God in him, and actively, as he by this working of God, in all the powers of his ſoule, apprehendeth, and receyveth grace from God: ſo that the action of man in beleeving with the heart, is nothing but his knowing, & acknowledging of things, by Gods making him know, and acknowledge them, and his willing them, by Gods making him to will them, and his loving, by Gods making him to love them, and his apprehending and retayning them, by Gods making of him to apprehende and reteyne them, GOD imprinting, writing, and ſealing them in mans heart: This worke therefore of man, is likewiſe attributed vntounto God vnderunder theſe two phraſes. Firſt, when it is ſaide, that he giveth vsus to come vntounto the ſonne, Iohn chap. 6. ver. 65. Secondly, the Fathers giving vsus vntounto the ſonne, Iohn. chap. 6. ver. 37. and 17. 6.
Thus the motion of man with his heart being moved of God, is called mans beleeving with the heart, evē as a wheele which of it ſelfe cānot move, yet being moved by an other, doth move, whoſe motion therefore though it be but one, yet is ſaid to bee the motion of two, that is of the maner, and of the thing moved: and therefore is both actively, and paſſively to be conſidered: in the one ſenſe God is ſaid to bring vsus vntounto Chriſt: in the other ſenſe we are ſaide to come vntounto Chriſt. and this is carefnlly to be marked, leaſt with a great many we erre, in eſteeming faith to be mans owne proper worke, flowing from the natural power of his owne will, and ſo miſtake the ſaying of the Prophet, the iuſt shall live by his owne faith: as alfo Chriſtes forme of ſpeach, when he ſayeth, thy faith hath ſaved thee, for faith is called ours, and our owne, not in reſpect that we are the Authors, the cauſe, or workers of it: but becauſe we poſſeſſe it, and are the ſpeciall ſubiectes of it, in the which it is wrought by God, as alſo becauſe it concerneth onr ſelves in particular, and what wee beleeve, wee beleeve it particularly touching our ſelves, ſo that faith is called our owne faith in the Scriptures of God, to declare the perticular nature of ſavinge faith in two particular thinges: The firſte is, that it is not the faith that GOD workes in another mans hearte, but the faith which hee worketh in myne owne hearte, that ſaveth me.
Secondly, it is not the faith which I have in myne owne hearte, concerning others, but the faith that I have concerning my ſelfe in particular, that ſaveth me. So that this worde vſed by the Spirit of God, ſaying: thy faith hath ſaved thee, and the iuſt by his owne faith shall live, is ſet downe, not to deſigne the cauſe, but the ſubiect, of ſavinge faith: and that in two reſpectes, that is, both in reſpect of him in whom it is wrought, and alſo in reſpect of him concerning whom it is wrought: ſo that my faith that ſaveth mee, muſt bee wrought by GOD in my owne hearte: and what hee maketh mee beleeve, hee muſt make mee beleeve it concerninge my ſelfe in particnlar.
If the Papiſtes did rightly vnderſtande this, they would ſee that every particnlar Chriſtian, hath a particular warrant, by particular revelation from God, of the certaintie of his owne ſalvation: For when hee ſaide, to beleeue with the heart: the ſame beleeving, includes in it a particular knowledge, by the particular revelation of God in his heart cōcerning him ſelfe in particular, that hee is choſen and elected of God, that Chriſt is given for him, that in him hee is redeemed, that in him hee hath remiſſion of his ſinnes, that through him, hee ſhalbe glorified.
Secondly, they ſhould likewiſe knowe, and with them ſuch as in the Church of God, follow their opinion: that when it is ſaide, that man with the heart beleeveth, the heart is not to bee eſteemed the cauſe of beleeving, as though naturally of it ſelfe it could beleeve, but as a wheele moved by another, doth move: ſo our heartes action of beleeving, is nothing but the action of God moving our heartes.