The Sum of Christian Religion, Catechism · Part 2 · covenant · Question 21
Queſt. 21. What is true faith?
Anſw. It is not only a certain knowledge whereby I ſurely aſſent to all things which God hath revealed unto us in his wordaJames 2.19., but alſo an aſſured truſtbHeb. 11.1, 7. Rom. 4.18, 19, 20, 21. & 10.10. Epheſ. 3.12. Hebr. 4.6. James 1.6. kindled in my heart by the holy GhoſtcGal. 5.22. Matth. 16.17. 2 Cor. 4.13. Joh. 6.29. Eph. 2.8. Act. 16.14. Phil. 1.19. through the GoſpeldRom. 1.16. & 10.17. 1 Cor. 1.21. Act. 10.44. & 16.14., whereby I make my repoſe in God, being aſſuredly reſolved that remiſſion of ſins, everlaſting righteouſneſſe, and life is given, not to others only, but to me alſoeRom. 1.17. & 5.1. Gal. 3.11. & 2.16., and that freely, through the mercy of God, for the merit of Chriſt alonefEph. 2.8. Rom. 3.24. & 5.19. Luke 1.77, 78.
The Explication.
THe doctrine of Faith followeth: 1. Becauſe faith is the means whereby we are made partakers of the Mediatour. 2. Becauſe without faith the preaching of the Goſpel profiteth and availeth nothing.
The Queſtions touching Faith are,
1. What faith is in generall.
2. How many kindes of faith there are in Scripture.
3. How faith differeth from hope.
4. What are the efficient cauſes of juſtifying faith.
5. What are the effects of it.
6. To whom it is given.
1. What faith is in generall.
THe word fides or faith, according to Cicero's derivation,Whence faith hath his name. Cic. Offic. 1. receiveth his appellation and name from the Gerund fiendo, which ſignifieth doing, becauſe that which is covenanted is performed; and is defined by him to be The aſſurance and truth of contracts, and whatſoever kind of compoſition; yea, the very foundation of juſtice. The generall nature of faith as it is extended unto all things.It is commonly defined to be A certain or grounded knowledge of propoſitions or concluſions, to which we aſſent on authority of the aſſertion of true witneſſes, whom wee may not except againſt or doubt of, whether it be God, or Angels, or man, or experience. The generall nature of faith as it concerneth onelyonly divine things, and is taught in Scripture.But whereas in the moſt generall diſtinction of faith, there is one kind of faith in divine matters, another in humane; the queſtion here is, what Theologicall faith, or faith in divine things is. Wherefore we muſt give a more ſtrict difinition of faith taken in generall, which notwithſtanding muſt be ſuch, as that it compriſe all the ſpecials of faith delivered in Scripture. In generall therefore,The divers acceptations and uſes of the name of faith. whatſoever faith is mentioned in Scripture, it is A certain knowledge firmly yeelding aſſent to all things which are delivered in the ſacred Scriptures, of God, his will, works, and grace, whereunto we condeſcend even becauſe God himſelfe doth affirme it. Or, it is to yeeld aſſent to every word of God delivered to the Church, either in the law or in the Goſpel, for that it is the aſſeveration or avouching of God himſelfe. Oftentimes faith is taken for the very doctrine of the Church, or thoſe things whereby wee are out of Gods word informed and inſtructed unto faith, or aſſent and beleefe: as when wee uſe to ſay, The Chriſtian faith, the Apoſtolike faith. Oftentimes it is uſed for the fulfilling of ancient promiſes, or the things themſelves which are beleeved: as, Before faith came we were kept under the law, and ſhut up unto the faith which ſhould afterward be revealed.Gal. 3.23.
How faith differeth from all other kindes of knowledge.Furthermore, albeit there be alſo other certain notices whereunto we firmly give aſſent, as underſtanding, or apprehenſion of principles, ſcience, ſapience, art, prudence (for the aſſent coming unto the notice, doth confirme and perfect it, ſo that what knowledge of a thing it had without aſſent, it is imperfect and unprofitable) yet none of thoſe are that faith, eſpecially the Theologicall, ſuch as a little before is deſcribed: for to thoſe notices or apprehenſions we do aſſent, either becauſe they are naturally engraffed in our minds, or for that they bring demonſtrance, or ſome other true and certain proofs. 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 Philoſophy; but cometh and dependeth of a peculiar and ſupernaturall revelation or divine teſtimony. That therefore which is added in the former deſcription, for the aſſeveration of God himſelfe, diſtinguiſheth Theologicall faith from all other knowledges, even the moſt certain. And this generall definition of Theologicall faith is neceſſary, that wee may not think, that out of Philoſophy, or ſuch principles as are naturally known to all, are to be drawn reaſons or arguments ſound and ſufficient to confirme the articles of our faith; but may know, that the word of God, and thoſe good and neceſſary conſequences and arguments which are framed out of it are a ſupernaturall light, and more certain then all, though moſt exact and exquiſite, demonſtrances, either Naturall or Mathematicall of Philoſophers.
2. How many kinds of faith there are in Scripture.
FOur ſorts of faith are found rehearſed in Scripture; 1. Hiſtoricall, 2. Temporary. 3. Working miracles. 4. Juſtifying or ſaving faith. The difference of theſe kinds one from the other appeareth out of their definitions: Historicall faith is to know and think all thoſe things to be true which are manifeſted from above, What hiſtoricall faith is.either by voice, or by viſions, or by oracles, or by any other manner of revelation, and are taught in the books of the Prophets and Apoſtles; and thus to be perſwaded of them for the aſſeveration and teſtimony of God himſelfe. It is called hiſtoricall, becauſe it is a bare knowledge of ſuch things as God is ſaid to have done, to do, or that he will do hereafter: of this faith theſe teſtimonies of holy Scripture make mention;1 Cor. 13.2. If I have all faith, ſo that I could remove mountains, &c. Which ſaying notwithſtanding may be conſtrued of all the ſorts of faith,James 2.19. juſtifying faith only excepted. The divels beleeve, and tremble: for the divell knoweth exactly both what things are written in the word, and alſo what are not written, becauſe hee is a ſpirit witty, quick, and learned; hee is preſent, and ſeeth whatſoever things are done in the Church, and alſo through long experience hath known the doctrine of the Church to be true.Acts 8.13. Simon Magus beleeved; to wit, that the doctrine was true which the Apoſtle Peter propounded: but he had not a juſtifying faith.
Temporary faith is to aſſent unto the doctrine of the Church, together with profeſſion and joy therein, What temporall faith is.though not true and unfained; that is to ſay, not ſpringing from a lively ſenſe of the grace of God towards them, but of ſome other cauſe whatſoever: therefore it endureth but for a time, and in the inſtant of affliction vaniſheth. Or, It is to aſſent unto the heavenly doctrine which is delivered by the Prophets and Apoſtles, to profeſſe it, to glory therein, and to rejoyce in the knowledge thereof for a time; not for the application of the promiſe to themſelves, to wit, not for any feeling in their hearts of Gods grace towards them, but for other cauſes; and therefore without any true converſion and finall perſeverance in the profeſſion of this doctrine. This definition is drawn from the parable and words of Chriſt; He that receiveth ſeed in the ſtony ground, is he which heareth the word, and incontinently with joy receiveth it; yet hath hee not root in himſelfe, and dureth but a ſeaſon: Mat. 13.20, 21.for as ſoon as tribulation or perſecution cometh, &c. The cauſes of this kind of joy are in a manner infinite, and diverſe in divers perſons, yet all of them temporary; at whoſe fading, ſuch faith alſo as is grounded on them flitteth and vaniſheth. Hypocrites rejoyce at the hearing of the Goſpel,Temporary faith is led in a ſtring with the commodities of the world, and with them doth live and die. either becauſe it is a new doctrine in their ears, or becauſe it ſeemeth to ſooth and flatter their affections whileſt it disburdeneth them of mens traditions, as doth the doctrine of Christian liberty, of justification, &c. or becauſe they haunt a licentious cuſtome of ſinning, or hunt after profits and commodities, whether publike or private, as riches, honour, glory, &c. which then appeareth when the croſſe overtaketh them. For then, becauſe they have no root, they are parched and waſted with the heat thereof. Thus hypocrites rejoyce; they rejoyce not as true beleevers, I mean, on a ſenſe and feeling of Gods grace working in them, and on an application unto themſelves of the bleſſings offered in the word; which one thing only in the faithfull is the cauſe that they are rapt with exceeding true and perfect joy; and the removing of this cauſe ſufficeth to make faith temporary.The difference of temporall and hiſtoricall faith. This time ſerving faith differeth from historicall only in that joy which accompanieth it, and not the other: for the historicall faith hath a bare and naked knowledge only; but temporary faith, beſides this knowledge, rejoyceth therein: for time-ſerving men receive the word with joy; whereas divels beleeve hiſtorically▪ and yet are hereon touched with no joy, but rather tremble: they, I ſay, joy not in that knowledge they have, but wiſh it were quite extinguiſhed. Nay farther, they profeſſe not themſelves to be followers of that doctrine, though they know it to be true, but horribly perſecute, and maliciouſly oppugne the ſame. Notwithſtanding in men, hiſtoricall faith is ſometimes coupled with profeſſion, and ſometimes alſo ſevered from it: for oftentimes men profeſſe, for I know not what cauſes, that religion and truth which in heart they hate: many alſo which are reſolved, and know aſſuredly the verity of Chriſtian doctrine, notwithſtanding oppoſe themſelves, and ſet their faces againſt it; and theſe are they which ſin againſt the holy Ghoſt. Object. Yea, but the divell hath often profeſſed Chriſt: therefore he doth not oppugne this doctrine. The divel profeſſed Chriſt, that for his teſtimonies ſake he might be leſſe beleeved. Mark 1.25. Acts 16.18.Anſ. He did this not for any deſire of promoting and advancing Chriſts doctrine, but for the hatred he bare unto it, that by his teſtimony he might cauſe it to be ſuſpected, and might mingle therewith his own errours and lies: therefore Chriſt doth command him ſilence, as Paul alſo doth in the Acts.
The faith of miracles is an eſpeciall gift of effecting ſome extraordinary worke, or foretelling ſome certain event by divine revelation: Or,What the faith of working miracles is. It is a certain perſwaſion ſpringing from an eſpeciall revelation and peculiar promiſe of God touching ſome miraculous effect which he would have done, and foretelleth that it ſhall come to paſſe. For this kinde of faith cannot be drawne ſimply out of the generall word of God, unleſſe ſome ſingular promiſe or revelation of God be annexed therewith: Of this faith the Apoſtle ſaith; If I have all faith, ſo that I could remove mountains: 1 Cor. 13.2.for although this ſpeech be underſtood of all the kindes of faith, excepting juſtifying faith; yet it is eſpecially referred to the faith of miracles. That this faith is diverſe from the other kindes, is proved by theſe reaſons: 1. By that ſaying of Chriſt;How it differeth from the reſt. Matt. 17.20. If ye have faith as much as is a graine of muſtard ſeed, yee ſhall ſay unto this mountain, Remove hence to yonder place, and it ſhall remove: But many holy men who had a ſtable faith, and both knew the word of God, and rejoyced therein, and applyed it unto themſelves, as Abraham, David, &c. yet did not remove mountains: Therefore this is a diverſe kind of faith from that justifying faith which they had. 2. Many Exorciſts, and the ſons of Sceva in the Acts endeavoured to caſt out divels,Acts 19.1…. whereas they had not the gift of it, to wit, ſpeciall revelation from above, and therefore it fell out ill with them, the ſpirit of the poſſeſſed man invading, diſarming, and wounding them.Acts 8.13. 3. Simon Magus is ſaid to have beleeved, and yet could hee not work miracles; and therefore he would have bought and gotten this power with mony. 4. The divell knoweth the ſtory of the Scripture, neither yet doth he work miracles; becauſe none beſides the Creator is able to change the nature of things. 5. Judas taught and wrought miracles, as did the other Apoſtles; therefore he had an hiſtoricall faith (yea, and perhaps a temporall faith) and the faith of miracles, yet had he not a justifying faith; for hee is called of Chriſt a divell. 6. Many ſhall ſay unto Chriſt,John 6.70. Matth. 7.22, 23. Lord, Lord, have not wee by thy name cast out divels? but Chriſt will anſwer them, I never knew you: Wherefore the gift of working miracles is given to hypocrites alſo. 7. The other kinds of faith extend to all things that are written in the word, and therein propoſed to be beleeved: but this of miracles is appropriated and reſtrained to ſome certain works, or extraordinary effects to come: therefore it is a diſtinct kind of faith, and different from the reſt.
Juſtifying or ſaving faith is properly that which is defined in the Anſwer to the 21. Queſtion of the Catechiſm;What juſtifying faith is. in which definition, the generall or common nature is, a knowledge and ſtedfaſt aſſent; for of an unknown doctrine there is no faith, and it behoveth every man to know the doctrine before he beleeve it:1. The materiall cauſe thereof. whence the Papiſts implicite faith is refuted.2. The formall. The difference or ſpeciall nature, is the confidence and applying which every particular man maketh to himſelfe of free remiſſion of ſins by and through Chriſt: The property and peculiar affection thereof is to reſt and rejoyce in God for this ſo great good:3. The efficient. The efficient cauſe is the holy Ghoſt: The inſtrumentall cauſe is the Goſpel,4. The inſtrumentall. under which the uſe alſo of the Sacraments is comprehended:The difference thereof from the reſt. The ſubject where it is ſeated is the will and heart of man. Juſtifying or ſaving faith differeth from the other kinds of faith; in that this onelyonly is the certain confidence whereby we apply Chriſts merit unto our ſelves:1. In nature. It is a confidence unmoveable. and we apply it unto our ſelves when every one of us do certainly reſolve, that the righteouſneſſe or merit of Chriſt is alſo given and imputed to us; that we may be eſteemed juſt and righteous of God, and alſo may be regenerated and glorified. Confidence or truſt is a motion of the heart or will, following and purſuing ſome good thing, and rejoycing and reſting thereon: for the words foreign and foreign, which ſignifie beleefe, and to beleeve, come from foreign, which is to be ſtrongly perſwaded: Whence the word foreign, to credit and beleeve, even with profane authors is uſed in this ſenſe, to wax confident, and to reſt on any thing: foreign 145.as wee read in Phocilides, Credit not the Commons, for the multitude is deceitfull: And in Demoſthenes, Thou art confident on thy ſelfe, or buildeſt too much on thine owne perſon. Confidence is a motion of the heart, becauſe it is a following and purſuing of a good thing, and a deſire of retaining that good which a man already doth enjoy: It is a rejoycing, becauſe it is glad of the preſent grace of God towards every of us, of full deliverance from the guilt of ſin, and from ſin it ſelfe in part: and becauſe by that which every one enjoyeth in preſent hee conceiveth hope of everlaſting bleſſings to come, as of everlaſting life, and full delivery from all evill both of crime and pain, and therefore is free from the fear of future evill:Matth. 25.29. 1 Cor. 1.22. & 5.5. Epheſ. 1.13. To him that hath ſhall be given. The holy Spirit given unto us is the earneſt and pledge of our full redemption. Again, Juſtifying faith differeth from the reſt in this alſo, that this juſtifying faith is concerning all ſpirituall gifts, and whatſoever belong to our ſalvation, 2. In object. It only concerneth ſpirituall things.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 a certain gift whereby we are not bettered, which we may want without any hindrance to our ſalvation: neither is it given to all the faithfull, nor at all times. Hiſtoricall faith is a part of the juſtifying, and befalleth all the godly and hypocrites: but is not ſufficient alone to ſalvation, becauſe it applyeth not to it ſelfe thoſe benefits which are made known unto it out of the word: Temporary faith hypocrites have. 3. In extent. It comprehendeth the reſt, but is not comprehended by them.Juſtifying faith therefore differeth from Hiſtoricall faith, in that it alwayes comprehendeth Hiſtoricall: but this is not ſufficient to make a juſtifying faith, as neither are the other two. And it differeth from them all, becauſe by juſtifying faith alone righteouſneſſe and inheritance is obtained. For if, as the Apoſtle ſaith, we are juſtified by faith, and faith is imputed for righteouſneſſe, 4. In effect & end. It only obtaineth the inheritance. Rom. 3.28. Rom. 4.5.and the inheritance is by faith; that faith then ſhall be one of theſe four: But it is not hiſtoricall faith, for then the divels alſo ſhould be accounted righteous, and heirs of the promiſe; neither temporary, for that is rejected by Chriſt; nor the faith of miracles, for if ſo, Judas alſo ſhould be heir: Righteouſneſſe therefore and the inheritance is of juſtifying faith alone, which indeed is properly, ſimply, and abſolutely termed faith in the Scripture, and is peculiar to the elect and choſen.
No man knoweth what juſtifying faith is, but hee that hath it.Now, what juſtifying faith is, no man truly underſtandeth but he who hath it (for he that beleeveth, knoweth that he doth beleeve;) as he who never ſaw or taſted hony, knoweth not of what quality it is in the taſte, though you tell him much of the ſweetneſſe of hony. But whoſoever truly beleeveth, that is, hath a ſaving faith, he both hath experience in himſelf of theſe things, and alſo is able to declare them to others. For, 1. He being convicted thereof in his conſcience knoweth, Properties of juſtifying faith. John 3.36.that whatſoever things are ſpoken in the Scripture are true and divine: For faith is builded upon a certain or aſſured and divine teſtimony, otherwiſe it were not a full perſwaſion. 2. He findeth himſelf bound to beleeve them: for if we confeſſe them to be true, it is then juſt and meet that we ſhould aſſent unto them. 3. He principally reſpecteth, imbraceth, and applyeth to himſelfe the promiſe of grace, and of free remiſſion of ſins, righteouſneſſe, and life everlaſting by and for Chriſt, as it is ſaid,John 8.36. Hee which beleeveth in the Son of God hath life everlaſting. 4. He being emboldned on this confidence, relyeth on the preſent grace of God, and out of it doth thus gather and conclude of further grace: By the preſent love of God towards mee, and the beginnings of the firſt fruits of the holy Ghoſt, which ſo great bleſſings God imparteth unto me, I certainly reſolve, and am perſwaded, that God will never change his good will towards me, ſith he himſelfe is unchangeable and his gifts without repentance: therefore I hope alſo for a conſummation and accompliſhment of theſe bleſſings, that is, for plenary and full redemption. 5. He rejoyceth in the preſent bleſſings which he hath, but moſt of all in the certain and perfect ſalvation to come: and this is that peace of conſcience which paſſeth all mens underſtanding. 6. Hee hath a will to obey the doctrine of the Prophets and Apoſtles without any exception in doing or ſuffering whatſoever is therein commanded. If I will beleeve God, I muſt obey his will, and think that this his will is not revealed unto us from men, but from him. Wherefore, a man indued with juſtifying faith doth that duty which is impoſed upon him, ſtrive the world and the divell never ſo much againſt him; and undergoeth, beareth, and ſuffereth whatſoever adverſities for the glory of God cheerfully and boldly, having God his moſt benign and good Father. 7. He is certain, that his faith, though it be in this life imperfect and languiſhing, and oftentimes very much eclipſed, yet being builded upon the promiſe of God which is unchangeable, doth never altogether faile or die; but the purpoſe which it hath of beleeving and obeying God continueth, it ſtriveth with doubts and temptations, and at length vanquiſheth, and in the celeſtiall life which is to come ſhall be changed into a full and moſt certain knowledge of God and his will, where we ſhall ſee God face to face. 1 Cor. 13.12.All this whoſoever truly beleeveth, he feeleth ſenſibly in himſelf; and whoſoever feeleth this ſenſibly in himſelfe, he truly beleeveth.
4. How faith and hope differ.
Faith apprehendeth things preſent: hope reſpecteth things to come.JUſtifying faith is not confounded with hope, though they both reſpect the ſame benefits: for, faith taketh hold of the preſent good; as remiſſion of ſins, or reconciliation, and regeneration, or the beginning of obedience and life everlaſting in us: Hope eyeth the good to come; as the continuance of our reconciliation, and the perfecting or accompliſhment of everlaſting life, or our conformity with God; that is full delivery from all evill. Object. Life everlaſting is a thing to come: We beleeve life everlaſting: We beleeve therefore that which is to come; that is, faith is alſo of things to come, and ſo faith is hope it ſelf. Anſ. The Major muſt be diſtinguiſhed. Life everlaſting is to come: true, as concerning the conſummation or accompliſhment thereof, in this reſpect it is not now ſimply beleeved, but hoped for. We are ſaved by hope. Rom. 8.24. 1 John 3.2. How life everlaſting is a preſent, and how a future good.Now we are the ſons of God; but it doth not appear what we ſhall be. Life everlaſting is alſo a preſent good; 1. As concerning the will and unchangeable purpoſe of God, who hath decreed from everlaſting that which he hath begun in us, and will alſo in due time accompliſh it. 2. As concerning the beginning thereof in this preſent life: for everlaſting life is begun here in the elect by the holy Ghoſt; and in this reſpect is not hoped, but beleeved: according to thoſe aphoriſmes and brief ſentences of Scripture; He that beleeveth in the Son hath life everlaſting, John 5.24.and hath paſſed from death unto life. John 17.3.This is life eternall, that they know thee to be the only very God, and whom thou haſt ſent, Jeſus Christ. By faith then we are certain, that thoſe bleſſings which as yet we have not, are not withſtanding ours for Gods promiſe, and for the unchangeable will in God to give them us: but in certain hope we look for them as concerning their accompliſhment. The ſumme is, There is one and the ſame act and operation of faith and 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 unchangeableneſſe of Gods will, it is called hope, as it doth certainly look for the beſtowing of thoſe things. And in this ſenſe the Apoſtle ſaith, that faith is converſant in things hoped for: Faith (ſaith he) is the ground and ſubstance of things hoped for; Hebr. 11.1.that is, it is that which maketh things which are hoped for to be extant and preſent, and is the evidence of things which appear not, or are not ſeen, to wit, as touching their accompliſhment and conſummation. Some reconcile the difference of theſe two in this manner; Faith apprehendeth the promiſes propoſed in the Creed concerning things to come: Hope, the things themſelves promiſed which are to come. But this reconcilement is not ſo popular and eaſie to be conceived by the vulgar fort, as is the other. Object. 2. Faith is the evidence of things which are not ſeen: Therefore not of things preſent. Anſw. It is the evidence of things which are not ſeen, to wit, by the outward ſenſe: but they are ſeen by the eyes of the mind, even as if they did lie open to the eyes of the body. Again, they are not ſeen (as is afore-ſhewed) in reſpect of their accompliſhment and conſummation.
5. What are the cauſes of faith.
How the H. Ghoſt is the principall & efficient cauſe of faith. Epheſ. 2.8.THe firſt and principall efficient cauſe of faith, both hiſtoricall, temporary, and of working miracles, is the holy Ghoſt: howbeit, hee is cauſe of theſe by his divine generall working only: but he is cauſe of juſtifying faith by a ſpeciall kinde of working. By the grace of God ye are ſaved through faith, and that not of your ſelves: it is the gift of God, who enlightneth the minde, that it may underſtand the word; and moveth the will, that it may aſſent unto the word once underſtood. Object. The divell hath hiſtoricall faith: It is therefore wrought in him by the holy Ghost. Anſ. Yea, even whatſoever faith is in the divell is wrought by the Spirit of God, but that by a generall and univerſall working only (as hath been ſaid) whereby he worketh in all; not by a ſpeciall and proper action, becauſe by ſuch a kind of working the holy Ghoſt faſhioneth and frameth a juſtifying faith in the elect alone For verily, whatſoever knowledge and underſtanding is in divels and hypocrites, God effecteth it by his Spirit; but not ſo as to regenerate or juſtifie them, that they might rightly acknowledge him to be the authour of this gift, and magnifie him therefore; for after this manner hee worketh faith in the elect alone. The divels therefore and hypocrites have faith from the Spirit of God: but the elect from the Spirit of God ſanctifying them.
The word of God preached, the inſtrumentall cauſe of faith. Rom. 1.16. Rom 10 17. 1 Cor▪ 4.15.The inſtrumentall cauſe of faith in generall, is the whole word of God comprehended in the books of the old and new Teſtament, in which writings alſo are contained many works and miracles of God beſides the word. But the chief and proper inſtrument of juſtifying faith is the preaching of the Goſpel. The Goſel is the power of God unto ſalvation to every one that beleeveth. Faith cometh by hearing, and hearing by the word of God. This inſtrument doth the holy Ghoſt uſe (yet not as neceſſary in regard of his working; but arbitrary, and at his own good pleaſure) both to ſtir up faith in us, and to nouriſh, ſtrengthen, and increaſe the ſame. Wherefore ordinarily juſtifying faith is never engendered in thoſe who are of yeers to receive it, without the preaching of the Goſpel.Speciall revelation the cauſe of faith of miracles. The formall cauſe of faith. The object of faith. The ſubject of faith. The ends of faith. The cauſe of that faith which worketh miracles is not ſimply the word of God, but there muſt neceſſarily come thereto an eſpeciall or immediate revelation from God. The formall cauſe of juſtifying faith is a certain knowledge and confidence in Chriſt. The object of it is whole Chriſt, and his benefits promiſed in the word. The ſubject or part of man wherein it remaineth is the underſtanding, will, and heart of man. The end or finall cauſe, 1. The glory of God, to wit, the celebration of his truth, juſtice, bounty, mercy which hee hath ſhewed in the ſending of his Son, and in the giving of faith in him. 2. Our ſalvation, that wee may receive the bleſſings which are promiſed in the word.
6. What are the effects of faith.
The effects of faith.THe effects of juſtifying faith are, 1. The justifying of us before God. 2. Joy, reſting on God, and peace of conſcience. Being juſtified by faith, we have peace with God. 3. Our whole converſion, regeneration, and all our obedience, which followeth faith, and beginneth at the ſame time with faith: For, by faith God purifieth our hearts. Rom. 5.1.To the effects of faith appertaine alſo the conſequents thereof; that is, increaſe of ſpirituall and corporall gifts, and the receiving of the things themſelves which faith aimeth at.Acts 15.9. The firſt then and immediate effect of juſtifying faith is juſtification: from this afterwards flow all other benefits purchaſed by the bloud of Chriſt, which all we beleeve to be given us by faith, faith it ſelfe being the cauſe of them: for, That which is the cauſe unto any cauſe of any effect, is likewiſe a cauſe of that effect. If thererefore faith be the next cauſe of our juſtification in reſpect of us, it is alſo a cauſe of thoſe things which neceſſarily follow juſtification: Thy faith hath ſaved thee. Luke 8.48.In a word: The effects of faith are juſtification and regeneration, which is begun here, and is to be perfected in the life to come, Rom. 3.28. & 10.10. Acts 13.39.
7. Unto whom faith is given.
Juſtifying faith is given to all the elect, and to them only. Joh. 6.44 & 10.26. Matth. 13.11. Acts 13.48. Rom. 8.30. Epheſ. 2.8. Rom. 10.16. 2 Theſ. 3.2. Mat. 7.22.JUſtifying faith is only proper to the elect, and that to all of them: for it is given to the elect alone, and to all the elect, even to infants, as concerning ſome inclination: No man can come to mee, except the Father which hath ſent mee draw him. Ye beleeve not, for ye are not of my ſheep. It is given to you to know the ſecrets of heaven: but unto them it is not given. And they beleeved as many as were ordained to everlasting life. Whom he predeſtinated, them alſo he called: and whom hee called▪ them alſo hee justified. Faith is the gift of God. All have not hearkened to the Goſpel. For all men have not faith. Temporary faith, and the faith of miracles is given to thoſe who are members of the viſible Church only, that is, hypocrites. Have wee not by thy Name done many great works? Caſt out divels? But now nevertheleſſe this faith of miracles ceaſeth, which flouriſhed in the primitive Church; for that now the doctrine is ſufficiently confirmed.
Historicall faith all they have, 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 enemies, as divels and tyrants. Hiſtoricall is a part of juſtifying faith: becauſe there can be no aſſent or perſwaſion of a thing which is not firſt known. Object. Historicall faith is a good work: The divels have historicall faith: Therefore they have good works. Anſw. Hiſtoricall faith is a good work, if it be joyned with an application of thoſe things whereto it aſſenteth, that is, with confidence. Repl. Hiſtoricall faith is a good work though it be not joyned with confidence, becauſe it is an effect of the Spirit of God: Therefore the divels have good works, even without peculiar application and confidence. Anſw. Hiſtoricall faith is a good work in it ſelfe,Hiſtoricall faith which is good in it ſelfe, is made ill by an accident. but it is made ill by an accident, for that the reprobate do not apply thoſe things to themſelves, which they know and beleeve to be true: Wherefore the divels are ſaid to tremble; for that they doe not think that God is towards them alſo ſuch as he is deſcribed in his word, good, mercifull, &c. The ſumme is: As the ſubſtance it ſelfe of the divels, and other things which they retaine ſtill of their firſt creation; ſo alſo both the knowledge and faith which they have concerning divine matters, are in themſelves very good, becauſe they are the effects and gifts of God: but they are made evill by an accident, even by reaſon of their abuſing of them, for that they referre them not to this end, as to ſhew themſelves gratefull unto God the author of theſe good things, and to magnifie him for them.A beleeving inclination in infants, though not an actuall beleefe. Againſt this, That all the elect are ſaid to have faith, ſome thus reaſon; Object. Many infants are of the elect, and yet have not faith: Therefore all the elect have not faith. Anſ. They have not indeed actuall faith, as men of ripe years; but they have a power or inclination to beleeve, which the holy Ghoſt, as it fitteth for their capacity and condition, worketh in them; for whereas the holy Ghoſt is promiſed unto infants, hee cannot be idle in them: Wherefore that remaineth ſtill which before was confirmed, That all the elect have faith. And further this I adde, That faith is neceſſary for all the elect;Faith and the profeſsion thereof neceſſary for five cauſes. and not only faith, but the confeſſion of faith alſo to thoſe which are grown in yeers and underſtanding: 1. Becauſe of the commandement of God; Thou ſhall not take the Name of the Lord thy God in vaine: therefore thou ſhalt take it aright.Exod. 10.7. Mat. 10.32, 33. Hee that ſhall confeſſe me before men, him will I confeſſe alſo before my Father which is in heaven. 2. Becauſe of the glory of God; Let your light ſhine before men, &c. 3. Becauſe faith is not idle,Matth. 5.16. but as a fruit full tree, manifeſteth and ſheweth it ſelfe by confeſſion. 4. For our ſalvation; For with the mouth man confeſſeth to ſalvation. 5. That we may bring others to Chriſt; And thou being confirmed, convert thy brethren. 4 Rom. 10.10.Now we know that we have faith, 1By the teſtimony of the holy Ghoſt, and by the feeling of a true faith in our ſelves; that is, by a true and unfained deſire of receiving the benefits offered by Chriſt:Luke 22.32. for hee that beleeveth,Three wayes how to know that we have faith. knoweth that he doth beleeve, as the Apoſtle teſtifieth; I know whom I have beleeved. And, becauſe we have the ſame ſpirit of faith, according as it is written, I beleeved, and therefore have I ſpoken; we alſo beleeve, and therefore ſpeak. Hee that beleeveth in the Son of God hath the witneſſe in himſelfe. 2 Tim. 1.12. 2 Cor. 4.13. 1 John 5.10.By the ſtrife and conflict within us of faith and doubtfulneſſe. By the effects; that is, by an earneſt purpoſe of obeying God according to all his commandements. Againſt the certainty of faith, whereof wee ſpake in the definition of faith, ſome diſpute on this wiſe: Object. 1. They who may fall before the end of their life into ſin and damnation, cannot be certain of their ſalvation and everlasting life; This is proved, becauſe to be certain, and to be in poſſibility to fall, are contrary one to the other: But we all may ſlide and fall away: It is falſe therefore which is taught in the definition of juſtifying faith, to wit, That everlaſting life is given us, and ſo our faith to be certain and aſſured of it. Anſw. To be in poſſibility of falling or failing, that is, finally, is contrary to the certainty of our ſalvation: But they who are once enriched by God with true faith do not fall finally. Repl. 1. All that are weak may fall finally: We are all weak: Therefore we may all fall finally. Anſ. The Major is to be diſtinguiſhed:True faith may faint for a time, but cannot fall finally. All that are weak may fall finally; true, if they ſtood by their owne ſtrength: But wee who are beleevers ſtand preſerved and upheld by the grace and power of God: Therefore can wee not finally fall; for, whom God hath once imbraced with his favour, them hee will not, nor ſuffereth to fall utterly from his grace: Though hee fall, hee ſhall not be cast off; for the Lord putteth under his hand. Pſal. 37.24.Repl. 2. But God hath no where promiſed that he will keep and preſerve us in his grace finally. Anſw. Yes, hee hath promiſed and expreſſed it both in the place afore-named, and elſewhere:John 10.28, 29. I give unto them eternall life, and they ſhall never periſh, neither ſhall any pluck them out of mine hand. My Father which gave them mee is greater then all, and none is able to take them out of my Fathens hand: I and my Father are one. Rom. 8.38.I am perſwaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things preſent, nor things to come, &c. ſhall be able to ſeparate us from the love of God which is in Chriſt Jeſus. Repl. 3. But it is ſaid, Let him that thinketh he ſtandeth take heed leſt he fall: 1 Cor. 10.12.Therefore perſeverance dependeth not on God promiſing, but of our ſelves, And therefore it is doubtfull, ſtanding upon a doubtfull ground. Anſw. This is a fallacy, reaſoning from that which is no cauſe, as if it were a cauſe. For by this very exhortation hee goeth about to nouriſh, make perfect, and preſerve the ſafety of the faithfull. For God uſeth ſuch threatnings thereby to retain the godly in their duty, that they may not wax proud, and pleaſe themſelves. But hereof it doth not follow, that hee permitteth the perſeverance of the godly in faith and grace to their own ſtrength and arbitrement. Moreover, Paul in that place ſpeaketh not to particular men, but to the body of the Church of Corinth, in which many were hypocrites: Wherefore they who will truly beleeve, muſt certainly reſolve that God will ſave them: for if hee will have us aſſured of his preſent favour and grace towards us, hee will alſo have us aſſured of that which is to come, becauſe God is unchangeable. Repl. 4. Solomon ſaith, Eccleſ. 9.1.Man knoweth not whether hee be worthy of love or hatred: Therefore wee cannot be aſſured of the election of God, neither reſolve any thing of Gods preſent favour, and ſo by conſequent, neither of that which is to come. Anſwer to the Antecedent: 1. Man knoweth not; true, as concerning ſecond cauſes, or by events of things, be they good or evill: for externall and outward fortune is no certain token whereby to judge of Gods favour. 2. Again, man knoweth not of himſelfe; but hee knoweth it, God revealing it, and certifying us abundantly of his love towards us by his word and Spirit. Repl. 5. Who hath known the minde of the Lord? Anſw. Rom. 11.34.No man hath known it before God hath revealed it, neither after hee hath revealed it doth any man perfectly know it; but ſo much we know as may ſuffice to our ſalvation: We all behold, as in a mirrour, the glory of the Lord with open face, 2 Cor. 3.18. Rom. 8.16.and are changed into the ſame image, from glory to glory. It is the Spirit which revealeth and witneſſeth unto us, 1 Cor. 1.22.that wee are the ſons of God.
Object. 2. But if the righteous turn away from his righteouſneſſe, and commit iniquity, Ezek. 18.24,he ſhall die in his ſins: Therefore beleevers alſo may defect from godlineſſe, and fall from everlasting ſalvation, Anſ. 1. That which is ſpoken but conditionally is no poſitive aſſertion. Anſ. 2. He in that place is called juſt, not only who is truly juſt, but alſo who ſeemeth juſt in the eyes of men; of which kind oftentimes time-ſerving hypocrites are, which beleeve for a while, and afterwards fall away: for a true juſt man is like a tree planted by the waters ſide, whoſe leafe ſhall not wither: Pſal. 1.3, 4.And the ſons and heires only are endued with true converſion and godlineſſe;Rom. 8.14. As many as are led by the ſpirit of God, they are the ſons of God. And if ſons, then alſo heirs. Gal. 4.7. 1 Cor. 2.12, 16.Wee have received the Spirit of God, that we might know the things which are given unto us of God. We have the mind of Chriſt. When the Spirit of God, which worketh in the ſons and heirs of the kingdome their converſion and ſanctification, is called,2 Cor. 1.22. & 5.5. Epheſ 1.14. The earnest of our inheritance untill the redemption of the poſſeſſion purchaſed.
Object. 3. Paul exhorteth the Corinthians, 2 Cor. 6.1. Matt. 26.41.that they receive not the grace of God in vain: ſo Chriſt likewiſe biddeth us, Watch, and pray. Anſ. Thereby carnall ſecurity is forbidden, and certainty of ſalvation, as alſo faith, tranquillity, watchfulneſſe, and praier is commanded: for theſe are the neceſſary and proper effects of our election, and an infallible argument of ſalvation: For all beleevers are elected; and Paul teacheth,Epheſ. 1. That by faith we are made partakers of Gods adoption
Object. 4. Saul failed and fell away finally: Saul was one of the godly: Therefore the godly alſo fall away. Anſ. We deny the Minor, that Saul was one of the godly, for he was an hypocrite. Repl. But he had the gifts of the holy Ghost. Anſ. He had ſuch gifts of the holy Ghoſt as are common to the godly with the reprobate: he had not the gifts of regeneration and adoption; and therefore neither had hee the holy Ghoſt ſanctifying him, which is proper unto the elect.
Object. 5. The doctrine of the certainty of our ſalvation breedeth ſecurity. Anſ. It breedeth indeed a ſpirituall ſecurity by it ſelf, in the elect alone: and a carnall by accident, and that only in the wicked and reprobate; but not at all in the godly.