Historical faith names idle assent; temporary faith is shallow joy that collapses under the cross
This is the faith that our writers call historical. It does not take that name from its object, as though it belonged only to things narrated historically in the Scriptures. For those who have this faith believe as true whatever is contained in the sacred writings — promises, doctrines, and precepts no less than histories and narratives. Many of the ungodly do not doubt the truth of the Gospel promises, and even the demons do not call them into question. But this faith is called historical from the way it turns about its object. Just as when we read histories that do not concern us, we contemplate them bare and are not inwardly affected or moved by them: so those who have that faith which the word of God teaches speculate without purpose and do not apply them to practice.
Whether this faith ought to be called true is asked. The Doctors of the Roman Church affirm it. And this can be granted them in some sense. For that faith believes only what is true, and believes it in earnest, not fictively and with pretense. Yet only that faith seems to us absolutely deserving to be called true which is justifying and saving — which we deny that historical faith to be.
From this faith another grade of faith does not differ far, which may be observed in Scripture. For there are those in whom faith not only illumines the theoretical mind, but also affects the practical mind to some extent; so that they do not merely believe the Gospel truth simply, but are tickled with some joy from it, and in some measure abstain from their vices and worldly desires. Yet by that faith their mind is only lightly imbued; it has not penetrated deeply enough, nor taken root in the heart. Nor do they renounce their own vices and desires wholly truly and sincerely, and love of the world and of earthly things always clings in the breast. Hence it comes about that if a somewhat heavier cross must be borne, and persecution rushes in, they take offense and cast away the faith. Which they also often do when they yield to their desires and are weighed down by the cares of this life.
These are the ones Christ marks in the parable: those who at once receive the Word of God with joy, yet have no root in themselves, but are temporary; and when affliction or persecution arises because of the word, they are immediately offended (Matthew 13:20-21). Such also are those of whom Peter writes in his second letter: who, after they had first escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, are again entangled in them and overcome; so that their last condition is worse than the first (2 Peter 2:20). And of this kind also are those whom the Apostle so severely threatens in Hebrews 6 and 10. Our schools call this faith temporary, taking the name from Christ's words which we have just cited.
Latin
IV. Haec est fides, quae a nostris historica dicitur. Quam denominationem ab objecto non accipit: quasi sit eorum tantum, quae historice narrantur in Scripturis. Siquidem qui hac fide praediti sunt, vera credunt quaecunque in sacris literis habentur; non minus promissiones, dogmata et praecepta, quam historias et narrationes. Multi enim impii de promissionum Evangelicarum veritate non ambigunt, nec daemones eas revocant in dubium. Sed ista fides vocatur historica, a modo quo versatur circa suum objectum. Scilicet quemadmodum cum legimus historias ad nos nihil pertinentes, eas nude contemplamur, nec inde afficimur et commovemur intus: ita qui fidem illam habent, quae verbum Dei docet, otiose speculantur, nec ea ad praxin referunt. V. An autem haec fides vera dicenda sit, quaeritur. Affirmant Doctores Ecclesiae Romanae. Et hoc iis aliquo sensu concedi potest. Quippe ista fides credit ea tantum quae vera sunt, et ea severe credit, non ficte et simulate. Sed tamen ea sola fides absolute vera nobis videtur appellanda, quae justificans et salutaris est, qualem illam esse negamus. VI. Ab hac fide non longe differt fidei gradus alter, quem in Scriptura licet observare. Sunt enim in quibus fides non solum illuminat mentem theoreticam, sed et practicam quadantenus afficit; ita ut non simpliciter Evangelicae veritati credant: sed inde laetitia nonnulla titillentur, atque a vitiis suis et mundanis cupiditatibus aliquo modo abstineant. Verumtamen ista fide mens eorum tantum leviter est imbuta, nec satis alte penetravit, et radices egit in corde. Neque etiam prorsus vere et sincere vitiis et cupiditatibus propriis renunciant, semperque amor mundi et rerum terrenarum in praecordiis haeret. Unde fit, ut si crux paulo gravior toleranda sit, et ingruat persecutio, scandalum patiantur, et fidem abjiciant. Quod et saepe faciunt cupiditatibus suis obsequentes, et sollicitudinibus hujus vitae gravati. VII. Hi sunt quos notat Christus in parabola, nempe qui Verbum Dei cum gaudio statim accipiunt, radicem tamen non habent in se; sed temporarii sunt: orta vero afflictione, vel persecutione propter sermonem, statim offenduntur. Tales etiam illi de quibus Petrus 2. epist. 2. Qui cum prius effugerint pollutiones mundi per agnitionem Domini et Servatoris Jesu Christi, his rursum implicati superantur; unde fit ultima eorum conditio deterior priore. Et de hoc quoque genere sunt illi, quibus Apostolus tam severe minatur cap. 6. et 10. ad Hebr. Hanc fidem scholae nostrae temporariam vocant: appellatione sumpta ex Christi verbis, quae modo citavimus.