The Institution of Christian Religion

In an other place, when we had to entreat of the corruption of nature,§35 we have more largely showed how unfit men are to believe. Therefore I will not weary the readers with repeating the same again.¹ Let this be sufficient that the spirit of faith, is called of Paul faith it self, which the spirit giveth us, but not which we have naturally. Therefore he prayeth that god fulfil in the Thessalonians all his good pleasure,² & the work of faith in power. Wherein calling faith the work of God, & giving it that title for a name of addition, & calling it by figure of apposition Gods good pleasure, he denieth that it is of mans own motion: & not contented therewith he addeth further, that it is a declaration of Gods power: writing to the Corinthians, where he saith, that faith hangeth not upon the wisdom of men, but is grounded upon the power of the holy ghost. He speaketh in deed of outward miracles: but because the reprobate are blind ⟨image 203⟩at the beholding of them, he comprehendeth also that inward seal, whereof he maketh mention in an other place. And God, the more gloriously to set forth his liberality in so noble a gift, vouchsafeth not to grant it to all universally without difference, but by singular privilege giveth it to whom he will. For proof whereof we have alleged testimonies before. Of which Augustine being a faithful expositor, crieth out that it would please the saviour to teach him, and that the very believing it self, is of gift and not of deserving. No man (saith he) cometh to me, unless my father draw him, and to whom it is given of my father. It is marvellous that two do hear, the one despiseth, the other ascendeth up. Let him that despiseth, impute it to himself: let him that ascend not, it arrogantly assign to himself. In an other place. Why is it given to one and not to an other? It grieveth me not to say it, this is the depth of the cross. Out of I wot not what depth of the judgments of God which we mate not search, proceedeth all that we can. What I can, I see: whereby I can, I see not, saving that I see thus far, that it is of God. But why him, and not him? That is much to me. It is a bottomless depth, it is the depth of the cross.