The Humbled Sinner, Chapter 5
CHAP. V. Faith in Chriſt, what deſcribed.
IT is a ſingular Grace of God, whereby the heart and will of a ſenſible ſinner, doth take and embrace Jeſus Chriſt in his perſon and offices, and doth wholly or only reſt on him for pardon of ſin, and eternal life.
There are many things to be opened in this deſcription, foraſmuch as all the force of true faith, cannot at once in a few ſhort words be clearly expreſſed.
SECT. I.
COnſider therefore, the ſpring or fountaine of this faith is at heaven: Gods eternall decree, is the radicall cauſe of it: ſo Cauſa.Acts 13. 48 As many as were ordained to eternal life, believed. And the instrumental cauſe of it is the Word of God, Rom. 10. 17. Faith comes by hearing, and hearing by the Word of God. And the immediate and ſingular cauſe of it is the Spirit of God, Gal. 5. 22. there it is an expreſſe fruit. So Joh. 1. 12. ſpeaking particularly of believing on the Name of Chriſt, he addeth verſe 13. men come to this not being borne of blood, nor of the will of the fleſh, nor of the will of man, but of God.
That the will or heart of man ſhould be brought off from it ſelf, and to abhor its own condition and ſufficiency, and to take Chriſt as God propounds him, to be the only rock upon which I muſt built my ſalvation, to be the only Lord to whoſe Law and Will I muſt reſigne up my whole ſoul, and to cleave unto him in a conjugall union and affection; This I ſay ariſeth, not from naturall principles, nor from the wiſdome of a mans free will, nor from any endeavour or action which can find footing in man himſelf.
It is obſerved that there are two ſorts of habits.Two ſorts of Habits.
1. Some which are acquired by the induſtry of the perſon, and through a right uſe of a ſegacious and underſtanding mind, and ſuch may be purchaſed by practiſe, and uſe; as the Scholar by writing, gets the habit of writing, and the Apprentiſe by his wiſe and honeſt obſervation, and induſtry, gets into the skill of his trade and calling; Now faith is no ſuch quality, we can ſend forth no ſuch ſingular acts or operations, which are able in time to ripen or beget ſo excellent a Grace in the ſoul.
2. Others are plainly and entirely infuſed. Faith is not water in the Earth, which a man may pump out, but it is even in the fulneſſe or littleneſſe of it, in the allneſſe of it, as the drops or ſhowers of raine, which come from heaven: Though the ſubject of it be below, yet the cauſe of it is above, it is man who doth believe, but it is Gods Spirit alone who gives him that faith to believe; it is the will of man which doth take and receive Chriſt; but it is Gods Spirit who doth beſtow that grace of faith, by which he doth take and receive.
That a man hath a will, none can deny, who know that they are men; Nay, and that the will is able to ſend out its own actions, it is willingly confeſſed; but infinite is the difference 'twixt the naturall actions of the will, and the ſupernatural qualities and operation of Gods Spirit in the will: It is true, a dead carcaſe is able of it ſelf to ſend forth a ſtinking ſmell, but it is not able to quicken and enliven it ſelf. That the will can, will I grant, but that the will can (of it ſelf) enliven it ſelf, to that great part of life, I meane believing, it is not only a vehement injury and diſhonour to the fountaine and freeneſſe of grace, but alſo a moſt fooliſh, and ſenſeleſſe error; the will of man being naturally ſo oppoſite to believing, and believing being an act ſo every way unſutable, and diſproportionable to the inclination and ability of the will. No verily, faith in God comes from God, and ſo faith in Chriſt, from Chriſt; none ever could ſee Chriſt in a juſtifying and ſaving way, who had not that eye of faith put into him by the Spirit of Chriſt. No grace cōe… from any, but the God of Grace. Ʋnto you it is given to believe, Phil. 1. 29.
SECT. II.
THe ſubject of this faith, is a ſenſible ſinner; I do not as yet ſpeak of the immediate ſubject of inheſion, which reſpects Subjectum.thoſe parts of the ſoul, wherein this grace is ſeated; of this I ſhall ſpeak anon. But of the ſubject of denomination, and this ſubject is a ſenſible ſinner.
There are two ſorts of ſinners.Two ſorts of ſinners.
1. Some generally corrupted both in their natures, and in their lives, and they are as unſenſible as they ere ſinfull. They do not know in any powerfull degree of true reflection and feeling, their own vileneſſe, accurſedneſſe and miſerableneſſe of perſons being ſo, and remaining ſo in an unſenſible condition of ſinfulneſſe, I dare confidently affirme, that though they may have moſt able and ſtrong preſumptiors, yet they have not (as yet) the leaſt degree of juſtifying and ſaving faith. How can any man by Faith look upon Jeſus Chriſt as his Phyſitian, who is whole in his own opinion. The unſenſible ſinner, as he cannot cloſe with Chriſt, ſo he will not care for Chriſt; for what ſhould now move ſuch an heart, is it this holineſſe of Chriſts perſon! Good Lord! How ridiculous is that motive to a profane and graceleſſe heart, or is it the ſutableneſſe of Chriſts Office; Why? what is Salvation to him by another, who as yet ſees no ground or reaſon of condemnation in himſelf?
2. Others ſenſibly experienced, who know thus much, that they in particular are ſinful, and there is no Salvation, no hope of it from themſelves, but it is to be found onelyonly in Jeſus Chriſt. I confeſſe there are ſeverall degrees of this ſenſibleneſſe; neither dare I to aſſigne the height and latitude of it unto the tearmes of horror and terror, (that is) that a perſon muſt be alwayes and neceſſarily anguiſhed with extremities of amazement and dejections, before he can believe in Chriſt: No, though theſe ſharp throwes are manifeſt in ſome, yet I dare not make them a rule for all: only this I ſay, that the heart believes not, it looks not towards Chriſt, till it feel it ſelf to be ſinful, and loſt by reaſon of ſin; and that there is no poſſibility of ſubſiſtence in it ſelf: And now there is room for faith when I feel my ſelf a ſinner; now there is reaſon for me to look upon a Saviour, and when I am ſenſible of my own vileneſſe; now is there reaſon to look upon another righteouſneſſe; and when I perceive my own loſtneſs, now is there cauſe to look after that ſalvation which God hath put in the Lord Jeſus Christ.
Me thinks that of Chriſt, he came not to call the righteous, but ſinners, that he is ſent to finde that which is lost, that the whole need not a Phyſitian, but the ſick; that he is ſent to preach liberty to the captives, do abundantly confirme this truth: Yea, and our own experiences gives in a clear evidence, that not only in the beginning, but in the progreſſe of our converſion, our eyes are then moſt upon Chriſt, to look after him, and to prize him when we are moſt ſenſibly acquainted with our own ſinfulneſſe, and miſerableneſſe of condition.
SECT. III.
THe Seat or babitation of faith, is the heart or will: Scriptures are copious in this, Rom. 10. 10. with the heart man Sedes.believeth unto righteouſneſſe, Acts 8. 37. And Philip ſaid, if thou believeſt with all thy heart thou mayeſt, and he anſwered and ſaid, I believe that Jeſus Chriſt is the Son of God, Rev. 22. ver. 11. whoſoever will, let him take the water of life freely.
There be who diſtinguiſh 'twixt three kindes of faith.
Firſt, Credere deum, which is a univerſall and large conception of a God, when the underſtanding is perſwaded, (beyond Atheiſme) to believe that there is a God.
Secondly, Credere Deo, and this is ſuch a diſpoſition of the underſtanding, by which it gives credit or belief to that God, ſpeaking and revealing, as to one who is truth, and cannot lye.
Thirdly, Credere in Deum, which is not only a credence to God, as true in his Nature and Word; but a reliance on him with the will, and embracing of him and his truth and goodneſs with the affections.
Now juſtifying faith, or faith in Chriſt, is comprehended in this latter kinde of believing. For the better apprehending of this, obſerve a few things (viz.) Firſt, the things which God doth propound unto us are of different ends and uſes, ſome are propounded meerly to be known, of which ſort ſome conjecture many hiſtoricall paſages in the Word, and many predictions, and many Genealogies; Some are propounded, not only to be known, but alſo to be done, as the Divine Precepts, or Commandments; ſome are propounded to be known, and to be avoided, or declined, as all the comminations and threatnings in the Word againſt ſinners: Some are propounded to be known, and to be embraced with the will and affections, of which ſort are all the Promiſes of God, and Jeſus Chriſt our Lord. All thoſe parts of the Word which conteine our good, and our good to be embraced. They have a neceſſary and naturall reference to the will of man, which is planted in us by God, to be converſant about all that which reſpects our good. Since then Jeſus Chriſt is our good, both perſonally conſidered, and alſo vertually conſidered; faith therefore as converſant about him, muſt naturally be planted in the will.
That there are two parts (as it were) of faith.
One is imperfect, and in compleat, yet is it a neceſſary ingredient unto faith, and this reſpects the underſtanding, when we are ſupernaturally illightned, to ſee the Goſpel and Jeſus Chriſt in it revealed to be a Saviour; yea, and we do aſſent or acknowledge the ſame Goſpel to be a word of truth, and that whatſoever it doth affirme of Jeſus Chriſt, it is infallibly true, and divinely certaine. The Goſpel as the Word of truth, is the object of this, and therefore the underſtanding is to apprehend and acknowledge it.
Another is perfect, (I ſpeak of an eſſential perfection, not of that which is gradual, and intenſive,) which takes in the formall and vital nature of faith, as juſtifying: Now this doth not reſt in any operation of the minde, or underſtanding, but immediately in the will, for the Goſpel conteines both truth and goodneſſe; It is the Word of truth, and the Goſpel of Salvation. It doth not only make known a Saviour, and that it is moſt certain that he is God and man, and dyed for ſinners, but it doth offer the goodneſſe of this Saviour unto me, which to accept, appertaines directly and immediately to the will: That of the Apoſtle me thinks, gives ſome light to the matter in hand, 1 Tim. 1. 15. This is a faithfull ſaying, and worthy of all acceptation, that Jeſus Chriſt came into the world to ſave ſinners.
That Jeſus Chriſt came to ſave ſinners, is a truth not to be queſtioned, and therefore the underſtanding is to acknowledge the ſame: And that he came to ſave ſinners, is not only a truth revealed, but a goodneſſe offered, and therefore it is worthy of all acceptation; Now as credence of the truth of it appertaines to the underſtanding, ſo the acceptance of the goodneſſe of it doth appertaine to the will: Yea, one word more: it is the proper work of faith, to conjoyne the ſoul with Chriſt, to contract and eſpouſe it, (as it were) but the ſoul is not conjoyned with Chriſt by the meer opperation of the underſtanding, but by the conſent of the will; Ergo, faith as juſtifying, is immediately and formally in the will, and not nakedly in the underſtanding.
SECT. IV.
THe proper and genuine act of faith, as juſtifying, or as converſant about Jeſus Chriſt, is acceptance, or receiving. Actus.This Doctrine Chriſt himſelf doth teach, and therefore it is true, and ſure, John 1. 12. To as many as received him, he gave power to be the Sons of God, even to as many as believed in his Name. There you ſee expreſly that believing is the receiving of Chriſt. As if God came in theſe tearmes, I have appointed my Son to be made man, to be a Mediator and Redeemer, and he did live and dye for ſinners, to procure their peace and ſalvation. Now I offer his perſon unto you, and with it all the merits and benefits purchaſed by him, take him in his perſon, in his offices, and in all his vertues, if the heart doth now accept of the Lord Jeſus. This is a lively, and juſtifying, and ſaving believing.
There are three acts of the ſoul which are converſant about Chriſt.
Firſt, one is, I know aſſuredly, That Jeſus Chriſt the Lord is the Saviour of ſinners. The Papiſts generally make this the Credence.Royall Act of Faith, but this cannot be juſtifying faith, becauſe Firſt, this as ſo, is but a truth apprehended, and not a good received. Secondly, unbelieving hearts may enjoy this hiſtoricall aſſent meerly as aſſent.
Another is, I take this Jeſus Chriſt to be my Lord and Saviour, Acceptance.I know aſſuredly he is a Lord and Saviour, and he offers himſelf unto poor ſinners, of whom I am chief, and I do accept of him to be my Lord and Saviour: I caſt my ſoul on him, I reſt my ſelf on him, my will and heart doth embrace and accept of him, only to be Lord and Saviour, him I do, and none but him I do accept.
3. A third is, I know aſſuredly that Jeſus Chriſt is my Lord and Aſſurance.my Saviour. Many of the Lutherans (and ſome of our own) bend this way, that the aſſentiall and proper Act of faith as juſtifying, is aſſurance, and ſo they do define it, that it is an aſſurance, a full aſſurance, a full perſwaſion; whence it followes,
That no man believes, until he can truly ſay I know that Chriſt is mine, I know that he dyed for me, I know that my ſinnes are pardoned.
It is not meet to take Armes, and ſtrike our own brethren; who I think in this rather, aimed to give us faith in its perfection, then in its proper and ſubſtantial nature.
Theſe things muſt needs be confeſſed.
1. That the aſſurance of faith may be poſſibly attained unto: God hath exhorted Chriſtians to ſtrive after aſſurance, yea, full aſſurance; yea, the riches of full aſſurance, and no doubt, that not only Paul, but many a good Chriſtian, can ſay, (ſome time or other) I am verily perſwaded, and that Chriſt loved me, and gave himſelf for me.
2. That the aſſurance of faith is a moſt heavenly and comfortable condition. O the heavenly ſweetneſſe and divine ſolace, contentment, affections! When I do not only poſſeſſe Chriſt, but I know that I do poſſeſſe him. When I do not only take him to be mine, but ſee him to be mine; when he ſaith to me, Be of good cheer, it is I, or, be of good comfort, thy ſins are forgiven thee.
Thirdly, that believers ſhould ſtrive after this aſſurance, they ſhould not reſt in the meer acceptance, but ſhould contend in prayer, for the evidence, and reflection of this faith, that Chriſt is theirs, and they know him aſſuredly to be theirs. For though the eſtate of meere believing, is ſure, yet that of aſſurance is comfortable. That is a true day, when the Sun is riſing, but when it comes to the higheſt, the day is now glorious. Yet this I deny, that aſſurance (I mean, that reflexive perſwaſion that Chriſt is mine) is the eſſentiall or proper act of faith, that faith is not faith unleſſe it be aſſurance.
There are two acts of faith.
One without which faith cannot be juſtifying faith, and this is the acceptance or embracing of Chriſt, or that which ſome call reliance and recombency.
Another, which in time faith may produce; and ſo aſſurance is an act of faith, not the neceſſary act, but the circumſtantiall act as it were, not the vitall act, but the eminent act; aſſurance of faith, is fire blazing, the acceptance of faith is fire truly burning, though not highly flaming; the more high faith doth riſe at any time, the leſſe doubtings there are, and the more aſſurance. And yet faith may be in truth, though it hath no reflexive aſſurance, but many doubtings: Why didſt thou doubt (ſaid Chriſt) O thou of little faith. Faith, though little Faith, and faith, though doubting, as fire though much ſmoke; and yet no doubting, if faith were eſſentially aſſurance.
O how many ſouls are there who prize none in the world like Chriſt, who love him with all their hearts, who honour him with the higheſt regards of a Lord, who hates the enemies of his Scepter, with a perfect hatred, who would not willingly offend, and grieve him in the leaſt meaſure, who cleave unto him as the only rock of their ſalvation, who would not relinquiſh their intereſt in him for millions of worlds. And yet they weep with Mary, (becauſe) they cannot ſee their Lord; they conflict day and night with feares and doubts, they have not this reflexive evidence and aſſurance, that Chriſt is their Chriſt, that Jeſus is their Jeſus, that this Lord is their Lord. Yet ask them, are you willing to accept of him? O, none in the world rather or more: are you willing that he ſhould be your Saviour, he only is ſalvation? can you ſubmit to have him to be your Lord Chriſt? O bleſſed Saviour (ſaith the ſoul) none to rule me but thou; none to ſave me but thou; thy blood is precious, and thy Lawes are righteous, and I could beſtow a thouſand hearts, and a thouſand lives if I had them, on thee, to be changed, guided, ruled, ordered by thee.
And thus the ſoul, though it cannot ſee him, yet it beleeves on him; it believes on him, though as yet it cannot ſay, that my beloved is mine, and I am his.