however fettered, short-sighted and narrow-hearted it may be, has still a freer character than faith, because the domain of theory is in itself a free one, because here the ground of decision is the nature of things, argument, reason. But faith refers the decision to conscience and interest, to the instinctive desire of happiness; for its object is a special, personal Being, urging himself on recognition, and making salvation dependent on that recognition. Faith gives man a peculiar sense of his own dignity and importance. The believer finds himself distinguished above other men, exalted above the natural man; he knows himself to be a person of distinction, in the possession of peculiar privileges; believers are aristocrats, unbelievers plebeians. God is this distinction and pre-eminence of believers above unbelievers, personified. [198] Because faith represents man's own nature as that of another being, the believer does not contemplate his dignity immediately in himself, but in this supposed distinct person. The consciousness of his own pre-eminence presents itself as a consciousness of this person; he has the sense of his own dignity in this divine personality. [199] As the servant feels himself honoured in the dignity of his master, nay, fancies himself greater than a free, independent man of lower rank than his master, so it is with the believer. [200] He denies all merit in himself, merely that he may leave all merit to his Lord, because his own desire of honour is satisfied in the honour of his Lord. Faith is arrogant, but it is distinguished from natural arrogance in this, that it clothes its feeling of superiority, its pride, in the idea of another person, for whom the believer is an object of peculiar favour. This distinct person, however, is simply his own hidden self, his personified, contented desire of happiness: for he has no other qualities than these, that he is the benefactor, the Redeemer, the Saviour--qualities in which the believer has reference only to himself, to his own eternal salvation. In fact, we have here the characteristic principle of religion, that it changes that which is naturally active into the passive. The heathen elevates himself, the Christian feels himself elevated. The Christian converts into a matter of feeling, of receptivity, what to the heathen is a matter of spontaneity. The humility of the believer is an inverted arrogance,--an arrogance none the less because it has not the appearance, the external characteristics of arrogance. He feels himself pre-eminent: this pre-eminence, however, is not a result of his activity, but a matter of grace; he has been made pre-eminent; he can do nothing towards it himself. He does not make himself the end of his own activity, but the end, the object of God.