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 [pg 499] 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 [pg 500] 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 [pg 501] 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 [pg 502] 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 [pg 503] 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 [pg 504] 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. [pg 506] 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 [pg 507] 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, [pg 508] 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 [pg 509] 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.