Bullinger:

The Faith is not only a knowledge of the mind, but also, a steadfast and sure confidence of the mind.

In the beginning of this book the matter itself requires that we entreat in few words of faith whereby we are justified before God: this faith is not of men, but is the mere gift of God, by the Holy Ghost, which does lighten men’s minds with his grace and word, that they may truly and rightly understand GOD with his grace, Christ and his righteousness and salvation. And by that means faith is a knowledge and science of our mind. And therefore Isaiah the prophet 53 chapt. And Christ our Lord. 17. John, do name faith a knowledge. And Paul says, “I beseech God the Father to give unto you the Spirit of wisdom and revelation, through knowledge of him, the eyes of your mind being lightened, that ye may know what that hope is, unto the which he has called,” &c.

But yet this faith is not only a science of the mind, but also a steadfast and sure confidence of mind, whereby the heart does strongly lean unto the known truth, for the mind of man strays and trusts unto this that is conceived of the mind by understanding, and is at rest in his will, and hereunto brings or gathers together all his powers. And therefore S. Paul expounds faith by hope in these words: but if we hope for that we see not, then do we with patience wait for it, in the which thing doubtless the will also works, the mind alone does not know. In another place the same Apostle says: “Faith is the ground of things hoped for, the evidence of things not seen.” Also, but without faith it is impossible to please God. For he that comes unto God, must believe that there is a God, and that he is a rewarder of them that seek him. Neither also must be referred that most notable example of the faith of Abraham, which is declared by Paul in the fourth chapter of his epistle unto the Romans, where is plainly shown, that Abraham did not only hear & understand the things which were promised by God, but also that he hoped for them, consented with all his heart trusted unto them, and rested, all his powers being gathered together hereunto. And therefore no doubt the Dutch name of faith, glouben is the word globen. And this word globen signifies to promise and assure: wherefore globen faith is a confidence and trust, whereby a man with all his heart & mind stays & surely trusts & sticks unto those promises and assurances of God, which we know to be true.

That faith leans unto God and his word: also of the articles of the holy Christian faith.

The second Chapter.

For true faith leans, and wholly depends upon God (who is the true & only foundation and object of faith) and his true word. Therefore a faithful man trusts in God, as the only eternal sovereign, and true, & almighty good, craves and looks for all things at his hand as of a father, which are necessary for his soul and body: and without all staying believes his words as the undoubted truth: but if any doubts arise in him of man’s infirmity, he withstands them, and takes them away.

And because God in the promising of Christ has most clearly shown himself unto us, a faithful man, especially trusts unto him, & makes sure accounts that he possesses all heavenly treasure in Christ, that he is perfect in him, and needs no other thing unto salvation.

For this does Christ our Lord testify, “Verily, verily, I say unto you, he that heareth my words, and believeth him that sent me, hath everlasting life.” Also, “The words which thou hast given me, I have unto them: and they received it, and knew truly that I came from thee, and believed that thou hast sent me.” And Saint Paul says: “Faith cometh by hearing, and hearing by the word of GOD.” The same also in the second Chapter of his first Epistle unto the Corinthians, “leaneth not unto man’s wisdom, but unto the power of GOD.” And unto the Ephesians he says, that the faithful are built upon the foundation of the Prophets and Apostles, which is JESUS CHRIST, by whom all the promises of God, are yea and Amen. Henry Bullinger, Common places of Christian Religion, Compendiously written, by Master Henry Bullinger, and translated into English by Iohn Stockwood, minister, (Imprinted at London by Tho, East, and H. Middleton: for George Bishop. 1572. January. 31.), 118-121.

Daille:

The word here employed by the apostle signifies precisely that. And, finally, That it a grace peculiar to believers and not common to other men; “it is given to you,” says he, opposing them to others, and particularly to the adversaries of whom he spoke in the preceding verse. That faith is a gift of God, is a truth so evident, that there is no Christian who does not acknowledge it to be so. And you will see it easily, if you consider for a moment, on the one side, what is the object of faith; and, on the other, what is the power of our nature. FAITH is a certain and assured knowledge of the mysteries of the gospel; it is “to believe in Jesus,” to see, with open eyes, the mercy, the wisdom, the power, and the justice of God displayed in their highest degree on the cross of his Son for the redemption of men. The things which are the objects of faith are all heavenly and Divine; viz. the purpose of God to send his Son into the world, and to clothe him with our flesh, and to deliver him up to the death of the cross, the price of his sufferings, and the expiation of our sins; his resurrection, and his triumph, a blessed immortality, the exquisite and singular example of holiness and of love which the gospel presents to us. Never had the eye of man seen any of these things, his ear had never heard them, nor had they ever entered into his heart to conceive.

John Daille, The Epistle of Saint Paul to the Philippians (London: Henry G. Bohn, 1843), 40.

Vermigli:

Introductory Note: Vermigli’s Common Places were originally compiled from all his writings and organised to form a body of divinity. From this work, I have gleaned a few interesting remarks on the nature of the faith. The intent here is that these few comments encourage us to dig more deeply into the primary sources of the early Reformers.

1) But we must now declare, what is the chief thing, whereunto our faith is directed; which (to speak briefly) is the promise of God, whereunto by believing we assent. And this promise is chiefly that, wherein he promises, that he will through Christ be favourable and merciful unto us. And although the Holy Scriptures are read and offered unto us very many promises of God, yet this one is the chief, for whose sake the rest are performed unto us; unto which also all other promises are to be referred. This promise (as we have before said) is that, wherein God promises, that he will be merciful unto us for Christ his sake. And although there be very many things, which we ought to believe; as are threatenings, histories, exhortations, praises of God, and such other like: yet ought all these tings be referred to the persuading of this promise only. Peter Martyr, “Of Faith,” in The Common Places, trans., and compiled by Anthonie Martin, 1583, part 3, p., 58.

2) There are moreover in the church some proschairoi, that is, which believe but for a time, and in the time of temptation step back, as did Judas; and they which in time of persecutions deny Christ: wherefore for these also we have great cause to be afraid. As touching those which sincerely believe in Christ, although they have a confidence of their salvation, and are assured thereof; yet as long as we live here, there be many falls even ready at hand with us, and those great: as it is manifest by that which peter and David did. Wherefore they have whereof to be afraid, although they be not afraid, that they shall eternally be damned; but assuredly hope, that either they shall be defended by God, or that if they do fall, they shall be restored again. As we also do trust of them which be excommunicated; for they are not cast out of the church, to the intent that they should perish; but that their spirit might at length be saved. And therefore the elect also, and they which sincerely believe, ought continually to be afraid of falling; though it be but for a time. And of this restitution of them that have fallen, is also mention made in Jeremiah, in the third chapter, “Thou hast played the harlot with thy lovers; howbeit return again.” All these things declare unto us, that this exhortation of Paul unto fear, is not unprofitable; seeing we ought so many ways be careful both for ourselves, and also for other. Further Chrysostom adds hereunto; that the abuse of the grace of God, which reigns among us, ought to be unto us a great fear and horror, so often as we consider it.

Whereunto belongs that, which is written both unto the Romans, and unto the Corinthians; to wit, that “The godly stand by faith.” Neither is that hereunto repugnant, which is written in the self same chapter of the epistle to the Corinthians, that “They stood in the Gospel;” because faith is referred unto the Gospel, as unto his own object: yea rather it springs hereof after a sort, as we have heard before. Neither is there any speech made in this place of men particularly, but of the whole congregation and body of the believers; and therefore he admonishes up upon just cause, that “We should not be high minded, but should fear.” For even as the church of the Jews is now extinguished, and Africa likewise, and Greece, and Asia have lost many churches which seem to stand: wherefore, let them not advance themselves. But none of the number of the faithful ought to be in doubt about his own salvation; for the nature of faith is to make men assured of the promises of God. Howbeit, this must be understood, that it is not possible to shake off all care, so long as we live in this life: for we be continually tossed between two cogitations; one as touching the goodness, faith and constancy of God; the other as touching our corruption, infirmity, and proneness to evil. Peter Martyr, “Of Faith and Fear,” in The Common Places, trans., and compiled by Anthonie Martin, 1583, part 3, p., 64.

3) But now let us propound three things to be required; the first, whether true faith may be severed from charity, as our adversaries persuade themselves that it may; another is, whether charity be formed of faith, according as the Schoolmen teach; lastly, let us see wherein charity is more excellent than faith, and likewise how faith does excel charity. Concerning the first, it shall be convenient before all things, that we by some certain definition set forth the nature of faith: for then we may easily discern how much it is joined with charity. Let us rip up the matter thoroughly; & First let us make a difference between supposing and believing. When any man does give his assent unto one side of a controversy, he is said to suppose or have opinion: which thing is not without suspicion, and a doubtful mind; least peradventure the matter should be otherwise. But we are not said to believe, unless we do already give a firm and assured assent unto the one side, so that we suspect nothing at all of the truth of the other side. Wherefore to believe, according as serves our purpose, is by the inspiration of the Holy Ghost, to give a firm assent to the word of God, and that by the authority of God himself. We say, that the inspiration of God is required because human reasons in those things do fail, and “The natural man perceives not those things which be of God;” for he things them to be but foolishness, and he cannot give credit unto them.

And that a firm assent is required in a true faith, Augustine, declares, in his 109 treatise upon John; when he says, We must believe immovably, firmly, steadfastly, and courageously, least a man wander about his own affairs, and abandon Christ. And we must give our assent unto the word of God, which is of two sorts: written, and not written. For those things, which God spoke unto the prophets, the prophets believed: & yet were not those things written by others before them. Abraham believed that he should be blessed, so as all nations should obtain blessing in his seed: also he believed God was to be obeyed, when his son was demanded for sacrifice; and yet had he not read any thing written thereof. Wherefore that which we have spoken of faith, makes nothing against them which say, that faith is an assent given to the Gospel of Christ; or else offered unto us by him, for the remission of sins. For so much as these be the most high and principal things in the word of God, unto which, the law, the prophets, the threatenings, promises, and histories, how many soever be found in the Holy Scriptures, be directed. Wherefore I agree with them, and what they embraced in the Gospel: but as touching remission of sins through Christ, I also do affirm to be contained in the word of God.

Peter Martyr Vermigli, “Of Faith and Charity,” in The Common Places, trans., and compiled by Anthonie Martin, 1583, part 3, p., 69-70.

In the following, Calvin sets out upon whom faith rests, what faith trusts in, and the assurance which this faith imparts. These aspects are inter-dependent in Calvin’s theology.¹

Sermons:

1) For God must first have told us that he loveth us, or else we cannot rest upon his goodness, nor call upon him as our father. Now let us see what this promise is. God not only saith that he will have pity upon us, but also telleth us that although we be wretched sinners, yet he will not cease to accept us, because he burieth all our sins, namely by the means of our Lord Jesus Christ: for that sacrifice must needs come forth everywhere, where any mention is made of the forgiving of sins. Never can there be any pardon gotten at God’s hand, except there be bloodshedding with it for a satisfaction. So then the foundation of this promise where God saith that he will be merciful to us, is Christ’s shedding of his blood to wash away our spots, and his offering up of himself for a full amends, to pacify the wrath of God his father. Thus ye see how that if we be of faith, we have our eyes fastened upon Jesus Christ, and our rest and quietness is altogether in his death and passion, which is the only mean to reconcile us unto God. John Calvin, Sermons on Galatians. (New Jersey. Old Paths Publications, 1995), 3:7-9.

2) For it is very certain that the forefathers had the spirit of faith or belief, according as I have showed you already that Abraham was justified because he believed God, and that we also must be fashioned like to his example in that behalf, as whereby we be made his children to come to the kingdom of heaven. Then had faith his full strength at all times, and there was never any other means to set God and men at one: but yet was not the faith revealed in Abraham’s time, because our Lord Jesus Christ who is the very pledge and substance thereof, was not yet come into the world. Thus ye see how we be justified freely at this day, and without any desert of our own. And why is that? For he that believeth that Jesus Christ died for our sins, and is risen again for our justification: hath all the whole. And it is said in another place, (Romans 10:10) our believing in our heart maketh us righteous, and our confessing with our mouth maketh us safe. John Calvin, Sermons on Galatians. (New Jersey. Old Paths Publications, 1995), 3:21-25.

3) But I have showed you heretofore, that our believing in Jesus Christ is not as the crediting of some story when we hear it or read it, but a receiving and conceiving of him inwardly with full assuredness as he is offered us by God his father. Therefore when we embrace our Lord Jesus Christ, as the party that hath made amends [paid] for our sins to reconcile us to God, so as we repose the whole trust of our welfare in him, not doubting but that he hath brought us all that is for the inheriting of heaven: I say if we be once assured of that: it is no marvel though God acknowledge us as his children for our beliefs sake. John Calvin, Sermons on Galatians. (New Jersey. Old Paths Publications, 1995), 3:26-29.

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