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.