CHAPTER II.04

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 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 [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.