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

1. In Rom. 3, verse. 22. ↩

2. A definition of faith. ↩

3. Verse. 1. ↩

4. Psal. 116, 10 ↩

5. Two breake necks or downe-fals to be taken heed of. ↩

6. Basil saith that they swarue from faith, which adde anie thing to the scriptures. Iohn. 10, vers. 4. & 5. ↩

7. Gala. 3, 15. ↩

8. Rom. 14, 23. ↩

9. Rom. 10, 17. ↩

10. Rom. 4, 20. ↩

11. 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. ↩

12. How manie waies faith is taken. ↩

13. Mat. 13, 19. ↩

14. Iustifieng faith is not in all alike. ↩

15. Rom. 12, 3. ↩

16. Mat 13, 25. ↩

17. Look Rom. 3. verse. 22: The nature and propertie of faith. ↩

18. Ephes. 2, 8. ↩

19. A similitude. ↩

20. The cheefe obiect of faith. ↩

21. The common or equall obiect. ↩

22. Rom. 10, 17 ↩

23. The Papists obiect vnwritten verities, which they saie must be beleeued. ↩

24. The perpetuall virginitie of Marie. ↩

25. Matt. 1, & Luke. 1. ↩

26. Augustines counsell touching this matter. ↩

27. The scripture hath not authoritie of the church. ↩

28. What Augustin ment in saieng I would not beleeue the gospell, except the authoritie of the church mooued me thereto. ↩

29. Matt. 28. 20 ↩

30. Matt. 19, 18. ↩

31. Iohn. 16, 13 ↩

32. The church hath hir authoritie of the scriptures. ↩

33. Faith is a sinne assent. Rom. 4, 20. ↩

34. Acts. 10, 20. ↩

35. Why douts doo sometimes arise in vs euen against our wils. ↩

36. Rom. 14, 1. ↩

37. Matt. 8, 26, & 14, 31. We must praie vnto God to increase our faith. ↩

38. What things we are to examine in the assent of the faith. ↩

39. We must praie vnto God that he will not suffer vs to be deceiued. ↩

40. Whether it followeth, that they beleeue, which knowe assuredlie that God hath spoken anie thing. ↩

41. Examples. ↩

42. Exod. 3, 8. Exod. 5, 6. ↩

43. 1. Sam. 16, verse. 12.
    ↩

44. Faith perpetuallie wrestleth with some doubting. The end of faith. ↩

45. Gen. 17, 1. ↩

46. By faith we denie the best part of our selues. ↩

47. 1. Iohn. 5, 4.
    ↩

48. We are not iustified by faith as it is a worke. ↩

49. Faith meriteth no iustification vnto vs. Ephes. 2, 8. ↩

50. Faith as it is a worke excelleth all works. Proofes that faith cannot be without good works ↩

51. The vertues of the vnderstanding are not repugnant vnto vices. ↩

52. Without charitie the vnderstanding cannot be commanded to beleeue. ↩

53. Faith dependeth not of the commandement of the will. ↩

54. Those things which we beleeue are made plain by diuine reuelation. ↩

55. Faith extinguisheth neither the nature of man, nor yet reason. ↩

56. Acts. 26, 24. ↩

57. What faith confirmed Abraham to obeie God. ↩

58. Luke. 1, 18. ↩

59. Gen. 25, 1. ↩

60. Whether Abraham doubted when a child was promised him. verse. 17. Both Abraham & Sara laughed. ↩

61. Gen. 18, 12. ↩

62. The saints to confirme their faith sometime required miracles. Iudg. 6, 17. 2, King 20, 8 A remedie against a weake faith. ↩

63. Luke. 1, 37. Whether the blessed virgin doubted. ↩

64. The blessed virgin made no vow. ↩

65. The praiers of the church begin at the omnipotencie of God. ↩

66. A greeuous sin to doubt of the promises of God. ↩

67. The diuell hath not faith. ↩

68. Iam. 2, 19. The faith which is heere intreated of belongs to godlie men onelie. ↩

69. In Rom. 10, 17. Iohn. 8, 38. ↩

70. Whether we should beleeue miracles. ↩

71. Matt. 12, 14. ↩

72. Sacraments are beleeued. What sacraments are. ↩

73. Whether wee must beleeue without iudgement or with iudgement. Rom. 4, 20. A distinction of iudgment. ↩

74. 1. The. 5, 21
    ↩
75. 1. 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.
    ↩

76. Ibidem. 17. ↩

77. How faith is nourished of the word. ↩

78. A similitude of Chrysostom ↩

79. In Rom. 11 verse. 22. Iohn. 5, 24. No godlie man is vncerteine of his saluation. ↩

80. The etymologie of faith. ↩

81. Iames. 1. 6. ↩

82. We must take heed to our flesh seeing it is weake and vncleane. ↩

83. Rom. 11, 29 ↩

84. What is to be feared as touching the church, and what not. Matt. 28, 20. ↩

85. Particular churches may faile. ↩

86. We are to feare touching our posteritie. ↩

87. Gen. 17, 7. ↩

88. Manie fals are imminent to the godlie. Matt. 26, 70. 2. Sam. 11, 4 The godlie haue wherof to be afraid. ↩

89. The godlie must be afraid of excommunication. Ierem. 3, 1. ↩

90. In Rom. 11, ve. 20. Rom. 11, 20, & 2 Cor. 1, verse. 24. ↩

91. 1. Cor. 15, 1.
    ↩

92. Rom. 11, 20 ↩

93. A comparison declared. ↩

94. No particular man ought to be in doubt of his saluation. ↩

95. While we liue here, we cannot shake off all feare. ↩

96. A similitude. ↩

97. 1. Ioh. 4, 18. Faith no lesse than charitie driueth awaie feare.
    ↩

98. In Rom. 8, verse 15. ↩

99. Whether the adopted be free fro~ all kind of feare. ↩

100. A definition of feare. ↩

101. Two kinds of feare. ↩

102. 1. Ioh. 4, 18. verse. 10.
     ↩

103. How feare can abide and yet be driuen out. A similitude. ↩

104. A similitude. ↩

105. Whether seruile feare be profitable. ↩

106. A similitude. ↩

107. The Maister of the sentences maketh foure kinds of feare. ↩

108. The School men haue added a fift feare. ↩

109. Matth 27, 5. and 26, 75. ↩

110. Peter and Iudas feared after a sundrie maner. ↩

111. A true distinction betweene a seruile feare and a childlie feare. ↩

112. In godlie men feare is neuer separated from faith. ↩

113. As the law with the Gospell, so faith with feare is ioined togither. ↩

114. Paule calleth vs fro~ the feare that is without faith. ↩

115. verse. 2. ↩

116. The propertie of the gifts of the holie Ghost. ↩

117. How manie gifts of the holie Ghost there be. Ibidem. ↩

118. What maner of feare Christs feare was. ↩

119. Iob. 1, 1. ↩

120. 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 ↩

121. Ephes. 1, 13. ↩

122. What maner of feare is in the saints departed. ↩

123. verse. 8. What maner of feare Christ had. ↩

124. The saints while they liue here are not without childlie feare. ↩

125. Threatenings in the lawe are not vaine, but doo profit euen the saints. Luke. 12, 5. ↩

126. 1. Cor. 10, 1.
     ↩

127. Phil. 2, 12. ↩

128. Rom. 11. 20, ↩

129. 1. Ioh. 4, 18. A place of Iohn declared.
     ↩
130. 2. Tim. 1, 7.
     ↩
131. 2. Tim. 1, 8.
     ↩

132. In Iud. 18. verse. 27. ↩

133. Hope is the meane betweene securitie and desperation ↩

134. Whence securitie riseth, & what it is. ↩

135. Securitie is contrarie to desperation and to the feare of God. Whereof desperation proceedeth. Barnard. Securitie the foundation of all impietie. ↩

136. verse. 2. ↩

137. What is negligence. ↩

138. Augustine. ↩

139. A similitude. ↩

140. Eccles. 2, 1. ↩

141. Exod. 14, 31 ↩

142. Matth. 3, 16 Matth. 4, 1. ↩

143. What securitie is good and laudable. ↩

144. verse. 1. ↩

145. Securitie of faith is good. ↩

146. Securitie of the flesh is ill. ↩

147. Mat. 7, 7. & 25, 13. & 23, 4. ↩

148. & 26, 41. ↩

149. Ephes. 6, 13. ↩

150. verse. 8. ↩

151. An euill feare and wherof it springeth. ↩

152. Psal. 56, 5. ↩

153. How feare comming of an euill conscience is called by Plutarch. A similitude. ↩

154. Ps⟨…⟩l. 53, 6. ↩

155. Gen. 4, 14. Matt. 26, 5. Seneca. ↩

156. Remedies against an ill feare. ↩

157. Rom. 5, 1. ↩

158. Carefulnes is not alwaies to be praised. ↩

159. Ioh. 11, 48. ↩

160. Which is a true and laudable securitie. Rom. 8. 31. ↩

161. In 1. Co. 13 verse. 3. ↩

162. Wherein charitie and faith excell one another ↩

163. The difference betweene supposing and beleeuing. ↩

164. What is, to beleeue. ↩

165. Augustine. ↩

166. The word of God of two sorts. ↩

167. Gen. 15, 6. ↩

168. Gen. 22, 3. ↩

169. Heb. 11, 1. The definition of faith which is in the epistle to the Hebrues. ↩

170. If at anie time wee wauer in faith, that is not faiths fault but ours. ↩

171. The weakenes of our assent is the cause of sinnes. ↩

172. Aristotle. ↩

173. An example in Dauid. ↩

174. 2. Sam. 11, 4
     ↩

175. An example in Peter ↩

176. Gal. 2, 12. ↩

177. There is no whole firme assent in this life. 1. Cor. 13, 6. ↩

178. A remedie against the weaknes of faith. ↩

179. Gen. 17, 1. An example in Abraham. Rom. 4, 19. ↩

180. Augustine. ↩

181. A definition of faith. ↩

182. Iame 1, 20 A dead faith is no faith. ↩

183. A dead faith is the dead carcase of faith ↩

184. 1. Tim. 1, ⟨…⟩ Paule called it a ⟨…⟩eigned faith. Matt. 13, 21. Temporary beleeuers.
     ↩

185. Thomas Aquinas saith that faith formed and vnformed haue both one habit. ↩

186. Faith vnformed is faultie, bicause it onlie taketh awaie excuse. ↩

187. Rom. 1, 20. Ioh. 15, 22. ↩

188. A similitude. ↩

189. A similitude. ↩

190. Heb. 11, 1. ↩

191. The first reason. ↩

192. The second reason. ↩

193. The third reason. ↩

194. Augustine. ↩

195. Chrysost. ↩

196. Ierom. ↩

197. Ambrose. ↩

198. Gregorie. ↩

199. The fourth reason. ↩

200. Iohn. 6, 67. ↩

201. The fift reason. Iohn. 6, 40. Iohn. 3, 36. ↩

202. The sixt reason. Abac. 2, 4. The seuenth reason. Gal. 3, 26. Iohn. 6, 45. The eight reason. Iohn 17, 3. The ninth reason. ↩

203. verse. 1. ↩

204. The truth reason. ↩

205. Iohn. 1, 12. ↩

206. The place of Iohn is assoiled. ↩

207. How the beleeuers may haue power to be made the sonnes of God. ↩

208. Adoption of two sorts Rom. 8. 15. ↩

209. Ibidem. 19. ↩

210. What is to be siad of them which liue vnpurelie and yet confesse that the articles of the faith be true. ↩

211. A similitude. ↩

212. What the Turks beleeue togither with vs. ↩

213. Ioh. 12, 42. ↩

214. Iohn. 2, 24. ↩

215. Iohn. 5, 44. Note a testimonie of Christ. ↩

216. Titus. 1, 16. The de⟨…⟩ eng of God standeth not with the faith of Christ. They haue an image of faith, but not faith. ↩

217. The first reason. ↩

218. A feigned deuise of the School-men. ↩

219. A similitude. ↩

220. Chrysost. ↩

221. The third reason. ↩

222. The fourth reason. ↩

223. Psa. 116, 10. ↩

224. Ps. 119. 101. ↩

225. How hope and charitie are ingendered of faith. Rom. 5, 1. ↩

226. verse. 12. ↩

227. 1. Tim. 1, 5.
     ↩

228. A feigned deuise of the Sophisters. Gal. 5. 6. ↩

229. 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. ↩

230. Rom. 14, 23. ↩

231. Iames. 2, 22. ↩

232. How faith is made perfect by workes. ↩

233. Mat. 25, 35. ↩

234. The knowledge of things commeth partly by the beginnings, and partlie by the effects. ↩

235. The sentence of the last iudgement. Ibidem. 34. ↩

236. The spirit (if anie thing be) should be the forme of faith. ↩

237. Why faith iustifieth, and not charitie. ↩

238. Rom. 5, 10. ↩

239. Charitie is ingendred of faith, not faith of charitie. Charitie followeth the measure of faith. ↩

240. 1. Co. 13, 12.
     ↩

241. 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. ↩

242. 1. Pet, 1, 10.
     ↩
243. 1. Co. 13, 13 How it is ment that charitie is greater than faith. Acts. 20, 35.
     ↩

244. Two sorts of righteousnes. ↩

245. As touching righteousnes cleauing and begun in vs, charitie excelleth faith. ↩

246. The affirming of two sorts of righteousnes is learned out of the holie scriptures. Rom. 5, 19. ↩

247. 1. Cor. 1, 30.
     ↩

248. Ephes. 4, 22. ↩

249. Heb. 11, 33. ↩

250. Phil. 3, 9. ↩

251. Ibidem. 5. ↩

252. Rom. 9, 30. ↩

253. Rom. 10, 3. ↩

254. How the righteousnes which we haue not shall be imputed vnto vs. Galat. 3, 27. Ephes. 1, 6. ↩

255. Psal. 32, 1. Rom. 4, 6. ↩

256. Ibidem. 5. ↩

257. The apprehending by faith taketh nothing awaie from the truth of things. ↩

258. 1. Iohn. 4, 8.
     ↩

259. Iohn. 6, 54. ↩

260. Iohn. 15, 5. ↩

261. Iohn. 14, 23 ↩

262. Not all these things by which God and Christ dwelleth in vs doo iustifie vs. ↩

263. Rom. 8, 28. ↩

264. By faith we first answer vnto the calling of God. ↩

265. Ephe. 3, 17. ↩

266. In Rom. 8, at the beginning. ↩

267. Heb. 2, 14. What maner of coniunction we haue with Christ. ↩

268. Ephe. 5, 30. ↩

269. Our bone and our flesh is the Hebrew phrase. ↩

270. 1. Cor. 2, 16. Phil. 2, 5.
     ↩

271. A similitude. ↩

272. Rom. 6, 15. ↩

273. Iohn. 15, 5. ↩

274. Eph. 5. 23. ↩

275. Our coniunction with Christ, is compared with matrimonie. ↩

276. Who are in Christ. ↩

277. It is prooued that the faithfull are in Christ by all kinds of causes. ↩

278. In 1. Cor. 12, 12. ↩

279. What societies are said to be one bodie. ↩

280. A declaration what the bodie of Christ hath respect vnto. ↩

281. Of this bodie we haue an article of the faith. Two maners of coniunction of the members of this bodie. ↩

282. verse. 16. ↩

283. verse. 19. The wicked are not verelie of the bodie of Christ, which is the church. ↩

284. A dead part of a body is no more called a member of the bodie. 1. Cor. 6, 15. ↩

285. A most neere coniunction betweene Christ & vs. ↩

286. Cyrill. ↩

287. A similitude. ↩

288. A similitude. ↩

289. Matt. 19. 6. ↩

290. To this coniunction betweene Christ and vs, there is no need of his corporall presence. ↩

291. A definition of adoption. How arrogation differeth from adoption. ↩

292. God sent his sonne into the world, by him to adopt vs to be his children. ↩

293. Rom. 8, 14, and 15. ↩

294. By the spirit and by faith we are adopted to be sonnes. ↩

295. Iohn. 1, 12. ↩

296. Ibidem. ↩

297. Against the Sophisters. ↩

298. verse. 13. ↩

299. A place of Iohn declared. ↩

300. By this word flesh is somtime signified the woman. Gen, 2, 23. Eph. 5, 28. ↩

301. Ephes. 1, 5. ↩

302. Our adoption dependeth of predestination. Iohn, 3, 5. 27, and 31. ↩

303. Ibidem 8. ↩

304. By what degrees we atteine vnto the adoption of sonnes. ↩

305. The adoption which we haue in this life is not perfect. Rom. 8, 22. ↩

306. Galat. 4, 4. ↩

307. Matth. 3. Luke. 3. In the old testament adoption was much vsed. ↩

308. Gen. 48, 5. Children adopted vnto dead men. Deut. 25, 5. ↩

309. In this adoption we are to see whence and whither we be transferred. ↩

310. 1. Iohn. 3, 9.
     ↩

311. Mat. 5, 4. ↩

312. Ibidem. 9. ↩

313. We are not the sonnes of God as procreated of his substance. ↩

314. Christ called the Apostles brethren. Mat. 28, 10. ↩

315. 1. Cor. 3, 1.
     ↩

316. Heb. 5, 12. ↩

317. Rom. 9, 4. The fathers in old time attained to the adoption of children. ↩

318. We are more certaine of this adoption, than we are of our natural fathers. ↩

319. Alexander the great. ↩

320. Christ hath taught vs to call God father. Mat. 6, 8. ↩

321. Not all the children of anie man be his heires. ↩

322. Rom. 9, 8. ↩

323. Mat. 25, 34. ↩

324. 1. Iohn. 3, 2.
     ↩

325. Col. 3, 3. ↩

326. Inheritance defined. ↩

327. 2. Pet. 1, 4.
     ↩

328. God dieth not, and yet may we enter into his inheritance. ↩

329. An heire is counted one person with him that ordaineth him. Iohn. 17, 21. ↩

330. We obtaine this inheritance freely. ↩

331. 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. ↩

332. A figuratiue speech. ↩

333. Hope dependeth not of our works. ↩

334. Hope is most assured. ↩

335. Mat. 27, 43. ↩

336. A remedie against railing speeches. ↩

337. Hope dependeth not of merits. ↩

338. Ierem, 17, 5. ↩

339. Rom. 8, 37. 2. Tim. 1, 12. ↩

340. Here is intreated of the nature of hope generallie. ↩

341. He that doubteth of saluation hath not the hope belonging to a christian. ↩

342. 1. Co. 10, 13
     ↩

343. Psal. 33, 18. ↩

344. The school-mens definition of hope. ↩

345. 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. ↩

346. The certeintie of hope come of the certeintie of faith. ↩

347. The certeintie of faith and hope is alike. ↩

348. Faith applieth those things which it beleeueth vnto him in whom it is. ↩

349. Certeintie as touching the obiect and subiect. ↩

350. A similitude. ↩

351. 1. Co. 10, 13
     ↩

352. verse. 8. ↩

353. Ibidem. 9. ↩

354. Testimonies of the scriptures promising perseuerance vnto vs. What the certeintie of hope is. ↩

355. Hope calleth those things which are to come as alreadie doone. Ephes. 2, 5. ↩

356. Col. 3, 1. ↩

357. Titus. 3, 5 Rom. 8, 23. ↩

358. Wherof the certeintie of hope springeth. ↩

359. Rom. 4, 20. ↩

360. Rom. 4, 16. ↩

361. What is to giue glorie vnto God. ↩

362. The godlie in affliction will not cast awaie hope. ↩

363. Rom. 5, 1. ↩

364. There shuld be no peace if we stood in doubt of saluation. ↩

365. The fathers taught the certeintie of saluation. ↩

366. A definition of hope. ↩

367. Hope is after faith. ↩

368. Heb. 11, 1. ↩

369. Hope conteineth expectation or waiting for. Rom. 8, 23. ↩

370. Hope hath respect vnto things of great difficultie. ↩

371. A similitude. ↩

372. Hope is placed in the nobler part of the mind. ↩

373. verse. 12. ↩

374. In hope is sorowe ioined togither with ioie. ↩

375. Rom. 8, 21. ↩

376. Rom. 12, 12. ↩

377. Other vertues haue their expectation from hope. ↩

378. The difference betweene hope and faith. ↩

379. Why hope was giuen vs. ↩

380. Rom. 8, 18. ↩

381. Whether good works auaile to the certeintie of hope. ↩

382. 2. Tim. 4, 16.
     ↩

383. Whether Paule were frustrate of his hope. ↩

384. Phil. 1, 23. ↩

385. God promised remission of sinnes and eternall life, absolutelie and without condition. We haue no absolute promise touching the dangers of this life. ↩

386. Why Paule was sometime deceiued of his hope. ↩

387. Same doubts of saluation arise euen in the godlie. ↩

388. 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. ↩

389. Our certeintie openeth not a waie vnto sinnes. ↩

390. Our certeintie is no securitie of the flesh. ↩

391. Whether Christ and the saints may haue hope as yet. 1. Cor. 13, vers. 8, 13. ↩

392. Ibidem. 12. ↩

393. Hope is giuen vs as an anchor in this life. ↩

394. Heb. 6, 19. ↩

395. Hope is as a chaine. ↩

396. Hope is made stro~g by the consideration of Gods benefits. ↩

397. Rom. 15, 4. ↩

398. Psal. 9, 11. ↩

399. God seemeth somtime to forsake his elect. ↩

400. Mat. 27, 38. ↩

401. 1. Sam. 22, & 24. chapters
     ↩

402. Matt. 19, 11 ↩

403. Psal. 42, 12. ↩

404. Why God disappointeth vs of the outward aid. ↩

405. A great difference betweene the hope of the Christians and of the Ethniks. ↩