Neonomianism Unmasked, Part 2 · Debate 9
DEBATE IX. Of the Nature of Saving Faith.
Calvin.
AT our laſt Meeting we finiſhed our Debate about the Covenant of Grace, and the Conditions of it. What have you further, Mr. Neonomian, to diſcourſe Mr. Antinomian about.
Neonom.
Divers Points beſides that he is erroneous in. The next I would challenge him upon, is Saving Faith, and the Nature of it: For his Errour is this:
That Saving Faith is nothing but a Perſwaſion or abſolute concluding within our ſelves, That our Sins are pardoned, and that Chriſt is ours. D. W. p. 73.
Calvin.
But you do not deny Faith to be a Perſwaſion, do you? If you do deny that Perſwaſion is the Genus of Faith, every common Porter, or Youth in the Sreet, will contradict you; for they will tell you, that they do believe this or that to be true. Ask them what they mean by Believing, they will tell you, They are perſwaded of it. They take Faith and Perſwaſion to be equivalent Terms, and indeed reciprocal; for that which I am perſwaded of I do believe, and that which I believe I am perſwaded of. But go on, let us hear what Mr. Antinomian ſaith in this Point.
Neonom.
Sir, he tells us, that the whole Eſſence of Faith is nothing elſe but the Eccho of the Heart anſwering the foregoing Voice of the Spirit and Word of Grace. My Sins are forgiven me, ſaith Faith. And the Soul that can aſſume thus from the Spirit and Word of Grace, hath the whole Eſſence of believing. D. C. p. 493.
Antinom.
I doubt not, Sir, but to prove that this is a good Account of Saving Faith. I ſaid, That which hath the Whole Eſſence of Faith, is not a Dead but Living Faith, (i. e. which bringeth forth Fruits. D.C. p. 493. But the Queſtion was, Whether Faith gives Evidence by it ſelf or no, by it's own direct Act. Now I ſaid, The whole Eſſence of Faith is nothing elſe but the Eccho of the Heart anſwering the Voice of the Spirit and Word of Grace, &c.
Now I thought I could not give a more lively Account of it; for the Eccho is foreign, The Daughter of the Voice; it's begotten by the Voice. So ſaith the Scripture, Rom. 10.16, 17. He quotes Iſa. 53.1. Who hath believed our Report? foreign: The Word ſignifies the Voice heard, or that comes to the hearing. And ſo doth the Hebrew Word import, foreign, Who hath believed or heard our Voice? i. e. Who hath ſo heard it, as to make an Impreſſion thereof upon their Hearts believingly? And the Apoſtle ſaith, When this heard Voice takes in a due Impreſſion upon the Heart through the Spirit, it begets Faith, and that Impreſs is Faith, Rom. 10.17. foreign, &c. Faith verily is from hearing, and this hearing by the Word of God. Hearing, or the Voice that is heard, is by the Word of God. Hence that Expreſſion of the Apoſtle, James 1.18. foreign, Of his own Free-will (working effectually by his Spirit in opening and new framing the Heart, as Lydia's) he begets us by the Word of Truth. The Truth of the Word is received into the Heart as it were with an Eccho, and Formation of the Heart into it,Progenuit foreign all udit ad noſtram adoptionem cujus facti ſumus per fidem participes, John 1.12, 13. Fides autem eſt ex auditu verbi, Rom. 10.17. Ideo etiam dicuntur miniſtri filios gignere ſed quatenus Dei inſtrumenta, … Cor. 4.15. Phil. 10. Beza. by an Aſſent to it as true, and Conſent to it as a good Truth. And this is indeed the Writing the Law of God in the Heart, the Law being taken often for any Truth declared in the Word. After this manner the Apoſtle ſpeaks, 1 Cor. 4.15. In Chriſt Jeſus I have begotten you by the Goſpel, foreign: So that the Goſpel begets Faith, Phil. 10. The Apoſtle James, ch. 1.15. uſeth the Word foreign, concerning Sin when it is finiſhed or compleated, brings forth Death, i. e. Sin when it appears as it is, it's Death and Condemnation in the Conſcience: So the Word brought thus by the Spirit into the Heart, the Soul is freed from Condemnation; it thereby hath Life, he believes, to the ſaving of the Soul. And can this be denied to be good Faith, and true Faith, and all the Eſſence of our Divine Faith, it being the believing of the Word ſo as to cloſe with it, and receive it, according to the Nature and End of it. The Apoſtle, Heb. 11.1. deſcribes Faith by two Words, Marvellous Significent in our Sence, by*foreign illud quo ſubſiſtunt. Beza. foreign, Perſuaſio, Syr. It notes Confidence or Preſence of Mind without fear. So Polyb. It's rendred Confident, or confident Perſwaſion, 2 Cor. 9.4. ch. 11.17. and Heb. 3 14. where it ſignifies, and is rendred Confident Perſwaſion. foreign, which is a Subſiſtance: The Word is beſides uſed concerning the Perſon of the Father, Heb. 1.3. where Chriſt is ſaid to be the Character of the Father's Hypoſtacy, we read it Perſonality. So here Faith is ſaid to Perſonate the Truth, or to be the Image of it, as it were in the Heart; or rather things hoped for; it makes them as it were preſent, ecchoing them in the Heart, the Eccho ſpeaking the ſame things the Voice doth; and he ſaith, foreign, the Evidence, or rather Demonſtration of things not ſeen, it takes up a Demonſtration from God's Authority, not from Sence or Reaſon. Here Argumentum Inartific. Divine Teſtimony is of greater Force than any Artificial Arguments can be. There is alſo another Word whereby Faith is expreſs'd, and it's foreign, Rom. 4.20.foreign, Perſuaſio, plena certioratio. Stev. It's ſaid of Abraham, He was ſtrong in Faith. foreign.foreign. Perſuaſae Intelligentiae. Stev. And what was his ſtrength of Faith? It was his Fulneſs of Perſwaſion or Confidence, ver. 21. foreign, He was fully perſwaded of what God had promiſed. The Word is uſed for Faith; Col. 2.2. To all riches of the full aſſurance of underſtanding: Denoting that Faith is primarily an Act of the Underſtanding; this Word is often uſed for it, 1 Theſſ. 1.5. Heb. 6.11. & 10.22. And foreign for plenam fidem vel perſuaſionem habeo, Luke 1.1. Rom. 14.5. The very Greek Word for Perſwaſion is uſed, foreign, whence foreign, 2 Tim. 1.5, 12. foreign, I am perſwaded, i. e. Do believe that he is able to keep that which I have committed to him, Rom. 8.38. I am perſwaded that neither Death nor Life, &c. i. e. This was his ſtrong Faith. Rom. 14.14. I am perſwaded in the Lord Jeſus, that there's nothing unclean of it ſelf. This was his Faith. I will but name one place more, Heb. 11.13. it's ſaid of thoſe eminent Believers mentioned in that Chapter, That they received not the Promiſes in the fulfilling of them by performance, but ſaw them afar off, and being perſwaded of them, ſaluted them in their own Hearts, foreign.
Calvin.
You muſt own Saving Faith to be a Saving Perſwaſion you ſee, or elſe you muſt deny the Scriptures; and according to the Weakneſs and Strength of Perſwaſion we account our Faith is weaker or ſtronger, yet hath it's Forma & Differentia from its proper Adjuncts and Object.
Neonom.
When he puts a Man to examine his Faith, he hath theſe Words, (D. W. p. 73.) How do I know I believe in Chriſt? He anſwers, Do I reſt my Heart upon his Truth? Do I receive it as a Truth that I do believe? Or do I reject it, and will not receive it? Then I do not believe it. But if thou ſit down and reſt upon this Truth, and receive it, and do in reality believe it, then you may abſolutely conclude Chriſt is yours. D. C. p. 107.
Antinom.
I am ſorry to ſee that you ſhould have ſuch an Averſion to theſe things. I was preaching from Iſa. 42.6, 7. and ſhewing how Chriſt receiveth Sinners as Sinners, he never
ſhuts out one of thoſe Thouſands that come upon the Tender of the Goſpel;Dr. C. p. 107. and if there be no Example of any ſhut out in the whole Scripture, from whence fetch you that bitterneſs of your own Spirit, that you may not, that you dare not cloſe with Chriſt?
But you will ſay, If this taking Chriſt be the beſt Security, how ſhall I know whether I believe or no? Or how ſhall I know that this my taking is not counterfeit, but ſolid and real.
Anſw. I anſwer, by the reality of the thing; Do you it indeed? If you do it indeed, it's a real taking. [Do you not bid Men believe ſincerely and indeed?] If a Man ſhould ask you, How do you know the Sun ſhines? The light of the Sun doth ſhew it ſelf, and by it's light we know it ſhines. How ſhall I know I believe? There is a light in Faith that doth diſcover it ſelf unto Men. The Soul that doth really cloſe with Chriſt, may conclude he doth ſo. If you give 6 d. to a poor man, and you ſay to him, How do you know I have given you 6 d? He will anſwer, I have it in my Hand, and feel I have it. So ask your Hearts this Queſtion, How do I know I believe in Chriſt? Do I reſt my Heart upon this Truth? Do I receive it as a Truth, &c?
Calvin.
What, can you, Mr. Neonomian, with any face except againſt this Doctrine? Doth not the Apoſtle ſay, 1 John 5.10. He that believeth on the Son hath a witneſs in himſelf? Is there any clearer Evidence of an Action than the doing it? Ask a Man how he knows he can eat: ſaith he, I do eat, I do taſte and ſwallow what I eat. So that Inſtance of the Sun ſhining, which he gives, there's no doubt but the firſt Evidence the Soul hath is in Believing it ſelf; tho he tries his Faith by it's Fruits alſo, and receives Evidence therefrom. Is not Faith illuſtrated in Scripture by all our Senſes, Hearing, Taſting, Smelling, Feeling or Touching, Seeing? And is there not Perception in the Exerciſe of all the Senſes? And how ſhall I know better that I do exerciſe them, than by perceiving their Objects, which is a Witneſs, an Evidence, a Demonſtration to my ſelf above all others that it is ſo. The Natural Man indeed receiveth not, foreign, the things of the Spirit by Faith, 1 Cor. 2.14. and therefore they are fooliſhneſs to him: But the Spiritual Man doth, i. e. by Faith.
Neonom.
He ſays, If the Lord give to any to believe this Truth, D. W. p. 74. Dr. C. p. 296.that it is his Iniquity the Lord hath laid on Chriſt, God himſelf cannot charge one Sin on that Man: and he makes a difference between a ſtrong Believer and a weak, to conſiſt in the degree of his Perſwaſion. Dr. C. p. 158.
Antinom.
This was a Uſe that I made upon that Point of laying Sin on Chriſt, If God have laid our Iniquity upon Chriſt, then whoſoever thou art to whom the Lord will be pleaſed to give the believing of this Truth, that the Lord hath laid thine Iniquity on Chriſt, that laying thine Iniquity upon him is an abſolute and full Diſcharge to thee, that there neither is nor can be any Iniquity for the preſent, nor for hereafter, that can be laid to thy Charge; and then follows what he hath rehearſed.
And if this be not true Doctrine, that every Believer that by the Grace of God ſees his Sins laid on Chriſt, hath a full pardon of all Sins, paſt, preſent and to come; ſo that Sin ſhall never be charged on him for Condemnation before God; I am to ſeek for the Doctrine of the Goſpel. I quote that place, Rom. 8.33. to me a very full Proof.
And I do affirm, that the Degrees of our Faith doth ſtand in the Degrees of the ſight of Chriſt's Glory, and the Perſwaſion we have in our Hearts of our part in him. And I do not ſay, That he is no Believer that hath not this perfectly; far be it from me to ſay ſo; there are that are Believers, that are weak in the Faith; and there are Believers that are ſtrong in the Faith; the more the Light and Glory of the Goſpel ſhines in the true Intention of God to his People, the more ſhall they return to their reſt, the more ſhall they have Joy and Gladneſs. Why may not a Believer then ſay as David did, The Lord hath been very bountiful to me, that I may return to my reſt. God hath done every thing in Chriſt, and taken away all things that can diſturb my Peace and Comfort. Dr. C. p. 158.
Calvin.
I pray, Mr. Neonom. let us have your Deſcription of Saving Faith.
Neonom.
I ſhall expreſs it in the Aſſemblies Words, ch. 14. A. 2. D. W. p. 72, 73.
By this Grace a Chriſtian believeth to be true whatſoever is revealed in the Word; from the Authority of God himſelf ſpeaking therein, and acteth differently upon that which each particular Paſſage thereof containeth, yielding Obedience to the Commands, trembling at the Threatnings, and embracing the Promiſes of God for this Life, and that which is to come: But the principal Acts of Saving Faith are, Accepting, Receiving, and reſting upon Chriſt alone for Juſtification, Sanctification and Eternal Life, by vertue of the Covenant of Grace.
Gentlemen, weigh this Account of Faith well; which if it were regarded, and no eſſential part excluded, when Faith is conſidered as a Condition of any Goſpel-benefit.— One would think no man need prove that it is not ſaving Faith when any Eſſential part of it is wanting; and that it muſt be ſaving Faith, when we mention Faith as a Condition.
Antinom.
That Reverend Aſſembly do here expreſs the Eſſential Parts of Faith, and ſomething more as the Effects of it. I take it not to be intended for a Definition, wherein only Eſſentials are put, but a Deſcription that takes in Subjects, Adjuncts, Effects, &c.
The Definition is firſt given. A. 1. That the Grace of Faith is whereby the Elect are enabled to believe to the Saving of their Souls. After they proceed to ſhew the Cauſes of it, the Word and Spirit, and after that its ſeveral ways of Acting, and it's Effects.
They do in the ſhorter Catechiſm give a briefer Account of it, which may be more properly called a Definition.
Queſt. 86. What is Faith in Jeſus Chriſt?
Anſw. Faith in Jeſus Chriſt is a Saving Grace, whereby we receive and reſt upon him alone for Salvation, as he is offered to us in the Goſpel.
And if you pleaſe to turn to Queſt. 31. you ſhall ſee what they mean by receiving and reſting: There they ſay,— Effectual Calling is the work of God's Spirit, whereby convincing us of our Sin and Miſery, enlightning our Minds in the knowledge of Chriſt, and renewing our Wills, he doth perſwade and enable us to embrace Jeſus Chriſt freely offered to us in the Goſpel.
And in the Larger Catechiſm you have a full Deſcription of Faith as Juſtifying, Queſt. 72. wherein there is the Genus of it, a ſaving Grace; the principal efficient Cauſe, the Spirit; the Cauſa miniſtrant, the ſubſervient efficient Cauſe, the Word: Both Cauſae procreantes. The Subject in whom it is wrought, a ſinful, miſerable and loſt Creature, really ſo, and in his own Eyes. And then you have the Material Cauſe, the truth of the Promiſe of the Goſpel. In the Confeſſion (wherein it's more largely expreſs'd) it's whatever is revealed in the Word, this is the Objective part of it, and Material. The Form of Saving Faith is an Impreſſion wrought upon the Soul from the proper Efficacy of the Spirit, by the Word, according to the acceptable Nature and Evidence thereof. The Truth muſt have Goodneſs in it, becauſe we believe many things that we fear and are averſe to. The Word works objectively upon the Underſtanding, perſwading it to aſſent and ſet to it's Seal, that the Word is Truth, and from the Goodneſs in that Truth it perſwades the Will to embrace, becauſe Voluntas ſequitur ultimum dictamen intellectus; and the conſenting of the Will is an Effect of the aſſenting of the Underſtanding; Hence then it's not barely believing without Ground, but upon ſome Authority. In the Confeſſion 'tis ſaid, For the Authority of God himſelf ſpeaking in the Word, which is believing on Chriſt, believing in God, from whence follows an awful Reverence and Regard to his Word, as alſo the reſting and depending of the Soul thereon: And when it's determined to the Grace of Juſtification, (it's as in the Larger and Shorter Catechiſm) it receiveth Chriſt and his Righteouſneſs in the Promiſe, and reſteth thereon for Pardon of Sin. Juſtifying Grace through the Righteouſneſs of Chriſt is the Object, and that which it aims at, is the accepting and accounting of a Mans Perſon Righteous in the ſight of God for Salvation, which is fuller expreſs'd in the Confeſſion, ſhewing what ſaving Faith in the largeſt Sence deſigns, viz. accepting, receiving and reſting upon Chriſt alone (excluding all other Foederal Conditions) for Juſtification, Sanctification and Eternal Life, by vertue of the Covenant of Grace. Now you ſee how clearly they make Faith a Perſwaſion, and that it doth all objectively, by taking in the Truth and receiving it; for the Underſtanding receiveth and embraceth by being perſwaded, it takes in the Light of Truth, and the Will embraceth by being perſwaded, and the great procatarctick Cauſe is the Covenant of Grace. Now I ſee you have a clean contrary Notion of making it a Condition and moral Inſtrument, i. e. A moral Condition of the Covenant, and ſo a Work, and as ſuch to reach the End of the Covenant, which I utterly deny; for that would deſtroy it's own Nature and Uſe, and alſo the Covenant of Grace it ſelf.
Neonom.
The Queſtion is not, whether Aſſurance be attainable in this Life as an effect of Faith? D. W. p. 74.
Antinom.
A Perſwaſion of Truth, and certainty thereof, is Aſſurance, and ſo far as I do believe, there is this in the Act of Faith, though a weak Faith hath Doubtings attending, but not therefore commendable: And there can be no Faith without ſome degree of Perſwaſion concerning the Truth of the Object. You ſpeak here of an Aſſurance (which muſt be reckoned of the higheſt Degree of Perſwaſion) and therefore you deal not fairly to change your Terms from Perſwaſion to Aſſurance. There is a two-fold Aſſurance, the Plerophory of Faith, and an Aſſurance that I have true Faith, which is Spiritual Sence and Argumentation from it's Nature and Effects; one is by the proper direct Act of believing, the other by reflex Acts of the Soul upon it ſelf.
Neonom.
Nor whether a Sinner ought to apply, yea, doth perſonally apply the general Offers of Chriſt and Life by his own Compliance with the Terms of the Goſpel; for upon a true acceptance of a whole Chriſt, he is mine in vertue of the Goſpel-promiſe, which God will perform in giving Chriſt and Life to all that accept him as he is propoſed for our acceptance.
Antinom.
You are very dark and obſcure in what you here ſpeak. 1. By Perſonal Application I underſtand particular Application, and ſo it's your Senſe that a Sinner ought to make a particular Application of the general Offers of Chriſt and Life in the very Act of believing; and ſo far I joyn with you, and that his thus believing is his Compliance, the Goſpel's Work being perſwading, my Compliance is to be perſwaded, and there's nothing elſe expected, (which you call Terms; the Terms is that we put in no Terms) but accepting Chriſt freely offered. And you ſay he is yours in vertue of the Goſpel-Promiſe; you muſt intend in the vertue of the Goſpel-Promiſe believed, or elſe you have no right but as you had before, believing an Intentional Right only; if it be a claimable Right, it's in a Promiſe believed; for whatever Right is real in the Promiſe, none will plead any but what he believes. And it is in vertue of the Promiſe to give Chriſt and Life to many that do not yet accept of him: For it's the vertue of the Promiſe to give Life to dead Sinners, that they may actively and comfortably receive and accept him.
Neonom.
Nor whether a convinced Sinner hath a more ſpecial Regard at firſt of the Prieſtly Offices and Sufferings, as what are more ſenſibly fitted to his guilty state.
Antinom.
I underſtand not what you mean by Prieſtly Offices, as if Chriſt had more Prieſtly Offices than one: Chriſt doth exerciſe his Prieſtly Office in the ſtate of Humiliation and Exaltation; but I have not ſeen any before that aſcribes to Chriſt two Prieſtly Offices: And if you mean Juſtifying Faith, it's Office is to lay hold on and apply the Perſon of Chriſt in his Prieſtly Office.
Neonom.
Nor whether every thing recorded in Scripture muſt be dwelt on with the ſame regard, concern and aſſurance as the Eſſentials of the Covenant of Life.
Antinom.
You mean here Faith as to the general Nature of it; you do not diſtinguiſh it from Faith in the Juſtifying Nature all along.
Neonom.
Nor whether Faith contain in it a reliance on Chriſt as our only Saviour, and on his Satisfaction and Merits, as what alone purchaſed our Pardon and Acceptance, as well as it includes the realizing Aſſent to the Truth, and unfeigned fiducial Conſent to acceptance of a whole Chriſt in all his Offices. All theſe I affirm.
Antinom.
You acknowledge then that Faith contains in it, 1. A Reliance on Chriſt as an only Saviour. How can this be without ſome perſwaſion? A rational Man never reſts and leans upon a thing that he hath not ſome ground of Perſwaſion that it's ſtrong enough to bear him. 2. You own it includes a realizing Aſſent to the Truth, and this is a very high Perſwaſion of a Truth, with a particular Application of it to a Man's ſelf as belonging to him. 3. You ſay there's an unfeigned Fiducial Conſent to, and Acceptance of Chriſt and all his Offices. This is ſtrong Confidence, when the Soul is ſo far perſwaded of the reality of the Tender of Chriſt made in the Promiſe, that he doth not only take him, but with boldneſs; queſtions not but he hath the Son, and hath Life in this very Act of Believing. You ſay we rely on Chriſt's Satisfaction and Merits, as what alone purchaſed our Pardon and Acceptance. This is true in a true Sence, but we eaſily ſee what you mean by what you ſpeak before.
Neonom.
The real difference is, whether the whole Eſſence of Saving Faith conſiſts in an inward Perſwaſion or Aſſurance that our Sins are pardoned, and Chriſt is ours. This you affirm and I deny: Yea, I deny that it is at all of the Eſſence of Saving Faith. D. W. p. 75.
Antinom.
What I ſaid, and you charge for my Errour, I ſtand to it, and have made it appear to be Truth. I ſaid the whole Eſſence of Faith is the Eccho of the Heart anſwering the Voice of the Spirit and Word of Grace, and thereby it's the Obedience of Faith: The Soul believes and cloſeth with Truth according to the nature of it, and in ſuch a manner as is required. You wrong me to ſay, I uſed the Words Perſwaſion or Aſſurance: I ſaid, If you receive Truth, and in reality believe it, and rely upon it, you may conclude that Chriſt is yours; and this is now a Concluſion made upon my believing too. I pray would you not ſay ſo to a poor Sinner, If thou doſt believe on the Lord Jeſus with all thy Heart, thou ſhalt be ſaved; and you ought to conclude you ſhall be ſaved? And this is a perſwaſion of my ſtate upon believing.
Calvin.
Mr. Neonom. It's indeed a marvellous thing that you ſhould ſay and unſay a thing in the ſame Breath; to own Faith a reliance on Chriſt, that it carries a realizing Aſſent to the Truth, and an unſeigned Fiducial Conſent, and now to ſay Perſwaſion is not at all of the Eſſence of Faith.
Neonom.
I ſaid it contained, and it included it; I ſaid not they were of the Eſſence.
Antinom.
This is juſt like your wonted way of Dodging? How doth Faith contain and include theſe things? As in a Box, which contains and includes things of a Specifick Nature different from it ſelf. Well, we will attend your Proof.
Neonom.
The ſecond thing in difference is, Whether Saving Faith includes not in it's Nature that powerful efficacious Aſſent to the Word, and fiducial conſenting to acceptance of Chriſt as Prophet, Prieſt and King, with a Reliance on his Merits, and obediential Regards to God as the Truth above-mentioned doth expreſs. This you deny and I affirm.
Antinom.
Now we are for filling up the Box; and this Aſſent, or Perſwaſion and Conſent or Reliance is put in, but not as the Eſſence of Faith; and among the reſt there is obediential Regards. And why comes in this, but only becauſe he would make up Faith into a moral Condition? I ſpeak of the Eſſence of Faith; you talk of containing, including, and tell us thoſe things that are contained and included. I told you not what was neceſſarily concomitant to Faith; I did not ſpeak of Love, Sicerity, Hope, &c. which are Concomitants to Faith, and inſeparable from it, but yet be not Faith in the Eſſential Conſideration.
Neonom.
I will now confirm the Truth. 1. Faith is not an Aſſurance or inward Perſwaſion, that Chriſt is ours, and our Sins are pardoned.
Antinom.
I ſay Faith is a Perſwaſion of Truth propounded unto me upon credible grounds. You ſhould firſt ſtate the Queſtion concerning Faith in general, Whether it be Humane Faith or Divine; and then Divine Faith is that which takes all Divine things in general for it's Object, or that which hath ſome more particular Divine Truth for it's Object, as Juſtifying Faith. There is alſo a particular Divine Faith, which is not ſaving in it's ſpecial Nature, as Faith of Miracles, Hiſtorical, &c.
Neonom.
That which I will prove is, that Saving Faith is not Perſwaſion.
Antinom.
Very well; i. e. That Perſwaſion is not the general Nature of Faith. We are not to meddle here with the diſtinguiſhing Specifick Form of one Faith from another. Let us joyn iſſue there.
Neonom.
Yes; but I will have my Liberty to diſpute of what I pleaſe, whether it be the Queſtion or no.
1. Men may have this Faith, tho' they do not ſavingly believe, Matth. 7.22. Ch. 25.1, 2. Nay, the moſt profligate Sinners grow ſecure by it.
Antinom.
Your Argument runs two ways, or ſhould. 1. Againſt Perſwaſion, as not being the Genus of Faith; and it ſtands thus: If they that do not ſavingly believe may have Perſwaſion, then Perſwaſion is not of the Eſſence of Faith; but they that do not ſavingly believe may have Perſwaſion, Ergo. Negatur conſequ. Homo eſt Animal, Ergo Brutum non eſt Animal. There's two Species of Believers, thoſe that have a Faith, not ſaving, as meerly Hiſtorical, Temporary, or Faith of Miracles, and thoſe that have Saving. Faith is the Genus of both thoſe Species, which is Perſwaſion. Now you argue, becauſe ſuch as have not a Saving Faith have Perſwaſion, therefore they that have Saving Faith, have not Perſwaſion. Non ſequitur, but rather quite contrary, that they have; for the Genus communicates it's common Nature to both Species.
Neonom.
No, no, I don't mean ſo; I mean that Faith is not an inward Perſwaſion that Chriſt is ours.
Antinom.
I thought ſo, I was going to ſpeak that. No indeed, it's not a diſtinction of Faith, but a particular Inſtance of one thing believed by us. If you ſhould ask me, what Faith is? and I ſhould tell you, it's believing Peter betray'd Chriſt, or that Paul was converted, you would take me to be very ridiculous: Or I ſhould ſay, it is not believing that I am a rich Man: So that if you will have the Queſtion run in a particular Inſtance: it's eaſily decided; for all true Rules of Art muſt be foreign, true de omni. Therefore I acknowledge, to ſay, Faith is a Perſwaſion that Chriſt is mine, is no more a Definition of Faith, than to ſay Animal eſt rationalis creatura, is a Definition of Animals. But this is true, if you affirm the Genus of the Species, Creatura rationalis eſt animal, and it holds foreign, but not reciprocè. This therefore I affirm, that he that believes that Chriſt is his, and his Sins are forgiven, doth believe it by a Perſwaſion. You ſay, thoſe that ſaid Lord, Lord, and the Fooliſh Virgins had a Faith of Perſwaſion, and many profligate Sinners have a preſumptuous Perſwaſion, but not true Believers: Therefore, ſay you, Faith is not a Perſwaſion that their Sins are forgiven: You might as well ſay, becauſe ſome have a falſe Faith, therefore none have a true; becauſe one Man that trades is perſwaded his Stock is good, and deceives himſelf, and breaks; doth it follow that no Merchant muſt perſwade himſelf that his Stock is good. Theſe are mighty Inconſequences.
Neonom.
Many true Believers have not this Perſwaſion.
Antinom.
Give an Inſtance of a Believer that hath not a Perſwaſion of the thing he profeſſeth to believe, and ſo far as he is not perſwaded he doth not believe. Doth any one believe the Record that God hath given us Eternal Life, and this Life is in his Son, 1 John 5.11? if he doth, he is perſwaded of it. But you'll ſay, He doth not believe Chriſt is his: He ought confidently to believe there is Pardon and Acceptance from him; and to get this Witneſs of Faith in his own Heart. You'll grant he ought to have the Son: How ſhall he have him, but by receiving him in the Promiſe? Believing on him as the Faithful Witneſs, depending on the Truth of the Promiſe, and the reality of the Purpoſe and Intention of Chriſt towards us; and there is not the weakeſt true Believers but have a Perſwaſion, ſuch as their Faith is, tho' it may not ſo properly be called Aſſurance, becauſe that denotes a ſtrong and high degree of Faith; but it's a Perſwaſion accompanied with much doubting, a ſtaggering Faith; Lord, foreignI I believe, help my Ʋnbelief: Lord, I am perſwaded in ſome meaſure, help my doubting.
Neonom.
Such as had aſſurance do (by this Doctors Opinion) fall into the Sin of damning Ʋnbelief, whenever they doubt their Intereſt in Chriſt, and eſpecially if they conclude that they have no intereſt in him.
Antinom.
Vix dignus ſum hâc contumeliä, ac tu indignus qui feceris. Do you in your Conſcience judge that I hold falling away from Grace? Is not Unbelief of a damning Nature of it ſelf, and ſo far as it prevails, brings the Conſciences of the beſt under Guilt? And wherein conſiſts the Doubts and Fears of God's People, but in the prevailing of Unbelief, which ſhakes their Faith, and darkens their Perſwaſion? is my Doctrine the more condemnable, becauſe I hold, as Experience and God's Word witneſſeth, that Faith, as other Graces, have their Ebbings or Flowings? And do not you hold Unbelief to be a damning Sin in it ſelf? But is there not a great difference between the degrees of Faith, yea, of Aſſurance, as you you ſelf grant elſewhere? And what degrees of Unbelief and doubting a Child of God may fall into, even to the making very dangerous Concluſions concerning himſelf, and not fall totally from faith; it's beyond us to judge: There are great Inſtances in Scripture, and we have ſeen ſome.
Neonom.
This Perſwaſion ſhould ſuppoſe an Intereſt in Chriſt doth not give it; it is a falſe Concluſion, that Chriſt is mine before he is ſo; and muſt the great Terms of Life be a Lie. We are to examine our ſelves, whether we are in the Faith or not, 2 Cor. 13.5. Where hath God made this Propoſition, My ſins are laid on Chriſt: Ʋnleſs you are for general Redemption; the Word of Grace promiſeth Pardon to none but a Believer, and the Spirit ſpeaks to none but a Believer.
Antinom.
In all things we receive of Gift there muſt be a right of Donation firſt; if we take before it's given, it's Theft; and unleſs I am perſwaded that the giving Hand is reached out, I can't receive. We have our firſt Earneſt for Bleſſedneſs in the Perſwaſion of Faith, in the very Act of it; and it's Non ſence to talk any way of partaking of Chriſt, but by the Spirit and Faith: And he that in an Act of believing at firſt finds Chriſt in the true Perſwaſion of Faith, doth not, nor cannot ſay of Chriſt he is his before he is ſo. The Soul cannot be too nimble for Chriſt; and if he that believeth not, makes God a Liar, what are thoſe that perſwade to Unbelief? That Faith in it's very Act is an Evidence, is no hinderance to the Trial and Examination of our ſelves by the Fruit of Faith beſides. And though the Propoſition in the Goſpel be an indefinite Propoſition, yet the Application by Faith in a Sinner, ought to be particular and fiducial, or elſe the Faith of Believers will be no more than that of others that believe only that Chriſt came to ſave Sinners; and if the Promiſe of Pardon were not to Sinners as ſuch, it were not Pardon; and if a Man upon Trial muſt firſt find by Signs that he doth believe, before he lay claim to Pardon, Sinners would be in a ſad condition: But this is the comfort, that as the Promiſe of Pardon is the great Encouragement to believing, ſo believing it ſelf is the receiving and perceiving of it: And the Soul ſaith, or ſhould by Faith, He loved me, and gave himſelf for me. At the ſight of Chriſt it ſaith, My Lord, and my God. If the Lord ſpeak to a Believer, in believing, by his Word and Spirit, Thy Sins are forgiven, it's not ſaid ſo to one that is a Believer firſt: Relata are ſimul naturâ: The Promiſe of Paternity is not a Promiſe or Gift to one that's a Father firſt, nor Sonſhip to one that is a Son firſt. God promiſeth himſelf to be a Father to them that are Loammi: And how groſs is that Aſſertion, That the Spirit ſpeaks it to none but to a Believer as a Believer. Doth not the Spirit ſpeak Peace, before we receive it by an Act of Faith? Doth not this cauſe us to believe, it's the Light cauſeth the Eye to ſee? It's the Light ſhining into the dark Unbelieving Heart, that perſwades the Heart; it's God that ſaith to the Soul, I am thy Salvation, before we can believe it.
Neonom.
The Second thing that I will prove is, that Saving Faith hath the Eſſentials expreſſed in the above-mentioned Truth, as Aſſent, Truſt, Conſenting, Acceptance of Chriſt, Reliance, &c.
Antinom.
You ſaid before, that Inward Perſwaſion of the Pardon of Sin was no Part of Saving Faith. And ſaid in the next, that it contained Aſſent to the Word, Fiducial Conſent and Acceptance of Chriſt. A Man therefore may underſtand you, that tho it contained it, yet it was not of it's Eſſence. Now you ſeem to ſay, theſe are Eſſentials; if you do not, you hide your ſelf again in the Word Include. If you ſay, Theſe be Eſſentials which you name, we ſay ſo too, but allow not yours, &c. and all theſe Eſſentials are in the Word Perſwaſion. Aſſent is the Perſwaſion of the Underſtanding, Conſent the Perſwaſion of the Will to the Truths and good things propounded, the Promiſe whereby the Soul relies upon Chriſt therein for himſelf, particularizeth Chriſt and all Bleſſings to himſelf as his; and now go on, and prove all that you ſaid before to be falſe.
Neonom.
You are miſtaken, I will prove my Poſition true, and then ſee where your Errour will be.
1. Faith can be no leſs than the Souls Anſwer to the Call of God, &c.
Antinom.
We ſay it is ſo, and he bids us believe; but it's not Faith as ſuch; for all Obedience is an anſwer to the Call of God.
Neonom.
The Scripture deſcribes Saving Faith by all theſe Acts; it's the evidence of things not ſeen, Subſtance of things hoped for, Heb. 11.1. Receiving of Chriſt, John 1.12. Iſa. 55.4. Acts 13.26. Rom. 15.12. Iſa. 44.5.
Antinom.
This we ſay it is, Evidence and Subſtance of things at a diſtance, is a full Perſwaſion of them according to the Nature of them; ſuch a Perſwaſion as carries the whole Soul forth to God to reſt and rely upon him, having Union with Chriſt thereby, bringing him in all his Excellencies into our Souls, and taking him for our own. Doth a Man believe any good thing promiſed, and doth not he catch at it for himſelf, if he have any ſavour of it? If the Promiſe of Pardon preſent it ſelf to us, doth a Man believe till he appropriate it to himſelf, ſaying, It is mine, though an unworthy Sinner? If a condemned Priſoner hears a Pardon is come out for ſome, he may believe that; but till he believes he is one, it's no Comfort to him, tho there may be hopes at leaſt he is in it.
Neonom.
Chriſt can't be received as a Saviour without theſe.
Antinom.
It's very true, he is never received as ſuch till I receive him as my Saviour, and believe him to be ſo in ſome meaſure; and this I am bound to do, to receive him by confident Perſwaſion and reſting upon him.
Neonom.
A Faith without theſe Eſſentials could never produce thoſe great Effects as are aſcribed to Faith, to purifie the Heart, Acts 15.9. to be a ſhield againſt Temptations, Eph. 6.16. works by Love, Gal. 5.6. ſanctifies us, Acts 26.18. By Faith we are riſen with Chriſt, Col. 2.12.
Antinom.
It's certain that no Faith can do it, but ſuch as makes a particular Application by a perſwaſion of the Love of God, or Intereſt in Chriſt, Pardon of Sins, and Reconciliation to God through him, that can produce the Effects ſpoken of; this will purifie the Heart from an evil guilty Conſcience, to ſerve the Living God; this will be a Shield againſt the moſt Mortal Darts of Satan, that he ſhoots at our ſtate by bringing in Law Condemnations. Hereby Love to God is produced in the Soul, and we Act towards God and our Neighbours in Love, hereby we are brought to true Obedience, ſuch as the Law required at firſt for the Principle, to Love the Lord our God with all our Hearts, Soul and Strength; and therefore the Apoſtle ſaith, Love is the Sum of all Obedience, as our Saviour ſaid. It's the fulfilling of the Law, through this Grace of the Spirit; for by receiving Forgiveneſs of Sin, we have an Inheritance among them that are Sanctified. Pardon believed is the Root of Sanctification, and this cannot be without it, for by Faith we are riſen with Chriſt, we are planted in the likeneſs of his Death and Reſurrection; and Faith in this Point of Chriſt's Reſurrection, is that which ſets us above the Charge of Sin and Condemnation. By the Reſurrection of Chriſt Preached, we are begotten to this lively believing hope, and we are riſen with him through this Faith of the Operation of God; hence the Body of Sin is deſtroyed, Death aboliſhed, Life and Immortality brought to light; Chriſt by his Reſurrection being diſcharged and juſtified from the Iniquities of us all, which were laid upon him, and which he bore in his Body upon the Tree.
Neonom.
An Inlightned Regenerate Soul cannot Act towards Chriſt, when he is firſt preſented to its view below theſe Inſtances.
Antinom.
No, it's the ſight of Chriſt, and taſte of Chriſt that carries him forth to all Duties of Sanctification, he having Chriſt in all his fulneſs; he hath done with all his Conditions, all his Righteouſneſs is filthy Rags. A Soul truely inſtated by a lively Faith is far above padling with his own little poor ſinful Duties, as conditions between him and Chriſt, he can ſerve Chriſt, obey him, and his Commandments are not grievous to him, neither will he think they have any ſuch Vertue in them as to give him Right to Chriſt, in any way of Foederal Conditionality.
Neonom.
His miſtakes are, becauſe Faith is the Evidence of things unſeen, (i. e. it aſſents unto unſeen realities) therefore he thinks that our Faith is nothing but our aſſent.
Antinom.
I think I underſtand the Import of thoſe words, as I have told you; but I ſhewed you it's ſuch a work of the Spirit and Word, whereby the Heart Ecchoes to the Word by ſuch perſwaſion of the Truth, whereby Chriſt and the Truth is as it were formed in us; and your ſelves can give no account of Faith that reacheth the Eſſentials thereof, but what we have done from the Word of God.
Neonom.
Becauſe the Word of Grace promiſeth Juſtification unto all true Believers, therefore an aſſurance of my being Juſtified is believing, whereas I muſt firſt be a Believer in order to Pardon, before I juſtly can or ought to believe that I am pardoned.
Antinom.
The word Aſſurance is a word you Impoſe; it was not in the words you alledge againſt me; what is it the Goſpel would have us believe, if it be not Forgiveneſs of Sins? Acts 13.38. Be it known unto you, that through this Man is preached unto you forgiveneſs of Sins, and by him all that believe are juſtified, &c. What do they believe? It's Forgiveneſs of Sins, and in this Act of Faith is the Juſtification by Faith, in that they believe forgiveneſs of Sins, and as they are weakly or ſtrongly perſwaded, through the Spirit of Grace working the Promiſe upon their Souls. In Juſtification by Faith, Faith is not nor cannot be before it, but they are Relata quae mutua alterius conſtant affectione.
Popiſh School Divines do dream that Faith is a Quality cleaving in the Heart,Luth. on Gal. c. 3. v. 8. without Chriſt. This is a Deviliſh Errour. But Chriſt ſhould be ſo ſet forth, that thou ſhouldeſt ſee nothing beſides him, and ſhouldeſt think that nothing can be more near unto thee, or more preſent within thy Heart than he is, for he ſitteth not Idly in Heaven, but is preſent in us. C. 2. I live, yet not I, but Chriſt liveth in me. And here likewiſe you have put on Chriſt.
Faith therefore is a certain ſtedfaſt beholding, which looketh upon nothing elſe but Chriſt the Conqueror of Sin and Death, and the Giver of Righteouſneſs, Salvation and Eternal Life; this is the cauſe that Paul nameth Jeſus Chriſt ſo often in his Epiſtles, almoſt in every Verſe; but he ſetteth him forth by the Word: For otherwiſe he cannot be comprehended but by the Word. This was lively and notably ſet ſorth by the Brazen Serpent, for Moſes commanded them that were ſtung to do nothing elſe but ſtedfaſtly behold the Brazen Serpent, they that did ſo were healed.
Read with great vehemency this word, me, and, for me, and ſo inwardly practiſe with thy ſelf,Id. on Gal. 2.20. that thou with a ſure Faith maiſt conceive and print this me in thy Heart, and apply it unto thy ſelf, not doubting but thou art of the number of thoſe to whom this … belongeth: Alſo that Chriſt hath not only loved Peter and Paul, and given himſelfe for them, but that the ſame Grace alſo which is comprehended in this me, as well appertaineth and cometh unto us as unto them. — When I feel and confeſs my ſelf a Sinner through Adam's Tranſgreſſion, why ſhould I not ſay that I am made Righteous through the Righteouſneſs of Chriſt, eſpecially when I hear that he loved me, and gave himſelf for me. This did Paul moſt ſtedfaſtly believe, and therefore he ſpeaketh theſe words with ſo great vehemency and full aſſurance, which God grant unto us in ſome part at the leaſt, who hath loved us, and given himſelf for us.
What is Faith? The firſt part of Religion, whereby from Knowledge I believe in God.Yates Divin. The firſt Act of Faith is paſſive in receiving what God gives. — Here may we juſtly ſay, it is a poorer and meaner Act to believe than to love; nay, rather Paſſion than Action, for we are firſt apprehended of God before we apprehend him again, Phil. 3.12. This Grace is moſt freely Graced, that it might the more frankly reflect all on God again— No doubt Faith receives a full diſcharge, makes it not, we rather by Faith receive an Acquittance Sealed in the Blood of Chriſt, than the Blood of Chriſt to make our own Works Meritorious, which we may offer to God in payment for our ſelves. Here lyes the Errour of Papiſts even in Faith i… ſelf, and other Graces; If God will …t bear half the Charges by his Co-operation, Man ſhall undertake to Merit his own Glory, and fulfill the Royal Law ſo abundantly, that he ſhall have ſomething over and above.
— Works are the Effects of Sanctification, Sanctification is the Effect of Juſtification. P. 23.
The Object of the Underſtanding is Truth, of the Will Goodneſs.Temble of Grace and Faith. P. 111. Faith is an Aſſent to the Truth and Goodneſs of Divine Revelation, wherefore we affirm that this Faith is an Act of the Underſtanding, and of the Will, both together approving and allowing the Truth and Goodneſs of Divine Things. In which Aſſer…ion you are to note that we do not make the habit of Faith to be inherent in two Faculties, but we affirm the ſubject is but one and the ſame, viz the Intellectual Nature; for I take it with divers of the Lerrned, that theſe Speculations about the real diſtinction of Faculties in Spiritual Subſtances of Angels and Souls of Men, are but meer ſubtilties in the Schools, without any true ground in the Nature of it. The Underſtanding eſſentially includes the VVill, and the VVill the Underſtanding; wherefore the O…ject of the Underſtanding and VVill are one and the ſame, Truth and Goodneſs are eſſentially the ſame.
Faith is General or Particular. P. 124.
General, that which is Aſſent to all Divine Revelations, as good and true in regard of our ſelves. Here comes in the common Work of the Spirit.
Particular Aſſent of Faith, is when all things revealed by God are aſſented to as moſt true and excellent in regard of our ſelves, when they are particularly applyed to our proper occaſion, and compared with all Deſires and Provocations whatſoever to the contrary, when we know and believe theſe things that are generally delivered,P. 131. for our ſelves, in application to our own uſe and practice, (as Job was counſelled by his Friends,) ſo that we believe in this particular as well as that, at this time as well as another.
1. The Root and Fountain of this Bleſſed Aſſent, is the Grace of Sanctification. And, 2. The Object is Twofold. P. 133.
The whole Will of God revealed in his Word, containing all Hiſtories, Doctrine, Commands, Threatnings, Promiſes, &c.
2. The particular Promiſe of Remiſſion of Sin, and everlaſting Life by the Death of Chriſt, which in one Word we call the Goſpel; tho both be one and the ſame infuſed Grace which reſpects both, yet Faith as it reſpects theſe Objects, the whole Will of God, and a particular Promiſe of the Goſpel, admitteth of divers Conſiderations, Names, and Uſe. Faith, as it aſſents to the whole Will of God, I call Legal, becauſe it is ſuch a Vertue as is immediately required by the Moral Law, in the ſame manner as Duties of the Moral Law are, and as all other Moral Duties are required of us in their Degrees, as parts of our inward and outward Sanctity, neceſſary to Salvation; ſo is this Faith commanded as a principal Grace, and prime part of our Obedience to the firſt Command; ſo in this reſpect it may be ſaving, namely, as other Graces are.
Faith, as it aſſents unto the Special Promiſe of Grace, I call Evangelical, becauſe it's ſuch an Act as is expreſly commanded in the Goſpel, not revealed by the Moral Law. It is called properly Saving and Juſtifying, in regard of the Uſe of it, through God's gracious appointment, to be the only Inſtrument of our Juſtification and Salvation by Chriſt. He defines it thus:
It is a Grace of Sanctification wrought by the Holy Ghoſt in every Regenerate Man,P. 140. whereby for his own particular he truſteth perfectly on the Promiſe of Remiſſion of Sins, and Salvation by Chriſt's Righteouſneſs. The proper Act of Faith as it juſtifies, it conſiſteth in Truſt and Reliance for our own particular — To believe the Truth of a particular Promiſe, is to truſt upon the Performance of it to me; and that aſſent of Faith which is given to ſuch a Promiſe, is properly called Fiducia, or Truſt. To aſſent unto ſuch a Promiſe, is not barely to believe that there is ſuch a thing in the World as Remiſſion of Sins by Chriſt, to be beſtowed upon God knows who; (for this is to believe the Promiſe not as a Promiſe, but a Hiſtory) but this Aſſent is of the whole Heart, in Truſt, Reliance, Adherence, &c. That Fiducia is the Eſſence of Juſtifying Faith, 1. From the Phraſe of Scripture uſed in this buſineſs, foreign, to believe in, upon, into God, Chriſt, &c. 2. From the oppoſition between Faith and Diſtruſt, Jam. 1.16. Rom. 2.20. foreign. 3. From that excellent place, 2 Tim. 1.12. I am perſwaded he is able to keep, &c.
Wherefore to believe the Promiſe, is with Confidence and Truſt to rely upon it;P. 140. which Aſſent of Faith is wrought in this manner.
1. A Man is enlightned to ſee his Sin and Miſery.
2. The Promiſe of Grace is propoſed and freely offered unto him.
3. Whence the Heart touched by the Spirit of Grace draws near to Chriſt, caſts himſelf into his Arms, &c.
It beſpeaks Chriſt in all Terms of Confidence and Affiance, My Lord, my God, my H…pe.
This Work of Faith, as it doth greatly glorifie God, in aſcribing the whole Honour of our Salvation only to Free Grace in Chriſt, ſo God doth highly honour it above all Fellow-Graces, by making it the bleſſed Inſtrument of all the Comfort we enjoy in this World, thereby giving us aſſurance of our Juſtification in his ſight by Chriſt's Righteouſneſs, and a double Comfort. 1. Peace of Conſcience, reſting it ſelf ſecure upon the Stability of God's Promiſe, againſt the Severities of Juſtice, the Accuſations of the Law; it hath, wherewithall to anſwer even an All-ſufficient, Righteouſneſs in Chriſt —
2. That kind of Fiducia which we call Aſſurance of full pardon of our Sins: This is the fruit of that Fiducia, or truſting unto the Promiſe it ſelf, wherein ſtands the proper Act of Juſtifying Faith. — Many do ſtedfaſtly believe, and reſt themſelves only upon Chriſt for Salvation, who yet would give a World to be aſſured and fully perſwaded that their ſins are pardoned — Whereupon they will be apt to fall back and ſay, They do not, nor can't believe at all. A great miſtake, and that which caſteth many a Conſcience upon the Rack. It's a falſe Argument; for Juſtifying Faith is not to be aſſured of Pardon, but to truſt wholly upon the Promiſe for Pardon.
What is Eſſential unto Faith is manifeſt: That which in order of Nature ſeems to have the Precedency,Dr. O. of Juſtific. p. 135. is the Aſſent of the Mind, unto that which the Pſalmiſt betakes himſelf unto in the firſt place, for relief under a ſenſe of Sin and Trouble, Pſal. 130.3, 4. — It's declared in the Goſpel, that God in his Love and Grace will Pardon and Juſtifie guilty Sinners, through the Blood and Mediation of Chriſt, ſo it's propoſed, Rom. 3.23.24. The Aſſent of the Mind hereunto as propoſed in the Promiſe of the Goſpel, is the Root of Faith, the Foundation of all that the Soul doth in believing; nor is there any Evangelical Faith without it, yet conſider it Abſtractedly, as a meer Act of the Mind, the Eſſence of Juſtifying Faith doth not conſiſt ſolely therein.
2. This is accompanied in ſincere believing, with an approbation of the way of Deliverance and Salvation propoſed, &c.
This Aſſent and Approbation cauſing the Heart to reſt upon Divine Grace, Wiſdom and Love, and apply it ſelf thereto according to the Mind of God, is the Faith whereby we are Juſtified; and concludes in it Renunciation of all other Ways and Means of attaining Righteouſneſs, the Conſent of the Will, Acquieſcence of the Heart in God, Truſt and Confidence, &c.
Peter Martyr ſaith, Faith is an Aſſent, and that a firm Aſſent unto the words of God; obtained not by Reaſon or Natural Demonſtration, but by the Authority of the Speaker, and by the Power of the Holy Ghoſt. Com. pl. part. 3. p. 58.
We muſt now declare what is the chiefeſt thing to which Faith is directed, which is the Promiſe of God whereto by believing we aſſent; and this Promiſe is chiefly that wherein he Promiſeth that he will through Chriſt be favourable and merciful to us; and although there be many Promiſes in Scripture are offered unto us, yet this one is the chiefeſt, for whoſe ſake the reſt are performed unto us, unto which all other Promiſes are to be referred. The common Object of Faith is the Word of God, but the chiefeſt Object is as is rehearſed, p. 58. He proves it to be a firm Aſſent from Acts 10.20. and Rom. 4.10. And yet he ſaith it Conflicts with many Doubtings.