Questions 20–21

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 giue a more restrained faith, which may agree to diuine thinges: which notwithstanding must bee also generall. Theologicall faith therefore is a certaine knowledge, firmely yeelding assent to all thinges,¹ 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 vnto faith or assent and beleefe.

Furthermore, albeit there be also other certain notices whereunto we firmely giue assent, as vnderstanding or apprehension of principles, Science, Sapience, Art,² Prudence (for the assent comming vnto 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.

2 What are the kinds of faith

1 Historical.
2 Temporary.
3 Working miracles.
4 Justifieng.

³THe 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. James 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 haue 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 haue beleeued, to wit, that the doctrine was true, which the Apostles did propound.⁴ 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.

⁵ Temporarie faith, is to assent vnto 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,⁶ 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 knowledge, 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 vnto 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 onely aknowledge. This difference is thereby confirmed, in that the Diuels haue historicall faith: for they beleeue & tremble: but they haue not this Temporarie faith. First, because that knowledge and faith, which they haue, 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 haue it wholy rooted out. Now if any man had rather comprehend this temporary faith vnder 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.⁷ Aunswere. He did this, not for any desire of promoting and aduanncing Christs doctrine, but for the hatred he bore vnto 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 vnto historicall faith, for the Diuell to professe those thinges which he knoweth to be true, although hee greatly detesteth them: as also men for some cōmodity, or vpon some other cause sometimes professe those thinges which they hate, and the memory whereof they woulde haue abolished both out of their owne mindes, and out of the minds of al men

⁸ 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 haue to bee doone in the name of God and Jesus 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,⁹ Mat. 17.20. If ye haue faith as much as a grain of mustard seede, ye shal saie vnto 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 haue 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 vnto 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 haue beleeued, and yet could hee not woorke miracles: and therefore he would haue 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 Judas did woorke miracles, and yet, Ioh. 6.70. hee is saide of the Lorde to bee a Diuell, that is, not to haue a iustifieng faith. He had therefore some other faith, to witte, the faith of Miracles, Historicall, and perhaps also Temporarie faith. So, Matthewe. 7.22. Manie shall saie vnto Christ: Haue 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 haue alwaies Historicall faith ioined therewith: yet haue 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.

Justifieng or sauing faith,¹⁰ 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 onely others, but himselfe also hath God fauorable vnto him, according to the promise of grace, and therefore reioiceth in God, and ouercommeth all pensiuenesse and feare.¹¹ This differeth from the other kindes of faith, in that this onely is the certaine confidence, whereby wee apply Christes merit vnto our selues. And we apply it vnto our selues, when euerie one of vs doe certainely resolue, that the righteousnesse or merite of Christ is also giuen and imputed to vs, 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 vs, of full deliuerance from the gilt of sin, & from sinne it selfe in part; & because by that which euery 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 vnto vs, is the earnest and pledge of 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 Justifieng, 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 vnto it out of the word. Temporary faith hypocrites haue. 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 vnto 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,¹² 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. First, 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 vpon 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 vnto 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 vnto himselfe all these thinges, and dooth thus gather and conclude of the former: I knowe that those thinges which are promised, belong vnto mee: that is, with a certaine confidence hee thus concludeth, By the present loue 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 anie 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 vnto vs from men, but from him. Wherefore a man endued with iustifieng faith doth that duty, which is imposed vpon 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 vpon 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 and 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,¹³ 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 vs. 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 vs, 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 vnto vs, as cōcerning the wil and vnchaungeable purpose of God, who hath decreed from euerlasting that which he hath begun in vs, and will also in due time accomplish it. Againe it is present vnto vs 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 vs. 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 sent, Jesus 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 haue not, are notwithstanding ours, for Gods promise, & for the vnchangeable will in God to giue them vs: but in certain hope wee looke for them, as concerning their accomplishment.¹⁴ 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 vnto 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 onely, 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 them, 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 haue 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,¹⁵ 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 vs, and to nourish, strengthen & increase the same. Rom. 10.17. Faith commeth by hearing. Rom. 1.16. The gospell is the power of God vnto saluation to euerie one that beleeueth. 1. Cor. 4.15. I haue 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.

¹⁶ 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 vs 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, mercie, 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

¹⁷THe effects of iustifieng faith are, 1 The iustifieng of vs before God. 2 Peace of conscience, or ioy resting on God. Rom. 5.1. Beeing iustified by faith, we haue peace with god. 3 Our whole conuersion, which followeth faith, and beginneth at the same time with 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 vs by faith. If therefore faith be the next cause of our Iustification, in respect of vs, 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 Justification 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 Vnto whom faith is giuen

Ivstifieng faith is only proper to the elect,¹⁸ 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 Joh. 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 vnto 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 haue not harkened to the gospell. 2. Thes. 3.2. For all men haue 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 haue, 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.¹⁹ The Diuels haue Historicall faith. Therefore they haue good woorkes. Aunswere. Historical 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 haue 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 haue 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 vnto God the author of these good things, and to magnifie him for them.

²⁰Obiection. Against this, that all the Elect are saide to haue faith, some thus reason: Many infantes are of the Elect, and yet haue not faith: Therefore al the Elect haue not faith. Answere. They haue not indeede actuall faith, but they haue 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 haue 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.

²¹Now we know that we haue 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 the benefits offered by Christ. For he that beleeueth, knoweth that hee dooth beleeue. 2. By the strife and conflict within vs 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,²² 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 Justifieng faith, to wit, that euerlasting life is giuen vs, and so our faith to be certaine and assured of it. Ans. To be in possibility of falling, or failing, that is finally,²³ 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 vs in his grace. Answere. Yes, he hath promised, and expressed it, Joh. 1.28. I giue vnto 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 vs from the loue of God, which is in Christ Jesus. 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 vpon 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. For 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 beleeue, must certainly resolue, that God wil saue them. For if he will haue vs assured of his present fauour & grace towards vs, he will also haue vs assured of that which is to come: because God is vnchangeable. Reply. 4. Salomon saith, Man knoweth not, whether he be worthy of loue 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 vs aboundantly of his loue towards vs 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 God 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 vnto vs: It is the spirit, which reuealeth and witnesseth vnto vs, 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 vnto 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 haue receiued the spirite which is of God, that we might know the things, which are giuen vnto vs of God. vers. 16. Wee haue 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.

3 Obiection. Paul 2. Cor 6.1. exhorteth the Corinthians, that they receiue not the grace of God in vaine; so Christ likewise biddeth vs, 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 onely 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 sorts 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 to be wrought.

6 Iustifieng faith is a knowledge, whereby a man doth firmly assent to euery word of God reuealed vnto 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 vs, 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 vs 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 vnto 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 vnto 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 onely historicall, breedeth, though by an accident, 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 euery 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.

Footnotes

1. The definition of Theological faith in general. ↩

2. How faith differeth from all other kindes of knowledge. ↩

3. What historical faith is. ↩

4. Historical faith good in it selfe, but made ill by them, who can not applie it vnto themselues. ↩

5. What temporarie faith is. ↩

6. Temporarie faith is lead in a string with the commodities of this world, and with them doth liue and die. ↩

7. The Diuel Professed Christ, that for his testimonies sake, he might the lesse bee beleeued. ↩

8. What the faith of working miracles is. ↩

9. Faith of miracles, cōmeth by speciall reuelation. ↩

10. What Iustifieng faith is. ↩

11. The differences of Iustifieng faith from the rest. ↩

12. No man knoweth what iustifieng faith is, but hee that hath it. ↩

13. Faith apprehendeth things present: hope respecteth thinges to come. ↩

14. Faith apprehendeth the promises of thinges to come; hope relieth on the thinges promised. ↩

15. The chiefe instrumental causes of ingendering iustifieng faith are the preaching of the word, and the vse of the sacramentes. ↩

16. 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. ↩

17. The effectes of faith, iustification, and regeneration. ↩

18. Iustifieng faith giuen to all the Elect, and to them onely. ↩

19. Historical faith which is good in it selfe, made ill ↩

20. A beleeuing inclination in infante, though not an actual beleefe. ↩

21. How to know that wee haue faith. ↩

22. The certaintie of faith. ↩

23. True faith may faint for a time, but cannot fail finallie. ↩