Chapter III: Of Faith, and the Certainty Thereof; and of the Vices of Fear and Security, Which Are C

Chapter III: Of Faith, and the Certainty Thereof; and of the Vices of Fear and Security, Which Are C

Now let us examine that which before we said, that Augustine writes; namely, that the apostle might truly have said, that eternal life is the stipend of righteousness; but he would not. Here I say, that arguments ought to be taken of that, which we are taught in the scriptures; not of that, which otherwise might have been taught in the scriptures. Wherefore, it is a weak argument, if any should thus say; The apostle might have said, that eternal life is the stipend of righteousness, therefore righteousness deserves eternal life: because the argument must be taken of the words of Paul. For if it were lawful to reason after this manner, the sound arguments, which lean unto the word of God, should be weakened: for there might always be objected, although the scripture be so, yet it might have been otherwise said; and by that means we should have nothing certain.

And although I have declared what Augustine meant by these words, yet I cannot therefore be easily persuaded to think that the apostle could otherwise have written than he wrote. For if the other kind of speech should have given occasion of haughtiness and pride, then could it not edify; it behoved him also to follow the sayings of the holy Ghost. And although that sentence might peradventure be spoken of righteousness taken by itself, yet can it by no means be spoken of us, and of our righteousness. Wherefore, seeing that sentence could neither edify, nor make anything to the purpose; I see not how Paul could so have written: howbeit in this matter I will not contend with Augustine more than is meet.

Chapter III Of Faith, and the Certainty Thereof;

and of the Vices of Fear and Security, Which Are Contrary unto the Same: Also of the Nature of Our Adoption, and Hope, and Union with Christ.

Now it shall be convenient to declare what faith is. Faith therefore is an assent, and that a firm assent unto the words of God; obtained, not by reason or natural demonstration, but by the authority of the speaker, and by the power of the Holy Ghost. And this definition disagreeth not from that, which Paul taught in th'eleventh chapter to the Hebrews. By this we may see, about what things faith is occupied; namely, about the word of God. And it is evident, what the chief and principal ground is, unto which all things pertaining to God are referred: and that is; The Lord hath said. But the authority of the speaker cannot be of so much effect with us, as it ought to be; unless the persuasion of the Holy Ghost be thereunto adjoined. In Greek it is called πλήροφορησις, which word is derived of πληροφορέω; for we are not accustomed to believe, unless it be in that thing whereof we be full persuaded. Basil, as touching faith, when he expoundeth this place of the psalm; I have loved, and therefore have I spoken, writeth thus; Do not contend to see those things, which are laid up far off; neither make those things doubtful, which are hoped for. In which words he showeth, that two principal things are to be avoided; the one is, that we be not with too much curiosity stirred up, to seek out the proof of things, which we ought to believe, which proof, so long as we live here cannot be had; the other is, that although they be obscure, yet we should not doubt of the truth of them. And the same writer, entreating of the confession of faith, saith on this wise; It is a manifest falling away from faith, and a point of pride, either to refuse any of those things that be written, or to bring in anything that is not written: forsomuch as our Lord Jesus Christ said; My sheep hear my voice: & before that he said; But a stranger they will not follow, but will flee from him, because they have not known his voice.

The apostle also hath by another human example, straitly forbidden, either to add, or to diminish anything in the holy scriptures, when he saith; And yet no man disannulleth the testament of man, when it is confirmed, neither addeth anything thereunto. In which place a man may perceive, how warily this writer affirmeth, that as touching faith, nothing ought either to be added, or diminished in the holy scriptures. Which thing maketh chiefly against them, that obtrude inventions and traditions of men, as of necessity to be believed.

Further, the same writer plainly setteth forth the certainty of faith, when he declareth the property thereof in his Morals, the eighty

Sum, & 22nd chapter, where he saith; What is the property of faith?

He answereth; and inseparable certainty of the truth of the words of God, which is not attained to by any kind of reasoning, or brought in through any natural necessity; nor being framed to any piety, can ever be shaken off. And he addeth, that it is the duty of one that believeth, in such a certainty, to be affected to the power of the words spoken; and not to presume, either to disannul, or to add anything.

For if it be so, that Whatsoever is not of faith, is sin, as the apostle saith; And faith cometh of hearing; and hearing by the word of God: then, whatsoever is not of faith, being not contained in the scripture inspired by the spirit of God, the same is sin.

This father, together with us, confirmeth the certainty of faith, and showeth whereupon the same dependeth, when he calleth it inseparable: because, when we believe, we do not examine by our own reason, what is possible, or not possible to be done. And he seemeth to allude to those words which Paul speaketh of the faith of Abraham; that He wavered not through unbelief: where he used this verb πιστεύω. Wherefore let certainty be the contrary thing unto doubting; which happeneth through inquisitiveness or examination of man's reason. Moreover, that which he in another sentence had spoken, he plainly repeateth again; namely, that Those things which

are without the scriptures are not to be believed. And this place of Paul; Whatsoever is not of faith, is sin, he useth in his natural and proper sense, as we also use it: which thing our adversaries cannot abide. Faith differeth from opinion; for opinion, although it make us lean unto one part, yet it doth the same both with reason, and also not without fear of the truth of the other part. And suspicion doth yet ingender a weaker assent than opinion doth, because it is both destitute of reason, and also it leaveth men doubtful of the truth of the other part. It is true indeed, that science engendereth a firm assent; but that is brought to pass by adding of demonstrations.

Forasmuch as we now see plainly, as well what faith is, as also how it differeth from opinion, science, and suspicion; let us see how many ways faith is taken. For there is one kind of faith that is mighty, perfect, and of efficacy, whereby we are justified; but there is another, which is void & without fruit, and the same being vain, and during but for a time, bringeth not justification. Which thing is manifest by the parable of the Gospel, where it is said, that The seed, that is to say, the word of God, falleth sometimes upon good ground, and sometimes upon stony ground, upon thorns, and by the highway side, where it is lost, & bringeth forth no fruit. Again, that faith which is good and profitable, is not in all men alike: for it hath degrees, according to the greater or less infirmity of the flesh. Wherefore Paul saith; Even as God hath divided unto every man the measure of faith.

And in the self-same parable, The seed falling into the good ground, bringeth not forth fruit in all parts alike: for in some places it bringeth forth thirtyfold, in othersome place sixtyfold, and in other some an hundredfold.

2. In the example of Abraham, which the apostle took in hand to entreat of in the fourth chapter to the Romans, is very aptly described both the nature and property of faith. For faith is the gift of

God, whereby we firmly assent to his promises, striving against the flesh, and against human wisdom. That it is the gift of God, Paul to the Ephesians testifies by express words, when he says; that By faith we are saved, and that not of ourselves; for (says he) it is the gift of God. And even as the philosophers supposed, that the strength and ability of men is not sufficient to do all things perfectly and absolutely; and therefore held, that we have need of habits, or grounded dispositions, that in sudden cases we might be ready to do well, so as we should need no long deliberation, and the thing which we do, we might do it both easily and pleasantly: even so also ought we, for the perceiving of those things which are of God, to have our mind and understanding strengthened, by some power that is from without us, and should be given unto us; seeing that through the default of our first parent, we are most unapt to understand the secret things of God. And forsomuch as those things, whereunto our faith hath a respect, are altogether divine; it followeth of necessity, that to understand them, we be also helped by divine inspiration.

But we must now declare, what is the chiefest thing, whereunto our faith is directed; which (to speak briefly) is the promise of God, whereunto by believing we assent. And this promise is chiefly that, wherein he promises, that he will through Christ be favourable and merciful unto us. And although in the holy scriptures are read and offered unto us very many promises of God, yet this one is the chiefest, for whose sake the rest are performed unto us; unto which also all other promises are to be referred. This promise (as we have before said) is that, wherein God promises, that he will be merciful unto us for Christ his sake. And although there be very many things, which we ought to believe; as are threatenings, histories, exhortations, praises of God, and such other like: yet ought all these things to be referred to the persuading of us to this promise only.

Hereby is manifest, what is the chiefest object of faith; for the

common object, or (as they term it) the equal object of faith is the word of God, set forth in the holy scripture. Beyond this object faith extends not itself; for (as Paul says) Faith cometh of hearing, and hearing by the word of God. This thing our adversaries can by no means abide; for they contend, that there be certain things (I know not what) to be believed, which are not contained in the holy scriptures. But we say, that faith is an assent that is given to the holy scripture, and unto those things which are necessarily and evidently concluded of it. Among other things, they are wont to object unto us the perpetual virginity of the mother of Christ, which they say must be believed; although it be not mentioned in the holy scriptures.

They object moreover, that the authority of the holy scriptures depends on the church, and cannot be proved by the scriptures themselves.

3. As touching the first, it is sufficient for us, that we are taught by the holy scriptures, that Christ was conceived and born of a virgin.

And above that, to affirm that the blessed virgin was joined with man, in fellowship of the flesh, it were rash and presumptuous; for seeing there is nothing spoken thereof in the holy scriptures, nor yet is the same likely, why (in God's name) should we either believe it, or affirm it? And contrariwise, that she abode perpetually a virgin; forsomuch as the holy scriptures do not by express words avouch the same, it is not to be admitted among those things, which must of necessity be believed: such as are the things expressly contained in the holy scriptures. Jerome against Heluidius wrote of this matter; for he was worthily to be condemned, because he did rashly affirm, that she was not perpetually a virgin. And Augustine very well admonishes us, that when we come to such places, where the sense of the scripture cannot certainly be gathered, we should not rashly set our opinion on the one part or the other. As concerning the other objection, we have oftentimes declared, that it is not true which they

take as granted; namely, that the scripture hath his authority of the church: for the steadfastness thereof dependeth of God, and not of men. And the word was both firm and certain before the church began; for the church was called by the word: and the spirit of God wrought in the hearts of them that believed the word, and of them that read it, that they did acknowledge it to be no human word, but altogether divine. Wherefore the authority came to the word of God from the holy Ghost, and not from the church.

But they say, that Augustine writes against the epistle called Epistola Fundamenti, saying; I would not believe the Gospel, unless the authority of the church had moved me thereto. However, Augustine in those words would signify nothing else, but that we must attribute much to the ministry of the church, which sets forth, preaches, and beats the Gospel into the memory of all faithful people. For which of us has come unto Christ, or believed the Gospel, but that he has been stirred up by preaching of the Gospel, which is done in the church?

And yet thereby it cannot be gathered, that the authority of the Gospel depends on the church, in the minds of the hearers. For if it were in the power thereof, to cause the scripture to be received; then undoubtedly it would long since have persuaded the Epicures and Turks to embrace the same. But the matter is far otherwise; for what authority soever the church, or the ministers thereof have, the same depends wholly upon the word of God. For if a man should demand of them, how they prove the authority of the church, or how certain they are, that it errs not in the understanding of the holy scriptures; and discerning them from other writings? They will answer that, because it is governed by the holy Ghost. But I beseech you how know ye that? Because (they will say) Christ has promised, that He will be with it, even to the end of the world. And because he has also said; Where soever shall be two or three gathered together in my name, there am I in the midst of them. And again; I will send the

holy Ghost the comforter, which shall lead you into all truth. These are the things (say they) which persuade us of the authority of the church: but I would fain know, from whence ye received these things, but out of the holy scriptures; wherefore we may contrariwise conclude, that the church has her authority of the scriptures.

4. Further, by that place of Paul is declared another difference of faith; namely, that it is a firm assent. For he pronounces of Abraham, that he nothing doubted; and he uses this verb 〈 παρενομίσατο 〉, which signifies To reason with himself, and to put doubts. In which signification Luke in the Acts uses the self-same word: for so it is said unto Peter, that he should go unto Cornelius the centurion, 〈 διακρινόμενος 〉, that is, Doubting nothing. Abraham had a respect unto the will and power of God, which made the promise; and not unto his own infirmity, or to the infirmity of his wife. Without God he had nothing, whereby he could promise himself any such thing: wherefore (as says the apostle) he was strengthened in faith; neither doubted he through unbelief, which is all one as if he had said:

Elsewhere on every side were offered unto him incredulity and doubting. Neither ought this sentence to be reproved, as though we do feel no such experience in ourselves: for there is none, in whose mind there rises not at any time some doubt, touching those things which we believe; for this comes not of faith, but of our infirmity. Of which thing we may be easily instructed, by that which we see to happen in the habit of any science; especially of the mathematical science: for therein is certainty, and that very great certainty; for there the conclusions do necessarily and most evidently follow of the premises. But if a man have not perfectly learned, or perfectly attained unto the science, he shall sometimes doubt; and this cometh to pass, not by means of the science, but by reason of the fault of him that useth the science.

Even so, because (as long as we live here) we are weak, we cannot have full and perfect faith; therefore, doubts often arise unto us, yes, even against our wills. But regarding the nature of an opinion, you may perceive it to be otherwise: which is such, that there can be no blame laid unto us if we somewhat incline to the other part from what we think to be true. But the infirmity that happens to us concerning faith may come in two ways: for sometimes we firmly cleave unto those things which we believe; however, there are other things behind, which are to be believed, which as yet we do not perceive. And in this manner, those who, together with the Gospel, observed choice of meats and other ceremonies, are called by Paul in his epistle to the Romans, Weak in faith: for they did not yet know that the ceremonies of the law were abrogated. Sometimes it happens that we indeed see the things which are to be believed, but yet we are not so perfect in faith that we can firmly and constantly cleave unto them. So Christ called the apostles Men of little faith, and especially

Peter when (through doubting) he was almost drowned with the waves of the sea. Therefore, regarding each part, we must always pray unto God to increase our faith.

It is also to be noted that the power of believing comes from the Holy Ghost when we do not yield to so many and so dangerous floods of doubting, which invade the mind, but in the end overcome them: which thing cannot be done without a heavenly and supernatural power. But in this assent of the faith, we must diligently examine both who has spoken and also what is said and is set before us to believe: because the devil does study nothing more than to cause us to believe that God has spoken that which he did not speak. Often, those things which are spoken by God himself are by false deceivers wrested to a wrong sense, are corrupted, and so forced upon us to be believed. Therefore, since we need revelation concerning each part, we must pray unto God that he will not allow us to be deceived. One

of them, who writes upon the sentences, is of this opinion; that If it were most assuredly known that God spoke anything, faith therein could take no place: for straightaway (he says) by the light of nature, we should know that it ought to be true, which God has spoken, unless we will think him to be a liar. But this man is wonderfully far out of the way; for we doubt not, but that the prophets assuredly knew that God spoke in them, and yet they believed those things which they foretold. We also assuredly know that God spoke those things which are read in the holy scriptures, and yet we believe them.

The apostles knew that they had received the Holy Ghost, and yet they were not therefore destitute of faith. But what is spoken of this man should then be true if we could know evidently, by reason or sense, that God spoke these things: which thing can in no wise be done; for they come not to our knowledge otherwise than by revelation. But this man instead of evidence did put certainty.

The last part which is in the definition, wherein it is said that this assent wrestles with the sense and wisdom of the flesh, may manifestly be declared, not only by the example of Abraham but also by a great many other examples. God promised deliverance unto the children of Israel, and yet in the meantime increased their affliction: they were charged with a great number of bricks, they had no straw given them for their work, they were sharply and cruelly beaten; and when they had already departed out of Egypt, the sea came against them, on the other side were great huge rocks, and at their backs

Pharaoh was with a great mighty army; against which hindrances the flesh could not choose but strive. And in like sort, many things seemed to be against the promise made to David, whereby he should be moved, not to believe the anointment by Samuel; against which it was needful that he should be strengthened by faith. The apostles also discerned many tokens of infirmity in Christ, which they ought

to have overcome by faith. Therefore, we may conclude that such is the nature of our faith that it always has some strife with doubting.

And whereas it is added, giving the glory unto God, the end whereunto faith tendeth is respected; namely, to advance and increase the glory of God, which herein consisteth, that we conceive such worthy estimation towards God. It is said that Abraham was well-nigh a hundred years old; for (as it is written in the history of Genesis the 17th chapter) he was 99 years of age when this promise was made to him: he had no like example before his time, by consideration whereof his mind might be confirmed, for he is the first that the scriptures do make mention of, to have had strength of getting children restored again to him. Neither is it any marvel that by the work of faith, God's glory is advanced; forasmuch as thereby we, for God's sake, deny the best part of ourselves, which is our mind and reason, whereby we either assent or not assent unto things set forth unto us. Wherefore it is manifest that there can be nothing more excellent offered by us unto God than faith; for it is a wonderful testimony of the power and goodness of God, for his sake to quench in ourselves the sense of nature. But I wonder at these, who so diligently commend works and so lightly extol chastity, sole life, and other works; and yet are so cold in setting forth the commendation of faith, seeing thereby comes the victory, by which we overcome both ourselves and also the whole world. For so John saith; This is the victory that overcometh the world, even our faith. Which thing I speak not, as though I meant, that we are justified by faith, as it is a work: for it is polluted by sundry blemishes of our infirmity.

And Augustine saith, that this sentence must by no means be admitted; namely, that faith meriteth justification unto us: for saith is not (saith he) of ourselves, but as Paul expressly teacheth to the Ephesians) It is the gift of God. Howbeit, inasmuch as it is a work, it

excelleth many ways all other works. Neither can it be expressed how far wide the School-men err when they imagine that faith can consist without good works: for after their judgment, faith should not attain unto the worthiness of wisdom; which (as the philosophers do write, and also they themselves confess) cannot be had without the rest of the virtues. What manner of divine faith shall it then be, if it reach not unto the perfection of wisdom? Moreover, forasmuch as virtue suffereth not vice to be joined together with it, and they themselves affirm that faith is a virtue; how will they have true faith to be in sinners, and in such as be strangers from God? But they will say, that they appoint faith to be a virtue of the understanding; unto which kind of virtues, vices are not repugnant: for we see sometimes, that the most wicked men of all have excellent sciences in them. But neither will this anything help them, their own feigned imagination is a let thereto: for they imagine, that those things, which are set forth to our understanding, if they be obscure, and not very evident; that assent is not given unto them, unless it be, because the will commandeth the understanding to give assent, and herein to subject itself to the truth of God. Wherefore I will demand of these men, whether the work of the will, whereby it commandeth the understanding to give place, and to assent unto the words of God, be good or evil? Undoubtedly, they must be compelled, whether they will or no, to say it is good. But without charity, it is not possible that the will should bring the understanding to embrace the things that are to be believed: wherefore these fond devises of theirs are repugnant the one to the other.

But we teach no such thing, that faith should depend upon the commandment of the will: for how should the will be moved to command things that are to be believed, as good and worthy of credit, unless it had first received the same by understanding?

Indeed we confess, that those things which we believe are obscure

and not very evident to human reason: but they are made plain to the understanding by the light of divine revelation, and by the lightning of the Holy Ghost: wherefore, by the judgment of reason, they are embraced and admitted with the best certainty. Which things being so known and received, the will consequently delighteth itself in them, and so earnestly embraceth them, as it commandeth the other powers of the mind to do works agreeable unto that truth, which the mind hath believed: and by this means, out of faith springeth charity; after which hope doth follow. For the things which we believe and earnestly love, we wait for with a courageous and patient mind; which thing pertaineth chiefly unto hope. Neither let any man think that this is against reason, or else that it extinguisheth the nature of man; for that we seem in believing to refuse human sense, as though this were a madness in us, as Festus said unto Paul, when he preached the faith of Christ; Much learning hath made thee mad. The case standeth not so, but rather it is brought to pass by faith, that our reason maketh itself subject unto the doctrine of God, and to his revelation, rather than to inferior reasonings and persuasions; which being but underlings to the holy scriptures, man is rather puffed up than humbled by them. And if any man say that men become mad with believing; we will add, that the same is done most of all by reason.

6. The apostle makes mention that God quickens them that be dead; and that the body of Abraham was dead, and also the womb of Sarah.

In these words, Chrysostom says are laid the foundations of our resurrection, which we believe shall come. For if God were able to do these things, then there can be no want in him, either of means or power to restore the dead to life again. And undoubtedly, I am persuaded, that this faith was no small help unto Abraham for moving him to sacrifice his son, according as God had required at his hands. For though he had received the promise that he should have

posterity by Isaac; yet he saw, that although he were slain, yet there was place still remaining for that promise: for he believed that God was able to raise him up, although he were slain, and make him live again. And how praiseworthy the faith of that patriarch was, Paul declares, when he says that he had not a regard unto his own dead body, or to the dead womb of Sarah; but gave the glory unto God, being most assuredly persuaded that God was able to perform and bring to pass whatsoever he had promised. Ambrose, by an Antithesis or contrary position, declares the excellency of this faith; for he compares it with the incredulity of Zechariah, unto whom when the angel showed of the birth of John the Baptist, yet he remained still in unbelief; and therefore he was reproved of the Lord, and his tongue so tied, that he could not declare it; which punishment was very convenient for that offence: for they who believe not, do neither speak nor confess. Abraham considered with himself; Although I am now by nature past child getting, and am become barren; yet the power and might of God is not subject unto the impediments of creatures: for God can, beyond the accustomed manner and course of nature, bring to pass, whatsoever he will.

Wherefore, although I, by mine ability, cannot beget a child; yet God can make his promise excellent with a miracle, whereby he may exceed the order of nature.

The Rabbins of the Hebrews say, that Abram begetteth not, but Abraham begetteth: because (say they) therein is put the aspiration

He, being a letter pertaining to the name Tetragrammaton. As if it should have been said; The power of God being added, he which could not beget, now begetteth children. Augustine in his questions upon Genesis thinks that this place of the apostle is not absolutely to be understood: for we read that after the death of Sarah, Abraham had many children by his wife Keturah, whom he afterward married.

And he adds, that the opinion of natural philosophers is, that men of

great years cannot beget children of old women, but yet they may of young maidens. Wherefore he thinks that in this place we must understand, that the body of Abraham was dead, as touching Sarah his wife, who was now ninety years old. But this exposition has no such assured cause to compel us to think it to be true: for in that Abraham begat children of Keturah, Sarah being now dead, that might come by this means, that God had now besides the order of nature, restored strength unto him for begetting of children. Neither does that make anything to the purpose, which Origen affirms, who upon this place writes, that the body of Abraham is understood to be dead, because he now lived chastely with his wife; neither had he any more fellowship with her. But he commends him, for that when he had received the advertisement of God, that he should have issue by his wife, he again went in unto her. These things (as it appears) are devised of his own head; for they cannot be gathered by the history.

Now the apostle is in hand to commend the faith of Abraham, for that he constantly gave assent unto the promise of God, although as well his own nature, as his wives were utterly against it.

But whether Abraham anything doubted when God promised unto him a child, the scripture seemeth to leave in suspense: for in the 17th chapter of Genesis it is written that he laughed, and said; "Shall a child be born to one of a hundred years of age? And shall Sarah bring forth a child being ninety years of age? I would to God Ishmael might live in thy sight!" These words have a show both of joy and of admiration, yet nevertheless being joined with some doubting. And for this cause doth this scripture make mention of these things, that the faith of Abraham, which is so highly commended, should in no wise be thought to have been without mistrusts, which are accustomed to spring of the flesh and human sense: but because the faith of the Patriarch overcame these mistrusts, therefore it is praised. Neither do we read there that Abraham was accused of

incredulity by God, as Sarah was, who in like manner laughed: and if a man weighs the outward laughter, they were both alike; but God, which is the searcher of the hearts, understood right well the faith of either of them. Holy men, although they believed the promises of God, yet sometimes, through human weakness, were in some doubt: and thereof it came oftentimes to pass that they required signs and miracles for the strengthening of their imbecility. Which thing we read of Gideon and King Hezekiah. But in this place is showed a remedy against such temptations; namely, that we should call our thoughts back from earthly impediments, and fix our eyes only upon the power of God.

Of this thing the angel admonished the blessed virgin, saying; "Nothing shall be impossible with God." Although it appear not by the words of the virgin that she doubted, but only she asked how that should come to pass. For she doubted not, but that as the angel had told her, she should conceive, and that straightway; but because she saw that she was not as yet coupled in matrimony, although she were betrothed, she demanded how that should come to pass: whether she should wait till she were joined in matrimony, or whether it should by any other means come to pass? Wherefore the angel in his answer comprehends two principal points. The one is, that by the same he might remove mistrust, if any such had peradventure stuck in the virgin's mind: for he saith; "With God nothing shall be impossible."

The second point is, of the manner of conceiving; "The Holy Ghost," saith he, "shall come upon thee, and the power of the Highest shall overshadow thee." But whereas some feign that she asked this because she had vowed her virginity unto God; this needs no long confutation, especially seeing we are by the history itself taught that she was betrothed to a man: neither was there at that time any such custom to vow virginity unto God. But let us return to our purpose.

We ought to resist those doubts which strive against faith through weighing in our mind the power of God; for touching the will of God, there can be no doubt arise: for whatsoever he setteth forth to be believed, he promiseth of his own accord; and this doubtless he would not do, if he would not give it. Wherefore it followeth that they which are tempted with such doubting are in doubt of his power.

Hereof I think it to come to pass that the prayers of the church do so oftentimes begin with the omnipotency of God; to the end that the hearts of them that pray should be confirmed, and that they should not in their public prayers desire anything with doubting or mistrust.

By these things it is manifest how grievous a sin it is to doubt of the promises of God: for this is nothing else but to account God either to be a liar or else to be of small strength; and they which be of that mind can neither call upon God nor ask, or look for anything at his hands. But now, forsomuch as this is the nature of faith which the apostle describeth, it manifestly appeareth that the devil hath no faith: for he can have no confidence that he is accepted of God; and besides that, he knoweth right well by the natural sharpness of his understanding that God is omnipotent. But whereas James saith that "The devil believeth and trembleth": To believe, in that place, is meant To know. But the faith which is here described pertaineth unto men only; and to none but such as are godly.

8. But here ariseth a doubt. For if only the word of God be to be believed, why said Christ, that if they would not believe him, yet at the least they should believe his works? For it seemeth by this sentence that we should also believe miracles. But we answer, that miracles are as testimonies, whereby men are the more easily brought to believe: so then they be things, by the means whereof men do believe; not that faith is directed unto them, as unto his object; albeit, as touching the miracles of Christ and of the apostles, we must believe that they were done by God, and not by Beelzebub, or by the

devil, as the Pharisees slanderously reported. And this is contained in the word of God; for it giveth testimony, that these miracles should be wrought, and that they were wrought in their due time; namely, in the preaching of sound doctrine. The sacraments also are believed, but they are nothing else than the visible words of God, whereunto also is joined the word of God, which is heard, as Augustine saith; "The word cometh unto the element and it is made a sacrament." Howbeit, there is discretion and judgment to be had when we believe the word of God; lest we should draw thereunto any perverse and corrupt opinion. It is also requisite to have a good trial and examination, if one shall discern miracles: and in the sacraments, it must be considered that they be orderly ministered; that is, in such sort as they were instituted by God. And by a sound judgment, we must remove away and set aside the inventions of men, that we believe them not, as we would believe the words of God.

And when Basil or other of the fathers say that "We must believe without examination or judgment," which seemeth to be taken out of that which Paul saith in his epistle to the Romans, that Abraham believed, neither judged he: that word in Greek is ἀντιλογίαν. To answer to this doubt, this is to be understood, that judgment is of two sorts; the one is, when we take counsel of the senses and human reason, and this is to be utterly removed from faith, for it always resisteth the word of God: the other is the judgment of the spirit, which must of necessity be had. And this is it which Paul said; "Prove all things, and keep that which is good." And unto the Corinthians;

"Spiritual things are compared with spiritual things." And with this judgment, it is necessary to confer one place, which in the holy scriptures is somewhat obscure, with another place which is more manifest. The authority of the church hath no dominion over faith, as some wickedly think. The office of the church is to preach, to admonish, to reprove, to testify, and to lay the holy scriptures before

men's eyes: neither doth it require to be believed further forth, than it speaketh the words of God. Paul, before he had made mention of the word, by which faith is brought forth, he spake of them that preach the Gospel: that is, of the ministers, which be sent by God, in whom he described the ministry of the church; namely, that it consisteth in preaching of the Gospel.

Moreover, if faith, as it is written, come by hearing; that is, as it is added by the word of God: then followeth it of necessity, that there is nothing, whereby faith is more nourished, maintained, and confirmed, than by continual reading and repeating of the word of God. This thing testified Tertullian in his apology when he saith; "To this end holy assemblies are gathered together, to hear God's word."

The philosophers say, that we of the selfsame things both are, and are nourished: wherefore in like sort it comes to pass, that if faith be of the word of God, it is also nourished by the same. We know moreover, that through often and usual works, habits or grounded dispositions are confirmed: as contrariwise, if a man cease off from actions, they wax weak. Wherefore, if a man cease to read, to hear, or to repeat the holy scriptures, faith will wax feeble in him. And they which think, that a lively and pure faith may continue in churches without often preaching, do exceedingly err. Chrysostom hath an excellent similitude of a light or lamp that burneth, which soon goeth out, unless oil be still ministered unto it: by the lamp or light he meaneth faith, and by oil the word of God; and this he writeth in that place, where he treateth of the parable of the wise and foolish virgins.

How far forth faith agreeth with fear.

Moreover, that saying of Paul; Otherwise thou shalt be cut off, seemeth to make against faith. None which believeth ought, as touching himself, to be persuaded that he shall be cut off; for faith

suffereth not this persuasion to take place. The Lord saith that He who believeth passeth from death unto life; not every kind of life, but unto eternal life, which is now already begun and shall be accomplished in the world to come. Wherefore, seeing that eternal life is promised unto us, we ought in no wise to doubt thereof.

Everyone of the faithful believeth that he is adopted by God into His son, and that he is chosen unto eternal life: wherefore it shall be unto him as he believeth. For the etymology of this word faith is thought by many to be drawn from hence; to wit, if that be done which is spoken. Howbeit, he who so believeth ought always to be mindful of perseverance, and not to live loosely; and ought also to crave at the hands of God his gift and grace to abide in His goodness; touching the attainment whereof we ought not to doubt, seeing both God hath promised it unto His, and also that the prayer of the faithful cannot be poured out with doubting, as the apostle James testifieth.

Howbeit, it is profitable to take diligent heed to our flesh seeing it is weak and every way unclean; neither is there anything in the nature thereof, but may be condemned. Wherefore, these words of the apostle stir us up to bridle the pride thereof, and to break the security of the same, and also to shake off sluggishness.

But for the retaining still of certainty, we must fly unto that which is written a little after; namely, that The gifts and calling of God are without repentance. And that we may see how profitable this admonition of the apostle is unto them that be faithful, and that it is not in any respect vain, we will use this distribution: first, to see as touching the church, what is to be feared. If we speak of the whole church, we must not in any wise fear that it shall ever fail: for Christ promised that He would be with it unto the end of the world. Indeed it may be tempted, sifted, and shaken; but overthrown it cannot be: wherefore let us pray that the cross, temptations, and persecutions thereof may be assuaged, and turned to good. But touching

particular churches, because it is possible that they may be transferred, we do pray as well against their continual temptations, as also that with them, and especially with our church, may abide the kingdom of God. And concerning our posterity also, there is cause why we should fear; because the promise is indefinitely set forth: and unless the same be drawn more narrow through election and predestination, it may come to pass that it shall not comprehend them; even as all the Jews were not comprehended in the promise.

And touching infants, we may also judge the like; in very deed, the covenant and promise exclude them not, nay rather they be generally signified in these words, wherein the Lord saith; I will be thy God, and the God of thy seed; under which promise we baptize them, and visibly incorporate them into the church; who yet, when they come to age, may reject the covenant and contemn the Gospel. Whereby is made manifest that they in very deed pertained not to election and unto the promises: wherefore we may justly fear lest they should not stand, as we see happened in Ishmael and Esau.

There are moreover in the church some νοθεύματα, that is, which believe but for a time, and in the time of temptation step back, as did

Judas; and they which in time of persecutions deny Christ: wherefore for these also we have great cause to be afraid. As touching those who sincerely believe in Christ, although they have a confidence of their salvation, and are assured thereof; yet so long as we live here, there be many falls even ready at hand with us, and those great: as it is manifest by that which Peter and David did. Wherefore they have whereof to be afraid, although they be not afraid that they shall eternally be damned; but assuredly hope that either they shall be defended by God, or that if they do fall, they shall be restored again.

As we also do trust of them which be excommunicated; for they are not cast out of the church to the intent they should perish; but that their spirit might at length be saved. And therefore the elect also, and

they who sincerely believe, ought continually to be afraid of falling; and to beware lest they be cut off from Christ, though it be but for a time. And of this restitution of them that have fallen, mention is also made in Jeremiah, in the third chapter; Thou hast played the harlot with thy lovers; howbeit return again. All these things declare unto us that this exhortation of Paul unto fear is not unprofitable; seeing we ought so many ways to be careful both for ourselves and also for others. Further Chrysostom addeth hereunto; that The abuse of the grace of God, which reigneth among us, ought to be unto us a great fear and horror, so often as we consider of it.

Whereunto belongs that which is written both to the Romans and to the Corinthians: namely, that The godly stand by faith. Neither is that hereto repugnant, which is written in the self-same 15th chapter of the epistle to the Corinthians, that They stood in the Gospel; because faith is referred to the Gospel, as to its own object: yes, rather it springs from it after a sort, as we have heard before. Neither is there any speech made in this place of men particularly, but of the whole congregation and body of the believers; and therefore, he admonishes us upon just cause, that We should not be high-minded, but should fear. For just as the church of the Jews is now extinguished, and Africa likewise, and Greece, and Asia have lost many churches; so it is to be feared, lest the self-same thing happens now to the churches which seem to stand: wherefore, let them not advance themselves. But none of the number of the faithful ought to be in doubt of his own salvation; for the nature of faith is to make men assured of the promises of God. However, this must be understood, that it is not possible to shake off all fear, so long as we live in this life: for we are continually tossed between two cogitations; one touching the goodness, faith, and constancy of God; the other as touching our corruption, infirmity, and proneness to evil.

For when we consider how weak we are, and how prone to evil, and weigh also the impurities and imperfections of our works, however good they may be; and therewithal the severity of the law, in requiring the very utmost of things that it commands: this consideration (I say) if it be earnestly had, cannot but make the mind exceedingly afraid and cast it down. But when on the other side we consider the goodness, clemency, and mercy of God, and his steadfastness in promises; and herewithal remember also, that all the merits of Christ are communicated with us, we are refreshed and recreated, and the fear is either qualified, or else sometimes plainly laid away. For these affections, where they are perfect and thoroughly bent, do one succeed another: for they cannot be both at one time; or else if they are both at one time, then they appear both to be remiss. But in what manner they give place the one to the other, we may by daily experience understand.

For if any man be set upon the top of a high tower, and when he is there, his mind runs upon nothing else, but upon the height of the tower, and what a deep way he should fall, so that he cannot fall without danger of death; it is not possible, but (if his mind be still bent upon this) he will be altogether smitten with horror: but if he turn his eyes aside to the bars or battlements which stay him up, so that he cannot fall, then will he pluck up his spirits again, and will put away all fear. Neither ought it to seem strange to any man, that we say, that faith expels that fear which is joined with doubting of salvation; when as it is said in John, that Charity driveth out fear: for it is most certain, that that which the scripture attributeth unto charity, ought much more to be attributed to faith; for charity springs from it. But (as we have already said) Paul means not of men particularly, but of the public profession of Christ, of the preaching of the Gospel, and of the religion thereof received in any whole

nation or province. And that which is here spoken, stirs up godly men to most fervent prayers for the preservation of the churches.

But because the apostle in his epistle to the Romans writes thus: "Ye have not received the spirit of bondage to fear anymore," it shall not be amiss, briefly, to see whether Paul means that we are delivered from all kinds of fear or not. First, this is certain, that fear is nothing else but a certain affection of the mind, whereby we are stricken by reason of some great and deadly evil at hand. We are not wont to be moved with dangers afar off, but with such as hang over our heads; neither do things that are light and of small weight make us afraid.

Wherefore fear (as a Divine speaks of fear) has respect unto sin, unto the wrath of God, unto chastisements and scourges, and finally unto hell-fire. But there are two kinds of fear reckoned to be, of which one is commonly called a childish fear, and the other a servile fear. And that is counted a servile fear, which only for fear of pains and of hellfire, either draws us back from doing evil or forces us to do well.

Even so signified an Ethnic poet; "Oderunt peccare mali formidine poenae," that is, The wicked hate to sin for fear of punishment. But the childish fear is that whereby men live uprightly and fly wickedness because they desire the glory of God, and for that, they allow righteousness even for itself. Wherefore the same poet says; "Oderunt peccare boni virtutis amore," that is, The good hate to sin for the love of virtue. Of these two kinds of fear, many things are spoken oftentimes by Augustine in sundry places, especially in his

9th treatise upon the epistle of John: and it is read in the Master of the Sentences, in the third book and 36th distinction, where

Augustine alleges two places out of the holy scriptures, which seem to be repugnant one to another. One is out of John; "Perfect love

drives out fear:" the other is taken out of the 19th Psalm; "The fear of the Lord abides forever." To abide, and to be driven forth, do not agree together; this contrariety he makes at one in this wise, and says, that they indeed do not disagree. For even as two pipes, being blown with one and the self-same breath, do not discord: so (says he) two hearts, namely the heart of David and the heart of John, being stirred with one and the self-same spirit, cannot disagree the one from the other. But yet they require an indifferent and an attentive hearer; for John speaks of servile fear and of perfect love; but David speaks of the childish fear aforesaid. And therefore he says; "The fear of the Lord is chaste or clean (for in Hebrew it is written, Iireath,

Jehovah, Tehorah,) and abides forever." In this manner (he thinks) that the appearance of contradiction which seems to be in these two places may be helped. And he uses for each fear this similitude.

Let us suppose (says he) that there be two women, the one chaste, and the other unchaste and an adulteress; doubtless each of these women fears her husband: the adulteress fears him, when he is absent, lest he should return again; and when he is present, lest he should understand of her naughty behavior: but the chaste wife is afraid of her husband when he is present, lest he should depart from her, or should not love her so well, or should by some offense be alienated from her. By this similitude Augustine thinks may be distinctly perceived each kind of those fears. Others say moreover, that this servile fear is not altogether unprofitable; for it prepares a way unto love: for first (say they) it strikes the mind and terrifies men from sins; it stirs them up to righteousness for fear of punishments. And an upright life, by little and little passes into a use and is by custom made pleasant; and so at length, men begin to refer their doings unto God, and to esteem righteousness in respect of itself. For even as a needle, when anything is to be sowed, first enters in, and draws with it the thread that is annexed thereto, but it itself

abides not in that which is sowed: so (say they) there creeps into us a servile fear, which is afterward excluded when charity and a chaste fear do once take place.

But what is to be thought of those terrors, which in our minds go before faith, it is manifest; namely, that they are sins before the Lord: but if any profit or commodity follows them, that is to be attributed, not unto their own nature, but to the goodness of the Holy Ghost; for he uses those to be means of our justification. The Master of the Sentences, instead of the two kinds of fear which Augustine makes mention of, puts four. The first is a worldly fear, whereby men, rather than they will lose riches, pleasures, and honors, fall away from Christ: and this is a fear most pernicious and most far from all godliness. The second is a servile fear, which we before have described. The third is an initial fear, that is, a fear that serves at the beginning, whereby men are so moved with the fear of punishment, that together therewith, they have also a regard unto God, and are caught with a certain love of his righteousness and will: this fear in his judgment is mingled both with a servile fear, and also with a childish fear. Last of all, he joins that pure childish fear with perfect charity. But the School-men, who followed the Master of the Sentences, because they also might add somewhat of their own, have brought forth another fear, which they call natural; whereby even by the impulsion of nature itself, we fly from those things, which are against the constitution of nature.

Now that I have briefly and faithfully declared these things out of Augustine, out of the Master of the Sentences, and out of the Schoolmen, I will in a few words set forth what is to be taught concerning them. First, I confess that there is more than one kind of fear; for I know that Peter feared otherwise than did Judas: for Judas indeed feared so, as he despaired; but Peter feared so, as he returned

again unto Christ, whom before he had forsaken by denying.

Wherefore we say that a servile fear is that whereby we are so horribly afraid of God and flee from him when he is angry, that we are utterly void of faith. But a childlike fear is that whereby in the midst of terrors, we are lifted up through faith: neither do we suffer ourselves to be swallowed up with fear. Wherefore in godly men, fear is never separated from faith; for these two things must be so knit together that faith always governs fear: for if it should not be so, desperation would easily follow. For even as the law ought always to be joined with the Gospel, so ought fear to be ever joined with faith.

We do not so embrace the Gospel but that we always think upon the obedience of the commandments of God. And when we see how often and how grievously we fall, we call ourselves back again to repentance. On the contrary, the law is not to be received without the Gospel; for if it should, we could neither obey it without Christ, nor obtain pardon for the offenses that we have committed against it.

Wherefore Paul does not call us back utterly from all fear of God; but from that fear only, which lacks faith, and which flees from God as from an enemy, and from a cruel tyrant. But that fear which has faith to moderate it cannot be reproved; for it is the gift of the Holy Ghost, as we read in the eleventh chapter of Isaiah. And the property of the gifts of the Holy Ghost is that by them we submit all our virtues and affections to the moderation of faith and make them serve God truly and sincerely.

These gifts are commonly counted to be seven; and if a man demands how they prove that, they straightway cite the eleventh chapter of Isaiah. However, if we examine that place by the truth of the Hebrew, we shall only find six gifts to be there; namely, the spirit of wisdom, of understanding, of counsel, of fortitude, of knowledge, and of the fear of the Lord. But these men have been deceived by the Latin translation, which followed not the truth of the Hebrew, but

the seventy interpreters; for they, between the spirit of knowledge and of fear, have put the spirit of piety, εὐσέβεια, that is, pertaining to the obedience of God; whereby it seems that they meant to interpret what manner of fear of GOD that should be, which might light upon Messiah, of whom in that place there is mention made.

For that fear was neither servile nor a child's fear; but only an obedience, piety, and reverence towards God his father. Neither have the seventy interpreters only once so interpreted the fear of God; for in the book of Job, where we read; "Fearing God," they have turned it εὐλαβούμενος τὸν Θεόν, that is, obeying God. However, undoubtedly we ought not to draw together into so strict a number the gifts of the Holy Ghost, to think them to be but only six or seven; for besides all those which are reckoned in that chapter, the same Isaiah reckons in another place, the spirit of judgment and of zeal. And Zechariah makes mention of the spirit of grace, and Paul of the spirit of sanctification, and John of the spirit of truth; and Paul again in another place of the spirit of adoption, and to the Ephesians of the spirit of promise, and a great many of other like gifts.

13. These things being so, let us now see how both in this life and in the other life, fear may have a place. The saints, when they are in heaven, for they shall then have perfect charity (to speak of fear properly, as it is a motion stirred up by means of some grievous evil that hangs over us) shall have no fear. This Augustine confesses upon the fifth psalm upon these words; "I will worship in thy fear towards thy holy temple." But in them can only be that εὐλάβεια, that is, obedience, reverence, worship, and piety towards God; as the 70. interpreters have expounded the spirit of the fear of the Lord: and so such a gift might be found in Christ, who indeed otherwise could neither fear sin, nor hell-fire, nor yet fatherly chastisements of God.

And if a man would say that he feared death; that must be understood of natural fear, whereof we treat not at this present. And

after this sort do I understand Ambrose, when in his book "De Spiritu Sancto" he affirms that "The gifts of the Holy Ghost are in the angels." Out of which words the Schoolmen gather that in them is the fear of God: for doubtless, seeing they are in a blessed state, that can be no otherwise understood, but as it has been already shown by me.

But as touching the godly in this life; we must so affirm, as we think not, that they can be without childlike fear; so that that fear be so understood (according as I taught before) that they do not only flee from offending God, and are afraid of falls against his will; but also are moved with the fear of hell-fire, and of the wrath of God, and of his punishments: unto which fear nevertheless, a quiet faith and confidence in the mercy of God, are as a present comfort.

For we ought not to think that the threatenings in the holy scriptures are vain; for they are also profitable to the godly, especially when they have not as yet obtained perfect charity and absolute regeneration. Christ said unto his apostles; "I will show you whom ye shall fear, even him, which after he hath killed the body, hath power also to cast the soul into hell-fire." And Paul to the Corinthians brings forth examples of the Hebrews in old time, whereby he declares that for their abusing the sacraments of God, they were destroyed in the desert. By which examples he meant to warn the Corinthians to beware of the like vengeance; "Many (saith he) are weak, and many sleep." And if we would judge ourselves, we undoubtedly should not be judged: but now, for so much as we are judged, we be corrected of the Lord, that we should not be condemned with this world. And unto the Philippians; "Work out your salvation with fear and with trembling." And unto the Romans;

"Be not over wise, but fear." Hereby we see that godly men live not upon the earth without the fear of God. And here, fear hath respect to many kinds of evils; for the godly are afraid of sin, of often falling, of the wrath of God, of fatherly chastisements, of scourges wherewith

God punishes his people when they sin, and finally of hell-fire: which they see they have deserved, unless God by his mercy, and Christ by his sacrifice, which he offered upon the cross, should help and succor us.

But what meaneth that which John saith; "Perfect charity casteth out fear." I know there be some, which interpret these words in this sense; to wit, that they which love God truly, are not afraid to put themselves for godliness' sake into all manner of dangers; neither do they shun persecutions, but valiantly do stand steadfast in all manner of adversities. The very which thing Paul in the latter epistle to Timothy wrote in other words saying; "We have not (saith he) received the spirit of fearfulness, but of might and of love."

Wherefore he exhorts Timothy not to be ashamed of the testimony of the Lord, or of him being in bonds for the Lord's sake: but courageously to endure labor for the Gospel sake. Albeit that these things be true, yet this is not that which the place of John teacheth; for it maketh mention there of the judgment of the Lord, of which he willeth the godly, which love God, not to be afraid: and he rendereth a reason; because fear hath disquietness joined with it. Wherefore I willingly assent unto Augustine, which saith, that John speaketh of perfect charity; the which, seeing it cannot be had in this life, we may not look to have it without fear. Further, we might in this place understand that fear, which is dissevered from confidence; and therefore driveth men to desperation: for they which believe and love

God truly, uphold their fear with a lively faith.

Of Security.

14. Security seemeth to be a contempt of God's justice, whereby sins are punished. If we speak of this security, it can never be otherwise than wicked; but there is also another found, which no doubt is to be

allowed and commendable. But to make the thing more plain, let us consider three things: security, hope, and desperation. Hope is the mean which ought always to be commended: security is excess, but desperation is a want. For as in putting away the mercy of God, we are made desperate; so in contemning his justice, we become secure.

Wherefore we may conclude that Security is a certain immoderate hope: and hereof it springeth; either because we attribute too much to our own strength and wisdom, as though we think that by ourselves we are able to obtain anything: or else, though we think that the same lieth in the mercy of God, yet we suppose that he, for our worthiness, ought to accomplish it. So do they, which promise to themselves remission of their sins and eternal felicity, though they use no repentance, but live impurely and wickedly. Or else it springeth hereof, because we believe not that there is in God any execution of justice.

And this security, whereof we entreat, is not only contrary unto desperation; but also unto the fear of God. For desperation proceedeth of too much fear of the justice of GOD against sins; but security thinketh nothing at all of that justice. Wherefore Bernard hath rightly said; Even as the fear of God is the beginning of wisdom, so security is the foundation of all impiety, and the beginning of foolishness. For the fear of the Lord (as the scriptures testify of it) pertaineth chiefly unto piety and religion. Wherefore in the Acts, the tenth chapter; Cornelius is called a man religious and fearing God.

Justly therefore security hath impiety joined therewith; which, as it springeth of an evil beginning, so also it bringeth forth evil and naughty fruits: as sluggishness, unwillingness of mind, and slothfulness. Wherefore they, which trust unto themselves, neither seek for help at the hand of God, neither yet for the aid of men.

15. The people of Lais, which are spoken of in the 18th of Judges, lived securely, although they were joined in no league or fellowship with their next neighbours. They were also infected with negligence, which is nothing else but a privation of that endeavour, which we ought to apply for the governing of things: by it, the will is weakened, and the cheerfulness of the body is diminished. This kind of security hath evermore a danger joined with it; for those things are not chased away which may be hurtful. For how should that be done when as they are secure or careless; thinking rightly neither of their own ableness, nor yet of the mercy of God? Yea, they are utterly unknown unto themselves; for if they knew themselves, they would not live so securely. Augustine upon the 99th psalm writeth;

Whereas most security is, there is most danger. And he addeth, that a ship, when it is brought into the haven, thinkest thou that it is in safety? But by the same way that the ship entereth in, the wind entereth also, and oftentimes tosseth it, and breaketh it upon a rock.

Where then can there be security? Adam fell in paradise, Judas in the fellowship of Christ, Cham in the family of Noah, many in the law, and many also in the Gospel; where then shall we live securely?

Undoubtedly nowhere. Wherefore, Ecclesiasticus doth very well admonish us; Son, stand in the fear of the Lord, and prepare thyself to temptation. The Israelites saw the Egyptians drowned in the Red

Sea; was it then meet for them to live in security? No verily: yea, within a while after, they were tempted in the wilderness. Christ was baptized by John; was he therefore made secure? No, for he was straightway tempted of the devil. Wherefore we ought then to be most careful of all, when we are received into the favour of God: for then the devil doth most of all watch for our destruction, and endeavours to make us fall; and therefore there is no place for security.

But are we so made by God, that we can be nowhere secure? Not so undoubtedly: for there is another good and laudable security, which (as Augustine saith) consisteth in the promises of God, and is taken hold of by faith. This ingendereth not luskishnes or sluggishness, but cheerfulness and diligence. Of this, David hath very well pronounced in the 91st psalm; He which dwelleth in the help of the most high, shall abide under the protection of the God of heaven. Whereas it is written in the Latin, Adiutorio; that is, In the help; the Hebrew word signifieth A cover, or secret place, which no man taketh hold of, but he which hath faith in the promises of God. By that buckler we be defended, with that shadow we be covered against all harm. This is the security of faith and of the spirit, which cleaveth unto the word of God; and therefore it must needs be commended. But the other security is of the flesh, and therefore it is execrable and detestable.

Against it are extant most manifest commandments of Christ; namely, To pray always, to knock, to seek, and to watch: for the day of the Lord will come like a thief. If the good-man of the house knew what time the thief would come, he would undoubtedly watch, neither would he suffer his house to be broken through. We ought to pray and watch: because, although the spirit be ready, yet is the flesh weak.

Paul admonisheth us to put on the armour of God, that we may resist in the evil day. Stand (saith he) with your loins girded with the girdle of truth, being clothed with the breastplate of righteousness, and having shoes on your feet, that ye may be ready to the Gospel of peace; above all things taking unto you the shield of faith, whereby ye may quench all the fiery darts of that evil one: and take unto you the helmet of salvation, and the sword of the spirit, which is the word of God. So doth Peter also warn us against security, in his first epistle the fifth chapter; The devil (saith he) your enemy goeth about like a roaring lion, seeking whom he may devour; resist him with a sound

faith. But because I have said, that security is contrary to fear, I would not have any man to think, that all fear is to be praised: for there is also an evil fear, and that springeth of an evil judgment of good and evil things: as if a man should think that the adversities of this world, and the crosses which the elect suffer, are both altogether evil, and utterly to be feared. Against these things we must sing together with David; I will not fear what man can do to me. There is also another fear of the ungodly to be reproved, which fear is engendered by an evil conscience: for they which live shamefully and wickedly are always afraid that the vengeance from heaven hangeth over them.

Such fear Plutarch in his book of felicity calleth sores of the mind.

There are (saith he) sores as well in the mind, as in the body. And he addeth an excellent similitude. As they, which in a fever either cold or hot, because inwardly they be either cold or hot, are more grievously sick, than if either the heat or cold were applied outwardly to their bodies: so they, which are vexed in the mind, are much more tormented, than they which are afflicted in the body. After the same manner we may say, that they always tremble and are afraid, whose consciences are troubled. Wherefore David said; They have trembled through fear, whereas no fear was: so Cain, and so Judas also were wonderfully afraid. Seneca unto Lucillus, in his hundred & 6th epistle saith, that No place will make a wicked man quiet: for thus he always thinketh; Although I be not as yet taken, I may nevertheless be taken at the length: and that I have not hitherto been taken, it came rather of fortune, than of confidence. They also do fear exceedingly, which are themselves fearful and horrible unto others, for he must needs be afraid of many, whom many do fear.

17. Against such fears Seneca hath invented remedies; namely, that we should live uprightly, and commit nothing that is wicked. But

who can by this means be secure at any time? For who is he that sinneth not? But we much better repose ourselves in the faith of Christ, & put all our confidence & security in his mercy only. This manner of way Paul teacheth us; Being justified (saith he) by faith, we have peace with God. This medicine hath virtue against all diseases. Also carefulness, which seemeth to be contrary unto security, is not always to be praised; because therein are two vices to be taken heed of. The first is, that being moved with it, we seek not by unjust means to remedy an evil that cometh unlooked for: as the Jews did, when they said; If we suffer this man to live, the Romans will come and overthrow our place and nation: wherefore they decreed, to destroy him. Furthermore, we must beware, that we be not so moved for temporal things, as we should cast away our hope and confidence of the goodness and providence of God. Wherefore the true security is that, which is received by faith, and consisteth of the promises of God. Paul did put us in mind hereof, when he wrote to the Romans; If God have given his son unto us, how shall he not also give us all things with him? Who shall lay any faults against the elect of God? It is God which justifieth, who shall then condemn? It is Christ which died, yea and which rose again, who also sitteth at the right hand of God and maketh intercession for us. Who shall separate us from the love of God? Shall affliction? Shall trouble?

Shall persecution? Shall hunger? Shall nakedness? Shall danger?

Shall the sword? I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature can separate us from the love of God, which is in Christ Jesus our Lord. Now it sufficiently appeareth (as I think) what manner of security is allowed, and which is condemned.

Whether true Faith may be severed from Charity.

18. But now let us propound three things to be inquired; the first, whether true faith may be severed from charity, as our adversaries persuade themselves that it may; another is, whether charity be the form of faith, according as the School-men teach; lastly, let us see wherein charity is more excellent than faith, and likewise how faith doth excel charity. Concerning the first, it shall be convenient before all things, that we by some certain definition set forth the nature of faith: for then we may easily discern how much it is joined with charity. Let us rip up the matter thoroughly; & first let us make a difference between supposing and believing. When any man doth given his assent unto one side of a controversy, he is said to suppose or have opinion: which thing is not without suspicion, and a doubtful mind; least peradventure the matter should be otherwise. But we are not said to believe, unless we do already give a firm and assured consent unto the one side, so that we suspect nothing at all of the truth of the other side. Wherefore to believe, according as serveth to our purpose, is by the inspiration of the holy Ghost, to give a firm assent unto the word of God, and that by the authority of God himself. We say, that the inspiration of God is required, because human reasons in those things do fail, and The natural man perceiveth not those things which be of God; for he thinketh them to be but foolishness, and he cannot give credit unto them.

And that a firm assent is required in a true faith, Augustine declareth in his 109th treatise upon John; when he saith, We must believe immovably, firmly, steadfastly, and courageously, lest a man wander about his own affairs, and abandon Christ. And we must give our assent unto the word of God, which is of two sorts; written, and not written. For those things, which God spake unto the prophets, the prophets believed: & yet were not those things written by others before them. Abraham believed that he should be blessed, so as all nations should obtain blessing in his seed: also he believed that God

was to be obeyed, when his son was demanded for sacrifice; and yet had he not read anything written thereof. Wherefore that which we have spoken of faith, maketh nothing against them which say, that faith is an assent given to the Gospel of Christ; or to the mercy of God given us through Christ; or else offered unto us by him, for the remission of sins. For as much as these be the most high and principal things in the word of God, unto the which, the law, the prophets, the threatenings, promises, and histories, how many soever be found in the holy scriptures, be directed. Wherefore I agree with them, and what they embraced in the Gospel; but as touching remission of sins through Christ, I also do affirm to be contained in the word of God.

19. The Epistle to the Hebrews, the eleventh chapter, has a most plain definition of faith, where it is called πίστις, that is, The ground or being of things, which are hoped for; in Greek, ὑπόστασις. And surely in this respect, faith comprehends the Gospel, eternal life, the fellowship of Christ, and thereby the remission of sins: for these are the things which we hope for. But seeing those things cannot appear by natural evidence, neither stick fast in our minds, nor can firmly abide by the industry of our own reason, or by the help of human knowledge, they have need of faith, as a prop or groundwork, unto which surely they may lean. Afterward is added ἔλεγχος, that is, An evident token or argument of those things which appear not. For those things, which are taught us in the Scriptures, unless they are admitted by faith, will not seem of themselves very likely to be true unto our reason. And whereas there is mention made of ὑπόστασις, or ἔλεγχος [that is, A being, or evident token], that firm assent is declared, which we say we have need of in believing. Whereunto there is no let, that we being compassed on every side with the flesh, are oftentimes put to trouble by wavering and infirmity; seeing this does not come to pass by any error of faith, but by our own fault.

Wherefore, we define faith by itself, according to its property, and not as it is weakened in us. Whereupon the doubting and infirmity of such an assent is the cause of notable falls, which have happened unto godly men, and which we see do happen every day. For whatsoever naughtiness men do commit, they sin through the want and imperfection of faith; because either they believe not that God ordained laws against the sins which they commit, or else those laws, which are made, they consider not as they ought to do; or sometimes they give but weak assent unto those things that are read and delivered unto them.

20. Aristotle in his Ethics makes diligent inquiry, how it can be that when as yet there is a knowledge of divine things, anything can be committed against the same: and he says; It may be that there is retained only a general knowledge; but seeing that particular things do urge specially, the force of a particular thing laid before us, easily overcomes the general knowledge, and makes the same more feeble.

If any man has assured himself that all theft is an unjust and infamous thing; and on the other part conceives that it would be fit for him to follow all his own commodity; it may soon come to pass that he will not bring in the particular thing of the first sentence, whereby he should earnestly reckon with himself on this wise: That which you now attempt is theft, a thing unjust and infamous. For if he did thoroughly cast in his mind these things, and fix his eyes upon them, he would not steal: but these things being very often abandoned, and not considered of, he only respects the particular thing of the other proposition; namely, that this money, this garment, this stuff will both be commodious to him, and serve him to great use. About which things, his mind being bent and occupied, he is soon snarled; because that true knowledge, while it is but smallie regarded by him, is imperfect, and in a manner extinguished.

So David, as concerning faith, knew very well that all adultery both is sin and displeases God exceedingly: but when he committed the same, he had even then but only a general knowledge thereof, which was weak and of very small efficacy; and he converted in a manner all his cogitations unto special and present allurements, so evidently was the beauty of the woman which he beheld fixed in his mind.

Unto which delights he gave more of his consent than unto the general sentence drawn out of the word of God, and perceived by faith: wherefore you see that through the weakness of faith he came to his fall. Also Peter knew with a general knowledge that the liberty of the Gospel should be kept, and that corrupt opinions should not be brought in through his example: on the other part, he saw that offence should be taken away from the weak brethren. Wherefore when the Jews had come unto him, he began to withdraw himself from the Gentiles, neither did he eat with them; because he did not remember himself so much as he ought to have done, that by this act evil opinions would creep in, and by that means the liberty of the Gospel be overthrown: but he chiefly had in his mind his weak brethren the Jews, towards whom he was more affected than it was meet he should. And therefore he fell, because he thought that they ought by no means to be offended. So that he was upon just cause blamed by Paul, that he walked not uprightly. By these things it appears, of how great importance is the strength and steadfastness of the assent of faith; which I repeated before.

21. I confess that while we live here, the same cannot perfectly be had; because we now know in part only, whereas unto a strong assent is required a full knowledge. But because that desire may not suddenly turn us from the right, nor yet affection disturb the judgment of faith, this notable remedy we have; namely, that with a fixed and attentive mind we be continually occupied in the word of God; and that we examine our actions by the same: therein let us

exercise ourselves, therein let us employ our business, and therein let us earnestly spend our whole time and travel. We must not behold with our eyes, nor fasten our mind upon those things that are against the commandments of God, and which cause God's word not to be believed. Abraham, being now a hundred years old, heard that he should beget a son; he respected not (as the apostle says) his own dead body, he gave the glory to God, remembering with himself, that he who was able to do all things, and who failed not, nor might not fail, promised this unto him. Hereby it came to pass that neither he doubted nor yet mistrusted. These things have we said touching the stableness and strength of the assent of faith. And of what efficacy this strength of faith is in the believers, Augustine declared upon the ninth treatise of John when he said; To believe in Christ is, in believing to love; in believing to go unto him, and to be made a member of him. Now do we gather that faith is a gift or power inspired into us by the spirit of God; by which faith we give a firm and steadfast assent unto the word of God, through the authority thereof. This definition I doubt not but is made plain by those things which I have already spoken.

22. I am not ignorant that the apostle James mentioned that it is a dead faith which is destitute of good works; however, that is no faith when it is pronounced to be dead: even as a man, when he is dead, cannot be called a man, unless we use figurative speech. And when they say that a man is buried, they understand the same of the dead carcass: even so, this is not to be accounted faith, but rather a dead carcass of faith; neither does it in nature agree with true faith, but in name only. The apostle Paul also writing unto Timothy, called the same feigned, saying on this wise; Let charity proceed from a pure heart, a good conscience, and a faith not feigned. And Christ in the Gospel described certain believers, but those temporary, or which believed but for a time. Wherefore, when as in the holy scriptures it

is treated concerning justification by faith and other things of that sort; those are not to be ascribed unto a dead faith, but unto a lively faith: after which manner I at this present may order my speech.

Amongst the School-divines, there is a boast made of faith formed, and faith without form; for such terms they have: but the same we will examine a little after. Only I will now declare this; to wit, that Thomas Aquinas held that faith formed and faith unformed be of one habit or quality: because (as he thinks) it belongs little or nothing unto faith, whether charity be present or not present; for this they think is done by chance or (as they say) by accident. Certainly it is to be wondered that so notable a man should be so much deceived, as he would not have these two to be distinguished in their own nature, seeing the one is a dead faith, and the other a lively faith: the one makes unto eternal life, and the other unto condemnation. For a dead faith puts a certain goodly show in the mind, but such, as seeing it does not justify or regenerate, it only takes away the excuse of ignorance: as Paul teaches unto the Romans, and Christ in the Gospel of John; If I had not come (saith he) and had not talked with them, they should have had no sin.

23. Faith, hope, and charity we appoint to be three several things: neither do we mingle them together or confound them one in another, as our adversaries lay to our charge; but we say that they be inseparable companions, in such sort, as where true faith is, there also will hope and charity be present: their natures nevertheless being safe and unmixed. Neither would we ever grant charity to be an accident unto faith, saving that peradventure our adversaries, under the name of an accident, have understood a thing proper. For charity does no less follow faith than light follows the sun; which thing shall be showed by authorities out of the scripture, and also by diverse reasons. Paul unto the Hebrews, in the definition of faith (as we declared before) appointed Faith to be a ground or argument of

those things which are hoped for. Here now thou seest that hope and faith are joined together: for so soon as ever we have assented unto the promises of the mercy of God and the remission of sins, we do hope for them; for we have confidence that we shall obtain those things which God hath promised. And it cannot be, but we should also love those things, which we already know and hope to be singular good. Moreover, faith is the power whereby we apprehend

Christ, who is by God made unto us wisdom, righteousness, sanctification, and redemption.

But what righteousness or sanctification can there be unto us, if charity be absent? Further, faith causes us to apprehend God, not only in respect that he is good, but also as he is our sovereign good. Which thing, so soon as ever it is perceived, it follows necessarily, that we should prosecute the same with love and charity. I verily would never assent unto those crabbed

Sophisters, which say that it may be, that the blessed may understand the chiefest good thing, and yet nevertheless may withhold their will from the love and embracing of the same.

24. Now let us come to the fathers. Augustine De fide & operibus, the 16th chapter, writes that Faith which is without charity is the faith of devils, and not of Christians. And he judges that to believe in Christ pertains only unto the true faith, of which we now presently speak; and he declares it to be the same, which works by love. And in the next chapter he most plainly writes that those adulterous persons, who will still persist in their uncleanness begun, must not be admitted unto baptism; because he denies that they believe in Christ: for either (saith he) they judge that God has made no law against such wickedness, or else they think that they may be the members of Christ together with the members of a harlot. And thus he manifestly proves after a sort that they believe not in some place the word of God. But it is necessary that true faith give equal assent unto the whole word of God. Chrysostom in his sermon, which is entitled De

fide, & lege naturae, & spiritu sancto, writes; So soon as thou believest, thou shalt be garnished with good works: & he adds that faith by itself is full of good works. Jerome against the Luciferians says that Faith is a firm and undoubted thing. I stand ready in prayer, but I should not pray unless I believed: and if so be I did believe, I would cleanse that heart, whereby God is discerned; my cheeks would be watered with tears, I would knock my breast, my body would tremble, my face would be wan, and I would lie at the feet of Christ crucified, &c. In these words, thou seest that many good works are joined with faith.

In the book named The calling of the Gentiles, being ascribed unto Ambrose, it is written that Faith is the begetter of a good will, and of a just action. Gregory in his 22nd homily upon Ezekiel saith; Look how much we believe, so much we do love. But this thing is more certainly proved by the testimony of the holy scriptures. When the apostles were demanded by Christ, whether they also would depart?

Peter answered; Lord, to whom shall we go? Thou hast the words of eternal life: for we know and believe that thou art Christ the son of the living God. Here it appeareth that unto knowledge, and unto a lively faith was joined charity, whereby the apostles would not forsake Christ. Christ said; Every man that believeth in me hath life eternal. John Baptist pronounced the same, when he said; He that believeth in the son hath everlasting life. True it is indeed, that while we live here, we have no absolute or perfect faith; but have only an entrance of the same: but howsoever it be, without charity it cannot consist. The prophet Abacuk saith; The just man doth live by faith.

Paul unto the Galatians saith; Ye be all the children of God by faith.

And in the Gospel of John; Every man that hath heard of my father, and hath learned and believed, cometh unto me. And again; This is the life eternal, that they know thee only the true God, and Jesus

Christ whom thou hast sent. All these things, which we have recited;

seeing they be had by faith, and without charity they take no place, do show that of necessity true faith is joined with charity.

25. In the first epistle of John, the fifth chapter; Whosoever believeth that Jesus is that Christ is borne of God. Some there be which say that those who have faith are not presently the children of God; but that they may easily become [the children of God,] because they have already attained to some preparation unto the same. And Pighius, who amongst others defends this opinion, bringeth in the Gospel of John; And how many soever have received him, to them hath he given power to be made the children of God. Behold (saith he) the evangelist hath given to them, which alone believe, the power to obtain the adoption of the children. However, this man should prudently have weighed those words which follow: for the evangelist addeth; that this power is given unto them which believed in his name, Which are borne, not of blood, nor of the flesh, nor of the will of man, but of God. Wherefore they which have received him, and believed in his name, are said to be borne of God and therefore are regenerated and justified: the which things without charity cannot be had. And whereas they are said to have received power, it is all one, as if it should be said, that they received the gift and grace to be the children of God. Power here in this place is not understood to be that which is dissevered from the thing itself, and from the effect.

Wherefore Hilary in his first book De trinitate, saith; They which have received, are augmented to be the sons of God, not by growing of the flesh, but by the springing of faith.

Further, if we would grant that power in that place doth make show of something as yet to be looked for, & which had no effect; they have not yet gotten that which they would, namely, that they should interpret charity or justification to be looked for after faith, as though these things for a certain space of time were differed from faith

begun; but it should rather be referred to perfect adoption. For adoption (as Paul speaketh) is of two sorts, one we have now presently, which is spoken of unto the Romans; Ye have not received the spirit of bondage to fear anymore, but the spirit of adoption of the children, wherein we cry; Abba, Father. And this adoption have they already obtained, who have received Christ by faith: and as the evangelist saith; They be borne of God, and the self-same men be endued with charity. But there is another adoption which is perfect, this shall be given in the resurrection, when we shall be free from all grief & corruption. Of this there is plain mention made in the said chapter to the Romans, when it is said; Every creature groaneth, and waiteth for the revelation of the children of God: yea & we our selves having the first fruits of the spirit, do groan amongst our selves, waiting for the adoption and redemption of our bodies. Wherefore we will say, that the believers, and those that be justified and borne of God, have a power; I mean a right unto that perfect adoption, the which we expect to obtain at the time appointed. Wherefore, howsoever they have understood that word Power, they prove nothing against us.

26. But they are wont to cast us in the teeth with them, who live an unclean life, & who acquaint themselves with heinous crimes; who nevertheless agree to all the articles of faith that we do, and yet for all that it is certain that they, behaving themselves so dishonestly, are destitute of charity: wherefore (say they) it cannot be denied, but that in them, at the least, faith is separated from charity. I answer, that the faith of these men may indeed be called a true faith, as touching those things which they confess; but concerning the faith itself, if we thoroughly consider the nature thereof, it is no very true and lawful faith. To make this thing manifest, I will use examples; If a man concludes that an eclipse shall occur, but proves it by a false kind of argument, & shows not the same by any just demonstration;

his knowledge, as touching the conclusion which he brought in, may be called true; yet, because he uses a faulty reason, the sense thereof shall never be called a true knowledge, but a false & sophistical. Also, very many Turks do confess many things that we believe; as the creation of the world, the resurrection of the dead, and that Christ was born of the virgin Mary: whom nevertheless we will never account to be endued with the true faith.

Again, they object that which is in John; that There were certain princes, who believed in Christ, who nevertheless dared not confess his name. And again, That there were some who believed, unto whom nevertheless Christ committed not himself. Now these things

(say they) declare that these men had faith without charity. Howbeit, we yield not as they would have us, that these princes were endued with the true faith: and Christ taught, that they did not believe truly;

How (saith he) can you believe, which seek glory of yourselves? And certain indeed it is, that the princes who judged not evil of Christ; would not therefore confess him: because they feared to be cast out of the synagogue; and while they desired too much the preservation of their honour & dignity, they were turned away from the confession of Christ; wherefore Christ pronounced them not to believe. These men say moreover; They who believe truly, when they fall into grievous sins, and yet nevertheless do believe the same things which they did before, cannot be counted without faith; when as yet they are despoiled of charity. But we admit not, that while they are conversant in their sins, they have faith. Against them the apostle bears record, that They confess themselves to know God, but in their deeds they deny him. But with a sound & true faith, the denying of God cannot stand; wherefore these men shall be rather said to retain an image and show of faith, than the true faith of which we now entreat. And these things shall suffice at this time for the first question.

Whether charity may be called the form of faith.

27. As touching the second question, we are to examine whether charity be (as the School-men term it) the form of faith. And first I say, that they so speak, not properly, but rather fondly: for it is not becoming that one quality of one and the same kind should be the form of another. For we grant not that one accident cleaveth like a form unto another accident; and that chiefly among qualities. It is said of figures or shapes that they happen unto quantity, when as yet they are qualities. But whether figures do truly or properly pertain unto the predicament of quality, I will not stand at this present to prove: it suffices concerning our purpose, that one quality cannot be called the form of another. But the School-men by that their manner of speech meant no other thing, but that faith is made perfect by charity; even as matter is wont to be made perfect by the form of the same: which feigned devise of theirs must not be allowed. For if faith be compared unto hope and charity, it is even so towards them, as wisdom is to those virtues, which they call virtues of intelligence; and as prudence is towards those, which they call moral virtues. For even as moral virtues are knit together in prudence; so those things also, which belong unto intelligence, are joined together in wisdom. But no man will say that other virtues of the mind be the forms of wisdom, neither that moral virtues are the forms of prudence: wherefore, neither hope nor charity may be called the form of faith.

The comparison, which I took upon me to make of faith unto prudence, is to be read in Chrysostom upon the epistle unto Titus, the third homily, where he says that faith is of no less power to the governing of life than wisdom is. Furthermore, that our wisdom consists in faith, no man, I think, doubts; and that hope and charity are knit together in faith, it is hereby declared; insomuch as where faith is, these also are present with the same. Moreover, to speak of

the form, according to the nature thereof, we make the same to be the beginning of the action: but faith, by a natural property and virtue thereof, makes us hold fast the word of God. Neither does charity tend unto that end, which rather compels us to love him whom we have already known by faith; therefore, charity in respect of faith shall not be accounted a form, seeing it is no beginning of the action thereof, which chiefly consists in believing. Furthermore, matter is governed of the form, and thereby it is both contrived and contained; and not the form by the matter. But charity is obedient unto faith; faith governs the same: for whatever we love uprightly, it must be known by faith that we ought to love the same. For this in nature we see, that love follows the judgment of the party that knows. Besides this, the thing which begets is more perfect than that which is procreated. And we make no doubt that hope and charity are engendered by faith: wherefore, neither hope nor charity can be the forms of faith. That good works are engendered by faith, David shows, when he said; I believed, and therefore have I spoken: whereby appears that confession proceeds of faith. He says also; I have not declined from thy judgments, because thou hast taught me.

By these things, it is manifest that the uprightness of life proceeds from the assent of faith.

28. But let us see after what sort hope and charity are engendered of faith. In the Epistle to the Romans, we read; We being justified by faith, have peace towards God through Christ, by whom also we have access through faith unto the grace wherein we now stand, and rejoice under the hope of the glory of God. Behold, the apostle expressly shows that we have peace and access unto God, and hope of the glory through faith. The same he more plainly teaches in his

Epistle to the Ephesians, the third chapter, where he writes; that We have access with confidence, which comes by faith. Here again, you see that confidence (which is hope) springs from faith. And that

charity is derived from thence, the same apostle testifies unto Timothy when he says; Charity out of a pure heart, a good conscience, and faith not feigned. And the reason which we touched before persuades the same: for seeing that by faith we apprehend

God, as the sovereign good; as he that is mighty, wise, and most loving toward us, Which gave his only son unto death for us, and hath given all things with him; how can it be but that our love must break out towards him, and towards all things, which appertain unto him? But touching order, it is to be understood that hope springs out first. For when as by faith we have embraced the promise of eternal life, an hope is conceived of obtaining the same; and from hence in the third place springs love: for we love not those things which we are out of hope to obtain.

29. Now let us come to the arguments which our adversaries do use to prove charity to be the form of faith. They allege that sentence of Paul unto the Galatians; Faith which worketh by love. Seeing (say they) that faith does work by charity, the same it shall have instead of a form. Hereof grows the error of these men, that they imagine something to themselves, that should be compounded of faith and charity, which being all wholly compact of these might have the first entrance of the working thereof from charity, as from the form. But this device of theirs is vain; for seeing faith and charity are several virtues, and that one quality (as I have said before) is no form of another, there shall be no one thing compact of these two faculties.

Moreover, this manner of speech (to wit, that everything works by another thing) does not always respect the form, but sometimes the instruments. The writer writes by his pen, the soldier fights by his weapon, and the soul works by the body; but all these things they confess to be no forms, but instruments. And Paul said, that We must all stand before the tribunal seat of Christ, that every man shall bear away according as he hath behaved himself in his body; be it

good, or be it evil. We say also, that prudence works by moral virtues; which virtues notwithstanding are not counted the forms thereof.

Also, they object that charity has therefore the nature of a form; because it is the end of the precept: and whatsoever is done without that cannot please God but is condemned as sin. But if this argument be of force, we also will prove thereby that faith is the form of other virtues; seeing Paul hath said; Whatsoever is not of faith, is sin. Out of the which sentence Augustine in his 4th book and 4th chapter against Julian taught, that all the works of the infidels are sins. These men also bring the saying of James, that Faith is made perfect by works: the which makes nothing against us; for it only teaches that faith is then perfect when it works. Even as the Philosophers teach, that a form is not perfect when it is taken as the first act (for so they speak) but when it is respected as a second act: for in working it puts forth its strength and declares itself. Wherefore we grant that after this manner faith is made perfect by works; not that it is either increased or made more earnest by the virtue of works: but through the more effectual operation of the Holy Ghost, the which in working declares itself; but in time of idleness lay hid. And this is not the property of charity alone, but is common unto all other virtues: for unto this end are virtues given unto the mind, that out of them actions might be drawn.

30. Moreover, they say that charity is therefore the form of faith; because by it is the first beginning, whereby the godly are known from the wicked. And this they prove by that place of the Gospel, where Christ is brought in to say at the day of judgment; I was hungry, and ye fed me: I thirsted, and ye gave me drink, etc. Unto these things, we answer that the discerning and knowledge of things are sometimes had by the causes, and by the beginnings of them,

which they commonly call A priori, that is, By that which went before; and another is understood by the effects and properties, which they name A posteriori, to wit, By that which comes after.

Wherefore, I willingly admit that charity is that, whereby the godly are discerned from the wicked, by the latter knowledge, and by the effects: but this knowledge pertains to us. Christ otherwise, without the same, very well knows them that are his and sets them apart; namely, by election and predestination: which are in a manner the beginnings and causes of our salvation. Wherefore, that knowledge is had by the effects, out of the form of things, which they take as granted, we must not grant. Neither is there any doubt, but in the last judgment, the saints shall be discerned from the wicked, by the works and effects, according as the words which these men bring do declare. However, if they will have respect unto those words which the judge 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 easily understand that there is a more noble and excellent knowledge set forth of salvation to be given, than that knowledge which is afterward added through works. As for the form of faith (if any should be brought in, which properly is not lawful to be done) the same should be the spirit. For we have faith according to the portion thereof; and the more there is of the spirit, the more ample faith is present; and the more scarcity there is of the spirit, the weaker is faith.

How Faith excelleth Charity, and so likewise on the contrary.

31. Now lastly there remains to see wherein faith is preferred before charity; and again, what is attributed unto charity, rather than unto faith. First unto faith, justification is agreeable, which we affirm ought not to be granted unto charity: for while we live here, charity is

always imperfect. Therefore we cannot, in respect of the judgment of God, cleave either unto charity or unto the good works which proceed from the same, in respect of being justified and absolved by them. Further, in the epistles of Paul to the Romans and to the Galatians, it is most plainly declared that We are justified by faith, and not by works. The very which thing the nature as well of faith, as of charity, if it be well considered, doth show: for faith doth further the mind of godly men toward Christ, and toward the understanding 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 know or understand anything, the very same we receive into ourselves. But on the contrary part, the office of charity is, that it may provoke and drive the will, to show forth in action, and express in sight of the world, that which the mind hath received. And this herein consists, that those things which we have, we impart and communicate them with others. And seeing, to be justified, is to receive righteousness by imputation; it may sufficiently appear that the same comes rather by faith than by charity. Hereunto must be added that if we should appoint charity to be that, whereby righteousness is comprehended; it ought to be granted that we, when we return into favor with God, are not enemies, (as the epistle to the Romans teaches.) For charity makes the friends of God, whomever it adorns; and None loves God, but he hath first been beloved of him.

Wherefore, faith in this is to be preferred before charity, that we are by faith justified. We may add those things, which we recited before; namely, that charity is engendered of faith: but on the other side, not faith of charity. Besides this, charity follows the measure of faith, and is esteemed to be the measure thereof. As Gregory said; that So much as we love, so much we believe.

32. Those things which we have now recited are more agreeable unto faith than unto charity: now let us see what things charity doth

challenge unto it above faith. First, it endures even in the life to come; at which time faith shall have no place. And that is it, that faith brings us no clear knowledge, but an obscure: for now we know darkly, and in part; but the knowledge which we shall have in the kingdom of heaven shall be thoroughly perfect. Wherefore faith shall give place to a better state: but charity shall most of all appear in the world to come, as well towards God as towards our neighbours. Thou wilt perhaps say; And shall not charity also be made perfect in the life to come? Which if it be granted, it shall continue no longer than faith. We answer, that here there is a difference; for seeing faith passeth into an open knowledge, and into a revealed sight of the thing present; it changeth his kind and nature. Which thing happeneth not to charity; for although the same become great and more vehement, yet it shall retain still the same substance: albeit even the same shall not have all the works which it now exercises.

There shall be none hungry, to be fed; non thirsty, to give drink unto; nor other like things in that eternal felicity. Moreover, it is attributed unto charity, that (as John writes in his epistle) it giveth a testimony of our justification; We know (saith he) that if we love our brethren, we are translated from death unto life. And Peter seemeth to give commandment, that we through good works should make our calling certain. And we must not omit that which Paul hath; to wit, that Charity is greater than faith and hope. Which saying we expound two ways; first, because the Lord said, It is a more blessed thing to give than to receive. We shall now indeed evidently show, that faith doth exercise itself in receiving, and charity in giving and bestowing.

It is further expounded, that we are said to have two sorts of righteousness; the one (I say) being imputed unto us by God, by the which we are justified in very deed: and that (as it hath been said) we obtain not by works, but apprehend it by faith: and the other righteousness is that, which cleaveth unto us; and consisteth of faith,

hope, and charity, and all good works; the which (as we have already said) do never attain unto the perfect obedience of the law, but do only make a entrance into the same: the which is nothing else, but to obey the commandments of God, with as earnest an endeavour as we can. Wherefore I willingly grant, that in this kind of righteousness, charity hath preeminence: because our exercising, notwithstanding it be begun by faith, yet it stays not there; but goes forward unto hope, unto charity, and unto all other virtues and good works. Wherefore as in justification before God, faith is the chief and principal: so in this righteousness that is begun, charity is the better.

33. And if any will demand, wherefore we appoint two sorts of righteousness, as has been shown before: we will answer, that the same we have learned from the holy scriptures. To the Romans it is said; As by the disobedience of one man, many are made sinners: so by the obedience of one, many are made righteous. And in the same epistle the apostle says; But to him that worketh not, but believeth in him that justifieth the ungodly, faith is counted for righteousness.

And Paul almost throughout that whole chapter, speaks of this imputation of righteousness by faith. And to the Corinthians he said, that Christ is made unto us, wisdom, and righteousness, and sanctification, and redemption. But of the righteousness that cleaves unto us, he shows unto the Ephesians, when he bids us To put on the new man, which is created according to God, in righteousness and holiness of the truth. Also to the Hebrews, when he says; that The saints wrought righteousness. And it would be an infinite thing, if we should recite all the testimonies, which we find for the proofs of either righteousness. But it is very good to be considered when the apostle compares them both together: for there it is easily understood wherein the one does excel the other. Unto the Philippians it is written; That I may be found in him, not having

mine own righteousness, which is by the law; but that righteousness, which cometh by the faith of Jesus Christ.

He had reckoned up before those things, which had happened unto him in the Jewish religion; whereof he might have gloried, as concerning the flesh; the which he said now that he made no reckoning of: and he esteemed them to be loss and dung, and that for the excellency of the knowledge of Jesus Christ, &c. In which place thou shalt also perceive, that the good works, which he now exercised, being converted unto Christ, are by him accounted nothing, in comparison of that righteousness, which is granted unto us by faith. The same comparison also is used in the epistle to the Romans, where it is read in this wise; The Gentiles, which followed not righteousness, attained unto the law of righteousness; because they sought it not by works, but by faith: but Israel, which followed righteousness, attained not to the law of righteousness, because they sought it by works, and not by faith. Also it is said in the same epistle, that They being ignorant of the righteousness of God, and would establish their own righteousness, submitted not themselves unto the righteousness of God.

34. But against this distinction, some say; How can it be that the righteousness which we have not should be imputed unto us? We answer; that we must not imagine that Christ and his righteousness are strange from the saints; for We put on Christ himself through baptism: and (as it is written unto the Ephesians) God doth favour and accept us in his beloved. But these men say, that it behoves the judgments of God to be true; but how can his judgment be true, when as the righteousness, which we have not, is imputed unto us; and that the sin which we have, is not imputed? And yet nevertheless both things are spoken by the scripture: for, as touching sin, David rehearseth (as Paul saith) that Blessed is the man, to whom the Lord

hath not imputed sin. And touching righteousness, it is added; But unto him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness. And these things, which the scripture declares, are not without reason: for seeing righteousness is imputed unto us, we are not altogether destitute of the same; not that it cleaves in us, but because we apprehend it by faith: therefore by faith, we are truly said to have the same. For the apprehending by faith, doth not take away any whit from the truth of the thing. Wherefore, very many are far deceived about the matter of the Eucharist: for when we affirm that by faith we do eat the flesh of Christ, and drink his blood; they straightway conclude that therefore we have not these things indeed: as though that by faith we apprehend a false flesh of Christ or a feigned blood of him.

Neither yet is that true, which was taken as granted; that we in any wise have sin, because it is not imputed unto us: for seeing they which be justified, do strive against sin, and suffer not the same to have dominion over them; therefore after a sort they are judged to have no sin. On the behalf of charity, that it doth justify, that is wont to be objected, which we read in John; God is charity, and he that dwelleth in charity, dwelleth in God, and God in him. Howbeit, this place is not very proper for charity: for elsewhere it is written also;

He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. And again; He that dwelleth in me, and I in him, this man bringeth forth much fruit. And of them also, which keep his commandments, he saith; that He and the father will come and dwell with them. Wherefore thou seest, that this abiding, which they object against us, doth happen unto us through many instruments or means: and yet is there not any man that will affirm us to be justified by all these things. Wherefore we need not labour to know by what means it cometh to pass, that Christ and the father dwell in us, and we in them: but we must rather consider, what is that, by the which

he first and principally dwelleth in us. And certain it is, that such a conjunction springeth not of any other cause, than of election, predestination, and calling, according to his determinate purpose; as the apostle hath contrived together these things in the epistle to the Romans. And there is no doubt, but that we first of all by faith answer unto the calling of God. Neither doth experience teach us otherwise. When anything is promised unto us by some man, we then first of all cleave unto him, when we give credit unto his sayings.

Wherefore Paul in another place wrote, that Christ dwelleth in our hearts by faith.

What is the union of the godly with Christ.

35. Now we must see what it is to be in Christ. First comes in place that which is common to all mortal men: for the Son of God, because he took upon him the nature of man, is joined with all men. For since they have fellowship with flesh and blood, as the epistle to the Hebrews testifies, he also was made a partaker of flesh and blood.

But this conjunction is general and weak, and only (as I may term it) according to the matter: for the nature of man far differs from that nature which Christ took upon him. For the human nature in Christ is both immortal and exempted from sin, and adorned with all pureness: but our nature is impure, corruptible, and miserably polluted with sin: but if the same be endowed with the spirit of Christ, it is so repaired, as it differs not much from the nature of Christ. Yea, so great is that affinity (as Paul in his epistle to the Ephesians says) that we are flesh of his flesh, and bones of his bones.

Which form of speaking seems to be drawn out of the writings of the Old Testament: for truly thus do brethren and kinsfolk there speak one of another; He is my bone, and my flesh. For they being come of one and the self-same seed of the father, and womb of the mother, seem to acknowledge unto themselves one matter common to them

all: whereunto this furthereth also, that children draw of their parents, not only a carnal and corpulent substance; but also wit, affection, and disposition.

The very which thing comes to pass in us when we are endowed with the spirit of Christ: for besides our nature, which we have common with him, we have (as Paul does advertise us in the first to the Corinthians) his mind and (according as Paul requires the Philippians) the self-same sense; Let the self-same sense (says he) be in you, which was also in Christ Jesus. This knitting of us together with Christ, Paul expressed by the similitude of engraffing, wherein are very well perceived those two things which we have now rehearsed: for the young slip that is grafted, and the stock whereinto it is grafted, are made one thing. Neither only are the matters which were diverse, joined together; but they are also nourished together with one and the self-same juice, spirit, and life. The same thing the apostle testifies to be done in us when he says that we are grafted into Christ. The same also does our Saviour teach in the Gospel of John when he calls Himself the vine, and us the branches: for the branches have the self-same life common with the vine tree; for they all spring out by one spirit, and bring forth one and the self-same fruit. Paul also, in his epistle to the Ephesians, compares with matrimony that conjunction which we have with Christ. For he says, that the same is a great sign between Christ and his church.

For even as in matrimony, not only the bodies are made common [between man and wife] but also their affections and wills are joined together: so comes it to pass by a sure and firm ground between Christ and his church. Wherefore the Apostle pronounces them free from sin, which do abide in Christ, and are in him after such a sort, as I have now declared; to the end they may live his life, be of the same mind that he is, and bring forth such fruit of works as differ not

from his fruits. And they which are such cannot fear condemnation or judgment: for the Lord Jesus is salvation itself, as his own name declares; wherefore they which are in him, stand in no peril to be condemned. Hereto we add, that they also are in Christ, which in all their affairs depend upon him; and who are moved by his spirit, whatsoever they take in hand or do: for, to depend upon him, is nothing else, than in all things that we go about, to have a regard unto him, and only to seek his glory. And they that are led by his spirit, follow not the affections and provocations of lusts. Hereby it is manifest, in what sort faithful and godly men are in Christ; and that by all the kinds of causes. For Christ and we have all one matter, also we have the self-same first entrances of form: for we be endued with the self-same notes, properties, and conditions which he had. The efficient cause, whereby we are moved to work, is the same spirit whereby he was moved. Lastly, the end is all one; namely, that the glory of God may be advanced.

36. Furthermore, every assembly and congregation of men, which tends to a definite and certain end, and is governed by prescribed laws, may be called a body. Wherefore, a city, a commonwealth, and a kingdom, are called certain bodies; because they have a certain end, to wit, that men may both be in good state as touching the body, and may live according to virtue. But the body of Christ, which is the church, has not only respect unto this, but unto eternal life also: and it has all these things in common; namely, God, Christ, the Holy

Ghost, the word of God, grace, the sacraments: and it has respect unto the things of this world, which pertain to mutual helping one another. And this body is governed by the ordinances and sayings of the holy scriptures; and it lives by the spirit of Christ. And of this thing we have an excellent article of our faith, wherein we confess the catholic church to be the communion of Saints. But in the members of this body, there is observed two sorts of conjunction; one is that,

which they ought to retain among themselves; and the other, that which they ought to have with Christ. Touching this thing we are very well instructed in the fourth chapter to the Ephesians, where it is written, that by the head Christ, is ministered life and spirit, by the joints and knitting together of the members into the whole body, that according to the measure of every part, there may be an increase in the body. The same is also showed in the second chapter to the Colossians.

By which words it appears that wicked men are not truly of the church, seeing the spirit is not instilled into them by Christ the head.

Indeed, they may be conversant in the church, but they cannot be of the church. It is a mere imagination brought by our adversaries that there can be withered and dead members in the body of Christ, which may be revived again. A member that is dead is a member no more, neither yet ought to be called a member; unless thou wilt have it all one, that to be a man which is but the sign of a man. And Paul said in the epistle unto the Corinthians; Shall I take the member of Christ, and make of it the member of a harlot? As if he had said;

These things are repugnant one with another, that we should be the members of each of them. Wherefore this similitude declares, what manner of conjunction ought to be amongst us, and with Christ. And certainly, even as we have said, we be so joined with Christ, as we be called flesh of his flesh, and bone of his bones; because through his incarnation we are made of the same nature and kind that he is of: and afterward, his grace and spirit coming to us, we are made partakers of his spiritual conditions and properties, as it has been above declared. Wherefore Cyril writing unto Reginas of the right faith, said that our flesh is together in one substance with the flesh of Christ; and those that otherwise would judge, he held them accursed.

37. And for the proving of so great a conjunction between us and Christ, there is no need of the corporal and substantial presence of the body of Christ; as many endeavour to prove in the Eucharist. For we should have never a whit the more profit or commodity by the same, than if we confess Christ to be in heaven as touching his body.

For we see that Christians may be members one of another, and that most nearly knit together, although some of them live in England, some in France, and some in Spain. But if so be this be granted as touching the members themselves, why shall it be an absurd thing to grant the same touching the head; that by this spiritual conjunction it may both be in heaven, and also be joined spiritually with us? The very thing we see come to pass in matrimony, wherein the holy scripture declares that Man and wife are one flesh: which thing our adversaries are constrained to grant no less to be true when man and wife are sometimes in sundry places distant one from another, than when they dwell in one house together. If so be then it be so in them, why should we deny that the body of Christ may be joined unto us in such a sort, as we may be one with him; although by substantial and corporal presence in the Eucharist he be absent from us? They are ever flying unto that sentence of the Lord; This is my body, as though it may not otherwise be understood, but that there must be affirmed a natural presence; when nevertheless we will confess it to be the body of Christ, into which we neither be transubstantiated, neither is it required that any of us in corporal presence should be joined with other, as concerning place. But of these things we will speak very largely elsewhere.

Touching the adoption of the children of God; out of the eighth chapter to the Romans, verse 15.

38. This place seemeth to require that we speak somewhat also of the adoption of the children of God. The lawyers (as it is in the institutions) define adoption to be a lawful act which doth imitate nature, found out for the comfort of them which have no children.

Further, they make a distinction between adoption and arrogation: for they say that it is arrogation when he that is his own man and at liberty, is received into the stead of a son; but adoption is, when he that is received, is under another man's power. Howbeit the laws forbid that the elder should be adopted of the younger: for it seemed to be a monstrous thing that the son should exceed the father in years; and therefore Cicero doth oftentimes inveigh earnestly against that adoption of Clodius. Now doth God adopt unto himself his elect; not for that he had not another son, for he had Christ his only begotten son, in whom he was well pleased; but because in all the nature of man he had as yet no children. For through Adam we were all made strangers from him; wherefore for this cause God sent his own natural and legitimate son into the world, that by him he might adopt unto himself many other children of our kind. And this is not wont commonly to be done: for they which have one only son, seek not to themselves other sons; nay rather, they are glad that the same their son shall not be compelled to part the inheritance with his brethren. But so great was the love of God and of Christ towards us, as he would join us unto so great a dignity, although we be unworthy.

Neither is that heavenly inheritance of that nature, that the same being communicated unto many, is therefore diminished.

Now let us see how this adoption cometh unto us. Paul seemeth to say that it is communicated unto us by the spirit of Christ: for of it we have faith, whereby we embrace both Christ which died for us, and also the promises of God: and by that means we are adopted by God unto children. This thing did John very well show unto us, in the beginning of his Gospel, where he writeth; And as many as received

him, to them gave he power to be the sons of God. By these words we understand that we be made the sons of God, when we receive Christ.

And this is not done either by circumcision, or by other ceremonies of the law, or by good moral works, but by faith only: and therefore

John added; Unto those which have believed in his name. And when it is said that Power is given unto them to be made the sons of God, we must not think (as many Sophisters would have us) that we first believe, and then afterward receive power to be counted to be in the number of the sons of God: for power in that place is nothing else but a right and a prerogative. As if it should be said, that they which have received the Lord, and believed in his name, have a right and prerogative to come into the adoption of the sons of God. But John addeth; Which are borne, not of blood, nor of the will of the flesh, nor of the will of man, but of God. First, when he saith; Not of blood, he signifieth that this adoption cometh not by the order of nature, as in this generation are mixed together the seed of man and woman.

Which sentence he more plainly expresseth in the next words following, when he saith; Not of the will of the flesh, nor of the will of man. And that by the flesh he meaneth the woman, may by two places be proved: for Adam said of his wife, which was delivered unto him by God; This is now bone of my bones, and flesh of my flesh.

And Paul unto the Ephesians saith; He which loveth his wife, loveth himself: no man at any time hath hated his own flesh. And this interpretation Augustine followeth, albeit I see that this place may otherwise be expounded; as when it is said, Not of blood, we understand that we come not to this adoption by force of any stock or kindred. For the Hebrews persuaded themselves that they did: for they always boasted importunately, that they were the seed of Abraham. Neither attain we to this adoption By the will of the flesh: for to the attainment thereof, we are not helped by those good things which the flesh useth to covet: I mean, by riches, power, strength of the body, beauty, and such other like things: Neither by the will of

man; namely, by those good things, which are counted more excellent, and that are thought most chiefly to become men; such are wisdom, prudence, and the works of moral virtues: for all these things cannot make us to be the children of God. But we are born

(saith he) of God. All this have we only of the goodness of God, and of his mere mercy. Therefore Paul unto the Ephesians saith; Who hath predestinated us unto the adoption of the sons of God. Wherefore, the whole consideration of our adoption depends on his election and predestination.

39. But of His divine will, there can be no reason either understood or given by us: and thereof it cometh, that Christ saith in John; that We ought to be borne divinely, and from above. And Christ compareth this generation with the wind; Thou hearest (saith he) the wind, and yet thou knowest not from whence it cometh, or whither it goeth. Wherefore GOD, through Christ, giveth His spirit largely unto us: and He useth the word as an instrument; and this is called the seed, whereby we be regenerate. For He giveth faith, whereby we receive the promise of the word set forth unto us: and by that means, we are justified and do obtain the adoption of the sons of God, which yet so long as we live here cannot be perfect. Wherefore Paul saith; that We wait for the adoption of sons, and the redemption of the body: which we shall not attain unto unless it be in that blessed resurrection. The self-same things Paul writeth to the Galatians;

When the fullness of time (saith he) came, God sent His own son made of a woman, and made under the law, to deliver those which be under the law, that we might receive the adoption of sons. And because we are sons, God sent the spirit of His son into our hearts, in whom we cry; Abba, Father. These words declare that there was, before the fullness of time, a certain bondage under the law: afterward was given the son, by whom we which are appointed and

prepared to be made the sons of God, might more fully receive both the spirit and adoption.

This adoption, Christ seemeth as it were by a certain sacrament to have confirmed in his genealogy: for when as in Luke and in Matthew, the names of his progenitors are varied, there is mingled adoption: so that one and the self-same man had one father by nature, and another by adoption. Also in the old testament adoption was much used: for both Jacob adopted unto him his nephews

Ephraim and Manasseh, to be unto him instead of other sons. And that trade was of such force at that time, as even unto dead men children were adopted: for when one brother was dead, the brother that remained on live, begat children of his wife, and raised seed in Israel. These things, as it were a certain shadow, figured this our adoption unto the sons of God. The common translation hath; The adoption of the sons of God, whereas in the Greek this word, of God, is not read: for there is only this word 〈υἱοθεσία〉, that is, Adoption.

But it must be diligently considered, both from whence we are by this adoption brought, and whither we are transferred. We were before, the children of the devil, of wrath, of incredulity, of mistrust, of this world, of perdition, of night, and of darkness. And hereunto we are transferred, that both we are called, and are in very deed the sons of God, partakers of the divine nature, brethren of Christ, and children of light, and that we sin not, (For he who is born of God sinneth not) and that we love our neighbours, and our enemies, to the intent we should resemble our heavenly Father, who suffereth his sun to shine upon the good and evil, and raineth upon the just and unjust; and finally, that we be peace-makers: for they shall be called the sons of God. But our adoption is not such, as we should think that we are born of the substance of God: for that is proper unto Jesus Christ only; for the word of God is by nature born of the father, which thing

nevertheless the Arians denied. For seeing they affirmed the son of God to be a creature, they must needs say that he was not the son of God by nature but by adoption. Doubtless great is our dignity: for we are so highly exalted, that we not only are called, and be the sons of God; but also have Christ to be our brother. Wherefore Christ, when he was risen again, said unto the woman; Go ye and tell my brethren.

And although the fathers of the old law were not quite void of this dignity, yet they had it not so publicly declared. But this was no let at all, that some of them were weak; for we also in the Gospel have many that be weak.

For Paul saith unto the Corinthians, that he could not speak unto them as unto spiritual; and therefore he was same to feed them with milk. The very which thing is written unto the Hebrews. And on the other side, they had men which were renowned in faith, whom we doubt not but were singular in this adoption. And that thus also it was in those days, the Apostle testifieth in the epistle to the Romans, the 9th chapter: for he saith; Unto whom pertaineth the adoption, and the glory, and the testament, and the giving of the law, and the worshipping, and the promises, and to whom pertain the fathers.

Here we see, that adoption pertained unto them also. Ambrose upon this place teacheth, that of this adoption springeth unto godly men great security: and undoubtedly, for so much as this cometh unto us through the spirit, whereby we are inwardly moved, we ought to be far more certain, that we are the sons of God; than the sons of this world are certain that they are the sons of them, whom they call fathers. For oftentimes the mothers deceive both their husbands and their children: but the spirit of God deceiveth no man.

In old time, flatterers went about to persuade Alexander, that he was not the son of king Philip, but of Jupiter: afterward, when he saw there came blood out of a wound that was given him, he smiled,

saying, that it seemed to him to be common blood, and not the blood of gods. But we, though we suffer many things, yea and lose our life for Christ his sake; yet notwithstanding we ought to be fully persuaded, that we are the sons of God. For to the end we should not anything doubt of that matter, we have not only the witness of the spirit; but the very son of God hath taught us to call God, Father, and to invocate or call him by that name. And this form of prayer ought to call us back from all kind of wickedness, and from all kind of dishonest works; and also to put us in mind, not to degenerate from the nobility of so honourable a father, and that we in no case dishonour him: for it is accounted a great reproach unto fathers, to have wicked children. And seeing we cannot (as we have said) attain unto this adoption, but by Christ and his spirit; therefore neither

Turks, Jews, nor men that be strangers from Christ, can call upon God as upon their father.

Furthermore, by these words (And if we be children, we be also heirs, even the heirs of God, and fellow-heirs of Christ) the Apostle shows what we obtain by this adoption; namely this, To be the heirs of God.

The which undoubtedly can appear to be a benefit of no small estimation: for not all those that be the children of any man, be forthwith his heirs also. For only the first begotten have that preeminence; even as we see the case standeth at this day in many realms. And in the holy Scriptures it is manifest, that Esau and Ishmael were not heirs. Wherefore we be heirs, and that of no poor man, or of small matters: for we have obtained the inheritance of God, and we be made heirs together with Christ: we have the inheritance of the father common with Christ, and we be so wholly grafted into him, and altogether knit with him, that by his spirit we live. But we shall then come unto this inheritance, when it shall be said unto us; Come ye blessed of my father, possess the kingdom prepared for you from the beginning of the world. We be fellow heirs,

because (as John saith) when he shall appear, we shall be like unto him. And Paul saith unto the Colossians; Ye be dead, and your life is hidden with Christ in God: and when as Christ your life shall appear, then shall ye also appear with him in glory.

Inheritance (as it is defined by the Lawyers) is a succession into the whole right of the man that is dead. And may this appear to be but a small matter, to be made partakers of the whole right of God?

Certainly Peter saith, that We be made partakers of the divine nature. Here Ambrose noted, that it is not in this matter, as we commonly see it come to pass in the world: for it behoveth that the testator die, before the successor can come to the inheritance. But God dieth not, nay rather we that be appointed to be his heirs do die first, before possession can be delivered unto us. Christ also first died, before he came unto the glory which was appointed for him.

Moreover, as touching civil laws, the heir is counted one and the selfsame person with him that maketh him heir. Even so we, through Christ, are strictly knit together with God, so as we are now one together with him, according as Christ prayed; That they may be one, as thou and I are one: for all things are ours, and we are Christ's, and Christ is God's. This inheritance obtain we freely, by the spirit of Christ. Wherefore the bishops of Rome, and their champions the Cardinals, and false bishops, do wickedly, which have shut up this inheritance of remission of sins, and access unto the kingdom of God under their counterfeit keys; that they at their own pleasure might sell the same, and either thrust down to hell, or send up to heaven whom they list themselves.

The description of Christian Hope, in the 5th chapter to the Romans, verse 5.

42. As concerning hope, this is a notable chain, and an excellent connection of Christian degrees. Of this chain, the first link is fastened to the post of afflictions in this life; from thence the godly ascend to patience, from patience to experience, and from experience to hope: which hope, forsomuch as it maketh not ashamed, but without doubting attaineth unto God, which is our principal felicity, is fastened unto him, as unto the highest link of the chain. This very property of not confounding, belongeth also unto faith; for None that believe in him shall be confounded: and that for good cause; for what can be of more near a kin unto faith, than hope? The Latin interpreter turneth it; Non confundit, that is, Confoundeth not.

Howbeit it might be properly turned; Non pudefacit; that is, Maketh not ashamed. And it is a figurative kind of speech: for Paul's mind was to signify, that the godly cannot be frustrated of their hope; for they which are frustrated; namely, when things fall out far otherwise than they hoped for, are commonly ashamed. Wherefore Paul by shame understandeth frustration; because shame always followeth it.

But the Latin interpreter had respect to that perturbation of the mind, which followeth shame: for, To confound, is nothing else, but To perturb or trouble.

Now, if this sentence be true, as in deed it is most true, namely, that this Hope confoundeth not; it followeth, that the same dependeth not of our works: for otherwise, it would oftentimes fail. But that it is true & certain, Paul declareth, not by one word only, but by three, and those of great efficacy. For first he useth this word Knowing, which betokeneth an assured knowledge of a thing. He maketh mention also of Reioising, which cannot have place among godly and wise men, but in those things which they assuredly and firmly possess. Last of all he addeth, that Hope maketh not ashamed. And it is not without cause, that he oftentimes induceth persuasions of this certainty; because from thence chiefly is consolation to be sought for

in afflictions. When Christ did hang upon the cross, the wicked railed against him, saying; He hoped in God, let him save him, if he will have him; let him come down from the cross, &c. The self-same things are laid against us, not only by outward enemies; but also by our flesh, our outward senses, and by human wisdom. How can we resist these, but by this doctrine of the apostle; Hope confoundeth not? The hope which we have put in the Lord, will not make ashamed.

43. The Sophisters labour to prove that hope springs from merits; because Paul saith it springs from patience: as though we should think that hope were given to us by the merit of patience. But in the meantime, they mark not that those things which Paul here by a certain order disposes are not so compared one to the other, as causes and effects. For who will say that afflictions are the causes of patience? And if they are not so, why should they more affirm that patience is the cause of hope? The scripture most expressly teaches that he who puts confidence in man or in any creature is accursed: for a man, of whose promise we depend and assure ourselves, may either die, or alter his mind, or else be prevented from faithfully performing what he promised: and to have confidence [in him] either for merit's sake or by reason of good works is to place our hope in man; wherefore, such hope worthily makes ashamed. But the hope which is fixed upon God is certain; neither can it be deceived. The Sophisters craftily go about to avoid this sentence by two places of Paul; the one to the Romans, and the other to Timothy. The place to Timothy is thus; I know whom I have believed, and am certain. And the other to the Romans is thus; I am assured that neither death, nor life, nor angels, &c. By these places, they think to overthrow the proof which we have made, because they think that these words are to be understood not universally of all believers; but only of Paul and

such others who had it peculiarly revealed unto them that they should attain unto salvation.

But these their enterprises are in vain; for here is now treated of the nature and property of hope, whereby it is manifestly proved that all they who are endowed with it are sure of their salvation: so that they must needs confess that they who doubt of their salvation either have not the hope which belongs to a Christian; or else, if they have that hope, they must needs be assured of their salvation. But if a man will say; What if I shall be unworthy, and therefore God will not bestow upon me the chief reward? I answer, that this is a wrestling of the conscience and must be overcome by hope; for the attainment whereof let us cleave fast unto the word of God: such as this; God is faithful, who will not suffer you to be tempted above your power, but together with the temptation will make a way out: and such like places of the holy scripture, wherein God promises that he will give perseverance unto his, even unto the end. And to speak briefly, the hope of the godly leans only unto the goodness, power, and mercy of the only God. This thing Basil very well understood in his exposition upon the 33rd psalm when he interprets these words; Hoping in his mercy: He who does not (says he) put confidence in his own proper deeds, neither hopes to be justified by works, has his hope of salvation only in the mercy of God; for when he shall consider these things with himself, Behold God and his reward, &c.

44. But the School-men have taught far otherwise; for the Master of the sentences, in his third book, thus defines hope; Hope is an assured expectation of the blessedness to come, coming of the grace of God, and of merits going before. Which definition, how absurd it is, especially touching the latter part; it is manifest in those who are newly from most heinous and horrible sins converted to Christ: for they undoubtedly can have no good merits, seeing before they were

void of charity, from which all our works proceed. Yet can there be nothing more certain than that they, who be converted unto Christ, cannot be without hope. Yea, Augustine upon the psalm; From the depth have I called upon thee, ô Lord, exhorts them that fall, and those who live in the depth of evils, not to cast away hope; and that by the example of the thief, and of many others. It may now be demanded of them, by what merits hope is confirmed in these men?

They commonly answer that merits do not always go before hope; but always go before the thing hoped for. And they declare their opinion concerning this matter in such a manner that they teach that merits go before hope, either indeed, or else doubtless in thought.

For men newly converted, commonly while they conceive hope of salvation, determine both in their mind and in their cogitation, to do good works; whereby they think to merit the last reward. But what certain 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 already is. We should rather affirm the contrary; namely, that this godly will springs of faith and of hope, than that faith or hope should proceed of it, as from the cause.

But it is a world to see how these men turn themselves when on the one side they say that hope is an assured expectation; and yet on the other side, they will have this to be a most firm doctrine, that no man can be assured of his salvation, unless it be specially revealed unto him by God. Here they perceive themselves to be fast tied; and they confess that it is a hard matter to understand what manner of certainty the certainty of hope is. Here these miserable men sweat, and go to work, and feign, and imagine many things. First, they teach that all certainty of hope comes of the certainty of faith; and this indeed is not amiss: for therefore we certainly hope, because by faith we embrace the most certain promise of God. But they go on further and say that by faith we generally and absolutely believe that all the

elect and predestinated shall be saved; but that hope makes us to have a confidence that we are of the number of the elect: as though hope had a particular knowledge under faith; that which was generally apprehended by faith is by hope applied unto everyone of us apart. Wherefore they affirm that this certainty of hope is by supposition; if we be of the number of the elect, and do persist even unto the end. And this kind of certainty they will have to consist of very likely conjectures. And at length they conclude that the certainty of hope is less than the certainty of faith.

45. But contrariwise, we make the certainty of either of them to be alike: for look how much faith we have, so much hope also we have; for faith retains not with itself any part of certainty which it delivers not over unto hope. That is a fond devise, which they bring touching application, in that by hope, they apply unto us those things which we have by faith, generally and absolutely believed. For we do not only believe that God is good, or the father and author of man's felicity; but also every godly man by faith assures himself that God both is, and will be unto him good, is and will be unto him a father, is and will be unto him the author of felicity. Hereof comes that certainty of hope. And for this cause, it is, that Paul writes, that it cannot confound. And seeing faith has a respect unto God, as to one who speaks the truth; and hope has respect unto him, as unto one who is faithful and most ready to perform his promises: and God himself is no less faithful in performing than true in promising; we may manifestly conclude that hope has as much certainty as has faith. Neither can that anything more help them, which they cavil at the length; namely, that hope has certainty as touching the object, but not as touching the subject: for when (say they) it has a respect unto the clemency, goodness, grace, and power of God, there is no let in those things, but that everyone may be saved: and therefore on that behalf they appoint a grounded certainty; but if a man considers

the subject, the mind I mean, and will of him that hopes; for as much as it is pliable and wavers, and may be changed, it can never be certain or sure of salvation.

But these men seem unto me to deal even as they do, which in a siege, defending their city, diligently shut and defend all other gates saving one, which they leave open; through which when the enemies enter in and destroy all things, they perceive that they lost all their labour. So these men take exceeding great pains, because there may seem to be no uncertainty, as touching the goodness, power, and clemency of God, or merit of Christ. Howbeit, in the meantime they appoint our will to be so subject unto changing, as it neither can nor ought to promise unto itself perseverance, no not out of the word of God; and by this means, they quite take away all certainty: so that this saying of Paul, hope confounds not, can have no place; neither does the certainty, which they go about to establish, anything profit.

Verily if we peruse the holy scriptures, we shall not only understand that God is generally good and mighty; but also that he is evermore unto us good and merciful: and that therefore he will confirm our will, that it shall never fall away from him. For as we have a little before mentioned; he will not suffer us to be tempted above that which we are able to bear, but together with the temptation will make a way forth. And in the first chapter of the first to the Corinthians; he shall confirm you blameless even to the end, against the day of the Lord Jesus Christ: for God is faithful, by whom we are called. There are besides, a great many other testimonies in the holy scriptures, which promise unto us both perseverance and confirmation of our will by Christ. Wherefore we say, that this certainty of hope is a firm cleaving unto the promises offered unto us, and received by faith; because we know that we shall not give over, but continue even unto the last end.

46. And of so great force is this hope, that as Augustine writes unto Dardanus, and in many other places, it calls things that are to come, already done: as the same Augustine very well declares out of many places of Saint Paul, and especially unto the Romans, unto the Ephesians, & unto the Colossians. For unto the Ephesians we are said, to be already raised from the dead, and to be already set at the right hand of God, together with Christ in the heavenly places. Unto the Colossians; If ye have risen together with Christ, &c. And in another place; He hath saved us by the fountain of regeneration. And unto the Romans; By hope we are made safe. This certainty springs chiefly of a worthy estimation, which by faith we conceive, touching the constancy of God: the which no unworthiness of ours is able to cast down. Unto which unworthiness of ours, drawing us from this confidence, if we have respect, we must needs against hope believe in hope; and have a full confidence that we shall be saved by Christ, although the same unworthiness repugn never so much against it; setting before the view of our eyes our father Abraham, whose steps we ought by faith to cleave unto.

He, as touching the promise that he should have issue; weighed not his own age, or the age of his wife, which was past childbearing; but had a respect unto him only which made the promise, and considered his might: and therefore he determined most assuredly with himself, that that should come to pass which God had promised.

Even so, although we be unworthy, and that our fowlnesse and sin is a let unto us; yet let us have no mistrust, but that by Christ we shall be made safe: unless we will suffer ourselves to be infected with infidelity, the which Abraham did most of all abhor: for he staggered not through unbelief, as the apostle saith. Wherefore this uncertainty of our adversaries, is utterly taken away from the minds of the godly: for, for this cause (as the apostle testifies) would God have us to be justified by faith, and not by works, that the promise should abide

certain and unshaken. And this is indeed to give the glory unto God, which thing Abraham did: for he, notwithstanding those wonderful great impediments, hoped undoubtedly, that the same, which God had promised, should come to pass.

Job 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 shows, that it is the property of the godly, that albeit they be very severely afflicted by God, and may appear to be hated of him, yet do not cast away their hope. Wherefore, let us imitate him, and if so be that our falling and unworthiness shall set themselves before our eyes; yet let us not distrust. Let us in the meantime detest our vices, and as much as lies in us, amend them; but yet through them let us by no means be cast down from the hope of salvation. For if, when the promises of God are offered, we should behold our own worthiness; we should rather be moved to desperation than to any hope: for there is no man, whose mind is not laden with many and grievous sins. Besides this, Paul teaches us, that peace towards God is had by Christ, and by the faith which is towards him: which peace undoubtedly should either be none at all, or else very troublesome, if we should continually doubt of his goodwill towards us. Do we not always in our prayers call upon him as our father? But no son, which follows natural affection, doubts of his father's goodwill towards him. How then do we call him father, whom we suspect to be our enemy?

47. There might be a great many of such other reasons brought for the certainty of hope. But now I will in few words declare, that the fathers also in their writings taught the self-same certainty.

Chrysostom upon that place unto the Romans, thus writes; Doo not (saith he) yea though thou be of small worthiness, discourage thyself, seeing thou hast so great a defense; namely, the love or favour of the judge. And a little afterward he saith; For that cause the apostle

himself (when he saith; Hope confoundeth not) ascribes all the things, which we have received, not unto our good deeds, but unto the love of God. Ambrose also saith, that Forsomuch as it is impossible, that they which are deer unto him, should be deceived; he would make us assured of the promise: because both it is God which hath promised, and hath promised unto those, whom he will have deer unto him. Augustine in his sermon, which he made upon Monday in Rogation week; Why (saith he) doth your hand tremble, when ye knock? And why is your conscience so near asleep, when ye beg? I am the door of life; I abhor not him that knocketh, though he be unclean. And upon the 41. psalm he saith; Put not hope in thyself, but in thy God: for if thou do put hope in thine own self, thou shalt fill thy soul with trouble; for as yet it hath not found whereof to assure itself of thee. By these words he declares, that the security which we have, cometh not of ourselves, but of God.

The same father upon the 27. psalm, when he expounds these words of Paul, out of the second chapter to the Ephesians; We also by nature were the children of wrath, as others be: Why doth he say; We were? Bicause (saith he) by hope we now are not; for indeed, we still be: but we speak that which is better; namely, that which we in hope are; because we be certain of our hope: for our hope is not uncertain, that we should doubt of it. And Chrysostom upon the fifth chapter to the Romans saith; that We ought no less to be persuaded of those things, which we shall receive, than we are of those things, which we have already received. Cyprian also in his sermon De pestilentia, when he saw the godly sort fearful to die, confirmed them many ways to be assured of their salvation: and amongst all other things saith; that They do fear and abhor death, which are void either of faith, or hope. And Barnard wonderfully rejoices touching the death of Christ, touching his wounds and cross; upon that rock he saith that he doth stand, and will not fall for any violence done against him. He maketh

mention also of many excellent things, touching this firm and constant certainty. Wherefore, those good things, which we have avouched of the constancy and security of hope, do not only agree with the holy 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 certainty thereof may the more plainly be known. Wherefore, Hope is a faculty or power, breathed into us by the Holy Ghost, whereby we, with an assured and patient mind, do wait that the salvation begun by Christ,

& received of us by faith, may once be performed in us; not for our own merits sake, but through the mercy of God. First it is said to be instilled by the Holy Ghost, because it springeth not through nature, or continual actions. Indeed it is after faith, although not in respect of time, yet in nature; which thing may be learned out of the epistle to the Hebrews, where it is written; that Faith is the foundation of things to be hoped for. For, insomuch as things, which we hope for, are not evident & manifest, but are removed a great way from us; they ought to lean unto saith, by which as by a prop or pillar, they may be stayed up. And that hope doth contain expectation, or attending for, the epistle to the Romans the 8. chapter doth plainly declare; where Paul saith, that that Hope which is seen 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 do by patience wait for it.

Neither must this be passed over, that that good thing, which hope hath a respect unto, is difficult and hard to come by. For naturally in living creatures, the affection of hope consisteth in the grosser part of the mind, which they call the angry part; whereby the living creature is encouraged to pursue after that good thing, which is set before it, although there seem something to let it: for by such an affection it is stirred up, to overcome whatsoever standeth in the way. The wolf

being hungry meeteth with a bull, and through the power of appetite desireth the same for a prey: but when he seeth the great difficulty that he must have, of joining and fighting with the bull, he is through the angry power of the mind stirred up by hope, and is bold to put himself into danger and fight; and so at the length having put away all lets, he obtaineth his prey. So hath God in the nobler part of our mind, placed hope, whereby is brought to pass, that when the chief felicity (which is a thing both difficult, and far from us) is set before us, we should not be feared away, but by faith have boldness and access unto God: as Paul saith in the 3. chapter to the Ephesians.

And forsomuch as this felicity is very far distant from the godly, it cannot be otherwise, but that in hoping they have some grief; & that they sorrow in themselves, because their present state is by God so far removed from felicity. But on the other side, when they are certain and assured, that they shall attain unto that end; they cannot choose but be endued with incredible joy. And so this power of hope is sprinkled with the affects of joy and sorrow. And the apostle hath signified unto us some part of the sorrow thereof, in that place to the Romans, which we have already cited, when he writeth; Every creature groaneth, and travaileth in pain together with us, even unto this present: and not only the creature; but we also, which have received the first fruits of the spirit; even we do sigh in ourselves, waiting for the adoption, even the redemption of our body. And that joy is joined with the self-same hope, he declareth in the 12. chapter of the same epistle; Rejoicing (saith he) in hope.

49. And although that valiant courage and patient enduring seem to bring to our minds an expectation, yet those virtues have not the same otherwise than from the hope which we have described.

Neither is it to be marvelled at that one virtue should receive anything of another virtue: for they who are but meanly conversant

in the Ethics do know that liberality, temperance, & such other virtues, have much help at the hand of prudence: for by the help thereof, they have a mediocrity appointed them to follow. This is the difference that chiefly distinguisheth hope from faith; namely, that by faith we admit and embrace the promises offered unto us by God: but by the help of hope, we do patiently wait to have those promises at the length to be performed unto us. Neither was hope for any other cause given by God, but because we should not cease from following after that good thing, which we perceive cannot be obtained by our own deeds: for they are not by any means to be compared with it. For as the apostle saith; The tribulations of this time are not worthy of the glory to come, which shall be revealed in us. For they verily that be endued with hope, assure themselves, that whatsoever they do want in the strength of nature, and in works, shall be supplied by the mercy of God, and the obedience of Christ.

And if a man demand, whether a pure life and holy works can avail anything to the certainty of hope? We will easily grant that it may, so that we seclude the buying and selling of merits: for our works of themselves have nothing at all, whereby they can bring forth hope.

Howbeit, the persuasion of faith may of them take an argument to confirm hope, and to reason in this sort; God hath now of his mere liberality given me grace to do this or that good work, to put away this or that vice out of my mind; wherefore he will yet give greater things, and will not deny me those things which are remaining to salvation. If the Sophisters had said thus, they might have been borne withal. Neither in very deed is it contrary unto the apostles meaning: for, as we shall a little afterward see, he would have us, by reason of those things which God hath already granted unto us, to be certainly persuaded of his perpetual love towards us. But these men have both written and taught, that hope itself dependeth of merits,

and so dependeth, as to hope without them, they say is presumption and rashness.

50. But it seems that somewhat may be objected out of the holy scriptures, to make against this sentence of Paul, wherein he saith; that Hope confoundeth not. For to Timothy it is written; In my first defence, no man was on my side; and I was delivered out of the mouth of the lion, and the Lord shall deliver me from every evil work. Here Paul hoped to escape the persecution of Nero, but he was deceived; for under him he was slain. The same apostle unto the Philippians, when he had said, that He was distressed on both sides, because on the one part he desired to be loosed, and to be with Christ: and for that, on the other part he saw it was necessary unto him for their sakes to remain in the flesh, he addeth this; And this I am sure of, that I shall abide, and with you all continue for your furtherance, and joy of your faith. Here also again it appeareth, that the apostle hoped, that he should be delivered from that captivity, the which nevertheless he did not escape. Wherefore it might seem that the same hope confounded him. To answer to these things, we will repeat that which we said before; namely, that hope receiveth his certainty of faith, and faith hath his certainty of the word of God.

Wherefore it followeth that either of them is as certain as are the promises which be offered. And God hath absolutely and without condition promised unto us remission of sins, and eternal life; and hath commanded that we should without all doubting both believe and hope for them: wherefore in these things, neither faith nor hope can deceive us.

But touching the dangers and adversities of this life, we have no plain and absolute promise; but, as they term it, under disjunction: for God hath promised that he will either deliver us, or else comfort us in the dangers; so that we shall not fall away, but constantly confess his

name: or if we chance to fall, he hath promised to restore us again, that we may attain to everlasting life. Wherefore it is not meet that the certainty of hope should be fixed in one of these parts only: which thing if any good men at any time do, the same springeth of earthly affection, and not of Christian hope; and therefore it is no marvel if they be sometimes deceived. But to return unto Paul, he of a certain great love hoped to abide longer among the Philippians, and to edify them; of the which thing seeing he was not instructed by the word of God, it came easily to pass that he was deceived. But the sum of that godliness, which belongeth to the Gospel, is to determine certainly; that God doth love us, and that he will at the length make us blessed. And if sometime the minds of godly men be disturbed, as though they doubted of the promises of God, or of their salvation; this happeneth not through the default either of faith or of hope; but by reason that while we live here, we be not endued with perfection: wherefore this doubting proceedeth from the flesh, and from our human wisdom.

Indeed we agree with our adversaries in this point, that sometimes certain doubts of salvation do arise even among the godly. But herein we disagree from them; namely, that they attribute this unto hope: but we say, that it cometh only of man's infirmity, and that it must be daily corrected. Let a man therefore think that he hath so much profited in faith and hope, as he feeleth himself more constant and firm. And in what sort these evils spring not of faith or of hope, but of our own corruption; we have before declared by an apt similitude, and will now repeat the same again. No man can deny; but that the mathematical sciences are most certain; wherefore he who hath learned them exactly, pronounceth boldly, & nothing doubteth of their conclusions: but he that is but meanly instructed in this faculty, oftentimes doubteth, and standeth in a perplexity; because he hath not as yet attained perfectly unto those sciences. Even so are we tost

with doubts, not through faith or hope; but because we do not hope nor believe so much as is needful.

51. But some man will say that we are perhaps deceived hereby; for that instead of the true faith or hope, we have only the shadows of them: for we cannot easily discern the true faith and hope from the feigned and counterfeit faith and hope. I answer, that by this instance cannot be taken away the properties of faith or of hope: for although one or two cannot discern them, yet they remain still firm in their own nature. As we see it is in liberality and prodigality: for there be many that cannot distinguish the one from the other, and yet are not therefore their properties and conditions taken away.

Paul entreats of the nature and property of hope. But if thou wilt afterward, demand, how these faculties or powers are discerned from the counterfeit? We answer, that they are declared by the force and power of the Holy Ghost; which spirit hath in all spiritual things no other light more clear than itself, whereby it should be illuminated.

Which thing also we see to be true in the sun: for the sun is not declared to be the sun, but by his own light. Wherefore Paul unto the Romans very aptly said; It is the spirit that beareth record with our spirit, that we be the children of God. But besides this light of the Holy Ghost, is required also an examination of ourselves: wherefore

Paul thus speaketh in the latter epistle to the Corinthians; Try yourselves, whether ye be in faith.

In which trial hope must be distinguished: for there is one hope that hath always repentance, and a desire of amendment of life joined with it; of which kind of hope the apostle speaketh when he saith that It confoundeth not: for it hath always these companions joined with it; namely, faith and charity. Wherefore, when we teach a certainty thereof, we open not a window unto vices, as our adversaries slander us; neither do we stir up men to loose life: for this true hope moveth

us not to these things, but rather driveth us to live according to that hope. There is another hope, which we may rather call a security of the flesh, whereof Augustine thus rightly speaketh; Such as cleave unto it, by hoping perish. And these be they, which say; God is good, and loveth us; Christ died for our salvation; Howsoever we lead our life, we shall obtain salvation. Of this hope we must diligently beware; for it is far distant from repentance, and from a desire to live well: and being of that nature, it utterly driveth away from it both faith and charity; this hope miserably deceiveth men: wherefore of this, Paul doth not here speak.

52. Now remaineth to see whether the blessed spirits or souls may in heaven have this true hope, wherewith the godly are now adorned.

For on the one side we know, that they wait for the resurrection of bodies, and the last judgment, which shall unto them be very welcome: wherefore in that behalf they seem not to be utterly void of hope. But on the other side, the apostle unto the Corinthians doth describe faith, hope, and charity: but of these three he saith, that only charity falleth not away. By which words he manifestly teacheth that true hope can have no place, when we be in heaven. And that which we have spoken of the godly, may also be called into question touching Christ: for he also seemeth to have hoped, that he should rise again, and that he should carry up his human nature into heaven. Unto these things we answer, that it ought not to be doubted, but that both Christ hoped, and also the souls of the blessed do yet after a sort hope. But we deny that it is such a hope as ours is, which we have in this life; because (as we have before declared out of the words of the apostle) our hope hath (as companions) sighing and sorrowing joined therewith: which things doubtless in the eternal felicity, which the blessed do enjoy in heaven, can have no place.

Further, our hope cleaveth fast unto faith, the which breedeth an imperfect and an obscure knowledge: for as Paul saith unto the

Corinthians; We see now by a glass, in a riddle, and we know but in part: but the saints in heaven know most perfectly and most clearly.

Moreover, forsomuch as faith hath chiefly a respect unto the last and chief good thing; there ought no such hope as ours is to be ascribed to the blessed, which now hold and possess that good thing. For true and proper hope can have no place in the eternal felicity; it is only given us as an anchor, so long as we abide here: for so the epistle, which is written unto the Hebrews calleth it. For while we be tossed with the waves and tempests of this world (unless our mind be confirmed and established by the anchor of hope) our ship will soon dash against the sands and rocks.

53. Chrysostom calls it a golden chain let down from heaven, which chain if we take hold of, we shall be drawn up into heaven.

Wherefore, we must diligently provide that this hope be daily more and more confirmed in us; which thing will then chiefly come to pass if we weigh the singular benefits of God; which benefits, inasmuch as they are manifestly contained in the holy scriptures, our hope by the reading of them shall greatly be confirmed. And this Paul has most plainly taught in the epistle to the Romans when he said; Whatever things are written, are written for our learning, that through patience and consolation of the scriptures we should have hope. The very thing which David also says; They who know thy name, put their trust in thee. Wherefore, seeing the nature and name of God are nowhere better known than in the holy scriptures; it follows that by them we ought to confirm our hope. And if we will diligently observe this, our mind shall not be discouraged when God (as oftentimes his manner is) suffers our doings to come even to shame. And the same we see happened even to Christ our Saviour; for he was so utterly forsaken of God, that he was nailed unto the cross, and died a most ignominious death, between two thieves. David also was brought to that point, that he not only being expelled from the kingdom of

Israel, was fain to wander in desolate places; but also was now in a manner shut up in the power of Saul. The self-same thing we see has oftentimes happened unto other of the godly sort, so as they were in a manner judged to be quite wrong, and to have fallen from their hope.

But the spirit of Christ gives strength, that men are able in the midst of their calamities to rejoice, and say; These things should have no power over us, if they were not appointed from above. Which sentence Christ laid against Pilate when he boasted of his power. The 42nd psalm also has excellently well taught us how we ought to comfort ourselves, and with a good hope to erect our minds: for thus it is written; Why art thou so heavy, O my soul? Why art thou so discouraged? Hope in God; for I will yet make my confession unto him: my safety is in his countenance. Neither does God commonly for any 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 lean unto too many aids: and these sundry and manifold aids he changes for one principal aid, and the same most firm; to the end we should depend upon him. By this difference of a firm hope, the Christians differ much from the Epicureans and Ethnics: for the Ethnics, if there comes any great calamity to them, straightway they exclaim and cry out; If there be a God that hath a care of these things; if there be a God that seeth these things. So they call not upon God, but being in despair, utterly discourage themselves. But contrariwise, godly men most constantly cry unto God; neither doubt they, but that their prayers reach up even unto heaven; and that God hath a care both over them, and also over all that they have.

-----

MONERGISM BOOKS

Predestination and Effectual Calling by Peter Martyr Vermigli, Copyright © 2024 All rights reserved under International and Pan-American Copyright

Conventions. By downloading this eBook, you have been granted the non-exclusive, non-transferable right to access and read the text of this e-book on-screen. No part of this text may be reproduced, transmitted, downloaded, decompiled, reverse engineered, or stored in or introduced into any information storage and retrieval system, in any form or by any means, whether electronic or mechanical, now known or hereinafter invented, without the express written permission of Monergism Books. ePub, .mobi & .pdf Editions May 2024. Requests for information should be addressed to: Monergism Books, PO Box 491, West Linn

Or 97068

↑ Back to top