This description of justifying faith and its object hath been so discussed, and on such evident grounds of Scripture and reason re- jected by Protestant writers of all sorts, as that it is needless to insist much upon it again. Some things I shall observe in relation unto it, whereby we may discover what is of truth in what they assert, and wherein it falls short thereof Neither shall I respect only them of the Roman church who require no more to faith or believing, but only a bare assent of the mind unto divine revelations, but them also
CAUSES AND OBJECT OF FAITH. 81
who place it wholly in such a firm assent as produceth obedience unto all divine commands. For as it doth both these, as both these are included in it, so unto the es})ecial nature of it more is reqviired. It is, as justifying, neither a mere assent, nor any such firm degree of it as should produce such effects.
(1.) All faith whatever is an act of that power of our souls, in general, whereby we are able firmly to assent unto the truth upon testimony, in things not evident unto us by sense or reason. It is " the evidence of things not seen." And all divine faith is in general an assent unto the truth that is proposed unto us upon divine testi- mony. And hereby, as it is commonly agreed, it is distinguished from opinion and moral certainty on the one hand, and science or demonstration on the other.
(2.) Wherefore, in justifying faith there is an assent unto all divine revelation upon the testimony of God, the revealer. By no other act of our mind, wherein this is not included or supposed, can we be justified; not because it is not justifying, but because it is not faith. This assent, I say, is included in justifying faith. And therefore, we find it often spoken of in the Scripture (the instances whereof are gathered up by Bellarmine and others) with respect unto other things, and not restrained unto the especial promise of grace in Christ ; which is that wliich they oppose. But besides that in most places of that kind the proper object of faith as justifymg is included and referred ultimately unto, though diversely expressed by some of its causes or concomitant adjuncts, it is granted that we believe all divine truth with that very faith whereby we are justified, so as that other things may well be ascribed unto it.
(3.) On these concessions we yet say two things: — [1.] That the whole nature of justifying faith doth not consist merely in an assent of the mind, be it never so firm and steadfast, nor whatever effects of obedience it may produce. [2.] That in its duty and ofiice in justi- fication, whence it hath that especial denomination which alone we are in the explanation of, it doth not equally respect all divine reve- lation as such, but hath a peculiar object proposed unto it in the Scripture. And whereas both these will be immediately evinced in our description of the proper object and nature of faith, I shall, at present, oppose some few things unto this description of them, suffi- cient to manifest how alien it is from the truth.
1st. This assent is an act of the understanding only, — an act of the mind with respect unto truth evidenced unto it, be it of what nature it will. So we believe the worst of things and the most gTievous unto us, as well as the best and the most useful. But be- lieving is an act of the heart; which, in the Scripture, compriseth all the ffxculties of the soul as one enthe principle of moral and spiiitual
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82 ON JUSTIFICATION.
duties : " With the heart man believeth unto righteousness," K-om. X. 10. And it is frequently described by an act of the will, though it be not so alone. But without an act of the will, no man can be- lieve as he ought. See John v. 40, i. 12, vi. 85. We come to Christ in an act of the will; and "let whosoever will, come." And to be willing is taken for to believe, Ps. ex. 3 ; and unbelief is disobedience, Heb. iii. 18, 19.
Idly. All divine truth is equally tlie object of this assent. It re- spects not the especial nature or use of any one truth, be it of what kind it will, more than another; nor can it do so, since it regards only divine revelation. Hence that Judas was the traitor, must have as great an influence into our justification as that Christ died for our sins. But how contrary this is unto the Scripture, the analogy of faith, and the experience of all that believe, needs neither declaration nor confirmation.
odly. This assent unto all divine revelation may be true and sin- cere, where there hath been no jJ^evious work of the law, nor any conviction of sin. No such thing is required thereunto, nor are they found in many who yet do so assent unto the truth. But, as we have showed, this is necessary unto evangelical, justifying faith ; and to suppose the contrary, is to overthrow the order and use of the law and gospel, with their mutual relation unto one another, in subser- viency unto the design of God in the salvation of sinners.