Bastingius:

1)

21. What is true faith?

Answer.

It is not only a knowledge, by which I do steadfastly assent to all things which God has revealed unto us in his word, but also an assured affiance kindled in my heart by the Holy Ghost through the Gospel, by which I rest upon God, making sure account, that forgiveness of sins, everlasting righteousness and life is bestowed, not only upon others, but also upon me, and that freely by the mercy of God, for the merit and desert of Christ alone.

Exposition.

We have declared that there is but one means of deliverance, to save us from so miserable destruction, the Mediator and Redeemer, by whose hand the heavenly Father according to his exceeding goodness and mercy having compassion on us, would succor us, if so be we be engrafted into Christ by true faith, and do apply all his benefits unto ourselves. Now we must consider what manner of faith this is, whereby men receive the possession of the Kingdom of Heaven, who are by nature condemned in Adam, for that not every opinion or persuasion is able to bring so great a matter to pass; and so much the rather, because the devil is so hot an enemy to the saving doctrine of faith: for because he was not able to hinder the decree of God touching the redemption of mankind, therefore he employs all this skill about this, how either to take away, or to corrupt, or to weaken this instrument whereby we apply the same unto ourselves, for he knows that which is written, “Whosoever believes not, upon him, abides the wrath of God,” [John 3:16.].

The definition of
true faith is here
further expounded.
John, 6:69. John 17:3.

1. Therefore true faith is defined first to be a knowledge, which although it be common to it with the historical faith, yet true faith can neither be, nor continuing without it, according to the confession of Peter, “We also have believed and known, that thou art Christ that Son of the living God.” He joins knowledge with faith, even as ignorance is the greatest enemy to wit.

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Hyperius:

Faith is a sure and steadfast trust, whereby we assure ourselves that God will perform unto us all those things that he has promised, chiefly and specially, spiritual benefits, and in them, remission of sins; and righteousness in Christ and for Christ. Which is confirmed by the author of of the Epist., to the Heb., in these words, “Faith is the ground of things which are hoped for, and the evidence of things which are not seen.” The interpretation and exposition of which description (so far as concerns the use and practice thereof) who is so desirous to know, may see set down in the 4. Chap., of the Epist., to the Rom. Wherein after the Apostle had said that Abraham was justified by faith, and that the inheritance of the world was given to him through faith; he afterward adds, that this reverend and blessed Patriarch had respect unto the goodness and power of God,

whereby he quickens the dead, and calls those things which be not, as though they were: and therefore that above hope, that he should be the father of many Nations, according to that which was spoken to him. So shall thy seed be. And he not weak in this says, considered his own body, which was dead, being almost and hundred years old, neither the deadness of Sarae’s womb: Neither did he doubt of the promise of God through unbelief, but was strengthened in the faith, and gave glory to GOD, being fully assured, that he which had promised, was also able to do it, and therefore it was imputed to him for righteousness, &c

Hereby may everyone easily perceive that faith undoubtedly believes that those things shall be performed, and through the goodness and power of God be brought to pass, which otherwise seem never possible to be performed; that faith does always look into the promises and power of God: and finally, that faith is assured, certain, undoubted, and invincible persuasion, conceived of the goodness and power of God, whereby this glory is ascribed, attribute, and entitled to God, that he both will and also can save us. All of which are signified in that usual and accustomed form of confession, which every one privately undertakes and pronounces for himself, saying: “I believe in God.” For in these few words is set forth and contained the whole sum and signification of faith.

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Capito:

A Brief Dialogue between a Christian Father and his stubborn Son, whom he would fain bring to the right understanding of the Christian man’s living.

[The father:] Above all pleasure and worldly delight (dear Son) to here or to read the pure word of God, seems to me a thing most sweet pleasant and amiable without comparison to the comfort and derision of a Christian man. The son: Think though thy self then a Christian man? The father: God forbids else. Son: Whereby knows thou that? The father: Because through the commandments of God I acknowledge myself a sinner. And again through his godly promises, and by that merit of Christ I doubt not but that I am one of God’s chosen children. For Christ has cleansed me from sin with his death. Son: Thou says well, but wherein consists the life of a Christian man, tell me. Father: In a steadfast faith toward God, and pure love without simulation toward a man’s neighbor. Son: What call thou faith? Father: It is a lively and steadfast persuasion of the mind, whereby we doubt not but that the promises of God are given unto us by Christ, as it is evidently declared in our Creed.

Wolfgang Capito, The true beliefe in Christ and his sacraments, set forth in a Dialoge between a Christen father and his sonne, very necessary to be learned of all men, of what estate soever they be (Imprinted at London for Gwalter Lynne, dwelling on Somers kaye, by Byllinges gate, 1550), [1-2]. [No pagination, pages numbered manually from the beginning of the dialogue; some spelling modernized; some reformatting; and underlining mine.]

Colquhoun

It may be remarked that there is a very great difference between the assurance of faith, and that assurance of sense which is one of the fruits of faith. The assurance of sense is a believer’s assurance that he is already united to Christ, and is in a state of grace. The assurance of faith is as inseparable from faith as light is from the sun; but it is quite otherwise with the assurance of sense. A man cannot have faith without having an assurance in it, but he may have faith and not have assurance of it. For, though the mind cannot but be conscious of its own act, yet whether that act has the peculiar properties and nature of saving faith cannot be satisfactorily known but by reflection. This assurance of sense or reflection, then, is not a believing in Christ; but it is a believing that we have believed him. It is not a direct act terminating on him, but a reflex by which we are assured of the saving nature of that direct act. But although the direct act may be without the reflect, yet the latter cannot be without the former. A man must begin to believe before he can begin to know that he has believed… The assurance of faith is commonly not so strong nor sweet as the assurance of sense which is supported by evidences. By the former, a man trusts upon the warrant of the free offer and promise that Christ will do the part of a Saviour to him; by the later, he believers upon the inward evidences of grace, that his faith is unfeigned and operative. By the one, he is assured of the truth of what God hath said to him; by the other, of the reality of what God hath wrought in him. By that he trusts he shall be pardoned and saved; by this he is persuaded that he is pardoned and saved in part already. The object of the assurance of faith is Christ revealed, and offered in the Word the object of the assurance of sense is Christ formed and perceived in the heart. The former is the root and the latter is the fruit.

Cited by Donald Beaton “The Marrow of Modern Divinity,” The Princeton Theological Review. 4, no. 3 (1906): 330.

[Note: this distinction arises out of the Westminsterian position on assurance, yet which seeks to integrate the original and classic Augustinian view of faith as entailing assurance. See also Steve Costly’s insightful remark: “When Nicole speaks of assurance, he means assurance of salvation, whereas Calvin spoke of assurance of God’s love.” I should add, that for Calvin, it was an assurance of God’s love through and in the death of Christ, and never apart from it. What is more, what Costly says of Calvin holds good for many other classic and original Calvinists, and what Steve says here captures well the very issues the Marrowmen were trying to express from within the limitations of Westminsterian orthodoxy.]