[Opuscula theologica omnia; (Lugduni Batavorum: Joannes Orlers & Joannes Maire; Prostant Amstelodami, apud Henricum Laurentium, 1614)]
Lucas Trelcatius, Sr. (1542–1602), born at Atrecht (Arras) in the year of our Lord 1542, proved himself a faithful steward in the Lord’s vineyard during an age of great tribulation and light. Descended of French stock, amidst the afflictions attending the Church of God in the Netherlands, he was nurtured in the bosom of Rome yet, by the singular mercy of divine providence, was awakened to the purity of the Evangelical truth. Fleeing the errors and superstition of Popery, Trelcatius sought the company of those who, in Geneva and throughout the Reformed Churches, followed the pure doctrine of Christ. Instructed at Douai in humane and theological learning, he embraced the Reformed faith and thereafter devoted his gifts to the edification of Christ’s flock, ministering to French and Dutch congregations in exile—especially in London and the Low Countries. In the year 1587, he was called to serve as Professor Primarius at the illustrious Academy of Leiden, wherein he expounded Holy Scripture and delivered the Institutes of Sacred Theology with singular diligence and orthodoxy, contending earnestly for the faith once delivered to the saints. Trelcatius was a most prudent and learned divine, well-versed in the Holy Fathers and the method of the scholastic doctors, but always subjecting all to the judgment of God’s Word. His Institutio Theologicae and other writings served as lamps for the feet of many, defending sound doctrine against Papists and the rising errors of Arminianism. In life and doctrine he adorned the Gospel, training ministers after the godly pattern. Called to his reward in 1602, he left behind a legacy of steadfastness, learned labors, and a son, Lucas Jr., to carry forth the testimony of the Reformed faith.
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Since from eternal Election (of which we spoke above) God leads us to glory which endures forever (of which we shall speak below) through means, both Internal and External, we must now briefly treat of the first Internal means, through which we also obtain the rest, that is, Faith, in such a way that first sound doctrine is built up, then false doctrine is destroyed.
We shall treat of the first part in such a way that we propose only those things which are most necessary to know, and which are today most attacked by adversaries: Satan now, as of old, striving through his Sophists, since upon the right understanding of this topic depends the safety of the whole Christian Religion, to obscure this doctrine either with the clouds of sophisms, or to undermine it in any other way, that he might snatch from God His glory, from the Church the certainty of its salvation. Hence it is also clear how necessary, useful, and excellent is the right knowledge of this most controversial topic. In the first part, therefore, after removing homonymy with a brief explanation of the word, we shall define the thing itself; and having defined it and divided it into its principal members, we shall explain it.
Faith in Greek pistis from peitho, that is, I persuade. In Hebrew, emunah from aman, which signifies what is ratified and firm, and therefore true. In Latin, Fides because what is said happens (fiat), namely while promises are kept. Besides the various significations among the profane, which we here omit, besides that in Holy Scripture homonymously the very image of faith is called faith, namely dead faith; besides that metonymically the doctrine itself, namely the subject of faith, is called Faith, it must be observed in general that it is sometimes taken more generally, sometimes more specifically, that is, one is Non-saving Faith, or Non-justifying, another is Saving or Justifying Faith. Taken more generally, which also comprehends human things, it is the firmest assent to a known thing on account of the assertion of an authentic witness, who is certainly believed not to deceive. In this respect it differs both from opinion, which is not well the inclination of a certain mind to one side, and from knowledge, which is the cognition of a thing through its causes.
But we here seek that which is concerned only with divine things, which is in general: A knowledge firmly assenting to God's word on account of the authority of God Himself asserting it. For these three things concur to constitute faith: 1. The authority of the testifier. 2. Knowledge of the testified thing. 3. Firm assent to the Testimony. But God's word is not only worthy of faith, but also authentic in itself, in origin, nature, and efficacy, as God's word. Therefore faith properly accepted thus is an infused habit of the mind, by which we apprehend divine things, with which it is occupied.
But that Non-justifying faith is either Historical or of Miracles. The first is to believe those things to be true which are delivered in Scripture. And this again is either without any sense of interior affection, and therefore also without a profession of life corresponding to the doctrine, or with some sense and taste, with joy, and therefore also with external profession, apparently corresponding to the doctrine, but this sense is temporary, neither truly nor solidly inscribed in the heart by the Holy Spirit. The first can be without the second, not the contrary.
Faith of Miracles is that by which one firmly resolves that there will happen from God's power what either he has predicted, or willed to be done in the name of Christ, nor does this faith, like the preceding, extend itself to all God's word. This is common to many pious and impious people; nor from this is the election or sanctity of anyone to be determined. For many bad people have performed many miracles, many good people none: it is therefore a singular gift of God. So much concerning Non-Justifying faith and its species.
But JUSTIFYING FAITH is a firm knowledge of the divine will for Salvation revealed in the word, with certain confidence on account of Christ, from the lively apprehension of Christ Himself and His benefits, infused and sealed in the hearts of the Elect by the Holy Spirit, by which being justified they are preserved eternally to God's glory.