The common places of the most famous and renowmed diuine Doctor Peter Martyr diuided into foure principall parts: with a large addition of manie theologicall and necessarie discourses, some neuer extant before. Translated and partlie gathered by Anthonie Marten, one of the sewers of hir Maiesties most honourable chamber.

NOw it shall be conueni∣ent to declare what faith is. * 1.1 Faith therefore is an assent, * 1.2 and that a firme assent vnto the words of God; obteined, not by reason or naturall de∣monstration, 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, * 1.3 about what things faith is occupied; namelie, about the word of God. And it is euident, what the chéefe and principall ground is, vnto 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 vs, as it ought to be; vnles the persuasion of the holie Ghost be therevnto adioined. In Gréeke

it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word is deriued of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; for we are not accustomed to beléeue, vn∣les it be in that thing whereof we be full persua∣ded. Basil, as touching faith, when he expoun∣deth this place of the psalme; * 1.4 I haue loued, and therefore haue 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. * 1.5 In which words he sheweth, that two principall things are to be auoided; the one is, that we be not with too much curiosi∣tie 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 wri∣ter, intreating of the confession of faith, saith on this wise; * 1.6 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 haue 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; * 1.7 And yet no man dissanulleth the testament of man, when it is confirmed, nei∣ther addeth anie thing therevnto. In which place a man may perceiue, how warilie this writer affirmeth, that as touching faith, no∣thing ought either to be added, or diminished in the holie scriptures. Which thing maketh chéefe∣lie against them, that obtrude inuentions and traditions of men, as of necessitie to be belée∣ued. 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 vnse∣parable 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. * 1.8 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: * 1.9 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 vs, confirmeth the certeintie of faith, and sheweth wherevpon the same dependeth, when he calleth it vnsepa∣rable: bicause, when we beléeue, we doo not ex∣amine 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; * 1.10 that He wauered not through vn∣beleefe: where he vsed this verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Wherefore let certeintie be the contrarie thing vnto doubting; which happeneth through inqui∣sitiuenes or examination of mans reason. Moreouer, * 1.11 that which he in another sentence had spoken, he plainelie repeateth againe; namely, that Those things which are without the scriptures are not to be beléeued. And this place of Paule; Whatsoeuer is not of faith, is sinne, he vseth in his naturall and proper sense, as we al∣so vse it: which thing our aduersaries cannot a∣bide. Faith differeth from opinion; for opini∣on, although it make vs leane vnto one part, yet it dooth the same both with reason, and also not without feare of the truth of the other part. And suspicion dooth yet ingender a weaker as∣sent than opinion dooth, bicause it is both desti∣tute 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 demonstrati∣ons.

Forsomuch as we now sée plainelie, as well what faith is, as also how it differeth from opi∣nion, science, and suspicion; let vs sée how ma∣nie waies faith is taken. * 1.12 For there is one kind of faith that is mightie, perfect, and of efficacie, whereby we are iustified; but there is another, which is void & without fruit, and the same being vaine, and during but for a time, bringeth not iustification. Which thing is manifest by the parable of the Gospell, where it is said, that The séed, that is to saie, the word of God, * 1.13 falleth sometimes vpon good ground, and somtimes vpon stonie ground, vpon thornes, and by the high waie side, where it is lost, & bringeth foorth no fruit. Againe, * 1.14 that faith which is good and profitable, is not in all men alike: for it hath de∣grées, according to the greater or lesse infirmi∣tie of the flesh. Wherefore Paule saith; * 1.15 Euen as God hath diuided vnto euerie man the measure of faith. And in the selfe-same parable, * 1.16 The séed falling into the good ground, bringeth not foorth fruit in all parts alike: for in some places it bringeth foorth thirtie fold, in othersome place sixtie fold, and in other some an hundred fold.

2 In the example of Abraham, * 1.17 which the apostle tooke in hand to intreat of in the fourth chapter to the Romans, is verie aptlie descri∣bed both the nature and propertie of faith. For Faith is the gift of God, whereby we firmelie as∣sent 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, * 1.18 when he saith; that By faith we are saued, and that not of our selues; for (saith he) it is the gift of God. And euen as the philoso∣phers supposed, * 1.19 that the strength and abilitie of men is not sufficient to doo all things perfectlie and absolutelie; and therefore held, that wée haue néed of habits, or grounded dispositions, that in sudden cases we might be readie to doo well, so as we should néed no long delibera∣tion, and the thing which we doo, we might doo it both easilie and pleasantlie: euen so also ought we, for the perceiuing of those things which are of God, to haue our mind and vnderstanding strengthened, by some power that is from without vs, and should be giuen vnto vs; sée∣ing 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 altogi∣ther diuine; it followeth of necessitie, that to vn∣derstand them, we be also holpen by diuine in∣spiration.

* 1.20 But we must now declare, what is the chée∣fest thing, wherevnto our faith is directed; which (to speake bréeflie) is the promise of God, where∣vnto by beléeuing we assent. And this promise is chéeflie that, wherin he promiseth, that he will through Christ be fauourable and mercifull vnto vs. And although in the holie scriptures are read and offered vnto vs verie manie pro∣mises of God, yet this one is the chéefest, for whose sake the rest are performed vnto vs; vn∣to which also all other promises are to be refer∣red. This promise (as we haue before said) is that, wherein God promiseth, that he will be mercifull vnto vs for Christ his sake. And al∣though there be verie manie things, which we ought to beléeue; as are threatenings, histo∣ries, exhortations, praises of God, and such other like: yet ought all these things to be refer∣red to the persuading of vs to this promise one∣lie. Hereby is manifest, what is the chéefest ob∣iect of faith; * 1.21 for the common obiect, or (as they terme it) the equall obiect of faith is the word of God, set foorth in the holie scripture. Beyond this obiect faith extendeth not it selfe; for (as Paule saith) Faith commeth of hearing, and hea∣ring by the word of God. * 1.22 This thing our aduer∣saries can by no meanes abide; * 1.23 for they con∣tend, that there be certeine things (I knowe not what) to be beléeued, which are not conteined in the holie scriptures. But we saie, that faith is an assent that is giuen to the holie scripture, and vnto those things which are necessarilie and eui∣dentlie concluded of it. * 1.24 Among other things, they are woont to obiect vnto vs the perpetuall virginitie of the mother of Christ, which they saie must be beléeued; although it be not men∣tioned in the holie scriptures. They obiect more∣ouer, that the authoritie of the holie scriptures dependeth of the church, and cannot be prooued by the scriptures themselues.

3 As touching the first, it is sufficient for vs, * 1.25 that we are taught by the holie scriptures, that Christ was conceiued and borne of a virgin. And aboue that, to affirme that the blessed vir∣gin was ioined with man, in fellowship of the flesh, it were rash and presumptuous; for séeing there is nothing spoken therof in the holie scrip∣tures, 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. Ie∣rom against Heluidius wrote of this matter; for he was woorthilie to be condemned, bicause he did rashlie affirme, that she was not perpe∣tuallie a virgin. * 1.26 And Augustine verie well ad∣monisheth vs, that when we come to such pla∣ces, where the sense of the scripture cannot cer∣teinlie be gathered, we should not rashlie set our opinion on the one part or the other. As concer∣ning the other obiection, we haue oftentimes declared, that it is not true which they take as granted; namelie, that the scripture hath his authoritie of the church: * 1.27 for the stedfastnes ther∣of 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, * 1.28 that Augustine writeth against the epistle called Epistola Fundamenti, saieng; I would not beléeue the Gospell, vnlesse the au∣thoritie of the church had mooued me thereto. Howbeit, Augustine in those words would sig∣nifie nothing else, but that we must attribute much to the ministrie of the church, which setteth foorth, precheth, and beateth the Gospell into the memorie of all faithfull people. For which of vs hath come vnto Christ, or beléeued the Gospell, but that he hath béene stirred vp by preaching of the Gospell, which is doone in the church? And yet thereby it cannot be gathered, that the au∣thoritie 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 recei∣ued; then vndoubtedlie it would long since haue persuaded the Epicures and Turks to im∣brace

the same. But the matter is far otherwise; for what authoritie soeuer the church, or the mi∣nisters thereof haue, the same dependeth wholie vpon the word of God. For if a man should de∣mand of them, how they prooue the authoritie of the church, or how certeine they are, that it er∣reth not in the vnderstanding of the holie scrip∣tures; and discerning them from other wri∣tings? They will answer that, bicause it is go∣uerned by the holie Ghost. But I beséech you how knowe ye that? Bicause (they will saie) Christ hath promised, * 1.29 that Hee will be with it, euen to the end of the world. And bicause he hath also said; * 1.30 Where soeuer shall be two or three gathered togither in my name, there am I in the middest of them. And againe; I will send the holie Ghost the comforter, * 1.31 which shall lead you into all truth. These are the things (saie they) which persuade vs of the authoritie of the church: but I would faine knowe, from whence ye re∣ceiued these things, * 1.32 but out of the holie scrip∣tures; wherefore we may contrariwise con∣clude, that the church hath hir authoritie of the scriptures.

4 Further, by that place of Paule is declared another difference of faith; * 1.33 namelie, that it is a firme assent. For he pronounceth of Abraham, that he nothing doubted; and he vseth this verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth To reason with him∣selfe, and to put doubts. In which signification Luke in the Acts vseth the selfe-same word: for so it is said vnto Peter, * 1.34 that he should go vnto Cornelius the centurion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Doubting nothing. Abraham had a re∣spect vnto the will and power of God, which made the promise; and not vnto his owne in∣firmitie, or to the infirmitie of his wife. With∣out God he had nothing, whereby he could pro∣mise himselfe anie such thing: wherefore (as saith the apostle) he was strengthened in faith; neither doubted he through vnbeléefe, which is all one as if he had said: Else-where on euerie side were offered vnto him incredulitie and doubting. Neither ought this sentence to be re∣prooued, as though we doo féele no such experi∣ence 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 sci∣ence; especiallie of the mathematicall science: for therein is certeintie, and that verie great certeintie; for there the conclusions doo neces∣sarilie and most euidentlie followe of the pre∣misses. But if a man haue not perfectlie lear∣ned, or perfectlie attained vnto the science, hée shall sometimes doubt; and this commeth to passe, not by meanes of the science, but by rea∣son of the fault of him that vseth the science.

Euen so we, bicause (so long as we liue here) we be weake, neither can haue a full and per∣fect faith; * 1.35 therefore doubts doo oftentimes arise vnto vs, yea, euen against our wils. But tou∣ching the nature of an opinion, thou maiest per∣ceiue it to be otherwise: the which is such, as there can be no blame laid vnto vs, if we some∣what incline to the other part, from that which we thinke to be true. But the infirmitie, which happeneth to vs, concerning faith, may come two waies: for sometimes we firmelie cleaue vnto those things, which we beléeue; howbeit, there are other things behind, which are to be beléeued, the which as yet we perceiue not. And after this maner, they which togither with the Gospell obserued choise of meates, and other ceremonies, are called by Paule, in his epistle to the Romans, Weake in faith: * 1.36 for they knew not as yet, that the ceremonies of the lawe were abrogated. Sometimes it commeth to passe, that we sée indéed the things, which are to be beléeued; but yet we are not so perfect in faith, that wée can firmelie and constantlie cleaue vnto them. So Christ called the apostles Men of little faith, and especiallie Peter, * 1.37 when (through doubting) hée was almost drowned with the waues of the sea. Wherefore, as tou∣ching each part, we must alwaies praie vnto God to increase our faith.

It is also to be noted, that the power of be∣léeuing commeth of the holie Ghost, when as we yéeld not vnto so manie and so dangerous flouds of doubting, which doo inuade the mind; but doo in the end ouercome them: which thing cannot be doone without a heauenlie and super∣naturall power. But in this assent of the faith, * 1.38 we must diligentlie examine, both what he is that hath spoken, and also what it is that is said, and is set before vs to beléeue: bicause the diuell dooth studie nothing more, than to cause vs to beléeue, that God hath spoken that which hée spake not. Oftentimes also, those things, which be spoken by God himselfe, are by false decei∣uers wrested to a wrong sense, are corrupted, and so forced vpon vs to be beléeued. Wherefore, * 1.39 séeing we haue néed of reuelation, concerning each part; we must praie vnto God that he will not suffer vs to be deceiued. One of them, which writeth vpon the sentences, is of this opinion; that If it were most assuredlie knowne, that God spake anie thing, faith therein could take no place: for straitwaie (saith he) by the light of nature we should knowe, that it ought to be true, which GOD hath spoken, vnles we will thinke him to be a lier. But this man is woon∣derfull 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, * 1.40 which are read in the holie scriptures, and yet we beléeue them. The apostles knew, that they had receiued the holie Ghost, and yet were they not therefore destitute of faith. But that which is spoken of this man should then be true, if we could knowe euidentlie, by reason, or sense, that God spake these things: which thing can in no wise be doone; for they come not to our knowledge o∣therwise than by reuelation. But this man in stead of euidence did put certeintie.

The last part which is in the definition, where∣in it is said, that this assent wrestleth with the sense and wisedome of the flesh, may manifest∣lie be declared, * 1.41 not onlie by the example of A∣braham; but also by a great manie of other ex∣amples. God promised deliuerance vnto the children of Israel, * 1.42 and yet in the meane time in∣creased 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 alrea∣die departed out of Aegypt, the sea came a∣gainst 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 a∣gainst the promise made to Dauid, * 1.43 whereby he should be mooued, not to beléeue the annoint∣ment by Samuel; against the which it was néed∣full that he should be strengthened by faith. The apostles also descried manie tokens of infirmi∣tie in Christ, which they ought to haue ouercome by faith. * 1.44 Wherefore we may conclude, that such is the nature of our faith, that it hath al∣waies some strife with doubting.

5 And whereas it is added, Giuing the glo∣rie vnto God, the end wherevnto faith tendeth is respected; namelie, to aduance and increase the glorie of God, which herin consisteth, that we conceiue such woorthie estimation towards God. It is said that Abraham was well-néere a hundred yéeres old; for (as it is written in the historie of Genesis the 17. chapter) he was 99. yéeres of age, * 1.45 when this promise was made to him: he had no like example before his time, by consideration whereof his mind might be con∣firmed, for he is the first that the scriptures doo make mention of, to haue had strength of get∣ting children restored againe to him. Neither is it anie maruell, that by the worke of faith is ad∣uanced Gods glorie; * 1.46 forsomuch as thereby we for Gods sake denie the best part of our selues, which is our mind and reason, whereby we ei∣ther assent or not assent vnto things set foorth vnto vs. Wherefore it is manifest, that there can be nothing more excellent offered by vs vn∣to God than faith; for it is woonderfull testifi∣cation of the power and goodnesse of God, for his sake to quench in our selues the sense of na∣ture. But I woonder at these, which so diligent∣lie commend works, and so lightlie extoll cha∣stitie, 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 al∣so the whole world. For so Iohn saith; * 1.47 This is the victorie that ouercommeth the world, euen our faith. Which thing I speake not, as though I ment, that we are iustified by faith, * 1.48 as it is a worke: for it is polluted by sundrie blemishes of our infirmitie.

And Augustine saith, that this sentence must by no means be admitted; namelie, * 1.49 that Faith meriteth iustification vnto vs: for saith is not (saith he) of our selues, but as Paule expresselie teacheth to the Ephesians) It is the gift of God. Howbeit, in so much as it is a worke, it excel∣leth manie waies all other works. * 1.50 Neither can it be expressed, how far wide the Schoole-men erre, when they imagine, that faith can consist without good works: for after their iudgement, faith should not atteine vnto the woorthinesse of wisedome; which (as the philosophers doo write, and also they themselues confesse) cannot be had without the rest of the vertues. What ma∣ner of diuine faith shall it then be, if it reach not vnto the perfection of wisedome? Moreouer, forsomuch as vertue suffereth not vice to be ioi∣ned togither with it, and they themselues affirm that faith is a vertue; how will they haue true faith to be in sinners, and in such as be stran∣gers from God? But they will saie, * 1.51 that they appoint faith to be a vertue of the vnderstan∣ding; vnto which kind of vertues, vices are not repugnant: for we sée sometimes, that the most wicked men of all haue excellent sciences in them. But neither will this anie thing helpe them, their owne feigned imagination is a let therto: for they imagine, that those things, which are set foorth to our vnderstanding, if they be ob∣scure, and not verie euident; that assent is not giuen vnto them, vnlesse it be, bicause the will commandeth the vnderstanding to giue assent, and herein to subiect it selfe to the truth of God. Wherefore I will demand of these men, whe∣ther the worke of the will, whereby it comman∣deth the vnderstanding to giue place, and to as∣sent vnto the words of God, be good or euill? Vndoubtedlie, they must be compelled, whe∣ther they will or no, to saie it is good. * 1.52 But with∣out charitie it is not possible, that the will should bring the vnderstanding to imbrace the things that are to be beléeued: wherfore these fond deui∣ses of theirs are repugnant the one to the other.

But we teach no such thing, that faith should

depend vpon the commandement of the will: * 1.53 for how should the will be mooued to command things that are to be beléeued, as good and woor∣thie 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: * 1.54 but they are made plaine to the vnderstanding by the light of diuine reuelation, and by the lighte∣ning of the holie Ghost: wherefore, by the iudge∣ment of reason, they are imbraced and admit∣ted with the best certeintie. Which things being so knowne and receiued, the will consequentlie delighteth itselfe in them, and so earnestlie im∣braceth them, as it commandeth the other pow∣ers of the mind to doo works agréeable vnto that truth, which the mind hath beléeued: and by this meanes, out of faith springeth charitie; af∣ter the which hope dooth followe. For the things, which we beléeue, and earnestlie loue, we wait for with a couragious and patient mind; which thing perteineth chéeflie vnto hope. * 1.55 Neither let anie man thinke, that this is against reason, or else that it extinguisheth the nature of man; for that we séeme in beléeuing to refuse humane sense, as though this were a madnes in vs, as Festus said vnto Paule, when he preached the faith of Christ; * 1.56 Much learning hath made thee mad. The case standeth not so, but rather it is brought to passe by faith, that our reason ma∣keth it selfe subiect vnto the doctrine of God, and to his reuelation, rather than to inferiour reaso∣nings and persuasions; the which being but vn∣derlings to the holie scriptures, man is rather puffed vp, than humbled by them. And if anie man saie, that men become mad with belée∣uing; 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 bo∣die 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. * 1.57 And vndoubtedlie, I am persuaded, that this faith was no small helpe vnto Abraham for moouing of him to sacrifice his sonne, according as God had required at his hands. For though he had receiued the pro∣mise, that he should haue posteritie by Isaac; yet he sawe, that although he were slaine, yet there was place still remaining for that promise: for he beléeued, that God was able to raise him vp, although he were slaine, and make him to liue againe. And how praise-woorthie the faith of that patriarch was, Paule declareth, when hée saith, that he had not a regard vnto his owne dead bodie, or to the dead wombe of Sara; but gaue the glorie vnto God, being most assured∣lie persuaded, that God was able to performe and bring to passe whatsoeuer he had promised. Ambrose by an Antithesis or contrarie positi∣on, declareth the excellencie of this faith; for hée compareth it with the incredulitie of Zacharie, * 1.58 vnto whom when the angel shewed of the birth of Iohn Baptist, yet he remained still in vnbe∣léefe; and therefore he was reprooued of the Lord, and his toong so tied, that he could not de∣clare it; which punishment was verie conueni∣ent for that offense: for they which beléeue not, doo neither speake nor confesse. Abraham consi∣dered with himselfe; Although I am now by nature past child getting, and am become bar∣ren; yet the power and might of God is not sub∣iect vnto the impediments of creatures: for God can, beyond the accustomed maner and course of nature, bring to passe, whatsoeuer hée will. Wherefore, although I, by mine abilitie, cannot beget a child; yet God can make his promise excellent with a miracle, whereby he may excéed the order of nature.

The Rabbins of the Hebrues saie, that Abram begetteth not, but Abraham begetteth: bicause (saie they) therin is put the aspiration He, being a letter perteining to the name Tetragramma∣ton. As if it should haue béene said; The power of God being added, he which could not beget, now begetteth children. Augustine in his questi∣ons vpon Genesis thinketh, that this place of the apostle is not absolutelie to be vnderstood: for we read, that after the death of Sara, Abra∣ham had manie children by his wife Chetura, * 1.59 which he afterward married. And he addeth, that the opinion of naturall philosophers is, that men of great yéeres cannot beget children of old women, but yet they may of yoong mai∣dens. Wherefore he thinketh, that in this place we must vnderstand, that the bodie of Abraham was dead, as touching Sara his wife, which was now ninetie yéeres old. But this exposition hath no such assured cause, to compell vs to thinke it to be true: for in that Abraham begat children of Chetura, Sara being now dead, that might come by this meanes, that God had now besides the order of nature, restored strength vn∣to him for begetting of children. Neither ma∣keth that anie thing to the purpose, which Ori∣gin affirmeth, who vpon this place writeth, that the bodie of Abraham is vnderstood to be dead, bicause he now liued chastelie with his wife; neither had he anie more fellowship with hir. But he commendeth him, for that when he had receiued the aduertisement of GOD, that he should haue issue by his wife, he againe went in vnto hir. These things (as it appéereth) be de∣uised of his owne head; for they cannot be ga∣thered

by the historie. Now the apostle is in hand to commend the faith of Abraham, for that he constantlie gaue assent vnto the pro∣mise of God, although as well his owne nature, as his wiues were vtterlie against it.

* 1.60 7 But whether Abraham anie thing doub∣ted, when God promised vnto him a child, the scripture séemeth to leaue in suspense: for in the 17. chapter of Genesis it is written, that hée laughed, and said; Shall a child be borne to one of an hundred yeeres of age? And shall Sara bring foorth a child being ninetie yeeres of age? I would to God Ismael might liue in thy sight! These words haue a shew both of ioie and of ad∣miration, 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 com∣mended, should in no wise be thought to haue béene without mistrusts, which are accustomed to spring of the flesh and humane sense: but bi∣cause the faith of the Patriarch ouercame these mistrusts, therefore it is praised. Neither doo we read there, * 1.61 that Abraham was accused of incre∣dulitie 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, al∣though they beléeued the promises of God, yet sometime, * 1.62 through humane weaknes, were in some doubt: and thereof it came oftentimes to passe, that they required signes and miracles for strengthening of their imbecillitie. Which thing we read of Gedeon, and king Ezechias. But in this place is shewed a remedie against such temptations; namelie, that we should call our thoughts back from earthlie impediments, and fire our eies onelie vpon the power of God.

Of this thing the angel admonished the bles∣sed virgin, saieng; Nothing shall be impossible with God. * 1.63 Although it appéere not by the words of the virgin, that she doubted, but onelie she as∣ked 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 bi∣cause 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 peraduen∣ture stucke in the virgins mind: for he saith; With God nothing shall be impossible. The se∣cond point is, of the maner of conceiuing; The holie Ghost (saith he) shall come vpon thee, and the power of the highest shall ouershadowe thee. But whereas some feigne, that she asked this, bicause she had vowed hir virginitie vnto God; this néeds no long confutation, speciallie, * 1.64 séeing we are by the historie it selfe taught, that she was betrothed to a man: neither was there at that time anie such custome to vow virgini∣tie vnto GOD. But let vs returne to our purpose.

We ought to resist those doubts, which striue against faith, through weighing in our mind the power of God; for touching the will of God, there can no doubt arise: for whatsoeuer he set∣teth foorth to be beléeued, he promiseth of his owne accord; & this doubtles he would not doo, if he would not giue it. Wherefore it followeth, that they which are tempted with such doubting, are in doubt of his power. * 1.65 Hereof I thinke it to come to passe, that the praiers of the church doo so oftentimes begin with the omnipotencie of God; to the end that the harts of them that praie, shuld be confirmed, & that they shuld not in their publike praiers desire anie thing with doub∣ting or mistrust. By these things it is manifest, how gréeuous a sinne it is to doubt of the pro∣mises of God: for this is nothing else, * 1.66 but to ac∣count GOD either to be a lier, or else to be of small strength; and they which be of that mind, can neither call vpon God, neither yet aske, or looke for anie thing at his hands. But now, for∣somuch as this is the nature of faith, which the apostle describeth, it manifestlie appéereth, * 1.67 that the diuell hath no faith: for he can haue no con∣fidence, 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, * 1.68 that The diuell beleeueth and trembleth: To be∣léeue, in that place, is ment To knowe. But the faith, which is here described, perteineth vn∣to 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, * 1.69 that If they would not beléeue him, yet at the least-wise they should beléeue his works? For it séemeth by this sentence, * 1.70 that we should also beléeue miracles. But we answer, that mira∣cles are as testimonies, whereby men are the easilier brought to beléeue: so then they bée things, by the meanes whereof men doo beléeue; not that faith is directed vnto them, as vnto his obiect; albeit, as touching the miracles of Christ, and of the apostles, we must beléeue that they were doone by God, and not by Belzebub, or by the diuell, * 1.71 as the Pharisies slanderouslie repor∣ted. 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. * 1.72 The sacraments also are belée∣ued, but they are nothing else than the visible words of God, wherevnto also is ioined the word of God, which is heard, as Augustine saith; The word commeth vnto the element and it is made a sacrament. Howbeit, there is dis∣cretion and iudgement to be had, when we be∣léeue the word of God; least we should drawe therevnto anie peruerse and corrupt opinion. It is also requisite to haue a good triall and exa∣mination, 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; * 1.73 which séemeth to be taken out of that which Paule saith in his epistle to the Ro∣mans, that Abraham beleeued, neither iudged he: that word in Gréeke is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. To answer to this doubt, this is to be vnderstood, that iudg∣ment 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 neces∣sitie be had. And this is it which Paule said; Prooue all things, * 1.74 and keepe that which is good. And vnto the Corinthians; Spirituall things are compared with spirituall things. * 1.75 And with this iudgement it is necessarie to conferre one place, which in the holie scriptures is somewhat obscure, with another place which is more ma∣nifest. The authoritie of the church hath no do∣minion ouer faith, as some wickedlie thinke. The office of the church is to preach, to admo∣nish, to reprooue, to testifie, and to laie the holie scriptures before mens eies: neither dooth it re∣quire to be beléeued further foorth, than it spea∣keth 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 prea∣ching of the Gospell.

* 1.76 Moreouer, if faith, as it is written, come by hearing; that is, as it is added by the word of God: then followeth it of necessitie, that there is nothing, whereby faith is more nouri∣shed, mainteined, and confirmed, than by con∣tinuall reading and repeating of the word of God. This thing testified Tertullian in his apo∣logie, when he saith; that To this end holie as∣semblies are gathered togither, to heare Gods word. The philosophers saie, that we of the selfe∣same things both are, and are nourished: wher∣fore 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, * 1.77 that through of∣ten and vsuall works, habits or grounded dis∣positions 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. * 1.78 Chryso∣stome hath an excellent similitude of a light or lampe that burneth, which soone goeth out, vn∣lesse oile be still ministred vnto it: by the lampe or light he meaneth faith, and by oile the word of God; and this he writeth in that place, where he treateth of the parable of the wise and foolish virgins.

Notes

• * 1.1

  In Rom. 3, verse. 22.
• * 1.2

  A definiti∣on of faith.
• * 1.3

  Verse. 1.
• * 1.4

  Psal. 116, 10
• * 1.5

  Two breake necks or downe-fals to be taken heed of.
• * 1.6

  Basil saith that they swarue from faith, which adde anie thing to the scrip∣tures. Iohn. 10, vers. 4. & 5.
• * 1.7

  Gala. 3, 15.
• * 1.8

  Rom. 14, 23.
• * 1.9

  Rom. 10, 17.
• * 1.10

  Rom. 4, 20.
• * 1.11

  Basil saith that is sinne which is without faith & the scriptures. Rom. 14, 23. Note how Basil vn∣derstandeth this text, whatsoeuer is not of faith is sin. Faith dif∣fereth from opinion and suspicion.
• * 1.12

  How manie waies faith is taken.
• * 1.13

  Mat. 13, 19.
• * 1.14

  Iustifieng faith is not in all alike.
• * 1.15

  Rom. 12, 3.
• * 1.16

  Mat 13, 25.
• * 1.17

  Look Rom. 3. verse. 22: The nature and proper∣tie of faith.
• * 1.18

  Ephes. 2, 8.
• * 1.19

  A simili∣tude.
• * 1.20

  The cheefe obiect of faith.
• * 1.21

  The com∣mon or e∣quall ob∣iect.
• * 1.22

  Rom. 10, 17
• * 1.23

  The Pa∣pists obiect vnwritten verities, which they saie must be beleeued.
• * 1.24

  The perpe∣tuall vir∣ginitie of Marie.
• * 1.25

  Matt. 1, & Luke. 1.
• * 1.26

  Augustines counsell touching this mat∣ter.
• * 1.27

  The scrip∣ture hath not autho∣ritie of the church.
• * 1.28

  What Au∣gustin ment in saieng I would not beleeue the gospell, ex∣cept the au∣thoritie of the church mooued me thereto.
• * 1.29

  Matt. 28. 20
• * 1.30

  Matt. 19, 18.
• * 1.31

  Iohn. 16, 13
• * 1.32

  The church hath hir au∣thoritie of the scrip∣tures.
• * 1.33

  Faith is a sinne as∣sent. Rom. 4, 20.
• * 1.34

  Acts. 10, 20.
• * 1.35

  Why douts doo some∣times arise in vs euen against our wils.
• * 1.36

  Rom. 14, 1.
• * 1.37

  Matt. 8, 26, & 14, 31. We must praie vnto God to in∣crease our faith.
• * 1.38

  What things we are to exa∣mine in the assent of the faith.
• * 1.39

  We must praie vnto God that he will not suffer vs to be decei∣ued.
• * 1.40

  Whether it followeth, that they beleeue, which knowe as∣suredlie that God hath spoken anie thing.
• * 1.41

  Examples.
• * 1.42

  Exod. 3, 8. Exod. 5, 6.
• * 1.43

  1. Sam. 16, verse. 12.
• * 1.44

  Faith per∣petuallie wrestleth with some doubting. The end of faith.
• * 1.45

  Gen. 17, 1.
• * 1.46

  By faith we denie the best part of our selues.
• * 1.47

  1. Iohn. 5, 4.
• * 1.48

  We are not iustified by faith as it is a worke.
• * 1.49

  Faith meri∣teth no iu∣stification vnto vs. Ephes. 2, 8.
• * 1.50

  Faith as it is a worke excelleth all works. Proofes that faith cannot be without good works
• * 1.51

  The ver∣tues of the vnderstan∣ding are not repug∣nant vnto vices.
• * 1.52

  Without charitie the vnderstan∣ding cannot be comman∣ded to be∣leeue.
• * 1.53

  Faith de∣pendeth not of the com∣mandement of the will.
• * 1.54

  Those things which we beleeue are made plain by diuine reuelation.
• * 1.55

  Faith ex∣tinguisheth neither the nature of man, nor yet reason.
• * 1.56

  Acts. 26, 24.
• * 1.57

  What faith confirmed Abraham to obeie God.
• * 1.58

  Luke. 1, 18.
• * 1.59

  Gen. 25, 1.
• * 1.60

  Whether Abraham doubted when a child was promised him.

  verse. 17. Both Abra∣ham & Sa∣ra laughed.
• * 1.61

  Gen. 18, 12.
• * 1.62

  The saints to confirme their faith sometime required miracles. Iudg. 6, 17. 2, King 20, 8 A remedie against a weake faith.
• * 1.63

  Luke. 1, 37. Whether the blessed virgin doubted.
• * 1.64

  The bles∣sed virgin made no vow.
• * 1.65

  The prai∣ers of the church be∣gin at the omnipoten∣cie of God.
• * 1.66

  A greeuous sin to doubt of the pro∣mises of God.
• * 1.67

  The diuell hath not faith.
• * 1.68

  Iam. 2, 19. The faith which is heere in∣treated of belongs to godlie men onelie.
• * 1.69

  In Rom. 10, 17. Iohn. 8, 38.
• * 1.70

  Whether we should beleeue mi∣racles.
• * 1.71

  Matt. 12, 14.
• * 1.72

  Sacra∣ments are beleeued. What sa∣craments are.
• * 1.73

  Whether wee must beleeue without iudgement or with iudgement. Rom. 4, 20. A distinc∣tion of iudgment.
• * 1.74

  1. The. 5, 21
• * 1.75

  1. Cor. 2, 13. The harder places of y^e scripture must be con∣ferred with the easier. The autho∣ritie of the church hath no domini∣on ouer faith. Rom. 10, 14.
• * 1.76

  Ibidem. 17.
• * 1.77

  How faith is nourished of the word.
• * 1.78

  A simili∣tude of Chrysostom