Institutions of Christian religion framed out of Gods word, and the writings of the best diuines, methodically handled by questions and answers, fit for all such as desire to know, or practise the will of God. Written in Latin by William Bucanus Professor of Diuinitie in the Vniuersitie of Lausanna. And published in English by Robert Hill, Bachelor in Diuinitie, and Fellow of Saint Iohns Colledge in Cambridge, for the benefit of our English nation, to which is added in the end the practise of papists against Protestant princes.

The nine and twentieth common place. Of Faith.

Whence is Faith deriued?

THE Latine word Fides, is deriued from fio to bee done, because that is done, that is spoken or promised by any man, and sometimes it signifieth actiuely, some∣times passiuely, as in him that promiseth it signifieth to giue a mans faith, or to keepe a mans faith; in him that beleeueth the promise, it signifieth to haue faith.

In Hebrewe it is called Emunah, from the firmenesse and constancie of words and promises, and is deri∣ued from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It was true; from whence commeth A∣men, a word knowne to euery man, Let it be true, or firme, or rati∣fied. The Grecians call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the third Praeterperfect tense Passiue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from whence commeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I am taught, I am perswaded, I assent, and I doe plainely beleeue, as Rom. 8.39. I am cer∣tainely perswaded that neither death, nor life, nor any thing else shall separate vs from the loue of God in Christ Iesus. The verbe Actiue is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I perswade, I teach, as 1. Iohn. 3.19. Wee shall before GOD assure or perswade our hearts. The preterperfect tense meane is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I perswade my selfe. As Romanes 2.19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

thou perswadest thy selfe that thou art a guide to the blinde. And Phil. 1.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I am perswaded, or I doe certainely knowe or beleeue this same thing that hee that hath begun this good vvorke, vvill performe it vntill the day of Iesus Christ. So that the word faith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth well answere his originall, that it should bee a daughter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of a teacher or perswader. Hence it is, that Valla thin∣keth faith to bee rightly termed a perswasion or firme assent vnto a thing. Hereof commeth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to assent, to beleeue, to assure, as in that of Phocylides.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

That is to say; Beleeue not the common people, for it is an inconstant rabble, one while allowing, another while disalowing this thing or that thing.

What differeth faith from opinion and knowledge?

That is said to bee opinion, which inclyneth to one side, not without feare or doubt of the trueth of the other side. Know∣ledge ingendreth a firme assent,* 1.1 but yet by the application of demonstration, for demonstration is a Syllogisme which causeth knowledge. But faith rests vpon authoritie, and yeeldeth free as∣sent vnto the word of God, as it maketh for vs by the inspiration of Gods spirit, and relyeth vpon the authoritie of GOD him∣selfe.

What are the significations of Faith in the Scripture?

They are diuers, and those diuerse significations make diuerse kindes and sorts of faith.

1. It signifieth fidelitie, trueth, and constancie in the keeping of promises and couenants. Rom. 3.3. And so it is vsed in the cō∣mon verse of Sophocles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Faith dieth vnfaithfulnesse buddeth.

2. It signifieth the Doctrine of faith, or the Gospell, which we do beleeue, for the master of the Sentences in his third booke and 23. distinction, learnedly saith, That faith sometime is that wher∣withall wee beleeue, and sometimes that, that wee doe beleeue. Gal. 1.22. Hee which persecuted vs in times past, now preacheth the faith which before he destroyed. Tit. 1.13. Rebuke them sharply that they may be found in faith.

3. The profession of religion, whether it be true, that is to say, the zeale of religion. Rom. 1.8. Your faith is published throughout the

whole world; that is to say, your profession of the Christian faith is commended: or whether it be onely a fained and outward pro∣fession, Iam. 2.24. A man is iustified by workes, and not by faith only. And this faith is called a dead faith vneffectuall, and hypo∣criticall.a 1.2b 1.3

4. It signifieth the bare knowledge of the benefit of Christ and the perswasion of the whole word of god, as in the same place of Iam. 2.24. And so the Diuels beleeue and tremble, Iames. 2.19. This is called an Historicall faith, common both to the godly and the vn∣godly, and therefore groweth onely from the light of nature, & from arguments which mans reason is able to comprehend; with∣out any peculier enlightning of the holy spirit.

5. It signifieth a knowledge, assent, and perswasion of the grace of God, but yet brickle and vnconstant, as not taking roote in Christ, as it is taught in the parable of the seed. Luk. 8.13. But it is as a tree, which being not planted deepe enough, in processe of time doth wither away, so Symon Magus is said to haue beleeued after this maner. Act, 8.13. and the Apostates which had in some sort tasted of the sweetnesse of the Doctrine of the Gospell, but had not swallowed it downe nor disgested it, as being destitute of the liuely heate of the holy Ghost. Heb. 6.4.5.6. which faith pro∣ceedeth indeede from the inward working of the holy Ghost, but not from the spirit of adoption. And this is called a temporarie faith.

6. It signifieth sometimes a certaine perswasion of some mira∣culous effect to come, the same perswasion being conceiued by Reuelation, or some speciall promise, or by the motion of the ho∣ly Ghost, the obiect of which faith and perswasion is the power of Goda 1.4 able to worke miracles 1. Cor. 12.9. To one is giuen faith by the same spirit. And 1. Cor. 13.2. If I had all faith, that is to say, If I had a kinde of perfection of this faith of working miracles, so that I could remooue mountaines &c. It signifieth also the confidence of obteyning some particuler obiect. As Act. 14.9. A certaine man at Lystra beeing impotent in his feete, had faith to be healed of saint Paul. Which faith, they call the faith of miracles & particuler faith, the one actiue, the other passiue. And to this faith of miracles is oppo∣sed also a doubting, which was foūd in great measure euen in Mo∣ses himselfeb 1.5 and in Aaron, in the Disciplesa 1.6 and in Peterb 1.7.

7. It signifieth sauing faith, which is common to all the true members of Christ; of which in this place we are purposed to speake.

Is the name of faith spoken absolutely, or by relation?

By relation, especially in Paul, because there is therein a respect to the obiect, neither can faith be defined, but by making menti∣tion of the correlatiue .i. of mercie promised for Christs sake.

What is the obiect of Faith?

The obiect of faith, leuell (is they call it) that is to say, beyond which, faith doth not extend it selfe, is euery word of GOD in generall, set downe in the bookes of the Prophets and Apostles. Hence it is, that that is called generall faith, whereby wee are per∣swaded that those things which are reuealed vnto vs in the word of God are true, not by reason, but because we are assured inward∣ly in our hearts, by the holy Ghost, that they are deliuered and set out by God, who is true and almightie. By this faith we vnder∣stand that the world was made by the word of God. Heb. 11.3. of nothing. (Contrarie to the Axiome of all the Philosophers, that of nothing nothing is made whereas otherwise, by the very testimo∣nie of nature it might bee acknowledged, that the world was made) this faith, Iustifying faith doth necessarily presuppose, and yet of it selfe it doth not iustifie. Of this faith the Lord speaketh Esa. 55.3. Heare mee .i. Beleeue mee, and your soule shall liue. And Iohn. 20.31. These things are vvritten that yee should beleeue. And the word of God is not only the obiect whereat alone faith must aime, but it is also the Basis and foundation whereby it is vnderpropped & sustained, from whence, if it doe neuer so little decline, it by and by fals to the ground. And therefore Paul saith, Rom. 10.14. Faith is by hearnig, & hearing by the vvord of God, frō whence we gather, that nothing is to be accoumpted for the Doctrine of Faith & re∣ligion, which is not deriued out of the word of God.

But the principall, chiefe immediate and proper obiect of faith, by the apprehension whereof it doth iustifie, is Christ crucified, with al his benefits, so farre forth as is offered vnto vs in the word and Sacraments, and in him God the father. 1. Pet. 1.21. By Christ his meanes you doe beleeue in God, which raised him from the dead, & gaue him glorie that your faith and hope might bee in God▪ or the promise proper vnto the gospell, for the free mercie of God, for∣giuing

sinnes for his sonnes sake, and accepting and receiuing be∣leeuers vnto life eternal. He that beleeueth in me hath life eternall. Ioh. 6.47. The Law is not of faith. Gal. 3.12. And this faith is properly and specially called Sauing and iustifying faith. And by this obiect, Christian faith is discerned & distinguished from all sectes, which indeede doe professe themselues to beleeue in God, but not in Christ.

How many integrall parts are there, that doe make faith?

Three. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Illumination or knowledge in the minde, of Christ crucified & his benefits, not such knowledge as commeth by the beholding of him with bodily eyes, but by thea 1.8 offering of him vnto vs in the word and Sacraments, which knowledge may be common also to others, besides those that are iustified. Heb. 10.26. If vve sinne vvillingly, that is to say, of set purpose ge∣nerally flying from Christ) after vvee haue receiued the knovv∣ledge of the trueth, there remaineth no more sacrifice for sinnes.

2. A consent, and iudgement likewise in the minde allowing that as true, yea as the verie trueth of God, which is taught in the word, concerning Christ and his benefits, Of which consent and iudgement Paul speaketh. Rom. 7.16. I consent vnto the law that it is good. And. 1. Cor. 2.15. Hee that is spirituall discerneth all things. But yet this generall iudgement is not enough, vnlesse there bee also a speciall iudgement, whereby the beleeuer doth apply vnto himselfe those good & wholsome things which are offered in the word, that is to say, the generall promise of life eternall purcha∣sed vnto all beleeuers by the bloud of Christ, this he must applie to belong vnto himselfe. And of this iudgement ariseth that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is assurance of faith, which is spoken of Hebrewes 10.22.

3. The apprehension of the heart in the will and affection, whereby it commeth to passe, that with our heart and will, as with a hand wee doe apprehend, and with both our armes wee doe embrace that which our minde hath iudged, and dis∣cerned not onely to bee true, but also good, holie, and to saluati∣on, and withall, to belong peculierly vnto our selues, Rom. 10.10. ƲƲith the heart man beleeueth vnto righteousnesse.

ƲƲhat is faith?

It is a knowledge, consent, and longing for grace promised in the word of God, and so also a stedfast confidence & apprehensi∣on of the obtaining of saluation for Christs sake, or faith is a firme & certaine knowledge of the goodwill of God towards vs, which being grounded vpon the free promise of God in Christ, is reuea∣led vnto our mindes, & sealed in our hearts by the holy Ghost, or faith is the desire & apprehension of the heart, arising out of the knowledge and approbation of the minde, and from a speciall iudgement and discerning whereby we do apply euery one parti∣culerly to himselfe, Christ crucified, with his benefits offered vnto vs in the word and sacraments: or, faith is the organ, instrumēt, or meane whereby man being a sinner apprehendeth and applyeth to himselfe Christ wholy with all his benefits, and is vnited vnto Christ, and liueth in him. The Apostle. Heb. 11.1. describing faith saith thus, Faith is the substance of things which are hoped for, & the euidence of things that are not seen. And Paul, Ro. 4.20.21. painting out faith (as in a map) bringeth in the example of Abraham the fa∣ther of the faithfull, and saith Hee doubted not of the promise of God through vnbeleef, but was strengthened in the faith & gaue glory to god, being fully assured that hee which had promised was also able to doe it.

Is that discription of faith Heb. 11.1. differing from the rest?

No, forasmuch as therein there is exact mention made both of the forme of faith, which is declared in the words Substance and Euidence, & also of the obiects, namely, things hoped for, and things not seene. For by the word Substance, hee meaneth not a person, as in the article of the Trinitiea 1.9, but the ground, and as it were the prop, whereupon a godly minde must stay and relie it selfe, to signifie that faith is a certain sure & safe possession of those things which are promised vnto vs by God. As Psal. 39.8. My Hypostasis or substance, that is to say, My hope is euen in thee. And Heb. 3.14. We are made partakers of Christ, if we keepe sure vnto the end 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the beginning, wherewith wee are vpholden or vnderpropped. Some translate the word Hypostasis existence or subsistēce because faith in some respect, causeth things to haue a beeing as if they were, which in trueth are not, that is to say, it setteth things before vs as if they were present which onely are in expectation.

Budaeus translateth it Strength or Courage. In which signification it is vsed. 2. Corinth. 9.4. Least wee should bee ashamed 〈…〉〈…〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. In this constant boasting, & Cha. 11.17 By a word deriued from the verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is to sustaine, to except, not to giue placc to violence. Hereupon it is that a souldier is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is bolde, and hardie, and turneth not his backe to his enemie, but goeth to meete him and resists him, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 boldnes, whereby a man standeth stoutly to it, and with∣out stirring his foote, receiueth his aduersarie that inuadeth him. And surely this notable signification doth well agree with faith. For in the act of beleeuing, wee haue neede of strength and pati∣ence, we must resist the flesh, we must conquer reason, we must withstand our owne conscience, sinne, the wrath of God, and all other things whereby the consent of faith is hindered and op∣pugned. Wee had neede to be armed with such a strong shield that wee may receiue, and quench all the fyrie darts of the diuell Ephe. 6.16. and ouercome the world. 1. Iohn. 5.4.

As for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is translated Euidence, it is not a refutation or a reproofe, but an argument & demonstration, that is an assurance, wherby the minde, being conuinced by diuine te∣stimonies, doth most stedfastly embrace the diuine promises.

But by the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which are hoped for, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which are not seene is vnderstood the Gospel; & those things which, are offered in the Gospel; namely, fellowship with Christ, forgiue∣nesse of sins, iustification, Resurrection and life eternall. For these are the things we hope for, and which doe not appeare, and of themselues are not conformable vnto our reason, and so are they the misteries of saluation in themselues, and in their owne nature inuisible. But those things which we see with our minde, and in hope, we do behold them in the word of God, and doe accompt them as if they were done & accomplished and present before vs.

How many sorts of Faith are there?

Not many sorts, but only one faith. Ephe. 4.5. One Lord, one Faith, one Baptisme. Now faith is one, not in respect of the subiects, for after that sort there are as many faiths, that is to say, giftes of faith, as there are beleeuers, but faith is and alwaies hath been one in Specie, that is, in respect of the thing beleeued, and of the ob∣iect whereupon it rests. And this is the only obiect of faith, name∣ly the grace and mercie purposed, and ordained for all beleeuers in Christ, from the beginning of the world.

What is the efficient cause of Faith?

God himsefe, working freely, and giuing faith to whome hee will, euen of his owne free good will. Iohn. 6.29. This is the worke of God, that yee beleeue in him whom he hath sent. Act. 16.14. God o∣pened the heart of Lydia, so that shee attended vnto the things which Paule spake. Rom. 12.3. God hath dealt to euerie man the measure of faith. Phil. 1.29. It is freely giuen vnto you for Christs cause, not onely to beleeue in him, but also to suffer for his sake.

The causes together with God the father, are the son and the holy Ghost, for (as it is said in another place) The workes of the Tri∣nitie without are diuided. Luk. 24.32. Christ opened the minde of his disciples, that they might vnderstand the Scriptures. And Heb. 12.2. Looking vnto Iesus the author and finisher of our faith. 2. Cor. 4 13. We haue the spirit of faith, that is to say, we haue faith by the inspiration and gift of the same holy spirit.

The workmen together with God, are the ministers of the worde. 1. Cor. 3.5. Who is Apollo and vvho is Paule, but the Mi∣nisters by vvhome, that is by vvhose preaching ye beleeued?

The instrumentall cause of faith, is the hearing of the word of God, by the which word the holy Ghost vttereth his power, Ro. 10.17. Faith is by hearing, hearing by the word of God. Esa. 57.19, And Act. 10.44. VVhile Peter spake these vvords, the holy Ghost fell on alll them, which heard the vvord. Furthermore, another instrumen∣tall cause is, the beholding, and vse of the Sacraments. And to this end God ordained a ministerie in his Church, yet so as no force is to be attributed either to the Ministers that speake, or vnto the words themselues, or to the Sacraments; forasmuch as they haue no other effect, but only to represent vnto our minds those things for the declaring whereof they are applyed by the ordinance of God, but the force and power of thema 1.10 commeth onely from God, and there is but one and the same installer of man into life eternall, who was the Creator of him vnto this life temporall, 1. Cor. 3.7. Neither hee that planteth is any thing, neither he that wate∣reth, but God vvhich giueth the increase. And Cha. 15.19. I haue la∣boured more then they all, yet not I, but the grace of God, which is with mee, or which vvas present vvith mee. And so the voice of the preacher outwardly serueth, Christ speaketh vnto vs inwardly, by his holy spirite. Hence it is, that the Gospell is called the po∣wer

of God. Rom. 1.16. And Esa. 53.1. The arme of God, that is to say, the instrument of God, truely mightie, and powerfull to sa∣uation.

Cannot God by inward inspiration, beget faith in his ser∣uants vvithout preaching of the vvord, or the ministery of the Church?

Hee can doe it, as he did in times past in Paule, but that is extra∣ordinarie and very seldome, neither must we wish for that, or ra∣shly admit it. But the perpetuall rule to discerne faith, whether it be truely from god or no, is that it must alwaies agree with the words of the Prophets, and the writings of the Apostles.

Doth God create in our hearts full and perfect faith in one instant?

No, but by certaine degrees and increasings, in what measure, and when it pleaseth him, and by these meanes whereby hee doth plant the same in our hearts, (as the Philosophers say, that we are, and are nourished of the selfe same things, & as an infant is nou∣rished and brought vp by the same bloud whereof it is formed, the same being turned into milke) by the same meanes doth God cherish and strengthen our faith; namely, by the continuall hea∣ring of the worde of GOD. 1. Pet. 2.2. As new borne babes de∣sire the sincere milke of the vvord, that yee may grovv thereby. For saith Chrysostome, Our faith is like a burning Lampe vvhich is easily put out, vnlesse oyle bee still povvred into it: Now the oyle is the word of God.

2. Our faith is increased by the often vse of the sacrament of the Supper, according to Christs commaundement, Eate yee, and drinke yee.

3. By daily and continuall prayers, saying with Dauid. Psal 68.29. Stablish, O God, that vvhich thou hast vvrought in vs. And with the Apostles, Luk. 17.5. Lord increase our faith.

4. By the practise of holy life, and charitie towards our neigh∣bour. 1. Tim. 1.19. Keepe faith and a good conscience. And 2. Pet. 1.10. By good vvorkes vve shall make our calling sure.

Is Faith giuen in one and the same measure to all beleeuers?

No, but to some more, to some lessea 1.11: yet no man hath lesse giuen him then may suffice vnto saluation, God so ordaining

the, matter that they that haue more cōbats to vndergo, in whom he doth set forth vnto the world more tokens of his glorie and power, to them he giueth a more abundant measure of faith, not that thereby they might attaine the greater saluation, but that they might serue for the more excellent illustrating of his glorie, and might bee presidents and examples vnto those that are weaker then they.

Is not that the Obiect of faith, whatsoeuer the Church doth commaunde?

So doe the Papists affirme, and yet in the meane while they do not set downe which be the lawfull markes of that Church, but onely delude men vnder this glorious name, whereas there is no other Church, but that whichb 1.12 heareth the voice of the bride∣groome. Of the same opinion are those that doe commend an implicite faith, or the Colliers faith, which without inquirie or knowledge, generally beleeues that which the Church beleeues, and neuer cares for the vnderstanding of the particulers which it doth beleeue. But wee deny it, because faith, rightly so called, is the acknowledgement of the truthc 1.13, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a demonstratiue andd 1.14 conuincing euidence. And therefore it is not an ignorance in reuerence to the Church, but an explicite and manifest knowledge of God, and of his fauourable goodwill towards vs, & of Christ giuen vnto vs of his father, for righteousnesse, sanctification & re∣demption, which knowledge is no where taught, but in the word of God. Whereupon Paule Rom. 1.17. describeth faith to be that which is reuealed in the Gospell.

Seing implicite faith is no faith, is it necessarie that euery man haue that faith, that is in all respectes explicite and vnfolded?

If that be true faith which is explicite, not of all the parts of the Scripture in generall, but yet of the cheefe heads, and those that are needefull to be knowne to saluation; then it followeth that that is true faith wherein there is a knowledge of the chiefe prin∣ciples of Religion, and a desire to profit from day to day.

But are there not still many things hidden and folded vp in the Scriptures, which notwithstanding we must beleeue?

Surely there be so, because we being still compassed about with many cloudes of ignorance, doe not reach vnto euery thing;

wherof we may obserue many examples in the Disciples of Christ not hauing yet obtained a full illumination; and so also in them, who being onely stirred vp with Christs miracles went no farther then onely the acknowledging of Christ to be the promised Mes∣sias. Io. 2.23. and 6.26. And likewise in them who are onely in∣structed in the first principles of religion, whose faith may yet be called implicite faith. But to commend grosse ignorance of di∣uine matters, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 senselesnesse, whereby a man doth as∣sent vnto the iudgement of the Church for matters altogether vnknowne, to commend this I say as an implicite faith is a verie absurd thing. For as it is said, Rom. 1.17. The iust man shall liue by faith. And Rom. 16.19. I would haue you wise in that which is good, that is, in the knowledge of the truth, and instructed also in wise∣dome, that you may embrace that which is good, auoide that which is euill, and escape the sleights and traps of the false Pro∣phets, yea and openly withstand them, but contrarily that ye be simple in that that is euill. And 1. Cor. 11.28. Let euerie man trie himselfe. and 2. Cor. 13.5. Proue your selues whether you be in the faith. and 2. Pet. 1.5. ƲƲith all manner of diligence ioyne vnto your faith, vertue to your vertue, knowledge and vnderstanding. By which places it appeareth that the conceit of implicite faith is but a base and vnsauory fiction.

Seeing it is said of Abraham, Rom. 4.20. That he did not doubt, ought not wee therfore without all iudgement and inqui∣rie simply to beleeue all things which are deliue∣red vnto vs, to be spoken by God?

1 It is certaine that Abraham did very well vnderstand the pro∣mise which he did beleeue.

2 There is one iudgement which is merely humane and pro∣per to the vnderstanding of the flesh, which iudgement appeareth in a naturall man, and this surely in the matter of faith is not to be admitted, but there is another iudgement of a spirituall man who discerneth all things, that is, he vnderstandeth & perceiueth them by the power and inspiration of the holy spirit, but he himselfe is iudged of no man. 1. Cor. 2.14.15. I say of no man, for euen then when the Prophets doe iudge of the Prophets. 1. Cor. 2.14.29. It is not the iudgement of man, but of the holy Ghost, such is the excellency of the Gospell.

3 Of those things which are reported as spoken by God, some are so indeed, but some other are fained like vnto them, by those that doe foolishly vnderstand the Scripture. When therefore God doth directly affirme a thing we must simply beleeue him, but when men speake we must not without all iudgement and enqui∣rie beleeue euery thing, bur rather trie all things, and examin them according to the analogy of faith, Rom. 12.6. and keepe that which is good (now good and true are all one) 1. Thes. 5.21.

What is the subiect of faith wherein it is?

The soule of a man, and that both in the minde a knowledge or vnderstandinga 1.15 and a iudgement, and consent, resting in the word and promise of God, and likewise also in the will and heart an apprehension or embracing of the same. Act. 16.14. The Lord opened the heart of Lydia that she should attend the things which Paule spake, and Rom. 10.10. VVith the heart, man beleeueth vnto righ∣teousnesse.

VVhat is the subiect of faith, to whom faith is giuen?

Not all, for all men doe not heare the Gospellb 1.16, neither doe all that heare it receiue it with a pure heart, as it is in the parable of the sower. Math. 13.3. Neither doe all obey the Gospellc 1.17, for the Prophet Esay. 53.1. saith, who hath beleeued our report? Faith therfore belongeth not to all, but onely to the electd 1.18. Iohn. 8.47. He that is of God heareth Gods word, you therefore heare not, because you are not of God. and Act. 13.48. As manie as vvere ordained to eternall life beleeued. 2. Tim. 1.1. Paule an Apostle of Iesus Christ ac∣cording to the faith of the elect of God. From whence wee gather that faith is vnto vs an vndoubted argument of our election. And therefore the reprobate although they doe sometimes seeme and are said to beleeue in Christ, as those Temporizers, Luc. 8.13. & Simon Magus, Act. 8.13. yea are endued with a temporarie taste of hauenly gifts,e 1.19 yet they haue not a liuely and sauing faith, in as much as they haue not the spirit of adoptiō bestowed vpon them, that so they might with open mouth, and a full confidence crie Abba Father, Gal. 4.6. But they haue onely an hypocriticall and temporarie faith.

Haue infants actuall faith?

No indeed, not that fayth which commeth by hearing, see∣ing to them the Gospell is not preached. For it is playne that

those little ones which beleeue, Math. 18.6. Are so described by Christ, not in respect of their age, but of their small vn∣derstanding, forasmuch as hee disputeth of them, who may be offended in word or in deed, which thing cannot befall vnto in∣fants being as yet of no vnderstanding. Although it must not be denied that they are gouerned by a certaine peculier proui∣dence of God, and that there is a certaine seede of faith infused into the infants elected.

Is there one faith without forme and another formed?

So certaine schoolemen will haue it, who call faith without forme such an assent, whereby euerie man euen he that despiseth God, doth receiue that which is deliuered out of the Scripture without any godly affection of the heart. And they call faith for∣med when to that assent there is added a godly affection of the heart, namely Charitie, but this is but foolish. For faith rather be∣longeth to the heart then to the braine. Rom. 10.10. With the hart a man beleeueth vnto righteousnesse.

2 Seeing faith proceedeth from the spirit of adoption, it em∣braceth Christ, not onely vnto righteousnesse, but to sanc∣tification also, and a fountaine of liuing waters,a 1.20.

3 Charitie or the affection of Godlinesse doth no lesse ac∣companie faith, then the light doth accompanie the Sunne, And as Gregorie saith: Looke how much wee beleeue, so much we loue. And therefore faith is not without forme, neyther can be any way seuered from Godly affection, vnlesse it be hypocriti∣call, which is not to be called faith, vnlesse it be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by aequi∣uocation, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by abusion, but rather a shadow and like∣nesse of faith.

But seeing it is said, Gal. 5.6. Faith working by Cha∣ritie, is not Charitie the forms of faith?

No more then the bodie is the forme of the soule, in that the soule worketh by the bodie. And this is but fondly spo∣ken inasmuch as one qualitie is not the forme of another qua∣litie.

And if it were, yet Charitie doth not forme faith, but on the contrarie fayth formeth Charitie, for that Charitie is an effect of fayth. For Charitie fetcheth his ofspring from

faith, and not on the contrarie faith from charitie. 1. Tim. 1, 5. Charitie out of a pure heart, a good conscience and faith vnfained. Now the cause is not said to be formed by the effect. And therfore by that speech true & liuely faith is distinguished from a dead, counterfeit, and barren faith, by the marke and effect thereof. namely that it is an effectuall working and fruitfull faith which bringeth forth good workes. And faith. Iames. 2.22. is not called perfect, whereunto nothing is wanting (for as long as Abraham liued, he caried about him flesh: and therfore stood in need of that prayer, Lord increase my faith) but it is said to be perfected by works, as the first act is said by the Philosophers to be perfected by the second act, namely, because by working it doth shew and manifest it selfe, which before it began to worke, lay hid, as if the goodnesse of a tree should be said to be perfected when it bringeth forth some excellent fruit. For inasmuch as by the effectes we iudge of the cause, therefore by the proportion of the effects, the force of the cause doth seeme after a sort to be increased or diminished.

ƲƲhat is the forme of iustifying faith?

Trust in the mercie of God through Christ, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a firme confidence, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a full perswasion of the grace of God the fa∣ther towards vs, whereby any man doth as it were with a full course, striue toward the marke.

ƲƲhich be the adiuncts or properties of faith.

1 That it be certaine and without doubting.

2 That it be continuall and neuer faile.

3 That it be liuely effectuall and working.

How prooue you that certainty belongeth vnto faith?

1 Iohn. 3.2. The faithfull know themselues to be the sonnes of God, but being rather confirmed in the perswasion of the truth of God by the holy Ghost, then taught by any demonstration of reason.

2 By the consideration of the truth of the promises and power of God. For Psal. 18.31. The word of the Lord is a tried shield to all that trust in him. And Rom. 4.20. Abraham did not doubt of the promise of God through vnbeleefe, but was strengthned in the faith, and gaue glorie to God being fully assured that he which had promised was also able to doe it.

3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is alwaies atrributed to faith in the Scriptures, which setteth before vs the goodnesse of God most manifestly without all manner of doubting* 1.21: so also is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ephes. 3.12. By faith we haue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 boldnesse or freedome, and entrance 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with confidence by faith in him.

In briefe, there is no man faithfull, but he who being perswa∣ded that God is fauourable vnto him, is so assured of his saluation as that he doth boldly insult ouer the diuel and death, after the ex∣ample of Paule. Rom. 8.38. I am perswaded, saith he, that neither death nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come can separate vs from the loue of God. And vers. 16. The spirit of God witnesseth with our spirits that we are the sonnes of God.

Is not then the faith of the Elect aslauted with anie vncertaintie vnquietnesse and distrust?

Yes surely, for Dauid Psal. 31.23. I said in my hast I am cast out of thy sight. And neuer will it be so well with vs in the course of this present life, that we shal be cured of this disease of distrust, but rather shall be wholly replenished therewithall. But this vn∣certaintie, or vnquietnesse, faith hath not of it selfe, but from our infirmitie. Againe we do not therefore say that the elect doe fall away from that sure confidence which they had conceiued of the mercie of God. For this cause Dauid himselfe Psal. 42.6. why art thou cast downe my Soule and vnquiet within me? wait on God. For faith truely gets the vpper hand that it may set it selfe against all manner of burdens and lift vp it selfe and neuer suffer the confi∣dence of Gods mercie to be shaken from it. And therefore Iob. 13. Though the Lord kill me, yet will I trust in him. And Psal. 23.4. If I walke in the midst of the shadowe of death, yet will I feare no euill, for thou art with mee.

And therefore there is no hinderance but that the faithfull at one and the same time may be terrified casting their eyes vpon their owne vnworthines and vanitie; and may also at the same time enioy most assured Comfort calling to minde the goodnes truth and power of God.

Cannot that faith faile?

As faith receiueth increase according to that Luk. 15.5. Lord in∣crease our faith. So it may also receiue decrease & may suffer as it

were a backsliding, so as sometimes by the storms of diuers temp∣tations it may be shaken, obscured, ouerwhelmed and waxe faint, yea euen in the Saints: like as reason in dronken men, and infants is laid a sleepe and buried, as in Dauid when he committed adul∣terie, and in Peter when he thrice denied Christ, but yet it is ne∣uer quite shaken off, or extinguished. For the purpose of our e∣lection is sure, and therefore it is necessarie that faith which fol∣lowes election, should haue the gift of perseuerance to accom∣panie it, for the gift of God (and fath is among them) and the calling of GOD are without repentance. Rom. 11.29. And Christ himselfe did pray vnto his father, surely no lesse for the rest of the elect, that their faith might ne∣uer faile them, then hee prayed for the faith of Peter. Luc. 22.32^c

Moreouer Paule Ephes. 1.13.14. saith: That we after we belee∣ued, were sealed with the holy Spirit of promise, and that this spirit is the earnest of our inheritance vntill the redemption of the possession purchased. And Phil. 1.6. What good work God beginneth in his elect, the same he will performe vntill the day of Iesus Christ. And therfore how small and weake soeuer faith be in the elect, yet because the spirit of God is a pledge and seale vnto them of their adop∣tion, the print thereof can neuer bee blotted out of their hearts.

Lastly, seeing that the faith of the elect is opposed to tempo∣rarie faith it followeth therefore that it is perpetuall.

But shall not faith once haue an end?

In respect of the obiect, namely Christ as he is offered in the word and sacraments faith shall vanish away at that time when we shall haue Christ present in heauen as the Apostle saith. 1. Cor. 13.8.10. Prophecyings shall be abolished, and knowledge shall vanish away, when that which is perfect, is come then that which is in part shal be abolished. For there will be no vse of faith, when those things are performed, and indeede fully exhibited, which wee doe in this life beleeue and hope shall be giuen vnto vs.

But if wee speake absolutely of Christ, without the integu∣ments of the word and Sacraments, then faith in him, or, if ye had rather so terme it, the thing it selfe called by that name, that is to say, the knowledge and apprehension of Christ shall ne∣uer

cease, but shall be most perfect in heauen: not now any more by the ministerie of the word, but by the beholding and contemplation of Christ himselfe. The knowledge it selfe I say shall not be abolished, nay it shall be perfected, but the manner of knowing shall yeeld and giue place vnto the beholding of God himselfe. For this is that which the Apostle called perfect. 1. Cor. 13.10. After that which is perfect is come.

But is a faint faith in Christ a true faith?

Yea indeed. For more and lesse doe not change the kindes of things, and it is referred vnto one and the same Christ, neyther doth it swarue form him: and therefore as tou∣ching reconciliation with God, Remission of sinnes, and life eternall it obtaineth no lesse then the most strong faith though it do it not so strongly, and with lesse fruit. And therefore Esay, 42.3. Christ will not breake the brused reed, nor quench the smoaking flaxe: That is to say, those that are weake in faith he will merci∣fully aduise, those that are staggering and wauering in faith, he will confirme and strengthen, and those that haue any sparke of the truth, though it be as it were dying, hee will cherish and maintayne. Rom. 14.1.3. Him that is weake in the faith God hath receiued. And 2. Cor. 12.9. The power of God is made perfect through weakenesse.

Which is the third adiunct of faith?

That it is liuely and effectuall in the elect.

Whence is it that it is called liuely and effectuall?

First from the affections, & secondly from the actions which it produceth in the beleeuers. The affections are those which are stir∣red vp in the heart of the beleeuers by the apprehending of Christ with his benefits by faith.

1 A liuely and assured feeling of Gods loue towards vs, diffu∣sed in our heartsa 1.22.

2 An assured hope and expectation of life eternallb 1.23.

3 A filiall loue and feare or reuerence, whereby the faithfull doe endeuour to please God, and doe verie carefully feare and beware to offend him, also a loue of Christ, and a delight in him. For the loue of God is not of the essence and nature of faith, but a necessarie effect of the same, for seeing faith is a certaine taste, perceiuing, and supping downe as it were of

that sweetenes which is in God (1. Pet. 2.3. If so be that ye haue tasted how bountifull the Lord is) it followeth that the loue of God is an effect which proceedeth of that sweet apprehension, and as it were taste, of the goodnesse of God.

4 Comfort, peace of conscience, in regard of the remission of sinnes,* 1.24 gladnesse and spirituall ioy proceeding from the same taste of the fauour of God. 1. Pet. 1.8. Beleeuing in Christ ye reioyce with ioy vnspeakable and glorious.

5 The sighes of the spirit not to be expressed. Rom. 8.26. and that confidence that crieth Abba Father. Gal. 4.6,

6 Patience in aduersitie, yea more a* 1.25 reioycing in afflic∣tions.

7 Contempt of the world.

8 A spirituall assurance of the grace and friendshippe of God.

9 An affection to our neighbour, and that for Gods sake, as namely Charitie and loue of our neighbour, courtesie, bountie, gentlenesse, and delight in the Saints. Psal. 16.3. To the Saints that are in the Earth, and to the excellent all my delight is in them.

The actions that proceed from faith, are those which break forth out of those inward affections, as godlinesse, iustice, thanks∣giuing, prayer,e 1.26 confession, that is to say, a sincere and openf 1.27 pro∣fession of Christ, which is made with the mind, tongue, and life, peace and concord with all men in the Lord, weldoing towards all, euen our enemies, and so a new obedience: for a good tree beareth good fruitg 1.28: Lastly a good conscience, a holy care faith∣fulnesse, and diligence in our vocation and calling, and a mindeh 1.29, contented with with his owne portion.

What be the effects and fruits of faith?

They are manifold. For first it ingrafts vs into Christi 1.30, and ma∣keth Christ to dwell in the hearts of the faithfull, and that they may be in him, and may haue fellowship and communion with him.

2 It makes vs the sonnes of God,a 1.31 it obtaines remission of sinnesb 1.32, it iustifyeth vsc 1.33, it causeth vs not to be ashamethd 1.34: it giueth vs entrance to Gode 1.35, it regenerateth our vnderstanding and our will, and purifieth thef 1.36 heart. I sauethg 1.37, it obtaineth what

it will of Godh 1.38, now it willeth onely that that tendeth to the glorie of God, it worketh all things Marke. 9.23. All things are possible to them that beleeue. It ouercommeth the world and Satani 1.39: It renounceth Satan and his works, in heart, in word, in life, and in mannersk 1.40. Finally, it relyeth wholly v∣pon God, and is delighted in his workes and commaundements night and dayl 1.41. And yet faith it selfe doth not performe all these things, but he whom it apprehends, namely Christ Iesus in whom we are able to doe all things that are necessarie vnto salua∣tion. Phil. 4.13.

ƲƲhat is the end of faith?

It is two-fold. 1 In respect of our selues, the saluation of our soules. 1. Pet. 1.9. Receiuing the end of your faith euen the sal∣uation of your soules. And life eternallm 1.42. Secondly in respect of God, Gods glorie.

By what experiment is faith tried?

1 Inwardly, by the subtilties of the flesh, and by certaine 〈◊〉〈◊〉 beings rising from thence in the mindes of men, by reason of false Doctrines, diuelish artsn 1.43, heresies, theo 1.44 contentions of the teachers in the Church, treacherie of brethren, impunitie of wickednessep 1.45, prosperitie of the wicked, theq 1.46 small number of beleeuers the deformitie and oppression of the Church, the fal∣ling away of many from the faith, tentations, the delay of Gods promises, the tokens of Gods wrath, the scoffes of the mockers, which aske where is the promise of his comming, 2. Pet. 3.4. which things saith Augustine, God permitteth, that they which heare and see the same might be tried what faith they beare towards God.

2 By the crosse as Gold is tried in the fire, for patience vnder the crosse with calling vpon God, and looking for deliuerance is as it were a triall of faith whether it be true or nor 1.47, as we may see in Iob.s 1.48. Of this temptation Saint Iames speaketh, Chap. 1. vers. 12. Blessed is the man that endureth temptation, for when he is tried, he shall receiue the crowne of life.

What is the vse of faith?

There is verie great vse of it in the whole course of our liues, for it is that one thing that is necessarie, Luke. 10.42. and

Heb. 11.6. Without faith it is impossible to please God. The vse of it therefore is to make vs in prosperitie not to be lifted vp: in aduersitie, not to cast downe our selues, and in death to passe to life.

Are wee called faithfull of faith chiefely in regard of the working power of faith, or passiuely in regard of our sufferance?

Although faith in the Scripture doe sometimes signifie con∣stancie, and truth in words, deeds and couenant keeping, and then is taken actiuely, and in that sense they are also called faithfull which keepe their faith once plighted, or doe faithfully per∣forme their dutie; as Luke. 12.42. Who is a faithfull and wise stew∣ard? And Luke. 16.10. He that is faithfull in a little, will also be faithfull in much. And also passiuely they are called faithfull men that doe well deserue to be beleeued, and so we vse to say a faith∣full word, and a faithfull mana 1.49, yet notwithstanding when the matter of Iustification is in hand, men are called faithful passiuely, who embrace by faith Christ the Sauiour, as Ephe. 1.1. The faith∣full in Christ Iesus, and Act. 10.45. The faithfull which were of the Circumcision.

What things haue affinitie with faith?

Hope and Charitie, which are also themselues the gift of the holy Ghost. 1. Cor. 12.

VVhat doe they differ from faith?

Faith is the knowledge and apprehension of Christ, being ex∣hibited, & after a sort present in the word & Sacramēts: hope is an expectation of Christ hereafter to be fully reuealed with all his be∣nefits. Or, hope is the expectation of those things which faith beleeueth to be truly promised by God, so faith beleeueth God to be true, hope expecteth that he should alwaies cary himselfe so towards vs. Faith beleeueth that life eternall is giuen vnto vs, hope expecteth till it be reuealed, faith is the foundation where upon hope resteth, hope nourisheth and sust••ineth faith, and there∣upon by reason of this communion and affinitie, the termes of faith and hope are taken one for the otherb 1.50. And as Luther saith, faith beholdeth the word of the matter, & hope looketh vnto the

matter of the word.

Moreouer faith receiueth, Charitie giueth and bestoweth, Charitie is begotten of faith, and not on the contrarie, faith maketh vs the sonnes of Godc 1.51, charitie trieth vsd 1.52, whether we be the sonnes of God. The obiect of faith is Christ offered in the Gospell with all his benefits, the obiect of Charitie, is God and our neighboura 1.53. Furthermore faith endureth in this world, and shall passe into a perfect knowledge in the other world, but Charitie shall flourish most of all in the world to come. 1. Cor. 13 13. The chiefe of those three vertues is Loue, In respect of the vse, namely toward our neighbour, whereas the other two go no far∣ther then the person of the beleeuer and hoper.

ƲƲhat are the contraries of faith?

1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Infidelitie, the vnbeleefe of all infidels, who say in their heart. There is no God. Psal. 14.1.

2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that difficultie to beleeue of the Christians, which heare the word, and doe not beleeue it, and which conceiue a faith of God, not according to the Scriptures, but according to the imaginations of their owne hearts.

3 Security of the flesh and contempt of Gods Iustice, wherby sinnes are punished.

4 The Iewes confidence in the fleshb 1.54.

5 Presumption and confidence of our owne strength, workes, merits, righteousnesse and worthines, such as was in the pharisies. Luke. 18.11.12

6 Confidence and trust in the helpe of manc 1.55.

7 That Academicall distrust and doubting of God, of the certaintie of Gods word, of the grace of God, or the for∣giuenesse of sinnes, that so, that selling of workes of supere∣rogation and suffrages for the dead, may the more easily be re∣tained.

8 Desperation.

9 The errrour of the Papists which say that faith is not onely of those things that are reuealed in the Scripture, but likewise also of those that are deliuered by hand without writing.

Also that there is a beginning or bringing cause of all other ver∣tues, for the which we are iustified. That there is a habite formed by Charitie vnto righteousnesse. Moreouer that faith and doubting are not opposites, and that wee can no otherwise determine of the fauour of God towards vs then by morall coniecture. Besides, what the Church beleeues, that is, the Catholicke truth, That faith may remaine in the wic∣ked, and that therefore it doth not iustifie▪ then which no∣thing can be said more slaunderous against sauing faith of which Christ saith: Hee that beleeueth in him shall not perish, but shall haue eternall life. Iohn. 6.40.

Furthermore, that faith is occupied onely in generall pro∣positions, as, Hee that keepeth the commaundements shall enter into life. And Hee that beleeueth and shall bee baptised shall be sa∣ued. But not in these Particulars, I shall enter into life, I shall be saued, or My sinnes are forgiuen mee. For it were a vaine confidence for hope to applie those generall sentences vn∣to particulars and seueralles which yet may bee deceiued, whereas Paule saith directly contrarie. Rom. 5.5. Hope maketh not ashamed. Lastly, they account it impudencie or presumption to hope any thing without desert.

10 The madnesse of certaine fanaticke persons, who doe seuer the internall word as they call it, from the ministrati∣on of the outward word. And finally the madnesse of the Anabaptistes who dreame of the perfection of faith.

Notes

• * 1.1

  Syllogismus scientificus.
• a 1.2

  Math. 17 20.
• b 1.3

  Mat. 14.3••
• a 1.4

  Mat. 7.22 & 17 19.20
• b 1.5

  Num. 20.12.
• a 1.6

  Mat. 7.22 & 17 19.20
• b 1.7

  Num. 20.12.
• a 1.8

  1. Tim. ••.4
• a 1.9

  Heb. 1.3.
• a 1.10

  Mark, 16 20 1 Cor, 12, 6
• a 1.11

  Rom, 12, 3 6, Ephes. 1, 16,
• b 1.12

  Ioh. 10.3 & 5.57.
• c 1.13

  1 Tim. 2.4. Tit. 1.1
• d 1.14

  Heb. 11.1.
• a 1.15

  luk. 24.45 Ephes. 4.23
• b 1.16

  act. 17.30
• c 1.17

  Rom. 10.17
• d 1.18

  2. Thes, 3 2
• e 1.19

  Heb. 6.4.
• a 1.20

  Iohn, 4, 14
• * 1.21

  Rom. 4.2••
• a 1.22

  Rom. 5.5.
• b 1.23

  Ibidem.
• * 1.24

  Phil, 1.25. Rom. 14.17.
• * 1.25

  Rom, 8.35.38,
• e 1.26

  Rom, 8.15 &. 10.14
• f 1.27

  Rom. 10.9. 2. Cor. 4.13.
• g 1.28

  Mat, 7.17.
• h 1.29

  Ro. 12.7.8 Phil. 4.11 rom. 11.24. Gal. 2.20
• i 1.30

  Ephs, 17.
• a 1.31

  Gal. 3, 26
• b 1.32

  Act. 10.43
• c 1.33

  Gen. 15.6 Abac. 2.4. Act. 13.39 Rom. 3. & 5 Chapter.
• d 1.34

  Rom. 9.32
• e 1.35

  Eph. 3.12.
• f 1.36

  act. 15.9
• g 1.37

  Luk. 7.50
• h 1.38

  Mat. 8, 13 1 Ioh. 5▪14.
• i 1.39

  1. Ioh. 5.4.
• k 1.40

  Eph. 5.11.
• l 1.41

  Psal. 1.2 Rom. 4.1••
• m 1.42

  Io. 3.15, 16.18.36. & 20.31.
• n 1.43

  Rom. 4.20
• o 1.44

  Deut, 13.1
• p 1.45

  1. Cor. 11.19.
• q 1.46

  Ier. 12.1 Mal. 2.17 Psal, 73.2.3
• r 1.47

  〈◊〉〈◊〉 1.7
• s 1.48

  Iob. 23, 19.
• a 1.49

  2. Tim. 2, •• 11.
• b 1.50

  1. Pet. 1.5. Rom. 8.24.
• c 1.51

  Gal. 3.26.
• d 1.52

  1. Ioh. 4.7 Iohn. 13.35
• a 1.53

  Mat. 22, 37 39
• b 1.54

  Phil. 3.3.
• c 1.55

  Esa. 30.2