The third Chapter. Of Faith, and the certeintie thereof; and of the vices of feare and securitie, which are contrarie vnto the same: also of the nature of our adoption, and hope, and vnion with Christ.
NOw it shall be conuenient to declare what faith is. 1 Faith therefore is an assent, 2 and that a firme assent vnto the words of God; obteined, not by reason or naturall demonstration, but by the authoritie of the speaker, and by the power of the holie Ghost. And this definition disagréeth not from that, which Paule taught in th’eleuenth chapter to the Hebrues. By this we may sée, 3 about what things faith is occupied; namelie, about the word of God. And it is euident, what the chéefe and principall ground is, vnto which all things perteining to God are referred: and that is; The Lord hath said. But the authoritie of the speaker cannot be of so much effect with vs, as it ought to be; vnles the persuasion of the holie Ghost be therevnto adioined. In Gréeke it is called ⟨…⟩, which word is deriued of ⟨…⟩; for we are not accustomed to beléeue, vnles it be in that thing whereof we be full persuaded. Basil, as touching faith, when he expoundeth this place of the psalme; 4 I haue loued, and therefore haue I spoken, writeth thus; Doo not contend to sée those things, which are laid vp far off; neither make those things doubtfull, which are hoped for. 5 In which words he sheweth, that two principall things are to be auoided; the one is, that we be not with too much curiositie stirred vp, to séeke out the proofe of things, which we ought to beléeue, which proofe, so long as we liue here cannot be had; the other is, that although they be obscure, yet we should not doubt of the truth of them. And the same writer, intreating of the confession of faith, saith on this wise; 6 It is a manifest falling awaie from faith, and a point of pride, either to refuse anie of those things that be written, or to bring in anie thing that is not written: forsomuch as our Lord Iesus Christ said; My sheepe heare my voice: & before that he said; But a stranger they will not followe, but will flee from him, bicause they haue not knowne his voice.
The apostle also hath by another humane example, straitlie forbidden, either to adde, or to diminish anie thing in the holie scriptures, when he saith; 7 And yet no man dissanulleth the testament of man, when it is confirmed, neither addeth anie thing therevnto. In which place a man may perceiue, how warilie this writer affirmeth, that as touching faith, nothing ought either to be added, or diminished in the holie scriptures. Which thing maketh chéefelie against them, that obtrude inuentions and traditions of men, as of necessitie to be beléeued. Further, the same writer plainelie setteth foorth the certeintie of faith, when he declareth the propertie thereof in his Morals, the eightie Summe, & 22. chapter, where he saith; What is the propertie of faith? He answereth; and vnseparable certeintie of the truth of the words of God, which is not atteined to by anie kind of reasoning, or brought in through anie naturall necessitie; nor being framed to anie pietie, can euer be shaken off. And he addeth, that it is the dutie of one that beléeueth, in such a certeintie, to be affected to the power of the words spoken; and not to presume, either to disanull, or to adde anie thing. 8 For if it be so, that Whatsoeuer is not of faith, is sinne, as the apostle saith; And faith commeth of hearing; and hearing by the word of God: 9 then, whatsoeuer is not of faith, being not conteined in the scripture inspired by the spirit of God, the same is sinne.
This father, togither with vs, confirmeth the certeintie of faith, and sheweth wherevpon the same dependeth, when he calleth it vnseparable: bicause, when we beléeue, we doo not examine by our owne reason, what is possible, or not possible to be doone. And he séemeth to allude to those words which Paule speaketh of the faith of Abraham; 10 that He wauered not through vnbeleefe: where he vsed this verbe ⟨…⟩. Wherefore let certeintie be the contrarie thing vnto doubting; which happeneth through inquisitiuenes or examination of mans reason. Moreouer, 11 that which he in another sentence had spoken, he plainelie repeateth againe; namely, that Those things which are without the scriptures are not to be beléeued. And this place of Paule; Whatsoeuer is not of faith, is sinne, he vseth in his naturall and proper sense, as we also vse it: which thing our aduersaries cannot abide. Faith differeth from opinion; for opinion, although it make vs leane vnto one part, yet it dooth the same both with reason, and also not without feare of the truth of the other part. And suspicion dooth yet ingender a weaker assent than opinion dooth, bicause it is both destitute of reason, and also it leaueth men doubtfull of the truth of the other part. It is true indéed, that science ingendreth a firme assent; but that is brought to passe by adding of demonstrations.
Forsomuch as we now sée plainelie, as well what faith is, as also how it differeth from opinion, science, and suspicion; let vs sée how manie waies faith is taken. 12 For there is one kind of faith that is mightie, perfect, and of efficacie, whereby we are iustified; but there is another, which is void & without fruit, and the same being vaine, and during but for a time, bringeth not iustification. Which thing is manifest by the parable of the Gospell, where it is said, that The séed, that is to saie, the word of God, 13 falleth sometimes vpon good ground, and somtimes vpon stonie ground, vpon thornes, and by the high waie side, where it is lost, & bringeth foorth no fruit. Againe, 14 that faith which is good and profitable, is not in all men alike: for it hath degrées, according to the greater or lesse infirmitie of the flesh. Wherefore Paule saith; 15 Euen as God hath diuided vnto euerie man the measure of faith. And in the selfe-same parable, 16 The séed falling into the good ground, bringeth not foorth fruit in all parts alike: for in some places it bringeth foorth thirtie fold, in othersome place sixtie fold, and in other some an hundred fold.
2 In the example of Abraham, 17 which the apostle tooke in hand to intreat of in the fourth chapter to the Romans, is verie aptlie described both the nature and propertie of faith. For Faith is the gift of God, whereby we firmelie assent to his promises, striuing against the flesh, and against humane wisedome. That it is the gift of God, Paule to the Ephesians testifieth by expresse words, 18 when he saith; that By faith we are saued, and that not of our selues; for (saith he) it is the gift of God. And euen as the philosophers supposed, 19 that the strength and abilitie of men is not sufficient to doo all things perfectlie and absolutelie; and therefore held, that wée haue néed of habits, or grounded dispositions, that in sudden cases we might be readie to doo well, so as we should néed no long deliberation, and the thing which we doo, we might doo it both easilie and pleasantlie: euen so also ought we, for the perceiuing of those things which are of God, to haue our mind and vnderstanding strengthened, by some power that is from without vs, and should be giuen vnto vs; séeing that through the default of our first parent, we are most vnapt to vnderstand the secret things of God. And forsomuch as those things, wherevnto our faith hath a respect, are altogither diuine; it followeth of necessitie, that to vnderstand them, we be also holpen by diuine inspiration.
20 But we must now declare, what is the chéefest thing, wherevnto our faith is directed; which (to speake bréeflie) is the promise of God, wherevnto by beléeuing we assent. And this promise is chéeflie that, wherin he promiseth, that he will through Christ be fauourable and mercifull vnto vs. And although in the holie scriptures are read and offered vnto vs verie manie promises of God, yet this one is the chéefest, for whose sake the rest are performed vnto vs; vnto which also all other promises are to be referred. This promise (as we haue before said) is that, wherein God promiseth, that he will be mercifull vnto vs for Christ his sake. And although there be verie manie things, which we ought to beléeue; as are threatenings, histories, exhortations, praises of God, and such other like: yet ought all these things to be referred to the persuading of vs to this promise onelie. Hereby is manifest, what is the chéefest obiect of faith; 21 for the common obiect, or (as they terme it) the equall obiect of faith is the word of God, set foorth in the holie scripture. Beyond this obiect faith extendeth not it selfe; for (as Paule saith) Faith commeth of hearing, and hearing by the word of God. 22 This thing our aduersaries can by no meanes abide; 23 for they contend, that there be certeine things (I knowe not what) to be beléeued, which are not conteined in the holie scriptures. But we saie, that faith is an assent that is giuen to the holie scripture, and vnto those things which are necessarilie and euidentlie concluded of it. 24 Among other things, they are woont to obiect vnto vs the perpetuall virginitie of the mother of Christ, which they saie must be beléeued; although it be not mentioned in the holie scriptures. They obiect moreouer, that the authoritie of the holie scriptures dependeth of the church, and cannot be prooued by the scriptures themselues.
3 As touching the first, it is sufficient for vs, 25 that we are taught by the holie scriptures, that Christ was conceiued and borne of a virgin. And aboue that, to affirme that the blessed virgin was ioined with man, in fellowship of the flesh, it were rash and presumptuous; for séeing there is nothing spoken therof in the holie scriptures, nor yet is the same likelie, why (in Gods name) should we either beléeue it, or affirme it? And contrariwise, that she abode perpetuallie a virgin; forsomuch as the holie scriptures doo not by expresse words auouch the same, it is not to be admitted among those things, which must of necessitie be beléeued: such as are the things expresselie conteined in the holie scriptures. Ierom against Heluidius wrote of this matter; for he was woorthilie to be condemned, bicause he did rashlie affirme, that she was not perpetuallie a virgin. 26 And Augustine verie well admonisheth vs, that when we come to such places, where the sense of the scripture cannot certeinlie be gathered, we should not rashlie set our opinion on the one part or the other. As concerning the other obiection, we haue oftentimes declared, that it is not true which they take as granted; namelie, that the scripture hath his authoritie of the church: 27 for the stedfastnes therof dependeth of God, and not of men. And the word was both firme and certeine before the church began; for the church was called by the word: and the spirit of God wrought in the harts of them that beléeued the word, and of them that read it, that they did acknowledge it to be no humane word, but altogither diuine. Wherefore the authoritie came to the word of God from the holie Ghost, and not from the church.
But they saie, 28 that Augustine writeth against the epistle called Epistola Fundamenti, saieng; I would not beléeue the Gospell, vnlesse the authoritie of the church had mooued me thereto. Howbeit, Augustine in those words would signifie nothing else, but that we must attribute much to the ministrie of the church, which setteth foorth, precheth, and beateth the Gospell into the memorie of all faithfull people. For which of vs hath come vnto Christ, or beléeued the Gospell, but that he hath béene stirred vp by preaching of the Gospell, which is doone in the church? And yet thereby it cannot be gathered, that the authoritie of the Gospell depends of the church, in the minds of the hearers. For if it were in the power thereof, to cause the scripture to be receiued; then vndoubtedlie it would long since haue persuaded the Epicures and Turks to imbrace the same. But the matter is far otherwise; for what authoritie soeuer the church, or the ministers thereof haue, the same dependeth wholie vpon the word of God. For if a man should demand of them, how they prooue the authoritie of the church, or how certeine they are, that it erreth not in the vnderstanding of the holie scriptures; and discerning them from other writings? They will answer that, bicause it is gouerned by the holie Ghost. But I beséech you how knowe ye that? Bicause (they will saie) Christ hath promised, 29 that Hee will be with it, euen to the end of the world. And bicause he hath also said; 30 Where soeuer shall be two or three gathered togither in my name, there am I in the middest of them. And againe; I will send the holie Ghost the comforter, 31 which shall lead you into all truth. These are the things (saie they) which persuade vs of the authoritie of the church: but I would faine knowe, from whence ye receiued these things, 32 but out of the holie scriptures; wherefore we may contrariwise conclude, that the church hath hir authoritie of the scriptures.
4 Further, by that place of Paule is declared another difference of faith; 33 namelie, that it is a firme assent. For he pronounceth of Abraham, that he nothing doubted; and he vseth this verbe ⟨…⟩, which signifieth To reason with himselfe, and to put doubts. In which signification Luke in the Acts vseth the selfe-same word: for so it is said vnto Peter, 34 that he should go vnto Cornelius the centurion, ⟨…⟩, that is, Doubting nothing. Abraham had a respect vnto the will and power of God, which made the promise; and not vnto his owne infirmitie, or to the infirmitie of his wife. Without God he had nothing, whereby he could promise himselfe anie such thing: wherefore (as saith the apostle) he was strengthened in faith; neither doubted he through vnbeléefe, which is all one as if he had said: Else-where on euerie side were offered vnto him incredulitie and doubting. Neither ought this sentence to be reprooued, as though we doo féele no such experience in our selues: for there is none, in whose mind there riseth not at anie time some doubt, touching those things which we beléeue; for this commeth not of faith, but of our infirmitie. Of which thing we may be easilie instructed, by that which we sée to happen in the habit of anie science; especiallie of the mathematicall science: for therein is certeintie, and that verie great certeintie; for there the conclusions doo necessarilie and most euidentlie followe of the premisses. But if a man haue not perfectlie learned, or perfectlie attained vnto the science, hée shall sometimes doubt; and this commeth to passe, not by meanes of the science, but by reason of the fault of him that vseth the science.
Euen so we, bicause (so long as we liue here) we be weake, neither can haue a full and perfect faith; 35 therefore doubts doo oftentimes arise vnto vs, yea, euen against our wils. But touching the nature of an opinion, thou maiest perceiue it to be otherwise: the which is such, as there can be no blame laid vnto vs, if we somewhat incline to the other part, from that which we thinke to be true. But the infirmitie, which happeneth to vs, concerning faith, may come two waies: for sometimes we firmelie cleaue vnto those things, which we beléeue; howbeit, there are other things behind, which are to be beléeued, the which as yet we perceiue not. And after this maner, they which togither with the Gospell obserued choise of meates, and other ceremonies, are called by Paule, in his epistle to the Romans, Weake in faith: 36 for they knew not as yet, that the ceremonies of the lawe were abrogated. Sometimes it commeth to passe, that we sée indéed the things, which are to be beléeued; but yet we are not so perfect in faith, that wée can firmelie and constantlie cleaue vnto them. So Christ called the apostles Men of little faith, and especiallie Peter, 37 when (through doubting) hée was almost drowned with the waues of the sea. Wherefore, as touching each part, we must alwaies praie vnto God to increase our faith.
It is also to be noted, that the power of beléeuing commeth of the holie Ghost, when as we yéeld not vnto so manie and so dangerous flouds of doubting, which doo inuade the mind; but doo in the end ouercome them: which thing cannot be doone without a heauenlie and supernaturall power. But in this assent of the faith, 38 we must diligentlie examine, both what he is that hath spoken, and also what it is that is said, and is set before vs to beléeue: bicause the diuell dooth studie nothing more, than to cause vs to beléeue, that God hath spoken that which hée spake not. Oftentimes also, those things, which be spoken by God himselfe, are by false deceiuers wrested to a wrong sense, are corrupted, and so forced vpon vs to be beléeued. Wherefore, 39 séeing we haue néed of reuelation, concerning each part; we must praie vnto God that he will not suffer vs to be deceiued. One of them, which writeth vpon the sentences, is of this opinion; that If it were most assuredlie knowne, that God spake anie thing, faith therein could take no place: for straitwaie (saith he) by the light of nature we should knowe, that it ought to be true, which GOD hath spoken, vnles we will thinke him to be a lier. But this man is woonderfull far out of the waie; for we doubt not, but that the prophets assuredlie knew, that GOD spake in them, & yet they beléeued those things which they foretold. We also assuredlie knowe, that God spake those things, 40 which are read in the holie scriptures, and yet we beléeue them. The apostles knew, that they had receiued the holie Ghost, and yet were they not therefore destitute of faith. But that which is spoken of this man should then be true, if we could knowe euidentlie, by reason, or sense, that God spake these things: which thing can in no wise be doone; for they come not to our knowledge otherwise than by reuelation. But this man in stead of euidence did put certeintie.
The last part which is in the definition, wherein it is said, that this assent wrestleth with the sense and wisedome of the flesh, may manifestlie be declared, 41 not onlie by the example of Abraham; but also by a great manie of other examples. God promised deliuerance vnto the children of Israel, 42 and yet in the meane time increased their affliction: they were charged with a great number of bricks, they had no strawe giuen them for their worke, they were sharplie and cruellie beaten; and when they were alreadie departed out of Aegypt, the sea came against them, on the other side of them were great huge rocks, and at their backs Pharao was with a great mightie armie; against which hindrances the flesh could not choose but striue. And in like sort, manie things séemed to be against the promise made to Dauid, 43 whereby he should be mooued, not to beléeue the annointment by Samuel; against the which it was néedfull that he should be strengthened by faith. The apostles also descried manie tokens of infirmitie in Christ, which they ought to haue ouercome by faith. 44 Wherefore we may conclude, that such is the nature of our faith, that it hath alwaies some strife with doubting.
5 And whereas it is added, Giuing the glorie vnto God, the end wherevnto faith tendeth is respected; namelie, to aduance and increase the glorie of God, which herin consisteth, that we conceiue such woorthie estimation towards God. It is said that Abraham was well-néere a hundred yéeres old; for (as it is written in the historie of Genesis the 17. chapter) he was 99. yéeres of age, 45 when this promise was made to him: he had no like example before his time, by consideration whereof his mind might be confirmed, for he is the first that the scriptures doo make mention of, to haue had strength of getting children restored againe to him. Neither is it anie maruell, that by the worke of faith is aduanced Gods glorie; 46 forsomuch as thereby we for Gods sake denie the best part of our selues, which is our mind and reason, whereby we either assent or not assent vnto things set foorth vnto vs. Wherefore it is manifest, that there can be nothing more excellent offered by vs vnto God than faith; for it is woonderfull testification of the power and goodnesse of God, for his sake to quench in our selues the sense of nature. But I woonder at these, which so diligentlie commend works, and so lightlie extoll chastitie, sole life, and other works; and yet are so cold in setting foorth of the commendation of faith, séeing thereby commeth the victorie, by which we ouercome both our selues, and also the whole world. For so Iohn saith; 47 This is the victorie that ouercommeth the world, euen our faith. Which thing I speake not, as though I ment, that we are iustified by faith, 48 as it is a worke: for it is polluted by sundrie blemishes of our infirmitie.
And Augustine saith, that this sentence must by no means be admitted; namelie, 49 that Faith meriteth iustification vnto vs: for saith is not (saith he) of our selues, but as Paule expresselie teacheth to the Ephesians) It is the gift of God. Howbeit, in so much as it is a worke, it excelleth manie waies all other works. 50 Neither can it be expressed, how far wide the Schoole-men erre, when they imagine, that faith can consist without good works: for after their iudgement, faith should not atteine vnto the woorthinesse of wisedome; which (as the philosophers doo write, and also they themselues confesse) cannot be had without the rest of the vertues. What maner of diuine faith shall it then be, if it reach not vnto the perfection of wisedome? Moreouer, forsomuch as vertue suffereth not vice to be ioined togither with it, and they themselues affirm that faith is a vertue; how will they haue true faith to be in sinners, and in such as be strangers from God? But they will saie, 51 that they appoint faith to be a vertue of the vnderstanding; vnto which kind of vertues, vices are not repugnant: for we sée sometimes, that the most wicked men of all haue excellent sciences in them. But neither will this anie thing helpe them, their owne feigned imagination is a let therto: for they imagine, that those things, which are set foorth to our vnderstanding, if they be obscure, and not verie euident; that assent is not giuen vnto them, vnlesse it be, bicause the will commandeth the vnderstanding to giue assent, and herein to subiect it selfe to the truth of God. Wherefore I will demand of these men, whether the worke of the will, whereby it commandeth the vnderstanding to giue place, and to assent vnto the words of God, be good or euill? Vndoubtedlie, they must be compelled, whether they will or no, to saie it is good. 52 But without charitie it is not possible, that the will should bring the vnderstanding to imbrace the things that are to be beléeued: wherfore these fond deuises of theirs are repugnant the one to the other.
But we teach no such thing, that faith should depend vpon the commandement of the will: 53 for how should the will be mooued to command things that are to be beléeued, as good and woorthie of credit, vnles it had first receiued the same by vnderstanding? Indéed we confesse, that those things, which we beléeue are obscure, and not verie euident to humane reason: 54 but they are made plaine to the vnderstanding by the light of diuine reuelation, and by the lightening of the holie Ghost: wherefore, by the iudgement of reason, they are imbraced and admitted with the best certeintie. Which things being so knowne and receiued, the will consequentlie delighteth itselfe in them, and so earnestlie imbraceth them, as it commandeth the other powers of the mind to doo works agréeable vnto that truth, which the mind hath beléeued: and by this meanes, out of faith springeth charitie; after the which hope dooth followe. For the things, which we beléeue, and earnestlie loue, we wait for with a couragious and patient mind; which thing perteineth chéeflie vnto hope. 55 Neither let anie man thinke, that this is against reason, or else that it extinguisheth the nature of man; for that we séeme in beléeuing to refuse humane sense, as though this were a madnes in vs, as Festus said vnto Paule, when he preached the faith of Christ; 56 Much learning hath made thee mad. The case standeth not so, but rather it is brought to passe by faith, that our reason maketh it selfe subiect vnto the doctrine of God, and to his reuelation, rather than to inferiour reasonings and persuasions; the which being but vnderlings to the holie scriptures, man is rather puffed vp, than humbled by them. And if anie man saie, that men become mad with beléeuing; we will adde, that the same is doone most of all by reason.
6 The apostle maketh mention, that GOD quickeneth them that be dead; and that the bodie of Abraham was dead, and also the wombe of Sara. In which words Chrysostome saith are laid the foundations of our resurrection, which we beléeue shall come. For if God were able to doo these things, then can there be no want in him, either of meanes or power to restore the dead to life againe. 57 And vndoubtedlie, I am persuaded, that this faith was no small helpe vnto Abraham for moouing of him to sacrifice his sonne, according as God had required at his hands. For though he had receiued the promise, that he should haue posteritie by Isaac; yet he sawe, that although he were slaine, yet there was place still remaining for that promise: for he beléeued, that God was able to raise him vp, although he were slaine, and make him to liue againe. And how praise-woorthie the faith of that patriarch was, Paule declareth, when hée saith, that he had not a regard vnto his owne dead bodie, or to the dead wombe of Sara; but gaue the glorie vnto God, being most assuredlie persuaded, that God was able to performe and bring to passe whatsoeuer he had promised. Ambrose by an Antithesis or contrarie position, declareth the excellencie of this faith; for hée compareth it with the incredulitie of Zacharie, 58 vnto whom when the angel shewed of the birth of Iohn Baptist, yet he remained still in vnbeléefe; and therefore he was reprooued of the Lord, and his toong so tied, that he could not declare it; which punishment was verie conuenient for that offense: for they which beléeue not, doo neither speake nor confesse. Abraham considered with himselfe; Although I am now by nature past child getting, and am become barren; yet the power and might of God is not subiect vnto the impediments of creatures: for God can, beyond the accustomed maner and course of nature, bring to passe, whatsoeuer hée will. Wherefore, although I, by mine abilitie, cannot beget a child; yet God can make his promise excellent with a miracle, whereby he may excéed the order of nature.
The Rabbins of the Hebrues saie, that Abram begetteth not, but Abraham begetteth: bicause (saie they) therin is put the aspiration He, being a letter perteining to the name Tetragrammaton. As if it should haue béene said; The power of God being added, he which could not beget, now begetteth children. Augustine in his questions vpon Genesis thinketh, that this place of the apostle is not absolutelie to be vnderstood: for we read, that after the death of Sara, Abraham had manie children by his wife Chetura, 59 which he afterward married. And he addeth, that the opinion of naturall philosophers is, that men of great yéeres cannot beget children of old women, but yet they may of yoong maidens. Wherefore he thinketh, that in this place we must vnderstand, that the bodie of Abraham was dead, as touching Sara his wife, which was now ninetie yéeres old. But this exposition hath no such assured cause, to compell vs to thinke it to be true: for in that Abraham begat children of Chetura, Sara being now dead, that might come by this meanes, that God had now besides the order of nature, restored strength vnto him for begetting of children. Neither maketh that anie thing to the purpose, which Origin affirmeth, who vpon this place writeth, that the bodie of Abraham is vnderstood to be dead, bicause he now liued chastelie with his wife; neither had he anie more fellowship with hir. But he commendeth him, for that when he had receiued the aduertisement of GOD, that he should haue issue by his wife, he againe went in vnto hir. These things (as it appéereth) be deuised of his owne head; for they cannot be gathered by the historie. Now the apostle is in hand to commend the faith of Abraham, for that he constantlie gaue assent vnto the promise of God, although as well his owne nature, as his wiues were vtterlie against it.
60 7 But whether Abraham anie thing doubted, when God promised vnto him a child, the scripture séemeth to leaue in suspense: for in the 17. chapter of Genesis it is written, that hée laughed, and said; Shall a child be borne to one of an hundred yeeres of age? And shall Sara bring foorth a child being ninetie yeeres of age? I would to God Ismael might liue in thy sight! These words haue a shew both of ioie and of admiration, yet neuertheles being ioined with some doubting. And for this cause dooth this scripture make mention of these things, that the faith of Abraham, which is so highlie commended, should in no wise be thought to haue béene without mistrusts, which are accustomed to spring of the flesh and humane sense: but bicause the faith of the Patriarch ouercame these mistrusts, therefore it is praised. Neither doo we read there, 61 that Abraham was accused of incredulitie by God, as Sara was, who in like maner laughed: and if a man weigh the outward laughter, they were both alike; but God, which is the searcher of the harts, vnderstood right well the faith of either of them. Holie men, although they beléeued the promises of God, yet sometime, 62 through humane weaknes, were in some doubt: and thereof it came oftentimes to passe, that they required signes and miracles for strengthening of their imbecillitie. Which thing we read of Gedeon, and king Ezechias. But in this place is shewed a remedie against such temptations; namelie, that we should call our thoughts back from earthlie impediments, and fire our eies onelie vpon the power of God.
Of this thing the angel admonished the blessed virgin, saieng; Nothing shall be impossible with God. 63 Although it appéere not by the words of the virgin, that she doubted, but onelie she asked how that should come to passe. For she doubted not, but that as the angel had told hir, she should conceiue, and that straitwaie; but bicause she sawe that she was not as yet coupled in matrimonie, although she were betrothed, she demanded how that should come to passe: whether she should wait, till she were ioined in matrimonie, or whether it should by anie other meanes come to passe? Wherefore the angel in his answer comprehendeth two principall points. The one is, that by the same he might remooue mistrust, if anie such had peraduenture stucke in the virgins mind: for he saith; With God nothing shall be impossible. The second point is, of the maner of conceiuing; The holie Ghost (saith he) shall come vpon thee, and the power of the highest shall ouershadowe thee. But whereas some feigne, that she asked this, bicause she had vowed hir virginitie vnto God; this néeds no long confutation, speciallie, 64 séeing we are by the historie it selfe taught, that she was betrothed to a man: neither was there at that time anie such custome to vow virginitie vnto GOD. But let vs returne to our purpose.
We ought to resist those doubts, which striue against faith, through weighing in our mind the power of God; for touching the will of God, there can no doubt arise: for whatsoeuer he setteth foorth to be beléeued, he promiseth of his owne accord; & this doubtles he would not doo, if he would not giue it. Wherefore it followeth, that they which are tempted with such doubting, are in doubt of his power. 65 Hereof I thinke it to come to passe, that the praiers of the church doo so oftentimes begin with the omnipotencie of God; to the end that the harts of them that praie, shuld be confirmed, & that they shuld not in their publike praiers desire anie thing with doubting or mistrust. By these things it is manifest, how gréeuous a sinne it is to doubt of the promises of God: for this is nothing else, 66 but to account GOD either to be a lier, or else to be of small strength; and they which be of that mind, can neither call vpon God, neither yet aske, or looke for anie thing at his hands. But now, forsomuch as this is the nature of faith, which the apostle describeth, it manifestlie appéereth, 67 that the diuell hath no faith: for he can haue no confidence, that he is accepted of God; and besides that, he knoweth right well by the naturall sharpenes of his vnderstanding, that God is omnipotent. But whereas Iames saith, 68 that The diuell beleeueth and trembleth: To beléeue, in that place, is ment To knowe. But the faith, which is here described, perteineth vnto men onelie; and to none but such as are godlie.
8 But here ariseth a doubt. For if onelie the word of God be to be beléeued, why said Christ, 69 that If they would not beléeue him, yet at the least-wise they should beléeue his works? For it séemeth by this sentence, 70 that we should also beléeue miracles. But we answer, that miracles are as testimonies, whereby men are the easilier brought to beléeue: so then they bée things, by the meanes whereof men doo beléeue; not that faith is directed vnto them, as vnto his obiect; albeit, as touching the miracles of Christ, and of the apostles, we must beléeue that they were doone by God, and not by Belzebub, or by the diuell, 71 as the Pharisies slanderouslie reported. And this is conteined in the word of God; for it giueth testimonie, that these miracles should be wrought, & that they were wrought in their due time; namelie, in the preaching of sound doctrine. 72 The sacraments also are beléeued, but they are nothing else than the visible words of God, wherevnto also is ioined the word of God, which is heard, as Augustine saith; The word commeth vnto the element and it is made a sacrament. Howbeit, there is discretion and iudgement to be had, when we beléeue the word of God; least we should drawe therevnto anie peruerse and corrupt opinion. It is also requisite to haue a good triall and examination, if one shall discerne of miracles: and in the sacraments it must be considered, that they be orderlie ministred; that is, in such sort as they were instituted by God. And by a sound iudgement we must remooue awaie, and set aside the inuentions of men, that we beléeue them not, as we would beléeue the words of God.
And when Basilius, or other of the fathers saie that We must beléeue without examination or iudgement; 73 which séemeth to be taken out of that which Paule saith in his epistle to the Romans, that Abraham beleeued, neither iudged he: that word in Gréeke is ⟨…⟩. To answer to this doubt, this is to be vnderstood, that iudgment is of two sorts; the one is, when we take counsell of the senses and humane reason, and this is to be vtterlie remooued from faith, for it alwaies resisteth the word of God: the other is the iudgement of the spirit, which must of necessitie be had. And this is it which Paule said; Prooue all things, 74 and keepe that which is good. And vnto the Corinthians; Spirituall things are compared with spirituall things. 75 And with this iudgement it is necessarie to conferre one place, which in the holie scriptures is somewhat obscure, with another place which is more manifest. The authoritie of the church hath no dominion ouer faith, as some wickedlie thinke. The office of the church is to preach, to admonish, to reprooue, to testifie, and to laie the holie scriptures before mens eies: neither dooth it require to be beléeued further foorth, than it speaketh the words of God. Paule, before he had made mention of the word, by which faith is brought foorth, he spake of them that preach the Gospell: that is, of the ministers, which be sent by God, in whom he described the ministerie of the church; namelie, that it consisteth in preaching of the Gospell.
76 Moreouer, if faith, as it is written, come by hearing; that is, as it is added by the word of God: then followeth it of necessitie, that there is nothing, whereby faith is more nourished, mainteined, and confirmed, than by continuall reading and repeating of the word of God. This thing testified Tertullian in his apologie, when he saith; that To this end holie assemblies are gathered togither, to heare Gods word. The philosophers saie, that we of the selfesame things both are, and are nourished: wherfore in like sort it coms to passe, that if faith be of the word of God, it is also nourished by the same. We knowe moreouer, 77 that through often and vsuall works, habits or grounded dispositions are confirmed: as contrariwise, if a man cease off from actions, they waxe weake. Wherfore, if a man cease to read, to heare, or to repeat the holie scriptures, faith will wax féeble in him. And they which thinke, that a liuelie and pure faith may continue in churches without often preaching, doo excéedinglie erre. 78 Chrysostome hath an excellent similitude of a light or lampe that burneth, which soone goeth out, vnlesse oile be still ministred vnto it: by the lampe or light he meaneth faith, and by oile the word of God; and this he writeth in that place, where he treateth of the parable of the wise and foolish virgins.
How far foorth faith agreeth with feare.
9 Moreouer, that saieng of Paule; 79 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 vnto life; not euerie kind of life, but vnto eternall life, which is now alreadie begun, and shall be accomplished in the world to come. Wherefore, séeing that eternall life is promised vnto vs, 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 vnto eternall life: wherefore it shall be vnto him as he beléeueth. 80 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 vnto his, and also that the praier of the faithfull cannot be powred out with doubting, as the apostle Iames testifieth. Howbeit, 81 it is profitable to take diligent héed to our flesh séeing it is weake, and euerie waie vncleane; 82 neither is there any thing in the nature thereof, but may be condemned. Wherefore these words of the apostle stir vs 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 vnto that which is written a little after; 83 namelie, that The gifts and calling of God are without repentance. And that we may sée, how profitable this admonition of the apostle is vnto them that be faithfull, and that it is not in anie respect vaine, 84 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 vnto the end of the world. Indéed it may be tempted, sifted, and shaken; but ouerthrowne it cannot be: wherefore let vs praie, that the crosse, temptations, and persecutions thereof may be asswaged, and turned to good. But touching particular churches, 85 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; 86 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; 87 vnder 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 vnto 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 ⟨…⟩, 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 haue great cause to be afraid. As touching those which sincerelie beléeue in Christ, although they haue a confidence of their saluation, and are assured thereof; 88 yet so long as we liue here, there be manie falles euen readie at hand with vs, and those great: as it is manifest by that which Peter and Dauid did. Wherefore they haue 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, 89 though it be but for a time. And of this restitution of them that haue 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 vnto vs, that this exhortation of Paule vnto 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 vs, ought to be vnto vs a great feare and horror, so often as we consider of it.
10 Wherevnto belongeth that, 90 which is written both vnto the Romans, and vnto 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, 91 that They stood in the Gospell; bicause faith is referred vnto the Gospell, as vnto his owne obiect: yea rather it springeth hereof after a sort, as we haue 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 vs vpon iust cause, 92 that 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, 93 and Asia haue lost manie churches; so is it to be feared, least the selfe-same thing happen now vnto the churches which séeme to stand: wherefore, let them not aduance themselues. 94 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, 95 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 mercie of God, and his stedfastnesse in promises; and herewithall remember also, that all the merits of Christ are communicated with vs, 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 giue place the one to the other, we may by dailie experience vnderstand.
96 For if anie man be set vpon the top of an high tower, and when he is there, his mind runneth vpon nothing else, but vpon 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 vpon 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, 97 that that which the scripture attributeth vnto charitie, ought much more to be attributed to faith; for charitie springeth therof. But (as we haue 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.
98 11 But bicause the apostle in his epistle vnto the Romans writeth on this wise; Ye haue 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, 99 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 vs afraid. 100 Wherefore feare (as a Diuine speaketh of feare) hath respect vnto sinne, vnto the wrath of God, vnto chastisements and scourges, and finallie vnto hell-fire. But there are two kinds of feare reckoned to be, 101 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 vs backe from dooing euill, or forceth vs 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 loue of vertue. Of these two kinds of feare are manie things spoken oftentimes by Augustine in sundrie places, & especallie in his 9. treatise vpon 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 loue driueth out feare: 102 the other is taken out of the 19. psalme; The feare of the Lord abideth for euer. To abide, 103 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 loue; 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 vs suppose (saith he) that there be two women, the one chast, 104 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 loue 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, 105 that this seruile feare is not altogither vnprofitable; for it prepareth a waie vnto loue: 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 vnto God, and to estéeme righteousnes in respect of it selfe. For euen as a néedle, 106 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 vs 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 co~moditie followe them, that is to be attributed, not vnto their owne nature, but to the goodnes of the holie Ghost; for he vseth those to be meanes of our iustification. 107 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 haue 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 haue also a regard vnto God, and are caught with a certeine loue 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, 108 which followed the Maister of the sentences, bicause they also might adde somewhat of their owne, haue 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 haue 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, 109 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; 110 but Peter so feared, as he returned againe vnto 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, 111 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; 112 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, 113 so ought feare to be euer ioined with faith. We doo not so imbrace the Gospell, but that we alwaies thinke vpon 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 haue committed against it. Wherefore Paule calleth vs not backe vtterlie from all feare of God; 114 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, 115 as we read in the eleuenth chapter of Esaie. And the propertie of the gifts of the holie Ghost is, 116 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; 117 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 haue 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, haue put the spirit of pietie, ⟨…⟩, 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 vpon Messias, 118 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 haue the seuentie interpretours onelie once so interpreted the feare of God; for in the booke of Iob, where we read; Fearing God, they haue turned it ⟨…⟩, 119 that is, Obeieng God. Howbeit, vndoubtedlie we ought not to drawe togither into so streict a number, the gifts of the holie Ghost, 120 to 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, 121 and to the Ephesians of the spirit of promise, and a great manie of other like gifts.
13 These things being so, let vs now sée, how both in this life, and in the other life, feare may haue place. 122 The saints, when they are in heauen, for that they shall then haue perfect charitie (to speake of feare properlie, as it is a motion stirred vp by meanes of some gréeuous euill that hangeth ouer vs) shall haue no feare. This doth Augustine confes vpon the fift psalme vpon these words; I will worship in thy feare towards thy holie temple. But in them can onelie be that ⟨…⟩, that is, obedience, reuerence, worshipping, and pietie towards God; as the 70. interpretours haue expounded the spirit of the feare of the Lord: 123 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; 124 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: vnto which feare neuertheles, a quiet faith and confidence in the mercie 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, 125 especiallie when they haue not as yet obteined perfect charitie & absolute regeneration. Christ said vnto 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, 126 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 vnto the Philippians; 127 Worke your saluation with feare and with trembling. And vnto the Romans; Be not ouer wise, but feare. 128 Hereby we sée, that godlie men liue not vpon 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 haue deserued, vnlesse God by his mercie, and Christ by his sacrifice, which he offered vpon the crosse, should helpe and succour vs.
But what meaneth that which Iohn saith; 129 Perfect charitie casteth out feare. I knowe there be some, which interpret these words in this sense; to wit, that they which loue 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. 130 The verie which thing Paule in the latter epistle to Timothie wrote in other words saieng; We haue not (saith he) receiued the spirit of fearefulnesse, but of might and of loue. Wherefore he exhorteth Timothie, not to be ashamed of the testimonie of the Lord, 131 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 vnto Augustine, which saith, that Iohn speaketh of perfect charitie; the which, séeing it cannot be had in this life, we may not looke to haue 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.
Of Securitie.
14 Securitie séemeth to be a contempt of Gods iustice, whereby sinnes are punished. 132 If we speake of this securitie, it can neuer be otherwise than wicked; but there is also another found, the which no doubt is to be allowed, and is commendable. 133 But to make the thing more plaine, let vs consider of thrée things; securitie, hope, & desperation. Hope is the meane which ought alwaies to be commended: securitie is excesse, but desperation is a want. For as in putting awaie the mercie of God, 134 we are made desperate; so in contemning his iustice, we become secure. Wherefore we may conclude, that Securitie is a certeine immoderate hope: and hereof it springeth; either bicause we attribute too much to our owne strength and wisedome, as though we thinke that by our selues we be able to obteine anie thing: or else, though we thinke that the same lieth in the mercie of God, yet we suppose that he for our woorthines ought to accomplish it. So doo they, which promise to themselues remission of their sinnes, and eternall felicitie, though they vse no repentance, but liue vnpurelie and wickedlie. Or else it springeth hereof, bicause we beléeue not that there is in God anie execution of iustice.
135 And this securitie, whereof we intreate, is not onelie contrarie vnto desperation; but also vnto the feare of God. For desperation procéedeth of too much feare of the iustice of GOD against sinnes; but securitie thinketh nothing at all of that iustice. Wherefore Barnard hath rightlie said; Euen as the feare of God is the beginning of wisedome, so securitie is the foundation of all impietie, and the beginning of foolishnes. For the feare of the Lord (as the scriptures testifie of it) perteineth chéeflie vnto pietie and religion. Wherefore in the Acts the tenth chapter; 136 Cornelius is called a man religious and fearing God. Iustlie therefore securitie hath impietie ioined therewith; which, as it springeth of an euill beginning, so also it bringeth foorth euill and naughtie fruits: as sluggishnes, vnlustines of mind, and slothfulnes. Wherefore they, which trust vnto themselues, neither séeke for helpe at the hand of God, neither yet for the aid of men.
15 The people of Lais, which are spoken of in the 18. of Iudges, liued securelie, although they were ioined in no league or fellowship with their next neighbours. 137 They were also infected with negligence, which is nothing else but a priuation of that indeuour, which we ought to applie for the gouerning of things: by it the will is weakened, and the chéerfulnes of the bodie is diminished. This kind of securitie hath euermore a danger ioined with it; for those things are not chased awaie which may be hurtfull. For how should that be doone, when as they be secure or carelesse; thinking rightlie neither of their owne ablenes, nor yet of the mercie of God? Yea, they are vtterlie vnknowne vnto themselues; for if they knew themselues, they would not liue so securelie. 138 Augustine vpon the 99. psalme writeth; Whereas most securitie is, there is most danger. And he addeth, that a ship, 139 when it is brought into the hauen, thinkest thou that it is in safetie? But by the same waie that the ship entereth in, the wind entereth also, & oftentimes tosseth it, and breaketh it vpon a rocke. Where then can there be securitie? Adam fell in paradise, Iudas in the fellowship of Christ, Cham in the familie of Noe, manie in the lawe, and manie also in the Gospell; where then shall wée liue securelie? Vndoubtedlie no where. Wherefore, Ecclesiasticus dooth verie well admonish vs; Sonne, stand in the feare of the Lord, 140 and prepare thy selfe to temptation. The Israelits sawe the Aegyptians drowned in the red sea; 141 was it then méet for them to liue in securitie? No verelie: yea, within a while after, they were tempted in the wildernesse. Christ was baptised by Iohn; 142 was he therefore made secure? No, for he was straitwaie tempted of the diuell. Wherefore we ought then to be most carefull of all, when we are receiued into the fauour of God: for then the diuell dooth most of all watch for our destruction, and indeuoureth to make vs fall; and therefore there is no place for securitie.
16 But are we so made by God, that we can be no where secure? Not so vndoubtedlie: for there is another good and laudable securitie, 143 which (as Augustine saith) consisteth in the promises of God, and is taken hold of by faith. This ingendereth not luskishnes or sluggishnes, but chéerfulnes and diligence. Of this, Dauid hath verie well pronounced in the 91. psalme; He which dwelleth in the helpe of the most high, 144 shall abide vnder the protection of the God of heauen. Whereas it is written in the Latine, Adiutorio; that is, In the helpe; the Hebrue word signifieth A couer, or secret place, which no man taketh hold of, but he which hath faith in the promises of God. By that buckler we be defended, with that shadowe we be couered against all harme. 145 This is the securitie of faith and of the spirit, which cleaueth vnto the word of God; and therefore it must néeds be commended. But the other securitie is of the flesh, 146 and therefore it is execrable and detestable. Against it are extant most manifest commandements of Christ; namelie, To praie alwaies, to knocke, to seeke, 147 and to watch: for the daie of the Lord will come like a theefe. If the good-man of the house knew what time the theefe would come, he would vndoubtedlie watch, neither would he suffer his house to be broken through. 148 We ought to praie and watch: bicause, although the spirit be readie, yet is the flesh weake.
Paule admonisheth vs To put on the armour of God, that we may resist in the euill day. 149 Stand (saith he) with your loines girded with the girdle of truth, being clothed with the brestplate of righteousnesse, and hauing shooes on your feet, that ye may be readie to the Gospell of peace; aboue all things taking vnto you the shield of faith, wherby ye may quench all the fierie darts of that euill one: and take vnto you the helmet of saluation, and the sword of the spirit, which is the word of God. So dooth Peter also warne vs against securitie, 150 in his first epistle the fift chapter; The diuell (saith he) your enimie goeth about like a roring lion, seeking whom he may deuour; resist him with a sound faith. But bicause I haue said, that securitie is contrarie to feare, I would not haue anie man to thinke, that all feare is to be praised: for there is also an euill feare, 151 and that springeth of an euill iudgment of good and euill things: as if a man shuld thinke that the aduersities of this world, and the crosses which the elect suffer, are both altogither euill, and vtterlie to be feared. Against these things we must sing togither with Dauid; I will not feare what man can doo to me. 152 There is also another feare of the vngodlie to be reprooued, which feare is ingendred by an euill conscience: for they which liue shamefullie and wickedlie are alwaies afraid that the vengeance from heauen hangeth ouer them. 153
Such feare Plutarch in his booke of felicitie calleth sores of the mind. There are (saith he) sores as well in the mind, as in the bodie. And he addeth an excellent similitude. As they, which in a feuer either cold or hot, bicause inwardlie they be either cold or hot, are more gréeuouslie sicke, than if either the heate or cold were applied outwardlie to their bodies: so they, which are vexed in the mind, are much more tormented, than they which are afflicted in the bodie. After the same maner we may saie, that they alwaies tremble and are afraid, whose consciences are troubled. Wherefore Dauid said; They haue trembled through feare, 154 whereas no feare was: so Cain, and so Iudas also were woonderfullie afraid. 155 Seneca vnto Lucillus, in his hundred & 6. epistle saith, that No place will make a wicked man quiet: for thus he alwaies thinketh; Although I be not as yet taken, I may neuerthelesse be taken at the length: and that I haue not hitherto béene taken, it came rather of fortune, than of confidence. They also doo feare excéedinglie, which are themselues fearefull and horrible vnto others, for he must néeds be afraid of manie, whom manie doo feare.
156 17 Against such feares Seneca hath inuented remedies; namelie, that we should liue vprightlie, and commit nothing that is wicked. But who can by this meanes be secure at anie time? For who is he that sinneth not? But we much better repose our selues in the faith of Christ, & put all our confidence & securitie in his mercie onelie. This maner of waie Paule teacheth vs; 157 Being iustified (saith he) by faith, we haue peace with God. This medicine hath vertue against all diseases. Also carefulnes, which séemeth to be contrarie vnto securitie, 158 is not alwaies to be praised; bicause therein are two vices to be taken héed of. The first is, that being mooued with it, we séeke not by vniust meanes to remedie an euill that commeth vnlooked for: as the Iewes did, when they said; 159 If we suffer this man to liue, the Romans will come and othrowe our place and nation: wherefore they decréed, to destroie him. Furthermore, we must beware, that we be not so mooued for temporall things, as we should cast awaie our hope and confidence of the goodnesse and prouidence of God. Wherefore the true securitie is that, 160 which is receiued by faith, and consisteth of the promises of God. Paule did put vs in mind hereof, when he wrote to the Romans; If God haue giuen his sonne vnto vs, how shall he not also giue vs all things with him? Who shall laie any faults against the elect of God? It is God which iustifieth, who shall then condemne? It is Christ which died, yea and which rose againe, who also sitteth at the right hand of God and maketh intercession for vs. Who shall separate vs from the loue of God? Shall affliction? Shall trouble? Shall persecution? Shall hunger? Shall nakednes? Shall danger? Shall the sword? I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor heigth, nor depth, nor anie other creature can separate vs from the loue of God, which is in Christ Iesus our Lord. Now it sufficientlie appéereth (as I thinke) what maner of securitie is allowed, and which is condemned.
VVhether true Faith may be seuered from Charitie.
18 But now let vs propound thrée things to be inquired; the first, 161 whether true faith may be seuered from charitie, as our aduersaries persuade themselues that it may; another is, whether charitie be the forme of faith, according as the Schoole-men teach; lastlie, 162 let vs sée wherein charitie is more excellent than faith, and likewise how faith dooth excell charitie. Concerning the first, it shall be conuenient before all things, that we by some certeine definition set foorth the nature of faith: for then we may easilie discerne how much it is ioined with charitie. Let vs rip vp the matter throughlie; & first let vs make a difference betwéene supposing and beléeuing. 163 When anie man dooth giuen his assent vnto one side of a controuersie, he is said to suppose or haue opinion: which thing is not without suspicion, and a doubtfull mind; least peraduenture the matter should be otherwise. But we are not said to beléeue, vnlesse we doo alreadie giue a firme and assured consent vnto the one side, so that we suspect nothing at all of the truth of the other side. Wherefore to beléeue, according as serueth to our purpose, 164 is by the inspiration of the holie Ghost, to giue a firme assent vnto the word of God, and that by the authoritie of God himselfe. We saie, that the inspiration of God is required, bicause humane reasons in those things doo faile, and The naturall man perceiueth not those things which be of God; for he thinketh them to be but foolishnes, and he cannot giue credit vnto them.
And that a firme assent is required in a true faith, 165 Augustine declareth in his 109. treatise vpon Iohn; when he saith, We must beléeue immooueablie, firmelie, stedfastlie, and couragiouslie, least a man wander about his owne affaires, 166 and abandon Christ. And we must giue our assent vnto the word of God, which is of twoo sorts; written, and not written. For those things, which God spake vnto the prophets, the prophets beléeued: & yet were not those things written by others before them. 167 Abraham beléeued that he should be blessed, so as all nations should obteine blessing in his séed: also he beléeued that God was to be obeied, 168 when his sonne was demanded for sacrifice; and yet had he not read anie thing written thereof. Wherefore that which we haue spoken of faith, maketh nothing against them which saie, that faith is an assent giuen to the Gospell of Christ; or to the mercie of God giuen vs through Christ; or else offered vnto vs by him, for the remission of sinnes. Forsomuch as these be the most high and principall things in the word of God, vnto the which, the lawe, the prophets, the threatenings, promises, and histories, how manie soeuer be found in the holie scriptures, be directed. Wherefore I agrée with them, and what they imbraced in the Gospell; but as touching remission of sins through Christ, I also doo affirme to be conteined in the word of God.
169 19 The epistle to the Hebrues the eleuenth chapter, hath a most plaine definition of faith, where it is called ⟨…⟩, that is, The ground or being of things, which are hoped for; in Gréeke, ⟨…⟩. And surelie in this respect, faith comprehendeth the Gospell, eternall life, the fellowship of Christ, and thereby the remission of sinnes: for these be the things which wée hope for. But séeing those things cannot appéere by naturall euidence, neither yet sticke fast in our minds, or can firmelie abide by the industrie of our owne reason, or by the helpe of humane knowledge, they haue néed of faith, as a prop or ground-worke, vnto the which surelie they may leane. Afterward is added ⟨…⟩, that is, An euident token or argument of those things which appeere not. For those things, which be taught vs in the scriptures, vnlesse they be admitted by faith, will not séeme of themselues verie likelie to be true vnto our reason. And whereas there is mention made of ⟨…⟩, or ⟨…⟩, [that is, A being, or euident token ] that firme assent is declared, the which we saie we haue néed of in beléeuing. Wherevnto there is no let, that we being compassed on euerie side with the flesh, are oftentimes put to trouble by wauering and infirmitie; 170 séeing this commeth not to passe by anie error of faith, but by our owne fault. Wherefore, we define faith by itselfe, according to the propertie thereof, and not as it is weakened in vs. Wherevpon the doubting and infirmitie of such an assent, is the cause of notable falles, 171 which haue happened vnto godlie men, and which we sée doo euerie daie happen. For whatsoeuer naughtines men doo commit, they doo sinne thorough the want and imperfection of faith; bicause either they beléeue not, that God ordeined lawes against the sinnes, which they commit; or else those lawes, which are made, they consider not as they ought to doo; or somtimes they giue but weake assent vnto those things that be read and deliuered vnto them.
20 Aristotle in his Ethiks maketh diligent inquirie, how it can be, 172 that when as yet there is a knowledge of diuine things, anie thing can be committed against the same: and he saith; It may be, that there is reteined onelie a generall knowlege; but séeing that particular things doo vrge speciallie, the force of a particular thing laid before vs, easilie ouercommeth the generall knowledge, and maketh the same more féeble. If anie man haue assured himselfe, that all theft is an vniust and infamous thing; and on the other part conceiueth, that it were fit for him to followe all his owne commoditie; it may soone come to passe, that he will not bring in the particular thing of the first sentence, whereby hée should earnestlie reckon with himselfe on this wise: That which thou now attemptest is theft, a thing vniust and infamous. For if he did thoroughlie cast in his mind these things, and fixe his eies vpon them, he would not steale: but these things being verie off times abandoned, and not considered of, he onelie respecteth the particular thing of the other proposition; namelie, that this monie, this garment, this stuffe will both be commodious to him, and serue him to great vse. About which things, his mind being bent and occupied, he is soone snarled; bicause that true knowledge, while it is but smallie regarded by him, is vnperfect, and in a maner extinguished.
So Dauid, as concerning faith, 173 knew verie well, that all adulterie both is sinne, and displeaseth God excéedinglie: 174 but when he committed the same, he had euen then but onelie a generall knowledge thereof, the which was weake and of verie small efficacie; and he conuerted in a maner all his cogitations vnto speciall and present allurements, so euidently was the beautie of the woman which he beheld fixed in his mind. Vnto which delights he gaue more of his consent, than vnto the generall sentence drawne out of the word of God, and perceiued by faith: wherefore thou séest, that through the weakenes of faith he came to his fall. 175 Also Peter knew with a generall knowledge, that the libertie of the Gospell should be kept, & that corrupt opinions should not be brought in through his example: on the other part he sawe, that offense, should be taken awaie from the weake brethren. 176 Wherefore when the Iewes had come vnto him, he began to withdrawe himselfe from the Ethniks, neither did he eate with them; bicause he did not remember himselfe so much as he ought to haue doone, that by this act euill opinions would créepe in, and by that meanes the libertie of the Gospell be ouerthrowne: but he chéefelie had in his mind his weake brethren the Iewes, toward whom he was more affected than it was méet he should. And therefore he fell, bicause he thought that they ought by no meanes to be offended. So that he was vpon iust cause blamed by Paule, that he walked not vprightlie. By these things it appéereth, of how great importance is the strength & stedfastnes of the assent of faith; which I repeated before.
21 I confesse, that while we liue here, the same cannot perfectlie be had; bicause we now knowe in part onelie, 177 whereas vnto a strong assent is required a full knowledge. But bicause that desire may not suddenlie turne vs from the right, nor yet affection disturbe the iudgement of faith, this notable remedie we haue; 178 namelie, that with a fixed and attentiue mind we be continuallie occupied in the word of God; and that we examine our actions by the same: therein let vs exercise our selues, therein let vs imploie our businesse, and therein let vs earnestlie spend our whole time and trauell. We must not behold with our eies, nor fasten our mind vpon those things that are against the commandements of God, & which cause Gods word not to be beléeued. Abraham being now a hundred yéeres old, heard that he should beget a sonne; 179 he respected not (as the apostle saith) his owne dead bodie, he gaue the glorie to God, remembring with himselfe, that he which was able to doo all things, and which failed not, nor might not faile, promised this vnto him. Hereby it came to passe, that neither he doubted, nor yet mistrusted. These things haue we said touching the stablenes and strength of the assent of faith. And of what efficacie this strength of of faith is in the beléeuers, Augustine declared vpon the ninth treatise of Iohn, when he said; 180 To beléeue in Christ, is, in beléeuing to looue; in beléeuing to go vnto him, & to be made a member of him. Now doo we gather, 181 that faith is a gift or power inspired into vs by the spirit of God; by which faith we giue a firme and stedfast assent vnto the word of God, through the authoritie thereof. This definition I doubt not but is made plaine, by those things which I haue alreadie spoken.
22 I am not ignorant, that the apostle Iames mentioned, that It is a dead faith which is destitute of good works; howbeit, that is no faith, 182 when it is pronounced to be dead: euen as a man, when he is dead, cannot be called a man, vnlesse we vse a figuratiue spéech. And when they saie that a man is buried, they vnderstand the same of the dead carcase: 183 euen so this is not to be accounted faith, but rather a dead carcase of faith; neither dooth it in nature agrée with true faith, but in name onelie. The apostle Paule also writing vnto Timothie, called the same feigned, saieng on this wise; 184 Let charitie proceed from a pure hart, a good conscience, & a faith not feigned. And Christ in the Gospell described certeine beléeuers, but those temporarie, or which beléeued but for a time. Wherefore, when as in the holie scriptures it is intreated concerning iustification by faith, & other things of that sort; those are not to be ascribed vnto a dead faith, but vnto a liuelie faith: after which maner I at this present may order my spéech. Amongst the Schoole-diuines there is boast made of faith formed, and faith without forme; for such terms they haue: but the same we will examine a little after. Onlie I will now declare this; to wit, that Thomas Aquinas held, 185 that faith formed and faith vnformed be of one habit or qualitie: bicause (as he thinketh) it belongeth little or nothing vnto faith, whether charitie be present or not present; for this they thinke is doone by chance, or (as they saie) by accidens. Certeinlie it is to be woondered, that so notable a man should be so much deceiued, as he would not haue these two to be distinguished in their owne nature, séeing the one is a dead faith, and the other a liuelie faith: the one maketh vnto eternall life, and the other vnto condemnation. For a dead faith putteth a certeine goodlie shew in the mind, but such, 186 as séeing it dooth not iustifie or regenerate, it onelie taketh awaie the excuse of ignorance: as Paule teacheth vnto the Romans, and Christ in the Gospell of Iohn; If I had not come (saith he) and had not talked with them, they should haue had no sinne.
23 Faith, hope, 187 and charitie we appoint to be thrée seuerall things: neither doo we mingle them togither, or confound them one in another, as our aduersaries laie to our charge; but we saie, that they be inseparable companions, in such sort, 188 as where true faith is, there also will hope and charitie be present: their natures neuertheles being safe and vnmixed. Neither would we euer grant charitie to be an accident vnto faith, sauing that peraduenture our aduersaries, vnder the name of an accident, have vnderstood a thing proper. For charitie dooth no lesse folowe faith, 189 than light foloweth the sunne; which thing shall be shewed by authorities out of the scripture, and also by diuerse reasons. Paule vnto the Hebrues, 190 in the definition of faith (as we declared before) 191 appointed Faith to be a ground or argument of those things which are hoped for. Here now thou séest, that hope and faith are ioined togither: for so soone as euer we haue assented vnto the promises of the mercie of God, and the remission of sinnes, we doo hope for them; for we haue confidence, that we shall obteine those things which God hath promised. And it cannot be, but we should also loue those things, which we alreadie knowe and hope to be singular good. 192 Moreouer, faith is the power, whereby we apprehend Christ, who is by God made vnto vs wisedome, righteousnes, sanctification, and redemption. But what righteousnes or sanctification can there be vnto vs, if charitie be absent? 193 Further, faith causeth vs to apprehend God, not onelie in respect that he is good, but also as he is our souereigne good. Which thing, so soone as euer it is perceiued, it followeth necessarilie, that we should prosecute the same with loue and charitie. I verelie would neuer assent vnto those crabbed Sophisters, which saie, that it may be, that the blessed may vnderstand the chéefest good thing, and yet neuertheles may withhold their will from the loue and imbracing of the same.
194 24 Now let vs come to the fathers. Augustine De fide & operibus, the 16. chap. writeth, that Faith which is without charitie, is the faith of diuels, and not of christians. And he iudgeth that to beléeue in Christ, perteineth onelie vnto the true faith, of the which we now presentlie speake; and he declareth it to be the same, which worketh by loue. And in the next chapter he most plainelie writeth, that those adulterous persons, which will still persist in their vncleannes begun, must not be admitted vnto baptisme; bicause he denieth that they beléeue in Christ: for either (saith he) they iudge that God hath made no lawe against such wickednes, or else they thinke that they may be the members of Christ togither with the members of an harlot. And thus he manifestlie prooueth after a sort, that they beléeue not in some place the word of God. But it is necessarie, that true faith giue equall assent vnto the whole word of God. Chrysostome in his sermon, 195 which is intituled De fide, & lege naturae, & spiritu sancto, writeth; So soone as thou beléeuest, thou shalt be garnished with good works: & he addeth, 196 that faith by it selfe is full of good works. Ierom against the Luciferians dooth saie, that Faith is a firme and vndoubted thing. I stand readie in praier, but I should not praie vnlesse I beléeued: and if so be I did beléeue, I would clense that hart, whereby God is discerned; my chéekes would be watered with teares, I would knocke my brest, my bodie would tremble, my face would be wan, and I would lie at the féet of Christ crucified, &c. In these words thou séest, that manie good works are ioined with faith.
In the booke named The calling of the Gentils, being ascribed vnto Ambrose, it is written, 197 that Faith is the begetter of a good will, and of a iust action. 198 Gregorie in his 22. homilie vpon Ezechiel saith; Looke how much we beléeue, so much we doo loue. But this thing is more certeinlie prooued by the testimonie of the holie scriptures. When the apostles were demanded by Christ, 199 whether they also would depart? Peter answered; Lord, to whom shall we go? 200 Thou hast the words of eternall life: for we knowe and beleeue, that thou art Christ the sonne of the liuing God. Here it appéereth, that vnto knowledge, and vnto a liuelie faith was ioined charitie, whereby the apostles would not forsake Christ. Christ said; 201 Euerie man that beleeueth in me hath life eternall. Iohn Baptist pronounced the same, when he said; He that beleeueth in the sonne, hath euerlasting life. True it is indéed, that while we liue here, we haue no absolute or perfect faith; but haue onelie an entrance of the the same: but howsoeuer it be, 202 without charitie it cannot consist. The prophet Abacuk saith; The iust man dooth liue by faith. Paule vnto the Galathians saith; Ye be all the children of God by faith. And in the Gospell of Iohn; Euerie man that hath heard of my father, and hath learned and beleeued, commeth vnto me. And againe; This is the life eternall, that they knowe thee onelie the true God, and Iesus Christ whom thou hast sent. All these things, which we haue recited; séeing they be had by saith, and without charitie they take no place, doo shew, that of necessitie true faith is ioined with charitie.
25 In the first epistle of Iohn, the fift chapter; 203 Whosoeuer beleeueth, that Iesus is that Christ, 204 is borne of God. Some there be which s⟨…⟩e, that those which haue faith, are not presentlie the children of God; but that they may easilie become [the children of God,] bicause they haue alredie atteined to some preparation vnto the same. And Pighius, who amongst other defends this opinion, bringeth in the Gospell of Iohn; 205 And how manie soeuer haue receiued him, to them hath he giuen power to be made the children of God. Behold (saith he) the euangelist hath giuen to them, which alonelie beléeue, the power to obteine the adoption of the children. Howbeit, this man should prudentlie haue weied those words which followe: 206 for the euangelist addeth; that this power is giuen vnto them which beléeued in his name, Which are borne, not of bloud, nor of the flesh, nor of the will of man, but of God. Wherefore they which haue receiued him, and beléeued in his name, are said to be borne of God and therefore are regenerated and iustified: the which things without charitie cannot be had. And whereas they are said to haue receiued power, it is all one, as if it should be said, that they receiued the gift and grace to be the children of God. 207 Power here in this place is not vnderstood to be that which is disseuered from the thing it selfe, and from the effect. Wherefore Hilarie in his first booke De trinitate, saith; They which haue receiued, are augmented to be the sonnes of God, not by growing of the flesh, but by the springing of faith.
Further, if we would grant, that power in that place doth make shew of some thing as yet to be looked for, & which had no effect; they haue not yet gotten that which they would, namelie, that they should interpret charitie or iustification to be looked for after faith, as though these things for a certeine space of time were differed from faith begun; but it should rather be referred to perfect adoption. 208 For adoption (as Paule speaketh) is of two sorts, one we haue now presentlie, which is spoken of vnto the Romans; Ye haue not receiued the spirit of bondage to feare anie more, but the spirit of adoption of the children, wherein we crie; Abba, Father. And this adoption haue they alreadie obteined, who haue receiued Christ by faith: and as the euangelist saith; They be borne of God, and the selfe-same men be indued with charitie. But there is another adoption which is perfect, this shall be giuen in the resurrection, when we shall be frée from all gréefe & corruption. Of this there is plaine mention made in the said chapter to the Romans, when it is said; 209 Euerie creature groneth, and waiteth for the reuelation of the children of God: yea & we our selues hauing the first fruits of the spirit, doo grone amongst our selues, waiting for the adoption and redemption of our bodies. Wherefore we will saie, that the beléeuers, and those that be iustified and borne of God, haue a power; I meane a right vnto that perfect adoption, the which we expect to obteine at the time appointed. Wherefore, howsoeuer they haue vnderstood that word Power, they prooue nothing against vs.
210 26 But they be woont to cast vs in the téeth with them, which liue an vncleane life, & which acquaint themselues with hainous crimes; who neuerthelesse agrée to all the articles of saith that we doo, and yet for all that it is certeine, that they behauing themselues so dishonestly, be destitute of charitie: wherefore (saie they) it cannot be denied, but that in them, at the least wise, faith is separated from charitie. I answere, that the faith of these men may indéed be called a true faith, as touching those things which they confesse; but concerning the faith it selfe, if we throughlie consider the nature thereof, it is no verie true and lawfull faith. To make this thing manifest, I will vse examples; 211 If a man conclude that an eclipse shall be, which is to com, but prooueth it by a false kind of argument, & sheweth not the same by anie iust demonstration; his knowledge, as touching the conclusion which he brought in, may be called true; yet, bicause he vseth a naughtie reason, the sense thereof shall neuer be called a true knowledge, but a false & sophisticall. Also verie many Turks do confesse manie things that we beléeue; as the creation of the world, 212 the resurrection of the dead, and that Christ was borne of the virgin Marie: whom neuerthelesse we will neuer account to be indued with the true faith.
Againe, they obiect that which is in Iohn; that There were certeine princes, 213 which beleeued in Christ, which notwithstanding durst not confesse his name. And againe, 214 That there were some which beleeued, vnto whom neuerthelesse Christ committed not himselfe. Now these things (saie they) declare, that these men had faith without charitie. Howbeit, we yéeld not as they would haue vs, that these princes were indued with the true faith: and Christ taught, that they did not beléeue trulie; How (saith he) can you beleeue, which seeke glorie of your selues? And certeine indéed it is, 215 that the princes which iudged not euill of Christ; would not therefore confesse him: bicause they feared to be cast out of the synagog; and while they desired too much the preseruation of their honor & dignitie, they were turned awaie from the confession of Christ; wherefore Christ pronounced them not to beléeue. These men saie moreouer; They which beléeue trulie, when they fall into gréeuous sinnes, and yet neuerthelesse doo beléeue the same things which they did before, cannot be counted without faith; when as yet they be despoiled of charitie. But we admit not, that while they be conuersant in their sins, they haue faith. 216 Against them the apostle beareth record, that They confesse themselues to knowe God, but in their deeds they deny him. But with a sound & true faith, the denieng of God cannot stand; wherefore these men shall be rather said to retaine an image and shew of faith, than the true faith of which we now intreat. And these things shall suffice at this time for the first question.
VVhether charitie may be called the forme of faith.
27 As touching the second question, we are to examine, whether charitie be (as the Schoole-men terme it) 217 the forme of faith. And first I saie, that they so speake, not properlie, but rather fondlie: for it is not beséeming, that one qualitie of one and the same kind should be the forme of another. For we grant not, that one accident cleaueth like a forme vnto another accident; and that chéeflie among qualities. It is said of figures or shapes, that they happen vnto quantitie, when as yet they be qualities. But whether figures doo trulie or properlie perteine vnto the predicament of qualitie, I will not stand at this present to prooue: it sufficeth as concerning our purpose, that one qualitie cannot be called the forme of another. 218 But the School-men by that their maner of spéech ment no other thing, but that faith is made perfect by charitie; euen as matter is woont to be made perfect by the forme of the same: which feigned deuise of theirs must not be allowed. For if faith be compared vnto hope and charitie, it is euen so towards them, 219 as wisedome is to those vertues, which they call vertues of intelligence; and as prudence is towards those, which they call morall vertues. For euen as morall vertues are knit togither in prudence; so those things also, which belong vnto intelligence, are ioined togither in wisedome. But no man will saie, that other-vertues of the mind bée the forms of wisedome, neither that morall vertues are the forms of prudence: wherefore, neither hope nor charitie may be called the forme of faith.
The comparison, which I tooke vpon me to make of faith vnto prudence, is to be read in Chrysostome vpon the epistle vnto Titus, 220 the third homilie, where he saith; that faith is of no lesse power to the gouerning of life, than wisedome is. 221 Furthermore, that our wisedome consisteth in faith, no man I thinke doubteth: and that hope and charitie are knit togither in faith, it is hereby declared; insomuch as where faith is, these also are present with the same. Moreouer, to speake of the forme, according to the nature thereof, we make the same to be the beginning of the action: but faith, by a naturall propertie and vertue thereof, maketh vs to hold fast the word of God. Neither dooth charitie tend vnto that end, the which rather compelleth vs to loue him, whom we haue alreadie knowne by faith; therefore charitie in respect of faith shall not be accounted a forme, séeing it is no beginning of the action thereof, the which chéeflie consisteth in beléeuing. Furthermore, matter is gouerned of the forme, 222 and thereby it is both contriued and conteined; and not the forme by the matter. But charitie is obedient vnto faith; faith gouerneth the same: for whatsoeuer we loue vprightlie, it must be knowne by faith, that we ought to loue the same. For this in nature we sée, that loue followeth the iudgement of the partie that knoweth. Besides this, the thing which begetteth, is more perfect, than that which is procreated. And we make no doubt, but that hope and charitie is ingendered by faith: wherefore, neither hope nor charitie can be the forms of faith. That good works are ingendered by faith, Dauid sheweth, when he said; I beleeued, 223 and therefore haue I spoken: whereby appéereth, that confession procéedeth of faith. He saith also; 224 I haue not declined from thy iudgements, bicause thou hast taught me. By these things it is manifest, that the vprightnes of life procéedeth from the assent of faith.
28 But let vs sée after what sort hope and charitie are ingendered of faith. 225 In the epistle to the Romans we read; We being iustified by faith, haue peace towards GOD through Christ, by whom also we haue accesse through faith vnto the grace wherein we now stand, and reioise vnder the hope of the glorie of God. Behold, the apostle expresselie sheweth, that wée haue peace and accesse vnto God, and hope of the glorie through faith. The same dooth he more plainlie teach in his epistle to the Ephesians, the third chapter, where he writeth; 226 that Wee haue accesse with confidence, which commeth by faith. Here againe thou séest, that confidence (which is hope) dooth spring of faith. And that charitie is deriued from thence, the same apostle testifieth vnto Timothie, when he saith; Charitie out of a pure hart, a good conscience, 227 and faith not feigned. And the reason which we touched before, persuadeth the same: for séeing that by faith we apprehend GOD, as the souereigne good; as he that is mightie, wise, and most louing toward vs, Which gaue his onelie sonne vnto death for vs, & hath giuen all things with him; how can it be, but that our loue must breake out towards him, and towards all things, which apperteine vnto him? But touching order, it is to be vnderstood, that hope springeth out first. For when as by faith we haue imbraced the promise of eternall life, an hope is conceiued of obteining the same; and from hence in the third place springeth loue: for we loue not those things, which we are out of hope to obteine.
29 Now let vs come to the arguments, 228 which our aduersaries doo vse, to prooue charitie to be the forme of faith. They alledge that sentence of Paule vnto the Galathians; Faith which worketh by loue. Séeing (saie they) that faith doth worke by charitie, the same it shall haue in stead of a forme. Hereof groweth the error of these men, that they imagine something to themselues, that should be compounded of faith and charitie, the which being all wholy compact of these, might haue the first entrance of the working thereof from charitie, as from the forme. But this deuise of theirs is vaine; for séeing faith and charitie be seuerall vertues, and that one qualitie (as I haue said before) is no forme of an other, there shall be no one thing compact of these two faculties. Moreouer, this maner of spéech (to wit, 229 that euerie thing worketh by an other thing) doth not alwaie respect the forme, but somtimes the instruments. The writer writeth by his pen, the souldier fighteth by his weapon, & the soule worketh by the bodie; but all these things they confesse to be no forms, but instruments. And Paule siad, that We must all stand before the tribunall seat of Christ, that euerie man shall beare away according as he hath behaued himselfe in his bodie; be it good, or be it euill. We saie also, that prudence worketh by morall vertues; which vertues notwithstanding are not counted the formes thereof.
Also they obiect, that charitie hath therfore the nature of a forme; bicause it is the end of the precept: and whatsoeuer is done without that, cannot please God, but is condemned as sinne. But if this argument be of force, wée also will prooue thereby, that faith is the forme of other vertues; 230 séeing Paule hath said; Whatsoeuer is not of faith, is sinne. Out of the which sentence Augustine in his 4. booke and 4. chap. against Iulian taught, that all the workes of the infidels are sinnes. These men also bring the saieng of Iames, 231 that Faith is made perfect by workes: the which maketh nothing against vs; for it onlie teacheth, that faith is then perfect, when it worketh. Euen as the Philosophers teach, that a forme is not perfect, when it is taken as the first act (for so they speake) but when it is respected as a second act: for in working it putteth foorth his strength, & declareth it selfe. Wherefore wée grant, 232 that after this maner faith is made perfect by workes; not that it is either increased, or made more earnest by the vertue of workes: but through the more effectuall operation of the holie Ghost, the which in working declareth it selfe; but in time of idlenes laie hid. And this is not the propertie of charitie alone, but is common vnto all other vertues: for vnto this end are vertues giuen vnto the mind, that out of them actions might be drawen.
30 Moreouer, they saie that charitie is therefore the forme of faith; bicause by it is the first beginning, whereby the godly are known from the wicked. And this they prooue by that place of the Gospell, where Christ is brought in to saie at the daie of iudgement; I was hungrie, 233 and ye fed me: I thirsted, and ye gaue me drinke, &c. Vnto these things wée answer, that the discerning and knowledge of things is sometimes had by the causes, & by the beginnings of them, which they commonlie call A priori, that is, 234 By that which went before; and an other is vnderstood by the effects and properties, which they name A posteriori, to wit, By that which co~meth after. Wherfore I willingly admit, that charitie is that, whereby the godly are discerned from the wicked, by the latter knowledge, and by the effects: but this knowledge pertaineth to vs. Christ otherwise, without the same, very well knoweth them that be his, and setteth them apart; namelie, by election and predestination: the which be in a maner the beginnings & causes of our saluation. Wherefore, that knowledge is had by the effects, out of the forme of things, which they take as granted, we must not grant. Neither is there anie doubt, but in the last iudgment the saints shall be discerned from the wicked, by the workes and effects, according as the words which these men bring doo declare. 235 Howbeit, if they will haue respect vnto those wordes which the iudge pronounced before time, when he said; (Come ye blessed of my father, take the kingdom prepared for you from the beginning of the world) they shall easilie vnderstand, that there is a more noble & excellent knowledge set forth of saluation to be giuen, than that knowledge which is afterward added through workes. As for the forme of faith (if anie shuld be brought in, which properly is not lawfull to be done) 236 the same should be the spirit. For we haue faith according to the portion thereof; & the more there is of the spirit, the more ample faith is present; and the more scarsitie there is of the spirit, the weaker is faith.
How Faith excelleth Charitie, and so likewise on the contrarie.
31 Now lastly there remaineth to sée, wherein faith is preferred before charitie; and againe, what is attributed vnto charitie, rather than vnto faith. First vnto faith, iustification is agréeable, the which we affirme ought not to be granted vnto charitie: for while we liue here, 237 charitie is alwaies vnperfect. Therefore we cannot, in respect of the iudgement of God, cleaue either vnto charitie, or vnto the good workes which procéed from the same, in respect of being iustified and absolued by them. Further, in the epistles of Paule to the Romans, and to the Galathians, it is most plainly declared; that We be iustified by faith, and not by workes. The verie which thing the nature as well of faith, as of charitie, if it be well considered, dooth shew: for faith dooth further the mind of godlie men toward Christ, and toward the vnderstanding and admitting of the promises made concerning him; which thing is manifest to be done by the assent of the mind: and while that we knowe or vnderstand anie thing, the very same we receiue into our selues. But on the contrarie part, the office of charitie is, that it may prouoke and driue the will, to shew foorth in action, and expresse in sight of the world, that which the mind hath receiued. And this herein consisteth, that those things which we haue, we impart and communicate them with others. And séeing, to iustified, is to receiue righteousnesse by imputation; it may sufficientlie appéere, that the same commeth rather by faith, than by charitie. Herevnto must be added that if we should appoint charitie to be that, whereby righteousnes is comprehended; it ought to be granted, that we, when we returne into fauour with God, are not enimies, (as the epistle to the Romans teacheth.) For charitie maketh the fréends of God, 238 whom soeuer it adorneth; and None dooth loue God, but he hath first beene belooued of him. Wherefore, faith in this is to be preferred before charitie, that we are by faith iustified. We may adde those things, 239 which we recited before; namelie, that charitie is ingendred of faith: but on the other side, not faith of charitie. Besides this, charitie followeth the measure of faith, and is estéemed to be the measure thereof. As Gregorie said; that So much as we loue, so much we beléeue.
32. Those things which we haue now recited are more agréeable vnto faith, than vnto charitie: now let vs sée what things charitie dooth chalenge vnto it aboue faith. First, it indureth euen in the life to come; at which time faith shall haue no place. And that is it, that faith bringeth vs no cléere knowlege, 240 but an obscure: for now we knowe darkelie, and in part; but the knowledge which we shall haue in the kingdome of heauen, shall be throughlie perfect. Wherefore faith shall giue place to a better state: but charitie shall most of all appere in the world to come, as well towards God, as towards our neighbours. Thou wilt perhaps saie; And shall not charitie also be made perfect in the life to come? Which if it be granted, it shall continue no longer than faith. We answere, that here there is a difference; for séeing faith passeth into an open knowledge, 241 and into a reuealed sight of the thing present; it changeth his kind and nature. Which thing happeneth not to charitie; for although the same become great and more vehement, yet it shall reteine still the same substance: albeit euen the same shall not haue all the works which it now exerciseth. There shall be none hungrie, to be fed; non thirstie, to giue drinke vnto; nor other like things in that eternall felicitie. Moreouer, it is attributed vnto charitie, that (as Iohn writeth in his epistle) it giueth a testimonie of our iustification; We knowe (saith he) that if we loue our brethren, we are translated from death vnto life. 242 And Peter séemeth to giue commandement, that We through good works should make our calling certeine. 243 And we must not omit that which Paule hath; to wit, that Charitie is greater than faith and hope. Which saieng we expound two waies; first, bicause the Lord said, It is a more blessed thing to giue than to receiue. We shall now indéed euidentlie shew, that faith dooth exercise it selfe in receiuing, & charitie in giuing and bestowing.
It is further expounded, that we are said to haue two sorts of righteousnes; 244 the one (I saie) being imputed vnto vs by God, by the which we are iustified in verie déed: and that (as it hath béene said) we obteine not by works, but apprehend it by faith: and the other righteousnes is that, which cleaueth vnto vs; and consisteth of faith, hope, and charitie, and all good works; the which (as we haue alreadie said) doo neuer atteine vnto the perfect obedience of the lawe, but doo onlie make a entrance into the same: the which is nothing else, but to obeie the commandements of God, with as earnest an indeuour as we can. Wherefore I willinglie grant, that in this kind of righteousnesse, 245 charitie hath preeminence: bicause our exercising, notwithstanding it be begun by faith, yet it staieth not there; but goeth forward vnto hope, vnto charitie, and vnto all other vertues and good works. Wherefore as in iustification before God, faith is the chéefe and principall: so in this righteousnes that is begun, charitie is the better.
33 And if anie will demand, 246 wherefore we appoint two sorts of righteousnes, as hath béene shewed before: we will answere, that the same we haue learned out of the holie scriptures. To the Rom. is said; As by the disobedience of one man, manie are made sinners: so by the obedience of one, manie are made righteous. And in the same epistle the apostle saith; But to him that worketh not, but beleeueth in him that iustifieth the vngodlie, faith is counted for righteousnesse. And Paule almost throughout that whole chapter, speaketh of this imputation of righteousnes by faith. 247 And to the Corinthians he siad, that Christ is made vnto vs, wisedome, and righteousnes, and sanctification, and redemption. But of the righteousnes that cleaneth vnto vs, he sheweth vnto the Ephesians, 248 when he biddeth vs To put on the new man, which is created according to God, in righteousnes and holines of the truth. Also to the Hebrues, 249 when he saith; that The saints wrought righteousnes. And it would be an infinite thing, if we should recite all the testimonies, which we find for the proofes of either righteousnesse. But it is verie good to be considered, when the apostle compareth them both togither: for there it is easilie vnderstood, wherein the one dooth excell the other. Vnto the Philippians it is written; 250 That I may be found in him, not hauing mme owne righteousnes, which is by the lawe; but that righteousnes, which commeth by the faith of Iesus Christ.
He had reckoned vp before those things, which had happened vnto him in the Iewish religion; 251 whereof he might haue gloried, as concerning the flesh; the which he said now that he made no reckoning of: and he estéemed them to be losse and doong, and that for the excellencie of the knowledge of Iesus Christ, &c. In which place thou shalt also perceiue, that the good works, which he now exercised, being conuerted vnto Christ, are by him accounted nothing, in comparison of that righteousnes, which is granted vnto vs by faith. The same comparison also is vsed in the epistle to the Romans, where it is read on this wise; 252 The Gentils, which followed not righteousnes, atteined vnto the lawe of righteousnes; bicause they sought it not by works, but by faith: but Israel, which followed righteousnes, atteined not to the lawe of righteousnes, bicause they sought it by works, and not by faith. Also it is said in the same epistle, that They being ignorant of the righteousnes of God, 253 and would establish their owne righteousnes, submitted not themselues vnto the righteousnes of God.
34 But against this distinction some saie; How can it be, 254 that the righteousnes which we haue not, should be imputed vnto vs? We answer; that we must not imagine, that Christ & his righteousnes is strange from the saints; for We put on Christ himselfe through baptisme: and (as it is written vnto the Ephesians) God dooth fauour and accept vs in his beloued. But these men saie, that it behooueth the iudgements of God to be true; but how can his iudgement be true, when as the righteousnes, which we haue not, is imputed vnto vs; and that the sinne which we haue, is not imputed? And yet neuertheles both things are spoken by the scripture: for, as touching sinne, Dauid rehearseth (as Paule saith) that Blessed is the man, 255 to whom the Lord hath not imputed sinne. And touching righteousnes, it is added; But vnto him that worketh not, 256 but beleeueth in him that iustifieth the vngodlie, his faith is counted for righteousnes. And these things, which the scripture declareth, are not without reason: for séeing righteousnes is imputed vnto vs, we are not altogither destitute of the same; not that it cleaueth in vs, but bicause we apprehend it by faith: therefore by faith we are trulie said to haue the same. For the apprehending by faith, 257 dooth not take awaie anie whit from the truth of the thing. Wherefore, verie manie are far deceiued, about the matter of the Eucharist: for when we affirme, that by faith we doo eate the flesh of Christ, and drinke his bloud; they straitwaies conclude, that therfore we haue not these things indéed: as though that by faith we apprehend a false flesh of Christ, or a feigned bloud of him.
Neither yet is that true, which was taken as granted; that we in anie wise haue sinne, bicause it is not imputed vnto vs: for séeing they which be iustified, doo striue against sinne, and suffer not the same to haue dominion ouer them; therefore after a sort they are iudged to haue no sinne. On the behalfe of charitie, that it dooth iustifie, that is woont to be obiected, which we read in Iohn; God is charitie, 258 and he that dwelleth in charitie, dwelleth in God, and God in him. Howbeit, this place is not verie proper for charitie: for else-where it is written also; He that eateth my flesh, and drinketh my bloud, 259 dwelleth in me, and I in him. And againe; He that dwelleth in me, and I in him, 260 this man bringeth foorth much fruit. And of them also, which kéepe his commandements, he saith; that He and the father will come and dwell with them. 261 Wherefore thou séest, that this abiding, which they obiect against vs, dooth happen vnto vs through manie instruments or meanes: and yet is there not anie man that will affirme vs to be iustified by all these things. 262 Wherefore we néed not labour to knowe, by what meanes it commeth to passe, that Christ and the father dwell in vs, and we in them: but we must rather consider, what is that, by the which he first and principallie dwelleth in vs. And certeine it is, that such a coniunction springeth not of anie other cause, than of election, 263 predestination, and calling, according to his determinate purpose; as the apostle hath contriued togither these things in the epistle to the Romans. And there is no doubt, 264 but that we first of all by faith answer vnto the calling of God. Neither dooth experience teach vs otherwise. When anie thing is promised vnto vs by some man, we then first of all cleaue vnto him, when we giue credit vnto his saiengs. Wherefore Paule in another place wrote, 265 that Christ dwelleth in our harts by faith.
VVhat is the vnion of the godlie with Christ.
266 35 Now must we sée, what it is to be in Christ. First commeth in place, that which is common vnto all mortall men: for the sonne of God, bicause he tooke vpon him the nature of man, is ioined with all men. For séeing they haue fellowship with flesh and bloud, as testifieth the epistle to the Hebrues, 267 he also was made partaker of flesh and bloud. But this coniunction is generall, and weake, and onlie (as I may terme it) according to the matter: for the nature of man far differeth from that nature which Christ tooke vpon him. For the humane nature in Christ, is both immortall, and exempted from sinne, and adorned with all purenes: but our nature is vnpure, corruptible, and miserablie polluted with sinne: but if the same be indued with the spirit of Christ, it is so repaired, as it differeth not much from the nature of Christ. Yea so great is that affinitie (as Paule in his epistle to the Ephesians saith) 268 that We are flesh of his flesh, and bones of his bones. Which forme of speaking séems to be drawne out of the writings of the old testament: for trulie thus doo brethren and kinsfolke there speake one of an other; He is my bone, 269 and my flesh. For they being come of one and the selfe-same séede of the father, and wombe of the mother, séeme to acknowledge vnto themselues one matter common to them all: wherevnto this furthereth also, that children drawe of their parents, not onlie a carnall and corpulent substance; but also wit, affection, and disposition.
The verie which thing commeth to passe in vs, when we are indued with the spirit of Christ: for besides our nature, which we haue common with him, we haue (as Paule doth aduertise vs in the first to the Corinthians) 270 his mind and (according as Paule requireth the Philippians) the self-same sense; Let the selfe-same sense (saith he) be in you, which was also in Christ Iesu. This knitting of vs togither with Christ, Paule expressed by the similitude of ingraffing, 271 wherein are very well perceiued those two things which we haue now rehearsed: for the yong slip that is graffed, and the stocke whereinto it is graffed, are made one thing. Neither onelie are the matters which were diuers, ioined togither; but they are also nourished togither with one and the selfe-same iuice, spirit, and life. The selfe-same thing the apostle testifieth to be done in vs, when he saith that we are graffed into Christ. 272 The same also doth our Sauiour teach in the Gospell of Iohn, when he calleth Himselfe the vine, 273 and vs the branches: for the branches haue the selfe-same life common with the vine trée; for they all spring out by one spirit, and bring forth one and the selfe-same fruit. Paule also, in his epistle to the Ephesians, 274 compareth with matrimonie that coniunction which we haue with Christ. for he saith, that the same is a great signe betwéene Christ and his church.
For euen as in matrimonie, 275 not onelie the bodies be made common [betwéene man and wife] but also their affections & willes are ioined togither: so commeth it to passe by a sure and firme ground betwéene Christ and his church. Wherefore the Apostle pronounceth them frée from sinne, which doo abide in Christ, and are in him after such a sort, as I haue now declared; to the end they may liue his life, be of the same mind that he is, and bring foorth such fruit of works as differ not from his fruits. And they which are such cannot feare condemnation or iudgement: for the Lord Iesus is saluation it selfe, as his owne name declareth; wherefore they which are in him, stand in no perill to be condemned. Herevnto we adde, that they also are in Christ, 276 which in all their affaires depend vpon him; and who are mooued by his spirit, whatsoeuer they take in hand or doo: for, to depend vpon him, is nothing els, than in all things that we go about, to haue a regard vnto him, and onlie to séeke his glorie. And they that are led by his spirit, followe not the affections and prouocations of lusts. Hereby it is manifest, in what sort faithfull and godlie men are in Christ; 277 and that by all the kinds of causes. For Christ and we haue all one matter, also we haue the selfe-same first entrances of forme: for wée be indued with the self-same notes, properties, and conditions which he had. The efficient cause, whereby we are mooued to worke, is the same spirit whereby he was mooued. Lastlie, the end is all one; namelie, that the glorie of God may be aduanced.
36 Furthermore, 278 euerie assemblie and congregation of men, which tendeth to a definite and certaine end, and is gouerned by prescript lawes, may be called a bodie. 279 Wherefore a citie, a common-weale, & a kingdome, are called certaine bodies; bicause they haue a certaine end, to wit, that men may both be in good state as touching the bodie, and may liue according to vertue. But the bodie of Christ, 280 which is the church, hath not onlie respect vnto this, but vnto eternall life also: and it hath all these things in common; namelie, God, Christ, the holy Ghost, the word of God, grace, the sacraments: and it hath respect vnto the things of this world, which pertaine to mutuall helping one of an other. And this bodie is gouerned by the ordinances and saiengs of the holy scriptures; and it liueth by the spirit of Christ. 281 And of this thing we haue an excellent article of our faith, wherein we confesse the catholike church, to be the communion of Saints. But in the members of this bodie there is obserued two sorts of coniunction; one is that, which they ought to retaine among them selues; and the other, that which they ought to haue with Christ. Touching this thing we are verie well instructed in the fourth chapter to the Ephesians, 282 where it is written, that By the head Christ, is ministred life and spirit, by the ioints and knitting togither of the members into the whole bodie, that according to the measure of euerie part, there may be an increase in the bodie. The same is also shewed in the second chapter to the Colossians.
283 By which words it appéereth, that wicked men are not verelie of the church, séeing the spirit is not instilled into them by Christ the head. Indéed they may be conuersant in the church, but they cannot be of the church. It is a méere imagination brought by our aduersaries, that there can be withered and dead members in the bodie of Christ, the which may be reuiued againe. 284 A member that is dead, is a member no more, neither yet ought to be called a member; vnlesse thou wilt haue it all one, that to be a man which is but the signe of a man. And Paule said in the epistle vnto the Corinthians; Shall I take the member of Christ, and make of it the member of an harlot? As if he had said; These things are repugnant one with another, that we should be the members of each of them. 285 Wherefore this similitude declareth, what maner of coniunction ought to be amongst vs, and with Christ. And certeinelie, euen as we haue said, we be so ioined with Christ, as we be called flesh of his flesh, and bone of his bones; bicause through his incarnation we are made of the same nature and kind that he is of: and afterward, his grace and spirit comming to vs, we are made partakers of his spirituall conditions and properties, 286 as it hath béene aboue declared. Wherefore Cyrill writing vnto Reginas of the right faith, said that Our flesh is togither in one substance with the flesh of Christ; and those that otherwise would iudge, he held them accursed.
37 And for the proouing of so great a coniunction betwéene vs & Christ, there is no néed of the corporall and substantiall presence of the bodie of Christ; as manie indeuour to prooue in the Eucharist. For we should haue neuer a whit the more profit or co~moditie by the same, than if we confesse Christ to be in heauen as touching his bodie. 287 For we sée that christians may be members one of another, and that most néerelie knit togither, although some of them liue in England, some in France, and some in Spaine. But if so be this be granted as touching the members themselues, whie shall it be an absurd thing to grant the same touching the head; that by this spirituall coniunction it may both be in heauen, and also be ioined spirituallie with vs? 288 The verie which thing we sée come to passe in matrimonie, wherin the holie scripture declareth, 289 that Man and wife are one flesh: which thing our aduersaries are constrained to grant no lesse to be true, when man and wife are somtimes in sundrie places distant one from another, than when they dwell in one house togither. If so be then it be so in them, 290 whie should we denie, that the bodie of Christ may be ioined vnto vs in such sort, as we may be one with him; although by substantiall and corporall presence in the Eucharist he be absent from vs? They are euer flieng vnto that sentence of the Lord; This is my bodie, as though it may not otherwise be vnderstood, but that there must be affirmed a naturall presence; when neuertheles we will confesse it to be the bodie of Christ, into the which we neither be transubstantiated, neither is it required that any of vs in corporall presence should be ioined with other, as concerning place. But of these things we will speake verie largelie else-where.
Touching the adoption of the children of God; out of the eight chapter to the Romans, verse 15.
38 This place séemeth to require, that we speake somewhat also of the adoption of the children of God. The lawyers (as it is in the institutions) define adoption to be a lawfull act which dooth imitate nature, 291 found out for the comfort of them which haue no children. Further, they make a distinction betwéene adoption and arrogation: for they saie, that it is arrogation, when he that is his owne man and at libertie, is receiued into the sted of a sonne; but adoption is, when he that is receiued, is vnder another mans power. Howbeit the lawes forbid, that the elder should be adopted of the yoonger: for it séemed to be a monstrous thing, that the sonne should excéed the father in yéeres; & therfore Cicero dooth oftentimes inueth earnestlie against that adoption of Clodius. Now doth God adopt vnto himselfe his elect; not for that he had not another sonne, for he had Christ his onlie begotten sonne, in whom he was well pleased; but bicause in all the nature of man he had as yet no children. For through Adam we were all made strangers from him; 292 wherefore for this cause God sent his owne naturall & legitimate sonne into the world, that by him he might adopt vnto him selfe manie other children of our kind. And this is not woont commonlie to be doone: for they which haue one onelie sonne, séeke not to themselues other sonnes; naie rather, they are glad that the same their sonne shall not be compelled to part the inheritance with his brethren. But so great was the loue of God and of Christ towardes vs, as he would ioine vs vnto so great a dignitie, although we be vnwoorthie. Neither is that heauenlie inheritance of that nature, that the same being communicated vnto manie, is therefore diminished.
Now let vs sée how this adoption commeth vnto vs. 293 Paule séemeth to saie, that it is communicated vnto vs by the spirit of Christ: for of it we haue faith, 294 whereby we imbrace both Christ which died for vs, and also the promises of God: and by that meanes we are adopted by God vnto children. This thing did Iohn verie well shew vnto vs, in the beginning of his Gospell, 295 where he writteth; And as manie as receiued him, to them gaue he power to be the sons of God. By these words we vnderstand, that we be made the sonnes of God, when we receiue Christ. And this is not doone either by circumcision, or by other ceremonies of the lawe, or by good morall works, but by faith onelie: and therefore Iohn added; 296 Vnto those which haue beleeued in his name. And when it is said, that Power is giuen vnto them to be made the sonnes of God, we must not thinke (as manie Sophisters would haue vs) 297 that we first beléeue, and then afterward receiue power to be counted to be in the number of the sonnes of God: for power in that place is nothing else but a right and a prerogatiue. As if it should be said, that they which haue receiued the Lord, and beléeued in his name, haue a right and prerogatiue to come into the adoption of the sonnes of God. 298 But Iohn addeth; Which are borne, not of bloud, nor of the will of the flesh, nor of the will of man, 299 but of God. First, when he saith; Not of bloud, he signifieth that this adoption commeth not by the order of nature, as in this generation are mixed togither the séed of mand and woman. Which sentence, he more plainlie expresseth in the next words following, when he saith; Not of the will of the flesh, nor of the will of man. 300 And that by the flesh he meaneth the woman, may by two places be prooued: for Adam said of his wife, which was deliuered vnto him by God; This is now bone of my bones, and flesh of my flesh. And Paule vnto the Ephesians saith; Hee which loueth his wife, loueth himselfe: no man at anie time hath hated his owne flesh. And this interpretation Augustine followeth, albeit I sée that this place may otherwise be expounded; as when it is said, Not of bloud, we vnderstand that we come not to this adoption by force of anie stocke or kindred. For the Hebrues persuaded themselues that they did: for they alwaies boasted importunatelie, that they were the séed of Abraham. Neither atteine we to this adoption By the will of the flesh: for to the atteinment thereof, we are not holpen by those good things, which the flesh vseth to couet: I meane, by riches, power, strength of the bodie, beautie, and such other like things: Neither by the will of man; namelie, by those good things, which are counted more excellent, and that are thought most chéeflie to become men; such are wisedome, prudence, and the workds of morall vertues: for all these things cannot make vs to be the children of God. But we are borne (saith he) of God. All this haue we onelie of the goodnes of God, and of his méere mercie. Therefore Paule vnto the Ephesians saith; 301 Who hath predestinated vs vnto the adoption of the sonnes of God. Wherfore, the whole consideration of our adoption dependeth of his election and predestination.
39 But of his diuine will there can be no reason either vnderstood or giuen by vs: 302 and thereof it commeth, that Christ saith in Iohn; that We ought to be borne diuinelie, and from aboue. And Christ compareth this generation with the wind; Thou hearest (saith he) the wind, 303 and yet thou knowest not from whence it commeth, or whither it goeth. Wherefore GOD, 304 through Christ, giueth his spirit largelie vnto vs: and he vseth the word as an instrument; and this is called the séed, wherby we be regenerate. For he giueth faith, whereby we receiue the promise of the word set foorth vnto vs: and by that meanes we are iustified, 305 and doo obteine the adoption of the sonnes of God, which yet so long as we liue here cannot be perfect. Wherefore Paule saith; that We wait for the adoption of sonnes, and the redemption of the bodie: which we shall not atteine vnto, vnlesse it be in that blessed resurrection. The selfe-same things Paule writeth to the Galathians; When the fulnes of time (saith he) came, 306 God sent his owne sonne made of a woman, and made vnder the lawe, to deliuer those which be vnder the lawe, that we might receiue the adoption of sonnes. And bicause we are sonnes, God sent the spirit of his sonne into our harts, in whom we crie; Abba, Father. These words declare that there was, before the fulnesse of time, a certeine bondage vnder the lawe: afterward was giuen the sonne, by whom we which are appointed and prepared to be made the sonnes of God, might more fullie receiue both the spirit and adoption.
This adoption, Christ séemeth as it were by a certeine sacrament to haue confirmed in his genealogie: 307 for when as in Luke and in Matthew, the names of his progenitors are varied, there is mingled adoption: so that one and the selfe-same man had one father by nature, and another by adoption. Also in the old testament adoption was much vsed: for both Iacob adopted vnto him his nephewes Ephraim and Manasses, to be vnto him in stead of other sonnes. 308 And that trade was of such force at that time, as euen vnto dead men children were adopted: for when one brother was dead, the brother that remained on liue, begat children of his wife, and raised séed in Israell. These things, as it were a certain shadowe, figured this our adoption vnto the sonnes of God. The common translation hath; The adoption of the sonnes of God, whereas in the Gréeke this word, of God, is not read: for there is onelie this word ⟨…⟩, that is, Adoption.
309 40 But it must be diligentlie considered, both from whence we are by this adoption brought, & whither we are transferred. We were before, the children of the diuell, of wrath, of incredulitie, of mistrust, of this world, of perdition, of night, & of darkenes. And here vnto be we transferred, that both we are called, and are in verie déed the sonnes of God, partakers of the diuine nature, brethren of Christ, and children of light, and that we sinne not, 310 (For he which is borne of God sinneth not) and that we loue our neighbours, and our enimies, 311 to the intent we should resemble our heauenlie Father, who suffereth his sunne to shine vpon the good and euill, and raineth vpon the iust and vniust; 312 and finallie, that we be peace-makers: for they shall be called the sonnes of God. 313 But our adoption is not such, as we should thinke that wée are borne of the substance of God: for that is proper vnto Iesus Christ onlie; for the word of God is by nature borne of the father, which thing neuertheles the Arrians denied. For séeing they affirmed the sonne of God to be a creature, they must néeds saie that he was not the sonne of God by nature but by adoption. Doubtles great is our dignitie: for we are so highlie exalted, that wée not onlie are called, 314 and be the sonnes of God; but also haue Christ to be our brother. Wherefore Christ, when he was risen againe, said vnto the woman; Go ye and tell my brethren. And although the fathers of the old lawe were not quite void of this dignitie, yet they had it not so publikelie declared. But this was no let at all, that some of them were weake; for we also in the Gospell haue manie that be weake.
315 For Paule saith vnto the Corinthians, that he could not speake vnto them as vnto spirituall; and therefore he was same to féed them with milke. The verie which thing is written vnto the Hebrues. 316 And on the other side, they had men which were renowmed in faith, whom we doubt not but were singular in this adoption. And that thus also it was in those daies, the Apostle testifieth in the epistle to the Romans, 317 the 9. chapter: for he saith; Vnto whom pertaineth the adoption, and the glorie, and the testament, and the giuing of the lawe, and the worshipping, and the promises, and to whom pertaine the fathers. Here we sée, that adoption pertained vnto them also. Ambrose vpon this place teacheth, that of this adoption springeth vnto godlie men great securitie: and vndoubtedlie, for so much as this commeth vnto vs through the spirit, 318 whereby wée are inwardlie mooued, wée ought to be farre more certaine, that wée are the sonnes of God; than the sonnes of this world are certaine that they are the sonnes of them, whom they call fathers. For oftentimes the mothers deceiue both their husbands and their children: but the spirit of God deceiueth no man.
In old time, flatterers went about to persuade Alexander, 319 that he was not the sonne of king Philip, but of Iupiter: afterward, when he sawe there came bloud out of a wound that was giuen him, he smiled, saieng, that it séemed to him to be common bloud, and not the bloud of gods. But wée, though we suffer manie things, yea and loose our life for Christ his sake; yet notwithstanding wée ought to be fullie persuaded, that wée are the sonnes of God. For to the end wée should not anie thing doubt of that matter, wée haue not onlie the witnes of the spirit; 320 but the verie sonne of God hath taught vs to call God, Father, and to inuocate or call him by that name. And this forme of praier ought to call vs backe from all kind of wickednes, and from all kind of dishonest works; and also to put vs in mind, not to degenerate from the nobilitie of so honorable a father, and that wée in no case dishonor him: for it is accounted a great reproch vnto fathers, to haue wicked children. And séeing we cannot (as we haue said) attaine vnto this adoption, but by Christ and his spirit; therefore neither Turkes, Iewes, nor men that be strangers from Christ, can call vpon God as vpon their father.
41 Furthermore, by these wordes (And if we be children, we be also heires, euen the heires of God, and fellowe-heires of Christ) the Apostle sheweth what wée obtaine by this adoption; namelie this, To be the heires of God. The which vndoubtedlie can appeare to be a benefite of no small estimation: for not all those that be the children of anie man, be forthwith his heires also. 321 For onlie the first begotten haue that pre eminence; euen as wée sée the case standeth at this daie in manie realmes. And in the holie Scriptures it is manifest, that Esau and Ismael were not heires. Wherefore we be heires, 322 and that of no poore man, or of small matters: for we haue obtained the inheritance of God, and wée be made heires togither with Christ: wée haue the inheritance of the father common with Christ, and we be so wholie grafted into him, and altogither knit with him, that by his spirit wée liue. But we shall then come vnto this inheritance, when it shall be said vnto vs; 323 Come ye blessed of my father, possesse the kingdome prepared for you from the beginning of the world. We be fellowheires, bicause (as Iohn saith) when he shall appeare, 324 we shall be like vnto him. And Paule saith vnto the Colossians; 325 Ye be dead, and your life is hidden with Christ in God: and when as Christ your life shall appeare, then shall ye also appeare with him in glorie.
326 Inheritance (as it is defined by the Lawyers) is a succession into the whole right of the man that is dead. And may this appeare to be but a small matter, to be made partakers of the whole right of God? 327 Certainlie Peter saith, that We be made partakers of the diuine nature. Here Ambrose noted, that it is not in this matter, as we commonlie sée it come to passe in the world: for it behooueth that the testator die, before the successor can come to the inheritance. 328 But God dieth not, naie rather we that be appointed to be his heires doo die first, before possession can be deliuered vnto vs. Christ also first died, before he came vnto the glorie which was appointed for him. 329 Moreouer, as touching ciuill lawes, the heire is counted one and the selfe-same person with him that maketh him heire. Euen so we, through Christ, are streictlie knit togither with God, so as we are now one togither with him, according as Christ praied; That they may be one, as thou and I are one: for all things are ours, 330 and we are Christs, & Christ is Gods. This inheritance obtaine we fréelie, by the spirit of Christ. Wherfore the bishops of Rome, and their champions the Cardinals, and false bishops, doo wickedlie, which haue shut vp this inheritance of remission of sinnes, and accesse vnto the kingdome of God vnder their counterfet keies; that they at their owne pleasure might sell the same, and either thrust down to hell, or send vp to heauen whom they list themselues.
The description of Christian Hope, in the 5. chapter to the Romans, verse 5.
331 42 As concerning hope, this is a notable chaine, and an excellent connexion of christian degrées. Of this chaine, the first linke is fastned to the post of afflictions in this life; from thence the godlie ascend to patience, from patience to experience, and from experience to hope: which hope, forsomuch as it maketh not ashamed, but without doubting attaineth vnto God, which is our principall felicitie, is fastened vnto him, as vnto the highest linke of the chaine. This verie propertie of not confounding, belongeth also vnto faith; for None that beleeue in him shall be confounded: and that for good cause; for what can be of more néere a kinne vnto faith, than hope? The Latine interpreter turneth it; Non confundit, that is, Confoundeth not. Howbeit it might be properlie turned; Non pudefacit; that is, Maketh not ashamed. 332 And it is a figuratiue kind of spéech: for Paules mind was to signifie, that the godlie cannot be frustrated of their hope; for they which are frustrated; namelie, when things fall out farre otherwise than they hoped for, are commonlie ashamed. Wherefore Paule by shame vnderstandeth frustration; bicause shame alwaies followeth it. But the Latine interpreter had respect to that perturbation of the mind, which followeth shame: for, To confound, is nothing els, but To perturbe or trouble.
Now, if this sentence be true, as in déed it is most true, namelie, 333 that this Hope confoundeth not; it followeth, that the same dependeth not of our workes: for otherwise, it would oftentimes faile. But that it is true & certaine, Paule declareth, not by one word onlie, but by thrée, and those of great efficacie. For first he vseth this woord Knowing, 334 which betokeneth an assured knowledge of a thing. He maketh mention also of Reioising, which cannot haue place among godlie and wise men, but in those things which they assuredlie and firmelie possesse. Last of all he addeth, that Hope maketh not ashamed. And it is not without cause, that he oftentimes induceth persuasions of this certaintie; bicause from thence chieflie is consolation to be sought for in afflictions. When Christ did hang vpon the crosse, the wicked railed against him, saieng; He hoped in God, let him saue him, 335 if he will haue him; let him come downe from the crosse, &c. The self-same things are laid against vs, not onlie by outward enimies; but also by our flesh, our outward senses, and by humane wisdome. How can we resist these, but by this doctrine of the apostle; Hope confoundeth not? 336 The hope which we haue put in the Lord, will not make ashamed.
43 The Sophisters labour to prooue, that hope springeth of merits; bicause Paule saith it springeth of patience: as though we shuld thinke, that hope were giuen to vs by the merit of patience. 337 But in the mean time they marke not, that those things which Paule here by a certaine order disposeth, are not so compared the one to the other, as causes & effects. For who will saie that afflictions are the causes of patience? And if they be not so, why should they more affirme, that patience is the cause of hope? The scripture most expresselie teacheth, 338 that He which putteth confidence in man, or in anie creature, is accursed: for a man, of whose promise we depend, and assure our selues, may either die, or alter his mind, or els be let that he cannot faithfullie performe that which he promised: and to haue confidence [in him] either for merit sake, or by reason of good works, is to settle our hope in man; wherefore, such hope worthilie maketh ashamed. But the hope, which is fixed vpon God is certeine; neither can it be deceiued. The Sophisters craftilie go about to auoid this sentence, by twoo places of Paule; 339 the one to the Romans, and the other to Timothie. The place to Timothie is thus; I knowe whom I haue beleeued, and am certeine. And the other to the Romans is thus; I am assured that neither death, nor life, nor angels, &c. By these places they thinke to ouerthrowe the proofe which we haue made, bicause they thinke that these words are to be vnderstood, not vniuersallie of all beléeuers; but onelie of Paule, and such other like, who had it peculiarlie reuealed vnto them, that they should atteine vnto saluation.
340 But these their enterprises are in vaine; for here is now intreated of the nature and propertie of hope, whereby is manifestlie prooued, that all they which are indued with it, are sure of their saluation: so that they must néeds confesse, that they which doubt of their saluation, either haue not the hope which belongeth to a christian; 341 or else if they haue that hope, they must néeds be assured of their saluation. But if a man will saie; What if I shall be vnwoorthie, and therefore God will not bestowe vpon me the chéefe reward? I answer, that this is a wrestling of the conscience, and must be ouercome by hope; for the obteinement whereof let vs cleaue fast vnto the word of God: such as is this; God is faithfull, 342 which will not suffer you to be tempted aboue your power, but togither with the temptation will make a waie out: and such like places of the holie scripture, wherein God promiseth, that he will giue perseuerance vnto his, euen vnto the end. And to speake bréeflie, the hope of the godlie leaneth onelie vnto the goodnes, power, and mercie of the onelie God. This thing Basilius verie well vnderstood in his exposition vpon the 33. psalme, when de interpreteth these words; 343 Hoping in his mercie: He which putteth not (saith he) confidence in his owne proper déeds, neither hopeth to be iustified by works, hath his hope of saluation onelie in the mercie of God; for when he shall consider these things with himselfe, Behold God and his reward, &c.
44 But the Schoole-men haue taught farre otherwise; for the Maister of the sentences, in his third booke, 344 thus defineth hope; Hope is an assured expectation of the blessednes to come, comming of the grace of God, and of merits going before. Which definition, how absurd it is, especiallie touching the latter part; it is manifest in those, which are newlie from most heinous and horrible sinnes conuerted to Christ: for they vndoubtedlie can haue no good merits, séeing before they were void of charitie, from which all our works procéed. Yet can there be nothing more certeine, than that they, 345 which be conuerted vnto Christ, cannot be without hope. Yea, Augustine vpon the psalme; From the depth haue I called vpon thee, ô Lord, exhorteth them that fall, and those which liue in the depth of euils, not to cast awaie hope; and that by the example of the théefe, and of manie others. It may now be demanded of them, by what merits hope is confirmed in these men? They commonlie answer, that merits doo not alwaies go before hope; but alwaies go before the thing hoped for. And they declare their opinion touching this matter, in such sort, as they teach that merits go before hope, either in verie déed, or else doubtles in thought. For men newlie conuerted, commonlie while they conceiue hope of saluation, determine both in their mind, and in their cogitation, to doo good works; whereby they thinke to merit the last reward. But what certeine hope can these good works imagined in the mind produce which are not yet wrought? For of a cause, which yet is not, cannot be produced an effect which alreadie is. We should rather affirme the contrarie; to wit, that this godlie will springeth of faith and of hope, than that faith or hope should procéed of it, as from the cause.
But it is a world to sée, how these men turne themselues, when on the one side they saie that hope is an assured expectation; and yet on the other side they will haue this to be a most firme doctrine, that no man can be assured of his saluation, vnles it be speciallie reuealed vnto him by God. Here they perceiue themselues to be fast tied; and they confesse, that it is a hard matter to vnderstand, what maner of certeintie the certeintie of hope is. Here these miserable men sweat, and go to worke, and feigne, and imagine manie things. First they teach, 346 that all certeintie of hope commeth of the certeintie of faith; and this indéed is not amisse: for therfore we certeinlie hope, bicause by faith we imbrace the most certeine promise of God. But they go on further, and saie, that by faith we generallie and absolutelie beléeue, that all the elect and predestinated shall be saued; but that hope maketh vs to haue a confidence, that we are of the number of the elect: as though hope had a particular knowledge vnder faith; that that which was generallie apprehended by faith, is by hope applied vnto euerie one of vs apart. Wherefore they affirme, that this certeintie of hope is by supposition; if we be of the number of the elect, and doo persist euen vnto the end. And this kind of certeintie they will haue to consist of verie likelie coniectures. And at length they conclude, that the certeintie of hope is lesse than the certeintie of faith.
45 But contrariwise, we make the certeintie of either of them to be alike: 347 for looke how much faith we haue, so much hope also we haue; for faith retaineth not with it selfe anie part of certeinetie, which it deliuereth not ouer vnto hope. That is a fond deuise, which they bring touching application, 348 in that by hope, they applie vnto vs, those things, which we haue by faith, generallie and absolutelie beléeued. For we doo not onelie beléeue, that God is good, or the father and author of mans felicitie; but also euerie godlie man by faith assureth himselfe, that God both is, and will be vnto him good, is and will be vnto him a father, is and will be vnto him the author of felicitie. Hereof commeth that certeintie of hope. And for this cause it is, that Paul writeth, that It cannot confound. And séeing faith hath a respect vnto God, as to one that speaketh the truth; and hope hath respect vnto him, as vnto one that is faithfull, and most redie to performe his promises: and God himselfe is no lesse faithfull in performing, than true in promising; we may manifestlie conclude, that hope hath as much certeintie as hath faith. 349 Neither can that anie thing more helpe them, which they cauill at the length; namelie, that hope hath certeintie as touching the obiect, but not as touching the subiect: for when (saie they) it hath a respect vnto the clemencie, goodnes, grace, and power of God, there is no let in those things, but that euerie one may be saued: and therefore on that behalfe they appoint a grounded certeintie; but if a man consider the subiect, the mind I meane, and will of him that hopeth; forsomuch as it is pliable and wauereth, and may be changed, it can neuer be certeine or sure of saluation.
But these men séeme vnto me to deale euen as they doo, 350 which in a siege, defending their citie, diligentlie shut and defend all other gates sauing one, which they leaue open; through which when the enimies enter in & destroie althings, they perceiue that they lost all their labour. So these men take excéeding great paines, bicause there may séeme to be no vncerteintie, as touching the goodnes, power, and clemencie of God, or merit of Christ. Howbeit, in the meane time they appoint our will to be so subiect vnto changing, as it neither can nor ought to promise vnto it selfe perseuerance, no not out of the word of God; and by this meanes they quite take awaie all certeintie: so that this saieng of Paule, Hope confoundeth not, can haue no place; neither dooth the certeintie, which they go about to establish, anie thing profit. Verely if we peruse the holie scriptures, we shall not onelie vnderstand, that God is generallie good and mightie; but also that he is euermore vnto vs good and mercifull: and that therefore he will confirme our will, that it shall neuer fall awaie from him. For as we haue a little before mentioned; He will not suffer vs to be tempted aboue that which we are able to beare, 351 but togither with the temptation will make a waie foorth. 352 And in the first chapter of the first to the Corinthians; 353 He shall confirme you blameles euen to the end, against the daie of the Lord Iesus Christ: for God is faithfull, by whom we are called. There are besides, 354 a great manie other testimonies in the holie scriptures, which promise vnto vs both perseuerance and confirmation of our will by Christ. Wherefore we saie, that this certeintie of hope is a firme cleauing vnto the promises offered vnto vs, and receiued by faith; bicause we knowe that we shall not giue ouer, but continue euen vnto the last end.
46 And of so great force is this hope, that as Augustine writeth vnto Dardanus, 355 and in manie other places, it calleth things that are to come, alreadie doone: as the same Augustine verie well declareth out of manie places of saint Paule, and especiallie vnto the Romans, vnto the Ephesians, & vnto the Colossians. For vnto the Ephesians we are said, to be alreadie raised from the dead, and to be alreadie set at the right hand of God, togither with Christ in the heauenlie places. Vnto the Colossians; 356 If ye haue risen togither with Christ, &c. And in another place; 357 He hath saued vs by the fountaine of regeneration. And vnto the Romans; By hope we are made safe. 358 This certeintie springeth chéefelie of a woorthie estimation, which by faith we conceiue, touching the constancie of God: the which no vnwoorthines of ours is able to cast downe. Vnto which vnwoorthines of ours, drawing vs from this confidence, if we haue respect, we must néeds against hope beléeue in hope; and haue a full confidence that we shall be saued by Christ, although the same vnwoorthines repugne neuer so much against it; setting before the view of our eies our father Abraham, whose steps we ought by faith to cleaue vnto.
He, as touching the promise that he should haue issue; weihed not his owne age, or the age of his wife, which was past child bearing; but had a respect vnto him onlie which made the promise, and considered his might: and therefore he determined most assuredlie with himselfe, that that should come to passe which God had promised. Euen so, although we be vnwoorthie, and that our fowlnesse and sinne is a let vnto vs; yet let vs haue no mistrust, but that by Christ we shall be made safe: vnlesse we will suffer our selues to be infected with infidelitie, the which Abraham did most of all abhorre: 359 for he staggered not through vnbeléefe, as the apostle saith. Wherefore this vncerteintie of our aduersaries, is vtterlie taken awaie from the minds of the godlie: for, for this cause (as the apostle testifieth) would God haue vs to be iustified by faith, 360 and not by works, that the promise should abide certeine and vnshaken. And this is indéed to giue the glorie vnto God, 361 which thing Abraham did: for he, notwithstanding those woonderfull great impediments, hoped vndoubtedlie, that the same, which God had promised, should come to passe.
Iob also made so small account of these impediments, that he said; Although he kill me, yet will I hope in him: by which words he sheweth, 362 that it is the propertie of the godlie, that albeit they be verie seuerelie afflicted by God, and may appéere to be hated of him, yet doo not cast awaie their hope. Wherfore, let vs imitate him, and if so be that our falling and vnwoorthines shall set themselues before our eies; yet let vs not distrust. Let vs in the meane time detest our vices, and as much as lieth in vs, amend them; but yet through them let vs by no means be cast downe from the hope of saluation. For if, when the promises of God be offered, we should behold our owne woorthines; we should rather be mooued to desperation than to anie hope: for there is no man, whose mind is not laden with manie and gréeuous sinnes. Besides this, 363 Paule teacheth vs, that Peace towards God is had by Christ, and by the faith which is towards him: 364 which peace vndoubtedlie should either be none at all, or else verie troublesome, if we should continuallie doubt of his good will towards vs. Doo we not alwaies in our praiers call vpon him as our father? But no sonne, which followeth naturall affection, doubteth of his fathers good will towards him. How then doo we call him father, whom we suspect to be our enimie?
365 47 There might be a great manie of such other reasons brought for the certeintie of hope. But now I will in few words declare, that the fathers also in their writings taught the selfe-same certeintie. Chrysostome vpon that place vnto the Romans, thus writeth; Doo not (saith he) yea though thou be of small woorthines, discourage thy selfe, séeing thou hast so great a defense; namelie, the loue or fauour of the iudge. And a little afterward he saith; For that cause the apostle himselfe (when he saith; Hope confoundeth not ) ascribeth all the things, which we haue receiued, not vnto our good déeds, but vnto the loue of God. Ambrose also saith, that Forsomuch as it is impossible, that they which are déere vnto him, should be deceiued; he would make vs assured of the promise: bicause both it is God which hath promised, and hath promised vnto those, whom he will haue déere vnto him. Augustine in his sermon, which he made vpon mondaie in Rogation wéeke; Why (saith he) dooth your hand tremble, when ye knocke? And why is your conscience so néere asléepe, when ye beg? I am the doore of life; I abhorre not him that knocketh, though he be vncleane. And vpon the 41. psalme he saith; Put not hope in thy selfe, but in thy God: for if thou doo put hope in thine owne selfe, thou shalt fill thy soule with trouble; for as yet it hath not found whereof to assure it selfe of thée. By these words he declareth, that the securitie which we haue, commeth not of our selues, but of God.
The same father vpon the 27. psalme, when he expoundeth these words of Paule, out of the second chapter to the Ephesians; We also by nature were the children of wrath, as others be: Why dooth he saie; We were? Bicause (saith he) by hope we now are not; for in déed, we still be: but we speake that which is better; namelie, that which we in hope are; bicause we be certeine of our hope: for our hope is not vncerteine, that we should doubt of it. And Chrysostome vpon the fift chapter to the Romans saith; that We ought no lesse to be persuaded of those things, which we shall receiue, than we are of those things, which we haue alreadie receiued. Cyprian also in his sermon De pestilentia, when he sawe the godlie sort fearefull to die, confirmed them manie waies to be assured of their saluation: and amongst all other things saith; that They doo feare and abhorre death, which are void either of faith, or hope. And Barnard woonderfullie reioiseth touching the death of Christ, touching his wounds and crosse; vpon that rocke he saith that he dooth stand, and will not fall for anie violence doone against him. He maketh mention also of manie excellent things, touching this firme and constant certeintie. Wherefore, those good things, which we haue auouched of the constancie and securitie of hope, doo not onelie agrée with the holie scriptures, and with most sure reasons; but also with the sentences of the fathers.
48 Now it shall be good to define hope, that the certeintie thereof may the more plainelie be knowne. Wherefore, 366 Hope is a facultie or power, breathed into vs by the holie Ghost, whereby we, with an assured and patient mind, doo wait that the saluation begun by Christ, & receiued of vs by faith, may once be performed in vs; not for our owne merits sake, but through the mercie of God. First it is said to be instilled by the holie Ghost, bicause it springeth not through nature, or continuall actions. 367 Indéed it is after faith, although not in respect of time, yet in nature; which thing may be learned out of the epistle to the Hebrues, where it is written; that Faith is the foundation of things to be hoped for. For, insomuch as things, which we hope for, 368 are not euident & manifest, but are remooued a great waie from vs; they ought to leane vnto saith, 369 by which as by a prop or piller, they may be staied vp. And that hope doth conteine expectation, or attending for, the epistle to the Romans the 8. chapter doth plainlie declare; where Paule saith, that that Hope which is seene is no hope; for how doth a man hope for that which he seeth? But if we hope for that which we see not, we doo by patience wait for it.
Neither must this be passed ouer, that that good thing, 370 which hope hath a respect vnto, is difficult and hard to come by. For naturallie in liuing creatures, the affection of hope consisteth in the grosser part of the mind, which they call the angrie part; whereby the liuing creature is incouraged to pursue after that good thing, which is set before it, although there séeme some thing to let it: for by such an affection it is stirred vp, to ouercome whatsoeuer standeth in the waie. The woolfe being hungrie méeteth with a bull, 371 and through the power of appetite desireth the same for a preie: but when he séeth the great difficultie that he must haue, of ioining and fighting with the bull, he is through the angrie power of the mind stirred vp by hope, and is bold to put himselfe into danger and fight; and so at the length hauing put awaie all lets, he obteineth his preie. 372 So hath God in the nobler part of our mind, placed hope, whereby is brought to passe, that when the chiefe felicitie (which is a thing both difficult, and farre from vs) is set before vs, wée should not be feared awaie, but by faith haue boldnes and accesse vnto God: as Paule saith in the 3. 373 chapter to the Ephesians.
And forsomuch as this felicitie is verie farre distant from the godlie, it cannot be otherwise, but that in hoping they haue some griefe; & that they sorowe in themselues, bicause their present state is by God so farre remooued from felicitie. But on the other side, when they are certeine and assured, that they shall atteine vnto that end; they cannot choose but be indued with incredible ioie. 374 And so this power of hope is sprinkled with the affects of ioie and sorowe. And the apostle hath signified vnto vs some part of the sorrowe thereof, in that place to the Romans, which we haue alreadie cited, when he writeth; Euerie creature groneth, and trauelleth in paine togither with vs, 375 euen vnto this present: and not onelie the creature; but we also, which haue receiued the first fruits of the spirit; euen we doo sigh in our selues, waiting for the adoption, euen the redemption of our bodie. And that ioie is ioined with the selfe-same hope, he declareth in the 12. 376 chapter of the same epistle; Reioising (saith he) in hope.
49 And although that valiant courage, and patient induring, 377 séeme to bring to our minds an expectation; yet those vertues haue not the same otherwise than from the hope which wée haue described. Neither is it to be maruelled at, that one vertue should receiue anie thing of an other vertue: for they which are but meanlie conuersant in the Ethiks doo knowe, that liberalitie, temperance, & such other vertues, haue much helpe at the hand of prudence: for by the helpe thereof, they haue a mediocritie appointed them to followe. This is the difference that chieflie distinguisheth hope from faith; namelie, 378 that by faith we admit and embrace the promises offered vnto vs by God: but by the helpe of hope, we doo patientlie wait to haue those promises at the length to be performed vnto vs. Neither was hope for anie other cause giuen by God, 379 but bicause we should not cease from following after that good thing, which we perceiue cannot be obteined by our owne déeds: for they are not by anie meanes to be compared with it. For as the apostle saith; 380 The tribulations of this time are not woorthie of the glorie to come, the which shall be reuealed in vs. For they verelie that be indued with hope, assure themselues, that whatsoeuer they doo want in the strength of nature, and in works, shall be supplied by the mercie of God, and the obedience of Christ.
And if a man demand, whether a pure life, and holie works can auaile anie thing to the certeintie of hope? 381 Wée will easilie grant that it may, so that we seclude the buieng and selling of merits: for our works of themselues haue nothing at all, wherby they can bring foorth hope. Howbeit, the persuasion of faith may of them take an argument to confirme hope, and to reason in this sort; God hath now of his méere liberalitie giuen me grace to doo this or that good worke, to put awaie this or that vice out of my mind; wherfore he will yet giue greater things, and will not denie me those things which are remaining to saluation. If the Sophisters had said thus, they might haue béene borne withall. Neither in verie déed is it contrarie vnto the apostles meaning: for, as wée shall a little afterward sée, he would haue vs, by reason of those things which God hath alreadie granted vnto vs, to be certeinlie persuaded of his perpetuall loue towards vs. But these men haue both written and taught, that hope it selfe dependeth of merits, and so dependeth, as to hope without them, they saie is presumption and rashnes.
50 But it séems, that somewhat may be obiected out of the holie scriptures, to make against this sentence of Paule, wherein he saith; that Hope confoundeth not. 382 For to Timothie it is written; In my first defense, no man was on my side; and I was deliuered out of the mouth of the lion, 383 and the Lord shall deliuer me from euerie euill worke. Here Paule hoped to escape the persecution of Nero, but he was deceiued; for vnder him he was slaine. The same apostle vnto the Philippians, when he had said, that He was distressed on both sides, bicause on the one part he desired to be loosed, and to be with Christ: and for that, on the other part he sawe it was necessarie vnto him for their sakes to remaine in the flesh, 384 he addeth this; And this I am sure of, that I shall abide, and with you all continue for your furtherance, and ioie of your faith. Here also againe it appéereth, that the apostle hoped, that he should be deliuered from that captiuitie, the which neuertheles he did not escape. Wherefore it might séeme, that the same hope confounded him. To answere to these things, we will repeate that which we said before; namelie, that hope receiueth his certeintie of faith, and faith hath his certeintie of the word of God. Wherefore it followeth, that either of them is as certeine, as are the promises which be offered. And God hath absolutelie, 385 and without condition promised vnto vs remission of sinnes, and eternall life; and hath commanded, that we should without all doubting, both beléeue and hope for them: wherefore in these things, neither faith nor hope can deceiue vs.
But touching the dangers and aduersities of this life, we haue no plaine and absolute promise; but, as they terme it, vnder disiunction: for God hath promised, that he will either deliuer vs, or else comfort vs in the dangers; so that we shall not fall away, but constantlie confesse his name: or if we chance to fall, he hath promised to restore vs againe, that we may atteine to euerlasting life. Wherefore it is not méet, that the certeintie of hope should be fixed in one of these parts onelie: which thing if anie good men at anie time doo, the same springeth of earthlie affection, and not of christian hope; and therefore it is no maruell, if they be sometimes deceiued. But to returne vnto Paule, he of a certeine great loue hoped to abide longer among the Philippians, and to edifie them; of the which thing séeing he was not instructed by the word of God, 386 it came easilie to passe, that he was deceiued. But the summe of that godlines, which belongeth to the Gospell, is to determine certeinlie; that God dooth loue vs, and that he will at the length make vs blessed. And if sometime the minds of godlie men be disturbed, 387 as though they doubted of the promises of God, or of their saluation; this happeneth not through the default either of faith, or of hope; but by reason that while we liue here, we be not indued with perfection: wherfore this doubting procéedeth from the flesh, and from our humane wisedome.
Indéed we agrée with our aduersaries in this point, that sometimes certeine doubts of saluation doo arise euen among the godlie. But herein we disagrée from them; namelie, that they attribute this vnto hope: but we saie, that it commeth onlie of mans infirmitie, and that it must be dailie corrected. Let a man therefore thinke, that he hath so much profited in faith and hope, as he féeleth himselfe more constant and firme. And in what sort these euils spring not of faith, or of hope, but of our owne corruption; we haue before declared by an apt similitude, and will now repeate the same againe. No man can denie; but that the mathematicall sciences are most certeine; wherefore he which hath learned them exactlie, pronounceth boldlie, & nothing doubteth of their conclusions: but he that is but meanlie instructed in this facultie, oftentimes doubteth, and standeth in a perplexitie; bicause he hath not as yet atteined perfectlie vnto those sciences. Euen so are we tost with doubts, not through faith or hope; but bicause we doo not hope nor beléeue so much as is néedfull.
51 But some man will saie, that we are perraduenture deceiued hereby; for that in stead of the true faith or hope, we haue onelie the shadowes of them: for we cannot easilie discerne the true faith & hope, from the feigned and counterfeit faith and hope. I answere, that by this instance cannot be taken awaie the properties of faith or of hope: for although one or two cannot discerne them, yet they remaine still firme in their owne nature. As we sée it is in liberalitie and prodigalitie: for there be manie that cannot distinguish the one from the other, and yet are not therefore their properties & conditions taken awaie. Paule intreateth of the nature & propertie of hope. But if thou wilt afterward, 388 demand, how these faculties or powers are discerned from the counterfeit? We answere, that they are declared by the force and power of the holie Ghost; which spirit hath in all spirituall things no other light more cléere than it selfe, whereby it should be illustrated. Which thing also we sée to be true in the sunne: for the sunne is not declared to be the sunne, but by his owne light. Wherefore Paule vnto the Romans verie aptlie said; It is the spirit that beareth record with our spirit, that we be the children of God. But besides this light of the holie Ghost, is required also an examination of our selues: wherefore Paule thus speaketh in the latter epistle to the Corinthians; Trie your selues, whether ye be in faith.
In which triall hope must be distinguished: for there is one hope that hath alwaies repentance, and a desire of amendement of life ioined with it; of which kind of hope the apostle speaketh, when he saith that It confoundeth not: 389 for it hath alwaies these companions ioined with it; namelie, faith and charitie. Wherefore, when we teach a certeintie thereof, we open not a windowe vnto vices, as our aduersaries slander vs; neither doo we stir vp men to loose life: for this true hope moueth vs not to these things, but rather driueth vs to liue according to that hope. There is another hope, which we may rather call a securitie of the flesh, 390 whereof Augustine thus rightlie speaketh; Such as cleaue vnto it, by hoping perish. And these be they, which saie; God is good, and loueth vs; Christ died for our saluation; Howsoeuer we lead our life, we shall obteine saluation. Of this hope we must diligentlie beware; for it is far distant from repentance, and from a desire to liue well: and being of that nature, it vtterlie driueth awaie from it both faith and charitie; this hope miserablie deceiueth men: wherefore of this, Paule dooth not here speake.
52 Now remaineth to sée, whether the blessed spirits or soules may in heauen haue this true hope, wherewith the godlie are now adorned. For on the one side we knowe, that they wait for the resurrection of bodies, 391 and the last iudgement, which shall vnto them be verie welcome: wherefore in that behalfe they séeme not to be vtterlie void of hope. But on the other side, the apostle vnto the Corinthians dooth describe faith, hope, and charitie: but of these thrée he saith, that onelie charitie falleth not awaie. By which words he manifestlie teacheth, that true hope can haue no place, when we be in heauen. And that which we haue spoken of the godlie, may also bée called into question touching Christ: for he also séemeth to haue hoped, that he should rise againe, and that he should carrie vp his humane nature into heauen. Vnto these things we answer, that it ought not to be doubted, but that both Christ hoped, and also the soules of the blessed doo yet after a sort hope. But we denie that it is such a hope as ours is, which we haue in this life; bicause (as we haue before declared out of the words of the apostle) our hope hath (as companions) sighing and sorrowing ioined therewith: which things doubtles in the eternall felicitie, which the blessed doo enioie in heauen, can haue no place. Further, our hope cleaueth fast vnto faith, the which bréedeth an vnperfect and an obscure knowledge: for as Paule saith vnto the Corinthians; 392 We see now by a glasse, in a riddle, and we knowe but in part: but the saints in heauen knowe most perfectlie and most clérelie. Moreouer, forsomuch as faith hath chéeflie a respect vnto the last and chéefe good thing; there ought no such hope as ours is to be ascribed to the blessed, which now hold and possesse that good thing. 393 For true and proper hope can haue no place in the eternall felicitie; it is onelie giuen vs as an anchor, so long as we abide here: for so the epistle, which is written vnto the Hebrues calleth it. 394 For while we be tossed with the waues and tempests of this world (vnles our mind be confirmed and established by the anchor of hope) our ship will soone dash against the sands and rocks.
53 Chrysostome calleth it a golden chaine let downe from heauen, 395 which chaine if we take hold of, we shall be drawne vp into heauen. Wherefore, we must diligentlie prouide, that this hope be dailie more and more confirmed in vs; which thing will then chéeflie come to passe, 396 if we weigh the singular benefits of God; which benefits, forsomuch as they are manfestlie conteined in the holie scriptures, our hope by the reading of them shall greatlie be confirmed. And this hath Paule in the epistle to the Romans most plainlie taught, when he said; Whatsoeuer things are written, 397 are written for our learning, that through patience and consolation of the scriptures we should haue hope. The verie which thing Dauid also saith; 398 They which knowe thy name, put their trust in thee. Wherefore, séeing the nature and name of God is no where better knowne, than in the holie scriptures; it followeth, that by them we ought to confirme our hope. And this if we will diligentlie obserue, our mind shall not be discouraged, 399 when God (as oftentimes his maner is) suffereth our doings to come euen to shame. And the same we sée happened euen to Christ our sauiour; for he was so vtterlie forsaken of God, that he was nailed vnto the crosse, 400 and died a most ignominious death, betwéene two théeues. Dauid also was brought to that point, 401 that he not onelie being expelled from the kingdome of Israel, was faine to wander in desolate places; but also was now in a maner shut vp in the power of Saule. The selfe-same thing we sée hath oftentimes happened vnto other of the godlie sort, so as they were in a maner iudged to be quite wrong, and to be fallen from their hope.
But the spirit of Christ giueth strength, that men are able in the midst of their calamities, to reioise, and saie; 402 These things should haue no power of vs, if they were not appointed from aboue. Which sentence Christ laid against Pilat, when he boasted of his power. The 42. psalme also hath excellentlie well taught vs, how we ought to comfort our selues, and with a good hope to erect our minds: for thus it is written; Why art thou so heauie, ô my soule? 403 Why art thou so discouraged? Hope in God; for I will yet make my confession vnto him: my safetie is in his countenance. 404 Neither dooth God commonlie for anie other cause disappoint his people of the outward aids and helps of this world, but to gather their scattered hope, and not to suffer it to leane vnto too manie aids: and these sundrie and manifold aids he changeth for one principall aid, and the same most firme; to the end we should depend vpon him. By this difference of a firme hope, the christians doo much differ from the Epicures and Ethniks: 405 for the Ethniks, if there come anie great calamitie to them, straitwaie they exclame and crie out; If there be a God that hath a care of these things; if there be a God that séeth these things. So they call not vpon God, but being in despaire, vtterlie discourage themselues. But contrariwise, godlie men most constantlie crie vnto God; neither doubt they, but that their praiers reach vp euen vnto heauen; and that God hath a care both ouer them, and also ouer all that they haue.
← 38. The second Chapter. Of the calling of · Contents · 40. The fourth Chapter. Of Iustification →
Footnotes
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In Rom. 3, verse. 22. ↩
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A definition of faith. ↩
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Verse. 1. ↩
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Psal. 116, 10 ↩
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Two breake necks or downe-fals to be taken heed of. ↩
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Basil saith that they swarue from faith, which adde anie thing to the scriptures. Iohn. 10, vers. 4. & 5. ↩
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Gala. 3, 15. ↩
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Rom. 14, 23. ↩
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Rom. 10, 17. ↩
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Rom. 4, 20. ↩
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Basil saith that is sinne which is without faith & the scriptures. Rom. 14, 23. Note how Basil vnderstandeth this text, whatsoeuer is not of faith is sin. Faith differeth from opinion and suspicion. ↩
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How manie waies faith is taken. ↩
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Mat. 13, 19. ↩
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Iustifieng faith is not in all alike. ↩
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Rom. 12, 3. ↩
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Mat 13, 25. ↩
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Look Rom. 3. verse. 22: The nature and propertie of faith. ↩
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Ephes. 2, 8. ↩
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A similitude. ↩
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The cheefe obiect of faith. ↩
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The common or equall obiect. ↩
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Rom. 10, 17 ↩
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The Papists obiect vnwritten verities, which they saie must be beleeued. ↩
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The perpetuall virginitie of Marie. ↩
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Matt. 1, & Luke. 1. ↩
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Augustines counsell touching this matter. ↩
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The scripture hath not authoritie of the church. ↩
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What Augustin ment in saieng I would not beleeue the gospell, except the authoritie of the church mooued me thereto. ↩
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Matt. 28. 20 ↩
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Matt. 19, 18. ↩
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Iohn. 16, 13 ↩
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The church hath hir authoritie of the scriptures. ↩
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Faith is a sinne assent. Rom. 4, 20. ↩
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Acts. 10, 20. ↩
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Why douts doo sometimes arise in vs euen against our wils. ↩
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Rom. 14, 1. ↩
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Matt. 8, 26, & 14, 31. We must praie vnto God to increase our faith. ↩
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What things we are to examine in the assent of the faith. ↩
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We must praie vnto God that he will not suffer vs to be deceiued. ↩
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Whether it followeth, that they beleeue, which knowe assuredlie that God hath spoken anie thing. ↩
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Examples. ↩
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Exod. 3, 8. Exod. 5, 6. ↩
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- Sam. 16, verse. 12.
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Faith perpetuallie wrestleth with some doubting. The end of faith. ↩
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Gen. 17, 1. ↩
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By faith we denie the best part of our selues. ↩
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- Iohn. 5, 4.
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We are not iustified by faith as it is a worke. ↩
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Faith meriteth no iustification vnto vs. Ephes. 2, 8. ↩
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Faith as it is a worke excelleth all works. Proofes that faith cannot be without good works ↩
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The vertues of the vnderstanding are not repugnant vnto vices. ↩
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Without charitie the vnderstanding cannot be commanded to beleeue. ↩
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Faith dependeth not of the commandement of the will. ↩
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Those things which we beleeue are made plain by diuine reuelation. ↩
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Faith extinguisheth neither the nature of man, nor yet reason. ↩
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Acts. 26, 24. ↩
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What faith confirmed Abraham to obeie God. ↩
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Luke. 1, 18. ↩
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Gen. 25, 1. ↩
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Whether Abraham doubted when a child was promised him. verse. 17. Both Abraham & Sara laughed. ↩
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Gen. 18, 12. ↩
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The saints to confirme their faith sometime required miracles. Iudg. 6, 17. 2, King 20, 8 A remedie against a weake faith. ↩
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Luke. 1, 37. Whether the blessed virgin doubted. ↩
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The blessed virgin made no vow. ↩
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The praiers of the church begin at the omnipotencie of God. ↩
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A greeuous sin to doubt of the promises of God. ↩
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The diuell hath not faith. ↩
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Iam. 2, 19. The faith which is heere intreated of belongs to godlie men onelie. ↩
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In Rom. 10, 17. Iohn. 8, 38. ↩
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Whether we should beleeue miracles. ↩
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Matt. 12, 14. ↩
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Sacraments are beleeued. What sacraments are. ↩
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Whether wee must beleeue without iudgement or with iudgement. Rom. 4, 20. A distinction of iudgment. ↩
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- The. 5, 21
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- Cor. 2, 13. The harder places of y e scripture must be conferred with the easier. The authoritie of the church hath no dominion ouer faith. Rom. 10, 14.
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Ibidem. 17. ↩
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How faith is nourished of the word. ↩
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A similitude of Chrysostom ↩
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In Rom. 11 verse. 22. Iohn. 5, 24. No godlie man is vncerteine of his saluation. ↩
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The etymologie of faith. ↩
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Iames. 1. 6. ↩
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We must take heed to our flesh seeing it is weake and vncleane. ↩
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Rom. 11, 29 ↩
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What is to be feared as touching the church, and what not. Matt. 28, 20. ↩
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Particular churches may faile. ↩
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We are to feare touching our posteritie. ↩
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Gen. 17, 7. ↩
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Manie fals are imminent to the godlie. Matt. 26, 70. 2. Sam. 11, 4 The godlie haue wherof to be afraid. ↩
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The godlie must be afraid of excommunication. Ierem. 3, 1. ↩
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In Rom. 11, ve. 20. Rom. 11, 20, & 2 Cor. 1, verse. 24. ↩
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- Cor. 15, 1.
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Rom. 11, 20 ↩
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A comparison declared. ↩
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No particular man ought to be in doubt of his saluation. ↩
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While we liue here, we cannot shake off all feare. ↩
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A similitude. ↩
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- Ioh. 4, 18. Faith no lesse than charitie driueth awaie feare.
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In Rom. 8, verse 15. ↩
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Whether the adopted be free fro~ all kind of feare. ↩
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A definition of feare. ↩
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Two kinds of feare. ↩
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- Ioh. 4, 18. verse. 10.
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How feare can abide and yet be driuen out. A similitude. ↩
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A similitude. ↩
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Whether seruile feare be profitable. ↩
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A similitude. ↩
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The Maister of the sentences maketh foure kinds of feare. ↩
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The School men haue added a fift feare. ↩
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Matth 27, 5. and 26, 75. ↩
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Peter and Iudas feared after a sundrie maner. ↩
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A true distinction betweene a seruile feare and a childlie feare. ↩
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In godlie men feare is neuer separated from faith. ↩
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As the law with the Gospell, so faith with feare is ioined togither. ↩
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Paule calleth vs fro~ the feare that is without faith. ↩
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verse. 2. ↩
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The propertie of the gifts of the holie Ghost. ↩
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How manie gifts of the holie Ghost there be. Ibidem. ↩
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What maner of feare Christs feare was. ↩
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Iob. 1, 1. ↩
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The gifts of the holie Ghost are manie in number. Esaie. 4, 4. Zach. 12, 10 Rom, 1, 4. and 8, 15. Iohn. 14, 17 ↩
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Ephes. 1, 13. ↩
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What maner of feare is in the saints departed. ↩
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verse. 8. What maner of feare Christ had. ↩
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The saints while they liue here are not without childlie feare. ↩
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Threatenings in the lawe are not vaine, but doo profit euen the saints. Luke. 12, 5. ↩
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- Cor. 10, 1.
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Phil. 2, 12. ↩
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Rom. 11. 20, ↩
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- Ioh. 4, 18. A place of Iohn declared.
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- Tim. 1, 7.
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- Tim. 1, 8.
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In Iud. 18. verse. 27. ↩
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Hope is the meane betweene securitie and desperation ↩
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Whence securitie riseth, & what it is. ↩
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Securitie is contrarie to desperation and to the feare of God. Whereof desperation proceedeth. Barnard. Securitie the foundation of all impietie. ↩
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verse. 2. ↩
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What is negligence. ↩
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Augustine. ↩
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A similitude. ↩
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Eccles. 2, 1. ↩
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Exod. 14, 31 ↩
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Matth. 3, 16 Matth. 4, 1. ↩
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What securitie is good and laudable. ↩
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verse. 1. ↩
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Securitie of faith is good. ↩
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Securitie of the flesh is ill. ↩
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Mat. 7, 7. & 25, 13. & 23, 4. ↩
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& 26, 41. ↩
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Ephes. 6, 13. ↩
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verse. 8. ↩
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An euill feare and wherof it springeth. ↩
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Psal. 56, 5. ↩
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How feare comming of an euill conscience is called by Plutarch. A similitude. ↩
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Ps⟨…⟩l. 53, 6. ↩
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Gen. 4, 14. Matt. 26, 5. Seneca. ↩
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Remedies against an ill feare. ↩
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Rom. 5, 1. ↩
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Carefulnes is not alwaies to be praised. ↩
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Ioh. 11, 48. ↩
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Which is a true and laudable securitie. Rom. 8. 31. ↩
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In 1. Co. 13 verse. 3. ↩
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Wherein charitie and faith excell one another ↩
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The difference betweene supposing and beleeuing. ↩
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What is, to beleeue. ↩
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Augustine. ↩
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The word of God of two sorts. ↩
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Gen. 15, 6. ↩
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Gen. 22, 3. ↩
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Heb. 11, 1. The definition of faith which is in the epistle to the Hebrues. ↩
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If at anie time wee wauer in faith, that is not faiths fault but ours. ↩
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The weakenes of our assent is the cause of sinnes. ↩
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Aristotle. ↩
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An example in Dauid. ↩
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- Sam. 11, 4
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An example in Peter ↩
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Gal. 2, 12. ↩
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There is no whole firme assent in this life. 1. Cor. 13, 6. ↩
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A remedie against the weaknes of faith. ↩
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Gen. 17, 1. An example in Abraham. Rom. 4, 19. ↩
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Augustine. ↩
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A definition of faith. ↩
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Iame 1, 20 A dead faith is no faith. ↩
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A dead faith is the dead carcase of faith ↩
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- Tim. 1, ⟨…⟩ Paule called it a ⟨…⟩eigned faith. Matt. 13, 21. Temporary beleeuers.
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Thomas Aquinas saith that faith formed and vnformed haue both one habit. ↩
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Faith vnformed is faultie, bicause it onlie taketh awaie excuse. ↩
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Rom. 1, 20. Ioh. 15, 22. ↩
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A similitude. ↩
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A similitude. ↩
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Heb. 11, 1. ↩
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The first reason. ↩
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The second reason. ↩
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The third reason. ↩
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Augustine. ↩
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Chrysost. ↩
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Ierom. ↩
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Ambrose. ↩
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Gregorie. ↩
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The fourth reason. ↩
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Iohn. 6, 67. ↩
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The fift reason. Iohn. 6, 40. Iohn. 3, 36. ↩
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The sixt reason. Abac. 2, 4. The seuenth reason. Gal. 3, 26. Iohn. 6, 45. The eight reason. Iohn 17, 3. The ninth reason. ↩
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verse. 1. ↩
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The truth reason. ↩
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Iohn. 1, 12. ↩
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The place of Iohn is assoiled. ↩
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How the beleeuers may haue power to be made the sonnes of God. ↩
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Adoption of two sorts Rom. 8. 15. ↩
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Ibidem. 19. ↩
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What is to be siad of them which liue vnpurelie and yet confesse that the articles of the faith be true. ↩
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A similitude. ↩
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What the Turks beleeue togither with vs. ↩
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Ioh. 12, 42. ↩
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Iohn. 2, 24. ↩
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Iohn. 5, 44. Note a testimonie of Christ. ↩
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Titus. 1, 16. The de⟨…⟩ eng of God standeth not with the faith of Christ. They haue an image of faith, but not faith. ↩
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The first reason. ↩
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A feigned deuise of the School-men. ↩
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A similitude. ↩
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Chrysost. ↩
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The third reason. ↩
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The fourth reason. ↩
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Psa. 116, 10. ↩
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Ps. 119. 101. ↩
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How hope and charitie are ingendered of faith. Rom. 5, 1. ↩
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verse. 12. ↩
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- Tim. 1, 5.
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A feigned deuise of the Sophisters. Gal. 5. 6. ↩
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Not alwais that by which an other thing is wrought is the forme of it, it may be the instrument of it. 2. Cor. 5, 10. ↩
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Rom. 14, 23. ↩
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Iames. 2, 22. ↩
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How faith is made perfect by workes. ↩
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Mat. 25, 35. ↩
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The knowledge of things commeth partly by the beginnings, and partlie by the effects. ↩
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The sentence of the last iudgement. Ibidem. 34. ↩
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The spirit (if anie thing be) should be the forme of faith. ↩
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Why faith iustifieth, and not charitie. ↩
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Rom. 5, 10. ↩
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Charitie is ingendred of faith, not faith of charitie. Charitie followeth the measure of faith. ↩
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- Co. 13, 12.
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When faith passeth into an open knowledge it changeth both his nature & kind. Charitie shall not haue in heauen all the works which it now hath. 1. Ioh. 3, 14. ↩
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- Pet, 1, 10.
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- Co. 13, 13 How it is ment that charitie is greater than faith. Acts. 20, 35.
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Two sorts of righteousnes. ↩
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As touching righteousnes cleauing and begun in vs, charitie excelleth faith. ↩
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The affirming of two sorts of righteousnes is learned out of the holie scriptures. Rom. 5, 19. ↩
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- Cor. 1, 30.
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Ephes. 4, 22. ↩
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Heb. 11, 33. ↩
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Phil. 3, 9. ↩
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Ibidem. 5. ↩
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Rom. 9, 30. ↩
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Rom. 10, 3. ↩
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How the righteousnes which we haue not shall be imputed vnto vs. Galat. 3, 27. Ephes. 1, 6. ↩
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Psal. 32, 1. Rom. 4, 6. ↩
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Ibidem. 5. ↩
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The apprehending by faith taketh nothing awaie from the truth of things. ↩
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- Iohn. 4, 8.
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Iohn. 6, 54. ↩
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Iohn. 15, 5. ↩
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Iohn. 14, 23 ↩
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Not all these things by which God and Christ dwelleth in vs doo iustifie vs. ↩
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Rom. 8, 28. ↩
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By faith we first answer vnto the calling of God. ↩
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Ephe. 3, 17. ↩
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In Rom. 8, at the beginning. ↩
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Heb. 2, 14. What maner of coniunction we haue with Christ. ↩
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Ephe. 5, 30. ↩
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Our bone and our flesh is the Hebrew phrase. ↩
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- Cor. 2, 16. Phil. 2, 5.
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A similitude. ↩
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Rom. 6, 15. ↩
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Iohn. 15, 5. ↩
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Eph. 5. 23. ↩
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Our coniunction with Christ, is compared with matrimonie. ↩
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Who are in Christ. ↩
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It is prooued that the faithfull are in Christ by all kinds of causes. ↩
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In 1. Cor. 12, 12. ↩
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What societies are said to be one bodie. ↩
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A declaration what the bodie of Christ hath respect vnto. ↩
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Of this bodie we haue an article of the faith. Two maners of coniunction of the members of this bodie. ↩
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verse. 16. ↩
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verse. 19. The wicked are not verelie of the bodie of Christ, which is the church. ↩
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A dead part of a body is no more called a member of the bodie. 1. Cor. 6, 15. ↩
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A most neere coniunction betweene Christ & vs. ↩
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Cyrill. ↩
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A similitude. ↩
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A similitude. ↩
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Matt. 19. 6. ↩
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To this coniunction betweene Christ and vs, there is no need of his corporall presence. ↩
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A definition of adoption. How arrogation differeth from adoption. ↩
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God sent his sonne into the world, by him to adopt vs to be his children. ↩
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Rom. 8, 14, and 15. ↩
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By the spirit and by faith we are adopted to be sonnes. ↩
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Iohn. 1, 12. ↩
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Ibidem. ↩
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Against the Sophisters. ↩
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verse. 13. ↩
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A place of Iohn declared. ↩
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By this word flesh is somtime signified the woman. Gen, 2, 23. Eph. 5, 28. ↩
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Ephes. 1, 5. ↩
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Our adoption dependeth of predestination. Iohn, 3, 5. 27, and 31. ↩
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Ibidem 8. ↩
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By what degrees we atteine vnto the adoption of sonnes. ↩
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The adoption which we haue in this life is not perfect. Rom. 8, 22. ↩
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Galat. 4, 4. ↩
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Matth. 3. Luke. 3. In the old testament adoption was much vsed. ↩
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Gen. 48, 5. Children adopted vnto dead men. Deut. 25, 5. ↩
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In this adoption we are to see whence and whither we be transferred. ↩
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- Iohn. 3, 9.
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Mat. 5, 4. ↩
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Ibidem. 9. ↩
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We are not the sonnes of God as procreated of his substance. ↩
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Christ called the Apostles brethren. Mat. 28, 10. ↩
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- Cor. 3, 1.
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Heb. 5, 12. ↩
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Rom. 9, 4. The fathers in old time attained to the adoption of children. ↩
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We are more certaine of this adoption, than we are of our natural fathers. ↩
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Alexander the great. ↩
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Christ hath taught vs to call God father. Mat. 6, 8. ↩
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Not all the children of anie man be his heires. ↩
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Rom. 9, 8. ↩
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Mat. 25, 34. ↩
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- Iohn. 3, 2.
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Col. 3, 3. ↩
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Inheritance defined. ↩
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- Pet. 1, 4.
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God dieth not, and yet may we enter into his inheritance. ↩
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An heire is counted one person with him that ordaineth him. Iohn. 17, 21. ↩
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We obtaine this inheritance freely. ↩
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Looke In Rom. 8, 25. and 1. Cor. 13, at the end. A chaine. Hope and faith haue one and the same propertie, not to make ashamed. ↩
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A figuratiue speech. ↩
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Hope dependeth not of our works. ↩
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Hope is most assured. ↩
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Mat. 27, 43. ↩
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A remedie against railing speeches. ↩
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Hope dependeth not of merits. ↩
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Ierem, 17, 5. ↩
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Rom. 8, 37. 2. Tim. 1, 12. ↩
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Here is intreated of the nature of hope generallie. ↩
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He that doubteth of saluation hath not the hope belonging to a christian. ↩
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- Co. 10, 13
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Psal. 33, 18. ↩
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The school-mens definition of hope. ↩
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They that be conuerted vnto Christ cannot be without hope, though they haue no merits and works. They that be most wicked ought not to cast awaie all hope. ↩
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The certeintie of hope come of the certeintie of faith. ↩
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The certeintie of faith and hope is alike. ↩
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Faith applieth those things which it beleeueth vnto him in whom it is. ↩
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Certeintie as touching the obiect and subiect. ↩
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A similitude. ↩
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- Co. 10, 13
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verse. 8. ↩
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Ibidem. 9. ↩
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Testimonies of the scriptures promising perseuerance vnto vs. What the certeintie of hope is. ↩
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Hope calleth those things which are to come as alreadie doone. Ephes. 2, 5. ↩
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Col. 3, 1. ↩
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Titus. 3, 5 Rom. 8, 23. ↩
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Wherof the certeintie of hope springeth. ↩
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Rom. 4, 20. ↩
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Rom. 4, 16. ↩
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What is to giue glorie vnto God. ↩
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The godlie in affliction will not cast awaie hope. ↩
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Rom. 5, 1. ↩
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There shuld be no peace if we stood in doubt of saluation. ↩
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The fathers taught the certeintie of saluation. ↩
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A definition of hope. ↩
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Hope is after faith. ↩
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Heb. 11, 1. ↩
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Hope conteineth expectation or waiting for. Rom. 8, 23. ↩
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Hope hath respect vnto things of great difficultie. ↩
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A similitude. ↩
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Hope is placed in the nobler part of the mind. ↩
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verse. 12. ↩
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In hope is sorowe ioined togither with ioie. ↩
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Rom. 8, 21. ↩
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Rom. 12, 12. ↩
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Other vertues haue their expectation from hope. ↩
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The difference betweene hope and faith. ↩
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Why hope was giuen vs. ↩
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Rom. 8, 18. ↩
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Whether good works auaile to the certeintie of hope. ↩
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- Tim. 4, 16.
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Whether Paule were frustrate of his hope. ↩
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Phil. 1, 23. ↩
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God promised remission of sinnes and eternall life, absolutelie and without condition. We haue no absolute promise touching the dangers of this life. ↩
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Why Paule was sometime deceiued of his hope. ↩
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Same doubts of saluation arise euen in the godlie. ↩
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How true faith and hope are discerned from the counterfeit. The holie Ghost is not knowne by anie other thing than by it selfe. Rom. 8, 16. For the triall of our faith & hope there is also required an examination of our selues. 2. Cor. 13, 5. ↩
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Our certeintie openeth not a waie vnto sinnes. ↩
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Our certeintie is no securitie of the flesh. ↩
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Whether Christ and the saints may haue hope as yet. 1. Cor. 13, vers. 8, 13. ↩
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Ibidem. 12. ↩
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Hope is giuen vs as an anchor in this life. ↩
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Heb. 6, 19. ↩
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Hope is as a chaine. ↩
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Hope is made stro~g by the consideration of Gods benefits. ↩
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Rom. 15, 4. ↩
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Psal. 9, 11. ↩
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God seemeth somtime to forsake his elect. ↩
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Mat. 27, 38. ↩
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- Sam. 22, & 24. chapters
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Matt. 19, 11 ↩
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Psal. 42, 12. ↩
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Why God disappointeth vs of the outward aid. ↩
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A great difference betweene the hope of the Christians and of the Ethniks. ↩