Kitabı oku: «Institutes of the Christian Religion (Vol. 1 of 2)», sayfa 43

Chapter II. Faith Defined, And Its Properties Described

All these things will be easily understood when we have given a clearer definition of faith, that the reader may perceive its nature and importance. But it will be proper to recall to his remembrance, what has been already stated; that God has given us his law as the rule of our conduct, and that, if we are guilty of even the smallest breach of it, we are exposed to the dreadful punishment of eternal death, which he denounces. Again, that since it is not only difficult, but entirely above our strength, and beyond the utmost extent of our ability, to fulfil the law as he requires, – if we only view ourselves, and consider what we have demerited, we have not the least hope left, but, as persons rejected by God, are on the verge of eternal perdition. In the third place, it has been explained, that there is but one method of deliverance, by which we can be extricated from such a direful calamity; that is, the appearance of Christ the Redeemer, by whose means our heavenly Father, commiserating us in his infinite goodness and mercy, has been pleased to relieve us, if we embrace this mercy with a sincere faith, and rely on it with a constant hope. But we must now examine the nature of this faith, by which all who are the adopted sons of God enter on the possession of the heavenly kingdom; since it is certain, that not every opinion, nor even every persuasion, is equal to the accomplishment of so great a work. And we ought to be the more cautious and diligent in our meditations and inquiries on the genuine property of faith, in proportion to the pernicious tendency of the mistakes of multitudes in the present age on this subject. For a great part of the world, when they hear the word faith, conceive it to be nothing more than a common assent to the evangelical history. And even the disputes of the schools concerning faith, by simply styling God the object of it, (as I have elsewhere observed,) rather mislead miserable souls by a vain speculation, than direct them to the proper mark. For, since God “dwelleth in the light, which no man can approach unto,”¹⁴²⁶ there is a necessity for the interposition of Christ, as the medium of access to him. Whence he calls himself “the light of the world,”¹⁴²⁷ and in another place, “the way, and the truth, and the life;” because “no man cometh unto the Father,” who is the fountain of life, “but by him;”¹⁴²⁸ because he alone knows the Father, and reveals him to believers.¹⁴²⁹

For this reason Paul asserts, that he esteemed nothing worthy of being known but Jesus Christ;¹⁴³⁰ and in the twentieth chapter of the Acts declares, that he had preached faith in Christ; and in another place, he introduces Christ speaking in the following manner: “I send thee unto the Gentiles, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith, that is in me.”¹⁴³¹ This apostle tells us, that the glory of God is visible to us in his person, or (which conveys the same idea) that “the light of the knowledge of the glory of God” shines “in his face.”¹⁴³² It is true, that faith relates to the one God; but there must also be added a knowledge of Jesus Christ, whom he has sent.¹⁴³³ For God himself would be altogether concealed from us, if we were not illuminated by the brightness of Christ. For this purpose the Father has deposited all his treasures with his only begotten Son, that he might reveal himself in him; and that, by such a communication of blessings, he might express a true image of his glory. For as it has been observed, that we require to be drawn by the Spirit, that we may be excited to seek Christ, so we should also be apprized, that the invisible Father is to be sought only in this image. On which subject, Augustine, treating of the object of faith, beautifully remarks, “that we ought to know whither we should go, and in what way;” and immediately after he concludes, “that he who unites Deity and humanity in one person, is the way most secure from all errors; for that it is God towards whom we tend, and man by whom we go; but that both together can be found only in Christ.” Nor does Paul, when he speaks of faith in God, intend to subvert what he so frequently inculcates concerning faith, whose stability is wholly in Christ. And Peter most suitably connects them together, when he says, that “by him we believe in God.”¹⁴³⁴

II. This evil, then, as well as innumerable others, must be imputed to the schoolmen, who have, as it were, concealed Christ, by drawing a veil over him; whereas, unless our views be immediately and steadily directed to him, we shall always be wandering through labyrinths without end. They not only, by their obscure definition, diminish, and almost annihilate, all the importance of faith, but have fabricated the notion of implicit faith, a term with which they have honoured the grossest ignorance, and most perniciously deluded the miserable multitude. Indeed, to express the fact more truly and plainly, this notion has not only buried the true faith in oblivion, but has entirely destroyed it. Is this faith – to understand nothing, but obediently to submit our understanding to the Church? Faith consists not in ignorance, but in knowledge; and that not only of God, but also of the Divine will. For we do not obtain salvation by our promptitude to embrace as truth whatever the Church may have prescribed, or by our transferring to her the province of inquiry and of knowledge. But when we know God to be a propitious Father to us, through the reconciliation effected by Christ, and that Christ is given to us for righteousness, sanctification, and life, – by this knowledge, I say, not by renouncing our understanding, we obtain an entrance into the kingdom of heaven. For, when the apostle says, that “with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation,”¹⁴³⁵ he indicates, that it is not sufficient for a man implicitly to credit what he neither understands, nor even examines; but he requires an explicit knowledge of the Divine goodness, in which our righteousness consists.

III. I do not deny (such is the ignorance with which we are enveloped) that many things are very obscure to us at present, and will continue to be so, till we shall have cast off the burden of the flesh, and arrived nearer to the presence of God. On such subjects, nothing would be more proper than a suspension of judgment, and a firm resolution to maintain unity with the Church. But that ignorance combined with humility should, under this pretext, be dignified with the appellation of Faith, is extremely absurd. For faith consists in a knowledge of God and of Christ,¹⁴³⁶ not in reverence for the Church. And we see what a labyrinth they have fabricated by this notion of theirs, so that the ignorant and inexperienced, without any discrimination, eagerly embrace as oracular every thing obtruded upon them under the name of the Church; sometimes even the most monstrous errors. This inconsiderate credulity, though it be the certain precipice of ruin, is, nevertheless, excused by them on the plea that it credits nothing definitively, but with this condition annexed, if such be the faith of the Church. Thus they pretend that truth is held in error, light in darkness, and true knowledge in ignorance. But, not to occupy any more time in refuting them, we only admonish the reader to compare their doctrine with ours; for the perspicuity of the truth will of itself furnish a sufficient refutation. For the question with them is not, whether faith be yet involved in many relics of ignorance, but they positively assert, that persons are possessed of true faith, who are charmed with their ignorance, and even indulge it, provided they assent to the authority and judgment of the Church concerning things unknown; as if the Scripture did not universally inculcate that knowledge is united with faith.

IV. We grant, that during our pilgrimage in the world, our faith is implicit, not only because many things are yet hidden from our view, but because our knowledge of every thing is very imperfect, in consequence of the clouds of error by which we are surrounded. For the greatest wisdom of those who are most perfect, is to improve, and to press forward with patient docility. Therefore Paul exhorts the faithful, if they differ from each other on any subject, to wait for further revelation.¹⁴³⁷ And experience teaches us, that till we are divested of the flesh, our knowledge falls far short of what might be wished; in reading also, many obscure passages daily occur, which convince us of our ignorance. With this barrier God restrains us within the bounds of modesty, assigning to every one a measure of faith, that even the most learned teacher may be ready to learn. We may observe eminent examples of this implicit faith in the disciples of Christ, before they were fully enlightened. We see with what difficulty they imbibed the first rudiments; how they hesitated even at the most minute particulars; what inconsiderable advances they made even while hanging on the lips of their Master; and when they ran to the grave at the intelligence of the women, his resurrection was like a dream to them. The testimony already borne by Christ to their possession of faith, forbids us to say that they were entirely destitute of it; indeed, if they had not been persuaded that Christ would rise from the dead, they would have felt no further concern about him. The women were not induced by superstition to embalm with spices the body of a deceased man, of whose life there was no hope; but though they credited his declarations, whose veracity they well knew, yet the ignorance, which still occupied their minds, involved their faith in darkness, so that they were almost lost in astonishment. Whence also they are said at length to have believed, when they saw the words of Christ verified by facts; not that their faith then commenced, but the seed of faith, which had been latent, and as it were dead in their hearts, then shot forth with additional vigour. They had therefore a true but an implicit faith, because they received Christ with reverence as their only teacher: being taught by him, they were persuaded that he was the author of their salvation; and they believed that he came from heaven, that through the grace of the Father he might assemble all his disciples there. But we need not seek a more familiar proof of this point, than that some portion of unbelief is always mixed with faith in every Christian.

V. We may also style that an implicit faith, which in strict propriety is nothing but a preparation for faith. The evangelists relate that many believed, who, only being filled with admiration at the miracles of Christ, proceeded no further than a persuasion that he was the promised Messiah, although they had little or no knowledge of evangelical doctrine. Such reverence, which induced them cheerfully to submit themselves to Christ, is dignified with the title of faith, of which, however, it was merely the commencement. Thus the nobleman, or courtier, who believed the promise of Christ concerning the healing of his son, when he returned to his house,¹⁴³⁸ according to the testimony of the evangelist, believed again; that is, first he esteemed as an oracle what he had heard from the lips of Christ; but afterwards he devoted himself to his authority to receive his doctrine. It must be understood, however, that he was docile and ready to learn; that the word believe, in the first place, denotes a particular faith; but in the second place, it numbers him among the disciples who had given their names to Christ. John gives us a similar example in the Samaritans, who believed the report of the woman, so as to run with eagerness to Christ; but who, after having heard him, said to the woman, “Now we believe, not because of thy saying; for we have heard him ourselves, and know, that this is indeed the Christ, the Saviour of the world.”¹⁴³⁹ Hence it appears, that persons not yet initiated into the first elements, but only inclined to obedience, are called believers; not, indeed, with strict propriety, but because God, in his goodness, distinguishes that pious disposition with such a great honour. But this docility, connected with a desire of improvement, is very remote from that gross ignorance which stupefies those who are content with such an implicit faith as the Papists have invented. For if Paul severely condemns those who are “ever learning, yet never come to the knowledge of the truth,”¹⁴⁴⁰ how much greater ignominy do they deserve who make it their study to know nothing!

VI. This, then, is the true knowledge of Christ – to receive him as he is offered by the Father, that is, invested with his gospel; for, as he is appointed to be the object of our faith, so we cannot advance in the right way to him, without the guidance of the gospel. The gospel certainly opens to us those treasures of grace, without which Christ would profit us little. Thus Paul connects faith as an inseparable concomitant with doctrine, where he says, “Ye have not so learned Christ; if so be ye have been taught by him, as the truth is in Jesus.”¹⁴⁴¹ Yet I do not so far restrict faith to the gospel, but that I admit Moses and the prophets to have delivered what was sufficient for its establishment; but because the gospel exhibits a fuller manifestation of Christ, it is justly styled by Paul, “the words of faith and of good doctrine.”¹⁴⁴² For the same reason, in another place, he represents the law as abolished by the coming of faith;¹⁴⁴³ comprehending under this term the new kind of teaching, by which Christ, since his appearance as our Master, has given a brighter display of the mercy of the Father, and a more explicit testimony concerning our salvation. The more easy and convenient method for us will be, to descend regularly from the genus to the species. In the first place, we must be apprized, that faith has a perpetual relation to the word, and can no more be separated from it, than the rays from the sun, whence they proceed. Therefore God proclaims by Isaiah, “Hear, and your souls shall live.”¹⁴⁴⁴ And that the word is the fountain of faith, is evident from this language of John: “These are written, that ye might believe.”¹⁴⁴⁵ The Psalmist also, intending to exhort the people to faith, says, “To-day, if ye will hear his voice;”¹⁴⁴⁶ and to hear, generally means to believe. Lastly, it is not without reason that in Isaiah, God distinguishes the children of the Church from strangers, by this character, that they shall all be his disciples, and be taught by him;¹⁴⁴⁷ for, if this were a benefit common to all, why should he address himself to a few? Correspondent with this is the general use of the words “believers,” and “disciples,” as synonymous, by the evangelists, on all occasions, and by Luke in particular, very frequently in the Acts of the Apostles; in the ninth chapter of which, he extends the latter epithet even to a woman. Wherefore, if faith decline in the smallest degree from this object, towards which it ought to be directed, it no longer retains its own nature, but becomes an uncertain credulity, and an erroneous excursion of the mind. The same Divine word is the foundation by which faith is sustained and supported, from which it cannot be moved without an immediate downfall. Take away the word, then, and there will be no faith left. We are not here disputing whether the ministry of men be necessary to disseminate the word of God, by which faith is produced, which we shall discuss in another place; but we assert, that the word itself, however it may be conveyed to us, is like a mirror, in which faith may behold God. Whether, therefore, God in this instance use the agency of men, or whether he operate solely by his own power, he always discovers himself by his word to those whom he designs to draw to himself.¹⁴⁴⁸ Whence Paul defines faith as an obedience rendered to the gospel, and praises the service of faith.¹⁴⁴⁹ For the apprehension of faith is not confined to our knowing that there is a God, but chiefly consists in our understanding what is his disposition towards us. For it is not of so much importance to us to know what he is in himself, as what he is willing to be to us. We find, therefore, that faith is a knowledge of the will of God respecting us, received from his word. And the foundation of this is a previous persuasion of the Divine veracity; any doubt of which being entertained in the mind, the authority of the word will be dubious and weak, or rather it will be of no authority at all. Nor is it sufficient to believe that the veracity of God is incapable of deception or falsehood, unless you also admit, as beyond all doubt, that whatever proceeds from him is sacred and inviolable truth.

VII. But as the human heart is not excited to faith by every word of God, we must further inquire what part of the word it is, with which faith is particularly concerned. God declared to Adam, “Thou shalt surely die;”¹⁴⁵⁰ and to Cain, “The voice of thy brother's blood crieth unto me from the ground;”¹⁴⁵¹ but these declarations are so far from being adapted to the establishment of faith, that of themselves they can only shake it. We do not deny that it is the office of faith to subscribe to the truth of God, whatever be the time, the nature, or the manner of his communications; but our present inquiry is only, what faith finds in the Divine word, upon which to rest its dependence and confidence. When our conscience beholds nothing but indignation and vengeance, how shall it not tremble with fear? And if God be the object of its terror, how should it not fly from him? But faith ought to seek God, not to fly from him. It appears, then, that we have not yet a complete definition of faith; since a knowledge of the Divine will indefinitely, ought not to be accounted faith. But suppose, instead of will, – the declaration of which is often productive of fear and sorrow, – we substitute benevolence or mercy. This will certainly bring us nearer to the nature of faith. For we are allured to seek God, after we have learned that salvation is laid up for us with him; which is confirmed to us by his declaring it to be the object of his care and affection. Therefore we need a promise of grace, to assure us that he is our propitious Father; since we cannot approach to him without it, and it is upon that alone that the human heart can securely depend. For this reason, in the Psalms, mercy and truth are generally united, as being closely connected; because it would be of no avail for us to know the veracity of God, if he did not allure us to himself by his mercy; nor should we embrace his mercy, if he did not offer it with his own mouth. “I have declared thy faithfulness and thy salvation: I have not concealed thy loving-kindness and thy truth. Let thy loving-kindness and thy truth continually preserve me.”¹⁴⁵² Again: “Thy mercy, O Lord, is in the heavens; and thy faithfulness reacheth unto the clouds.”¹⁴⁵³ Again: “All the paths of the Lord are mercy and truth unto such as keep his covenant.”¹⁴⁵⁴ Again: “His merciful kindness is great towards us; and the truth of the Lord endureth for ever.”¹⁴⁵⁵ Again: “I will praise thy name for thy loving-kindness, and for thy truth.”¹⁴⁵⁶ I forbear to quote what we read in the prophets to the same purport, that God is merciful and faithful in his promises. For it will be temerity to conclude that God is propitious to us, unless he testify concerning himself, and anticipate us by his invitation, that his will respecting us may be neither ambiguous nor obscure. But we have already seen, that Christ is the only pledge of his love, without whom the tokens of his hatred and wrath are manifest both above and below. Now, since the knowledge of the Divine goodness will not be attended with much advantage, unless it lead us to rely upon it, we must exclude that apprehension of it which is mixed with doubts, which is not uniform and steady, but wavering and undecided. Now, the human mind, blinded and darkened as it is, is very far from being able to penetrate and attain to a knowledge of the Divine will; and the heart also, fluctuating in perpetual hesitation, is far from continuing unshaken in that persuasion. Therefore our mind must be illuminated, and our heart established by some exterior power, that the word of God may obtain full credit with us. Now, we shall have a complete definition of faith, if we say, that it is a steady and certain knowledge of the Divine benevolence towards us, which, being founded on the truth of the gratuitous promise in Christ, is both revealed to our minds, and confirmed to our hearts, by the Holy Spirit.

VIII. But before I proceed any further, it will be necessary to make some preliminary observations, for the solution of difficulties, which otherwise might prove obstacles in the way of the reader.

And first, we must refute the nugatory distinction, which prevails in the schools, of formal and informal faith. For they imagine, that such as are not impressed with any fear of God, or with any sense of piety, believe all that is necessary to be known in order to salvation; as though the Holy Spirit, in illuminating our hearts to faith, were not a witness to us of our adoption. Yet, in opposition to the whole tenor of Scripture, they presumptuously dignify such a persuasion, destitute of the fear of God, with the name of faith. We need not contend with this definition any further than by simply describing the nature of faith, as it is represented in the Divine word. And this will clearly evince the ignorance and insipidity of their clamour concerning it. I have treated it in part already, and shall subjoin what remains in its proper place. At present, I affirm, that a greater absurdity than this figment of theirs, cannot possibly be imagined. They maintain faith to be a mere assent, with which every despiser of God may receive as true whatever is contained in the Scripture. But first it should be examined, whether every man acquires faith for himself by his own power, or whether it is by faith that the Holy Spirit becomes the witness of adoption. They betray puerile folly, therefore, in inquiring whether faith, which is formed by the superaddition of a quality, be the same, or whether it be a new and different faith. It clearly appears, that while they have been trifling in this manner, they never thought of the peculiar gift of the Spirit; for the commencement of faith contains in it the reconciliation by which man draws near to God. But, if they would duly consider that declaration of Paul, “With the heart man believeth unto righteousness,”¹⁴⁵⁷ they would cease their trifling about this superadded quality. If we had only this one reason, it ought to be sufficient to terminate the controversy – that the assent which we give to the Divine word, as I have partly suggested before, and shall again more largely repeat, is from the heart rather than the head, and from the affections rather than the understanding. For which reason it is called “the obedience of faith,”¹⁴⁵⁸ to which the Lord prefers no other obedience; because nothing is more precious to him than his own truth; which, according to the testimony of John the Baptist,¹⁴⁵⁹ believers, as it were, subscribe and seal. As this is by no means a dubious point, we conclude at once, that it is an absurdity to say, that faith is formed by the addition of a pious affection to an assent of the mind; whereas, even this assent consists in a pious affection, and is so described in the Scriptures. But another argument offers itself, which is still plainer. Since faith accepts Christ, as he is offered to us by the Father; and he is offered, not only for righteousness, remission of sins, and peace, but also for sanctification and as a fountain of living water; it is certain, that no man can ever know him aright, unless he at the same time receive the sanctification of the Spirit. Or, if any one would wish it to be more clearly expressed, Faith consists in a knowledge of Christ. Christ cannot be known without the sanctification of his Spirit. Consequently, faith is absolutely inseparable from a pious affection.

IX. This passage of Paul, “Though I have all faith, so that I could remove mountains, and have not charity, I am nothing,”¹⁴⁶⁰ is generally adduced by them to support the notion of an informal faith unaccompanied with charity; but they overlook the sense in which the apostle uses the word “faith” in this place. For having, in the preceding chapter, treated of the various gifts of the Spirit, among which he has enumerated “divers kinds of tongues, the working of miracles and prophecy,”¹⁴⁶¹ and having exhorted the Corinthians to “covet earnestly the best gifts,” from which the greatest benefit and advantage would accrue to the whole body of the Church, he adds, “yet show I unto you a more excellent way;” implying, that all such gifts, whatever be their intrinsic excellence, are yet to be deemed worthless, unless they be subservient to charity; for that, being given for the edification of the Church, if not employed for that purpose, they lose their beauty and value. To prove this, he particularly specifies them, repeating the same gifts, which he had before enumerated, but under other names. He uses the word “faith” to denote what he had before called powers, (δυναμεις, potestates, virtutes,) that is, a power of working miracles. This, then, whether it be called power or faith, being a particular gift of God, which any impious man may both possess and abuse, as the gift of tongues, or prophecy, or other gifts, we need not wonder if it be separated from charity. But the mistake of such persons arises wholly from this – that though the word “faith” is used in many senses, not observing this diversity of signification, they argue as if it had always the same meaning. The passage which they adduce from James in support of the same error, shall be discussed in another place. Now, although, for the sake of instruction, when we design to show the nature of that knowledge of God, which is possessed by the impious, we allow that there are various kinds of faith, yet we acknowledge and preach only one faith in the pious, according to the doctrine of the Scripture. Many men certainly believe that there is a God; they admit the evangelical history and the other parts of Scripture to be true; just as we form an opinion of transactions which are narrated as having occurred in former times, or of which we have ourselves been spectators. There are some who go further; esteeming the word of God as an undoubted revelation from heaven, not wholly disregarding its precepts, and being in some measure affected both by its denunciations and by its promises. To such persons, indeed, faith is attributed; but by a catachresis, a tropical or improper form of expression; because they do not with open impiety resist, or reject, or contemn the word of God, but rather exhibit some appearance of obedience to it.

X. But this shadow or image of faith, as it is of no importance, so is unworthy of the name of faith; its great distance from the substantial truth of which, though we shall show more at large hereafter, there can be no objection to its being briefly pointed out here. Simon Magus¹⁴⁶² is said to have believed, who, nevertheless, just after, betrays his unbelief. When faith is attributed to him, we do not apprehend, with some, that he merely pretended to it with his lips, while he had none in his heart; but we rather think, that being overcome with the majesty of the gospel, he did exercise a kind of faith, and perceived Christ to be the author of life and salvation, so as freely to profess himself one of his followers. Thus, in the Gospel of Luke, those persons are said to believe for a time, in whom the seed of the word is prematurely choked before it fructifies, and those in whom it takes no root, but soon dries up and perishes. We doubt not but such persons, being attracted with some taste of the word, receive it with avidity, and begin to perceive something of its Divine power; so that by the fallacious counterfeit of faith, they impose not only on the eyes of men, but even on their own minds. For they persuade themselves, that the reverence which they show for the word of God, is real piety; supposing that there is no impiety but a manifest and acknowledged abuse or contempt of it. But, whatever be the nature of that assent, it penetrates not to the heart, so as to fix its residence there; and though it sometimes appears to have shot forth roots, yet there is no life in them. The heart of man has so many recesses of vanity, and so many retreats of falsehood, and is so enveloped with fraudulent hypocrisy, that it frequently deceives even himself. But let them, who glory in such phantoms of faith, know, that in this respect they are not at all superior to devils. Persons of the former description, who hear and understand without any emotion those things, the knowledge of which makes devils tremble, are certainly far inferior to the fallen spirits; and the others are equal to them in this respect – that the sentiments with which they are impressed, finally terminate in terror and consternation.¹⁴⁶³

XI. I know that it appears harsh to some, when faith is attributed to the reprobate; since Paul affirms it to be the fruit of election. But this difficulty is easily solved; for, though none are illuminated to faith, or truly feel the efficacy of the gospel, but such as are preordained to salvation, yet experience shows, that the reprobate are sometimes affected with emotions very similar to those of the elect, so that, in their own opinion, they in no respect differ from the elect. Wherefore, it is not at all absurd, that a taste of heavenly gifts is ascribed to them by the apostle, and a temporary faith by Christ:¹⁴⁶⁴ not that they truly perceive the energy of spiritual grace and clear light of faith, but because the Lord, to render their guilt more manifest and inexcusable, insinuates himself into their minds, as far as his goodness can be enjoyed without the Spirit of adoption. If any one object, that there remains, then, no further evidence by which the faithful can certainly judge of their adoption, I reply, that although there is a great similitude and affinity between the elect of God and those who are endued with a frail and transitory faith, yet the elect possess that confidence, which Paul celebrates, so as boldly to “cry, Abba, Father.”¹⁴⁶⁵ Therefore, as God regenerates for ever the elect alone with incorruptible seed, so that the seed of life planted in their hearts never perishes, so he firmly seals within them the grace of his adoption, that it may be confirmed and ratified to their minds. But this by no means prevents that inferior operation of the Spirit from exerting itself even in the reprobate. In the mean time the faithful are taught to examine themselves with solicitude and humility, lest carnal security insinuate itself, instead of the assurance of faith. Besides, the reprobate have only a confused perception of grace, so that they embrace the shadow rather than the substance; because the Spirit properly seals remission of sins in the elect alone, and they apply it by a special faith to their own benefit. Yet the reprobate are justly said to believe that God is propitious to them, because they receive the gift of reconciliation, though in a confused and too indistinct manner: not that they are partakers of the same faith or regeneration with the sons of God, but because they appear, under the disguise of hypocrisy, to have the principle of faith in common with them. Nor do I deny, that God so far enlightens their minds, that they discover his grace; but he so distinguishes that perception from the peculiar testimony, which he gives to his elect, that they never attain any solid effect and enjoyment. For he does not, therefore, show himself propitious to them, by truly delivering them from death, and receiving them under his protection; but he only manifests to them present mercy. But he vouchsafes to the elect alone, the living root of faith, that they may persevere even to the end. Thus we have refuted the objection, that if God truly discovers his grace, it remains for ever; because nothing prevents God from illuminating some with a present perception of his grace, which afterwards vanishes away.