philosophy, begun to be broached by some semi-papists in the present day. For, being unable to defend that gross notion of faith as a doubtful opinion, which has been taught in the schools, they resort to another invention, and propose a confidence mixed with unbelief. They confess, that whenever we look to Christ, we find in him a sufficient ground of comfortable hope; but because we are always unworthy of all those blessings which are offered to us in Christ, they wish us to fluctuate and hesitate in the view of our own unworthiness. In short, they place the conscience in such a state between hope and fear, that it alternately inclines to both. They also connect hope and fear together, so that when the former rises it depresses the latter, and when the latter lifts its head the former falls. Thus Satan, finding that those open engines, which he heretofore employed to destroy the assurance of faith, are now no longer of any avail, secretly endeavours to undermine it. But what kind of confidence would that be, which should frequently give way to despair? If you consider Christ (say they), salvation is certain: if you return to yourself, condemnation is certain. Diffidence and good hope therefore must of necessity alternately prevail in your mind. As though we ought to consider Christ as standing apart from us, and not rather as dwelling within us. For we therefore expect salvation from him, not because he appears to us at a great distance, but because, having engrafted us into his body, he makes us partakers not only of all his benefits, but also of himself. Wherefore, I thus retort their own argument. If you consider yourself, condemnation is certain; but since Christ with all his benefits is communicated to you, so that all that he has becomes yours, and you become a member of him, and one with him; his righteousness covers your sins; his salvation supersedes your condemnation; he interposes with his merit, that your unworthiness may not appear in the Divine presence. Indeed, the truth is, that we ought by no means to separate Christ from us, or ourselves from him; but, with all our might firmly to retain that fellowship by which he hath united us to himself. Thus the apostle teaches us: "The body (says he) is dead because of sin; but the spirit is life because of righteousness." (h) According to this frivolous notion of these

(h) Rom. viii. 10.

persons, he ought to have said, Christ indeed hath life in him. self; but you, being sinners, remain obnoxious to death and condemnation. But he speaks in a very different manner; for he states, that the condemnation which we demerit in ourselves is swallowed up by the salvation of Christ: and in confirmation of this, uses the same argument as I have adduced, that Christ is not without us, but dwells within us; and not only adheres to us by an indissoluble connection of fellowship, but by a certain wonderful communion coalesces daily more and more into one body with us, till he becomes altogether one with us. Nor do I deny, what I have lately said, that some interruptions of faith at times occur, as its imbecility is by the force of violence inclined to this or the other direction. Thus, in the thick gloom of temptations its light is smothered: but, whatever befals it, it never discontinues its efforts in seeking God.

XXV. Bernard reasons in a similar manner, when he professedly discusses this subject, in the Fifth Homily, on the Dedication of the Temple. "By the goodness of God, meditating sometimes on the soul, I thing I discover in it, as it were, two opposite characters. If I view it as it is in itself and of itself, I cannot utter a greater truth concerning it, than that it is reduced to nothing. What need is there at present to enumerate all its miseries, how it is loaded with sins, enveloped in darkness, entangled with allurements, inflamed with inordinate desires, subject to the passions, filled with illusions, always prone to evil, inclined to every vice, and finally full of ignominy and confusion? Now if even our righteousness, when viewed in the light of truth, be found to be "as filthy rags;" (i) what judgment will be formed of our acknowledged unrighteousness? "If the light that is in" us " be darkness, how great is that darkness?" (k) What then? Man is undoubtedly become like vanity: man is reduced to nothing; man is nothing. Yet how is he entirely nothing, whom God magnifies? How is he nothing, on whom the heart of God is fixed? Brethren, let us revive again. Although we are nothing in our own hearts, perhaps there may be something for us latent in the heart of God. O Father of mercies, O Father of the miserable, how dost thou fix thine (4) Matt, vi. 23.

(i) Isaiah Ixiv. 5.

heart on us! For thine heart is where thy tr asure is. But how are we, thy treasure, if we are nothing? All nations are before thee, as though they existed not; they must be considered as nothing. That is, before thee; not within thee: thus it is in the judgment of thy truth; but not thus in the affection of thy clemency. Thou callest things which are not, as though they were; and therefore they are not, because thou callest things which are not; yet they are, because thou callest them. For though they are not, with reference to themselves; yet with thee they are: according to this expression of Paul, "Not of works, but of him that calleth." (1) After this, Bernard says, that there is a wonderful connection between these two considerations. Things which are connected with each other, certainly do not reciprocally destroy each other; which he also more plainly declares in the following conclusion: "Now, if we diligently examine what we are in both considerations; how in one view we are nothing, and in the other how we are magnified; I conceive that our boasting appears to be restrained; but perhaps it is more increased, and indeed established, that we may glory not in ourselves, but in the Lord. If we reflect, if he hath decreed to save us, we shall shortly be delivered: this is sufficient to recover us. But ascending to a loftier and more extensive prospect, let us seek the city of God, let us seek his temple, let us seek his palace, let us seek his spouse. I have not forgotten, but with fear and reverence I say, We are; but in the heart of God. We are; but by his condescending favour, not by our own merit."

Now, the fear of the Lord, which is universally ascribed to all the saints, and which is called sometimes "the beginning of wisdom," (m) sometimes "wisdom" (n) itself, although it be but one, proceeds from a twofold apprehension of him. For God requires the reverence of a Father and of a Master. Therefore, he who truly desires to worship him, will study him the obedience of a son and the submission of a servant. The Lord, by the prophet, distinguishes the obedience which is paid to him as a father, by the appellation of honour; and the service which he receives as a master, by that of fear. "A son (says he) honoureth his father, and a servant his.

to pay

(1) Rom. ix. 11. (m) Psalm cxi. 10. (n) Prov. i. ix. 10. Job xxviii. 28.

master: if then I be a father, where is mine honour? And if I be a master, where is my fear?" (0) But notwithstanding his distinction between them, you see how he confounds them together. Let the fear of the Lord therefore with us, be a reverence mingled with this honour and fear. Nor is it surprising, that the same mind cherishes both these affections; for he who considers what a father God is to us, has ample reason, even though there were no hell, to dread his displeasure more than any death. But, such is the propensity of our nature to the licentiousness of transgression, that in order to restrain it by every possible method, we should at the same time indulge this reflection, that all iniquity is an abomination to the Lord, under whose power we live, and whose vengeance they will not escape, who provoke his wrath against them by the wickedness of their lives.

XXVII. Now the assertion of John, that "there is no fear in love; but perfect love casteth out fear: because fear hath torment:" (p) is not at all repugnant to what we have advanced. For he speaks of the fear of unbelief, between which and the fear of believers there is a wide difference. For the impious fear not God from a dread of incurring his displeasure, if they could do it with impunity; but because they know him. to be armed with vindictive power, they tremble with horror at hearing of his wrath. And thus also they fear his wrath, because they apprehend it to be impending over them, because they every moment expect it to fall on their heads. But the faithful, as we have observed, fear his displeasure more than punishment, and are not disturbed with the fear of punishment, as though it were impending over them, but are rendered more cautious that they may not procure it. Thus the apostle, when addressing believers, says, "Let no man deceive you with vain words: for, because of these things cometh the wrath of God upon the children of disobedience or unbelief." (q) He denounces not its descending on them; but admonishes them to consider the wrath of the Lord prepared for the impious, on account of the crimes which he had enumerated, that they may avoid tempting it. It seldom happens, however, that the (0) Mal. i. 6. (p) 1 John iv. 18. (q) Eph. v. 6. Col. iii. 6.

reprobate are aroused merely by simple threatenings; but, on the contrary, being already obdurate and insensible, when God thunders from heaven, if it be only in words, they rather harden themselves in rebellion: but when they feel the stroke of his hand, they are compelled to fear him, whether they will or not. This is commonly called a servile fear, in opposition to a filial fear, which is ingenuous and voluntary. Some persons curiously introduce an intermediate species of fear; because that servile and constrained affection sometimes subdues men's minds, so that they voluntarily approach to the fear of God.

XXVIII. Now in the Divine benevolence, which is affirmed to be the object of faith, we apprehend the possession of salvation and everlasting life to be obtained. For, if no good can be wanting when God is propitious, we have a sufficient certainty of salvation, when he himself assures us of his love." O God, cause thy face to shine; and we shall be saved," (r) says the Psalmist. Hence the Scriptures represent this as the sum of our salvation, that he hath "abolished" all "enmity,” (s) and received us into his favour. In which they imply, that since God is reconciled to us, there remains no danger, but that all things will prosper with us. Wherefore faith, having apprehended the love of God, hath promises for the present life and the life to come, and a solid assurance of all blessings; but it is such an assurance as may be derived from the Divine word. For faith certainly promises itself neither longevity, nor honour, nor wealth, in the present state; since the Lord hath not been pleased to appoint any of these things for us: but is contented with this assurance, that, whatever we may want of the conveniences or necessaries of this life, yet God will never leave us. But its principal security consists in an expectation of the future life, which is placed beyond all doubt by the word of God. For, whatever miseries and calamities may on earth await those who are the objects of the love of God, they cannot prevent the Divine benevolence from being a source of complete felicity. Therefore, when we meant to express the perfection of blessedness, we have mentioned the grace of God, as the fountain from which every species of blessings flows down (s) Eph. ii. 14, 15.

(r) Psalm lxxx, 3.