Gods Effectual Calling, Treatise · Chapter 31
CHAP. XXXI. The opinion of the Aduerſaries concerning Faith.
IT followeth now that we ſee briefly, what the aduerſaries doe hold touching Faith. Firſt, they do not acknowledge the diuers ſignifications of Faith: they entreat onelyonly of one faith, and that they terme iuſtifying, that is, as they expound the word, that The Popiſh opinion of Faith.which diſpoſeth vsus to iuſtice, being to be infuſed after in the time thereof. Thus thinks Bellarmine in his Treatiſe touching faith.
In this doctrine of faith, which they terme iuſtifying they differ from vsus, firſt about the obiect of it. Indeede they doe not denie, that the obiect of faith, is the merciemercy of God in Ieſus Chriſt, offered in the Goſpell, that is, that it is the Goſpell, and the promiſes of grace concerning Chriſt, and Gods merciemercy in him. But they will hauehave the obiect to be not onelyonly the word of the Goſpell, but equally the vniuerſall word of God.
To confirme this opinion of theirs, they alleage that definition of faith which is ſet downe Heb. chap. 11. 1. Faith (ſaith the Apoſtle) is the ground of things that are hoped for, and the euidence of things which are not ſeene. This (ſay they) is the definition of iuſtifying faith: But this definition ſtretcheth it ſelfe, not onelyonly to Chriſt, to the promiſes of God, and to the Goſpell concerning him; but alſo to the whole word of God, & to all things that are contained in the word of God. For example: it ſtretcheth it ſelfe to the word of God, which is concerning the creation of the world, as is euident by verſ. 3. which followeth in the ſame chap. By faith we vnderſtand that the world was ordained by the word of God: Hence they conclude, that iuſtifying faith hath the whole word for the obiect of it. But to this we anſwer, that not onelyonly iuſtifying Faith is defined by the Apoſtle in that place, but that that definition of Faith is common to all the ſignifications of faith, as is plaine enough by that induction of examples which followeth in that place and chapter.
Neither is that their argument, which they gather out of the coherence of the text, of anie force. They ſay that that faith is defined, of which the Apoſtle ſpake in the laſt verſes of the chapter going afore: Now the iuſt ſhall liue by faith, &c. But there the Apoſtle ſpake of iuſtifying Faith: therefore heere in the 11. chap. iuſtifying faith is defined. I anſwer, this definition, I confeſſe, doth belong to iuſtifying faith, but not to that alone, but it is commō to it with other ſignifications of Faith, as with hiſtoricall Heb. 11. 1. A generall definition of faith common to all kinds of faith.faith, and miraculous, &c. as is euident by the induction that followeth. Seeing therefore that this definition doth not onelyonly belong to iuſtifying faith, it followeth that out of this definition they get not that they would hauehave, namely, that the obiect of iuſtifying Faith is equally the vniuerſall word of God: Therefore let the obiect thereof properly be that which it apprehendeth: and that is the Goſpel, and the promiſe concerning Chriſt.
Secondly, they diſſent from vsus about this ſame ſpeciall obiect, namely, the mercy of God in Chriſt. For we ſay and affirme, that the obiect of iuſtifying faith is, not onelyonly a generall mercy, nor only a generall promiſe touching Chriſt, but much rather a ſpeciall mercy, and a ſpeciall promiſe: that is, mercy offered in the Goſpel, not in common to all, but peculiarly to me, or to thee. For albeit the promiſes and ſentences of the Goſpell be conceiued generally; yet it is certaine, that they are to be receiued particularly by eueryevery one, as if they were ſpoken to eueryevery one in ſeuerall: as for example, Ioh. 3. the promiſe of the couenant of grace is conceiued generally in theſe words, Whoſoeuer beleeueth in the Sonne ſhall not periſh, but hauehave life euerlaſting. This promiſe is indeed generally conceiued, but it is to bee vnderſtood particularly and ſingularly by eueryevery one, as if it had beene ſpoken to me, or to thee: If thou beleeueſt in the Sonne, thou ſhalt not periſh, but hauehave euerlaſting life. The Apoſtle 1. Tim. 1. doth vnderſtand this generall ſentence, namely, that Chriſt Ieſus came into the world to ſaue ſinners, no otherwiſe then if it had beene pronounced onelyonly concerning himſelfe: whereupon he doth apply it particularly vntounto himſelfe, aſſuming by name, that he is the ſinner, and concluding, How the beleeuer is to make a ſyllogiſme in forme.at the leaſt ſecretly, that Chriſt came into ye world to ſaue him by name. We may make trial of this thing by thoſe promiſes that are made ſpecially in the Goſpell to ſaue certaine men: as to the man ſicke of the palſie, Matt. 9. to the woman that was a ſinner, Luk. 7. to the Adultreſſe, Ioh. 8. to Zacheus, Luk. 19. to the thiefe, Luk. 23. For the Spirit of Chriſt, when any generall promiſe or ſentence touching Chriſt and his merciemercy is alleaged, doth no leſſe particularly now apply the ſame to euerie man, by ſpeaking inwardly to the heart of eueryevery one, then at that time Chriſt did by his liuely voice apply thoſe particular promiſes to ſome certaine perſons. Roman. 3. Whē the righteouſnes of God is ſaid to belong to al beleeuers, and that without diſtinction, it is plainly ſignified that that righteouſneſſe is offered to men of euerie ſort and condition, and alſo propounded to eueryevery ſeuerall perſon. 1. Tim 2. after he hath admoniſhed that wee are to pray for all men, he addeth, that God will hauehave all men to be ſaued, and come to the knowledge of the truth. Out of which it followeth, that in the publiſhing of the Goſpell, God hath reſpect, not onelyonly of all men in common, but alſo diſtinctly of eueryevery ſeuerall perſon: which regard alſo he will hauehave vsus to hauehave in our prayers. What neede many words? For if there were nothing els that did The merciemercy of God in Chriſt offered generally to all the world, particularly applied to eueryevery one by the Spirit, is the obiect of iuſtifying faith.teach this, the adminiſtration of the Sacraments alone hath force enough in it to proue, that the mercy of God in Chriſt is offered ſpecially to euerie one. For in both the ſacraments, the ſeales of that mercy are giuen and offered to eueryevery one ſeuerally. And let this ſuffice, to ſhew that ſpeciall mercy (as it is called) is the obiect properly of iuſtifying Faith, againſt which our aduerſaries hold.
The obiect of iuſtifying Faith being made to bee a generall mercy, it followeth that faith, in the opinion of our aduerſaries, is generall, and not a ſpeciall aſſent. For ſeeing there is only a generall mercy propounded generally to the Church, and not offered particularly to the ſeuerall members therof, how can any particular man challenge that particularly to himſelfe, which is not ſpoken and offered particularly? But we affirme, that iuſtifying faith is that whereby eueryevery beleeuer doth particularly, not onelyonly aſſent to the promiſe that it is true in it ſelfe, but alſo apprehends with the heart the promiſed thing, and applies it properly to himſelfe. For this being made plaine, that the merciemercy of God was particularly offered to eueryevery one, it followeth, that faith muſt be particular. But for the proofe hereof there are almoſt infinite teſtimonies of the Scriptures: we will be content but with a few. Gal. 2. 20. And the life that I now liue in the fleſh, I liue by faith in the Sonne of God, who loued me, and gaue himſelfe for me. Marke here, he doth by faith peculiarly apply to himſelfe the Sonne of God, and his life, his louelove and his death. Neither is there any cauſe why any one ſhould ſay, that this might be lawfull for the Apoſtle, who had ſome extraordinary reuelation of that thing, but that it is not lawfull to the common ſort of Chriſtians: in as much as the Apoſtle doth in this place beare the perſon of eueryevery Chriſtian and beleeuing man. Rom. 8. For I am perſwaded that neither death nor life, &c. Marke here that ſpeciall truſt and particular application is pointed at by the verbe of the ſingular number. Beſide, that which is cited out of Habakuck by the Apoſtle, The iuſt ſhall liue by faith, doth ſufficiently inſinuate a ſpeciall faith: for thereby is ſignified that eueryevery iuſt perſon doth liue by his faith, that is, by a ſpeciall aſſent to, and application of the righteouſneſſe of God in Chriſt. Matth. chap. 9. a particular faith is commended to the man ſicke of the palſie: to whom it was ſaide, Sonne be of good comfort, thy ſinnes be forgiuen thee. Ioh. 3. when it is ſaid, He that beleeueth in the Sonne hath eternall life; that verie ſame ſpeciall faith is ſignified, which is when euerie one doth aſſent particularly to, and apply to himſelfe euerlaſting life offered to himſelfe. What neede manie words? The ſame thing doth that verbe (I beleeue) which is found in the Apoſtles Creede, teach: For to beleeue, is there ſpecially and particularly to beleeue.
Out of the generall mercy, and generall faith of the aduerſaries, followeth the vncertaintie of particular faith, and of Gods peculiar grace, which they defend. For it is eaſily diſcerned, that vncertaintie doth follow neceſſarily out of that generality, firſt a doubtfulneſſe of mercy; then of faith. For when as mercy is propounded and offered, not ſpecially, but generally; and when there is onelyonly a generall aſſent of faith, how can I be certaine of that mercy, which pertaines not certainly by name to me?
But that there is a certainty of faith, againſt which they hold: firſt it eaſily appeareth by thoſe things which hauehave The certainty of faith.beene ſpoken of Gods ſpeciall mercy, and ſpeciall faith. For ſeeing mercy is offered particularly to thee and to me &c. and I againe aſſent particularly to it; now am I certaine of that mercy that it is mine, ſpecially, ſeeing I doe already by faith and ſpeciall application poſſeſſe it. For Chriſt dwelleth in our harts by faith, that is, we now poſſeſſe Chriſt, and doe enioy him as preſent. Of this ſpeciall certainty, ſee Rom. 4. 16. The inheritance is of faith, that it may be by grace, to the end the promiſe may be firme to the ſeed. And in the ſame Chapter, ver. 18. Which Abraham againſt hope beleeued vnderunder hope. But hereof there is a notable place, Heb. 6. 18. That by two immutable things, in which it is not poſſible that God ſhould lie, we might hauehave ſtrong conſolation, which hauehave our refuge to holdfaſt the hope that is ſet before vsus. Where you ſee, firſt that God hath promiſed it: ſecondly, that he hath bound himſelfe by an oath, that is, that hee hath declared the vnchangeableneſſe of his councell for ſauing of vsus by two immutable things, to this end that we might hauehave ſtrong conſolation. Now the comfort is not ſtrong, vnleſſe it riſe out of our firme and certaine aſſent, whereby we conſent to the truth of Gods promiſe. For if our aſſent wauer and be vncertaine, certainly there Note.can no ſtrong conſolation ariſe out of our aſſent: Secondly, that it may be a ſtrong conſolation, ſome generall certainty of our aſſent is not ſufficient, but it muſt needes be a ſpeciall and particular certainty of aſſent, whereby, to wit, I am certain, that that which is promiſed, is true of mee. For what conſolation at al, much leſſe a ſtrong conſolation can that be, when as I am certaine that the promiſe concerning Chriſt doth belong only in generall to the Church, and not to my ſelfe alſo in particular? Nay rather, in that very thing is the griefe increaſed, when one ſees that the benifites of Chriſt pertaines to other, but not to himſelfe at all.
But to the end that this which we ſpeake of, touching certainty and vncertainty, may be the more manifeſt, we muſt ſearch into this point a little more deepelie. In generall therefore certainty, is either of the thing, or of the perſon. Concerning the certainty of the thing, & the firm truth thereof, there is no queſtion. The certainty of the The certainty of faith.perſon apprehending the obiect is nothing els, but the firmeneſſe of the iudgement, or the aſſent of the minde, conſenting to the truth of ſome thing or ſentence. Wherfore certainty is nothing els, but a certaine property of the iudgment, or of the aſſent of our mind. And ſeeing the aſſent of the mind is twofold, either generall, when I generally aſſent to the truth of ſome ſentence that it is true, as for example; concerning the vniuerſall Church: or it is ſpeciall, when as I aſſent to the truth of any ſentence, that it is true, euen of me and of each particular: ſeeing, I ſay, there is a twofold aſſent of the mind, it followeth that there is a twofold certainty, one generall, namely, the property of a generall aſſent: the other ſpeciall, namely the property of a ſpeciall aſſent.
Now that we may come to the ſtate of the controuerſie, What the controuerſy is concerning a particular faith.the queſtion is not concerning generall certainty, but all the controuerſie is of the ſpecial certainty of a ſpeciall aſſent, which they call the certainty of grace, or of ſpeciall mercy. For we do affirme and defend the certainty of ſpecial grace: but they oppugne this ſame certainty of ſpeciall grace; but I pray with what arguments? Firſt they ſay, that in the Goſpel no mercy is any where offered & promiſed to any particular or any one man: Therefore, there can be no certainty of ſpecial grace. I anſwer, and doe inuert the argument. In the Goſpell grace is promiſed and offered, not only in generall to all, but in ſpeciall to eueryevery one, as we hauehave taught before: wherfore the certainty of a ſpeciall grace is required in eueryevery one. Now to thoſe things which we ſaid touching ſpeciall mercy offered to ſeuerall perſons, I adde theſe few things, to the end that the whole matter may more cleerely appeare, and to the end that we may learne by ſenſe and experience it ſelfe, that grace is offered to eueryevery one by God. The ſpirit of Chriſt only is Chriſts vicar on earth, who teacheth and inſtructeth vsus in thoſe things which Chriſt ſpake, and The ſpirit of Chriſt is his only vicar on the earthwhich are written in the Goſpel. Now this ſpirit teacheth, not only generally, that the promiſes and ſentences in the Goſpell touching Chriſt and his benefits, are true of the whole Church; but much more that they are true of that ſpeciall and particular man whom he inwardly teacheth. And ſith the ſpirit of adoption dooth teſtifie with our spirit that we are the ſons of God, Ro. 8. this teſtimony of the holy Ghoſt is not generall concerning the whole Church, that they which are in the Church be the ſonnes of God: but it is a ſpeciall teſtimonie of mee, and of thee, that I am the ſonne of God, and that thou art the Sonne of God. Beſides 1. Corin. chap. 1. it is ſaide of the Spirit, that he ſearcheth euen the deepe things of God, that is, the ſpirit which is giuen to eueryevery one and which dwelleth in eueryevery one, doth ſearch that grace and mercy in Chriſt Ieſus which lieth hid in the deepe, and makes it to bee knowne to eueryevery one. For the ſpirit of God dwelling in me, reueales to me that, which is hid in the very hart of God. Now I demand whether he reueale to me ſome generall mercy only, belonging in generall only to the Church; or whether he reueale to me that ſpeciall mercy hid in God, which belongs to me peculiarly? Certainly there is no man, to whom this ſpirit dwelling in him hath at any time reuealed any grace that lyeth hid in God, but he will conſtantly affirme, that by the holy ſpirit there is reuealed to eueryevery one, not a generall mercy I know not what rough draught of mercy: but a ſpeciall mercy belonging particularly to himſelfe. Wherfore theſe ſame defenders of generall grace and mercy only, Defenders of generall grace are but meere naturall men.ſeeme to mee to be only naturall men and not ſpirituall; of whom that of the Apoſtle may be truly ſpoken: The naturall man perceiueth not the things which are of the ſpirit of God.
Secondly (they ſay) that it is not expedient that eueryevery one ſhould be certaine of his owne grace, righteouſneſſe and ſaluation: for certainty breedeth pride, but vncertainty humility. I anſwere, certainty is a gift of the ſpirit regenerating, which is beſtowed only vponupon the elect. I ſpeake of true and ſound ſpeciall certainty, which is the property of true iuſtifying faith. Can it therefore be ſpoken without blaſphemy, that the holy ſpirit and iuſtifying faith, is the cauſe of the greateſt of al euils that are, & that the worſt of al, that is, of pride? Nay rather the vncertainty of a man is vtterly the property of one that exaltes him ſelfe againſt God, euen, when he promiſeth and offereth ſpeciall mercy, and binds it with an oath.
Thirdly, they ſay, certainty of ſpeciall mercy, is a ſpeciall prerogatiue of ſome certaine men, to whom God was pleaſed to reueale extraordinarily, ſome ſpeciall merciemercy proper vntounto them. Is therefore a ſpeciall prerogatiue which belongs but to ſome, and but to a few men, to be reckoned among Gods common or generall graces? I anſwer: It is falſe that the certaintie of ſpeciall grace, is a ſpeciall prerogatiue of ſome certaine men. For if iuſtifying faith be reckoned among the common good things and gifts of all Chriſtians, and this ſpeciall certaintie be the propertie of iuſtifying faith, with what face dare any deny this gift of ſpeciall certainty to the common ſort of Chriſtians? Is it becauſe it was reuealed but to ſome certaine and few of them, that their ſins are forgiuen, as to that man ſicke of the palſie, to that ſinner, to Zacheus, to the thiefe, is therefore this gift of certainty no other but ſpecial and extraordinary? Nay wee hauehave alreadie ſaid, that the ſpeciall merciemercy of God is no leſſe now promiſed, and offered to eueryevery ſeuerall and particular perſon, as to me, and to thee, then it was offered in times paſt to thoſe men by Chriſts expreſſe words.
Fourthly, the holieſt men (ſay they) hauehave bewrayed with a lamentable voice at the very point of death, & do bewray dayly the vncertaintie of their ſaluation: Therefore there is not that certaintie of mercy and life, which wee ſay there is. I anſwer: there is much difference betweene that which is, and that which ought to be: This argument doth only conclude that which is, that is, that there is an vncertaintie, but it concludes not that there ought to be an vncertaintie; nay, it concludes againſt it, that it ought not to be. For they that weepe and lament for the vncertaintie of their owne ſaluation, doe therby declare, that there ought not to be an vncertainty: but our aduerſaries doereckon the vncertaintie of our owne ſaluation among the chiefe Chriſtian vertues. Secondly I anſwer, that out of that complaint of holy men, being ready to giuegive vp the Ghoſt, the certainty of ſpeciall merciemercy M. Rollock argueth of the conflicts of the godly in their death, that they hauehave a good faith.doth neuer a whit the leſſe follow, then the vncertaintie. For that ſpeech riſeth out of that warre that is betweene the Spirit and the fleſh, betweene faith and vnbeleefe, betweene certaintie and vncertaintie. Wherefore it is no leſſe an argument of certainty, then of vncertaintie: nay, it argueth that in that warre certaintie hath the vpper hand.
Fiftly, they ſay, the beſt may fall from grace and faith; therefore what certaintie can there be of ſpeciall merciemercy and ſaluation? I anſwer. They which are indued onelyonly with temporarie grace and faith, both may indeed fall, and doe fall away: but they which are indued with true iuſtifying faith, and with regenerating grace, can neither Of falling from grace.fall away totally nor finally. Now that comes to paſſe, not in regard of the men themſelues, for of their owne nature they are prone to finall and totall defection (ſuch is their infirmity and weakneſſe) but it comes to paſſe, by the nature (as I may ſpeak) of that grace and gift of God, which is giuen in Chriſt Ieſus: For the gifts and calling of God are ſuch, as that hee cannot repent himſelfe of them. Rom. 11.
Sixtly, they obiect teſtimonies of Scripture, theſe chiefly which commēd vntounto vsus care, thought & endeuor for the keeping and preſeruing of grace. As, He that ſtandeth, let him take heed leaſt he fall, 1. Cor. 10. 12. Alſo 2. Cor. 6. 1. Paul exhorts the Corinthians, that they receiue The Papiſts cite it thus euer, but falſly: for the text is, foreign, &c. & ſo it is againſt them. Phil. 2.not grace in vaine. To conclude, Chriſt admoniſheth that we ſhould watch and pray: To ſay nothing of thoſe places wherein feare is commended to vsus, as Rom. 11. Thou ſtandeſt by faith, be not high minded, but feare. And in another place, Worke out your ſaluation with feare and trembling.
Out of theſe and the like places, they ſay, followeth doubting of a mans owne grace and ſaluation: for why ſhould there be ſuch commandements giuen, vnleſſe it might be ſo, that one might fall from grace, and faith; and therefore that he ought to doubt of his owne grace and ſaluation. I anſwer, that out of theſe and the like places Chriſtian care & feare how good.it followeth, that there is no perſeuerance in grace, vnleſſe there bee ioyned a care, thought and labour to keepe grace. For care and thought, is ſet (God ſo ordaining it) to bee as it were the keeper and watchman to grace; forbidding that a man fall not into carnall ſecuritie, which is the enemie of grace: and this thought and care is giuen with grace, yea and it ſelfe is a kind of ſpeciall grace, and a companion of grace, which neuer departeth from her ſide: for where grace is, there is alwayes ſurely ſome thought and care to retaine that grace, which is neuer all quite loſt, euen as grace it ſelfe is neuer wholy loſt: for it is euer in proportion to the grace. For when there is great grace, there is great care: & when there is but a ſmall grace, the care is but little. And becauſe God knoweth how neceſſary this care is, which is ye companiō and preſeruer of grace, therefore doth he ſo often in the Scriptures ſtir vsus vp vntounto care, & commendeth it vntounto vsus. And all theſe exhortations are nothing els but ſo many outcries, as it were, wherby this care, which we ſaid is the watchman and keeper of grace, is ſtirred vp & prouoked to do her dutie, that is, to keepe grace, and to driue away carnall ſecuritie, which is an enemie to grace, and which would, except care ſtood vponupon▪ her watch, vtterly aboliſh grace it ſelfe, as faith, regeneration, righteouſneſſe, and life. Therefore out of theſe and the like places, care and not doubting, vertue and not vice doe follow. For doubting hath beene euer reckoned in the Scriptures among the worſt euils, & of moſt enmitie to God & man.
Now let vsus ſpeak of the ſubiect of iuſtifying faith, what that is, according to the mind of our aduerſaries. They Subiect of iuſtifying faith with Papiſts.make the mind only to be the ſubiect; and in the mind onelyonly one facultie properly, which is that that iudgeth and aſsenteth to the truth of any ſentence: But of the will and heart they ſpeake nothing, when yet iuſtifying faith doth chiefly belong to the heart, as wee hauehave ſaid before.
For the parts of the nature of iuſtifying faith, they make not ſo manie as we. For as touching knowledge, which is the firſt part of iuſtifying faith, either they ſay, yt Parts of the nature of iuſtifying faith with Papiſts.it is not neceſſary, or els that ſome obſcure knowledge will ſuffice: which thing they labour to proue by this reaſon. There is (ſay they) a double aſſent of the mind, wherby we conſent to the truth of any ſentence. The firſt aſſent is, when we conſent vntounto it for ſome reaſon or cauſe: and this is termed knowledge: this aſſent doth neceſſarily require knowledge to goe before it, to the truth whereof we aſſent. The latter aſſent is, when we aſſent to the truth of a ſentence, not for ſome reaſon, but for the authoritie of him that ſpeaketh: this aſſent is is called Faith; but it doth not require that the knowledge of that thing, wherto aſſent is giuē ſhould go before it, being content only with the bare authoritie of the ſpeaker. Out of this diſtinction & difference of aſſent (ſay they) it followeth, that in faith there is no need of knowledge, ſeeing faith is an aſſent, whereby we do agree to the truth of ſome ſentence, being induced not by any reaſon or cauſe, but by the authority of the ſpeaker.
To this reaſon we anſwer, & firſt we do grant this difference of aſſents: but we denie, that that aſſent which is yeelded becauſe of the authoritie of the ſpeaker, hath no need of knowledge to go before it. For that it may be iuſtifying Faith to vsus, it is required that that which is ſpoken by God himſelfe be ſome manner of way vnderſtood by vsus. For God doth not require that of vsus, that we ſhould aſſent to his word and voice, becauſe of the bare authority of him that teſtifieth, when as we vnderſtand them not at all.
Secondly, they reaſon out of that definition of faith, Heb. 11. Faith is the ground of things that are hoped for, and the euidence of thoſe things that are not ſeene. Here, ſay they, we ſee faith of things vnknowne, namely of ſuch things as are to be hoped for, & as are not ſeen. But (ſay I) theſe two words *foreign.ground, and euidence do argue ſufficiently, that thoſe very things which are hoped for and not ſeene, are in the meane time in ſome ſort preſent, and ſeene of vsus. Whereupon Paul 2. Corinth. chap. 4. ſaith: Why, we looke not on thoſe things which are ſeene, but on thoſe things which are not ſeene. Heere you ſee, that The popiſh implicite faith.euen thoſe things which are not ſeen, nor obiect to theſe eyes of our bodies, are yet ſeene and beheld with the ſpirituall eyes of our faith. And this is their opinion touching the knowledge of faith, which tendeth to this purpoſe, to eſtabliſh that faith which they terme implicit or infolded faith.
Concerning that aſſent which we ſaid is the 2. part of iuſtifying faith, they do place the nature of faith only in that aſſent, which is yeelded in regarde of the truth of a thing: for they ſpeake nothing of the aſſent or iudgment of goodnes: and they make that ſame iudgment of truth which they hold, to be only general: namely, wherby one doth iudge that ſome ſentence is true, not of himſelfe, but in generall of the whole Church: when as notwithſtanding that iudgement, aſwell of truth as of goodneſſe, which is the propertie of faith, is rather particular; yea a very peculiar grace, which in the Scripture is called that ful aſſurance, as we hauehave ſaid before.foreign.
Touching the third part of faith, which we tearmed the confidence of the heart, they doe not acknowledge it. For they ſay that confidence is nothing els but hope ſtrengthened, and a certaine effect of faith, whereas notwithſtāding confidence which the Greeks tearme foreign, is a certain motiō of the wil or hart not expecting, but in preſent apprehending ſome good, and depending therupon, and reioicing therein as preſent. Furthermore, Confidence and faith of the ſame roote in Greeke.foreign and foreign, that is, faith and affiance are of the ſame roote: For both of them come from the verbe foreign which ſignifyeth to perſwade. Beſides the verbe foreign is taken eueryevery where by the Apoſtle for, to be perſwaded, to beleeue and not to hope. Rom. 8. foreign, that is, I am perſwaded, that neither life, nor death, nor things preſent nor things to come, &c. Phil. 1. foreign, I am perſwaded that he that hath begun in you a good worke, &c. 2. Cor. 5. Knowing therfore the terror of the Lord, foreign, we perſwade, or draw men to the faith. I graunt that the name foreign, is ſome times taken for confidence which is a conſequent of faith, and a certaine property of it: for it comes to paſſe that he which beleeueth or truſteth, dooth depende on him in whom he placeth his truſt. Of this ſignification of foreign, read Eph. 3. 12. In whom we hauehave freedome and acceſſe with confidence, foreign, by faith in him.
Out of theſe things which we hauehave ſpoken, it is eaſie to gather a definition of faith, according to their opinion: who take iuſtifying faith to bee nothing els, then that whereby eueryevery one doth in generall aſſent to the truth of the word of God, & that for the authority of the ſpeaker: A popiſh definition of faith.which definition what els is it I pray you, then a generall notion of faith, and ſuch as is common to all the ſignifications of faith, which we ſet downe before. From this definition of iuſtifying faith they gather, & that truly, that iuſtifying faith may be in eueryevery wicked and moſt hainous A popiſh definition of faith.ſinner: For in him this generall aſſent may be, which cannot be denyed to the very deuils, as Iames witneſſeth. The Deuils, ſaith he, beleeue and tremble: and yet they call this, iuſtifying and true faith, though not liuing. For they diſtinguiſh betwene true and liuing faith. True faith (they ſay) is euen that which worketh not by louelove, yea though it be dead: but a liuing fatih they terme that which worketh by louelove, as by hir forme, and not as an inſtrument: whereupon they terme this by another name formed faith.
But we do vtterly deny this diſtinction of true and liuing faith: for we take true faith and liuing faith for one and the ſame; euen as one and the ſame man is true and liuing: and as true or liuing man is ſo termed from his ſoule or form: ſo alſo true or liuing faith is ſo tearmed frō hir ſoule or form, which conſiſts in ful aſſurance & truſt, as we hauehave ſaid, without which, faith is nothing els but a carcaſe, euen as a man without a ſoule is not ſo much a man, as a carcaſe and dead body.
But they indeuour to proue out of Iames. 2. laſt verſe, that euen dead faith and not liuing, is neuertheleſſe true faith. As the body is to the ſoule, ſo is faith vntounto works: but the body without the ſoule is a true body, albeit not liuing: therefore faith without works is a true faith, although not liuing. I anſwere, that this is a ſophiſticall argument: for the compariſon of the body and faith, which Iames maketh, is not in the truth, but in the death of thē: and Iames aſſumes and concludes out of that propoſition: But the body without the ſpirit is dead: wherefore alſo faith without workes is dead. For betweene faith and the body this is the difference: one and the ſame body may be both dead and true: but faith is not both true and dead, euen as a man is not both true and dead: for as a man is a compound thing of his body and his ſoule; ſo faith is a certaine compound thing, as it were of her body and of her ſoule, the tokens or ſignes whereof are the actions. Wherefore in Iames the compariſon is made betweene a ſimple and a compound: the ſimple thing, which is the body voide of the ſoule: the compound which is faith. And the compariſon is of force in that wherein it is made, namely, in the death of both & not in other things. And ſo much of iuſtifying faith according to the opinion of our aduerſaries, as alſo of the whole doctrine of faith.