Institutes of the Christian Religion (Vol. 1 of 2)

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 Magus1462 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