Chapter 2: Of Faith, Wherein Both Is Set the Definition of It, and the Properties That It Has Are Declared

But all these things shall be easy to understand, when there is showed a plain definition of faith, that the readers may know the force and nature thereof. But first it is convenient to call to mind again these things that have been already spoken, that since God appoints us by his law what we ought to do, if we fall in any point thereof, the same terrible judgment of eternal death that he pronounces does rest upon us. Again, that since it is not only heard but altogether above our strength and beyond all our power to fulfill the law, if we only behold ourselves, and [reconstructed: weigh] what estate is worthy for our deservings, there is no good hope left, but we lie cast away from God under eternal destruction. Thirdly this has been declared, that there is but one means of deliverance to draw us out of so wretched calamity: wherein appears Christ the Redeemer, by whose hand it pleased the heavenly Father, having mercy upon us of his infinite goodness and clemency, to succor us, so that we with sound faith embrace this mercy, and with constant hope rest upon it. But now it is convenient for us to weigh this, what manner of faith this ought to be, by which all they that are adopted by God to be his children, do enter upon the possession of the heavenly kingdom, since it is certain that not every opinion nor yet every persuasion is sufficient to bring to pass so great a thing. And with so much the more care and study must we look about for, and search out the natural property of faith, by how much the more hurtful at this day is the error of many in this behalf. For a great part of the world, hearing the name of faith, conceives no higher thing, but a certain common assent to the history of the Gospel. Indeed when they dispute of faith in the schools, in barely calling God the object of faith, they do nothing but (as we have said in another place) by vain speculation rather draw wretched souls out of the right way, than direct them to the true mark. For whereas God dwells in a light that none can attain to, it behooves of necessity that Christ become means between us and that. For which cause he calls himself the light of the world: and in another place The way, the Truth, and the Life, because no man comes to the Father (which is the fountain) of life, but by him: because he only knows the Father, and by him the faithful to whom it pleases him to disclose him. According to this reason, Paul affirms, that he accounts nothing excellent to be known, but Christ: and in the 20th chapter of Acts he says, that he preached faith in Christ, etc. And in another place he brings in Christ speaking after this manner, I will send you among the Gentiles, that they may receive forgiveness of sins, and [reconstructed: portion] among holy ones, by the faith which is in me. And Paul testifies, that the glory of God is in his person visible to us: or (which is all one in effect) that the enlightening of the knowledge of God's glory shines in his face. It is true indeed that faith has respect only to the one God, but this also is to be added, that it acknowledge him whom he has sent, even Jesus Christ. Because God himself would have lain secret and hidden far from us, unless the brightness of Christ did cast his beams upon us. For this intent the Father left all that he had with his only begotten Son, even by the communicating of good things with him to express the true image of his glory. For as it is said, that we must be drawn by the Spirit, that we may be stirred to seek Christ, so again we ought to be admonished, that the invisible Father is nowhere else to be sought but in this image. Of which matter Augustine speaks excellently well, which treating of the mark that faith should shoot at, says that we must know whether we must go and which way: and then by and by after he gathers that the safest way against all errors is he that is both God and man. For it is God to whom we go, and man by whom we go: and both these are found nowhere but in Christ. Neither does Paul when he speaks of faith in God, mean to overthrow that which he so often repeats of faith that has its whole stay upon Christ. And Peter does most fittingly join them both together, saying that by him we believe in God.

Therefore this evil, even as innumerable others, is to be imputed to the Schoolmen, which have hidden Christ as it were with a veil drawn before him, to the beholding of whom unless we be directly bent, we shall always wander in many uncertain mazes. But beside this that with their dark definition they do deface and in a manner bring to nothing the whole force of faith, they have forged a device of unexpressed faith, with which name they garnishing their most gross ignorance do with great hurt deceive the silly people, yes (to say truly and plainly as the thing is indeed) this device does not only bury but utterly destroy the true faith. Is this to believe, to understand nothing, so that you obediently submit your sense to the Church? Faith stands not in ignorance but in knowledge, and that not only of God, but of the will of God. For neither do we obtain salvation by this that we either are ready to embrace for true whatever the Church appoints, or that we do commit to it all the office of searching and knowing: but when we acknowledge God to be a merciful Father to us by the reconciliation made by Christ, and that Christ is given to us to righteousness, sanctification, and life. By this knowledge, I say, not by submitting of our sense, we attain an entry into the kingdom of heaven. For when the Apostle says, that with the heart we believe to righteousness, and with the mouth confession is made to salvation, he shows that it is not enough, if a man unexpressedly believe that which he understands not, nor seeks to learn: but he requires an expressed acknowledging of God's goodness, in which consists our righteousness.

Indeed I deny not (such is the ignorance with which we are compassed) that there now be and hereafter shall be many things wrapped and hidden from us, till having put off the burden of our flesh we come nearer to the presence of God: in which very things that be hidden from us, nothing is more profitable than to suspend our judgment, but to stay our mind in determined purpose to keep unity with the Church. But under this color to entitle ignorance tempered with humility by the name of faith, is a great absurdity. For faith lies in knowledge of God and of Christ, not in reverence of the Church. And we see what a maze they have framed with this their hidden implication, that anything whatever it be, without any choice, so that it be thrust in under the title of the Church, is greedily received of the ignorant as it were an oracle, and sometimes also most monstrous errors. Which unadvisedly lightness of belief, whereas it is a most certain downfall to ruin, is yet excused by them, for that it believes nothing determinately, but with this condition adjoined, if the faith of the Church be such. So do they feign, that truth is held in error, light in blindness, true knowledge in ignorance. But because we will not tarry long in confuting them, we do only warn the readers to compare their doctrine with ours. For the very plainness of the truth itself will of itself minister a confutation ready enough. For this is not the question among them, whether faith be yet wrapped with many remnants of ignorance, but they definitively say that they believe aright, which stand amazed in their ignorance, yea and do [reconstructed: flatter] themselves therein, so that they do agree to the authority and judgment of the Church, concerning things unknown. As though the Scripture did not everywhere teach, that with faith is joined knowledge.

But we do grant, that so long as we wander from home in this world, our faith is not fully expressed, not only because many things are yet hidden from us, but because being compassed with many mists of errors, we attain not all things. For the highest wisdom of the most perfect is this, to profit more and proceed on further forward with gentle willingness to learn. Therefore Paul exhorts the faithful, if upon anything they differ one from another, to abide for revelation. And truly experience teaches, that till we be unclothed of our flesh, we attain to know less than were to be wished, and daily in reading we light upon many dark places which do convince us of ignorance. And with this bridle God holds us in modesty, assigning to every one a measure of faith, that even the very best teacher may be ready to learn. And notable examples of this unexpressed faith, we may mark in the Disciples of Christ, before that they had obtained to be fully enlightened. We see, how they hardly tasted the very first introductions, how they did stick even in the smallest points, how they hanging at the mouth of their master did not yet much proceed, yea when at the women's information they ran to the grave, the Resurrection of their master was like a dream to them. Since Christ did before bear witness of their faith, we may not say that they were utterly without faith: but rather, if they had not been persuaded that Christ should rise again, all care of him would have perished in them. For it was not superstition that did draw the women to embalm with spices the corpse of a dead man of whom there was no hope of life: but although they believed his words whom they knew to be a speaker of truth, yet the grossness that still possessed their minds so wrapped their faith in darkness, that they were in a manner amazed at it. Whereupon it is said, that they then at the last believed when they had by trial of the thing itself proved the truth of the words of Christ: not that they then began to believe, but because the seed of hidden faith which was as it were dead in their hearts, then receiving liveliness, did spring up. There was therefore a true faith in them, but an unexpressed faith, because they reverently embraced Christ for their only teacher, and then being taught of him, they determined that he was the author of their salvation: finally, they believed that he came from heaven, by the grace of his father to gather his Disciples to heaven. And we need not to seek any more familiar proof hereof than this, that in all things always unbelief is mingled with faith.

We may also call it an unexpressed faith, which yet in deed is nothing but a preparation of faith. The Evangelists do rehearse that many believed, which only being ravished to admiration with miracles proceeded no further but that Christ was the Messiah which had been promised, albeit they tasted not so much as any slender learning of the Gospel. Such obedience which brought them in subjection willingly to submit themselves to Christ, bears the name of faith where it was in deed but the beginning of faith. So the courtier that believed Christ's promise, concerning the healing of his son, when he came home, as the Evangelist testifies, believed again: because he received as an oracle that which he heard of the mouth of Christ, and then submitted himself to his authority to receive his doctrine. Albeit it is to be known, that he was so tractable and ready to learn, that yet in the first place the word of [reconstructed: believing] signifies a particular belief: and in the second place makes him of the number of the Disciples, that professed to be the scholars of Christ. Alike example does John set forth in the Samaritans, which so believed the woman's report, that they ran earnestly to Christ, which yet when they had heard him, said thus: Now we believe not because of your report, but we have heard him, and we know that he is the savior of the world. Hereby appears that they which are not yet instructed in the first introductions, so that they be disposed to obedience, are called faithful, indeed not properly, but in this respect, that God of his tender kindness vouchsafes to grant so great honor to that godly affection, but this willingness to learn, with a desire to proceed further, differs far from that gross [reconstructed: ignorance], wherein they lie dull that are content with the unexpressed faith, such as the Papists have imagined. For if Paul severely condemns them which always learning, yet never come to the knowledge of truth, how much more grievous reproach do they deserve, that of purpose study to know nothing?

This therefore is the true knowledge of Christ, if we receive him such as he is offered of his Father, that is to say, clothed with his Gospel. For as he is appointed to be the mark of our faith, so we cannot go the right way to him, but by the Gospel going before to guide us. And truly there are opened to us the treasures of grace, which being shut up, Christ should little profit us. So Paul joins faith an unseparable companion to doctrine, where he says: You have not so learned Christ, for you have been taught what is the truth in Christ (Ephesians 4:20). Yet do I not so restrain faith to the Gospel, but that I confess that there has been so much taught by Moses and the Prophets, as sufficed to the edification of faith, but because there has been delivered in the Gospel a fuller opening of faith, therefore it is worthily called of Paul, the doctrine of faith. For which cause also he says in another place, that by the coming of faith the law is taken away, meaning by this word faith, the new and unaccustomed manner of teaching, whereby Christ since he appeared our schoolmaster, has more plainly set forth the mercy of his Father, and more certainly testified of our salvation. Albeit it shall be the more easy and more convenient order, if we descend by degrees from the generality to the specialty. First we must be put in mind that there is a general relation of faith to the word, and that faith can no more be severed from the word, than the sun beams from the sun from whom they proceed. Therefore in Isaiah God cries out: Hear me and your soul shall live. And that the same is the fountain of faith, John shows in these words: These things are written that you may believe. And the prophet meaning to exhort the people to belief, says: This day if you shall hear his voice. And to hear is commonly taken for to believe. Moreover, God does not without cause in Isaiah set this mark of difference between the children of the Church and strangers, that he will instruct them all, that they may be taught of him. For if it were a benefit universal to all, why should he direct his words to a few? Wherewith agrees this that the Evangelists do commonly use the words Faithful, and Disciples, as several words expressing one thing, and especially Luke very often in the Acts of the Apostles. Indeed and he stretches that name even to a woman in the ninth chapter of the Acts. Therefore if faith does swerve never so little from this mark, to which it ought to be directly levelled, it keeps not her own nature, but becomes an uncertain lightness of belief and wandering error of mind. The same Word is the foundation wherewith faith is upheld and sustained, from which if it swerve, it falls down. Therefore take away the Word, and then there shall remain no faith. We do not here dispute whether the ministry of man be necessary to sow the word of God that faith may be conceived thereby, which question we will elsewhere treat of: but we say that the word itself, however it be conveyed to us, is like a mirror when faith may behold God. Whether God does therein use the service of man, or work it by his own only power, yet he does always show himself by his word to those, whom his will is to draw to him: whereupon Paul defines faith to be an obedience that is given to the Gospel (Romans 1:5). And in another place he praises the obedience of faith in the Philippians (Philippians 2:17). For this is not the only purpose in the understanding of faith, that we know that there is a God, but this also, indeed this chiefly, that we understand what will he bears toward us. For it not so much behoves us to know what he is in himself, but what a one he will be to us. Now therefore we are come to this point, that faith is a knowledge of the will of God, perceived by his word. And the foundation hereof is a foreconceived persuasion of the truth of God. Of the assuredness whereof so long as your mind shall dispute with itself, the word shall be but of doubtful and weak credit, indeed rather no credit at all. But also it suffices not to believe that God is a true speaker, which can neither deceive nor lie, unless you further hold this for undoubtedly determined, that whatever proceeds from him, is the sacred and inviolable truth.

But because not at every word of God man's heart is raised up to faith, we must yet further search what this faith in the word has properly respect to. It was the saying of God to Adam: "You shall die the death." It was the saying of God to Cain: "The blood of your brother cries to me out of the earth." Yet these are such sayings as of themselves can do nothing but shake faith, so much less are they able to establish faith. We deny not in the meantime that it is the office of faith to agree to the truth of God, however often, whatever, and in whatever sort it speaks: but now our question is only, what faith finds in the word of the Lord to lean and rest upon. When our conscience beholds only indignation and vengeance, how can it but tremble and quake for fear? And how should it but flee God, of whom it is afraid? But faith ought to seek God, and not to flee from him. It is plain therefore, that we have not yet a full definition of faith, because it is not to be accounted for faith to know the will of God, of whatever sort it be. But what if in the place of will, whereof many times the message is sorrowful and the declaration dreadful, we put kindness or mercy? Truly so we shall come nearer to the nature of faith. For we are then allured to seek God, after that we have learned that salvation is laid up in store with him for us. Which thing is confirmed to us, when he declares that he has care and love of us. Therefore there needs a promise of grace, whereby he may testify that he is our merciful father, for that otherwise we cannot approach to him, and upon that alone the heart of man may safely rest. For this reason commonly in the Psalms these two things — mercy and truth — do cleave together, because neither should it any thing profit us to know that God is true, unless he did mercifully allure us to him: neither were it in our power to embrace his mercy, unless he did with his own mouth offer it. "I have reported your truth and your salvation, I have not hidden your goodness and your truth." "Your goodness and your truth keep me." In another place: "Your mercy to the heavens, your truth even to the clouds." Again: "All the ways of the Lord are mercy and truth, to them that keep his covenant." Again: "His mercy is multiplied upon us, and the truth of the Lord abides forever." Again: "I will sing to your name upon your mercy and truth." I omit that which is in the Prophets to the same meaning, that God is merciful and faithful in his promises. For we shall rashly determine that God is merciful to us, unless he himself does testify of himself and prevent us with his calling, lest his will should be doubtful and unknown. But we have already seen, that Christ is the only pledge of his love, without whom on every side appear the tokens of hatred and wrath. Now forasmuch as the knowledge of God's goodness shall not much prevail, unless he makes us to rest in it, therefore such an understanding is to be banished as is mingled with doubting, and does not soundly agree in itself, but as it were, disputes with itself. But man's mind, as it is blind and darkened, is far from attaining and climbing up to perceive the very will of God: and also the heart of man, as it wavers with perpetual doubting, is far from resting assured in that persuasion. Therefore it behooves both that our mind be enlightened, and our heart strengthened by some other means, that the word of God may be of full credit with us. Now we shall have a perfect definition of faith, if we say, that it is a steadfast and assured knowledge of God's kindness toward us, which being grounded upon the truth of the free promise in Christ, is both revealed to our minds, and sealed in our hearts by the Holy Spirit.

But before I proceed any further, it shall be necessary that I make some preambles to dissolve certain doubts that otherwise might make some stop to the readers. And first I must refute the distinction that flies about in the schools, between faith, formed and unformed. For they imagine that such as are touched with no fear of God, with no feeling of godliness, do believe all that is necessary to salvation. As though the Holy Spirit in enlightening our hearts to faith, were not a witness to us of our adoption. And yet presumptuously, when all the Scripture cries out against it, they give the name of faith to such persuasion void of the fear of God. We need to strive no further with their definition, but simply to recite the nature of faith, such as it is declared by the word of God. Whereby shall plainly appear how unskillfully and foolishly they rather make a noise than speak of it. I have already touched part, the rest I will add hereafter as place shall serve. At this present I say, that there can not be imagined a greater absurdity, than this invention of theirs. They will have faith to be an assent, whereby every despiser of God may receive that which is uttered out of the Scripture. But first they should have seen whether every man of his own power does bring faith to himself, or whether the Holy Spirit be by it a witness of adoption. Therefore they do childishly play the fools, in demanding whether faith, which quality added does form, be the same faith or another and a new faith. Whereby appears certainly, that in so babbling they never thought of the singular gift of the Holy Spirit. For the beginning of believing does already contain in it the reconciliation, whereby man approaches to God. But if they did weigh that saying of Paul: With the heart is believed to righteousness, they would cease to feign that same cold quality. If we had but this one reason, it should be sufficient to end this contention: that the very same assent (as I have already touched, and will again more largely repeat) is rather of the heart than of the brain, rather of affection than of understanding. For which cause it is called the obedience of faith, which is such as the Lord prefers no kind of obedience above it: and that worthily, forasmuch as nothing is more precious to him than his truth, which as John the Baptist witnesses, the believers do as it were subscribe and seal to. Since the matter is not doubtful, we do in one word determinately say, that they speak foolishly when they say that faith is formed by adding of godly affection to assent: whereas assent itself, at least such assent as is declared in the Scriptures, consists of godly affection. But yet there is another plainer argument that offers itself to be alleged. For whereas faith embraces Christ as he is offered us of the Father: and Christ is offered not only for righteousness, forgiveness of sins and peace, but also for sanctification, and a fountain of living water: without doubt no man can ever truly know him, unless he does therewithal receive the sanctification of the Spirit. Or, if any man desires to have it more plainly spoken, faith consists in the knowledge of Christ. And Christ cannot be known, but with sanctification of his Spirit: therefore it follows, that faith can by no means be severed from godly affection.

Whereas they are wont to lay this against us, that Paul says: If a man have all faith, so that he remove mountains: if he have not charity, he is nothing: whereby they would deform faith, in spoiling it of charity: they consider not what the Apostle in that place means by faith. For when in the chapter next before it, he had spoken of the diverse gifts of the Holy Spirit, among the which he had reckoned the diverse kinds of languages, power and prophecy, and had exhorted the Corinthians to follow the best of these gifts, that is to say, such gifts whereby more profit and benefit might come to the whole body of the Church: he straightway said further, that he would show them yet a more excellent way. That all such gifts, however excellent they be of themselves, yet are nothing to be esteemed, unless they serve charity. For they were given to the edifying of the Church, and unless they be applied thereto, they lose their grace. For proof of this he particularly rehearses them, repeating the selfsame gifts that he had spoken of before, but in other names. And he uses the words Powers and Faith, for one and the same thing, that is for the power to do miracles. Since therefore this, whether you call it power or faith, is a particular gift of God, which every ungodly man may both have and abuse, as the gift of tongues, as prophecy and other gifts of grace: it is no marvel if it be severed from charity. But all the error of these men stands in this, that where this word Faith, has diverse significations, they not considering the diversity of the thing signified, dispute as though it were taken for one thing in all places alike. The place of James which they allege for maintenance of the same error, shall be elsewhere discussed. But although for teaching's sake, when we mean to show what manner of knowledge of God there is in the wicked, we grant that there are diverse sorts of faith: yet we acknowledge and speak of but one faith of the godly, as the Scripture teaches. Many indeed do believe that there is a God, they think that the history of the Gospel and other parts of the Scripture are true (as commonly we are wont to judge of such things, as either are reported being done long ago, or such as we ourselves have been present at and seen. There be also some that go further, for both they believe the word of God to be a most assured oracle, and they do not altogether despise his commandments, and they somewhat after a sort are moved with his threatenings and promises. It is indeed testified that such have faith: but that is spoken by abuse, because they do not with open ungodliness fight against the word of God, or refuse or despise it: but rather pretend a certain show of obedience.

But this image or shadow of faith, as it is of no value, so is it not worthy of the name of faith. From the sound truth, of which how far it differs, although it shall be hereafter more largely treated, yet there is no cause to the contrary why it should not now be touched by the way. It is said that Simon Magus believed, who yet within a little after betrayed his own unbelief. And whereas it is said that he believed, we do not understand it as some do, that he feigned a belief when he had none in his heart: but we rather think that being overcome with the majesty of the Gospel, he had a certain faith such as it was, and so acknowledged Christ to be the author of life and salvation, that he willingly professed himself to be one of his. After the same manner it is said in the Gospel of Luke, that they believe for a time, in whom the seed of the word is choked up before it bring forth fruit, or before it take any root at all, it by and by withers away and perishes: we doubt not that such delighted with a certain taste of the word do greedily receive it, and begin to feel the divine force of it: so far that with deceitful counterfeiting of faith, they beguile not only other men's eyes, but also their own minds. For they persuade themselves, that that reverence which they show to the word of God, is most true godliness, because they think that there is no ungodliness but manifest and confessed reproach or contempt of his word. But whatever manner of assent that be, it pierces not to the very heart to remain there established; and though sometimes it seems to have taken roots, yet those are not living roots. The heart of man has so many secret corners of vanity, is full of so many hiding holes of lying, is covered with so guileful hypocrisy, that it often deceives itself. But let them that glory in such shadows of faith understand, that therein they are no better than the Devil. But that first sort of men are far worse than the Devil, who do senselessly hear and understand those things for knowledge of which the Devils do tremble. And the others are in this point equal with the Devil, in that the feeling such as it is with which they are touched, turns only to terror and discouragement.

I know that some think it hard, that we assign faith to the reprobate, whereas Paul affirms faith to be the fruit of election, which doubt yet is easily dissolved: for though none receive the light of faith, nor do truly feel the effectual working of the Gospel, but they that are foreordained to salvation: yet experience shows that the reprobate are sometimes moved with the same feeling that the elect are, so that in their own judgment they nothing differ from the elect. Therefore it is no absurdity, that the Apostle ascribes to them the taste of the heavenly gifts, that Christ ascribes to them a faith for a time: not that they soundly perceive the spiritual force of grace and assured light of faith: but because the Lord, the more to condemn them and make them inexcusable, conveys himself into their minds so far forth, as his goodness may be tasted without the spirit of adoption. If any object, that then there remains nothing more to the faithful whereby to prove certainly their adoption: I answer that though there be a great likeness and affinity between the elect of God, and them that are endued with a failing faith for a time, yet there lives in the elect only that confidence which Paul speaks of, that they cry with full mouth, Abba, Father. Therefore as God does regenerate only the elect with incorruptible seed forever, so that the seed of life planted in their hearts never perishes: so soundly does he seal in them the grace of his adoption, that it may be stable and sure. But this does not prevent that other inferior working of the Spirit from having its course, even in the reprobate. In the meantime the faithful are taught, carefully and humbly to examine themselves, lest in place of assurance of faith, there creep in careless confidence of the flesh. Besides that, the reprobate do never conceive but a confused feeling of grace, so that they rather take hold of the shadow than of the sound body, because the Holy Spirit does properly seal the remission of sins in the elect only, so that they apply it by special faith to their use. But yet it is truly said, that the reprobate believe God to be merciful to them, because they receive the gift of reconciliation, although confusedly and not plainly enough: not that they are partakers of the same faith or regeneration with the children of God, but because they seem to have as well as they, the same beginning of faith, under a cloak of hypocrisy.

And I deny not, that God does so far give light to their minds, that they acknowledge his grace, but he makes that same feeling so different from the special testimony which he gives to his elect, that they never come to the sound effect and enjoyment of it. For he does not therefore show himself merciful to them, in that having truly delivered them from death, he does receive them to his safeguard, but only he discloses to them a present mercy. But he vouchsafes to grant to the only elect the living root of faith, so that they continue to the end. So is that objection answered, if God does truly show his grace, that the same remains perpetually established, for that there is no cause to the contrary, but that God may enlighten some with a present feeling of his grace, which afterward vanishes away.

Also, though faith be a knowledge of God's kindness toward us, and an assured persuasion of the truth of it: yet it is no marvel that the feeling of God's love in temporal things does vanish away: which although it has an affinity with faith, yet does it much differ from faith. I grant, the will of God is unchangeable, and the truth of it does always steadfastly agree with itself, but I deny that the reprobate proceed so far as to attain to that secret revelation, which the Scripture says to belong to the elect only. Therefore I deny that they either conceive the will of God as it is unchangeable, or do steadfastly embrace the truth of it, because they abide in a feeling that vanishes away: like as a tree that is not planted deep enough to take lively roots, in process of time grows dry, although for a few years it brings forth not only blossoms and leaves, but also fruit. Finally, as by the fall of the first man, the image of God might have been blotted out of his mind and soul, so it is no marvel, if God does shine upon the reprobate with certain beams of his grace, which afterward he suffers to be quenched. And there is no cause to the contrary, but that he may lightly overwash some, and thoroughly soak others with the knowledge of his Gospel. This is in the meantime to be held for truth, that [reconstructed: however small and weak faith may be] in the elect, yet because it is to them a sure pledge of the Spirit of God, and a seal of their adoption, the print of it can never be blotted out of their hearts: as for the reprobate, that they are overspread with such a light as afterward comes to nothing. And yet the Spirit is not deceitful, because he gives not life to the seed that he casts in their hearts, to make it abide always incorruptible, as he does in the elect. I go yet further, for whereas it is evident by the teaching of the Scripture and by daily experience, that the reprobate are sometimes touched with the feeling of God's grace, it must needs be that there is raised in their hearts a certain desire of mutual love. So for a time there lived in Saul a godly affection to love God, by whom he knew himself to be fatherly handled, and therefore was delighted with a certain sweetness of his goodness. But as the persuasion of the fatherly love of God is not firmly rooted in the reprobate, so do they not soundly love him again as his children, but are led with a certain affection like hired servants. For to Christ only was that Spirit of love given, to this end, that he should pour it into his members. And truly that saying of Paul extends no further, but to the elect only: The love of God is poured abroad into our hearts by the Holy Spirit that is given us, even the same love that engenders the same confidence of calling upon him, which I have before touched. As on the contrary side we see God to be marvelously angry with his children, whom yet he ceases not to love: not that in himself he hates them, but because his will is to make them afraid with the feeling of his wrath, but to the end to abate their pride of flesh, to shake off their drowsiness, and to move them to repentance. And therefore all at one time they conceive him to be both angry with them or with their sins, and also merciful to them: because they not feignedly do pray to appease his wrath, to whom yet they flee with quiet assured trust. Hereby it appears that it is not true that some do counterfeit a show of faith, which yet do lack the true faith, but while they are carried with a sudden violent motion of zeal, they deceive themselves with false opinion, and it is no doubt that sluggishness so possesses them, that they do not well examine their heart as they ought to have done. It is likely that they were such to whom (as John witnesses) Christ did not commit himself when yet they believed in him: because he knew them all, and knew what was in man. If many did not fall from the common faith (I call it common, because the faith that lasts but a time has a great likeness and affinity with the lively and continuing faith) Christ would not have said to his Disciples: If you abide in my word, then are you truly my Disciples, and you shall know the truth, and the truth shall make you free. For he speaks to them that had embraced his doctrine, and exhorts them to the increase of faith, that they should not by their own slothfulness quench the light that is given them. Therefore does Paul affirm, that faith peculiarly belongs to the elect, declaring that many vanish away, because they have not taken lively root. Like as Christ also says in Matthew: every tree that my Father has not planted, shall be rooted up. In others there is a grosser kind of lying, that are not ashamed to mock both God and men. James inveighs against that kind of men, that with deceitful pretense do wickedly abuse faith. Neither would Paul require of the children of God a sincere faith, but in respect that many do presumptuously challenge to themselves that which they have not, and with vain colored deceit do beguile others or sometimes themselves. Therefore he compares a good conscience to a chest wherein faith is kept, because many in falling from good conscience, have suffered shipwreck of their faith.

We must also remember the doubtful signification of the word faith. For oftentimes faith signifies the sound doctrine of religion, as in the place that we now alleged, and in the same Epistle where Paul writes: Deacons to hold fast the mystery of faith in a pure conscience. Again, where he publishes the falling away of certain from the faith. But on the other side he says that Timothy was nourished up with the words of faith. Where he says that profane vanities and oppositions, falsely named sciences, are the cause that many depart from the faith: whom in another place he calls reprobate touching faith. As again he charges Titus, again saying, Warn them that they be sound in the faith. By soundness he means nothing else but purity of doctrine, which is easily corrupted and brought out of kind by the lightness of men. Even because in Christ, whom faith possesses, are hidden all the treasures of wisdom and knowledge: therefore faith is worthily extended to signify the whole sum of heavenly doctrine, from which it cannot be severed. On the contrary, sometimes it is restrained to signify some particular object, as when Matthew says, that Christ saw the faith of them that did let down the man sick of the palsy through the tiles: and Christ himself cries out that he found not in Israel so great faith as the centurion brought. But it is likely that the centurion was earnestly bent to the healing of his daughter, the care whereof occupied all his mind: yet because being contented with the only assent and answer of Christ, he required not Christ's bodily presence, therefore in respect of this circumstance his faith was so much commended. And a little here before we have shown, that Paul takes faith for the gift of working miracles, which gift they have that neither are regenerate by the Spirit of God, nor do heartily worship him. Also in another place he sets faith for the doctrine whereby we are instructed in faith. For where he writes that faith shall be abolished, it is out of question that that is meant by the ministry of the Church, which at this [reconstructed: time] is profitable for our weakness. In these forms of speech stands a proportional relation. But when the name of faith is improperly removed, to signify a false profession, or a lying title of faith, that should seem to be as hard a figurative abuse, as when the fear of God is set for a corrupt and wrongful manner of worshipping, as when it is oftentimes said in the holy history, that the foreign nations which had been transplanted into Samaria and the places bordering thereabout, feared the feigned gods and the God of Israel: which is as much, as to mingle heaven and earth together. But now our question is, What is that faith which makes the children of God different from the unbelievers, by which we call upon God by the name of our Father, by which we pass from death to life, and by which Christ the eternal salvation — he dwells in us. The force and nature thereof I think I have shortly and plainly declared.

Now let us again go through all the parts of it, even from the beginning, which being diligently examined, (as I think) there shall remain nothing doubtful. When in defining faith we call it a knowledge, we do not mean thereby a comprehending, such as men use to have of those things that are subject to man's understanding. For it is so far above it, that man's wit must go beyond and surmount itself to come to it, yes and when it is come to it, yet does it not attain that which it feels, but while it is persuaded of that which it conceives not, it understands more by the very assuredness of persuasion, than if it did with man's own capacity thoroughly perceive any thing familiar to man. Therefore Paul says very well, where he calls it to comprehend what is the length, breadth, depth, and height, and to know the love of Christ that far surmounts knowledge. For his meaning was to signify, that the thing which our mind conceives by faith, is every way infinite, and that this kind of knowledge is far higher than all understanding. But yet because the Lord has disclosed to his saints the secret of his will which was hidden from ages and generations, therefore by good reason faith is in Scripture sometimes called an acknowledging: and John calls it a certain knowledge, where he testifies, that the faithful do certainly know that they are the children of God. And undoubtedly they know it assuredly: but rather by being confirmed by persuasion of God's truth, than by being informed by natural demonstration. And this, also the words of Paul do declare, saying that while we dwell in the body, we are wandering abroad from the Lord, because we walk by faith and not by sight: whereby he shows that those things which we understand by faith, are yet absent from us and are hidden from our sight. And hereupon we conclude, that the knowledge of faith stands rather in certainty than in comprehending.

We further call it, a sure and steadfast knowledge, to express thereby a more sound constancy of persuasion. For as faith is not contented with a doubtful and rolling opinion so is it also not contented with a dark and entangled understanding: but requires a full and fixed assuredness. Such as men are accustomed to have of things found by experience and proved. For unbelief sticks so fast and is so deeply rooted in our hearts, and we are so bent to it, that this which all men confess with their mouth to be true, that God is faithful, no man is without great contention persuaded in his heart. Specially when it comes to the proof, then the wavering of all men discloses the fault that [reconstructed: before] was hidden. And not without cause the Scripture with so notable citations of commendation maintains the authority of the word of God, but endeavors to give remedy for the aforesaid disease that God may obtain to be fully believed of us in his promises. The words of the Lord (says David) are pure words, as the [reconstructed: silver tried] in a furnace of earth, refined seven times. Again. The word of the Lord refined is a shield to all that trust in him. And Solomon confirming the same, and in a manner in the same words, says: Every word of God is pure. But since the whole Psalm 119 treats only in a manner upon the same, it were superfluous to allege any more places. Truly so often as God does so commend his word to us, he does therein by the way reprove us with our unbelief: because that commendation tends to no other end, but to root up all perverse doubtings out of our hearts. There be also many which so conceive the mercy of God, that they take little comfort thereof. For they be even therewith pinched with a miserable carefulness, while they doubt whether he will be merciful to them or no, because they enclose within too narrow bounds the very same mercifulness, of which they think themselves most assuredly persuaded. For thus they think with themselves, that his mercy is indeed great and plentifully poured out upon many, offering itself and ready for all men: but that it is not certain whether it will extend to them or no, or rather whether they shall attain to it or no. This thought when it so stays in the middle race, is but a half. Therefore it does not so confirm the spirit with assured quietness, as it does trouble it with unquiet doubtfulness. But there is a far other feeling of full assuredness, which in the Scriptures is always assigned to faith, even such a one as plainly setting before us the goodness of God, does clearly put it out of doubt. And that cannot be, but that we must needs truly feel and prove in ourselves the sweetness thereof. And therefore the Apostle out of faith derives assured confidence, and out of it again boldness. For thus he says, that by Christ we have boldness, and an entrance with confidence, which is through faith in him. By which words truly he shows, that it is no right faith, but when we are bold with quiet minds to show ourselves in the presence of God. Which boldness proceeds not but of assured confidence of God's good will and our salvation. Which is so true, that many times this word Faith, is used for Confidence.

But hereupon hangs the chief stay of our faith, that we do not think the promises of mercy which the Lord offers to be true only in others beside us, and not at all in ourselves: but rather that in inwardly embracing them, we make them our own. From here proceeds that confidence which the same Paul in another place calls peace, unless some had rather say, that peace is derived of it. It is an assuredness that makes the conscience quiet and cheerful before God, without which the conscience must of necessity be vexed, and in a manner torn in pieces with troublesome trembling, unless perhaps it does forget God and itself, and so slumber a little while. And I may truly say, For a little while, for it does not long enjoy that miserable forgetfulness, but is with often recourse of the remembrance of God's judgment sharply tormented. Briefly, there is none truly faithful, but he that being persuaded with a sound assuredness that God is his merciful and loving father, does promise himself all things upon trust of God's goodness: and none but he that trusting upon the promises of God's good will toward him, conceives an undoubted looking for of salvation: as the Apostle shows in these words: If we keep sure to the end our confidence and glorying of hope. For hereby he means that none hopes well in the Lord, but he that with confidence glories that he is heir of the kingdom of heaven. There is none (I say) faithful, but he that leaning upon the assuredness of his own salvation, does confidently triumph upon the devil and death, as we are taught by that notable concluding sentence of Paul: I am persuaded (says he) that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, shall be able to separate us from the love of God. With which he embraces us in Christ Jesus. And in like manner, the same Apostle thinks, that the eyes of our mind are by no other means well lightened, unless we see what is the hope of the eternal inheritance to which we are called. And each where his common manner of teaching is such, that he declares that no otherwise we do not well comprehend the goodness of God, unless we gather of it the fruit of great assuredness.

But (some man will say) the faithful do find by experience a far other thing within themselves which in recalling the grace of God toward them, are not only tempted with unquietness, which oftentimes chances to them, but also are sometimes shaken with most grievous terrors: so great is the vehemency of temptations to throw down their minds: which thing seems not sufficiently well to agree with that assuredness of faith. Therefore this doubt must be answered, if we will have our aforesaid doctrine to stand. But truly, when we teach that faith ought to be certain and assured, we do not imagine such a certainty as is touched with no doubting, nor such an assuredness as is assailed with no carefulness: but rather we say, that the faithful have a perpetual strife with their own distrustfulness. So far be we from settling their consciences in such a peaceable quietness, as may be interrupted with no troubles at all yet on the other side we say, that in whatever sort they be afflicted, they do never fall and depart from that assured confidence which they have conceived of the mercy of God. The Scripture sets forth no example of faith more plain, or more notable than in David, specially if a man behold the whole continual course of his life. But yet how he was not always of quiet mind, himself declares by innumerable complaints, of which at this time it shall be sufficient to choose out a few. When he reproaches his own soul with troublesome motions, what is it else but that he is angry with his own unbelief? Why do you tremble, my soul (says he) and why are you disquieted within me? Trust in God. And truly that same discouragement was a plain token of destruction, even as if he thought himself to be forsaken of God. And in another place we read a larger confession thereof, where he says: I said in my overthrow, I am cast out from the sight of your eyes. Also in another place he disputes with himself in careful and miserable perplexity, yes and quarrels of the very nature of God, saying: Has God forgotten to have mercy? Will he cast off forever? And yet harder is that which follows: But I have said, To die is mine: charges are of the right hand of the highest. For, as in despair he condemns himself to destruction, and not only confesses himself to be tossed with doubting, but as if he were vanquished in battle, he leaves nothing to himself, because God has forsaken him, and has turned to destroy him, the same hand that was accustomed to be his helper. Therefore not without cause he exhorts his soul to return to her quietness, because he had found by experience, that he was tossed among troublesome waves. And yet (which is marvelous) in all these assaults, faith upholds the hearts of the godly, and is truly like a date tree to endeavor and rise upward against all burdens, however great they be: as David, when he might seem to be utterly overwhelmed, yet in rebuking himself, ceases not to rise up to God. And truly he that striving with his own weakness, resorts to faith in his troubles, is already in a manner a conqueror. Which may be gathered by this sentence and other like: Wait for the Lord, be strong, he shall strengthen your heart: wait for the Lord. He reproaches himself of fearfulness, and in repeating the same twice, confesses himself to be sometimes subject to many troublesome motions. And in the meantime he does not only become displeased with himself in these faults, but earnestly endeavors to amendment. Truly if we will more nearly by good examination compare him with Ahaz, there shall be found great difference. Isaiah was sent to bring remedy to the careful grief of the wicked king and hypocrite, and spoke to him in these words: Be in safeguard and be quiet: fear not, etc. But what did Ahaz? As it was before said, that his heart was moved as the trees of the wood are shaken with wind, though he heard the promise, yet he ceased not to quake for fear. This therefore is the proper reward and punishment of unbelief, so to tremble for fear, that in temptation he turns himself away from God, that does not open to himself the gate by faith. Contrarily the faithful whom the weighty burden of temptations makes to stoop, and in a manner oppresses, do constantly rise up, although not without trouble and hardiness. And because they know their own weakness, they pray with the Prophet: Take not the word of truth away from my mouth continually. By which words we are taught, that sometimes they become dumb, as though their faith were utterly overthrown, yet they faint not, nor turn their backs, but proceed in their battle, and with prayer do encourage their slothfulness, lest by favoring themselves they should grow to insensible dullness.

For the understanding thereof, it is needful to return to that division of the flesh and the spirit, of which we made mention in another place, which does in this regard most clearly appear. The godly heart therefore feels a division in itself, which is partly delighted with sweetness by acknowledging of the goodness of God, and partly grieved with bitterness by feeling of his own misery, partly rests upon the promise of the Gospel, and partly trembles by reason of the testimony of his own wickedness: partly rejoices with conceiving of life, and partly quakes for fear of death. Which variation comes by imperfection of faith, inasmuch as we never be in so good a case in the course of this present life, as being healed from all disease of distrustfulness, to be altogether filled and possessed with faith. Hereupon proceed those battles, when the distrustfulness that abides in the remnants of the flesh, rises up to assail the faith that is inwardly conceived. But if in a faithful mind assuredness be mixed with doubtfulness, come we not then always to this point, that faith stands not in a certain and clear knowledge, but in a dark and doubtfully entangled knowledge of God's will toward us? No, not so. For though we be diversely drawn with various thoughts, yet are we not therefore by and by severed from faith: though we be vexed with tossing up and down of distrustfulness, yet are we not therefore drowned in the bottomless depth thereof: and though we be shaken, yet be we not thrust down out of our place. For this is always the end of this battle, that faith does at length with wrestling overcome those hard troubles, with which when she is so besieged, she seems to be in danger.

Let this be the sum of all. As soon as any drop of faith, be it never so small, is poured into our hearts, we by and by begin to behold the face of God mild and pleasant and loving toward us: yet the same we see from afar off, and far distant from us, but with so sure a sight, that we know we are not deceived. From there forward, how much we profit (as we ought continually to profit) as it were by proceeding further, we come to so much the nearer, and therefore more certain beholding of him, and by very continuance he is made more familiar to us. So we see, that the mind enlightened with the knowledge of God, is first held wrapped in much ignorance, which by little and little is wiped away. Yet the same mind is not so hindered by being ignorant of some things, or by darkly seeing that which she sees, but that she enjoys a clear knowledge of God's will toward her, which is the first and principal point in faith. For as if a man being shut up in prison, have beams of the sun shining in, sidelong at a narrow window, or as it were but half glimmering, he lacks indeed the free beholding of the sun, yet he sees with his eyes an undoubted brightness thereof, and receives the use of it: so we being bound with the fetters of an earthly body, however we be on each side shadowed with much darkness, yet we are sufficiently enlightened to perfect assurance, by the light of God, extending his beams of light upon us, though it be but a little, to show forth his mercy.

Both these points the Apostle very well teaches in diverse places. For when he says, that we know imperfectly, and prophesy imperfectly, and see by a dark speaking as by a glass, he shows how slender a little portion of the true godly wisdom is given us in this present life. For though those words do not expressly show that our faith is imperfect so long as we groan under this burden of the flesh, but that it happens to us by our own imperfection, that we have need to be continually exercised in learning: yet he secretly declares that that thing which is infinite, can not be comprehended by our small capacity, and narrow compass. And this Paul reports of the whole church, but to every one of us, his own dullness is a hindrance and stay that he can not come so near as were to be wished. But how sure and undeceivable a taste of itself, even a small drop of faith does make us feel, the same Apostle shows in another place, where he affirms, that by the Gospel we behold the glory of God with uncovered face, having no veil between us and it, so effectually that we be transformed into the same image. In such entanglements of ignorance there must needs be wrapped together both much doubting and fearful trembling, especially for as much as our heart, by a certain natural instinct of itself, is inclined to unbelief. Besides that there be temptations which both infinite in number, and diverse in kind, do oftentimes with great sudden violence assail us. But especially our own conscience oppressed with heavy burden of sins lying upon it, does sometimes lament and groan with itself, and sometimes accuses itself: sometimes secretly murmurs, and sometimes is openly troubled. Whether therefore adversities do show an appearance of the wrath of God, or the conscience does find in itself any proof or matter of his wrath, from there unbelief does take weapons and engines to vanquish faith withal: which are always directed to this end, that we thinking God to be our adversary and hatefully bent against us, should both not hope for any help at his hand, and also be afraid of him as of our deadly enemy.

To bear these assaults, faith arms and fortifies herself with the word of God. And when such a temptation assails, that God is our enemy, because he is sharp against us: faith on the other side answers, that even when he punishes he is also merciful, because his chastisement comes rather of love than of wrath. When faith is struck with this thought that God is an avenger of iniquities, against that stroke he sets his pardon ready for all offenses, as often as the sinner resorts to the mercifulness of the Lord. So a godly mind however it be in a marvelous way tossed and vexed, yet at length rises up above all dangers, and never suffers the confidence of God's mercy to be plucked away from it: But rather whatever contentions do trouble and weary it, in the end they turn to the assuredness of this confidence. And of this is a proof, that the holy ones, when they think themselves most of all pressed with the vengeance of God, yet even then do make their complaints to the same God: and when it seems that they shall not be heard at all, even then nevertheless they call upon him. For to what purpose were it, to make their moan to him from whom they hoped for no comfort? Truly they would never find in their hearts to call upon him, unless they believed that there were some help at his hand prepared for them. So the disciples, in whom Christ rebukes their smallness of faith, complained indeed that they perished, but yet they called to him for help. And when he rebukes them for their small faith, yet he does not reject them from the number of his, nor makes them of the number of the unbelievers, but stirs them to shake off that fault. Therefore we affirm again that which we have above spoken, that the root of faith is never plucked out of a godly heart, but sticks so fast in the bottom, that however it be shaken and seem to bend this way or that way, the light of it is never so quenched or choked up, but that it lies at least hidden under some embers: and by this token is plainly showed, that the word which is an incorruptible seed, brings forth fruit like to itself, the spring of which does never wither and utterly perish: for whereas this is the uttermost matter of despair to the holy ones to [reconstructed: feel] according to the consideration of present things, the hand of God bent to their destruction: yet Job affirms that his hope shall proceed so far, that though God does kill him, yet he will not therefore cease to trust in him. This is the truth therefore: Unbelief reigns not within the hearts of the godly, but outwardly assails them: neither does she deadly wound them with her weapons, but only troubles them, or so hurts them, that yet the wound is curable. For faith, as Paul teaches, serves us for a shield: that being held up against weapons, does so receive the force of them, that it either utterly drives them back, or at least so breaks their violence, that they can not pierce them to danger of life. Therefore when faith is shaken, it is like as if a strong soldier with the violent stroke of a dart be compelled to remove his foot, and give ground a little: and when faith itself is wounded, that is like as if his buckler by some stroke be in some part broken, but yet so that it is not stricken through. For always the godly mind will attain to rise thus high as to say with David, If I walk in the midst of the shadow of death, I will fear no evil, because you are with me. It is indeed terrible to walk in the darkness of death and it can not be but that the faithful, however much strength they have must be afraid of it. Yet because this thought surmounts it, that they have God present with them, and providing for their safety, that fear is overcome with assuredness. For (as Augustine says) however great engines the devil raises up against us, so long as he does not possess the place of the heart, where faith dwells, he is cast out of the doors. And so if we may judge by the success, the faithful not only escape safe from every battle, so that by and by receiving fresh courage they are ready to come again into the field: but also that is fulfilled which John says in his canonical Epistle: This is the victory that overcomes the world, even your faith. For he affirms that it shall not only win the victory in one or few battles, or against some one assault, but also that it shall get the upper hand of the whole world, although it be a thousand times assailed.

There is another kind of fear and trembling, but such a one as by it the assuredness of faith is not at all diminished — indeed, thereby it is the more soundly established. That is, when the faithful either in thinking that the examples of God's vengeance against the wicked are shown for lessons for them to learn by, do carefully beware that they happen not to provoke God's wrath against themselves with the same offenses: or recording with themselves their own misery, do learn to hang altogether upon the Lord, without whom they see themselves to be more fickle and sooner vanishing than any blast of wind. For when the Apostle in setting forth the scourges with which the Lord in old time had punished the people of Israel, puts the Corinthians in fear that they entangle not themselves with like evils (1 Corinthians 10:11): he does not thereby abate their confidence, but only shakes away the dullness of the flesh by which faith is wont more to be oppressed than strengthened. And when he takes occasion of the Jews' fall to exhort him that stands, to take heed that he fall not, he does not thereby bid us to waver, as though we were not fully assured of our steadfastness, but only he takes away arrogant presumption and rash trusting too much in our own strength, that after the thrusting out of the Jews, the Gentiles being received into their place, should not too much outrageously triumph against them (Romans 11:20). Albeit he speaks there not only to the faithful, but also in the same saying comprehends the Hypocrites that gloried only in outward show. For neither does he admonish every man particularly, but making a comparison between the Jews and the Gentiles, after that he had shown that the Jews in this that they were rejected, did suffer just punishment for their unbelief and unthankfulness, he also exhorted the Gentiles that they should not, by being proud and extolling themselves, lose the grace of adoption lately conveyed to them. But as in that general rejecting of the Jews, there remained yet some that were not fallen from the covenant of adoption, so out of the Gentiles there might arise some, which without true faith, should be puffed up only with foolish confidence of the flesh, and so abuse God's loving kindness to their own destruction. But although you take this as spoken to the elect and faithful, yet thereupon shall follow no inconvenience. For it is one thing to hold down the rash presumption which out of the remnants of the flesh creeps sometimes even into the holy ones, that with vain confidence it wax not outrageously wanton: and another thing to strike the conscience with fear, that it rest not with full assuredness in the mercy of God.

Then, when he teaches, that with fear and trembling we should work out our own salvation (Philippians 2:12), he requires nothing else, but that we should accustom ourselves with much abasing of ourselves, reverently to look up to the mightiness of God. For truly nothing does so much awake us to cast all our confidence and assurance of mind upon the Lord, as does the distrust of ourselves and carefulness conceived by knowledge in conscience of our own wretchedness. And according to this meaning is that saying in the Prophet to be taken: In the multitude of your goodness I will enter into your temple: I will worship in fear (Psalm 5:8). Where he fittingly conjoins the boldness of faith that leans upon God's mercy with a reverent fear, which we must needs feel so often as coming into the sight of God's majesty, we perceive by the glorious brightness thereof, how great is our own filthiness. And Solomon says truly, where he pronounces the man blessed, that continually makes his own heart afraid (Proverbs 28:14), for by hardening thereof men fall headlong into evil. But such fear he means as may make us more heedful, not such whereby we should be troubled and utterly fall: even such a fear as when the mind confounded in itself, does recover itself again in God: when despairing of itself, it revives by trust in him. Therefore there is no cause to the contrary, but that the faithful may at one time both be in fear, and also enjoy most assured comfort, in respect that sometimes they turn their eyes to behold their own vanity, and sometimes they cast the thought of their mind upon the truth of God. But how (will some man say) shall fear and faith dwell both in one mind? Even thus, as contrarily insensible dullness, and carefulness. For whereas the wicked strive to procure to themselves a want of grief, that no fear of God might trouble them, yet, the judgment of God so presses them, that they cannot attain that which they desire. So there is nothing to withstand, but that God may exercise them that are his to humility, that in fighting valiantly, they may restrain themselves under the bridle of modesty. And by the process of the text it appears, that this was the intent of the Apostle, where he assigns the cause of fear and trembling to be the good pleasure of God, whereby he gives to them that are his both to will well, and valiantly to go through with it. According to this meaning ought we to take that saying of the Prophet: The children of Israel shall fear God and his goodness (Hosea 3:5): because not only, godliness engenders the reverence of God, but the very sweetness and pleasant taste of grace, fills man being discouraged in himself with fear and admiration, to make him hang upon God, and humbly yield himself subject to his power.

Yet we do not hereby make room for that most pestilent philosophy, which many half-papists at this day begin to coin in corners. For, because they cannot defend that gross doubtfulness which has been taught in schools, they flee to another device, to make a confidence mingled with distrustfulness. They confess, that so often as we look to Christ we find in him full matter to hope well: but because we are always unworthy of those good things that are offered us in Christ, they would have us to waver and stagger in beholding of our own unworthiness. Briefly, they place conscience to be between hope and fear, that it alternates from the one to the other, by interchangeable times and courses: and they so compare faith and hope together, that when the one springs up the other is pressed down, when the one arises the other again falls. So when Satan sees that those open engines with which before time he was accustomed to destroy the assuredness of faith, do now nothing prevail, he endeavors by crooked underminings to overthrow it. But what manner of confidence shall that be, which shall now and then yield to desperation. If (say they) you consider Christ, there is assured salvation: but if you return to yourself, there is assured damnation. Therefore of necessity distrust and good hope must by interchangeable courses reign in your mind: as though we ought to imagine Christ standing afar off, and not rather dwelling within us. For therefore we look for salvation at his hand, not because he appears afar off to us, but because he has grafted us into his body, and so makes us partakers not only of all his good things, but also of himself. Therefore I thus turn this their argument against themselves: If you consider yourself, there is certain damnation. But because Christ with all his good things is by way of communicating so given to you, that all his things are made yours, and you are made a member of him, yes and all one with him: his righteousness drowns your sins, his salvation takes away your damnation: he by his worthiness comes between you and God, that your unworthiness comes not in the sight of God. Briefly, this is the truth: we ought neither to separate Christ from us, nor us from him, but with both hands to hold fast that fellowship by which he has coupled himself to us. So the Apostle teaches us: The body indeed (says he) is dead by reason of sin: but the Spirit of Christ that dwells in you, is life for righteousness (Romans 8:10). According to these men's trifling device he should have said, Christ indeed has life with himself: but you, as you are sinners, remain subject to death and damnation. But he says far otherwise. For he teaches that that damnation which we deserve of our [reconstructed: own nature] is swallowed up by the salvation of Christ, and [reconstructed: for] the same reason that I have alleged, because Christ is not [reconstructed: outside] us, but dwells within us, and cleaves to us not only with [reconstructed: an in]divisible knot of fellowship, but with a certain marvelous communion daily more and more grows with us into one body, till he be made altogether one with us. And yet I deny not, as I have said a little before, that sometimes there happen certain interruptions of faith, as the weakness thereof is among violent sudden motions bent here or there. So in the thick mist of temptations the light thereof is choked, but whatever happens, it ceases not from endeavor to seek God.

And no otherwise does Bernard argue, when he purposely treats of this question in his fifth Homily in the Dedication of the temple. Oftentimes (I say) by the benefit of God studying upon the soul, I think I find in it two things as it were contrary. If I behold the soul itself, as it is in itself and of itself, I can say nothing more truly of it, than that it is utterly brought to nothing. What need I now to reckon up particularly all the miseries of the soul, how it is laden with sins, covered with darkness, entangled with deceitful enticements, itching with lusts, subject to passions, filled with illusions always inclined to evil, bent to all kinds of vice, finally full of shame and confusion? Now if all the very righteousnesses of it being looked upon by the light of truth be found like a cloth stained with flowers, then what shall the unrighteousnesses thereof be accounted? If the light that is in us be darkness, how great shall the very darkness be? What then? Without doubt man is made like to vanity: man is brought to nothing: man is nothing. But how then is he utterly nothing, whom God does magnify? How then is he nothing, toward whom God's heart is set? Brethren, let us take heart again. Though we be nothing in our own hearts, perhaps there may something of us lie hidden in the heart of God. O father of mercies, O father of the miserable, how do you set your heart toward us? For your heart is where your treasure is. But how are we your treasure, if we be nothing? All nations are so before you as if they were not, they shall be reputed as nothing. Even before you, not within you: so in the judgment of your truth, but not in the affection of your pity. You call those things that are not, as though they were. Therefore both they are not, because you call those things that are not, and also they are because you call them. For though they are not, in respect of themselves, yet with you they are, according to that saying of Paul, not of the works of righteousness, but of him that calls. And then he says, that this coupling together of both considerations is marvelous. Truly those things that are knit together, do not the one destroy the other. Which also in the conclusion he more plainly declares in these words. Now if with both these considerations we diligently look upon ourselves what we be, yes in the one consideration how we be nothing, and in the other how much we be magnified, I think our glorying seems to be tempered, but perhaps it is more increased. Truly it is perfectly established, that we glory not in ourselves but in the Lord. If we think thus: if he has determined to save us, we shall by and by be delivered: now in this we may take courage. But let us climb up into a higher watch tower, and seek for the city of God, seek for the temple, seek for the house, seek for the spouse. I have not forgotten, but I say it with fear and reverence, we I say be, but in the heart of God. We be, but by his allowing as worthy, not by our own worthiness.

Now, the fear of the Lord, of which commonly in every place witness is borne to all the holy ones, and which is in some places called the beginning of wisdom and in some places wisdom itself, although it be but one, yet it proceeds from a double understanding. For God has in himself the reverence both of a father and of a lord. Therefore he that will truly worship him, will endeavor to show himself both an obedient son and a serviceable servant to him. The obedience that is given to him as to a father, the Lord by his Prophet calls honor: the service that is done to him as to a lord, he calls fear. The son (says he) honors the father and the servant the lord. If I be a father, where is my honor? If I be a lord, where is my fear? But however he puts difference between them, you see how he confounds them both together. Therefore let the fear of the Lord be to us a reverence, mingled with that same honor and fear. Neither is it any marvel, if one mind receive both those affections. For he that considers with himself what a father God is to us, has cause enough, although there were no hells at all, why he should dread his displeasure more grievously than any death. But also (such is the wantonness of our flesh to run to licentiousness of sinning) to restrain the same by all means, we ought therewithal to take hold of this thought, that the Lord under whose power we live, abhors all iniquity, whose vengeance they shall not escape, that in living wickedly do provoke his wrath against themselves.

But that which John says, that fear is not in charity, but perfect charity casts out fear, because fear contains punishment, disagrees not with this that we say. For the wicked fear not God in this respect that they dread to incur his displeasure, if they might do it without punishment: but because they know him to be armed with power to revenge: therefore they shake for fear at the hearing of his wrath. And also they so fear his wrath, because they think that it hangs over them, for that they look every moment when it shall fall upon their heads. As for the faithful: they (as is above said) both fear his displeasure more than punishment and are not troubled with fear of punishment as if it did hang over their necks, but they are made the more wary not to procure it. So says the Apostle, when he speaks to the faithful: Be you not deceived: for this comes the wrath of God upon the children of unbelief. He threatens not that God's wrath will come upon them, but puts them in mind to think upon this, that the wrath of God is prepared for such wicked doings as he had recited, that they themselves should not be willing also to prove it. Albeit it seldom happens that the reprobate be awakened with only and bare threatenings, but rather being already gross and insensibly dull with their own hardness, so often as God thunders from heaven they harden themselves to obstinacy, but when they are once stricken with his hand, then whether they will or no, they be enforced to fear. This fear they commonly call a servile fear: and in comparison set it for contrary to free-natured and willing fear which becomes children. Some other do subtly thrust in a middle kind, because that same servile and constrained affection sometimes so subdues men's minds, that they come willingly to the fear of God.

Now we understand that in the good will of God, to which faith is said to have respect, the possession of salvation and eternal life is obtained. For if we can want no good thing while God is favorable to us, it abundantly suffices us to the assurance of salvation, when he himself does assure us of his love. Let him show his face (says the Prophet) and we shall be safe. Whereupon the Scriptures determine this to be the sum of our salvation, that God putting away all enmities, has received us into favor. Whereby they show, that when God is reconciled to us, there remains no peril, but that all things shall prosper well with us. Therefore faith, having taken hold of the love of God, has promises of the present life and of the life to come, and perfect assurance of all good things: but that same such as may be gathered out of the word of God. For faith does not certainly promise to itself either the length or honor or wealth of this life, for as much as God willed none of these things to be appointed to us, but is contented with this assurance, that God will never fail however many things fail us that pertain to the maintenance of this present life. But the chief assurance of faith rests in expectation of the life to come, which is put beyond doubt by the word of God. But whatever miseries and calamities betide to them whom God loves, they can not work the contrary, but that his good will is perfect felicity. Therefore when we did mean to express the sum of blessedness, we named the favor of God, out of which spring do flow to us all kinds of good things. And this we may commonly note throughout the Scriptures, that whenever mention is made not only of eternal salvation, but also of any good thing in us, we be always called back to the love of God. For which cause David says, that the goodness of God when it is felt in a godly heart, is sweeter and more to be desired than life itself. Finally, if all things else do flow to us according to our own wishing, and we be uncertain of God's love or hatred, our felicity shall be accursed, and therefore miserable. But if the favorable face of God do shine to us, even our very miseries shall be blessed, because they are turned to helps of our salvation. As Paul when he heaped up a rehearsal of all adversities, yet he glories that he was not by them severed from the love of God: and in his prayers he always begins at the favor of God, from where flows all prosperity. Likewise David sets the only favor of God against all the terrors that trouble us. If (says he) I shall walk in the midst of the shadow of death, I will fear no evils, because you are with me. And we always feel that our minds do waver, unless being contented with the favor of God, they seek their peace in it, and have this inwardly fixed in them that is said in the Psalm, Blessed is the people whose God is the Lord, and the nation whom he has chosen to him for his inheritance.

We make the foundation of faith to be the free promise of God, because faith properly stays upon it. For though faith does believe God to be true in all things, whether he commands or forbids, whether he promises or threatens, and also obediently receives his commandments, and beware of things that he prohibits, and has regard to his threatenings, yet properly it begins at the promise, and therein continues, and thereupon ends. For faith seeks for life in God, which is not found in commandments or declarations of penalties, but in promise of mercy, and in no other promise, but such as is freely given. For the conditional promise, by which we are sent to our own works, does no otherwise promise life, but if we perceive it to stand in ourselves. Therefore if we will not have our faith to tremble and waver, we must stay it with that promise of salvation, which is willingly and liberally offered us of the Lord, rather in respect of our misery, than of our worthiness. Therefore the Apostle bears this witness of the gospel, that it is the word of faith (Romans 10:8): which name he takes both from the commandments and also from the promises of the law, because there is nothing that can establish faith, but that liberal embassy, by which God reconciles the world to himself. Therefore the same Apostle often makes a relation of faith and the Gospel together, when he teaches that the ministry of the gospel was committed to him to the obedience of faith (Romans 1:6; 5:17): that the same is the power of God, to salvation to everyone that believes: that in it is revealed the righteousness of God from faith to faith. And no marvel. For since the gospel is the ministry of reconciliation (2 Corinthians 5:18), there is no other testimony sure enough of God's good will toward us, the knowledge whereof faith requires. Therefore when we say that faith must rest upon free promise, we do not deny but that the faithful do every way embrace and receive the word of God, but we appoint the promise of mercy to be the proper mark of faith. Even as the faithful ought indeed to acknowledge God to be the judge and punisher of wicked doings, and yet they properly have regard to his merciful kindness: for as much as he is described to them to be considered such a one as is loving and merciful, far from wrath, of much goodness, gentle to all, pouring forth his mercy upon all his works (Psalm 86:5; 103:8).

Neither yet do I regard the barkings of Pighius, or such other dogs, when they find fault with this restraint, as though in dividing faith, it did take hold but of one piece thereof. I grant (as I have already said) that the general object of faith (as they term it) is the truth of God, whether he threatens or puts us in hope of favor. Therefore the Apostle ascribes this to faith, that Noah feared the destruction of the world, when it was not yet seen (Hebrews 11:7). If the fear of a punishment shortly to come, was the work of faith, then ought not the threatenings to be excluded out of the definition of faith. This is indeed true. But the cavilers do unjustly accuse us, as though we denied that faith has respect to all the parts of the word of God. For our meaning is only to show those two things, first, that faith never steadfastly stands until it comes to the free promise: and then that we are no otherwise by it reconciled to God, but because it couples us to Christ. Both those points are worthy to be noted. We seek such a faith, which may make difference between the children of God and the reprobate, between the faithful and the unbelieving. If a man does believe that God both justly commands all that he commands, and truly threatens, shall he be therefore called faithful? Nothing less. Therefore there can be no steadfast stay of faith, unless it be grounded upon the mercy of God. But now to what end do we dispute of faith? Is it not that we may learn the way of salvation? But how does faith bring salvation but in respect that it grafts us into the body of Christ? Therefore there is no inconvenience, if in the definition we [reconstructed: enforce] the principal effect thereof, and do join to the general name, instead of a difference that mark that separates the faithful from the unbelieving. Finally, the malicious have nothing to find fault with in this doctrine, but they must wrap up Paul with us in the same blame, which calls the Gospel properly the word of faith (Romans 10:6).

But hereupon again we gather that which we have before declared, that faith does no less need the word than the fruit does need the lively root of the tree, because none other (as David testifies) can trust in the Lord, but they that know his name. But this knowledge is not according to every man's imagination, but so far as God himself is witness of his own goodness. Which the same Prophet confirms in another place, saying: Your salvation is according to your word. Again: I have trusted in your word, save me. Where is to be noted the relation of faith to the word, and then how salvation follows. And yet in the mean time we do not exclude the power of God, with beholding of which, unless faith sustains itself, it can never give to God his due honor. Paul seems to rehearse a certain slight and common thing of Abraham, that he believed that God which had promised him the blessed seed, was able to perform it. Again in another place, speaking of himself: I know whom I have believed, and I am sure that he is able to keep that which I have left with him until that day. But if a man weighs with himself how many doubtings of the power of God do oftentimes creep into man's mind, he shall well perceive that they which do highly esteem it as it is worthy, have not a little profited in faith. We all will confess that God is able to do whatever he will, but when even the least temptation throws us down with fear, and amazes us with horror, thereby appears plainly, that we diminish the estimation of God's power, when we prefer above it those things, that Satan threatens against God's promises. This is the reason why Isaiah, meaning to print into the hearts of the people the assuredness of salvation, does so honorably treat of the infinite power of God. It seems often that as soon as he has begun to speak of the hope of pardon and reconciliation, he by and by turns to another thing, and wanders about in long and superfluous circumstances, rehearsing how marvelously the Lord governs the frame of heaven and earth and the whole order of nature: yet is there nothing that serves not fittly for the circumstance of the matter that he speaks of. For unless the power of God whereby he is able to do all things be presently set before our eyes, our ears will hardly hear the word, or will not esteem it so much as it is worth. Besides that, here is declared his effectual power, because godliness (as we have already shown in another place) does always apply the power of God to use and work, specially it sets before itself those works of God, whereby he has testified himself to be a father. Hereupon comes that in the Scriptures is so often mention made of, the redemption, whereby the Israelites might have learned that God which was once the author of salvation, will be an everlasting preserver thereof. And David puts us in mind by his own example, that those benefits which God has particularly bestowed upon every man, do afterward avail to the confirmation of his faith. Indeed when God seems to have forsaken us, it behooves us to stretch our wits further, that his ancient benefits may recomfort us, as it is said in another Psalm: I have been mindful of old days, I have studied upon all your works, etc. Again: I will remember the works of the Lord, and his marvels from the beginning. But because without the word all quickly vanishes away that we conceive of the power of God and of his works, therefore we do not without cause affirm that there is no faith, unless God gives light to it with testimony of his grace. But here a question might be moved, what is to be thought of Sara and Rebecca, both which being moved as it seems with zeal of faith, passed beyond the bounds of the word. Sara, when she fervently desired the promised issue, gave her bondmaid to her husband. It can not be denied but that she many ways sinned: but now I touch only this fault, that being carried away with her zeal, she did not restrain herself within the bounds of God's word, yet it is certain that that desire proceeded of faith. Rebecca being certified by the oracle of God of the election of her son Jacob, procured his blessing by evil crafty means: she deceived her husband the witness and minister of the grace of God: she compelled her son to lie: she by diverse guiles and deceits corrupted the truth of God. Finally in making a mockery of his promise, she did as much as in her lay, destroy it. And yet this act, however much it was evil, and worthy of blame, was not without faith, for it was necessary that she should overcome many offenses, that she might so earnestly endeavor to attain that which without hope of earthly profit was full of great troubles and dangers. As we may not say that the holy Patriarch Isaac was altogether without faith, because he being by the same oracle of God admonished of the honor transferred to the younger son, yet ceased not to be more favorably bent to his first begotten son Esau. Truly these examples do teach, that oftentimes errors are mingled with faith: but yet so that faith if it be a true faith, has always the upper hand. For as the particular error of Rebecca did not make void the effect of the blessing, so neither did it make void her faith which generally reigned in her mind, and was the beginning and cause of that doing. Nevertheless therein Rebecca uttered how ready man's mind is to fall as soon as he gives himself never so little liberty. But though man's fault and weakness does darken faith, yet it does not quench it: in the mean time it puts us in mind, how carefully we ought to hang upon the mouth of God, and also confirms that which we have taught, that faith vanishes away, unless it be upheld by the word: as the minds both of Sara, and Isaac and Rebecca had become vain in their crooked wanderings out of the way, unless they had been by God's secret bridle held in obedience of the word.

Again, not without cause we include all the promises in Christ, forasmuch as in the knowledge of him the Apostle includes all the Gospel: and in another place he teaches, that all the promises of God are in him, indeed and Amen. The reason of which is ready to be shown. For if God promise anything, he thereby shows his good will: so that there is no promise of his, that is not a testimony of his love. Neither does it make any matter that the wicked, when they have great and continual benefits of God's liberality heaped upon them, do thereby wrap themselves in so much the more grievous judgment. For since they do neither think nor acknowledge that those things come to them from the hand of God — for if they acknowledge it, they do not within themselves consider his goodness — therefore they cannot thereby be better taught of his mercy than brute beasts, which, according to the measure of their estate, do receive the same fruit of God's liberality, and yet they perceive it not. Neither does it any more make against us, that many times in refusing the promises appointed for them, they do by that occasion procure to themselves the greater vengeance. For although the effectual working of the promises does then only appear, when they have found faith with us, yet the force and natural property of them is never extinguished by our unbelief or unthankfulness. Therefore when the Lord by his promises does provoke man not only to receive, but also to think upon the fruits of his bountifulness, he does therewith declare to him his love. Whereupon we must return to this point, that every promise is a testifying of God's love toward us. But it is beyond question, that no man is loved of God but in Christ, he is the beloved Son, in whom the love of the Father abides and rests, and then from him pours itself abroad to us: as Paul teaches, that we have obtained favor in the beloved one. Therefore it must needs be derived and come to us by means of him. For this cause the Apostle in another place calls him our peace: in another place he sets him out as a bond, whereby God is with fatherly natural kindness bound to us. It follows then that we must cast our eyes upon him, so often as any promise is offered us. And that Paul teaches no absurdity, that all God's promises, whatever they be, are confirmed and fulfilled in him. There are certain examples that make for the contrary. For it is not likely that Naaman the Syrian, when he required of the Prophet the manner how to worship God aright, was instructed concerning the Mediator: yet his godliness is praised. Cornelius, a Gentile and a Roman, could scarcely understand that which was known not to all the Jews — indeed, and that very darkly: yet his alms and prayers were acceptable to God. And the sacrifice of Naaman, by the Prophet's answer, was allowed. Which thing neither of them could obtain but by faith. Likewise it may be said of the Eunuch to whom Philip was carried: why, if he had not had some faith, would he not have taken upon him the travel and expenses of so long a journey, to worship? Yet we see, when Philip examined him, how he revealed his ignorance of the Mediator. And truly I grant that their faith was [illegible] unexpressed, not only concerning Christ's person, but also concerning his power and the office committed to him of the Father. Yet in the meantime it is certain, that they were instructed in such principles, as gave them some taste of Christ, although but very small. Neither ought this to seem strange. For neither would the Eunuch have come in haste to Jerusalem from a far country to worship an unknown God, neither did Cornelius, when he had once embraced the Jewish religion, spend so much time, without being acquainted with the first grounds of true doctrine. As for Naaman, it had been too fond an absurdity for Elisha, when he taught him of small things, to have said nothing of the principal point. Therefore although there was among them a dark knowledge of Christ, yet it is not likely that there was no knowledge, because they did use themselves in the sacrifices of the law, which must have been discerned by the very end of them, that is, Christ, from the false sacrifices of the Gentiles.

But this bare and outward declaration of the word of God ought to have largely sufficed to make it be believed, if our own blindness and stubbornness did not withstand it. But our mind has such an inclination to vanity, that it can never cling fast to the truth of God, and has such a dullness, that it is always blind and cannot see the light thereof. Therefore nothing is effectively done by the word without the enlightening of the Holy Spirit. Whereby also appears, that faith is far above man's understanding. Neither shall it be sufficient that the mind be enlightened with the Spirit of God, unless the heart be also strengthened and established with his power. Wherein the Scholastics do altogether err, who in considering of faith, do only take hold of a bare and simple assent by knowledge, leaving out the confidence and assurance of the heart. Therefore faith is in both ways a singular gift of God, both that the mind of man is cleansed to taste the truth of God, and that his heart is established therein. For the Holy Spirit not only is the beginner of faith, but also by degrees increases it, until by it he brings us to the heavenly kingdom. That good thing (says Paul) which was committed to your keeping, keep in the Holy Spirit which dwells in us. But how Paul says that the Holy Spirit is given by the hearing of faith, we may easily resolve. If there had been but one only gift of the Holy Spirit, then it had been an absurdity for him to call the Holy Spirit the effect of faith, which is the author and cause of faith. But when he makes report of the gifts with which God adorns his Church, and by increases of faith brings it to perfection, it is no marvel if he ascribes those things to faith which make us fit to receive them. This is reckoned a most strange conclusion, when it is said, that no man but he to whom it is given, can believe in Christ. But that is partly because they do not consider either how secret and high the heavenly wisdom is, or how great man's dullness is in conceiving the mysteries of God: and partly because they do not look to that assured and steadfast constancy of heart, that is to say, the chief part of faith.

But if (as Paul preaches) no man is witness of the will of man, but the spirit of man that is within him, then how should man be sure of the will of God? And if the truth of God is uncertain among us, in those things that we presently behold with our eye, how should it be assured and steadfast among us there where the Lord promises such things as neither eye sees nor mind comprehends? But herein man's sharpness of understanding is so overthrown and fails, that the first degrees of profiting in God's school is to forsake his own wit. For by it as by a veil cast before us, we are hindered that we cannot attain the mysteries of God, which are not disclosed but to little ones. For neither does flesh and blood disclose, nor does the natural man perceive those things that are of the Spirit, but rather to him the learning of God is foolishness, because it is spiritually to be judged. Therefore herein the help of the Holy Spirit is necessary, or rather herein his force only reigns. There is no man that knows the mind of God, or has been his counselor: but the Holy Spirit searches out all things, even the deep secrets of God, by whom it is brought to pass, that we know the mind of Christ. No man (he says) can come to me, unless my Father that sent me draw him. Every one therefore that has heard and learned of my Father, comes. Not that any man has seen the Father, but he that is sent to God. Even as therefore we cannot come to Christ, but being drawn by the Spirit of God: so when we are drawn, we are lifted up in wit and mind above our own understanding. For the soul enlightened by him, takes as it were a new sharpness of understanding, by which it may behold heavenly mysteries, with brightness of which it was before dazzled in itself. And so man's understanding receiving brightness by the light of the Holy Spirit, does never till then truly begin to taste of those things that belong to the kingdom of God, being before altogether unsavory and without judgment of taste to take assay of them. Therefore when Christ did notably set out to two of his disciples the mysteries of his kingdom, yet he nothing prevailed, until he opened their senses that they might understand the Scriptures. When the Apostles were so taught by his godly mouth, yet the Spirit of truth must be sent to them, to pour into their minds that same doctrine which they had heard with their ears. The word of God is like the sun that shines to all them to whom it is preached, but to no profit among blind men. But we are all in this behalf blind by nature, therefore it cannot pierce into our mind but by the inward master the Holy Spirit, making by his enlightening an entry for it.

In another place, when we had to treat of the corruption of nature, we have more largely showed how unfit men are to believe. Therefore I will not weary the readers with repeating the same again. Let this be sufficient that the spirit of faith, is called by Paul faith itself, which the Spirit gives us, but not which we have naturally. Therefore he prays that God fulfill in the Thessalonians all his good pleasure, and the work of faith in power. Wherein calling faith the work of God, and giving it that title for a name of addition, and calling it by figure of apposition God's good pleasure, he denies that it is of man's own motion: and not contented therewith he adds further, that it is a declaration of God's power: writing to the Corinthians, where he says, that faith does not hang upon the wisdom of men, but is grounded upon the power of the Holy Spirit. He speaks indeed of outward miracles: but because the reprobate are blind at the beholding of them, he comprehends also that inward seal, of which he makes mention in another place. And God, the more gloriously to set forth his liberality in so noble a gift, does not vouchsafe to grant it to all universally without difference, but by singular privilege gives it to whom he will. For proof of which we have alleged testimonies before. Of which Augustine being a faithful expositor, cries out that it would please the Savior to teach him, and that the very believing itself, is of gift and not of deserving. No man (he says) comes to me, unless my Father draws him, and to whom it is given of my Father. It is marvelous that two do hear, the one despises, the other ascends up. Let him that despises, impute it to himself: let him that ascends not, that arrogantly assign to himself. In another place: Why is it given to one and not to another? It grieves me not to say it, this is the depth of the cross. Out of I know not what depth of the judgments of God which we may not search, proceeds 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. I may cry out with wondering, but not show it in disputing. Finally the sum comes to this, that Christ when he enlightens us to faith by the power of his Spirit, does therewith also graft us into his body, that we may be made partakers of all good things.

Now it remains that what the mind has received may be further conveyed into the heart. For the word of God is not thoroughly received by faith, if it swims in the top of the brain, but when it has taken root in the bottom of the heart so that it may be an invincible defense to bear and repulse all the engines of temptations. Now if it be true, that the true understanding of the mind is the enlightening thereof, then in such confirmation of the heart, his power much more evidently appears, even by so much as the distrustfulness of the heart is greater than the blindness of the wit: and as it is harder to have the mind furnished with assuredness, than the wit to be instructed with thinking. Therefore the Spirit performs the office of a seal, to seal up in our hearts those same promises, the assurance whereof it first imprinted in our wits, and serves for an earnest to confirm and establish them. Since you believed (says the Apostle) you are sealed up with the Holy Spirit of promise, which is the earnest of our inheritance (Ephesians 1:13). Do you not see how he teaches that by the Spirit the hearts of the faithful are engraved as with a seal? And how for the same reason he calls him the Spirit of promise, because he ratifies the Gospel to us? Likewise to the Corinthians he says: God who anointed us, who has also sealed us, and given the earnest of his Spirit in our hearts (2 Corinthians 1:22 & 5:5). And in another place when he speaks of confidence and boldness of hoping well, he makes the pledge of the Spirit the foundation thereof.

Neither yet have I forgotten what I said before, the remembrance whereof experience continually renews, that is, that faith is tossed with diverse doubtings, so that the minds of the godly are seldom quiet, or at least do not always enjoy a peaceable state: but with whatever engine they be shaken, either they rise up out of the very gulf of temptations, or do abide fast in their standing. Truly this assuredness only nourishes and defends faith, when we hold fast that which is said in the Psalm: The Lord is our protection, our help in trouble, therefore we will not fear, when the earth shall tremble, and the mountains shall leap into the heart of the sea (Psalm 46:3). Also this most sweet quietness is spoken of in another place: I lay down and slept, and rose again, because the Lord has sustained me (Psalm 3:6). It is not meant thereby that David was always with one undisturbed course framed to a merry cheerfulness: but in respect that he tasted the grace of God, according to his proportion of faith, therefore he glories that he without fear despises all that ever might disquiet the peace of his mind. Therefore the Scripture, meaning to exhort us to faith, bids us to be quiet. In Isaiah it is said: In hope and silence shall be your strength (Isaiah 30:1). In the Psalm: Hold yourself still in the Lord, and wait for him (Psalm 31:7). Wherewith agrees that saying of the Apostle to the Hebrews: Patience is needful, etc. (Hebrews 10:16).

Hereby we may judge how pestilent is that doctrine of the Schoolmen, that we can no otherwise determine of the grace of God toward us, than by moral conjecture as every man thinks himself worthy of it. Truly if we shall weigh by our works how God is minded toward us, I grant that we can attain it with any conjecture, be it never so slender: but since faith ought to have relation to a simple and free promise, there is left no cause of doubting. For with what confidence (I beseech you) shall we be armed, if we say that God is favorable to us upon this condition, so that the purity of our life does deserve it? But because I have appointed one place properly for the discussing thereof, therefore I will speak no more of them at this present, especially for as much as it is plain enough, that there is nothing more contrary to faith, than either conjecture or anything near to doubting. And they do very ill wrest to this purpose that testimony of the Preacher which they have often in their mouths: No man knows whether he be worthy of hatred or love (Ecclesiastes 9). For (to speak nothing of how this place is in the common translation corruptly turned) yet very children cannot be ignorant what Solomon means by such words: that is, that if any man will judge by the present state of things, whom God hates, or whom God loves, he labors in vain, and troubles himself to no profit for his pains: since all things happen alike, both to the righteous and the wicked, to him that offers sacrifices and him that offers none (Ecclesiastes 3:9). Whereupon it follows, that God does not always witness his love to them to whom he makes all things happen prosperously, nor does always utter the hatred to them whom he punishes. And that he does this to condemn the vanity of man's wit, since it is so dull in things most needful to be known. As he had written a little before, that it cannot be discerned what the soul of a man differs from the soul of a beast, because it seems to die in like manner. If any man will gather thereof, that the opinion that we hold of the immortality of souls, stands upon conjecture: may he not worthily be counted a mad man? Are they then in their right wits who gather that there is no certainty of God's grace, because we can conceive none by the carnal beholding of present things?

But they allege that it is a point of rash presumption, to take upon us an undoubted knowledge of God's will. I would indeed grant it to them, if we did take so much upon us, that we would make the incomprehensible secret purpose of God subject to the slenderness of our wit. But when we simply say with Paul, that we have received not the spirit of this world, but the Spirit that is of God, by whose teaching we may know those things that are given us of God, what can they bark against it, but they must slanderously speak against the Spirit of God? But if it be a horrible robbery of God to accuse the revelation that comes from him, either to be lying, or unassured or doubtful, what do we offend in affirming that it is assured? But they say, that this also is not without great presumptuousness, that we dare so glory in the Spirit of Christ. Who would think that their dullness were so great that would be counted masters of the world, that they so foully stumble in the first principles of religion? Surely I would not think it credible, unless their own writings that are abroad did testify that. Paul pronounces that they only are the children of God, that are moved by his spirit: and these men would have them that are the children of God, to be moved by their own spirit, and to be without the Spirit of God. Paul teaches that we call God our Father, as the Holy Spirit ministers that word to us, which only can bear witness to our spirit that we are the children of God: these men, although they forbid us not to call upon God, yet do take away his Spirit, by whose guiding he should have been rightly called upon. Paul denies that they are the servants of Christ, that are not moved with the Spirit of Christ: these men feign a Christianity that needs not the Spirit of Christ. Paul makes no hope of the blessed resurrection, unless we feel the Holy Spirit abiding in us: they forge a hope without any such feeling. But perhaps they will answer, that they do not deny that we ought to be endowed with it, but that it is a point of modesty and humility not to acknowledge it. What does he mean then, when he bids the Corinthians to try whether they are in the faith, to prove themselves whether they have Christ, whom unless a man does acknowledge to be dwelling in him, he is a reprobate? But by the Spirit that God has given us (says John) we know that he abides in us. And what do we else but call the promises of Christ in doubt, when we will be counted the servants of God without his Spirit, which he has openly declared, that he would pour out upon all his? Besides that, we do wrong to the Holy Spirit, who do separate from him faith that is his peculiar work. Since these are the first lessons of godly religion, it is a token of miserable blindness, to have Christians noted of arrogance, that dare glory in the presence of the Holy Spirit, without which glorying Christianity itself does not stand. But they declare by their example how truly Christ said, that his Spirit is unknown to the world, and is only known of them with whom he abides.

And because they will not go about to overthrow the steadfastness of faith with digging only of one mine, they assail it also otherwise. For they say, that although according to our present state of righteousness, we may gather a judgment of the grace of God, yet the knowledge of perseverance to the end abides in suspense. A goodly confidence of salvation truly is left to us, if we judge by moral conjecture, that for a present moment we are in favor, and what shall become of us tomorrow we cannot tell. The Apostle teaches far otherwise: I am surely persuaded (says he) that neither angels, nor powers, nor principalities, neither death, nor life, neither present things nor things to come, shall sever us from the love with which the Lord embraces us in Christ. They seek to escape with a trifling solution, claiming that the Apostle had that by special revelation. But they are held too hard to slip away so. For there he treats of those good things that commonly come by faith to the faithful, not those that he himself specially feels. But the same Paul in another place puts us in fear with mention of our weakness and unsteadfastness: Let him that stands (says he) beware that he fall not. It is true, but not such a fear whereby we should be overthrown, but whereby we may learn to humble ourselves under the mighty hand of God, as Peter expounds it. Then how against order and truth is it to limit the assurance of faith to a moment of time, whose property is to pass beyond the spaces of this life, and extend further to immortality to come? Since therefore the faithful do impute it to the grace of God, that being enlightened with his spirit they do by faith enjoy the beholding of the heavenly life: so far is such glorying from presumptuousness, that if any man is ashamed to confess it, he does therein more reveal his extreme unthankfulness, in unkindly hiding God's goodness, than he does declare his modesty or submission.

Because it seemed that the nature of faith could not otherwise better or more plainly be declared than by the substance of the promise upon which it rests as upon its proper foundation, so that if the promise be taken away, faith by and by falls down or rather vanishes away: therefore we took our definition from there, which yet varies not from the definition, or rather description of the Apostle, that he applies to his discourse, where he says that faith is a substance of things to be hoped for, and a certainty of things that are not seen. For by this word Hypostasis substance (for the term he uses) he means as it were, an upholding stay, whereupon the godly mind leans and rests. As if he should say the faith is a certain and assured possession of those things that are promised us of God, unless a man had rather to take Hypostasis for affiance, which I dislike not, albeit I follow the which is more commonly received. Again, to signify [reconstructed: that even] to the last day when the books shall be opened, they are higher than those things that may be perceived with our senses, or seen with our eyes, or handled with our hands, and that the same are no otherwise possessed by us, but if we go beyond the capacity of our own wit, and bend our understanding above all things that are in the world, indeed and climb above ourselves, he has therefore added that this assuredness of possession, is of things that lie in hope, and therefore are not seen. For plain appearance (as Paul writes) is not hope, neither do we hope for those things that we see. And when he calls it a certainty or proof (or as Augustine has oft translated it) a conjunction of things not present: for in Greek it is Elenchos, he says as much as if he did say, that it is an evident showing of things not appearing, a seeing of things not seen, a plainness of dark things, a presence of things absent, an open showing of hidden things. For the mysteries of God, such as they be that pertain to our salvation, cannot be seen in themselves and in their own nature as they call that: but we behold them only in his word, of whose truth we ought to be so fully persuaded, that we ought to hold all that he speaks as it were already done and fulfilled. But how can the mind lift up itself to receive such a taste of God's goodness, but that it must needs be therewith wholly kindled to love God again? For that flowing plenty of sweetness which God has laid up in store for them that fear him, cannot be truly known, but that it must therewithal vehemently move affection: and whose affection it once moves, it utterly ravishes and carries him beyond himself. Therefore it is no marvel, if into a perverse and crooked heart never enters this affection, by which being conveyed up into the very heaven, we are suffered to come to the most secretly hidden treasures of God, and the most sacred privy places of his kingdom, which may not be defiled with the entrance of an unclean heart. For that which the Schoolmen teach, that charity is before faith and hope, is a mere madness. For it is faith only that first engenders charity in us. How much more rightly does Bernard teach: I believe (says he) that the testimony of conscience, which Paul calls the glory of the godly, consists in three things. For first of all it is necessary to believe that you cannot have forgiveness of sins, but by the pardon of God: then that you can have no good work at all, unless he also give it: last of all that you can by no works deserve eternal life, unless it also be given freely. A little after he adds that these things suffice not, but that there is a certain beginning of faith, because in believing that sins cannot be forgiven but of God, we ought also to believe that they are not forgiven us, till also we be persuaded by the testimony of the Holy Ghost, that salvation is laid up in store for us: because God forgives sins, he himself gives merits, and he himself also gives rewards, that we may not stay still in this beginning. But these and other things shall be to be entreated of in places fit for them. Now let it only suffice to know what faith is.

Now wherever this lively faith shall be, it cannot be possible but that it has with it the hope of eternal salvation, as an undividable companion: or rather that it engenders or brings it forth out of itself, which hope being taken away, however eloquently, gloriously we talk of faith, yet we are convicted to have no faith at all, for if faith (as is above said) be an assured persuasion of God's truth, that it cannot lie to us nor deceive us, nor become void, then they that have conceived this assuredness, truly do therewith look for a time to come that God shall perform his promises, which in their persuasion cannot be but true: so that briefly, hope is nothing else, but a looking for those things which faith has believed to be truly promised of God. So faith believes that God is true, hope looks for the performance of his truth in convenient time. Faith believes that he is our Father, hope looks for him to show himself such a one toward us. Faith believes that eternal life is given us, hope looks that it be one day revealed. Faith is the foundation on which hope rests, hope nourishes and sustains faith. For as no man can look for anything of God's hand, but he that has first believed his promises: so again the weakness of our faith must with patient hope and expectation be sustained and cherished, that it fall not as fainting for weariness. For which reason Paul does well place our salvation in hope. For hope, while it in silence looks for the Lord, restrains faith that it fall not headlong with too much haste: hope strengthens faith, that it waver not in God's promise, nor begin to doubt of the truth of them: hope refreshes faith that it grow not weary: Hope stretches faith to the uttermost bound, that it faint not in the middle course or in the very beginning. Finally, hope by continually renewing and restoring, it makes it now and then to rise up fresher than itself to continuance. But how many ways the helps of hope are necessary to the strengthening of faith, shall better appear, if we consider with how many sorts of temptations they are assailed and shaken, that have embraced the word of God. First the Lord in deferring his promises does oftentimes hold our minds longer in suspense than we would wish: here it is the office of hope to perform, that which the prophet commands, that though his promises do tarry, yet we should wait still for them. Sometimes he suffers us not only to faint, but also seems to be highly displeased: here it is much more necessary to have hope to help us, that according to the saying of another prophet, we may still look for the Lord that has hidden his face from Jacob. There rise up also scorners (as Peter says) that ask: where is his promise or his coming? Inasmuch as since the fathers slept, all things so continue from the beginning of the creation, yea the flesh and the world do whisper the same thing in our ears. Here must faith stay with sufferance of hope be held fast fixed in beholding of eternity that it may account a thousand years like as one day.

For this conjoining and alliance the scripture sometimes confounds the names of Faith and Hope. For when Peter teaches that we are by the power of God preserved through faith, to the disclosing of salvation, he gives that to faith which did more fittingly agree with hope, and not without cause, inasmuch as we have already taught, that hope is nothing else but the nourishment and strength of faith. Sometimes they are joined together: as in the same epistle that your faith and hope should be in God. But Paul to the Philippians out of faith derives expectation, because in patiently hoping, we hold our desires in suspense, till God's convenient opportunity be opened. All which matter we may better understand by the tenth chapter to the Hebrews, which I have already cited. Paul in another place, although he speaks improperly, yet means the same thing in these words: We look in the spirit through faith for hope of righteousness, even because we embracing the testimony of the Gospel concerning his free love, do look for the time when God shall openly show that which is now hidden under hope. And now it is plain how foolishly Peter Lombard lays two foundations of hope, that is the grace of God, and the deserving of works. Hope can have no other mark to be directed to but faith: and we have already declared that faith has one only mark the mercy of God, to which it ought to look (as I may so speak) with both eyes. But it is good to hear what a lively reason he brings. If (says he) you dare hope for anything without deserving, that shall not be worthy to be called hope, but presumption. Who (gentle reader) will not worthily abhor such beasts, that say, it is a rash and presumptuous deed, if a man have confidence that God is true of his word? For where the Lord wills us to look for all things at his goodness, they say it is presumption to lean and rest upon it. A master meet for such scholars as he found in the mad school of filthy babblers. But as for us, when we see that we are commanded by the oracles of God to conceive a hope of salvation, let us gladly presume so much upon his truth, as trusting upon his only mercy, casting away the confidence of works, to be bold to hope well. He will not deceive that said: Be it to you according to your faith.

All of this will be easy to understand once a clear definition of faith is provided so that readers may know its nature and power. But first it is fitting to recall what has already been said: that since God prescribes by His law what we must do, if we fail in any point of it, the terrible judgment of eternal death He has pronounced remains upon us. Second, since fulfilling the law is not only difficult but entirely beyond our strength and ability — if we look only at ourselves and consider what our deeds truly deserve — no hope remains, and we are cast away from God under eternal destruction. Third, it has been shown that there is only one means of rescue from so wretched a disaster: Christ the Redeemer appears, through whose hand it pleased the heavenly Father, in His infinite goodness and mercy, to help us — so that we might embrace this mercy with genuine faith and rest upon it with steadfast hope. Now we must carefully consider what kind of faith this must be — by which all whom God has adopted as His children take possession of the heavenly kingdom — since it is certain that not every opinion or persuasion is sufficient to accomplish so great a thing. We must search out the true nature of faith all the more diligently, because the error of many people in this area is so harmful today. A large part of the world, on hearing the word faith, conceives of nothing higher than a general agreement with the Gospel history. Indeed when the schools debate faith, by simply naming God as the object of faith, they do nothing but — as we said elsewhere — draw miserable souls away from the right path by empty speculation, rather than directing them to the true goal. For since God dwells in unapproachable light, Christ must necessarily serve as the mediator between us and that light. For this reason Christ calls Himself the light of the world, and in another place the way, the truth, and the life — for no one comes to the Father, who is the fountain of life, except through Him. He alone knows the Father and reveals Him to the faithful to whom He is pleased to disclose Him. Accordingly, Paul says he determines to know nothing worthy of the name but Christ. In Acts 20 he says he preached faith in Christ. Elsewhere he records Christ speaking: 'I will send you to the Gentiles, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me.' And Paul testifies that the glory of God is visible to us in Christ's person — or, which amounts to the same thing, that the light of the knowledge of God's glory shines in His face. It is true that faith looks to God alone — but this must be added: it acknowledges the one God sent, even Jesus Christ. For God Himself would have remained hidden and distant from us had not the brightness of Christ cast His beams upon us. For this purpose the Father left all that He had with His only begotten Son — to express the true image of His glory by sharing His blessings with Him. Just as we must be drawn by the Spirit to seek Christ, so again we must be reminded that the invisible Father is to be sought nowhere but in this image. Augustine speaks excellently on this, when, dealing with the goal of faith, he says we must know where we are going and by what way. He then concludes that the safest path through all errors is the one who is both God and man. For God is the one we go to, and man is the one by whom we go — and both are found nowhere but in Christ. When Paul speaks of faith in God, he does not mean to overturn what he so often says about faith resting entirely on Christ. And Peter most fittingly unites both, saying that through Christ we believe in God.

This error — like countless others — must be laid at the door of the scholastic theologians, who have drawn a veil before Christ, concealing Him. Unless we are directed straight to Him, we will always wander through many uncertain paths. Beyond obscuring and effectively destroying the whole power of faith with their confusing definitions, they have invented the device of implicit faith — a term with which they adorn their very gross ignorance and greatly deceive simple people. To state it plainly as it really is: this device does not merely bury but utterly destroys genuine faith. Is this believing — to understand nothing, while submissively deferring your judgment to the church? Faith does not rest on ignorance but on knowledge — and not only knowledge of God, but of God's will. We do not obtain salvation by being willing to accept whatever the church appoints, or by handing over the entire task of inquiry and knowing to the church. We obtain it by acknowledging that God is a merciful Father to us through the reconciliation made by Christ, and that Christ has been given to us as our righteousness, sanctification, and life. By this knowledge — not by deferring our judgment — we enter the kingdom of heaven. When the apostle says that with the heart we believe unto righteousness and with the mouth confession is made unto salvation, he shows that it is not enough for a person to implicitly believe what he neither understands nor seeks to learn. He requires an explicit acknowledgment of God's goodness — and in that acknowledgment our righteousness consists.

I do not deny — given the ignorance that surrounds us — that many things are now and will continue to be wrapped in mystery until, having laid down the burden of the flesh, we draw nearer to God's presence. In those very things that remain hidden, nothing is more fitting than to suspend our judgment and hold our minds to the settled purpose of maintaining unity with the church. But it is a great absurdity to take that ignorance tempered with humility and call it faith. For faith rests on knowledge of God and of Christ, not on deference to the church. We see what a maze these teachers have constructed with their doctrine of implicit faith — anything at all, whatever it may be, is eagerly swallowed by the ignorant as an oracle, so long as it is presented under the church's name, including sometimes the most monstrous errors. This reckless credulity, which is a sure road to ruin, is excused by them on the grounds that it assents to nothing definitively, but only on the condition that the church's faith is what it claims to be. In this way they pretend that truth is held within error, light within blindness, and true knowledge within ignorance. Rather than spend time refuting them at length, I simply invite readers to compare their teaching with ours — the very plainness of the truth will supply its own refutation. For the question is not whether faith still contains many remnants of ignorance. Their definitive claim is that those who stand in ignorance — even flattering themselves in it — believe rightly, provided they defer to the authority and judgment of the church on things they do not understand. This is as though Scripture did not everywhere teach that knowledge accompanies faith.

We do grant that as long as we are away from our true home in this world, our faith is not fully developed — not only because many things are still hidden from us, but also because we are surrounded by so many mists of error that we do not grasp everything. The highest wisdom even of the most mature believer is to keep learning and moving forward with a teachable spirit. Therefore Paul urges the faithful that if they differ on any point, they should wait for further revelation. And experience teaches that until we are freed from the flesh, we know less than we would wish. Daily reading brings us face to face with many obscure passages that remind us of our ignorance. With this restraint God keeps us in humility — assigning a measure of faith to each person so that even the best teacher remains ready to learn. Notable examples of this incomplete faith can be seen in Christ's disciples before they were fully enlightened. We see how they barely grasped the most basic instruction, how they stumbled over the smallest points, and how even while hanging on every word of their teacher they made little progress — even when they ran to the tomb at the women's report, their master's resurrection was like a dream to them. Yet since Christ had already testified to their faith, we cannot say they had none at all. If they had not been persuaded that Christ would rise again, all concern for Him would have faded in them. It was not mere superstition that drove the women to embalm the body of a man they thought beyond hope — they believed the words of one they knew to be truthful. Yet the dullness that still held their minds wrapped their faith in such darkness that they were nearly bewildered by it. Therefore it is said that they then at last believed when the truth of Christ's words was confirmed through the event itself — not that they began to believe only then, but that the seed of hidden faith that had been dormant in their hearts received life and sprang up. There was therefore a true faith in them, but an incomplete faith — because they reverently embraced Christ as their only teacher, were instructed by Him, determined that He was the author of their salvation, and believed He had come from heaven by the Father's grace to gather His disciples to heaven. We need no more familiar proof of this than the fact that in all people, in all things, unbelief is ever mingled with faith.

We may also speak of an implicit or incomplete faith that is really nothing more than a preparation for faith. The evangelists record that many believed who were simply seized with wonder at miracles and went no further than concluding Christ was the promised Messiah — without having tasted even the most basic teaching of the Gospel. Such willingness, by which they submitted themselves to Christ, bears the name of faith where in fact it was only the beginning of faith. So the royal official who believed Christ's promise about his son's healing — when he returned home, as the evangelist testifies, believed again — because he received as an oracle what he heard from Christ's mouth and submitted himself to Christ's authority to receive His teaching. It should be noted, however, that in the first instance the word believing points to a particular act of faith, while in the second it places him among the disciples who professed to be followers of Christ. A similar example is given by John in the Samaritans: they believed the woman's report and ran eagerly to Christ — but after hearing Him they said: 'We no longer believe because of what you told us, for we have heard Him ourselves, and we know that He is the Savior of the world.' From this it appears that those not yet instructed in the basics of the faith, if they are disposed toward obedience, are called faithful — though not properly so. God in His kindness graciously honors that godly inclination with so great a name. But this willingness to learn and desire to go further is far different from the dull ignorance of those who content themselves with the implicit faith the papists have invented. For if Paul sharply condemns those who are always learning yet never come to the knowledge of the truth, how much harsher a rebuke do those deserve who deliberately set out to know nothing?

True knowledge of Christ, then, is to receive Him as the Father offers Him — clothed with His Gospel. For since He is appointed as the goal of our faith, we cannot reach Him by the right way except with the Gospel as our guide. Through the Gospel the treasures of grace are opened to us, and without it Christ would do us little good. So Paul makes faith and doctrine inseparable companions, saying: 'You did not learn Christ that way — for you have been taught the truth as it is in Christ' (Ephesians 4:20). Yet I do not so restrict faith to the Gospel that I deny Moses and the prophets taught enough to build faith. But because the Gospel presents a fuller unfolding of faith, Paul rightly calls it the doctrine of faith. For the same reason he says elsewhere that with the coming of faith the law is set aside — using the word faith to mean the new and remarkable manner of teaching in which Christ, now appearing as our teacher, has more plainly set forth the Father's mercy and more certainly declared our salvation. But it will be more orderly and convenient to proceed step by step from the general to the specific. We must first be reminded that faith has a general relation to the Word, and that faith can no more be separated from the Word than the sun's rays from the sun itself. Therefore God cries out in Isaiah: 'Hear Me, and your soul will live.' That the Word is the fountain of faith, John shows in these words: 'These things are written that you may believe.' And the prophet, urging the people toward faith, says: 'Today, if you hear His voice.' To hear is commonly taken as meaning to believe. Moreover, God is not without reason when in Isaiah He sets this mark distinguishing the children of the church from outsiders: that He will instruct them all, so that they are taught by Him. For if this were a benefit for everyone, why would He address it to only a few? This is confirmed by the fact that the evangelists commonly use the words faithful and disciples as different terms for the same thing — especially Luke, very often in Acts. He even extends the name disciple to a woman in Acts 9. Therefore if faith turns even slightly from this mark it aims at, it loses its own nature and becomes a kind of unstable credulity and wandering of the mind. The Word is the foundation on which faith rests and is held up — if it departs from the Word, it collapses. Take away the Word, and faith has nothing left to stand on. We are not debating here whether the ministry of human beings is necessary to sow God's Word so that faith may arise — that is a question for elsewhere. What we are saying is that the Word itself, however it reaches us, is like a mirror in which faith beholds God. Whether God uses the service of human beings or works by His own power alone, He always reveals Himself through His Word to those He wills to draw to Himself. This is why Paul defines faith as obedience given to the Gospel (Romans 1:5) and praises the obedience of faith in the Philippians (Philippians 2:17). For the purpose of faith is not merely to know that God exists, but above all to understand what will He bears toward us. What matters most is not what He is in Himself, but what He will be to us. We have therefore arrived at this point: faith is knowledge of God's will, received through His Word. The foundation of this is a settled persuasion of the truth of God. As long as your mind wavers about this, the Word will carry only doubtful and weak authority — indeed, practically none at all. But it is also not enough to believe that God is truthful and cannot deceive or lie. You must further hold as beyond all doubt that everything that comes from Him is sacred and inviolable truth.

But since not every word of God raises the human heart to faith, we must search further to see what faith in the Word specifically rests upon. God said to Adam: 'You shall surely die.' God said to Cain: 'Your brother's blood cries to Me from the ground.' Yet these are the kinds of words that by themselves can only shake faith — much less establish it. We do not deny that it is faith's task to agree with the truth of God, however often, in whatever form, and in whatever manner He speaks. But our question now is simply this: what does faith find in God's Word to lean on and rest in? When conscience sees nothing but indignation and vengeance, how can it do anything but tremble and quake with fear? And how can it do anything but flee from God, of whom it is afraid? But faith ought to seek God, not flee from Him. It is therefore clear that we do not yet have a complete definition of faith — for knowing God's will, in whatever form it takes, does not count as faith. But what if in place of 'will' — whose message is often sorrowful and whose declaration is dreadful — we put 'kindness' or 'mercy'? Then we come much closer to the nature of faith. For we are drawn to seek God when we have learned that salvation is stored up for us with Him. This is confirmed when He declares that He cares for us and loves us. Therefore a promise of grace is needed — by which He testifies that He is our merciful Father — for apart from this we cannot approach Him, and only upon this can the human heart safely rest. For this reason the psalms so commonly pair these two things — mercy and truth — for it would profit us nothing to know God is true unless He mercifully drew us to Himself. And we would be unable to embrace His mercy unless He offered it with His own mouth. 'I have declared Your faithfulness and Your salvation; I have not concealed Your lovingkindness and Your truth.' 'Your lovingkindness and Your truth continually preserve me.' In another place: 'Your lovingkindness reaches to the heavens and Your faithfulness to the clouds.' Again: 'All the ways of the Lord are lovingkindness and truth to those who keep His covenant.' Again: 'His lovingkindness prevails over us, and the truth of the Lord is everlasting.' Again: 'I will praise Your name for Your lovingkindness and Your truth.' I will omit what the prophets say to the same effect — that God is merciful and faithful in His promises. For we would be rash to conclude that God is merciful toward us unless He Himself testified of it and came to us first with His calling — otherwise His will would remain uncertain and unknown. But we have already seen that Christ is the only pledge of God's love, and that without Him the signs of hatred and wrath appear on every side. Now since knowledge of God's goodness will not do much good unless He makes us rest in it, any understanding that is mixed with doubt — that does not settle clearly within itself but argues back and forth — must be set aside. The human mind, being blind and darkened, is far from reaching and grasping God's will. The human heart, wavering in constant doubt, is far from resting assured in that persuasion. Therefore our minds must be enlightened and our hearts strengthened by other means, so that God's Word may be fully trusted. We will now have a complete definition of faith if we say this: faith is a firm and certain knowledge of God's goodwill toward us, which is grounded in the truth of the free promise in Christ, revealed to our minds, and sealed in our hearts by the Holy Spirit.

Before I go further, I must clear away certain difficulties that might otherwise trip up readers. First, I must refute the distinction that circulates in the schools between formed and unformed faith. The scholastics imagine that people who have no fear of God and no sense of godliness can believe everything necessary for salvation. As though the Holy Spirit, in enlightening our hearts to faith, were not at the same time a witness to us of our adoption. Yet they presumptuously, despite all of Scripture crying out against it, give the name of faith to such a persuasion devoid of the fear of God. We need not argue at length with their definition. We need only set out the nature of faith as the Word of God declares it — and then it will be plain how unskillfully and foolishly they make noise about something they do not understand. I have already touched on part of this; the rest I will add later as occasion allows. For now I say that no greater absurdity can be imagined than their invention. They want faith to be an assent by which even the most contemptuous person can receive what Scripture declares. But they should first have asked whether every person produces faith from his own power, or whether the Holy Spirit through faith becomes a witness of adoption. They therefore play the fool in debating whether faith with the quality of love added to it is the same faith or a new and different faith — making it clear that in all their chatter they never considered the unique gift of the Holy Spirit. For the very act of believing already contains within it the reconciliation by which a person approaches God. If they had weighed Paul's words — 'with the heart one believes unto righteousness' — they would stop inventing that cold quality they call unformed faith. This one argument alone should be enough to settle the debate: assent itself — as I have already touched on and will repeat more fully — is a matter of the heart more than the mind, of affection more than understanding. For this reason faith is called the obedience of faith, which is the kind of obedience the Lord places above all others — rightly so, since nothing is more precious to Him than His truth, which believers, as John the Baptist testifies, subscribe to and seal as true. The matter is not in doubt. We say plainly: it is foolish to claim that faith is formed by adding godly affection to assent, when assent itself — at least the kind of assent Scripture speaks of — already consists in godly affection. There is yet another plainer argument. Since faith embraces Christ as He is offered to us by the Father — and Christ is offered not only for righteousness, forgiveness of sins, and peace, but also for sanctification and as a fountain of living water — no one can truly know Him without also receiving the sanctification of the Spirit. Or to put it plainly: faith consists in the knowledge of Christ. Christ cannot be known without the sanctification of His Spirit. Therefore faith can in no way be separated from godly affection.

When our opponents cite Paul's words — 'If I have all faith, so as to move mountains, but do not have love, I am nothing' — to strip faith of love and leave it deformed, they fail to consider what Paul means by faith in that passage. In the chapter before it he had spoken of the diverse gifts of the Holy Spirit, including different kinds of tongues, miraculous powers, and prophecy. He had urged the Corinthians to pursue the best gifts — those bringing the greatest benefit to the whole body of the church. He then said he would show them an even more excellent way. That all such gifts, however excellent in themselves, count for nothing unless they serve love — for they were given to build up the church, and if they are not used for that purpose, they lose their value. To prove this he goes through them one by one, listing the same gifts mentioned before but using different terms. He uses the words powers and faith to mean the same thing: the power to perform miracles. Since this — whether you call it power or faith — is a particular gift of God that even an ungodly person may possess and misuse, just as he may misuse the gift of tongues, prophecy, and other gifts of grace, it is no wonder that it can be separated from love. The whole error of these men rests on this: the word faith has several meanings, and they dispute as though it means the same thing in every passage without accounting for the difference. The passage from James they cite in support of the same error will be addressed elsewhere. Though for teaching purposes — when we want to show what kind of knowledge of God ungodly people have — we may grant that there are different kinds of faith, we acknowledge and speak of only one faith belonging to the godly, as Scripture teaches. Many people believe there is a God. They consider the Gospel accounts and other parts of Scripture to be true — in the same way we commonly accept reports of things that happened long ago or events we witnessed ourselves. Some go further: they regard God's Word as a completely reliable oracle, they do not altogether despise His commandments, and they are somewhat moved by His threats and promises. Such people are indeed said to have faith — but this is an improper use of the word, because they do not openly fight against God's Word or reject and despise it, but rather maintain a certain outward appearance of obedience.

But this shadow or image of faith is worthless and does not deserve the name. How far it differs from genuine faith will be treated more fully later, but there is no reason not to touch on it briefly now. It is said that Simon Magus believed — yet shortly after he revealed his own unbelief. When the text says he believed, we do not take this to mean, as some do, that he merely pretended to believe while having nothing in his heart. Rather, we think that being overcome by the majesty of the Gospel, he had a certain kind of faith — such as it was — and acknowledged Christ as the author of life and salvation, willingly professing himself to be one of His followers. In the same way, the Gospel of Luke speaks of those who believe for a time — in whom the seed of the word is choked before bearing fruit, or before it takes root, withering away and perishing. We have no doubt that such people, delighted by a taste of the word, receive it eagerly and begin to feel its divine power — so much so that they deceive not only others but even themselves with a counterfeit faith. They persuade themselves that the reverence they show toward God's Word is genuine godliness, because they think that ungodliness means nothing less than open and deliberate contempt of His Word. But whatever form this assent takes, it does not pierce to the heart and remain established there. And even when it appears to have taken root, those roots are not living ones. The human heart has so many secret corners of vanity, so many hiding places of deceit, and is covered with such cunning hypocrisy that it often deceives itself. Those who glory in such shadows of faith should understand that in this they are no better than the devil. Indeed that first kind of person — who hears and understands those things carelessly, knowledge of which makes the devils tremble — is far worse than the devil. And the others are in this respect equal to the devil: the feeling they have only drives them to terror and despair.

I know that some find it hard that we assign any kind of faith to the reprobate, since Paul affirms faith is the fruit of election. But this doubt is easily resolved. Though no one receives the light of faith or truly feels the effectual working of the Gospel except those foreordained to salvation, experience shows that the reprobate are sometimes moved by the same feeling as the elect — so that in their own judgment they seem no different from the elect. It is therefore not absurd that the apostle attributes to them a taste of the heavenly gifts, and that Christ attributes to them a faith that lasts for a time. This is not because they soundly perceive the spiritual power of grace and the assured light of faith — but because the Lord, in order to make them all the more condemned and inexcusable, gives them access to His goodness to the degree it can be tasted without the Spirit of adoption. If someone objects that this leaves the faithful with no way to verify their own adoption with certainty, my answer is this: though there is great similarity between God's elect and those who have only a temporary faith, there lives in the elect alone the confidence Paul speaks of — that they cry with full voice, 'Abba, Father.' Just as God regenerates only the elect with imperishable seed so that the seed of life planted in their hearts never dies, so He seals the grace of adoption in them in such a way that it is stable and certain. But this does not prevent the Spirit's lesser working from having its effect in the reprobate as well. Meanwhile the faithful are taught to examine themselves carefully and humbly, lest in place of the assurance of faith, a careless fleshly confidence should creep in. Moreover, the reprobate never conceive more than a confused sense of grace — they grasp at the shadow rather than the substance — because the Holy Spirit seals the forgiveness of sins in the elect alone, so that they apply it to themselves through personal faith. Yet it is truly said that the reprobate believe God is merciful to them — for they receive the gift of reconciliation, though confusedly and not clearly enough. Not that they share in the same faith or regeneration as the children of God, but because they seem, under a cloak of hypocrisy, to have the same beginning of faith.

I do not deny that God illuminates their minds to the point that they acknowledge His grace — but He makes that feeling so different from the special testimony He gives to the elect that they never reach the genuine effect and enjoyment of it. For He does not show Himself merciful to them in the sense of truly delivering them from death and receiving them into His protection — He only discloses to them a present and passing mercy. But to the elect alone He grants the living root of faith, so that they persevere to the end. So the objection is answered: if God truly shows His grace, it remains permanently established — but there is nothing to prevent God from enlightening some with a present feeling of His grace that afterward fades away.

Although faith is knowledge of God's goodness toward us and a firm persuasion of its truth, it is no wonder that the feeling of God's love experienced in temporal things fades away — for while it bears some resemblance to faith, it differs greatly from it. I grant that God's will is unchangeable and His truth always steadfastly agrees with itself. But I deny that the reprobate progress far enough to attain to that secret revelation which Scripture declares belongs to the elect alone. I therefore deny that they either grasp God's will as unchangeable or firmly embrace its truth — for they remain in a feeling that fades, like a tree not planted deeply enough to take living root. Over time it dries up, though for a few years it may produce blossoms, leaves, and even fruit. Just as the image of God in the first man's mind and soul could have been obliterated by the fall, so it is no wonder that God shines certain beams of His grace on the reprobate, which He afterward allows to be extinguished. There is nothing to prevent Him from lightly sprinkling some with the knowledge of His Gospel while thoroughly soaking others. What must be held as truth is this: however small and weak faith may be in the elect, because it is to them a sure pledge of the Spirit of God and a seal of their adoption, its mark can never be erased from their hearts. As for the reprobate, they are covered with a light that later comes to nothing. Yet the Spirit is not being deceptive — He simply does not give life to the seed He plants in their hearts in such a way as to make it remain incorruptible as He does in the elect. I go further still: since it is plain both from Scripture and daily experience that the reprobate are sometimes touched with a feeling of God's grace, a certain desire for mutual love is stirred in their hearts. So Saul for a time had a godly affection toward God, knowing himself to be fatherly dealt with and taking pleasure in a certain sweetness of His goodness. But since the conviction of God's fatherly love is not firmly rooted in the reprobate, they do not truly love Him as His children — they are moved by something more like the feeling of a hired servant. The Spirit of love was given to Christ alone for the purpose of pouring it into His members. Paul's words extend no further than the elect: 'The love of God has been poured out in our hearts through the Holy Spirit who was given to us' — the very love that produces the confidence of calling on God which I mentioned earlier. On the other hand, we see God deal with His own children in ways that appear to be wrath — though He never ceases to love them. It is not that He actually hates them, but that His will is to make them feel the weight of His wrath — to humble their pride, shake off their drowsiness, and move them to repentance. Therefore at the same time they perceive God as both angry with them for their sins and merciful toward them — for they genuinely pray to appease His wrath and yet flee to Him with quiet and assured trust. From this it appears that those who presume to claim faith but lack it do not simply put on a pretend show. Rather, being carried away by a sudden and violent burst of zeal, they deceive themselves through false opinion — and there is no doubt that such sluggishness grips them that they never examine their hearts as they should. Such were likely those to whom, as John testifies, Christ did not commit Himself even when they believed in Him — because He knew all people and knew what was in a person. If many did not fall away from what I call the common faith — common because it has great similarity and resemblance to living and lasting faith — Christ would not have said to His disciples: 'If you abide in My word, you are truly My disciples, and you will know the truth, and the truth will set you free.' For He was addressing those who had embraced His teaching and urging them to grow in faith so they would not quench by their own laziness the light given to them. Therefore Paul affirms that faith belongs specifically to the elect — declaring that many fall away because they have not taken living root. As Christ also says in Matthew: 'Every tree that My Father has not planted will be uprooted.' In others there is a cruder kind of deception — those who are not ashamed to mock both God and people. James speaks against that kind of person who wickedly abuses faith with deceitful pretense. Paul would not require the children of God to hold sincere faith unless many were presumptuously claiming what they do not have, deceiving others or sometimes themselves with empty and colored pretense. Therefore he compares a good conscience to a chest in which faith is kept — because many, having abandoned a good conscience, have suffered shipwreck of their faith.

We must also keep in mind that the word faith carries more than one meaning. Often faith refers to the sound doctrine of religion — as in the passage just cited, and as in the same letter where Paul writes that deacons must hold the mystery of faith with a clear conscience. Again, where he speaks of certain people falling away from the faith. And on the other hand, where he says Timothy was brought up on the words of faith. Where he writes that profane and empty talk, falsely called knowledge, causes many to depart from the faith — people he elsewhere calls reprobate regarding the faith. And again where he charges Titus: 'Warn them to be sound in the faith' — by soundness meaning nothing other than purity of doctrine, which is easily corrupted and distorted by human fickleness. Since Christ — whom faith possesses — contains hidden within Himself all the treasures of wisdom and knowledge, faith is fittingly extended to signify the whole body of heavenly teaching, from which it cannot be separated. On the other hand, faith is sometimes narrowed to a particular object — as when Matthew says Christ saw the faith of those who lowered the paralyzed man through the roof, or when Christ Himself marveled that He had not found such great faith in Israel as the centurion showed. The centurion was no doubt deeply concerned for his daughter's healing, his mind fully occupied by it. But because he was content with Christ's word and assurance alone and did not require His bodily presence, his faith was so highly commended in light of this particular circumstance. We showed a little earlier that Paul uses faith to mean the gift of working miracles — a gift that even those who are not regenerated by the Spirit of God and do not truly worship Him may possess. Elsewhere Paul uses faith to mean the teaching by which we are instructed in faith. Where he writes that faith will be done away with, he clearly means the ministry of the church, which is useful for our weakness during this present time. In these uses of the word there is a proportional relationship. But when faith is improperly transferred to signify a false profession or a lying title of faith, that is as striking a figurative use as when the fear of God is used to describe a corrupt and perverted manner of worship — as in the sacred history, where the foreign nations transplanted into Samaria and the surrounding areas are said to have feared both the false gods and the God of Israel, which is as much as to mix heaven and earth together. Our question now is: what is the faith that distinguishes the children of God from unbelievers — by which we call God our Father, by which we pass from death to life, by which Christ, our eternal salvation, dwells in us? Its nature and power I believe I have set out briefly and clearly.

Now let us go through all the parts of the definition again from the beginning — examined carefully, I think nothing doubtful will remain. When we call faith a knowledge in our definition, we do not mean the kind of comprehension people have of things that fall within human understanding. For faith so far surpasses that kind of comprehension that the human mind must stretch and go beyond itself to reach it. And even when it has reached it, it does not grasp what it feels — yet being persuaded of what it cannot fully comprehend, it understands more by the very certainty of persuasion than if it were fully grasping something ordinary by its own natural capacity. Paul expresses this well when he speaks of comprehending the length, breadth, depth, and height, and of knowing the love of Christ that surpasses all knowledge. His point was to show that what our minds grasp by faith is infinite in every direction, and that this kind of knowledge far surpasses all human understanding. Yet because the Lord has disclosed to His saints the secret of His will, hidden through ages and generations, faith is also rightly called acknowledgment in Scripture. John calls it a certain knowledge, testifying that the faithful know with certainty that they are the children of God. And indeed they know it with assurance — not by natural demonstration, but by being confirmed through persuasion of God's truth. Paul's words confirm this as well: while we dwell in the body we are absent from the Lord, for we walk by faith, not by sight. He is showing that the things we grasp by faith are still absent from us and hidden from our eyes. From this we conclude that the knowledge of faith rests in certainty rather than in comprehension.

We further call faith a firm and certain knowledge, to express a more solid and steadfast persuasion. For just as faith is not content with a wavering and unstable opinion, it is also not content with a dark and confused understanding. It requires full and settled assurance — the kind that people have of things confirmed by experience and proof. For unbelief clings so tenaciously and is so deeply rooted in our hearts, and we are so bent toward it, that what everyone confesses with his lips to be true — that God is faithful — no one is inwardly persuaded of without great struggle. When things come to the test, the wavering of all people exposes the fault that was previously hidden. It is not without reason that Scripture, with its remarkable praises, upholds the authority of God's Word and strives to remedy this very disease — so that God's promises may be fully believed. 'The words of the Lord are pure words,' says David, 'like silver refined in a furnace, purified seven times.' And again: 'The Word of the Lord is tested; He is a shield to all who take refuge in Him.' Solomon confirms the same in almost the same words: 'Every word of God is pure.' Since Psalm 119 treats almost exclusively of this theme, it would be unnecessary to pile up more passages. Every time God commends His Word to us in this way, He is at the same time rebuking our unbelief — for that commendation has no other purpose than to pull up all perverse doubting by the roots. There are also many who conceive of God's mercy in such a way that they draw little comfort from it. They are tormented by a miserable anxiety — doubting whether He will be merciful to them — because they enclose within too narrow limits the very mercifulness of which they think themselves most assured. Their thinking goes like this: God's mercy is great and generously poured out on many, offering itself freely to all — but whether it will extend to them, or whether they will actually reach it, they are not sure. When a person's thinking stops halfway like this, it is only half a thought. It does not settle the spirit in assured quiet — it disturbs it with restless uncertainty. But there is a completely different kind of full assurance that Scripture always assigns to faith — one that sets God's goodness plainly before us and puts all doubt away. This cannot be unless we truly feel and experience its sweetness in ourselves. Therefore the apostle derives assured confidence from faith, and from confidence, boldness. He says that through Christ we have boldness and access with confidence through faith in Him. By these words he is showing that it is no genuine faith unless we appear before God with quiet and open minds. This boldness comes from nothing else but assured confidence in God's goodwill and our salvation. This is so true that the word faith is often used to mean confidence itself.

But on this rests the chief foundation of our faith: that we do not think the promises of mercy the Lord offers are true only for others but not for us — rather, by embracing them inwardly, we make them our own. From this comes what Paul elsewhere calls peace — or at least, peace flows from it. This is an assurance that brings the conscience quiet and cheerfulness before God. Without it the conscience is bound to be troubled and torn to pieces by distressing anxiety — unless it forgets about God and itself for a while and dozes off. And I truly say for a while — for that miserable forgetfulness does not last long. The repeated return of the memory of God's judgment cuts sharply through it. In short: no one is truly faithful unless, being persuaded with solid assurance that God is his merciful and loving Father, he claims for himself all things in trust of God's goodness. And no one is faithful unless, trusting in God's promises of goodwill toward him, he holds an unshaken expectation of salvation — as the apostle shows: 'We have become partakers of Christ, if we hold fast the beginning of our assurance firm to the end.' By this he means that no one hopes well in the Lord except the one who confidently glories in being an heir of the heavenly kingdom. There is no faithful person — I say — except the one who, leaning on the assurance of his own salvation, confidently triumphs over the devil and death, as Paul teaches in that remarkable concluding statement: 'For I am convinced that neither death nor life, nor angels nor principalities, nor things present nor things to come, nor powers, nor height nor depth, nor any other created thing will be able to separate us from the love of God, which is in Christ Jesus our Lord.' In the same way, the apostle holds that the eyes of our minds are truly enlightened only when we see what is the hope of the eternal inheritance to which we are called. And throughout his letters his habitual teaching is this: we do not truly comprehend God's goodness unless we draw from it the fruit of great assurance.

Someone will say: the faithful find something very different within themselves. When they recall God's grace toward them, they are not only troubled by anxiety, which often happens, but are at times shaken by the most severe terrors. The force of temptations is so great it beats down their minds — and this seems not to fit well with the assurance of faith described above. This objection must be answered if our teaching is to hold. When we teach that faith ought to be certain and assured, we do not mean a certainty untouched by any doubt or an assurance never assailed by anxiety. Rather, we say that the faithful are in a constant struggle with their own unbelief. Far from settling their consciences in a peaceful quiet that no trouble can interrupt, we do say this: in whatever way they are afflicted, they never fall away and depart from the assured confidence they have conceived in God's mercy. Scripture presents no example of faith plainer or more notable than David, especially when one looks at the whole course of his life. Yet how far he was from always having a quiet mind, he himself declares through countless complaints — a few of which are sufficient to choose here. When he rebukes his own soul for its troubling movements, what else is it but that he is angry at his own unbelief? 'Why are you in despair, O my soul? And why are you disturbed within me? Hope in God.' That very discouragement was a plain sign of destruction — as though he thought himself forsaken by God. Elsewhere we read an even fuller confession: 'I said in my alarm: I am cut off from before Your eyes.' In another place he argues with himself in anxious and miserable perplexity, even quarreling with God's very nature, saying: 'Has God forgotten to be gracious? Will He be angry forever?' And what follows is harder still: 'Then I said, My grief is this: the years of the right hand of the Most High.' For in something like despair he condemns himself to destruction, and not only admits he is tossed with doubt, but as one defeated in battle, gives up everything — as if God has forsaken him and turned the same hand that used to help him now to destroy him. It is no wonder then that he urges his soul to return to rest, since he had learned from experience that he was tossed among troubling waves. And yet — what is marvelous — through all these assaults, faith upholds the hearts of the godly, like a date palm tree that bends but pushes upward against however great a weight. Even when David seemed utterly overwhelmed, while rebuking himself he did not stop rising up toward God. Truly the person who, struggling with his own weakness, resorts to faith in trouble is already in some measure a conqueror. This is seen in such sayings as: 'Wait for the Lord; be strong and let your heart take courage; yes, wait for the Lord.' He rebukes himself for fearfulness, and by repeating it twice he admits that he is sometimes subject to many troubling impulses. And in the meantime he is not merely displeased with himself for these failures — he earnestly seeks to improve. If we were to carefully compare him with Ahaz, a great difference would appear. Isaiah was sent to relieve the anxious grief of that wicked and hypocritical king, saying to him: 'Take care and be calm, do not fear.' But what did Ahaz do? As was said earlier, his heart trembled like the trees of the forest shaken by wind. Though he heard the promise, he did not stop shaking with fear. This is the fitting reward and punishment of unbelief: to be so gripped by fear that in temptation one turns away from God, not opening the door through faith. By contrast, the faithful who are bent under the heavy burden of temptations and nearly crushed, constantly rise up again — not without difficulty and struggle. Knowing their own weakness, they pray with the prophet: 'Do not take the word of truth utterly out of my mouth.' These words teach us that they sometimes fall silent, as though their faith were completely overthrown — yet they do not faint or turn away. They continue fighting, and they urge their own sluggishness through prayer, lest by indulging themselves they sink into insensibility.

To understand this, we must return to the division between flesh and spirit mentioned elsewhere — which here appears most clearly. The godly heart therefore feels a division within itself: partly delighted with sweetness in acknowledging God's goodness, partly grieved with bitterness in feeling its own misery; partly resting on the promise of the Gospel, partly trembling at the testimony of its own wickedness; partly rejoicing at the prospect of life, partly afraid of death. This variation comes from the imperfection of faith — for we are never in this present life so far healed from all disease of unbelief as to be completely filled and possessed with faith. From this come those inner battles, when the unbelief remaining in the remnants of the flesh rises up to assail the faith inwardly held. But if assurance is mixed with doubt even in a faithful mind, do we not then arrive at the conclusion that faith does not consist in a certain and clear knowledge of God's will, but in a dark and confused one? No, not at all. Though we are drawn in different directions by conflicting thoughts, we are not therefore immediately cut off from faith. Though we are tossed about by doubt, we are not therefore drowned in its depths. Though we are shaken, we are not therefore cast out of our place. For this is always how the battle ends: faith at last overcomes those hard struggles through wrestling, though when surrounded by them it seems in danger.

Let this be the summary. As soon as even the smallest drop of faith is poured into our hearts, we begin at once to behold God's face as gentle, pleasant, and loving toward us — though we see it from far off, and at a great distance from us, yet we see it with such certainty that we know we are not deceived. From that point forward, the more we advance — as we ought to be continuously advancing — the closer and more certain our beholding of Him becomes, and through ongoing experience He grows more familiar to us. So we see that the mind enlightened with knowledge of God is at first wrapped in much ignorance, which gradually is cleared away. Yet that same mind is not so hindered by not knowing some things, or by seeing dimly what it does see, that it cannot enjoy a clear knowledge of God's will toward it — which is the first and chief point of faith. For just as a man shut up in prison, with the sun's rays shining in sideways through a narrow window, does not have the full and open sight of the sun — yet he sees with his eyes its undoubted brightness and benefits from its light — so we, bound by the fetters of an earthly body and shadowed on every side by much darkness, are yet sufficiently enlightened to firm assurance by the light of God, whose beams — though but a little of it — reach us to reveal His mercy.

The apostle teaches both of these points well in various places. When he says that we know in part and prophesy in part, and that we see through a glass dimly, he shows how small a portion of true heavenly wisdom is given to us in this present life. For though those words do not directly say that our faith is imperfect as long as we groan under the burden of the flesh — but rather that it falls to us through our own weakness to need constant growth in learning — he nevertheless quietly points to the fact that what is infinite cannot be grasped by our small capacity. And Paul reports this of the whole church — but for each of us individually, our own dullness is what keeps us from coming as near as we ought. But how sure and undeceitful a taste of Himself even a small drop of faith produces in us, the same apostle shows elsewhere — affirming that through the Gospel we behold the glory of God with unveiled face so powerfully that we are transformed into that same image. In such entanglements of ignorance, much doubt and fearful trembling are inevitably mixed in — especially since the human heart, by a certain natural inclination, leans toward unbelief. Beyond this, temptations — infinite in number and varied in kind — often assault us with sudden and overwhelming force. And most of all, our own conscience, weighed down by the heavy burden of sins pressing upon it, sometimes moans and grieves within itself, sometimes accuses itself, sometimes mutters quietly, and sometimes is openly tormented. Whether adversity presents the appearance of God's wrath, or the conscience finds within itself evidence and material for His wrath — from there unbelief draws weapons and instruments to battle faith. These attacks always aim at one thing: to make us think God is our adversary and hatefully set against us, so that we would neither hope for help from His hand nor go near Him, but fear Him as a deadly enemy.

To bear these assaults, faith arms and fortifies itself with God's Word. When the temptation comes that God is our enemy because He is severe against us, faith answers from the other side that even when He punishes He is also merciful — for His chastening comes from love rather than wrath. When faith is struck with the thought that God is an avenger of iniquities, it holds up against that blow His pardon ready for all offenses — available whenever a sinner turns to the Lord's mercy. So a godly mind, however wonderfully it is tossed and troubled, at last rises above all dangers and never allows confidence in God's mercy to be torn away from it. Whatever conflicts weary and distress it, they ultimately turn to the strengthening of this very confidence. Proof of this is that the holy ones, even when they feel most severely pressed under the weight of God's vengeance, still bring their complaints to that same God. Even when it seems they will not be heard at all, they call on Him nevertheless. For what purpose would it be to cry out to the one from whom they expected no comfort? They would never bring themselves to call on Him unless they believed some help from His hand was prepared for them. So the disciples — whom Christ rebukes for their little faith — cried out that they were perishing, and yet they called on Him for help. And when He rebukes their little faith, He does not remove them from the number of His own or place them among unbelievers — He stirs them to shake off that fault. Therefore we affirm again what we said above: the root of faith is never pulled out of a godly heart. It clings so firmly at the bottom that, however shaken and bent this way or that, its light is never so extinguished or choked that it does not at least lie hidden beneath some embers. By this token it is clearly shown that the Word — which is imperishable seed — brings forth fruit after its own kind, the spring of which never completely withers and perishes. For even when the holy ones face what seems to be the final extremity of despair — feeling, in light of present circumstances, God's hand bent toward their destruction — Job still affirms that his hope reaches so far that though God should kill him, he will not stop trusting in Him. This therefore is the truth: unbelief does not reign within the hearts of the godly but only assails them from without. It does not fatally wound them with its weapons but only troubles them or wounds them in a way that remains healable. For faith, as Paul teaches, serves us as a shield. Held up against weapons, it either drives them back entirely or so breaks their force that they cannot pierce through to endanger life. So when faith is shaken, it is like a strong soldier compelled by a violent blow to step back and give a little ground. And when faith itself is wounded, it is like a shield partially broken by a stroke — but not pierced through. For the godly mind will always rise to the point of saying with David: 'Even though I walk through the valley of the shadow of death, I will fear no evil, for You are with me.' It is indeed terrifying to walk in death's shadow, and the faithful — however strong they are — cannot but be afraid. Yet because the thought prevails that God is present with them and watches over their safety, that fear is overcome by assurance. As Augustine says: however great the engines the devil raises against us, as long as he does not take possession of the heart where faith dwells, he is shut out at the door. So, judging by the outcome: the faithful not only escape safe from every battle — quickly regaining their courage and ready to return to the field — but also what John says in his first letter is fulfilled: 'This is the victory that has overcome the world: your faith.' For he affirms that faith will not only win in one battle or a few, or against some single assault, but will prevail over the entire world — though it be assailed a thousand times.

There is another kind of fear and trembling — one that does not diminish the assurance of faith at all, but actually establishes it more firmly. This is when the faithful, seeing that the examples of God's vengeance against the wicked are presented as lessons for their own instruction, carefully take heed not to provoke God's wrath by the same offenses. Or when, reflecting on their own misery, they learn to depend entirely on the Lord — seeing that without Him they are more unstable and fleeting than any breath of wind. When the apostle holds up the punishments with which the Lord had struck the people of Israel in former times, warning the Corinthians not to entangle themselves in similar evils (1 Corinthians 10:11), he is not diminishing their confidence but only shaking off the dullness of the flesh by which faith tends to be weighed down rather than strengthened. And when he uses the example of the Jews' fall to warn the one who stands to take heed lest he fall (Romans 11:20), he is not telling us to waver as though we were not fully assured of our steadfastness. He is removing arrogant presumption and reckless confidence in our own strength — warning the Gentiles, who had been received in place of the Jews, not to boast too outrageously against them. Though he speaks there not only to the faithful, but in the same words includes hypocrites who gloried only in outward show. For he is not addressing each person individually, but making a comparison between Jews and Gentiles. Having shown that the Jews' rejection was just punishment for their unbelief and ingratitude, he warned the Gentiles not to lose, through pride and self-promotion, the grace of adoption recently extended to them. But just as in that general rejection of the Jews there remained some who had not fallen from the covenant of adoption, so among the Gentiles some might arise who, without genuine faith, were puffed up only with foolish confidence in the flesh, and so abused God's kindness to their own destruction. But even if you take this as addressed to the elect and faithful, no problem follows from it. For it is one thing to hold down the reckless presumption that sometimes creeps even into the holy from the remnants of the flesh — keeping it from growing wildly arrogant through empty confidence. It is quite another thing to strike the conscience with such fear that it cannot rest with full assurance in God's mercy.

When the apostle teaches that we should work out our salvation with fear and trembling (Philippians 2:12), he requires nothing other than this: that we habituate ourselves to look up to the majesty of God with much self-humbling and reverence. For nothing so effectively drives us to cast all our confidence and assurance upon the Lord as does distrust of ourselves and the anxious awareness that comes from the conscience knowing its own wretchedness. The prophet's saying should be taken in this sense: 'Through the abundance of Your lovingkindness I will enter Your house; I will bow down toward Your holy temple in reverence of You' (Psalm 5:7). Here he fittingly joins the boldness of faith that leans on God's mercy with a reverent fear — which we must feel whenever, coming into the sight of God's majesty, we perceive by its glorious brightness how great our own filth is. Solomon says truly: 'Blessed is the person who fears always' (Proverbs 28:14) — for through hardness of heart people rush headlong into evil. But such fear he means as makes us more attentive — not such as troubles us and causes us to collapse entirely. It is the kind of fear in which the mind, confused in itself, finds its footing again in God — despairing of itself, it comes back to life by trusting in Him. There is therefore nothing to prevent the faithful from being both in fear and in the most assured comfort at the same time — depending on whether in a given moment they turn their eyes to behold their own frailty, or direct their minds to the truth of God. But how, someone will ask, can fear and faith dwell together in one mind? In the same way that numbness and attentiveness coexist in opposite directions. For the wicked strive to produce in themselves a deadness of feeling so that no fear of God will trouble them — yet God's judgment presses on them so that they cannot achieve what they desire. So there is nothing to prevent God from exercising those who are His in humility, so that while fighting bravely they keep themselves under the restraint of modesty. The flow of the apostle's text makes this clear — he assigns the cause of fear and trembling to the good pleasure of God, by which He gives to those who are His both the will to do good and the strength to carry it through. In this same sense we should understand the prophet's saying: 'The children of Israel will come trembling to the Lord and to His goodness' (Hosea 3:5). For not only does godliness produce reverence for God — the very sweetness and pleasant taste of His grace fills the person who is discouraged in himself with fear and wonder, making him cling to God and humbly bow in submission to His power.

By this we do not make room for the most harmful philosophy that many half-papists today are secretly fashioning. Because they cannot defend the crude doubtfulness taught in the schools, they flee to another device: a confidence mixed with distrust. They concede that whenever we look to Christ we find full grounds for hope. But because we are always unworthy of the good things offered in Christ, they would have us waver and stagger as we look at our own unworthiness. In short, they place conscience between hope and fear, alternating between the two by turns. They so contrast faith and hope that when one rises the other falls. So when Satan sees that the open engines he once used to destroy the assurance of faith no longer work, he tries to overthrow it through hidden undermining. But what kind of confidence is it that yields to despair at every turn? They say: if you consider Christ, there is assured salvation. But if you turn back to yourself, there is assured damnation. Therefore distrust and good hope must alternate in your mind — as though we should picture Christ standing at a distance from us, rather than dwelling within us. We look for salvation from His hand not because He appears at a distance, but because He has grafted us into His body and so makes us partakers not only of all His blessings but of Himself. So I turn their argument against them: if you consider yourself, there is certain damnation. But because Christ with all His blessings has been given to you through a sharing of union — so that all His things become yours and you become a member of Him, indeed one with Him — His righteousness covers your sins, His salvation removes your condemnation. He stands between you and God by His worthiness, so that your unworthiness never comes before God's sight. The truth, briefly stated, is this: we must neither separate Christ from us nor ourselves from Him, but hold fast with both hands to the fellowship by which He has joined Himself to us. So the apostle teaches: 'The body is dead because of sin, but the Spirit of Christ who dwells in you is life because of righteousness' (Romans 8:10). According to these teachers' scheme, Paul should have said: Christ indeed has life in Himself, but you — being sinners — remain under death and condemnation. But he says something entirely different. He teaches that the condemnation we deserve by our own nature is swallowed up by the salvation of Christ — and for the very reason I have stated: because Christ is not outside us but dwells within us, cleaving to us not only with an indivisible bond of fellowship, but through a certain marvelous communion growing daily more and more into one body with us, until He is altogether one with us. Yet I do not deny — as I said a little earlier — that certain interruptions of faith sometimes occur, as faith's weakness is knocked about here and there by sudden violent impulses. In the thick fog of temptations, its light is choked — but whatever happens, it never stops striving to seek God.

Bernard argues in much the same way when he treats this question directly in his fifth homily on the Dedication of the Temple. Often, he says, by God's grace as I meditate on the soul, I seem to find two opposite things in it. If I look at the soul as it is in itself and by itself, I can say nothing truer of it than that it has been utterly reduced to nothing. Why should I list all the soul's miseries one by one — how it is burdened with sins, covered in darkness, entangled in deceitful enticements, itching with desires, subject to passions, filled with illusions, always inclined toward evil, bent to every kind of vice, and finally full of shame and confusion? If even its righteousnesses, when examined in the light of truth, are found to be like a stained cloth, what then shall its unrighteousnesses be counted? If the light that is in us is darkness, how great is the actual darkness itself? What then? Without doubt, man is made like vanity. Man is reduced to nothing. Man is nothing. But how is he utterly nothing, whom God magnifies? How is he nothing, toward whom God's heart turns? Brothers, let us take courage again. Though we are nothing in our own hearts, perhaps something of us lies hidden in the heart of God. O Father of mercies, O Father of the miserable — how do You set Your heart toward us? For where your treasure is, there Your heart is. But how are we Your treasure if we are nothing? All nations before You are as nothing; they are counted as nothing. Before You, I say, not within You. So it is in the judgment of Your truth, but not in the affection of Your pity. You call things that are not as though they were. Therefore both — they are not, because You call things that are not, and they are, because You call them. Though they are nothing in themselves, yet before You they exist, according to Paul's saying — not by works of righteousness, but by Him who calls. Then Bernard says that this joining of both considerations is marvelous. Truly the two things, when joined together, do not destroy each other. In his conclusion he makes this still more plain: Now if with both these considerations we carefully look at what we are — in one respect how we are nothing, and in the other how greatly we are magnified — I think our glorying seems to be tempered, but perhaps it is actually more increased. For it is perfectly established that we glory not in ourselves but in the Lord. If we think: He has determined to save us, and we shall soon be delivered — in this we can take courage. But let us climb to a higher vantage point and seek the city of God, seek the temple, seek the house, seek the bride. I have not forgotten, but I say it with fear and reverence: we exist — but in the heart of God. We exist — but by His gracious regard, not by our own worthiness.

Now, the fear of the Lord — to which all the holy ones bear witness throughout Scripture, called in some places the beginning of wisdom and in other places wisdom itself — though it is one fear, arises from a twofold understanding. For God in Himself commands the reverence due to both a father and a lord. Therefore the one who truly wishes to worship Him will strive to show himself both an obedient son and a faithful servant. The obedience given to Him as Father, the Lord through His prophet calls honor. The service given to Him as Lord, He calls fear. 'A son honors his father and a servant his master. If I am a Father, where is My honor? If I am a Master, where is My fear?' Yet however He distinguishes between them, you see how He also joins them together. Therefore let the fear of the Lord be for us a reverence mingled with both that honor and that fear. Nor is it surprising that one mind should hold both these affections. For anyone who considers what a Father God is to us has reason enough — even if there were no hell at all — to dread His displeasure more terribly than any death. But also — given how readily our flesh races toward the license of sin — to restrain it by every means, we must also take hold of this thought: the Lord under whose authority we live hates all iniquity, and those who stir up His wrath by living wickedly will not escape His vengeance.

What John says — that fear is not in love, but perfect love casts out fear, because fear contains punishment — does not contradict what we have said. The wicked do not fear God in the sense of dreading to displease Him. If they could sin without punishment, they would gladly do so. They fear Him because they know He is armed with power to take revenge — and they shake at the mention of His wrath. They fear His wrath because they know it hangs over them and may fall on their heads at any moment. The faithful, as said above, both fear His displeasure more than punishment, and are not troubled by fear of punishment as though it hung over their necks — rather, they are made more careful not to provoke it. So the apostle, speaking to the faithful, says: 'Do not be deceived: for because of these things the wrath of God comes upon the sons of disobedience.' He does not threaten that God's wrath will come upon them, but reminds them to keep in mind that God's wrath is prepared for such wicked deeds as he has listed, so that they themselves will not be willing to experience it. Though it seldom happens that the reprobate are awakened by threats alone. Already made thick and insensibly dull by their own hardness, they harden themselves to obstinacy whenever God thunders from heaven — but once struck by His hand, they are forced against their will to fear. This fear is commonly called servile fear, and contrasted by comparison with the free and willing fear that belongs to children. Others subtly insert a middle kind — because that same servile and compelled fear sometimes so subdues men's minds that they gradually come to a willing fear of God.

Now we understand that in the goodwill of God — toward which faith looks — the possession of salvation and eternal life is found. For if we can lack no good thing while God is favorable to us, it is abundantly enough for our assurance of salvation when He Himself assures us of His love. 'Let Him show His face,' says the prophet, 'and we shall be saved.' Therefore the Scriptures identify the sum of our salvation as this: that God, having removed all enmity, has received us into favor. By this they show that when God is reconciled to us, no danger remains but that all things will go well. Therefore faith, having laid hold of God's love, has promises of both the present life and the life to come, and full assurance of all good things — but such assurance as can be drawn from God's Word. For faith does not promise itself either length of life, honor, or wealth in this world, since God has not appointed those things for us in any fixed way. It is content with this assurance: that God will never fail us, however many things may fail us that pertain to the maintenance of this present life. But the chief assurance of faith rests in the expectation of the life to come, which is placed beyond all doubt by God's Word. Whatever miseries and calamities befall those whom God loves cannot undo this: that His goodwill is their perfect happiness. Therefore when we expressed the sum of blessedness, we named God's favor — from that spring flow all kinds of good things to us. We may note this throughout Scripture: whenever mention is made not only of eternal salvation but of any good thing in us, we are always directed back to the love of God. For this reason David says that God's goodness, when felt in a godly heart, is sweeter and more to be desired than life itself. Finally, if all things came to us as we wished but we were uncertain of God's love or hatred toward us, our happiness would be cursed and therefore miserable. But if God's favorable face shines upon us, even our very miseries are blessed, because they are turned into helps for our salvation. So Paul, after piling up a long list of adversities, glories that none of them separated him from the love of God. And in his prayers he always begins with God's favor, from which all blessing flows. Likewise David sets the only favor of God against all the terrors that trouble us: 'Even though I walk through the valley of the shadow of death, I will fear no evil, for You are with me.' And we always find that our minds waver, unless — content with God's favor — they seek their peace in it and have fixed within them what the psalm declares: 'Blessed is the people whose God is the Lord, the nation He has chosen for His own inheritance.'

We make the foundation of faith to be the free promise of God, because faith properly rests on it. For though faith believes God to be truthful in all things — whether He commands or forbids, whether He promises or threatens — and obediently receives His commandments, takes heed of His prohibitions, and pays attention to His threats, yet it properly begins with the promise, continues in it, and rests on it. For faith seeks life in God, which is not found in commandments or declarations of penalties but in the promise of mercy — and not just any promise, but one that is freely given. The conditional promise, which directs us to our own works, offers life only if we find it to be standing in ourselves. Therefore, if we do not want our faith to tremble and waver, we must anchor it in the promise of salvation that the Lord freely and generously offers us — in consideration of our misery rather than of any worthiness in us. Therefore the apostle calls the Gospel 'the word of faith' (Romans 10:8) — a title that sets it apart from both the commandments and the promises of the law, because nothing can establish faith except the gracious message by which God reconciles the world to Himself. The same apostle therefore repeatedly links faith and the Gospel — teaching that the ministry of the Gospel was committed to him for the obedience of faith (Romans 1:5; 15:18); that it is the power of God for salvation to everyone who believes; and that in it the righteousness of God is revealed from faith to faith. No wonder. Since the Gospel is the ministry of reconciliation (2 Corinthians 5:18), there is no other testimony sure enough of God's goodwill toward us — and knowledge of that goodwill is what faith requires. So when we say that faith must rest on the free promise, we are not denying that the faithful embrace and receive every part of God's Word. We are simply identifying the promise of mercy as faith's proper goal — just as the faithful ought to acknowledge God as the judge and punisher of wickedness, and yet their eyes are directed specifically toward His mercy. For He is presented to them as one who is loving and merciful, slow to anger, abounding in kindness, gentle toward all, pouring out His mercy on all His works (Psalm 86:5; 103:8).

Nor do I take seriously the objections of Pighius and such critics, who complain that in defining faith this way we are grasping only one part of it. I grant — as I already said — that the general object of faith, as they call it, is the truth of God, whether He threatens or offers hope of favor. The apostle therefore attributes to faith that Noah feared the coming destruction of the world while it was not yet seen (Hebrews 11:7). If fear of an impending punishment was the work of faith, then threats must not be excluded from the definition of faith. This is true. But the critics unfairly accuse us of denying that faith has respect to all parts of God's Word. Our meaning is only to establish two things: first, that faith never stands firmly until it comes to the free promise; and second, that we are reconciled to God through it in no other way than because it joins us to Christ. Both points are worth noting. We are speaking of a faith that distinguishes the children of God from the reprobate, the faithful from the unbelieving. If a person believes that God rightly commands everything He commands and truthfully threatens — does that make him faithful? Not at all. Therefore there can be no firm foundation for faith unless it rests on God's mercy. Now, to what end are we discussing faith? Is it not to learn the way of salvation? And how does faith bring salvation except by grafting us into the body of Christ? There is therefore nothing wrong with pressing in our definition the principal effect of faith, and attaching to the general term the mark that distinguishes the faithful from the unbelieving. Finally, the critics cannot find fault with this teaching without also directing their blame at Paul, who specifically calls the Gospel the word of faith (Romans 10:8).

From this we also confirm what we said before: faith needs the Word no less than fruit needs the living root of the tree — for none can trust in the Lord, as David testifies, except those who know His name. But this knowledge is not according to each person's own imagination. It comes only as far as God Himself testifies of His own goodness. The same prophet confirms this elsewhere: 'Your salvation is according to Your word.' And again: 'I have trusted in Your word; save me.' Note here the relation of faith to the Word, and then how salvation follows from it. In the meantime we do not set aside the power of God — for faith must sustain itself by beholding it, or else it can never give God His proper honor. Paul seems to report something brief and commonplace about Abraham — that he believed God who had promised him blessed offspring was able to carry it out. And elsewhere, speaking of himself: 'I know whom I have believed, and I am confident that He is able to guard what I have entrusted to Him until that day.' But if a person reflects on how many doubts about God's power creep into the human mind, he will clearly see that those who hold His power in high regard, as it deserves, have made no small progress in faith. We all profess that God can do whatever He wills — but when even the smallest temptation knocks us down with fear and stuns us with horror, it becomes plain that we are diminishing our estimation of God's power by placing the things Satan threatens above God's promises. This is why Isaiah, in seeking to impress on the hearts of the people the certainty of salvation, treats so magnificently the infinite power of God. It often seems as though he has just begun to speak of pardon and reconciliation when he turns to another subject and moves at length through seemingly detached descriptions of how marvelously the Lord governs the frame of heaven and earth and the whole order of nature. Yet there is nothing there that does not fit the matter he is speaking of. For unless the power of God by which He can do all things is brought before our eyes, our ears will barely take in His word or esteem it as much as it deserves. Beyond this, what is declared here is His effective power — for godliness, as we have shown elsewhere, always applies God's power to practical effect. It sets before itself especially those works of God by which He has testified Himself to be a Father. Hence the frequent mention in Scripture of the redemption of Israel — so that the Israelites might learn that the God who was once the author of salvation will be its eternal preserver. David also teaches by his own example that the specific benefits God has shown to each person serve afterward to confirm faith. Indeed when God seems to have forsaken us, we must stretch our thinking further, so that His ancient mercies may comfort us — as is said in the psalm: 'I will remember the days of old; I will meditate on all Your work.' And again: 'I will remember the works of the Lord, and Your wonders from of old.' But because without the Word everything we conceive of God's power and His works quickly fades away, we rightly affirm that there is no faith unless God illuminates it with the testimony of His grace. A question might be raised here about Sarah and Rebecca, both of whom, moved apparently by faith-driven zeal, stepped beyond the bounds of God's Word. Sarah, earnestly desiring the promised offspring, gave her maidservant to her husband. She sinned in many ways, no question — but here I touch only this fault: carried away by her zeal, she did not keep herself within the limits of God's Word. Yet it is certain that the desire came from faith. Rebecca, having been told by God's oracle of her son Jacob's election, secured the blessing through evil and crafty means. She deceived her husband, who was the witness and minister of God's grace. She compelled her son to lie. Through various deceptions she corrupted God's truth and, in making a mockery of His promise, did what she could to destroy it. Yet this act — however evil and blameworthy — was not without faith. She had to overcome many obstacles in order to pursue so earnestly what was full of great difficulties and dangers with no prospect of earthly gain. Nor can we say that the holy patriarch Isaac was entirely without faith — for though warned by the same divine oracle that the honor would transfer to the younger son, he could not stop showing greater favor to his firstborn, Esau. These examples teach us that errors are often mixed with faith — yet in such a way that faith, if it is genuine, always gains the upper hand. Just as Rebecca's individual error did not cancel the effect of the blessing, so neither did it cancel the faith that generally ruled in her mind and was the beginning and cause of her action. Nonetheless, Rebecca revealed how readily the human mind falls the moment it gives itself even a little freedom. Although human failure and weakness darkens faith, it does not extinguish it. But it reminds us how carefully we must hang on every word from God's mouth — and it confirms what we have taught: that faith fades away unless it is upheld by the Word. The minds of Sarah, Isaac, and Rebecca would each have gone astray in their wandering had they not been held in obedience to the Word by God's secret restraint.

Again, we have good reason for including all the promises in Christ, since the apostle includes all of the Gospel in the knowledge of Him. In another place, he teaches that all the promises of God are Yes and Amen in Christ. The reason for this is easy to show. Whenever God promises anything, He shows His goodwill. So every promise of His is a testimony of His love. It makes no difference that the wicked, when God's generosity is heaped on them in great and continual blessings, only wrap themselves in deeper judgment. Since they neither acknowledge nor consider that these things come from God's hand -- or if they do acknowledge it, they do not reflect on His goodness within themselves -- they cannot be taught about His mercy any better than animals, which according to their condition also receive the fruit of God's generosity yet do not perceive it. Nor does it make a difference that many people reject the promises intended for them and by doing so bring greater vengeance on themselves. Although the promises produce their effect only when they are met with faith, their power and true character are never destroyed by our unbelief or ingratitude. Therefore, when the Lord through His promises stirs people not only to receive but also to reflect on the fruits of His goodness, He is at the same time declaring His love to them. We must come back to this point: every promise is a testimony of God's love toward us. But it is beyond question that no one is loved by God apart from Christ. He is the beloved Son in whom the Father's love rests and then pours itself out to us, as Paul teaches: we have obtained favor in the beloved one. Therefore, this love must be channeled and come to us through Christ. For this reason, the apostle calls Christ our peace in one place, and in another presents Him as the bond through which God, in fatherly kindness, binds Himself to us. It follows, then, that we must look to Christ whenever any promise is offered to us. And Paul teaches no absurdity when he says that all God's promises, whatever they may be, are confirmed and fulfilled in Christ. Some examples seem to argue against this. It is unlikely that Naaman the Syrian, when he asked the prophet how to worship God correctly, was instructed about the Mediator. Yet his godliness is praised. Cornelius, a Gentile and a Roman, could hardly have understood what was not clearly known even to all the Jews. Yet his alms and prayers were acceptable to God. Naaman's sacrifice was also approved by the prophet's answer. Neither man could have obtained these things without faith. The same might be said of the Ethiopian eunuch, to whom Philip was sent. Why would he have undertaken the travel and expense of such a long journey to worship, unless he had some faith? Yet we see that when Philip questioned him, he revealed his ignorance about the Mediator. I do acknowledge that their faith was somewhat unclear, not only regarding Christ's person but also regarding His power and the office entrusted to Him by the Father. But at the same time, it is certain that they were grounded in principles that gave them at least some taste of Christ, however small. This should not seem strange. The eunuch would not have traveled in haste from a distant country to Jerusalem to worship an unknown God. Nor did Cornelius, once he had embraced the Jewish religion, spend so much time without becoming acquainted with the basic truths of the faith. As for Naaman, it would have been absurd for Elisha to teach him about small matters while saying nothing about the most essential point. So although their knowledge of Christ was dim, it is not plausible that they had no knowledge at all. They practiced the sacrifices of the law, which had to be distinguished from the false sacrifices of the Gentiles by their very purpose -- that is, Christ.

But this plain, outward declaration of God's word should have been more than enough to produce faith, if our own blindness and stubbornness did not stand in the way. Our minds are so inclined to emptiness that they can never cling firmly to God's truth. They are so dull that they are always blind to the light of truth. Therefore, nothing is effectively accomplished by the word without the illumination of the Holy Spirit. From this it also follows that faith is far beyond human understanding. It is not enough that the mind be enlightened by the Spirit of God; the heart must also be strengthened and established by His power. This is where the medieval scholars go completely wrong. In considering faith, they only focus on bare intellectual agreement, ignoring the confidence and assurance of the heart. Faith is therefore a unique gift of God in both ways: the mind is purified to taste God's truth, and the heart is established in it. The Holy Spirit is not only the one who begins faith but also the one who increases it by degrees, until through faith He brings us to the heavenly kingdom. "Guard that good thing committed to your care," says Paul, "through the Holy Spirit who dwells in us." But we can easily resolve how Paul says the Holy Spirit is given through the hearing of faith. If there were only one gift of the Holy Spirit, it would be absurd for Paul to call the Holy Spirit an effect of faith, since the Spirit is the author and cause of faith. But since he is reporting on the gifts with which God adorns His church and brings it to perfection through increasing faith, it is no surprise that he attributes to faith those things which prepare us to receive the Spirit's gifts. It seems like a very strange conclusion when it is said that no one can believe in Christ unless it is given to them. But this is partly because people do not consider how secret and lofty heavenly wisdom is, or how dull we are in understanding the mysteries of God. It is also partly because they do not look at the sure and steadfast constancy of heart -- that is, the chief part of faith.

But if, as Paul preaches, no one knows the will of a person except the spirit within them, how could we be sure of God's will? And if God's truth is uncertain among us even in things we see with our own eyes, how could it be assured and steadfast where the Lord promises things that neither the eye sees nor the mind comprehends? Human understanding is so thoroughly defeated here that the first step in God's school is to abandon our own intellect. Our intellect acts like a veil that prevents us from grasping the mysteries of God, which are revealed only to the humble. Neither does flesh and blood reveal these things, nor does the natural person perceive the things of the Spirit. Instead, God's teaching is foolishness to them, because it must be spiritually discerned. Therefore, the help of the Holy Spirit is essential here -- indeed, only His power prevails. "No one has known the mind of God, or has been His counselor. But the Holy Spirit searches all things, even the deep things of God." Through Him, we come to know the mind of Christ. Christ says: "No one can come to Me unless My Father who sent Me draws him." "Everyone who has heard and learned from the Father comes to Me." "Not that anyone has seen the Father, except He who is from God." Just as we cannot come to Christ unless drawn by the Spirit of God, so when we are drawn, we are lifted in mind and understanding above our own capacity. The soul, enlightened by the Spirit, receives a new sharpness of understanding that enables it to behold heavenly mysteries. Before, it was dazzled by their brightness. In this way, the human mind, receiving light from the Holy Spirit, truly begins to taste the things that belong to the kingdom of God. Before this, it had no ability to perceive or appreciate them. When Christ masterfully explained to two of His disciples the mysteries of His kingdom, He achieved nothing until He opened their minds to understand the Scriptures. Even when the apostles had been taught by His own divine mouth, the Spirit of truth still had to be sent to pour into their minds the very teaching they had heard with their ears. The word of God is like the sun that shines on all who hear it preached, but it does no good among the blind. We are all naturally blind in this respect. Therefore, the word cannot penetrate our minds except through the inward teacher, the Holy Spirit, who by His illumination opens the way for it.

In another place, when we discussed the corruption of human nature, we showed at length how unfit people are to believe. So I will not weary readers by repeating the same points. Let this be sufficient: what Paul calls the "spirit of faith" is faith itself, which the Spirit gives us. It is not something we possess naturally. Therefore, he prays that God would fulfill in the Thessalonians all His good purpose and the work of faith with power. By calling faith the work of God and labeling it with the title of God's good pleasure, and by adding through a figure of speech that it is God's own doing, he denies that it comes from human initiative. Not content with this, he further adds that it is a display of God's power. He writes to the Corinthians that faith does not rest on human wisdom but is grounded in the power of the Holy Spirit. He is speaking of outward miracles, but since the reprobate remain blind even when they see miracles, he also includes that inward seal he mentions in another place. God, to more gloriously display His generosity in such a noble gift, does not grant faith universally to everyone. Instead, by a special privilege, He gives it to whomever He wills. We have already cited testimonies as proof of this. Augustine, a faithful interpreter of these testimonies, exclaims that the Savior would teach us, and that believing itself is a gift, not something earned. Christ says: "No one comes to Me unless My Father draws him, and to whom it is given by My Father." "It is marvelous that two people hear the same message -- one rejects it, the other rises to faith." "Let the one who rejects it blame himself; let the one who rises not arrogantly claim credit." In another place Augustine asks: "Why is it given to one and not to another?" "I am not ashamed to say it: this is the depth of the cross." "From some depth of God's judgments that we cannot search comes everything we are able to do." "What I can do, I see. Why I can do it, I cannot see -- except that I see this far: it is from God." "But why this person and not that one?" "That is too great for me." "It is a bottomless depth, it is the depth of the cross." "I may cry out in wonder, but I cannot explain it through argument." The final summary is this: when Christ enlightens us to faith by the power of His Spirit, He also grafts us into His body, so that we may share in all His good gifts.

Now what remains is that what the mind has received must be further conveyed into the heart. The word of God is not truly received by faith if it merely floats on the surface of the brain. It must take root in the depths of the heart, becoming an unconquerable defense against all the attacks of temptation. If it is true that the mind's genuine understanding comes through the Spirit's illumination, then the Spirit's power is even more evident in strengthening the heart. The heart's distrust is far greater than the mind's blindness, and furnishing the heart with assurance is harder than instructing the mind with understanding. Therefore, the Spirit acts as a seal, stamping on our hearts the same promises whose certainty He first impressed on our minds. He serves as a guarantee to confirm and establish them. "After you believed," says the apostle, "you were sealed with the Holy Spirit of promise, who is the guarantee of our inheritance" (Ephesians 1:13). Do you not see how he teaches that the hearts of believers are marked as with a seal by the Spirit? And how for this very reason he calls the Spirit the "Spirit of promise," because He confirms the Gospel to us? Likewise, he tells the Corinthians: "God who anointed us has also sealed us and given us the Spirit as a guarantee in our hearts" (2 Corinthians 1:22; 5:5). And in another place, when he speaks of confidence and hope, he makes the pledge of the Spirit its foundation.

I have not forgotten what I said before -- something that experience continually confirms -- that faith is tossed by various doubts. The minds of the godly are seldom at peace, or at least do not always enjoy a calm state. But whatever trials shake them, they either rise up out of the very depths of temptation or hold firmly to their ground. This assurance alone nourishes and defends faith: when we hold fast to what is said in the Psalm: "The Lord is our refuge, our help in trouble. Therefore we will not fear when the earth trembles and the mountains fall into the heart of the sea" (Psalm 46:3). This most sweet peace is also described in another place: "I lay down and slept, and rose again, because the Lord sustained me" (Psalm 3:6). This does not mean David always maintained a steady state of cheerful ease. Rather, according to the measure of his faith, he tasted God's grace, and so he boasts that he fearlessly despised everything that might disturb his peace of mind. Therefore, when Scripture means to encourage us to faith, it tells us to be still. In Isaiah: "In hope and in quietness shall be your strength" (Isaiah 30:15). In the Psalms: "Be still before the Lord and wait for Him" (Psalm 37:7). The apostle's words to the Hebrews agree: "You have need of patience," etc. (Hebrews 10:36).

From this we can see how destructive the Scholastic teaching is: that we can judge God's grace toward us only by moral guesswork, based on how worthy each person considers themselves. If we try to judge God's attitude toward us by our works, I admit we cannot even arrive at the faintest guess. But since faith should be directed toward a simple and free promise, there is no room for doubt. With what confidence, I ask, will we be equipped if we say that God favors us on the condition that the purity of our lives deserves it? But since I have set aside a proper place for a full discussion of this matter, I will say no more about it now. It is plain enough that nothing is more contrary to faith than either guesswork or anything close to doubt. They very badly twist to their purpose that testimony from Ecclesiastes which they constantly have on their lips: "No one knows whether they deserve hatred or love" (Ecclesiastes 9:1). Setting aside the fact that this passage is poorly translated in the common version, even children can understand what Solomon means. If anyone tries to judge who God loves and who He hates by looking at the present state of things, they labor in vain and trouble themselves for nothing. All things happen alike to the righteous and the wicked, to the one who offers sacrifices and the one who does not (Ecclesiastes 9:2). From this it follows that God does not always show His love to those who prosper, nor always express His hatred toward those He punishes. Solomon makes this point to expose the emptiness of human reasoning, which is so dull in the things most necessary to know. Just before, he had written that no one can tell what distinguishes a human soul from an animal's soul, because both seem to die in the same way. If someone concluded from this that our belief in the immortality of the soul is based on mere guesswork, would they not rightly be considered insane? Then are those people in their right minds who conclude that there is no certainty of God's grace, simply because we cannot discern it by looking at earthly circumstances?

But they claim it is rash presumption to take upon ourselves an undoubted knowledge of God's will. I would grant this if we were trying to make God's incomprehensible secret purposes subject to our limited intellect. But when we simply say with Paul that we have received not the spirit of this world, but the Spirit who is from God -- by whose teaching we may know the things freely given to us by God -- what can they object without slandering the Spirit of God? If it is a horrible act of robbery against God to accuse the revelation that comes from Him of being false, unreliable, or doubtful, what offense do we commit in declaring that it is certain? But they say it is also highly presumptuous to boast in the Spirit of Christ. Who would think that people who want to be considered teachers of the world could be so incredibly dull as to stumble on the very first principles of the faith? I would scarcely believe it if their own published writings did not prove it. Paul declares that only those who are led by His Spirit are the children of God. These people would have God's children led by their own spirit and left without the Spirit of God. Paul teaches that we call God our Father because the Holy Spirit supplies that word to us. He alone can bear witness to our spirit that we are God's children. These people, although they do not forbid us from calling on God, take away the Spirit by whose guidance He should be properly called upon. Paul denies that those who are not moved by the Spirit of Christ are His servants. These people invent a Christianity that does not need the Spirit of Christ. Paul holds out no hope of a blessed resurrection unless we feel the Holy Spirit dwelling in us. These people imagine hope without any such experience. But perhaps they will respond that they do not deny we should be endowed with the Spirit, only that it is a matter of modesty and humility not to claim we have Him. Then what does Paul mean when he tells the Corinthians to test whether they are in the faith, to examine themselves whether they have Christ? Anyone who does not recognize Christ dwelling in them is a reprobate. "By the Spirit God has given us," John says, "we know that He dwells in us." What else are we doing but calling Christ's promises into question when we claim to be God's servants without His Spirit, which He has openly declared He would pour out on all His own? Beyond that, we wrong the Holy Spirit if we separate faith from Him, since faith is His distinctive work. Since these are the first lessons of true religion, it is a sign of pitiful blindness to accuse Christians of arrogance for boldly claiming the presence of the Holy Spirit -- without which boldness Christianity itself cannot stand. But by their own example, they demonstrate the truth of Christ's words: that His Spirit is unknown to the world and is known only to those with whom He dwells.

Since they will not settle for attacking the certainty of faith from just one angle, they also assault it from another direction. They say that although we may form a judgment about God's grace based on our present state of righteousness, our knowledge of whether we will persevere to the end remains uncertain. A wonderful confidence in salvation this leaves us: if we judge by moral guesswork that for the present moment we are in favor, yet cannot know what will become of us tomorrow! The apostle teaches something far different. "I am convinced," he says, "that neither angels, nor powers, nor principalities, neither death nor life, neither things present nor things to come, shall separate us from the love with which the Lord embraces us in Christ." They try to escape with a flimsy excuse, claiming that the apostle knew this by special revelation. But they are pinned down too tightly to slip away. Paul is discussing the blessings that come commonly through faith to all believers, not those he personally experiences. Paul also in another place puts us on guard with a mention of our weakness and unsteadiness: "Let him who stands take care that he does not fall." True, but this is not the kind of fear that should overthrow us. Rather, it should teach us to humble ourselves under God's mighty hand, as Peter explains. Then how unreasonable it is to limit the assurance of faith to a single moment, when faith by its very nature extends beyond this present life into the immortality to come! Since believers attribute it to the grace of God that, enlightened by His Spirit, they enjoy through faith the sight of the heavenly life, such confidence is so far from presumption that if anyone is ashamed to confess it, they reveal extreme ingratitude in unkindly hiding God's goodness more than they demonstrate modesty or humility.

Because it seemed that the nature of faith could not be better or more plainly explained than through the substance of the promise on which it rests as its proper foundation -- so that if the promise is removed, faith immediately collapses or rather vanishes -- we drew our definition from there. Yet it does not differ from the definition, or rather description, that the apostle applies in his discussion. He says that faith is the substance of things hoped for and the certainty of things not seen. By the word hypostasis (substance), he means something like a supporting foundation on which the godly mind leans and rests. It is as if he said that faith is a certain and assured possession of the things God has promised us -- unless you would prefer to take hypostasis as confidence, which I do not object to, although I follow the more commonly accepted meaning. Again, to show that until the last day when the books will be opened, the things of faith are beyond what our senses can perceive, see, or touch -- and that we possess them only by going beyond our own understanding, rising above everything in the world, and indeed climbing above ourselves -- he adds that this assurance of possession is of things that lie in hope and are therefore unseen. "Clear sight," as Paul writes, "is not hope, nor do we hope for what we see." When he calls it a certainty or proof (or as Augustine often translated it, a conviction of things not present -- for the Greek is elenchos), he says essentially this: it is a clear demonstration of things not visible, a seeing of things unseen, a clarity about obscure things, a presence of absent things, an open display of hidden things. The mysteries of God that pertain to our salvation cannot be seen in themselves and in their own nature. We behold them only in His word, and we ought to be so fully persuaded of its truth that we hold everything He says as if it were already accomplished. But how can the mind rise up to taste such goodness from God without being completely kindled to love Him in return? The overflowing sweetness that God has stored up for those who fear Him cannot be truly known without deeply stirring our emotions. And once it stirs the heart, it utterly ravishes and carries the person beyond themselves. Therefore, it is no wonder that this emotion never enters a perverse and crooked heart. Through it we are carried up into the very heavens and admitted to God's most secretly hidden treasures and the sacred inner places of His kingdom, which must not be defiled by the entrance of an impure heart. What the Scholastics teach -- that love comes before faith and hope -- is sheer madness. Faith alone is what first produces love in us. Bernard teaches much more correctly: "I believe that the testimony of conscience, which Paul calls the glory of the godly, consists in three things." "First, you must believe that you cannot have forgiveness of sins except by God's pardon. Second, that you cannot have any good work at all unless He gives it. Third, that you cannot earn eternal life by any works unless it also is given freely." A little later he adds that these things are not enough. They are only the beginning of faith, because in believing that sins can only be forgiven by God, we must also believe that they are actually forgiven to us -- until we are also persuaded by the testimony of the Holy Spirit that salvation is stored up for us. God forgives sins, He gives the ability to do good, and He gives rewards -- so that we may not remain stuck at the beginning. But these things and others will need to be discussed in their proper place. For now, let it be enough simply to know what faith is.

Wherever this living faith exists, it is impossible that it will not carry with it the hope of eternal salvation as an inseparable companion -- or rather, that it will not give birth to hope from within itself. Without this hope, no matter how eloquently or grandly we talk about faith, we are proven to have no faith at all. If faith (as we said above) is an assured conviction of God's truth -- that He cannot lie to us, deceive us, or fail us -- then those who have grasped this assurance also look for a time when God will fulfill His promises, which they are convinced cannot be anything but true. In short, hope is nothing more than an expectation of the things that faith has believed to be truly promised by God. Faith believes that God is true; hope looks for Him to demonstrate that truth at the right time. Faith believes He is our Father; hope looks for Him to show Himself as such toward us. Faith believes that eternal life is given to us; hope looks for it to be one day revealed. Faith is the foundation on which hope rests; hope nourishes and sustains faith. Just as no one can expect anything from God's hand without first believing His promises, so the weakness of our faith must be sustained and nurtured through patient hope and expectation, so that it does not grow faint with weariness. For this reason, Paul rightly places our salvation in hope. Hope, while it silently waits for the Lord, restrains faith from rushing ahead too hastily. Hope strengthens faith so it does not waver in God's promises or begin doubting their truth. Hope refreshes faith so it does not grow weary. Hope stretches faith to its farthest limit so it does not collapse midway or at the very start. In short, by continually renewing and restoring, hope enables faith to rise up fresher to keep going. But how many ways the supports of hope are necessary for strengthening faith becomes clearer when we consider how many kinds of temptations assail those who have embraced God's word. First, the Lord often keeps our minds in suspense longer than we would wish by delaying His promises. Here it is hope's job to do what the prophet commands: though the promises are delayed, we must wait for them. Sometimes God not only lets us grow weak, but even seems to be deeply displeased with us. Here hope is needed even more, so that according to another prophet's saying, we may still look for the Lord who has hidden His face from Jacob. Scoffers also arise, as Peter says, asking: "Where is His promise? Where is His coming?" Since the fathers fell asleep, everything has continued as it was from the beginning of creation. Indeed, our own flesh and the world whisper the same thing in our ears. Here faith must be held fast through the patient endurance of hope, fixed on the contemplation of eternity, so that it counts a thousand years as a single day.

Because of this close connection, Scripture sometimes uses the names faith and hope interchangeably. When Peter teaches that we are preserved by the power of God through faith for the revealing of salvation, he gives to faith what more properly belongs to hope -- and not without reason, since we have already taught that hope is nothing but the nourishment and strength of faith. Sometimes they are joined together, as in the same epistle: "that your faith and hope should be in God." And Paul derives expectation from faith in Philippians, because in patiently hoping we hold our desires in suspense until God's right time is revealed. All of this can be better understood from the tenth chapter of Hebrews, which I have already cited. Paul in another place, though using an imprecise expression, means the same thing when he says: "We wait in the Spirit through faith for the hope of righteousness." He says this because we embrace the testimony of the Gospel about God's free love and wait for the time when God will openly reveal what is now hidden under hope. Now it is clear how foolish Peter Lombard was to lay two foundations for hope: the grace of God and the merit of works. Hope can be directed toward no other target than faith, and we have already declared that faith has one single target: the mercy of God, toward which it should look -- if I may say it this way -- with both eyes. But it is worth hearing what kind of lively reasoning he brings. "If you dare to hope for anything without merit," he says, "that should not be called hope but presumption." Who, gentle reader, would not rightly be disgusted with such reasoning -- which says that it is rash and presumptuous to have confidence that God is true to His word? The Lord tells us to look for all things from His goodness, yet they say it is presumption to lean and rest on it. Such a teacher is well matched to the scholars he found in that foolish school of empty talk. As for us, when we see that God's oracles command us to conceive a hope of salvation, let us gladly presume on His truth. Trusting only in His mercy and casting away all confidence in works, let us be bold to hope well. He will not deceive -- He who said: "Let it be to you according to your faith."