Institutes 3.2.35 — OF FAITH. THE DEFINITION OF IT. ITS PECULIAR PROPERTIES.

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**OF FAITH. THE DEFINITION OF IT. ITS PECULIAR PROPERTIES.**

Having elsewhere shown more fully, when treating of the corruption of our nature, how little able men are to believe (Book 2, c. 2, 3), I will not fatigue the reader by again repeating it. Let it suffice to observe, that the spirit of faith is used by Paul as synonymous with the very faith which we receive from the Spirit, but which we have not naturally ( 2 Cor. 4:13 ). Accordingly, he prays for the Thessalonians, “that our God would count you worthy of this calling, and fulfill all the good pleasure of his goodness, and the work of faith with power,” ( 2 Thess. 1:2 ). Here, by designating faith the work of God, and distinguishing it by way of epithet, appropriately calling it his good pleasure , he declares that it is not of man’s own nature; and not contented with this, he adds, that it is an illustration of divine power. In addressing the Corinthians, when he tells them that faith stands not “in the wisdom of man, but in the power of God,” ( 1 Cor. 2:4 ), he is no doubt speaking of external miracles; but as the reprobate are blinded when they behold them, he also includes that internal seal of which he elsewhere makes mention. And the better to display his liberality in this most excellent gift, God does not bestow it upon all promiscuously, but, by special privilege, imparts it to whom he will. To this effect we have already quoted passages of Scripture, as to which Augustine, their faithful expositor, exclaims (De Verbo Apost. Serm. 2) “Our Savior, to teach that faith in him is a gift, not a merit, says, ‘No man can come to me, except the Father, which has sent me, draw him,’ ( John 6:44 ). It is strange when two persons hear, the one despises, the other ascends. Let him who despises impute it to himself; let him who ascends not arrogate it to himself” In another passage he asks, “Wherefore is it given to the one, and not to the other? I am not ashamed to say, This is one of the deep things of the cross. From some unknown depth of the judgments of God, which we cannot scrutinize, all our ability proceeds. I see that I am able; but how I am able I see not:—this far only I see, that it is of God. But why the one, and not the other? This is too great for me: it is an abyss a depth of the cross. I can cry out with wonder; not discuss and demonstrate.” The whole comes to this, that Christ, when he produces faith in us by the agency of his Spirit, at the same time ingrafts us into his body, that we may become partakers of all blessings.

Source

• source-manifest/institutes — Calvin, Institutes of the Christian Religion, tr. Beveridge 1845 (PD)
• evidence_grade: D_doctrinal_textbook