Body of Divinity, Book 7 · Chapter 4
CHAP. IV. Of Saving Faith.
FAith in the New Testament is taken.
1. For the Doctrine of faith, Iude vers. 3. Such are sound in the faith, that are Orthodox. This is the Catholick faith.
2. For the habit or grace of faith whereby we receive Christ and accept him for our Saviour, so it is often used in the Scripture.
Faith in its general nature is any assent unto some truth upon the Fidem Ebra… Emunah veritatem, à commani objecto, commodè appellarunt, quod enim verum est, id credendum. Graecis est foreign à foreign persuadcor, latinis sides à sido, q…ia in genere qualitas ea est qua quis fidit, cùm activè sumitur; ut passivè, ob quam alicui sides …thib…atur. Hic de side activè sumpta quaestio est: nec de humana, pro assensu quo sibi mutuo homines sidem adhibent, sed de ea quam deserimus Deo, revelanti nobis veritatem ali…ujus rei, cut firmiter assentimur propter asseverationem ipsius, quae propterea divina vocatur ab objecto, veritate nempè divinitus patefacta Rivet. Disp. 10. de side justif.authority of him that speaks it, and the general nature of divine faith is to assent to the truth because God sayes it.
Our assent and perswasion of the truth in matters of Religion may be either huma…e meerly because of custome, education, and the authority of the Church: or divine, being enclined and moved thereunto, because of divine authority. Many Protestants have no more then a humane faith. It is the Religion of their Fathers, and of the place where they live.
In the grace of Faith there are three things:
1. An act of the understanding, an assent to the truths of Christ, that he is such a one in respect of his Natures, Offices, Works, as the Scripture reveales him.
2. An act of the will, consenting that Christ should do for me what the Lord sent him to do for poor sinners.
3. A siducial assiance and dependance on him.
The Soc man by faith in Christ understand nothing but an acknowledgement of the veracity of the sayings and the promises of Christ which ought to be givenRivet. Grot. Discus. Dialys. Sect. 3. them, not because Christ is true God with the Father, but because God after his death raised him from the dead, which he also foretold before, and for this reason he was worthy to be believed in what he commanded or promised. This is their Doctrine of justifying faith and justification, as if Christ had come into the world and suffered such things for no other cause, but that he might perswade us that an eternal reward is propounded to the obedient, that being allured with the hope of reward we might obey him.
Bellarmine *…. l. 1. …. 7, 8▪ 9, 10, 11.saith, Justifying faith is not so much knowledge as assent, and it is not a confidence of Gods mercy, but an assent to all things which are contained in the Word of God.
Faith is more then a bare assent to the truth, there is in it a fiducial acquiescence and a resting upon Jehovah, as it is expressed in the Hebrew; he rolled himself upon God, as a man being weary of a burden casts himself and that upon something that sustains him, Prov. 3. 5. Isa. 10. 20. & 28. 16. & 50. 10.
The chief act of the soul in true faith, wherein the essence of it mainly consists, is a resting and relying upon Christ and him alone for the obtaining of favour and eternal life. In respect of this property faith is oft called a believing in or on Christ, and his name, Iohn 3. 16, 18, 36. Iohn 6. 1. & 5. 10. a trusting in Christ, Ephes. 1. 12. a resting upon God, 2 Chron. 14. 11. a resting upon his promise, 2 Chron. 32. 8. a relying upon God, 2 Chron. 16. 8. a cleaving and sticking close unto him, Act. 11. 23. Mr Hilders. on Psal. 51. 6. Lect. 83.
There is in Faith:
First, An act of acceptation, one is willing to receive Christ on his own termes.
Secondly, Of resignation, it gives up the whole man unto Christ.
The proper object of justifying faith (saith Dr. *Rescript▪ ad …spons. G…e…inch. c. 1….Ames) is not some axiome, viz. God is favourable to me, or my sins are pardoned; but Ens incomplexum, as they speak, viz. Christ, or the mercy of God in Christ, and so the proper act of justifying faith is incumber… or acquiescere Christo.
Not barely the promises but the person of Christ is the object of faith, we are not to rest in the promises alone, but to close with Christ in those promises,Ut mea non placent nisi m…cum, sic tua non satiant nisi …ecum. Bern. The promises are Objectum q…o, Christ Objectum quod, that which faith ultimately closeth with, and is terminated. Acts 6. 31. The Saints take comfort in Christ and prize his person above all his benefits.
First, Because that is the greatest gift in which God shews most love, Ioh. 4. 10.
Secondly, He is the person in whom all good things are deposited, Cant. 4. 10. 1 Iohn 5. 10.
Thirdly, The great thing the soul fals in love with, is the person of Christ, Cant. 5. Phil. 1. 23.
It is a great dispute among Divines, What is the proper object of saving faith?Gods word is the objectum adaequatum of our faith; but we are justified and saved by beleeving in Christ, therefore in the Scripture justifying faith is ordinarily called faith in Christ. Act. 20. 12. 21. & 26. 18. Gal. 3. 26. and sometimes the faith of Christ, Rom. 3. 22. Gal. 2. 16, 20. & 3. 22. Phil. 3. 9. and sometimes his knowledge. B. Down. of Justification, l. 6. c. 4. See also c. 6. The proper object of justifying faith is God in Christ, 2 Cor. 5. 19. or the promise of Gods mercy to us in Christ Jesus. This faith is therefore expressed to be faith in Christs name, Act. 2. 16. Faith in his bloud, Rom. 3. 25. Abbot against Bishop. Fidei objectum primarum omnes divinae veritates revelatae. 2. Mediatum, Christus ut Mediator▪ 3. Ultimatum, ens incomplexum, inquiunt …cholastici. Some say the Evangelical promise which holds out Christ, others Christ himself; in a strict sense only Christ himself is the object of saving faith, Iohn 7. 37. No proposition nor promise saves me, only Christ.
The common object of faith is every revealed truth, but of justifying faith, as it justifies, that is, in the act of Justification, Reconciliation in Christ, with a certain confidence.
There is Fides quae, faith which saves the soul, this closeth with every divine revelation, promise, threatning, story, sides qua as it saves me, closeth onelyonly with Christ. Faith which saves the soul hath for its object the whole word of God, but as it saves the soul it closeth only with Christ.
There is nothing in Scripture but it hath relation to Christ, the types and old Sacrifices were shadows of him, the moral Law is preparative for Christ, yea there is something of him in every story and miracle.
Faith is an instinct after union with Christ, Iohn 5. 12. He lives in me by faith, Iohn 11. 26. Gal. 2. 20. This receives Christ, Iohn 1. 11. it is the condition of the Covenant, and so the qualification of them which shall have interest in Christ and his benefits, Iohn 3. 16. Acts 8. 37. & 16. 31. Faith carries the consent of the whole man, a Chron. 30. 8. Quid est credere nisi consentire?
He that would receive Christ, must
1. Know that Christ is designed by God, and tendred as a Saviour to him in the Gospel.
2. Must consider the reality and fulnesse of the promise, and give consent to this prose; this is the very act of faith.
3. None can thus receive Christ, but those whose hearts the Lord hath opened to close with Christ, Iohn 6. 36, 37. Acts 16.
1. Man sell by self-exalting, and ariseth in a self-abasing, which is by beleeving.
2. Faith is the only way to dissolve the plots of the devil, we fell by beleeving the devil rather then God, and rise by renouncing him, and by beleeving in the grace of God in Christ.
What is the act the soul doth when it beleeves?
There are three acts of faith, Notitia, Assensus, Fiducia.
Mr. Hildersam *On Psal. 51. 6. Lect. 83.saith, The effence and being of justifying faith consisteth in four acts of the soul, whereof the former two are acts of the understanding, the other two of the will.
First, I must know Christ aright, and that which the Gospel revealeth to us concerning him.
Secondly, The assent of the minde to this, 1 Tim. 1. 15. Heb. 11. 13.
Thirdly, The consent of the will, Iohn 1. 12.
Fourthly, A resting and relying upon Christ and him alone for the favour of God and eternal life.
Knowledge comes three wayes:
1. By sense.
2. Reason, as that the part is lesse then the whole.
3. From testimony which is faith, and relies wholly on witnesse, faith is weak when it relates to humane testimony, yet there is no such knowledge as that of faith when it relates to the testimony of God, that is more sure then sense or reason. God is so wise as he cannot be deceived himself, and so good as he will not deceive others.Knowledge and belief are often joyned. Job 19. 25. John 17. 8. 2 Cor 5. 2 Tim. 1. 12. 1 John 4. 16.
Knowledge and faith are ordinarily all one in Scripture, and joyned together as things inseparable, Isa. 53. 11. Iohn 10. 38. Iohn 6. 69. Iohn 17. 3. 1 Iohn 3. 2. 4. & 5. 13, 19. A beleever is set forth by the terms of an enlightened man and wise man, Ephes. 1. 18, 19. I know whom I have beleeved. Bellarmine saith *De Iustif. cap. 7. Pontisicii per sidem implicitam intelligunt cam sidem quâ Laici ignota & nondum intellecta sidei dogmata credunt implicitè in illo general…, quòd vera sint omnia quae Romana Ecclesia credit & pro veris amplectitur, quae quidem sides non est divina sed humana, id est, non nititur Dei, sed hominum testimonio. Baron. Philos. Thcol. Ancil. exercit. 3. Art. 5. Vide plura ibid. In which sense implicite faith cannot be defended, although B. Mountague Appar. 1. saith, that is a p…fi…able as well as vulgar distinction of Fides explicita and implicita, and that it is not always a servile opinion or Babylonish bondage, because there are in faith and things belonging to saith, as in other Sciences, certain things more abst…use. Quando que sides vocatur implicita ab imperfecta apprehensione rerum quasi implicitarum. Nam quem admodum quod complicatum ac con…elutum est, ex toto nec conspicitur nec attingitur: sic mysteria plera que sidei Christianae. 2. Vocatur quando que impropriè implicita sides, ipsa promptitudo, seu generalis animi praeparatio ad sidem adhibendam verbo Dei, simul ac dogma quodeunque sub formali rationc nobis innot…scet. Atque hoc sensu quilibet Christianus implicitè dicitur credere quicquid in Scripturis Deus revelavit. 3. Illa sides à Papist i… implicita vocari solet, & Laicis summo opere commendari, quae in cognitione Praelatorum involvitur, populo interi… ▪ dogmata illa quae sic credi dicuntur omnino neseientc. Episc. Dav. Determ. 1. Quaest. 29.faith is better defined by ignorance then knowledge, Fides melius per ignorantiam quam per notitiam desinitur. It captivates reason unto the word of God; that is, carnall and rebellious reason, but the true light of reason is increased and augmented by it. This knowledge which faith works in the heart is distinct and certain.
2. Assent, they beleeved God and the Prophets, that is, they gave assent andThe lowest act of faith is an assent, a yeelding in thy soul to the word of God, an agreement to the truth of it, Exod. 14. 31. Some say the resolution of an humbled sinner to cast himself on Christ, is the lowest degree of saith, which is discovered by desires, pursuit, and rejoycing in future hope. credit to it, because of the authority of God who is most true and cannot deceive, not for humane motives. This assent is
1. Firm, therefore called the riches of assurance of understanding, and so opposite to doubting.
2. Absolute and illimited, beleeves precepts, promises and threats.
Some expressions of Scripture seem to lay much upon assent, as 1 Iohn 4. 2. & 5. 1. 1 Cor. 12. 3. Matth. 16. 17. The truths of God at first suffering under so many prejudices, the Gospel was a novel Doctrine, contrary to the ordinary and received principles of reason, persecuted in the world, no friend to natural and carnal affections, and therefore apt to be suspected. Assent now is nothing so much as it was then.
3. There is a consent to the goodnesse as well as an assent to the truth, the oneIt is a Question among Divines, Wh… is the subject of saith? By the heart a man beleeveth, Act. 8. 37. See 12. 13. there saith is seated where the acts of it are exercised, therefore the whole soul is the subject of it, but chiefly the will. It is seated both in the understanding and the will, because it is a voluntary assent. To believe is an act of the understanding as it is an assent, of the will as it is voluntary. Down. of Justificat. l. 6. c. 5. Vide Baron. Philos. Theol. Ancil exercit. 3. Art. 21. Icy done nous remarquons cn la soy, deux principales parties, dont la premicre, est la cognoissan…c, & l'autre l'apprehension, l'application particuliere, ou la siance, qui tesmoignent assez que ceste excellente vertu a son siege, &c… l'entendement & en la volontè, en tout l'homme nouveau, regenere & sanctifie par une grace speciale, & sur nature elle de l'…sprit de Dieu, qui tout entier recoit l'abondance des benefices offer…s, & desployez en Iesus Christ. Mais premicrement en son entendement pour les cognoistre comme veritables, & puis en sa volontè pour se les appliquer comme salutaires, & bons, Motmet Sermon 2. sur 19. Iob 25. Vide Examen epist. expostulat. Amyrald. ad Rivet. per Spanhem. Est sides habitus quidam mixtus, neque omninò intellectu, neque omninò voluntate, sed corde, id est, utroque defini…nd…s. Et certè quem ad modum corde ad justitiam creditur, Rom. 10. 10. ita quoque intellectus ipse sidei corde consistit, Matth. 13, 15. Cordis illuminatione persicitur. 2 Cor. 4. 6. Cordis plerophoria s…ncitur, Col. 2. 2. Abbot …n Thom…. Diat. de Incis. Iust if & Grat. cap. 25. Fidei subjectum duplex est, in quo & cui subjectum sidei in quo, est anima humana, ac in ca principales facultates, intellectus ac voluntas subjectam cui est Homo, Homo solus: Mali Angeli illius non sunt … paces, Jud. 6. Sancti ea non egent, Matth. 18. 10. Dr Benefield de side salvisica. is the act of the understanding, the other of the will. The soul upon the information that Gods Spirit gives me of the excellency of Christ, and his suitablenesse to me, assents to the truth of it, and consents to the goodnesse of it, and makes choice of him for its portion. Faith is the consent of the whole soul to receive and accept of Christ as God the Father hath offered him in the Gospel.
4. A resting and relying upon Christ alone for grace and salvation, Psal. 23. 1, 2, 6. Psal. 27. 1. Iob 19. 25, 27. Rom. 8. 31. The soul leanes on Christ as a feeble man on a staff, 2 Chron. 16. 7, 8. Prov. 3. 5. Psal. 22. 8. What the Old Testament cals trusting, the New cals beleeving.
This confidence of special mercy is the form and essence of faith, without whichFiducia est particularis quidem & applicativus assensus, pro objecto habens primò Evangelicas promissiones. Secundò, Internum testimonium sancti Spiritus: Nam per siduciam & assentimur Doctrinae Evangelij, & testimonio Spiritus Dei, unà testantis cum nostro Spiritu, nos esse filios Dei; atque ita nobis ipsis applicamus Evangelicas promissiones certò statuentes & judicantes nos esse filios Dei, & proinde illas promissiones non solùm aliis credentibus, sed nobis etiam in particulari esse factas. Baron. Philos. Theol. Ancil. exercit. 3. Art. 19. faith is not faith, nor justifies the sinner. The Papists and Arminians cannot endure this that faith should be such a special confidence of the remission of sins. They say it is a confidence that God may remit, and a good hope that he will, or it is a conditional confidence that God will remit if we shall be constant in piety to the end of our life.
The Doctrine of Faith is in three things:
1. There is a necessity of relying on Christ alone.
2. There is an allsufficiency of ability in him being God and man to be an high-Priest, to make intercession for us.
3. Of his willingnesse that we should have pardon, grace, comfort and salvation by him.
There are promises▪
1. Of free-grace, that God will justifie the ungodly and pardon sin for his own names sake.
2. Of grace, that God will give Faith, Repentance, Love and a new heart.
3. Unto grace, that if we beleeve and repent we shall be saved. These promises are all we have to build our faith on for our eternal salvation.
In all recumbency it is not enough to regard the strength of the act and rightnesse of the object; carnal men will say, I place my hope in Jesus Christ for salvation, Micah 3. 11. but there are other circumstances to be observed:
First, The method and order of this recumbency, the resolution of an humbled sinner to cast himself upon Christ, the main end and use of faith is to comfort those that are cast down. Faith is exprest by taking hold of Christ or the Covenant Isa. 56. 4. by staying our selves upon, or leaning upon God, which supposeth a sense of misery.
Secondly, The warrant and ground of it, we must go to work considerately, understand what we do, 2 Tim. 1. 12. Psal. 119. 49. natural conscience may pretend fairly to trust in Christ, but have no ground for it, Ier. 7. 4.
Thirdly, The effects and fruits, it cannot stand with a purpose to sin, Ioh. 13. 10. Heb. 10. 23.
We are said to be justified by faith, to live by it, to be saved by it, to have it imputed unto us for righteousnesse: all which is to be understood not principally,Mr Gatak against Saltmarsh Shadows without substance, p. 56. immediately, meritoriously in regard of any worth or dignity of it; or efficaciously in regard of any power or efficacy in it self, but mediately, subserviently, organically, as it is a means to apprehend Christ his satisfaction and sufferings, by the price and merit whereof we are justified and saved, and stand as righteous in Gods sight, and as it hath a special respect and relation thereunto.
There are divers degrees of faith, Little faith, Mat. 8. 26. Great faith, Mat. 15. 28. Full assurance of faith, Rom. 4. 21.
First, There is some unbelief in all the servants of God, because there is not in any man in this world a perfection of faith, faith is mixt with unbelief.
Secondly, Many have a true faith, yet a very weak faith. Christ will not breakThe truth of any thing doth not depend on the greatnesse but quality of it, a childe though never so weak hath the true nature of a man, one drop of water is true water. 2. If faith be weak it will bring forth weak effects, little comfort, yet Christ will have regard to it. the bruised reed, Christ chides his Disciples for their weak faith, and Peter, Mat. 13. O you of little faith: And how is it that you have not faith? Luk. 4. See Iohn 4. and Matth. 9. Moses, David, Abraham, Isaac were subject to great weaknesse of faith.
Reasons. 1. Sense and reason do in many things contradict the conclusions of faith, to beleeve in the mercy of God when we have so much sin.
2. The knowledge of God in the best of Gods people (which is the pillar and foundation of their faith) is but imperfect.
3. Satan above all things most opposeth the faith of Gods Saints, because he knows that in this their very strength lies, Ephes. 6. 14. 1 Tim. 6. 12. and they resist him by their faith, 1 Pet. 5. 9. 1 Iohn 5. 4.
In two things the weaknesse of faith most discovers it self:
First, In thinking that we shall not finde the good things which God promiseth to give.
Secondly, That we shall not be delivered from the evil things which he hath undertaken to deliver us from. Faith in Gods threats must be confirmed as a principal means of beating back sinful temptations, faith in Gods promises must be confirmed as a principal means of keeping us in comfort and obedience.
All holy exercises serve to strengthen faith, especially two,
First, Prayer with the Apostles to the Lord to increase our faith, and to fill us with joy and peace through beleeving.
2. Meditations specially directed to that end, of the omnipotency of God, his perfect truth, and his accomplishment of his Word formerly to our selves and others.
There is a twofold state of faith, a state of Adherence, and a state of Assurance.That faith is not assurance, see M. Downs Treat. of the true nature and definit. of just. faith, p. 5. to 8.
First, A state of Adherence, Affiance and Recumbence, the act of the soul accepting Christ, and giving it self to him, Isa. 50. 10. Luk. 18. 13.
There is a great peace in a faith of Adherence, Heb. 4. 3.
1. In respect of the guilt of sinne, it shewes the Lord Jesus as a Sacrifice for sinne.
2. In reference to God, I have heard (saith such a one) that the Lord is a God pardoning iniquity, transgression and sinne; there is tranquillity when one casts his sinne on Christ, and ventures his soul on the free-grace of God, Isa. 50. 10.
Secondly, Of Assurance, 1 Iohn 4. 16. when one hath obtained the witnesse and sealing of the Spirit.
1. One may have the faith of adherence (roll his soul on Christ, and be willing to accept him) that hath not the faith of evidence, as Heman Psal. 88. The fearing of God and obeying his voice cannot be without faith, yet he may walk in darknes, as in that place of Isaiah before quoted.
2. The soul which hath the faith of adherence, and wants that of evidence, is in a justified condition; many things have a reall being that have no visible appearing to us. If one could not be justified but by faith of assurance, then if one lose his assurance he loseth his justification.
3. When faith of adherence hath attain'd to faith of assurance, yet many timesIn a state of adherence the motive which acts the soul is obedience to God (Isa. 50 10.) in a state of assurance a sense of the love of God, 1 Cor. 5. 12. 2. In a state of adherence one doth all to obtain mercy, but in a state of assurance from thankfulnesse, because one hath obtained mercy. 3. In a state of adherence the motive is to obtain grace and communi…n with God therein, of assurance further and constant communion, John 14. 21. 1 John 4. 16. 4. In a state of adherence one doth perform the commands of God as a duty, in assurance as a priviledge; Iacob prayed and as a Prince prevailed. the assurance is lost, Psal. 32. beg. Psal. 51. 12. Christ on the Crosse had faith of adherence, My God, my God, not clearnesse of evidence.
4. When the soul hath lost the faith of evidence it cannot lose the faith of adherence, the fire may be so smothered in ashes that there is no light, yet it alwayes hath heat if there be fire, Iob 15. 30. Psal. 44. 17.
5. The faith of adherence alwayes abiding and bringing the soul to heaven, that soul (though it want assurance) is bound to praise God, if thou wouldst be more thankfull for the faith of adherence, the Lord would bring in strong consolation.
6. Faith of adherence will certainly end in faith of evidence, if thy soul have chosen Christ, and thou wait for him, thou shalt at last meet with him.
Faith layeth hold on the promise as being true, affiance or hope expects the thing promised as being good. B. Down. of Justif. l. 6. c. 4.
We beleeve things past, present and to come: but hope for things to come only. We beleeve both promises and threatnings, both rewards and punishments, in the order set by God: but hope onelyonly for things desirable. Robins. Ess. Observ. 10.
The end and great priviledge of faith is to bring us to everlasting life, Heb. 11. 6. 1 Pet. 1. 9. Iohn 20. 31.
Reasons. 1. By faith we are made Sons, Children, 1 Iohn 3. 2. and so may expect a childes portion; Faith makes us sons,
1. In a juridical sense, Iohn 1. 12.
2. In a moral and real sense, 1 Pet. 1. 3.
Secondly, These are the terms of the eternal Covenant between God and Christ, Iohn 3. 16. & 6. 40. Heb. 9. 15.
Thirdly, It is the mother of obedience, the way to be made happy is to be made holy.
Fourthly, Faith begins the life which is perfected in glory, 1 Iohn 5. 12. it anticipates heaven, Rom. 5. 2. & 8. 11.
We should act faith in order to everlasting life:
First, Accept Christ in the offers of the Gospel, Acts 16. 32. Mark 16. 16. Col. 1. 21.
Secondly, Beleeve the great promises of heaven, Heb. 11. 6. Consider
1. The riches of Gods mercy, he will give like himself, an infinite and eternal reward, 2 Cor. 4. 17.
2. The sufficient merits of Christ, Rom. 8. 32.
Thirdly, Get your own title confirmed, 1 Tim. 6. 20.
Fourthly, Often renew your hope by serious and distinct thoughts, Heb. 11. 1. Col. 3. 1. Phil. 3. 20.
Fifthly, Earnestly desire and long after a full accomplishment, Rom. 8. 23.
Faith is wrought by the Word, Rom. 10. 14, 15, 17. Ephes. 1. 13. Acts 2. 41, 47. & The Word preached is the most powerful but not the only ordinary means to beget faith, as Mr Down proves in a Treatise concerning the force and efficacy of reading. The Spirit of God commonly and primarily is conveyed by the Word preached, Act. 10. 44. & 13. 48. The Manna came with the Dew, unbelief came by hea…ing; God would beat Satan by his own weapon, sinne entred by the ear. 2. God doth this to humble us, that we may not ascribe any thing to our selves, we are beholding to others for what we hear. Gillesp. Aarons Rod blossoming, lib. 3. cap. 14.15. 7. 1 Pet. 1. 23. but besides the outward preaching there must be the Spirit within, Intimus magister, as Augustine cals him.
The word is but a moral cause or instrumenr, whereby the Spirit worketh not necessarily but at pleasure, 1 Cor. 3. 5. Faith is called the gift of God, Ephes. 2. 8. Phil. 1. 29. the work of God, Iohn 6. 29. See Iohn 6. 44. Ephes. 1. 19, 20. The Word can do nothing without the Spirit, the Spirit can work without means, as in children and those that cannot hear.
God convinceth a man of his sinne and misery, and need of mercy, Iohn 16. 9, 10, 11. Rom. 3. 20. and then shews him that there is mercy and salvation to be had in Christ, that he is a mighty Saviour, able to free him from all evil, and that he is tendred to him in the Gospel, Isa. 55. 1, 2. Matth. 11. 28. Iohn 6. 37. Iohn 7. 37. Act. 3. 26, 38, 39. discovers the infinite love of Christ, his excellencies and the benefits we shall enjoy by him.
The Anabaptists say, That faith is given not by means of the Word, but by illumination and immediate working of the Spirit.
The Arminians say, that preaching of the Word is able to beget faith in a man, and to turn him unto God without the inward working and teaching of the holy Ghost, usually the Word and Spirit go together, 2 Cor. 6. 1. The preaching of the Gospel is called the rod of his power, Psal. 110. 2. Some pretend above others to magnifie the Spirit, and to be all for the Spirit, yet vilifie the Word which is the means whereby to obtain the Spirit; Cornelius and them that were with him received the Spirit by the Word, Acts 10. 44. 1 Thess. 5. 19, 20. Gal. 3. 2. The Ministery of the Gospel is called the ministration of the Spirit. Manasseh his conversion, 2 Chron 33. 11, 12. was wrought by means of affliction setting home upon his conscience that word of God mentioned in the verse immediately preceding. Affliction doth not convert without the Word either going before or accompanying it, Psal. 94 12, 36. Iob 9. 10, 11.
Faith is an excellent grace, 2 Pet. 1. 1. It is a fruit of the Spirit, Gal. 5. 22. The gift of God, the work of God by an excellency, Iohn 6. 29. an effect of Gods almighty power, Ephes. 1. 19. A sign of Gods electing love, Acts 13. 48. called the faith of Gods elect, Tit. 1. 1. Justifying, saving faith.
First, It is the only condition of the Covenant of grace and life, Beleeve and thou Christ hath revealed in the Gospel that accepting of him for a Saviour to beleeve in, is an acceptable service. 2. God rejects all works which are not accompanied with faith. Heb. 11. 6. 3. This is the great command in the Gospel, this is the will of him that sent me, that you beleeve in him. 4. The Lord hath made great promises to faith, and admired it in the woman of Canaan, the Centurion. 5. It was Christs great design to work faith, John 20. two last verses. As this grace honours God most, Rom. 4. 20. so God honours it most. All actions of all vertues regularly performed slow from faith. See Heb. 11. per totum. Therefore the Schoolmen say, Faith is not onelyonly it self a vertue, but mat…r, radix, auriga omnium virtutum.shalt be saved.
Secondly, The grace that matcheth us to Christ, Ephes. 3. 17. Christ is the great remedium, and faith the great medium.
Thirdly, It brings us to near relation with God, Iohn 1. 12.
Fourthly, It is the instrument of Justification, Rom. 3. 22, 25, 26, 28. & Rom. 5. 1. by it the righteousnesse of Christ is imputed, Rom. 4. 3, 4, 5, 16, 22, 24. and our sins discharged, Acts 13. 38.
Fifthly, It is the grace which pleadeth with God, and challengeth him of his word, Gen. 32. 12. in which thou hast caused me to trust, and gives God in Christ all the glory in the great work of salvation by a Mediator.
1. Faith quickens the soul, Gal. 2. 20.
2. Sanctifies it, Acts 15. 9. by it we conquer sinne, Rom. 8. 17. & 15. 1. the devil, Eph. 6. 16. the world, 1 Iohn 5. 4.
3. By it we obtain what ever good we stand in need of, and God hath promised, Be it unto thee according to thy faith.
4. It carries away the good of all Ordinances, in the Supper, by it we have communion with God: the Word profited not, because not mixed with faith.
5. It comforts in all troubles, Hab. 2. 4. in desertions, when God hides his face, Isa. 8. 15. Iob 13. 13.
By faith we stand, by faith we live, by faith we walk, by faith we die, by faith we are saved.
Faith is an infused not an acquired habit.
Grevinchovius saith, That habitual faith is begot in us by frequent acts of faith proceeding from the special grace of God, as by often acts of justice and liberality the acts of justice and liberality are produced in us.
This opinion of his is not only contrary to the Doctrine of the Schoolmen and Modern Divines both Papists and Protestants, which with unanimous consent call Theological Vertues infused habits, but also is subject to divers inconveniencies; that place Heb. 11. 6, must needs be understood of the habit of faith; for if it be to be understood of the act of faith, it will follow that the regenerate when theyVide Ames. in Rescript. ad Grevinchov. cap 10. Arminiani interrogati an credant fidem esse donum Dei, rotundo ore pronuntiant, & plenis buccis intonant se credere Deum dare sidem. Sed homines vasri haec verba non accipiunt … sensu quem sonant. Nam corum mens est, Deum dare omnibus vires credendi, si velint, & per Deum non stare qui… credant: At censent Deum non dare foreign credere, ipsumque actum credendi; ne vis inferatur libero arbitrio. Cui impuro dogmati opponimus vorba illa Apostoli Phil. 1. 29. & Cap. 2. 13. Quibus verbis ipse actus credendi designatur non vero vir…s …redendi. Molinaeus contra Amyraldum. sleep, and do not actually beleeve, do displease God, and are not in a state of Grace.
That faith is the gift of God, the Apostle teacheth, Ephes. 2. 8. Phil. 1. 29. & 2. 13. See Iohn 6. 44. To come to Christ is to beleeve in Christ, witnesse Christ himself, ver. 35.
Whether actual or habitual faith be in Infants?
Some call it efficacious faith, some a principle, others an inclination. Some dislike the word habit, that is more proper to faith grown and ripe, the word seed or principle is better, 1 Iohn 4. 9.Per sidem in infantibus intelligimus principium sive semen sidei: non habitum sidei a… actualem sidem: quae infantes habere non possunt, quit gratia praesupponat naturam: in infantibus autem nondum ea naturae est perfectio, ut in iis ratio se exerere possit; ne lum habitus supernaturalis, actusve ex co ort…s, esse possit. Vossius de Sacramentorum vi & efficacia. De fide habitualtres est manifesta: nam infantes, in statu integritatis nati, fuissent habitibus originalis justitiae ornati, ut docent non solum Sententiarii, lib. 2. Sent. Dist. 20. Verùm etiam Evang…lici … hcologi, cum differunt de primo hominis statu, qu…m integritatis vocant: unde patet manifestè, habitus sidei, spei & cheritatis, etiam nune tis inesse posse: quia quicq…id olim possibile suit, etiam nunc esse potest, modò respiciamus potentiam Dei absolutam. Fidem etiam actualem, seu actum credendi, …is posse inesse, facilè probatur exemplo Joannis Baptistae, qui L…cae 1. 24. dicitur exultasse in utero matris in gaudio. Ergo cognovit Domini sui praesentiam, & proinde infans potest intelligere, & per consequens actu credere. Baron. Philos. Theol. Ancil. Exercit. 3. Art. 10. Vide plura ibid.
Some think the Question about Infants beleeving is unnecessary and curious, and that they must be left to the free-grace of God, Mark 16. 16. Such places do not onelyonly concern grown persons. The Lord promiseth grace to Infants, Isa. 44. 3. and glory, Matth. 19. 14. & 18. 6. compared with Mark 9. 36. See 1 Cor. 7. 14.
Pelagians say, Infants are saved by Gods fore-sight of those good works which they should have done if they had lived; Augustine refutes this opinion, 2 Cor. 5. 10. every one is to be saved according to what he hath done.
The Lutherans would have them saved by an actual faith though it be unexpressible.
Beza saith, The faith of the parents is imputed to them by vertue of the Covenant of grace.
Mr. Down hath a Treatise of the faith of Infants, and how they are justified and saved, and goes much that way, but denies that they have habituall or actuall Faith.
Whether Faith be in the Saints when they are translated into Heaven, and see God face to face?
Some say, there is a kinde of faith in the blessed Saints, since they both beleeve things past, all things which Christ hath done for our sake, and things to come,Vide Baron. Philos Theol. ancil. Exercit. 3. Art. 13. viz. the second coming of Christ, the resurrection of the flesh, the last judgment, and the perfection of the Church, and this knowledge of things past and to come, depends upon the authority of God.
The office and imployment of faith shall cease, though the nature of it doe not.
It is a great Question, An sides justisicans in decalogo praecipiatur? Whether justifyingSee M. Pemb. Vindis. grat. p. 110, 111, 245, 246. and of Justificat. p. 38 c. 2. Sect. 2. L'homme n'est point obligè à croire en Iesus Christ, que quand il luy est annoncé. Adam n'y estoit pas obligé avant qu'il pechast. …l a commence à y estre oblige, & luy a promis la semence, qui briseroit la teste du Scrpent. Esclaircissement Des controverses Salmuriennes, par Pierre du M…ulin. faith be commanded in the Decalogue?
Adam had a power to beleeve what God propounded as an object of faith, the righteousnesse of Christ was not propounded to him, it is commanded there therefore not directè, because not revealed to Adam, but redisctivé.
It stood not with Adams Covenant, he was to be righteous himself, not to look for the righteousnesse of another. Adam in the state of innocency had a power of many things, which in that state could not be reduced to act, he had the affection of sorrow, but could not mourn for want of an object: so the Angels had a power to beleeve in Christ for their confirmation, though Christ was not made known till the second Covenant. There was a power then given not only to obey God in the duties of the first Covenant, but to submit to God for the change of the Covenant when the will of the Lord should be: not to submit to the change of the Covenant in man fallen, is a sin, Gal. 4. 21. therefore Adam had a power to submit to it.
Whether Faith or Repentance precede? To repent is prefixed before beleeve, Mark 1. 15. In the order of things repentance must needs be first in respect of the act of contrition, acknowledgemement and grief for sinne, the Law precedes the Gospel, and one is not to be raised before he knows himself to be cast down. And although saving Repentance considered compleatly according to all its acts be not without faith, yet it precedes it according to some act.
Christians should indeavour to live the life of Faith:
First, The necessity of it.
It is a Question, An sine speciali Revelatione possumus credere mysteria fidei? See M. Pemb. Vindic. grat. p. 100, 101. Vide Bellarm. de gratia & lib. arbit. l. 6. c. 1, 2, 3.Whether without a special Revelation we can beleeve the mysteries of faith?
The Arminians cry down faith, and call it Scripturarum tyrannidem, & Theologorum ludibrium, and cry down all infused habits, would have none but acquired.
There is a necessity of faith in respect of divers truths of Scripture that are to be beleeved.
1. The resurrection of the body, none of the Heathens beleeved this. See Act. 23. 8. Matth. 22. 23, 29. Some that profest the Christian Religion perverted this Doctrine of the Resurrection, 2 Tim. 2. 18. the Disciples themselves were long in beleeving it, Luk. 24. 11. Ioh. 20. 25.
2. The depravednesse of the soul, and the enmity of natural reason to the things of God. The Philosophers saw clearly the common principles of justice and injustice, but not the corruption of nature, Rom. 7. 7. The Wisdom of the flesh is enmity against God.
3. The necessity of renovation of the soul and body, the great Doctrine of Regeneration, Iohn 3. 3. When our Saviour had brought Arguments to prove this Doctrine, and answered Objections against it, how blinde still is Nicodemus? v. 9. of that Chapter.
4. The necessity of a Mediator, and that Christ is this Mediator, 1 Tim. 3. 16.
The Devils and damned beleeve these truths with a common faith. But we need faith to beleeve these truths savingly.
2. We need faith also to bring us unto God, Rom. 5. 3. we cannot come to God but by Christ, nor to Christ but by faith.
3. To conform us to Gods Image, Acts 15. 9.
4. Without the life of faith we cannot abide with God, Matth. 11. 6. Heb. 3. 12. 13.
5. We cannot take fulnesse of delight and complacency in God but by faith, Heb. 11. 6. we cannot please God, nor he us, till we beleeve. The life of a Christian is to please God, and to be well pleased with him.
Secondly, What it is to live by faith.
1. It is to beleive the goodnesse of all that which God commands, as well as that which he promiseth, and the real evil of all that evil he forbids as well as threatens. The precepts of God are good and for our good as well as his promises, Deut. 10. 12. Psal. 73. ult. The Devils tremble at Gods threatnings, but they beleeve not the evil of sin which he forbids, for then they would not rebell against God.
2. To look after those things principally that are future rather then the things that are present, Luke 15. 12. & 6. 24. Psal. 17. ult. An unbeleever will venture upon future evils to be freed from evils present. A godly man fears two things chiefly, sin in this world, and wrath in another, 2 Cor. 5. 10.
3. To live more to things invisible then visible, Heb. 11. 1. 2 Cor. 4. ult. Heb. 11. 7. The invisible things are the great things, Angels, mens souls; the great glory God promiseth his people is invisible, 1 Cor. 2. 9.
4. To beleeve those things to be certain which are incredible to nature, Rom. 4. 18. Psal. 73. begin. that the Saints are happy in all their miseries, and the wicked miserable in all their happinesse.
5. To keep to the word of faith in all our conversation, Isa. 8. 20. Gal. 6. 16. Psal. 119. 92, 93. Psal. 17. 4.
6. To beleeve that all the providences of God are subservient to his promises, even when they seem to be against them, Heb. 11. 13.
7. To beleeve so the fulfilling of Gods promises, that we make not haste, but wait Gods time for the fulfilling of them, Isa. 28. 6. Since God will
1. Certainly perform what ever he hath promised.
2. He will fulfill it in his own season, Luke 1. 20.
3. His season is the fittest. Therefore it is most reasonable we should wait Gods time and not make haste.
Two things make faith strong, Knowledge and Affiauce, when these are strong faith is strong, though there be not assurance.
By the woman of Canaan, Mat. 15. 25. and the Centurion, Mat. 8. 10. it appears that four things shew what a strong faith is:
1. The more it relies on a naked word, the lesse it hath of sense, Heb. 11. 13.
2. When it bears up the soul against great opposition, Rom. 4. 21. The woman of Canaan would take no denial, still she cries Lord help me; Though he kill me (saith Iob) I will trust in him.
3. When it finds out arguments to support the soul. The Son of David (saith the woman of Canaan) is sent to Gentiles as well as Iews, and the dogs eat of the crums that fall from the masters table.
4. When it draws out the heart to earnest and incessant prayers, and perseveres therein, Psal. 88. 13. Gen. 49. 24. It is a common mistake, that where there is no joy of the holy Ghost▪ no assurance, there can be no strong faith. God usually proportions mens afflictions according to the greatnesse of their faith: afflictions are therefore called the trial of faith, 1 Pet. 1. 7. See Isa. 27. 8. Ier. 30. 11. Spiritual desertion is the greatest affliction that can befall a godly man, it befell Christ when he cried out, My God, my God, why hast thou forsaken me? therefore they have the greatest strength that are most exercised with afflictions. 2. This is the way the Lord takes with his people many times, to try them after assurance, by hiding his face from them. Mens graces are r…pened not only by communion but by desertion. Therefore there may be strong faith and more grace where there is no assurance.
Motives to get Faith:
First, This grace brings God most glory: It doth that to God in a way of duty, which God doth to the creature in a way of grace. God justifies, sanctifies, glorifies.
Faith first justifies God, Isa. 18. 13. Luke 7. 29. against the accusations of the world, and fond surmises of our own hearts, Heb. 10. 29.
2. It sanctifies him.
3. It glorifies God, Rom. 4. 20.
Secondly, It doth us most good:
1. Our life stands upon it, Gal. 2. 20.
2. Brings peace, Rom. 5. 1.
3. Glory, 1 Pet. 1. 9.
Helps to Faith:
Consider thy condition, while an unbeliever thou liest under the guilt of all thyThe general means are the word & prayer, we must ask for it in prayer, and wait for it in the answer of the Word. sins, and the wrath of God, what ever thou dost is displeasing to him.
Secondly, Labour to lay hold on the promise of God, Iohn 3. 16. Be convinc'd
1. Of the truth.
2. Of the goodnesse of it.
3. Seek earnestly to God to work this grace in thee.