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

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 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 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, 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 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 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 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

XXIX. We make the foundation of faith to be the gratuitous promise; for on that faith properly rests. For, although faith admits the veracity of God in all things, whether he command or prohibit, whether he promise or threaten; though it obediently receives his injunctions, carefully observes his prohibitions, and attends to his threatenings, – yet with the promise it properly begins, on that it stands, and in that it ends. For it seeks in God for life, which is found, not in precepts nor in denunciations of punishments, but in the promise of mercy, and in that only which is gratuitous; for a conditional promise, which sends us back to our own works, promises life to us only if we find it in ourselves. Therefore, if we wish our faith not to tremble and waver, we must support it with the promise of salvation, which is voluntarily and liberally offered us by the Lord, rather in consideration of our misery, than in respect of our worthiness. Wherefore the apostle denominates the gospel “the word of faith;”1531 a character which he denies both to the precepts and to the promises of the law; since there is nothing that can establish faith, but that liberal embassy by which God reconciles the world to himself. Hence also the same apostle frequently connects faith with the gospel; as when he states, that “the ministry of the gospel was committed to him for obedience to the faith;” that it is “the power of God unto salvation to every one that believeth;” that therein is the “righteousness of God revealed from faith to faith.”1532 Nor is this to be wondered at; for the gospel being “the ministry of reconciliation,”1533 there is no other sufficient testimony of the Divine benevolence towards us, the knowledge of which is necessary to faith. When we assert, therefore, that faith rests on the gratuitous promise, we deny not that believers embrace and revere every part of the Divine word, but we point out the promise of mercy as the peculiar object of faith. Thus believers ought to acknowledge God as a judge and avenger of crimes; yet they fix their eyes peculiarly on his clemency; described for their contemplation as “gracious and full of compassion; slow to anger, and of great mercy; good to all, and diffusing his tender mercies over all his works.”1534

XXX. Nor do I regard the clamours of Pighius, or any such snarlers, who censure this restriction, as though it divided faith, and comprehended only one branch of it. I grant that, as I have already said, the general object of faith (as they express themselves) is the veracity of God, whether he threaten, or give us a hope of his grace. Wherefore the apostle attributes this to faith, that Noah feared the destruction of the world while it was yet unseen.1535 If the fear of impending punishment was the work of faith, threatenings ought not to be excluded from the definition of it. This indeed is true; but these cavillers unjustly charge us with denying that faith respects every part of the word of God. For we only intend to establish these two points; first, that it never stands firmly till it comes to the gratuitous promise; secondly, that we are reconciled to God only as it unites us to Christ. Both these points are worthy of observation. We are inquiring for a faith which may distinguish the sons of God from the reprobate, and believers from unbelievers. If any man believes the justice of the Divine commands and the truth of the Divine threatenings, must he therefore be called a believer? By no means. Therefore faith can have no stability, unless it be placed on the Divine mercy. Now, to what purpose do we argue concerning faith? Is it not that we may understand the way of salvation? But how is faith saving, but by ingrafting us into the body of Christ? There will be no absurdity, then, if, in the definition of it, we insist on its principal effect, and as a difference, add to the genus that character which separates believers from unbelievers. In a word, these malevolent men have nothing to carp at in this doctrine, without involving in the same reprehension with us, the apostle Paul, who particularly styles the gospel “the word of faith.”1536

XXXI. Hence, again, we infer, what has been before stated, that the word is as necessary to faith, as the living root of the tree is to the fruit; because, according to David, none can trust in God but those who know his name.1537 But this knowledge proceeds not from every man's own imagination, but from the testimony which God himself gives of his own goodness. This the same Psalmist confirms in another place: “Thy salvation according to thy word.”1538 Again: “Save me: I hoped in thy word.”1539 Where we must observe the relation of faith to the word, and that salvation is the consequence of it. Yet we exclude not the Divine power, by a view of which, unless faith be supported, it will never ascribe to God the honour that is due to him. Paul seems to relate a trifling or uninteresting circumstance concerning Abraham, when he says, that he was persuaded that God, who had promised him the blessed seed, “was able also to perform.”1540 In another place, respecting himself he says, “I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.”1541 But if any one considers, how many doubts respecting the power of God frequently intrude themselves, he will fully acknowledge, that they who magnify it as it deserves, have made no small progress in faith. We shall all confess, that God is able to do whatever he pleases; but whilst the smallest temptation strikes us with consternation and terror, it is evident that we derogate from the Divine power, to which we prefer the menaces of Satan in opposition to the promises of God. This is the reason why Isaiah, when he would impress the hearts of the people with an assurance of salvation, discourses in so magnificent a manner concerning the infinite power of God. He frequently appears, after having begun to treat of the hope of pardon and reconciliation, to digress to another subject, and to wander through prolix and unnecessary circumlocutions, celebrating the wonders of the Divine government in the machine of heaven and earth, and the whole order of nature: yet there is nothing but what is applicable to the present subject; for, unless the omnipotence of God be presented to our eyes, our ears will not attend to his word, or not esteem it according to its worth. Moreover, the Scripture there speaks of his effectual power; for piety, as we have elsewhere seen, always makes a useful and practical application of the power of God; and particularly proposes to itself those of his works in which he has discovered himself as a father. Hence the frequent mention of redemption in the Scriptures, from which the Israelites might learn, that God, who had once been the author of salvation, would be its everlasting preserver. David also teaches us by his own example, that the private benefits which God has conferred on an individual, conduce to the confirmation of his faith for the future: even when he seems to have deserted us, we ought to extend our views further, so as to derive encouragement from his ancient benefits, as it is said in another psalm: “I remember the days of old; I meditate on all thy works,” &c.1542 Again: “I will remember the works of the Lord: surely I will remember thy wonders of old.”1543 But since, without the word, all our conceptions of the power and works of God are unprofitable and transient, we have sufficient reason for asserting, that there can be no faith, without the illumination of Divine grace. But here a question might be raised – What must be thought of Sarah and Rebecca, both of whom, apparently impelled by the zeal of faith, transgressed the limits of the word? Sarah, when she ardently desired the promised son, gave her maid-servant to her husband. That she sinned in many respects, is not to be denied; but I now refer to her error in being carried away by her zeal, and not restraining herself within the bounds of the Divine word. Yet it is certain, that this desire proceeded from faith. Rebecca, having been divinely assured of the election of her son Jacob, procures him the benediction by a sinful artifice; she deceives her husband, the witness and minister of the grace of God; she constrains her son to utter falsehoods; she corrupts the truth of God by various frauds and impostures; finally, by exposing his promise to ridicule, she does all in her power to destroy it. And yet this transaction, however criminal and reprehensible, was not unaccompanied with faith; because she had to overcome many obstacles, that she might aspire earnestly to that which, without any expectation of worldly advantage, was pregnant with great troubles and dangers. So we must not pronounce the holy patriarch Isaac to be entirely destitute of faith, because, after having been divinely apprized of the translation of the honour to his younger son, he nevertheless ceases not to be partial to Esau, his first-born. These examples certainly teach that errors are frequently mixed with faith, yet that faith, when real, always retains the preëminence. For, as the particular error of Rebecca did not annul the effect of the benediction, so neither did it destroy the faith which generally predominated in her mind, and was the principle and cause of that action. Nevertheless, Rebecca, in this instance, has discovered how liable the human mind is to error, as soon as it allows itself the smallest license. But though our deficiency or imbecility obscures faith, yet it does not extinguish it: in the mean time it reminds us how solicitously we ought to attend to the declarations of God; and confirms what we have said, that faith decays unless it be supported by the word; as the minds of Sarah, Isaac, and Rebecca, would have been lost in their obliquities, if they had not, by the secret restraint of God, been kept in obedience to the word.