One-Hundred Forty-Five Sermons Upon John 17, Sermon 107
SERMON CVII. Of Faith, the ſeverall Kindes of it: And eſpecially of Juſtifying Faith: It's Object and Seat, &c.
JOHN 17.20.
Who ſhall believe in me through their word.
WE are now come to the Deſcription of thoſe who are here prayed for.
1. The perſon in it's qualification, foreign.
2. The Object of this Qualification foreign.
So that in this Deſcription two things are very obſervable;
1. The Action.
2. The Object.
The Action, or rather the Quality, is in thoſe words, Who ſhall believe.
2. The Object, in thoſe, foreign.
For the gracious diſpoſition, viz. of believing, I ſhall (God willing) treat more generally of the Nature of it, verſ. 21. where it's again mentioned, and ſo ſhall paſſe over the Act, and come to the Object, that ſpecifieth it: And the Greek word foreign is emphatical; for it's obſerved by the learned, that no prophane Authors uſe that phraſe foreign, it's peculiar to the Scripture: So that as the thing it ſelf, viz. recumbency and reſting upon Chriſt for ſalvation, is onelyonly known in the Church of God, ſo is the phraſe.
I ſhall not at this time examine that ordinary diſtinction of credere Deum, Deo, and in Deum, it will be more pertinent at verſ. 21. where the whole Nature of faith in it's latitude is to be examined. At this time, I am to conſider the reſtriction of it to it's principal and chief Object, and that is Chriſt: For there is a two fold object of Faith, the generall, and that is the whole truth of God revealed in the Scriptures, and the ſpecial, that is, the Lord Chriſt making an atonement for us, and as Faith doth reſpect this ſpecial object, ſo it juſtifieth, a mans faith doth not juſtifie him, as it believeth the threatnings or hiſtorical part of the Scripture, but as it receiveth Chriſt, and reſteth on him. It's true, the habit of juſtifying faith puts it ſelf forth into all thoſe general acts, as a man by his rational ſoul accompliſheth the acts of ſenſe, which are common to a beaſt, but that which doth ſpecifically conſtitute him as a man, is rationality; ſo juſtifying faith doth inable a man to believe every truth revealed in Gods Word, but that by which he is juſtified, is when he wholly depends upon Chriſt, and as was ſaid, This is emphatically expreſſed in Scripture, by foreign, not that this doth every where ſignifie the act of ſaving and juſtifying faith, for John 2.23. many are there ſaid foreign, To believe on the Name of Chriſt, to whom yet Chriſt would not commit himſelf, but only for the moſt part is ſo. The Scripture often expreſſeth it by foreign, eſpecially by the Evangeliſt John, ſometimes with the Dative caſe, Act. 18.8. Act. 27.25. ſometimes it hath the Dative caſe, with the Prepoſition foreign, Rom. 9.33. Rom. 10.11. ſometimes with foreign and the Accuſative caſe, Rom. 4.5. Rom. 4.24. ſometimes on the Name of Chriſt, ſometimes on Chriſt, ſometimes on God; and all theſe expreſſions do come to the ſame effect, only hereby is expreſſed more then a meer intellectual aſſent, or ſpeculative belief. There is alſo included the fiducial and cordial inclination of the whole heart, to rest ſolely upon Chriſt, renouncing every thing elſe, that may be thought to reconcile God to us.
Doct. That the faith which …uſtififieth and ſaveth us, maketh us wholly to depend on Chriſt.Doct. That the fai…h which juſtifieth and ſaveth us, maketh us wholly to depend and rely upon Chriſt. So that it is with the believer in the matter of Juſtification, as it was with Peter, when ſinking into the ſea, he cried out to Chriſt, who took him by the hand, and leaning on him was ſaved. Thus the believer, he is even ſinking and dropping into hell, he crieth out, I am damning, I am damning, and then Chriſt putting his hand forth, faith taketh ſtrong hold of it, and ſo is ſupported: or as the Iſraelite ſtung with a Serpent, it was not the looking upon other objects, but only upon the Serpent, and it was looking or meer beholding, not applying any medicinal things that did cure: So it is here: It's not the believing of every truth, but only on Chriſt that juſtifieth, and it is only believing, not repenting, not loving, though they be neceſſary graces in the perſons juſtified, but only believing, upon which we are juſtified. Seeing that this is the quinteſſence of all practical Divinity, and the life of faith is that which we are to be exerciſed in continually; and alſo there are many corrupt doctrinal opinions that oppoſe it.
Let us the more diligently conſider the whole nature of faith, as it juſtifieth. And
The ſeveral kinds of faith.Firſt, You muſt know that Proteſtant Writers conſonantly to the Scripture make four kindes of Faith,
1. Hiſtorical, which ſome call Dogmatical, whereby we do believe the truths of Scripture revealed therein, becauſe of Divine Authority, becauſe God ſaith ſo; for if it be only from cuſtom or education, or other humane ends, then it's not ſo much as a Divine, Hiſtorical faith, and this faith all Chriſtians are ſuppoſed to have, though it's to be feared few have any more then a bare humane faith.
2. There is a Temporary Faith, called ſo, becauſe it doth abide but for a ſeaſon, it being not able to endure the force of perſecution, and this is a degree higher then the former, for that was only in the underſtanding, and ſo had no efficacy upon the heart or affections at all, but this temporary faith is carried out with ſome affections, both to the perſon revealing, and the matter revealed, for Mat. 13. They received the Word with joy, who believed but for a ſeaſon.
3. There is the Faith of Miracles, which was granted in the primitive times of the Church, for the confirmation of the Goſpel, and that ſometimes to thoſe who were not juſtified perſons, and this had for the object of it a peculiar and ſpecial promiſe for the doing ſuch or ſuch miraculous effects, and anſwerable to this, ſome learned Divines do acknowledge ſtill a ſpecial faith, whereby the godly are ſometimes raiſed up for the effecting of a particular mercy, they ſtand in need of.
The object of faith.Laſtly, There is this Juſtifying or ſaving Faith, which hath for it's proper object Chriſt crucified, and ſo by reſting upon him brings reconciliation with God, and peace in the conſcience. It's true, ſome diſtinguiſh between juſtifying faith, and ſaving, as if all that faith, which did juſtifie, did not alſo ſave, but that is built upon that dangerous foundation, as if there might be Apoſtaſie from the true faith.
Now whether this diſtinction be exact, and in what ſenſe it is to be made good, I ſhall not here diſpute, but take it for a neceſſary truth.
Secondly, When we ſay, That faith juſtifieth as it reſteth on Christ, and receiveth him, we do not deny or exclude aſſent to all other divine truth, revealed in Gods word. Juſtifying faith doth neceſſarily ſuppoſe hiſtorical or dogmatical faith. So that although they be two diſtinct kinds of faith, yet in a juſtified perſon all thoſe acts of faith proceed from the ſame root and habit, that principle of faith whereby I am inabled to reſt on Chriſt, makes me alſo firmly to aſſent to every truth of Gods word, yea this dogmatical faith is the foundation of juſtifying, and did men exerciſe ſtronger acts of hiſtorical faith, it would much conduce to our juſtifying faith and ſtrengthen that, did we believe more firmly that Chriſt came to be a Mediatour, then this would quicken up to peculiar confidence in him. Therefore the devil hath temptations againſt both, ſometimes he aſſaulteth us in the matter to be believed, and ſometimes about our application of what we do believe: Therefore we are not to oppoſe theſe ſpecial acts of faith againſt the general.
Thirdly, This phraſe of believing in Chriſt, It's an act of the will as wel as the underſtanding.doth plainly denote a fiducial act of the will and heart, as well as the aſſent of the underſtanding. And this is greatly to be obſerved, that we are not to look upon believing, as a diſpoſition to aſſent to the things of God as true; but we do by believing incline the whole heart to truſt and reſt on Chriſt in whom we do believe. It's greatly diſputed, Whether this fiducial application or confidence be of the formal nature of faith, or an effect and conſequent only of it; but I ſhall wave that at this time. It's plain, that to believe in, doth denote ſome cordial and fiducial motion of the ſoul to the object, as it's center, and on that which gives us firm reſt; Hence faith is called, receiving of Chriſt; it's ſaid to be the eating of his fleſh, and drinking of his blood; It's called the imbracing of the promiſes; and oppoſite to this believing is fear, Luk. 8.50. and diffidence, and wavering: So that it's plain, faith hath a fiducial aſſent with it, therefore it's called believing with the whole heart, Act 8.37. The heart believeth, Rom. 10.9. as well as the underſtanding.
Fourthly, Hence it is alſo, That faith is made by ſome Divines, not a ſimple, but an aggregate or compounded habit, that it is not in one faculty ſeated, but in two, The ſeat of faith.that it is both in the minde and the will. And howſoever ſome have argued againſt this, as being contrary to all Philoſophy, for one habit to be in two faculties, yet the moſt learned Schoolmen do confeſs it no abſurdity, for with ſome free-will is ſeated, partly in the underſtanding, and partly in the will; as alſo prudence a moral vertue is partly in the minde, and partly in the will; and all do confeſſe, That though to believe be an immediate act of the underſtanding, yet to this there is required pia affectio in voluntate; and indeed, ſeeing as the Apoſtle ſaith, there is a captivating of the underſtanding in it's carnal reaſons, when we do believe, that cannot be without ſome prevalent power upon the will: So that we are to look upon Faith as a compounded habit, which doth partly work upon the minde, by enlightning that, and partly upon the will, by enclining and ſtrengthning that.
Fifthly, The ground why juſtifying faith muſt needs comprehend both, is, Becauſe that in the promiſes of the Scripture, there is a two-fold object to move our faith; for every promiſe hath in it that which is true, and ſo it requireth aſſenting acts, and then it hath that which is good, and ſo it requireth fiducial and imbracing acts. Wonder not then, if faith extend it ſelf to two diſtinct powers of the ſoul, ſeeing it alſo reacheth to two diſtinct objects, truth being the object of the underſtanding, and good the object of the will. The Apoſtle comprehends both in that ſpeech, 1 Tim. 1.15. This is a faithfull ſaying, and worthy of all acceptation; a faithfull ſaying, there is the truth to be believed, and worthy of all acceptation, there is the good to be imbraced. Therefore believing is not a bare ſpeculative aſſenting to the truth, but it is alſo a ſweet quieting and compoſing of the heart to receive the good promiſed: Hence it's called receiving, Joh. 1. and eating and drinking, Joh. 6. it's compared to the branches receiving moiſture from the vine, Joh. 15.
Sixthly, As the Scripture expreſſeth faith, relating to the object believed, not to the propoſition, ſo at other times it doth expreſſe the propoſition; Hence it hath often foreign put to it, Doeſt thou believe that I am the Son of God, or that I am ſent from the Father? This is a propoſition to be believed; but you muſt know, that faith as it juſtifieth, is not properly in that we believe ſuch a propoſition to be true, viz. That Chriſt is God, or that he will give eternal life to ſuch as believe, but the ens incomplexum, that is, Chriſt himſelf in his Perſon and Offices, is the object of our juſtifying faith: Therefore Chriſt himſelf is ſaid to dwell in our hearts by faith, Eph. 3. Even as the woman is married to the perſon of her husband, and not to the articles of agreement upon marriage; and this is that which makes faith to be ſo powerfull and noble in it's efficacy, becauſe Chriſt is hereby received in the ſoul, who is the authour and fountain of all ſpiritual operations: So that as when the Sun ariſeth in our hemiſphere, it cannot but give light and heat; ſo alſo when the Sun of righteouſneſs ariſeth in our hearts, there is the Spirit of Chriſt alſo accompanying him in Sanctification and Mortification.
Theſe things are required to juſtifying faithSeventhly, To juſtifying faith, there are theſe things required, ſome whereof are antecedent and concomitant, others eſſential and conſtitutive of it. As
1. There muſt be ſome explicite knowledge of Chriſt, and underſtanding of him in his Perſon and Offices. Whether knowledge be an act included in the eſſence of faith, or whether it be preparative and antecedent, is diſputed: Howſoever it's certain, None can believe that doth not know the thing he believeth: Henc… it is that faith is ſo often in Scripture called knowledge. It's true indeed, faith hath not an evident comprehenſive knowledge, for then it would be ſcience, ſtrictly ſo called, but it hath a plain knowledge of the teſtimony or authority that revealeth it, and alſo ſome apprehenſive, though not comprehenſive knowledge of that we do believe: Hence Paul ſaith, I know whom I have believed, 2 Cor. 4.13. And again, How ſhall they believe unleſſe they have heard? Rom. 10. And this diſcovers the ſad condition of thouſands, who ſay, they believe in Chriſt, and yet have no true knowledge about him.
2. There is required to this juſtifying faith, a firm and lively aſſent to the whole word of God. For unleſs this be laid as a foundation, there cannot be any building upon it: Inſomuch that we ſee the Scripture ſometimes attributing ſalvation to the belief, that Chriſt was able, and that God was powerfull, not that by that object they were juſtified, only that was the particular in which the doubt and difficulty did ſeem to be, ſo that it was not excluſive of that ſpecial act of faith, but incluſive of it; and indeed this is neceſſary to be known, that juſtifying faith doth carry a man out, even to Hiſtorical or Dogmatical matter reſpectively to Juſtification: So that when a juſtified perſon believeth any temporal promiſe, or the power of God, it doth not ſimply and ultimately believe them as ſuch, but as they repreſent God a Father in Chriſt, ſo that he believeth the power of God, as of a Father in Chriſt, and all the temporal promiſes are looked upon as Yea and Amen in Chriſt; ſo that this is to be obſerved by the believer. There is nothing true in the Scripture, but juſtifying faith fetcheth filial arguments from it, and makes him ſenſible of that peace and reconciliation with God in Chriſt. And indeed to believe all the truths in Scripture, doth beget fear and horrour, unleſs this juſtifying faith qualifie it, The devils believe and tremble; ſo the meer dogmatiſt he believeth, but hath cauſe to tremble, for till every thing be brought to Chriſt, that as God reconciled all things in heaven and earth through him; ſo if thou reduce all things in the Scripture to Chriſt, even the threatning part to him, becauſe fulfilled by him, thou wilt have ſolid comfort. Thus as it's with man, becauſe he is rational, all thoſe animal acts, which are common to him with beaſts, yet are reductively and participatively rational, ſo in the godly man, all thoſe general acts of faith are reduced to juſtifying, as the ſumme of all.