XII. Moreover, though a 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 farther; for since it is evident from the tenour 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 VOL. II. D 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:" (f) 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 pre-occupies 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." (g) 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." (h) 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, (i) 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."(k) There is a grosser deception in others, who (4) John viii. 31, 32. (ƒ) Rom. v. 5. (g) John ii. 24, 25. 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. (1) Nor would Paul require from the children of God, a "faith unfeigned," (m) 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." (n) 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." () Also where he predicts, the apostacy of some "from the faith.” (p) But, on the contrary, he says, that Timothy had been "nourished up in the words of faith."(9) Again, where he says, "avoiding profane and vain babblings, and oppositions of science, falsely so called; which some professing, have erred concerning the faith:" (r) whom in another place he styles, “reprobates concerning the faith." (8) Thus also, when he directs Titus to "rebuke them, that they may be sound in the faith:"(t) 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,”(u) 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,” (w) 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." (x) But it is probable, that the centurion was wholly intent on the recovery of his servant, 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 shewn, 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 presuaded 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 elegantly 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." (y) 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 hath revealed to his saints the secret of his will, "which had been hidden from ages and from generations," (z) therefore, faith is in Scripture justly styled, an acknowledgment;" (a) and by John, "knowledge,” when he asserts, that believers know that they are the sons of God. (b) 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." 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 farther 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." (c) Again; "The word of the Lord is tried: he is a buckler to all those that trust in him." (d) And Solomon confirms the same, nearly in the same words; " Every word of God is pure." (e) But, as the hundred and nineteenth Psalm is almost entirely devoted to this subject, it were needless to recite any more tes (y) Eph. iii. 18. (2) Col. i. 26. (a) Ibid. ii. 2. (b) 1 John iii. 2. (e) Prov. xxx. 5. |