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self to him, not only to be justified, but also fanctified, and governed by his will and pleasure, proving what is that good, and acceptable, and perfeet wil of
God, Rom. 12. 2. To know XI. To this knowledge must be joined affent, ledge which is the second act of faith, whereby a person re
ceives and acknowledges' as truths, those things added alfent.
which he knows, receiving the testimony of God, and thus setting to his seal, that God is true, John 3: 33: This assent is principally founded on the infallible veracity of God, who testifies of himself'and of his son, 1 John 5. 9, 10; On which teslimony, 'revealet in Scripture, and helding forth all around the rays of its divinity, the believer relies with no less safety, than if he had been actually present at the revelation of these things. For, when the soul enlightened by the spirit, discerns those divine truths, and in them
a certain excellent theoprépy, or beauty worthy of 13.4**. God, and, a most wie and inseparable connection of *. the whole, it cannot but affent to a truth, that forces
itself upon him with so many arguments, and as
fon or assurance, Rom. 4. 21. It will not be unprofitable to consider a little the meaning of these words.
XII. The Apoftie speaks more than once of Faith has Tappopopía pleropbory or full assurance; as, Col. 2. 2, ance, Fanpopapíxe' ovvesiws, the full assurance of understanding i Heb. 6. 11. rampocopice mas tamidos, the full assurance of hope, Heb. 10. 22, Pampa popice Tissus full ofurance of faith. According to its etymology the word plerophory, denotes a carrying with full fail : a metaphor, as it fhould seem, taken from lips, when all their faits are filled with a prosperous gale. So that here-it fignifies the vehement inclination of the foul, driven forward by the Holy Spirity towards an assent to the truth it is made fenfible of. Hesychius, that most excellent master of the Greek language, explains it by Bipaíonntą, firmness. And in that'- fense, wimpa pogico Frisaws» plerophory of faith, is nothing but sepémua sñcâs. KpoFox pisowse the stedfaftness of faiths in Christ, as the Apostle varies those phrases, Coh : 2.2; 5; and merancopopganévce zpágselce, are things moft surely or firmly believed, Luke 1. 1. So firm therefore muft the bes lievers affent be to divine truth...
XIII. The term prosapuso bypoftafis substance, is also and subvery emphatical, which the Apostle makes use of, stance. when he speaks of faith. Heb. II. I. Nor, have the Latios any word, that can fully express all its force and fignificancy: Tit, rabsmous bypostasis denotes the existence, or, as one of the ancients has said, the extantia, the standing up of a thing ; in which sense philosophers. fay, that a thing that really is, has án izásaois, that is, a real existence, and is not the fiction of our own mind. And, indeed, faith makes the thing hoped for, tho' not actually existing, to have, notwithstanding, an existence in the believer's mind, who fo firmly affents to the promises of God, as if the thing promised was already present with him. Chryfoftom had this in his mind, when he thủs ex
plained this paffage : ή ανάτασης και παραγέγονεν, εδέ έσιν το
also signifies a base or foundation, in which fenfe
Tô rápy, that is, the foundation of the Sepulcbreai And *** Calvin's interpretation looks this way, faith, fais he, is
bypostasis, that is, a prop or pofletion, on which we fix DMX
lution, not to give way. And indeed, there is forne? 1944thing in faith, that can, with intrepidity, fustain all
the assaults of temptations, and not fuffer it to be
to divine truth, as cto fer things
qut yielding to any assault whatever, o 2200ra), And evi.
XIV, Nor ought it to be omitted, that the Apoftle dence. calls faith 4776053 # Baewouww the evidence of things nos
seen, But progos denotes two things. , A certain
muft necessarily be as we afirm. 2dly, Convi&tion of foul arising from such a demonstration of the truth: as Aristophanes in Pluto, cég tréytas fa! Bww dyvacar werà sáre, you cannot convince me of that. There is therefore in faith, if it be insyxos (an elenchus] a demonstration, a certain conviction of soul, arising from that clear and infallible demonstration. But this demonstration of truth rests on the testimony of God, who cannot deceive from which faith argues thus ; whatever God, who is truth itself, reveals, cannot but be most true, and worthy of all acceptárion, tho' pera haps I may not be able to see it with my eyes, or fully conceiver it in my mind. Spesielt inis
XV. All this tends co instruct us, that the affent, No false which is in faith, has a most certain assurance, which
sible in mo cercanicy of any mathematical demonftration can divine exceed. Wherefore, they speak very incautiously, iaith. who maintain, there may be falsehood in divina faith, since the proper object of faith is the testimony of God, which is necessarily true and more Certain than any demonftration. Nor can any places of scripture be brought, in which any thing, that is not true; can be man's belief. yyrir veis
XVI. But we are here to remove another difficulty: Believers if faith is such a certain and firm aflent, are thofe fometimes then deftitute of true faith, who sometimes waver staggered even with respect to fundamental truths? I answer,
most cervft. 1 We describe faith, considered in the idea, as tain truth. that christian vireue or grace, the perfection of which we all ought to aspire after : and not as it Sometimes fubfifts in the subject. 2dly. There may atximes ebe waverings, staggerings, and even inclinations to unbelief, in the beft of believers, uspecially when they are under fome violent tempo -25.4 eation, as is evident from the waverings of Asaph, Jeremiab, and others about the providence of God: but these are certain defects of faith, arising from the weakness of the Aesh. 3dly. Faith presently wrestles wich those temptations, it never allents to those injections of the devil, or the evil desires of
as to the
the carnal mind, nor is ever at rest, till having
finds reft for the fole of its feet. 0
of the truth, thus known and acknowledged and allent. this is the third act of faith, of which the apostle
fpeaks 2 Thess. 2, 10. For, fince there is a clear
fections of the deity in those truths, should break
glorify Godi i Hence the believer is said to give glary to God; Roni. 4. 120, and to love his praise (glory) John 12. 43. Above all, the soul is delighted with the fundamental truth concerning Christo Loves it as an inestimable treasure, and as a pearl of great price: it is precious to believersol Pet. 2017 year Brost precious. It is indeed true, that love, Iftrjętly speaking, is distinguished from faith a yet che acts of :both virtues, or graces, are so interwoven with one another, that we can neither explain nor: exercise faith without some acts of love interfering : such as is also that of which we now treat: This also is the observation of: fome of the greatest divines before me. As, not to mention others, at present, Ghar mierus, Panftrat. I. 3. lib. 12. 2014. No. 16. Wen delin, I beol. lib. 2. c. 24, od I hes. 8. And both of them cite Augustine in their favour, who asking, what is it to believe in God? answers, It is hy believing to love. See also le Blanc, a divine of Sedan in Tbes. de fidei justificantis natura, &c. Sect. 95. But if any will call this love, according to the glofs of the