Institutes of the Christian Religion (Vol. 1 of 2)

XII. Moreover, though faith is a knowledge of the benevolence of God towards us, and a certain persuasion of his veracity, yet it is not to be wondered at, that the subjects of these temporary impressions lose the sense of Divine love, which, notwithstanding its affinity to faith, is yet widely different from it. The will of God, I confess, is immutable, and his truth always consistent with itself. But I deny that the reprobate ever go so far as to penetrate to that secret revelation, which the Scripture confines to the elect. I deny, therefore, that they either apprehend the will of God, as it is immutable, or embrace his truth with constancy; because they rest in a fugitive sentiment. Thus a tree, not planted deeply enough to shoot forth living roots, in process of time withers; though for some years it may produce not only leaves and blossoms, but even fruits. Finally, as the defection of the first man was sufficient to obliterate the Divine image from his mind and soul, so we need not wonder if God enlightens the reprobate with some beams of his grace, which he afterwards suffers to be extinguished. Nor does any thing prevent him from slightly tincturing some with the knowledge of his gospel, and thoroughly imbuing others with it. It must, nevertheless, be remembered, that how diminutive and weak soever faith may be in the elect, yet, as the Spirit of God is a certain pledge and seal to them of their adoption, his impression can never be erased from their hearts; but that the reprobate have only a few scattered rays of light, which are afterwards lost; yet that the Spirit is not chargeable with deception, because he infuses no life into the seed which he drops in their hearts, that it may remain for ever incorruptible, as in the elect. I go still further; for since it is evident from the tenor of the Scripture, and from daily experience, that the reprobate are sometimes affected with a sense of Divine grace, some desire of mutual love must necessarily be excited in their hearts. Thus Saul had for a time a pious disposition to love God, from whom experiencing paternal kindness, he was allured by the charms of his goodness. But as the persuasion of the paternal love of God is not radically fixed in the reprobate, so they love him not reciprocally with the sincere affection of children, but are influenced by a mercenary disposition; for the spirit of love was given to Christ alone, that he might instil it into his members. And this observation of Paul certainly extends to none but the elect: “The love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us;”¹⁴⁶⁶ the same love, which generates that confidence of invocation which I have before mentioned. Thus, on the contrary, we see that God is wonderfully angry with his children, whom he ceases not to love: not that he really hates them, but because he designs to terrify them with a sense of his wrath, to humble their carnal pride, to shake off their indolence, and to excite them to repentance. Therefore they apprehend him to be both angry with them, or at least with their sins, and propitious to them at the same time; for they sincerely deprecate his wrath, and yet resort to him for succour with tranquillity and confidence. Hence it appears, that faith is not hypocritically counterfeited by some, who nevertheless are destitute of true faith; but, while they are hurried away with a sudden impetuosity of zeal, they deceive themselves by a false opinion. Nor is it to be doubted, that indolence preoccupies them, and prevents them from properly examining their hearts as they ought to do. It is probable that those persons were of this description, to whom, according to John, “Jesus did not commit himself,” notwithstanding that they believed in him, “because he knew all men: he knew what was in man.”¹⁴⁶⁷ If multitudes did not depart from the common faith, (I style it common, because there is a great similitude and affinity between temporary faith and that which is living and perpetual,) Christ would not have said to his disciples, “If ye continue in my word, then are ye my disciples indeed, and ye shall know the truth, and the truth shall make you free.”¹⁴⁶⁸ For he addresses those who have embraced his doctrine, and exhorts them to an increase of faith, that the light which they have received may not be extinguished by their own supineness. Therefore Paul claims faith as peculiar to the elect,¹⁴⁶⁹ indicating that many decay, because they have had no living root. Thus also Christ says in Matthew, “Every plant, which my heavenly Father hath not planted, shall be rooted up.”¹⁴⁷⁰ There is a grosser deception in others, who are not ashamed to attempt to deceive both God and men. James inveighs against this class of men, who impiously profane faith by hypocritical pretensions to it.¹⁴⁷¹ Nor would Paul require from the children of God, a “faith unfeigned,”¹⁴⁷² but because multitudes presumptuously arrogate to themselves what they possess not, and with their vain pretences deceive others, and sometimes even themselves. Therefore he compares a good conscience to a vessel in which faith is kept; because many, “having put away a good conscience, concerning faith have made shipwreck.”¹⁴⁷³

XIII. We must also remember the ambiguous signification of the word faith; for frequently faith signifies the sound doctrine of piety, as in the place which we have just cited, and in the same Epistle, where Paul says, that deacons must hold “the mystery of the faith in a pure conscience.”¹⁴⁷⁴ Also where he predicts the apostasy of some “from the faith.”¹⁴⁷⁵ But, on the contrary, he says, that Timothy had been “nourished up in the words of faith.”¹⁴⁷⁶ Again, where he says, “avoiding profane and vain babblings, and oppositions of science, falsely so called; which some professing, have erred concerning the faith;”¹⁴⁷⁷ whom in another place he styles “reprobates concerning the faith.”¹⁴⁷⁸ Thus, also, when he directs Titus to “rebuke them, that they may be sound in the faith,”¹⁴⁷⁹ by soundness, he means nothing more than that purity of doctrine, which is so liable to be corrupted and to degenerate through the instability of men. Since “all the treasures of wisdom and knowledge are hidden in Christ,”¹⁴⁸⁰ whom faith possesses, faith is justly extended to the whole summary of heavenly doctrines, with which it is inseparably connected. On the contrary, it is sometimes restricted to a particular object; as when Matthew says, that “Jesus saw their faith,”¹⁴⁸¹ who let down the paralytic man through the roof; and when Christ exclaimed respecting the centurion, “I have not found so great faith, no, not in Israel.”¹⁴⁸² But it is probable, that the centurion was wholly intent on the recovery of his son, a concern for whom wholly occupied his mind; yet, because he was contented with the mere answer of Christ, without being importunate for his corporeal presence, it is on account of this circumstance that his faith is so greatly extolled. And we have lately shown, that Paul uses faith for the gift of miracles; which is possessed by those who are neither regenerated by the Spirit of God, nor serious worshippers of him. In another place, also, he uses it to denote the instruction by which we are edified in the faith; for, when he suggests that faith will be abolished, it must undoubtedly be referred to the ministry of the Church, which is, at present, useful to our infirmity. In these forms of expression, however, there is an evident analogy. But when the word “faith” is in an improper sense transferred to a hypocritical profession, or to that which falsely assumes the name, it should not be accounted a harsher catachresis, than when the fear of God is used for a corrupt and perverse worship; as when it is frequently said in the sacred history, that the foreign nations, which had been transplanted to Samaria and its vicinity, feared the fictitious deities and the God of Israel; which is like confounding together heaven and earth. But our present inquiry is, what is that faith by which the children of God are distinguished from unbelievers, by which we invoke God as our Father, by which we pass from death to life, and by which Christ, our eternal life and salvation, dwells in us? The force and nature of it, I conceive, I have concisely and clearly explained.

XIV. Now, let us again examine all the parts of that definition; a careful consideration of which, I think, will leave nothing doubtful remaining. When we call it knowledge, we intend not such a comprehension as men commonly have of those things which fall under the notice of their senses. For it is so superior, that the human mind must exceed and rise above itself, in order to attain to it. Nor does the mind which attains it comprehend what it perceives, but being persuaded of that which it cannot comprehend, it understands more by the certainty of this persuasion, than it would comprehend of any human object by the exercise of its natural capacity. Wherefore Paul beautifully expresses it in these terms: “to comprehend what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge.”¹⁴⁸³ For he meant to suggest, that what our mind apprehends by faith is absolutely infinite, and that this kind of knowledge far exceeds all understanding. Yet, because God has revealed to his saints the secret of his will, “which had been hidden from ages and from generations,”¹⁴⁸⁴ therefore faith is in Scripture justly styled “an acknowledgment;”¹⁴⁸⁵ and by John, “knowledge,” when he asserts, that believers know that they are the sons of God.¹⁴⁸⁶ And they have indeed a certain knowledge of it; but are rather confirmed by a persuasion of the veracity of God, than taught by any demonstration of reason. The language of Paul also indicates this: “whilst we are at home in the body, we are absent from the Lord; for we walk by faith, not by sight.” By this he shows that the things which we understand through faith, are at a distance from us, and beyond our sight. Whence we conclude, that the knowledge of faith consists more in certainty than in comprehension.

XV. To express the solid constancy of the persuasion, we further say, that it is a certain and steady knowledge. For, as faith is not content with a dubious and versatile opinion, so neither with an obscure and perplexed conception; but requires a full and fixed certainty, such as is commonly obtained respecting things that have been tried and proved. For unbelief is so deeply rooted in our hearts, and such is our propensity to it, that though all men confess with the tongue, that God is faithful, no man can persuade himself of the truth of it, without the most arduous exertions. Especially when the time of trial comes, the general indecision discloses the fault which was previously concealed. Nor is it without reason that the Holy Spirit asserts the authority of the Divine word in terms of such high commendation, but with a design to remedy the disease which I have mentioned, that the promises of God may obtain full credit with us. “The words of the Lord (says David) are pure words; as silver tried in a furnace of earth purified seven times.”¹⁴⁸⁷ Again: “The word of the Lord is tried: he is a buckler to all those that trust in him.”¹⁴⁸⁸ And Solomon confirms the same, nearly in the same words: “Every word of God is pure.”¹⁴⁸⁹ But, as the hundred and nineteenth Psalm is almost entirely devoted to this subject, it were needless to recite any more testimonies. Whenever God thus recommends his word to us, he, without doubt, obliquely reprehends our unbelief; for the design of those recommendations is no other than to eradicate perverse doubts from our hearts. There are also many, who have such conceptions of the Divine mercy, as to receive but very little consolation from it. For they are at the same time distressed with an unhappy anxiety, doubting whether he will be merciful to them; because they confine within too narrow limits that clemency, of which they suppose themselves to be fully persuaded. For they reflect with themselves thus: that his mercy is large and copious, bestowed upon many, and ready for the acceptance of all; but that it is uncertain whether it will reach them also, or, rather, whether they shall reach it. This thought, since it stops in the midst of its course, is incomplete. Therefore it does not so much confirm the mind with secure tranquillity, as disturb it with restless hesitation. But very different is the meaning of “full assurance,” (πληροφοριας,) which is always attributed to faith in the Scriptures; and which places the goodness of God, that is clearly revealed to us, beyond all doubt. But this cannot take place, unless we have a real sense and experience of its sweetness in ourselves. Wherefore the apostle from faith deduces confidence, and from confidence boldness. For this is his language: “In Christ we have boldness and access, with confidence by the faith of him.”¹⁴⁹⁰ These words imply that we have no right faith, but when we can venture with tranquillity into the Divine presence. This boldness arises only from a certain confidence of the Divine benevolence and our salvation; which is so true, that the word “faith” is frequently used for confidence.

XVI. The principal hinge on which faith turns is this – that we must not consider the promises of mercy, which the Lord offers, as true only to others, and not to ourselves; but rather make them our own, by embracing them in our hearts. Hence arises that confidence, which the same apostle in another place calls “peace;”¹⁴⁹¹ unless any one would rather make peace the effect of confidence. It is a security, which makes the conscience calm and serene before the Divine tribunal, and without which it must necessarily be harassed and torn almost asunder with tumultuous trepidation, unless it happen to slumber for a moment in an oblivion of God and itself. And indeed it is but for a moment; for it does not long enjoy that wretched oblivion, but is most dreadfully wounded by the remembrance, which is perpetually recurring, of the Divine judgment. In short, no man is truly a believer, unless he be firmly persuaded, that God is a propitious and benevolent Father to him, and promise himself every thing from his goodness; unless he depend on the promises of the Divine benevolence to him, and feel an undoubted expectation of salvation; as the apostle shows in these words: “If we hold fast the beginning of our confidence steadfast unto the end.”¹⁴⁹² Here he supposes, that no man has a good hope in the Lord, who does not glory with confidence, in being an heir of the kingdom of heaven. He is no believer, I say, who does not rely on the security of his salvation, and confidently triumph over the devil and death, as Paul teaches us in this remarkable peroration: “I am persuaded (says he) that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.”¹⁴⁹³ Thus the same apostle is of opinion, that “the eyes of our understanding” are not truly “enlightened,” unless we discover what is the hope of the eternal inheritance, to which we are called.¹⁴⁹⁴ And he every where inculcates, that we have no just apprehensions of the Divine goodness, unless we derive from it a considerable degree of assurance.

XVII. But some one will object, that the experience of believers is very different from this; for that, in recognizing the grace of God towards them, they are not only disturbed with inquietude, (which frequently befalls them,) but sometimes also tremble with the most distressing terrors. The vehemence of temptations, to agitate their minds, is so great, that it appears scarcely compatible with that assurance of faith of which we have been speaking. We must therefore solve this difficulty, if we mean to support the doctrine we have advanced. When we inculcate, that faith ought to be certain and secure, we conceive not of a certainty attended with no doubt, or of a security interrupted by no anxiety; but we rather affirm, that believers have a perpetual conflict with their own diffidence, and are far from placing their consciences in a placid calm, never disturbed by any storms. Yet, on the other hand, we deny, however they may be afflicted, that they ever fall and depart from that certain confidence which they have conceived in the Divine mercy. The Scripture proposes no example of faith more illustrious or memorable than David, especially if you consider the whole course of his life. Yet that his mind was not invariably serene, appears from his innumerable complaints, of which it will be sufficient to select a few. When he rebukes his soul for turbulent emotions, is he not angry with his unbelief? “Why (says he) art thou cast down, O my soul? and why art thou disquieted in me? Hope thou in God.”¹⁴⁹⁵ And, certainly, that consternation was an evident proof of diffidence, as though he supposed himself to be forsaken by God. In another place, also, we find a more ample confession: “I said, in my haste, I am cut off from before thine eyes.”¹⁴⁹⁶ In another place, also, he debates with himself in anxious and miserable perplexity, and even raises a dispute concerning the nature of God: “Hath God forgotten to be gracious? Will the Lord cast off for ever?” What follows is still harsher: “And I said, I must fall; these are the changes of the right hand of the Most High.”¹⁴⁹⁷ For, in a state of despair, he consigns himself to ruin; and not only confesses that he is agitated with doubts, but, as vanquished in the conflict, considers all as lost; because God has deserted him, and turned to his destruction that hand which used to support him. Wherefore it is not without reason that he says, “Return unto thy rest, O my soul;”¹⁴⁹⁸ since he had experienced such fluctuations amidst the waves of trouble. And yet, wonderful as it is, amidst these concussions, faith sustains the hearts of the pious, and truly resembles the palm-tree, rising with vigour undiminished by any burdens which may be laid upon it, but which can never retard its growth; as David, when he might appear to be overwhelmed, yet, chiding himself, ceased not to aspire towards God. Indeed, he who, contending with his own infirmity, strives in his anxieties to exercise faith, is already in a great measure victorious. Which we may infer from such passages as this: “Wait on the Lord: be of good courage, and he shall strengthen thine heart; wait, I say, on the Lord.”¹⁴⁹⁹ He reproves himself for timidity, and repeating the same twice, confesses himself to be frequently subject to various agitations. In the mean time, he is not only displeased with himself for these faults, but ardently aspires towards the correction of them. Now, if we enter into a close and correct examination of his character and conduct, and compare him with Ahaz, we shall discover a considerable difference. Isaiah is sent to convey consolation to the anxiety of the impious and hypocritical king; he addresses him in these words: “Take heed, and be quiet; fear not,” &c.¹⁵⁰⁰ But what effect had the message on him? As it had been before said, that “his heart was moved as the trees of the wood are moved with the wind,”¹⁵⁰¹ though he heard the promise, he ceased not to tremble. This therefore is the proper reward and punishment of infidelity – so to tremble with fear, that he who opens not the gate to himself by faith, in the time of temptation departs from God; but, on the contrary, believers, whom the weight of temptations bends and almost oppresses, constantly emerge from their distresses, though not without trouble and difficulty. And because they are conscious of their own imbecility, they pray with the Psalmist, “Take not the word of truth utterly out of my mouth.”¹⁵⁰² By these words we are taught, that they sometimes become dumb, as though their faith were destroyed; yet that they neither fail nor turn their backs, but persevere in their conflict, and arouse their inactivity by prayer, that they may not be stupefied by self-indulgence.

XVIII. To render this intelligible, it is necessary to recur to that division of the flesh and the spirit, which we noticed in another place, and which most clearly discovers itself in this case. The pious heart therefore perceives a division in itself, being partly affected with delight, through a knowledge of the Divine goodness; partly distressed with sorrow, through a sense of its own calamity; partly relying on the promise of the gospel; partly trembling at the evidence of its own iniquity; partly exulting in the apprehension of life; partly alarmed by the fear of death. This variation happens through the imperfection of faith; since we are never so happy, during the present life, as to be cured of all diffidence, and entirely filled and possessed by faith. Hence those conflicts, in which the diffidence which adheres to the relics of the flesh, rises up in opposition to the faith formed in the heart. But if, in the mind of a believer, assurance be mixed with doubts, do we not always come to this point, that faith consists not in a certain and clear, but only in an obscure and perplexed knowledge of the Divine will respecting us? Not at all. For, if we are distracted by various thoughts, we are not therefore entirely divested of faith; neither, though harassed by the agitations of diffidence, are we therefore immerged in its abyss; nor, if we be shaken, are we therefore overthrown. For the invariable issue of this contest is, that faith at length surmounts those difficulties, from which, while it is encompassed with them, it appears to be in danger.

XIX. Let us sum it up thus: As soon as the smallest particle of grace is infused into our minds, we begin to contemplate the Divine countenance as now placid, serene, and propitious to us: it is indeed a very distant prospect, but so clear, that we know we are not deceived. Afterwards, in proportion as we improve, – for we ought to be continually improving by progressive advances, – we arrive at a nearer, and therefore more certain view of him, and by continual habit he becomes more familiar to us. Thus we see, that a mind illuminated by the knowledge of God, is at first involved in much ignorance, which is removed by slow degrees. Yet it is not prevented either by its ignorance of some things, or by its obscure view of what it beholds, from enjoying a clear knowledge of the Divine will respecting itself, which is the first and principal exercise of faith. For, as a man who is confined in a prison, into which the sun shines only obliquely and partially through a very small window, is deprived of a full view of that luminary, yet clearly perceives its splendour, and experiences its beneficial influence, – thus we, who are bound with terrestrial and corporeal fetters, though surrounded on all sides with great obscurity, are nevertheless illuminated, sufficiently for all the purposes of real security, by the light of God shining ever so feebly to discover his mercy.

XX. The apostle beautifully inculcates both these ideas in various places. For when he says, that “we know in part, and we prophesy in part, and see through a glass darkly,”¹⁵⁰³ he indicates, how very slender a portion of that wisdom which is truly Divine, is conferred upon us in the present life. For although these words imply, not only that faith remains imperfect as long as we groan under the burden of the flesh, but that our imperfection renders it necessary for us to be unremittingly employed in acquiring further knowledge, yet he suggests, that it is impossible for our narrow capacity to comprehend that which is infinite. And this Paul predicates concerning the whole Church; though every individual of us is obstructed and retarded, by his own ignorance, from making that progress which might be wished. But what a sure and certain experience, of itself, even the smallest particle of faith gives us, the same apostle shows in another place, where he asserts, that “we, with open face, beholding as in a glass the glory of the Lord, are changed into the same image.”¹⁵⁰⁴ Such profound ignorance must necessarily involve much doubt and trepidation; especially as our hearts are, by a kind of natural instinct, inclined to unbelief. Besides, temptations, various and innumerable, frequently assail us with great violence. Above all, our own conscience, oppressed by its incumbent load of sin, sometimes complains and groans within itself, sometimes accuses itself, sometimes murmurs in secret, and sometimes is openly disturbed. Whether, therefore, adversity discover the wrath of God, or the conscience find in itself any reason or cause of it, thence unbelief derives weapons to oppose faith, which are perpetually directed to this object, to persuade us, that God is angry with us, and inimical to us; that we may not hope for any assistance from him, but may dread him as our irreconcilable enemy.

XXI. To sustain these attacks, faith arms and defends itself with the word of the Lord. And when such a temptation as this assails us, – that God is our enemy, because he is angry with us, – faith, on the contrary, objects, that he is merciful even when he afflicts, because chastisement proceeds rather from love than from wrath. When it is pressed with this thought, that God is an avenger of iniquities, it opposes the pardon provided for all offences, whenever the sinner makes application to the Divine clemency. Thus the pious mind, how strangely soever it may be agitated and harassed, rises at length superior to all difficulties, nor ever suffers its confidence in the Divine mercy to be shaken. The various disputes which exercise and fatigue it, terminate rather in the confirmation of that confidence. It is a proof of this, that when the saints conceive themselves to feel most the vengeance of God, they still confide their complaints to him, and when there is no appearance of his hearing them, they continue to call upon him. For what end would be answered by addressing complaint to him from whom they expected no consolation? And they would never be disposed to call upon him, unless they believed him to be ready to assist them.¹⁵⁰⁵ Thus the disciples, whom Christ reprehends for the weakness of their faith, complained indeed that they were perishing, but still they implored his assistance. Nor, when he chides them on account of their weak faith, does he reject them from the number of his children, or class them with unbelievers; but he excites them to correct that fault. Therefore we repeat the assertion already made, that faith is never eradicated from a pious heart, but continues firmly fixed, however it may be shaken, and seem to bend this way or that; that its light is never so extinguished or smothered, but that it lies at least concealed under embers; and that this is an evident proof, that the word, which is an incorruptible seed, produces fruit similar to itself, whose germ never entirely perishes. For, though it is the last cause of despair that can happen to saints, to perceive, according to their apprehension of present circumstances, the hand of God lifted up for their destruction, yet Job asserts the extent of his hope to be such, that though he should be slain by him, he would continue to trust in him.¹⁵⁰⁶ This, then, is the real state of the case: Unbelief is not inwardly predominant in the hearts of the pious, but it assails them from without; nor do its weapons mortally wound them; they only molest them, or at least inflict such wounds as are curable. For faith, according to Paul, serves us as a shield, which, being opposed to hostile weapons, receives their blows, and entirely repels them, or at least breaks their force, so that they penetrate no vital part. When faith is shaken, therefore, it is just as if a soldier, otherwise bold, were constrained, by a violent stroke of a javelin, to change his position and retreat a little; but when faith itself is wounded, it is just as if his shield were broken by a blow, yet not pierced through. For the pious mind will always recover so far as to say, with David, “Though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me.”¹⁵⁰⁷ To walk in the gloom of death is certainly terrible; and believers, whatever degree of firmness they have, cannot but dread it. But when this thought prevails, that God is present with them, and concerned for their salvation, fear at once gives way to security. But, as Augustine says, whatever powerful engines the devil erects against us, when he possesses not the heart, which is the residence of faith, he is kept at a distance. Thus, if we judge from the event, believers not only escape in safety from every battle, so that, receiving an accession of vigour, they are soon after prepared to enter the field again, but we see the accomplishment of what John says, in his canonical Epistle: “This is the victory that overcometh the world, even our faith.”¹⁵⁰⁸ For he affirms, that it will be not only victorious in one or in a few battles, or against some particular assault, but that it will overcome the whole world, though it should be attacked a thousand times.

XXII. There is another species of fear and trembling, by which, nevertheless, the assurance of faith is so far from being impaired, that it is more firmly established. That is, when believers, considering the examples of the Divine vengeance against the impious as lessons given to them, are solicitously cautious not to provoke the wrath of God against themselves by the same crimes; or when, feeling their own misery, they learn to place all their dependence on the Lord, without whom they perceive themselves to be more inconstant and transient than the wind. For when the apostle, by a representation of the punishments which the Lord formerly inflicted on the Israelitish nation, alarms the fears of the Corinthians, lest they should involve themselves in the same calamities,¹⁵⁰⁹ he in no respect weakens their confidence, but shakes off the indolence of the flesh, by which faith is rather impaired than confirmed. Nor when, from the fall of the Jews, he takes an occasion to exhort him that standeth to beware lest he fall,¹⁵¹⁰ does he direct us to waver, as though we were uncertain of our stability; but only forbids all arrogance and presumptuous, overweening confidence in our own strength, that the Gentiles may not proudly insult over the expelled Jews, into whose place they have been received.¹⁵¹¹ In that passage, however, he not only addresses believers, but in his discourse also includes hypocrites, who gloried merely in external appearance. For he admonishes not men individually, but instituting a comparison between the Jews and the Gentiles, after having shown that the rejection of the former was a righteous punishment for their unbelief and ingratitude, he exhorts the latter not to lose, by pride and haughtiness, the grace of adoption recently transferred to them. But as, in the general rejection of the Jews, there remained some of them who fell not from the covenant of adoption, so among the Gentiles there might possibly arise some, who, destitute of true faith, would only be inflated with foolish and carnal confidence, and thus abuse the goodness of God to their own ruin. But though you should understand this to be spoken to the elect and believers, no inconvenience would result from it. For it is one thing to repress the temerity, which from remaining carnality sometimes discovers itself in the saints, that it may not produce vain confidence; and another to strike the conscience with fear, that it may not rely with full security on the mercy of God.