Wendelin's "Christian Theology": Doctrine of Justifying Faith, Part 1

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THESIS I:  Hitherto concerning the offer of the Mediator, which is the former part of application.  Reception follows, which is the latter part of application, and is the act of man, whereby he receives the Mediator offered in the word and sacraments, by believing the divine revelation and promise.

EXPLANATION:  The offer is the act of God frequently mediated, made in the word and sacraments.  The reception is the act of man:  yet in such a way that it is also at the same time the blessing of God.  For, man would not be able to receive the Mediator, unless faith, which is the organ of this reception, were given by God.

THESIS II:  The cause and effect of this reception are to be considered.

THESIS III:  The cause, or instrument, whereby the Mediator is received, is faith.  Whence to receive Christ, or the Mediator, is nothing other than to believe upon Christ:  or to have a firm faith in the doctrine concerning the person, office, and benefits of Christ.

EXPLANATION:  Of his reception John speaks, John 1:12, as many as received Him, to them gave He the prerogative to become the sons of God, even to them that believe on His name.

THESIS IV:  Faith, as it is considered in this locus, is a holy habit, introduced into adults by the Holy Spirit through the word of the Gospel, whereby the elect believe divine truth, and with a firm assent of will receive the promises of saving grace in Christ, and apply to themselves Christ with all His benefits unto eternal life.

EXPLANATION:  I.  This faith in particular is called salvific:  because whoever is furnished with it is saved.  It is also called justifying, because it apprehends the merit and righteousness of Christ, through and because of which we are regarded as righteous in the sight of God, and are freed from our sins and the curse.

II.  Besides this justifying faith, there are also other kinds of faith, namely, historical faith, temporary faith, and the faith of miracles.

Historical faith is that whereby holds as true every word of God, especially what has been consigned to writing in the sacred books.  With this faith even the Devils are furnished, who know that God is true in His word, even if they often attempt to persuade men otherwise.  Hence James, James 2:19, The Devils also believe, but they tremble.

Temporary faith is an acquaintance with, and assent to, the grace of God, enduring only for a time, and conjoined with a certain joy, arising both from external causes, namely, temporal advantages, and from meditation on eternal life and blessedness, but ultimately vanishing.  This is also the faith of certain hypocrites and reprobates:  of which faith Christ speaks, Matthew 13:20, 21, he that received seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; yet hath he no root in himself, but dureth for a while:  for when tribulation or persecution ariseth because of the word, by and by he is offended.  This faith sometimes progresses to the extent that some furnished with it are said to have tasted of the heavenly gift, to have been made partakers of the Holy Spirit, to have tasted of the good word of God and the powers of the world to come, Hebrews 6:4, 5.  That this faith is true and saving, is expressly denied by Theophylact[1] on John 8 near the end.

The faith of Miracles is a certain persuasion of the performance of some miraculous work, received from a singular revelation or promise.  This faith was of old an extraordinary gift, granted to the Apostles and Teachers, for the confirmation of the doctrine of the Gospel.  It is now no longer vigorous in the Church:  after the doctrine of the Gospel was sufficiently confirmed.  Whence he who yet demands portents and miracles for the confirmation of the doctrine of the Gospel is himself a portent.  Concerning this faith Christ speaks in Matthew 17:20, 21; 1 Corinthians 13:2.

* III.  Let the things requisite for a miracle properly so called be observed here, which are the following:

(1.)  That it is visible:  because it ought to convince unbelievers:  but to confirm believers, Matthew 9:8; 11:4; 14:26; 15:31.\

(2.)  That it is a true deed, not fictitious or imaginary:  which sort of illusions belong to Devils or Magicians.

(3.)  That it is simply extraordinary:  which does not depend upon natural causes.

(4.)  That it is high above the strength of nature.

(5.)  That it is caused by the power of God alone.  Whence from His miracles Christ proves that He is the true God, John 5:17, etc.; 14:10, 11.

(6.)  That it is done to good ends:  which are various:  Demonstration of divine power, confirmation of the truth, faith, particular vocation, gracious presence, wrath against sinners, etc.

Hence Miracle is defined as an unusual work, surpassing the strength of all created nature, affecting the senses, and drawing men to admiration, wrought by God for the confirmation of His word and a declaration of His power.

IV.  Now, since there is great affinity between saving faith and the temporary faith of τῶν προσκαίρων, the transient, lest anyone should deceive himself, and mistake a shadow for the body, the marks of saving faith are to be rightly observed, whereby they are distinguished from temporary faith.

Therefore, the proper goods of justifying faith, which necessarily argue it, and distinguish it from temporary faith, are:

(1.)  Unshakable special/particular mercy, faith, and application of the merit of Christ.

(2.)  Sincere spiritual joy, arising from no external causes or advantages, but only from a sense of divine mercy.

(3.)  The love of Christ, overcoming all adversities, which is conjoined with a pious fear of offense, and a zeal for reflecting the divine glory.

(4.)  A most intimate sense of future felicity and immortality, even in very calamities.

(5.)  A hope of glory not making ashamed,[2] kindled by that Spirit, who bears witness with our spirit, that we are the children of God, Romans 8:16.

Hence it is evident, that it is false, what some affirm, that justifying faith and temporary faith do not differ, except in duration alone, and so are not distinct species.  See Exercitation 116.

THESIS V:  The causes, effects, and adjuncts of justifying faith are to be considered.

THESIS VI:  The principal efficient of faith is God, and particularly the Holy Spirit.  The impulsive cause is the mercy of God, according to His eternal election:  the meritorious cause, the merit of Christ:  the instrumental cause, the word of God.

EXPLANATION:  I.  That the principal efficient of saving faith is God, is proven out of Ephesians 2:8, by God’s grace are ye saved through faith, not of yourselves:  it is the gift of God.  This effect is attributed particularly to the Holy Spirit, Galatians 5:22, the fruit of the Holy Spirit is faith.  John 14:26, That Comforter, the Holy Spirit, shall teach you all things:  and John 16:13, The Spirit will guide you into all truth.

II.  That the ordinary instrument for effecting faith in us is the word of God, even indeed the word of the Gospel, is proven, Romans 10:17; John 17:20, neither do I pray for these alone, but for them also which shall believe on me through their word.

Now, as faith is stirred by the word, so it is confirmed through the sacraments, as an efficacious instruments, as we have shown above.

But it is to be observed in this place, that the word of God is the Law or the Gospel, and that each, although not in the same way, is an instrumental cause of faith.  Concerning the Gospel the matter is plain and without difficulty.  For the eyes of the mind belonging to the one about to believe are altogether to be fastened upon the promises of the Gospel, which is the ministration of the spirit, righteousness, and life, 2 Corinthians 3:6, 8, and contains faith’s proper and specific object, namely, Christ crucified, 1 Corinthians 1:23, 24; 2:2, in whom is all sufficiency of redemption and salvation prepared for believers, John 3:16.  Whence without the revelation of the Gospel faith is not ordinarily conceived, because it is not able to exist without the knowledge of Christ.  But the Law is also conducive to faith:  since it is our schoolmaster unto Christ, that we might be justified by faith, Galatians 3:24.  The Law, I say, both ceremonial and moral.  The former, because through the external rudiments of the sacrifices and ceremonies it adumbrates Christ.  The latter, because it, pointing out sin, and the punishment of sin, damnation without remedy, drives us through desperation over the acquisition of salvation by our own strength to seek help outside ourselves in Christ.

III.  Now, since out of the many that hear the word of God often the fewest believe, it is asked, for what reason is it, that only some believe?

Response:  There is no worthiness of man, or natural aptitude, to believe; because the animal man, which sort are we all by nature, understandeth not those things that are of the Spirit, 1 Corinthians 2:14.[3]  And the understanding of the flesh is enmity against God, Romans 8:7.[4]

Therefore, nothing forces God to give faith, except His own mercy, wherewith from eternity He embraced some, in such a way that He chose to confer upon them life in Christ.  But, whom He elected to life, those He also elected to faith.  Scripture testifies to this:  Acts 13:48, as many as were ordained to eternal life believed.  Romans 9:16, It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.  John 6:37, All that the Father giveth me shall come to me, namely, through true faith.  Hence also Luther in his preface to the Epistle to the Romans:  From predestination flows who must believe, or who must not believe.

IV.  The Lutherans teach, that the reason why faith is not given to all is not this, that the Holy Spirit is unwilling to give it to all:  for the Spirit of God is prepared to give faith to all:  but because they do not do what they are able to do through the remaining strength of corrupt nature, namely, they do not go to church, do not listen to sermons, do not earnestly weigh and consider them.  Graver on Article 5 of the Confessionis Augustanæ, page 114.

Response:  1.  That God was prepared, according to His eternal decree, to give faith to all men and to each, is false.  For He decreed to do it only to those whom from eternity He elected to eternal life, according to Luther’s opinion just now alleged from the preface to the Epistle to the Romans.  And who would say or believe, that God decreed by His word to give faith to all and to each, who decreed not even externally to call all by the preaching of the word, as we learn from the event.

2.  We acknowledge, that ordinarily indeed God decreed to give faith to no adult, without the word heard or read:  but, that it is to be given to all that read or hear the word, we deny with Scripture and experience:  and so we deny that neglect of the word is the sole reason the withholding of faith.

3.  Since to many that hear, read, and meditate upon the word, indeed, who preach and comment on the word, faith is not given, it is necessary either to attribute something more to corrupt and not yet renewed human nature with Pelagius, to fetch the cause of the difference, that faith is given to some but not to others, from more sublime and divine principle, which Christ does not conceal, when He says, unto you it is given, but to them it is not given, Matthew 13:11.  Which also Augustine acknowledged, tractate 26 on John, No one cometh unless drawn:  whom He draweth, and whom He draweth not, why He draweth this one, but not that one, desire not to judge, if thou wishest not to err.  And in book 1 de prædestinatione Sanctorum, chapter 5:  Many hear the word of truth:  but some believe, and some contradict:  therefore, the former will to believe, and the latter are unwilling.  Who does not know this?  Who would deny this?  But, since the will is prepared by God for some, but not for others:  it is certainly to be discerned, what comes of His mercy, and what of His judgment.  What Israel seeks, say the Apostle, he has not obtained; but the election has obtained:  but the rest were blinded.  Thus Augustine, piously and in accordance with the Scriptures, to whom Luther and the early Lutherans entirely subscribe.  See Exercitations 14, 117.

At the same time, there are arguments exciting to belief:  (1.)  if we consider, that this is the commandment of God, that we believe upon Christ, 1 John 3:23; (2.)  if we contemplate the misery, to which all are subjected, who believe not, John 3:18; (3.)  if we reflect upon the happiness of those that believe, John 3:16; (4.)  if we attend upon this, that there is no other means, besides faith in Christ, whereby we are able to flee consummate misery, and obtain felicity, Acts 4:12; Hebrews 11:6; (5.)  if we assess the injury that unbelievers do to God, 1 John 5:10; (6.)  if we weigh the honor wherewith believers glorify God, Romans 4:20; John 3:33; (7.)  if we regard the examples of those that have believed and have been saved through faith, Hebrews 12:1, who are called patterns to them which hereafter are going to believe, 1 Timothy 1:16.  At the same time, these arguments avail nothing, unless the touch of God is added.

V.  The Meritorious cause of faith is the merit of Christ, because of which not only eternal life, but also all spiritual benefits, among which hardly the least [is] faith, are conferred to us.  To this pertains that saying of Paul, 1 Corinthians 1:30, of God is Christ made to us wisdom, righteousness, sanctification, and redemption.

[1] Theophylact was an eleventh century Byzantine Archbishop of Ohrid (Bulgaria).  Although he himself was Byzantine by heritage and upbringing, he steadfastly championed the interests of the Bulgarian Church.  He wrote commentaries on the Gospels, Acts, the Pauline Epistles, and the Minor Prophets, showing the influence of Chrysostom in method and matter.

[2] Romans 5:5.

[3] 1 Corinthians 2:14:  “But the natural man receiveth not the things of the Spirit of God (ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ Πνεύματος τοῦ Θεοῦ):  for they are foolishness unto him:  neither can he know them, because they are spiritually discerned.”

[4] Romans 8:7:  “Because the carnal mind is enmity against God (τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς Θεόν):  for it is not subject to the law of God, neither indeed can be.”