Common Places, Part 3 · Chapter 3 · Section 9
The deſcription of Chriſtian Hope, in the 5. chapter to the Romans, verſe 5.
Looke In Rom. 8, 25. and 1. Cor. 13, at the end. A chaine. Hope and faith hauehave one and the ſame propertie, not to make aſhamed.42 As concerning hope, this is a notable chaine, and an excellent connexion of chriſtian degrées. Of this chaine, the firſt linke is faſtned to the poſt of afflictions in this life; from thence the godlie aſcend to patience, from patience to experience, and from experience to hope: which hope, forſomuch as it maketh not aſhamed, but without doubting attaineth vntounto God, which is our principall felicitie, is faſtened vntounto him, as vntounto the higheſt linke of the chaine. This verie propertie of not confounding, belongeth alſo vntounto faith; for None that beleeue in him ſhall be confounded: and that for good cauſe; for what can be of more néere a kinne vntounto faith, than hope? The Latine interpreter turneth it; Non confundit, that is, Confoundeth not. Howbeit it might be properlie turned; Non pudefacit; that is, Maketh not aſhamed. A figuratiue ſpeech.And it is a figuratiue kind of ſpéech: for Paules mind was to ſignifie, that the godlie cannot be fruſtrated of their hope; for they which are fruſtrated; namelie, when things fall out farre otherwiſe than they hoped for, are commonlie aſhamed. Wherefore Paule by ſhame vnderſtandeth fruſtration; bicauſe ſhame alwaies followeth it. But the Latine interpreter had reſpect to that perturbation of the mind, which followeth ſhame: for, To confound, is nothing els, but To perturbe or trouble.
Now, if this ſentence be true, as in déed it is moſt true, namelie, Hope dependeth not of our works.that this Hope confoundeth not; it followeth, that the ſame dependeth not of our workes: for otherwiſe, it would oftentimes faile. But that it is true & certaine, Paule declareth, not by one word onlie, but by thrée, and thoſe of great efficacie. For firſt he vſeth this woord Knowing, Hope is moſt aſſured.which betokeneth an aſſured knowledge of a thing. He maketh mention alſo of Reioiſing, which cannot hauehave place among godlie and wiſe men, but in thoſe things which they aſſuredlie and firmelie poſſeſſe. Laſt of all he addeth, that Hope maketh not aſhamed. And it is not without cauſe, that he oftentimes induceth perſuaſions of this certaintie; bicauſe from thence chieflie is conſolation to be ſought for in afflictions. When Chriſt did hang vponupon the croſſe, the wicked railed againſt him, ſaieng; He hoped in God, let him ſaue him, Mat. 27, 43.if he will hauehave him; let him come downe from the croſſe, &c. The ſelf-ſame things are laid againſt vsus, not onlie by outward enimies; but alſo by our fleſh, our outward ſenſes, and by humane wiſdome. How can we reſiſt theſe, but by this doctrine of the apoſtle; Hope confoundeth not? A remedie againſt railing ſpeeches.The hope which we hauehave put in the Lord, will not make aſhamed.
43 The Sophiſters labour to prooue, that hope ſpringeth of merits; bicauſe Paule ſaith it ſpringeth of patience: as though we ſhuld thinke, that hope were giuen to vsus by the merit of patience. Hope dependeth not of merits.But in the mean time they marke not, that thoſe things which Paule here by a certaine order diſpoſeth, are not ſo compared the one to the other, as cauſes & effects. For who will ſaie that afflictions are the cauſes of patience? And if they be not ſo, why ſhould they more affirme, that patience is the cauſe of hope? The ſcripture moſt expreſſelie teacheth, Ierem, 17, 5.that He which putteth confidence in man, or in anie creature, is accurſed: for a man, of whoſe promiſe we depend, and aſſure our ſelues, may either die, or alter his mind, or els be let that he cannot faithfullie performe that which he promiſed: and to hauehave confidence [in him] either for merit ſake, or by reaſon of good works, is to ſettle our hope in man; wherefore, ſuch hope worthilie maketh aſhamed. But the hope, which is fixed vponupon God is certeine; neither can it be deceiued. The Sophiſters craftilie go about to auoid this ſentence, by twoo places of Paule; Rom. 8, 37. 2. Tim. 1, 12.the one to the Romans, and the other to Timothie. The place to Timothie is thus; I knowe whom I hauehave beleeued, and am certeine. And the other to the Romans is thus; I am aſſured that neither death, nor life, nor angels, &c. By theſe places they thinke to ouerthrowe the proofe which we hauehave made, bicauſe they thinke that theſe words are to be vnderſtood, not vniuerſallie of all beléeuers; but onelie of Paule, and ſuch other like, who had it peculiarlie reuealed vntounto them, that they ſhould atteine vntounto ſaluation.
Here is intreated of the nature of hope generallie.But theſe their enterpriſes are in vaine; for here is now intreated of the nature and propertie of hope, whereby is manifeſtlie prooued, that all they which are indued with it, are ſure of their ſaluation: ſo that they muſt néeds confeſſe, that they which doubt of their ſaluation, either hauehave not the hope which belongeth to a chriſtian; He that doubteth of ſaluation hath not the hope belonging to a chriſtian.or elſe if they hauehave that hope, they muſt néeds be aſſured of their ſaluation. But if a man will ſaie; What if I ſhall be vnwoorthie, and therefore God will not beſtowe vponupon me the chéefe reward? I anſwer, that this is a wreſtling of the conſcience, and muſt be ouercome by hope; for the obteinement whereof let vsus cleaue faſt vntounto the word of God: ſuch as is this; God is faithfull, 1. Co. 10, 13which will not ſuffer you to be tempted aboue your power, but togither with the temptation will make a waie out: and ſuch like places of the holie ſcripture, wherein God promiſeth, that he will giuegive perſeuerance vntounto his, euen vntounto the end. And to ſpeake bréeflie, the hope of the godlie leaneth onelie vntounto the goodnes, power, and merciemercy of the onelie God. This thing Baſilius verie well vnderſtood in his expoſition vponupon the 33. pſalme, when de interpreteth theſe words; Pſal. 33, 18.Hoping in his merciemercy: He which putteth not (ſaith he) confidence in his owne proper déeds, neither hopeth to be iuſtified by works, hath his hope of ſaluation onelie in the merciemercy of God; for when he ſhall conſider theſe things with himſelfe, Behold God and his reward, &c.
44 But the Schoole-men hauehave taught farre otherwiſe; for the Maiſter of the ſentences, in his third booke, The ſchool-mens definition of hope.thus defineth hope; Hope is an aſſured expectation of the bleſſednes to come, comming of the grace of God, and of merits going before. Which definition, how abſurd it is, eſpeciallie touching the latter part; it is manifeſt in thoſe, which are newlie from moſt heinous and horrible ſinnes conuerted to Chriſt: for they vndoubtedlie can hauehave no good merits, ſéeing before they were void of charitie, from which all our works procéed. Yet can there be nothing more certeine, than that they, They that be conuerted vntounto Chriſt cannot be without hope, though they hauehave no merits and works. They that be moſt wicked ought not to caſt awaie all hope.which be conuerted vntounto Chriſt, cannot be without hope. Yea, Auguſtine vponupon the pſalme; From the depth hauehave I called vponupon thee, ô Lord, exhorteth them that fall, and thoſe which liue in the depth of euils, not to caſt awaie hope; and that by the example of the théefe, and of manie others. It may now be demanded of them, by what merits hope is confirmed in theſe men? They commonlie anſwer, that merits doo not alwaies go before hope; but alwaies go before the thing hoped for. And they declare their opinion touching this matter, in ſuch ſort, as they teach that merits go before hope, either in verie déed, or elſe doubtles in thought. For men newlie conuerted, commonlie while they conceiue hope of ſaluation, determine both in their mind, and in their cogitation, to doo good works; whereby they thinke to merit the laſt reward. But what certeine hope can theſe good works imagined in the mind produce which are not yet wrought? For of a cauſe, which yet is not, cannot be produced an effect which alreadie is. We ſhould rather affirme the contrarie; to wit, that this godlie will ſpringeth of faith and of hope, than that faith or hope ſhould procéed of it, as from the cauſe.
But it is a world to ſée, how theſe men turne themſelues, when on the one ſide they ſaie that hope is an aſſured expectation; and yet on the other ſide they will hauehave this to be a moſt firme doctrine, that no man can be aſſured of his ſaluation, vnles it be ſpeciallie reuealed vntounto him by God. Here they perceiue themſelues to be faſt tied; and they confeſſe, that it is a hard matter to vnderſtand, what maner of certeintie the certeintie of hope is. Here theſe miſerable men ſweat, and go to worke, and feigne, and imagine manie things. Firſt they teach, The certeintie of hope come of the certeintie of faith.that all certeintie of hope commeth of the certeintie of faith; and this indéed is not amiſſe: for therfore we certeinlie hope, bicauſe by faith we imbrace the moſt certeine promiſe of God. But they go on further, and ſaie, that by faith we generallie and abſolutelie beléeue, that all the elect and predeſtinated ſhall be ſaued; but that hope maketh vsus to hauehave a confidence, that we are of the number of the elect: as though hope had a particular knowledge vnderunder faith; that that which was generallie apprehended by faith, is by hope applied vntounto euerie one of vsus apart. Wherefore they affirme, that this certeintie of hope is by ſuppoſition; if we be of the number of the elect, and doo perſiſt euen vntounto the end. And this kind of certeintie they will hauehave to conſiſt of verie likelie coniectures. And at length they conclude, that the certeintie of hope is leſſe than the certeintie of faith.
45 But contrariwiſe, we make the certeintie of either of them to be alike: The certeintie of faith and hope is alike.for looke how much faith we hauehave, ſo much hope alſo we hauehave; for faith retaineth not with it ſelfe anie part of certeinetie, which it deliuereth not ouer vntounto hope. That is a fond deuiſe, which they bring touching application, Faith applieth thoſe things which it beleeueth vntounto him in whom it is.in that by hope, they applie vntounto vsus, thoſe things, which we hauehave by faith, generallie and abſolutelie beléeued. For we doo not onelie beléeue, that God is good, or the father and author of mans felicitie; but alſo euerie godlie man by faith aſſureth himſelfe, that God both is, and will be vntounto him good, is and will be vntounto him a father, is and will be vntounto him the author of felicitie. Hereof commeth that certeintie of hope. And for this cauſe it is, that Paul writeth, that It cannot confound. And ſéeing faith hath a reſpect vntounto God, as to one that ſpeaketh the truth; and hope hath reſpect vntounto him, as vntounto one that is faithfull, and moſt redie to performe his promiſes: and God himſelfe is no leſſe faithfull in performing, than true in promiſing; we may manifeſtlie conclude, that hope hath as much certeintie as hath faith. Certeintie as touching the obiect and ſubiect.Neither can that anie thing more helpe them, which they cauill at the length; namelie, that hope hath certeintie as touching the obiect, but not as touching the ſubiect: for when (ſaie they) it hath a reſpect vntounto the clemencie, goodnes, grace, and power of God, there is no let in thoſe things, but that euerie one may be ſaued: and therefore on that behalfe they appoint a grounded certeintie; but if a man conſider the ſubiect, the mind I meane, and will of him that hopeth; forſomuch as it is pliable and wauereth, and may be changed, it can neuer be certeine or ſure of ſaluation.
But theſe men ſéeme vntounto me to deale euen as they doo, A ſimilitude.which in a ſiege, defending their citie, diligentlie ſhut and defend all other gates ſauing one, which they leaue open; through which when the enimies enter in & deſtroie althings, they perceiue that they loſt all their labour. So theſe men take excéeding great paines, bicauſe there may ſéeme to be no vncerteintie, as touching the goodnes, power, and clemencie of God, or merit of Chriſt. Howbeit, in the meane time they appoint our will to be ſo ſubiect vntounto changing, as it neither can nor ought to promiſe vntounto it ſelfe perſeuerance, no not out of the word of God; and by this meanes they quite take awaie all certeintie: ſo that this ſaieng of Paule, Hope confoundeth not, can hauehave no place; neither dooth the certeintie, which they go about to eſtabliſh, anie thing profit. Verely if we peruſe the holie ſcriptures, we ſhall not onelie vnderſtand, that God is generallie good and mightie; but alſo that he is euermore vntounto vsus good and mercifull: and that therefore he will confirme our will, that it ſhall neuer fall awaie from him. For as we hauehave a little before mentioned; He will not ſuffer vsus to be tempted aboue that which we are able to beare, 1. Co. 10, 13but togither with the temptation will make a waie foorth. verſe. 8.And in the firſt chapter of the firſt to the Corinthians; Ibidem. 9.He ſhall confirme you blameles euen to the end, againſt the daie of the Lord Ieſus Chriſt: for God is faithfull, by whom we are called. There are beſides, Teſtimonies of the ſcriptures promiſing perſeuerance vntounto vsus. What the certeintie of hope is.a great manie other teſtimonies in the holie ſcriptures, which promiſe vntounto vsus both perſeuerance and confirmation of our will by Chriſt. Wherefore we ſaie, that this certeintie of hope is a firme cleauing vntounto the promiſes offered vntounto vsus, and receiued by faith; bicauſe we knowe that we ſhall not giuegive ouer, but continue euen vntounto the laſt end.
46 And of ſo great force is this hope, that as Auguſtine writeth vntounto Dardanus, Hope calleth thoſe things which are to come as alreadie doone. Epheſ. 2, 5.and in manie other places, it calleth things that are to come, alreadie doone: as the ſame Auguſtine verie well declareth out of manie places of ſaint Paule, and eſpeciallie vntounto the Romans, vntounto the Epheſians, & vntounto the Coloſſians. For vntounto the Epheſians we are ſaid, to be alreadie raiſed from the dead, and to be alreadie ſet at the right hand of God, togither with Chriſt in the heauenlie places. VntoUnto the Coloſſians; Col. 3, 1.If ye hauehave riſen togither with Chriſt, &c. And in another place; Titus. 3, 5 Rom. 8, 23.He hath ſaued vsus by the fountaine of regeneration. And vntounto the Romans; By hope we are made ſafe. Wherof the certeintie of hope ſpringeth.This certeintie ſpringeth chéefelie of a woorthie eſtimation, which by faith we conceiue, touching the conſtancie of God: the which no vnwoorthines of ours is able to caſt downe. VntoUnto which vnwoorthines of ours, drawing vsus from this confidence, if we hauehave reſpect, we muſt néeds againſt hope beléeue in hope; and hauehave a full confidence that we ſhall be ſaued by Chriſt, although the ſame vnwoorthines repugne neuer ſo much againſt it; ſetting before the view of our eies our father Abraham, whoſe ſteps we ought by faith to cleaue vntounto.
He, as touching the promiſe that he ſhould hauehave iſſue; weihed not his owne age, or the age of his wife, which was paſt child bearing; but had a reſpect vntounto him onlie which made the promiſe, and conſidered his might: and therefore he determined moſt aſſuredlie with himſelfe, that that ſhould come to paſſe which God had promiſed. Euen ſo, although we be vnwoorthie, and that our fowlneſſe and ſinne is a let vntounto vsus; yet let vsus hauehave no miſtruſt, but that by Chriſt we ſhall be made ſafe: vnleſſe we will ſuffer our ſelues to be infected with infidelitie, the which Abraham did moſt of all abhorre: Rom. 4, 20.for he ſtaggered not through vnbeléefe, as the apoſtle ſaith. Wherefore this vncerteintie of our aduerſaries, is vtterlie taken awaie from the minds of the godlie: for, for this cauſe (as the apoſtle teſtifieth) would God hauehave vsus to be iuſtified by faith, Rom. 4, 16.and not by works, that the promiſe ſhould abide certeine and vnſhaken. And this is indéed to giuegive the glorie vntounto God, What is to giuegive glorie vntounto God.which thing Abraham did: for he, notwithſtanding thoſe woonderfull great impediments, hoped vndoubtedlie, that the ſame, which God had promiſed, ſhould come to paſſe.
Iob alſo made ſo ſmall account of theſe impediments, that he ſaid; Although he kill me, yet will I hope in him: by which words he ſheweth, The godlie in affliction will not caſt awaie hope.that it is the propertie of the godlie, that albeit they be verie ſeuerelie afflicted by God, and may appéere to be hated of him, yet doo not caſt awaie their hope. Wherfore, let vsus imitate him, and if ſo be that our falling and vnwoorthines ſhall ſet themſelues before our eies; yet let vsus not diſtruſt. Let vsus in the meane time deteſt our vices, and as much as lieth in vsus, amend them; but yet through them let vsus by no means be caſt downe from the hope of ſaluation. For if, when the promiſes of God be offered, we ſhould behold our owne woorthines; we ſhould rather be mooued to deſperation than to anie hope: for there is no man, whoſe mind is not laden with manie and gréeuous ſinnes. Beſides this, Rom. 5, 1.Paule teacheth vsus, that Peace towards God is had by Chriſt, and by the faith which is towards him: There ſhuld be no peace if we ſtood in doubt of ſaluation.which peace vndoubtedlie ſhould either be none at all, or elſe verie troubleſome, if we ſhould continuallie doubt of his good will towards vsus. Doo we not alwaies in our praiers call vponupon him as our father? But no ſonne, which followeth naturall affection, doubteth of his fathers good will towards him. How then doo we call him father, whom we ſuſpect to be our enimie?
The fathers taught the certeintie of ſaluation.47 There might be a great manie of ſuch other reaſons brought for the certeintie of hope. But now I will in few words declare, that the fathers alſo in their writings taught the ſelfe-ſame certeintie. Chryſoſtome vponupon that place vntounto the Romans, thus writeth; Doo not (ſaith he) yea though thou be of ſmall woorthines, diſcourage thy ſelfe, ſéeing thou haſt ſo great a defenſe; namelie, the louelove or fauour of the iudge. And a little afterward he ſaith; For that cauſe the apoſtle himſelfe (when he ſaith; Hope confoundeth not) aſcribeth all the things, which we hauehave receiued, not vntounto our good déeds, but vntounto the louelove of God. Ambroſe alſo ſaith, that Forſomuch as it is impoſſible, that they which are déere vntounto him, ſhould be deceiued; he would make vsus aſſured of the promiſe: bicauſe both it is God which hath promiſed, and hath promiſed vntounto thoſe, whom he will hauehave déere vntounto him. Auguſtine in his ſermon, which he made vponupon mondaie in Rogation wéeke; Why (ſaith he) dooth your hand tremble, when ye knocke? And why is your conſcience ſo néere aſléepe, when ye beg? I am the doore of life; I abhorre not him that knocketh, though he be vncleane. And vponupon the 41. pſalme he ſaith; Put not hope in thy ſelfe, but in thy God: for if thou doo put hope in thine owne ſelfe, thou ſhalt fill thy ſoule with trouble; for as yet it hath not found whereof to aſſure it ſelfe of thée. By theſe words he declareth, that the ſecuritie which we hauehave, commeth not of our ſelues, but of God.
The ſame father vponupon the 27. pſalme, when he expoundeth theſe words of Paule, out of the ſecond chapter to the Epheſians; We alſo by nature were the children of wrath, as others be: Why dooth he ſaie; We were? Bicauſe (ſaith he) by hope we now are not; for in déed, we ſtill be: but we ſpeake that which is better; namelie, that which we in hope are; bicauſe we be certeine of our hope: for our hope is not vncerteine, that we ſhould doubt of it. And Chryſoſtome vponupon the fift chapter to the Romans ſaith; that We ought no leſſe to be perſuaded of thoſe things, which we ſhall receiue, than we are of thoſe things, which we hauehave alreadie receiued. Cyprian alſo in his ſermon De pestilentia, when he ſawe the godlie ſort fearefull to die, confirmed them manie waies to be aſſured of their ſaluation: and amongſt all other things ſaith; that They doo feare and abhorre death, which are void either of faith, or hope. And Barnard woonderfullie reioiſeth touching the death of Chriſt, touching his wounds and croſſe; vponupon that rocke he ſaith that he dooth ſtand, and will not fall for anie violence doone againſt him. He maketh mention alſo of manie excellent things, touching this firme and conſtant certeintie. Wherefore, thoſe good things, which we hauehave auouched of the conſtancie and ſecuritie of hope, doo not onelie agrée with the holie ſcriptures, and with moſt ſure reaſons; but alſo with the ſentences of the fathers.
48 Now it ſhall be good to define hope, that the certeintie thereof may the more plainelie be knowne. Wherefore, A definition of hope.Hope is a facultie or power, breathed into vsus by the holie Ghoſt, whereby we, with an aſſured and patient mind, doo wait that the ſaluation begun by Chriſt, & receiued of vsus by faith, may once be performed in vsus; not for our owne merits ſake, but through the merciemercy of God. Firſt it is ſaid to be inſtilled by the holie Ghoſt, bicauſe it ſpringeth not through nature, or continuall actions. Hope is after faith.Indéed it is after faith, although not in reſpect of time, yet in nature; which thing may be learned out of the epiſtle to the Hebrues, where it is written; that Faith is the foundation of things to be hoped for. For, inſomuch as things, which we hope for, Heb. 11, 1.are not euident & manifeſt, but are remooued a great waie from vsus; they ought to leane vntounto ſaith, Hope conteineth expectation or waiting for. Rom. 8, 23.by which as by a prop or piller, they may be ſtaied vp. And that hope doth conteine expectation, or attending for, the epiſtle to the Romans the 8. chapter doth plainlie declare; where Paule ſaith, that that Hope which is ſeene is no hope; for how doth a man hope for that which he ſeeth? But if we hope for that which we ſee not, we doo by patience wait for it.
Neither muſt this be paſſed ouer, that that good thing, Hope hath reſpect vntounto things of great difficultie.which hope hath a reſpect vntounto, is difficult and hard to come by. For naturallie in liuing creatures, the affection of hope conſiſteth in the groſſer part of the mind, which they call the angrie part; whereby the liuing creature is incouraged to purſue after that good thing, which is ſet before it, although there ſéeme ſome thing to let it: for by ſuch an affection it is ſtirred vp, to ouercome whatſoeuer ſtandeth in the waie. The woolfe being hungrie méeteth with a bull, A ſimilitude.and through the power of appetite deſireth the ſame for a preie: but when he ſéeth the great difficultie that he muſt hauehave, of ioining and fighting with the bull, he is through the angrie power of the mind ſtirred vp by hope, and is bold to put himſelfe into danger and fight; and ſo at the length hauing put awaie all lets, he obteineth his preie. Hope is placed in the nobler part of the mind.So hath God in the nobler part of our mind, placed hope, whereby is brought to paſſe, that when the chiefe felicitie (which is a thing both difficult, and farre from vsus) is ſet before vsus, wée ſhould not be feared awaie, but by faith hauehave boldnes and acceſſe vntounto God: as Paule ſaith in the 3. verſe. 12.chapter to the Epheſians.
And forſomuch as this felicitie is verie farre diſtant from the godlie, it cannot be otherwiſe, but that in hoping they hauehave ſome griefe; & that they ſorowe in themſelues, bicauſe their preſent ſtate is by God ſo farre remooued from felicitie. But on the other ſide, when they are certeine and aſſured, that they ſhall atteine vntounto that end; they cannot chooſe but be indued with incredible ioie. In hope is ſorowe ioined togither with ioie.And ſo this power of hope is ſprinkled with the affects of ioie and ſorowe. And the apoſtle hath ſignified vntounto vsus ſome part of the ſorrowe thereof, in that place to the Romans, which we hauehave alreadie cited, when he writeth; Euerie creature groneth, and trauelleth in paine togither with vsus, Rom. 8, 21.euen vntounto this preſent: and not onelie the creature; but we alſo, which hauehave receiued the firſt fruits of the ſpirit; euen we doo ſigh in our ſelues, waiting for the adoption, euen the redemption of our bodie. And that ioie is ioined with the ſelfe-ſame hope, he declareth in the 12. Rom. 12, 12.chapter of the ſame epiſtle; Reioiſing (ſaith he) in hope.
49 And although that valiant courage, and patient induring, Other vertues hauehave their expectation from hope.ſéeme to bring to our minds an expectation; yet thoſe vertues hauehave not the ſame otherwiſe than from the hope which wée hauehave deſcribed. Neither is it to be maruelled at, that one vertue ſhould receiue anie thing of an other vertue: for they which are but meanlie conuerſant in the Ethiks doo knowe, that liberalitie, temperance, & ſuch other vertues, hauehave much helpe at the hand of prudence: for by the helpe thereof, they hauehave a mediocritie appointed them to followe. This is the difference that chieflie diſtinguiſheth hope from faith; namelie, The difference betweene hope and faith.that by faith we admit and embrace the promiſes offered vntounto vsus by God: but by the helpe of hope, we doo patientlie wait to hauehave thoſe promiſes at the length to be performed vntounto vsus. Neither was hope for anie other cauſe giuen by God, Why hope was giuen vsus.but bicauſe we ſhould not ceaſe from following after that good thing, which we perceiue cannot be obteined by our owne déeds: for they are not by anie meanes to be compared with it. For as the apoſtle ſaith; Rom. 8, 18.The tribulations of this time are not woorthie of the glorie to come, the which ſhall be reuealed in vsus. For they verelie that be indued with hope, aſſure themſelues, that whatſoeuer they doo want in the ſtrength of nature, and in works, ſhall be ſupplied by the merciemercy of God, and the obedience of Chriſt.
And if a man demand, whether a pure life, and holie works can auaile anie thing to the certeintie of hope? Whether good works auaile to the certeintie of hope.Wée will eaſilie grant that it may, ſo that we ſeclude the buieng and ſelling of merits: for our works of themſelues hauehave nothing at all, wherby they can bring foorth hope. Howbeit, the perſuaſion of faith may of them take an argument to confirme hope, and to reaſon in this ſort; God hath now of his méere liberalitie giuen me grace to doo this or that good worke, to put awaie this or that vice out of my mind; wherfore he will yet giuegive greater things, and will not denie me thoſe things which are remaining to ſaluation. If the Sophiſters had ſaid thus, they might hauehave béene borne withall. Neither in verie déed is it contrarie vntounto the apoſtles meaning: for, as wée ſhall a little afterward ſée, he would hauehave vsus, by reaſon of thoſe things which God hath alreadie granted vntounto vsus, to be certeinlie perſuaded of his perpetuall louelove towards vsus. But theſe men hauehave both written and taught, that hope it ſelfe dependeth of merits, and ſo dependeth, as to hope without them, they ſaie is preſumption and raſhnes.
50 But it ſéems, that ſomewhat may be obiected out of the holie ſcriptures, to make againſt this ſentence of Paule, wherein he ſaith; that Hope confoundeth not. 2. Tim. 4, 16.For to Timothie it is written; In my firſt defenſe, no man was on my ſide; and I was deliuered out of the mouth of the lion, Whether Paule were fruſtrate of his hope.and the Lord ſhall deliuer me from euerie euill worke. Here Paule hoped to eſcape the perſecution of Nero, but he was deceiued; for vnderunder him he was ſlaine. The ſame apoſtle vntounto the Philippians, when he had ſaid, that He was diſtreſſed on both ſides, bicauſe on the one part he deſired to be looſed, and to be with Chriſt: and for that, on the other part he ſawe it was neceſſarie vntounto him for their ſakes to remaine in the fleſh, Phil. 1, 23.he addeth this; And this I am ſure of, that I ſhall abide, and with you all continue for your furtherance, and ioie of your faith. Here alſo againe it appéereth, that the apoſtle hoped, that he ſhould be deliuered from that captiuitie, the which neuertheles he did not eſcape. Wherefore it might ſéeme, that the ſame hope confounded him. To anſwere to theſe things, we will repeate that which we ſaid before; namelie, that hope receiueth his certeintie of faith, and faith hath his certeintie of the word of God. Wherefore it followeth, that either of them is as certeine, as are the promiſes which be offered. And God hath abſolutelie, God promiſed remiſſion of ſinnes and eternall life, abſolutelie and without condition. We hauehave no abſolute promiſe touching the dangers of this life.and without condition promiſed vntounto vsus remiſſion of ſinnes, and eternall life; and hath commanded, that we ſhould without all doubting, both beléeue and hope for them: wherefore in theſe things, neither faith nor hope can deceiue vsus.
But touching the dangers and aduerſities of this life, we hauehave no plaine and abſolute promiſe; but, as they terme it, vnderunder diſiunction: for God hath promiſed, that he will either deliuer vsus, or elſe comfort vsus in the dangers; ſo that we ſhall not fall away, but conſtantlie confeſſe his name: or if we chance to fall, he hath promiſed to reſtore vsus againe, that we may atteine to euerlaſting life. Wherefore it is not méet, that the certeintie of hope ſhould be fixed in one of theſe parts onelie: which thing if anie good men at anie time doo, the ſame ſpringeth of earthlie affection, and not of chriſtian hope; and therefore it is no maruell, if they be ſometimes deceiued. But to returne vntounto Paule, he of a certeine great louelove hoped to abide longer among the Philippians, and to edifie them; of the which thing ſéeing he was not inſtructed by the word of God, Why Paule was ſometime deceiued of his hope.it came eaſilie to paſſe, that he was deceiued. But the ſumme of that godlines, which belongeth to the Goſpell, is to determine certeinlie; that God dooth louelove vsus, and that he will at the length make vsus bleſſed. And if ſometime the minds of godlie men be diſturbed, Same doubts of ſaluation ariſe euen in the godlie.as though they doubted of the promiſes of God, or of their ſaluation; this happeneth not through the default either of faith, or of hope; but by reaſon that while we liue here, we be not indued with perfection: wherfore this doubting procéedeth from the fleſh, and from our humane wiſedome.
Indéed we agrée with our aduerſaries in this point, that ſometimes certeine doubts of ſaluation doo ariſe euen among the godlie. But herein we diſagrée from them; namelie, that they attribute this vntounto hope: but we ſaie, that it commeth onlie of mans infirmitie, and that it muſt be dailie corrected. Let a man therefore thinke, that he hath ſo much profited in faith and hope, as he féeleth himſelfe more conſtant and firme. And in what ſort theſe euils ſpring not of faith, or of hope, but of our owne corruption; we hauehave before declared by an apt ſimilitude, and will now repeate the ſame againe. No man can denie; but that the mathematicall ſciences are moſt certeine; wherefore he which hath learned them exactlie, pronounceth boldlie, & nothing doubteth of their concluſions: but he that is but meanlie inſtructed in this facultie, oftentimes doubteth, and ſtandeth in a perplexitie; bicauſe he hath not as yet atteined perfectlie vntounto thoſe ſciences. Euen ſo are we toſt with doubts, not through faith or hope; but bicauſe we doo not hope nor beléeue ſo much as is néedfull.
51 But ſome man will ſaie, that we are perraduenture deceiued hereby; for that in ſtead of the true faith or hope, we hauehave onelie the ſhadowes of them: for we cannot eaſilie diſcerne the true faith & hope, from the feigned and counterfeit faith and hope. I anſwere, that by this inſtance cannot be taken awaie the properties of faith or of hope: for although one or two cannot diſcerne them, yet they remaine ſtill firme in their owne nature. As we ſée it is in liberalitie and prodigalitie: for there be manie that cannot diſtinguiſh the one from the other, and yet are not therefore their properties & conditions taken awaie. Paule intreateth of the nature & propertie of hope. But if thou wilt afterward, How true faith and hope are diſcerned from the counterfeit. The holie Ghoſt is not knowne by anie other thing than by it ſelfe. Rom. 8, 16. For the triall of our faith & hope there is alſo required an examination of our ſelues. 2. Cor. 13, 5.demand, how theſe faculties or powers are diſcerned from the counterfeit? We anſwere, that they are declared by the force and power of the holie Ghoſt; which ſpirit hath in all ſpirituall things no other light more cléere than it ſelfe, whereby it ſhould be illuſtrated. Which thing alſo we ſée to be true in the ſunne: for the ſunne is not declared to be the ſunne, but by his owne light. Wherefore Paule vntounto the Romans verie aptlie ſaid; It is the ſpirit that beareth record with our ſpirit, that we be the children of God. But beſides this light of the holie Ghoſt, is required alſo an examination of our ſelues: wherefore Paule thus ſpeaketh in the latter epiſtle to the Corinthians; Trie your ſelues, whether ye be in faith.
In which triall hope muſt be diſtinguiſhed: for there is one hope that hath alwaies repentance, and a deſire of amendement of life ioined with it; of which kind of hope the apoſtle ſpeaketh, when he ſaith that It confoundeth not: Our certeintie openeth not a waie vntounto ſinnes.for it hath alwaies theſe companions ioined with it; namelie, faith and charitie. Wherefore, when we teach a certeintie thereof, we open not a windowe vntounto vices, as our aduerſaries ſlander vsus; neither doo we ſtir vp men to looſe life: for this true hope moueth vsus not to theſe things, but rather driueth vsus to liue according to that hope. There is another hope, which we may rather call a ſecuritie of the fleſh, Our certeintie is no ſecuritie of the fleſh.whereof Auguſtine thus rightlie ſpeaketh; Such as cleaue vntounto it, by hoping periſh. And theſe be they, which ſaie; God is good, and loueth vsus; Chriſt died for our ſaluation; Howſoeuer we lead our life, we ſhall obteine ſaluation. Of this hope we muſt diligentlie beware; for it is far diſtant from repentance, and from a deſire to liue well: and being of that nature, it vtterlie driueth awaie from it both faith and charitie; this hope miſerablie deceiueth men: wherefore of this, Paule dooth not here ſpeake.
52 Now remaineth to ſée, whether the bleſſed ſpirits or ſoules may in heauen hauehave this true hope, wherewith the godlie are now adorned. For on the one ſide we knowe, that they wait for the reſurrection of bodies, Whether Chriſt and the ſaints may hauehave hope as yet. 1. Cor. 13, verſ. 8, 13.and the laſt iudgement, which ſhall vntounto them be verie welcome: wherefore in that behalfe they ſéeme not to be vtterlie void of hope. But on the other ſide, the apoſtle vntounto the Corinthians dooth deſcribe faith, hope, and charitie: but of theſe thrée he ſaith, that onelie charitie falleth not awaie. By which words he manifeſtlie teacheth, that true hope can hauehave no place, when we be in heauen. And that which we hauehave ſpoken of the godlie, may alſo bée called into queſtion touching Chriſt: for he alſo ſéemeth to hauehave hoped, that he ſhould riſe againe, and that he ſhould carrie vp his humane nature into heauen. VntoUnto theſe things we anſwer, that it ought not to be doubted, but that both Chriſt hoped, and alſo the ſoules of the bleſſed doo yet after a ſort hope. But we denie that it is ſuch a hope as ours is, which we hauehave in this life; bicauſe (as we hauehave before declared out of the words of the apoſtle) our hope hath (as companions) ſighing and ſorrowing ioined therewith: which things doubtles in the eternall felicitie, which the bleſſed doo enioie in heauen, can hauehave no place. Further, our hope cleaueth faſt vntounto faith, the which bréedeth an vnperfect and an obſcure knowledge: for as Paule ſaith vntounto the Corinthians; Ibidem. 12.We ſee now by a glaſſe, in a riddle, and we knowe but in part: but the ſaints in heauen knowe moſt perfectlie and moſt clérelie. Moreouer, forſomuch as faith hath chéeflie a reſpect vntounto the laſt and chéefe good thing; there ought no ſuch hope as ours is to be aſcribed to the bleſſed, which now hold and poſſeſſe that good thing. Hope is giuen vsus as an anchor in this life.For true and proper hope can hauehave no place in the eternall felicitie; it is onelie giuen vsus as an anchor, ſo long as we abide here: for ſo the epiſtle, which is written vntounto the Hebrues calleth it. Heb. 6, 19.For while we be toſſed with the waues and tempeſts of this world (vnles our mind be confirmed and eſtabliſhed by the anchor of hope) our ſhip will ſoone daſh againſt the ſands and rocks.
53 Chryſoſtome calleth it a golden chaine let downe from heauen, Hope is as a chaine.which chaine if we take hold of, we ſhall be drawne vp into heauen. Wherefore, we muſt diligentlie prouide, that this hope be dailie more and more confirmed in vsus; which thing will then chéeflie come to paſſe, Hope is made ſtrōg by the conſideration of Gods benefits.if we weigh the ſingular benefits of God; which benefits, forſomuch as they are manfeſtlie conteined in the holie ſcriptures, our hope by the reading of them ſhall greatlie be confirmed. And this hath Paule in the epiſtle to the Romans moſt plainlie taught, when he ſaid; Whatſoeuer things are written, Rom. 15, 4.are written for our learning, that through patience and conſolation of the ſcriptures we ſhould hauehave hope. The verie which thing Dauid alſo ſaith; Pſal. 9, 11.They which knowe thy name, put their truſt in thee. Wherefore, ſéeing the nature and name of God is no where better knowne, than in the holie ſcriptures; it followeth, that by them we ought to confirme our hope. And this if we will diligentlie obſerue, our mind ſhall not be diſcouraged, God ſeemeth ſomtime to forſake his elect.when God (as oftentimes his maner is) ſuffereth our doings to come euen to ſhame. And the ſame we ſée happened euen to Chriſt our ſauiour; for he was ſo vtterlie forſaken of God, that he was nailed vntounto the croſſe, Mat. 27, 38.and died a moſt ignominious death, betwéene two théeues. Dauid alſo was brought to that point, 1. Sam. 22, & 24. chaptersthat he not onelie being expelled from the kingdome of Iſrael, was faine to wander in deſolate places; but alſo was now in a maner ſhut vp in the power of Saule. The ſelfe-ſame thing we ſée hath oftentimes happened vntounto other of the godlie ſort, ſo as they were in a maner iudged to be quite wrong, and to be fallen from their hope.
But the ſpirit of Chriſt giueth ſtrength, that men are able in the midſt of their calamities, to reioiſe, and ſaie; Matt. 19, 11Theſe things ſhould hauehave no power of vsus, if they were not appointed from aboue. Which ſentence Chriſt laid againſt Pilat, when he boaſted of his power. The 42. pſalme alſo hath excellentlie well taught vsus, how we ought to comfort our ſelues, and with a good hope to erect our minds: for thus it is written; Why art thou ſo heauie, ô my ſoule? Pſal. 42, 12.Why art thou ſo diſcouraged? Hope in God; for I will yet make my confeſſion vntounto him: my ſafetie is in his countenance. Why God diſappointeth vsus of the outward aid.Neither dooth God commonlie for anie other cauſe diſappoint his people of the outward aids and helps of this world, but to gather their ſcattered hope, and not to ſuffer it to leane vntounto too manie aids: and theſe ſundrie and manifold aids he changeth for one principall aid, and the ſame moſt firme; to the end we ſhould depend vponupon him. By this difference of a firme hope, the chriſtians doo much differ from the Epicures and Ethniks: A great difference betweene the hope of the Chriſtians and of the Ethniks.for the Ethniks, if there come anie great calamitie to them, ſtraitwaie they exclame and crie out; If there be a God that hath a care of theſe things; if there be a God that ſéeth theſe things. So they call not vponupon God, but being in deſpaire, vtterlie diſcourage themſelues. But contrariwiſe, godlie men moſt conſtantlie crie vntounto God; neither doubt they, but that their praiers reach vp euen vntounto heauen; and that God hath a care both ouer them, and alſo ouer all that they hauehave.