Common Places, Part 3 · Chapter 3 · Section 2
How far foorth faith agreeth with feare.
9 Moreouer, that ſaieng of Paule; In Rom. 11 verſe. 22. Iohn. 5, 24. No godlie man is vncerteine of his ſaluation.Otherwiſe thou ſhalt be cut off, ſéemeth to make againſt faith. None which beléeueth ought, as touching himſelfe to be perſuaded, that he ſhall be cut off; for faith ſuffereth not this perſuaſion to take place. The Lord ſaith, that He which beleeueth, paſſeth from death vntounto life; not euerie kind of life, but vntounto eternall life, which is now alreadie begun, and ſhall be accompliſhed in the world to come. Wherefore, ſéeing that eternall life is promiſed vntounto vsus, we ought in no wiſe to doubt thereof. Euerie one of the faithfull beléeueth that he is adopted by God into his ſonne, and that he is choſen vntounto eternall life: wherefore it ſhall be vntounto him as he beléeueth. The etymologie of faith.For the etymologie of this word faith, is thought by manie to be drawne from hence; to wit, if that be doone which is ſpoken. Howbeit, he which ſo beléeueth, ought alwaies to be mindfull of perſeuerance, and not to liue looſelie; and ought alſo to craue at the hands of God his gift and grace to abide in his goodnes; touching the obteinement whereof we ought not to doubt, ſéeing both God hath promiſed it vntounto his, and alſo that the praier of the faithfull cannot be powred out with doubting, as the apoſtle Iames teſtifieth. Howbeit, Iames. 1. 6.it is profitable to take diligent héed to our fleſh ſéeing it is weake, and euerie waie vncleane; We muſt take heed to our fleſh ſeeing it is weake and vncleane.neither is there any thing in the nature thereof, but may be condemned. Wherefore theſe words of the apoſtle ſtir vsus vp to bridle the pride thereof, and to breake the ſecuritie of the ſame, and alſo to ſhake off ſluggiſhnes,
But for the reteining ſtill of certeintie, we muſt flie vntounto that which is written a little after; Rom. 11, 29namelie, that The gifts and calling of God are without repentance. And that we may ſée, how profitable this admonition of the apoſtle is vntounto them that be faithfull, and that it is not in anie reſpect vaine, What is to be feared as touching the church, and what not. Matt. 28, 20.we will vſe this diſtribution: firſt, to ſée as touching the church, what is to be feared. If we ſpeake of the whole church, we muſt not in anie wiſe feare, that it ſhall euer faile: for Chriſt promiſed, that He would bee with it vntounto the end of the world. Indéed it may be tempted, ſifted, and ſhaken; but ouerthrowne it cannot be: wherefore let vsus praie, that the croſſe, temptations, and perſecutions thereof may be aſſwaged, and turned to good. But touching particular churches, Particular churches may faile.bicauſe it is poſſible that they may be tranſferred, we doo praie as well againſt their continuall temptations, as alſo that with them, and eſpeciallie with our church, may abide the kingdome of God. And concerning our poſteritie alſo, there is cauſe why we ſhould feare; We are to feare touching our poſteritie.bicauſe the promiſe is indefinitelie ſet foorth: and vnleſſe the ſame be drawne more narrowe through election and predeſtination, it may come to paſſe, that it ſhall not comprehend them; euen as all the Iewes were not comprehended in the promiſe. And touching infants, we may alſo iudge the like; in verie déed, the couenant and promiſe excludeth them not, naie rather they be generallie ſignified in theſe words, wherein the Lord ſaith; I will be thy God, and the God of thy ſeed; Gen. 17, 7.vnderunder which promiſe we baptiſe them, and viſiblie incorporate them into the church; who yet, when they come to age, may reiect the couenant, and contemne the Goſpell. Whereby is made manifeſt, that they in verie déed perteined not to election, and vntounto the promiſes: wherefore we may iuſtlie feare, leaſt they ſhould not ſtand, as we ſée happened in Iſmael and Eſau.
There are moreouer in the church ſome foreign, that is, which beléeue but for a time, and in the time of temptation ſtep backe, as did Iudas; and they which in time of perſecutions denie Chriſt: wherefore for theſe alſo we hauehave great cauſe to be afraid. As touching thoſe which ſincerelie beléeue in Chriſt, although they hauehave a confidence of their ſaluation, and are aſſured thereof; Manie fals are imminent to the godlie. Matt. 26, 70. 2. Sam. 11, 4 The godlie hauehave wherof to be afraid.yet ſo long as we liue here, there be manie falles euen readie at hand with vsus, and thoſe great: as it is manifeſt by that which Peter and Dauid did. Wherefore they hauehave whereof to be afraid, although they be not afraid, that they ſhall eternallie be damned; but aſſuredlie hope, that either they ſhall be defended by God, or that if they doo fall, they ſhall be reſtored againe. As we alſo doo truſt of them which be excommunicated; for they are not caſt out of the church, to the intent they ſhould periſh; but that their ſpirit might at length be ſaued. And therefore the elect alſo, and they which ſincerelie beléeue, ought continuallie to be afraid of falling; and to beware, leaſt they be cut off from Chriſt, The godlie muſt be afraid of excommunication. Ierem. 3, 1.though it be but for a time. And of this reſtitution of them that hauehave fallen, is alſo mention made in Ieremie, in the third chapter; Thou haſt plaied the harlot with thy louers; howbeit returne againe. All theſe things declare vntounto vsus, that this exhortation of Paule vntounto feare, is not vnprofitable; ſéeing we ought ſo manie waies to be carefull both for our ſelues, and alſo for others. Further Chryſoſtome addeth herevnto; that The abuſe of the grace of God, which reigneth among vsus, ought to be vntounto vsus a great feare and horror, ſo often as we conſider of it.
10 Wherevnto belongeth that, In Rom. 11, ve. 20. Rom. 11, 20, & 2 Cor. 1, verſe. 24.which is written both vntounto the Romans, and vntounto the Corinthians; to wit, that The godlie ſtand by faith. Neither is that herevnto repugnant, which is written in the ſelfe-ſame 15. chapter of the epiſtle to the Corinthians, 1. Cor. 15, 1.that They ſtood in the Goſpell; bicauſe faith is referred vntounto the Goſpell, as vntounto his owne obiect: yea rather it ſpringeth hereof after a ſort, as we hauehave heard before. Neither is there anie ſpéech made in this place of men particularlie, but of the whole congregation and bodie of the beléeuers; and therefore he admoniſheth vsus vponupon iuſt cauſe, Rom. 11, 20that We ſhould not be high minded, but ſhould feare. For euen as the church of the Iewes is now extinguiſhed, and Affrike likewiſe, and Greece, A compariſon declared.and Aſia hauehave loſt manie churches; ſo is it to be feared, leaſt the ſelfe-ſame thing happen now vntounto the churches which ſéeme to ſtand: wherefore, let them not aduance themſelues. No particular man ought to be in doubt of his ſaluation.But none of the number of the faithfull ought to be in doubt of his owne ſaluation; for the nature of faith is to make men aſſured of the promiſes of God. Howbeit, this muſt be vnderſtood, that it is not poſſible to ſhake off all feare, While we liue here, we cannot ſhake off all feare.ſo long as we liue in this life: for we be continuallie toſſed betwéene two cogitations; one touching the goodnes, faith, and conſtancie of God; the other as touching our corruption, infirmitie, and proneſſe to euill.
For when we conſider, how weake we are, and how prone to euill, and weigh alſo the vnpurenes and imperfection of our works, how good ſoeuer they be; and therewithall the ſeueritie of the lawe, in requiring the verie vttermoſt of things that it commandeth: this conſideration (I ſaie) if it be earneſtlie had, cannot but make the mind excéedinglie afraid, and caſt it downe. But when on the other ſide we conſider the goodnes, clemencie, and merciemercy of God, and his ſtedfaſtneſſe in promiſes; and herewithall remember alſo, that all the merits of Chriſt are communicated with vsus, we are refreſhed and recreated, and the feare is either qualified, or elſe ſometimes plainelie laid awaie. For theſe affections, where they be perfect, & throughlie bent, doo one ſuccéed another: for they cannot be both at one time; or elſe if they be both at one time, then they appéere both to be remiſſe. But in what maner they giuegive place the one to the other, we may by dailie experience vnderſtand.
A ſimilitude.For if anie man be ſet vponupon the top of an high tower, and when he is there, his mind runneth vponupon nothing elſe, but vponupon the heigth of the tower, and what a déepe waie he ſhould fall, ſo that he cannot fall without danger of death; it is not poſſible, but (if his mind be ſtill bent vponupon this) he will be altogither ſmitten with horror: but if he turne his eies aſide to the bars or battlements which ſtaie him vp, ſo that he cannot fall, then will he plucke vp his ſpirits againe, and will put awaie all feare. Neither ought it to ſéeme ſtrange to anie man, that we ſaie, that faith expelleth that feare which is ioined with doubting of ſaluation; when as it is ſaid in Iohn, that Charitie driueth out feare: for it is moſt certeine, 1. Ioh. 4, 18. Faith no leſſe than charitie driueth awaie feare.that that which the ſcripture attributeth vntounto charitie, ought much more to be attributed to faith; for charitie ſpringeth therof. But (as we hauehave alreadie ſaid) Paule meaneth not of men particularlie, but of the publike profeſſion of Chriſt, of the preaching of the Goſpell, and of the religion thereof receiued in anie whole nation or prouince. And that which is here ſpoken, ſtirreth vp godlie men to moſt feruent praiers for preſeruation of the churches.
In Rom. 8, verſe 15.11 But bicauſe the apoſtle in his epiſtle vntounto the Romans writeth on this wiſe; Ye hauehave not receiued the ſpirit of bondage to feare anie more: it ſhall not be from the purpoſe, bréefelie to ſée, whether Paule meaneth, that we be deliuered from all kind of feare or no. Firſt this is certeine, Whether the adopted be free frō all kind of feare.that feare is nothing elſe, but a certeine affection of the mind; whereby we are ſtriken, by reaſon of ſome great & deadlie euill at hand. We are not woont to be mooued with dangers a far off, but with ſuch as hang ouer our heads; neither doo things that be light, and of ſmall weight make vsus afraid. A definition of feare.Wherefore feare (as a Diuine ſpeaketh of feare) hath reſpect vntounto ſinne, vntounto the wrath of God, vntounto chaſtiſements and ſcourges, and finallie vntounto hell-fire. But there are two kinds of feare reckoned to be, Two kinds of feare.of which the one is commonlie called a childlie feare; and the other a ſeruile feare. And that is counted a ſeruile feare, which onelie for feare of paines and of hell-fire, either draweth vsus backe from dooing euill, or forceth vsus to doo well. Euen ſo ſignified an Ethnike poet;
Oderunt peccare mali formidine poenae, that is, The wicked hate to ſinne for feare of puniſhment. But the childlie feare is that, whereby men liue vprightlie, and flie wickedneſſe; bicauſe they deſire the glorie of God, and for that they allow righteouſnes euen for it ſelfe. Wherfore the ſame poet ſaith;
Oderunt peccare boni virtutis amore; that is, The good hate to ſinne for the louelove of vertue. Of theſe two kinds of feare are manie things ſpoken oftentimes by Auguſtine in ſundrie places, & eſpecallie in his 9. treatiſe vponupon the epiſtle of Iohn: & it is read in the maiſter of the ſentences, in the third booke, and 36. diſtinction, where Auguſtine alledgeth two places out of the holie ſcriptures, which ſéeme to be repugnant one to another. The one is out of Iohn; Perfect louelove driueth out feare: 1. Ioh. 4, 18. verſe. 10.the other is taken out of the 19. pſalme; The feare of the Lord abideth for euer. To abide, How feare can abide and yet be driuen out. A ſimilitude.and to be driuen foorth, agrée not togither; this contrarietie he maketh at one in this wiſe, & ſaith, that they in verie déed diſagrée not. For euen as two pipes, being blowen with one & the ſelfe-ſame breath diſcord not: ſo (ſaith he) two harts, namelie the hart of Dauid, and the hart of Iohn, being ſtirred with one and the ſelfe-ſame ſpirit, cannot diſagrée the one from the other. But yet they require an indifferent and an attentiue hearer; for Iohn ſpeaketh of ſeruile feare, and of perfect louelove; but Dauid ſpeaketh of the childlie feare aforeſaid. And therefore he ſaith; The feare of the Lord is chaſt or cleane (for in Hebrue it is written, Iireath, Iehouah, Tehorah,) and abideth for euer. On this maner (he thinketh) that the appéerance of contradiction which ſéemeth to be in theſe two places, may be holpen. And he vſeth for each feare this ſimilitude.
Let vsus ſuppoſe (ſaith he) that there be two women, the one chaſt, A ſimilitude.and the other vnchaſt & an adultreſſe; doubtles each of theſe women feareth hir huſband: the adultreſſe feareth him, when he is abſent, leaſt he ſhould returne againe; and when he is preſent, leaſt he ſhould vnderſtand of hir naughtie behauiour: but the chaſt wife is afraid of hir huſband when he is preſent, leaſt he ſhould depart from hir, or ſhould not louelove hir ſo well, or ſhould by ſome offenſe be alienated from hir. By this ſimilitude Auguſtine thinketh may be diſtinctlie perceiued each kind of thoſe feares. Others ſaie moreouer, Whether ſeruile feare be profitable.that this ſeruile feare is not altogither vnprofitable; for it prepareth a waie vntounto louelove: for firſt (ſay they) it ſtriketh the mind, and terrifieth men from ſinnes; it ſtirreth them vp to righteouſneſſe for feare of puniſhments. And an vpright life, by little and little paſſeth into an vſe, and is by cuſtome made pleaſant; and ſo at the length men begin to referre their dooings vntounto God, and to eſtéeme righteouſnes in reſpect of it ſelfe. For euen as a néedle, A ſimilitude.when anie thing is to be ſowed, firſt entreth in, and draweth with it the thred that is annexed thereto, but it ſelfe abideth not in that which is ſowed: ſo (ſaie they) there créepeth into vsus a ſeruile feare, which is afterward excluded, when charitie and a chaſt feare doo once take place.
But what is to be thought of thoſe terrors, which in our minds go before faith, it is manifeſt; namelie, that they are ſins before the Lord: but if anie profit or cōmoditie followe them, that is to be attributed, not vntounto their owne nature, but to the goodnes of the holie Ghoſt; for he vſeth thoſe to be meanes of our iuſtification. The Maiſter of the ſentences maketh foure kinds of feare.The Maiſter of the ſentences, in ſtead of the twoo kinds of feare, which Auguſtine maketh mention of, putteth foure. The firſt is a worldlie feare, whereby men, rather than they will loſe riches, pleaſures, and honours, fall awaie from Chriſt: and this is a feare moſt pernicious, and moſt farre from all godlines. The ſecond is a ſeruile feare, which we before hauehave deſcribed. The third is an initiall feare, that is, a feare that ſerueth at the beginning, whereby men are ſo mooued with the feare of puniſhment, that togither therwith, they hauehave alſo a regard vntounto God, and are caught with a certeine louelove of his righteouſnes and will: this feare in his iudgement is mingled both with a ſeruile feare, and alſo with a childlie feare. Laſt of all he ioineth that pure childlie feare with perfect charitie. But the Schoole-men, The School men hauehave added a fift feare.which followed the Maiſter of the ſentences, bicauſe they alſo might adde ſomewhat of their owne, hauehave brought foorth another feare, which they call naturall; whereby euen by the impulſion of nature it ſelfe, we flie from thoſe things, which are againſt the conſtitution of nature.
12 Now that I hauehave bréeflie and faithfullie declared theſe things out of Auguſtine, out of the Maiſter of the ſentences, and out of the Schoole-men; I will in few words ſet foorth what is to be taught touching them. Firſt I confeſſe, Matth 27, 5. and 26, 75.that there is more than one kind of feare; for I knowe that Peter feared otherwiſe than did Iudas: for Iudas indéed ſo feared, as hée deſpaired; Peter and Iudas feared after a ſundrie maner.but Peter ſo feared, as he returned againe vntounto Chriſt, whom before he by denieng had forſaken. Wherefore we ſaie, that a ſeruile feare is that, whereby we be ſo horriblie afraid of God, A true diſtinction betweene a ſeruile feare and a childlie feare.and flie from him when he is angrie, that we are vtterlie void of faith. But a childlie feare is that, whereby in the midſt of terrors, we are lifted vp through faith: neither ſuffer we our ſelues to be ſwalowed vp with feare. Wherfore in godlie men feare is neuer ſeparated from faith; In godlie men feare is neuer ſeparated from faith.for theſe twoo things muſt be ſo knit togither, that faith doo alwaies gouerne feare: for if it ſhould not be ſo, deſperation would eaſilie followe. For, euen as the lawe ought alwaies to be ioined with the Goſpell, As the law with the Goſpell, ſo faith with feare is ioined togither.ſo ought feare to be euer ioined with faith. We doo not ſo imbrace the Goſpell, but that we alwaies thinke vponupon the obedience of the commandements of God. And when we ſée how often, and how gréeuouſlie we fall, we call our ſelues backe againe to repentance. On the contrarie, the lawe is not to be receiued without the Goſpell; for if it ſhould, we could neither obeie it without Chriſt, neither yet obteine pardon for the offenſes that we hauehave committed againſt it. Wherefore Paule calleth vsus not backe vtterlie from all feare of God; Paule calleth vsus frō the feare that is without faith.but from that feare onelie, which wanteth faith, and which flieth from God, as from an enimie, and from a cruell tyrant. But that feare which hath faith to moderate it, cannot be reprooued; for it is the gift of the holie Ghoſt, verſe. 2.as we read in the eleuenth chapter of Eſaie. And the propertie of the gifts of the holie Ghoſt is, The propertie of the gifts of the holie Ghoſt.that by them we ſubmit all our vertues and affections to the moderation of faith, and make them to ſerue God trulie and ſincerelie.
Theſe gifts they commonlie counted to be ſeuen; How manie gifts of the holie Ghoſt there be. Ibidem.and if a man demand how they prooue that, they ſtraitwaie cite the eleuenth chapter of Eſaie. Howbeit, if we examine that place by the truth of the Hebrue, we ſhall onelie find ſixe gifts to be there; namelie, the ſpirit of wiſedome, of vnderſtanding, of counſell, of fortitude, of knowledge, and of the feare of the Lord. But theſe men hauehave béene deceiued by the Latine tranſlation, which followed not the truth of the Hebrue, but the ſeuentie interpretours; for they, betwéene the ſpirit of knowledge and of feare, hauehave put the ſpirit of pietie, foreign, that is perteining to the obedience of God; whereby it ſéemeth, that they ment to interpret what maner of feare of GOD that ſhould be, which might light vponupon Meſſias, What maner of feare Chriſts feare was.of whom in that place there is mention made. For that feare was neither ſeruile, nor yet a childs feare; but onelie an obedience, pietie, and reuerence towards God his father. Neither hauehave the ſeuentie interpretours onelie once ſo interpreted the feare of God; for in the booke of Iob, where we read; Fearing God, they hauehave turned it foreign, Iob. 1, 1.that is, Obeieng God. Howbeit, vndoubtedlie we ought not to drawe togither into ſo ſtreict a number, the gifts of the holie Ghoſt, The gifts of the holie Ghoſt are manie in number. Eſaie. 4, 4. Zach. 12, 10 Rom, 1, 4. and 8, 15. Iohn. 14, 17to thinke them to be but onlie ſixe or ſeuen; for beſides all thoſe, which are reckoned in that chapter, the ſame Eſaie reckoneth in another place, the ſpirit of iudgment and of zeale. And Zacharie maketh mention of the ſpirit of grace, and Paule of the ſpirit of ſanctification, and Iohn of the ſpirit of truth; and Paule againe in another place of the ſpirit of adoption, Epheſ. 1, 13.and to the Epheſians of the ſpirit of promiſe, and a great manie of other like gifts.
13 Theſe things being ſo, let vsus now ſée, how both in this life, and in the other life, feare may hauehave place. What maner of feare is in the ſaints departed.The ſaints, when they are in heauen, for that they ſhall then hauehave perfect charitie (to ſpeake of feare properlie, as it is a motion ſtirred vp by meanes of ſome gréeuous euill that hangeth ouer vsus) ſhall hauehave no feare. This doth Auguſtine confes vponupon the fift pſalme vponupon theſe words; I will worſhip in thy feare towards thy holie temple. But in them can onelie be that foreign, that is, obedience, reuerence, worſhipping, and pietie towards God; as the 70. interpretours hauehave expounded the ſpirit of the feare of the Lord: verſe. 8. What maner of feare Chriſt had.and ſo ſuch a gift might be found in Chriſt, who indéed otherwiſe could neither feare ſinne, nor hell-fire, nor yet fatherlie chaſtiſements of God. And if a man would ſaie, that he feared death; that muſt be vnderſtood of naturall feare, whereof we intreat not at this preſent. And after this ſort doo I vnderſtand Ambroſe, when in his booke De ſpiritu ſancto he affirmeth, that The gifts of the holie Ghoſt are in the angels. Out of which words the School-men gather, that in them is the feare of God: for doubtleſſe, ſéeing they are in bleſſed ſtate, that can be no otherwiſe vnderſtood, but as it hath béene alreadie ſhewed of me. But as touching the godlie in this life; The ſaints while they liue here are not without childlie feare.we muſt ſo affirme, as we thinke not, that they can be without childlie feare; ſo that that feare be ſo vnderſtood (according as I taught before) that they doo not onelie flie from offending of God, and are afraid of falles againſt his will; but alſo are mooued with the feare of hell-fire, and of the wrath of God, and of his puniſhments: vntounto which feare neuertheles, a quiet faith and confidence in the merciemercy of God, are as a preſent comfort.
For we ought not to thinke, that the threatenings in the holie ſcriptures are vaine; for they are alſo profitable to the godlie, Threatenings in the lawe are not vaine, but doo profit euen the ſaints. Luke. 12, 5.eſpeciallie when they hauehave not as yet obteined perfect charitie & abſolute regeneration. Chriſt ſaid vntounto his apoſtles; I will ſhew you whom ye ſhall feare, euen him, which after he hath killed the bodie, hath power alſo to caſt the ſoule into hell-fire. And Paule to the Corinthians bringeth foorth examples of the Hebrues in old time, 1. Cor. 10, 1.whereby he declareth, that for their abuſing the ſacraments of God, they were deſtroied in the deſert. By which examples he ment to warne the Corinthians, to beware of the like vengeance; Manie (ſaith he) are weake, and manie ſleepe. And if we would iudge our ſelues, we vndoubtedlie ſhould not be iudged: but now, forſomuch as we are iudged, we be corrected of the Lord, that we ſhould not be condemned with this world. And vntounto the Philippians; Phil. 2, 12.Worke your ſaluation with feare and with trembling. And vntounto the Romans; Be not ouer wiſe, but feare. Rom. 11. 20,Hereby we ſée, that godlie men liue not vponupon the earth without the feare of God. And héere, feare hath reſpect to manie kinds of euils; for the godlie are afraid of ſinne, of often falling, of the wrath of God, of fatherlie chaſtiſements, of ſcourges wherewith God puniſheth his people when they ſinne, and finallie of hell-fire: which they ſée they hauehave deſerued, vnleſſe God by his merciemercy, and Chriſt by his ſacrifice, which he offered vponupon the croſſe, ſhould helpe and ſuccour vsus.
But what meaneth that which Iohn ſaith; 1. Ioh. 4, 18. A place of Iohn declared.Perfect charitie caſteth out feare. I knowe there be ſome, which interpret theſe words in this ſenſe; to wit, that they which louelove God trulie, are not afraid to put themſelues for godlineſſe ſake into all maner of dangers; neither doo they ſhun perſecutions, but valiantlie doo ſtand ſtedfaſt in all maner of aduerſities. 2. Tim. 1, 7.The verie which thing Paule in the latter epiſtle to Timothie wrote in other words ſaieng; We hauehave not (ſaith he) receiued the ſpirit of fearefulneſſe, but of might and of louelove. Wherefore he exhorteth Timothie, not to be aſhamed of the teſtimonie of the Lord, 2. Tim. 1, 8.or of him being in bonds for the Lords ſake: but couragiouſlie to indure labour for the Goſpell ſake. Albeit that theſe things be true, yet this is not that which the place of Iohn teacheth; for it maketh mention there of the iudgement of the Lord, of which he willeth the godlie, which looue God, not to be afraid: and he rendreth a reaſon; bicauſe feare hath diſquietnes ioined with it. Wherefore I willinglie aſſent vntounto Auguſtine, which ſaith, that Iohn ſpeaketh of perfect charitie; the which, ſéeing it cannot be had in this life, we may not looke to hauehave it without feare. Further, we might in this place vnderſtand that feare, which is diſſeuered from confidence; and therefore driueth men to deſperation: for they which beléeue and looue God trulie, vphold their feare with a liuelie faith.