The Dead Saint Speaking to Saints and Sinners Living, Treatise 3 · Part 1
Whoſoever believeth.
In which words we have,
1. The Promiſe.
2. The Condition of the Promiſe.
Or here is 1. An act, Believe. 2. The object, Chriſt. 3. The Fruit and Benefit that comes in thereby, 1. Negatively, Should not periſh. 2. Poſitively, But have Eternal life.
Now about the Act and the Object, we ſhall make theſe two enquiries, before we come to lay down the Concluſion.
1. What act of faith that is, whereby a ſinner ſtands juſtified before God?
2. Upon what Object this Act is to be terminated?
1. For the firſt, What Act that is? You muſt know, that faith in the general conſideration, hath divers acts and objects, and that the acts are diverſified, according to the diverſity of the objects: ſo many particulars as are recorded in Scripture, ſo many particular objects; and accordingly ſo many particular acts there are of faith in general. But our enquiry is, what is the formal Act and Object of juſtifying faith?
Now for the firſt; viz. What is the formal Act of Faith? You muſt know, that there is much difference amongſt Divines about it.
1. Some would have it to be a bare and naked aſſent to every truth revealed by God. Thus the Papiſts.
2. Some ſay it is a firm and radical aſſent to this great Propoſition, That Chriſt is Meſſiah and Saviour of the world.
3. Others place it in a receiving of Chriſt in all his Offices, as a King, Prieſt, and Prophet.
4. Some in Aſſurance and Particular Knowledge, or Perſwaſion that we are in the ſtate of Grace, and have an intereſt in Chriſt, &c.
5. Others do place it in rowling our ſelves upon Chriſt, and reſting in him, when the ſoul aſſenting to that great Propoſition, that Chriſt is the Saviour, the Mediator, doth rowl and reſt it ſelf upon him, and truſteth in him.
In moſt of which different opinions, we finde this agreement.
1 That it is an Act of Faith whereby wee are juſtified, not Faith as an Habit of Grace inherent in us, but Faith as an Act; not Faith in actu primo as an Habit infuſed; but in actu ſecundo.
2 That it is ſuch an Act as is not wrought out of our ſelves, or our own Principles, but ſuch as is wrought by the Spirit of Chriſt, and the mighty Power of God.
3 That it is ſuch an Act as bringeth over the ſoul to the true object, to Chriſt, by whom wee are juſtified.
4 Such an one as all the benefits of Chriſt do belong unto; accompany Chriſt in blood, Chriſt in water, Chriſt for Juſtification, Chriſt for Sanctification, Chriſt for Salvation; in all theſe there is an exact agreement among them. And therefore although there bee ſome difference in reſpect of that formall Act which juſtifieth; yet ſeeing they preach, and cry down themſelves, and advance and ſet up free grace, and mercy, both in the work and fruit of it; The Papiſts have no cauſe to cry us down for diſ-agreement, which for their parts, they are like the four winds blowing in the faces of one another in many points, as might eaſily bee ſhewed, if here it were pertinent.
Wee know, that while wee are here, differences there will bee, for wee know in part, and propheſy but in part. It were an happy …hing if wee could bee all of one heart, and all of one mind, but ſeeing it will not bee. I could wiſh that although wee bee not all of one mind, yet wee might bee all of one heart, and that difference in judgement, might not breed alienation in affection, eſpecially ſeeing wee all aime at one thing, one mark, one end. All agree in hoc uno, in this one, to ſet up Chriſt, the mercy of God, free grace, and by crying down our ſelves, and why then ſhould wee not agree amongſt our ſelves?
And therefore in all theſe diverſities of Judgements concerning the formal Act of Faith, whereby wee ſtand juſtified before God. I ſhall not deal ſo much in the throwing down of other mens opinions, as in the eſtabliſhing of mine own.
1 Becauſe I conceive there is little wiſdome in it, to uncover the nakedneſs of our Brethren, by bringing them in, contending with one another.
2 Becauſe I think there is little profit in it, eſpecially in promiſcuous Congregations. Such debates being fitter for the Schools than for the Pulpit. Polemical and Controverſal points may beget Notion, little Motion; fill our heads with Notions, but not our hearts with ſanctifyed affections. And therefore I will break my ſelf in as plain and modeſt a manner as I can; amongſt all theſe differences to declare what I adhear to, and to eſtabliſh it by ſome Scriptures, and ſo paſſe it.
Now then I conceive that that formal act of Faith whereby wee are juſtifyed and inſtated into Chriſt, is an Act of Affiance, and recumbency, rowling reſting, truſting or Chriſt for Juſtification, and conſequently for ſalvation.
For the proof whereof wee are to obſerve, that the words both in the Old and New Teſtament, by which the Act of Faith is expreſſed, do import ſuch an act as this.
In the Old Teſtament wee meet with three words eſpecially which import this act of Faith, foreign which being referred to Chriſt, do expreſs that Act whereby wee are juſtified.
1 foreign the firſt of them, as Rabbi Kimchi obſerveth, doth primitively and properly ſignifie to retire into ſome ſafe place for harbour or ſhelter; So Judg. 9.15. come, foreign (ſaith the Bramble) ſhelter or cover you under my ſhadow, and the Prophet uſeth the ſame word, Pſal. 57.1. foreign my ſoul truſteth in thee, I will retire my ſelf under the ſhadow of thy wings, and ſo it being referred to Chriſt, betokeneth that Act, whereby wee do betake our ſelves to him as to our Sanctuary, where wee may bee preſerved in ſafety from the tempeſt of Gods diſpleaſure, and ſo Pſal. 2.12. when his wrath is kindled, yea but a little, foreign Bleſſed are all they that put their truſt in him, or that retire themſelves to him; upon which place Junius noteth, that that retyring unto God, which is affirmed to bee the cauſe of our bleſſedneſs, is no other than ſincere Faith, and what act of it, but this of affiance?
2 foreign The ſecond word in the Old Teſtament ſignifieth to rowle; and being joyned with the Praepoſition foreign ſignifieth to devolve and rowle ſomething on another, as Pſal. 37.5. foreign rowle thy way upon the Lord, and truſt in him, &c. and Prov. 16.3. foreign rowle thy works upon the Lord, and thy thoughts ſhall bee eſtabliſhed, agreeable to which is foreign, caſt thy burden upon the Lord, &c. And this word applyed to Chriſt, imports that Act, whereby, being laden with ſin, and ſeeking eaſe, wee at laſt diſcharge our load, and caſt it upon Chriſt.
3 foreign The third word ſignifieth, to put confidence, truſt and affiance in any thing or perſon; ſo as ſecurely to lean and reſt upon it. So Iſa. 50.10. hee that walks in darkneſs, and ſeeth no light, foreign let him trust in the name of the Lord, foreign and ſtay or lean upon his God, and Iſa. 26.3. Thou wilt keep him in perfect peace, whoſe mind foreign is ſtaid on thee, foreign becauſe hee truſteth in thee; which word in the matter of Juſtification, deſigneth that Act, whereby, finding and feeling our own weakneſs, as unable to ſupport our ſelves, wee do lean and reſt on Chriſt, as David, Pſal. 28.7. The Lord is my ſtrength, and my ſhield, my heart foreign truſted in him, and I am helped, &c.
And to theſe words in the Old Teſtament, wee may adde thoſe forms of words in the New, and ſo wee ſhall finde that what in the Old is expreſſed by ſome one of theſe words, is in the New expreſſed by beleeving in and upon. To inſtance in a few,
We truſt in the name of his Holineſs, ſaith the Old Teſtament, Pſal. 33.21. and, He that believeth in his name, ſaith the New, John 1.12, 13.
Truſt in the Lord with thy whole heart, ſaith the Old, Prov. 3.5. If thou believeſt with thy whole heart, ſaith the New, Acts 8.34, 37.
In thee, O Lord, have I truſted, let me not be confounded, ſaith the Old, Pſal. 31.1. & 25.2. and, He that believeth on him ſhall not be aſhamed, ſaith the New, Rom. 10.11. So that you ſee, that to Truſt, and to Believe, are Synonima, import the ſame things; though they differ in name, yet not in nature: He that Truſteth Believeth, and he that Believeth Truſteth.
In which ſenſe we have the phraſes of believing in or upon, 1 Pet. 2.6. Behold, I lay in Sion a chief corner ſtone, and he that believeth on him ſhall not be confounded: Where, by believing on him, cannot be meant any thing, but a laying and building our ſelves upon Chriſt as the foundation, that we may be made a ſpiritual houſe; as you have it in Verſe 4, 5. the like we have, Rom. 10.10.11. He that believeth on him: and ſo, 2 Tim. 1.12. For I know in whom I have believed, &c. foreign: Whence it is apparent, that to believe in God, is as much as to commit our ſelves to his truſt: for ſo it there followeth, I am perſwaded, that he is able to keep that which I have committed unto him, or depoſited with him, or delivered up unto his keeping to that day, that is, his ſoul to everlaſting life: So that we ſee, that to believe in Chriſt, is with confidence and truſt to rely upon him. And thus much for the formal act of faith.
2. For the formal object of faith, and that not of faith at large, for ſo the word of God is the objectum adaequatum of it; but as it is particularly juſtifying faith, quatenus juſtificat, as it properly juſtifieth; which is not the believing of every truth of God, but that onelyonly which by way of eminency, is called, The Truth, that is, Chriſt himſelf, with all his merits, John 14.6. and ſo here in the Text, He that believeth in him: Hence juſtifying faith, is often called the Faith of Chriſt, becauſe he is the proper object of it, Rom. 3:22 26. Gal. 2.16.20. And faith in Chriſt, Acts 20.21. and Faith in the blood of Chriſt: Whence I thus argue:
That Object to the Belief, of which juſtification and ſalvation is promiſed, that is the Object of juſtifying faith.
But to believe in Chriſt, is Juſtification and Salvation promiſed:
Therefore Chriſt is the object of juſtifying faith.
Thus, as briefly as I could, having ſhewed what is the formal both act and object of juſtifying faith, I ſhall now lay down this one Concluſion.
Doct. That the great thing which is required at our hands for Juſtification and Salvation, is beleeving in Chriſt. Hee that beleeves ſhall bee ſaved.
In the proſecution of this, wee will ſhew,
1 What Faith is.
2 That Faith is the great requiſite.
3 Why God hath made choice of this to bee the inſtrument of Juſtification.
4 How Faith doth juſtifie, whether formally, or inſtrumentally.
5 What bee the Royalties of Faith.
1 What Faith is.For the firſt, What Faith is, Wee will not define the habit of Faith, but the Act of Faith, nor every Act, but that only which juſtifieth. Now according to the diverſity of opinions herein, ſuch is the diverſity of Definitions.
They who hold the Aſſent to bee the Act of Juſtifying Faith, define it to bee a firm and willing Aſſent to the truth of God in generall, and to this truth in particular, that Chriſt is the Meſſiah and Saviour of the World. They who hold it to bee a receiving of Chriſt, define it to bee ſuch an Act, as whereby wee receive Chriſt in all his offices.
But not to trouble you with theſe. That which I will give you is this.
Definition.Faith is an Act of a regenerate perſon, whereby knowing, and aſſenting unto the Promiſes of God, and to this Truth in particular, that Chriſt is the Meſſiah or Saviour of the World, doth reſt upon him for Juſtification, Sanctification, and conſequently for Salvation.
Now to explain this Definition.
1 I ſay, that Faith is an Act; for wee ſpeak not of Faith in actu primo, as an habit infuſed, and implanted in us, but in actu ſecundo, as an Act whereby wee are juſtified, for wee are not juſtified by Faith as an habit, or as a grace inherent in us, but (as I ſaid) by Faith as an Act, as it goeth over to Chriſt; as wee ſee here the Promiſe is not made to the Habit, but to the Act of Faith. Hee that beleeveth, &c. That is the firſt, I call it an Act,
2 The ſubject perſon, ſo it is ſaid to bee an Act of a regenerate perſon, a man univerſally ſanctified, regenerated and born again; for take Faith which way you pleaſe, for the Act or for the Habit, neither of them are before Regeneration.
1 The Act of Faith, that is not before the Habit of Faith; a thing muſt bee in eſſe before it can bee in operari, there muſt bee a Habit of Faith within, before there can bee the exerciſe of Faith without.
2 And this Habit of Faith is not infuſed before other graces, it being part of our inherent Sanctification, as infidelity is a part of our corruption, nor is it again infuſed alone, but together with the reſt of the graces of Gods Spirit, by which wee are regenerated. So that Faith is an Act of a regenerated ſoul.
A man cannot beleeve till his underſtanding bee enlightened, and his will changed, and this is not before Grace.
Again, to beleeve is an Act of a living man, not of a ſoul dead in ſin, and therefore the ſoul muſt firſt bee indued with the life of Grace, before it can perform this living action.
Indeed we are ſaid to be ſanctified by Faith, and ſo it might ſeem that our Sanctification were a fruit of Faith, an effect of Faith, but wee are not to underſtand this as meant of the firſt work of Sanctification, which is not acquired or put forth by us, but infuſed by God, together with Faith, as being a part of it: But it is meant of the ſecond or further work of Sanctification, and ſo Faith ſanctifieth us, as it lends a hand to help forward, and to perfect our Sanctification; for ſo Faith doth ſtrengthen and increaſe Grace in us, by drawing down ſtrength and life from Chriſt daily; and in this ſenſe, as to their bene or melius eſſe, all our graces have a kind of dependance upon Faith; as a Mediatory grace (as I may ſay) as our Mediatour to our Mediatour; in fetching down influence and ſtrength, for the ſtrengthening and increaſing of grace in us.
And therefore by the way, it may bee a good Admonition to you, when you finde any weakneſs in your love, patience, or in any other grace, ſtill to ſtrengthen and increaſe Faith; whereby you may draw down from Chriſt ſtrength to all the reſt.
3 The third thing in the definition expreſſeth what this formall act is, and here wee have 1 The eſſentiale Antecedens. 2 The eſſentiale conſtituens.
1 The eſſentiale Antecedens, eſſentially pre-requiſite to the juſtifying Act, and this is knowing and aſſenting, which two I might ſeparate for the better diſcovery of our adverſaries error, in their implicit Faith, who hold that it is ſufficient for ſome only to beleeve as the Church beleeveth, although they know not themſelves any thing that they beleeve, to maintain which blind Faith, they ſay that Juſtifying Faith may bee without knowledge, nay, that it were better to bee defined by ignorance, than by knowledge.
But wee muſt not ſtand to anſwer every thing that commeth in the way, for ſo wee ſhould ſtay long enough at the threſhold.
I will therefore joyn theſe two both together, as eſſentially pre-requiſite, whereby wee know and aſſent to our own miſerable eſtate, the freeneſs of God promiſe, and grace which hee hath tendred to the ſoul in Chriſt, both eſſentiall Antecedents to juſtification, of which ſome expound that, John 6.40. every one that ſeeth the Son and beleeveth on him, ſhal have everlaſting life. Where, by ſeeing they ſay is meant Chriſtum praedicatum videre & agnoſcere pro filio Dei, to ſee and acknowledge Chriſt the Son of God, and Saviour of the World, and indeed this muſt go before; It is gradus ad rem; though not gradus in re, it is a pre-requiſite or preparatory to juſtifying Faith, but it is not juſtifying Faith; as in the Generation of a man, the ſenſitive ſoul goeth before, and prepareth a fit organ for the infuſion of the reaſonable ſoul and yet not the ſenſitive, but the reaſonable ſoul doth inform; ſo in the reparation of man, hyſtorical faith doth precede, and make way for the inducement of juſtify…ng Faith, and yet not the former, but this doth juſtifie; as Calvin ſaith, a Vulgar knowledge and aſſent to truth, doth joyn a man no more to God, than the ſight of the Sun doth lift a man to Heaven. Otherwiſe did this hyſtoricall aſſent juſtyfie, then it as well as Juſtification ſhould be proper only to the Elect; ſo Juſtification is, Rom. 8.30. but ſo is not an hyſtorical aſſent, for that Simon Magus had, and other Reprobates may have.
2 Eſſentiale conſtituens, or that formal Act whereby wee are juſtified, and that is rowling or reſting our ſelves upon Chriſt, or truſting on him, for they are Synonimaes; expreſſing the ſame thing in diverſe words.
And that this is the formal Act of juſtifying Faith, I refer my ſelf and you to what in this kinde was ſaid before. I here only ſay, that that which is imputed for Righteouſneſs, and by which wee are juſtified, that is the true and formall Act of juſtifying Faith.
But ſuch a kind of beleeving is imputed for Righteouſneſs, and is that by which wee are juſtified; ſo ſaith the Apoſtle, Rom. 4.5. to him who beleeveth on him that juſtifieth the ungodly, his Faith is imputed to him for Righteouſneſs, and Rom. 10.10, 11. with the heart man beleeveth unto Righteouſneſs, and in the next verſe, hee Interpreteth that beleeving, by beleeving on him; for the Scripture ſaith, whoſoever beleeveth on him, &c.
And therefore wee conclude, ſo to beleeve is the juſtifying Act of Faith.
4 The fourth thing in the Definition, is the fruit which cometh in, or the end of this Act, and that is,
1 Next and immediate. Juſtification and pardon of ſin.
2 Mediate. Sanctification and growth in grace.
3 Ultimate. The Perfection of all in Glorification.
But here ſome may object,
Object. 1. Firſt, there are many who do truſt, and yet are not juſtified: many who profeſs that they do this act, but yet live in their ſins, as Balaam, &c. Therefore this is not the juſtifying Act.
Anſ. I anſwer, That although every one ſay hee truſteth, yet every one doth not truly truſt, for there is a double affiance or truſt. The one is a ſlight and ſuperficial affiance, grounded upon no other foundation than a great apprehenſion, that it is good to bee ſaved by Chriſt, but yet ſo as neither to leave their old courſe, or imbrace a new. The other is a ſetled and grounded affiance, and ſo qualified, as that it is not to bee found in any not truly juſtified, if it bee, I ſhall yield the cauſe.
1. It is a holy Truſt: Jude, v. 20. Build up one another in your holy faith; not as though holineſs were required as an ingredient into faith, in the act of Juſtification, or giving us our firſt intereſt in Chriſt; but this I mean, by a holy truſt, that it is ſuch a truſt as is accompanied with holineſs in the root, and brings forth works of holineſs in the fruit; ſuch a faith as is accompanied with holineſs in the heart, and declared in the holineſs of our lives: For although it be fides ſola, faith alone which juſtifieth, and gives us the firſt intereſt in Chriſt; yet it is not fides quae ſola & ſolitaria, it is not a faith which is alone, but ſuch a faith as is accompanied with holineſs in the root, the graces of Gods Spirit, and holineſs in the life.
The faith which doth juſtifie us, is not in formis, but formata; not a dead faith, but animated and quickned with grace and holineſs, the whole man being ſanctified.
2. It muſt be an unfeigned Truſt, 1 Tim. 1.5. 2 Tim. 1.5. There is a counterfeit and hypocritical Truſt, ſuch as never comes to God from love, but for ſhelter in a ſtorm, Pſal. 78.34, 35, 36. When he ſlew them, then they ſought him, and yet did but flatter, &c.
Or ſuch a faith it is, that cloſeth not fully with Chriſt in all his Offices. They are content to have him as a Saviour, but not for a Lord; the priviledges and dignities that come in by Chriſt, they are willing to own, but not the duties and ſervices which he requires. They will commit themſelves to Chriſt to ſave; when in trouble, then, Lord help; but to the Devil to ſerve, Who is Lord over us?
Whereas now a true faith, is as careful to do its ſervices, as to partake of its priviledges; if it throw it ſelf into the arms of Chriſt, to ſave it; it will throw it ſelf at the feet of Chriſt, to ſerve him, as Paul, Lord, what wilt thou have me to do?
3. It muſt be ſuch a Truſt, as ariſeth from a believing diſpoſition within: There muſt be a ſeed and habit of faith, before there can be an act of faith: Although the acts be diſcerned before the habits, yet there muſt be a habit, a believing diſpoſition within, before we can act. I know there are many, who in caſe of danger, lying upon their death bed, or ſome preſent wrack and diſquiet, will make ſhew of doing this act of faith; but yet wanting this believing diſpoſition within, like Jonahs Gourd, or the untimely fruit of a woman, or the ſtony ground-ſeed, having no root, ſoon withers, decays, and cometh to nothing. God reſpecteth not the act of faith, if it ariſe not from a believing diſpoſition within; but God hath ſometimes accepted of the believing diſpoſition and deſires of faith, when there hath not been ſtrength enough to erect any vigorous act of believing: I believe, help my unbelief.
4. It muſt be a perfect Truſt, 1 Pet. 1.13. Truſt perfectly in the grace revealed. Perfect, I ſay, not in reſpect of the meaſures and degrees of Truſt, there is none ſuch here: But yet perfect in reſpect of the nature of it; i. e. there muſt be a full carrying of the ſoul over to Chriſt, and a full rowling and reſting on him. It cannot be meant of the perfection of degrees, for there can be no ſuch abſolute perfection, to which another degree may not be added; there is none ſo perfect in faith, but that he may be more perfect; none ſo ſtrong, but that he may be ſtronger; although we cannot be more juſtified to day, than we were yeſterday, in the ſight of God. For we ſay, that Gratia remittens or justificans, the juſtifying grace of God admits of no degrees, is not capable of magis & minus. Yet the aſſurance of our Juſtification is, a man may be more aſſured of his Juſtification to day, than he was yeſterday.
As juſtifying faith doth imply imperfection in the ſubject, ſo the faith it ſelf, whereby we are juſtified is imperfect, whilſt we are here, in reſpect of degrees.
But in the nature of it, it muſt be ſo perfect, that it carrieth the ſoul over wholly to Chriſt alone, reſting and rowling on him; for an imperfect truſt in this kinde, is as good as nothing. He that doth not reſt the full weight and ſtreſs of his ſoul on Chriſt, doth nothing for the matter of truſt. It is not every faint ſtirring and moving of the heart, not every incompleat reſting, but ſuch a full reſt of the ſoul upon Chriſt, that if he fails us, we are ſunk and undone for ever.
As you know a man is ſaid to lean upon a thing, not when he bears up himſelf onelyonly by his own feet, but when he reſts a great part, if not the whole weight of his body, upon ſome thing or perſon elſe, ſo that if it fail, he falleth: ſo thus it is to lean, to reſt upon Chriſt, to commit the whole weight and ſtreſs of our ſouls to him, that if he fail me, I am undone, I am loſt for ever, I ſee I am in a miſerable condition, I ſee he is an all-ſufficient Saviour, I ſee that there is nothing but death in me, I ſee there is life enough in him, and he invites me to come over to him, he intreats, beſeecheth, promiſeth, and therefore I will go over to him, I will caſt my ſelf wholly on him, I will look no other way, therewill I truſt, and if I periſh, I periſh: I will dye in his arms, I will dye believing. This indeed is that great act of faith, which entituleth us to Chriſt, and gives us an intereſt in him; even in the dusk of the morning the ſoul hath an intereſt. And therefore on the contrary, there is no readier way to be miſtaken, and ſo to miſcarry, than to truſt equally to two ſtays, to truſt to Chriſt, and to truſt to our ſelves too. As there is no way whereby a man is likelier to fall, than to truſt equally to two boughs, whereof the one is ſound, and the other rotten; whereof if one break, it is as bad as if both did, the man is ſure to come to the ground; whereas had he pitched his whole weight on the ſound one onelyonly, he had been born up. So here, in leaning both on Chriſt and our ſelves; whereas if we commit our ſouls, and all their burdens to Chriſt onelyonly, if we fail, he ſinks with us: We are ſure to be upheld, the Promiſe, Covenant, the Oath of Chriſt, even Chriſt himſelf, and all would ſink, if we fail.
If thy truſt be thus qualified, I pronounce thee a juſtified perſon; no ſoul ever miſcarried in a truſting way, it is ſuch an act as doth ingage all the Attributes of God, his Juſtice, Truth, Mercy, Power, and all to do us good.
Object. 2. But I have put forth this act of faith, and yet, alas, I am not juſtified.
Anſw. Thou ſayeſt thou puts forth this act of faith, and thus qualified, and yet thou ſayeſt thou art not juſtified. How knoweſt thou that? Thou ſayeſt thou art not, becauſe thou doſt not know thou art, I know that will be the next. For thus poor hearts reaſon to their own diſcouragement. I want aſſurance of Juſtification, therefore I am not juſtified; I want that inward peace, and therefore fear my peace is not made with God. Though there be nothing more clear than this, that a man may have peace with God, and yet want the peace of this in himſelf; it is poſſible for a man to be juſtified, and yet want aſſurance of it within. Affiance, doth juſtifie in the Court of God; Aſſurance juſtifieth in the Court of Conſcience; to be juſtified is one thing, to be aſſured is another.
In the object all is ſure, in the ſubject there may be much uncertainty: It is poſſible for a man to put forth the act of faith, yea, and to continue in ſo doing, and yet walk without peace, and apprehenſions of his own ſafety; thy condition may be ſafe in the promiſe to the eye of faith, though not to thy ſelf in the evidence of ſenſe. Thy condition may be ſafe and ſecure, although thou for the preſent doſt not apprehend thy own ſafety, or the ſecurity of it. It is ſecure in the promiſe, in reſpect of God; though ſtormy and troubled to ſenſe, in reſpect of our ſelves.
Thou muſt not therefore look for a clear day, and that the ſhower be over, as ſoon as thou haſt taken ſhelter; nor for a calm, ſo ſoon as thou haſt caſt anchor: but thou muſt abide under the ſhelter, and ride at anchor, till the ſhower and ſtorm be over, and wait till times of refreſhment ſhall come from the preſence of the Lord.
Godly ſecurity, and apprehenſions of ſafety, do not ever preſently attend the act of faith at the heels. Thou muſt ſtay the Lords leiſure, and wait till all clouds and ſtorms be blown over, till all doubts and fears ſhall vaniſh, Pſal 57.1.
Light is ſowen for the righteous, and joy for the upright in heart: but, with the Husbandman, we muſt wait in patience, till the corn come up, and the crop come in.
The ſtorm doth not ceaſe, as ſoon as the ſhip-man hath caſt anchor, the winds then may yet blow, and the tempeſt may be as ſtrong, nay, it may be ſtronger than before; but the rock to which thou art faſtned is ſure, or if thy anchor hold, all is ſure. Nothing ſhall hinder ſafety, though ſomething may interrupt thy ſecurity to thine own apprehenſion.
To truſt is the act of faith, but apprehended ſecurity is the fruit of believing, and therefore cometh not till afterward, it may be ſome moneths, may be ſome years, after long experience. Nay, it is not an inſeparable fruit of believing, I mean, thy apprehended ſecurity is not: thou maiſt poſſibly never in this life reach the apprehenſions of thy ſecurity, and yet thy condition may be ſecure. It is ſecure (as I ſaid) in the promiſe, though not to ſenſe, if thou dyeſt whilſt thou rideſt at Anchor, having thrown it out, and faſtned it on Chriſt; yet thou dyeſt in the ſhip, and not in the ſea; thou dyeſt in the Covenant of Peace, and there is ſafety, though the ſtorm in this world may never ceaſe. That which I would commend to thee, is to be much in ſelf-purging, ſelf-humbling, ſelf-examination, truſt much, and ſtedfaſtly to the end. Do as they did in that great ſtorm, when neither Sun nor Stars were ſeen for many days, caſt out anchor, and wiſh for day; nay, caſt out two anchors (that is ſafeſt in a tempeſtuous night) truſt and pray, that God would break into thy ſoul with a calm morning light; and mean while wait, and ſay, When will the day break, and theſe ſhadows, this darkneſs, this tempest fly away. My ſoul, wait thou onelyonly upon God, for my expectation is from him, Pſal. 62.5.
Object. 3. But (ſay ſome) To believe is an act of the understanding, and is nothing elſe, but an Aſſent to the truth of Divine Revelations; which is expreſſed in Scripture, By receiving of Chriſt, John 1.12—To as many as received him, to them he gave power to become the ſons of God: even to as many as believe in his name. Where receiving of Chriſt (which, ſay they, is An act of the underſtanding aſſenting to this truth, That Chriſt is the Meſsias, and Saviour of the world) is made all one with Believing. And ſo, Iſa. 53.11—By his knowledge (Notitiâ ſui, not, ſuâ:) By the knowledge of him, ſhall my righteous ſervant justifie many: which knowing is an act of the underſtanding alſo.
The like, John 17.3—This is life Eternal, To know thee, &c. All which places do report thus much, That Faith is an act of the underſtanding, not of the will. And to this they alledge the teſtimony of the Greek Fathers; which make Faith, foreign: An undoubted Aſſent to the Doctrine of Salvation; and to this Propoſition in particular, That Chriſt is the Meſsiah. So that by all this, it is clear (to them) that Faith is an act of the underſtanding, not of the will: But now Truſt is an act of the will, and therefore cannot be the formal act of juſtifying Faith.
Anſw. Now, for Anſwer of this, we muſt know, that
1. To Believe: In the general, is no more, than to aſſent to the truth of a Propoſition for the Authority of the Speaker. It is no more than An act of the underſtanding, whereby we Aſſent to the truth of Divine Revelations.
But we ſpeak not of Faith in general, but of juſtifying Faith, of that formal act of Faith, whereby we ſtand juſtified before God. And here we ſay, that—Faith is not an act of the underſtanding onelyonly, but of the will alſo.
The firſt: It is Too Low: Non pertingit ad juſtificationem; as one ſaith, It reacheth not ſo high as Juſtification.
The ſecond, Brings the Soul over to Chriſt, by an act of Truſt, whereby a man is juſtified.
By the firſt, we do but Diſcover the Juſtifying-Cauſe, the Founain of Life, Chriſt himſelf.
By the latter, we Throw our ſelves into this Fountain, In ipſum quaſi totos nos immergimus.and draw water of life from him.
Hence one, None can be juſtified, but by union with Chriſt; Nullus poteſt juſtificari niſi per unionem ad Chriſtum. Durand.and the firſt union is by Faith.
By what Faith? The Speculative act of Faith?
No ſure: This doth no more unite the ſoul to Chriſt, than the ſight of the Sun, doth draw a man up to heaven.
By what Faith then? But by this act of Truſting, Reſting, Leaning, &c.
Hence Auguſtine—To believe in Chriſt, Credere in Deum, eſt credendo, in Deum ire.is by believing to go into Chriſt, and to be incorporate into his body; which the Papiſts themſelves will not ſay, is done By a bare act of the underſtanding.
And therefore to paſs this, and come to the places alledged: Where the firſt is,
1 John 1.12—As many as received him, to them he gave power, &c. where, ſay they, by Receiving, is meant no more but An act of the underſtanding, whereby they aſſented to this, That he was the Meſsias.
For anſwer to this place, we ſay, That this word Receiving, doth not onelyonly denote the underſtanding, but implies the will alſo. Which will appear by this one Reaſon, among many.
That Receiving is to be underſtood, which is oppoſed to the Jews not receiving of him. For, having ſaid in Verſe 11—He came to his own, and his own received him not. Immediately is added— But as many as did receive him, to them he gave power to become the ſons of God: So that the matter of Inquiry will be, How the Jews did not receive him.
Was it then onelyonly in this, Their not aſſenting that he was the Meſsias? or, Rejecting him, and Refuſing him for a Saviour?
It could not be the former, Their non-aſſenting to the truth of this; That he was the Meſsias: Though it was the ground why Sundry did not receive him; yet it was not the ground, why all did not receive him.
For we read, There were divers of the Scribes, and Phariſees, and Prieſts, who knew right well, that he was The Chriſt: For ſo much do the Husbandmen themſelves confeſs, in the Parable, as Chriſt brings them in (Mat. 21.38.) ſaying—This is the Heir, come, let us kill him, and ſeize upon his inheritance.
And how could our Saviour juſtly charge them with the Sin againſt the Holy Ghoſt, unleſs they had known him to be the Meſsias? Mat. 12.32. and wilfully rejected him againſt knowledge and conſcience?
And how can any be ſaid, To make ſhipwrack of Faith, which yet the Scripture ſaith ſome have done? 1 Tim. 1.19. unleſs you will ſay, A man made ſhipwrack of that he never had; except he do hiſtorically believe, as Simon Magus, and others did; who did not feign a Faith in words, as Calvin ſaith; but being overcome with the Majeſtie of the Goſpel, did in a ſort (ſc. historically) believe and acknowledge Chriſt the Author of Life and Salvation.
Nay, and if man did not Hiſtorically believe, then all the ſins committed againſt the Goſpel, were only ſins of Ignorance, and not againſt Knowledge. So that there were no ſins in the Goſpel againſt Knowledge: Nor, Now neither; if this bee granted.
And therefore, as their Non-Receiving of him, was not ſo much an Act of the Underſtanding, whereby they Aſſented not to this, That CHRIST was the Meſsiah: But rather an Act of the VVill, whereby they refuſed him to bee their Saviour. As you ſee plainly expreſt by CHRIST, Luk. 19.14. — wee will not have this man to reign over us. So Mat. 23.37.
So that their Receiving of him was not a bare Act of the Underſtanding, whereby they Aſſented to this, That CHRIST was the Saviour: But an act of the VVill, whereby they choſe him, embraced him, reſted and truſted upon him as a Saviour.
And therefore, ſeeing this Act of Receiving of CHRIST, is not an act of the Underſtanding; but an act of the VVill imbracing him, truſting on him: And that this Receiving is Beleeving, as the Evangeliſt ſaith.
Therefore To beleeve is to truſt.
To the other places, Iſa. 53.11. & John 17.3. where Faith ſeems to bee an act of the Underſtanding. As — By his Knowledge ſhall hee juſtifie many. And — This is eternal life. To know thee, &c.
Wee are to underſtand them Senechdochically: where part is ſet down for the whole: The whole nature of Faith being implied in thoſe Phraſes.
Theſe Phraſes are Hebraiſmes: In which language, words of Knowledge and Senſe, do imply the Will and Affections. They do not only ſignifie the Act of the mind and Senſe, but imply the Will and affections too.
As you ſee, Pſal. 1.6. — The Lord knoweth the way of the Righteous; That is, The Lord loveth, The Lord approveth of the way of the Righteous.
So where it is ſaid. — Depart from mee, I know you not. That is, I love you not; I allow not of you; I approve you not.
And ſo may that place in Iſa. 53.11. bee interpreted.Non ſolum agnitionem Perſonae, & beneficiorum Chriſti ſignificat; ſed etiam Fiduciam quieſcentem in Chriſti. It doth not only ſignifie the knowledge of the perſon, and benefits of Chriſt; but reſting and truſting upon them; Such a Knowledge of Chriſt, as is mingled with Faith, and works our Wills to accept of CHRIST, to trust in him. CHRIST, being So known, (as to bee Embraced, Reſted upon, Trusted upon) ſhall juſtifie many. Hee ſpeaks of ſuch a Knowledge of CHRIST as is joyned with Faith.
And, to the Teſtimony of the Fathers alledged. As wee will not Reſolve our Faith into the Authority of any, though never ſo eminent in the Church: So, No Authority ſhall bear us down in this matter, if it bee not Conſentaneous, and Agreeable to the Word of Truth. It is no matter what others have taught before us, Nil refert quid hic, aut ille ante nos docuerit; ſed quid is, qui ante omnes eſt, CHRISTUS. Ciprian.but what CHRIST himſelf (who was before all) hath taught, who is Truth himſelf.
So that, ſeeing this is not manifeſted, I might refel them with the ſame eaſe, as they are alledged.
But, ſeeing Authority is ſtood upon; And I reverence Authority, when it is with God.
And that Authority doth make Faith nothing, but An Act of the Underſtanding, whereby wee aſſent.
Wee will in the ſame way overthrow that, by ſetting Authority againſt Authority; Weight againſt Weight: That, if nothing will bee ſaid for us? ſo nothing may bee ſaid againſt us. One may balance the other; if not weigh it down.
Now, that it is An Act of the Will alſo, let us hear Augustine. — Fides ſine Voluntate non poteſt eſse. Et Fides in Credentium Voluntate conſiſtit: Faith lyes in the Will. Again. — Voluntate utique credimus: Verily wee beleeve with the Will. Credere non poteſt, niſi Volens. Auguſt. upon John 6.44. God makes a man willing before hee can beleeve. A man may receive the Sacrament againſt his Will; pray againſt his Will. But hee cannot beleeve againſt his Will, ſaid Auguſtine.
Another, — It were not Vertuous to beleeve, if it were not voluntary. — Ipſum velle credere, eſt eſſentiale Fidei? To beleeve willingly, is eſſential to Faith.
Another upon Rom. 10. — With the heart man beleeves; upon which hee ſaith — Signantèr dicit, Corde creditur; id eſt Voluntate: Hee ſaith remarkably, man beleeves with the heart, that is, with the Will.
To theſe I might alledge many more. But theſe ſhall ſuffice. By which you ſee, That Authority is more for us, than againſt us.
But, leaving the Conteſtation, wee will come to the Iſſue, and conclude this.
And, To ſpeak what I think. I conceive, that to beleeve, is not an Act of the Will only: Nor an Act of the Underſtanding only: But