despayre The blynde Papistes haue taughte vs poore wretches that the foundation of our hope lyeth in the grace of God in the mâ—rites of our owne workes so that our hope should be nothing els but the expectation of life comming of gods grace and of our owne deseruinges Item that our hope in no wise coulde stande without the helpe of our merites other of the sophisters doe thus defyne it Hope is a boldnesse of minde conceiued of Gods goodnesse to haue euerlasting life throughe our good workes Here thou hearest these two grace and deseruing but these two do iâ— ioyne together for where is grace there is no meriting againe where meriting is there is no grace Therefore if a sicke persone tempted about his sinnes thinke thus that without his owne merites hee can looke for no saluation then he trusteth not to the grace of God neither doth he apprehend it nor ground himselfe vpon it for so he hath ben taughte and ledde that it was presumpcion to say a man might be assured of Gods fauour without the adding of his works and merites And thus haue we ben led in this fals perswasion so many yeeres but in earnest tentaâ—ions there is none that can stande vpon his merites or deedes for here commeth in the lawe of God accusing him and all other men that none of them al haue fulfilled it Then where be those good dedes wher vpon the sicke man may trust and hope for saluation therby In our great tentations wee all doe feele that we bee sinners and that all our lyfe is noughte and so voyde of all goodnesse that it is not able to abide and stande in the seuere iudgement of god These blynd seducers haue made one foote of our hope lame and mayned which is grace The other foote lame and halting which is our owne woorkes Nowe howe can our hope stand faste that we fall not into desperation To proue than that by our deedes wee can deserue no iustification neither anye parte thereof wyth all that euer wee are able to doe And that it is not in our power to accomplyshe the lawe of GOD but that the lawe onely serueth to see our vnablenesse our vices sinnes thereby it needeth no greate declaration Wee see thys daylye in our selues that our fleshe neuer ceaseth fighting agaynste the spirite and dooth inwardlye grudge at euerye good deede wee doe so that this naughtinesse and corruption of ours marreth all whereby our good woorkes can not bee pure nor acceptable that wee doe Ro. vii Gal. v. 1. Iohn 1. Wherefore writteth Iohn if we say we haue no sinne we deceiue our selues and truth is not in vs Also all the faithfull say dayly in the Lordes prayer Forgeiue vs our trespasses Ers. lxiiii We be as vncleane euery one and al our righteousnesse like a cloth deâ—led with the flowers of a woman Furthermore if we did fulfill all commandementes of God yet did we nothing but which is our bound duety to doe neyther can we looke for any reward thereby witnes to christ Luke xvii Whan you haue dâ—n all that you can yet saye you be vnprofitable seruants These wordes of Christe verelye may plucke downe our glorye and make vs all ashamed to put anye affiaunce in our selues or in our owne good workes Howbeit I speake not this to extenuat the worthines of good works or to pluck men back froÌ„ wel doing For y scripture teacheth vs y the studye of good workes is euer to be employed and willeth vs to be folowers of honesty good working But no man must put affiaunce in hys works as though by y worthines of theÌ„ he could obteine grace or put away sin or gett his saluation Foâ— if our righteousnes iustificatioÌ„ before god stande in our might or merites then dyed Christe in vayne Gala. ii Good woorkes in their degree order haue their value and be greatly commended A good man ought to insewe good vertues to th entent he may doe the will of his Lorde God which commandeth vs to liue vertuously and that he may also approue himself to his Lord God that God our heauenly father may be glorified thereby Also we ought to doe good workes to shewe our selues thankfull againe to God for his infinite benefites and giftes Also we must doe good workes to exercise our faith that they may be testimonies of our beleife and thus doe they profit both me and my neighbour My neighbour in geuing example to encorage him the better to a christian life also in that he is succored by them in his necessitie Secondarily they profit me in that they exercise my faith and mortifie my fleshe and kepe me truely in my vocacion For why if I doe any benefite to my frendes and to mine enemies and perceiue it to come of a franke and free hearte then I well assure my selfe that my faith is liuely and a true faith which maketh of damned sinners the true children of god Item here is to be noted that good workes be those which a man beleeuing in Christ worketh in fayth in his lawfull vocation after the ordinaunce and forme of the lawe of God Contrary euil works and sinnes be those which be don without fayth and with a fained charitie trusting vpon them to purchase the fauour of God the forgiuenesse of sinnes and the kingdome euerlasting which is directly contrary from our christian fayth For our christian fayth doth grounde vs vpon a more substanciall stone which is Christ the true forgiuer of sinnes and our onely reconciler which hath obteyned for vs this grace hath washed away our sinnes and hath deserued for vs euerlasting saluation This faith maketh our consciences not to wauer nor doubt anye thing of the grace of god For the propertie of this fayth is to quiet our conscience The true catholike and liuely fayth is this when a man grounding vppon Christ fully perswadeth himselfe beleueth stedfastlye and nothing doubteth that he hath God pacified and a moste gentill father to him for Christes sake to whom in all his necessity aduersitie and in all his affaires as a childe to his father he wholy coÌ„mitteth and commendeth him selfe putteth al his trust in him calleth on him seeketh no succour consolation nor goodnes but onely of him This faith purifieth our hearts This faith is alwayes working throughe charitie and hath the holy ghoste which moueth vs and stirreth vs vp to folowe the example of Christ which hath left behind steppes of all good workes and patience in afflictions for vs to folowe saying to vs This is my commandement that yee loue together as I haue loued you You be my frendes if you wil do these things that I haue giuen and taught you Hee that loueth me will keepe my lessons I haue giuen you example as I haue done to you so doe ye to your selues by thys you shal bee
knitte together yet they differ some what in the obiecte For as hope properly respecteth the promise of God and respecteth things to come euen so faythe properly looketh to the person of the sonne of God and in him taketh present iustification Thus then the obiecte of hope is the vvorde of promise The obiecte of fayth is principally the person of the Sauior And though it may be sayde truely speaking in righte terms that wee beleeue the promise of god to bee true yet it is not so truly said that vve beleue in the promise but hope in the promise of almighty god Faith then touching his obiect runneth to the person of the sonne in whom the promise is geuen Hope holdeth fast in the promise giuen in Christ vvhereby hope assureth faith fâ—aueth And as true faith in Christ can not bâ—e without hope So hope againe vvithout faith in Christe is to no purpose Neither is euery man â—hâ—t hopeth or be cause he hopeth vvell therfore saued but because he beleeueth vvell that is in the sonne of God therefore is he saued VVho so is freely saued by bloude as boldlye may hope of saluation by promise and nothing doubte Albeit notvvithstanding this hope is not alvvayes alike stroÌ„g in euery particular beleuing man for although the promises be generall and indifferently extended to all beleeuers and ought to be hold â—â—st of all men yet euery particular person though hee beleeue in Christ right well can not so vvel at al tymes as we se apply these promises to himselfe as he should but many times creepeth in some distrust or misdoubt of himselfe partlye thorovve vvekenes of spirite partly through conscience of sin or greuous impressions of the enemie As many times by experience vve see happen to the good sâ—intes of God vvho holding the same professioÌ„ of christian fayth as other good christians doe yet in applying these generall promises to themselues can not vvithout some feare and diffidence be so comforted as others be and as they wold themselues Against vvhom nothing in this booke is ment or spoken but onely againste suche as vvilfully mayntain the contrary doctrine Not agaiÌ„st such as of infirmity being deiected through feare woulde fayne hope better and can not but against those which of purpose contrary to the promise of grace doe holde that no man oughte to be certaine or assured in this life of his saluatioÌ„ and fauour of God but euer to stande in doubte and feare 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 shrinke and quaâ—e through infirmitie and tentation yet by grace and goodnes of the Lorde it riseth again The other vtterlye as hereticall and contrary to grace are to be detested and by sound doctrine impugned by such godlye bookes as in this ye may read The lord Iesus of his grace goodnes comfort the weake spâ—ted raise vp them that be falne reduce the ignoraÌ„t set vp his glorious kingdome with speede to whoÌ„ be glory for euer Amen Iohn Foxe AN errour of all errors most pestilent and deuilish it is to teache vs euer to doubt and neuer to be sure of Gods fauour and our saluacion as we haue bene ledde in the popes church by vnlearned priestes which for their purpose haue wickedly wrasted the words of Salomon in a wrong vnderstanding No man can till whether he be worthy of loue or hatred This erroure hath Sathan himselfe broughte into the church to obscure Christ and cleane to abolish our fayth in him and in the place of our faithe to bring in wauering and doubtfull opiniones and weake imaginations into our heades whereby in great extremitie and earnest temptations we could take no assurance but wer driuen to feare and doubting for he that doubteth of the will and fauour of God and is not assured that he will be merciful to him for Christes sake and that all his sinnes be pardoned in him and maketh a staid doctrine thereof and wilfully resteth therein hec is no trewe christian and in his incredultie can not be but condemned if he doe not rise and repent Most sure it is faith in Christ is only that maketh a true christian maÌ„ doubtting and incredulitie maketh a man no christian To belâ—ue and to doubt be not both one To beleue is one thing and to doubt is an other Therefore he that continueth in this foresaid errore beleeueth not the twelue articles of our Crede in which Gods grace is clerely and vndoutedly giuen to vs in Christ Then howe 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 doubtfulnes Hee may with his mouth sound the words O our be aueÌ„ly father but his heart hath no truste in God neither hath anye â—irmitie that he is a mercifull father but doubteth of that grace of god whither he be mercifull or no or whither he pardon him or not His tonge sayth I beleeue in Iesus Christ I beleeue the forgiuenes of sinnes but his heart beleueth not that Christ dyed for our offences and that by his death he hath obteined for vs forgiuenes of all our sins He that wauereth thus can not but despaire in y laste extremitie of this life And if he despaire without repentance is in daunger for he deperteth with an euill conscience hath no knowledge of Christ nor beleueth the gospell Then what hope can he haue of euerlasting life except I say he repent his error Yet our blynde guydes seducers in the Popes clergye haue taughte vs that no man can preciselye knowe but oughte to doubte whether hee bee in Goddes fauoure or no. They that bee or haue bene in thys erroure what beleife had they dyd they not waunder like the Winde hither and thither Were they not cleane voyde of fayth Had they not a wretched vncertaine and a wauering life Howe coulde they knowe whither their workes pleased GOD or no What coulde suche a man thinke in hym selfe but thus I am a Christened man I haue studyed to lyue well and to doe good woorkes but yet I am vncertayn whither my woorkes please GOD or whether my sinnes be forgeauen me or or not Mine ill deedes be moe then my good I haue don mo sins then vertues Alas what shall become of mee They that thus wauer and doubt what hope caÌ„ they haue in the agony of death what faith haue they what thing to trust vpon At what time Sathan and his owne conscience shall accuse him of sin saying he that liueth ill shall be damned thou neuer fulfilledst the commandements of God No sinner can be saued Doth not Christ say if thou will enter into life kepe the commandements but thou hast neuer kept them Here is no hope left but that a man oppressed with such cogitations must needes
knowne to be my disciples if ye haue loue one to another Agayne he that taketh not vp his crosse and foloweth me he is not my disciple Where there is no repentance nor any amendment of life and studye of good workes verery there is no true faythe True faythe can not bee without good woorkes no more then a good tree with out fruite or the sunne without hys heat thys is vndoubted Therefore let euerye man examine and searche himselfe well least he deceiue himselfe Many men ther be whiche saye they beleeue when they haue no beleife as it may appeare by their vicious and wicked lyfe For this is certaine where soeuer true faith is there is also the feare of God ther is repentance there a true and a Christian mans life foloweth there the olde sinfull man is put off and a newe put on For because this is the vertue and operation of our holy baptisme that fayth doth clean renue transforme a christian into a new man which walketh not afte flesh but after the spirit Rom. viii Then where the grace of god worâ—keth in vs good fruite and wee begin to folow the commandementes of God our old man is not all mortified straight way but wild and wanton flesh wyth her lustes dothe striue againste vs all our lyfe long and neuer ceaseth prouoking vs to sinne and euer rebelleth agaynste oure spirite letting and hindering vs in all honeste vertues whereby we bee not able to liue so vprightlye after Gods commandements as we would Wherefore when our sinfull conscience or the feare of death doth come vpon vs we can not trust to our works nor finde any comfort therein but if we will bee saued we must needes cry with the holy king Dauid Enter not Lord into iudgement with thy seruant for in thy sight no liuing flesh shall be iustified Our good workes thoughe they bee neuer so holye and excellent yet the value of them is not such neither oughte wee to doe them for any such purpose neither doth God require them to be done of vs for that in tent that we should be iustified and saued by them For no man can trust anye thing to his workes neither be they able to deliuer vs from our death That thing only the works of Iesus Christe is able to doe and nothing els This glory and honoure is onely dewe to him and to no man else to be a Iesus that is by interpretation a Sauiour For hee onelye taketh away our sinnes iustifieth and saueth vs by his workes passion This is his office his worke duty onely for the which hee was sent hither of his Heauenlye Father and oures to doe Therefore if the holye workes and commandements of God can bring no peace of conscience then what shall a miserable sinner doe in the distresse of hys tentation Whether shall he goe whether shall he turne himselfe Wher shall he find helpe and succour and comforte so then if we looke for any saluation we must firmelye beleeue and perswade our consciences that our sinnes be pardoned vs and cleane taken away But now howe shall we be so certified in our mindes I answere in such tentations a man must needes sette aparte the lawe and all his good deedes that euer he hath done all his strength all his power and merites and let them all stande a side in this case For here nothing can succoure vs but onely the workes and passion of Iesus christ And therefore we must appeale from the law streighte to the riche and mercifull promise of our Father in his sonne Christ as vnto a sure succour and a sanctuary of eternall security and peace and holde it fast in a firme and a sure fayth And thus shall we find comfort and quietnes ynough and more then we can desire then neyther sinne nor death nor hell shall be able to hurt vs. The promise of God is this Almightye GOD hath promised vs damnable sinners in his onely begotten sonne Iesus Christe without any maner of exception or condition of our owne merites clearelyâ— of his owne free grace and goodnes full remissâ—on of al our sins his holy spirite and euer lasting life and that he will euermore be our Father and that he wil vouchsafe to receiue vs to his children giue vs perpetuall saluation These things stand true firme eternal vnfalible sure and stedfast for euer God which is almighty which can not lye hath so promised to vs and hath sworne depely by himself that he wil performe theÌ„ This is the newe testament and the euerlasting couenant of grace made to vs in Christ betwixt him and vs and confirmed with his bloud wherof his propheâ—s so greatly speake Christe the sonne 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 layd and reposed for vs in Christ in him we be sure to finde it as God speaketh of his sonne Christe our true Dauid in the psalme lxxxix My truth and my mercie shall eueruermore be with him in my name hys power shall be exalted he shall call me Thou art my father my god the rescue of my health And I shal set him to bee mine heire first begotten auance him abaue al the kinges of the earth I shall euermore reserue my mercy to him and my faithful testameÌ„t vpon him And I shal set vp his seede for euermore hys throne like the dayes of the firmament And if his children transgresse my preceptes wil not walke in my iudgemeÌ„ts I shall visite chastice their iniquities with my rod their sinnes with stripes but I will neuer take away my mercye cleane from him my truth shall neuer fayle him I will neuer breake my testament that I make neither wil I euer go froÌ„ my words that procede out of my lyps Once haue I sworn in my holines see if euer I breake mine appointmeÌ„t with my leruant Dauid his sede shal remaine for euer his thron like y son in my sight c. This promise is also read in the ii Reg. vii Here in this prophesie God speaketh of that eternal kingdom of Christ which perpetuall mercy peace and quietnes is for in Christe he hath reposed layd vp his truth and mercy Therefore in no other thinge can this promise of grace be found or obtained saue onely in christ In him God hath promised to vs saluation freely through his mighty mercye Therefore who soeuer beleeueth in Christe without any more a doe to bee bolde vpon it he hath al thinges And thoughe there be in Christes kingdome weake and infirme-sinners which slippe and fall many times yet this priuiledge and prerogatiue they haue their sinnes shall not be imputed to damnation All their offences be offences of children not of seruants We haue a salue-conducie a passeporte throughe all the
death be neuer so horrible yet â—â—e must still sticke to the promise of God surely must trust and doubt nothing that our sinnes be forguieÌ„ vs for Christes sake according to the promise of God withoute any deseâ—uings of ours and that God is our father and we shall hue with him for euer and euer The works and passion of Christ which be of great and infinite and omnipotent power oughte more to stirre vs vppe to trust well on God that hee will bee euer more to vs a merciful Lord then our sins ought to fray vs For the grace of God in Christ is much stronger more able to deliuer and helpe then our sinnes bee to condemne vs And this grace of GOD dooth not hang of our workes for than it shoulde be vncertaine but it standeth firme by grace and by fayth in Christe with out any regard or respect of our working And this is done by the singular proâ—idence of the great fatherly loue of God towarde vs because our iustification should stande firme and certaine by faith so that no man nede doubt of the fauor and mercye of God towarde him If this grace and promise stand in y hand of God then is it sure so that wee cannot doubt of the remissioÌ„ of our sins But if â—hey should stand in our own hand and shoâ—ld hang of our selues then wee should aâ—wayes be vncertain because we were neâ—er able to descrue sufficiently being not sifficient of strength to fulfil the law But after that we returnâ— repose our selues in Christ alone and in the promise of God through Christ then be we safe and sure ynough because God hath so promised of his voluntary grace frely and hath founded his promise vppon the fayth in Christ to the intent it shal stand firme and certaine And therfore I sayd and say agaiâ—e the kingdome of Christe to be a kingdome of securitie and peace as the Prophets doe descâ—ybe it In thys kingdome we haue peace and most sure succour so that there is nowe neither sinne death nor hel can feare vs So doth Esâ—ias also call Christ the prince of peace whose princedome is large and great and whose peace shall neuer haue ende In Ieremy also God doth promise vnto Israell that is vnto all beleeuers in Christ a springing bud of iustice a king which shall rule wisely and shall execute indgement and iustice in earth and vnder whom Israell shall dwell boldly with confidence these things be in the spirituall kingdome of Christ in which there is true and spiritual securitie where as euery christian mans hart hath peaâ—e with god through faith in Christ in the which kingdome neither sin can damneos neither death can kil vs nor hel can swalow vs for god is with vs and feedeth vs and defeÌ„deth vs as his sheepe Therefore who shall stande against vs And Esai When the holy ghost saith he shal be powred from aboue that was when Christe began his kingdome then the worke and fruite of iustice shall bee peace the keeping of Iustice shall be silence security for euer euer And the people of god shall dwell in comâ—ines of peace in houses of trust All these things do nothing els but signifie y Christes people in his kingdoÌ„e shall be all good quiet at rest and merry which shall haue a quiet a glad conâ—cience being euermore sure certain that God is fauourable vnto them for Christ which doth deliuer vs from all euills without any doubt I besech you what can our aduersaries bring against this or how can they maintain their errors in the face of the world Here I haue proued taught out of the foundatioÌ„ of the word of God y no faithfull beleuer in Christe can or oughte to doubt of the fauour of God of remissioÌ„ of his sins that his conscieÌ„ce may thorowly be certified y god is fauorable vnto him which will pardon all his fautes for Christes sake in whom we beleeue which will iustifie vs and giue vs euerlasting life without any doubt Here our aduersaries can haue nothing to lay against this doctrine or to subuert this fouÌ„dation but one refuge they haue that when wee bring scriptures agaynst them what say they the Lutherians bryng Scriptures for them but they muste expounde Scriptures as our fathers dyd I aunswere againe We doe not denye so to doc for we may doe it well ynough And I may saye with Saint Cirillus we keepe the faith of our fathers and of the church so farre as we ought and vse their interpretations so much as they require But the chiefest of the auncient fathers of the church do agre in the same matter no otherwise then we expound it therefore why doe these holye workers bring for them the church S. Augustine one of the moste catholike godlye doctor of theÌ„ al in his boke which hee writeth of Predestination in the xi chapter saith in thys wise Truely wher as the apostle in his epistle to the Ro. writeth these words Therfor is our inhetaunce giuen vs by fayth through grace because the promise mighte stande firme and stedfast I maruel saith he that meÌ„ had rather looke on their oâ—ne infirmâ—â—y then vnto the firmity and stedfastnesse of Gods promise But here thou wilt saye I can not tell nor doe not knowe the will of God of me Well then dost thou knowe thine owne will of thy selfe if thou doest beware for he y thinketh he standeth let him take hede y he fal not Therfore in so much as thou knowest nether his wil nor thine owne wil then why should not a maÌ„ rather put his trust and hope in y which is more certaine than in that which is lesse certaine But say they againe where it is spoken if thou beleeuest thou shalt be saued there one of these is required of vs the other is offered and that which is required of vs is in our owne power the other in god And why I pray you is not both in Gods power both that which is required and that which is offered for do not we as well desire God to forgiue vs that which he requireth as wel as that he offereth doe not the beleeuers also desire him to encrease their fayth Do they not desire also for the vnbeleuers that they may haue faith so that God onely muste be the beginner and increaser of faith In like manner is thys to be taken If thou beleueâ—st thou shalt be saued And this if you mortifie y works of the fleshe by the spirit ye shall liue for in like case here one is required the other is offered If thou mortifie sayth he y works of fleshe by the spirit ye shal liue Then to mortifie the works of the flesh by spirit that is required the other is offered vs that wee should liue What then therfore shall we not say that this is the gift of god to mortifye the
workes of the fiesh because it is required of vs to be done God forbid y any pertaining to the grace of god shold so thynke Thys is a damnable errour of the Pelagians whom as the Apostle in his wordes following doothe confute saying Who soeuer be led with the spirit of God they be the childreÌ„ of god Lesse we shoulde thinke this mortefiing of the flesh came by our spirite but by the spirit of God of the which spirite of God the same Apostle speaketh more ouer All these things sayth he worketh one alonly spirite destributing to euerye man hys gyftes so as it pleaseth hym amongste the whyche gyftes also hee rekeneth faythe So then lyke as thys mortifieng of the fleshe notwithstanding it be required of vs is the gyfte of God euen so is fayth also the very gyft of God though neuer thelesse it be required of vs if wee will bee saued to beleeue for these thinges both bee commaunded vs of god and also be the giftes of god To the entent we shoulde vnderstand that both we doe them and yet it is the gyfte of God that we doe them so as the Scripture sheweth by Ezechiell the Prophet And I sayth almighty God shal make you that you shall doe them What can be more playne Marke well this place of scripture gentyll brethren and yee shall see that God promiseth hee will make them to doe suche thinges which he will haue done And ther in the same place hee bringeth forth no merites of theirs but much wickednes shewing declaring thereby y hee giueth good for euil in y he maketh theÌ„ bring forth afterward good workes causing them to doe his commandements Also in the lxxxviii psalme hee saythe in lyke manner Lyfte vp your heartes for he which promised will performe so as he hath performed manye things alredy for the trust that we haue in him we haue it not in our merits but only of his mercy No man can be strong in this life but onely in the hope of Gods promise For as concerning our owne merites we be marueilous weake but as concerning the promise of God we bee strong And in the lxxxxviii psalme hee saythe where is security and peace hee answereth againe truely none in this lyfe but onely in the hope of the promise of God. S. Ambrose in the firste booke de vocat genti c. writeth if no man saith he wil breake or dispise a mans will or testamente as sayth the Apostle nor alter it Then howe can it bee that Gods will testament should be broken in any thing It tarieth alwayes and euery day is fulfilled that the Lorde promised to Abraham without any condition gaue with out any lawe By this saying of Ambrose it may wel appeare that the promise of the newe testament which is that God wil be mercifull vnto vs wil forgiue vs our sinnes wil giue vs the holy ghost and wil make vs safe that this promise I say doth not depend of any condition of the law For freely it commeth onely of grace because we should neuer doubte of his grace and fauour toward vs And what other thing meaneth S. Ambrose where hee sayth so ofte y wee be saued before God by fayth only and a lonely Looke vpon his comentaries of the Romains looke also in the Corin. and Gal. Theophilactus also writeth in like sort In so much saith he as it is euident that the lawe bringeth nothing but anger therefore had Abraham his iustice and inheritance giuen him because that all should goe by grace Wherefore then seing that all thinges nowe doe stande in the grace and in the mercy of God so that he is bounde nowe not to worke after his iustice then what should let vs to thinke but that all thinges bee certaine and stable what soeuer he doth giueth or promiseth Nowe if blind hipocrisie here obiecte again that Paule in this place speketh onely of Abraham and therefore y thing concerneth none els but him but wee muste seeke our health and iustification otherwise I answere again Not so For therefore Paule calleth Abraham there the father of all the beleuers and in him propoundeth to vs al y true meanes how al men both before the coÌ„ming of Christ and after the comming of Christ must be iustified And therefore this text of Paule doth as well pertaine to vs all for it is writen and set forth vnto all vs Euen as S. Paule in the very same chap. writeth This is not written for him onely sayth he that it was imputed to him for iustice but for vs all to whom it shall be imputed for iustice beleeuing on him who raysed vp from death our Lord Iesus Christ wÌ„ was giuen for our sins and raised vp again for our iustificatioÌ„ Amen Difference between the Papist and the Protestant How feare confideÌ„ce stand togeather in a true christian Three causes of saluatioÌ„ declared Assurance of our saluation hovv it resteth Hovve faith bringeth in hope The difference betwene faith and hope discussed The obiecte of faith and of hope considered The operation of faith and hope Faith saueth hope comforteth The cause of our saluation euer to faith onely and not to hope Faith to iustification may be somtimes where hop fainteth but hope to comfort can neuer be without faith Eccl. 9 The Hebrue text meaneth aÌ„other thing and is wrong traÌ„slated A true christian man doubteth not of Gods fauour Faith. Incredulity Math. 19. The doctrine of the priests clergye VVhat hope is by the sophisters Grace and deseruing are tvvo coÌ„trary things to be seperated The lavve Rom. 7. Gala. 5. 1. Iohn 1 Eph. 64. Luke 17. good works hovv they are necessarye Gala. 2. Math. 5. Phil. 2. 2. Pet. 1 Iohn 1 Gala. 3. Euil vvorks The foundation of our faith Rom. 5. VVhat true faith is Acts. 15. Iohn 15. Iohn 13. Luke 19. No good faith no good vvorks True faith true vvorks Ephe. 4. Rom. 8. Our iustification only belongeth to Iesus Christ. Appeale froÌ„ the lavve to Christ. VVhat the promise of God is Hie. 31. Heb. 3. Heb. 9. 2. Cor. 1 Psalme 89. VVeakenes in Christes kingdome born vvithal Truth Grace Esa. 55. Iere 31. Nota. Heb. 8. 10. Gala. 3. VVe oughte not to dout Bond testament promise mercy oth Gods promise is a giâ—t VVhat vvas the cause vvhy Moses vvas preached and not Christ. The vse of the lawe VVhy the lavv vvas giuen Rom. 6 Gala. 3. Marke this vvell Gala. 2. Rom. 8. Gala. 3 The ende of the lavve Rom. 10. Iere. 11. Good men doe sinne Rom. 4. Gal. 3. Notâ— Iacob 2 Gala. 2. Roma 4. Rom. 4. The promise vvas made before the law caÌ„e Nota. The promise came vvithout any coÌ„dition Condition excluded The foundation of our hope Grace free vvithout condition Rom. 8. Marke and learne Tit. 3. Gal. 3. Ephe. 1. The holy spirite is our pledge Rom. 4. Experience Remedy in tentation Rom. 5. Christs kingdome is a kingdom of secuâ—â—e Esa. 32. Esa. 9. Christ the prince of peace Icre 23. Esa. 42. The conclusion Obiection of the papistes An answere Cirillus Ancient doctors against the new Roman Papistes Augustine de predest 11. Ezechiell Augustine vpon the psal 88. VVe be weak in our selues in Gods promise strong Ambrose De vocat genti lib. 1. Cap. 3. Ambrose vp on Paule to the Rom. 3. 4. 9. 10. 1. Cor. 1. Gal. 1. 3. 5. Theophilact in Rom. 4 Rom. 4. ¶ Imprinted at LondoÌ„ by Hugh Singleton dvvelling in Crede Lane at the signe of the gylden Tunn neere vnto Ludgate and are there to be sold. Cum priuilegio Anno. 1579.