XVIII. It is a source of peculiar consolation to hear that he will preside

at the judgment, who has already destined us to participate with himself

the honour of sitting in judgment with him, so far will he be from

ascending the tribunal to condemn us. For how could a most merciful prince

destroy his own people? how could a head scatter his own members? how

could an advocate condemn his own clients? For if the apostle ventures to

exclaim, that no one can condemn us while Christ intercedes for us,(1338)

it is much more certain that Christ himself, our intercessor, will not

condemn those whose cause he has undertaken, and whom he has engaged to

support. Indeed, it is no inconsiderable security, that we shall stand

before no other tribunal than that of our Redeemer, from whom we are to

expect salvation; and that he, who by the gospel now promises eternal

life, will at the judgment ratify and perform the promise which he has

given. The design of the Father in honouring the Son by “committing all

judgment to him,”(1339) was, that he might relieve the consciences of his

people from all fear concerning the judgment. Thus far I have followed the

order of the Apostles’ Creed; because, while it comprises, in a few words,

the principal points of redemption, it may serve to give us a distinct and

separate view of those particulars respecting Christ which merit our

attention. I style it the Apostles’ Creed, but am not at all solicitous to

know who was the composer of it. The ancient writers agree in ascribing it

to the apostles, either from a belief that it was written and published by

their common concurrence, or from an opinion that this compendium, being

faithfully collected from the doctrine delivered by them, was worthy of

being sanctioned by such a title. And whoever was the author of it, I have

no doubt that it has been publicly and universally received as a

confession of faith from the first origin of the Church, and even from the

days of the apostles. Nor is it probable that it was composed by any

private individual, since from time immemorial it has evidently been

esteemed as of sacred authority by all the pious. But what we ought

principally to regard, is beyond all controversy—that it comprehends a

complete account of our faith in a concise and distinct order, and that

every thing it contains is confirmed by decisive testimonies of Scripture.

This being ascertained, it is of no use anxiously to inquire, or to

contend with any one, respecting its author, unless it be not sufficient

for any one to have the unerring truth of the Holy Spirit, without knowing

either by whose mouth it was uttered, or by whose hand it was written.

XIX. Since we see that the whole of our salvation, and all the branches of

it, are comprehended in Christ, we must be cautious not to alienate from

him the least possible portion of it. If we seek salvation, we are taught

by the name of JESUS, that it is in him; if we seek any other gifts of the

Spirit, they will be found in his unction; strength, in his dominion;

purity, in his conception; indulgence discovers itself in his nativity, by

which he was made to resemble us in all things, that he might learn to

condole with us; if we seek redemption, it will be found in his passion;

absolution, in his condemnation; remission of the curse, in his cross;

satisfaction, in his sacrifice; purification, in his blood;

reconciliation, in his descent into hell; mortification of the flesh, in

his sepulchre; newness of life and immortality, in his resurrection; the

inheritance of the celestial kingdom, in his entrance into heaven;

protection, security, abundance, and enjoyment of all blessings, in his

kingdom; a fearless expectation of the judgment, in the judicial authority

committed to him. Finally, blessings of every kind are deposited in him;

let us draw from his treasury, and from no other source, till our desires

are satisfied. For they who, not content with him alone, are carried

hither and thither into a variety of hopes, although they fix their eyes

principally on him, nevertheless deviate from the right way in the

diversion of any part of their attention to another quarter. This

distrust, however, cannot intrude, where the plenitude of his blessings

has once been truly known.

Chapter XVII. Christ Truly And Properly Said To Have Merited The Grace Of

God And Salvation For Us.

We must devote an additional Chapter to the solution of this question. For

there are some men, more subtle than orthodox, who, though they confess

that Christ obtained salvation for us, yet cannot bear the word _merit_,

by which they suppose the grace of God is obscured. So they maintain that

Christ is only the instrument or minister, not, as he is called by Peter,

the Author, or Leader, and “Prince of life.”(1340) I grant, indeed, if any

man would oppose Christ simply and alone to the judgment of God, there

would be no room for merit; because it is impossible to find in man any

excellence which can merit the favour of God; nay, as Augustine most truly

observes, “The brightest illustration of predestination and grace is the

Saviour himself, the man Christ Jesus, who has acquired this character in

his human nature, without any previous merit either of works or of faith.

Let any one tell me, how that man merited the honour of being assumed into

one person with the Word, who is coëternal with the Father, and so

becoming the only begotten Son of God. Thus the fountain of grace appears

in our Head, and from him diffuses its streams through all his members

according to their respective capacities. Every one, from the commencement

of his faith, is made a Christian, by the same grace, by which this man,

from the commencement of his existence, was made the Christ.” Again, in

another treatise, Augustine says, “There is not a more illustrious example

of predestination than the Mediator himself. For he who made of the seed

of David this righteous man, so that he never was unrighteous, without any

previous merit of his will, converts unrighteous persons into righteous

ones, and makes them members of that Head,” &c. When we speak of the merit

of Christ, therefore, we do not consider him as the origin of it, but we

ascend to the ordination of God, which is the first cause; because it was

of his mere good pleasure, that God appointed him Mediator to procure

salvation for us. And thus it betrays ignorance to oppose the merit of

Christ to the mercy of God. For it is a common maxim, that between two

things, of which one succeeds or is subordinate to the other, there can be

no opposition. There is no reason, therefore, why the justification of men

should not be gratuitous from the mere mercy of God, and why at the same

time the merit of Christ should not intervene, which is subservient to the

mercy of God. But to our works are directly and equally opposed the

gratuitous favour of God and the obedience of Christ, each in its

respective place. For Christ could merit nothing except by the good

pleasure of God, by which he had been predestinated to appease the Divine

wrath by his sacrifice, and to abolish our transgressions by his

obedience. To conclude, since the merit of Christ depends solely on the

grace of God, which appointed this method of salvation for us, therefore

his merit and that grace are with equal propriety opposed to all the

righteousnesses of men.

II. This distinction is gathered from numerous passages of Scripture. “God

so loved the world, that he gave his only begotten Son, that whosoever

believeth in him should not perish.”(1341) We see that the love of God

holds the first place, as the supreme and original cause, and that faith

in Christ follows as the second and proximate cause. If it be objected,

that Christ is only the formal cause, this diminishes his merit more than

the words now quoted will bear. For if we obtain righteousness by a faith

which relies on him, it is in him we are to seek the cause of our

salvation. This is evident from many passages. “Not that we loved God, but

that he loved us, and sent his Son to be the propitiation for our

sins.”(1342) These words clearly demonstrate, that to remove every

obstacle in the way of his love towards us, God appointed a method of

reconciliation in Christ. And there is much contained in the word

“propitiation;” for God, in a certain ineffable manner, at the same time

that he loved us, was nevertheless angry with us, till he was reconciled

in Christ. This is implied in the following passages: “He is the

propitiation for our sins.”(1343) Again: “It pleased the Father, having

made peace through the blood of his cross, by him to reconcile all things

unto himself.”(1344) Again: “God was in Christ, reconciling the world unto

himself, not imputing their trespasses unto them.”(1345) Again: “He hath

made us accepted in the Beloved.”(1346) Again: “That he might reconcile

both unto God in one body by the cross.”(1347) The reason of this mystery

may be learned from the first chapter of the Epistle to the Ephesians,

where Paul, having taught that we are chosen in Christ, adds at the same

time, that we are accepted in him. How did God begin to favour those whom

he had loved before the creation of the world, but by the manifestation

which he made of his love when he was reconciled by the blood of Christ?

For since God is the fountain of all righteousness, he must necessarily be

the enemy and judge of every sinner. Wherefore the beginning of his love

is the righteousness described by Paul: “He hath made him to be sin for

us, who knew no sin; that we may be made the righteousness of God in

him.”(1348) For his meaning is, that by the sacrifice of Christ we obtain

gratuitous righteousness, so as to be acceptable to God, though by nature

we are the children of wrath, and alienated from him by sin. This

distinction is indicated also wherever the grace of Christ is connected

with the love of God; whence it follows that our Saviour bestows on us

what he has purchased; for otherwise it would be inconsistent to ascribe

this praise to him distinctly from the Father, that grace is his, and

proceeds from him.

III. Now, that Christ by his obedience has really procured and merited

grace from the Father for us, is certainly and justly concluded from

various passages of Scripture. For I assume this as granted: if Christ has

satisfied for our sins; if he has sustained the punishment due to us; if

he has appeased God by his obedience; in a word, if he has suffered, the

just for the unjust,—then salvation has been obtained for us by his

righteousness, which is the same as being merited. But according to the

testimony of Paul, “We were reconciled by his death, by whom we have

received the atonement,” or reconciliation.(1349) Now, there is no room

for reconciliation without a previous offence. The sense therefore is,

that God, to whom our sins had rendered us odious, has been appeased by

the death of his Son, so as to be propitious to us. And the antithesis,

which follows just after, is worthy of careful observation: “As by one

man’s disobedience many were made sinners, so by the obedience of one

shall many be made righteous.”(1350) For the meaning is, that as by the

sin of Adam we were alienated from God and devoted to destruction, so by

the obedience of Christ we are received into favour, as righteous persons.

Nor does the future tense of the verb exclude present righteousness; as

appears from the context. For he had before said, “The free gift is of

many offences unto justification.”(1351)

IV. But when we say that grace is procured for us by the merit of Christ,

we intend, that we have been purified by his blood, and that his death was

an expiation for sins. “The blood of Jesus Christ cleanseth us from all

sin.”(1352) “This blood is shed for the remission of sins.”(1353) If the

non‐imputation of our sins to us be the effect of the blood which he shed,

it follows that this was the price of satisfaction to the justice of God.

This is confirmed by the declaration of the Baptist: “Behold the Lamb of

God, which taketh away the sin of the world.”(1354) For he opposes Christ

to all the sacrifices of the law, to show that what they prefigured was

accomplished in him alone. Now we know what Moses frequently says—that an

atonement shall be made for sin, and it shall be forgiven. In short, the

ancient figures give us a fine exhibition of the power and efficacy of the

death of Christ. And the apostle copiously discusses this subject in the

Epistle to the Hebrews, judiciously assuming this as a fundamental

principle, that “without shedding of blood there is no remission.” Whence

he infers, that Christ has “once appeared to put away sin by the sacrifice

of himself;” and that “he was offered to bear the sins of many.”(1355) He

had already said, that “Not by the blood of goats and calves, but by his

own blood; he entered once into the holy place, having obtained eternal

redemption.”(1356) Now, when he argues in this manner, “If the blood of

bulls and of goats, and the ashes of a heifer sprinkling the unclean,

sanctifieth to the purifying of the flesh, how much more shall the blood

of Christ purge your conscience from dead works!”(1357) it evidently

appears that we too much undervalue the grace of Christ, unless we

attribute to his sacrifice an expiatory, placatory, and satisfactory

efficacy. Therefore it is immediately added, “He is the mediator of the

New Testament, that by means of death, for the redemption of the

transgressions that were under the first testament, they which are called

might receive the promise of eternal inheritance.”(1358) But we ought

particularly to consider the relation described by Paul, that he was “made

a curse for us.”(1359) For it would be unnecessary, and consequently

absurd, for Christ to be loaded with a curse, except in order to discharge

the debts due from others, and thereby to obtain a righteousness for them.

The testimony of Isaiah likewise is clear, that “the chastisement of our

peace was upon him; and with his stripes we are healed.”(1360) For if

Christ had not made a satisfaction for our sins, he could not be said to

have appeased God by suffering the punishment to which we were exposed.

This is confirmed by a subsequent clause: “For the transgression of my

people was he stricken.”(1361) Let us add the interpretation of Peter,

which will remove all difficulty, that “he bare our sins in his own body

on the tree;”(1362) which imports that the burden of condemnation, from

which we have been relieved, was laid upon Christ.

V. The apostles explicitly declare, that he paid a price to redeem us from

the sentence of death: “Being justified freely by his grace, through the

redemption that is in Christ Jesus; whom God hath set forth to be a

propitiation, through faith in his blood.”(1363) Here Paul celebrates the

grace of God, because he has given the price of our redemption in the

death of Christ; and then enjoins us to betake ourselves to his blood,

that we may obtain righteousness, and may stand secure before the judgment

of God. Peter confirms the same when he says, “Ye were not redeemed with

corruptible things, as silver and gold, but with the precious blood of

Christ, as of a lamb without blemish and without spot.”(1364) For there

would be no propriety in the comparison, unless this blood had been the

price of satisfaction for sin; for which reason Paul says, “Ye are bought

with a price.”(1365) Nor would there be any truth in his other assertion,

that “there is one Mediator, who gave himself a ransom,”(1366) unless the

punishment due to our demerits had been transferred to him. Therefore the

same apostle defines “redemption through his blood” to be “the forgiveness

of sins;”(1367) as though he had said, We are justified or acquitted

before God, because that blood is a complete satisfaction for us. This is

consonant with the following passage, that “he blotted out the hand‐

writing, which was contrary to us, nailing it to his cross.”(1368) For

these words signify the payment or compensation which absolves us from

guilt. There is great weight also in these words of Paul: “If

righteousness come by the law, then Christ is dead in vain.”(1369) For

hence we conclude, that we must seek from Christ what the law would confer

upon any one who fulfilled it; or, which is the same, that we obtain by

the grace of Christ what God promised in the law to our works; “which”

commandments “if a man do, he shall live in them.”(1370) This the apostle

confirms with equal perspicuity in his sermon at Antioch, asserting that

“by Christ all that believe are justified from all things, from which they

could not be justified by the law of Moses.”(1371) For if righteousness

consist in an observance of the law, who can deny that Christ merited

favour for us, when, by bearing this burden himself, he reconciles us to

God, just as though we were complete observers of the law ourselves? The

same idea is conveyed in what he afterwards writes to the Galatians, that

“God sent forth his Son, made under the law, to redeem them that were

under the law.”(1372) For what was the design of that subjection to the

law, but to procure a righteousness for us, by undertaking to perform that

which we were not able to do? Hence that imputation of righteousness

without works, of which Paul treats;(1373) because that righteousness

which is found in Christ alone is accepted as ours. Nor indeed is the

“flesh” of Christ called our “food”(1374) for any other reason but because

we find in it the substance of life. Now, this virtue proceeds solely from

the crucifixion of the Son of God, as the price of our righteousness. Thus

Paul says, “Christ hath given himself for us, an offering and a sacrifice

to God for a sweet‐smelling savour.”(1375) And in another place, “He was

delivered for our offences, and was raised again for our

justification.”(1376) Hence it is inferred, not only that salvation is

given us through Christ, but that the Father is now propitious to us for

his sake. For it cannot be doubted, but this, which God declares in a

figurative way by Isaiah, is perfectly fulfilled in him: “I will” do it

“for mine own sake, and for my servant David’s sake.”(1377) Of this the

apostle is a sufficient witness, when he says, “Your sins are forgiven you

for his name’s sake.”(1378) For although the name of Christ is not

expressed, yet John, in his usual manner, designates him by the pronoun

αὐτος, _he_. In this sense the Lord declares, “As I live by the Father, so

he that eateth me, even he shall live by me.”(1379) With which corresponds

the following declaration of Paul: “Unto you it is given for the love of

Christ (ὑπερ Χριστου) not only to believe on him, but also to suffer for

his sake.”(1380)

VI. But the inquiry made by Lombard and the schoolmen, whether Christ

merited for himself, discovers as much foolish curiosity, as the assertion

does presumption when they affirm it. For what necessity was there for the

only begotten Son of God to descend, in order to make any new acquisition

for himself? And God by the publication of his own counsel removes every

doubt. For it is said, not that the Father consulted the benefit of the

Son in his merits, but that he “delivered him to death, and spared him

not,”(1381) “because he loved the world.”(1382) And the language of the

prophets is worthy of observation: “Unto us a Child is born.”(1383) Again:

“Rejoice greatly, O daughter of Zion; behold, thy King cometh unto

thee.”(1384) There would otherwise be no force in that confirmation of his

love, which Paul celebrates, that he “died for us, while we were

enemies.”(1385) For we infer from this, that he had no regard to himself;

and this he clearly affirms himself, when he says, “For their sakes I

sanctify myself.”(1386) For by transferring the benefit of his sanctity to

others, he declares that he makes no acquisition for himself. And it is

highly worthy of our observation, that in order to devote himself wholly

to our salvation, Christ in a manner forgot himself. To support this

notion of theirs, the schoolmen preposterously pervert the following

passage of Paul: “Wherefore also God hath highly exalted him, and given

him a name which is above every name.”(1387) For, considered as a man, by

what merits could he obtain such dignity as to be the Judge of the world

and the Head of angels, to enjoy the supreme dominion of God, and to be

the residence of that majesty, the thousandth part of which can never be

approached by all the abilities of men and of angels? But the solution is

easy and complete, that Paul, in that passage, is not treating of the

cause of the exaltation of Christ, but only showing the consequence of it,

that he might be an example to us; nor did he mean any other than what is

declared in another place, that “Christ ought to have suffered, and to

enter into his glory.”(1388)

BOOK III. ON THE MANNER OF RECEIVING THE GRACE OF CHRIST, THE BENEFITS

WHICH WE DERIVE FROM IT, AND THE EFFECTS WHICH FOLLOW IT.

Argument.

The two former books relate to God the Creator and Redeemer. This treats

of God the Sanctifier, or of the operations of the Holy Spirit towards our

salvation, being an accurate exposition of the third part of the Apostles’

Creed.

The principal topics of this are seven, relating chiefly to one object,

the doctrine of faith.

First. Since our enjoyment of Christ and all his benefits depends on the

secret and special operation of the Holy Spirit, it discusses this

operation, which is the foundation of faith, of newness of life, and of

all holy exercises—Chap. I.

Secondly. Faith being as it were the hand by which we embrace Christ the

Redeemer, as offered to us by the Holy Spirit, it next adds a complete

description of faith—Chap. II.

Thirdly. To improve our knowledge of this salutary faith, it proceeds to

show the effects which necessarily result from it; and contends that true

penitence is always the consequence of true faith. But first it proposes

the doctrine of repentance in general—Chap. III.; and then treats of

Popish penance and its constituent parts—Chap. IV.—of indulgences and

purgatorial fire—Chap. V. But institutes a particular discussion of the

two branches of true penitence, the mortification of the flesh, and the

vivification of the spirit, or the life of a Christian, which is

excellently described—Chap. VI. VII. VIII. IX. X.

Fourthly. In order to a clearer display of the advantages and consequences

of this faith, it first treats of justification by faith—Chap. XI.—then

explains the questions which arise from it—Chap. XII. XIII. XIV. XV. XVI.

XVII. XVIII.—and, lastly, proceeds to a dissertation on Christian liberty,

which is an appendage to justification—Chap. XIX.

Fifthly. Next follows prayer, the principal exercise of faith, and the

medium or instrument by which we daily receive blessings from God—Chap.

XX.

Sixthly. But since the communication of Christ offered in the gospel is

not embraced by men in general, but only by those whom the Lord has

favoured with the efficacy and peculiar grace of his Spirit, it obviates

any supposition of absurdity, by subjoining a necessary and appropriate

dissertation on the doctrine of Divine election—Chap. XXI. XXII. XXIII.

XXIV.

Lastly. Since we are liable to various difficulties and troubles while

exercised in the severe warfare which always attends the life of a

Christian, it contends that this may be alleviated by meditating on the

final resurrection; and therefore adds a discourse on that subject—Chap.

XXV.

Chapter I. What Is Declared Concerning Christ Rendered Profitable To Us By

The Secret Operation Of The Spirit.

We are now to examine how we obtain the enjoyment of those blessings which

the Father has conferred on his only begotten Son, not for his own private

use, but to enrich the poor and needy. And first it must be remarked, that

as long as there is a separation between Christ and us, all that he

suffered and performed for the salvation of mankind is useless and

unavailing to us. To communicate to us what he received from his Father,

he must, therefore, become ours, and dwell within us. On this account he

is called our “Head,”(1389) and “the first‐born among many

brethren;”(1390) and we, on the other hand, are said to be “grafted into

him,”(1391) and to “put him on;”(1392) for, as I have observed, whatever

he possesses is nothing to us, till we are united to him. But though it be

true that we obtain this by faith, yet, since we see that the

communication of Christ, offered in the gospel, is not promiscuously

embraced by all, reason itself teaches us to proceed further, and to

inquire into the secret energy of the Spirit, by which we are introduced

to the enjoyment of Christ and all his benefits. I have already treated of

the eternal Deity and essence of the Spirit; let us now confine ourselves

to this particular point: Christ came thus by water and blood, that the

Spirit may testify concerning him, in order that the salvation procured by

him may not be lost to us. For as “there are three that bear record in

heaven, the Father, the Word, and the Spirit,” so also “there are three on

earth, the spirit, the water, and the blood.”(1393) Nor is this a useless

repetition of the testimony of the Spirit, which we perceive to be

engraven like a seal on our hearts, so that it seals the ablution and

sacrifice of Christ. For which reason Peter also says, that believers are

“elect through sanctification of the Spirit unto obedience, and sprinkling

of the blood of Jesus Christ.”(1394) This passage suggests to us, that our

souls are purified by the secret ablution of the Spirit, that the effusion

of that sacred blood may not be in vain. For the same reason also Paul,

when speaking of purification and justification, says, we enjoy both “in

the name of the Lord Jesus, and by the Spirit of our God.”(1395) The sum

of all is this—that the Holy Spirit is the bond by which Christ

efficaciously unites us to himself. And what we have advanced in the last

book concerning his unction, tends to establish the same truth.

II. But as a further confirmation of this point, which is highly worthy of

being understood, we must remember that Christ was endued with the Holy

Spirit in a peculiar manner; in order to separate us from the world, and

introduce us into the hope of an eternal inheritance. Hence the Spirit is

called “the Spirit of holiness;”(1396) not only because he animates and

supports us by that general power which is displayed in mankind, and in

all other creatures, but because he is the seed and root of a heavenly

life within us. The principal topic, therefore, dwelt on by the prophets

in celebrating the kingdom of Christ, is, that there would then be a more

exuberant effusion of the Spirit. The most remarkable passage is that of

Joel: “I will pour out my Spirit upon all flesh in those days.”(1397) For,

though the prophet seems to restrict the gifts of the Spirit to the

exercise of the prophetic function, yet he signifies, in a figurative way,

that God, by the illumination of his Spirit, will make those his

disciples, who before were total strangers to the heavenly doctrine.

Besides, as God the Father gives us his Holy Spirit for the sake of his

Son, and yet has deposited “all fulness” with his Son, that he might be

the minister and dispenser of his own goodness,—the Holy Spirit is

sometimes called the Spirit of the Father, and sometimes the Spirit of the

Son. “Ye (says Paul) are not in the flesh, but in the Spirit, if so be

that the Spirit of God dwell in you. Now, if any man have not the Spirit

of Christ, he is none of his.”(1398) And thence he inspires a hope of

complete renovation, for “he that raised up Christ from the dead, shall

also quicken your mortal bodies by his Spirit that dwelleth in you.”(1399)

For there is no absurdity in ascribing to the Father the praise of his own

gifts, of which he is the author; and also ascribing the same glory to

Christ, with whom the gifts of the Spirit are deposited, to be given to

his people. Therefore he invites all who thirst to come to him and

drink.(1400) And Paul teaches us, that “unto every one of us is given

grace according to the measure of the gift of Christ.”(1401) And it must

be remarked, that he is called the Spirit of Christ, not only because the

eternal Word of God is united with the same Spirit as the Father, but also

with respect to his character of Mediator; for, if he had not been endued

with this power, his advent to us would have been altogether in vain. In

which sense he is called “the second Adam, the Lord from heaven, a

quickening Spirit;”(1402) where Paul compares the peculiar life with which

the Son of God inspires his people, that they may be one with him, to that

animal life which is equally common to the reprobate. So, where he wishes

to the faithful “the grace of Christ, and the love of God,” he adds also

“the communion of the Spirit,”(1403) without which there can be no

enjoyment of the paternal favour of God, or the beneficence of Christ. As

he says also in another place, “the love of God is shed abroad in our

hearts by the Holy Ghost, which is given unto us.”(1404)

III. And here it will be proper to notice the titles by which the

Scripture distinguishes the Spirit, where it treats of the commencement,

progress, and completion of our salvation. First, he is called the “Spirit

of adoption,”(1405) because he witnesses to us the gratuitous benevolence

of God, with which God the Father has embraced us in his beloved and only

begotten Son, that he might be a father to us; and animates us to pray

with confidence, and even dictates expressions, so that we may boldly cry,

“Abba, Father.” For the same reason, he is said to be “the earnest” and

“seal” of our inheritance; because, while we are pilgrims and strangers in

the world, and as persons dead, he infuses into us such life from heaven,

that we are certain of our salvation being secured by the Divine

faithfulness and care.(1406) Whence he is also said to be “life,” because

of righteousness.(1407) Since by his secret showers he makes us fertile in

producing the fruits of righteousness, he is frequently called “water;” as

in Isaiah: “Ho, every one that thirsteth, come ye to the waters.”(1408)

Again: “I will pour water upon him that is thirsty, and floods upon the

dry ground.”(1409) To which corresponds the invitation of Christ, just

quoted: “If any man thirst, let him come unto me.”(1410) He sometimes,

however, receives this appellation from his purifying and cleansing

energy; as in Ezekiel, where the Lord promises to sprinkle clean water on

his people, to cleanse them from their impurities.(1411) Because he

restores to life and vigour, and continually supports, those whom he has

anointed with the oil of his grape, he thence obtains the name of

“unction.”(1412) Because he daily consumes the vices of our concupiscence,

and inflames our hearts with the love of God and the pursuit of

piety,—from these effects he is justly called “fire.”(1413) Lastly, he is

described to us as a “fountain,” whence we receive all the emanation of

heavenly riches; and as “the hand of God,” by which he exerts his power;

because by the breath of his power he inspires us with Divine life, so

that we are not now actuated from ourselves, but directed by his agency

and influence; so that if there be any good in us, it is the fruit of his

grace, whereas our characters without him are darkness of mind and

perverseness of heart. It has, indeed, already been clearly stated, that

till our minds are fixed on the Spirit, Christ remains of no value to us;

because we look at him as an object of cold speculation without us, and

therefore at a great distance from us. But we know that he benefits none

but those who have him for their “head” and “elder brother,” and who have

“put him on.”(1414) This union alone renders his advent in the character

of a Saviour available to us. We learn the same truth from that sacred

marriage, by which we are made flesh of his flesh and bone of his bone,

and therefore one with him.(1415) It is only by his Spirit that he unites

himself with us; and by the grace and power of the same Spirit we are made

his members; that he may keep us under himself, and we may mutually enjoy

him.

IV. But faith, being his principal work, is the object principally

referred to in the most frequent expressions of his power and operation;

because it is the only medium by which he leads us into the light of the

gospel; according to the declaration of John, that “Christ gave power (or

privilege) to become the sons of God to them that believed on his name;

which were born, not of blood, nor of the will of the flesh, nor of the

will of man, but of God;”(1416) where, opposing God to flesh and blood, he

asserts the reception of Christ by faith, by those who would otherwise

remain unbelievers, to be a supernatural gift. Similar to which is this

answer of Christ: “Flesh and blood hath not revealed it unto thee, but my

Father, which is in heaven;”(1417) which I now merely mention because I

have elsewhere treated it at large. Similar also is the assertion of Paul,

that the Ephesians “were sealed with that Holy Spirit of promise.”(1418)

For this shows, that there is an eternal teacher, by whose agency the

promise of salvation, which otherwise would only strike the air, or at

most our ears, penetrates into our minds. Similar also is his remark, that

the Thessalonians were “chosen by God through sanctification of the

Spirit, and belief of the truth;”(1419) by which connection, he briefly

suggests, that faith itself proceeds only from the Spirit. John expresses

this in plainer terms: “We know that he abideth in us, by the Spirit which

he hath given us.”(1420) Again: “Hereby know we that we dwell in him, and

he in us, because he hath given us of his Spirit.”(1421) Therefore Christ

promised to send to his disciples “the Spirit of truth, whom the world

cannot receive,”(1422) that they might be capable of attaining heavenly

wisdom. He ascribes to him the peculiar office of suggesting to their

minds all the oral instructions which he had given them. For in vain would

the light present itself to the blind, unless this Spirit of understanding

would open their mental eyes; so that he may be justly called the key with

which the treasures of the kingdom of heaven are unlocked to us; and his

illumination constitutes our mental eyes to behold them. It is therefore

that Paul so highly commends the ministry of the Spirit;(1423) because the

instructions of preachers would produce no benefit, did not Christ

himself, the internal teacher, by his Spirit, draw to him those who were

given him by the Father.(1424) Therefore, as we have stated, that complete

salvation is found in the person of Christ, so, to make us partakers of

it, he “baptizes us with the Holy Spirit and with fire,”(1425)

enlightening us into the faith of his Gospel, regenerating us so that we

become new creatures, and, purging us from profane impurities, consecrates

us as holy temples to God.

Chapter II. Faith Defined, And Its Properties Described.

All these things will be easily understood when we have given a clearer

definition of faith, that the reader may perceive its nature and

importance. But it will be proper to recall to his remembrance, what has

been already stated; that God has given us his law as the rule of our

conduct, and that, if we are guilty of even the smallest breach of it, we

are exposed to the dreadful punishment of eternal death, which he

denounces. Again, that since it is not only difficult, but entirely above

our strength, and beyond the utmost extent of our ability, to fulfil the

law as he requires,—if we only view ourselves, and consider what we have

demerited, we have not the least hope left, but, as persons rejected by

God, are on the verge of eternal perdition. In the third place, it has

been explained, that there is but one method of deliverance, by which we

can be extricated from such a direful calamity; that is, the appearance of

Christ the Redeemer, by whose means our heavenly Father, commiserating us

in his infinite goodness and mercy, has been pleased to relieve us, if we

embrace this mercy with a sincere faith, and rely on it with a constant

hope. But we must now examine the nature of this faith, by which all who

are the adopted sons of God enter on the possession of the heavenly

kingdom; since it is certain, that not every opinion, nor even every

persuasion, is equal to the accomplishment of so great a work. And we

ought to be the more cautious and diligent in our meditations and

inquiries on the genuine property of faith, in proportion to the

pernicious tendency of the mistakes of multitudes in the present age on

this subject. For a great part of the world, when they hear the word

_faith_, conceive it to be nothing more than a common assent to the

evangelical history. And even the disputes of the schools concerning

faith, by simply styling God the object of it, (as I have elsewhere

observed,) rather mislead miserable souls by a vain speculation, than

direct them to the proper mark. For, since God “dwelleth in the light,

which no man can approach unto,”(1426) there is a necessity for the

interposition of Christ, as the medium of access to him. Whence he calls

himself “the light of the world,”(1427) and in another place, “the way,

and the truth, and the life;” because “no man cometh unto the Father,” who

is the fountain of life, “but by him;”(1428) because he alone knows the

Father, and reveals him to believers.(1429)

For this reason Paul asserts, that he esteemed nothing worthy of being

known but Jesus Christ;(1430) and in the twentieth chapter of the Acts

declares, that he had preached faith in Christ; and in another place, he

introduces Christ speaking in the following manner: “I send thee unto the

Gentiles, that they may receive forgiveness of sins, and inheritance among

them which are sanctified by faith, that is in me.”(1431) This apostle

tells us, that the glory of God is visible to us in his person, or (which

conveys the same idea) that “the light of the knowledge of the glory of

God” shines “in his face.”(1432) It is true, that faith relates to the one

God; but there must also be added a knowledge of Jesus Christ, whom he has

sent.(1433) For God himself would be altogether concealed from us, if we

were not illuminated by the brightness of Christ. For this purpose the

Father has deposited all his treasures with his only begotten Son, that he

might reveal himself in him; and that, by such a communication of

blessings, he might express a true image of his glory. For as it has been

observed, that we require to be drawn by the Spirit, that we may be

excited to seek Christ, so we should also be apprized, that the invisible

Father is to be sought only in this image. On which subject, Augustine,

treating of the object of faith, beautifully remarks, “that we ought to

know whither we should go, and in what way;” and immediately after he

concludes, “that he who unites Deity and humanity in one person, is the

way most secure from all errors; for that it is God towards whom we tend,

and man by whom we go; but that both together can be found only in

Christ.” Nor does Paul, when he speaks of faith in God, intend to subvert

what he so frequently inculcates concerning faith, whose stability is

wholly in Christ. And Peter most suitably connects them together, when he

says, that “by him we believe in God.”(1434)

II. This evil, then, as well as innumerable others, must be imputed to the

schoolmen, who have, as it were, concealed Christ, by drawing a veil over

him; whereas, unless our views be immediately and steadily directed to

him, we shall always be wandering through labyrinths without end. They not

only, by their obscure definition, diminish, and almost annihilate, all

the importance of faith, but have fabricated the notion of implicit faith,

a term with which they have honoured the grossest ignorance, and most

perniciously deluded the miserable multitude. Indeed, to express the fact

more truly and plainly, this notion has not only buried the true faith in

oblivion, but has entirely destroyed it. Is this faith—to understand

nothing, but obediently to submit our understanding to the Church? Faith

consists not in ignorance, but in knowledge; and that not only of God, but

also of the Divine will. For we do not obtain salvation by our promptitude

to embrace as truth whatever the Church may have prescribed, or by our

transferring to her the province of inquiry and of knowledge. But when we

know God to be a propitious Father to us, through the reconciliation

effected by Christ, and that Christ is given to us for righteousness,

sanctification, and life,—by this knowledge, I say, not by renouncing our

understanding, we obtain an entrance into the kingdom of heaven. For, when

the apostle says, that “with the heart man believeth unto righteousness,

and with the mouth confession is made unto salvation,”(1435) he indicates,

that it is not sufficient for a man implicitly to credit what he neither

understands, nor even examines; but he requires an explicit knowledge of

the Divine goodness, in which our righteousness consists.

III. I do not deny (such is the ignorance with which we are enveloped)

that many things are very obscure to us at present, and will continue to

be so, till we shall have cast off the burden of the flesh, and arrived

nearer to the presence of God. On such subjects, nothing would be more

proper than a suspension of judgment, and a firm resolution to maintain

unity with the Church. But that ignorance combined with humility should,

under this pretext, be dignified with the appellation of Faith, is

extremely absurd. For faith consists in a knowledge of God and of

Christ,(1436) not in reverence for the Church. And we see what a labyrinth

they have fabricated by this notion of theirs, so that the ignorant and

inexperienced, without any discrimination, eagerly embrace as oracular

every thing obtruded upon them under the name of the Church; sometimes

even the most monstrous errors. This inconsiderate credulity, though it be

the certain precipice of ruin, is, nevertheless, excused by them on the

plea that it credits nothing definitively, but with this condition

annexed, if such be the faith of the Church. Thus they pretend that truth

is held in error, light in darkness, and true knowledge in ignorance. But,

not to occupy any more time in refuting them, we only admonish the reader

to compare their doctrine with ours; for the perspicuity of the truth will

of itself furnish a sufficient refutation. For the question with them is

not, whether faith be yet involved in many relics of ignorance, but they

positively assert, that persons are possessed of true faith, who are

charmed with their ignorance, and even indulge it, provided they assent to

the authority and judgment of the Church concerning things unknown; as if

the Scripture did not universally inculcate that knowledge is united with

faith.

IV. We grant, that during our pilgrimage in the world, our faith is

implicit, not only because many things are yet hidden from our view, but

because our knowledge of every thing is very imperfect, in consequence of

the clouds of error by which we are surrounded. For the greatest wisdom of

those who are most perfect, is to improve, and to press forward with

patient docility. Therefore Paul exhorts the faithful, if they differ from

each other on any subject, to wait for further revelation.(1437) And

experience teaches us, that till we are divested of the flesh, our

knowledge falls far short of what might be wished; in reading also, many

obscure passages daily occur, which convince us of our ignorance. With

this barrier God restrains us within the bounds of modesty, assigning to

every one a measure of faith, that even the most learned teacher may be

ready to learn. We may observe eminent examples of this implicit faith in

the disciples of Christ, before they were fully enlightened. We see with

what difficulty they imbibed the first rudiments; how they hesitated even

at the most minute particulars; what inconsiderable advances they made

even while hanging on the lips of their Master; and when they ran to the

grave at the intelligence of the women, his resurrection was like a dream

to them. The testimony already borne by Christ to their possession of

faith, forbids us to say that they were entirely destitute of it; indeed,

if they had not been persuaded that Christ would rise from the dead, they

would have felt no further concern about him. The women were not induced

by superstition to embalm with spices the body of a deceased man, of whose

life there was no hope; but though they credited his declarations, whose

veracity they well knew, yet the ignorance, which still occupied their

minds, involved their faith in darkness, so that they were almost lost in

astonishment. Whence also they are said at length to have believed, when

they saw the words of Christ verified by facts; not that their faith then

commenced, but the seed of faith, which had been latent, and as it were

dead in their hearts, then shot forth with additional vigour. They had

therefore a true but an implicit faith, because they received Christ with

reverence as their only teacher: being taught by him, they were persuaded

that he was the author of their salvation; and they believed that he came

from heaven, that through the grace of the Father he might assemble all

his disciples there. But we need not seek a more familiar proof of this

point, than that some portion of unbelief is always mixed with faith in

every Christian.

V. We may also style that an implicit faith, which in strict propriety is

nothing but a preparation for faith. The evangelists relate that many

believed, who, only being filled with admiration at the miracles of

Christ, proceeded no further than a persuasion that he was the promised

Messiah, although they had little or no knowledge of evangelical doctrine.

Such reverence, which induced them cheerfully to submit themselves to

Christ, is dignified with the title of faith, of which, however, it was

merely the commencement. Thus the nobleman, or courtier, who believed the

promise of Christ concerning the healing of his son, when he returned to

his house,(1438) according to the testimony of the evangelist, believed

again; that is, first he esteemed as an oracle what he had heard from the

lips of Christ; but afterwards he devoted himself to his authority to

receive his doctrine. It must be understood, however, that he was docile

and ready to learn; that the word _believe_, in the first place, denotes a

particular faith; but in the second place, it numbers him among the

disciples who had given their names to Christ. John gives us a similar

example in the Samaritans, who believed the report of the woman, so as to

run with eagerness to Christ; but who, after having heard him, said to the

woman, “Now we believe, not because of thy saying; for we have heard him

ourselves, and know, that this is indeed the Christ, the Saviour of the

world.”(1439) Hence it appears, that persons not yet initiated into the

first elements, but only inclined to obedience, are called believers; not,

indeed, with strict propriety, but because God, in his goodness,

distinguishes that pious disposition with such a great honour. But this

docility, connected with a desire of improvement, is very remote from that

gross ignorance which stupefies those who are content with such an

implicit faith as the Papists have invented. For if Paul severely condemns

those who are “ever learning, yet never come to the knowledge of the

truth,”(1440) how much greater ignominy do they deserve who make it their

study to know nothing!

VI. This, then, is the true knowledge of Christ—to receive him as he is

offered by the Father, that is, invested with his gospel; for, as he is

appointed to be the object of our faith, so we cannot advance in the right

way to him, without the guidance of the gospel. The gospel certainly opens

to us those treasures of grace, without which Christ would profit us

little. Thus Paul connects faith as an inseparable concomitant with

doctrine, where he says, “Ye have not so learned Christ; if so be ye have

been taught by him, as the truth is in Jesus.”(1441) Yet I do not so far

restrict faith to the gospel, but that I admit Moses and the prophets to

have delivered what was sufficient for its establishment; but because the

gospel exhibits a fuller manifestation of Christ, it is justly styled by

Paul, “the words of faith and of good doctrine.”(1442) For the same

reason, in another place, he represents the law as abolished by the coming

of faith;(1443) comprehending under this term the new kind of teaching, by

which Christ, since his appearance as our Master, has given a brighter

display of the mercy of the Father, and a more explicit testimony

concerning our salvation. The more easy and convenient method for us will

be, to descend regularly from the genus to the species. In the first

place, we must be apprized, that faith has a perpetual relation to the

word, and can no more be separated from it, than the rays from the sun,

whence they proceed. Therefore God proclaims by Isaiah, “Hear, and your

souls shall live.”(1444) And that the word is the fountain of faith, is

evident from this language of John: “These are written, that ye might

believe.”(1445) The Psalmist also, intending to exhort the people to

faith, says, “To‐day, if ye will hear his voice;”(1446) and to hear,

generally means to believe. Lastly, it is not without reason that in

Isaiah, God distinguishes the children of the Church from strangers, by

this character, that they shall all be his disciples, and be taught by

him;(1447) for, if this were a benefit common to all, why should he

address himself to a few? Correspondent with this is the general use of

the words “believers,” and “disciples,” as synonymous, by the evangelists,

on all occasions, and by Luke in particular, very frequently in the Acts

of the Apostles; in the ninth chapter of which, he extends the latter

epithet even to a woman. Wherefore, if faith decline in the smallest

degree from this object, towards which it ought to be directed, it no

longer retains its own nature, but becomes an uncertain credulity, and an

erroneous excursion of the mind. The same Divine word is the foundation by

which faith is sustained and supported, from which it cannot be moved

without an immediate downfall. Take away the word, then, and there will be

no faith left. We are not here disputing whether the ministry of men be

necessary to disseminate the word of God, by which faith is produced,

which we shall discuss in another place; but we assert, that the word

itself, however it may be conveyed to us, is like a mirror, in which faith

may behold God. Whether, therefore, God in this instance use the agency of

men, or whether he operate solely by his own power, he always discovers

himself by his word to those whom he designs to draw to himself.(1448)

Whence Paul defines faith as an obedience rendered to the gospel, and

praises the service of faith.(1449) For the apprehension of faith is not

confined to our knowing that there is a God, but chiefly consists in our

understanding what is his disposition towards us. For it is not of so much

importance to us to know what he is in himself, as what he is willing to

be to us. We find, therefore, that faith is a knowledge of the will of God

respecting us, received from his word. And the foundation of this is a

previous persuasion of the Divine veracity; any doubt of which being

entertained in the mind, the authority of the word will be dubious and

weak, or rather it will be of no authority at all. Nor is it sufficient to

believe that the veracity of God is incapable of deception or falsehood,

unless you also admit, as beyond all doubt, that whatever proceeds from

him is sacred and inviolable truth.

VII. But as the human heart is not excited to faith by every word of God,

we must further inquire what part of the word it is, with which faith is

particularly concerned. God declared to Adam, “Thou shalt surely

die;”(1450) and to Cain, “The voice of thy brother’s blood crieth unto me

from the ground;”(1451) but these declarations are so far from being

adapted to the establishment of faith, that of themselves they can only

shake it. We do not deny that it is the office of faith to subscribe to

the truth of God, whatever be the time, the nature, or the manner of his

communications; but our present inquiry is only, what faith finds in the

Divine word, upon which to rest its dependence and confidence. When our

conscience beholds nothing but indignation and vengeance, how shall it not

tremble with fear? And if God be the object of its terror, how should it

not fly from him? But faith ought to seek God, not to fly from him. It

appears, then, that we have not yet a complete definition of faith; since

a knowledge of the Divine will indefinitely, ought not to be accounted

faith. But suppose, instead of will,—the declaration of which is often

productive of fear and sorrow,—we substitute benevolence or mercy. This

will certainly bring us nearer to the nature of faith. For we are allured

to seek God, after we have learned that salvation is laid up for us with

him; which is confirmed to us by his declaring it to be the object of his

care and affection. Therefore we need a promise of grace, to assure us

that he is our propitious Father; since we cannot approach to him without

it, and it is upon that alone that the human heart can securely depend.

For this reason, in the Psalms, mercy and truth are generally united, as

being closely connected; because it would be of no avail for us to know

the veracity of God, if he did not allure us to himself by his mercy; nor

should we embrace his mercy, if he did not offer it with his own mouth. “I

have declared thy faithfulness and thy salvation: I have not concealed thy

loving‐kindness and thy truth. Let thy loving‐kindness and thy truth

continually preserve me.”(1452) Again: “Thy mercy, O Lord, is in the

heavens; and thy faithfulness reacheth unto the clouds.”(1453) Again: “All

the paths of the Lord are mercy and truth unto such as keep his

covenant.”(1454) Again: “His merciful kindness is great towards us; and

the truth of the Lord endureth for ever.”(1455) Again: “I will praise thy

name for thy loving‐kindness, and for thy truth.”(1456) I forbear to quote

what we read in the prophets to the same purport, that God is merciful and

faithful in his promises. For it will be temerity to conclude that God is

propitious to us, unless he testify concerning himself, and anticipate us

by his invitation, that his will respecting us may be neither ambiguous

nor obscure. But we have already seen, that Christ is the only pledge of

his love, without whom the tokens of his hatred and wrath are manifest

both above and below. Now, since the knowledge of the Divine goodness will

not be attended with much advantage, unless it lead us to rely upon it, we

must exclude that apprehension of it which is mixed with doubts, which is

not uniform and steady, but wavering and undecided. Now, the human mind,

blinded and darkened as it is, is very far from being able to penetrate

and attain to a knowledge of the Divine will; and the heart also,

fluctuating in perpetual hesitation, is far from continuing unshaken in

that persuasion. Therefore our mind must be illuminated, and our heart

established by some exterior power, that the word of God may obtain full

credit with us. Now, we shall have a complete definition of faith, if we

say, that it is a steady and certain knowledge of the Divine benevolence

towards us, which, being founded on the truth of the gratuitous promise in

Christ, is both revealed to our minds, and confirmed to our hearts, by the

Holy Spirit.

VIII. But before I proceed any further, it will be necessary to make some

preliminary observations, for the solution of difficulties, which

otherwise might prove obstacles in the way of the reader.

And first, we must refute the nugatory distinction, which prevails in the

schools, of formal and informal faith. For they imagine, that such as are

not impressed with any fear of God, or with any sense of piety, believe

all that is necessary to be known in order to salvation; as though the

Holy Spirit, in illuminating our hearts to faith, were not a witness to us

of our adoption. Yet, in opposition to the whole tenor of Scripture, they

presumptuously dignify such a persuasion, destitute of the fear of God,

with the name of faith. We need not contend with this definition any

further than by simply describing the nature of faith, as it is

represented in the Divine word. And this will clearly evince the ignorance

and insipidity of their clamour concerning it. I have treated it in part

already, and shall subjoin what remains in its proper place. At present, I

affirm, that a greater absurdity than this figment of theirs, cannot

possibly be imagined. They maintain faith to be a mere assent, with which

every despiser of God may receive as true whatever is contained in the

Scripture. But first it should be examined, whether every man acquires

faith for himself by his own power, or whether it is by faith that the

Holy Spirit becomes the witness of adoption. They betray puerile folly,

therefore, in inquiring whether faith, which is formed by the

superaddition of a quality, be the same, or whether it be a new and

different faith. It clearly appears, that while they have been trifling in

this manner, they never thought of the peculiar gift of the Spirit; for

the commencement of faith contains in it the reconciliation by which man

draws near to God. But, if they would duly consider that declaration of

Paul, “With the heart man believeth unto righteousness,”(1457) they would

cease their trifling about this superadded quality. If we had only this

one reason, it ought to be sufficient to terminate the controversy—that

the assent which we give to the Divine word, as I have partly suggested

before, and shall again more largely repeat, is from the heart rather than

the head, and from the affections rather than the understanding. For which

reason it is called “the obedience of faith,”(1458) to which the Lord

prefers no other obedience; because nothing is more precious to him than

his own truth; which, according to the testimony of John the

Baptist,(1459) believers, as it were, subscribe and seal. As this is by no

means a dubious point, we conclude at once, that it is an absurdity to

say, that faith is formed by the addition of a pious affection to an

assent of the mind; whereas, even this assent consists in a pious

affection, and is so described in the Scriptures. But another argument

offers itself, which is still plainer. Since faith accepts Christ, as he

is offered to us by the Father; and he is offered, not only for

righteousness, remission of sins, and peace, but also for sanctification

and as a fountain of living water; it is certain, that no man can ever

know him aright, unless he at the same time receive the sanctification of

the Spirit. Or, if any one would wish it to be more clearly expressed,

Faith consists in a knowledge of Christ. Christ cannot be known without

the sanctification of his Spirit. Consequently, faith is absolutely

inseparable from a pious affection.

IX. This passage of Paul, “Though I have all faith, so that I could remove

mountains, and have not charity, I am nothing,”(1460) is generally adduced

by them to support the notion of an informal faith unaccompanied with

charity; but they overlook the sense in which the apostle uses the word

“faith” in this place. For having, in the preceding chapter, treated of

the various gifts of the Spirit, among which he has enumerated “divers

kinds of tongues, the working of miracles and prophecy,”(1461) and having

exhorted the Corinthians to “covet earnestly the best gifts,” from which

the greatest benefit and advantage would accrue to the whole body of the

Church, he adds, “yet show I unto you a more excellent way;” implying,

that all such gifts, whatever be their intrinsic excellence, are yet to be

deemed worthless, unless they be subservient to charity; for that, being

given for the edification of the Church, if not employed for that purpose,

they lose their beauty and value. To prove this, he particularly specifies

them, repeating the same gifts, which he had before enumerated, but under

other names. He uses the word “faith” to denote what he had before called

powers, (δυναμεις, _potestates_, _virtutes_,) that is, a power of working

miracles. This, then, whether it be called power or faith, being a

particular gift of God, which any impious man may both possess and abuse,

as the gift of tongues, or prophecy, or other gifts, we need not wonder if

it be separated from charity. But the mistake of such persons arises

wholly from this—that though the word “faith” is used in many senses, not

observing this diversity of signification, they argue as if it had always

the same meaning. The passage which they adduce from James in support of

the same error, shall be discussed in another place. Now, although, for

the sake of instruction, when we design to show the nature of that

knowledge of God, which is possessed by the impious, we allow that there

are various kinds of faith, yet we acknowledge and preach only one faith

in the pious, according to the doctrine of the Scripture. Many men

certainly believe that there is a God; they admit the evangelical history

and the other parts of Scripture to be true; just as we form an opinion of

transactions which are narrated as having occurred in former times, or of

which we have ourselves been spectators. There are some who go further;

esteeming the word of God as an undoubted revelation from heaven, not

wholly disregarding its precepts, and being in some measure affected both

by its denunciations and by its promises. To such persons, indeed, faith

is attributed; but by a catachresis, a tropical or improper form of

expression; because they do not with open impiety resist, or reject, or

contemn the word of God, but rather exhibit some appearance of obedience

to it.

X. But this shadow or image of faith, as it is of no importance, so is

unworthy of the name of faith; its great distance from the substantial

truth of which, though we shall show more at large hereafter, there can be

no objection to its being briefly pointed out here. Simon Magus(1462) is

said to have believed, who, nevertheless, just after, betrays his

unbelief. When faith is attributed to him, we do not apprehend, with some,

that he merely pretended to it with his lips, while he had none in his

heart; but we rather think, that being overcome with the majesty of the

gospel, he did exercise a kind of faith, and perceived Christ to be the

author of life and salvation, so as freely to profess himself one of his

followers. Thus, in the Gospel of Luke, those persons are said to believe

for a time, in whom the seed of the word is prematurely choked before it

fructifies, and those in whom it takes no root, but soon dries up and

perishes. We doubt not but such persons, being attracted with some taste

of the word, receive it with avidity, and begin to perceive something of

its Divine power; so that by the fallacious counterfeit of faith, they

impose not only on the eyes of men, but even on their own minds. For they

persuade themselves, that the reverence which they show for the word of

God, is real piety; supposing that there is no impiety but a manifest and

acknowledged abuse or contempt of it. But, whatever be the nature of that

assent, it penetrates not to the heart, so as to fix its residence there;

and though it sometimes appears to have shot forth roots, yet there is no

life in them. The heart of man has so many recesses of vanity, and so many

retreats of falsehood, and is so enveloped with fraudulent hypocrisy, that

it frequently deceives even himself. But let them, who glory in such

phantoms of faith, know, that in this respect they are not at all superior

to devils. Persons of the former description, who hear and understand

without any emotion those things, the knowledge of which makes devils

tremble, are certainly far inferior to the fallen spirits; and the others

are equal to them in this respect—that the sentiments with which they are

impressed, finally terminate in terror and consternation.(1463)

XI. I know that it appears harsh to some, when faith is attributed to the

reprobate; since Paul affirms it to be the fruit of election. But this

difficulty is easily solved; for, though none are illuminated to faith, or

truly feel the efficacy of the gospel, but such as are preordained to

salvation, yet experience shows, that the reprobate are sometimes affected

with emotions very similar to those of the elect, so that, in their own

opinion, they in no respect differ from the elect. Wherefore, it is not at

all absurd, that a taste of heavenly gifts is ascribed to them by the

apostle, and a temporary faith by Christ:(1464) not that they truly

perceive the energy of spiritual grace and clear light of faith, but

because the Lord, to render their guilt more manifest and inexcusable,

insinuates himself into their minds, as far as his goodness can be enjoyed

without the Spirit of adoption. If any one object, that there remains,

then, no further evidence by which the faithful can certainly judge of

their adoption, I reply, that although there is a great similitude and

affinity between the elect of God and those who are endued with a frail

and transitory faith, yet the elect possess that confidence, which Paul

celebrates, so as boldly to “cry, Abba, Father.”(1465) Therefore, as God

regenerates for ever the elect alone with incorruptible seed, so that the

seed of life planted in their hearts never perishes, so he firmly seals

within them the grace of his adoption, that it may be confirmed and

ratified to their minds. But this by no means prevents that inferior

operation of the Spirit from exerting itself even in the reprobate. In the

mean time the faithful are taught to examine themselves with solicitude

and humility, lest carnal security insinuate itself, instead of the

assurance of faith. Besides, the reprobate have only a confused perception

of grace, so that they embrace the shadow rather than the substance;

because the Spirit properly seals remission of sins in the elect alone,

and they apply it by a special faith to their own benefit. Yet the

reprobate are justly said to believe that God is propitious to them,

because they receive the gift of reconciliation, though in a confused and

too indistinct manner: not that they are partakers of the same faith or

regeneration with the sons of God, but because they appear, under the

disguise of hypocrisy, to have the principle of faith in common with them.

Nor do I deny, that God so far enlightens their minds, that they discover

his grace; but he so distinguishes that perception from the peculiar

testimony, which he gives to his elect, that they never attain any solid

effect and enjoyment. For he does not, therefore, show himself propitious

to them, by truly delivering them from death, and receiving them under his

protection; but he only manifests to them present mercy. But he vouchsafes

to the elect alone, the living root of faith, that they may persevere even

to the end. Thus we have refuted the objection, that if God truly

discovers his grace, it remains for ever; because nothing prevents God

from illuminating some with a present perception of his grace, which

afterwards vanishes away.

XII. Moreover, though faith is a knowledge of the benevolence of God

towards us, and a certain persuasion of his veracity, yet it is not to be

wondered at, that the subjects of these temporary impressions lose the

sense of Divine love, which, notwithstanding its affinity to faith, is yet

widely different from it. The will of God, I confess, is immutable, and

his truth always consistent with itself. But I deny that the reprobate

ever go so far as to penetrate to that secret revelation, which the

Scripture confines to the elect. I deny, therefore, that they either

apprehend the will of God, as it is immutable, or embrace his truth with

constancy; because they rest in a fugitive sentiment. Thus a tree, not

planted deeply enough to shoot forth living roots, in process of time

withers; though for some years it may produce not only leaves and

blossoms, but even fruits. Finally, as the defection of the first man was

sufficient to obliterate the Divine image from his mind and soul, so we

need not wonder if God enlightens the reprobate with some beams of his

grace, which he afterwards suffers to be extinguished. Nor does any thing

prevent him from slightly tincturing some with the knowledge of his

gospel, and thoroughly imbuing others with it. It must, nevertheless, be

remembered, that how diminutive and weak soever faith may be in the elect,

yet, as the Spirit of God is a certain pledge and seal to them of their

adoption, his impression can never be erased from their hearts; but that

the reprobate have only a few scattered rays of light, which are

afterwards lost; yet that the Spirit is not chargeable with deception,

because he infuses no life into the seed which he drops in their hearts,

that it may remain for ever incorruptible, as in the elect. I go still

further; for since it is evident from the tenor of the Scripture, and from

daily experience, that the reprobate are sometimes affected with a sense

of Divine grace, some desire of mutual love must necessarily be excited in

their hearts. Thus Saul had for a time a pious disposition to love God,

from whom experiencing paternal kindness, he was allured by the charms of

his goodness. But as the persuasion of the paternal love of God is not

radically fixed in the reprobate, so they love him not reciprocally with

the sincere affection of children, but are influenced by a mercenary

disposition; for the spirit of love was given to Christ alone, that he

might instil it into his members. And this observation of Paul certainly

extends to none but the elect: “The love of God is shed abroad in our

hearts by the Holy Ghost, which is given unto us;”(1466) the same love,

which generates that confidence of invocation which I have before

mentioned. Thus, on the contrary, we see that God is wonderfully angry

with his children, whom he ceases not to love: not that he really hates

them, but because he designs to terrify them with a sense of his wrath, to

humble their carnal pride, to shake off their indolence, and to excite

them to repentance. Therefore they apprehend him to be both angry with

them, or at least with their sins, and propitious to them at the same

time; for they sincerely deprecate his wrath, and yet resort to him for

succour with tranquillity and confidence. Hence it appears, that faith is

not hypocritically counterfeited by some, who nevertheless are destitute

of true faith; but, while they are hurried away with a sudden impetuosity

of zeal, they deceive themselves by a false opinion. Nor is it to be

doubted, that indolence preoccupies them, and prevents them from properly

examining their hearts as they ought to do. It is probable that those

persons were of this description, to whom, according to John, “Jesus did

not commit himself,” notwithstanding that they believed in him, “because

he knew all men: he knew what was in man.”(1467) If multitudes did not

depart from the common faith, (I style it common, because there is a great

similitude and affinity between temporary faith and that which is living

and perpetual,) Christ would not have said to his disciples, “If ye

continue in my word, then are ye my disciples indeed, and ye shall know

the truth, and the truth shall make you free.”(1468) For he addresses

those who have embraced his doctrine, and exhorts them to an increase of

faith, that the light which they have received may not be extinguished by

their own supineness. Therefore Paul claims faith as peculiar to the

elect,(1469) indicating that many decay, because they have had no living

root. Thus also Christ says in Matthew, “Every plant, which my heavenly

Father hath not planted, shall be rooted up.”(1470) There is a grosser

deception in others, who are not ashamed to attempt to deceive both God

and men. James inveighs against this class of men, who impiously profane

faith by hypocritical pretensions to it.(1471) Nor would Paul require from

the children of God, a “faith unfeigned,”(1472) but because multitudes

presumptuously arrogate to themselves what they possess not, and with

their vain pretences deceive others, and sometimes even themselves.

Therefore he compares a good conscience to a vessel in which faith is

kept; because many, “having put away a good conscience, concerning faith

have made shipwreck.”(1473)

XIII. We must also remember the ambiguous signification of the word

_faith_; for frequently faith signifies the sound doctrine of piety, as in

the place which we have just cited, and in the same Epistle, where Paul

says, that deacons must hold “the mystery of the faith in a pure

conscience.”(1474) Also where he predicts the apostasy of some “from the

faith.”(1475) But, on the contrary, he says, that Timothy had been

“nourished up in the words of faith.”(1476) Again, where he says,

“avoiding profane and vain babblings, and oppositions of science, falsely

so called; which some professing, have erred concerning the faith;”(1477)

whom in another place he styles “reprobates concerning the faith.”(1478)

Thus, also, when he directs Titus to “rebuke them, that they may be sound

in the faith,”(1479) by soundness, he means nothing more than that purity

of doctrine, which is so liable to be corrupted and to degenerate through

the instability of men. Since “all the treasures of wisdom and knowledge

are hidden in Christ,”(1480) whom faith possesses, faith is justly

extended to the whole summary of heavenly doctrines, with which it is

inseparably connected. On the contrary, it is sometimes restricted to a

particular object; as when Matthew says, that “Jesus saw their

faith,”(1481) who let down the paralytic man through the roof; and when

Christ exclaimed respecting the centurion, “I have not found so great

faith, no, not in Israel.”(1482) But it is probable, that the centurion

was wholly intent on the recovery of his son, a concern for whom wholly

occupied his mind; yet, because he was contented with the mere answer of

Christ, without being importunate for his corporeal presence, it is on

account of this circumstance that his faith is so greatly extolled. And we

have lately shown, that Paul uses faith for the gift of miracles; which is

possessed by those who are neither regenerated by the Spirit of God, nor

serious worshippers of him. In another place, also, he uses it to denote

the instruction by which we are edified in the faith; for, when he

suggests that faith will be abolished, it must undoubtedly be referred to

the ministry of the Church, which is, at present, useful to our infirmity.

In these forms of expression, however, there is an evident analogy. But

when the word “faith” is in an improper sense transferred to a

hypocritical profession, or to that which falsely assumes the name, it

should not be accounted a harsher catachresis, than when the fear of God

is used for a corrupt and perverse worship; as when it is frequently said

in the sacred history, that the foreign nations, which had been

transplanted to Samaria and its vicinity, feared the fictitious deities

and the God of Israel; which is like confounding together heaven and

earth. But our present inquiry is, what is that faith by which the

children of God are distinguished from unbelievers, by which we invoke God

as our Father, by which we pass from death to life, and by which Christ,

our eternal life and salvation, dwells in us? The force and nature of it,

I conceive, I have concisely and clearly explained.

XIV. Now, let us again examine all the parts of that definition; a careful

consideration of which, I think, will leave nothing doubtful remaining.

When we call it knowledge, we intend not such a comprehension as men

commonly have of those things which fall under the notice of their senses.

For it is so superior, that the human mind must exceed and rise above

itself, in order to attain to it. Nor does the mind which attains it

comprehend what it perceives, but being persuaded of that which it cannot

comprehend, it understands more by the certainty of this persuasion, than

it would comprehend of any human object by the exercise of its natural

capacity. Wherefore Paul beautifully expresses it in these terms: “to

comprehend what is the breadth, and length, and depth, and height; and to

know the love of Christ, which passeth knowledge.”(1483) For he meant to

suggest, that what our mind apprehends by faith is absolutely infinite,

and that this kind of knowledge far exceeds all understanding. Yet,

because God has revealed to his saints the secret of his will, “which had

been hidden from ages and from generations,”(1484) therefore _faith_ is in

Scripture justly styled “an acknowledgment;”(1485) and by John,

“knowledge,” when he asserts, that believers know that they are the sons

of God.(1486) And they have indeed a certain knowledge of it; but are

rather confirmed by a persuasion of the veracity of God, than taught by

any demonstration of reason. The language of Paul also indicates this:

“whilst we are at home in the body, we are absent from the Lord; for we

walk by faith, not by sight.” By this he shows that the things which we

understand through faith, are at a distance from us, and beyond our sight.

Whence we conclude, that the knowledge of faith consists more in certainty

than in comprehension.

XV. To express the solid constancy of the persuasion, we further say, that

it is a certain and steady knowledge. For, as faith is not content with a

dubious and versatile opinion, so neither with an obscure and perplexed

conception; but requires a full and fixed certainty, such as is commonly

obtained respecting things that have been tried and proved. For unbelief

is so deeply rooted in our hearts, and such is our propensity to it, that

though all men confess with the tongue, that God is faithful, no man can

persuade himself of the truth of it, without the most arduous exertions.

Especially when the time of trial comes, the general indecision discloses

the fault which was previously concealed. Nor is it without reason that

the Holy Spirit asserts the authority of the Divine word in terms of such

high commendation, but with a design to remedy the disease which I have

mentioned, that the promises of God may obtain full credit with us. “The

words of the Lord (says David) are pure words; as silver tried in a

furnace of earth purified seven times.”(1487) Again: “The word of the Lord

is tried: he is a buckler to all those that trust in him.”(1488) And

Solomon confirms the same, nearly in the same words: “Every word of God is

pure.”(1489) But, as the hundred and nineteenth Psalm is almost entirely

devoted to this subject, it were needless to recite any more testimonies.

Whenever God thus recommends his word to us, he, without doubt, obliquely

reprehends our unbelief; for the design of those recommendations is no

other than to eradicate perverse doubts from our hearts. There are also

many, who have such conceptions of the Divine mercy, as to receive but

very little consolation from it. For they are at the same time distressed

with an unhappy anxiety, doubting whether he will be merciful to them;

because they confine within too narrow limits that clemency, of which they

suppose themselves to be fully persuaded. For they reflect with themselves

thus: that his mercy is large and copious, bestowed upon many, and ready

for the acceptance of all; but that it is uncertain whether it will reach

them also, or, rather, whether they shall reach it. This thought, since it

stops in the midst of its course, is incomplete. Therefore it does not so

much confirm the mind with secure tranquillity, as disturb it with

restless hesitation. But very different is the meaning of “full

assurance,” (πληροφοριας,) which is always attributed to faith in the

Scriptures; and which places the goodness of God, that is clearly revealed

to us, beyond all doubt. But this cannot take place, unless we have a real

sense and experience of its sweetness in ourselves. Wherefore the apostle

from faith deduces confidence, and from confidence boldness. For this is

his language: “In Christ we have boldness and access, with confidence by

the faith of him.”(1490) These words imply that we have no right faith,

but when we can venture with tranquillity into the Divine presence. This

boldness arises only from a certain confidence of the Divine benevolence

and our salvation; which is so true, that the word “faith” is frequently

used for confidence.

XVI. The principal hinge on which faith turns is this—that we must not

consider the promises of mercy, which the Lord offers, as true only to

others, and not to ourselves; but rather make them our own, by embracing

them in our hearts. Hence arises that confidence, which the same apostle

in another place calls “peace;”(1491) unless any one would rather make

peace the effect of confidence. It is a security, which makes the

conscience calm and serene before the Divine tribunal, and without which

it must necessarily be harassed and torn almost asunder with tumultuous

trepidation, unless it happen to slumber for a moment in an oblivion of

God and itself. And indeed it is but for a moment; for it does not long

enjoy that wretched oblivion, but is most dreadfully wounded by the

remembrance, which is perpetually recurring, of the Divine judgment. In

short, no man is truly a believer, unless he be firmly persuaded, that God

is a propitious and benevolent Father to him, and promise himself every

thing from his goodness; unless he depend on the promises of the Divine

benevolence to him, and feel an undoubted expectation of salvation; as the

apostle shows in these words: “If we hold fast the beginning of our

confidence steadfast unto the end.”(1492) Here he supposes, that no man

has a good hope in the Lord, who does not glory with confidence, in being

an heir of the kingdom of heaven. He is no believer, I say, who does not

rely on the security of his salvation, and confidently triumph over the

devil and death, as Paul teaches us in this remarkable peroration: “I am

persuaded (says he) that neither death, nor life, nor angels, nor

principalities, nor powers, nor things present, nor things to come, shall

be able to separate us from the love of God, which is in Christ Jesus our

Lord.”(1493) Thus the same apostle is of opinion, that “the eyes of our

understanding” are not truly “enlightened,” unless we discover what is the

hope of the eternal inheritance, to which we are called.(1494) And he

every where inculcates, that we have no just apprehensions of the Divine

goodness, unless we derive from it a considerable degree of assurance.

XVII. But some one will object, that the experience of believers is very

different from this; for that, in recognizing the grace of God towards

them, they are not only disturbed with inquietude, (which frequently

befalls them,) but sometimes also tremble with the most distressing

terrors. The vehemence of temptations, to agitate their minds, is so

great, that it appears scarcely compatible with that assurance of faith of

which we have been speaking. We must therefore solve this difficulty, if

we mean to support the doctrine we have advanced. When we inculcate, that

faith ought to be certain and secure, we conceive not of a certainty

attended with no doubt, or of a security interrupted by no anxiety; but we

rather affirm, that believers have a perpetual conflict with their own

diffidence, and are far from placing their consciences in a placid calm,

never disturbed by any storms. Yet, on the other hand, we deny, however

they may be afflicted, that they ever fall and depart from that certain

confidence which they have conceived in the Divine mercy. The Scripture

proposes no example of faith more illustrious or memorable than David,

especially if you consider the whole course of his life. Yet that his mind

was not invariably serene, appears from his innumerable complaints, of

which it will be sufficient to select a few. When he rebukes his soul for

turbulent emotions, is he not angry with his unbelief? “Why (says he) art

thou cast down, O my soul? and why art thou disquieted in me? Hope thou in

God.”(1495) And, certainly, that consternation was an evident proof of

diffidence, as though he supposed himself to be forsaken by God. In

another place, also, we find a more ample confession: “I said, in my

haste, I am cut off from before thine eyes.”(1496) In another place, also,

he debates with himself in anxious and miserable perplexity, and even

raises a dispute concerning the nature of God: “Hath God forgotten to be

gracious? Will the Lord cast off for ever?” What follows is still harsher:

“And I said, I must fall; these are the changes of the right hand of the

Most High.”(1497) For, in a state of despair, he consigns himself to ruin;

and not only confesses that he is agitated with doubts, but, as vanquished

in the conflict, considers all as lost; because God has deserted him, and

turned to his destruction that hand which used to support him. Wherefore

it is not without reason that he says, “Return unto thy rest, O my

soul;”(1498) since he had experienced such fluctuations amidst the waves

of trouble. And yet, wonderful as it is, amidst these concussions, faith

sustains the hearts of the pious, and truly resembles the palm‐tree,

rising with vigour undiminished by any burdens which may be laid upon it,

but which can never retard its growth; as David, when he might appear to

be overwhelmed, yet, chiding himself, ceased not to aspire towards God.

Indeed, he who, contending with his own infirmity, strives in his

anxieties to exercise faith, is already in a great measure victorious.

Which we may infer from such passages as this: “Wait on the Lord: be of

good courage, and he shall strengthen thine heart; wait, I say, on the

Lord.”(1499) He reproves himself for timidity, and repeating the same

twice, confesses himself to be frequently subject to various agitations.

In the mean time, he is not only displeased with himself for these faults,

but ardently aspires towards the correction of them. Now, if we enter into

a close and correct examination of his character and conduct, and compare

him with Ahaz, we shall discover a considerable difference. Isaiah is sent

to convey consolation to the anxiety of the impious and hypocritical king;

he addresses him in these words: “Take heed, and be quiet; fear not,”

&c.(1500) But what effect had the message on him? As it had been before

said, that “his heart was moved as the trees of the wood are moved with

the wind,”(1501) though he heard the promise, he ceased not to tremble.

This therefore is the proper reward and punishment of infidelity—so to

tremble with fear, that he who opens not the gate to himself by faith, in

the time of temptation departs from God; but, on the contrary, believers,

whom the weight of temptations bends and almost oppresses, constantly

emerge from their distresses, though not without trouble and difficulty.

And because they are conscious of their own imbecility, they pray with the

Psalmist, “Take not the word of truth utterly out of my mouth.”(1502) By

these words we are taught, that they sometimes become dumb, as though

their faith were destroyed; yet that they neither fail nor turn their

backs, but persevere in their conflict, and arouse their inactivity by

prayer, that they may not be stupefied by self‐indulgence.

XVIII. To render this intelligible, it is necessary to recur to that

division of the flesh and the spirit, which we noticed in another place,

and which most clearly discovers itself in this case. The pious heart

therefore perceives a division in itself, being partly affected with

delight, through a knowledge of the Divine goodness; partly distressed

with sorrow, through a sense of its own calamity; partly relying on the

promise of the gospel; partly trembling at the evidence of its own

iniquity; partly exulting in the apprehension of life; partly alarmed by

the fear of death. This variation happens through the imperfection of

faith; since we are never so happy, during the present life, as to be

cured of all diffidence, and entirely filled and possessed by faith. Hence

those conflicts, in which the diffidence which adheres to the relics of

the flesh, rises up in opposition to the faith formed in the heart. But

if, in the mind of a believer, assurance be mixed with doubts, do we not

always come to this point, that faith consists not in a certain and clear,

but only in an obscure and perplexed knowledge of the Divine will

respecting us? Not at all. For, if we are distracted by various thoughts,

we are not therefore entirely divested of faith; neither, though harassed

by the agitations of diffidence, are we therefore immerged in its abyss;

nor, if we be shaken, are we therefore overthrown. For the invariable

issue of this contest is, that faith at length surmounts those

difficulties, from which, while it is encompassed with them, it appears to

be in danger.

XIX. Let us sum it up thus: As soon as the smallest particle of grace is

infused into our minds, we begin to contemplate the Divine countenance as

now placid, serene, and propitious to us: it is indeed a very distant

prospect, but so clear, that we know we are not deceived. Afterwards, in

proportion as we improve,—for we ought to be continually improving by

progressive advances,—we arrive at a nearer, and therefore more certain

view of him, and by continual habit he becomes more familiar to us. Thus

we see, that a mind illuminated by the knowledge of God, is at first

involved in much ignorance, which is removed by slow degrees. Yet it is

not prevented either by its ignorance of some things, or by its obscure

view of what it beholds, from enjoying a clear knowledge of the Divine

will respecting itself, which is the first and principal exercise of

faith. For, as a man who is confined in a prison, into which the sun

shines only obliquely and partially through a very small window, is

deprived of a full view of that luminary, yet clearly perceives its

splendour, and experiences its beneficial influence,—thus we, who are

bound with terrestrial and corporeal fetters, though surrounded on all

sides with great obscurity, are nevertheless illuminated, sufficiently for

all the purposes of real security, by the light of God shining ever so

feebly to discover his mercy.

XX. The apostle beautifully inculcates both these ideas in various places.

For when he says, that “we know in part, and we prophesy in part, and see

through a glass darkly,”(1503) he indicates, how very slender a portion of

that wisdom which is truly Divine, is conferred upon us in the present

life. For although these words imply, not only that faith remains

imperfect as long as we groan under the burden of the flesh, but that our

imperfection renders it necessary for us to be unremittingly employed in

acquiring further knowledge, yet he suggests, that it is impossible for

our narrow capacity to comprehend that which is infinite. And this Paul

predicates concerning the whole Church; though every individual of us is

obstructed and retarded, by his own ignorance, from making that progress

which might be wished. But what a sure and certain experience, of itself,

even the smallest particle of faith gives us, the same apostle shows in

another place, where he asserts, that “we, with open face, beholding as in

a glass the glory of the Lord, are changed into the same image.”(1504)

Such profound ignorance must necessarily involve much doubt and

trepidation; especially as our hearts are, by a kind of natural instinct,

inclined to unbelief. Besides, temptations, various and innumerable,

frequently assail us with great violence. Above all, our own conscience,

oppressed by its incumbent load of sin, sometimes complains and groans

within itself, sometimes accuses itself, sometimes murmurs in secret, and

sometimes is openly disturbed. Whether, therefore, adversity discover the

wrath of God, or the conscience find in itself any reason or cause of it,

thence unbelief derives weapons to oppose faith, which are perpetually

directed to this object, to persuade us, that God is angry with us, and

inimical to us; that we may not hope for any assistance from him, but may

dread him as our irreconcilable enemy.

XXI. To sustain these attacks, faith arms and defends itself with the word

of the Lord. And when such a temptation as this assails us,—that God is

our enemy, because he is angry with us,—faith, on the contrary, objects,

that he is merciful even when he afflicts, because chastisement proceeds

rather from love than from wrath. When it is pressed with this thought,

that God is an avenger of iniquities, it opposes the pardon provided for

all offences, whenever the sinner makes application to the Divine

clemency. Thus the pious mind, how strangely soever it may be agitated and

harassed, rises at length superior to all difficulties, nor ever suffers

its confidence in the Divine mercy to be shaken. The various disputes

which exercise and fatigue it, terminate rather in the confirmation of

that confidence. It is a proof of this, that when the saints conceive

themselves to feel most the vengeance of God, they still confide their

complaints to him, and when there is no appearance of his hearing them,

they continue to call upon him. For what end would be answered by

addressing complaint to him from whom they expected no consolation? And

they would never be disposed to call upon him, unless they believed him to

be ready to assist them.(1505) Thus the disciples, whom Christ reprehends

for the weakness of their faith, complained indeed that they were

perishing, but still they implored his assistance. Nor, when he chides

them on account of their weak faith, does he reject them from the number

of his children, or class them with unbelievers; but he excites them to

correct that fault. Therefore we repeat the assertion already made, that

faith is never eradicated from a pious heart, but continues firmly fixed,

however it may be shaken, and seem to bend this way or that; that its

light is never so extinguished or smothered, but that it lies at least

concealed under embers; and that this is an evident proof, that the word,

which is an incorruptible seed, produces fruit similar to itself, whose

germ never entirely perishes. For, though it is the last cause of despair

that can happen to saints, to perceive, according to their apprehension of

present circumstances, the hand of God lifted up for their destruction,

yet Job asserts the extent of his hope to be such, that though he should

be slain by him, he would continue to trust in him.(1506) This, then, is

the real state of the case: Unbelief is not inwardly predominant in the

hearts of the pious, but it assails them from without; nor do its weapons

mortally wound them; they only molest them, or at least inflict such

wounds as are curable. For faith, according to Paul, serves us as a

shield, which, being opposed to hostile weapons, receives their blows, and

entirely repels them, or at least breaks their force, so that they

penetrate no vital part. When faith is shaken, therefore, it is just as if

a soldier, otherwise bold, were constrained, by a violent stroke of a

javelin, to change his position and retreat a little; but when faith

itself is wounded, it is just as if his shield were broken by a blow, yet

not pierced through. For the pious mind will always recover so far as to

say, with David, “Though I walk through the valley of the shadow of death,

I will fear no evil; for thou art with me.”(1507) To walk in the gloom of

death is certainly terrible; and believers, whatever degree of firmness

they have, cannot but dread it. But when this thought prevails, that God

is present with them, and concerned for their salvation, fear at once

gives way to security. But, as Augustine says, whatever powerful engines

the devil erects against us, when he possesses not the heart, which is the

residence of faith, he is kept at a distance. Thus, if we judge from the

event, believers not only escape in safety from every battle, so that,

receiving an accession of vigour, they are soon after prepared to enter

the field again, but we see the accomplishment of what John says, in his

canonical Epistle: “This is the victory that overcometh the world, even

our faith.”(1508) For he affirms, that it will be not only victorious in

one or in a few battles, or against some particular assault, but that it

will overcome the whole world, though it should be attacked a thousand

times.

XXII. There is another species of fear and trembling, by which,

nevertheless, the assurance of faith is so far from being impaired, that

it is more firmly established. That is, when believers, considering the

examples of the Divine vengeance against the impious as lessons given to

them, are solicitously cautious not to provoke the wrath of God against

themselves by the same crimes; or when, feeling their own misery, they

learn to place all their dependence on the Lord, without whom they

perceive themselves to be more inconstant and transient than the wind. For

when the apostle, by a representation of the punishments which the Lord

formerly inflicted on the Israelitish nation, alarms the fears of the

Corinthians, lest they should involve themselves in the same

calamities,(1509) he in no respect weakens their confidence, but shakes

off the indolence of the flesh, by which faith is rather impaired than

confirmed. Nor when, from the fall of the Jews, he takes an occasion to

exhort him that standeth to beware lest he fall,(1510) does he direct us

to waver, as though we were uncertain of our stability; but only forbids

all arrogance and presumptuous, overweening confidence in our own

strength, that the Gentiles may not proudly insult over the expelled Jews,

into whose place they have been received.(1511) In that passage, however,

he not only addresses believers, but in his discourse also includes

hypocrites, who gloried merely in external appearance. For he admonishes

not men individually, but instituting a comparison between the Jews and

the Gentiles, after having shown that the rejection of the former was a

righteous punishment for their unbelief and ingratitude, he exhorts the

latter not to lose, by pride and haughtiness, the grace of adoption

recently transferred to them. But as, in the general rejection of the

Jews, there remained some of them who fell not from the covenant of

adoption, so among the Gentiles there might possibly arise some, who,

destitute of true faith, would only be inflated with foolish and carnal

confidence, and thus abuse the goodness of God to their own ruin. But

though you should understand this to be spoken to the elect and believers,

no inconvenience would result from it. For it is one thing to repress the

temerity, which from remaining carnality sometimes discovers itself in the

saints, that it may not produce vain confidence; and another to strike the

conscience with fear, that it may not rely with full security on the mercy

of God.

XXIII. Moreover, when he teaches us to “work out our own salvation with

fear and trembling,”(1512) he only requires us to accustom ourselves, with

great self‐humiliation, to look up to the power of the Lord. For nothing

arouses us to repose all confidence and assurance of mind on the Lord, so

much as diffidence of ourselves, and anxiety arising from a consciousness

of our own misery. In which sense, we must understand this declaration of

the Psalmist, “I will come into thy house in the multitude of thy mercy,

and in thy fear will I worship.”(1513) Whence he beautifully connects the

confidence of faith, which relies on the mercy of God, with that religious

fear by which we ought to be affected, whenever we come into the presence

of the Divine Majesty, and from its splendour, discover our extreme

impurity. Solomon also truly pronounces, “Happy is the man who feareth

alway; but he that hardeneth his heart shall fall into mischief.”(1514)

But he intends that fear which will render us more cautious, not such as

would afflict and ruin us, such as, when the mind, confounded in itself,

recovers itself in God; dejected in itself, finds consolation in him; and

despairing of itself, revives with confidence in him. Wherefore nothing

prevents believers from being distressed with fear, and at the same time

enjoying the most serene consolation; as they now turn their eyes towards

their own vanity, and now direct the attention of their mind to the truth

of God. How can fear and faith, it will be asked, both reside in the same

mind? Just as, on the contrary, insensibility and anxiety. For though the

impious endeavour to acquire a habit of insensibility, that they may not

be disquieted by the fear of God, the judgment of God follows them so

closely, that they cannot attain the object of their desires. So nothing

prevents God from training his people to humility, that in their valiant

warfare they may restrain themselves within the bounds of modesty. And

that this was the design of the apostle appears from the context, where,

as the cause of fear and trembling, he assigns the good pleasure of God,

by which he gives to his people both rightly to will, and strenuously to

perform. In the same sense we should understand this prediction: “The

children of Israel shall fear the Lord and his goodness;”(1515) for not

only piety produces a reverence of God, but also the sweetness of grace

fills a man that is dejected in himself, with fear and admiration; causing

him to depend upon God, and humbly submit himself to his power.

XXIV. Yet we give no encouragement to the very pestilent philosophy, begun

to be broached by some semi‐Papists in the present day. For, being unable

to defend that gross notion of faith as a doubtful opinion, which has been

taught in the schools, they resort to another invention, and propose a

confidence mixed with unbelief. They confess, that whenever we look to

Christ, we find in him a sufficient ground of comfortable hope; but

because we are always unworthy of all those blessings which are offered to

us in Christ, they wish us to fluctuate and hesitate in the view of our

own unworthiness. In short, they place the conscience in such a state

between hope and fear, that it alternately inclines to both. They also

connect hope and fear together, so that when the former rises, it

depresses the latter, and when the latter lifts its head, the former

falls. Thus Satan, finding that those open engines, which he heretofore

employed to destroy the assurance of faith, are now no longer of any

avail, secretly endeavours to undermine it. But what kind of confidence

would that be, which should frequently give way to despair? If you

consider Christ, (say they,) salvation is certain; if you return to

yourself, condemnation is certain. Diffidence and good hope, therefore,

must of necessity alternately prevail in your mind. As though we ought to

consider Christ as standing apart from us, and not rather as dwelling

within us. For we therefore expect salvation from him, not because he

appears to us at a great distance, but because, having ingrafted us into

his body, he makes us partakers not only of all his benefits, but also of

himself. Wherefore I thus retort their own argument: If you consider

yourself, condemnation is certain; but since Christ, with all his

benefits, is communicated to you, so that all that he has becomes yours,

and you become a member of him, and one with him,—his righteousness covers

your sins; his salvation supersedes your condemnation; he interposes with

his merit, that your unworthiness may not appear in the Divine presence.

Indeed, the truth is, that we ought by no means to separate Christ from

us, or ourselves from him; but, with all our might, firmly to retain that

fellowship by which he has united us to himself. Thus the apostle teaches

us: “The body (says he) is dead because of sin; but the spirit is life

because of righteousness.”(1516) According to this frivolous notion of

these persons, he ought to have said, Christ indeed has life in himself;

but you, being sinners, remain obnoxious to death and condemnation. But he

speaks in a very different manner; for he states, that the condemnation

which we demerit in ourselves is swallowed up by the salvation of Christ;

and in confirmation of this, uses the same argument as I have adduced,

that Christ is not without us, but dwells within us; and not only adheres

to us by an indissoluble connection of fellowship, but by a certain

wonderful communion coalesces daily more and more into one body with us,

till he becomes altogether one with us. Nor do I deny, what I have lately

said, that some interruptions of faith at times occur, as its imbecility

is by the force of violence inclined to this or the other direction, Thus,

in the thick gloom of temptations, its light is smothered; but, whatever

befalls it, it never discontinues its efforts in seeking God.

XXV. Bernard reasons in a similar manner, when he professedly discusses

this subject, in the Fifth Homily, on the Dedication of the Temple. “By

the goodness of God, meditating sometimes on the soul, I think I discover

in it, as it were, two opposite characters. If I view it as it is in

itself and of itself, I cannot utter a greater truth concerning it, than

that it is reduced to nothing. What need is there at present to enumerate

all its miseries, how it is loaded with sins, enveloped in darkness,

entangled with allurements, inflamed with inordinate desires, subject to

the passions, filled with illusions, always prone to evil, inclined to

every vice, and finally full of ignominy and confusion? Now, if even our

righteousnesses, when viewed in the light of truth, be found to be ‘as

filthy rags,’(1517) what judgment will be formed of our acknowledged

unrighteousness? ‘If the light that is in’ us ‘be darkness, how great is

that darkness!’(1518) What then? Man is undoubtedly become like vanity;

man is reduced to nothing; man is nothing. Yet how is he entirely nothing,

whom God magnifies? How is he nothing, on whom the heart of God is fixed?

Brethren, let us revive again. Although we are nothing in our own hearts,

perhaps there may be something for us latent in the heart of God. O Father

of mercies, O Father of the miserable, how dost thou fix thine heart on

us! For thine heart is where thy treasure is. But how are we thy treasure,

if we are nothing? All nations are before thee as though they existed not;

they must be considered as nothing. That is, before thee; not within thee;

thus it is in the judgment of thy truth; but not thus in the affection of

thy clemency. Thou callest things which are not, as though they were; and

therefore they are not, because thou callest things which are not; yet

they are, because thou callest them. For though they are not, with

reference to themselves, yet with thee they are; according to this

expression of Paul: ‘Not of works, but of him that calleth.’ ”(1519) After

this, Bernard says, that there is a wonderful connection between these two

considerations. Things which are connected with each other, certainly do

not reciprocally destroy each other; which he also more plainly declares

in the following conclusion: “Now, if we diligently examine what we are in

both considerations,—how in one view we are nothing, and in the other how

we are magnified,—I conceive that our boasting appears to be restrained;

but perhaps it is more increased, and indeed established, that we may

glory not in ourselves, but in the Lord. If we reflect, if he has decreed

to save us, we shall shortly be delivered; this is sufficient to recover

us. But ascending to a loftier and more extensive prospect, let us seek

the city of God, let us seek his temple, let us seek his palace, let us

seek his spouse. I have not forgotten, but with fear and reverence I say,

We are; but in the heart of God. We are; but by his condescending favour,

not by our own merit.”

XXVI. Now, the fear of the Lord, which is universally ascribed to all the

saints, and which is called sometimes “the beginning of wisdom,”(1520)

sometimes “wisdom”(1521) itself, although it be but one, proceeds from a

twofold apprehension of him. For God requires the reverence of a Father

and of a Master. Therefore he who truly desires to worship him, will study

to pay him the obedience of a son and the submission of a servant. The

Lord, by the prophet, distinguishes the obedience which is paid to him as

a father, by the appellation of honour; and the service which he receives

as a master, by that of fear. “A son (says he) honoureth his father, and a

servant his master. If, then, I be a father, where is mine honour? And if

I be a master, where is my fear?”(1522) But notwithstanding his

distinction between them, you see how he confounds them together. Let the

fear of the Lord therefore with us be a reverence mingled with this honour

and fear. Nor is it surprising, that the same mind cherishes both these

affections; for he who considers what a Father God is to us, has ample

reason, even though there were no hell, to dread his displeasure more than

any death. But, such is the propensity of our nature to the licentiousness

of transgression, that in order to restrain it by every possible method,

we should at the same time indulge this reflection, that all iniquity is

an abomination to the Lord, under whose power we live, and whose vengeance

they will not escape, who provoke his wrath against them by the wickedness

of their lives.

XXVII. Now, the assertion of John, that “there is no fear in love, but

perfect love casteth out fear, because fear hath torment,”(1523) is not at

all repugnant to what we have advanced. For he speaks of the terror of

unbelief, between which and the fear of believers there is a wide

difference. For the impious fear not God from a dread of incurring his

displeasure, if they could do it with impunity; but because they know him

to be armed with vindictive power, they tremble with horror at hearing of

his wrath. And thus also they fear his wrath, because they apprehend it to

be impending over them, because they every moment expect it to fall on

their heads. But the faithful, as we have observed, fear his displeasure

more than punishment, and are not disturbed with the fear of punishment,

as though it were impending over them, but are rendered more cautious that

they may not incur it. Thus the apostle, when addressing believers, says,

“Let no man deceive you with vain words; for, because of these things

cometh the wrath of God upon the children of disobedience [or

unbelief.]”(1524) He threatens not its descending on them; but admonishes

them to consider the wrath of the Lord prepared for the impious, on

account of the crimes which he had enumerated, that they may avoid

tempting it. It seldom happens, however, that the reprobate are aroused

merely by simple threatenings; but, on the contrary, being already

obdurate and insensible, when God thunders from heaven, if it be only in

words, they rather harden themselves in rebellion; but when they feel the

stroke of his hand, they are compelled to fear him, whether they will or

not. This is commonly called a servile fear, in opposition to a filial

fear, which is ingenuous and voluntary. Some persons curiously introduce

an intermediate species of fear; because that servile and constrained

affection sometimes subdues men’s minds, so that they voluntarily approach

to the fear of God.

XXVIII. Now, in the Divine benevolence, which is affirmed to be the object

of faith, we apprehend the possession of salvation and everlasting life to

be obtained. For, if no good can be wanting when God is propitious, we

have a sufficient certainty of salvation, when he himself assures us of

his love. “O God, cause thy face to shine, and we shall be saved,”(1525)

says the Psalmist. Hence the Scriptures represent this as the sum of our

salvation, that he has “abolished” all “enmity,”(1526) and received us

into his favour. In which they imply, that since God is reconciled to us,

there remains no danger, but that all things will prosper with us.

Wherefore faith, having apprehended the love of God, has promises for the

present life and the life to come, and a solid assurance of all blessings;

but it is such an assurance as may be derived from the Divine word. For

faith certainly promises itself neither longevity, nor honour, nor wealth,

in the present state; since the Lord has not been pleased to appoint any

of these things for us; but is contented with this assurance, that

whatever we may want of the conveniences or necessaries of this life, yet

God will never leave us. But its principal security consists in an

expectation of the future life, which is placed beyond all doubt by the

word of God. For whatever miseries and calamities may on earth await those

who are the objects of the love of God, they cannot prevent the Divine

benevolence from being a source of complete felicity. Therefore, when we

meant to express the perfection of blessedness, we have mentioned the

grace of God, as the fountain from which every species of blessings flows

down to us. And we may generally observe in the Scriptures, that when they

treat not only of eternal salvation, but of any blessing we enjoy, our

attention is recalled to the love of God. For which reason David says,

that “The loving‐kindness of God,” when experienced in a pious heart, “is

better” and more desirable “than life” itself.(1527) Finally, if we have

an abundance of all things to the extent of our desires, but are uncertain

of the love or hatred of God, our prosperity will be cursed, and therefore

miserable. But if the paternal countenance of God shine on us, even our

miseries will be blessed, because they will be converted into aids of our

salvation.(1528) Thus Paul, after an enumeration of all possible

adversities, glories that they can never separate us from the love of God;

and in his prayers, he always begins with the grace of God, from which all

prosperity proceeds. David likewise opposes the Divine favour alone

against all the terrors which disturb us: “Though I walk through the

valley of the shadow of death, (says he,) I will fear no evil, for thou

art with me.”(1529) And we always feel our minds wavering, unless,

contented with the grace of God, they seek their peace in it, and are

deeply impressed with the sentiment of the Psalmist: “Blessed is the

nation whose God is the Lord; and the people whom he hath chosen for his

own inheritance.”(1530)

XXIX. We make the foundation of faith to be the gratuitous promise; for on

that faith properly rests. For, although faith admits the veracity of God

in all things, whether he command or prohibit, whether he promise or

threaten; though it obediently receives his injunctions, carefully

observes his prohibitions, and attends to his threatenings,—yet with the

promise it properly begins, on that it stands, and in that it ends. For it

seeks in God for life, which is found, not in precepts nor in

denunciations of punishments, but in the promise of mercy, and in that

only which is gratuitous; for a conditional promise, which sends us back

to our own works, promises life to us only if we find it in ourselves.

Therefore, if we wish our faith not to tremble and waver, we must support

it with the promise of salvation, which is voluntarily and liberally

offered us by the Lord, rather in consideration of our misery, than in

respect of our worthiness. Wherefore the apostle denominates the gospel

“the word of faith;”(1531) a character which he denies both to the

precepts and to the promises of the law; since there is nothing that can

establish faith, but that liberal embassy by which God reconciles the

world to himself. Hence also the same apostle frequently connects faith

with the gospel; as when he states, that “the ministry of the gospel was

committed to him for obedience to the faith;” that it is “the power of God

unto salvation to every one that believeth;” that therein is the

“righteousness of God revealed from faith to faith.”(1532) Nor is this to

be wondered at; for the gospel being “the ministry of

reconciliation,”(1533) there is no other sufficient testimony of the

Divine benevolence towards us, the knowledge of which is necessary to

faith. When we assert, therefore, that faith rests on the gratuitous

promise, we deny not that believers embrace and revere every part of the

Divine word, but we point out the promise of mercy as the peculiar object

of faith. Thus believers ought to acknowledge God as a judge and avenger

of crimes; yet they fix their eyes peculiarly on his clemency; described

for their contemplation as “gracious and full of compassion; slow to

anger, and of great mercy; good to all, and diffusing his tender mercies

over all his works.”(1534)

XXX. Nor do I regard the clamours of Pighius, or any such snarlers, who

censure this restriction, as though it divided faith, and comprehended

only one branch of it. I grant that, as I have already said, the general

object of faith (as they express themselves) is the veracity of God,

whether he threaten, or give us a hope of his grace. Wherefore the apostle

attributes this to faith, that Noah feared the destruction of the world

while it was yet unseen.(1535) If the fear of impending punishment was the

work of faith, threatenings ought not to be excluded from the definition

of it. This indeed is true; but these cavillers unjustly charge us with

denying that faith respects every part of the word of God. For we only

intend to establish these two points; first, that it never stands firmly

till it comes to the gratuitous promise; secondly, that we are reconciled

to God only as it unites us to Christ. Both these points are worthy of

observation. We are inquiring for a faith which may distinguish the sons

of God from the reprobate, and believers from unbelievers. If any man

believes the justice of the Divine commands and the truth of the Divine

threatenings, must he therefore be called a believer? By no means.

Therefore faith can have no stability, unless it be placed on the Divine

mercy. Now, to what purpose do we argue concerning faith? Is it not that

we may understand the way of salvation? But how is faith saving, but by

ingrafting us into the body of Christ? There will be no absurdity, then,

if, in the definition of it, we insist on its principal effect, and as a

difference, add to the genus that character which separates believers from

unbelievers. In a word, these malevolent men have nothing to carp at in

this doctrine, without involving in the same reprehension with us, the

apostle Paul, who particularly styles the gospel “the word of

faith.”(1536)

XXXI. Hence, again, we infer, what has been before stated, that the word

is as necessary to faith, as the living root of the tree is to the fruit;

because, according to David, none can trust in God but those who know his

name.(1537) But this knowledge proceeds not from every man’s own

imagination, but from the testimony which God himself gives of his own

goodness. This the same Psalmist confirms in another place: “Thy salvation

according to thy word.”(1538) Again: “Save me: I hoped in thy word.”(1539)

Where we must observe the relation of faith to the word, and that

salvation is the consequence of it. Yet we exclude not the Divine power,

by a view of which, unless faith be supported, it will never ascribe to

God the honour that is due to him. Paul seems to relate a trifling or

uninteresting circumstance concerning Abraham, when he says, that he was

persuaded that God, who had promised him the blessed seed, “was able also

to perform.”(1540) In another place, respecting himself he says, “I know

whom I have believed, and am persuaded that he is able to keep that which

I have committed unto him against that day.”(1541) But if any one

considers, how many doubts respecting the power of God frequently intrude

themselves, he will fully acknowledge, that they who magnify it as it

deserves, have made no small progress in faith. We shall all confess, that

God is able to do whatever he pleases; but whilst the smallest temptation

strikes us with consternation and terror, it is evident that we derogate

from the Divine power, to which we prefer the menaces of Satan in

opposition to the promises of God. This is the reason why Isaiah, when he

would impress the hearts of the people with an assurance of salvation,

discourses in so magnificent a manner concerning the infinite power of

God. He frequently appears, after having begun to treat of the hope of

pardon and reconciliation, to digress to another subject, and to wander

through prolix and unnecessary circumlocutions, celebrating the wonders of

the Divine government in the machine of heaven and earth, and the whole

order of nature: yet there is nothing but what is applicable to the

present subject; for, unless the omnipotence of God be presented to our

eyes, our ears will not attend to his word, or not esteem it according to

its worth. Moreover, the Scripture there speaks of his effectual power;

for piety, as we have elsewhere seen, always makes a useful and practical

application of the power of God; and particularly proposes to itself those

of his works in which he has discovered himself as a father. Hence the

frequent mention of redemption in the Scriptures, from which the

Israelites might learn, that God, who had once been the author of

salvation, would be its everlasting preserver. David also teaches us by

his own example, that the private benefits which God has conferred on an

individual, conduce to the confirmation of his faith for the future: even

when he seems to have deserted us, we ought to extend our views further,

so as to derive encouragement from his ancient benefits, as it is said in

another psalm: “I remember the days of old; I meditate on all thy works,”

&c.(1542) Again: “I will remember the works of the Lord: surely I will

remember thy wonders of old.”(1543) But since, without the word, all our

conceptions of the power and works of God are unprofitable and transient,

we have sufficient reason for asserting, that there can be no faith,

without the illumination of Divine grace. But here a question might be

raised—What must be thought of Sarah and Rebecca, both of whom, apparently

impelled by the zeal of faith, transgressed the limits of the word? Sarah,

when she ardently desired the promised son, gave her maid‐servant to her

husband. That she sinned in many respects, is not to be denied; but I now

refer to her error in being carried away by her zeal, and not restraining

herself within the bounds of the Divine word. Yet it is certain, that this

desire proceeded from faith. Rebecca, having been divinely assured of the

election of her son Jacob, procures him the benediction by a sinful

artifice; she deceives her husband, the witness and minister of the grace

of God; she constrains her son to utter falsehoods; she corrupts the truth

of God by various frauds and impostures; finally, by exposing his promise

to ridicule, she does all in her power to destroy it. And yet this

transaction, however criminal and reprehensible, was not unaccompanied

with faith; because she had to overcome many obstacles, that she might

aspire earnestly to that which, without any expectation of worldly

advantage, was pregnant with great troubles and dangers. So we must not

pronounce the holy patriarch Isaac to be entirely destitute of faith,

because, after having been divinely apprized of the translation of the

honour to his younger son, he nevertheless ceases not to be partial to

Esau, his first‐born. These examples certainly teach that errors are

frequently mixed with faith, yet that faith, when real, always retains the

preëminence. For, as the particular error of Rebecca did not annul the

effect of the benediction, so neither did it destroy the faith which

generally predominated in her mind, and was the principle and cause of

that action. Nevertheless, Rebecca, in this instance, has discovered how

liable the human mind is to error, as soon as it allows itself the

smallest license. But though our deficiency or imbecility obscures faith,

yet it does not extinguish it: in the mean time it reminds us how

solicitously we ought to attend to the declarations of God; and confirms

what we have said, that faith decays unless it be supported by the word;

as the minds of Sarah, Isaac, and Rebecca, would have been lost in their

obliquities, if they had not, by the secret restraint of God, been kept in

obedience to the word.

XXXII. Again: it is not without reason that we include all the promises in

Christ;(1544) as the apostle in the knowledge of him includes the whole

gospel; and in another place teaches, that “all the promises of God in him

are yea, and in him amen.”(1545) The reason of this is plain. For, if God

promises any thing, he gives a proof of his benevolence; so that there is

no promise of his which is not a testimony of his love. Nor does it affect

the argument, that the impious, when they are loaded with great and

continual benefits from the Divine goodness, render themselves obnoxious

to a heavier judgment. For since they neither think nor acknowledge that

they receive those things from the hand of the Lord,—or if ever they

acknowledge it, yet they never reflect within themselves on his

goodness,—they cannot thereby be instructed concerning his mercy, any more

than the brutes, who, according to the circumstances of their condition,

receive the same effusion of his liberality, but never perceive it. Nor is

it any more repugnant to our argument, that by generally rejecting the

promises designed for them, they draw down on themselves severer

vengeance. For although the efficacy of the promises is manifested only

when they have obtained credit with us, yet their force and propriety are

never extinguished by our unbelief or ingratitude. Therefore, when the

Lord by his promises invites a man not only to receive, but also to

meditate on the effects of his goodness, he at the same time gives him a

declaration of his love. Whence we must return to this principle, that

every promise is an attestation of the Divine love to us. But it is beyond

all controversy, that no man is loved by God but in Christ;(1546) he is

the “beloved Son,” in whom the love of the Father perpetually rests, and

then from him diffuses itself to us; as Paul says, that we are “accepted

in the beloved.”(1547) It must therefore be communicated to us by his

mediation.(1548) Wherefore the apostle, in another place, calls him “our

peace,”(1549) and elsewhere represents him as the bond by which God is

united to us in his paternal love. It follows, that whenever any promise

is presented to us, our eyes must be directed to him; and that Paul is

correct in stating, that all the promises of God are confirmed and

accomplished in him.(1550) This is opposed by some examples. For it is not

credible that Naaman the Syrian, when he inquired of the prophet

respecting the right method of worshipping God,(1551) was instructed

concerning the Mediator; yet his piety is commended. Cornelius,(1552) a

Gentile and Roman, could scarcely be acquainted with what was not

universally or clearly known among the Jews; yet his benefactions and

prayers were acceptable to God; and the sacrifices of Naaman received the

approbation of the prophet, which neither of these persons could have

obtained without faith. Similar was the case of the eunuch to whom Philip

was conducted;(1553) who, unless he had been possessed of some faith,

would never have incurred the labour and expense of a long and difficult

journey, for the sake of worshipping at Jerusalem. Yet we see how, on

being interrogated by Philip, he betrayed his ignorance of the Mediator. I

confess, indeed, that their faith was in some measure implicit, not only

with respect to the person of Christ, but with respect to the power and

office assigned him by the Father. At the same time it is certain that

they had imbibed principles which afforded them some notion of Christ,

however slight; nor should this be thought strange; for the eunuch would

not have hastened from a remote country to Jerusalem to adore an unknown

God; nor did Cornelius spend so much time, after having once embraced the

Jewish religion, without acquainting himself with the rudiments of sound

doctrine. With regard to Naaman, it would have been extremely absurd for

Elisha, who directed him concerning the minutest particulars, to have been

silent on the most important subject. Although their knowledge of Christ,

therefore, was obscure, yet to suppose that they had none is unreasonable;

because they practised the sacrifices of the law, which must have been

distinguished by their end, that is, Christ, from the illegitimate

sacrifices of the heathen.

XXXIII. This simple and external demonstration of the Divine word ought,

indeed, to be fully sufficient for the production of faith, if it were not

obstructed by our blindness and perverseness. But such is our propensity

to error, that our mind can never adhere to Divine truth; such is our

dulness, that we can never discern the light of it. Therefore nothing is

effected by the word, without the illumination of the Holy Spirit. Whence

it appears, that faith is far superior to human intelligence. Nor is it

enough for the mind to be illuminated by the Spirit of God, unless the

heart also be strengthened and supported by his power. On this point, the

schoolmen are altogether erroneous, who, in the discussion of faith,

regard it as a simple assent of the understanding, entirely neglecting the

confidence and assurance of the heart. Faith, therefore, is a singular

gift of God in two respects; both as the mind is enlightened to understand

the truth of God, and as the heart is established in it. For the Holy

Spirit not only originates faith, but increases it by degrees, till he

conducts us by it all the way to the heavenly kingdom. “That good thing,”

says Paul, “which was committed unto thee, keep, by the Holy Ghost which

dwelleth in us.”(1554) If it be urged, that Paul declares the Spirit to be

given to us “by the hearing of faith,”(1555) this objection is easily

answered. If there were only one gift of the Spirit, it would be absurd to

represent the Spirit as the effect of faith, of which he is the author and

cause; but when the apostle is treating of the gifts with which God adorns

his Church, to lead it, by advancements in faith, forwards to perfection,

we need not wonder that he ascribes those gifts to faith, which prepares

us for their reception. It is accounted by the world exceedingly

paradoxical, when it is affirmed, that no one can believe in Christ, but

he to whom it is given. But this is partly for want of considering the

depth and sublimity of heavenly wisdom, and the extreme dulness of man in

apprehending the mysteries of God, and partly from not regarding that firm

and steadfast constancy of heart, which is the principal branch of faith.

XXXIV. But if, as Paul tells us, no one is acquainted with the will of a

man but “the spirit of a man which is in him,”(1556) how could man be

certain of the will of God? And if we are uncertain respecting the truth

of God in those things which are the subjects of our present

contemplation, how should we have a greater certainty of it, when the Lord

promises such things as no eye sees and no heart conceives? Human sagacity

is here so completely lost, that the first step to improvement, in the

Divine school, is to forsake it. For, like an interposing veil,(1557) it

prevents us from discovering the mysteries of God, which are revealed only

to babes.(1558) “For flesh and blood hath not revealed,”(1559) and “the

natural man receiveth not the things of the Spirit of God; for they are

foolishness unto him; neither can he know them, because they are

spiritually discerned.”(1560) The aids of the Spirit therefore are

necessary, or rather it is his influence alone that is efficacious here.

“Who hath known the mind of the Lord? or who hath been his

counsellor?”(1561) but “the Spirit searcheth all things, yea, the deep

things of God;”(1562) and through him, “we have the mind of Christ.”(1563)

“No man can come to me (says he) except the Father, which hath sent me,

draw him. Every man therefore that hath heard and hath learned of the

Father, cometh unto me. Not that any man hath seen the Father, save he

which is of God.” Therefore, as we can never come to Christ, unless we are

drawn by the Spirit of God, so when we are drawn, we are raised both in

mind and in heart above the reach of our own understanding. For

illuminated by him, the soul receives, as it were, new eyes for the

contemplation of heavenly mysteries, by the splendour of which it was

before dazzled. And thus the human intellect, irradiated by the light of

the Holy Spirit, then begins to relish those things which pertain to the

kingdom of God, for which before it had not the smallest taste. Wherefore

Christ’s two disciples receive no benefit from his excellent discourse to

them on the mysteries of his kingdom,(1564) till he opens their

understanding that they may understand the Scriptures. Thus, though the

apostles were taught by his Divine mouth, yet the Spirit of Truth must be

sent to them, to instil into their minds the doctrine which they had heard

with their ears.(1565) The word of God is like the sun shining on all to

whom it is preached; but without any benefit to the blind. But in this

respect we are all blind by nature; therefore it cannot penetrate into our

minds, unless the internal teacher, the Spirit, make way for it by his

illumination.

XXXV. In a former part of this work, relating to the corruption of nature,

we have shown more at large the inability of men to believe; therefore I

shall not fatigue the reader by a repetition of the same things. Let it

suffice that faith itself, which we possess not by nature, but which is

given us by the Spirit, is called by Paul “the spirit of faith.”(1566)

Therefore he prays “that God would fulfil,” in the Thessalonians, “all the

good pleasure of his goodness, and the work of faith with power.”(1567) By

calling faith “the work” of God, and “the good pleasure of his goodness,”

he denies it to be the proper effect of human exertion; and not content

with that, he adds that it is a specimen of the Divine power. When he says

to the Corinthians, that faith stands “not in the wisdom of men, but in

the power of God,”(1568) he speaks indeed of external miracles; but

because the reprobate have no eyes to behold them, he comprehends also the

inward seal which he elsewhere mentions. And that he may more

illustriously display his liberality in so eminent a gift, God deigns not

to bestow it promiscuously on all, but by a singular privilege imparts it

to whom he will. We have already cited testimonies to prove this point.

Augustine, who is a faithful expositor of them, says, “It was in order to

teach us that the act of believing is owing to the Divine gift, not to

human merit, that our Saviour declared, ‘No man can come to me, except the

Father which hath sent me draw him;(1569) and except it were given unto

him of my Father.’(1570) It is wonderful, that two persons hear; one

despises, the other ascends. Let him who despises, impute it to himself;

let him who ascends, not arrogate it to himself.” In another place he

says, “Wherefore is it given to one, not to another? I am not ashamed to

reply, This is a depth of the cross. From I know not what depth of the

Divine judgments, which we cannot scrutinize, proceeds all our ability.

That I can, I see; whence I can, I see not; unless that I see thus far,

that it is of God. But why one, and not another? It is too much for me; it

is an abyss, a depth of the cross. I can exclaim with admiration, but not

demonstrate it in disputation.” The sum of the whole is this—that Christ,

when he illuminates us with faith by the power of his Spirit, at the same

time ingrafts us into his body, that we may become partakers of all his

benefits.

XXXVI. It next remains, that what the mind has imbibed, be transfused into

the heart. For the word of God is not received by faith, if it floats on

the surface of the brain; but when it has taken deep root in the heart, so

as to become an impregnable fortress to sustain and repel all the assaults

of temptation. But if it be true that the right apprehension of the mind

proceeds from the illumination of the Spirit, his energy is far more

conspicuous in such a confirmation of the heart; the diffidence of the

heart being greater than the blindness of the mind; and the furnishing of

the heart with assurance being more difficult than the communication of

knowledge to the understanding. Therefore the Spirit acts as a seal, to

seal on our hearts those very promises, the certainty of which he has

previously impressed on our minds, and serves as an earnest to confirm and

establish them. “After that ye believed,” says the apostle, “ye were

sealed with that Holy Spirit of promise, which is the earnest of our

inheritance.”(1571) Do you see how he shows that the hearts of believers

are impressed by the Spirit, as by a seal? How, for this reason, he calls

him “the Spirit of promise,” because he ratifies the gospel to us? So, to

the Corinthians, he says, “He which hath anointed us, is God; who hath

also sealed us, and given the earnest of the Spirit in our hearts.”(1572)

And in another place, where he speaks of the confidence and boldness of

hope, he makes “the earnest of the Spirit”(1573) the foundation of it.

XXXVII. I have not forgotten what I have already observed, and the

remembrance of which experience incessantly renews, that faith is agitated

with various doubts; so that the minds of the pious are seldom at ease, or

at best enjoy not a state of perpetual tranquillity. But whatever assaults

they may sustain, they either emerge from the very gulf of temptation, or

remain firm in their station. This assurance alone nourishes and supports

faith, while we are satisfied of what is declared by the Psalmist, “God is

our refuge and strength, a very present help in trouble. Therefore will we

not fear, though the earth be removed, and the mountains be carried into

the midst of the sea.”(1574) This most delightful repose is celebrated

also in another psalm: “I laid me down and slept; I awaked; for the Lord

sustained me.”(1575) Not that David enjoyed a happy cheerfulness of soul

perpetually flowing on in one even tenor; but having tasted the grace of

God according to the proportion of his faith, he glories in intrepidly

despising whatever could disquiet the peace of his mind. Therefore the

Scripture, intending to exhort us to faith, commands us to “be quiet.” In

Isaiah, “In quietness and in confidence shall be your strength.”(1576) In

the Psalms, “Rest in the Lord, and wait patiently for him.”(1577) With

which corresponds the observation of the apostle to the Hebrews, “Ye have

need of patience.”(1578)