 Section 1 of Institutes of the Christian Religion, Book 3. The Mode of Obtaining the Grace of Christ, the Benefits it Confirms, and the Effects Resulting from it. Argument. The two former books treated of God the Creator and Redeemer. This book, which contains a full exposition of the third part of the Apostle's Creed, treats of the mode of procuring the Grace of Christ, the Benefits which we derive, and the Effects which follow from it, or of the operations of the Holy Spirit in regard to our salvation. The subject is comprehended under seven principal heads, which almost all point to the same end, namely, the Doctrine of Faith. First. As it is by the secret and the special operation of the Holy Spirit that we enjoy Christ and all His benefits, the first chapter treats of this operation, which is the foundation of faith, new life, and all holy exercises. Second. Faith being, as it were, the hand by which we embrace Christ or Redeemer, offered to us by the Holy Spirit, faith is fully considered in the second chapter. Third. In further explanation of saving faith, and the benefits derived from it, it is mentioned that true repentance always flows from true faith. The Doctrine of Repentance is considered generally in the third chapter, Popish repentance in the fourth chapter, Indulgences and Purgatory in the fifth chapter. Chapter 6 to 10th are devoted to a special consideration of the different parts of true repentance, with delicate mortification of the flesh and quickening of the Spirit. Fourth. More clearly to show the utility of this faith, and the effects resulting from it, the Doctrine of Justification by Faith is explained in the eleventh chapter, and certain questions connected with it, explained from the twelfth to the eighteenth chapter. Christian liberty, a kind of accessory to justification, is considered in the nineteenth chapter. Fifth. The twentieth chapter is devoted to prayer, the principal exercise of faith, and, as it were, the medium or instrument through which we daily procure blessing from God. Sixth. As all do not indiscriminately embrace the fellowship of Christ offered in the Gospel, but those only whom the Lord favours with the effectual and special grace of His Spirit, lest any should impune this arrangement. Chapters 21 to 24th are occupied with a necessary and epicent discussion of the subject of election. Seventh. Lastly, as the hard warfare which the Christian is obliged constantly to wage may have the effect of disheartening him, it is shown how it may be alleviated by meditating on the final resurrection. Hence the subject of the resurrection is considered in the twenty-fifth chapter. End of section one. Section two of Institutes of the Christian Religion. Book three. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Gordon Mitchell. Institutes of the Christian Religion. Book three. By John Calvin. Translated by Henry Beverage. Chapter one. The benefits of Christ made available to us by the secret operation of the Spirit. The three divisions of this chapter are, first, the secret operation of the Holy Spirit which seals our salvation should be considered first in Christ the Mediator as our head. Sections one and two. Second, the titles given to the Holy Spirit show that we become members of Christ by His grace and energy. Section three. Third. As the special influence of the Holy Spirit is manifested in the gift of faith, the former is a proper introduction to the latter and thus prepares for the second chapter. Section four. Sections. One. The Holy Spirit, the bond which unites us with Christ. This the result of faith produced by the secret operation of the Holy Spirit. This obvious from Scripture. Two. In Christ the Mediator, the gifts of the Holy Spirit are to be seen in all their fullness. To what end? Why the Holy Spirit is called the Spirit of the Father and the Son. Three. Titles of the Spirit. First, the Spirit of adoption. Second, an earnest and seal. Third, water. Fourth, life. Fifth, oil and unction. Sixth, fire. Seventh, a fountain. Eighth, the word of God. Use of these titles. Four. Faith being the special work of the Holy Spirit, the power and efficacy of the Holy Spirit usually ascribed to it. One. We must now see in what way we become possessed of the blessings which God has bestowed on His only begotten Son. Not for private use, but to enrich the poor and needy. And the first thing to be attended to is that so long as we are without Christ and separated from Him, nothing which He suffered and did for the salvation of the human race is of the least benefit to us. To communicate to us the blessings which He received from the Father, He must become ours and dwell in us. Accordingly He is called our head and the firstborn among many brethren, while on the other hand we are said to be engrafted into Him and clothed with Him. All which He possesses being, as I have said, nothing to us until we become one with Him. And although it is true that we obtain this by faith, yet since we see that all do not indiscriminately embrace the offer of Christ which is made by the Gospel, the very nature of the case teaches us to ascend higher and inquire into the secret efficacy of the Spirit, to which it is owing that we enjoy Christ and all His blessings. I have already treated of the eternal essence and divinity of the Spirit. Let us at present attend to the special point that Christ came by water and blood as the Spirit testifies concerning Him, that we might not lose the benefits of the salvation which He has purchased, for as there are said to be three witnesses in heaven, the Father, the Word and the Spirit. So there are also three on the earth, namely water, blood and Spirit. It is not without cause that the testimony of the Spirit is twice mentioned, a testimony which is engraven on our hearts by way of seal and thus seals the cleansing and sacrifice of Christ. For which reason also Peter says that believers are elect through sanctification of the Spirit unto obedience and sprinkling of the blood of Jesus Christ. 1 Peter 1 verse 2. By these words He reminds us that if the shedding of His sacred blood is not to be in vain, our souls must be washed in it by the secret cleansing of the Holy Spirit. For which reason also Paul, speaking of cleansing and purification, says But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus and by the Spirit of our God. 1 Corinthians 6 verse 11. The whole comes to this, that the Holy Spirit is the bond by which Christ effectually binds us to Himself. Here we may refer to what was said in the last book concerning his anointing. 2. But in order to have a clearer view of this most important subject, we must remember that Christ came provided with the Holy Spirit after a peculiar manner, namely that He might separate us from the world and unite us in the hope of an eternal inheritance. Hence the Spirit is called the Spirit of sanctification, because He quickens and cherishes us, not merely by the general energy which is seen in the human race as well as in other animals, but because He is the seed and root of heavenly life in us. Accordingly one of the highest commendations which the prophets give to the Kingdom of Christ is that under it the Spirit would be poured out in richer abundance. One of the most remarkable passages is that of Joel. It shall come to pass afterward that I will pour out my Spirit upon all flesh. Joel 2 verse 28. For although the prophet seems to confine the gifts of the Spirit to the office of prophesying, he yet intimates under a figure that God will, by the illumination of His Spirit, provide Himself with disciples who had previously been altogether ignorant of heavenly doctrine. Moreover, as it is for the sake of His Son that God bestows the Holy Spirit upon us, and yet has deposited Him in all His fullness with the Son, to be the minister and dispenser of His liberality, He is called at one time the Spirit of the Father, at another the Spirit of the Son. Ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwell in you. Now, if any man have not the Spirit of Christ, he is none of his. Romans 8 verse 9. And hence he encourages us to hope for complete renovation. If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. Romans 8 verse 11. There is no inconsistency in ascribing the glory of those gifts to the Father, in as much as he is the author of them, and at the same time ascribing them to Christ, with whom they have been deposited, that he may bestow them on his people. Hence he invites all the thirsty to come unto him and drink. John 7 verse 37. And Paul teaches that unto every one of us is given grace according to the measure of the gift of Christ. Ephesians 4 verse 7. And we must remember that the Spirit is called the Spirit of Christ, not only in as much as the eternal word of God is with the Father united with the Spirit, but also in respect of his office of mediator. Because, had he not been endued with the energy of the Spirit, he had come to us in vain. In this sense he is called the Last Adam, and said to have been sent from heaven a quickening spirit. 1 Corinthians 15.45 where Paul contrasts the special life which Christ breathes into his people, that they may become one with him, with the animal life which is common even to the reprobate. In like manner, when he prays that believers may have the grace of our Lord Jesus Christ and the love of God, he at the same time adds the communion of the Holy Ghost, without which no man shall ever taste the paternal favour of God or the benefits of Christ. Thus also in another passage he says, the love of God is shed abroad in our hearts by the Holy Ghost which is given to us. Romans 5 verse 5. 3. Here it will be proper to point out the titles which the scripture bestows on the Spirit, when it treats of the commencement and entire renewal of our salvation. First he is called the Spirit of Adoption. Because he is witness to us of the free favour with which God the Father embraced us in his well-beloved and only-begotten Son, so as to become our Father and give us boldness of access to him. Nay, he dictates the very words so that we can boldly cry, Abba, Father. For the same reason he is said to have sealed us and given the earnest of the Spirit in our hearts, because as pilgrims in the world and persons in a manner dead, he so quickens us from above as to assure us that our salvation is safe in the keeping of a faithful God. Hence also the Spirit is said to be life because of righteousness. But since it is his secret irrigation that makes us bud forth and produce the fruits of righteousness, he is repeatedly described as water. Thus in Isaiah, Ho, everyone that thirsteth, come ye to the waters. Again, I will pour water upon him that is thirsty and floods upon the dry ground. Corresponding to this are the words of our Saviour, to which I lately referred, If any man thirst, let him come to me and drink. Sometimes indeed he receives this name from his energy in cleansing and purifying, as in Ezekiel, where the Lord promises, Then I will sprinkle you with clean water and ye shall be clean. As those sprinkled with the Spirit are restored to the full vigor of life, he hence obtains the names of Oil and Unction. On the other hand, as he is constantly employed in subduing and destroying the vices of our concupiscence and in flaming our hearts with the love of God and piety, he hence receives the name of Fire. In fine, he is described to us as a fountain, whence all heavenly riches flow to us, or as the hand by which God exerts his power, because by his divine inspiration he so breathes divine life into us, that we are no longer acted upon by ourselves, but ruled by his motion and agency, so that everything good in us is the fruit of his grace, while our own endowments without him are mere darkness of mind and perverseness of heart. Already indeed it has been clearly shown that until our minds are intent on the Spirit, Christ is, in a manner, unemployed, because we view him coldly without us, and so at a distance from us. Now we know that he is of no avail, save only to those to whom he is ahead, and the first born among the brethren. To those in fine, who are clothed with him. To this union alone it is owing that, in regard to us, the Saviour has not come in vain. To this is to be referred that sacred marriage, by which we become bone of his bone, and flesh of his flesh, and so one with him. Ephesians 5 verse 30. For it is by the Spirit alone that he unites himself to us. By the same grace and energy of the Spirit, we become his members, so that he keeps us under him, and we in our turn possess him. Four. But as faith is his principal work, all those passages which express him, and his power and operation are, in a great measure, referred to it, as it is only by faith that he brings us to the light of the Gospel, as John teaches, that to those who believe in Christ is given the privilege to become the sons of God, even to them that believe in his name, which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. John 1 verse 12. Opposing God to flesh and blood, he declares it to be a supernatural gift that those who would otherwise remain in unbelief receive Christ by faith. Similar to this is our Saviour's reply to Peter. Flesh and blood has not revealed it unto thee, but my Father which is in heaven. Matthew 16 verse 17. These things I now briefly advert to, as I have fully considered them elsewhere. To the same effect Paul says to the Ephesians, ye were sealed with that Holy Spirit of promise. Ephesians 1 verse 13. Thus showing that he is the internal teacher by whose agency the promise of salvation, which would otherwise only strike the air or our ears, penetrates into our minds. In like manner he says to the Thessalonians, God has from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth. 2 Thessalonians 2 verse 13. By this passage briefly reminding us that faith itself is produced only by the Spirit. This John explains more distinctly. We know that he abideth in us by the Spirit which he has given us. Again, hereby know we that we dwell in him and he and us, because he has given us of his Spirit. 1 John 3 verse 24. 4 verse 13. Accordingly, to make his disciples capable of heavenly wisdom, Christ promised them the Spirit of truth whom the world cannot receive. John 14 verse 17. For in vain were light offered to the blind, did not that Spirit of understanding opened the intellectual eye, so that he himself may be properly termed the key by which the treasures of the heavenly kingdom are unlocked, and his illumination, the eye of the mind by which we are enabled to see. Hence Paul so highly commends the meaning of the word, and the meaning of the word, since Paul so highly commends the ministry of the Spirit. 2 Corinthians 3 verse 6. Since teachers would cry aloud to no purpose, did not Christ, the internal teacher, by means of his Spirit, draw to himself those who are given him of the Father. Therefore, as we have said, that salvation is perfected in the person of Christ. So, in order to make us partakers of it, he baptizes us with the Holy Spirit and with fire. Luke 3 verse 16. Enlightening us into the faith of his gospel, and so regenerating us to be new creatures. Thus cleansed from all pollution, he dedicates us as holy temples to the Lord. End of section 2. Recording by Gordon Mitchell. www.gordonsvoice.com Section 3 of Institutes of the Christian Religion. Book 3. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Institutes of the Christian Religion. Book 3 by Jan Calvin. Translated by Henry Beverage. Part 1. Of faith. The definition of it. Its peculiar properties. This chapter consists of three principal parts. 1. A brief explanation of certain matters pertaining to the doctrine of faith. Sections 1 to 14. 1. Of the object of faith. Section 1. 2. Of implicit faith. And definition of faith. Section 7. 4. The various meanings of the term faith. Sections 8 to 13. 2. A full exposition of the definition given in the 7th section. Sections 14 to 40. 3. A brief confirmation of the definition by the authority of an apostle. The mutual relation between faith, hope and charity. Sections 41 to 43. Sections. 1. A brief recapitulation of the leading points of the whole discussion. The scope of this chapter. The necessity of the doctrine of faith. This doctrine obscured by the schoolmen who make God the object of faith. Without referring to Christ. The schoolmen reputed by various passages. 2. The dogma of implicit faith reputed. It destroys faith. Which consists in a knowledge of the divine will. What this will is. And how necessary the knowledge of it. 3. Many things are and will continue to be implicitly believed. Faith, however, consists in the knowledge of God and Christ. Not in reverence for the church. Another reputation from the absurdities to which this dogma leads. 4. In what sense our faith may be said to be implicit? Examples in the apostles. In the holy women. And in all believers. 5. In some faith is implicit. As being a preparation for faith. This, however, widely different from the implicit faith of the schoolmen. 6. The word of God has a similar relation to faith. The word being as it were. The source and basis of faith. And the mirror in which it beholds God. Confirmation from various passages of scripture. Without the knowledge of the word there can be no faith. Some of the discussion of the scholastic doctrine of implicit faith. 7. What faith properly has respect to in the word of God. Namely, the promise of grace offered in Christ. Provided it be embraced with faith. Proper definition of faith. 8. Scholastic distinction between faith formed and unformed. Refuted by a consideration of the nature of faith. Which as a gift of the spirit. Cannot possibly be disjoined from pious affection. 9. Objection from a passage of Paul. Answer to it. Error of the schoolmen and giving only one meaning to faith. Whereas it has many meanings. The testimony of faith improperly ascribed to two classes of men. 10. View to be taken of this. The faith of hypocrites. With whom they may be compared. 11. Why faith attributed to the reprobate. Objection. Answer. What perception of grace in the reprobate. How the elect are distinguished from the reprobate. 12. Why faith is temporary in the reprobate. Firm and perpetual in the elect. Reason in the case of the reprobate. Example. In what sense many are said to fall from faith. 13. Various meanings of the term faith. 1. Taking for soundness in the faith. 2. Sometimes restricted to a particular object. 3. Signifies the ministry or testimony by which we are instructed in the faith. 14. Definition of faith explained under six principal heads. 1. Why faith is meant by knowledge in the definition. 15. Why this knowledge must be sure and firm. Reason drawn from the consideration of our weakness. Another reason from the certainty of the promises of God. 16. The leading point in this certainty. Its fruits. A description of the true believer. 17. An objection to this certainty. Answer. Confirmation of the answer from the example of Ahab. Also from the uniform experience and the prayers of believers. 18. For this reason the conflict between the flesh and the spirit in the soul of the believer described. The issue of this conflict. The victory of faith. 19. On the whole the faith of the elect certain and indubitable. Confirmation from analogy. 20. Making it apparent that. Though the faith of the elect is as yet imperfect. It is nevertheless firm and sure. 21. A fuller explanation of the nature of faith. 1. When the believer is shaken with fear. Here it takes himself to the bosom of a merciful God. 2. He does not even shun God when angry but hopes in him. 3. 4. He opposes unbelief and is never finally lost. 5. Faith however often assailed at length comes off victorious. 22. Another species of fear arising from a consideration of the judgment of God against the wicked. This also faith overcomes. Examples of this description placed before the eyes of believers repress presumption and fix their faith in God. 23. Nothing contrary to this in the exhortation of the apostle to work out our salvation with fear and trembling. Fear and faith mutually connected. Confirmation from the words of a prophet. 24. This doctrine gives no countenance to the error of those who dream of a confidence mingled with incredulity. Reputation of this error from a consideration of the dignity of Christ dwelling in us. The argument retorted. Reputation confirmed by the prophecy of an apostle. What we ought to hold on this question. 25. Confirmation of the preceding conclusion by a passage from Bernard. 26. True fear caused into ways. Namely when we are required to reverence God as a father and also to fear him as Lord. 27. Objection from a passage in the apostle Jan. Answer founded on the distinction of faith. 28. How faith is said to have respect to the divine benevolence. What comprehended under this benevolence. Confirmation from David and Paul. 29. Of the free promise which is the foundation of faith. Reason. Confirmation. 30. Faith not divided in thus seeking a free promise in the gospel. 31. The word of God the prop and root of faith. The word attests the divine goodness and mercy. In what sense faith has respect to the power of God. Various passages of Isaiah inviting the godly to behold the power of God explained. Other passages from David. He must beware of going beyond the limits prescribed by the word lest false zeal lead us Rebecca and Isaac. In this way faith is obscured though not extinguished. We must not depart one Ayota from the word of God. 32. All the promises included in Christ. Two objections answered. A third objection drawn from example. Answer explaining the faith of Neiman Cornelius and the Eunuch. 33. One the mind is purified so as to have a relish for divine truth. Two the mind is thus established in the truth by the agency of the Holy Spirit. 34. Proof of the former. One by reason. Two by scripture. Three by example. Four by analogy. 35. Five by the excellent qualities of faith. 36. Proof of the latter by the argument Aminore ad Mayus. Why the spirit is called a zeal and earnest and the spirit of promise. 37. Believers sometimes shaken but not so as to perish finally. They ultimately overcome their trials and remains dead fast. Proofs from scripture. 38. Objection of the schoolmen. Answer. Answer explaining the meaning of the passage. 39. Another objection charging the elect in Christ with rashness and presumption. Answer. Answer confirmed by various passages from the apostle Paul also from John in Isaiah. 40. A third objection impugning the final perseverance of the elect. Answer by an apostle. 41. The definition of faith accords with that given by the apostle in the Hebrews. Explanation of this definition. Reputation of the scholastic error the charity is prior to faith and hope. 42. Hope the inseparable attendant of true faith. Reason. Connection between faith and hope mutually support each other. Hope necessary to establish faith. 43. The terms faith and hope sometimes confounded. Reputation of the schoolmen who attribute a twofold foundation to hope namely the grace of God and the merit of works. 1. All these things will be easily understood after we have given a clear definition of faith so as to enable the readers to apprehend its nature and power. Here it is of importance to call to mind what was formerly taught. First, that since God by His law prescribes what we ought to do failure in anyone respects subjects us to the dreadful judgment of eternal death which it denounces. Secondly, because it is not only difficult but altogether beyond our strength and ability to fulfill the demands of the law if we look only to ourselves and consider what is due to our profound of hope remains but we lie forsaken of God under eternal death. Thirdly, that there is only one method of deliverance which can rescue us from dismissible calamity that is when Christ the Redeemer appears by whose hand our heavenly Father out of His infinite goodness and mercy has been pleased to succor us if we with true faith embrace this mercy and with firm hope rest in it. It is now proper to consider the demands of which those who are adapted into the family of God obtain possession of the heavenly kingdom. For the accomplishment of so great an end, it is obvious that no mere opinion or persuasion is adequate. And the greater care and diligence is necessary in discussing the true nature of faith from the pernicious delusions which many in the present day labor under with regard to it. Great numbers on hearing the gospel history. Nay, when the subject of faith is discussed in the schools by simply representing God as its object, they by empty speculation as we have elsewhere said, book 2 chapter 6 section 4, Harry wretched souls away from the right mark instead of directing them to it. For seeing that God dwells in light that is inaccessible, Christ must intervene. Hence he calls himself the father who is the fountain of life except by him. For no man knoweth who the father is but the son and he to whom the son will reveal him. For this reason, Paul declares, I count all things as loss for the excellency of the knowledge of Christ Jesus my Lord. In the 20th chapter of the Acts, he states that he preached faith towards our Lord Jesus Christ and in another passage he says, I have appeared unto thee for this purpose to make thee a minister and a witness, delivering thee from the people and from the gentiles unto whom now I send thee. That they may receive forgiveness of sins and inheritance among them which are sanctified through faith which is in me. Paul further declares that in the person of Christ the glory of God is visited by him. Paul further declares that in the person of Christ the glory of Christ is visited by him and is supposedly manifested to us or which is the same thing, we have the light of the knowledge of the glory of God in the face of Jesus Christ. It is true indeed that faith has respect to God only, but to this we should add that it acknowledges Jesus Christ whom he has sent. God would remain far off, concealed from us, where we are not irradiated by the brightness of Christ. We are that he might manifest himself in him and thus by the communication of blessings express the true image of his glory. Since, as has been said, we must be led by the spirit and thus stimulated to seek Christ, so must we also remember that the invisible father is to be sought knower but in this image, for which reason Augustin treating of the object of faith elegantly says, the thing to be known is whether we are to be, and immediately after in first that, the surest way to avoid all errors is to know him who is both God and man. It is to God we tend, and it is by man we go, and both of these are found only in Christ. Paul, when he preaches faith towards God, surely does not intend to overthrow what he so often inculcates, that is that faith has all its stability in Christ. Peter most appropriately connects that by him we believe in God. First Peter chapter one verse 21. 2. This evil therefore must, like innumerable others, be attributed to the schoolmen who have in a manner drawn avail over Christ to whom, if our eye is not directly turned, we must always wander through many labyrinths. But besides impairing and almost annihilating faith by their obscured definition, they have set the fiction of implicit faith, with which name decking the grossest ignorance, they delude the wretched populace to their great destruction. Nay, to state the fact more truly and plainly, this fiction not only buries true faith, but entirely destroys it. Is it faith to understand nothing and merely submit your convictions implicitly to the church? Faith consists not in ignorance, but in knowledge, knowledge not of the divine will. We do not obtain salvation either because we are prepared to embrace every dictate of the church as true, or leave to the church the province of inquiring and determining. But when we recognize God as a propitious father through the reconciliation made by Christ and Christ as given to us for righteousness, sanctification and life. By this knowledge I say, not by the submission of our kingdom of heaven. For when the apostle says, with a heart man believeth unto righteousness, and with the mouth confession is made unto salvation, Romans chapter 10 verse 10, he intimates that it is not enough to believe implicitly without understanding or even inquiring. The thing requisite is an explicit recognition of the divine goodness in which a righteousness consists. 3. I indeed deny not, so enveloped are we in ignorance, that to us very many things now are and will continue to be completely involved until we lay aside this weight of flesh and approach nearer to the presence of God. In such cases, the pitest course is to suspend our judgment and resolve to maintain unity with the church. But under this pretext to honor ignorance tempered with faith consists in the knowledge of God and Christ, Jan 17 verse 3, not in reverence for the church. And we see what a labyrinth they have formed out of this implicit faith. Everything, sometimes even the most monstrous errors being received by the ignorant as oracles without any discrimination provided they are prescribed to them under the name of the church. This inconsiderate facility, though the surest precipice to destruction is, however, excused on the ground that it believes nothing definitely, but only with appended condition if such is the faith of the church. Thus they pretend to find the truth in error, light in darkness, true knowledge in ignorance. Not to dwell longer in refuting these views, we simply advise the reader to compare them with ours. The clearness of truth will lead to the question they raise is not whether there may be an implicit faith with many remains of ignorance, but they maintain that persons living and even indulging in a stupid ignorance Julie believed provided in regards to things unknown they assent to the authority and judgment of the church, as if scripture did not uniformly teach that with faith understandings conjoined. Four, we grant indeed that so long as we are pilgrims in the world, faith is implicit, not only because as yet many things are hidden from us, but because involved in the mists of error we attain not to all. The highest wisdom even of him who has attained the greatest perfection is to go forward an endeavor in a calm and teachable spirit to make further progress. Hence Paul exhorts believers to wait for further elimination in any matter in the world from each other. Philippians chapter 3 verse 15 And certainly experienced teaches that so long as we are in the flesh our attainments are less than is to be desired. In our daily reading we fall in with many obscure passages which convict us of ignorance. With this curb God keeps us modest assigning to each a measure of faith that every teacher however excellent may still be disposed to learn. Many examples of this implicit faith may be observed in the disciples of Christ before they were fully illuminated. We see with what difficulty they take in the first rudiments, how they hesitate in the minutest matters, how though hanging on the lips of their master they make no great progress, nay even after running to the sepulchre on the report of the women the resurrection of their master appears to them a dream. We cannot say that they were altogether devoid of it. Nay had they not been persuaded that Christ would rise again all their zeal would have been extinguished. Nor was it superstition that led the women to prepare spices to embalm a dead body of whose revival they had no expectation but although they gave credit to the words of one whom they knew to be true yet the ignorance which still led their faith in darkness and left them in amazement. Hence they are said to have believed only when by the reality they perceive the truth of what Christ had spoken. Not that they then began to believe but the seed of a hidden faith which lay as it were dead in their hearts then burst forth in vigor. They had therefore a true but implicit faith having reverently embraced Christ as the only then being taught by him they felt assured that he was the author of salvation. Infine believed that he had come from heaven to gather disciples and take them thither through the grace of the Father. There cannot be a more familiar proof of this than that in all men faith is always mingled with incredulity. 5. We may also call their faith implicit as being properly nothing else than a preparation for faith. The evangelists described many as having believed although they were only roused to admiration by the miracles and went no farther than to believe that Christ was the promised Messiah without being at all imbued with evangelical doctrine. The reverence which subdued them and made them willingly submit to Christ is honored with the name of faith though it was nothing but the commencement of it. Thus the noble man who believed on returning home is said by the evangelist John chapter 4 verse 53 to have again believed. That is he had first received the words which fall from the lips of Christ as an oracular response and thereafter submitted to his authority and received his doctrine. Although it is to be observed that he was docile and disposed to learn yet the word believed in the former passage denotes a particular faith and in the among those disciples who had devoted themselves to Christ. Nothing like this is the example which John gives of the Samaritans who believed the women and eagerly hastened to Christ but after they had heard him thus expressed themselves. Now we believe not because of thy saying for we have heard him ourselves and know that this is indeed the Christ the savior of the world. John chapter 4 verse 42 From these passages it is that even those who are not yet imbued with the first principles provided they are disposed to obey are called believers not properly indeed but inasmuch as God is pleased in kindness so highly to honor their pious feeling but this facility with a desire of further progress is widely different from the gross ignorance in which those sluggishly indulge who are contented with the implicit faith of the papists. If Paul severely condemns those who are never learning and never able to come to the knowledge of the truth how much more sharply ought those to be rebuked who avowedly affect to know nothing. 6. The true knowledge of Christ consists in receiving him as he is offered by the Father namely as invested with his gospel 4. As he is appointed as the end of our faith so we cannot directly tend towards him except under the gospel. The inn are certainly unfolded to us treasures of grace did this continue shot Christ would profit as little hence Paul makes faith the inseparable attendant of doctrine in these words ye have not so learned Christ if so be that you have heard him and have been taught by him as the truth is in Jesus Ephesians chapter 4 verses 20 and 21 still I do not confine faith as much as sense as not to admit that enough was delivered to Moses and the prophets to form a foundation of faith but as the gospel exhibits a fuller manifestation of Christ Paul justly terms it the doctrine of faith. First Timothy chapter 4 verse 6 for which reason also he elsewhere says that by the coming of faith the law was abolished romance chapter 10 verse 4 including under the expression do an unwanted mode of teaching by which Christ from the period of his appearance as the great master gave a fuller illustration of the father's mercy and testified more surely of our salvation but an easier and more appropriate method will be to descend from the general to the particular first we must remember that there is an inseparable relation between faith and the word and that this can no more be from the son hence in Isaiah the Lord exclaims here and your soul shall live Isaiah chapter 4 verse 3 and John points to the same fountain of faith in the following words these are written that you might believe John chapter 20 verse 31 the psalmist also exhorting the people to faith says today if you will hear his voice psalms chapter 95 verse 7 to hear being uniformly taken for to believe in fine in Isaiah the Lord distinguishes the members of the church from strangers by this mark all thy children shall be taught of the Lord Isaiah chapter 54 verse 13 for if the benefit was indiscriminate why should he address his words only to a few corresponding with this the evangelists uniformly employ the terms believers this is done especially by look in several passages of the acts he even applies the term disciple to a woman acts chapter 9 verse 36 where for if faith declines in the least degree from the mark at which it ought to aim it does not retain its nature but becomes uncertain credulity and vague wandering of mind the same word is the basis on which it rests sustained declining from it it falls take away the word therefore and no faith will remain we are not here discussing whether in order to propagate the word of God by which faith is engendered the ministry of man is necessary this will be considered elsewhere but we say that the word itself whatever be the way in which it is conveyed to us is a kind of mirror in which faith beholds God whether God uses the agency of man or works immediately by his own power it is always by his word that he manifests himself to those whom he designs to draw to himself hence Paul designates faith as the obedience which is given to the gospel Romans chapter 1 verse 5 and writing to the Philippians he commends them for the obedience of faith Philippians chapter 2 verse 17 for faith includes not merely the knowledge that God is but also ney chiefly a perception of his will toward us it concerns us to know not only what he is in himself but also in what character he is pleased to manifest himself to us we now see therefore that faith is the knowledge of the divine will in regard to us as a certain from his word the foundation of it is a previous persuasion of the truth of God so long as your mind entertains any misgivings as to the certainty of the word its authority will be weak and dubious or rather it will have no authority at all nor is it sufficient to believe that God is true and cannot lie or deceive unless you feel firmly persuaded that every word which him is sacred inviolable truth 7 but since the heart of man is not brought to faith by every word of God we must still consider what it is that faith properly has respect to in the word the declaration of God to Adam was thou shalt surely die Genesis chapter 2 verse 17 and to Cain the voice of thy brother's blood cryeth unto me from the ground Genesis chapter 4 verse 10 but this so far from being fitted tend only to shake it at the same time we deny not that it is the office of faith to ascend to the truth of God whenever, whatever and in whatever way he speaks we are only inquiring what faith can find in the word of God to lean and rest upon when conscience sees only wrath and indignation how can it but tremble and be afraid and how can it avoid shunning the God whom it does dreads not shun him it is evident therefore that we have not yet obtained a full definition of faith it being impossible to give the name to every kind of knowledge of the divine will shall we then for will which is often the messenger of bad news and the herald of terror substitute the benevolence or mercy of God in this way doubtless we make a nearer approach to the nature of faith for we are allured to seek God and we are confirmed in this when he declares that he studies and takes an interest in our welfare hence there is need of the gracious promise in which he testifies that he is a propitious father since there is no other way in which we can approach to him the promise being the only thing on which the heart of man can recline for this reason the two things mercy and truth are uniformly conjoined in the Psalms as having a mutual connection with each other for it were of no avail to us to know that God is true did he not in mercy allure us to himself nor could we of ourselves embrace his mercy did not he expressly offer it I have declared thy faithfulness and thy salvation I have not concealed thy loving kindness and thy truth withhold not thy tender mercies preserve me Psalms chapter 40 verses 10 and 11 thy mercy oh Lord is in the heavens and thy faithfulness reach it unto the clouds Psalms chapter 36 verse 5 all the paths of the Lord are mercy and truth unto such as keep his covenant and his testimonies Psalms chapter 25 verse 10 his merciful kindness is great toward us unto the Lord and doereth forever Psalms chapter 117 verse 2 I will praise thy name for thy loving kindness and thy truth Psalms chapter 138 verse 2 I did not quote what is said in the prophets to the effect that God is merciful and faithful in his promises it were presumptuous in us to hold that God is propitious to us had we not his own testimony and did he not prevent us from his invitation which leaves no doubt or uncertainty as to his will it has already been seen that Christ is the only pledge of love for without him all things both above and below speak of hatred and wrath we have also seen that since the knowledge of the divine goodness cannot be of much importance unless it leads us to confide in it we must exclude a knowledge mingled without is continually wavering but the human mind when blinded and darkened is very far from being able to rise to a proper knowledge of the divine will nor can the heart fluctuating with perpetual doubt rest secure in such knowledge hence in order that the word of God may gain full credit the mind must be enlightened and the heart confirmed from some other quarter we shall now have a full definition of faith if we say that it is a firm and sure knowledge of the divine favor toward us founded on the truth of a free promise in Christ and revealed to our minds and sealed on our hearts by the Holy Spirit End of Section 3 Recording by Shana Sear Fresno, California Section 4 of Institutes of the Christian Religion This is a LibreBox recording All LibreBox recordings are in the public domain For more information or to volunteer please visit LibreBox.org Recording by Nicola K Institutes of the Christian Religion Book 3 by John Calvin Translated by Henry Beverage Chapter 2, Part 2 8 But before I proceed farther it would be necessary to make some preliminary observations for the purpose of removing difficulties which might otherwise obstruct the reader and first I must refute the nougatory distinction of the schoolmen as to formed and unformed faith for they imagine that persons who have no fear of God and no sense of piety may believe all that is necessary to be known for salvation as if the Holy Spirit still however though the whole scripture is against them they dogmatically give the name of faith to a persuasion devoid of the fear of God it is unnecessary to go farther in refuting their definition than simply to state the nature of faith as declared in the word of God from this it will clearly appear how unskillfully and absurdly they babble rather than discourse on this subject I have already done this in part and will afterwards add the remainder in its proper place at present I say that nothing can be imagined more absurd than their fiction they insist that faith is an ascent with which any despiser of God may receive what is delivered by scripture but we must first see whether anyone can by his own strength acquire faith or whether the Holy Spirit is an adoption hence it is childish trifling in them to inquire whether the faith formed by the supervening quality of love be the same or a different and new faith by talking in this style they show plainly that they have never thought of the special gift of the spirit since one of the first elements of faith is reconciliation implied in man's drawing near to God did they duly ponder the saying Romans 10 they would cease to dream of that frigid quality there is one consideration which Otto wants to put an end to the debate i.e. that ascent itself as I have already observed and will afterwards more fully illustrate is more a matter of the heart and the head of the affection than the intellect for this reason it is termed the obedience of faith Romans 1 verse 5 which the Lord prefers to all other service and justly since nothing is more precious to him than his truth which as John the Baptist declares is in a manner signed and sealed by believers John 3 verse 33 as there can be no doubt on the matter we in one word conclude that they talk absurdly when they are transformed by the addition of pious affection as an accessory to ascent since ascent itself such at least as the scriptures describe consists in pious affection but we are furnished with a still clearer argument since faith embraces Christ as he is offered by the Father and he is offered not only for justification for forgiveness of sins and peace but also for the sake of receiving waters it is certain that no man will ever know him a right without at the same time receiving the sanctification of the spirit or to express the matter more plainly faith consists in the knowledge of Christ Christ cannot be known without the sanctification of his spirit therefore faith consists of they are wanted to insist on the words of Paul though I have all faith so that I could remove mountains and have not charity I am nothing 1st Corinthians chapter 13 verse 2 but they do not consider what the faith is of which the apostle there speaks having in the previous chapter discourse of the various gifts of the spirit including diversity of tongues miracles and prophecy and exhorted the Corinthians to follow the better gifts in other words those from which the whole body of the church would derive greater benefit he adds yet show I unto you a more excellent way 1st Corinthians chapter 12 verse 30 all other gifts how excellent so ever they may be in themselves they were given for the edification of the church and fail of their purpose if not so applied to prove this he adopts a division repeating the same gifts which he had mentioned before but under different names miracles and faith are used to denote the same thing IE the power of working miracles seeing then that this miraculous power or faith is the particular gift of God man may possess and abuse as the gift of tongues prophecy or other gifts it is not strange that he separates it from charity their whole error lies in this that while the term faith has a variety of meanings overlooking this variety they argue as if it's meaning were invariably one and the same the passage of James by which they endeavor to defend their error although in discoursing of faith we admit that it has a variety of forms yet when our object is to show what knowledge of God the wicked possess we hold and maintain in accordance with scripture that the pious only have faith multitudes undoubtedly believe that God is and admit the truth of the gospel history and the other parts of scripture in the same way in which they believe or events which they have actually witnessed there are some who go even farther they regard the word of God as an infallible oracle they do not altogether disregard its precepts but are moved to some degree by its threatening and promises to such the testimony of faith is attributed but by catechesis because they do not with open impiety impune reject or exhibit some semblance of obedience 10 but as this shadow or image of faith is of no moment so it is unworthy of the name how far it differs from true faith will shortly be explained at length here however we may just indicate it in passing Simon Magus is said to have believed he soon after gave proof of his unbelief acts 8 14 in regard to the faith attributed to him we do not understand with some that he merely pretended to believe which had no existence in his heart we rather think that overcome by the majesty of the gospel he yielded some kind of ascent and so far acknowledged Christ to be the author of life and salvation as willingly to assume his name in like manner in the gospel of Luke those in whom the seat of the word is choked before it brings forth in whom from having no depth of earth it soon withered away are said to believe for a time such we doubt not eagerly receive the word with a kind of relish and have some feeling of its divine power so as not only to impose upon men by a false semblance of faith but even to impose upon themselves they imagine that the reverence which they give to the word is genuine piety because they have no idea but that which consists in open and avowed contempt but whatever that ascent may be it by no means penetrates to the heart so as to have a fixed seat there although it sometimes seems to have planted its roots these have no life in them the human heart has so many recesses for vanity so many lurking places for falsehood is so shrouded by fraud and hypocrisy and deceives itself let those who glory in such semblance as a faith know that in this respect they are not a wit superior to devils the one class indeed is inferior to them in as much as they are able without emotion to hear and understand things the knowledge of which makes devils tremble James chapter 2 verse 19 the other class equals them in this that whatever be the impression on them its only result is terror and consternation 11 I am aware it seems unaccountable to some how faith is attributed to the reprobate seeing that it is declared by Paul to be one of the fruits of election and yet the difficulty is easily solved for though none are enlightened into faith I truly feel the efficacy of the gospel with the exception of those who are foreordained to salvation the experience shows that the reprobate are sometimes affected in a way so similar to the elect that even in their own judgment there is no difference between them hence it is not strange that by the apostle a taste of heavenly gifts and by Christ himself a temporary faith is ascribed to them not that they truly perceive the power of spiritual grace and the sure light of faith but the Lord the better to convict them and leave them without excuse instills into their minds such a sense of his goodness as can be felt without the spirit of adoption should it be objected that believers have no stronger testimony to assure them of their adoption I answer that though there is great resemblance and affinity between the elect of God and those who are impressed for a time with a fading faith yet the elect alone have that full assurance which is extolled by Paul and by which they are unable to cry as a father therefore as God regenerates the elect only forever by incorruptible seed as the seed of life once sown in their hearts never perishes so he effectually seals in them the grace of his adoption that it may be sure and steadfast but in this there is nothing to prevent an inferior operation of the spirit from taking its course in the reprobate meanwhile believers are taught to examine themselves carefully lest carnal security creep in and take the place of assurance of faith we may add that the reprobate never have any other than a confused sense of grace laying hold of the shadow rather than the substance because the spirit properly seals the forgiveness of sins in the elect only applying it by special faith to their use still it is correctly said that the reprobate believe God to be propitious to them with a gift of reconciliation though confusedly and without due discernment not that they are partakers of the same faith or regeneration with the children of God but because under a covering of hypocrisy they seem to have a principle of faith in common with them nor do I even deny that God illumines their minds to this extent that they recognize his grace but that conviction he distinguishes from the testimony which he gives to his elect in this respect that the reprobate never attain to the full result or to fruition when he shows himself propitious to them it is not as if he have truly rescued them from death and taken them under his protection he only gives them a manifestation of his present mercy in the elect alone he implants the living root of faith so that they persevere even to the end thus we dispose of the objection that God truly displays his grace it must endure forever there is nothing inconsistent in this with the fact of his enlightening sum with a present sense of grace which afterwards proves evanescent 12 although faith is a knowledge of the divine favor towards us and a full persuasion of its truth it is not strange that the sense of the divine love which though akin to faith differs much from it vanishes in those who are temporarily impressed the will of God is I confess immutable and his truth is always consistent with itself but I deny that the reprobate ever advanced so far as to penetrate to that secret revelation which scripture reserves for the elect only I therefore deny that they either understand his will considered as immutable or steadily embrace his truth in as much as they rest satisfied with an evanescent impression that a plant deep enough may take root but will in process of time wither away though it may for several years not only put forth leaves and flowers but produce fruit in short as by the revolt of the first man the image of God could be effaced from his mind and soul so there is nothing strange in his shedding some rays of grace on the reprobate and afterwards allowing these to be extinguished there is nothing to prevent people and imbuing others thoroughly meanwhile we must remember that however feeble and slender the faith of the elect may be yet as the spirit of God is to them a sure earnest and seal of their adoption the impression once engraven can never be effaced from their hearts whereas the light which glimmers in the reprobate is afterwards quenched nor can it be said that the spirit therefore deceives because he does not quicken the seed lies in their hearts so as to make it ever remain incorruptible as in the elect I go farther seeing it as evident from the doctrine of scripture and from daily experience that the reprobate are occasionally impressed with the sense of divine grace some desire of mutual love must necessarily be excited in their hearts thus for a time a pious affection prevailed in soul disposing him to love God knowing that he was treated with paternal kindness he was in some degree attracted by it but as the reprobate have no rooted conviction of the paternal love of God so they do not in return yield the love of sons but are led by a kind of mercenary affection the spirit of love was given to Christ alone for the express purpose of conferring the spirit upon his members and there can be no doubt that the following words of Paul apply to the elect only the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us Romans chapter 5 verse 5 namely the love which begets that confidence in prayer to which I have above adverted on the other hand we see that God is mysteriously offended with his children though he ceases not to love them he certainly hates them not but he alarms them with a sense of his anger that he may humble the pride of the flesh aroused them from lethargy and urged them to repentance hence they at the same instant feel that he is angry with them or their sins and also propitious to their persons it is not from fictitious dread that they deprecate his anger and yet they retake themselves to him with tranquil confidence it hence appears that the faith of some though not true faith is not mere pretense they are born along by some sudden impulse of zeal and erroneously impose upon themselves sloth undoubtedly preventing them from examining their hearts with due care such probably was the case of those whom John describes as believing on Christ but of whom he says Jesus did not commit himself unto them because he knew all men and needed not that any should by of man for he knew what was in men John chapter 2 verses 24 and 25 were it not true that many fall away from the common faith I call it common because there is a great resemblance between temporary and living ever-during faith 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 shall make you free John chapter 8 verses 31 and 32 he is addressing those who had embraced his doctrine and urging them to progress in the faith lest by their sluggishness they extinguish the light which they have received accordingly Paul claims faith as the peculiar privilege of the elect intimating that many from not being properly rooted fall away Titus chapter 1 verse 1 in the same way in Matthew our Savior says every plant which my heavenly Father has not planted shall be rooted up Matthew chapter 16 verse 13 some who are not ashamed to insult God and men are more grossly false against this class of men who profane the faith by impious and lying pretense James invades James chapter 2 verse 14 nor would Paul require the faith of believers to be unfaithful first Timothy chapter 1 verse 5 were there not many who presumptuously to themselves what they have not deceiving others and sometimes even themselves with empty show hence he compares a good conscience to the Ark in which faith is preserved because many by falling away have in regard to it made shipwreck it is necessary to attend to the ambiguous meaning of the term for faith is often equivalent in meaning to sound doctrine as in the passage which we lately quoted and in the same epistle where Paul enjoins the deacons to hold the mystery of the faith in a pure conscience in like manner when he denounces the defection of certain from the faith the meaning again is the same when he says that Timothy had been brought up in the faith in a manner when he says that profane babblings and oppositions of science falsely so called lead many away from the faith such persons he elsewhere calls reprobate as to the faith on the other hand when he enjoins Titus rebuke them sharply that they may be sound in the faith by soundness he means purity of doctrine which is easily corrupted in Christ as possessed by faith are hid all the treasures of wisdom and knowledge Colossians chapter one verses two and three the term faith is justly extended to the whole sum of heavenly doctrine from which it cannot be separated on the other hand it is sometimes confined to a particular object as when Matthew says of those who let down the paralytic through the roof and Jesus himself exclaims in regard to the centurion I have not found so great faith no not in Israel Matthew chapter 8 verse 10 now it is probable that the centurion was thinking only of the cure of his son by whom his whole soul was engrossed but because he is satisfied with the simple answer and assurance of Christ and does not request his bodily presence this circumstance calls forth the eulogium on his faith and we have lately shown how Paul uses the term faith for the gift of miracles a gift possessed by persons who were neither regenerated by the spirit of God nor sincerely reverenced him in another passage he uses faith for the doctrine by which we are instructed in the faith for when he says that that which is in part there can be no doubt that reference is made to the ministry of the church which is necessary in our present imperfect state in these forms of expression the analogy is obvious but when the name of faith is improperly transferred to a false profession or lying assumption the catechesis ought not to seem harsher than when the fear of God is used for vicious and perverse worship in the same area and the neighboring districts feared false gods and the God of Israel in other words confounded heaven with earth but we have now been inquiring what the faith is which distinguishes the children of God from unbelievers the faith by which we invoke God the Father by which we pass from death unto life its power and nature have by trust been briefly and clearly explained 14 let us now again go over the parts of the definition separately I should think that after a careful examination of them no doubt will remain by knowledge we do not mean comprehension such as that which we have of things falling under human sense for that knowledge is so much superior that it must far surpass and go beyond itself in order to reach it nor even when it has reached it does it comprehend what it feels but persuaded of what it comprehends not it understands more from mere certainty of persuasion than it could discern of any human matter by its own capacity hence it is eloquently described by Paul as ability to comprehend with all saints what is the breadth through the love of Christ which passeth knowledge Ephesians chapter 3 verses 18 and 19 his object was to intimate that what our mind embraces by faith is every way infinite that this kind of knowledge far surpasses all understanding but because the mystery which has been hid from ages and from generations is now made manifest to the saints Colossians chapter 1 verse 26 faith is for good reason occasionally termed in scripture understanding Colossians chapter 2 verse 2 and knowledge as by John 1st John chapter 3 verse 2 when he declares that believers know themselves to be the sons of God and certainly they do know but rather as confirmed by a belief of the divine veracity than taught by any demonstration of reason this is also indicated by Paul when he says that whilst we are at home in the body we are absent from the Lord for we walk by faith not by sight 2nd Corinthians chapter 5 verses 6 and 7 thus showing that what we understand by faith is yet distant from us and escapes our view hence we conclude that the knowledge of faith consists more of certainty than discernment 15 we add that it is sure and firm the better to express strength and constancy of persuasion for as faith is not contented with a dubious and fickle opinion so neither is it contented with an obscure and ill-defined conception the certainty which it requires must be full and decisive as is usual in regard to matters ascertained and proved so deeply rooted in our hearts is unbelief so prone are we to it that God is faithful no man ever believes it without an arduous struggle especially when brought to the test we by our wavering betray the vice which lurked within nor is it without cause that the Holy Spirit bears such distinguished testimony to the authority of God in order that it may cure the disease of which I have spoken and induce us to give full credit to the divine promises of the Lord says David Psalm 12 verse 6 are pure words as silver tried in a furnace of earth purified seven times the word of the Lord has tried he is a buckler to all those that trust in him Psalm 18 verse 30 and Solomon declares the same thing almost in the same words every word of God is pure Proverbs chapter 30 verse 5 is superfluous as the 119th Psalm is almost wholly occupied with this subject certainly whenever God thus recommends his word he indirectly rebukes our unbelief the purport of all that is said being to eradicate perverse doubt from our hearts there are very many also who form such an idea of the divine mercy as yields them very little comfort for they are harassed while they doubt whether God will be merciful to them they think indeed that they are most fully persuaded of the divine mercy but they confine it within two narrow limits the idea they entertain is that this mercy is great and abundant is shed upon many is offered and ready to be bestowed upon all but that it is uncertain whether it will reach to them individually thus their knowledge stopping short leaves them only midway not so much confirming and tranquilizing the mind as harassing it with doubt and disquietude very different is that feeling of full assurance Plaraforia which the scriptures uniformly attribute to faith and assurance which leads no doubt that the goodness of God is clearly offered to us this assurance we cannot have and experiencing it in ourselves hence from faith the apostle deduces confidence and from confidence boldness his words are in whom Christ we have boldness and access with confidence by the faith of him Ephesians 312 thus undoubtedly showing that our faith is not true unless it enables us to appear calmly in the presence of God such boldness and confidence in the divine favor and salvation so true is this that the term faith is often used as equivalent to confidence 16 the principle hinge on which faith turns is this we must not suppose that any promises of mercy which the Lord offers are only true out of us and not at all in us we should rather make them ours by inwardly embracing them the way only is engendered that confidence which he elsewhere terms peace Romans chapter 5 verse 1 though perhaps he rather means to make peace follow from it this is the security which quiets and calms the conscience in the view of the judgment of God and without which it is necessarily vexed and almost torn with tumultuous dread unless when it happens to slumber for a moment and verily it is but for a moment it never long enjoys that miserable obliviousness for the memory of the divine judgment ever and on recurring stings it to the quick in one word he only is a true believer who firmly persuaded that God is reconciled and is a kind father to him hopes everything from his kindness who trusting to the promises of the divine favor of salvation as the apostle shows in these words we are made partakers of Christ if we hold the beginning of our confidence steadfast unto the end Hebrews chapter 3 verse 14 he thus holds that none hope well in the Lord save those who confidently glory in being the heirs of the heavenly kingdom no man I say is a believer but he who trusting to the his salvation confidently triumphs over the devil and death as we are taught by the noble exclamation of Paul I am persuaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord Romans chapter 8 verse 38 in like manner the same apostle does not consider that the eyes of our understanding are enlightened unless we know what is the hope of the eternal inheritance to which we are called Ephesians chapter 1 verse 18 thus he uniformly intimates throughout his writings that the goodness of God is not properly comprehended when security does not follow as its fruit but it will be said that this differs widely from the experience of believers who in recognizing the grace of God toward them not only feel disquieted this often happens but sometimes tremble overcome with terror so violent are the temptations which assail their minds this scarcely seems consistent with certainty of faith it is necessary to solve this difficulty in order to maintain the doctrine of faith must be certain and secure we certainly speak not of an assurance which is never affected by doubt nor a security which anxiety never assails we rather maintain that believers have a perpetual struggle with their own distrust and are thus far from thinking that their consciences possess a placid quiet uninterrupted by perturbation on the other hand whatever be the mode in which they are assailed by confidence which they have formed in the mercy of God scripture does not set before us a brighter or more memorable example of faith than in David especially if regard be had to the constant tenor of his life and yet how far his mind was from being always at peace is declared by innumerable complaints of which it will be sufficient to select a few when he rebukes the turbulent movements of his soul what else is it but a censure why art thou cast down my soul and why art thou disquieted in me hope thou in God Psalm 42 verse 6 his alarm was undoubtedly a manifest sign of distrust as if he thought that the Lord had forsaken him in another passage we have a fuller confession I said in my haste I am cut off from before thine eyes Psalm 31 22 in another passage in anxious and wretched perplexity he debates with himself nay raises a question as to the nature of God has God forgotten to be gracious has he in anger shut up his tender mercies Psalm 77 verse 9 what follows is still harsher I said this is my infirmity but I will remember the years of the right hand of the most high as if desperate he adjudges himself to destruction he not only confesses that he is agitated by doubt but as if he had fallen in the contest leaves himself nothing in reserve God having deserted him and made the hand which was want to help him the instrument of his destruction wherefore after having been tossed among tumultuous waves it is not without reason to her quiet rest Psalm 116 verse 7 and yet what is strange amid those commotions faith sustains the believer's heart and truly acts the part of the palm tree which supports any weight laid upon it and rises above them thus David when he seemed to be overwhelmed ceased not by urging himself forward to ascend to God and contending with his own infirmity has recourse to faith is already in a great measure victorious this we may infer from the following passage and others similar to it weight on the Lord be of good courage and he shall strengthen thine heart weight I say on the Lord Psalm 27 verse 14 he accuses himself of timidity and repeating the same thing that he has ever and none exposed to agitation still he is not only dissatisfied with himself or so feeling but earnestly labors to correct it were we to take a nearer view of his case and compare it with that of Ahaz we should find a great difference between them Isaiah is sent to relieve the anxiety of an impious and hypocritical king and addresses him in these terms etc. Isaiah chapter 7 verse 4 how did Ahab act as has already been said his heart was shaken as a tree is shaken by the wind though he heard the promise he ceased not to tremble this therefore is the proper higher in punishment of unbelief so to tremble as in the day of trial to turn away from God who gives access to himself only by faith believers though weighed down and almost overwhelmed with the burden of temptation constantly rise up though not without toil and difficulty hence feeling conscious of their own weakness they pray with the prophet take not the word of truth utterly out of my mouth Psalm 119 verse 43 by these words we are taught that they at times their faith were overthrown and yet that they do not withdraw or turn their backs but persevere in the contest and by prayer stimulate their sluggishness so as not to fall into stupor by giving way to it ended section 4 recording by Nicola K