The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.

7 Vnto whom faith is giuen.

IVstifieng faith is only proper to the elect,* 1.1 and that to all of them. For it is giuen to the elect alone, and to all the elect, euen to infants, as concerning some inclnation Ioh. 6.44. No man cā come to me, except, the father, which hath sent me, drawe him. Ioh. 20.16. Ye beleeue not: for yee are not of my sheepe. Mat. 13.11. It is giuen to you to knowe the secrets of heauen: but vnto them it is not giuen. Act. 13.48. And they beleeued as ma∣ny 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 hypo∣crites. 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.* 1.2 The Diuels haue Historicall faith. Therefore they haue good woorkes. Aun∣swere.

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 trem∣ble: 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 cre∣ation; 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.

* 1.3Obiection. 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. An∣swere. 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 be∣fore 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 bee∣ing conuerted, confirme thy brethren. Luc. 22.32.

* 1.4Now 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 recei∣uing

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,* 1.5 whereof we spake in the de∣finition 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, be∣cause, to be certaine, and to be in possibility to fall, are contrary one to the other: It is false therefore, which is taught in the definitiō of Iustifieng faith, to wit, that euerlasting life is giuen vs, and so our faith to be certaine and assured of it. Ans. To be in possibility of falling, or failing, that is finally,* 1.6 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 fi∣nally fail. For whom God hath once embraced with his fa∣uour, 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, Ioh. 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 a∣ble 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 An∣gels, 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 Iesus. Reply. 3. But it is saide, 1. Corint. 10.12. Let him that thinketh hee standeth, take heede least hee fall. Therefore perseuerance dependeth not of God promising, but of our selues, and therefore is doubtful, standing vpon a doubt∣full 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 bo∣die of the Church of Corinth, in which many were hypo∣crites. Wherefore they who truely b••leeue, must certainly resolue, that God wil saue them. For if he will haue vs assu∣red of his present fauour & g••ace 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, whe∣ther he be worthy of loue or hatred. Therefore we cannot be assured of the election of God, neither resolue any thing of Gods present fa∣uor, &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 where∣by 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 spi∣rite. Replie. 5. But no man hath knowen the mind of the Lord. Rom. 11.34. Aunswere. No man hath knowen it, that is, before G••d hath reuealed it, neither after hee hath re∣ueiled 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 An∣swere. 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 re∣ceiued 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 secu∣ritie 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 regene∣ration, and therefore neither shall hee the holy Ghost san∣ctifiyng 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.

Notes

• * 1.1

  Iustifieng faith giuen to all the Elect, and to them onely.
• * 1.2

  Historical faith which is good in it selfe, made ill
• * 1.3

  A beleeuing in∣clination in in∣fante, though not an actual beleefe.
• * 1.4

  How to know that wee haue faith.
• * 1.5

  The certaintie of faith.
• * 1.6

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