Gods Effectual Calling, Treatise · Chapter 29
CHAP. XXIX. Of iuſtifying Faith.
OVr effectual calling is effected, firſt by ye Law, then by the Goſpell. The whole doctrine of the Law may be reduced to this *or forme of reaſon.ſyllogiſme: Curſed is he that continueth not in all things which are written in the booke of this law, to do them: But I hauehave not continued in them: Therefore I am accurſed. The propoſition of this reaſon is the voice of the Law: and that commination which is added to the couenant of works: which is thus conceiued, Do this, and thou ſhalt liue: but if thou do it not, thou ſhalt die. THe aſſumption of this reaſon, is the act of euerie ones conſcience that applieth to it ſelfe the tranſgreſſion of the law. The concluſion likewiſe is the act of each ones conſcience, applying to it ſelfe the iuſt puniſhment and curſe of God for ſinne. This forme of reaſoning belongs not ſo much to the calling it ſelfe, as to our preparation to that Our preparation to our effectuall calling.effectuall calling, which is properly effected by the doctrine of the Goſpell. For by the doctrine of the Law, which is comprehended in this argument, wee are amazed, and affected with the feeling of our miſerie, which feeling is the firſt degree vntounto ſaluation,
Now the doctrine of the Goſpell may be comprehended in this forme: Whoſoeuer beleeueth, ſhall be iuſtified and liue: But I beleeue: therefore I ſhall be iuſtified; An Euangelicall ſyllogiſme.and liue. The propoſition is the voice of the Goſpell, or of God himſelfe calling. For therein is contained the firſt part of an effectuall calling, which is nothing els but a proclaiming of the free couenant, the forme whereof is contained in this propoſition. The Aſſumption is not indeed the act of the naturall conſcience, but of euerie ones ſupernaturall ſaith applying to himſelfe Chriſt Ieſus the Mediator of the couenant, and him firſt crucified, and next glorified. The Concluſion alſo is the act of faith, applying to euerie one the benefits of Chriſt, his righteouſneſſe and ſaluation by him. This reaſon doth properly belong to Calling: and the Propoſition of it is the firſt part of calling: and the Aſſumption and concluſion is the ſecond part. And ſeeing the aſſumption and concluſion are the acts of our faith, whereby we doe as it were make anſwer vntounto God that calleth; ſurely we ſhall not without cauſe ſay, that the ſecond part of effectuall calling is nothing els but faith: Wherefore the common place of Faith muſt be compriſed vnderunder this of our effectuall calling.
It followeth therefore that we ſpeake of Faith, yea of that faith which is properly & ſimply ſo called; that is, of faith which they call iuſtifying faith. For as touching the other kinds of faith, which are commonly numbred, as a Iuſtifying faith.dead faith, &c. they are ſo termed, not ſimply, but in ſome reſpect, and with an addition, dead faith, temporary faith, &c.
Now in the declaration of faith, the firſt thing that offereth it ſelfe to be conſidered, is the obiect thereof. The The obiect of faith.obiect is generally whatſoeuer is contained in the word of God, that is, the whole truth of God. But ſpecially and properly, the obiect of it, is Ieſus Chriſt with all his benefits.
There is a twofold conſideration of Chriſt and his benefits: for firſt Chriſt with his benefits is conſidered as he is offered in the word and Sacraments: that is, as he is offered vntounto vsus, as in a looking glaſſe; and yet not ſo much Chriſt himſelfe, as a certaine image or picture of him. Of this looking glaſſe of the word and Sacraments ye reade, 1. Cor. 13. 12. We ſee now as it were in a glaſſe, and by a darke ſpeaking. And 2. Cor. 3. 18. But we with open face beholding the glorie of the Lord as in a glaſſe, are transformed into the ſame image from glorie to glorie. Now Chriſt ſo conſidered, The glaſſe wherein we may finde and ſee the face of Chriſt.is nothing els but Chriſt preached in the word, and repreſented in the Sacraments. We (ſaith he) preach Chriſt crucified, 1. Cor. 1. 23. For the Goſpell preached doth ſet Chriſt in a manner before our eyes. Gal. 3. 1. To whom Ieſus Chriſt was before pictured before your eyes, and among you crucified.
Next, we be to conſider Chriſt without this glaſſe of the word and Sacraments, as he is in himſelfe. Of Chriſt ſo conſidered the Apoſtle ſpeaketh 1. Cor. 13. 12. But then we ſhall ſee him face to face. And 1. Ioh. 3. 2. But we know that it ſhall come to paſſe, that when he ſhall appeare, we ſhall be like him, becauſe we ſhall ſee him as he is. As there is a twofold conſideratiō of Chriſt, ſo the knowledge and apprehenſion of him is twofold. The firſt is called Faith, the A twofold know ledge or apprehenſion of faith.latter Sight. Of both theſe ye reade 2. Cor. 5. 7. For wee walke by faith, not by ſight. Theſe two wayes of knowing & apprehending, do agree one with another in nature and eſſence: for both of them are the knowledge and apprehenſion of Chriſt: but they differ in quantity, and as they vſe to ſpeake, more or leſſe: for the knowledge of faith is the leſſer, as alſo is the apprehenſion: whereupon 1. Cor. 13. 9. it is ſaid, that we know in part. But the knowledge & apprehenſion by Sight is the greater; & ſo perfect knowledge and apprehenſion: and this ſhall hauehave place in the next world. Of this perfect knowledge is ſpoken in the ſame chap. verſ. 10. But after that which is perfect is come. And verſ. 12. Then ſhall I know euen as I ſhall be taught.
Theſe things thus laid downe and knowne, it is eaſily perceiued, what the ſpeciall and firſt obiect of faith is: namely, Ieſus Chriſt with all his benefits, and euen ſo, as he offereth himſelfe in the word and Sacraments. Or the obiect of faith is the word it ſelfe, or the promiſes which are made of Chriſt, which is all one. Hence it followeth, The neceſſitie of the word preached.that whenſoeuer the preaching of the word, and admiſtration of the Sacraments ſhalceaſe, this faith alſo wherby we now walke, muſt alſo ceaſe. See 1. Cor. 13. Then ſhall that which is in part be done away.
To conclude, it is to bee noted of this obiect of faith, that it is ſpeciall, that is, offered to me, to thee, and to euerie man ſpecially and diſtinctly. For albeit the words bee generally conceiued; yet they are ſpecially to be taken, as ſpoken to me, to thee: or of me, and of thee. Thus much touching the obiect of faith.
Now we are to ſpeake of the ſubiect thereof; namely, wherein it is, and from which it proceedeth. The ſubiect of faith is the ſoule of man; and in the ſoule of man the The ſubiect of faith.reaſonable and principall faculties: thoſe I terme, firſt the mind; then the wil. For as touching the other inferior faculties and affections of the ſoule, faith is not ſo much ſaid to be reſident in them, as to ſanctifie them, and to ſtir them vp vntounto good, and as a Ladie, to gouerne them. Whereupon it is ſaid, After that by faith he had purified their harts. Now that faith belongs to the mind, it is apparant by thoſe titles which are giuē to faith eueryevery where in the Scripture, as whē it is called knowledge, vnderſtanding, ſight: as whē it is ſaid, We ſee now in a glaſſe. And that it is in the will, it is euident by that which is ſaid Ro. 10. 10. For with the heart man beleeueth vntounto righteouſneſſe. And Eph. 3. 17. that Chriſt may dwell in your hearts by faith: for the ſeate of the will is attributed to the heart. Furthermore, the names whereby faith is termed in the Scripture, doe ſufficiently conuince, that the ſeat of it is not only in the mind, but alſo in the will and heart: as when it is called an apprehenſion, and when it is termed a certaine embracing, and ſuch like names, which ſignifie the office of the heart and will. Thus farre of the ſubiect of faith.
Now let vsus come neerer to the nature thereof, and to the parts of the nature of it. The firſt part of faith, is the knowledge or vnderſtanding of the mind, whereby the mind doth plainly vnderſtand ſome ſentence or propoſition of the Goſpell, and by name that propoſition which is in the ſyllogiſme of the Goſpell, which we alleaged before: for the propoſition of that ſyllogiſme is as it were an abridgment of the whole Goſpell. From this part, as the principall, namely knowledge, faith is named euerie where in the Scriptures.
The ſecond part of faith, is the iudgment, or as it is commonly called, the aſſent of the ſame mind. Of this iudgement the ſcripture ſpeaketh eueryevery where, as 1. Cor. Parts of faith.2. 15. The ſpirituall man iudgeth all things. 1. Ioh. 4. 1. Trie the ſpirits whether they be of God. This iudgement is twofold, the firſt, of truth; the ſecond, of goodnes. The iudgment Iudgment twofold.of truth, is when the mind aſſenteth to the propoſition of the Goſpell, that it is true: of this iudgement ſee Ioh. 3. 33. He that receiueth his teſtimonie, hath ſealed that God is true. 1. Tim. 1. 15. This is a faithfull ſaying, and worthie by all meanes to be receiued, &c. To conclude, this iudgment of truth is gathered out of all places of Scripture, wherein there is mention made of the truth of Gods word. The iudgement of goodneſſe is, when the mind aſſenteth to that thing, which is in the propoſition of the Goſpell, that it is good; and therefore to be followed. For it muſt be knowne, that all the propoſitions of the Goſpell The ſayings of the Goſpel be practicall.be practical, as they ſay; in the naked ſpeculation and contemplation of which none muſt ſet vp his reſt; but they are to be drawne out into the manners and life euerie day. Of this iudgement of goodneſſe, ye hauehave that Rom. 7. 16. I conſent to the law that it is good. 1. Cor. 1. 18. The preaching of the croſſe is to vsus which are ſaued the power of God. And in the ſame chap. verſ. 24. We preach Chriſt, to them which are called, the power and wiſedome of God. And thus much concerning the twofold iudgment, which (as we hauehave ſaid) muſt be of the generall propoſition of that Euangelicall Syllogiſme: of both which, this laſt of all is to be held, that it is not only general, but alſo ſpeciall; whereby I do iudge that thoſe things which are ſpoken in the Goſpell, are true of me, and good to me. For, as we ſaid before, thoſe things which are publiſhed in the goſpell, are to be vnderſtood to be ſpoken ſpecially of mee, and of thee. And this ſpecial iudgement is properly that which is called *foreign.full aſſurance. After this followes *foreign.confidence, which belongs to the heart and will: whereof we will ſpeake in the next place.
There followeth therefore in the third place, the choice or hold-taking of the will, which is, when any one doth with his will or heart peculiarly apply to himſelfe that The third point of faith.which he hath iudged, firſt true; then good, not onelyonly in generall, but alſo in ſpeciall. This apprehenſion or application, is in the Aſſumption or concluſion of that ſyllogiſme of the Goſpell, alleaged before by vsus. For after that the mind hath ſeene and iudged the propoſition of that ſyllogiſme, then the will of eueryevery one doth particularly apply vntounto himſelfe in the aſſumption and concluſion, thoſe good things which that generall Propoſition did concerne. Of this apprehenſion ye hauehave 1. Tim. 6. 12. Lay The apprehenſion of faith.hold on eternall life. Phil. 3. 12. I follow, if I alſo may apprehend it. 1. Tim. 1. 15. This is faithfull ſaying, and worthie by all meanes to be embraced by vsus. To conclude, this third part of faith is to be vnderſtood in all thoſe titles, wherby the choiſe of the will is ſignified in the Scripture. From this part faith is termed a ſpeciall confidence or truſt: for the nature of faith is chiefly ſeene in it.
Theſe things thus declared, it will be eaſie to gather a definition of faith. For Faith in Chriſt with all his benefits, Faith defined.as he is offered in the word and Sacraments, is firſt aknowledge of the mind; then an apprehenſion of the will or heart. In this definition we hauehave firſt the obiect of faith; then the ſubiect of it; thirdly, the parts. VnderUnder the knowledge of the mind I vnderſtand alſo the iudgement or aſſent of the mind, and that twofold, whereof we hauehave ſpoken afore. It is to be knowne that faith thus defined by vsus, is improperly taken for the function and worke of faith, ſeeing faith is properly an infuſed habit (as they call it) or an holy qualitie, firſt of the mind; then of the will or heart.
Now this quality in the mind, what is it els but that light, of which the Scripture ſpeakes eueryevery where? Ye were once darknes, but now ye are light in the Lord, Epheſ. 5. 8. The eyes of your minde being opened, that ye may know what Faith a light.is that hope of his calling, Epheſ. 1. 18. God which commanded that the light ſhould ſhine out of darknes, is he which hath ſhined in your hearts, to giuegive the light of the knowledge of the glorie of God in the face of Ieſus Chriſt, 2. Cor. 4. 6. But God hath renealed thoſe things vntounto vsus by his Spirit: for the Spirit ſearcheth all things, euen the deepe things of God. 1. Cor. 2. 10.
And this light ofye mind, which is the firſt part of faith, ſeemeth to be not onelyonly a reſtoring of that natural light, which was impaired in Adams fall: but alſo a certaine ſupernatural light put into the mind by the Spirit of Chriſt, to this end, that the mind might behold and ſee thoſe things which excell all naturall knowledge. Whereupon Ephe. 3. 18. 19. it is thus ſaid, That ye being rooted & grounded in louelove, may be able to attaine with all Saints, what is the length, and breadth, and depth, and height, and to know that louelove of Chriſt, which paſſeth all knowledge. I doe not thinke that this knowledge was in Adam, in his firſt creation, before his fall. For all the knowledge in Adams mind, Adams knowledge before his fall.before the fall, as it was holy; ſo it ſeemeth it was natural: it ſeemeth it was a naturall knowledge of God himſelfe; it ſeemeth it was a naturall knowledge of the things created. Neither did he before his fall ſee God in the mediator Chriſt, nor was it needefull he ſhould ſee him ſo. Beſides, this light which I ſpeake of, is kindled in our minde by looking on the face of Chriſt the Mediator, as it were in the glaſſe of the Goſpell. 2. Cor. 3. 18. We all with open face beholding as in a glaſſe the glory of the Lord, are transformed into the ſame image from gloxy to glory. Alſo 4. chap. ver. 6. To giuegive the light of the knowledge of the glory of God in the face of Ieſus Chriſt. But Adam before his fall, as he heard nothing concerning the Goſpell of Chriſt, ſo he ſaw not his face in the glaſſe of the Goſpel. Beſides 1. Co. 15. 45. of Adam it is ſaid, the 1. Adam was made a liuing ſoule: but of Chriſt, the laſt Adam was made a quickening spirit. Out of which words the difference betwixt Adam and Chriſt is ſeene, that Adam was made only naturall, yet holy: but Chriſt was made ſpirituall and ſupernaturall: for ſpirituall things are ſupernaturall. Againe, out of this difference wee gather that that ſpirituall and ſupernaturall light, which we hauehave only by the benefit of Chriſt, that is, the ſecond Adam, was not in Adam before the fall. For in the ſame place verſ. 48. 49. Our heauenly or ſpiritual condition is aſcribed vntounto Chriſt. But of this thus farre, and but ſparingly.
Alſo in the will or heart faith is a ſupernaturall abilitie; put into it by the Spirit of Chriſt, of which *Or the ſaith of the operation of God. Ephe. 3. 20 According to the power that worketh in vsus.Col. 2. 12. By the faith of God that worketh mightilie in vsus. This power alſo, as I thinke, was not put into Adams heart before the fall, being induced by the ſame reaſons which wee alleaged before. And ſeeing that light of the mind, and efficacie of the heart are ſupernaturall, it followeth alſo that the functions of that light & efficacie, namely, the knowledge of the mind, and the apprehenſion of the heart, are likewiſe ſupernaturall. Wherefore vntounto that definition of ſaith before ſet downe, we adde this branch (ſupernatural) as the laſt: ſo that iuſtifying faith in Chriſt, with al his nofits offered vntounto vsus in the word and Sacraments, is not onelie Iuſtifying faith defined.an holie, but alſo a ſupernaturall knowledge of the mind, and apprehenſion of the wil. Thus thē we define faith, as we admoniſhed before, as the name of faith is taken for the function and worke of faith: For ſo the Diuines do commonly define it: ſo alſo in the Scriptures is the name of faith wont to be taken, namely, for the function or worke of faith, as it is tearmed 2. Theſſ. 1. 3. But if the deſcription of faith properly, and as it is taken for an infuſed qualitie, do like any man better; thus alſo he may hauehave it deſcribed: that Faith is a light of the mind, and an *foreign.effectuall action in the hart ſupernaturally, put into them both, for the knowing and apprehending of Chriſt with all his benefits, offered in the word and Sacraments.
Now it remaineth that we ſpeak ſomething touching the effects of faith. That knowledge and apprehenſion of Chriſt which we ſpeake of, ſith the ſeat of it is in the principall and reaſonable faculties of the ſoule, namely the mind and the will, it cannot be idle, neither doth it Effects of faith in the mind and heart. &c.containe it ſelfe within the bounds of thoſe higher faculties of the ſoule, the mind & the wil; but is effectuall alſo in the lower heart, that is, in all the affections: and there is not anie of al the affections, but is affected ſome way or other by this knowledge & apprehenſion, being not only ſanctified by it, but alſo rapt vp aboue it ſelf & the nature therof. For as we ſaid of faith, yt it is a ſupernatural knowledge and apprehenſion, the ſame is true alſo of the functions of all the affections: for they are al not onelyonly made holy, but alſo ſupernatural, by a certaine ſupernatural facultie put into them by the Spirit of Chriſt.
But to ſpeake diſtinctly of the effects of Faith: Chriſt with all his benefits being once knowne and apprehended, an hope of good to come, & a feare of euill to come, Note the ſpecivll effects which follow faith.the louelove of Chriſt, and the deſire of him, and ioy & gladneſſe, are in a wonderfull manner kindled in the ſoule, as 1. Pet. 1. 8. Beleeuing in him ye reioice with ioy vnſpeakeable and glorious. Griefe alſo which is according to God, is kindled, with grones which cannot be expreſſed, Ro. 8. 26. To conclude, the whole heart burnes to Godward. By faith alſo our affectiōs toward our neighbour are ſtirred vp, and that for God & Chriſt: as louelove of our neighbour, and delight in the Saints, Pſal. 16. 3. And theſe are the firſt effects of faith, and thoſe are inward in the lower heart or affections.
There be alſo outward effects of faith, hauing their being in the body, and in all the members of the bodie; and thoſe are outward actions of the body, into which the inward motions of the affections breake forth. And thoſe are, firſt, ſuch as reſpect God: then, ſuch as reſpect our neighbour for Gods cauſe. And thus much of the effects of faith, both inward and outward, as alſo of faith, which is properly ſo called, which they commonly tearm iuſtifying faith.