The Sum of Christian Religion 2, Part 2 · Subpart 6

The Sum of Christian Religion 2 · Part 2 · Subpart 6

p. 270OF FAITH.

HAVING declared the Doctrine concerning the Mediatour, which is the goſpell; it remaineth that we ſpeake of the meane, whereby wee are made partakers of the Mediatour, that is, of faith, without which alſo the preaching of the Goſpell profiteth and auaileth nothing.

The principal queſtions concerning Faith, are ſeuen.

1 What faith is in generall.

2 How many kindes of faith there are.

3 How thoſe kindes differ.

4 How faith and hope differ, and agree.

5 What are the cauſes of faith.

6 What the effects.

7 To whom it is giuen.

1 WHAT FAITH IS.

FAith in generall, is a knowledge of certaine propoſitions, & a firme aſſent, cauſed by the authoritie of a true witneſſe, who is not thought to deceiue, whether it be God, or Angell, or Man, or Experience: or, it is to aſſent firmelie to a thing knowen, for the aſſeueration ſake, & word of true witneſſes. This faith reacheth to thinges both diuine and humane. Wherefore wee muſt giuegive a more reſtrained faith, which p. 271may agree to diuine thinges: which notwithſtanding muſt bee alſo generall. Theologicall faith therefore is a certaine knowledge, firmely yeelding aſſent to all thinges, The definition of Theological faith in general.which are deliuered in the ſacred Scriptures, of God, his will and woorkes, and of ſinne: euen becauſe God himſelfe dooth affirme it: or, it is, to yeeld aſſent to euerie word of God, deliuered to the Church, either in the Lawe, or in the Goſpell, for that it is the aſſeueration or auouching of God himſelf. Oftentimes it is taken for the very doctrine of the Church, or thoſe thinges whereby wee are out of Gods woorde enfourmed and inſtructed vntounto faith or aſſent and beleefe.

Furthermore, albeit there be alſo other certain notices whereunto we firmely giuegive aſſent, as vnderſtanding or apprehenſion of principles, Science, Sapience, Art,How faith differeth from all other kindes of knowledge. Prudence (for the aſſent comming vntounto the notice doth confirme and perfect it, ſo that what knowledge of a thing is had without aſſent, it is imperfect and vnprofitable) yet none of theſe are that faith, eſpecially the Theologicall, ſuch as a little before it is deſcribed. For to thoſe notices or apprehenſions we doe aſſent, either becauſe they are naturally engraffed in our mindes, or, for that they bring demonſtrance or ſome other true and certaine proofes. But the Theologicall aſſent or faith is not, neither ariſeth it out of the inſtinct of nature, neither out of ſenſe, or experience, neither out of demonſtrations, or reaſons borrowed from Philoſophie, but commeth and dependeth of a peculiar and ſupernaturall reuelation or diuine Teſtimonie. That therefore which is added in the former deſcription, for the aſſeueration of God himſelfe, diſtinguiſheth Theological faith from al other knowledges, euen the moſt certaine. And this generall definition of Theologicall faith is neceſſarie, that wee may not thinke that out of Philoſophie or ſuch principles as are naturally knowen to all, are to bee drawen reaſons or argumentes ſound and ſufficient, to confirme the articles of our faith, but may know, that the woord of God, and thoſe good and neceſſarie conſequences and arguments which are framed out of it, are a ſupernaturall light, and more certaine then all, though moſt exact, and exquiſite, demonſtrances either natural or Mathematicall of Philoſophers.

p. 2722 What are the kinds of faith.

1 Hiſtorical.

2 Temporary.

3 Working miracles.

4 Iuſtifieng.

What hiſtorical faith is.THe difference of theſe kindes one from the other appeareth out of their definitions. Hiſtoricall faith, is to know and think al thoſe thinges to bee true, which are manifeſted from aboue, either by voice, or by viſions, or by any other manner of reuelation, and are taught in the bookes of the Prophetes and Apoſtles, and thus to be perſuaded of them for the aſſeueration and teſtimonie of god himſelfe. It is called hiſtoricall, becauſe it is a bare knowledge, of ſuch thinges, as God ſaith hee dooth, or hath done, or hereafter wil doe. Of this faith theſe Teſtimonies of holy Scripture make mention. Iames 2.19. The Diuels beleeue, and tremble. For the Diuel knoweth exactly, both what things are written in the woorde, and alſo what are not written. Becauſe he is a ſpirit, witty, quick, and learned: hee is preſent and ſeeth whatſoeuer things are doone in the church, & alſo through long experience hath known & doth know the doctrin of the church to be true, &c. 1. Cor. 13.2. If I hauehave al faith, ſo that I moue moūtains &c. Which ſaying may be conſtred of al the ſorts of faith, Iuſtifing faith only excepted. Act. 13. Simon Magus is ſaid to hauehave beleeued, to wit, that the doctrine was true, which the Apoſtles did propound.Hiſtorical faith good in it ſelfe, but made ill by them, who can not applie it vntounto themſelues. Wherefore hiſtoricall faith, may be without iuſtifieng faith, although iuſtifieng faith is not without it: for the hiſtorical is a part of the iuſtifieng: & therefore this is good and profitable, and neceſſarie in it ſelfe, but is made in Diuels and men ſinne by an accident, for that they apply not thoſe thinges to themſelues, which they knowe out of the word of God.

What temporarie faith is.Temporarie faith, is to aſſent vntounto the heauenly doctrine which is deliuered by the Prophets and Apoſtles, to profeſſe it, and to reioice in the knowledge thereof, and to glory therein for a time, yet not for any feeling of gods grace towardes them, but for other cauſes whatſoeuer, Temporarie faith is lead in a ſtring with the commodities of this world, and with them doth liue and die.and therefore without any true conuerſion, and finall perſeuerance in the profeſſion of that doctrine. This faith or approbation of Gods truth, and ioy therein, is not true, ſound and perpetual, but only dureth for a ſeaſon, becauſe it ariſeth and dependeth of temporary cauſes, which may bee changed and taken away; as the deſire and pleaſure of p. 273knowledge, glory, honours, and other worldly commodities, whether publick or priuate, true, or apparant & in ſhew. Theſe commodities being gone once, and perſecution or ſome other temptation ariſing, it muſt needs be alſo that this faith muſt fail. This definition is drawn from the words of Chriſt: Matth. 13.20. Hee that receiueth ſeede in the ſtony ground, is he which heareth the word, and incontinently with ioie receiueth it, that is, embraceth and profeſſeth it, and reioiceth in it: yet hath he no roote in himſelfe, that is, hee wanteth applying of the merit of Chriſt & confidence therein, and the regeneration of the holy ghoſt. Wherefore it is only a reſemblance and ſhew of godlines, not true godlines and faith. It differeth from hiſtorical faith, 1. For that this temporarie doth fore put hiſtoricall. Further, it addeth ſomething vntounto knowledge, as profeſſion of doctrine and a certaine godlineſſe, gladneſſe and glorying or reioicing, becauſe of the knowledge of the truth, but at length it ſaileth. Hiſtorical faith is onelyonly aknowledge. This difference is thereby confirmed, in that the Diuels hauehave hiſtoricall faith: for they beleeue & tremble: but they hauehave not this Temporarie faith. Firſt, becauſe that knowledge and faith, which they hauehave, neuer faileth or is extinguiſhed, but remaineth in them perpetually. Againe, neither ioy they in their knowledge, neither doe they profeſſe it: but though they know it to be true, yet do they horribly perſecute it, and would hauehave it wholy rooted out. Now if any man had rather comprehend this temporary faith vnderunder hiſtoricall, I am not againſt it. But then muſt degrees be made of hiſtoricall faith, to wit, that in ſome it is ioined with a certaine ieioicing and profeſſion, as in thoſe who reuoult from the doctrine of the Church and godlineſſe: in others not ſo, as in the Diuels and damned perſons: and ſo the matter commeth all to one. Obiection. But the Diuel hath often profeſſed Chriſt; therefore he doth not oppugne his doctrine. The Diuel Profeſſed Chriſt, that for his teſtimonies ſake, he might the leſſe bee beleeued.Aunſwere. He did this, not for any deſire of promoting and aduanncing Chriſts doctrine, but for the hatred he bore vntounto it, that by his teſtimony he might cauſe it to be ſuſpected, and might mingle therewith his owne errors and lies. Therefore doth Christ commaund him ſilence. Matth. 1.25. As alſo doth Paul: Act. 16.18. Wherefore it is but an accident vntounto hiſtoricall faith, for the Diuell to profeſſe p. 274thoſe thinges which he knoweth to be true, although hee greatly deteſteth them: as alſo men for ſome cōmodity, or vponupon ſome other cauſe ſometimes profeſſe thoſe thinges which they hate, and the memory whereof they woulde hauehave aboliſhed both out of their owne mindes, and out of the minds of al men

What the faith of working miracles is.The faith of Miracles is an eſpecial gift of working miracles, that is, it is a certaine perſuaſion, ſpringing from an eſpeciall reuelation and promiſe of god, whereby a man firmelie reſolueth, that ſome extraordinary or miraculous woorke, and contrarie to nature, ſhall come to paſſe by gods power, which hee hath foretolde or woulde hauehave to bee doone in the name of God and Ieſus Christ. This kinde of faith is prooued out of the Apoſtle. 1. Corinth. 13.2. If I had all faith, ſo that I could remooue mountaines &c. For although this ſpeech bee vnderſtoode of all the kindes of faith, excepting iuſtifieng faith, yet is it eſpecially referred to the faith of Miracles: as Chriſt alſo ſaith,Faith of miracles, cōmeth by ſpeciall reuelation. Mat. 17.20. If ye hauehave faith as much as a grain of mustard ſeede, ye ſhal ſaie vntounto this mountaine, Remoue &c. That this faith is diuerſe from the other kindes, neither to bee drawen ſimply out of the word of god, but by an eſpecial reuelation of god comming thereto, without which miracles cannot be wrought, we prooue by theſe reaſons. 1. By that ſaying of Chriſt, If ye hauehave faith as much as a grain of muſtard ſeede: But manie holie men, who both knewe the hiſtorie of Gods woorde, and reioyced therein, and applyed it vntounto themſelues, had faith: yet did they not remooue mountaines. Therefore this is a diuers kind of faith, from that which they had. 2 Many endeuored to caſt out Diuels without anie reuelation from aboue, as the Sonnes of Sceua. Act. 19.14. With whom it fell out ill; the ſpirite of the poſſeſſed man inuading, diſarming and wounding them. 3 Simon Magus Acts. 8.13. is ſaide to hauehave beleeued, and yet could hee not woorke miracles: and therefore he would hauehave bought and gotten this power with mony. 4 The Diuell knoweth the ſtorie of the Scripture, neither yet dooth hee woorke miracles: becauſe none beſides the Creatour is able to chaunge the nature of thinges. 5 Iudas did woorke miracles, and yet, Ioh. 6.70. hee is ſaide of the Lorde to bee a Diuell, that is, not to hauehave a iuſtifieng faith. He had therefore ſome other faith, to p. 275witte, the faith of Miracles, Hiſtoricall, and perhaps alſo Temporarie faith. So, Matthewe. 7.22. Manie ſhall ſaie vntounto Christ: HaueHave wee not by thy name caſt out Diuels? But CHRIST will aunſwere them, I neuer knewe you.

Wherefore this gift of woorcking miracles is giuen to hypocrits alſo. For albeit they hauehave alwaies Hiſtoricall faith ioined therewith: yet hauehave they not alwaies Iuſtifieng faith. The other kindes of faith extend to all thinges that are written in the woorde: but this of Miracles, is appropriated and reſtrained to ſome certaine workes or effects to come.

Iuſtifieng or ſauing faith, What Iuſtifieng faith is.as it is deſcribed out of the word of God in the 21. queſtion of the Catechiſme, is, not onelie steedfastlie to aſſent to euerie woorde of GOD, and in this alſo to the promiſe of grace for Christes merit, but alſo a confidence, and full perſwaſion, applieng to euerie one that promiſe; that is, whereby euerie man in his minde is fully and certainely perſwaded, that not onelyonly others, but himſelfe alſo hath God fauorable vntounto him, according to the promiſe of grace, and therefore reioiceth in God, and ouercommeth all penſiueneſſe and feare.The differences of Iuſtifieng faith from the reſt. This differeth from the other kindes of faith, in that this onelyonly is the certaine confidence, whereby wee apply Chriſtes merit vntounto our ſelues. And we apply it vntounto our ſelues, when euerie one of vsus doe certainely reſolue, that the righteouſneſſe or merite of Chriſt is alſo giuen and imputed to vsus, that wee may be eſteemed for iuſt and righteous of God, and alſo may be regenerated, & glorified. Confidence or trust, is a motion of the hart or wil following and purſuing ſome good thing, & reioicing and resting therein. It is a motion of the heart, becauſe it is a following and purſuing of a good thing, & a deſire of retaining that good, which a man already doth enioy. It is reioicing, becauſe it is glad of the preſent grace of God towardes euerie of vsus, of full deliuerance from the gilt of ſin, & from ſinne it ſelfe in part; & becauſe by that which eueryevery one enioyeth in preſent, hee conceiueth euerlaſting hope of bleſſings to come, as of euerlaſting life, & of ful deliuery from al euill both of crime and paine, and therefore is free from the feare of future euill. To him that hath ſhall bee giuen. The holie ſpirite giuen vntounto vsus, is the earneſt and pledge p. 276of our full redemption. 2. Corinth. 1.22. and 5.5. Epheſ. 1.13.

Againe, iuſtifieng faith differeth from the reſt, in this alſo, that this iuſtifieng faith is concerning all ſpirituall giftes, and whatſoeuer belong to our ſaluation, and is properly and ſimply or abſolutely called faith in the Scripture: and is proper alſo and peculiar to the elect and choſen. The faith of miracles is of a certaine gift, whereby we are not bettered, which we may want without any hinderaunce to our ſaluation: neither is it giuen to al the faithful; nor at al times. Hiſtoricall faith is a part of the Iuſtifieng, and befalleth to al both the godly, and hypocrits, but is not ſufficient alone to ſaluation, becauſe it applieth not to it ſelfe thoſe benefits which are knowen vntounto it out of the word. Temporary faith hypocrites hauehave. Iuſtifieng faith therefore comprehendeth hiſtoricall, but this is not ſufficient to make a iuſtifieng faith, as neither are the other two. For, If the inheritance be of faith, that faith then ſhal be one of theſe foure: But it is not of hiſtoricall faith: otherwiſe the Diuels alſo ſhoulde bee heirs. Neither of temporary, for that is reiected by Chriſt: Nor of the faith of miracles; if ſo, Iudas alſo ſhould be heire. The inheritaunce therefore is of iuſtifieng faith, which is properly called faith. The more general or material cauſe of faith, is a knowledge and aſſent. For, if we ſpeak properly, we are not ſaid to aſſent vntounto a doctrine which we know not. The difference or formall cauſe is, to apply the promiſe of grace once known, and as it were to claim it for him that knoweth it. For this cauſeth faith to be, and to be called iuſtifieng. The ſubiect or part of man wherein it remaineth, is the heart or will. The peculiar affection, or property of it, is to reſt & ioy in God, whereby it is diſtinguiſhed from all the other ſorts of faith. The holy ſpirit is the principall efficient cauſe thereof. Inſtrumentall cauſes, are the word and Sacramentes. Furthermore, what iuſtifieng faith is, No man knoweth what iuſtifieng faith is, but hee that hath it.no man vnderſtādeth, but he who hath it, for he that beleeueth knoweth that he doth beleeue. As he who neuer hath taſted honny, dooth not verily knowe that it is ſweete, though you te l him much of the ſweeteneſſe of honny. But whoſoeuer truely beleeueth, that is, hath a ſauing faith, hee both hath experience in himſelfe of theſe things, and alſo is able to declare them to others. p. 277Firſt, hee beeing conuicted thereof in his conſcience, knoweth that whatſoeuer thinges are ſpoken in the Scriptures, are t ue and diuine. For faith is builded vponupon a certaine, or aſſured and diuine Teſtimony; otherwiſe were it not a full perſwaſion. 2. Hee findeth himſelfe bound to beleeue them. For if I confeſſe them to bee true, therefore is it meete and iuſt that I ſhould aſſent vntounto them. 3. Hee is certaine that thorough Christes ſatisfaction hee is receiued of God into fauour, and is endewed with the holy Ghost, and is by him regenerated and directed. 4. Hee applieth vntounto himſelfe all theſe thinges, and dooth thus gather and conclude of the former: I knowe that thoſe thinges which are promiſed, belong vntounto mee: that is, with a certaine confidence hee thus concludeth, By the preſent louelove of God towardes me, and the beginninges or firſt fruites of the holy Ghoſt, I certainly reſolue and am perſwaded, that God will neuer chaunge this his good will towards mee, and therefore I hope alſo for a conſummation and accompliſhment of theſe bleſſinges, that is, for plenary and full redemption. 5. He reioiceth in the preſent bleſſinges which he hath, but moſt of all in the certaine and perfect ſaluation to come: and this is that peace of conſcience, which paſſeth all mans vnderſtanding. 6. Hee hath a will to obey the doctrine of the Prophetes and Apoſtles without ani… exception in doing or ſuffering whatſoeuer is therein commaunded. If I wil beleeue God, I muſt obey his will, and thinke that this his will is not reuealed vntounto vsus from men, but from him. Wherefore a man endued with iuſtifieng faith doth that duty, which is impoſed vponupon him, ſtriue the world and the Diuell neuer ſo much againſt him: and vndergoeth, beareth and ſuffereth whatſoeuer aduerſities for the glory of God cheerefully and boldly, hauing God his moſt benigne and good father. 7. Hee is certaine, that his faith, though it bee in this life imperfect and languiſhing, and often very much eclypſed, yet being builded vponupon the promiſe of god, which is vnchangeable, dooth neuer altogether failor die, but the purpoſe which it hath of beleeuing and obeying God, continueth, it ſtriueth with doubtes and temptations, and at length vanquiſheth, and in the celeſtiall life which is to come, ſhall hee chaunged into a full and moſt certaine knowledge of God p. 278and his will, where wee ſhall ſee God face to face. 1. Cor. 13.12.

4 How faith and hope differ and agree.

ALbeit faith & hope agree, in that they both reſpect the ſame benefits, and therefore. Heb. 11.1. faith is ſaide to be of things which are hoped for; as alſo in that they are mutuallie ioyned in an inſeparable bond: For he that is certaine of the preſent wil of God towards him,Faith apprehendeth things preſent: hope reſpecteth thinges to come. is alſo certaine of his will to come, becauſe god doth not change: Yet notwithſtanding, they muſt not be confounded, but diſtinguiſhed. For faith taketh hold of the preſent good, as remiſſion of ſins, or reconciliation, & regeneration, or the beginning of obedience & life euerlaſting in vsus. Hope eyeth the good to come, as the continuance of our reconciliation, and the perfecting or accompliſhment of euerlaſting life or our conformitie with God, that is, full deliuerie from all euill. For theſe are the effectes to come of that preſent and perpetuall wil of God towards vsus, which wee apprehend by faith. Rom. 8.24. Wee are ſaued by hope: but hope that is ſeen is not hope: But if we hope for that we ſee not, we doo with patience abide for it.

1 Obiection. Life euerlaſting is a thing to come. We beleeue life euerlaſting: Wee beleeue therefore that which is to come, that is, faith is alſo of things to come, and ſo faith is hope it ſelfe.

Anſ. The Maior muſt bee diſtinguiſhed. Life euerlaſting is to come; tru, as concerning the conſummation or accompliſhment therof: But it is preſent vntounto vsus, as cōcerning the wil and vnchaungeable purpoſe of God, who hath decreed from euerlaſting that which he hath begun in vsus, and will alſo in due time accompliſh it. Againe it is preſent vntounto vsus as concerning the beginning therof. For euerlaſting life is begun here in the elect by the holy ghoſt. Wherefore faith apprehendeth it, as it is preſent, both in reſpect of the purpoſe of God, & in reſpect of the beginning thereof in vsus. For he that beleeueth feeleth and knoweth that he is quickened: and reſolueth, this to bee the will of God, that that quickening and reuiuing which is here begunne, ſhall bee abſolued in another life. Iohn. 5.24. He that beleeueth in the ſonne, hath paſſed from death to life. Iohn. 17.3. This is life eternall, that they know thee to be the only verie God, and whome thou haſt p. 279ſent, Ieſus Chriſt. Gal. 4.6. God hath ſent forth the ſpirit of his ſonne into your harts, which crieth Abba, father. Rom. 8.24. We are ſaued by hope. 1. Ioh. 3.2. Now are we the ſonnes of God, but it doth not yet appear what we ſhalbe. By faith thē we are certein that thoſe bleſſings alſo, which as yet we hauehave not, are notwithſtanding ours, for Gods promiſe, & for the vnchangeable will in God to giuegive them vsus: but in certain hope wee looke for them, as concerning their accompliſhment.Faith apprehendeth the promiſes of thinges to come; hope relieth on the thinges promiſed. The ſumme is, There is one and the ſame act, and operation of faith and of hope, but they differ in conſideration. It is called faith as it doth apprehend things to come, as if they were preſent in regard of the vnchangeablenes of Gods will. It is called hope, as it doth certainlie look for the beſtowing of thoſe things. Therfore, Heb. 11 1. it is ſhewed, that faith is, the ground & ſubſtance of things which are hoped for, that is, it is that, which maketh things which are hoped for to be extant and preſent, in that manner as hath bin ſhewed. Shorter thus, Faith apprehendeth the promiſes concerning things to come, as they are to come: Hope, the things themſelues which are promiſed.

2 Obiection Faith is the euidence of thinges which are not ſeene: therefore not of thinges preſent. Aunſwere. It is the euidence of thinges which are not ſeene, to wit, by the outward ſenſes: but they are ſeene by the eies of the mind, euen as if they did lie open to the eies of the bodie. Againe they are not ſeene, in reſpect of their accompliſhment or conſummation.

5 What are the cauſes of Faith.

THE first and principall efficient cauſe of faith, is the holie ghoſt, illightening the minde, that it may vnderſtand the word, and moouing the will, that it may aſſent vntounto the woord once vnderſtoode. Yee are freelie ſaued by faith, and that not of your ſelues: it is the gift of God. Epheſ. 2.8. Obiection. The Diuel hath faith: It is wrought therefore in him by the holie ghoſt. Aunſwere. What faith is in the Diuel, is wrought by the ſpirit of God, but that by a generall woorking onelyonly, whereby hee worketh in all, euen in Diuels and hypocrites, what-ſoeuer knowledge or vnderſtanding is in them. 1. Cor. 12. &c. not by a ſpeciall and proper action or working, wherby to regenerat or ſanctifie p. 280them, that they might truely acknowledge him to bee the author of this gift, and magnifie him therefore; after which maner hee woorketh faith in the elect alone. The Diuels therefore and hypocrits hauehave faith from the ſpirit of God: but the elect from the ſpirit of God ſanctifieng them.

The inſtrumentall cauſe of faith in generall is the whole worde of God, the Lawe and the Goſpell, written, ſpoken, readde, heard,The chiefe inſtrumental cauſes of ingendering iuſtifieng faith are the preaching of the word, and the vſe of the ſacramentes. meditated: likewiſe many works & miracles of God in the world. But the chiefe and proper inſtrument of iuſtifieng faith is the preaching of the Goſpell, & the vſe of the ſacraments. For theſe doth the holy ghoſt vſe as inſtruments (yet not neceſſarie but arbitrarie & at his own good pleaſure) both to ſtir vp faith in vsus, and to nouriſh, ſtrengthen & increaſe the ſame. Rom. 10.17. Faith commeth by hearing. Rom. 1.16. The goſpell is the power of God vntounto ſaluation to euerie one that beleeueth. 1. Cor. 4.15. I hauehave begottē you through the goſpel. Mar. 16.16. He that ſhall beleeue and be Baptized, ſhall be ſaued. Act. 22.16. Waſh away thy ſins. 1. Cor. 10.16. The bread which we break, is the communion of the bodie of Chriſt. Wherefore ordinarilie iuſtifieng faith is neuer engendred in thoſe who are of yeares to receiue it, without the preaching of the goſpell. The cauſe of that faith which worketh miracles, is not ſimply the woorde of God, but there muſt neceſſarily come thereto an eſpeciall and immediate reuelation from God.

The formal cauſes of faith, a ſure and ful confidence in Chriſt. The obiect of faith, Chriſt and his benefites promiſed. The final cauſes of faith, Gods glorie, our ſaluation.The formall cauſe of iuſtifieng faith, is a certaine knowledge & confidence in Chriſt.

The obiect of it is, Whole Chriſt, and his benefits promiſed in the word: Likewiſe, God fauorable to vsus through Chriſt.

The ſubiect, wherein it remaineth, is the vnderſtanding & will of man.

The end or finall cauſe. 1 The glorie of God, to wit, the celebration of his trueth, iuſtice, bountie, merciemercy, which hee hath ſhewed in the ſending of his Sonne, and in the giuing of faith in him. 2 Our Saluation, that we may receiue the bleſſings which are promiſed in the worde.

6 What are the effects of faith.

The effectes of faith, iuſtification, and regeneration.THe effects of iuſtifieng faith are, 1 The iuſtifieng of vsus before God. 2 Peace of conſcience, or ioy reſting on God. Rom. 5.1. Beeing iuſtified by faith, we hauehave peace with god. 3 Our whole conuerſion, which followeth faith, and beginneth at the ſame time p. 281with faith. For by faith are our hats purified. 4 The fruits of conuerſion & repentance, euen good woorkes. For whatſouer is not of faith is ſinne. Hither may be referred alſo the conſequences of faith, that is, encreaſe of ſpirituall & corporal giftes. The firſt then and immediate effect of iuſtifieng-faith is Iuſtification: from this afterwardes flow al other benefites purchaſed by the blood of Chriſt, which all we beleeue to be giuen vsus by faith. If therefore faith be the next cauſe of our Iuſtification, in reſpect of vsus, it is alſo the cauſe of thoſe thinges which neceſſarily followe Iuſtification. Luk. 8.48. Thy faith hath ſaued thee. In a worde: The effects of faith are Iuſtification and Regeneration, which is begunne here, and is to bee perfected in the life to come. Rom. 3.28. & 10.10. Acts. 13.39.

7 VntoUnto whom faith is giuen.

IVſtifieng faith is only proper to the elect,Iuſtifieng faith giuen to all the Elect, and to them onelyonly. and that to all of them. For it is giuen to the elect alone, and to all the elect, euen to infants, as concerning ſome inclnation Ioh. 6.44. No man cā come to me, except, the father, which hath ſent me, drawe him. Ioh. 20.16. Ye beleeue not: for yee are not of my ſheepe. Mat. 13.11. It is giuen to you to knowe the ſecrets of heauen: but vntounto them it is not giuen. Act. 13.48. And they beleeued as many as were ordained to euerlaſting life. Rom. 8.30. Whome hee predeſtinated, them alſo hee called; and whome hee called, them alſo hee iuſtified. Epheſ. 2.8. Faith is the gift of God. Rom. 10.16. All hauehave not harkened to the goſpell. 2. Theſ. 3.2. For all men hauehave not faith.

Temporarie faith, and the faith of miracles, is giuen to thoſe who are members of the viſible Church only, that is hypocrites. But now neuertheleſſe this faith of miracles ceaſeth which floriſhed in the Primatiue Church; for that nowe the Doctrine is ſufficiently confirmed. Hiſtoricall faith all they hauehave, who are by profeſſion of the Church, whether they be of the godly, or reprobates: yea and they alſo, who are not members of the Church, but enimies, as Diuels & Tyrants. Hiſtoricall is a part of Iuſtifieng faith: becauſe there can bee no aſſent or perſwaſion of a thing, which is not firſt knowen.

Obiection. Hiſtoricall faith is a good worke. Hiſtorical faith which is good in it ſelfe, made illThe Diuels hauehave Hiſtoricall faith. Therefore they hauehave good woorkes. Aunſwere. p. 282Hiſtorical faith is a good worke, if it be ioyned with an application of thoſe thinges, whereto it aſſenteth, that is, with confidence. Reply. Hiſtoricall faith is a good woork, though it bee not ioined with confidence, becauſe it is an effect of the ſpirite of God: Therefore the Diuels hauehave good woorkes. Aunſwere Hiſtorical faith is a good woorke in it ſelfe, but is made ill by an accident, for that the reprobate doe not apply thoſe thinges to themſelues which they knowe and beleeue to bee true. Wherefore the Diuels are ſaide to tremble: for that they doe not think that God is towardes them alſo ſuch, as is deſcribed in his woorde, good, mercifull, &c. The ſumme is: As the ſubſtaunce it ſelfe of the Diuels, and other things which they retaine ſtill of their firſt creation; ſo alſo both the knowlege and faith which they hauehave concerning diuine matters, are in themſelues very good, becauſe they are the effects and gifts of god: but they are made euil by an accident, euen by reaſon of their abuſing of them, for that they referre them, not to this end as to ſhewe themſelues gratefull vntounto God the author of theſe good things, and to magnifie him for them.

A beleeuing inclination in infante, though not an actual beleefe.Obiection. Againſt this, that all the Elect are ſaide to hauehave faith, ſome thus reaſon: Many infantes are of the Elect, and yet hauehave not faith: Therefore al the Elect hauehave not faith. Anſwere. They hauehave not indeede actuall faith, but they hauehave a power or inclination to beleeue, which the holy Ghoſt, as is fitteſt for their capacity and condition, woorketh in them. Wherefore that remaineth ſtil, which before was confirmed: That all the Elect hauehave faith. And further, this I adde, that not only faith, but the confeſſion alſo of faith is neceſſary for al the Elect which are growen to years and vnderſtanding. 1. Becauſe of the commandements of God. Exod. 20. Thou ſhalt not take the name of the Lorde thy God in vaine. Therfore thou ſhalt take it aright. He that ſhal confes me &c. Mat. 10.32. 2. Becauſe of the glory of god. Let your light ſhine before the woorlde. Mat. 5.16. 3. Bicauſe faith is not idle: for it is as a fruitful tree. 4. That we may bring others to Chriſt. And thou beeing conuerted, confirme thy brethren. Luc. 22.32.

How to know that wee hauehave faith.Now we know that we hauehave faith. 1. By the teſtimony of the holy ghoſt, and by a feeling of true faith in our ſelues, or by the thing it ſelfe, that is, by a true and vnfained deſire of receiuing p. 283the benefits offered by Chriſt. For he that beleeueth, knoweth that hee dooth beleeue. 2. By the ſtrife and conflict within vsus of the faith of doubtfulnes. 3. By the effects; that is, by an earneſt purpoſe of obeying God according to all his commandements.

Againſt the certainty of faith, The certaintie of faith.whereof we ſpake in the definition of faith, ſome diſpute on this wiſe. Obiect. 1. They, who may fal before the end of their life into ſin & dānation, cannot be certain of their ſaluation & euerlaſting life: This is proued, becauſe, to be certaine, and to be in poſſibility to fall, are contrary one to the other: It is falſe therefore, which is taught in the definitiō of Iuſtifieng faith, to wit, that euerlaſting life is giuen vsus, and ſo our faith to be certaine and aſſured of it. Anſ. To be in poſſibility of falling, or failing, that is finally,True faith may faint for a time, but cannot fail finallie. is contrary to the certainty of our ſaluatiō. But they who are once inriched by god with true faith, doe not fail finally. Reply. 1. All that are weak may faile finally. We are al weak. Therefore we maie fail finally. Aunſ. The Maior is to bee diſtinguiſhed. All that are weak may faile finally; true, if they ſtoode by their owne ſtrength. But we, who are beleeuers, ſtand, preſerued and vphelde by the grace and power of God. Therefore can wee not finally fail. For whom God hath once embraced with his fauour, them he wil not, nor ſuffereth to fal vtterly from his grace. Reply. 2. But god hath no where promiſed that he wil keep and preſerue vsus in his grace. Anſwere. Yes, he hath promiſed, and expreſſed it, Ioh. 1.28. I giuegive vntounto them eternal life, and they ſhall neuer periſh, neither ſhall any pluck them out of mine hand. My father which gaue them me is greater than all, and none is able to take them out of my fathers hand. I and my father are one. Rom. 8.38. I am perſuaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor thinges preſent, nor thinges to come &c. ſhall bee able to ſeparate vsus from the louelove of God, which is in Chriſt Ieſus. Reply. 3. But it is ſaide, 1. Corint. 10.12. Let him that thinketh hee standeth, take heede least hee fall. Therefore perſeuerance dependeth not of God promiſing, but of our ſelues, and therefore is doubtful, ſtanding vponupon a doubtfull ground. Aunſwere. This is a fallacy reaſoning from that which is no cauſe, as if it were a cauſe. For by this verie exhortation hee goeth about to nouriſh, make perfect, and preſerue the ſafetie of the faithfull. p. 284For God vſeth ſuch threatninges, thereby to retaine the godly in their dutie, that they may not waxe proude, and pleaſe themſelues. But hereof it doth not followe that hee permitteth the perſeuerance of the godly in faith & grace to their owne ſtrength and arbiterment. Moreouer Paul in that place ſpeaketh not to particular men, but to the bodie of the Church of Corinth, in which many were hypocrites. Wherefore they who truely b…leeue, muſt certainly reſolue, that God wil ſaue them. For if he will hauehave vsus aſſured of his preſent fauour & g…ace towards vsus, he will alſo hauehave vsus aſſured of that which is to come: becauſe God is vnchangeable. Reply. 4. Salomon ſaith, Man knoweth not, whether he be worthy of louelove or hatred. Therefore we cannot be aſſured of the election of God, neither reſolue any thing of Gods preſent fauor, &ſ, by conſequent, neither of that which is to come. Anſwere. To the Antecedent. 1. Man knoweth not; true, as concerning ſecond cauſes, or by euents of thinges, bee they good or euill. For external and outward fortune, is no certaine token whereby to iudge of Gods fauour. 2. Againe man knoweth it not; of himſelfe, but he knoweth it God reuealing it, and certifiyng vsus aboundantly of his louelove towards vsus by his word and ſpirite. Replie. 5. But no man hath knowen the mind of the Lord. Rom. 11.34. Aunſwere. No man hath knowen it, that is, before G…d hath reuealed it, neither after hee hath reueiled it doth any man perfectly know it: for ſo much know we of god, as himſelfe hath reuealed vntounto vsus: It is the ſpirit, which reuealeth and witneſſeth vntounto vsus, that we are the ſonnes of God. 2. Cor. 1.22. Rom. 8.16.

2 Obiection. Ezech. 18.24. The iuſt man is ſaid to periſh, if he turne himſelfe out of the right way. I herefore beleeuers alſo may defect from godlines, and fall from euerlaſting ſaluation Anſwere. He in that place is called iuſt, not who is truely iuſt: but who ſeemeth vntounto men iuſt. For the ſonnes and heires only are indewed with true conuerſion and godlines. Rom. 8.14. As many as are led by the ſpirite of God, they are the ſonnes of God. And if ſonnes, then alſo heires. 1. Cor. 2.12. We hauehave receiued the ſpirite which is of God, that we might know the things, which are giuen vntounto vsus of God. verſ. 16. Wee hauehave the minde of Chriſt. Eph. 1.13. 2. Cor. 1.22 and 5.5. The ſpirite is called the earneſt of our deliuerie which is to come.

p. 2853 Obiection. Paul 2. Cor 6.1. exhorteth the Corinthians, that they receiue not the grace of God in vaine; ſo Chriſt likewiſe biddeth vsus, watch and pray. Aunſwere. Thereby carnal ſecuritie is forbidden and certainety of ſaluation, as alſo faith, tranquillity, watchfulnes, and praier is commaunded. For theſe are the neceſſary and proper effects of our election, & an infallible Argument of ſaluation. For al beleeuers are elected: and Eph. 1. Paul teacheth, that by faith wee are made partakers of Gods adoption.

4 Obiection. Saul failed and fell away finally. Saull was one of the godlie. Therefore the godly alſo fall away. Aunſwere. We denie the Minor, that Saul was one of the godly. Replie. But he had the giftes of the holie ghoſt, Aunſwere. Hee had ſuch giftes of the holie Ghoſt, as are common to the godly with the reprobate; he had not the gifts of regeneration, and therefore neither ſhall hee the holy Ghoſt ſanctifiyng him, which is proper to the elect.

5 Obiection. The doctrine of the certaintie of our ſaluation breedeth ſecuritie. Aunſwere. It breedeth indeede a ſpiritual ſecuritie, by it ſelfe, in the elect alone: and a carnal, by an accident, and that onelyonly in the wicked and reprobate: but not at all in the godly.

Concluſions compriſing the ſumme of the doctrine of Faith.

1 FAith, if wee take the word amply and largelie, ſignifieth a certaine knowledge riſing from the aſſeueration of witneſſes, who are thought not to deceiue.

2 In the doctrine of the Church, mention is made of fower ſort… of faith. Hiſtoricall, Temporarie, working miracles, and Iuſtifieng.

3 Hiſtoricall faith is a knowledge, reſoluing, thoſe thinges to be true which are deliuered in the bookes of the Prophets and Apoſtles.

4 Tēporary faith is the knowlege of the doctrin of the church ioined with a ioy, for the knowledge of the truth, or for other either true, or apparent good thinges, without any applying of the promiſe of grace to the beleeuer, and therefore without either true conuerſion or finall perſeuerance.

5 Faith which worketh miracles, is a certaine knowledge by eſpeciall reuelation of the will of God, of working ſome certain miracle according to the petition or foretelling of him, by whom it is p. 286to be wrought.

6 Iuſtifieng faith is a knowledge, whereby a man doth firmly aſſent to eueryevery word of God reuealed vntounto him, and reſolueth, that the promiſe of gods grace through chriſt belongeth to him: & further it is a ful perſuaſion and cōfidence in this fauor of god towards him, ouercomming al fear and penſiuenes.

7 For the confidence of iuſtifieng faith is a motion of the will & heart, conſiſting of a ioy conceiued for the certainty of the preſent grace of God towardes vsus, and of a hope of our future deliuery from al euils.

8 There is no faith therefore; but which reſteth on the wil of God reuealed in his word.

9 All faith is wrought in men by the holie Ghoſt, either by the voice of Gods heauenly doctrine, or by immediat reuelation.

10 Seeing God wil kindle, frame, and confirme ordinary faith in vsus by the doctrine of the Church, al are bound to hear it and meditate thereon.

11 Temporarie faith befalleth to manie hypocrites which are in the Church. Hiſtorical, and the faith of miracles is common to the godly and vngodly. Iuſtifieng faith is giuen in this life to all thoſe only who are choſen vntounto euerlaſting life.

12 Iuſtifieng faith doth not alwaies compriſe Hiſtoricall; neither is alwaies ioined with the faith of miracles: As alſo the faith of miracles hath alwaies either hiſtoricall or temporarie faith ioyned therewith, but Iuſtifieng it hath not alwaies.

13 Faith alſo in the Saintes is imperfect in this life and languiſhing: but yet whoſoeuer feeleth in his hart an earneſt deſire of beleeuing, and a ſtrife againſt doubts ariſing in his mind, he maie and ought certainely to reſolue that hee is endewed with true faith.

14 True faith being once kindled in our hearts, albeit often it languiſheth and is darkned for a time, yet is it neuer wholy extinguiſhed.

15 But after this life it ſhall attaine vntounto a more certaine and ful knowledge of God & diuine matters, euen to a feeling and experience, with all the bleſſed, of Gods preſence: which knoweledge the Scripture calleth knowledge by the ſpirite, and face to face.

16 Faith which is onelyonly hiſtoricall, breedeth, though by an p. 287accident, deſpair, and the grieuouſnes of Gods iudgement.

17 Temporary faith breedeth a certaine ioy, but not a quiet conſcience, (becauſe it ariſeth not from the true cauſe:) as alſo it maketh ſhew of confeſſion and ſome ſhew of good woorkes, but that only for a ſeaſon.

18 Faith of miracles, doth obtain of God thoſe miracles, whereof it is conceiued.

19 By faith only applying to eueryevery one the promiſe of grace we obtaine and receiue righteouſnes before God, and the participation or communion of Chriſt with al his benefits.

20 As before this faith cannot goe true conuerſion, and the beginning of true obedience, according to all the commaundementes of God, ſo can they not but needes accompanie the ſame.