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 [pg 510] 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 [pg 511] 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 [pg 512] 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.
XXIII. Moreover, when he teaches us to “work out our own salvation with fear and trembling,”[1512] he only requires us to accustom ourselves, with great self-humiliation, to look up to the power of the Lord. For nothing arouses us to repose all confidence and assurance of mind on the Lord, so much as diffidence [pg 513] of ourselves, and anxiety arising from a consciousness of our own misery. In which sense, we must understand this declaration of the Psalmist, “I will come into thy house in the multitude of thy mercy, and in thy fear will I worship.”[1513] Whence he beautifully connects the confidence of faith, which relies on the mercy of God, with that religious fear by which we ought to be affected, whenever we come into the presence of the Divine Majesty, and from its splendour, discover our extreme impurity. Solomon also truly pronounces, “Happy is the man who feareth alway; but he that hardeneth his heart shall fall into mischief.”[1514] But he intends that fear which will render us more cautious, not such as would afflict and ruin us, such as, when the mind, confounded in itself, recovers itself in God; dejected in itself, finds consolation in him; and despairing of itself, revives with confidence in him. Wherefore nothing prevents believers from being distressed with fear, and at the same time enjoying the most serene consolation; as they now turn their eyes towards their own vanity, and now direct the attention of their mind to the truth of God. How can fear and faith, it will be asked, both reside in the same mind? Just as, on the contrary, insensibility and anxiety. For though the impious endeavour to acquire a habit of insensibility, that they may not be disquieted by the fear of God, the judgment of God follows them so closely, that they cannot attain the object of their desires. So nothing prevents God from training his people to humility, that in their valiant warfare they may restrain themselves within the bounds of modesty. And that this was the design of the apostle appears from the context, where, as the cause of fear and trembling, he assigns the good pleasure of God, by which he gives to his people both rightly to will, and strenuously to perform. In the same sense we should understand this prediction: “The children of Israel shall fear the Lord and his goodness;”[1515] for not only piety produces a reverence of God, but also the sweetness of grace fills a man that is dejected in himself, with fear and admiration; causing him to depend upon God, and humbly submit himself to his power.
XXIV. Yet we give no encouragement to the very pestilent philosophy, begun to be broached by some semi-Papists in the present day. For, being unable to defend that gross notion of faith as a doubtful opinion, which has been taught in the schools, they resort to another invention, and propose a confidence mixed with unbelief. They confess, that whenever we look to Christ, we find in him a sufficient ground of comfortable hope; but because we are always unworthy of all those [pg 514] blessings which are offered to us in Christ, they wish us to fluctuate and hesitate in the view of our own unworthiness. In short, they place the conscience in such a state between hope and fear, that it alternately inclines to both. They also connect hope and fear together, so that when the former rises, it depresses the latter, and when the latter lifts its head, the former falls. Thus Satan, finding that those open engines, which he heretofore employed to destroy the assurance of faith, are now no longer of any avail, secretly endeavours to undermine it. But what kind of confidence would that be, which should frequently give way to despair? If you consider Christ, (say they,) salvation is certain; if you return to yourself, condemnation is certain. Diffidence and good hope, therefore, must of necessity alternately prevail in your mind. As though we ought to consider Christ as standing apart from us, and not rather as dwelling within us. For we therefore expect salvation from him, not because he appears to us at a great distance, but because, having ingrafted us into his body, he makes us partakers not only of all his benefits, but also of himself. Wherefore I thus retort their own argument: If you consider yourself, condemnation is certain; but since Christ, with all his benefits, is communicated to you, so that all that he has becomes yours, and you become a member of him, and one with him,—his righteousness covers your sins; his salvation supersedes your condemnation; he interposes with his merit, that your unworthiness may not appear in the Divine presence. Indeed, the truth is, that we ought by no means to separate Christ from us, or ourselves from him; but, with all our might, firmly to retain that fellowship by which he has united us to himself. Thus the apostle teaches us: “The body (says he) is dead because of sin; but the spirit is life because of righteousness.”[1516] According to this frivolous notion of these persons, he ought to have said, Christ indeed has life in himself; but you, being sinners, remain obnoxious to death and condemnation. But he speaks in a very different manner; for he states, that the condemnation which we demerit in ourselves is swallowed up by the salvation of Christ; and in confirmation of this, uses the same argument as I have adduced, that Christ is not without us, but dwells within us; and not only adheres to us by an indissoluble connection of fellowship, but by a certain wonderful communion coalesces daily more and more into one body with us, till he becomes altogether one with us. Nor do I deny, what I have lately said, that some interruptions of faith at times occur, as its imbecility is by the force of violence inclined to this or the other direction, [pg 515] Thus, in the thick gloom of temptations, its light is smothered; but, whatever befalls it, it never discontinues its efforts in seeking God.
XXV. Bernard reasons in a similar manner, when he professedly discusses this subject, in the Fifth Homily, on the Dedication of the Temple. “By the goodness of God, meditating sometimes on the soul, I think I discover in it, as it were, two opposite characters. If I view it as it is in itself and of itself, I cannot utter a greater truth concerning it, than that it is reduced to nothing. What need is there at present to enumerate all its miseries, how it is loaded with sins, enveloped in darkness, entangled with allurements, inflamed with inordinate desires, subject to the passions, filled with illusions, always prone to evil, inclined to every vice, and finally full of ignominy and confusion? Now, if even our righteousnesses, when viewed in the light of truth, be found to be ‘as filthy rags,’[1517] what judgment will be formed of our acknowledged unrighteousness? ‘If the light that is in’ us ‘be darkness, how great is that darkness!’[1518] What then? Man is undoubtedly become like vanity; man is reduced to nothing; man is nothing. Yet how is he entirely nothing, whom God magnifies? How is he nothing, on whom the heart of God is fixed? Brethren, let us revive again. Although we are nothing in our own hearts, perhaps there may be something for us latent in the heart of God. O Father of mercies, O Father of the miserable, how dost thou fix thine heart on us! For thine heart is where thy treasure is. But how are we thy treasure, if we are nothing? All nations are before thee as though they existed not; they must be considered as nothing. That is, before thee; not within thee; thus it is in the judgment of thy truth; but not thus in the affection of thy clemency. Thou callest things which are not, as though they were; and therefore they are not, because thou callest things which are not; yet they are, because thou callest them. For though they are not, with reference to themselves, yet with thee they are; according to this expression of Paul: ‘Not of works, but of him that calleth.’ ”[1519] After this, Bernard says, that there is a wonderful connection between these two considerations. Things which are connected with each other, certainly do not reciprocally destroy each other; which he also more plainly declares in the following conclusion: “Now, if we diligently examine what we are in both considerations,—how in one view we are nothing, and in the other how we are magnified,—I conceive that our boasting appears to be restrained; but perhaps it is more increased, and indeed established, that we may glory not in [pg 516] ourselves, but in the Lord. If we reflect, if he has decreed to save us, we shall shortly be delivered; this is sufficient to recover us. But ascending to a loftier and more extensive prospect, let us seek the city of God, let us seek his temple, let us seek his palace, let us seek his spouse. I have not forgotten, but with fear and reverence I say, We are; but in the heart of God. We are; but by his condescending favour, not by our own merit.”
XXVI. Now, the fear of the Lord, which is universally ascribed to all the saints, and which is called sometimes “the beginning of wisdom,”[1520] sometimes “wisdom”[1521] itself, although it be but one, proceeds from a twofold apprehension of him. For God requires the reverence of a Father and of a Master. Therefore he who truly desires to worship him, will study to pay him the obedience of a son and the submission of a servant. The Lord, by the prophet, distinguishes the obedience which is paid to him as a father, by the appellation of honour; and the service which he receives as a master, by that of fear. “A son (says he) honoureth his father, and a servant his master. If, then, I be a father, where is mine honour? And if I be a master, where is my fear?”[1522] But notwithstanding his distinction between them, you see how he confounds them together. Let the fear of the Lord therefore with us be a reverence mingled with this honour and fear. Nor is it surprising, that the same mind cherishes both these affections; for he who considers what a Father God is to us, has ample reason, even though there were no hell, to dread his displeasure more than any death. But, such is the propensity of our nature to the licentiousness of transgression, that in order to restrain it by every possible method, we should at the same time indulge this reflection, that all iniquity is an abomination to the Lord, under whose power we live, and whose vengeance they will not escape, who provoke his wrath against them by the wickedness of their lives.
XXVII. Now, the assertion of John, that “there is no fear in love, but perfect love casteth out fear, because fear hath torment,”[1523] is not at all repugnant to what we have advanced. For he speaks of the terror of unbelief, between which and the fear of believers there is a wide difference. For the impious fear not God from a dread of incurring his displeasure, if they could do it with impunity; but because they know him to be armed with vindictive power, they tremble with horror at hearing of his wrath. And thus also they fear his wrath, because they apprehend it to be impending over them, because they every moment expect it to fall on their heads. But the [pg 517] faithful, as we have observed, fear his displeasure more than punishment, and are not disturbed with the fear of punishment, as though it were impending over them, but are rendered more cautious that they may not incur it. Thus the apostle, when addressing believers, says, “Let no man deceive you with vain words; for, because of these things cometh the wrath of God upon the children of disobedience [or unbelief.]”[1524] He threatens not its descending on them; but admonishes them to consider the wrath of the Lord prepared for the impious, on account of the crimes which he had enumerated, that they may avoid tempting it. It seldom happens, however, that the reprobate are aroused merely by simple threatenings; but, on the contrary, being already obdurate and insensible, when God thunders from heaven, if it be only in words, they rather harden themselves in rebellion; but when they feel the stroke of his hand, they are compelled to fear him, whether they will or not. This is commonly called a servile fear, in opposition to a filial fear, which is ingenuous and voluntary. Some persons curiously introduce an intermediate species of fear; because that servile and constrained affection sometimes subdues men's minds, so that they voluntarily approach to the fear of God.
XXVIII. Now, in the Divine benevolence, which is affirmed to be the object of faith, we apprehend the possession of salvation and everlasting life to be obtained. For, if no good can be wanting when God is propitious, we have a sufficient certainty of salvation, when he himself assures us of his love. “O God, cause thy face to shine, and we shall be saved,”[1525] says the Psalmist. Hence the Scriptures represent this as the sum of our salvation, that he has “abolished” all “enmity,”[1526] and received us into his favour. In which they imply, that since God is reconciled to us, there remains no danger, but that all things will prosper with us. Wherefore faith, having apprehended the love of God, has promises for the present life and the life to come, and a solid assurance of all blessings; but it is such an assurance as may be derived from the Divine word. For faith certainly promises itself neither longevity, nor honour, nor wealth, in the present state; since the Lord has not been pleased to appoint any of these things for us; but is contented with this assurance, that whatever we may want of the conveniences or necessaries of this life, yet God will never leave us. But its principal security consists in an expectation of the future life, which is placed beyond all doubt by the word of God. For whatever miseries and calamities may on earth await those who are the objects of the love of God, they [pg 518] cannot prevent the Divine benevolence from being a source of complete felicity. Therefore, when we meant to express the perfection of blessedness, we have mentioned the grace of God, as the fountain from which every species of blessings flows down to us. And we may generally observe in the Scriptures, that when they treat not only of eternal salvation, but of any blessing we enjoy, our attention is recalled to the love of God. For which reason David says, that “The loving-kindness of God,” when experienced in a pious heart, “is better” and more desirable “than life” itself.[1527] Finally, if we have an abundance of all things to the extent of our desires, but are uncertain of the love or hatred of God, our prosperity will be cursed, and therefore miserable. But if the paternal countenance of God shine on us, even our miseries will be blessed, because they will be converted into aids of our salvation.[1528] Thus Paul, after an enumeration of all possible adversities, glories that they can never separate us from the love of God; and in his prayers, he always begins with the grace of God, from which all prosperity proceeds. David likewise opposes the Divine favour alone against all the terrors which disturb us: “Though I walk through the valley of the shadow of death, (says he,) I will fear no evil, for thou art with me.”[1529] And we always feel our minds wavering, unless, contented with the grace of God, they seek their peace in it, and are deeply impressed with the sentiment of the Psalmist: “Blessed is the nation whose God is the Lord; and the people whom he hath chosen for his own inheritance.”[1530]