Bishop Edmund Bonner
Concerning faith, what it is, and how it is to be considered and taken, here in this book.
Accomplishing the promise made in my preface, for as much as faith is the foundation and ground of all our Christian religion, I shall now entreat and speak thereof. And know you that although this word faith be diversly taken, both in profane authors, and also in scripture, sometimes signifying trust, sometimes truth, sometimes conscience, sometimes authority, sometimes credulity, sometimes credence, sometimes promise, sometimes proof, sometimes help, sometimes the gift or grace of God, and such like. Yet here in this book or process, there shall not be chiefly and principally entreated or spoken of every kind of faith, as in every way it may be considered, but only of two kinds or acceptations thereof.
And first do you understand that faith may be considered by itself, as it is a several gift of God, separate and distinct from hope, and charity, and being so considered and taken, it signifies and imports a persuasion and belief, wrought by God in man’s heart, whereby man assents, grants, and takes for true, not only that God is (which knowledge is taught and declared by the marvellous work of the creation of the world, as Saint Paul says in his epistle to the Romans) but also that all the words and sayings of God (which be revealed and opened in the scripture) are of most certain truth and infallible verity. And not that these things only are to be credited and assented unto, but also that all things else (which were taught by the apostles, and which have been by a whole universal consent of the Church of Christ, ever since that time continually taught and taken always for true) ought to be received, accepted, taken, and kept, as a true and perfect Apostolic doctrine.
This then is the first acceptation of faith, which man has of God, and wherein man does not lean to his own natural knowledge (which is by reason) but he leans to the knowledge attained by faith. Without which faith, man is ignorant and blind, and cannot understand, according as the prophet Isaiah affirms in his seventh chapter, saying Nisi credideritis, non intelligetis. That is to say, unless you believe, you shall not understand. This faith is the beginning, the entry, and the introduction unto all Christian religion, and godliness. For as Saint Paul says in his 11th chapter of his epistle to the Hebrews, he that comes to God must believe that he is, and that he is a rewarder unto them which do seek to please him.
And this faith, although it be such a beginning, such an entry, and such an introduction, very necessary for the beginning of all righteousness, yet if it do proceed no further, adjoining with it, hope and charity, it is called in scripture, a dead faith, because it is void and destitute of life and wants the help, and efficacy of charity. And this much for faith as it is considered in the first acceptation.
Faith as it is considered in the second acceptation, may not be alone, but must needs have hope, and charity, annexed and joined unto it. And faith so taken, both signifies not only the belief and persuasion which was before mentioned in the first acceptation, and taking of faith, but also it signifies a sure confidence, and hope, to attain all whatsoever God has promised for Christ’s sake, and it signifies and comprehends also, a hearty love to God and an obedience to his commandments.
And faith thus considered, is a lively faith, and works in a man a ready submission of his will to God’s will. And this is the effectual faith which works by charity, and which (as St Paul testifies unto the Galatians) is of value and strength in Christe Iesu.
By this faith, Abraham not knowing where he should go, went out of his country, and dwelt in the land of behest, or promise, as in a strange land, looking and trusting for a city, founded and built by Almighty God.
By this faith also, Abraham, when he was tempted, was ready to offer up his only begotten son Isaac, in whom he looked for the promise, nothing doubting, but that God who made the promise, was able to raise him up again from death.
And in this sort and wise, faith is taken, in the most part of the examples, which be recited of Saint Paul in the 11th chapter of his epistle to the Hebrews. And this faith so considered and taken, every Christian man does promise, profess, and covenant to keep, when he receives the sacrament of baptism.
And here is to be noted and considered, that all the promises of God, made at any time to man, after the fall of Adam, for Christ’s sake, are not absolutely and purely made, but under this condition, that is to say, that man should believe in God and with the grace of God given for Christ, endeavour himself to accomplish, and keep the commandments of God.
So that if man do believe in God and with the said grace do endeavour himself to the best of his power, to keep and accomplish the said commandments, man may justly then challenge the said promises, so graciously made unto him on God’s part, and if on the other side a man will not believe in God, and with the said grace endeavour himself to the best of his power, to keep and accomplish the said commandments, then man cannot justly challenge in anyway the said promises, or the benefit thereof, in as much as he has not fulfilled and kept on his part the said commandments, which were part of the promise and covenant, made no otherwise by God unto man, but under condition, as the prophet David plainly declares, in the 80th and 88th psalms, and Christ in the 19th of Matthew Siuis ad uitamingredi ferua mandata. That is to say, if you will enter into life, keep the commandments.
The church therefore, unto the same, intending the man should always have this in good mind, that is to say, that the promises of God to man, be made but upon condition, and that without keeping of the condition, no man is partaker of God’s promises, had taught, and ordained, that men before they do receive baptism, shall promise and covenant, to fulfil the said condition, and to forsake the devil, and the world, and to serve only God.
Of which promise and special covenant, whereby man thus binds himself to God, man is called in Latin, fidelis, that is to say, faithful. And on the other side, if he never made the promise or covenant, or after that he has made it, he does renounce and refute it, then that man in that case is among the Christian people called in Latin, infidelis, that is to say unfaithful, or heathen.
And because God (as before is declared) has made promise and covenant with man, and is ever in his words and promises most true, most just, most constant, and will (as we must most assuredly believe and think) perform and accomplish the same, to fare forth as he has promised in any wise, therefore God is called (as he is in very deed) fidelis et uerax, that is to say, faithful and true. Observing and keeping his faith, that is to say, his promise to man, requiring that man should likewise keep his faith and promise towards him.
Now of these things that are before spoken it is manifest that faith as it is taken in the second acceptation is the perfect faith of a true Christian man, containing the obedience to the whole doctrine, and religion of Christ.
And after this sort is faith taken of Saint Paul in his epistle to the Romans, and in other places of scripture, where it is said, that we be justified by faith. In which places man may not think that we be justified by faith (as faith is a several virtue, separated from hope, and charity, from fear of God and from repentance) but by faith there is meant not the late invented and devised faith that is to say, only faith, or faith alone, but faith with the aforesaid virtues, coupled and joined together, containing as is aforesaid the obedience to the whole doctrine and religion of Christ.
And here by the way is to be noted, that every man that doth offend God, does not actually lose his faith thereby, for both they that do sin by frailty and sudden motions (from which even the just men are not wholly free, and be taught thereof of Christ to say with each other, forgive us our trespasses etc) and the other also which advisedly fall into deadly sin (as they that commit murder, adultery, and other abominations) all be it that they be fallen from the lively and perfect faith, for that they are disobedient to the doctrine and religion of Christ which they did know, yet there does remain in them (so offending) the certain assured knowledge of God and his doctrine, which is the faith after the first sort and acceptation of faith.
And that these two things (it is to wit, knowledge and obedience) sometimes separated and asunder, Christ in the 12th chapter of Saint Luke’s Gospel does plainly declare it, Speaking of a servant that knows the will of his master and does it not. And likewise, St. James in his epistle says, that faith may remain without charity.
Wherefore the truth being thus, a transgressor of the law of Almighty God after baptism, does keep a remorse of conscience and the light of knowledge by faith whereby he sees the remedies, how to obtain the remission of sin, and by a special gift of further grace, is moved to use the same remedies, and so by faith walk in the ways ordained to attain remission of sin, as in the sacrament of penance shall be more perfectly hereafter declared.
Thus have you heard the two acceptations or takings of faith, and that the faith of knowledge, may remain in him that has fallen from the perfect faith of a Christian man. But whether there be any special, particular knowledge, which man by faith has certainly of himself, whereby he may testify to himself that he is one of the predestinate, which shall persevere to the end in their calling, there is not spoken as yet of, nor yet can, by the Scriptures, or Doctors, be proved that any such faith can or ought to be preached, or taught.
Truth it is, that in the sacraments instituted by Christ and used in his Catholic Church, here in earth, we may constantly and assuredly believe the works of God in them, and the application of his grace and favour therein (to our present comfort) with assurance also, that he will not fail us if we fall not from him. And therefore we so continuing in the state of grace with him, have warrant and may believe undoubtedly that we shall be saved.
But for as much as our frailty, and naughtiness, ought ever to be feared in us, it is therefore expedient for us, to live in continual watch, and in continual fight with our enemies, the devil, the flesh and the world, and not to presume too much of our perseverance and continuance in the state of grace (which on our behalf, is uncertain and unstable) but diligently and often to remember the godly and wise lesson of Saint Paul in the 10th chapter of his first epistle to the Corinthians, where he says, Qui se existimat stare, videat ne cadat. That is to say he that thinks or judges himself to stand, let him take heed that he fall not. For although God’s promises made in Christ be immutable, yet (as it has been said before) he does not make them to us, but with condition. So that his promise standing we may yet fail of the effect of the promise, because we keep not our promise. And therefore if we assuredly do reckon upon the state of our felicity (as grounded upon God’s promises) and do not remember therewith that no man shall be crowned unless he lawfully fight, we shall triumph before the victory, and so look in vain for that which is not otherwise promised, but under a condition, and after this sort every Christian man must and ought assuredly believe.