THe word fides or faith, according to Cicero's derivation,* 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 compositi∣on; yea, the very foundation of justice.* It is commonly defined to be A cer∣tain 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.* But whereas in the most generall distincti∣on 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 Page  134must be such, as that it comprise all the specials of faith delivered in Scripture. In generall therefore,* whatsoever faith is mentioned in Scripture, it is A certain know∣ledge 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, Be∣fore faith came we were kept under the law, and shut up unto the faith which should after∣ward be revealed.*

*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 unprofi∣table) 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 ari∣seth 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 de∣pendeth of a peculiar and supernaturall revelation or divine testimony. That there∣fore which is added in the former description, for the asseveration of God himselfe, di∣stinguisheth 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.

FOur sorts of faith are found rehearsed in Scripture; [ 1] 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,*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;*If I have all faith, so that I could remove mountains, &c. Which saying notwithstanding may be construed of all the sorts of faith,* justifying faith only excepted. The divels beleeve, and tremble: for the di∣vell 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.*Simon Magus beleeved; to wit, that the doctrine was true which the Apostle Peter propounded: but he had not a justifying faith.

[ 2] Temporary faith is to assent unto the doctrine of the Church, together with profession and joy therein,*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 Page  135the 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 in∣continently with joy receiveth it; yet hath hee not root in himselfe, and dureth but a season:*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. Hy∣pocrites rejoyce at the hearing of the Gospel,* 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 af∣ter 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 hypo∣crites 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 bles∣sings 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.* 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 know∣ledge, 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 trem∣ble: they, I say, joy not in that knowledge they have, but wish it were quite ex∣tinguished. Nay farther, they professe not themselves to be followers of that do∣ctrine, though they know it to be true, but horribly persecute, and maliciously op∣pugne 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: ma∣ny 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 profes∣sed Christ: therefore he doth not oppugne this doctrine.*Ans. He did this not for any de∣sire 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 there∣with his own errours and lies: therefore Christ doth command him silence, as Paul also doth in the Acts.

[ 3] The faith of miracles is an especiall gift of effecting some extraordinary worke, or fore∣telling some certain event by divine revelation: Or,*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:* 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 o∣ther kindes, is proved by these reasons: 1. By that saying of Christ;*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 them∣selves, 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 Ex∣orcists, and the sons of Sceva in the Acts endeavoured to cast out divels,* whereas Page  136they 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 woun∣ding them.* 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 mira∣cles; because none besides the Creator is able to change the nature of things. 5. Ju∣das 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,*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 hy∣pocrites 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 appropria∣ted and restrained to some certain works, or extraordinary effects to come: there∣fore it is a distinct kind of faith, and different from the rest.

[ 4] Justifying or saving faith is properly that which is defined in the Answer to the 21. Question of the Catechism;* 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:* whence the Pa∣pists implicite faith is refuted.*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 re∣joyce in God for this so great good:*The efficient cause is the holy Ghost: The in∣strumentall cause is the Gospel,* under which the use also of the Sacraments is com∣prehended:*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 onely is the cer∣tain confidence whereby we apply Christs merit unto our selves:* 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 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉, which signifie beleefe, and to beleeve, come from 〈 in non-Latin alphabet 〉, which is to be strongly perswaded: Whence the word 〈 in non-Latin alphabet 〉, to credit and beleeve, even with profane authors is used in this sense, to wax confident, and to rest on any thing:* as wee read in Phocilides, Credit not the Commons, for the mul∣titude 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 pre∣sent 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:*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 differ∣eth from the rest in this also, that this justifying faith is concerning all spirituall gifts, and whatsoever belong to our salvation,* and is properly and simply, or absolutely called faith in the Scripture; and is proper also and peculiar to the elect and cho∣sen. 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 apply∣eth not to it selfe those benefits which are made known unto it out of the word: Temporary faith hypocrites have.* Justifying faith therefore differeth from Histo∣ricall faith, in that it alwayes comprehendeth Historicall: but this is not suffici∣ent to make a justifying faith, as neither are the other two. And it differeth from Page  137them 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,* 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 inheri∣tance is of justifying faith alone, which indeed is properly, simply, and absolutely ter∣med faith in the Scripture, and is peculiar to the elect and chosen.

*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] 1. He being convicted thereof in his conscience knoweth,*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] 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] 3. He principally respecteth, imbraceth, and ap∣plyeth to himselfe the promise of grace, and of free remission of sins, righteousnesse, and life everlasting by and for Christ, as it is said,*Hee which beleeveth in the Son of God hath life everlasting. [ 4] 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 pre∣sent 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 con∣summation and accomplishment of these blessings, that is, for plenary and full re∣demption. [ 5] 5. He rejoyceth in the present blessings which he hath, but most of all in the cer∣tain and perfect salvation to come: and this is that peace of conscience which passeth all mens understanding. [ 6] 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 be∣leeve 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 a∣gainst 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] 7. He is certain, that his faith, though it be in this life imperfect and languishing, and often∣times 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 o∣beying God continueth, it striveth with doubts and temptations, and at length van∣quisheth, 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.* All this whosoever truly beleeveth, he feeleth sensibly in himself; and whosoever feeleth this sensibly in himselfe, he truly beleeveth.

*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 recon∣ciliation, 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 be∣leeve 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 Page  138thereof, in this respect it is not now simply beleeved, but hoped for. We are saved by hope.*Now we are the sons of God; but it doth not appear what we shall be. Life everla∣sting 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 Scri∣pture; He that beleeveth in the Son hath life everlasting,*and hath passed from death unto life.*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 ac∣complishment. 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;* that is, it is that which ma∣keth 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 accomplish∣ment and consummation.

*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 di∣vine generall working only: but he is cause of justifying faith by a speciall kinde of wor∣king. 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, what∣soever 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 san∣ctifying them.

*The instrumentall cause of faith in generall, is the whole word of God comprehen∣ded in the books of the old and new Testament, in which writings also are con∣tained many works and miracles of God besides the word. But the chief and pro∣per instrument of justifying faith is the preaching of the Gospel. The Gosel is the pow∣er 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 necessa∣ry in regard of his working; but arbitrary, and at his own good pleasure) both Page  139to 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.* 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 cer∣tain 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 un∣derstanding, 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.

*THe effects of justifying faith are, [ 1] 1. The justifying of us before God. [ 2] 2. Joy, resting on God, and peace of conscience. Being justified by faith, we have peace with God. [ 3] 3. Our whole conversion, regeneration, and all our obedience, which followeth faith, and begin∣neth at the same time with faith: For, by faith God purifieth our hearts.* 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.* The first then and immediate effect of justifying faith is justification: from this af∣terwards flow all other benefits purchased by the bloud of Christ, which all we be∣leeve 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.* 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.

*JUstifying faith is only proper to the elect, and that to all of them: for it is gi∣ven 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 justi∣fied. 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 ef∣fect 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,* 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 Page  140he 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 crea∣tion; 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.* 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 incli∣nation to beleeve, which the holy Ghost, as it fitteth for their capacity and condi∣tion, 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 confir∣med, That all the elect have faith. And further this I adde, That faith is necessary for all the elect;* and not only faith, but the confession of faith also to those which are grown in yeers and understanding: [ 1] 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.*Hee that shall confesse me before men, him will I confesse also before my Father which is in heaven. [ 2] 2. Because of the glory of God; Let your light shine before men, &c. [ 3] 3. Because faith is not idle,* but as a fruit full tree, manifesteth and sheweth it selfe by confession. [ 4] 4. For our salvation; For with the mouth man confesseth to sal∣vation. [ 5] 5. That we may bring others to Christ; And thou being confirmed, convert thy brethren.* Now we know that we have faith, [ 1] * By the testimony of the holy Ghost, and by the feeling of a true faith in our selves; that is, by a true and un∣fained desire of receiving the benefits offered by Christ:* for hee that beleeveth,* knoweth that he doth beleeve, as the Apostle testifieth; I know whom I have belee∣ved. 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. [ 1] Hee that beleeveth in the Son of God hath the witnesse in himselfe.* [ 2] 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. [ 3] 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 salva∣tion 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:* 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.* 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:*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 Fa∣ther are one.*I am perswaded, that neither death, nor life, nor Angels, nor principali∣ties, 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 think∣eth he standeth take heed lest he fall:*Therefore perseverance dependeth not on God promi∣sing, 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. Page  141For by this very exhortation hee goeth about to nourish, make perfect, and pre∣serve 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 cer∣tainly resolve that God will save them: for if hee will have us assured of his pre∣sent 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,*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 ex∣ternall and outward fortune is no certain token whereby to judge of Gods fa∣vour. 2. Again, man knoweth not of himselfe; but hee knoweth it, God revea∣ling it, and certifying us abundantly of his love towards us by his word and Spi∣rit. Repl. 5. Who hath known the minde of the Lord? Answ.* 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,*and are changed into the same image, from glory to glory. It is the Spirit which revealeth and witnesseth unto us,*that wee are the sons of God.

Object. 2. But if the righteous turn away from his righteousnesse, and commit iniquity,*he shall die in his sins: Therefore beleevers also may defect from godlinesse, and fall from e∣verlasting 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 hy∣pocrites 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:* And the sons and heires only are endued with true conversion and godlinesse;*As many as are led by the spirit of God, they are the sons of God. And if sons, then also heirs.*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,*The earnest of our in∣heritance untill the redemption of the possession purchased.

Object. 3. Paul exhorteth the Corinthians,*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,*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 bree∣deth 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.