41. Since the nature of faith could not be better or more clearly evinced than by the substance of the promise on which it leans as its proper foundation, and without which it immediately falls or rather vanishes away, we have derived our definition from it—a defin- ition, however, not at all at variance with that definition, or rather description, which the Apostle accommodates to his discourse, when he says that faith is “the substance of things hoped for, the evidence of things not seen,” (Heb. 11:1). For by the term substance (υποστασις), he means a kind of prop on which the pious mind rests and leans. As if he had said, that faith is a kind of certain and secure possession of those things which are promised to us by God; unless we prefer taking υποστασις for confidence. I have no objec- tion to this, though I am more inclined to adopt the other interpretation, which is more generally received. Again, to intimate that until the last day, when the books will be opened (Dan. 7:10; Rev. 20:12), the things pertaining to our salvation are too lofty to be perceived by our sense, seen by our eyes, or handled by our hands, and that in the meantime there is no possible way in which these can be possessed by us, unless we can transcend the reach of our own intellect, and raise our eye above all worldly objects; in short, surpass ourselves, he adds that this certainty of possession relates to things which are only hoped for, and therefore not seen. For as Paul says (Rom. 8:24), “A hope that is seen is not hope,” that we “hope for that we see not.” When he calls it the evidence or proof, or, as Augustine repeatedly renders it (see Hom. in Joann. 79 and 95), the conviction of things not present, the Greek term being ελενγχος, it is the same as if he had called it the appearance of things not ap- parent, the sight of things not seen, the clearness of things obscure, the presence of things absent, the manifestation of things hid. For the mysteries of God (and to this class belong the things which pertain to our salvation) cannot be discerned in themselves, or, as it is ex- pressed, in their own nature; but we behold them only in his word, of the truth of which we ought to be as firmly persuaded as if we held that every thing which it says were done and completed. But how can the mind rise to such a perception and foretaste of the divine goodness, without being at the same time wholly inflamed with love to God? The abundance of joy which God has treasured up for those who fear him cannot be truly known without making a most powerful impression. He who is thus once affected is raised and carried en- tirely towards him. Hence it is not strange that no sinister perverse heart ever experiences this feeling, by which, transported to heaven itself, we are admitted to the most hidden
treasures of God, and the holiest recesses of his kingdom, which must not be profaned by the entrance of a heart that is impure. For what the Schoolmen say as to the priority of love to faith and hope is a mere dream (see Sent. Lib. 3 Dist. 25, &c.) since it is faith alone that first engenders love. How much better is Bernard, “The testimony of conscience, which Paul calls ‘the rejoicing’ of believers, I believe to consist in three things. It is necessary, first of all, to believe that you cannot have remission of sins except by the indulgence of God; secondly, that you cannot have any good work at all unless he also give it; lastly, that you cannot by any works merit eternal life unless it also be freely given,” (Bernard, Serm. 1 in Annuntiatione). Shortly after he adds, “These things are not sufficient, but are a kind of commencement of faith; for while believing that your sins can only be forgiven by God, you must also hold that they are not forgiven until persuaded by the testimony of the Holy Spirit that salvation is treasured up for us; that as God pardons sins, and gives merits, and after merits rewards, you cannot halt at that beginning.” But these and other topics will be considered in their own place; let it suffice at present to understand what faith is. 42. Wherever this living faith exists, it must have the hope of eternal life as its inseparable companion, or rather must of itself beget and manifest it; where it is wanting, however clearly and elegantly we may discourse of faith, it is certain we have it not. For if faith is (as has been said) a firm persuasion of the truth of God—a persuasion that it can never be false, never deceive, never be in vain, those who have received this assurance must at the same time expect that God will perform his promises, which in their conviction are absolutely true; so that in one word hope is nothing more than the expectation of those things which faith previously believes to have been truly promised by God. Thus, faith believes that God is true; hope expects that in due season he will manifest his truth. Faith believes that he is our Father; hope expects that he will always act the part of a Father towards us. Faith believes that eternal life has been given to us; hope expects that it will one day be revealed. Faith is the foundation on which hope rests; hope nourishes and sustains faith. For as no man can expect any thing from God without previously believing his promises, so, on the other hand, the weakness of our faith, which might grow weary and fall away, must be supported and cherished by patient hope and expectation. For this reason Paul justly says, “We are saved by hope,” (Rom. 8:24). For while hope silently waits for the Lord, it restrains faith from hastening on with too much precipitation, confirms it when it might waver in regard to the promises of God or begin to doubt of their truth, refreshes it when it might be fatigued, ex- tends its view to the final goal, so as not to allow it to give up in the middle of the course, or at the very outset. In short, by constantly renovating and reviving, it is ever and anon furnishing more vigor for perseverance. On the whole, how necessary the reinforcements of hope are to establish faith will better appear if we reflect on the numerous forms of temptation by which those who have embraced the word of God are assailed and shaken. First, the Lord often keeps us in suspense, by delaying the fulfillment of his promises much
longer than we could wish. Here the office of hope is to perform what the prophet enjoins, “Though it tarry, wait for it,” (Hab. 2:3). Sometimes he not only permits faith to grow languid, but even openly manifests his displeasure. Here there is still greater necessity for the aid of hope, that we may be able to say with another prophet, “I will wait upon the Lord that hideth his face from the house of Jacob, and I will look for him,” (Isaiah 8:17). Scoffers also rise up, as Peter tells us, and ask, “Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation,” (2 Pet. 3:4). Nay, the world and the flesh insinuate the same thing. Here faith must be supported by the patience of hope, and fixed on the contemplation of eternity, consider that “one day is with the Lord as a thousand years, and a thousand years as one day,” (2 Pet. 3:8; Ps. 90:4). 43. On account of this connection and affinity Scripture sometimes confounds the two terms faith and hope. For when Peter says that we are “kept by the power of God through faith until salvation, ready to be revealed in the last times” (1 Pet. 1:5), he attributes to faith what more properly belongs to hope. And not without cause, since we have already shown that hope is nothing else than the food and strength of faith. Sometimes the two are joined together, as in the same Epistles “That your faith and hope might be in God,” (1 Pet. 1:21). Paul, again, in the Epistle to the Philippians, from hope deduces expectation (Phil. 1:20), because in hoping patiently we suspend our wishes until God manifest his own time. The whole of this subject may be better understood from the tenth chapter of the Epistle to the Hebrews, to which I have already adverted. Paul, in another passage, though not in strict propriety of speech, expresses the same thing in these words, “For we through the Spirit wait for the hope of righteousness by faith,” (Gal. 5:5); that is, after embracing the testimony of the Gospel as to free love, we wait till God openly manifest what is now only an object of hope. It is now obvious how absurdly Peter Lombard lays down a double foundation of hope—viz. the grace of God and the merit of works (Sent. Lib. 3, Dist. 26). Hope cannot have any other object than faith has. But we have already shown clearly that the only object of faith is the mercy of God, to which, to use the common expression, it must look with both eyes. But it is worth while to listen to the strange reason which he adduces. If you presume, says he, to hope for any thing without merit, it should be called not hope, but presumption. Who, dear reader, does not execrate the gross stupidity30 which calls it rashness, and presumption to confide in the truth of God? The Lord desires us to expect every thing from his goodness and yet these men tell us, it is presumption to rest in it. O teacher, worthy of the pupils, whom you found in these insane raving schools! Seeing that, by the oracles of God, sinners are enjoined to entertain the hope of salvation, let us willingly presume so far on his truth as to cast away all confidence in our works, and trusting in his mercy, venture 30 Latin “Quis non merito, amice lector, tales bestias execretur?” French, “Je vous prie, mes amis, qui se tiendra de maudire telles bestes?”—I pray you, my friends, who can refrain from execrating such beasts?
to hope. He who has said, “According to your faith be it unto you,” (Mt. 9:29), will never deceive.