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 the 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 farther 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," (w) 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," (x) 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, (y) 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;" (2) 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," (a) 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 shew 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 under other names. He uses the word "faith" to denote what he had before called powers (dvrauris, potestates, virtutes), that is, a power of working miracles. This then, whether it be called power or

(y) John iii. 33.

(z) 1 Cor. xiii. 2.

(a) 1 Cor. xii. 10-31.

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 shew 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 farther; 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 it is unworthy of the name of faith: its great distance from the substantial truth of which, though we shall shew more at large hereafter, there can be no objection to its being briefly pointed out here. Simon Magus (b) 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

(6) Acts viii. 13, 18, 19.

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 shew 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 fantoms 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.(6)

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 pre-ordained to salvation; yet, experience shews, 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: (d) 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 farther 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." (e) Therefore, as God regenerates for ever the elect alone with in1 corruptible seed, so that the seed of life planted in their hearts I 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, shew 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.

(e) Gal. iv. 6.

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