Furthermore, the place which is cited,1 is taken forth of Genesis, where the word believe or the word believing, Ought not to be restrained unto any one particular thing there spoken of, but unto the whole covenant of salvation, & grace of adoption, which Abraham is said to have apprehended by faith. The promise indeed of seed or posterity to come is there rehearsed, but yet which was grounded upon the free adoption. And we ⟨image 61⟩are to note that neither salvation is promised without the grace of God, nor yet the grace of God without salvation. Again, we are neither called into the grace of God, nor into the hope of salvation, but righteousness is also offered This being set down, we may see they hold not the principles of divinity, which think the testimony of Moses to be violently wrested of Paul. For because there is there a particular promise, they understand Abraham to have done right and well, in that he believed it, and that he was so far forth approved of God. But therein they are deceived, first in that they mark not, how that word believe, is extended unto the whole content: wherefore it ought not to be restrained unto one member. And the chiefest error is, that they begin not at the testimony of the grace of God. But this doth God that he might assure Abraham both of his adoption, & fatherly favour: under which, eternal salvation by Christ is contained. Wherefore Abraham in believing embraceth nothing but grace offered unto him, that his faith should not be void. If this be imputed unto him for righteousness, it followeth he was justified no otherwise, but because he trusting in the goodness of God, durst hope for all things from him. Neither doth Moses say what men thought of him: but how he was accounted before the judgement seat of God. Abraham therefore apprehended the grace of God offered unto him in the promise, wherein he felt righteousness to be communicated to him. It is necessary for the establishing of righteousness to know this relation between the promise and faith: for there is here the same reason between God and us,2 that is with the Lawyers between the giver and him to whom the thing is given. For we do not otherwise obtain righteousness, but because as it is offered unto us in the promise of the Gospel, so we do by faith as it were, see the possession of it.
Furthermore, the place which is cited,1 is taken foorth of Genesis, where the worde beleeue or the word beleeuing, Ought not to be restrained vnto any one particular thing there spoken of, but vnto the whole couenaunt of saluation, & grace of adoption, which Abraham is said to haue apprehended by faith. The promise indeede of seede or posterity to come is there rehearsed, but yet which was grounded vpon the free adoption. And we ⟨image 61⟩are to note yt neither saluation is promised without the grace of God, nor yet the grace of God without saluation. Agayne, we are neither called into the grace of God, nor into the hope of saluation, but righteousnes is also offered This being set downe, we may see they holde not the principles of diuinity, which think the testimony of Moses to bee violently wrested of Paule. For because there is there a particular promise, they vnderstand Abraham to haue done right and well, in that he beleeued it, and that he was so farre foorth approued of God. But therein they are deceiued, first in that they marke not, how that word beleeue, is extended vnto the whole content: wherefore it ought not to be restrayned vnto one member. And the chiefest errour is, that they beginne not at the testimony of the grace of God. But this doth God that he might assure Abraham both of his adoption, & fatherly fauour: vnder which, eternall saluation by Christ is conteyned. Wherefore Abraham in beleeuing imbraceth nothing but grace offered vnto him, that his faith shoulde not bee voyde. If this be imputed vnto him for righteousnesse, it followeth he was iustified no otherwise, but because hee trusting in the goodnesse of God, durst hope for all thinges from him. Neither doth Moses say what men thought of him: but how he was accounted before the iudgement seate of God. Abraham therefore apprehended the grace of God offered vnto him in the promise, wherein he felt righteousnesse to bee communicated to him. It is necessary for the establishing of righteousnesse to know this relation betweene the promise and faith: for there is here the same reason betweene God and vs,2 that is with ye Lawers betweene the giuer and him to whom the thing is giuen. For we doe not otherwise obteyne righteousnesse, but because as it is offered vnto vs in the promise of the Gospel, so we do by faith as it were, see the possession of it.
- 1Gen. 15.6. The faith of Abraham had respect unto the whole covenant of grace, & not only unto the particular promise of posterity.Gen. 15.6. The faith of Abraham had respect vnto the whole couenant of grace, & not only vnto the particular promise of posteritie.
- 2There is a mutual respect between faith & ye promise, such as is between the giver and receiver.There is a mutuall respect betweene faith & ye promise, such as is betweene the giuer and receiuer.
