Common Places, Part 3 · Chapter 3 · Section 1
NOw it ſhall be conuenient to declare what faith is. In Rom. 3, verſe. 22.Faith therefore is an aſſent, A definition of faith.and that a firme aſſent vntounto the words of God; obteined, not by reaſon or naturall demonſtration, but by the authoritie of the ſpeaker, and by the power of the holie Ghoſt. And this definition diſagréeth not from that, which Paule taught in th'eleuenth chapter to the Hebrues. By this we may ſée, Verſe. 1.about what things faith is occupied; namelie, about the word of God. And it is euident, what the chéefe and principall ground is, vntounto which all things perteining to God are referred: and that is; The Lord hath ſaid. But the authoritie of the ſpeaker cannot be of ſo much effect with vsus, as it ought to be; vnles the perſuaſion of the holie Ghoſt be therevnto adioined. In Gréeke it is called foreign, which word is deriued of foreign; for we are not accuſtomed to beléeue, vnles it be in that thing whereof we be full perſuaded. Baſil, as touching faith, when he expoundeth this place of the pſalme; Pſal. 116, 10I hauehave loued, and therefore hauehave I ſpoken, writeth thus; Doo not contend to ſée thoſe things, which are laid vp far off; neither make thoſe things doubtfull, which are hoped for. Two breake necks or downe-fals to be taken heed of.In which words he ſheweth, that two principall things are to be auoided; the one is, that we be not with too much curioſitie ſtirred vp, to ſéeke out the proofe of things, which we ought to beléeue, which proofe, ſo long as we liue here cannot be had; the other is, that although they be obſcure, yet we ſhould not doubt of the truth of them. And the ſame writer, intreating of the confeſſion of faith, ſaith on this wiſe; Baſil ſaith that they ſwarue from faith, which adde anie thing to the ſcriptures. Iohn. 10, verſ. 4. & 5.It is a manifeſt falling awaie from faith, and a point of pride, either to refuſe anie of thoſe things that be written, or to bring in anie thing that is not written: forſomuch as our Lord Ieſus Chriſt ſaid; My ſheepe heare my voice: & before that he ſaid; But a ſtranger they will not followe, but will flee from him, bicauſe they hauehave not knowne his voice.
The apoſtle alſo hath by another humane example, ſtraitlie forbidden, either to adde, or to diminiſh anie thing in the holie ſcriptures, when he ſaith; Gala. 3, 15.And yet no man diſſanulleth the teſtament of man, when it is confirmed, neither addeth anie thing therevnto. In which place a man may perceiue, how warilie this writer affirmeth, that as touching faith, nothing ought either to be added, or diminiſhed in the holie ſcriptures. Which thing maketh chéefelie againſt them, that obtrude inuentions and traditions of men, as of neceſſitie to be beléeued. Further, the ſame writer plainelie ſetteth foorth the certeintie of faith, when he declareth the propertie thereof in his Morals, the eightie Summe, & 22. chapter, where he ſaith; What is the propertie of faith? He anſwereth; and vnſeparable certeintie of the truth of the words of God, which is not atteined to by anie kind of reaſoning, or brought in through anie naturall neceſſitie; nor being framed to anie pietie, can euer be ſhaken off. And he addeth, that it is the dutie of one that beléeueth, in ſuch a certeintie, to be affected to the power of the words ſpoken; and not to preſume, either to diſanull, or to adde anie thing. Rom. 14, 23.For if it be ſo, that Whatſoeuer is not of faith, is ſinne, as the apoſtle ſaith; And faith commeth of hearing; and hearing by the word of God: Rom. 10, 17.then, whatſoeuer is not of faith, being not conteined in the ſcripture inſpired by the ſpirit of God, the ſame is ſinne.
This father, togither with vsus, confirmeth the certeintie of faith, and ſheweth wherevpon the ſame dependeth, when he calleth it vnſeparable: bicauſe, when we beléeue, we doo not examine by our owne reaſon, what is poſſible, or not poſſible to be doone. And he ſéemeth to allude to thoſe words which Paule ſpeaketh of the faith of Abraham; Rom. 4, 20.that He wauered not through vnbeleefe: where he vſed this verbe foreign. Wherefore let certeintie be the contrarie thing vntounto doubting; which happeneth through inquiſitiuenes or examination of mans reaſon. Moreouer, Baſil ſaith that is ſinne which is without faith & the ſcriptures. Rom. 14, 23. Note how Baſil vnderſtandeth this text, whatſoeuer is not of faith is ſin. Faith differeth from opinion and ſuſpicion.that which he in another ſentence had ſpoken, he plainelie repeateth againe; namely, that Thoſe things which are without the ſcriptures are not to be beléeued. And this place of Paule; Whatſoeuer is not of faith, is ſinne, he vſeth in his naturall and proper ſenſe, as we alſo vſe it: which thing our aduerſaries cannot abide. Faith differeth from opinion; for opinion, although it make vsus leane vntounto one part, yet it dooth the ſame both with reaſon, and alſo not without feare of the truth of the other part. And ſuſpicion dooth yet ingender a weaker aſſent than opinion dooth, bicauſe it is both deſtitute of reaſon, and alſo it leaueth men doubtfull of the truth of the other part. It is true indéed, that ſcience ingendreth a firme aſſent; but that is brought to paſſe by adding of demonſtrations.
Forſomuch as we now ſée plainelie, as well what faith is, as alſo how it differeth from opinion, ſcience, and ſuſpicion; let vsus ſée how manie waies faith is taken. How manie waies faith is taken.For there is one kind of faith that is mightie, perfect, and of efficacie, whereby we are iuſtified; but there is another, which is void & without fruit, and the ſame being vaine, and during but for a time, bringeth not iuſtification. Which thing is manifeſt by the parable of the Goſpell, where it is ſaid, that The ſéed, that is to ſaie, the word of God, Mat. 13, 19.falleth ſometimes vponupon good ground, and ſomtimes vponupon ſtonie ground, vponupon thornes, and by the high waie ſide, where it is loſt, & bringeth foorth no fruit. Againe, Iuſtifieng faith is not in all alike.that faith which is good and profitable, is not in all men alike: for it hath degrées, according to the greater or leſſe infirmitie of the fleſh. Wherefore Paule ſaith; Rom. 12, 3.Euen as God hath diuided vntounto euerie man the meaſure of faith. And in the ſelfe-ſame parable, Mat 13, 25.The ſéed falling into the good ground, bringeth not foorth fruit in all parts alike: for in ſome places it bringeth foorth thirtie fold, in otherſome place ſixtie fold, and in other ſome an hundred fold.
2 In the example of Abraham, Look Rom. 3. verſe. 22: The nature and propertie of faith.which the apoſtle tooke in hand to intreat of in the fourth chapter to the Romans, is verie aptlie deſcribed both the nature and propertie of faith. For Faith is the gift of God, whereby we firmelie aſſent to his promiſes, ſtriuing againſt the fleſh, and againſt humane wiſedome. That it is the gift of God, Paule to the Epheſians teſtifieth by expreſſe words, Epheſ. 2, 8.when he ſaith; that By faith we are ſaued, and that not of our ſelues; for (ſaith he) it is the gift of God. And euen as the philoſophers ſuppoſed, A ſimilitude.that the ſtrength and abilitie of men is not ſufficient to doo all things perfectlie and abſolutelie; and therefore held, that wée hauehave néed of habits, or grounded diſpoſitions, that in ſudden caſes we might be readie to doo well, ſo as we ſhould néed no long deliberation, and the thing which we doo, we might doo it both eaſilie and pleaſantlie: euen ſo alſo ought we, for the perceiuing of thoſe things which are of God, to hauehave our mind and vnderſtanding ſtrengthened, by ſome power that is from without vsus, and ſhould be giuen vntounto vsus; ſéeing that through the default of our firſt parent, we are moſt vnapt to vnderſtand the ſecret things of God. And forſomuch as thoſe things, wherevnto our faith hath a reſpect, are altogither diuine; it followeth of neceſſitie, that to vnderſtand them, we be alſo holpen by diuine inſpiration.
The cheefe obiect of faith.But we muſt now declare, what is the chéefeſt thing, wherevnto our faith is directed; which (to ſpeake bréeflie) is the promiſe of God, wherevnto by beléeuing we aſſent. And this promiſe is chéeflie that, wherin he promiſeth, that he will through Chriſt be fauourable and mercifull vntounto vsus. And although in the holie ſcriptures are read and offered vntounto vsus verie manie promiſes of God, yet this one is the chéefeſt, for whoſe ſake the reſt are performed vntounto vsus; vntounto which alſo all other promiſes are to be referred. This promiſe (as we hauehave before ſaid) is that, wherein God promiſeth, that he will be mercifull vntounto vsus for Chriſt his ſake. And although there be verie manie things, which we ought to beléeue; as are threatenings, hiſtories, exhortations, praiſes of God, and ſuch other like: yet ought all theſe things to be referred to the perſuading of vsus to this promiſe onelie. Hereby is manifeſt, what is the chéefeſt obiect of faith; The common or equall obiect.for the common obiect, or (as they terme it) the equall obiect of faith is the word of God, ſet foorth in the holie ſcripture. Beyond this obiect faith extendeth not it ſelfe; for (as Paule ſaith) Faith commeth of hearing, and hearing by the word of God. Rom. 10, 17This thing our aduerſaries can by no meanes abide; The Papiſts obiect vnwritten verities, which they ſaie muſt be beleeued.for they contend, that there be certeine things (I knowe not what) to be beléeued, which are not conteined in the holie ſcriptures. But we ſaie, that faith is an aſſent that is giuen to the holie ſcripture, and vntounto thoſe things which are neceſſarilie and euidentlie concluded of it. The perpetuall virginitie of Marie.Among other things, they are woont to obiect vntounto vsus the perpetuall virginitie of the mother of Chriſt, which they ſaie muſt be beléeued; although it be not mentioned in the holie ſcriptures. They obiect moreouer, that the authoritie of the holie ſcriptures dependeth of the church, and cannot be prooued by the ſcriptures themſelues.
3 As touching the firſt, it is ſufficient for vsus, Matt. 1, & Luke. 1.that we are taught by the holie ſcriptures, that Chriſt was conceiued and borne of a virgin. And aboue that, to affirme that the bleſſed virgin was ioined with man, in fellowſhip of the fleſh, it were raſh and preſumptuous; for ſéeing there is nothing ſpoken therof in the holie ſcriptures, nor yet is the ſame likelie, why (in Gods name) ſhould we either beléeue it, or affirme it? And contrariwiſe, that ſhe abode perpetuallie a virgin; forſomuch as the holie ſcriptures doo not by expreſſe words auouch the ſame, it is not to be admitted among thoſe things, which muſt of neceſſitie be beléeued: ſuch as are the things expreſſelie conteined in the holie ſcriptures. Ierom againſt Heluidius wrote of this matter; for he was woorthilie to be condemned, bicauſe he did raſhlie affirme, that ſhe was not perpetuallie a virgin. Auguſtines counſell touching this matter.And Auguſtine verie well admoniſheth vsus, that when we come to ſuch places, where the ſenſe of the ſcripture cannot certeinlie be gathered, we ſhould not raſhlie ſet our opinion on the one part or the other. As concerning the other obiection, we hauehave oftentimes declared, that it is not true which they take as granted; namelie, that the ſcripture hath his authoritie of the church: The ſcripture hath not authoritie of the church.for the ſtedfaſtnes therof dependeth of God, and not of men. And the word was both firme and certeine before the church began; for the church was called by the word: and the ſpirit of God wrought in the harts of them that beléeued the word, and of them that read it, that they did acknowledge it to be no humane word, but altogither diuine. Wherefore the authoritie came to the word of God from the holie Ghoſt, and not from the church.
But they ſaie, What Auguſtin ment in ſaieng I would not beleeue the goſpell, except the authoritie of the church mooued me thereto.that Auguſtine writeth againſt the epiſtle called Epistola Fundamenti, ſaieng; I would not beléeue the Goſpell, vnleſſe the authoritie of the church had mooued me thereto. Howbeit, Auguſtine in thoſe words would ſignifie nothing elſe, but that we muſt attribute much to the miniſtrie of the church, which ſetteth foorth, precheth, and beateth the Goſpell into the memorie of all faithfull people. For which of vsus hath come vntounto Chriſt, or beléeued the Goſpell, but that he hath béene ſtirred vp by preaching of the Goſpell, which is doone in the church? And yet thereby it cannot be gathered, that the authoritie of the Goſpell depends of the church, in the minds of the hearers. For if it were in the power thereof, to cauſe the ſcripture to be receiued; then vndoubtedlie it would long ſince hauehave perſuaded the Epicures and Turks to imbrace the ſame. But the matter is far otherwiſe; for what authoritie ſoeuer the church, or the miniſters thereof hauehave, the ſame dependeth wholie vponupon the word of God. For if a man ſhould demand of them, how they prooue the authoritie of the church, or how certeine they are, that it erreth not in the vnderſtanding of the holie ſcriptures; and diſcerning them from other writings? They will anſwer that, bicauſe it is gouerned by the holie Ghoſt. But I beſéech you how knowe ye that? Bicauſe (they will ſaie) Chriſt hath promiſed, Matt. 28. 20that Hee will be with it, euen to the end of the world. And bicauſe he hath alſo ſaid; Matt. 19, 18.Where ſoeuer ſhall be two or three gathered togither in my name, there am I in the middeſt of them. And againe; I will ſend the holie Ghoſt the comforter, Iohn. 16, 13which ſhall lead you into all truth. Theſe are the things (ſaie they) which perſuade vsus of the authoritie of the church: but I would faine knowe, from whence ye receiued theſe things, The church hath hir authoritie of the ſcriptures.but out of the holie ſcriptures; wherefore we may contrariwiſe conclude, that the church hath hir authoritie of the ſcriptures.
4 Further, by that place of Paule is declared another difference of faith; Faith is a ſinne aſſent. Rom. 4, 20.namelie, that it is a firme aſſent. For he pronounceth of Abraham, that he nothing doubted; and he vſeth this verbe foreign, which ſignifieth To reaſon with himſelfe, and to put doubts. In which ſignification Luke in the Acts vſeth the ſelfe-ſame word: for ſo it is ſaid vntounto Peter, Acts. 10, 20.that he ſhould go vntounto Cornelius the centurion, foreign, that is, Doubting nothing. Abraham had a reſpect vntounto the will and power of God, which made the promiſe; and not vntounto his owne infirmitie, or to the infirmitie of his wife. Without God he had nothing, whereby he could promiſe himſelfe anie ſuch thing: wherefore (as ſaith the apoſtle) he was ſtrengthened in faith; neither doubted he through vnbeléefe, which is all one as if he had ſaid: Elſe-where on euerie ſide were offered vntounto him incredulitie and doubting. Neither ought this ſentence to be reprooued, as though we doo féele no ſuch experience in our ſelues: for there is none, in whoſe mind there riſeth not at anie time ſome doubt, touching thoſe things which we beléeue; for this commeth not of faith, but of our infirmitie. Of which thing we may be eaſilie inſtructed, by that which we ſée to happen in the habit of anie ſcience; eſpeciallie of the mathematicall ſcience: for therein is certeintie, and that verie great certeintie; for there the concluſions doo neceſſarilie and moſt euidentlie followe of the premiſſes. But if a man hauehave not perfectlie learned, or perfectlie attained vntounto the ſcience, hée ſhall ſometimes doubt; and this commeth to paſſe, not by meanes of the ſcience, but by reaſon of the fault of him that vſeth the ſcience.
Euen ſo we, bicauſe (ſo long as we liue here) we be weake, neither can hauehave a full and perfect faith; Why douts doo ſometimes ariſe in vsus euen againſt our wils.therefore doubts doo oftentimes ariſe vntounto vsus, yea, euen againſt our wils. But touching the nature of an opinion, thou maieſt perceiue it to be otherwiſe: the which is ſuch, as there can be no blame laid vntounto vsus, if we ſomewhat incline to the other part, from that which we thinke to be true. But the infirmitie, which happeneth to vsus, concerning faith, may come two waies: for ſometimes we firmelie cleaue vntounto thoſe things, which we beléeue; howbeit, there are other things behind, which are to be beléeued, the which as yet we perceiue not. And after this maner, they which togither with the Goſpell obſerued choiſe of meates, and other ceremonies, are called by Paule, in his epiſtle to the Romans, Weake in faith: Rom. 14, 1.for they knew not as yet, that the ceremonies of the lawe were abrogated. Sometimes it commeth to paſſe, that we ſée indéed the things, which are to be beléeued; but yet we are not ſo perfect in faith, that wée can firmelie and conſtantlie cleaue vntounto them. So Chriſt called the apoſtles Men of little faith, and eſpeciallie Peter, Matt. 8, 26, & 14, 31. We muſt praie vntounto God to increaſe our faith.when (through doubting) hée was almoſt drowned with the waues of the ſea. Wherefore, as touching each part, we muſt alwaies praie vntounto God to increaſe our faith.
It is alſo to be noted, that the power of beléeuing commeth of the holie Ghoſt, when as we yéeld not vntounto ſo manie and ſo dangerous flouds of doubting, which doo inuade the mind; but doo in the end ouercome them: which thing cannot be doone without a heauenlie and ſupernaturall power. But in this aſſent of the faith, What things we are to examine in the aſſent of the faith.we muſt diligentlie examine, both what he is that hath ſpoken, and alſo what it is that is ſaid, and is ſet before vsus to beléeue: bicauſe the diuell dooth ſtudie nothing more, than to cauſe vsus to beléeue, that God hath ſpoken that which hée ſpake not. Oftentimes alſo, thoſe things, which be ſpoken by God himſelfe, are by falſe deceiuers wreſted to a wrong ſenſe, are corrupted, and ſo forced vponupon vsus to be beléeued. Wherefore, We muſt praie vntounto God that he will not ſuffer vsus to be deceiued.ſéeing we hauehave néed of reuelation, concerning each part; we muſt praie vntounto God that he will not ſuffer vsus to be deceiued. One of them, which writeth vponupon the ſentences, is of this opinion; that If it were moſt aſſuredlie knowne, that God ſpake anie thing, faith therein could take no place: for ſtraitwaie (ſaith he) by the light of nature we ſhould knowe, that it ought to be true, which GOD hath ſpoken, vnles we will thinke him to be a lier. But this man is woonderfull far out of the waie; for we doubt not, but that the prophets aſſuredlie knew, that GOD ſpake in them, & yet they beléeued thoſe things which they foretold. We alſo aſſuredlie knowe, that God ſpake thoſe things, Whether it followeth, that they beleeue, which knowe aſſuredlie that God hath ſpoken anie thing.which are read in the holie ſcriptures, and yet we beléeue them. The apoſtles knew, that they had receiued the holie Ghoſt, and yet were they not therefore deſtitute of faith. But that which is ſpoken of this man ſhould then be true, if we could knowe euidentlie, by reaſon, or ſenſe, that God ſpake theſe things: which thing can in no wiſe be doone; for they come not to our knowledge otherwiſe than by reuelation. But this man in ſtead of euidence did put certeintie.
The laſt part which is in the definition, wherein it is ſaid, that this aſſent wreſtleth with the ſenſe and wiſedome of the fleſh, may manifeſtlie be declared, Examples.not onlie by the example of Abraham; but alſo by a great manie of other examples. God promiſed deliuerance vntounto the children of Iſrael, Exod. 3, 8. Exod. 5, 6.and yet in the meane time increaſed their affliction: they were charged with a great number of bricks, they had no ſtrawe giuen them for their worke, they were ſharplie and cruellie beaten; and when they were alreadie departed out of Aegypt, the ſea came againſt them, on the other ſide of them were great huge rocks, and at their backs Pharao was with a great mightie armie; againſt which hindrances the fleſh could not chooſe but ſtriue. And in like ſort, manie things ſéemed to be againſt the promiſe made to Dauid, 1. Sam. 16, verſe. 12.whereby he ſhould be mooued, not to beléeue the annointment by Samuel; againſt the which it was néedfull that he ſhould be ſtrengthened by faith. The apoſtles alſo deſcried manie tokens of infirmitie in Chriſt, which they ought to hauehave ouercome by faith. Faith perpetuallie wreſtleth with ſome doubting. The end of faith.Wherefore we may conclude, that ſuch is the nature of our faith, that it hath alwaies ſome ſtrife with doubting.
5 And whereas it is added, Giuing the glorie vntounto God, the end wherevnto faith tendeth is reſpected; namelie, to aduance and increaſe the glorie of God, which herin conſiſteth, that we conceiue ſuch woorthie eſtimation towards God. It is ſaid that Abraham was well-néere a hundred yéeres old; for (as it is written in the hiſtorie of Geneſis the 17. chapter) he was 99. yéeres of age, Gen. 17, 1.when this promiſe was made to him: he had no like example before his time, by conſideration whereof his mind might be confirmed, for he is the firſt that the ſcriptures doo make mention of, to hauehave had ſtrength of getting children reſtored againe to him. Neither is it anie maruell, that by the worke of faith is aduanced Gods glorie; By faith we denie the beſt part of our ſelues.forſomuch as thereby we for Gods ſake denie the beſt part of our ſelues, which is our mind and reaſon, whereby we either aſſent or not aſſent vntounto things ſet foorth vntounto vsus. Wherefore it is manifeſt, that there can be nothing more excellent offered by vsus vntounto God than faith; for it is woonderfull teſtification of the power and goodneſſe of God, for his ſake to quench in our ſelues the ſenſe of nature. But I woonder at theſe, which ſo diligentlie commend works, and ſo lightlie extoll chaſtitie, ſole life, and other works; and yet are ſo cold in ſetting foorth of the commendation of faith, ſéeing thereby commeth the victorie, by which we ouercome both our ſelues, and alſo the whole world. For ſo Iohn ſaith; 1. Iohn. 5, 4.This is the victorie that ouercommeth the world, euen our faith. Which thing I ſpeake not, as though I ment, that we are iuſtified by faith, We are not iuſtified by faith as it is a worke.as it is a worke: for it is polluted by ſundrie blemiſhes of our infirmitie.
And Auguſtine ſaith, that this ſentence muſt by no means be admitted; namelie, Faith meriteth no iuſtification vntounto vsus. Epheſ. 2, 8.that Faith meriteth iuſtification vntounto vsus: for ſaith is not (ſaith he) of our ſelues, but as Paule expreſſelie teacheth to the Epheſians) It is the gift of God. Howbeit, in ſo much as it is a worke, it excelleth manie waies all other works. Faith as it is a worke excelleth all works. Proofes that faith cannot be without good worksNeither can it be expreſſed, how far wide the Schoole-men erre, when they imagine, that faith can conſiſt without good works: for after their iudgement, faith ſhould not atteine vntounto the woorthineſſe of wiſedome; which (as the philoſophers doo write, and alſo they themſelues confeſſe) cannot be had without the reſt of the vertues. What maner of diuine faith ſhall it then be, if it reach not vntounto the perfection of wiſedome? Moreouer, forſomuch as vertue ſuffereth not vice to be ioined togither with it, and they themſelues affirm that faith is a vertue; how will they hauehave true faith to be in ſinners, and in ſuch as be ſtrangers from God? But they will ſaie, The vertues of the vnderſtanding are not repugnant vntounto vices.that they appoint faith to be a vertue of the vnderſtanding; vntounto which kind of vertues, vices are not repugnant: for we ſée ſometimes, that the moſt wicked men of all hauehave excellent ſciences in them. But neither will this anie thing helpe them, their owne feigned imagination is a let therto: for they imagine, that thoſe things, which are ſet foorth to our vnderſtanding, if they be obſcure, and not verie euident; that aſſent is not giuen vntounto them, vnleſſe it be, bicauſe the will commandeth the vnderſtanding to giuegive aſſent, and herein to ſubiect it ſelfe to the truth of God. Wherefore I will demand of theſe men, whether the worke of the will, whereby it commandeth the vnderſtanding to giuegive place, and to aſſent vntounto the words of God, be good or euill? Vndoubtedlie, they muſt be compelled, whether they will or no, to ſaie it is good. Without charitie the vnderſtanding cannot be commanded to beleeue.But without charitie it is not poſſible, that the will ſhould bring the vnderſtanding to imbrace the things that are to be beléeued: wherfore theſe fond deuiſes of theirs are repugnant the one to the other.
But we teach no ſuch thing, that faith ſhould depend vponupon the commandement of the will: Faith dependeth not of the commandement of the will.for how ſhould the will be mooued to command things that are to be beléeued, as good and woorthie of credit, vnles it had firſt receiued the ſame by vnderſtanding? Indéed we confeſſe, that thoſe things, which we beléeue are obſcure, and not verie euident to humane reaſon: Thoſe things which we beleeue are made plain by diuine reuelation.but they are made plaine to the vnderſtanding by the light of diuine reuelation, and by the lightening of the holie Ghoſt: wherefore, by the iudgement of reaſon, they are imbraced and admitted with the beſt certeintie. Which things being ſo knowne and receiued, the will conſequentlie delighteth itſelfe in them, and ſo earneſtlie imbraceth them, as it commandeth the other powers of the mind to doo works agréeable vntounto that truth, which the mind hath beléeued: and by this meanes, out of faith ſpringeth charitie; after the which hope dooth followe. For the things, which we beléeue, and earneſtlie louelove, we wait for with a couragious and patient mind; which thing perteineth chéeflie vntounto hope. Faith extinguiſheth neither the nature of man, nor yet reaſon.Neither let anie man thinke, that this is againſt reaſon, or elſe that it extinguiſheth the nature of man; for that we ſéeme in beléeuing to refuſe humane ſenſe, as though this were a madnes in vsus, as Feſtus ſaid vntounto Paule, when he preached the faith of Chriſt; Acts. 26, 24.Much learning hath made thee mad. The caſe ſtandeth not ſo, but rather it is brought to paſſe by faith, that our reaſon maketh it ſelfe ſubiect vntounto the doctrine of God, and to his reuelation, rather than to inferiour reaſonings and perſuaſions; the which being but vnderlings to the holie ſcriptures, man is rather puffed vp, than humbled by them. And if anie man ſaie, that men become mad with beléeuing; we will adde, that the ſame is doone moſt of all by reaſon.
6 The apoſtle maketh mention, that GOD quickeneth them that be dead; and that the bodie of Abraham was dead, and alſo the wombe of Sara. In which words Chryſoſtome ſaith are laid the foundations of our reſurrection, which we beléeue ſhall come. For if God were able to doo theſe things, then can there be no want in him, either of meanes or power to reſtore the dead to life againe. What faith confirmed Abraham to obeie God.And vndoubtedlie, I am perſuaded, that this faith was no ſmall helpe vntounto Abraham for moouing of him to ſacrifice his ſonne, according as God had required at his hands. For though he had receiued the promiſe, that he ſhould hauehave poſteritie by Iſaac; yet he ſawe, that although he were ſlaine, yet there was place ſtill remaining for that promiſe: for he beléeued, that God was able to raiſe him vp, although he were ſlaine, and make him to liue againe. And how praiſe-woorthie the faith of that patriarch was, Paule declareth, when hée ſaith, that he had not a regard vntounto his owne dead bodie, or to the dead wombe of Sara; but gaue the glorie vntounto God, being moſt aſſuredlie perſuaded, that God was able to performe and bring to paſſe whatſoeuer he had promiſed. Ambroſe by an Antitheſis or contrarie poſition, declareth the excellencie of this faith; for hée compareth it with the incredulitie of Zacharie, Luke. 1, 18.vntounto whom when the angel ſhewed of the birth of Iohn Baptiſt, yet he remained ſtill in vnbeléefe; and therefore he was reprooued of the Lord, and his toong ſo tied, that he could not declare it; which puniſhment was verie conuenient for that offenſe: for they which beléeue not, doo neither ſpeake nor confeſſe. Abraham conſidered with himſelfe; Although I am now by nature paſt child getting, and am become barren; yet the power and might of God is not ſubiect vntounto the impediments of creatures: for God can, beyond the accuſtomed maner and courſe of nature, bring to paſſe, whatſoeuer hée will. Wherefore, although I, by mine abilitie, cannot beget a child; yet God can make his promiſe excellent with a miracle, whereby he may excéed the order of nature.
The Rabbins of the Hebrues ſaie, that Abram begetteth not, but Abraham begetteth: bicauſe (ſaie they) therin is put the aſpiration He, being a letter perteining to the name Tetragrammaton. As if it ſhould hauehave béene ſaid; The power of God being added, he which could not beget, now begetteth children. Auguſtine in his queſtions vponupon Geneſis thinketh, that this place of the apoſtle is not abſolutelie to be vnderſtood: for we read, that after the death of Sara, Abraham had manie children by his wife Chetura, Gen. 25, 1.which he afterward married. And he addeth, that the opinion of naturall philoſophers is, that men of great yéeres cannot beget children of old women, but yet they may of yoong maidens. Wherefore he thinketh, that in this place we muſt vnderſtand, that the bodie of Abraham was dead, as touching Sara his wife, which was now ninetie yéeres old. But this expoſition hath no ſuch aſſured cauſe, to compell vsus to thinke it to be true: for in that Abraham begat children of Chetura, Sara being now dead, that might come by this meanes, that God had now beſides the order of nature, reſtored ſtrength vntounto him for begetting of children. Neither maketh that anie thing to the purpoſe, which Origin affirmeth, who vponupon this place writeth, that the bodie of Abraham is vnderſtood to be dead, bicauſe he now liued chaſtelie with his wife; neither had he anie more fellowſhip with hir. But he commendeth him, for that when he had receiued the aduertiſement of GOD, that he ſhould hauehave iſſue by his wife, he againe went in vntounto hir. Theſe things (as it appéereth) be deuiſed of his owne head; for they cannot be gathered by the hiſtorie. Now the apoſtle is in hand to commend the faith of Abraham, for that he conſtantlie gaue aſſent vntounto the promiſe of God, although as well his owne nature, as his wiues were vtterlie againſt it.
Whether Abraham doubted when a child was promiſed him. verſe. 17. Both Abraham & Sara laughed.7 But whether Abraham anie thing doubted, when God promiſed vntounto him a child, the ſcripture ſéemeth to leaue in ſuſpenſe: for in the 17. chapter of Geneſis it is written, that hée laughed, and ſaid; Shall a child be borne to one of an hundred yeeres of age? And ſhall Sara bring foorth a child being ninetie yeeres of age? I would to God Iſmael might liue in thy ſight! Theſe words hauehave a ſhew both of ioie and of admiration, yet neuertheles being ioined with ſome doubting. And for this cauſe dooth this ſcripture make mention of theſe things, that the faith of Abraham, which is ſo highlie commended, ſhould in no wiſe be thought to hauehave béene without miſtruſts, which are accuſtomed to ſpring of the fleſh and humane ſenſe: but bicauſe the faith of the Patriarch ouercame theſe miſtruſts, therefore it is praiſed. Neither doo we read there, Gen. 18, 12.that Abraham was accuſed of incredulitie by God, as Sara was, who in like maner laughed: and if a man weigh the outward laughter, they were both alike; but God, which is the ſearcher of the harts, vnderſtood right well the faith of either of them. Holie men, although they beléeued the promiſes of God, yet ſometime, The ſaints to confirme their faith ſometime required miracles. Iudg. 6, 17. 2, King 20, 8 A remedie againſt a weake faith.through humane weaknes, were in ſome doubt: and thereof it came oftentimes to paſſe, that they required ſignes and miracles for ſtrengthening of their imbecillitie. Which thing we read of Gedeon, and king Ezechias. But in this place is ſhewed a remedie againſt ſuch temptations; namelie, that we ſhould call our thoughts back from earthlie impediments, and fire our eies onelie vponupon the power of God.
Of this thing the angel admoniſhed the bleſſed virgin, ſaieng; Nothing ſhall be impoſſible with God. Luke. 1, 37. Whether the bleſſed virgin doubted.Although it appéere not by the words of the virgin, that ſhe doubted, but onelie ſhe aſked how that ſhould come to paſſe. For ſhe doubted not, but that as the angel had told hir, ſhe ſhould conceiue, and that ſtraitwaie; but bicauſe ſhe ſawe that ſhe was not as yet coupled in matrimonie, although ſhe were betrothed, ſhe demanded how that ſhould come to paſſe: whether ſhe ſhould wait, till ſhe were ioined in matrimonie, or whether it ſhould by anie other meanes come to paſſe? Wherefore the angel in his anſwer comprehendeth two principall points. The one is, that by the ſame he might remooue miſtruſt, if anie ſuch had peraduenture ſtucke in the virgins mind: for he ſaith; With God nothing ſhall be impoſſible. The ſecond point is, of the maner of conceiuing; The holie Ghoſt (ſaith he) ſhall come vponupon thee, and the power of the higheſt ſhall ouerſhadowe thee. But whereas ſome feigne, that ſhe aſked this, bicauſe ſhe had vowed hir virginitie vntounto God; this néeds no long confutation, ſpeciallie, The bleſſed virgin made no vow.ſéeing we are by the hiſtorie it ſelfe taught, that ſhe was betrothed to a man: neither was there at that time anie ſuch cuſtome to vow virginitie vntounto GOD. But let vsus returne to our purpoſe.
We ought to reſiſt thoſe doubts, which ſtriue againſt faith, through weighing in our mind the power of God; for touching the will of God, there can no doubt ariſe: for whatſoeuer he ſetteth foorth to be beléeued, he promiſeth of his owne accord; & this doubtles he would not doo, if he would not giuegive it. Wherefore it followeth, that they which are tempted with ſuch doubting, are in doubt of his power. The praiers of the church begin at the omnipotencie of God.Hereof I thinke it to come to paſſe, that the praiers of the church doo ſo oftentimes begin with the omnipotencie of God; to the end that the harts of them that praie, ſhuld be confirmed, & that they ſhuld not in their publike praiers deſire anie thing with doubting or miſtruſt. By theſe things it is manifeſt, how gréeuous a ſinne it is to doubt of the promiſes of God: for this is nothing elſe, A greeuous ſin to doubt of the promiſes of God.but to account GOD either to be a lier, or elſe to be of ſmall ſtrength; and they which be of that mind, can neither call vponupon God, neither yet aſke, or looke for anie thing at his hands. But now, forſomuch as this is the nature of faith, which the apoſtle deſcribeth, it manifeſtlie appéereth, The diuell hath not faith.that the diuell hath no faith: for he can hauehave no confidence, that he is accepted of God; and beſides that, he knoweth right well by the naturall ſharpenes of his vnderſtanding, that God is omnipotent. But whereas Iames ſaith, Iam. 2, 19. The faith which is heere intreated of belongs to godlie men onelie.that The diuell beleeueth and trembleth: To beléeue, in that place, is ment To knowe. But the faith, which is here deſcribed, perteineth vntounto men onelie; and to none but ſuch as are godlie.
8 But here ariſeth a doubt. For if onelie the word of God be to be beléeued, why ſaid Chriſt, In Rom. 10, 17. Iohn. 8, 38.that If they would not beléeue him, yet at the leaſt-wiſe they ſhould beléeue his works? For it ſéemeth by this ſentence, Whether we ſhould beleeue miracles.that we ſhould alſo beléeue miracles. But we anſwer, that miracles are as teſtimonies, whereby men are the eaſilier brought to beléeue: ſo then they bée things, by the meanes whereof men doo beléeue; not that faith is directed vntounto them, as vntounto his obiect; albeit, as touching the miracles of Chriſt, and of the apoſtles, we muſt beléeue that they were doone by God, and not by Belzebub, or by the diuell, Matt. 12, 14.as the Phariſies ſlanderouſlie reported. And this is conteined in the word of God; for it giueth teſtimonie, that theſe miracles ſhould be wrought, & that they were wrought in their due time; namelie, in the preaching of ſound doctrine. Sacraments are beleeued. What ſacraments are.The ſacraments alſo are beléeued, but they are nothing elſe than the viſible words of God, wherevnto alſo is ioined the word of God, which is heard, as Auguſtine ſaith; The word commeth vntounto the element and it is made a ſacrament. Howbeit, there is diſcretion and iudgement to be had, when we beléeue the word of God; leaſt we ſhould drawe therevnto anie peruerſe and corrupt opinion. It is alſo requiſite to hauehave a good triall and examination, if one ſhall diſcerne of miracles: and in the ſacraments it muſt be conſidered, that they be orderlie miniſtred; that is, in ſuch ſort as they were inſtituted by God. And by a ſound iudgement we muſt remooue awaie, and ſet aſide the inuentions of men, that we beléeue them not, as we would beléeue the words of God.
And when Baſilius, or other of the fathers ſaie that We muſt beléeue without examination or iudgement; Whether wee muſt beleeue without iudgement or with iudgement. Rom. 4, 20. A diſtinction of iudgment.which ſéemeth to be taken out of that which Paule ſaith in his epiſtle to the Romans, that Abraham beleeued, neither iudged he: that word in Gréeke is foreign. To anſwer to this doubt, this is to be vnderſtood, that iudgment is of two ſorts; the one is, when we take counſell of the ſenſes and humane reaſon, and this is to be vtterlie remooued from faith, for it alwaies reſiſteth the word of God: the other is the iudgement of the ſpirit, which muſt of neceſſitie be had. And this is it which Paule ſaid; Prooue all things, 1. The. 5, 21and keepe that which is good. And vntounto the Corinthians; Spirituall things are compared with ſpirituall things. 1. Cor. 2, 13. The harder places of ye ſcripture muſt be conferred with the eaſier. The authoritie of the church hath no dominion ouer faith. Rom. 10, 14.And with this iudgement it is neceſſarie to conferre one place, which in the holie ſcriptures is ſomewhat obſcure, with another place which is more manifeſt. The authoritie of the church hath no dominion ouer faith, as ſome wickedlie thinke. The office of the church is to preach, to admoniſh, to reprooue, to teſtifie, and to laie the holie ſcriptures before mens eies: neither dooth it require to be beléeued further foorth, than it ſpeaketh the words of God. Paule, before he had made mention of the word, by which faith is brought foorth, he ſpake of them that preach the Goſpell: that is, of the miniſters, which be ſent by God, in whom he deſcribed the miniſterie of the church; namelie, that it conſiſteth in preaching of the Goſpell.
Ibidem. 17.Moreouer, if faith, as it is written, come by hearing; that is, as it is added by the word of God: then followeth it of neceſſitie, that there is nothing, whereby faith is more nouriſhed, mainteined, and confirmed, than by continuall reading and repeating of the word of God. This thing teſtified Tertullian in his apologie, when he ſaith; that To this end holie aſſemblies are gathered togither, to heare Gods word. The philoſophers ſaie, that we of the ſelfeſame things both are, and are nouriſhed: wherfore in like ſort it coms to paſſe, that if faith be of the word of God, it is alſo nouriſhed by the ſame. We knowe moreouer, How faith is nouriſhed of the word.that through often and vſuall works, habits or grounded diſpoſitions are confirmed: as contrariwiſe, if a man ceaſe off from actions, they waxe weake. Wherfore, if a man ceaſe to read, to heare, or to repeat the holie ſcriptures, faith will wax féeble in him. And they which thinke, that a liuelie and pure faith may continue in churches without often preaching, doo excéedinglie erre. A ſimilitude of ChryſoſtomChryſoſtome hath an excellent ſimilitude of a light or lampe that burneth, which ſoone goeth out, vnleſſe oile be ſtill miniſtred vntounto it: by the lampe or light he meaneth faith, and by oile the word of God; and this he writeth in that place, where he treateth of the parable of the wiſe and fooliſh virgins.