-05 Chapter 5. Of Faith.

2-05 Chapter 5. Of Faith.

FIRST COMMANDMENT: YOU SHALL HAVE NO OTHER GODS BEFORE ME.
1. The parts of religion are two; 1. natural worship, and 2. voluntary or instituted worship.
2. This distinction is based on Exodus 20:6 in those words of the Second Commandment: showing mercy to those who love me, and keep my Commandments.
3. NATURAL worship is that which depends upon the nature of God: so that even if we had no Law revealed and prescribed by God, yet if we rightly perceived and knew the Nature of God by a fit contemplation of it, we might, with the grace of God helping us, perceive all those things which in this regard pertain to our duty.
4. For there is nobody who rightly understands the Nature of God, unless along with this he also necessarily acknowledges that God is to be believed and hoped in, that God is to be loved and called upon, and is to be heard in all things.801
5. Hence this natural worship is plainly necessary to salvation. Psalms 79:6; Jeremiah 10:25; 2 Thessalonians 1:8. Pour out your wrath on those Nations that do not know you, and on the Kingdoms that do not call upon your name. For although we obtain eternal life neither by merit, nor by any virtue of our obedience, yet this part of obedience has such an essential connexion with that Faith by which we rest upon Christ for eternal life, that in its exercise, it cannot be separated from it.
6. Hence also, this worship has been, is, and shall be, one and the same, or immutable. 1 John 2:7, The old Commandment which you had from the beginning.
7. Natural worship is commanded in the first precept, not only as it is internal, but also as it is external.
8. For. 1. All obedience is the same inwardly and outwardly: therefore the same inward and outward worship is contained in the same precept. 2. In those precepts which pertain to the second Tablet, inward and outward obedience is together commanded in everyone, Christ himself being the interpreter, Matthew 5:1-48.802 Much more is this true therefore in the precepts of the first Tablet, and in the first and chief of them. 3. If that distinction were lawful, that the first precept commands only inward worship, and the second commands only outward, then the First Commandment would bind the inward man, and the second would bind only the outward man and the body — which is contrary to all reason.
9. Natural worship tends unto God,803 either as our good, or as good in himself.
10. The worship which tends unto God, as unto our good, either respects him as he is presently ours, as in Faith; or as he is to be ours hereafter, as in Hope.
11. FAITH is a virtue by which, clinging to the faithfulness of God, we lean upon him, so that we may obtain that which he propounds to us. He that receives God’s testimony has sealed that God is true. John 1:12. As many as received him, who believe in his Name.
12. These five things concur to make Divine Faith: 1. Knowledge of the thing testified by God. 2. A pious affection towards God, which causes his testimony to greatly prevail with us. 3. An assent which is given to the thing testified, because of this affection towards God who is the witness of it. 4. Resting upon God for obtaining that which is propounded. 5. An election804 or apprehension of the thing itself, which is exhibited to us in the testimony.
13. The first of these is in the understanding: but it does not make Faith, because it is common to us and to unbelievers, heretics, apostates, and the devils themselves.805
14. The second (affection), fourth (resting) and fifth (election) are in the will, and they make Faith, as it is, a virtue and act of religion.
15. The third (assent) is in the understanding, only as it is moved by the will; nor is this properly the virtue of Faith, but rather it is an effect of it.
16. But the perfection of Faith is only in election or apprehension; and so it is to be defined by it.
17. Hence the nature of Faith is excellently clarified in Scripture, when the faithful are said to cling to God, Joshua 23:8; Acts 11:23; 1 Corinthians 6:17;806 and to choose the way of truth, and to cling to the testimony of God, Psalms 119:30-31.807
18. For by Faith we first cling to God, and then afterward, consequently, we cling to those things which are propounded to us by God: so that God himself is the first Object of Faith; and that which is propounded by God is the secondary Object.
19. Faith, as it joins us to God, is our life; and as it is a virtue and our duty towards God, it is an act of life. Therefore, in the former we have defined Faith only by that respect which it has to obtain life and salvation; but in the latter we have defined it by that general respect which it has to all that which God propounds to us to believe. Hence, Faith cannot act entirely about the threatenings of God considered in themselves, because they do not propound the good that is to be received by us; nor can Faith act entirely about the precepts of God simply considered, because they declare the good to be done, not to be received; nor can it act entirely about mere predications,808 because in that respect they propound no good to us. But Faith is perfected in the promises, because in them is propounded the good to be embraced: which is also why our Divines are inclined to place the object of Faith chiefly in the promises.
20. Those who place Faith in the understanding, confess that there is some necessary motion of the will to yielding that assent: even as in human Faith it is said to be a voluntary thing to give credit to someone. But if Faith depends upon the will, then it must be that the first beginning of Faith is in the will.
21. The Objectum quod or MATERIAL object of this Faith, is whatever is revealed and propounded by God to be believed, whether it is done by Spirit or by word; publicly or privately, Acts 24:14. I believe all things that are written in the Law and the Prophets. John 3:33. He that receives his testimony has certified that God is true.
22. Hence propounding the Church is not absolutely necessary to make an object of Faith. For then Abraham and other Prophets would not have given their assent to those things which were revealed to them directly from God, without any help from the Church coming between. To make the Church an object of Faith is both against the Scriptures and all sound reason. Yet it is necessarily asserted and defended by the most learned of the Papists, so that they may defend the pretended authority of their false Church from such arguments.
23. This object is always immediately some axiom or sentence regarding truth: but that in which Faith is principally bounded, of which, and for which assent to that axiom is yielded by Faith, simpy put, regards some good to be had. Romans 4:21. Being fully persuaded that he who had promised, was also able to do it. Hebrews 11:13. Not having received the promises but seeing them afar off, after they had been persuaded of them, embraced them.
24. For the act of the believer is not bounded in the Axiom, or in the sentence, but in the thing, as the most famous Schoolmen confess. The reason is because we do not frame axioms, unless we may gain knowledge of things by them. Therefore the principal bound to which the act of the believer tends, is the thing itself: that which is chiefly regarded in the Axiom.
25. The Objectum Quo or FORMAL object of Faith, is the Trueness or faithfulness of God. Hebrews 11:11. Because he judged him faithful who had promised. For the formal, and as they say, the specificative reason of Faith, is truth in speaking; that is, the Trueness or faithfulness of God revealing something certainly — because it is a common respect of Faith that it leans upon the authority of the one who witnesses (this is what distinguishes Faith from opinion, science, experience, and sight or sense). And the authority of God is his Trueness or faithfulness. Titus 1:2, God that cannot lie had promised. Hence that proposition is most true: that whatever we are bound to believe (with a Divine Faith) is true. For nothing ought to be believed with a Divine Faith, unless God witnesses the truth of it. But God testifies that he is true; and Trueness in a witness who knows all things, cannot be separated from the truth of his testimony. Therefore it must be that all which we are bound to believe with a Divine Faith, is true. This whole demonstration is manifestly confirmed and used by the Apostle Paul in 1 Corinthians 15:14-15 : If Christ is not raised, our preaching is vain: your Faith is also vain; we are also found to be false witnesses of God, because we have witnessed of God, that he raised up Christ. That is, if the testimony is not true, then the witness is false. Unless it is admitted that whatever God witnesses is true, the firmest consequence would avail nothing at all. God witnesses this or that, and therefore it is true. Hence Divine Faith cannot be a principle or cause — directly or indirectly; by itself or by accident — of assenting to what is false, or of a false assent.
26. Hence also, the certainty of Faith in respect to the object is most firm; by however much it is confirmed in the heart of the one who believes, that much more glory it gives to God. Romans 4:20-21. But he did not doubt this promise of God through unbelief: but he was strengthened in Faith, giving glory to God, and being fully persuaded that he that had promised, was also able to do. But when our Faith in that sometimes wavers in us, it is not from the nature of Faith, but from imperfection.
27. A sufficient and certain representation of both objects 809 is propounded to us in the Scripture — that is, of those things which are to be believed, and of that respect under which they are to be believed. Romans 16:26, It is made manifest, and by the Scriptures of the Prophets according to the Commandment of the everlasting God, made known to all Nations for the obedience of Faith. 2 Timothy 3:15, The Holy Scripture can make you wise unto salvation, by Faith which is in Christ Jesus.
28. For although in the subject (that is, in our hearts) the light and testimony of the Holy Spirit is necessary to stir up Faith in us, yet in the object which is to be received by Faith, there is nothing at all that is required which is not found in the Scripture — either in respect to the things that are to be believed, or in respect to the cause and the way of believing.
29. Therefore Divine Faith cannot be reduced or resolved into the authority of the Church, or into other simple external arguments (which are usually called Motives), by persuading of and inducing things preparatory to Faith. Rather, Faith is to be resolved into the Scripture itself, and into that authority which Faith has imprinted on it from the author God, as the first and proper cause of the thing to be believed; and into the operation of the Holy Spirit, as the proper cause of the act itself of believing.
30. Hence, that principle from which Faith first begins, and into which it is at last resolved, is that the Scripture is revealed from God for our salvation, as a sufficient rule of Faith and Practice. 2 Peter 1:19-20, If you first know that no prophecy of the Scripture is ἰδίας ἐπιλύσεως, of a private interpretation.
31. Faith is partly Implicit, and partly Explicit.
32. IMPLICIT Faith is that by which the truths of Faith are believed, not distinctly in themselves, but in their common principle.
33. That common principle containing all things to be believed in this way, is not the Church, but the Scripture. Acts 24:14. Who believe all things which are written in the Law and in the Prophets.
34. The one who believes that the Scripture is in every way true, implicitly believes all things which are contained in the Scriptures, Psalms 119:86, compared with Psalms 119:27 and Psalms 119:33. All your precepts are truth itself; open my eyes, that I may see the wonders of your Law. Teach me the way of your statutes, which I will keep to the end. David believed that those precepts which he did not yet sufficiently understand, were wonderful, and to be kept holy.
35. This implicit Faith is good and necessary, but it is not sufficient in itself for salvation; nor indeed does it have in itself the true reason for faith if it subsists by itself: for the will cannot be effectually affected by, and embrace as good, what it does not distinctly know at all. Romans 10:14. How shall they believe him of whom they have not heard?
36. EXPLICIT Faith is that by which the truths of Faith are believed in particular, and not only in common.
37. Explicit Faith must necessarily be had of those things which are propounded to our Faith as necessary means of salvation. Hebrews 6:1, The foundation of repentance from dead works and of Faith in God; 2 Corinthians 4:3, If our Gospel is hidden, it is hidden to those who perish.
38. A more explicit Faith is required now, after the coming of Christ, than before, 2 Corinthians 3:18;810 It is more required of those who are set over others in the Church, than of the common people, Hebrews 13:17.811 Lastly, it is more is required of those who have occasion to be more perfectly instructed, than of others. Luke 12:48, To whom much is given, of him much shall be required.
39. The outward act of Faith is confession, profession, or the manifestation of it, which in its order and in its place, is necessary to salvation, Romans 10:9-10.812 — namely, in respect to the preparation and disposition of mind that is always necessary, 2 Peter 3:18;813 and in respect to the act of Faith itself, when the glory of God and the edification of our neighbours require it.814
40. Persisting in the confession of the Faith, with loss of temporal life,815 testifies to the truth and brings great honour to God; and so by excellency it is called Martyrdom, and those who do so are called witnesses, μάρτυρες Martyrs. Revelation 2:13.816 But this is as necessary in its place as the confession of Faith, so that it cannot be refused without denying Christ. Matthew 10:33, Matthew 10:39, Matthew 16:25.817
41. Opposed to Faith are Infidelity, Doubting, Error, Heresy, Apostasy.
42. INFIDELITY is the dissenting of a man from the Faith, who never professed the true Faith. 1 Corinthians 14:22-23.818
43. DOUBTING in one who made a profession, either diminishes or takes away his assent.
44. Doubting that diminishes only one’s assent, may still stand with a weak Faith, 1 Corinthians 8:10-11;819 but not that doubting which takes away assent, James 1:6-8.820
45. An ERROR in Faith holds some opinion contrary to Faith. 1 Corinthians 15:1-2.821
46. HERESY adds stubbornness to error. Titus 3:10-11.822
47. APOSTASY adds to heresy a universality of errors contrary to Faith, 1 Timothy 1:19-20; 2 Timothy 1:13.823
48. These are opposed to Faith not only as they take away that assent of the understanding which is necessary to Faith, but also as they bring and include a privation of that election and apprehension of Faith, which is in the Will.