A Necessary instruction of Christian faith and hope, for christians to hold fast, and to be bold up on the promise of God, & not to doubt of their salvation in Christ. Translated out of D. Vrbanus Regius, into English And newly recognized by john F. PSALM. 54 verse. 8. Taste ye and see how gracious the Lord is: blessed is the man that trusteth in him. ¶ Imprinted at London by Hugh Singleton, dwelling in Crede Lane, at the sign of the gylden Tun, near unto Ludgate, and are there to be sold. Cum privilegio. Anno. 1579. To the Right honourable Sir Frances Knolles Knight, Thresorer of the Queen's majesties household, and one of her highness most honourable privy Counsel, wisheth abundance of blessedness, both in this life & in the life to come. HAVING (RIGHT honourable) above thirty years since, printed this short treatise ensuing, being translated and delivered unto me by Master Fox, whose judgement and faithfulness in the lords causes are, so sufficiently grounded among the faithful both at home and abroad, as my poor testimony can nothing add thereunto, nay so much as I not only protect, but also rejoice myself in the first printing hereof under the same. And the event hath yet more made good his choice in this treatise whilst that the same was even desirously embraced of the christian readers, and hath been known to persuade in the matter, it treateth of, some that before were far wide from the truth therein. For though the volume be very small yet doth it discourse a great point of our christian faith, religion, and comfort, not only very plainly and familiarly, but also most pithily and substantially, which to do can not be but to the reader singularly fruitful. Wherefore I have now myself requested of M. Fox, of whom I first received it, that it would please him to review the same, with such profitable additions as to him should seem meet for the benefit of the godly reader, that yet once more in my time I might publish the same to God's glory and the comfort of the godly. Wherein I esteem myself much bond unto him for granting my request. And now (right honourable) I thought myself to have a fit occasion aswell to give unto your honour some dutiful remembrance of my thankfulness for so great kindness as I acknowledge to have enjoyed from you● as also to publish a book so greatly adu●̄cing the honour of God and the faith of his people under your honour's name, to whom I know both those respects to be very precious: The Lord give his blessing thereunto, and increase his heauly gifts upon you with daily increases, ever preserving your honour and all yours in this life, & unto the life of immortality, blessedness, & glory, in the kingdom of heaven. Your honours ever to command, Hugh Singleton. ¶ A preface to the book here following. THere came to my hands of late a certain little book, bearing the title: An instruction how to be bold upon god's promise, etc. Which book being translated above thirty. years since, for a dear father of mine, one Richard Melton (to recompense him with some fruit of my studies, for the charge which he more like a natural, than a stepfather bestowed upon me in setting me to school) and being brought to me by the Printer, I was desired to take a little pains in perusing the same. Whereunto, to satisfy the request both of him, and certain others, which seemed desirous of the book, I was contented to grant. And so much the more, both for the author's sake, being a learned writer of Luther's years and standing, and especially for the argument of the book, which in these our days I see greatly expedient & much needful, for comfort of the simple ignorant. For what doctrine can be more excellent, then of salvation? what more sure, than the promise of God? what more certain than the verity thereof? what more comfortable, then to stand firm and ascerteined of the same? or what more needful, than the same doctrine to be taught a broad? And that so much more needful, by how much we see the adversaries of this doctrine in these our days to grow, both strong and many, but none more strong, then man's own natural sense and judgement, which following nothing but his own original capacity. without the word of the gospel, can comprehend little or nothing, of this mystery. From the which our naturally engrafted blindness little differeth the scholedivinitie of the papists, who albeit they do seem outwardly to hold the name of christ: yet the promises made to us in christ, they hold not: the freedom of his grace they see not, but make doubts where none is, teaching also that no man aught to be sure of his salvation, but to stand in fear and doubt. And no great marvel if they so teach, Difference between the Papist and the Protestant. for if justification as they say do stand by works with faith, and not by faith with out works: by merits: and not by promise freely, by ourselves partly, and not by Christ only, how can any certainty c be held without fear or doubting? And yet neither is fear altogether excluded from this certainty, which we hold, neither works also from faith. The fear of God I mean, How fear & confidence stand together in a true christian. which is and aught to be in every good child of God. And yet notwithstanding his inheritance standeth fast and sure. As a son and heir fears and reverenceth his father, and yet doubteth not of his heritage: So God is always to be feared, but his covenant never to be mistrusted. Neither do they rightly consider the causes of our salvation, which teach this doctrine of fear and doubting. Touching the explication whereof, three causes are especially to be noted. Three causes of salvation declared Whereof the one rests in the promise of God, the other in the blood of Christ. The third in the faith of man. All which three, be causes together concurrent for our salvation. For both gods promise' saveth, and Christ's passion saveth: Also faith saveth, but in sundry and divers respects, by promise and grace we are saved, as being the cause purposing, or formal. By Christ, as 'cause material & meritorious. By faith as 'cause instrumental or conditional. Of these three, the promise, (the things promised I mean) is to come. The death of Christ, whereupon the promise standeth, is past. Faith which looketh to the person of him that died, Assurance of our salvation how it rests. endureth. And hereupon rests the true assurance of salvation in the hearts of all the faithful, for as it is true that the suffering of Christ is passed: So no less true it is, the things promised upon his suffering, are to come. And for so much, How faith bringeth in hope. as all these promises of God are in Christ, and made to them that believe in him: therefore faith in Christ, to which faith alone the promise is made, may boldly call hope unto her, and so most certainly assure himself of undoubted salvation. And here rises up the operation of faith, and of hope, with difference between them both. Which two albeit moste jointly knit together, yet they differ The difference between faith and hope discussed. some what in the object. For as hope The object of faith and of hope considered. properly respecteth the promise of God, and respecteth things to come: even so faith properly looketh to the person of the son of God, and in him taketh present justification. Thus than the object of hope is the word of promise. The object of faith is principally the person of the Saviour. And though it may be said truly, speaking in right terms, that we believe the promise of god to be true: yet it is not so truly said, that we believe in the promise, but hope in the promise of almighty god. Faith then, The operation of faith and hope. touching his object, runneth to the person of the son, in whom the promise is given. Hope holdeth fast in the promise given in Christ, whereby hope assureth, faith f●aueth. Faith saveth hope comforteth The cause of our salvation, ever to faith only and not to hope. And as true faith in Christ can not b●e without hope: So hope again without faith in Christ is to no purpose. Neither is every man ●h●t hopeth, or be cause he hopeth well, therefore saved, but because he believeth well, (that is in the son of God) therefore is he saved. Who so is freely saved by blood, as boldly may hope of salvation by promise and nothing doubt. Albeit notwithstanding this hope is not always alike strong in every particular believing man, for although the promises be general, and indifferently extended to all believers, and aught to be hold ●●st of all men: yet every particular person, though he believe in Christ right well, can not so well at all times, as we see, apply these promises to himself, as he should, but many times creepeth in some distrust or misdoubt of himself, partly thorough weakness of spirit, partly through conscience of sin, or grievous impressions of the enemy. As many times by experience we see happen to the good saints of God, who holding the same profession of christian faith, Faith to justification may be sometimes where hop fainteth but hope to comfort can never be without faith. as other good christians do, yet in applying these general promises to themselves, can not without some fear and diffidence, be so comforted, as others be, and as they would themselves. Against whom, nothing in this book is meant, or spoken, but only against such as wilfully maintain the contrary doctrine: Not against such as of infirmity being dejected through fear would fain hope better, and can not: but against those, which of purpose contrary to the promise of grace, do hold that no man ought to be certain or assured in this life of his salvation and favour of God, but ever to stand in doubt and fear thereof. Of the which two sorts of men the one is to be comforted, and well hoped of, for though hope and faith many times in good men do shrink and qua●e through infirmity and tentation, yet by grace and goodness of the Lord it rises again. The other utterly as heretical and contrary to grace, are to be detested and by sound doctrine impugned, by such godly books as in this you may read. The lord jesus of his grace & goodness, comfort the weak spited, raise up them that be fallen, reduce the ignorant, & set up his glorious kingdom with speed, to whom be glory for ever. Amen. john Fox. AN error of all errors, most pestilent and devilish it is, to teach us ever to doubt, and never to be sure of God's favour and our salvation: as we have been led in the pope's church, by unlearned priests, which for their purpose have wickedly wrested the words of Solomon in a wrong understanding. Eccl. 9 No man can till whether he be worthy of love or hatred. The Hebrew text means another thing, and is wrong translated. This error hath Satan himself brought into the church to obscure Christ, and clean to abolish our faith in him, and in the place of our faith to bring in wavering and doubtful opiniones, and weak imaginations into our heads, whereby in great extremity, and earnest temptations we could take no assurance, A true christian man doubteth not of God's favour. but were driven to fear and doubting, for he that doubteth of the will and favour of God, and is not assured that he will be merciful to him for Christ's sake, and that all his sins be pardoned in him, and maketh a staid doctrine thereof, and wilfully rests therein, hec is no true christian, and in his incredultie can not be but condemned, if he do not rise and repent. Most sure it is, faith Faith. in Christ is only that maketh a true christian man, doubtting and incredulity Incredulity. maketh a man no christian. To believe and to doubt be not both one. To believe is one thing, and to doubt is an other. Therefore he that continueth in this foresaid errore, believeth not the twelve articles of our Crede, in which Gods grace is clearly and undoubtedly given to us in Christ: Then how can they be christian men, which lack the faith of Christ? Or how can such one say the Lords oration well, which maketh a doctrine of doubtfulness. He may with his mouth sound the words, O our be avenly father, but his heart hath no trust in God, neither hath any ●irmitie that he is a merciful father, but doubteth of that grace of god, whither he be merciful or not, or whither he pardon him or not. His tongue saith, I believe in jesus Christ, I believe the forgiveness of sins, but his heart believeth not that Christ died for our offences, and that by his death he hath obtained for us forgiveness of all our sins. He that wavereth thus, can not but despair in the last extremity of this life. And if he despair, without repentance is in danger: for he deperteth with an evil conscience, & hath no knowledge of Christ, nor believeth the gospel. Then what hope can he have of everlasting life except I say he repent his error? Yet our blind guides & seducers in the Pope's clergy have taught us, that no man can precisely know, but ought to doubt whether he be in God's favour or no. They that be or have been in this error, what belief had they? did they not waunder like the Wind hither and thither? Were they not clean void of faith? Had they not a wretched, uncertain and a wavering life? How could they know whither their works pleased GOD or no? What could such a man think in himself but thus. I am a Christened man, I have studied to live well, and to do good works: but yet I am uncertain whither my works please GOD, or whether my sins be forgiven me or or not. Mine ill deeds be more than my good. I have done more sins than virtues. Alas what shall become of me. They that thus waver and doubt, what hope can they have in the agony of death, what faith have they, what thing to trust upon? At what time Satan and his own conscience shall accuse him of sin, saying, he that liveth ill, shall be damned, thou never fulfilledst the commandments of God, No sinner can be saved. Doth not Christ say if thou will enter into life keep the commandments: Math. 19 but thou hast never kept them. Here is no hope left but that a man oppressed with such cogitations, must needs despair. The blind Papists have taught us poor wretches, that the foundation of our hope lieth in the grace of God, The doctrine of the priests clergy. & in the mirites of our own works, so that our hope should be nothing else but the expectation of life coming of gods grace and of our own deservings. What hope is, by the sophisters. Item, that our hope in no wise could stand without the help of our merits, other of the sophisters do thus define it: Hope is a boldness of mind conceived of God's goodness to have everlasting life through our good works. Here thou hearest these two, grace and deserving, Grace and deserving are two contrary things & to be separated but these two do i● join together, for where is grace there is no meriting, again, where meriting is there is no grace. Therefore if a sick person tempted about his sins think thus, that without his own merits he can look for no salvation, than he trusteth not to the grace of God, neither doth he apprehended it nor ground himself upon it, for so he hath been taught and led that it was presumption to say, a man might be assured of God's favour, without the adding of his works and merits. And thus have we been led in this falls persuasion so many years, but in earnest tenta●ions there is none that can stand upon his merits or deeds, for here cometh in the law of God accusing him and all other men, that none of them all have fulfilled it. Then where be those good deeds where upon the sick man may trust, and hope for salvation thereby? In our great temptations we all do feel that we be sinners, and that all our life is nought and so void of all goodness, that it is not able to abide and stand in the severe judgement of God. These blind seducers have made one foot of our hope lame and maimed, which is grace. The other foot lame and halting, which is our own works. Now how can our hope stand fast, that we fall not into desperation? To prove than that by our deeds we can deserve no justification, neither any part thereof, with all that ever we are able to do: And that it is not in our power to accomplish the law of GOD, but that the law The law, only serveth to see our unableness, our vices & sins thereby, it needeth no great declaration. We see this daily in ourselves, that our flesh never ceaseth fight, against the spirit, and doth inwardly grudge at every good deed we do, so that this naughtiness and corruption of ours marreth all, whereby our good works can not be pure nor acceptable that we do Ro. seven. Rom. 7. Gal. v. Gala. 5. 1. john. 1. 1. john. 1 Wherefore writeth john, if we say we have no sin, we deceive ourselves, and truth is not in us. Also all the faithful say daily in the lords prayer. Forgeive us our trespasses, Ers. lxiiii. We be as unclean every one, and all our righteousness like a clot de●led with the flowers of a woman. Eph. 64. Furthermore if we did fulfil all commandements of God, yet did we nothing but which is our bond duty to do, neither can we look for any reward thereby, witness to Christ. Luke. xvii. Luke. 17. When you have d●n all that you can, yet say you be unprofitable servants. These words of Christ verily may pluck down our glory, and make us all ashamed to put any affiance in ourselves, or in our own good works. Howbeit I speak not this to extenuat the worthiness of good works, good works, how they are necessary. or to pluck men back from well doing. For the scripture teacheth us, that the study of good works is ever to be employed, and willeth us to be followers of honesty & good working. But no man must put affiance in his works, as though by the worthiness of them he could obtain grace, or put away sin, or get his salvation. Fo● if our righteousness & justification before god stand in our might or merits, than died Christ in vain. Gala. two. Gala. 2. Good works in their degree & order have their value and be greatly commended. A good man aught to ensue good virtues to th'intent he may do the will of his Lord God, which commands us to live virtuously, and that he may also approve himself to his Lord God, that God our heavenly father may be glorified thereby. Math. 5. Also we aught to do good works, to show ourselves thankful again to God, for his infinite benefits and gifts. Phil. 2. Also we must do good works to exercise our faith, that they may be testimonies of our belief, and thus do they profit both me and my neighbour: My neighbour in giving example to encourage him the better to a christian life, also in that he is succoured by them in his necessity. Secondarily, they profit me in that they exercise my faith, 2. Pet. 1 and mortify my flesh and keep me truly in my vocation. For why if I do any benefit to my friends and to mine enemies, and perceive it to come of a frank and free heart, than I well assure myself that my faith is lively and a true faith which maketh of damned sinners the true children of god. john. 1 Gala. 3 Item, here is to be noted that good works be those, which a man believing in Christ worketh in faith in his lawful vocation, after the ordinance and form of the law of God: Contrary evil works Evil works. and sins be those, which be done without faith and with a feigned charity, trusting upon them to purchase the favour of God, the forgiveness of sins, and the kingdom everlasting, which is directly contrary from our christian faith. For our christian faith doth ground us upon a more substantial stone, which is Christ the true forgiver of sins, The foundation of our faith. and our only reconciler, which hath obtained for us this grace, hath washed away our sins and hath deserved for us everlasting salvation. This faith maketh our consciences not to waver nor doubt any thing of the grace of God. For the property of this faith is to quiet our conscience. The true catholic and lively faith is this, Rom. 5. when a man grounding upon Christ fully persuadeth himself, What true faith is. & believeth steadfastly and nothing doubteth, that he hath God pacified, and a most gentle father to him for Christ's sake, to whom in all his necessity, adversity, and in all his affairs as a child to his father, he wholly committeth and commends himself, putteth all his trust in him calleth on him, seeketh no succour, consolation, nor goodness but only of him. This faith purifieth our hearts. Acts. 15. This faith is always working through charity and hath the holy ghost which moveth us and stirreth us up to follow the example of Christ, which hath left behind steps of all good works, and patience in afflictions for us to follow, saying to us: This is my commandment that ye love together as I have loved you. john. 15. You be my friends if you will do these things that I have given and taught you. He that loveth me will keep my lessons. john. 13. I have given you example, Luke. 19 as I have done to you, so do you to yourselves, by this you shall be known to be my disciples, if you have love one to another. Again, he that taketh not up his cross and followeth me, he is not my disciple. Where there is no repentance nor any amendment of life, Not good faith, no good works and study of good works, verery there is no true faith. True faith can not be without good works, True faith true works. no more than a good tree with out fruit or the sun without his heat, this is undoubted. Therefore let every man examine and search himself well lest he deceive himself. Many men there be which say they believe when they have no belief, as it may appear by their vicious and wicked life. For this is certain, where soever true faith is, there is also the fear of God, there is repentance, there a true and a Christian man's life followeth, there the old sinful man is put off and a new put on. Ephe. 4. For because this is the virtue and operation of our holy baptism, that faith doth clean renew & transform a christian into a new man, which walketh not after flesh but after the spirit. Rom. viii. Rom. 8. Then where the grace of god wor●keth in us good fruit, and we begin to follow the commandements of God, our old man is not all mortified strait way, but wild and wanton flesh, with her lusts doth strive against us all our life long, and never ceaseth provoking us to sin, and ever rebelleth against our spirit, letting and hindering us in all honest virtues, whereby we be not able to live so uprightly after God's commandments as we would Wherefore when our sinful conscience or the fear of death doth come upon us, we can not trust to our works, nor find any comfort therein, but (if we will be saved) we must needs cry with the holy king David. Enter not Lord into judgement with thy servant, for in thy sight no living flesh shall be justified. Our good works though they be never so holy and excellent, yet the value of them is not such, neither ought we to do them for any such purpose, neither doth God require them to be done of us for that in tent, that we should be justified and saved by them. For no man can trust any thing to his works, neither be they able to deliver us from our death. That thing only the works of jesus Christ is able to do and nothing else. This glory and honour is only dew to him and to no man else, Our justification only belongeth to jesus Christ. to be a jesus, that is by interpretation, a Saviour. For he only taketh away our sins justifieth and saveth us by his works, & passion. This is his office, his work & duty only, for the which he was sent hither of his heavenly Father and ours to do. Therefore if the holy works and commandments of God, can bring no peace of conscience, then what shall a miserable sinner do in the distress of his tentation? Whether shall he go? whether shall he turn himself? Where shall he found help, and succour and comfort? so than if we look for any salvation, we must firmly believe and persuade our consciences, that our sins be pardoned us, and clean taken away. But now how shall we be so certified in our minds. I answer, in such temptations a man must needs set apart the law, and all his good deeds that ever he hath done, all his strength, all his power, and merits, and let them all stand a side in this case. For here nothing can succour us, but only the works and passion of jesus Christ. And therefore we must appeal from the law, Appeal from the law to Christ. straight to the rich and merciful promise of our Father in his son Christ, as unto a sure succour and a sanctuary of eternal security and peace, and hold it fast in a firm and a sure faith. And thus shall we found comfort and quietness enough, and more than we can desire, than neither sin, nor death, nor hell, shall be able to hurt us. The promise of God is this. Almighty GOD hath promised us damnable sinners in his only begotten son jesus Christ, What the promise of God is. without any manner of exception or condition of our own merit's clearely● of his own free grace and goodness, Hie. 31. full remission of all our sins his holy spirit and ever lasting life, and that he will evermore be our Father, Heb. 3 and that he will vouchsafe to receive us to his children, & give us perpetual salvation. These things stand true, Heb. 9 firm eternal, unfalible, sure and steadfast for ever. God which is almighty, & which can not lie hath so promised to us, 2. Cor. 1 and hath sworn deeply by himself that he will perform them. This is the new testament and the everlasting covenant of grace made to us in Christ betwixt him and us, and confirmed with his blood, whereof his prophet's so greatly speak. Christ the son of God hath confirmed this testament by his death, and is a sure gage or a pledge of this promise of God. The truth and grace of God is laid and reposed for us in Christ, in him we be sure to find it, as God speaketh of his son Christ, our true David in the psalm. lxxxix. Psalm. 89. My truth and my mercy shall evermore be with him, & in my name his power shall be exalted, he shall call me: Thou art my father my god, & the rescue of my health. And I shall set him to be mine heir & first begotten, advance him abave all the kings of the earth. I shall evermore reserve my mercy to him, and my faithful testament upon him. And I shall set up his seed for evermore, & his throne like the days of the firmament. And if his children transgress my precepts, & will not walk in my judgements I shall visit & chastise their iniquities with my rod, & their sins with stripes but I will never take away my mercy clean from him, & my truth shall never fail him. I will never break my testament that I make, neither will I ever go from my words that proceed out of my lips. Once have I sworn in my holiness, see if ever I break mine appointment with my leruant David, his seed shall remain for ever, & his throne like y● son in my sight. etc. This promise is also read in the two. Reg. seven. Here in this prophesy God speaketh of that eternal kingdom of Christ which perpetual mercy, peace and quietness is, for in Christ he hath reposed & laid up his truth and mercy. Therefore in no other thing can this promise of grace be found or obtained save only in Christ. In him God hath promised to us salvation freely through his mighty mercy: Therefore who soever believeth in Christ without any more a do (to be bold upon it) he hath all things. And though there be in Christ's kingdom weak and infirme-sinners, Weakness in Christ's kingdom born withal which slip and fall many times, yet this privilege and prerogative they have, their sins shall not be imputed to damnation. All their offences be offences of children not of servants. We have a salue-conducie & a passport through all the perils of death and damnation. And though we fall never so hainous●ye yet shall we not perish therefore, for our christian faith doth so fasten us unto our David Christ that we be made o●e spirit with him. In Christ we have the verity of God's promise, and his mercy evermore to continued, our heavenly father will not punish his weak children in his wrath for ever, but will chastise them with favour in this temporal life, call us again to repentance. Thus the grace of God shall ever abide firm and stable, which we be sure shall not fail us so that we believe this David Christ to be our king, and cast all our trust on him. And here is to be noted and considered where he saith. My truth Truth. and mercy always go with him, if it be his truth than it cannot lie, nor deceive us: if it be his mercy and grace, Grace. than it standeth not by our works nor the law: wherefore all these things shall hap to us in Christ and for Christ's sake, which by his works & passion, hath purchased & bought all things for us. Esa. 55. Bow down your ear and come to me, hear me and your soul shall live, & I shall strike a bargain with you perpetual, the sure mercies which I promised to David. This shall be the bargain, that I shall strike with the house of Israel. jere 31. After those days I shall give my law within their bowels, and will writ it in their hearts: and I will be their god, Nota. and they shall be my people, for I will pardon all their iniquities, and will no more remember their offences. etc. So doth the Apostle in his epistle to the Hebrues Heb. 8. 10. allege the same place, where he approveth that this bargain of grace or this new Testament betwixt God and us is now confirmed and sealed up by the death of Christ. And that god is now no more a straight judge, but a most tender father to all the faithful of Christ, & that he will pardon all their offences. Likewise to the Gala. Gala. 3 S. Paul calleth this eternal bargain of grace, a testament that shall stand for ever, where as he writeth: Not man breaketh or addeth unto y● will or testament of a man being once confirmed and ratified. Then if men's testaments once made and confirmed, abide firm and sure, how much more the testament of God once confirmed and ratified shall abide firm? These testimonies do prove evidently and strongly that Gods grace promised in Christ is firm & sure, We ought not to doubt. so that now no believer ought ne can doubt of the favour of God and remission of his sins. But undoubtedly and constantly ought to stick to the promise of God, which cannot, neither shall be found false. What heart now is so hard or stony that will not relent nor be stirred up by this firm and sweet promise of god, to take a bold faith & a confident trust upon the grace & favour of almighty God being so promised to us? Will not these words make us certified, yea & also secure as it were, a bond, Bond, testament. promise. mercy. oath. a bargain, a testament, promise, oath, & mercy. And all these doth no man which may deceiu us, but god eternal our father in heaven promise, which is truth itself. It is an horrible blindness in us that when god himself doth call us to his grace, & doth promise' freely to us for his mercy sake, clear remission of our sins, & for the same purpose hath sent to us his only begotten son into the world, to be a sure token or pledge of his heavenly favour and grace, and yet we lean & hold more to our own stinking works then to the true and everlasting truth of God. Ah for pity how many precious souls most pituously have we brought to ruin & doubtful desolation through these works doing. The law only hath been uttered unto them, and nothing else beaten into their heads but this, what God requireth of us, how great sinners we were, what vengeance of God did fall upon sin, what tormen●s, what fire and brimstone we should suffer in hell. But none taught the people faithfully the promises of God, the gospel's of Christ, in the which sorrowful and vexed consciences of sinners might be refreshed, and learn the infinite and unlearchable grace which God of his unknown mercy hath promised, that is to say hath given us freely in Christ, God's promise is a gi●t. with the which promises silly consciences might be relieved and confirmed strongly against all the gates of hell. We blind and wretched creatures would reward God with ou●s, and deserve of him all things that we have, we would not be in his debt or danger, we disdained to have his liberty come freely unto us, and nothing would take of him by grace. An● that was the cause why Christ was not rightly preached, What was the cause why Moses was preached and not Christ. but only Moses: So it always cometh to pass, when the commandements only be set forth, after the manner of the Jews, and the promises of God nothing spoken of, there can be none other but that men's consciences must needs be vexed and disquieted with miserable sorrow and perplexity, so that they can receive almost no consolation. But whosoever will bring men to God in deed, and will quiet their consciences, must always teach these two together, the law and the promise, as the prophets, Christ, and the apostles ever did. By the law they brought men to the knowledge of their sinfulness, The use of the law. their unworthiness, their infirmity and unability to goodness, their duty what they ought to do, and their damnation which thereof followed: And so brought them to humiliate themselves before God, whereby they being justly strooken with the feeling of God's right judgement, might earnestly forethink them of their sins, & call for mercy. They taught not the law so as though it were enough to know, what were to be done, or not to be done, or as though of our strength we could do good and eschew ill, and so by the law and by our own works be found just before God, and put away sin. They taught not the law I say, for no such end and purpose, Why the la was given. neither was the law given therefore that we should be justified thereby before God, but it was given for this, to require of us all righteousness, and to threaten us, that by the requiring of this righteousness, & we being nothing able to perform it, we might the better learn thereby our unrighteousness, and naughtiness, & so finally to acknowledge and confess our own wretchedness, to the|intentintent that being thus contrite & humiliated in heart we might seek to Christ for succour the which by his works and passion doth only justify us. We be nothing able to deserve any salvation by the law or our works. That is an higher and a more excellent thing then that our rotten works be able to procure. God hath promised to give us that freely by his mercy for Christ's sake, and doth give it of grace to them that believe in Christ, as S. Paul to the Romans Rom. 6 doth call everlasting life the gift of God. And likewise to the Galathians Gala. 3 doth put a clear difference betwixt them, and showeth plainly his mind of the law and of the promise how they concur to our justification. Let us weigh well his words, for all the weight & foundation of our justification doth lie upon them. His words be these. If our inheritance stand of the law, than it standeth not of promise. But God did give it to Abraham. Mark this well. If the law had been given unto us, which might have justified us, than our justification might be of the law. But the scripture hath wrapped all things under sin, that the promise might come by the faith of jesus Christ to all that believe. And again in the second to the Gal. Gala. 2. If our justification saith he, could come by the law, than Christ died in vain. Therefore I say where as men thus by the law were brought to the knowledge of their sins, and so strooken with great sorrow and heaviness of conscience, for their sinful and vicious nature, than was the gospel put and set before them, that is to say grace promised in Christ. And than did they begin to believe earnestly and to rejoice in their hearts truly for this grace promised in Christ, that God had given them for Christ's sake, forgiveness of their sins. Thus s. Paul in the place afore recited, doth comfort with true consolation wretched and desperate sinners, for he leadeth them only to the promise of GOD and beateth that into them, for thereby only our consciences be clean and quieted. And doth teach the law & God's commandments also, exhorting us diligently to the study of good works, and is not only content with that, but also doth show where and how to come by the courage & just to do these good works. Thus first they taught the law for repentance, but straight after they joined with all the promise of God, to bring men to the knowledge of the most rich grace of God given and promised us in Christ, teaching withal where we should get the strength to fulfil the commandments where our sinful nature was not able to fulfil it. In consideration whereof, the Apostles every where declared and set foorth the exceeding and passing riches and treasures of Gods mighty grace which he hath given and promised us in Christ, Rom. 8. if we believe upon him, and so ●orth did lead wretched sinners from the law to Christ. This great grace of god, so offered they receive then and embraced greatly: and thus believing were pacified in their consciences. The law doth threaten and affray, but than she is not able to heal or comfort them being grieved, or to deliver them from their agony, wherefore we must needs flee to the promise. And there shall we found righteousness, peace, life, & health enough. Here upon S. Paul to the Galathians Gala. 3 says. The law was as it were our schoolmaster unto Christ, The end of the law. that we should be justified by Christ, for the law doth force us, doth strain us, doth call upon us, doth menace us, and lieth upon our necks, requiring of us all manner of good works, perfect justice, perfect innocency of heart, perfect fear and love of God, and also of our neighbour. But we of our own strength be not able to accomplish that which it requireth, and thus it driveth us to Christ, and is our schoolmaster unto Christ. He than receiveth us coming to him, helping us, and giving us all such things that the law requireth of us, so that the law shall not be able to dam us. For this cause S. Paul doth call Christ the end of the law: Rom. 10. Or as Saint Augustine doth expound it, the fulfilling of the law. He that hath Christ is just, he that believeth in Christ, hath all things which the law requireth. Christ hath reconciled for us God his Father, he is our mediator and everlasting priest, he hath obtained for us grace, the holy ghost with all his gifts, remission of sins, and all manner of goodness, with life everlasting, he as jeremy jere. 11. writeth doth give us a new heart, and a soft heart, and the holy ghost to move us to do well. And where as yet we be partly fleshly, nor can not be all mortified in this body, nor thoroughly fulfil the commandments of God, there is he made our wisdom, our justice and redemption, so that his innocency and all that ever he hath, is made ours by faith, for after that we put on Christ upon us, and after we believe in him, there is no jeopardy can hurt us, though we be never so weak and frail, so that we do not walk purposely after our appetite of the flesh and run still headlong in sin, without repentance, for oft-times it happeneth that good and most godly men do fall as well as other, Good men do sin. but yet they lie not still, but get up again, and be still delighted with the law of God inwardly in their hearts, ever calling for remission of sins by Christ, and obtain also the same which we desire. All these things we may see very well expressed in Abraham, for Abraham says Paul is the father of all the faithful believers in Christ, therefore we have in Abraham a clear figure, and an example how that a sinner may be justified, and what is the nature of a christian faith, what is the power, the property and working of the same, and also how that our consciences may be quieted, whither by faith or by works. Therefore he that is the true child of Abraham, that is a good man indeed, or that would be a true member of Christ, let him look upon Abraham his father, and there he shall see how God doth with us, how he tendereth us, and how we ought to do again for him, as Paul also teacheth us. first of all Abraham heard the great and ri●he promise of God, saying unto him: Rom. 4. Do not fear Abraham, Gal. 3. I am thy de●ender, and great is thy reward with me. And afterward. In thy seed all nationes shall be blessed, that is, shall be delivered from sin, death, and malediction, and shall have everlasting life. This was glad tidings to Abraham. And still did Abraham believe this promise, notwithstanding yet much grieved with troubles and sorrows. And so therefore was justified by this faith and trust, that he had to the promise of God. Now this was iiii. ●. and thirty years, Not●. before the law was given, and therefore was he saved, not by the works of the law, but by his faith in God & in the blessed seed which was promised him. And no otherwise also must we all be saved, for there is no other way nor means to come to health, but only the promise of God must justify us if we believe, and not the law, neither works. secondarily the faith of Abraham that he had upon Christ, made him a new man, and clean did altar his old affections, and put in him new cogitations, otherwise then this nature of ours hat●, for he rejoiced only in the Lord, and in him taketh a marvelous boldness, he knoweth well that God is his father, which in all his affairs, afflictions & troubles, will help him, and thus trusting unto God's promise receiveth and reposeth himself in the hands of God, with a bold heart & a strong confidence, doubtting nothing that God will be merciful unto him, even as any father will be to his own natural child, whom he loveth most tenderly, so then Abraham having this faith, went up to the hill at the commandment of God, to show his obedience, and offered his son. jacob. 2 For true faith can never be with out good works, Gala. 2. but ever will be occupied, in the obedience of God. In the mean season Abraham's heart and conscience was nothing unquieted for all that, but still quiet by reason of his faith ●he had in Christ, for he was ever sure of the favour and love of God toward him. Roma. 4. Wherefore s. Paul full well describeth his whole thought and cogitation, where as he saith that Abraham did never shrink in his faith, nor doubted in the promise of God, but ever strong in his faith, did give glory to God, knowing well this that ●ee which promised him was able to perform it. And therefore he saith that it was imputed to him for righteousness, that is for his justification, for this Abraham thought and persuaded himself, that God was almighty and true of his promise, which would not defeat nor deceive his people And if he had so thought in himself (as now our papists do teach) I can not tell surely whither God love me or not, peradventure he is not friendly unto me, nor careth for me, nor regardeth me. etc. If Abraham I say, had thought on this manner, or had shrinked so in his faith, I think he would never have intended to offer up his only son, nor would have been persuaded to go from his Father's house out into a strange land, but rather would have thought thus: It is good to be sure of that a man hath already, this I have and am sure of, the other is unsure, what should I kill my only and well beloved son? who will give me another? What shall I go out of mine own house into a strange land, I can not tell how far? what foolishness were it? I will not so, I will tarry still her● where I am in my Father's house, neither will I be so cruel to my son for to slay him. Thus I say he had thought if he had not believed constantly, but when he went out so boldly and mearily out of his Father's house, into a far and a strange country, and with so lusty cheer went up to the hill with his Son to offer him up to God, which no nature of man can do, for what natural man can find in his heart to offer up his son. Than be like he did only hung of the hands of God, only did trust upon God, upon his grace, upon his help, nohing doubting in his conscience, but that God was able to perform all that he had promised, for why no doubting heart can be so willing to do as Abraham did, nor yet once think to do it. So quiet was Abraham's conscience by faith in God's promise, that Paul in his Epistle to the Romans, Rom. 4. doth give him an excellent praise therefore, that we all should mark it, and well bear it away. Abraham, says he, never did shrink in his faith, but always strong in his believing trusted surely. Why did he trust surely? because God promised, for this he did know and was fully persuaded that God was true of his word and promise, what soever he promises he performeth of his grace, and is well able to perform it, for he is almighty, nor doth not promise for our deservings, but of his grace only, that now we may be bold to trust unto it. For if he should promise' after our deservings any thing, he could never perform it, for our merits be none, and nothing worth. And yet notwithstanding he doth promise' us infinite goodness in Christ without our merits, only of his own pure grace and mercy. And therefore writeth Paul that God promised Abraham the blessing cccc. thirty. years before the law of Moses was given, The promise was made before the law came. because no man should think so, this blessing to stand by the works of the law or that he could not enjoy this free promise and blessing of God, before he did fulfil all the laws of Moses. Wherefore for the love of God let all good men here mark, that Abraham never failed nor did shrink in faith, Nota. nor ever doubted at the promise of God, nor of the love and grace of God toward him. For so the holy ghost doth say that he had a sure persuasion, mark ●his well: If it were a firm persuasion he had, than it was no opinion, or doubting, but fully did he trust and believe, & he went not whether, incredulity and doubting did bid him to go, (which doubting papists have taught us) neither thought be thus, be it true or not true, I will do it: but his conscience was fully persuaded that it was true which God had promised, and that God would be good and merciful unto him, had forgiven his sins, had justified him and would never forsake him nor abject him, and after this life also would give him everlasting life, for the ●ede sake that was promised him, which was Christ. If God had said thus to Abraham. Hear Abraham: I will be merciful unto thee, I will forgive thee thy sins, and always be present with thee and help thee, so on this condition, that thou keep and fulfil all my commandments, thus I say if God had given him his promise under this condition of fulfilling his commandments, than Abraham's conscience had never been merry nor quiet, but always doubtting of the grace of God and forgiveness of his sins, nor should ever have been certain of his salvation. For thus he might have thought: I have done all that I can with all diligence to fulfil God's precepts, yet I could never fulfil them so perfectly as I aught, nothing like. Wherefore this promise of God is uncertain to me, neither can I test whither I shall take it or not, because I have not performed all was enjoined and commanded me, and God did give me his promise no otherwise, but of this condition if I kept his commandments and I am not able so to do. Wherefore I am not sure whether he will give me these things that he promised. I can do nothing on my part, and therefore how can he keep his promise with me, wherefore what hope can I have now of health. It is but lost labour all that I go about. Thus I say if God had promised his blessing under this contition to Abraham, than he might well have despeared but now he addid no such condition, The promise came without any condition. and all because we should not doubt, but that his promise remains always sure and stable. And this it is that god requireth only of us, that we should never doubt nor question of his free grace, but to be bold and trust upon it, that he is a loving father unto us, and that we be his children. But we could never be so bold of this grace of God, if any such condition Condition. excluded. of full filling the law were given with all, as if thou keep my commandments well, then shalt thou have thy sins forgiven. Therefore it is necessary that the promise' of this blessing stand without all conditions, and without all respect of works or merits, but only in the free grace of God, or else we could never be sure of it, nor certain, but always in doubt & mistrust. For if remission of our sins should stand in the fulfilling of the law, than our flesh being so weak and frail, and not able to fulfil the law, how should we be sure that god is good to us, or that we were in the favour of God, but rather should think, that he were angry with us, because we never fulfil his commandements, as we should do. And thus the free promise of God should stand void & in no effect. For why, no man were able to obtain it. But thanks and praise be to the faithful Lord the father of our Lord jesus Christ & ours, the father of mercy & the god of all comforth, who having mercy upon us and tendering our weakness, hath not bilded our health and salvation upon any such brickle & weak foundation, The foundation of our hope. as upon our works and our fulfilling of the law, for so we could never be saved. But the foundation that we be grounded upon & prevail against the gates of hell, is the great grace and mercy of God in his son Christ. For in him God hath promised us all, remission of our sins, and everlasting life. This promise is only and alone all our comfort, which boldly we do and may trust upon. So thus you see how God promises us remission of our sins and life everlasting, not under any condition of working, Grace free without condition. and fulfilling the law, but he giveth it freely, of his free grace I say, only & alone thorough Christ, and not for any works of ours. And therefore he giveth it freely without any condition of our works, because the promise might stand firm and stable, that is, that we may be sure of the favour of God, and of remission of our sins, doubting nothing therein, notwithstanding we ●ee never so much sinful in our nature, & unworthy wretches, that every believing Christian man may say with Paul: Rom. 8. This I know and is undoubted, that neither death, nor life, neither angels, neither princes, nor potestates, neither things present nor things to come, neither height nor deepness, nor no other creature is able to separate us from the love of God, which is in jesus Christ our Lord Here may we plainly see that Paul had a bold and a confident trust of the forgiveness of sins, and of his health to come, plenteously persuaded of the grace of God toward him, or else how could he so fervently rejoice and triumph in spirit against all creatures both in heaven and in the world, so mightily, defying them all, being right sure and certain, that nothing neither above nor beneath, could annoy him. And why? because he believed in Christ, and was sure of the mercy of God toward him thorough faith, and therefore was his conscience so quiet, and triumphant. And even so may every Christian man likewise take the same courage & the same mind in himself. Mark and learn. Howbeit no man can do this unless he put away all respect of his own merits and works and only trust unto the free mercy and grace of God, Tit. 3. which grace is given us only thorough Christ and not through ourselves. Notwithstanding yet that good works of ours consequently do follow and springe out of this faith, and promise' of God. So that where as the same do not follow, and may follow, there is no true nor lively faith, but a deed, and barren opinion of faith, but where this true and lively faith is, there is works and miracles and things far passing the possibility of natural working. For as saint Paul saith, we receive the holy ghost, Gal. 3. not by our working, but by hearing of the Gospel, this holy Ghost, will not suffer us to doubt after the papists fashion, or as they would have us not to fear as their servile spirit doth: but with a bold trust crieth in our hearts to GOD Abb A Father, and witnesseth with our spirit that we be the children and the heirs of GOD, and fellow heirs with C●riste, that we may be glorified together with him. And as Paul to the Ephesians saith, Ephe. 1 they that believe in Christ be sealed up with the holy spirit of promise, the with spirit we have as a pledge The holy spirit is our pledge. or an earnest penny of our inheritance and possession which we have got and be redeemed unto Therefore with all faith & trust we must ever look upon the promise of God, and upon jesus Christ only. And so in this promise of God our conscience may find comfort and peace plenty, but in our works we shall find none. And therefore mark well this text of Paul and keep it well in your remembrance, Rom. 4. where he saith: Abraham had this promise given to him and to his seed, that he should be the heir of the world, not for his working after the law, but for his believing in faith, for if they that belong to the law, be the heirs, then is faith void and the promise of none effect, for why the law worketh anger, by reason that if there were no law, there were no traunsgression, therefore the inheritance is given by faith as by grace freely, because the promise must stand firm and stable to all y● seed of Abraham. Daily experience Experience. and practise in troubles and distresses declareth, that no man (be he never so holy) can quiet his conscience by his works. Our sins and death be more grievous enemies unto us, then that we be able to over come, by our own deeds and deservings, we must have an other manner of means to that, which is our faith, receiving and hol●eing the promise of GOD in Christ. And so that shall be able to conquer the mighty fierceness of sin & death, This faith retaineth and apprehendeth those infallible and eternal things, that is to say: it receiveth not the feeble works of ours, but the great grace of GOD, Christ himself, his works and his deservings, and the promises in Christ, which things be much greater, higher, more stable, and magnifical, than our capacities be able to comprehend. Therefore when any tentation assaulteth, we must not look to the law and our works, Remedy. in tentation. but setting all them aside, we must run and creep to the cross of Christ, we must seek for help and grace by Christ, and humbly must knowledge our faults. And though our sins be never so great, or grievous, though the fear and tentation of death be never so horrible, yet ●●e must still stick to the promise of God, & surely must trust and doubt nothing, that our sins be forguien us for Christ's sake according to the promise of God, without any deservings of ours: and that God is our father, and we shall hue with him for ever and ever. The works and passion of Christ which be of great and infinite and omnipotent power, ought more to stir us up to trust well on God, that he will be ever more to us a merciful Lord, than our sins aught to fray us. For the grace of God in Christ is much stronger & more able to deliver and help, than our sins be to condemn us. And this grace of GOD doth not hung of our works, Rom. 5. for than it should be uncertain, but it standeth firm by grace and by faith in Christ, with out any regard or respect of our working. And this is done by the singular pro●idence of the great fatherly love of God toward us, because our justification should stand firm and certain by faith, so that no man need doubt of the favour and mercy of God toward him. If this grace and promise stand in the hand of God, then is it sure, so that we cannot doubt of the remission of our sins. But if ●hey should stand in our own hand and should hung of ourselves, than we should always be uncertain because we were ne●er able to deserve sufficiently, being not sifficient of strength to fulfil the law. But after that we returns & repose ourselves in Christ alone, and in the promise of God, through Christ, then be we safe and sure enough, because God hath so promised of his voluntary grace freely, and hath founded his promise upon the faith in Christ, to the intent it shall stand firm and certain. And therefore I said, and say again the kingdom of Christ to be a kingdom of security and peace, as the Prophets do desc●ybe it. In this kingdom we have peace and most sure succour, so that there is now neither sin, death, nor hell can fear us. So doth Es●ias also call Christ the prince of peace, Christ's kingdom is a kingdom of secu●●e: Esa. 32. Esa. 9 Christ the prince of peace. Icre. 23. whose princedom is large and great, and whose peace shall never have end. In jeremy also, God doth promise unto Israel, that is, unto all believers in Christ, a springing bud of justice, a king which shall rule wisely, and shall execute judgement and justice in earth, and under whom Israel shall devil boldly with confidence, these things be in the spiritual kingdom of Christ, in which there is true and spiritual security, where as every christian man's heart hath pea●e with god through faith in Christ, in the which kingdom neither sin can damneos, neither death can kill us, nor hell can swallow us, for god is with us and feedeth us, and defendeth us as his sheep. Therefore who shall stand against us? And isaiah When the holy ghost, Esa. 42. says he, shall be powered from above (that was when Christ began his kingdom) than the work and fruit of justice shall be peace & the keeping of justice shall be silence & security for ever & ever. And the people of god shall devil in comeliness of peace & in houses of trust. All these things do nothing else but signify the Christ's people in his kingdom shall be all good, quiet, at rest and merry which shall have a quiet & a glad conscience, being evermore sure & certain that God is favourable unto them for Christ, which doth deliver us from all evils without any doubt. I beseech you what can our adversaries bring against this? or how can they maintain their errors in the face of the world? The conclusion. Here I have proved & taught out of the foundation of the word of God, that no faithful believer in Christ can, or ought to doubt of the favour of God, & of remission of his sins, & that his conscience may thoroughly be certified, that god is favourable unto him, which will pardon all his faults, for Christ's sake in whom we believe, & which will justify us, and give us everlasting life without any doubt. Here our adversaries can have nothing to lay against this doctrine or to subvert this foundation but one refuge they have, Objection. of the papists. that when we bring scriptures against them: what say they, the Lutherians, bring Scriptures for them, but they must expound Scriptures as our fathers did. I answer again, An answer We do not deny so to doc, for we may do it well enough. And I may say with Saint Cirillus Cirillus. we keep the faith of our fathers, and of the church so far as we aught, and use their interpretations so much as they require. But the chiefest of the ancient Ancient. doctors against the new Roman Papists. fathers of the church do agree in the same matter no otherwise then we expound it, therefore why do these holy workers bring for them the church? S. Augustine Augustine de predest. 11. one of the most catholic & godly doctor of them all, in his book which he writeth of Predestination, in the xi. chapter. says in this wise: Truly where as the apostle in his epistle to the Ro. writeth these words: Therefore is our inhetaunce given us by faith through grace, because the promise might stand firm and steadfast, I marvel (says he) that men had rather look on their o●ne infirm●●y then unto the firmity and steadfastness of God's promise. But here thou will't say, I can not tell nor do not know the will of God of me. Well then dost thou know thy own will of thyself? if thou dost, beware, for he that thinketh he standeth let him take heed that he fall not. Therefore in so much as thou knowest neither his will nor thy own will, then why should not a man rather put his trust and hope in y●, which is more certain, than in that which is less certain? But say they again, where it is spoken, if thou believest thou shalt be saved, there one of these is required of us, the other is offered, and that which is required of us is in our own power, the other in God. And why I pray you, is not both in God's power, both that which is required, and that which is offered? for do not we as well desire God to forgive us that which he requireth, as well as that he offereth? do not the believers also desire him to increase their faith: Do they not desire also for the unbelievers, that they may have faith, so that God only must be the beginner and increaser of faith. In like manner is this to be taken. If thou beleue●st thou shalt be saved, And this: if you mortify the works of the flesh by the spirit, you shall live: for in like case here one is required, the other is offered. If thou mortify (saith he) the works of flesh by the spirit, you shall live: Then to mortify the works of the flesh by spirit, that is required, the other is offered us that we should live. What then therefore shall we not say, that this is the gift of god to mortify the works of the flesh, because it is required of us to be done? God forbidden, that any pertaining to the grace of god should so think. This is a damnable error of the Pelagians. whom as the Apostle in his words following doth confute, saying: Who soever be led with the spirit of God, they be the children of God. Less we should think this mortefiing of the flesh came by our spirit, but by the spirit of God, of the which spirit of God the same Apostle speaketh more over. All these things saith he, worketh one alonely spirit, destributing to every man his gifts so as it pleaseth him, amongst the which gifts also he reckoneth faith. So then, like as this mortifying of the flesh, notwithstanding it be required of us, is the gift of God, even so is faith also the very gift of God, though nevertheless it be required of us (if we will be saved) to believe, for these things both be commanded us of god, and also be the gifts of God. To the intent we should understand, that both we do them, and yet it is the gift of God that we do them, so as the Scripture showeth by ezechiel ezechiel. the Prophet. And I (saith almighty God) shall make you that you shall do them. What can be more plain? Mark well this place of scripture (gentle brethren) and ye shall see that God promises he will make them to do such things, which he will have done. And there in the same place, he bringeth forth no merits of there's, but much wickedness, showing & declaring thereby that he giveth good for evil, in that he maketh them bring forth afterward good works, Augustine upon the psal. 88 causing them to do his commandments. Also in the lxxxviii. psalm he saith in like manner. lift up your hearts, for he which promised will perform, so as he hath performed many things already, for the trust that we have in him, we have it not in our merits, but only of his mercy. No man can be strong in this life but only in the hope of God's promise. We be weak in ourselves, in Gods promise' strong. For as concerning our own merits, we be marvelous weak, but as concerning the promise of God we be strong. And in the lxxxxviii. psalm he saith: where is security and peace? he answereth again, truly none in this life but only in the hope of the promise of God. S. Ambrose in the first book de vocat genti. Ambrose. De vocat genti lib. 1. Cap. 3. etc. writeth if no man (says he) will break or despise a man's will or testament, as saith the Apostle nor altar it, Then how can it be that Gods will & testament should be broken in any thing. It tarrieth always, and every day is fulfilled, that the Lord promised to Abraham without any condition, & gave with out any law. By this saying of Ambrose it may well appear, that the promise of the new testament, (which is, that God will be merciful unto us, will forgive us our sins, will give us the holy ghost, and will make us safe) that this promise I say doth not depend of any condition of the law. For freely it cometh only of grace, because we should never doubt of his grace and favour toward us. And what other thing means S. Ambrose Ambrose up on. Paul to the Rom. 3. 4. 9 10. where he saith so oft, that we be saved before God by faith only and a lonely. Look upon his commentaries of the Romans, look also in the Corin. and Gal. Theophilactus 1. Cor. 1. Gal. 1. 3. 5. Theophilact in Rom. 4 also writeth in like sort. In so much (says he) as it is evident, that the law bringeth nothing but anger, therefore had Abraham, his justice and inheritance given him, because that all should go by grace. Wherefore then seeing that all things now do stand, in the grace and in the mercy of God, so that he is bound now not to work after his justice, then what should let us to think, but that all things be certain and stable what soever he doth, giveth, or promises. Now if blind hypocrisy here object again that Paul in this place speaketh only of Abraham and therefore the thing concerneth none else but him, but we must seek our health and justification otherwise. I answer again. Not so. For therefore Paul calleth Abraham there the father of all the believers, and in him propoundeth, to us all the true means how all men both before the coming of Christ, and after the coming of Christ, must be justified. And therefore this text of Paul doth as well pertain to us all, for it is written and set forth unto all us. Even as S. Paul in the very same chap. Rom. 4. writeth This is not written for him only (saith he) that it was imputed to him for justice but for us all, to whom it shall be imputed for justice, believing on him, who raised up from death our Lord jesus Christ, which was given for our sins, and raised up again for our justification. Amen. ¶ Imprinted at London by Hugh Singleton, dwelling in Crede Lane, at the sign of the gylden Tunn, near unto Ludgate, and are there to be sold. Cum privilegio. Anno. 1579.