Institutes of the Christian Religion Abridged by Edmond Bunnie, Book · Book 3 · Chapter 2
Cap. 2. Of faith wherein is both ſet the definition of it, and the properties that it hath.
THis Chapter hath thrée principall partes, for firſt he briefly toucheth certaine thinges: whiche otherwiſe woulde let the entreatie of faith, from the 1. to the 13. by occaſion wherof he intreateth of the obiect of faith, cap. 1. Moreouer of faith, wrapped and hidden, by occaſion wherof he ſheweth the difinition of faith, from the 2. to the 7. Thirdly of an vnformed faith, or of the reprobates, frō the 8. to the 12. Laſt of all, of the diuerſe ſignification of the word 13. Moreouer that it may appeare to all men, what that faith is which is entreated of, he ſheweth particularly the definition which hee ſhewed before frō the 14. to the 40. Laſt of all by the apoſtles authoritie, he briefly cōfirmeth his owne definition: and by that occaſion hée ſheweth againſt the ſchoolemen what relation faith, hope, and charitie hauehave betwéene them ſelues, frō the .41. to the 43.
1. Tim. 6.16 Iohn. 8.12 Luke. 10.12 Acts. 20.17 2. Cor. 4.6 2. Pet. 2.2…1 Firſt as touching the obiect of faith, the ſchoolemen hauehave barely made. God the obiect of faith, leauing Chriſt, when the ſcripture teacheth, yt the inuiſible father is no otherwiſe to be ſought for thā in Chriſt, as in his owne proper image.
2 Moreouer as touching their fained deuiſe of an hidden faith, that is, obediently to ſubmit our ſelues to ye Church, and to bée ready to imbrace for true, what ſoeuer the Church appointeth, committing to it the office of ſearching and knowing: but theſe ſa…e is no faith, but that which conſiſteth not in ignorance but in knowledge, and that not only of God, but alſo of the wil of God. For when Paule ſaith, That with the heart wée beléeue to righteouſneſſe, and with the mouth, confeſſion is made to ſaluation; hee ſheweth that it is not enough if a man vnexpreſſedly beléeue that which he vnderſtandeth not,Rom. 10.10 nor ſéeketh to learne, but he requireth an expreſſed acknowledging of Gods goodneſſe, in which conſiſteth our righteouſneſſe.
3 Howſoeuer many thinges (ſuch is the ignorance wherein we are compaſſed) are wrapped and hidden from vsus in this mortall life: yet is it moſt abſurd, vnderunder this colour to intitle ignorance tempered with humilitie, by the name of faith, which truely lyeth in ye knowledge of God & Chriſt,Iohn. 17…. not in reuerence of the Church.
4 Our faith is alſo wrapped and hidden ſo long as we wāder in this world, not onelyonly becauſe many things are yet hidden from vsus: but alſo becauſe wée are compaſſed about with many miſts of errours, for the higheſt wiſedome of the moſt perfect is this, to profite more and procéede on further, with gentle willingneſſe to learne:Ephe. 3.1… therefore Paule exhorteth the faithful, if vponupon any thing they differ one from another, to abide for reuelation.
5 Faith alſo may be called wrapped and intangled, which notwithſtanding is properly nothing elſe, but a preparation of faith, whereof hée bringeth two examples: Moreouer hee concludeth that ſuch willingneſſe to learne,Iohn. 4.46.47 2. Tim. 3.7 with a deſire to procéede further, differeth farre from the groſſe ignorance of the Papiſts.
Ephe. 4.20 Rom. 10.4 Eſay. 55.33 Iohn. 10.13 Pſalm. 150.8 Phi. 2.176 Such is the relation of the word to faith, that the worde is the fountaine & piller of faith, and as it were the glaſſe, wherein we may beholde God: to conclude without the knowledge of the worde, there can be no faith.
7 Neither yet at eueryevery word of God is faith boulſtered vp (although in all things it ſubſcribe to the truth of God) neither doeth it ſo much reſpect his will only whatſoeuer,Pſalm. 40.11 as his kindneſſe or mercy: yet the ſame which is offered with his worde, and ioyned with his wil and trueth, doeth eaſily exclude all doubt. Faith therefore is a ſtedfaſt and an aſſured knowledge of Gods kindeneſſe towardes vsus, which being grounded vponupon the trueth of the frée promiſe, in Chriſt is both reuealed to our minds & ſealed in our hearts by ye holy ghoſt.
8 Now as touching their deformed faith, that is to ſay,Rom. 10.10 Rom. 1.5 Iohn. 3.25 ſuch aſſent wherby eueryevery deſpiſer of GOD, receiueth that which is vttered out of the ſcripture, although there be no acceſſe made of a godly affection to the ſame aſſent, vain is their falſe inuention, ſéeing one and the ſelfe ſame ſpirite maketh eueryevery one to reſt in the certentie of faith: and doeth alſo furniſhe them all with his ſanctification, ſo that faith can by no meanes be ſeuered from a godly affection.
9 Hée ſhaketh the place of Paule out of their handes,1. Cor. 13.2 This worde Faith, is taken for power of doing miracles which eueryevery vngodly man aluſiuely hath: for the gift of propheſies and tonges, & other gifts, of graces, are aſwell with the wicked as with the godly. wherewith they are wont to defende their ignorance: moreouer hee pointeth as it were with the finger, what it is that driueth them into errour, that is, that when the worde of faith hath diuerſe ſignifications, they not conſidering the diuerſitie of the thing ſignified, diſpute as though it were taken for one thing in all places alike, they alſo for teaching ſake, doe willingly graunt that there are diuers ſortes of faith, beſides that onelyonly faith of the godly: There may vndoubtedly be two ſorts of men to whom the teſtimonie of faith abuſiuely is attributed: the one of them which acknowledgeth nothing elſe than Chriſtian religion: the other of them which come to this point alſo, that they are touched with great reuerence thereof.
10 Such perſwaſion of the faith of the wicked, is rather a ſhadowe or an image, then faith it ſelfe: ſéeing it differeth ſo farre from the ſounde trueth of faith.Acts. 15.18 Howſoeuer therfore ſuch perſwaſiō doth not onelie deceaue others, but alſo them ſelues ſome times, yet theſe laſt hauehave the ſame common with the Diuels, and the firſt inferiour. Simon Magus being ouercome with the maieſtie of the Goſpell, had a certaine faith, ſuch as it was, and ſo acknowledged Chriſt to be the authour of life and ſaluation, that he willingly profeſſed himſelfe to bee one of his:…uk. 8.7.13 after which manner it is ſaid in Luke, that they beléeue for a time, in whom the ſéed of the worde is choked vp before it bring forth fruite, or before it take any roote at all, that by & by withereth away, periſheth, and though it ſéeme to hauehave taken roote, yet thoſe are not liuely rootes: the heart of man hath ſo many ſecrete corners of vanitie, is full of ſo many hidyng holes of lying, is couered with ſo guilefull hypocriſie, that it often deceiueth it ſelfe:Iac. 2.1… but let them that glory in ſuch ſhadowes of faith, vnderſtande that therein they are no better then the Diuell.
11 Neither ought it to ſéeme hard, if ſuch faith be attributed to ye reprobate ſéeing experience teacheth, that the reprobate are ſometimes moued with the ſame féeling that the elect are. So that in their own iudgement they differ nothing from the elect, whē notwithſtanding he differeth much from the peculiar teſtimonie which the ſpirite geueth to the elect: for their féeling is fraile, and vaniſhing away, but the féeling of the elect is not ſo.
Where Paule affirmeth that faith is the fruit of election,2. The. 1.4 it is therby ment that none doe receiue the light of faith, nor doe truely féele the effectuall working of the Goſpel, but they ye are foreordeined to ſaluation, and although the reprobate hauehave a feeling, yet that féeling is not the true effectuall working of the Goſpell.Heb. 6.1 The Apoſtle aſcribeth to them that taſt of the heauenly giftes yt Chriſt aſcribeth to them a faith for a time: not that they ſoundly perceiue the ſpirituall force of grace, & aſſured light of faith, that they may with the elect with ful mouth crye out,Rom. 8.15 Abba, Father: but becauſe the Lorde the more to condemne, and make them vnexcuſable, conueieth him ſelfe into their mindes, ſo farre foorth as his goodneſſe may be taſted without the ſpirite of adoption.
12 The reprobate are but for a time, becauſe they abide not in the will and trueth of GOD, but in a vaniſhing féeling, and are not throughly ſoked, but onelyonly lightly waſhed ouer with the knowledge of the Goſpel, they are with no other faith or light ſprinkled, than with ye which may periſh: but the elect, are neuer depriued of their faith, although it bée little and weake. The reprobate alſo are ſometimes ſo touched with the féeling of Gods grace, that they hauehave raiſed vp a certaine deſire of mutuall louelove (ſuche as was in Saul, who had in him a godly affection, to louelove God, by whō he knewe himſelfe to bée fatherly handeled, and therefore was delighted with a certaine ſwéetneſſe of his goodneſſe) yet they doe not ſoundly louelove as children, but are led with a certaine affection like hired ſeruants: but ſo that they doe not counterfeite a faith, which yet lacke true faith, while being carried away with a ſodaine violent motion of zele,Iohn. 8.3 Tit. 1.1 Matth. 15.…3 and poſſeſſed with ſluggiſhneſſe, deceaue themſelues with falſe opinions. But there are other ſome which are not aſhamed to mocke both God and men, while falſly they imagine yt they hauehave faith,Iam. 2 1. Tim. 15.19 from which they knowe themſelues to bée very farre of.
13 Nowe as touching the ſignification of the word,1. Tit. 3.9 Col. 2.3 the ſame is diuers and and many wayes, for ſometime vnderunder the name of Faith, is intituled the ſounde doctrine of godlineſſe, ſometime that particular doctrine which is reſtreined to ſome particular obiect,Matth. 9.2 1. Cor. 13.10 ſometimes the gift of miracles, ſometimes the miniſterie or doctrine, whereby we are inſtructed in the faith.
Nowe comming to the definition and expounding eueryevery part thereof, hée chooſeth aſide to him ſelfe ſixe principall members to bée expounded: to the firſt whereof hee aſſigneth ſections 14. to ye ſecond, from the 15. to the 17. to the third 28. to ye 4. frō the 29. to the 32. to the fift 32. to the laſt, from the 33. to the 40.
14 As touching the firſt, he ſheweth what is the knowledge which he requireth in his definition:Ephe. 3.18 Col. 1.28 1. Ioh 3.3 2. Cor. 5.6 vndoubtedly not ſuch as is wont to be in mans vnderſtanding, but in all points infinite, and farre higher than all other vnderſtanding: and that rather by Gods perſuaſion, than by naturall demonſtration.
15 It is called Sure and ſtedfaſt, to expreſſe thereby a more ſound conſtancy of perſuaſion, & that by this meanes, a doubting & rouling opinion, on ye one ſide may be excluded: on the other ſide a doubtfull and an entangled conception: for we by nature are very ready to diſtruſt & miſbelief, ſo yt the thing which we al confeſſe with mouth (that God is faythfull) no man can perſuade himſelf thereof, without great ſtrife, ſpecially ſéeing in eueryevery one there is doubt of thē ſelues. Pſal. 19.31. Pro. 30.5. Ephe. 3.12 Pſal. 119. through out.
16 The chiefe ſtaye whereon Fayth hāgeth, is turned to this, that we ſhould not thinke that the promiſes of mercy which the Lorde offereth to be true beſide vsus, and not at all in our ſelues,Rom. 5.… Hebr. 3.1… Rom. 8.38 Ephe. 1.1… but rather that inwardly imbraſing them we make them our owne, neyther is there any truely faythfull, but they that come to that confidence.
7 He wipeth away an obiection, that the faythfull doe finde by experience a farre other thing, that they are not only tempted with vnquietnes, but alſo are ſometymes ſhaken with moſt gréeuous terrors: but he teacheth no ſuch ſecuritie, as is aſſayled with no carefulneſſe, but rather he confeſſeth that the faythfull hauehave a perpetuall ſtrife with their owne diſtruſtfulneſſe:Pſal. 42.6 Pſal. 31.21 Pſal. 116.7 Eſai. 7.3 yet ſo that they faynte not or turne their backes, but they alwayes folow their ſtrife, and at length goe away conquerors, as may be ſeene in Dauid, who alwayes was not of quiet minde: and alſo by comparing of Dauid with Achas.
18 This contention wherof he ſpeaketh, ariſeth of the contrarietie of the fleſhe and the Spirite, yet ſo it ſhaketh vsus, that although we be ſtroken, we are yet neuer driuen from our place.
19 He ſheweth by two ſimilitudes, that although our faith be not very perfect, yet it is vndoubtful and certain. As a man that is in priſō ſhut vp,The laſt ſimilitude. hath the beames of the Sun ſhining in, ſidelong at a narow window, or as it were, but half glimering, wanteth indéede the frée beholding of the ſun, yet ſeeth with his eyes an vndoubted brightneſſe thereof, and receiueth the vſe of it: ſo we being bounde with the fetter of an earthly bodie, how ſo euer we be on eache ſide ſhadowed with much darknes, yet we are ſufficiently enlightened vntounto perfect aſſurāce by the light of God, extēding his beames of light vponupon vsus, though it bée but litle, to ſhew foorth his mercy.
20 And both may ſtand very well.1. Cor. 13.9
21 The faythfull ſo oft as they are ſtroken with feare, doe ſo labour by Gods word,Mat. 8.25 Iob. 11.1 and betake themſelues againe into Gods boſome, that they flye not from God, when he puniſheth, but truſt in him. Neither doeth vnbeliefe raigne in the harts of the godly, but outwardly aſſaileth them, neither doth ſhée deadly wound them with her weapōs, but only trouble them, or ſo hurteth thē that yet the wound is curable.Ephe. 6.1… For faith ſerueth vsus for a ſhield: that being holden vp againſt weapons, doeth ſo receiue the force of them, that it either vtterly driueth thē backe, or at leaſt ſo breaketh their violence, that they can not pearſe vsus to daunger of life. Therefore when fayth is ſhaken, it is lyke as if a ſtrong ſouldiour wc the violent ſtroke of a dart be compelled to remoue his foote & giuegive ground a litle: and when fayth it ſelf is wounded, it is like as if his buckler by ſome ſtroke be in ſome part broken, but yet ſo that it is not ſtriken through. for alwayes ye godly mind wil attain to ryſe thus high:Pſal. 23.4. 1. Ioh. 5.4 If I walke in the middeſt of the ſhadow of death: I will not feare any euill, becauſe thou art with mée.
Auguſtine ſayth, howe great Engins ſo euer the Deuill rayſeth vp agaynſt vsus, ſo long as he poſſeſſeth not the place of the heart, where Fayth dwelleth, hée is caſt out of the doores.
22 The other kinde of feare, which the faythfull learne by the examples of Gods vengeaunce ſhewed agaynſt the wicked, doeth nothing diminiſh the ſafetie of their Fayth, but doeth more confirme the ſame. And they ſet ſuch examples before their eyes, not to beate downe their conſciences with terrour, that they reſt not vponupon the aſſuredneſſe of Gods mercy, but diligently to holde down, the raſh preſumption, which out of the remnantes of the fleſhe créepeth ſometimes euen into the holy ones, that with vayne confidence it waxe not outragiouſly wanton. When the Apoſtle in ſetting foorth the ſcourges wherwith the Lorde in olde tyme, had puniſhed the people of Iſraell, putteth the Corinthians in feare that they entangle not them ſelues with lyke euils,1. Cor. 10.11 hée doeth not thereby abate their affiance, but only ſhaketh away the dulneſſe of the fleſh, by which Faith is wont more to be oppreſſed then ſtrengthened. And when he taketh occaſion of the Iewes fall, to exhort him that ſtandeth, to take héede that he fall not,Rom. 11.… he doeth not therfore byd vsus wauer, as though we were not therby aſſured of our ſtedfaſtneſſe, but only he taketh away arrogant preſumption, & raſhe truſting too much in our own ſtrength, yt after the thruſting out of the Iewes, the Gentiles being receiued into their place, ſhoulde not too much outragiouſly triumph againſt thē Albeit he ſpeaketh not only to the faithful, but alſo in ye ſame ſaying comprehē deth the hypocrites that gloried only in the outward ſhewe.
23 Neither doth this hinder,Phi. 2.12 Pſal 5.7 Pro. 2….14 that we are commanded with feare & trembling to worke our ſaluation when he requireth nothing els of vsus, but that we ſhuld accuſtom vsus, with much abaſing of our ſelues, reuerently to looke vponupon ye mightineſſe of God. And there is no cauſe to the contrary, but that the faythful may at one tyme both be in feare,…. 3.… & alſo enioy moſt aſſured comfort, in reſpect that ſometime they turn their eyes to behold their own vanitie, and ſometymes they caſt that thought of their minde vppon the trueth of God, as alſo on the contrary, vnſenſibleneſſe and carefulneſſe hath place in the reprobate.
24 Yet doe we not ſo make roume to them, which howe ſoeuer they graunt, that ſo oft as we looke vntounto Chriſt, wée finde in him full matter to hope wel, yet would they hauehave vsus wauer and ſtagger in beholding our own vnworthines: for they ſo place conſcience betwéene hope and feare, that it altereth from the one to the other, by enterchaungeable times and courſes, Fayth therevppon giuing place to deſperation: but it is ſure that Chriſt wt his worthineſſe hath brought to paſſe, that our vnworthines ſhould neuer come in the ſight of God:Rom. 8.10 therfore of our vnworthineſſe there can aryſe no diſpaire or doubt, that at any tyme it ſhoulde holde any gouernment in the mindes of the faythfull.
25 This hée confirmeth by the teſtimony of Bernard, who ſaith, that in ſtudiyng the benifit of God, vpō the ſoule, he findeth two thinges, as it were contrary. If I behold ſayth he, the ſoule it ſelfe, as it is in it ſelfe, and of it ſelfe, I can ſay nothing more truely of it, than that it is vtterly brought to naught: it is loaden with ſin, couered with darkenes, entangled wc deceitful entiſemēts, itching with luſts, ſubiect to paſſiōs, filled with illuſions, alway enclined to euil, bent to all kind of vices, finally full of ſhame and confuſion.Eſai. 64.… Now if all the very righteouſneſſe of it béeing looked vppon, by the light of the trueth, bée found like a cloth ſtayned with floures, thē what ſhall the vnrighteouſnes therof be accompted: If the light yt is in vsus,Mat. 6.…3 be darknes, how great ſhal ye very darknes be? What then? man is mad vntounto vanitie, is brought to naught and is nothing: But howe is he nothing whome God doth magnifie?Barn. in H…nai. 5. of the dedication of the Temple. how is he nothing towards whom Gods heart is ſet? brethren let vsus take heart againe. Though wée bée nothing in our owne hearts, peraduenture there may ſomewhat of vsus lye hidden in the hart of God. O Father of mercyes, O Father of the miſerable, howe doeſt thou ſet thy heart toward vsus? for thy hart is where thy treaſure is: But howe are we thy treaſure that are nothing? All nations are ſo before thée, as if they were not, they ſhall be reputed as nothing. Euen before thée, not within thée: ſo in ye iudgement of thy trueth, but not in the affection of thy pittie. Thou calleſt thoſe thinges that are not, as though they were. Therefore both they are not, becauſe thou calleſt thoſe things that are not, and alſo they are, becauſe thou calleſt them: for though they are not in reſpect of themſelues, yet with thée they are according as Paule ſayth,Rom. 9.12 not of the workes of righteouſneſſe, but of him that calleth.
Pro. ….7 Pſal. 100.1… Pro. 10.5.14 Mal. 1.726 This feare alſo procéedeth from a double vnderſtanding, that is to ſay, to honor or reuerence God as a father, to feare him as a Lord, how ſo euer hée putteth a difference betwéene them, yet he confoundeth both together.
27 That which Iohn ſayth, ye feare is not in charitie,1. Ioh. 4.8 &c. maketh nothing againſt this: for he ſpeaketh not of willing or childlike feare, but of conſtrayned and ſeruile feare: for the wicked feare not Gods diſpleaſure,Eph. 5.6 Col. 3.6 but his puniſhment and wrath, and that truly as though it did hange eueryevery houre ouer their neckes: but the faythfull, feare not ſo much puniſhment as diſpleaſure, neyther doe they that truely, as though ſome puniſhment did hange ouer them, but they beware, leaſt they procure it.
28 After he hath made perfect the ſecond member of the definition, he commeth to the third, that is to ſay, to that which he ſayde, had reſpect vntounto Fayth (Gods good will) in which word he enterpreteth is aſſigned whatſoeuer belongeth to perfect felicitie:Eſ. 80.4 Eſai. 2.… Séeing the Scriptures doe determine in this one, the ſaluation, becauſe God baniſhing away all enmities, hath receiued vsus into his fauour. The grace of God then is the ſpring of all good thinges, as wel belongyng to this lyfe, as to the lyfe to come: and thoſe thinges are brought to paſſe in this lyfe,Pſal. 63.4 Rom. 8.35 that not only proſperitie, but alſo aduerſitie are bleſſed, becauſe they are turned to helpes of our ſaluation.
29 The fourth member hée hath made the frée promiſe of God, ſheweing that it is the foundation of Fayth: whereof hée rendereth a reaſon, for becauſe Fayth although in all poyntes it embrace the worde of God, yet properly it beginneth at a promiſe, therein continueth,Rom. 10.8 Rom. 1.6 2. Co. 5.18 and therevpon endeth: and in that ſenſe is not the law but the Goſpell called of the Apoſtle the word of Fayth.
30 Neyther yet is Fayth in this reſtraint diuided, and one only peace taken holde off, (as ſome maliciouſly alledge) ſéeing it is graunted that Fayth hath reſpect to all the partes of Gods worde,Hebr. 11.7 neyther is it our meaning to ſhewe any other then theſe two: that Fayth neuer ſtedfaſtly ſtandeth, vntill it come to the frée promiſe: and that wée are no otherwyſe reconciled to God by it,Rom. 10.8 but becauſe it coupleth vsus to Chriſt, fréely offering ſaluation.
31 Herevppon may be gathered,Pſal. 9.11. Pſal. 109.43 Rom. 4.21 2. Tim. 1.18 Pſal. 43.1 that Fayth doeth no leſſe neede the worde, then the fruite doeth neede the lyuely roote of the trée: & yet in the meane time the power of God is not excluded: but the beholding thereof, in this cauſe neceſſary: but no idle but an effectuall power muſt be conceiued. Laſt of all, we muſt take héede that wée paſſe not beyonde the limites of Gods word, that the zeale of Fayth doeth enforce vsus beyonde our bondes into ſome vice, as Sara, Rabecca, and Iſaac, I ſee not why Iacob ſhould not be reckoned among thoſe of whome looke lib. 2. Cap. 10. ſec. 14.whoſe fall and weakeneſſe did darken Fayth, but not put it cleane out, yet wée in the meane ſpace are admoniſhed not to deſpaire, although it bée neuer ſo little from the worde.
32 The fifte member is, that hée concludeth all the promiſes in Chriſt: which he proueth by this means: Ther is no promiſe which commeth not of louelove, but there is no louelove but in Chriſte, therefore there is no promiſe but in him:Mat. 3.17. Ephe. 1.6 Ephe. 2.14 2. Kin. 5.17 his maior hee fortifieth againſt two obiections, the firſt neither maketh it any matter, &c. the laſt neyther doeth it any more, &c. The minor, firſt, hée confirmeth by teſtimonyes of ſcriptures: moreouer alſo hée maketh defence againſt certaine examples that may be obiected. Firſt Naamā the Sirian, when he required of the Prophete the māner how to worſhip God aright, it is not like yt he was inſtructed concerning the Mediator: yet his godlines is prayſed. But it may be anſwered, that it had béene an abſurditie for Elizeus when he taught him of ſmall things to hauehave ſayd nothing of ye principall point: therefore although they had a darke knowledge, yet it is lyke that they had ſome knowledge, becauſe they did vſe them ſelues in the ſacrifices of the lawe, which muſt hauehave bin deſerued by the end of them, that is Chriſt, from the falſe ſacrifices of the Gentiles: & whereas Namans ſacrifices were allowed by the Prophet,Act. 8.13 it could not hauehave ben done but by Faith. And ſo ye Eunuke to whō Philip was caried, if he had had no faith, he would not hauehave takē the trauell and expenſes of ſo long a iourney, to worſhip an vnknowne God, and although when Philip examined him, he bewrayed his ignorance of a Mediator, and his Faith was partly vnexpreſſed, not only concerning Chriſts perſon, but alſo cō cerning his power, and the office committed to him of the father, yet it is certaine that they were inſtructed of ſuch principles as gaue them ſome taſte of Chriſt, although but ſmall.Act. 10.4 Neither did Cornelius when he had once embraced the Iewiſh religion, ſpend ſo much time without being acquainted with the firſt groundes of true doctrine.
33 The ſixt and laſt member is, that Faith is no otherwayes reuealed in our mindes, nor ſealed in our harts,2. Tim. 1.14 Gal. 3.2 then by the holy Ghoſt: but ſéeing this member is in two parts, he ſheweth both in this place, that is, that Fayth is both waies the ſingular gift of God, and that mās minde is purged or cleanſed to taſte the trueth of God, and that the mind is ſtabliſhed therein. The holy Ghoſt alſo is not only a beginner of Fayth, but alſo doeth by all and ſingular degrees encreaſe it, till that it bring vsus vntounto the kingdome of heauen.
34 Firſt he proueth the former member both by reaſons and teſtimonies:1. Cor. 2.11 Mat. 11.25 Luk. 10.21 Moreouer he openeth ye ſame with certayne examples and a ſimilitude, ſhewing that mans vnderſtanding receiuing brightneſſe by the light of ye holy Ghoſt, doeth neuer til then truely begin to taſt of thoſe things that belong to the kingdome of God, being before altogether vnſauory & without iudgement of taſt, to take aſſay of them: therefore when Chriſt did notably ſet out vntounto two of his Diſciples the myſteries of his kingdome,Lu. 24.1… yet he nothing preuayled till hée had opened their ſenſes that they might vnderſtande the Scriptures. When the Apoſtles were ſo taught by his godly mouth, yet the Spirit of trueth muſt be ſent vntounto thē to powre into their minds ye ſame doctrine which they hauehave hearde wt their eares.Iob. 16.15 The word of God is like vntounto the Sonne that ſhineth vntounto all them to whom it is preached, but to no profite among blinde men, but we are all in this behalf blind by nature, therfore it can not pearce into our mynde but by the inwarde Maiſter the holy Ghoſt, making by his enlightening, an entry into it.
35 Wherefore the Spirite of Fayth is called Fayth it ſelfe,2. Cor 4.1…. 2. Theſ. 1.11 it is the worke and good pleaſure of God, & the patterne of the holy Ghoſt. God alſo the more to ſhewe his liberalitie in ſo excellent a gift, doeth not repute all men worthie thereof, without difference, but by ſingular priuiledge doeth imparte it on whome he will. Auguſtine cryeth out, that it would pleaſe the Sauior to teach him, and that the very beléeuing it ſelf is of gift and not of deſeruing. No man ſayeth he, commeth to me, vnleſſe my Father drawe him, and to whom it is giuen of my Father. It is maruellous that two doe heare, the one deſpiſeth, the other aſcendeth vp. Let him that deſpiſeth, impute it to him ſelfe: let him that aſcendeth, not arrogantly aſſigne it to him ſelfe.
36 Takyng in hande the laſt member, he draweth his confirmation from the former, as it were from the leſſe to the more, that is to ſay, that ye diſtruſtfulnes of the heart, is greater then the blindneſſe of the wit, and it is far more harder to hauehave the mind furniſhed with aſſurednes, then the wit to be inſtructed with thinking.Ephe. 1.15 2. Cor. 1.21 The Spirit alſo for this cauſe is called the ſeale, earneſt, and ſpirit of promiſe.
37 Yet the Spirit doth not ſo cōfirm the mindes of the faithful,Pſal. 46.3 Pſal. 3.5 Eſai. 30. Pſal. 37.7 Hebr. 10.36 but, as before is declared, ſometyme they are toſſed, and yet ſtand they ſure.
38 Hereby we may iudge how pernicious & peſtilent is that doctrine of the ſcholemen, that can no otherwiſe determine of the grace of God toward vsus, thē by morall cōiecture: for nothing is more contrary to Fayth, then eyther coniecture, or any thing near vntounto doubting. And doe very ill wrythe to this purpoſe,Ecle. 9.2 this teſtimony of ye Preacher: No man knoweth whether he be worthy of hatred or louelove: that is to ſay, if any man wil iudge by the preſent ſtate of things whom God hateth, or whō God loueth, he laboureth in vaine, and troubleth him ſelfe, to no profite for his paines, ſith all things happen a like to the righteous, & to the wicked; to him that offereth Sacrifices, and to him that offereth none. A little before it is written, that the ſoule of man differeth not frō the ſoule of a beaſt, as may be gathered,Eccle. 3.… becauſe it ſéemeth to die in like maner, Shal wée therefore gather that the immortalitie of the ſoule ſtandeth vponupon coniecture, ſhall wée gather that there is no certentie of Gods grace, becauſe we can conceaue none by the beholding of preſent things.
39 That which they obiect,1. Cor. 2.12 that it is raſhe preſumption, to profeſſe an vndoubted knowledge of Gods good will, or that we are indued with the ſpirite of Chriſt: and therefore for modeſtie and humilitie ſake,Rom. 8.14 2. Cor. 13.5 Eſay. 34.3 Iohn. 14.17 in aſſuring this certentie they would hauehave vsus more doubtfull, hée encountereth with moſt ſtrong teſtimonies of the ſcripture, and declareth the ſame with an excellent Antitheſis, of them and Paule.
40 Then he alſo wipeth away that which they obiect: that although to our preſent ſtate of righteouſneſſe we may gather a iudgement of the grace of God, yet ye knowledge of perſeuerance to the end abideth in ſuſpēce, eſpecially ſéeing the Apoſtle feareth vsus,Rom. 8.38 with making mētion of our weakeneſſe & inconſtancie, Saying, let him that ſtandeth, beware that he fall not: but Paul meaneth not ſuch a feare,1. Cor. 10.12 wherby we ſhould be ouerthrowne, but whereby wée may learne to humble our ſelues vnderunder the mightie hand of GOD,1. Pet. 5.6 as Peter expoundeth it.
41 Now after hee hath declared the definition, in this ſort hée handeleth it, to ſhew that the ſame is not contrary,…eb. 11.… but doeth very well agrée with that which the Apoſtle deliuered: which while he openeth or expoundeth, hée ſheweth alſo this,Rom. 8.24 2. Cor. 1.12 that faith is the moſt ſure fundation of thoſe thinges which are promiſed to vsus of the Lord, (which doth well agrée with the former argumēt) moreouer alſo it is méere dotage, in which the ſchoolemen ſay, that charitie is before faith and hope.
42 Yet it cannot bée, but this liuely faith,Rom. 8.24 Heb. 2.3 hath with it the hope of eternall ſaluation as a ſure companion, the help of hope is many wayes neceſſary to confirme faith, as is ſhewed by diuers formes of temptations.
43 For the coniunction and affinitie which faith and hope hauehave together,2. Pet. 3.8 Phi. 1.20 Gal. 5.5. the Scriptures ſometimes confounde the names of faith and hope. Peter Lombard hath vnſauourly laide a double foundation of the faith, that is to ſay, the grace of God, and merite of works, but let vsus caſt away the confidence of workes, be bolde to hope well,Matth. 9.27 for hée will not deceiue vsus, that ſaide, Be it vntounto thee according to thy faith.