A TREATY of justification.  
Found among the write of Cardinal Pole of blessed memory, remaining in the custody of M. Henry Pining, Chamberlain and General Receiver to the said Cardinal, late deceased in Louvain.  
Item, certain Translations touching the said matter of justification, the Titles whereof, see in the page following.  Proverb. 4. 
Ne declines neque ad dexteram, neque ad sinistram.  
Turn not aside to the right hand, nor to the left.   printer's device of John Fowler (not found in McKerrow), which the Pitts Theology Library Digital Image Archive describes as featuring "fowl ... gathering in a tree and the young chicks being fed by the divine hand" with the printer's initials on either side of the tree's trunk. Device surrounded by an oval frame bearing the inscription "RESPICITE VOLATILIA COELI, ET PULLOS CORVORUM" ( "look at the birds of the air and the chicks of the ravens"). 
RESPICITE VOLATILIA COELI, ET PULLOS CORVORUM.  
LOVANII, Apud joannem Foulerum. Anno. 1569.  
CUM PRIVILEGIO.   

Beside the Treaty of justification, in this Volume are comprised these Translations.  

First, the Sixth Session of the General Council of Trent, which is of justification, with the Canons of the same Session.  
Item, a Treaty of S. Augustine that famous Doctor, by him entitled: Of Faith and Works.  
Item, a Sermon of S. chrysostom, Of Praying unto God.  
Item, a Sermon of S. Basil, Of Fasting.  
Item, certain Sermons of S. Leo the Great, of the same Argument.  
Last of all, a notable Sermon of S. Cyprian that blessed Martyr, Of Alms deeds.   
All newly translated into English. by Thomas Lord Coppley.   

The Preface to the Reader.  
AS all Scripture inspired by God is profitable to teach and instruct in righteousness, 
2. Tim. 3.  to the end that a godly man may be perfect, instructed to all good works: so is there no point or article thereof more expedient for a Christian man to seek, more necessary to find and know, more comfortable rightly to understand, and more profitable to remember and practise, then is the true and right knowledge of his justification, and the manner how the same is atteined. We are sure by the Scripture, that a wicked man and his wickedness both like are hateful unto God: Neither can there be looked for any other thing, 
Sap. 14.  then heavy punishment and just damnation, where the anger and displeasure of God is unpacified once justly deserved, and not taken away by some means to his contentation. We doubt not also, but that all men are borne naturally the children of anger, that is to say, 
Ephes. 2.  in God's displeasure and indignation, as branches of a condemned stock, a thrall kind and bond race of one man, 
Rom. 5.  by whom sin entered into the world, and by sin death, and so went through all, in whom all have sinned. And what can be so pleasant to a captive, as to understand truly the way and means of his deliverance, or so comfortable to a person bond and thrall, as to know, not only how he may be made free, but also how he may be brought in special favour with his Lord, by whom only he must live, or else perish? Finally how he may be made a child, a son, 
Ephes. 2.  and heir to him, unto whom he was a stranger before.  
And because no man, 
1. joan. 1.  be he never so righteous and just, 
Aug. de civitate Dei. li. 21. cap. 16. Galat. 5. joan. 5. Cypria. de Elcemos.  liveth here without sin, and few there are of that happy estate, that fall not into damnable and mortal sin, the doers whereof shall not possess the kingdom of God: sigh also a law is appointed us by our Physician, that once made us hole, who said: Thou art made hole, now sin no more: we were, as S. Cyprian sayeth, driven to ●●arowe straight, having a precise law of innocency prescribed unto us, neither could the weakness of man's frailty, tell what to do, if God of his mercy had not appointed a way and mean, how man, that by sin falleth from justice after his Baptism, may be restored to righteousness and justice again. Further it sufficeth not a Christian man to be made righteous, and to be set in the state of justice, unless he continue and persevere in the same: 
Matth. 24  for he shall be saved, that continueth unto the end. Also he must increase in righteousness: 
Apoca. 22 Leo Sermon. 8. de passio. Do.  for so the Scripture teacheth us: Let him that is just, be yet justified: for trewely is it said: Quantumlibet quisque iustificatus sit, habet tamen dum in hac vita est, quo probatior esse possit & melior: Qui autem non proficit, deficit: & qui nihil acquirit, non nihil perdit. Every man, be he never so much justified, yet may he while he is in this life be more tried and better: and who so increaseth not, faileth and goeth backward, and he that getteth nothing, loseth somewhat. For which causes it behoveth us, not only to know how we are made just and righteous, but also how we be restored to justice when we fall: and how we may continue and increase in righteousness, when we be restored: and finally attain to salvation and glory, which is the end of justification, and without the which all justification in this life availeth nothing, but rather turneth to a heap and increase of our damnation: because as Oecumenius saith, 
Oeco. in 2. cap. jaco.  Like unprofitable servants we receive our master's money, and make no gain thereof: that is to say, we receive his grace in vain.  
This being understanded, 
2. Cor. 16.  how necessary and profitable the knowledge of this Article is, and seeing also, that a man, run he never so fast, yet if he run out of the way, he never cometh to the right end of his journey, to the intent thou be not induced to judge amiss in so great a matter, and to thee so necessary, I have (Christian Reader) with the hope of Gods help endeavoured myself to lay before thine eyes particularly as briefly and plainly as I could, the manner of our justification in Christ with the circumstances belonging to the same. Grounding myself chiefly in all points through the Treaty upon the Scripture and holy word of God. 
2. Petr. 1. Aug. lib. Confess. 12 cap. 25.  And because the same neither is, nor aught to be of any man's private interpretation, (for he that goeth about to draw it to his own private sense, shall be deprived of it) I have taken such construction thereof, as the holy Ghost hath delivered and taught his Church, and such as the ancient Fathers of sundry ages and places agreeing togethers have learned in the Church and uttered in their write to teach other. Among whom I have especially and most of all other followed the authority of S. Augustine, as well for that he hath written most largely of this matter, as also because such as be of the contrary part in most credit, 
Luthe. Philip. Melan. Calui. Institut. cap. 18. 1. Tim. 3.  and have written in this time, confess, that in the Doctrine of the Church he is a most faithful declarer of antiquity: Intending thereby to discharge myself, as teaching nothing but that I have learned in God's Church the state and pillar of truth, and giving thee thereby good occasion I trust, readily to believe that thou shalt here read.  
But as I have declared unto thee, that the right knowledge of this point concerning our justification, is to a Christian man most necessary and comfortable: so must 〈◊〉 advertise thee, that the mistaking and wrong understanding thereof, 
Aristo. Ethic.  is most dangerous. For as the Philosophers say, that every virtue is beset of each side with a vice contrary to it: so S. Augustine writeth, that the true Doctrine of justification, 
Aug. in Praesa. Psal. 31.  hath of each side of it, a deep and dangerous fall, so that who so goeth out of the straight way thereof on the right or left hand, falleth down headlong, and casteth away himself.  
Into the one danger, and of the one side they fall, that presume of themselves, thinking to be justified by themselves, by their own strength and righteousness, without the help and grace of God. 
August. suprà.  Of them he saith: Si se in audaciam quandam, etc. If a man lift himself up unto a boldness of presumption, and presume of his own strength and justice, and purpose in his mind to fulfil justice, and to do all that is commanded in the law, offending in nothing, and think to have his life in his own power, that he slide not where, fail not where, stumble not where, see dark and dim nowhere, and attribute this to the power of his own will, although peradventure he fulfil all things that seem just in man's sight, so that nothing be found in his life that may be blamed of men, yet God condemneth the very presumption and vaunting of pride.  
The other headlong fall is on the contrary side, and into it such men fall, as pretending their own infirmity and weakness do no good deeds, and trust and presume only to be saved by God's grace and mercy though they live , of whom also S. Augustine saith in the same place: Si se infirmitati, etc. 
August. ubi suprà.  If a man yield himself up to his own weakness fully and wholly, and bend himself to this cogitation to say, because the mercy of God is ready for all sinners unto the end, in what so ever sins they continue, if they believe that God delivereth, God forgiveth, so that no wicked men that have faith and believe, shall perish, that is to say, none of them shall perish, that say to themselves, what so ever I do, with what so ever outrages and shameful deeds I be distained, sin I never so much, God of his mercy delivereth me because I have believed in him: he than that saith no such men perish, by that evil thinking is moved to sin freely. And the just God, unto whom mercy is song and judgement, not mercy only, but judgement also, findeth man ill presuming of himself, and abusing God's mercy to his own destruction, and of necessity such a one must be damned. And somewhat after that he saith: Quid igitur fit? What shall we then do? If a man justify himself, and presume of his own justice, he falleth. If a man considering and thinking upon his own weakness, and presuming of the mercy of God, have no care to cleanse his own life of his sins, and drown himself in all the gulf of lewd do, he falleth also. Presumption upon his own justice, is as it were the right hand. The thinking that sins escape unpunnisshed, is like the left hand Let us hear the voice of God saying to us: Turn not aside to the right or left hand. 
Prover. 4.  Presume not to come to the kingdom by thine own justice, presume not to sin through the mercy of God.  
These be, good Christian Reader, the two perilous and deadly dangers, that men may fall into, if they do not rightly understand the true doctrine of justification. Which falls being so dangerous, God grant all men carefully to eschew. Wherein to help thee judge uprightly, I have taken in hand this travail, trusting by God's grace, so to lead thee Via Regia, that is, in the true and high way, that thou shalt not need to fall of either side, if thou wilt uprightly way, and with the fear of God consider such things, as thou shalt find here alleged.  
And because I can not hope to attain any good, much less so great a good, but by his geuing of whom cometh all good, I will begin with the prayer, which S. Augustine intending to preach of the same matter made, desiring thee to pray for me, as he did his hearers for himself. Primùm infirmitatem meam, etc. First of all saith he, I commend my weakness to your prayers, 
Ephes. 6.  as the Apostle saith, that words may be given me in opening my mouth, so to speak unto you, as it be not perilous for me to speak, and may be wholesome for you to hear.  
And this request I make unto thee, Gentle Reader, not only for mine own sake, who need the same, but for thine also, that thou mayst perceive, how great help and assistance thou needest at God's hand for thy part, if thou wilt profitably read or speak of this matter, of which so virtuous and excellently learned a Bishop thought himself not able nor meet to speak, without the help of godly prayers.   

A BRIEF TREATY OF MAN'S JUSTIFICATION. THE FIRST BOOK.  

What is meant by the word of justification. And what degrees perfect justification and salvation hath in it. THE FIRST CHAPTER.  
RIGHT order of teaching requireth, that sithence mine intent is, to show how a man is justified, I should first declare what is meant by the word of justification, 
Three degrees of justification in Scripture. Rom. 4.  of which the holy Scriptures seem to speak after three sorts and manners.  
The first kind is called the justification of a sinful or wicked man, of which S. Paul speaketh, saying: Credenti in cum qui iustificat impium reputatur fides ad iustitiam. Faith is reputed for justice unto the party that believeth in him which justifieth the wicked. Which words S. Augustine expounding, saith: To justify the wicked, 
In exposi. quarund. propos. ex epistola ad Rom. Aug. in Psal. 7. & in ep. 120. Rom. 8.  is as much to say, as to make of the wicked a godly man. And in an other place he saith: When a wicked man is justified, of wicked he is made just. And sigh all justification cometh of God, Deus est qui iustificat, It is God that justifieth: of these places, and many other that might be alleged to this purpose, we may gather and say, that justification in this kind, is the gift of God, whereby a wicked or sinful man is made godly and righteous.  
An other degree or manner of justification, the Scripture also acknowledgeth, 
Apoc. 22.  saying: Qui iustus est, iustificetur adhuc. Let him that is just, be justified yet. And let him that is holy, be yet made holier. And in an other place: Non impediaris orare semper, & ne vetêris usque ad mortem iustificari, 
Eccle c. 18  quoniam merces Dei manet in aeternum. Let nothing let thee to pray ever, and let nothing forbid thee to be justified unto thy death, because God's reward abideth for ever. By which words it is not meant, that a wicked man, in whom no goodness is, should be made righteous and godly, but that a good and a just man should be made juster and better. For as we say truly, that water is warmed, not only when it is of cold made luke warm, but also when it is of warm made hotter: so saith the Scripture, that a man is justified when he increaseth in justice, and of good and righteous is made juster and better.  

Rom. 2.  Of a thirde degree of justification it is said: Non auditores legis iusti sunt apud Deum, sed factores legis iustificabuntur. The hearers of the law be not just before God, but the doers of the law shall be justified. Where the word of justifying doth neither signify the coming to justice, which maketh a wicked man righteous and just, neither the increase of justice, whereby a good man is made better: but an end and perfection of justice, whereunto by God's just judgement (of the which S. Paul there speaketh) such shall attain, as keeping themselves in the state of justice once received, or recovering the same by penance, continue and persever in doing justice unto the end.  
This is the full and perfect justification of man who being borne in sin, is called to the state of justice: and increasing therein by continuance, is at th'end perfited in justice in life everlasting. For neither doth it avail him to begin well, if he do not continue and increase, neither is it enough to continue for a time, if afterwards he fall away. For than doth he lose the end and perfection of his justice, without the which the beginning and middle availeth not.  
In this sort doth S. Augustine speak of man's justification: For concerning the two first degrees thereof he saith thus: 
Aug. contra ●ulia. lib. 2. 〈◊〉 de civita. Dei li. 21. cap. 16.  justificatio in hac vita etc. justification is given unto us in this life by these three things: first by the washing of regeneration, whereby all sins are forgiven: after that by fight with vices, from the guilt whereof we were discharged and assoiled. Thirdely while our prayer is heard, wherein we say: forgeue us our offences.  
In which words is comprised not only the entry and beginning of our justification, which he calleth Baptism, but also the increase of virtuous and godly life, which he termeth a conflict and fight with vice, whereunto he joineth prayer for the forgiveness of sin, when we fall. And this calleth he our Iustification in this life, saying further in an other place: 
Lib. 21. de civet. Dei cap. 16.  Quisquis cupit etc. Whoso ever desireth to escape the pains everlasting, let him not only be baptised, but also be justified in Christ. We doubt not, but that such as are baptised, be also justified. For where S. Paul saith: Abluti estis: ye are washed clean, 
1. Cor. 6.  he sayeth also: iustificati estis: ye are justified. And yet sayeth S. Augustine, that beside Baptism, a man must be justified, meaning by justification, the continual conflict with vice, wherein consisteth a godly and a virtuous life, and increase of justice.  
Of the third degree, which is the end and perfiting of our justice, 
Aug epist. 106 〈◊〉 sermo 61. le ver. Do●.  he saith: Complebitur spes nostra etc. Our hope shallbe fully accomplished in the resurrection of the dead: and when our hope shallbe fulfilled, then shall our justification be fulfilled and accomplished.  
Thus doth our justification rightly understanded, as it is complete and perfect, comprise in itself a beginning of justice, an increase, and an end. In this sort do the Scriptures in sundry places speak of it. 
Note the Authors Intent.  For this cause, I have in all this Treaty, to make the matter plainer to understand, deduced three degrees of justification, comparing the same with S. Augustine to a perfect building, which beside a foundation, hath lodging to dwell in. And to a fruitful tree, which hath not only a root, but fruit also coming of the same.  
And albeit all these three degrees make but one absolute and perfect justification in every man that is saved, yet doth the Scripture in sundry places speak severally and in divers manner of words: sometime of the beginning and entry, sometime of the increase, sometime of th'end and perfection of our justice: whereof may grow obscurity and occasion of error to such as understand not, nor mark not this diversity in degrees of justice.  

Mark this diversity.  For it is not one thing that God requireth of him that first cometh to his service, and of him that continueth his servant, and in th'end trusteth to be rewarded by his service. By mean of which difference it is truly said in the Scripture, 
Rom. 3. jacob. 2.  a man is justified by faith without works, and also it is truly said, a man is justified by works. For as a sinner is called and set in the state of justice by grace, without any desert of works done before: So no man can continue in Christ, increase in justice, and come to the perfection thereof in life everlasting, without good works, as in process of this Work more plainly shall appear.   

What is meant by the name of faith, and how many kinds of faith there be. THE II. CHAP.  
Because in all this discourse of justification, I shallbe occasioned often times to speak of faith, I think it necessary, as I have already showed what is meant by the word of justification, so likewise to declare briefly, what is meant by the name of faith, to th'intent that when the Reader shall see any thing alleged concerning faith, he may the better judge of it.  
S. Augustine sayeth there be two kinds of faith: one, whereby we believe that which is said to us: An other, whereby we keep promise in that we say to other. 
August. de spirit. & lit. ca 31.  De hac fide nunc loquimur, quam adhibemus, cùm aliquid credimus: non quam damus, quum aliquid pollicemur. Name & ipsa dicitur fides. 
Two kinds of faith.  We speak now of the faith which we use, when we believe any thing, not of the faith which we geue when we promise any thing. For that also is called faith. But it is one thing when we say, he gave no faith nor credit unto me, and an other when we say, he kept not faith with me. For the one is as much to say, He believed not that which I said: the other, he did not that which he said. By this faith, whereby we believe, we be faithful unto God: by the other, whereby that is performed which is promised, God also is faithful unto us. For so saith the Apostle. God is faithful, who doth not suffer you to be tempted further than you are able. 
1. Cor. 10.   
Seeing therefore, there be but two kinds of Faith, to wit, the faith of God toward man in keeping his promise, and the faith of man toward God in believing his word, and seeing also that of God's faith there is no question nor doubt: it followeth, that when so ever mention is made in the Scripture of man's faith, alone and in his own kind, that faith is understanded, whereby man is faithful unto God: 
Chrysost. hom. 31. in Gen.  that is, as S. chrysostom saith, Whereby man giveth credit unto his sayings and words. For expounding these words: Credidit Abraham Deo, Abraham believed God, he saith: Credidit dictis Dei, He gave credit to God's words and say. In this sense S. Augustine saith: 
August. de verb. Apostol. s●m. 16. De spiri. & light. cap. 31.  Ad fidem quid pertinet? Credere. What appertaineth to faith? To believe. And because a man might ask also, what it is to believe, to put that out of doubt, he saith in an other place: Quid est enim credere, nisi consentire verum esse quod dicitur? What is it else to believe, but to consent, that the thing which is said is true? By this rule as many in all ages, as have believed the Gospel after the right and true understanding of the Catholic Church, keeping themselves within the same Church, 
Vincent. Lyrinen. advers. haeres.  have been called faithful and Catholics. Ille est verus & Germanus Catholicus, qui veritatem Dei, qui Ecclesiam, qui Christi corpus diligit, etc. He is a true and right Catholic, saith Vincentius Lyrinensis, that loveth the truth of God, that loveth the Church, that loveth the body of Christ, 
Who is a true Catholic.  that esteemeth nothing more than God's religion and the Catholic faith, no not the authority and love of any man, father, husband, or whatsoever, not wit, eloquence, nor philosophy, not wealth, riches, or honour, but despising all these things and remaining fast and stable in faith, what soever he shall know that the Catholic Church hath holden from ancient time universally, doth determine to hold and believe only that. Such than are faithful and Catholics, that believe the Catholic and ancient faith universally received, as Vincentius sayeth, that believe God and geue credit to his words, as S. Augustine, and S. chrysostom say. And if they be also of life good and virtuous, then be they called boni Catholici, 
August. in Praefatio. Psal. 31. & Ser. 31. de verb. Apost.  good Catholics: if they be of ill conversation, they be called fideles iniqui, unjust faithful, mali Catholici, ill Catholics: faithful and Catholics, because they have faith: ill because their life is : if they forsake the faith as julianus did, they be called Apostates. But as long as they keep the Catholic faith of Christ's Church, 
Note.  though their life be wicked, and they damnable, yet be they not called infideles, but faithful and believers. And sigh no man can be called faithful, but he that hath faith, and it is faith, to believe, and to believe, is but to assent unto truth: by this it is proved, that the property of faith in his own kind, is to believe the Gospel, and to assent unto the truth of God. S. Augustine saith: 
Euchiri. cap. 6. 7. 9.117. Faith in his own nature. August. in Praefatio. Psal. 32.  A man doth learn by the Crede, what is to be believed: by the Pater noster, what is to be hoped: and by the commandments, what is to be loved. And albeit faith and charity must be both in a good man, yet as he sayeth: Quod credit, fidei est: quod operatur, charitatis est, it is the property of faith that a man believeth, and of charity, that he worketh.  
Faith in his own kind may be alone and parted from charity and hope. 
jacob. 2. Enchirid. cap. 8. Ser. 4. de Collect.  For not only evil men, but even Devils do believe and tremble, but as S. Augustine saith: They neither hope nor love. And Leo saith: Multis quibus auferre non potuit fidem, sustulit charitatem. From many hath the Devil taken away Charity, from whom he could not take away Faith. In this sort doth the Scripture many times speak of faith, as it is in itself and in his own nature, 
Heb. 11.  saying: Fides est substantiarerum sperandarum. 
Prima. in cap. 11. ad Heb.  Faith is the substance of things that are to be hoped for. It is called the substance of them, sayeth Primasius, because unto such things as be taught by the word of God, though they be not seen, yet faith giveth a being in our soul assenting unto them, and believing them as well to be true, as though they were seen with our bodily eyes. In the same place it is said: By faith we understand, that the world was set in order by the word of God. And this is faith in his own kind, that is to say, a believing and assenting unto truth.  
Sometime the Scripture speaketh of faith as it is accompanied and joined with other virtues, and giveth unto faith the properties of such virtues as are joined with it: So is it said, 
Heb. 11.  that, by faith Abel offered Sacrifice, No feared God, Abraham obeyed, Moses suffered affliction, not that these are the properties of faith in his own nature, 
Faith joined with other.  but because the Fathers beside faith had these virtues also: Abel the virtue of religion, No the fear of God, Abraham obedience, Moses' patience. So it is likewise said of charity: Omnia suffert, oina credit, oina sperat. She suffreth all things, believeth all things, hopeth all things. And yet saith S. Austin truly: 
In Prafa. Psal. 31.  Quod credit, fidei est. It cometh of faith that a man believeth. And likewise of patience, that he suffereth, and of charity, that he loveth and worketh well.  
True it is, that none of these virtues alone and by itself maketh a good man. For it is a rule in Philosophy, that virtues be linked together. And yet as true it is, that every virtue hath her own natural property whereby she worketh somewhat in a good man, So faith believeth, hope trusteth, charity loveth, prudence chooseth, fortitude beareth, temperance refraineth: whose properties joined together with other like, make up an absolute and perfect goodness. But because both faith and also the Scriptures were given to men, 
joan. 5.  to th'intent they should have life everlasting by them, knowing and doing the will of God, S. Paul commendeth specially the faith, that doth not only rest in opinion and beleuing of truth, but that is active and working through charity toward that end, saying: In Christ jesus, neither circumcision, 
Gala. 5.  nor to be without circumcision availeth aught, but faith that worketh through charity: declaring thereby, 
Leo ser. 7. de Epiphas. A notable Rule. De fide & oper. c. 14 De spiri. & lit. ca 32. Epistola. 105. Enchir. cap. 8. De Gra. et lib. arbi. cap. 7.  that faith of itself is not able to work the effect of salvation for which purpose it serveth, unless it be accumpanied with charity the Mother of all virtues: of which words S. Augustine gathereth a rule, that when we find in the Scriptures faith commended for justification or salvation, we should ever vnderstand it meant of faith which worketh through charity: saying. Hanc fidem definivit Apostolus. etc. This faith hath the Apostle defined and determined to be it. And in that sense both S. Augustine and other ancient fathers call that many times, the true faith, the Christian man's faith, and the faith in deed. The true faith in respect of the end which is salvation, not because the faith whereby we only believe the Scriptures is not a true Faith. For we say in the Creed of Athanasius, that the Catholic Faith is a full, perfect and inviolable Faith. 
A believing faith and a saving faith.   
But it is perfect in beleuing, not perfect in saving. And therefore it is not said in the end, who so believeth it, shallbe saved, but unless a man believe and keep it inviolable, he shall without doubt be damned. For though he believe the Scriptures in profession, and keep them not in deed, that is, if he believe them in word and mouth, and transgress them in act and deed, he shall not be saved. Faith alone and of itself may be perfect for beleuing, but the faith that is true and perfect for saving, is ever accompanied, never alone. It is one thing then to have true faith in assent and opinion, which is faith in his own nature, and an other thing to have faith in obedience of heart and affection, which is faith accompanied with charity and other virtues: of which difference I only put the Reader in remembrance, because I will more largely speak thereof in the. 7. Chapter of the second book, to the which I refer him.  
Thus have I thought good to open unto the Reader, what is properly meant by the name of faith alone, 
August. de Trinitate. Lib. 15. cap. 18. & in Euchirid. cap. 8.  and what it taketh of other virtues: Sine quibus esse potest, sed prodesse non potest. Without the which it may be, but it can not avail nor attain to the life everlasting.  
Faith properly is to believe, and to believe is to assent to truth. This faith the age of S. Augustine, S. chrysostom and Vincentius Lirinensis did know and teach, willing men for their salvation to join unto it charity with other virtues. If any man device an other faith beside this, he bringeth us not the consent of Antiquity, but an invention of novelty.  
As concerning the faith whereby miracles and wunderous acts are wrought, it is none other but the Catholic faith, whereof I have spoken, 
joan. 20,  which to advance and commend, God doth miracles in some that profess it, through his name. Which faith as both a good and ill man may have, so may both a good and ill man do miracles, as appeareth plainly by the words of Christ in S. Matthew and by S. Paul to the corinthians. 
Math. 7. 1. Cor. 13.  th'one saying, that many having done miracles shallbe shut out of the kingdom of heaven: The other affirming, that a man may be able to remove mountains, and yet lack charity, without the which he is nothing.   

Wherein the controversy of justification resteth, and what is the readiest way to know how the same is wrought in us. THE III. CHAP.  
THERE is among parties at this time no great controversy touching the original cause of our justification. For the Scriptures plainly show, and all men agree, that it is God that justifieth. 
Rom 8.  But the controversy resteth specially in two points: 
the first point.  first what our justification is, and wherein it standeth: whether it be only a forgiveness of sin's paste, or whether there be also required in it a change of the man and a newness of life. 
the second point.  The other point is, how our justification is wrought in us, to wit, albeit God justify us, yet how he worketh it in us, and by what means we come to it, by faith alone, or by faith joined with other virtues and Sacraments: which doubts I think shallbe much cleared, if we consider our own corrupt and sinful estate, and the cause thereof: which is our carnal Birth and descent from Adam: By whom sin entered into the world, 
Rom 5.  and by sin death, and so went through all, in whom all have sinned. Seeing then that his fall was our fall, and the cause of our unjustice, if we understand, in what case he was created, and what was in him lost, wounded and weakened by sin (contraries being known by one rule and teaching) we know also what our justification is. 
Aristotle.  For, the repairing of that which was in him lost, is our restoring, and the saluing of that which was in him wounded, is our health: the changing of the old estate, wherein through him we were borne, is our renewing: And our restoring, healing and renewing is our justification. 
Esai. 53. Luc. 19  For Christ that came to justify sinners, came to seek and save that which was lost, and to make whole that which was wounded.   

What was lost in Adam by sin, and what is restored by Christ in our justification: the comparing of Christ with Adam: And in what things our justification standeth. THE FOUR CHAPTER.  
IT is a matter of undoubted truth, and confessed of all right believers, that God created Adam in most excellent and perfect estate. For the Scripture saith in the person of God: 
Gen. 1.  Faciamus hominem ad imaginem & similitudinem nostram. Let us make man after our image and likeness. Wherefore as God himself is wisdom, truth, righteousness, temperance, love, strength, virtue, and in goodness most free: so made he man wise, true, righteous, and just, temperate, strong, endued with perfect love, virtuous, and to all goodness willing and free. 
Psal. 48.  But man understanding not when he was in honour, abusing his liberty to ill, and transgressing God's commandment, did not only lose that perfect estate and beauty of virtues, but brought himself also into a base, mortal and miserable condition, fell into vices contrary to the former virtues, and became displeasant and hateful unto God: his body condemned to death, and his soul, unless mercy had delivered him, to endless damnation. And albeit it might suffice to say that he lost all the virtues, wherewith he was by God endued, yet to express, some part thereof particularly, Prosper Aquitanus saith: Perdidit primitus fidem, etc. 
Contra Collatorem. cap. 10.  He lost first and chiefly faith. He lost continence, he lost charity, he was bereft of wisdom and understanding. He was left without counsel, and strength, he drank the poison of all vices, and with the drunkenness of his intemperance wetted through and soaked the whole nature of man: he lost profitable and effectual faith: for he believed not God, nor kept that faith which S. Cyprian calleth, fidem mandati, 
De simplicitate pralator.  the faith of his commandment. It was said unto him by God himself of the tree of knowledge of good and ill: Thou shalt not eat, what day soever thou eat of it, thou shalt assuredly die. He disobeied that commandment, and did the contrary.  
He weighed so lightely the sovereign love which he owed unto God above all things, 
Aug. de Civit. Dei lib. 14. cap. 13.  that either for his own pleasure, or for the contentation of his wife, he was soon induced to follow his own will, and to leave Gods will undone.  
He cast aside the hope that he should have reposed in God, 
Gen. 3.  and began to put affiance in himself, harkening to the serpent's words: Eritis sicut Dij, ye shallbe like Gods.  
He lost the virtue of temperance, desiring the meat that was forbidden, and thereby unlawful for him to eat.  
And hereby was he bereft of wisdom and understanding, falling into such ignorance, that of himself he was not able to know the highest and true good. 
Prosper ubi suprà. Aug. de Corrept. & great. cap. 11.  He was left without counsel and strength, and fell into such weakness, that where by his creation he was of so free and strong will, that it was in his power to continue in grace, if he had and would, and not to sin, except he would, through his fall he was made weak and unable of himself to do any good. Thus drank he the poison of all vices, infecting and poisoning his own nature, and thereby all that descended of him. 
Rom. 5.  Per unum hominem peccatum: for by one man sin came into the world, and by sin death, and so went it through all men in whom all sinned. 
Ephe. 2. Rom. 6.  Thus were all men by birth made naturally the children of anger. And by sin, the enemies of God.  
Seeing therefore that this is man's estate and condition of his own nature, and sithence also we know, that the Son of man came to seek and save that was lost, 
Luc. 19  to repair that was in man decayed, to renew and restore him again to the estate of justice, if we will dispute, what things are requisite in him that is to be justified, we must of consequence say, 
Rom. 4.  that he is made just and righteous, unto whom firste God pardoneth sin. And further unto whom of his bountiful mercy he restoreth the good and heavenly qualities that were planted in Adam: unto whom he inspireth faith, continency, charity, wisdom, and understanding, counsel and strength, with other virtues which Adam lost: in whom God restoreth his image and likeness, which by sin was defaced and decayed.  
To make the matter more plain, let us lay before our eyes the example of a man deadly sick in all the principal parts of his body, as the heart, the head, 
A Similitude.  the liver and the lungs: whom if a physician cure of the pain in his head, and of the passion of the heart, yet can he not be called a whole man, unless the other parts be cured also. For he may else die nevertheless by obstruction of the liver, or putrefaction of the lungs. Even so the soul being generally infected and mortally wounded in all her principal parts and powers, requireth likewise a perfect cure of each part, without the which it can not be said unto man touching his soul: 
joan. 5.  Ecce sanus factus es: Lo thou art made a whole man.  
There be among others two principal and sovereign powers of the soul, 
Two powers of the soul.  the one called reason and understanding, the other will, by the which the image of God is specially represented in man, for that he hath them singularly and alone above all beasts and other creatures: so long as the same be rightly ordered, that is to say, so long as he understandeth without error, and willeth nothing but good, all his do be godly, and himself a heavenly creature, and a lively Image of God.  
Both these were infected and corrupted in Adam: his reason and understanding yielded to think it good for him, to take his pleasure of a vain and corruptible meat forbidden by God, though he should die for it: his will assenting thereunto strake the stroke and put it in execution.  
Both the same therefore must be healed in man, before he can be recovered of that plague. For neither can he do good, unless he be rightly informed and taught to know what is good, neither is it enough for him to know what is good, unless he have a right and good will to do it.  

See the 2. Chapter. How the Image of God is restored in man Aug. de Civitat. Dei li. 14. cap. 9 Ethic. 1. cap. 1. Aug. de Civita. Dei. li. 11. cap. 28.  The medicine to heal man's corrupt reason and understanding is right faith. For if reason be subject to faith, and the understanding ruled by it, there can be no error in his judgement. But the salve to cure man's will and affection, is specially right love, which is called Charity. Quia rectus est amor eorum, omnes affectiones rectas habent, saith S. Augustine. Because their love is right, they have all affections right. For scythe man's will and affection naturally desireth good, if it can be induced to love that which is trewely good, it is made perfect and strait: if it love amiss, it is crooked and ill. For as S. Augustine saith: Ita corpus pondere, sicut animus amore fertur, quocunque fertur. So the body is carried with weight, as the mind is carried with love, whether so ever it is carried. For what he loveth, he willeth: and what he willeth, being not enforced or let, that he doth.  
Neither can it be trewely said, that reason and understanding being healed by faith, 
Luca. 12.  maketh the will whole. For we know by the words of Christ, that a servant may know the will of his Master, and yet do it not. And the cause why he doth it not, 
Aug. de Civitate Dei. li. 11. cap. 28.  knowing it, is but the lack of will to do it. Neque enim vir bonus meritò dicitur qui scit quod bonum est, sed qui diligit. Neither is he worthily called a good man, which knoweth that is good, but which loseth it. And thereby do we see, that will and affection may be diseased and disordered, when reason and understanding is healed. And so the man not whole, when reason by faith is healed.  
If I should say no more than is already said, yet might the Reader well perceive, what is required to the justification of a sinner. I have declared that Adam being created in perfect justice, by his sin lost the same, and ●l other men in him, 
Rom 5. 1. Cor. 15. Luc. 19  and that Christ as a new Adam to satisfy for the offence of the old, came to seek and save that was lost, and to repair that was by him decayed. And then as Adam lost Faith, Continence, Charity, Wisdom and understanding, Counsel and strength, 
Prosp. suprà.  hope and humility: so must all that company of virtues with ●ther by him lost be restored in such as Christ of his especial grace reneweth and justifieth. For as Christ sayeth of one man whom he healed, so is it true in all whom he restoreth, that he healeth not one part, but the whole man. 
joan. 7. Deut. 32. Esai. 53.  His works are perfect, and neither lacketh he power to cure all our griefs being God, neither will to do it, who for that cause became man.  
And as a man diseased deadly in all the principal parts of his body, is not called a sound and whole man, until the parts be all cured: So the soul corrupted and made old in Adam, decayed in grace, and bereft of justice, can not be called a new creature, until the salves of these virtues by the hand of our Physician be laid unto it and show their operation in it.  
For it is not said, as many of you as have been baptised in Christ, have believed in Christ, thought upon him, or heard of him, 
Galat. 3.  but it is said: Christum induistis, ye have put on Christ, that is to say, have taken into you the virtues of Christ, as before ye had the qualities and conditions of Adam. 
Ephes 4.  For that, saith S. Paul, is the true receiving of Christ and his Gospel, to put of the old man and old conversation, and to be renewed in spirit and mind, putting on the new, which was created after the Image of God in justice and holiness. 
Libro. 1. cap 9 de pec. meri. & remiss.  Christ, saith S. Augustine, Dat sui spiritus occultissimam fidelibus gratiam, Geueth unto his faithful a most secret grace of his spirit, which privily he poureth even into babes, As Adam by a secret infection of carnal concupiscence infected and consumed, all that came of his race. He saith in the same book. Legimus iustificari, 
Ibid. c. 10.  etc. We read that such be justified in Christ, as believe in him through a secret geaving and inspiring of spiritual grace, whereby who so ever cleaveth unto our Lord, is made one spirit with him.  

What justification is.  By all this we understand, that our justification importeth not only an assent of mind and faith to believe the Gospel of Christ, neither standeth only in remission of sins past, which God mercifully forgiveth, but requireth also a renewing of spirit and mind, a change of life and conditions, 
●it. 3.  that as in Adam we were disobedient, serving sundry lusts and pleasures, leading our life in malice and envy, hateful, hating one an other: So in Christ forsaking ungodliness and worldly desires, 
Tit. 2.  we must live soberly, justly and godly, putting on us as the chosen of God holy and beloved, 
Coloss. 3.  the bowels of compassion, mercy and gentleness, humility, modesty and patience. This it is to leave of Adam, and put on Christ, which is our renewing and justification.  
The kingdom of heaven is like unto leaven, 
Matth. 13  which a woman taketh and hideth in three measures of flower until the whole be leavened. But as the whole paste is not leavened as long as any part thereof remaineth in his old tallage and taste, even so is not man translated from death to life, nor made a new creature, 
1. joan. 3. Galat. 6. 2. Cor. 5.  until the whole estate of his soul be reformed. And surely until he be made a new creature, he is not justified. Sicut fuit vetus Adam, etc. As the old Adam was poured through the whole man, and possessed the whole: 
Bernard. serm. 5. de Aduent.  So now let Christ have the whole, who hath created and redeemed the whole, and shall glorify the whole, who in the Sabbath day cured all the whole man.  
The old man was sometime in us that transgressor of God's commandment, he was in us, as well in hand and work, as in mouth and heart. But now if there be any new creature in him, the old is past, and contrary to lewdness in hand, there is innocent life: in the mouth contrary to arrogante pride, there is the word of confession: in the heart contrary to fleshly lusts, there is charity: contrary to worldly glory, there is humility. By which words of Saint Bernarde we see set before us a true description of our justification, by comparing together the corrupt estate of man in Adam, and the repairing of the same through the Mediator of God and men, 
1. Timo. 2.  the man jesus Christ.  
For this repairing of man's corrupt estate Christ is often times in the Scripture compared with Adam, and called an other Adam and the last man. 
Rom 5. 1. Cor. 15.  Not an other Adam like unto the firste, but an other contrary to the firste: such as came to restore that which was lost by the first. 
Rom. 5.  For as by the disobedience of one man many were made sinners, so by the obedience of one many shall be made just. And as in Adam all men die, so in Christ all shallbe reliued. And as by the sin of one, all men came to damnation: so by the justice of one, all come to the justification of life.  
But as we were all condemned in Adam, because we were naturally borne of him, and thereby took his conditions: so to be saved by Christ, we must also be new borne in him, and put on us his qualities. And so do we see, that our true justification, is the recovering of that which we lost in Adam, and what that was, I have showed before. The which Christ hath fully restored in such as truly take a new birth of him, 
In the second book the xviij Chapter.  as I shall show toward the end of this work, where place shall serve to speak of the virtue and strength of our justification by Christ. It is now to be showed particularly, how such as are borne in sin, come to be justified in Christ, what the causes of our justification be, by what mean God worketh it in us, and how we receive it.   

Of the causes of our justification. The V CHAPTER.  

joan. 3.  THE chief and principal cause of our justification is the great love that God beareth unto man, who so tendered the world, that he gave his only begotten Son. 
Galat. 4.  And to make us his children, sent the spirit of his Son into our hearts: that is, the holy Ghost, wherewith he hath sealed us up, 
Ephes. 1.  and given it as a pledge of our inheritance. And this hath he wrought, 
Tit. 3.  not for the works of justice that we did, but according to his own mercy.  
The cause that deserved this hour justification at his hands, was the death of his son jesus Christ, 
Rom. 5. Coloss. 1. 1. Timo. 1. Ephes. 1.  who when we were sinner's, died for us, and when we were enemies, reconciled us, pacifying him by his own blood, and paying our ransom, in whom God accepted us to his favour.  
The mean and instrument whereby God worketh justification in us, is the Sacrament of Baptism, 
Tit. 3.  by the washing whereof and renewing of the holy Ghost, we are saved.  
Through these causes there is wrought in us the justice of God, by the which we be and are truly called just. Qui facit iustitiam, iustus est: 
1. joan. 3.  for he that doth justice, is just. It is not the justice of God, whereby he himself is just: neither is it our own as of ourselves, but ours coming from him. Cùm ero iustus, 
August. in Psal. 70.  in tua iustitia erit etc. When I shallbe just, sayeth S. Augustine, it shallbe in thy justice. For that I shallbe just by justice given me from thee, and in such sort shall it be mine, that it shallbe thine also, that is to wit, given me from thee. Which words declare, both that there is true justice in man wrought in his justification, and also that the same cometh not of himself, but is given him from God.  
The final cause and end of our justification, is: 
Tit. 3. Ephes. 1.  ut haeredes simus secundùm spem vitae aeternae in laudem gloriae gratiae Dei, That by hope we may be inheritors of life everlasting to the praise and glory of his grace.  
And thus having briefly declared, what the causes of our justification be, I shall now show, how, and by what mean the same is wrought in us.   

That the Sacrament of Baptism is the instrument and mean whereby God justifieth us. THE VI CHAP.  
AS God justifieth sinner's through such causes as have been rehearsed: so hath he appointed the Sacrament of Baptism as an instrument and mean, to work his justice in them: for which cause S. Paul seemeth to take it for all one, to be baptised, and to be justified, saying: 
1. Cor. 6.  Abluti estis, sanctificati estis, iustificati estis. Ye have been washed clean, ye have been made holy, ye have been justified. And in an other place he sayeth more plainly: God hath saved us by the washing of regeneration and renewing of the holy Ghost. 
Tit. 3.   
And because no man should think, that he might be otherwise justified or saved, Christ sayeth: unless a man be new borne by water and the holy Ghost, 
joan. 3.  he can not entre into the kingdom of God. S. Ambrose sayeth: The beginning of true life and true justice lieth in the Sacrament of regeneration, 
Amb. li. 1. ca 5. de voca. om. gent.  that where a man is new borne, there also the true virtues should begin. And note here by S. Ambrose, not only that Baptism is the beginning of our justice, but also that we have therein a beginning of true virtues and true justice. 
Augu. lib 2 contra julian.  I have recited the words of S. Augustine before, where he saith, that justification is given unto us in this life by three things, whereof he maketh Baptism the firste. And to prove the same by a reason taken out of the Scriptures: 
See the 1. Chap.  Our justification standeth specially in two points, in forgiveness of sins past, and newness of life in time to come. For as S. Paul saith of such as be justified: 
Rom. 3.  that God hath pardoned them their former sins: so saith he for the time to come, that they must walk in newness of life. 
Rom. 6.  In Baptism all our sins be forgiven. Prorsus verum est, etc. 
Augu. ser. 2. de ver. Apost. Tit. 3.  It is verily true, In holy Baptism all sins were put away, words, deeds, thoughts, all were blotted out. In Baptism also newness of life is given. For which cause it is called a new birth, the washing of regeneration, and renewing by the holy Ghost.  
Wherefore seeing that all that appertaineth to justification, is wrought in us by the Sacrament of Baptism, we may beside the authority of Scriptures and ancient Fathers, even by reason conclude, that Baptism is the instrument and assured means, whereby a sinner is justified.   

Of the justification of infants by the Sacrament of Baptism. THE VII. CHAPPED.  
But as the benefit of justification is all one, so it is not received of all after one manner. For such as are borne in sin, and by mercy called to the state of justice, either they be called and christened in theyre infancy, as it is now used throughowt the Christian world: or  they be called to it in theyre perfect age, as it was used when the Gospel was preached to them that were borne and brought up in infidelity.  
The estate of infants asketh most favour and mercy: for as S. Cyprian sayeth: 
Lib. 3 epistol. 8. & Augu. ser. 14. de ver. Apost.  Infans recens natus etc. The infant newly borne hath not offended, but that taking his carnal birth after the nature of Adam, he hath drawn into him by his firste birth, the infection of the old death, who cometh to receive forgiveness of sins the more easily for so much as there be pardoned unto him not his own, but other man's sins. And for that cause as S. Augustine sayeth: 
Augu. ser. 10. de ver. Aposto. & sermo. 14.  Accommodat illis mater Ecclesia: The Church our mother lendethe them other man's feet to come, other man's heart to believe, other man's tongue to say yea, that forasmuch as their sickness and grief cometh by an other man's sin, they may be saved by the confession of other that be healed.  
And albeit they be neither able to answer nor do for themselves any thing toward their own benefit, yea and so much as in them is, resist the same: yet God bringeth them by virtue of that Sacrament from the power of darkness to the kingdom of his Son: 
Coloss. 1. Augu. lib 1. ca 9 de pec. meri. & remiss.  poureth into them the secret grace of his spirit, and maketh them true faithful, and Christian souls. S. Augustine sayeth: Inter credentes. Thou shalt reckon and account babes that be christened, among the believing: neither shalt thou by any means be so bold as to judge otherwise, 
Ser. 14 de verb. Apo.  except thou wilt be an open heretic. For given by the ancient canonical and most sure grounded custom of the Church, Babes once christened are called faithful and believers. 
Aug. ibid.  And in an other place speaking of the state of infants christened if they die before th'age of discretion: So great, sayeth he, is the mercy of God toward the vessels of mercy, 
Aug. li. 21 cap. 16. de Civit. Dei.  that even the first age of man, to wit infancy: etc. If it have received the Sacraments of the mediator, though it end his life in those years, for that it is taken out of the power of darkness and brought to the kingdom of Christ, 
Colo. ca 1.  is not only not appointed pains everlasting, but shall not so much as suffer any purgatory torments and pains after death. 
Purgatory pains.  For the only spiritual regeneration sufficeth, that so much as the carnal generation intermeddled with death, be not prejudicial nor do it any harm.  
By which say we see, first that infants have sins to be forgiven them. Nexte, that they enjoy remission thereof by their baptism. Thirdely, that they enjoy that benefit in most free manner: Nothing being required for that purpose, but only that other Christian men bring them to the Church to be baptised, and answer for them. And the cause why: For that they are guilty only of original sin, and none other trespass committed by themselves.  
This is the gracious and most free justification of infants, which they attain unto, not only without any good doing of their own, but also without any consent. Yea though they strive against it, through the free mercy of him, that came to seek and save that was lost. 
Luc. 19   
And hereby do we not only see the happy estate of all such as be borne in Christian regions, who by and by after their birth be baptised and thereby justified: but also we perceive, how needless it is, to dispute of the beginning and entry of our justification, which is wrought in us freely by grace without ourselves, before we be able to understand how great the benefit is.  
And therefore concerning the justification of all men that live this day in Christian country's, there is nothing so needful as to understand, how such as fall after Baptism may be reconciled to God, and restored to the estate of justice again, whereof I shall speak hereafter.   

Of the justification of such as were christened being of perfect age, and what was required of them. THE VIII. CHAPTER.  
BUT of such as borne and brought up in infidelity, and being of perfect age came to be justified, and of wicked made righteous, because they be not only guilty of original sin, but also of many actual sins committed by their own thought, word and deed, more is required, and an other order appointed unto them, whereby they prepare the way to receive the justice of God. It is required of them first to believe. For he that cometh to God, 
Hebr. 11. Marc. 1.  must believe. So Christ began to preach unto such: Poenitemini, & credit Euangelio: Repent and believe the Gospel. And forasmuch as beleuing the Gospel there is reveled and opened unto them the anger of God from heaven upon all wickedness and injustice: 
Rom. 1.  They are stricken with a good and profitable fear of God's judgement, 
Act. 2.  as they were that heard S. Peter his preaching, and of that fear they conceive, and as it were travail and bring forth the spirit of health. 
Esai. 26.  Yet do they not rest in that fear, but learning that Christ came to save sinners and died for such as were his enemies: 
1. Tim. 1.  Hearing him also say: Confide fili: be of good comfort son, 
Rom. 6. Matt. 9  thy sins be forgiven: They conceive hope of mercy: and thereby begin to love him, by whose mercy they trust to enjoy so great a benefit. And for the love of him detest and abhor their former sinful life. And because it is said unto them: 
Act. 2.  Poenitentian agite & baptizetur unusquisque vestrûm: Do penance, and be baptised each of you, they willingly and heartily repent their former sins, which is all the penance that the Church of God requireth before Baptism. And so disposing themselves they receive the Sacrament of Baptism, and therewith according to the promise of God made by S. Peter, 
Matt. 28. Act. 2.  remission of their sins and the gift of the holy Ghost, to keep God's commandments, which is their justification.  
And this is the order whereby a sinner, being of perfect age, is justified, that is to say, called to the estate of justice, and of wicked made righteous.  
The first and principal cause thereof is the love and mercy of God: through the merit of Christ's death. justice is wrought in us by grace: and attained by faith with the fear of God's judgement, hope of his mercy, love of his goodness, and by penance through the Sacrament of Baptism.  
All which are so necessary to the accomplishing of our justice, that where any of them faileth, true justice also doth fail. 
Hebr. 11.  For as without faith it is impossible to please God, and he that believeth not is already judged: So he that is without fear, can not be justified. 
Eccles. 1.  He that hopeth not, despeireth. Neither can any man love that he hopeth not. And who so lacketh hope and love, 
Aug. Enchi. ca 8.  can not be justified by faith. Name & Daemons credunt. For even the Divelles believe and tremble, and yet do they neither hope, nor love, but rather by beleuing, are afraid that that shall come which we hope and love.  
Such as willbe justified, must not only believe the Gospel but do penance, 
Mar. 1. Luc. 13. Gal. 3.  and such as will not do penance are assured all to perish. Finally who is not baptised, putteth not on Christ: and therefore is neither renewed nor justified.  
This manner of justification is not only testified by the Scriptures, but also expressed in th'ancient usage of the Church, by such order as was exercised upon them that received baptism, when they were of perfect age, even from the Apostles time, which thing we may perceive by the words of S. Paul, where he saith: Intermittentes inchoationis Christi sermonem. 
Hebr. 6.  etc. Leaving aside the words of our young beginning in Christ, Let us draw to a perfectenes, not laying again the foundation of penance from dead works, and of faith toward God of the teaching of Baptism, and also of laying on hands, of the resurrection of the dead and judgement everlasting, all which things (saith S. Augustine) appertain to th'administration of Baptism: 
Aug. in expo. ad Ro. incho. & de fid. & oper. cap. 11.  whereby we understand, that of such as were baptised in perfect age, there was not only required faith, in professing th'articles of the Crede, but also they were required to do penance from dead works of sin. And to show some outward token thereof, there was appointed unto them before their baptism, a time to fast and pray: As is testified by such as lived nigh unto the Apostles time. justinus Martyr saith: 
Apolo. 2. pro Christian.  After what sort we have offered and dedicated ourselves unto God being new made through Christ, we will declare. As many as be persuaded and believe, that the things are true which be taught and said by us, and promise that they be able so to live, they be taught to pray, and by fasting to ask at God's hands forgiveness of former sins committed by them. Tertullian expressing the same custom saith further, that they made also a confession of their former sins. Ingressuros baptismum. etc. 
Tertullia. De Bapti.  Such as will come to Baptism, must by often petitions, fastings, kneelinges and watching, and with confession of all their former sins use prayer. S. Augustine declaring the order of his time, saith, 
De fide & oper. ca 6.  that such as intended to take baptism, certain days before gave their names in writing, and were purged and cleansed, by abstinence, fasting, exorcisms, forbearing the company of their lawful wives.  
And by these do we understand, that such as were christened being of perfect age, were not only instructed in faith, but also taught to do penance, to fast, to pray, to promise that they would live according to Christ his teaching, to fear God, to love him, and to hope in him, all which things were contained in their instruction and doctrine of Baptism, whereof S. Paul maketh mention. 
Hebr. 6.  And being in this wise prepared, they received that Sacrament, and therewith their justification. If any would not profess amendment of life, but continue in damnable vice, or in any ungodly kind of living, believed they never so well, they were not admitted to be christened, as S. Augustine sayeth. Meretrices. etc. Common harlots, and stage players, 
De fide & oper. ca 18  and other what so ever occupiers of common lewd do, unless they undo and break such bands, be not suffered to come to the Sacraments of Christ. But this the Reader may see at large in the book itself of S. Augustine entitled, of faith and works, which is translated into english, and set forth herewith. The chief argument whereof is to declare, that it sufficeth not him that will be baptised and justified, to believe, unless he have faith that worketh by charity, and unless his life be agreeable to that holy Sacrament. 
Cap. 2●. Cap. 15. Cap 16.  For where any of both faileth, saith he, there neither ought nor can any promise be made of life everlasting. And thus have we seen, how they received their justification, who came to be christened and justified, when they were of perfect age.   

That our justification and the virtues whereby we receive it, be the gifts of God, and come of grace. THE IX. CHAP.  

Of Grace.  BUT as a sinner is brought to the state of justice, by faith through fear of God, hope, love, penance, and the Sacrament of Baptism: so is it trewely to be said, and faithfully to be acknowleged, that it is the free grace of God that worketh all these virtues in him, without the which he is not able of himself to attain, not only to the state of justice, but not so much as to right faith and love of God, or any other gift pertaining to his salvation. Cùm sine gratia Dei. 
Concil. Arausica. Cap. 19  etc. For seeing that man's nature was not able to keep salvation which it received without the grace of God: how can it be able to repair that it hath lost, without the grace of God? As many then as are made members of Christ by the Sacrament of Baptism, or falling afterward be restored by penance, are moved and stirred thereunto, not by their own deserts but by the free mercy and grace of God, whose gift both true penance and also justification is.  
And therefore although it be said to sinners: 
Acto 2. Zacha. 1. Exposi. Episto. ad Ro. incho.  Agite poenitentiam: do penance. And, Conuertimini ad me: Turn ye to me: Yet as S. Augustine saith: Poenitentiae meritum gratia praecedit, quòd neminem peccati sui paeniteret, nisi admonitione aliqua vocationis Dei. Grace goeth before the merit of penance. For no man would repent him of his sin, were it not by some admonition of Gods calling. The wasteful son said: Surgam & ibo ad patrem meum. I will rise and go to my Father. 
Aug. Epistola 106.  Quam cogitationem bonam quando haberet, nisi & ipsam illi in occulto pater misericordissimus inspirasset? Which good thought when should he have had, unless his most merciful Father had inspired it into him?  
As many as sin, sever themselves and stray from God: and sure we are, it can not be false that truth said: Nemo venit ad me nisi fuerit ei datum à patre meo: 
joan. 6.  no man cometh to me, unless it be given him of my Father. What thing so ever man thinketh, heareth or seethe, whereby he is moved to good, that motion cometh of God. Visorum suasionibus agit Deus: God worketh in us, 
De spiri. & Lit. Cap 34. 2. Cor. 3.  saith S. Austin by persuasion of such things as we see, not only to will, but also to believe: he worketh it either outwardly by exhortations of the gospel, or inwardly. For that no man can choose what shall come into his mind, 
The Churches sound doctrine, of God's grace. De spirit. & Lit. Cap. 7.  but it is in his own will to consent or disagree. Without this help of grace no man is able so much as to think any thing that may please God. As this commendation of grace is plainly set forth in the Scriptures, so hath it been in all ages faithfully taught by the Church: Because as S. Augustine saith: Hac cogitatio sancta. etc. This holy thinking keepeth the children of men under the defence of God's wings, this thought bringeth no pride. The Church commendeth good works, but it setteth grace before them, 
Concil. Arausi. cap. 8.  saying: Debetur merces. etc. Reward is due to good works if they be done, but grace that is not due, goeth before, that they may be done. It teacheth that man's justification is the effect of grace. Per ipsam gratiam iustificatur. 
De spiri. et lit c. 10.  etc. By grace man is justified freely: that is to say, no merits of his works going before. Otherwise grace is not grace. It teacheth, that no man doth good works before he have received grace, thereby to deserve God's grace, but that God giveth his grace first, whereby man doth good works afterwards, which thing S. Augustine declareth by two apt similitudes. Non ut ferueat, 
Li. 1. ad Simplicia. Quaest 2.  calefacit ignis. The fire doth not heat, to be made hot itself, but because it is hot. Neither doth the wheel run well thereby to be made round, but because it is round. Even so no man worketh well, that he may thereby receive grace, but because he hath received it. For how can he live justly that is not justified, but grace doth justify, that a justified man may live justly. And further to show, how necessary Gods help and grace is to every man and at all times, the Church teacheth, that God doth not give his grace only once, and then leave man to himself, 
Aug. Epistola. 106. de Concil. Palest.  but assisteth him in every good act that he doth: fateantur, gratiam Dei & adiutorium etiam ad singulos actus dari: Let them confess, that God's grace and help is given even to every good act and deed.  
I do more willingly recite the words of S. Austin in this point, because the most learned in all ages since, have followed the same judgement and manner of teaching, not only Presper Aquitanus in Italy, Fulgentius in Africa, and S. Bede in this our country of England, 
The teaching of the Church concerning the grace of God in all ages.  but also the most learned school men: As Hugo de sancto Victore, S. Thomas, Bonaventura, and other. Whereby the Reader may understand, what hath been the teaching of the Church in all ages concerning the grace of God.  
As this grace of God is it whereby man is moved to all things that he doth well, so it is also the cause that worketh in him true penance, and thereby justification. For shining upon the soul of a sinner and geuing light to that darkness, it moveth the same to prepare himself and to receive the working of God in such manner, as I have showed before.  
By grace God inspireth faith into our hearts, which no man can have without his special gift. 
joan. 6.  No man can come unto me, sayeth Christ, 
Augustin. Tract. 27. in joan.  unless it be given him from my Father. Of which words S. Augustine gathereth: Ergo, & credere datur nobis. Then even faith is given unto us. When S. Paul preached in Macedonia, God opened the heart of a woman called Lydia to geue heed unto such things as were said by him. 
Act. 16.  Many other heard S. Paul as well as she, but God gave her the grace to believe his words: To you it is given, sayeth S. Paul, 
Philip. 1.  for Christ's sake, not only to believe in him, but also to suffer for him.  
And as these and other say prove that faith is God's gift, so of the fear of God, it is said by the Prophet: Timorem meum dabo in cord eorum, 
jerem. cap. 32.  ut non recedant à me. I will geue my fear in their heart, to th'end they shall not go from me. David knowing that it is the gift of God, prayeth for it, saying: 
Psal. 118.  Confige timore tuo carnes meas: Pearce my flesh through with thy fear. If hope were not the gift of God, it should not be said: Tu Domine singulariter inspe constituisti me. 
Psal. 4.  Thou Lord haste placed me in hope singularly. Neither would S. Paul have said: 
2. Thes. 21  God our father hath loved us, and given us comfort everlasting and good hope in grace. 
1. joan. 4 Rom. 5.  Charity cometh of God., poured abroad in our hearts, through the holy Ghost which is given us. What shall I say of penance, which God giveth unto sinners to know the truth, 
2. Tim. 2.  and to amend and get out of the snares of the Devil, of whom they be holden captive at his pleasure. It is God that giveth a new heart, and putteth a new spirit in the midst of us, that taketh away the hard stony heart, and giveth a soft heart and tender as flesh. 
Ezec. 36.  And what is that great change of heart and mind from evil to good, but repentance? And to commend his grace and make it appear as it is very grace in deed, he sayeth: non propter vos ego faciam. This will I do not for your sakes, but for my holy names sake.  
Here it may be said. If our justification, and what so ever appertaineth unto it, 
A doubt.  be the gift of God, and proceed of grace, what part hath man therein, and what is there left for him to do? To this question I shall answer in the next chapter.  
And hereby may the Reader understand, that the grace of God is neither hidden, nor obscurely preached by the Church in the Doctrine of justification, seeing that both our justification itself, and the means whereby we come unto it, be truly ascribed specially unto grace.   

That man hath free will which being helped by grace worketh in our justification: and what it worketh. THE X. CHAPTER.  
GOd worketh man's salvation by his grace, 
Of free will.  but he worketh it in him by him self, that is to say, with his own consent and by his free will He worketh in all his creatures causing the earth to bring forth grass: the trees their leaves and fruit: the beasts to do according to their kind. But these effects he worketh in them by his own power without them, that is, without any consent of them. And this is the difference between beasts that want reason, between the insensible creatures, and man: Man, as S. Augustine saith, 
Serm. 11. de verb. Aposto. Iren. li. 4. cap. 72. In the 4. Chapter.  Nec ut pecora factus est was neither made as beasts were, nor made like a tree, nor made like a stone, but was made after the Image of his Creator. That is as I shown before, endued with reason and will: And therefore although there may be in man corrupt will and deceyued reason, yet whatsoever he doth, he worketh it through will and reason. 
Iren. li. 4. cap. 71.  Liberum eum fecit Deus ab initio: sayeth the ancient Father Ireneus: God made man free even from the beginning having aswell his own power, as his own soul, to do God's will and mind voluntarily and willingly, not compelled by God. For there is no force used of God's part. The woman when she had offended, framing an answer to excuse herself, said not: Serpens coegit me, 
Chrysosto. Hom. 17. in Genes.  the serpent forced me, and I eatte: but what said she? The serpent deceyued me, there is no necessity nor violence, but will and arbitrement. 
August. de great. & lib. arbit. cap. 2.  And because no man should doubt hereof, Revelavit nobis per Scripturas suas sanctas: God himself, saith S. Augustine, hath reveled unto us by his holy Scriptures, that there is free will in man. And how he hath reveled it I put you in remembrance, not by man's saying but by God's word. Firste because the very commandments of God, could do man no good, unless he had free will, by the which he might do them, and attain to the rewards that be promised. And in the same place. Further there be so many commandments, which do in a manner by name speak unto our will: 
Rom. 12. Psalm. 31. Prover. 1. Prover. 3.  as that: Noli vinci à malo. Will thou not be overcome of ill. Be not made like a horse and a mule, in whom there is no understanding. Forsake not the counsels of thy mother. Be not wise in thine own conceit: and after many other Scriptures there alleged, he concludeth thus. Surely where it is said: will not this, and will not that, and where in the admonitions that God giveth, the work of man's will is required, to do somewhat, or not to do it, mannes free will is sufficiently proved. If I said no more, this place of S. Augustine might suffice. For what man would not rather confess free will, then say either that God hath given his commandments in vain, or that so many Scriptures be void and untrue?  
Man's will then is ever free from compulsion and necessity, 
Bernar. de gratia & lib. arbit.  though it be not ever good: Manet libertas voluntatis etc. The will remaineth free; even where the mind is captive, as full in the evil, as in the good, but more orderly in the good. A worse man, and a greater enemy of God's people is not found in the Scripture, than Pharaoh And yet was not he without free will, saith S. Augustine. Necideo auferatis, etc. 
De gratia & li. arbi. cap. 23.  Take not away free will so much as from Pharaoh, because in many places God saith: I have hardened Pharaoh, or I have or will harden Pharaoh his heart: for it followeth not therefore, that Pharaoh himself did not harden his own heart. For of him this is read also: When the dogged fly was taken away from the Egyptians, the Scripture saith, Pharaoh made his own heart heavy. If Pharaoh then had free will, and that proved by the Scripture, what man is without it? Si non est liberum arbitrium, quo modo iudicat, etc. 
August. epist. 46.  If there be no free will, how doth God judge the world? For if men do nothing but by compulsion and force, neither is it justice to punish their vices, nor to reward their well do and virtues. If there were no free will in sinners, what came Christ to save? He came to save sinners, and no man sinneth but by his will, and therefore S. Bernard sayeth: 
De great. & liber. arbit.  Tolle liberum arbitrium & non erit quod saluetur. Take away free will, and there shall be nothing to be saved. And this much I have said to let the Reader understand, what inconveniences come by denying free will, which who so denyeth, doth as we see deny in effect God's justice and judgement, deny the fruit of Christ his coming to save us, deny a number of plain Scriptures affirming it. And sigh man's free will is as well his own as his soul, he would have man without a soul. Finally, he maketh man that was created after the Image of God, no better than an unreasonable beast, or unsensible stock.  
The cause of their error is, that they can not, or will not discern and make a difference between a free will, and a will strong and able of itself to do good. All men be they good or i'll, have free will, but he that hath will without grace, 
Aug. count. epist. Pel. lib. 2. c. 5.  is weak and unable to do well. We do not say, that free will was lost and perished out of man's nature by the sin of Adam. But we say, that in men subject to the Devil, it is of force enough to sin. Marry to live well and godly it is not strong enough, unless the will of man be delivered, and made free by grace, and helped to all good, in deed, word, and thought. If free will then, was not lost by the sin of Adam, as S. Augustine sayeth, it was never lost. But as it was made weak and feeble by his sin, so is it by grace in our Baptism, 
Concil. Arausic. cap. 13.  made whole and strong again. The freedom of will, which in the first man was made weak, can not be repaired, but by the grace of baptism. That which was lost, can not be restored, but by him that could geue it. 
Aug. De Civit. Dei li. 14. c. 11 joan. 8.  Whereupon truth itself saith: If the Son make you free, then shall you be free in deed. By this we see, that as free will by sin was made weak and feeble, so was it never lost by sin, and was also made strong again by our baptism. For strength in goodness it was, and not freedom of will, that Adam lost. Thus doth the Church teach us to speak of free will, not to deny it, but to acknowledge, that without grace, it is not able to do good. That as by sin it was made weak, so by grace in the Sacrament of Baptism, it is repaired. That as many, as by the Son of God are made free, that is to say strong and able to do good, as all good Christian men be, are no longer bound, but truly and in deed free.  
And hereby may the Reader judge, what ground they have, who contrary to the manifest Scriptures, and authority of all ancient writers have turned the term of free will, unto bond and thrall wil Let all men concerning this point, keep the high way. Let no man go to fare on the left hand, and say that there is no free will: Let no man turn to fare on the right hand, and think that freewill without grace may suffice him to live well. Manicheus took on the left hand, Pelagius on the right. But a Council of Bishops assembled in Palestina against Pelagius kept the high way, geuing out this rule for him to follow: 
August. epist. 106  Fateatur esse liberum arbitrium, etiam si divino indiget adiutorio. Let him confess that there is free will, although it have need of God's help. And here note, that albeit Pelagius did attribute to much to free will, and the Bishops contrarying him said, that free will without grace sufficed not, yet did they never say, man had no free will. Whereby we perceive, that it was ever a truth received in the Church, that man had free will, and they would not pull down one ttueth to set up an other.  
This Decree of theirs made in Asia, was allowed by S. Augustine and the Bishops of Africa: confirmed by Innocentius, Zozimus and Bonifacius Popes, with the Bishops of Europa: and so is one of the things, as S. Augustine saith there, Quae semper tenet Catholica Ecclesia. 
August. epist. 106.  Which the Catholic Church hath ever holden.  
It remaineth now to show, what free will (which no man can with reason and truth deny) worketh in our justification. Which to resolve, it is truly said: First, 
Bernard. De great. & liber. arbit.  that free will is saved: Nexte, that free will once healed by Christ, and helped by his grace, is strong and able to do all good, and to work together with Christ in our justification. 
Rom. 8.  As it is God that by his grace justifieth so doth he justify no man, but by his own will and consent. S. Augustine saith: Esse potest iustitia Dei sine voluntate tua. The justice of God may be without thy will: 
Serm. 15. de verb. Aposto. & in Psa. 44  But in thee it can not be, but by thy will: he that hath made thee without thyself, doth not justify thee without thyself. He made thee without thy knowledge, he justifieth thee by thy wil  
And in an other place he saith further. That Christ's work in our justification is our work. That Christ worketh it not without us, that we work together with Christ our own justification and salvation: Credenti in eum qui iustificat impium. 
Tract. 72. in joan.  To the believer in him that justifieth the wicked, faith is accounted for justice. In this work we do the work of Christ: For the very belief in Christ, is Christ his work. This he worketh in us, 
Philip. 2.  but assuredly not without us. And alleging the place of S. Paul, that willeth us with fear and trembling to work our own salvation, he saith: Operante in se Christo. By Christ's working in man, together with Christ, man worketh his own salvation everlasting and justification.  

Eusebius Emisse. ho. 9 de Pasc.  And this God worketh in us, not only to commend his mercy, but also to show his justice: justo ordine, qui per calliditatem, Just order requireth, saith Eusebius, that man who by the subtle craft of the malicious serpent was not forced, but seduced to his destruction, should be again by the wisdom of a loving redeemer not compelled, but lead to salvation: and he that seemed to have fallen by his own will, should be repaired again by his own will, that there might be place for virtue and reward. Therefore he pulleth him not away by force, but rather by just good will inviteth and instructeth him to life: for the loving gentleness of the provoker, longeth for the merit of the agreer: and the favour of the most courteous Physician requireth the consent of his sick patiented.  
What can be more plainly said then this? Man is justified by his own free will. He giveth his assent and agreement unto it. He getteth merit and reward by his assent.  
This is the right teaching of Christ's Church, neither to derogate from God's grace, nor to pull away man's service in our salvation. The holy Ghost saith, 
Philip. 2.  it is God that worketh in you both to will, and to do. The holy Ghost faith also in the same place, with fear and trembling work your own salvation. Non est volentis, 
Rom. 9  neque currentis. etc. It is not in the willer nor in the runner, but in God that taketh mercy. And yet saith S. Augustine. 
Enchiri. cap. 32.  Proculdubio si homo. etc. Without doubt if a man be of such age, that he is once able to use reason, he can not believe, hope, nor love, unless he will: neither can he come to win the price of the high calling of God, unless he run with his will. How is it then neither in the willer, neither in the runner, but in God that taketh mercy, but after this sort, because the very will itself, as the Scripture saith, is prepared by God?  
By this order is our salvation wrought. Neither God worketh it alone without man, neither man without God can attain to any degree thereof: God firste prepareth the will and maketh it meet to serve him, and the will directed and helped by grace, is able to do all good. And by this rule, faith and works, saith S. Augustine, are both the gifts of God, and faith and works are both the do of men: 
Retract. Li. 1. ca 23  Vtrumque nostrum est propter arbitrium voluntatis, & utrumque tamen datum per spiritum fidei & charitatis: utrumque ipsius est, quia ipse praeparat voluntatem, & utrumque nostrum, quia non fit, nisi volentibus nobis. Either of both is ours for free wills sake, and yet either of both is given by the spirit of faith and charity. Either of both is his, because he prepareth the will, and either of both is ours, because it is not done but by our will. 
Psal. 134.  Though God by himself do all that liketh him in heaven and in earth, yet hath it pleased him to advance man to that dignity, as to make him a worker together with him in his own salvation. 
1. Cor. 3. Aug. in Psal. 77.   
Non solùm operatur remissionem peccatorum. The grace of God doth not only work remission of sins, but also maketh the spirit of man a worker with himself in the doing of good works: Quando enim cum spiritu Dei operante. etc. For when with the working of God's spirit the spirit of man worketh together, then is that fufillled which God hath commanded.  
And by this do we see, what free will worketh in justification. First it is saved, delivered, and prepared by grace. Then doth it join and work together with God. It worketh the same thing that God worketh. It believeth. It hopeth. It loveth. It runneth and getteth the price of the heavenly calling. It fulfilleth the law.  
God standeth at the door knocking, and it openeth. God openeth the ear, 
Aug. de spiri. & Lit. ca 30. Apoca. 3. Esai. 50. Ephes. 2. 2. Cor. 5.  and it doth not gainsay him nor goeth backward: God inspired good thoughts, and willingly it executeth them. God prepareth good works, and it walketh in them, It liveth not now unto itself, but Christ liveth in it, and it liveth unto him that died to save it.  
And thus fare have I spoken of justification, which is the reconciliation of a sinner, whereby as S. Paul saith, we have access to God, and of wicked are made righteous especially by grace, through the Sacrament of Baptism and other gifts of God before rehearsed, without any works of justice going before to deserve the same.   

That such as fall into sin after Baptism, be justified by penance again, and what penance is required of them. THE XI. CHAP.  
IF such as have received the Sacrament of Baptism, 
Of Penance.  and thereby remission of all sin, could keep themselves in that happy estate of innocency and uprightness, there were no need to say any more in this argument. For all men that live this day in Christian Regions, were christened in their infancy, and by their Baptism made heirs in hope of everlasting life. 
Tit. 3.  But if there had been none other provision made for man, but once to say unto him: Ecce sanus factus es, Lo thou art made whole, 
joan. 5. Cypria. de elcemo Gen. 8.  now sinne not, least some worse hap fall unto the. We had been driven to a narrow straight, neither could man's frailty tell what to do, who being prone to ill even from his youth, was in danger by sin to lose God's grace, and then to stand without hope of remedy. For this cause God hath provided penance. 
Chrysost. Ho. 27. in Gen.  Quam humano generi nostro ob ineffabilem misericordiam suam concessit. Which through his unspeakable mercy, saith chrysostom, he hath granted unto mankind, which benefit he accounteth so great, that in an other place he reckoneth it among the most excellent gifts, that ever God bestowed upon man, saying: 
Chrysost. Ho. 34. in Gen.  God hath delivered his Son for our sins, he hath granted the gifts of Baptism, he hath given remission of our former sins, he hath opened unto us the way of Penance.  
By this remedy such as fall into sin after Baptism, may be restored again to the state of justice. For to such as do penance, God hath promised grace and reconciliation, 
Ezech. 18.  saying by the Prophet: Si impius egerit. etc. If the wicked man do penance for all his sins that he hath committed, he shall assuredly live and not die. The like promise he hath made in the new Testament by S. Peter. 
Acto 3.  Poenitemini & convertimini, ut deleantur peccata vestra Do penance and turn, that your sins may be blotted out. But unto such as fall and will not do penance, God threateneth damnation. 
Ezech. 33.  Si impius non fuerit conversus à via sua. etc. Ipse in iniquitate sua morietur. If the wicked be not turned from his way, in his wickedness shall he die. And in the new Testament Christ himself saith: 
Luca. 13.  Nisi poenitentiam egeritis, omnes similiter peribitis. Unless ye do penance, ye shall perish all after like sort. By which words put together we understand, that as penance is the sure and undoubted way to restore a sinner again: so without the same there is no hope of his reconciliation. As this order is commanded by the Scriptures, so hath it in all ages ben practised by the Church of Christ, that sinners should be reconciled and justified by penance. 
Clem. lib. 2. ca 45. Constitu. Apost. Tit. 3.  Clement S. Peter's scholar and successor, compareth penance with the Sacrament of Baptism, saying to the Bishop: Quemadmodum gentilem per lavacrum. etc. As thou receivest the heathen by Baptism after that he is instructed, so shalt thou restore this man that is the penitent to his old estate, when he is cleansed by laying hands on him as by penance, all men praying for him, and the laying of hands shallbe in stead of Baptism. He saith that penance standeth in stead of Baptism, because, as by Baptism the sinner is saved, even so by penance his sins be forgiven: for Christ hath said: Quorum remiseritis peccata, remittuntur illis. 
joan. 20.  Whose sins you forgeue, they be forgiven them. S. Augustine making the same comparison, saith: Quae autem Baptismatis, eadem reconciliationis est causa. 
De adulter. coniug. li. 1. ca 28  The like respect is to be had of reconciliation and absolution, as of Baptism, if it happen the penitent to fall in danger of death: for the Church our mother ought not by her will to suffer them pass cut of this life without the pledge of their peace. He calleth absolution the pledge of our peace, as whereby our sins be forgiven and conscience quieted. He maketh penance as necessary to a sinner after Baptism, as Baptism itself to him that is heathen. S. Leo saith: Peccata Baptismi aquis et poenitentiae lachrymus abluuntur. 
Ser. 11. de quadrag. & ser. 9 de Pasch.  Sins are washed away by the water of Baptism and by the tears of penance.  
And as men entre into the Church and be made members of Christ by Baptism, so if they fall away again by sin, they may return, saith S. Cyprian, by penance. 
Cypria. li. 4. epist. 2.  Nam cùm scriptum sit. etc. For sigh it is written, God made not death, neither is delighted to have the living cast away, undoubtedly he that willeth none to perish, desireth that sinners should do penance, and by penance return to life again. Pacianus faith, that God hath provided this remedy for men. And in the same sentence: Idem stantibus praemia, qui iacentibus remedia largitus est. 
Pacia. epi. 1. ad Sym pronia.  Even he hath given rewards to them that stand, who hath granted remedies to such as lie and are fallen.  
And thus we see it proved by authority of Scriptures and ancient Fathers, that the right and assured remedy to heal a sinner after Baptism, is penance. And that the Sacrament of penance by the promise of Christ hath virtue to reconcile and justify a sinner. For which cause it is compared with the Sacrament of Baptism, and called by S. Cyprian a returning to life: by S. Clement, a restoring and cleansing. By S. Augustine, a pledge of our peace and quiet of conscience: by S. Leo, a washing away of sin: by Pacianus, the remedy of such as are fallen. And to make up the matter S. chrysostom calleth it, the cure of our wounds, and by the plain term, justification. Contritionem vult cordis: 
Chrysost. ho. 20. in Genes.  God will have, saith he, contrition of heart, remorse of mind, confession of the fall, a continual care and diligence, and giveth not only the curing of wounds, and cleanseth from sin, but even him that was before laden with innumerable burdens of sins, he maketh a just man.  
And hereby also may the Reader perceive, how good cause the ancient Bishop Pacianus, 
Pacia. epi. 1. ad Symproniae. Hiero. ad Pamma. & Ocea.  and S. Jerome had, to call penance a board to save him that had suffered wreck, or a seconde board after wreck, that is to say, a second refuge, when the firste help is lost. And also he may see how little ground they have, who against authority, truth, and reason, mislike that manner of speech, seeing that by penance a sinner may be reconciled and saved, which without the same should perish, as hath been proved.  
How a sinner cometh to true penance, and by what means he receiveth his justification, I have declared before, 
Cap. 8.  and shall for the Readers remembrance only repete the same here.  
It is grace first that moveth him to amendment, and to say: Surgam, & ibo ad patrem meum. 
Luc. 15.  I will rise and go to my father: through which grace faith being stirred to believe the Scriptures, and the threaten of God uttered therein against sinners, striketh into him a fear of God's just judgement: and further because he should not despair, moveth him to conceive hope of mercy, for that God is full of compassion and mercy, 
Psal. 102. 1. Tim. 1. Aug. in Psal. 114.  and came to save sinners and that hope being once entered, engendereth a love of God, as S. Augustine saith: Quia credidisti, sperasti, quia sperasti, iam dilexisti: Because thou hast believed, thou haste hoped, because thou haste hoped, now hast thou loved. Charity taking root in the heart, bringeth forth a loving fear and care, loath to offend God, and such as maketh all penance, be it never so sharp, to seem easy and light. And these be the five points apperteining to true penance: faith, a dreadful fear of God, hope, Charity, and a loving fear, or careful love, which thing may not only be noted in the Ninivites, in Marie Magdalene, Zacheus, and such as the Scripture declareth to have been turned from sin to justice, but also are expressed in the words of S. Paul, 
2. Cor. 7.  who speaking of the Corinthians repentance, sayeth, Lo, even this godly sorrow how great a care it worketh in you, yea a defence, yea an indignation and displeasure, yea a fear, yea a desire, yea an emulation, yea a revengement. The grace of God working in them, made them to believe S. Paul's words, and so to see their sin, wherein they shown faith, they conceived thereof not only a fear, but also a desire to be acquitted which was not without hope. They were careful to avoid like occasions: they had an indignation against themselves: and were ready to revenge in themselves their own sin, wherein they shown their love toward God, and the reverend fear they had to offend him.  
To apply the same by more examples: The Ninivites through grace believed the preaching of jonas, and upon fear which they conceived, 
jon. 3.  they proclaimed a general fast, they were not without hope of God's mercy, saying: who can tell whether God willbe turned and forgeue?  

Luc. 15.  The wasteful son had such a reverent love toward his father, that he was ready to suffer more penance for his misbehavor then his father would lay upon him, saying: jam non sum dignus vocari filius tuus, fac me sicut unum de mercenarijs tuis. I am no longer worthy to be called thy son, make me as one of thy hired servants.  

Luc. 7.  I doubt not but that the Reader can apply the rule in like manner to the example of Marie Magdalene, in which woman there shineth as it were a glass and mirror of true penance.  
But as it is true that no man is justified without penance, so is it not one manner of penance, that is required of him that cometh to be christened, and of him that after his christendom committeth mortal and deadly sin. Of him that is of perfect age and to be christened, 
Ambro. in cap. 11. ad Rom.  no strait or painful penance is required: for as S. Ambrose saith: Gratia Dei in Baptismate non quaerit gemitum, aut planctum, aut opus aliquod, nisi solam ex corde professionem. The grace of God in Baptism requireth not sighing or mourning, or any work, but only a profession from the heart. Because the party not having enjoyed, any benefit of Christ his grace, whereunto he was not yet called, his sin and unkindness is the less. 
Heb. 6.  But such as have been once brought to the light and have tasted the heavenly gift, and been made partakers of the holy Ghost, 
Tit. 2.  being called to adorn and set forth the doctrine of our Saviour in all things: if they be , 
2. Cor. 6.  firste they be unkind to God, whose grace they receive in vain. 
Ephes. 4.  secondly, they do wrong to the holy Ghost, whom they greue. Thirdly, as the Prophet said unto David: 
2. Reg. 12. Esai. 52. Rom. 2.  Blasphemare fecisti inimicos nomen domini. Thou hast made the enemies blaspheme the name of the Lord: So may it be said unto them: Nomen Dei per vos blasphematur inter gentes. By your means the name of God is blasphemed among the Heathen.  
For these and other causes, a greater penance is and ever hath been required of such offenders in the Church.  
And that according to the just rule of Christ, who saith: Omnicui multum datum est, multum quaeretur ab eo: 
Luc. 12.  & cui commendaverunt multum, pius petent ab eo. To whom so ever much is given, much shall be required of him, and to whom they have committed much, they will ask the more of him.  
After this rule, saith Theodoretus: 
Theodor. Epito. Divino. Decreto. c. de poeniten.  Sunt ergo medicabilia etiam quae post baptismum fiunt vulnera. Even such wounds as are made after Baptism be curable. Marry curable, not by forgiveness given by faith only as once it was: but by many tears, weeping and wailing, fasting, praying, and labour, measured after the quantity of the sin committed: for such as be not so disposed, we have not learned to admit nor receive.  
In which words we see the difference of penance appointed by the Church to both sorts of men. Such as came to be christened were cured, saith he: by only beleuing, 
In cap. 11. ad Rom.  which S. Ambrose calleth a profession only from the heart, without either good works going before, or painful penance for sin past, of them that were christened before, and then fell into great sin, there was required weeping, wailing, fasting, prayer, and other labour, according to the quantity of the sin, which unless they would do, they were not received into the Church.  

Serm. 31. de verb. Dom.  Of such penitentes S. Augustine saith: Quia agunt poenitentiam in sordibus agunt, si tamen intelligunt, & veraciter agunt. They that do penance, do it ugly and mournfully, if they have understanding and do it truly. Whereby we learn, that such as for great sin do light penance, or none: neither have understanding of their own estate, nor do penance truly. For as S. Cyprian saith: Dominus longa & continua satisfactione placandus est. 
Lib. 1. epistola. 8.  Our Lord must be pacified by long and continual satisfaction. And in another place he saith: Orare oportet impensius & rogare, etc. iustis operibus incumbere, 
Cyprian. de lapsis.  quibus peccata purgantur, elecmosinus frequenter insistere, quibus à morte animae liberantur. Such must pray earnestly and ask, they must apply just works, whereby sins are purged, they must often times geue alms, whereby souls are delivered from death. And a little after: Poenitenti, operanti, roganti, potest clementer ignoscere. 
Tob. 4.  God can mercifully pardon him that doth penance, him that worketh, him that prayeth. This straight and painful penance the Church learned to enjoin for great sin committed after Baptism, by the example of S. Paul, who delivered the Corinthian that had abused his father's wife, to the Devil, 
1. Cor. 5.  the body to be punished and pinched, that the soul might be saved. And because that he saith, that he did it in the name of Christ, and by the holy Ghost that spoke in him, we know, 
1. Cor. 7.  that straight penance practised in the Church, is not the invention of men, but the teaching of the holy Ghost. And where he saith: he would have his body pinched and punished, we know what penance God judgeth due unto great sin Whereupon Pacianus alleging these words of S. Paul, said unto such as were in penance: Quid dicitis poenitentes? Vbi est vestrae carnis interitus? What say you that be penitents? 
Pacia. de Poeniten. & confess.  Where is the pinching of your body? And albeit this penance seem to the flesh heavy and straight, yet doth faith, with the fear and love of God, make it easy and light: especially, because we are sure to escape the heavy and punishing hand of God. For so S. Paul saith: Si nos ipsos diiudicaremus, non utique iudicaremur. 
1. Cor. 11.  If we would judge (that is to say) punish ourselves, we should not be judged.  
Thus have I shown, that such as fall after Baptism into great and deadly sin, are restored again and justified by penance, which hath that virtue, by the word and promise of Christ. 
joani 20.  I have also declared how a sinner is brought unto true penance. And further, I have showed the difference between penance, that is required of such as being of age, come to be christened, and of such as fall after Baptism, wherein it hath been proved, that sinners after Baptism, are restored again to the estate of justice, 
Theodor. sup. Paul 2. Cor. 7.  by doing the worthy fruits of penance, and not by Faith only. And seeing that all Christian men now living, were baptised in their infancy. This is the justification that we ought specially to look unto, by knowledge to learn, and to practise by deed. As for the justification of faith alone, how so ever it serve for such, as are to be christened, 
In the viij. Chap. of the second book  whereof I shall speak hereafter, it serveth not for us that are christened already.   

Of the increase and perfiting of our justification, wherein it is truly said, that we be justified by good works, and not by faith only. THE XII. CHAP.  
IT is not enough for the obtaining of life everlasting, that sinners be justified, and made of wicked righteous, 
Psal. 83. Tit. 2.  unless they continue also and increase in justice, go from virtue to virtue, and live soberly, justly, and godly. For as S. Cyprian saith: Parum est adipisci aliquid potuisse. 
Cyprian. li. 1. ep. 5.  It is a small matter to be able to get a thing. It is more to be able to keep that is once gotten: as in faith itself and the healthful birth, it is not the receiving, but the keeping of it, that giveth life, neither is it by and by the attaining, but the perfiting, that preserveth a man to God. This our Lord taught by his own instruction, 
joan. 5.  when he said: Lo thou art made a whole man, now sinne not, lest some worse hap fall unto thee. Christ gave himself for us, sayeth S. Paul, to the intent he might redeem us from all iniquity, 
Tit. 2. 2. Cor 6.  and cleanse unto himself a singular and special people, a follower of good works. If this effect follow not, in vain hath Christ given himself to death for us, in vain do we receive his grace and justification. And not only in vain, but to our great danger and peril. 
2. Pet. 2. Luc. 11. Augustin. epist. 106.  Better were it for them, saith S. Peter, never to have known the way of justice, then after the knowledge of it to turn bacl again from the holy commandement that was delivered unto them. He that is justified, is rid of the unclean spirit, and his heart like to the swept house. But if the same stand empty, not inhabited by the holy Ghost, nor filled with the fruits of justice, the unclean spirit doth not only return again, but also bringeth with him seven other worse than himself, who entre and dwell there, and the later do of that man become worse than the firste were. For as to him that hath, 
Math. 25.  there shallbe given and he shall have abundance: so from him that hath not, even that he seemeth to have, shallbe taken away. To have the gifts of God is to use them, as Theophilacte writeth upon that place. 
Theophil. in ca 25. Math. Math. 28  And he useth God's grace, that doth good works, to the which end grace is given. Christ sent his Apostles to christian all Nations, and to teach them to keep all that he had commanded them. He would not only have a people to know him, 
Luc. 1. joan. 15.  but such a people as should serve him in holiness and justice. He saith to his Apostles: Ego elegi vos, & posui vos, ut eatis, & fructum plurimum afferatis, & fructus vester maneat. I have chosen you, and placed you, to th'intent you should go and bring forth fruit, and to th'intent your fruit should remain. And in the same chapter he saith: in hoc glorificatus est pater, 
joan. 15.  ut fructum plurimum afferatis & efficiamini mei Discipuli. Hereby is my Father glorified, that you may bring forth much fruit, and be made my scholars: geuing us to understand, that they be Christ's scholars, that show the fruit of his teaching, and that God is glorified, not only in our calling, but also in the fruit that cometh of our calling. For this cause the Scripture sayeth to such as are already called to the state of justice: 
Apoca. 22 Eccle. 18. Math. 5.  Qui iustus est, iustificetur adhuc. Let him that is just, be justified yet. And also: Let nothing let thee from continual prayer, and let nothing forbid thee to be justified unto thy death: for God's reward abideth for ever. Blessed are they that hunger and thirst after justice, sayeth our Saviour. Apertissimè nos instituens, etc. Most evidently teaching us, 
Beda in solen. om. Sancto.  that we should never think ourselves just enough, but ever more love and desire a daily increase of justice. For true it is that Leo sayeth: Quantumlibet quisque iustificatus sit, 
Leo ser. 8. de Passio. & Aug. ser. 15. de verb. Apo. Why increase of justice is called Iustification.  etc. Be a man never so much justified, yet while he is in this life, he may be better and more tried: but he that increaseth not, decayeth and goeth backward, and he that getteth nothing, loseth somewhat.  
And because, as in all art's use maketh the artificer more skilful, than he was: so the continuance and practice of justice maketh a good man readier, and more able to do well, and thereby juster than he was, the Scripture calleth it Iustification: that is to say, an increase of justice, and declareth in sundry places, how the same is obtained. S. james sayeth: 
jacob. 2.  videtis, quòd ex operibus etc. You see, that a man is justified by works, and not by faith only. And he that sayeth: 
Eccles. 18.  let nothing stay thee from continual prayer, nor forbidden thee to be justified to thy death, teacheth, that prayer is a mean to justify, which chrysostom expresseth in more plain words, 
Chrysost. Tom 5. de orand.  saying: utiampiam ac cultu Dei dignam miris modis oratio conciliat, conciliatam auget: Prayer doth marvellously win and get a good life, and increaseth it when it is a gotten. Christ himself calleth prayer, fasting and asmosedeede, our justice, and sure we are, that he is just, who doth justice. 
Math. 6. 1. joan. 3.  And so much the juster, the more justice he doth. By the same rule Leo speaking of almose, sayeth: 
Leo. ser. 3. de ieiun. mensis. 7. Leo ser. 8. de ieiu. men. 10. jacob. 2. Gen. 22.  Hoc pio impendatur operi, etc. Let that be bestowed upon godly work, that can justify the heart and wash the conscience. And in an other place: Gods will is, sayeth he, to justify the poor by patient suffering of labour, and travail, and the  by the work of charity. Abraham was justified by works, offering up his son: by works, I say, of obedience, because he obeyed the voice and commandment of God. The Scripture saith of Moses: In fide & lenitate ipsius sanctum fecit illum. God made him holy, by faith, and mildness. S. Bernarde saith as much of humility: 
Bernard. ser. 1. in die natal.  Sectamini illam, quae sola potest saluare animas vestras, follow her, which alone is able to save your souls.  
Finally, 
Leo ser. 6, de Quadrages.  all good works done in faith bring with them a justification: Quia hac quaeper se sunt vilia, fides efficit pretiosa: & quae ab infidelibus ministrantur, etsi fuerint sumptu magna, omni tamen iustificatione sunt vacua: faith maketh those things precious, which of themselves be little worth. And such as are done by infideles, though in cost they be great, yet be they void of all justification. If the works of infideles be void of justification, because they be done without faith: then Christian man's works done in faith may justify.  
By these places of the Scripture, and ancient Fathers, it is proved, that good works done in faith justify the doers. And because no man can do such works, unless he be himself a good man (Sequuntur enim iustificatum, 
Aug de fide & . ca 14.  non pracedunt iustificandum, for they follow him that is made just, they go not before him that is to be justified) we must confesse, that beside the justification of the wicked, whereby a sinner of  is made righteous, 
●om. 4.  there is an other degree of justice, which both the Scripture and Fathers, as I have showed, call justification: that is, an increase of justice, whereby a just man is made juster. Which to make the thing more plain, 
The second justification.  I call the seconde kind or degree of justification: because it cometh after the justification of a sinner, which is the firste degree of justice. And this kind of justification, which is an increase of justice, 
Lib. 2. contra ●ulta supra ca Oecom. in c. 2. jaco.  is obtained and gotten by godly life, by fight with vice, sayeth S. Augustine, by works of faith, without the which after baptism faith availeth not, but maketh us also guilty of greater sin, receiving the talent, and bringing no gain of it.  
By this mean it is truly said, that a wicked man is justified, that is, reconciled to God by grace through faith, hope, charity, penance, and the Sacrament of Baptism, without any works of merit going before. And truly is it said also, that such as be already just, may be yet justified, that is, increased in justice by good works. So is it true that faith without works justifieth, and true also, that a man is justified by works, and not by faith only: the one being meant of man not yet baptised, the other of such, as are baptised or christened.  
And further, works of faith do not only increase a good man's justice in this life: but also procure unto the doers life everlasting. 
Rom. 6.  Which S. Paul calleth our end, And S. Augustine the perfiting of justice, 
Ser. 61. de ver. De. et ep. 106.  saying: Complebitur spes nostra, our hope shallbe fully accomplished in the laste resurrection of the dead, and when our hope shallbe fulfilled, then shall our justification be fully accomplished. And because our justice, be it never so well begun and continued here, yet before that time is never perfect, and without that end, availeth not, I call that with S. Augustine the perfiting of our justification, or the thirde degree and end of our justice. To the which the Scriptures plainly declare that we must come by works of faith: 
Rom. 2. Psal. 61.  Reddet unicuique secundùm opera eius: God shall render unto every man according to his works. What things a man soweth, 
Gala. 6.  the same shall he reap: for he that soweth in flesh, of flesh shall reap corruption. But he that soweth in spirit, of spirit shall reap everlasting life. Our sowing is our works, of which if they be ill, we shall reap damnation: if they be good, we shall receive life eternal.  
And because it is said in sundry places of the Scripture, 
2. Tim. 4. Epist. 105. & lib de gra. & libe. arbi. ca 8. & 9  that God will render life everlasting to good works, and that as a just judge: we gather with S. Augustine, that life everlasting is the reward of good works: whereof I shall have occasion to say more, when I come to speak of that matter. Lib. 2 cap. 13.  
In the mean time we see, that as a man is called to the state of justice by faith without works, which is justification: so can he neither be increased, nor perfited in justice, but by faith and good works, which is also called, 
Where is then faith alone?  justification: So can he neither come to the beginning, but by faith, hope, and charity, as hath been showed, neither to the middle, nor th'end, but by faith and good works joined together. And this difference marked and rightly applied, doth not only geue light to sundry Scriptures seeming otherwise dark, but also taketh away the difference imagined, 
In the 10. chap. of the 2. book.  to be between S. Paul, and S. james, S. Peter, and S. john, concerning the doctrine of justification, whereof I shall speak more largely in an other place.   

What good works be, and how they be called ours. THE XIII. CHAPTER.  

Three kinds of works in Scripture.  THE great commendation and price which the Scripture giveth to good works, moveth me briefly to declare, what works they are that we call good, where with God is so highly pleased. We find in the Scriptures three kinds of works named, 
Gala. 5.  whereof some are called works of the flesh, other the works of the law. 
joan. 6. Gala. 5.  The third kind, the works of God, and the fruits of the holy Ghost. The works of the flesh are fornication, uncleanness, unchaste life, and other like, the doers whereof shall not enjoy the kingdom of God. 
Gala. 5.  The works of the law, be such as a man doth by himself, presuming of his own power and strength without the help of God, 
Aug. ser. 15. de ver. Apost. Philip. 3.  by commandment of the law for fear of punishment, and not for love of justice. Of which S. Paul saith: I take them all as hindrance and loss, and account them as dirt so that I may gain Christ. Leaving then aside these two kinds of works, whereof th'one is damnable, and the other unprofitable: there remain the works which the jews called the works of God, 
joan. 6.  saying to Christ: Quid faciemus, ut operemur opera Dei? what shall we do, to work the works of God? These works be such as be done by the motion and inspiration of God. Christ saith: 
joan. 3.  Qui facit veritatem, He that doth uprightly and truly, cometh to the light, that his works may be showed, because they are done in God, that is, by the inspiration and help of God. These works S. Paul calleth the fruits of the holy Ghost, because the holy Ghost bringeth them forth. 
Gala. 5.  Such are charity, joy, patience, gentleness, sufferance, m●●●nes, faith, modesty, continence, chastity. These works as all Christian men are willed to do, so no man doth them without the grace of God preventing him and moving his will to mind them, and following and working with him to do them. Neither doth the Scripture and the Church of God teach us, that faith is God's gift, 
Aug. epist. 105.  and charity with good works our own, as of ourselves. All are the gifts of God: of all and singular it is said: Sine me nihil potestis facere, 
joan. 15. 1. Cor. 4. Rom. 8. Aug. epist. 105. 2. Cor. 8.  without me ye can do nothing. What haste thou that thou receivedst not? We know not what to pray, as we ought to do, but the holy Ghost doth ask for us, that is to say, doth teach us, and make us to ask. S. Paul calleth almose the grace of God. And briefly of all good works he saith: we be made and framed in Chriiste jesus, to do good works. Quae praeparavit Deus, ut in illis ambulemus: 
Ephes. 2.  which God hath prepared for us to walk in. Whereupon S. Augustine saith: fingimur ergo etc. we be made and fashioned, that is, 
De great. & lib. arbit. cap. 8.  we are form and shaped in good works, which we have not been the preparers of, but God hath prepared them for us to work in. By this rule S. Augustine saith: our good life is nothing else, but the gift of God. Quisquis tibi enumerat vera merita sua, 
Aug. confess. lib. 9 cap. 13.  quid tibi enumerat, nisi munera tua? Whosoever reckoneth up unto thee (o Lord) his true merits, what doth he reckon up, 
How good works are called outes Aug. in joan. tractat. 72. 1. Cor. 3. Bernar. de great. & lib. arbit.  but thy gifts?  
Here it may be said: what part have we then in our good works, and why be they called ours, if they be the gifts of God? I answer: God worketh all that is good in us, but as S. Augustine saith, not without us. And therefore as they be the works of God who inspireth them, so be they the works of man that doth them. Dei adiutores sumus, we be the helpers and workers with God. Dei sunt proculdubio munera, tam nostra opera, quàm eius praemia: ad quae tamen condenda merita, dignatur sibi adhibere creaturarum ministeria: without doubt they are Gods gifts, as well our works, as his rewards: and yet to make them merits, he vouchsafeth to use the service of his creatures. And because he useth man's service in the doing of good works, he calleth them in the Scripture our works. 
Retract. li. 1. ca 23  So doth S. Augustine say of faith and good life: utrunque ipsius est, Each of both is his, because he prepareth our will: and either of both is ours, because it is not done, but by our will. Although much might be said in this place, yet I shall take one place of S. Augustine in stead of many, 
Psal. 55.  who expounding the words of David, saith in this manner: In Deo laudabo sermones meos: In God will I praise my words. 
Aug. in Psa. 55. ib.  Si in Deo, quomodo meos. etc. If in God, how mine? Both in God, and yet mine: in God, because they come from him: mine, because I have received them. He that gave them, would have them mine, because I love him whose they are: because they come to me from him, they are made mine: 
Matt. 6.  for whence cometh this? Geue us this day our daily bread? How call we it ours, and how say we, geue? If thou call it not thine, thou hast not received it: again if thou call it thine after that sort, as though it came of thyself, when thou callest it thine own, thou losest that thou hadst received: because thou art unkind to him, at whose hand thou hadst received it.  
There needeth no more to be said. Good works, if we do them, be ours, because we have received them. They be Gods, because he giveth them. They be not ours as of ourselves, they be not ours to be proud of: for than we lose them, because we be unkind to the giver. But they be ours, when meekly we do them, and acknowledge the giver of them. They be ours, to shine before men, 
Matth. 5.  that they may see them, and glorify our Father that is in heaven. Finally they be ours, because God so calleth them.  
S. Paul known, that faith, charity, prayer, 
Colos. 1. 1. Thes. 1. 2. Thes. 1. Rom. 15. 2. Tim. 1.  and good works were the gifts of God, and yet writing to the Colossians, and Thessalonians, he commendeth their faith and their charity, desired the Romans' to remember him in their prayers, and prayed for Timothee in his own: He saith to the Hebrues: 
1. Cor. 15.  God is not unjust to forget your work: He was not ignorant, that it was the grace of God that wrought with him, and yet he saith: I have wrestled well for the game. I have finished my race, 
2. Tim. 4.  I have kept my faith.  
As he that hath an hundred pound lands given him by the Prince, hath lands, and yet hath none of himself, but of the Prince's gift, and were well worthy to lose them, if he would brag of his possession against the giver, and say he gave him none: even so the godly and faithful have good works, not of themselves, but of Gods geuing, not to be proud and vaunt themselves, but humbly to serve him that gave them, to do good to themselves and others by them. 
Aug. in Psal. 85.  Arguens superbiam Apostolus, The Apostle rebuking pride, doth not say, thou haste not, but he saith, what haste thou, that thou receivedst not?  
These be the works that we commend and set forth in Christian men, not the works of the law, not such as men do of themselves, or through vain glory to please men, but the works of God, the fruits of the holy Ghost done only for God's sake, such as God by his inspiration and help worketh in men, wherein men are workers together and helpers with God. To these we give commendation, and that none otherwise, than the holy Scriptures and ancient Fathers do.  

The Catholic doctrine slandered.  And hereby the Reader may see, how untruly it is said, that the Catholic Doctrine teacheth men to presume of their own works, or to think they be able to do well without the grace of God: yea how fare they are, that so say, from knowing what good and godly works are.   

A brief rehearsal of so much as hath been hitherto said, in this Treaty of justification. THE XIIII. CHAPTER.  
IN the Preface of this treaty, after that I had showed, how profitable and necessary the true knowledge and doctrine of justification was: I did by the words of S. Augustine put the Reader in mind of two great dangers, 
In Psal. 31.  which that most learned and godly Father calleth headlong falls, saying: that who so speaketh of this matter, unless he keep the straight high way, going neither to fare on the right hand, nor on the left, may easily fall himself, or bring his hearer into one of them. The one peril is, the presumption of man's own justice, to think, that he may be justified, and live godly, without the help of grace: which danger he saith is as it were on the right hand. The other peril is, the presumption upon God's mercy, to think, that a man though he live ill, doing no good works, yet shall be saved by faith: that peril, he saith, is as it were on the left hand. To show the good Christian Reader, who desireth to go the straight way, how he may avoid both dangers, the falling into either whereof is the loss of life everlasting, I have taken this travail in hand, wherein I trust I have now said enough to keep him from the dangerous fall on the right hand, having declared at large, how little cause man hath to presume of his own justice: who descending of the corrupt race of Adam, borne in sin and in danger of the devil, hath no hope to aspire to the state of justice, which Adam lost to himself, 
1. Timo. 2.  and for all us, but only by mercy of the mediator of God and men, the man jesus Christ, who gave himself a ransom for all, by whose grace we are freely justified, 
Rom. 3. Ephes. 2.  without respect of any good works going before, or deserving that mercy at his hands.  
I have showed, that the chief and original cause of our justification was the exceeding love of God, 
Ephes. 2.  who when we were dead in sin, gave us life again in Christ. The cause that procured unto us the benefit of our Iustification, to be the merit of Christ's death, 
Rom. 6.  who died for us when we were sinners, 
Colos. 1.  pacifiing by the blood of his Cross all that is in heaven or in earth. I have declared, that our justification is wrought in us by grace, and atteined by faith through the fear of God, hope, charity, penance, and the Sacrament of Baptism. And this much have I said of the first degree of our justification, 
Ro. 5.  whereby we have access to come to this grace: making with the Scripture and ancient Fathers, for plainer understanding three degrees of our justification and salvation.  
The seconde and thirde degrees of our justification, which are increase of justice in this life, and perfiting thereof in the life to come: I have proved to be gotten and obtained by faith and good works. I have also declared, that not only faith, the fear of God, hope, charity, and penance, but also our good works, and all things any way helping to our justification, be the gifts of God, and made ours by the assent and working of our free will, which is first healed and made strong by grace and the special help of God.  
And because no man liveth without sin, and few without great and mortal crimes, whereby the grace of justification is lost, I have showed, that the way to recover it again, is by the Sacrament of penance, which is also the gift of God, for that he moveth a sinner to change and amend his life, 
Math. 3.  and to do the worthy fruits of penance: without the which motion no man ever did profitable penance.  
And thus have I proved, that all justification in every manner cometh from God, and is received and wrought in man through grace, 
1. Cor. 3.  by his own will and consent, whom it hath pleased God to have a worker together with him, not empeyring thereby, but much auancing his own glory, for that he is marvelous, 
Psal. 67.  not only in himself, but also in his holy. 
Rom. 3.  And so have I truly and faithfully excluded all boasting of man in himself, geuing glory to God. For I have so set forth the free will of man, and commended good works, that the indifferent Reader may truly say: Omnia ex Deo. 
2. Cor. 5.  All is of God: to th'end that who so vaunteth and boasteth, 
1. Cor. 1.  may vaunt and boast in God.    

THE SECOND BOOK DECLARING THE SECOND DANGER.  

How dangerous it is for a man to presume only upon God's mercy, and to do no good works. THE I. CHAPTER.  

August. in prafatio. Psalm. 31.  HAVING thus shown the way to avoid the one danger which is on the right hand, and plainly declared that no man is justified by himself, nor hath to presume of himself, because it availeth a man nothing to eschew one peril, and to perish by an other contrary to it, that is, as the Poet sayeth, to escape Charibdies, and be drowned in Sylla: 
Augu. de fid. et operib. c. 14.  jam illud videamus, etc. Let us now consider that other point, which must be shaken out of good and religious hearts, jest putting cock in the hoop by an ill security and carelessness, they lose their salvation, if they think faith only fufficiente to obtain it, and take no care to hold themselves in God's way by doing good works. By which words S. Augustine month us to avoid the other danger on the left hand, of presuming in God's mercy alone. Willing no man to think, he may be saved by faith and believing only, if having time thereunto, he neither live godly, nor do good works.  
And this peril is so much the more to be weighed, and carefully to be eschewed, because as he sayeth in the same work, that is the most dangerous opinion of all, 
August. de fid. & opeca. 27.  whereby men are made believe, that live they never so lewdly and shamefully, yea and continue in that kind of life, yet if they do no more but believe in Christ, and receive his Sacraments, they shall come to everlasting life.  
I call this with S. Augustine the most dangerous opinion of all, because it is the greatest enemy of godly life and good works, without the which no man shallbe saved. For he that putteth affiance in good life, and thinketh he is able to attain unto it of himself, albeit he never reacheth thereunto, 
August. in praesation. Psal. 31.  and loseth the hope of all his travail, because he presumeth of himself, and God condemneth even that presumption: yet hath he a desire to live well, and a care to do good works. But who so is persuaded, that faith only sufficeth to obtain both justification and salvation, let him be well aware, least he fall into the gulf, and say: 
Aug. ibid.  Faciam ergo quicquid volo. I will do then what I list, for though I have no good works, and do no more but believe in God, my faith shall be reputed to me for justice. If he have so said and determined with himself he is fallen in, and drowned. If he be yet but thinking thereof and wavering, he is in danger.  
Further, if it be true that the Philosopher sayeth, 
Aristote. Ethic. lib. 2. cap. 8.  that of two vices contrary to one virtue, the more dangerous and greater vice is that, whereunto men are more given: We doubt not but the greater number of men is rather prone and content of themselves to believe only, and put the rest in God's mercy, then desirous to lead a severe and straight life, and pain themselves with good works. Which thing the devil well knowing, hath in sundry ages gone about to put this opinion in the heads of such as he could abuse, 
Ca 12.  as I shall show hereafter. Wherefore to avoid this gulf, which is most perilous, I will declare, that faith alone sufficeth not in any sort of true understanding, to our justification or salvation. That is to say, that faith alone is neither able to justify and bring to the state of justice, him that is a sinner: nor alone able to keep and increase our justification, when it is gotten: nor able alone to bring him that is justified to the perfection of justice in life everlasting. In which three degrees consisteth the absolute and perfect justification of man, 
In the first Chap.  as I have showed before.   

Whence the opinion came, that only faith justifieth: and of divers kinds of maintaining the same. THE II. CHAPTER.  

August. de gratia & liber. arbit. c. 7. Rom. 3. Gal. 3.  THE opinion that moved some men to think only faith sufficient to salvation, took his firste ground of misconstruing the words of S. Paul: Homines enim non intelligentes. etc. For men, sayeth S. Augustine, not understanding these words of the Apostle, we think a man is justified by faith without works of the law, thought he said, that it is sufficient for a man to have faith although he live ill, and do no good works. But God forbidden the chosen vessel should be of that opinion.  
And upon this, and other places of Scripture, 
Aug. in praefat. Psa. 31. & de fid. & oper. c. 14.  which also they misconstrued, they persuaded themselves, that a Christian man needed not to do any good works, for that he might be saved by faith, though he lived ungodly.  
Others, when they saw the Scriptures so evidently commending good works, 
Caluin. in instit. ca de iustific. ca 10. Brent. in confess. Wirtember. de bonis operibus.  and setting forth the necessity of doing them, being ashamed to maintain that they were needless to be done, have said: that men must live godly, to testify and declare their faith, but yet that their good works deserve no reward of life everlasting, neither can stand in the judgement of God.  
And to minse this matter more finely, some have yet gone further: And whereas the Catholic Church following the manifest Srciptures, hath ever taught, that a sinner is justified through the merit of Christ and his Sacraments, by faith, hope, charity and penance: they have taught that he is justified by faith only, and although they grant, that he must have both hope and charity, that shall be justified, yet is it faith only, say they, that striketh the stroke in the act of justification, hope and charity standing by as lookers on, but working nothing.  
Into these three kinds of dangerous errors, men have fallen by teaching and believing the justification of faith alone, not only barring the necessity of doing good works and penance, but also abasing the worthiness of hope and charity, and th'estimation and dignity of Christ his Sacraments.  
Against the first opinion, S. Augustine both preached and disputed in sundry places of his learned works, and namely, wrote his book of faith and works against the same, which thou hast here (gentle Reader) together with this Treaty translated unto thee.  
Concerning the seconde, which the Authors would feign have appear different from the firste, and yet in effect seemeth all one: 
In the 2. Chapped of the firste book.  I have said somewhat before, and plainly proved, that good works do not only keep and increase our justice here, but shallbe rewarded also in the end with life everlasting, whereof I shall say more hereafter. 
In the. 13. Chapter.   
To the thirde opinion I shall now answer, and evidently show, that it is not faith alone, that worketh th'act of our justification, but that hope, charity, and the Sacraments, have their parts in working it also. And by this shall the Reader perceive, that after their meaning it can in no wise be truly said, that faith alone justifieth.  
And here must I advertise the Reader, that this thirde opinion is new and lately come out of the forge, never heard of to my knowledge, before these our days. For as there hath been in sundry ages, carnal men, which thought themselves, 
August. de fid. & oper. c. 27  and went about to persuade others, that faith and the Sacraments of Christ, might save a man without good works, so have I not read of any, that plainly said, faith without hope, charity, and the Sacraments of Christ, can justify a man. And therefore, as divers, or rather all the ancient Fathers, have in some places of their works, gone about to pull the one opinion out of man's heads, so do I not find, that they make any mention of th'other, and much less, that any one of them before this our age, hath affirmed it to be true.   

That Faith excludeth not Charity in our justification, that is to say, Faith alone justifieth no man, without the help and working of Charity. THE III. CHAPTER.  
AND now to begin with the most excellent virtue that is in a Christian man, 
Of Charity.  Faith alone justifieth no man, without the help and working of charity. It hath been declared before, 
In the. 4. Chapter.  that our justification in Christ, is but the restoring of that which was lost by Adam. And as Adam sinned, not only by lack of faith, but rather and much more, by lack of good will and right love, so is not a man once fallen, restored again by recovering only right faith, unless he recover also right love. The sin of Adam was chiefly a perverse desire and lust, through a love settled where it should not be, pulled from God and delight heavenly, and settled on himself and things transitory. And as that perverse love, which is called lust, made him of good and righteous, 
August. in Praefat. Psal. 31. August. in Titul. Psal. 64.  evil and sinful: so in all that descend of his race, ill love and lust maketh an ill man: and good love, which is called Charity, maketh a good man Interoget se quisque quid amet, & inveniet unde sit Civis. Let every man ask of himself what he loveth, and he shall find whereof he is a Citizen. That is to say, whether he be of the City of God, or of the Devil. Charity it is that altereth and changeth the heart, and the heart is it that changeth the works. Muta cor & mutabitur opus. 
August. Serm. 12. de verb. Dom.  Change the heart, saith S. Augustine, and the work will be changed. And how the heart is changed, it followeth: Extirpa cupiditatem, planta charitatem. Root out lust and ill desire: plant charity, for as lust is the root of all ill, so is charity the root of all good.  
No man is justified, but he that is made a good man, and charity it is that maketh a man good. 
Aug. Enchi. c. 117  For when the question is asked, whether any one be a good man, it is not demanded what he believeth, or what he hopeth, but what he loveth. For who so loveth rightly, without doubt he believeth rightly. All men will confess, that no man can be justified, unless he know God, be new borne of God, translated from death of the soul to life, form of new, and graffed in Christ, and finally, made a new creature. For who so ever remaineth without knowledge of God, and continueth in the old estate of Adam, is the child of anger, in the state of just damnation, and fare from justice. If then it plainly appear, that all these five points be wrought in us, especially by charity, we must needs confess, that charity doth not only work, but singularly work in the act of our justification.  
To prove the firste and seconde point, S. john saith: Every man that loveth, 
1. joan. 4.  is borne of God, and knoweth God. He that loveth not, knoweth not God, for God is charity. The thirde point he proveth by these words: 
1. joan. 3.  Nos scimus: We know, that we are translated from death to life, because we love our brethren: he that loveth not, remaineth in death. 
August. in expo. epist. ad Galat.  Of the fourth point, S. Augustine saith: formatur Christus in eo qui formam accepit Christi. Christ is form in him, that hath received the form and shape of Christ, but he it is that receiveth the shape of Christ, who cleaveth fast to Christ by a ghostly and spiritual love. The fifth point is proved by S. Paul, who taketh it for all one to be made a new creature and to have faith that worketh through charity. For as he sayeth: 
Galat. 5.  In Christ jesus neither circumcision, 
Galat. 6.  nor to be without circumcision availeth aught, but faith that worketh through charity. So he saith: Neither circumcision nor to be without circumcision availeth aught, but the new creature. This being proved, that man knoweth God, is borne of God, translated from death to life, new form in Christ, and finally made a new creature by Charity, it is also proved consequently, that man is justified especially through Charity.  
I go not about here to abase the excellent gift of faith nor to say, charity only justifieth, excluding faith, which is the foundation of all righteousness. my intent is only to show, how shameful a divorce they make, that part these so well agreeing virtues in the act of our justification, which God hath joined together. 
Matth. 19 Leo serm. 7. de quadrag.  For trewely it is said. Charitas robur est fidei, fides fortitudo est charitatis. Charity is the force of faith, faith is the strength of Charity, and then is the name true, and true fruit of both, when each remaineth sure and fast knit to other. Seeing then that justification is the greatest fruit that can come of faith, it followeth, that the same can not be had without thaid of charity. Faith may be in a man without charity, but it maketh no man righteous and just, but by charity. S. Augustine saith, A man may believe that Christ is Christ, by faith without hope and charity: but he can not believe in Christ, which is as much to say, as to be united and made a member of Christ, without hope and charity. 
Aug. Ser. 61. De ver. De.  Qui credit in Christum. etc. who so believeth in Christ, by his beleuing, Christ cometh unto him, and by some means he is made one with Christ, and a member of his body, which can not be done, unless hope and charity be joined also.  
In which place three things are to be noted: first he saith, that faith alone is sufficient for us to believe that Christ is Christ. Next, he saith, that faith alone is not enough to make a man the member of Christ. Thirdely he saith, that faith, hope and charity joined together make a man the member of Christ. Wherefore seeing that to be justified is nothing else but to be made a member of Christ: it is a plain matter with S. Augustine, that faith only can not justify, because it can not make a man the member of Christ. And for as much as that effect is wrought by the three virtues joined together, it followeth also that hope, and charity work in the act of our justification, as well as Faith.  
Faith can not only justify no man without charity, but as S. Bernarde sayeth, dieth, if charity be pulled from it. 
Bernar. Ser. 24. super Canti.  Mors fidei est separatio charitatis. It is the death of Faith to be parted from charity. And he that divideth them, saith he, is fideicida, a murderer of Faith.  
A dead faith can not geue life to the soul. Mortuam Apostolus definite eamesse. 
jaco. 2.  And the Apostle S. james determineth that faith to be dead, that worketh not by love. Quasi non habens animam ipsam dilectionem. 
Bernar. Epist. 42.  Because she hath not love which is her very soul. If faith when she is without charity, wanteth her soul and life, without the which she can do no act, how should she without charity work that great act of our justification?  
To make the matter plain, we shall need but one argument grounded upon the words of S. Paul. 
Gala. 5.  In Christ jesus neither circumcision, nor to be without circumcision availeth any thing, but faith that worketh through charity. If that be the Faith that availeth, which worketh through charity, than faith alone destitute of charity availeth nothing. If it avail nothing, much less doth it work our justification: For that is not only somewhat, but it is as S. Augustine and Prosper Aquitanus say, 
Aug. troth. in joan. 72. Prosper de promis. part. 2. cap. 30. l'e fide & oper. cap. 14. De gratia & lib. arbit. cap. 7. Epist. 107. Enchi. c. 8. Aug. de fide & oper. ca 14  a greater work, then to make heaven and earth, or to bring a dead man to life again. The argument is not mine, but such as S. Augustine useth, and repeateth almost as often as he speaketh of justification: Saying that S. Paul by these words hath decided and determined the matter: Non quamlibet fidem qua in Deum creditur. etc. It is not every Faith whereby a man believeth in God, that the Apostle determineth to be healthful and Evangelicall, but that is the Faith, saith he, which worketh through charity: whereupon he avoucheth that the Faith, which some take to be sufficient for their salvation, availeth nothing: in so much that he saith: If I have all Faith, in such sort that I be able to move hills out of their places, and have no charity, I am nothing.  
I would seek a plainer decision, if any thing could be more plainly spoken. He saith, S. Paul hath defined, that there is but one Faith available, to wit, the faith that worketh through charity. He saith, 
Ser. 15. de ver. apost. De fide & oper. c 14.  all other Faith what so ever it be, availeth nothing. He saith, and that very often, that Faith destitute of charity may be not only in evil men, but also in the devil himself. And calleth it fidem damoniorum, the faith of divelles'.  
And least any man should say, that albeit good works are done by charity, yet is all to be imputed to faith, which is the cause that worketh all, 
Note well  S. Paul saith on the other side, that faith itself taketh her doing and working of charity. For as they know that understand the Greek tongue, ἐνεργουμένη is a participle of passive signification, and rightly should he translate the words of S. Paul, who should say, That faith in Christ jesus is available, which is made active and doing through charity. For if we will speak of the nature of faith as it is by itself, it is undoubtedly, 
In the 2. Chapt.  to understand and assent unto truth, as hath been showed before.  
And because all knowledge be it of the Scriptures, or the articles of our Crede, may be, not only in i'll men, but in devils also: Faith is not able of herself to make a man just and righteous, unless she take unto her hope, and charity, and so be made active and doing: by the one to hope in God, by the other to love God and man. which conclusion concerning charity S. Augustine maketh. 
In Praefa. Psal. 31.  Ergo si nihil mihi prodest fides sine charitate. etc. If faith then avail me nothing without charity, and charity wheresoever it be, must needs be working, faith itself by charity hath her working.  
Reason in man is the thing that maketh the difference between him and all brute beasts: which be called brute, because they lack reason. For which cause, Reason, as the principal power of the soul is called of the Philosopher εντελέχεια, the form and perfection that maketh a man.  
In like manner charity is the thing that maketh the difference between faith and faith, between the faith of a good and an ill man, between the faith of good Christians, and unclean divelles'. As S. Augustine saith at large in a learned and godly Sermon able to satisfy any indifferent Reader, not only in this point, but in the whole matter of justification. Quid pertinet ad fidem? 
Aug. ser. 16. De ver. Aposto. jaco. 2.  Credere. What belongeth to faith? to believe: But let there yet further be a difference made between this faith, and the faith of unclean Divelles. For the Apostle S. james saith, the Divelles also believe and tremble: if thou dost but only believe, and livest without hope, and haste no charity, the Divelles believe also and tremble. And a little after, first therefore make a difference between thy faith, and the Divelles' faith. Whereby wilt thou make the difference? 
Mar. 1. Matt. 8. Luc. 4.  The Divelles said, Christ was the son of God, through fear. S. Peter said it through love: Put hope then to faith. And what hope is there, without some good conscience? put unto hope itself, charity. And somewhat after that: Therefore make a difference of your faith, then are ye of the predestinates of the called, and of the justified. And in the same Sermon to conclude, he saith: 
Gala. 5.  Therefore if there be in you faith that worketh through love, now belong you to the predestinates, to the called, and to the justified. Let that faith therefore grow in you that is working by charity: for faith working by charity can not be without hope.  
Now if charity be it, that maketh the difference between faith, and faith, as S. Augustine proveth, and if that which maketh the difference between any one creature and all other, be the perfection, life, and soul, of that creature: Then is charity not an instrument to serve faith, but the life and soul of faith, without the help and moving whereof, faith neither justifieth, neither worketh any good act in the believer.  
The Evangelist saith: Ex principibus multi crediderunt in eum, 
joan. 12.  sed propter Pharisaeos non confite bantur, ut è synagoga non eijcerentur: dilexerunt enim gloriam hominum magis quàm gloriam Dei. 
They had faith, without right love  Many of the chief rulers believed in him, but they confessed him not, because they would not be cast out of the Synagoge. For they loved the glory of men more, than the glory of God. The scripture saith, they had faith, and yet no man I think will say they were justified, who neither confessed Christ, and also loved the world better than God. And what lacked there in them, 
Ser. 16. de ver. Apos.  to make them belong to the predestinates, to the called and justified, as S. Augustine saith, but only right love, to make that faith active and strong to love the glory of God more than the glory of men, which unless God gave them afterwards, that faith nothing availed them.  

Only charity rather than only faith  Wherefore if a man were disposed to make a divorce between faith, hope, and charity, which no good man ever did, he might say by these and other reasons, that charity alone rather justifieth, and have S. Augustine to say with him, whose words these are: Charitas inchoata, 
De natura & gra. cap. 70.  inchoata iustitia est, etc. An unperfect charity, is an unperfect justice: a well increased charity, is a well increased justice: a great charity, is great justice: perfect charity, is perfect justice. And in the same book he saith of charity: 
Ca 38. ib.  Qua una verè iustus est, quicunque iustus est. By the which only he is truly just, who so ever is just. But to declare, that his mind was not to make any such separation, 
Ib. cap. 70.  he saith, it is the charity that cometh from a pure heart, a good conscience and unsained faith. He might allege for him th'authority of S. John th'evangelist, who being required by his scholars a little before his death, to teach them some perfect lesson, 
Hier. li. 3. come. in epist. ad Galat. cap. 6.  whereby they might live well and have cause to remember him, said: my children, love one an other. And when they looked for more, he repeated the same again, and said: It is our Lord's commandment, and if there be no more done but that, it is enough. He should have Prosper to say for him: 
De vit. contempla. li. 3. ca 13  Charity is a summary and abbridgement of all good do, of the which every good work taketh his life, without the which never man pleased God. S. Bede would say, 
Homi. aestiva in lita. maio. Ser. 7. de Epiphas. Chrysost. tom. 1. fol. 176.  Charity is the principal virtue, in so much that without that virtue, other principal virtues can not be. Leo would call her the mother of all virtues, and chrysostom the mother of all goodness. And thus have I proved, not only that faith without charity justifieth no man, but also that charity hath a sovereign working in the act of our justification, without the which faith availeth nothing, and so doth not faith alone justify, nor exclude charity.   

An answer to objections that be made, to prove that faith alone justifieth without charity THE FOUR CHAPTER.  
BUT least the maintainers of justification by only faith should seem to be without all ground, and to exclude charity without colour of reason, they frame one especial argument, which for the readers better satisfaction, I will put forth and answer here. The argument is this.  
We be justified by faith without all works of the Law.  
Charity is a work of the Law.  
Ergo, we be justified by faith without charity.  
To the which I answer with S. Augustine, that their second proposition deceiveth them, for that charity is not only a work of the law, but also the gift of the holy Ghost in the new testament. 
Rom 5.  S. Paul saith, the charity of God is poured abroad in our hearts through the holy Ghost that is given us. 
1. Ioha. 4.  And S. john saith: Most dear beloved, let us love one an other, for love cometh of God. Upon which words S. Augustine's answer is: 
De great & li. arb. cap. 18.  Cùm dicitur, diligamus invicem: lex est. Cùm dicitur, quia dilectio ex Deo est, gratia est. When it is said: Let us love one an other, it is the law: when it is said, for love cometh of God, it is grace. He maketh this the greatest difference between th'old and new testament, that where as in the old, God lead his people by terror and fear, in the new he giveth them plenty of his charity and love. 
Contr. Adiman. cap. 17. De spirit. & lit. cap. 17. Item cap. 21. ca 16.  Haec est brevissima, etc. This is the shortest and plainest difference of both testaments: fear, and love. Ibi in tabulis lapideis. There the holy Ghost wrought in tables of stone, here in men's hearts. And what be the laws of God written by God himself in man's hearts, but the presence of the holy Ghost who is the singer of God, by whose presence charity is poured abroad in our hearts, which is the fulfilling of the law. Thus do we see, that charity is not only a work of the law, but also the fruit of the holy Ghost, the special token of the new testament, wrought in our hearts by the holy Ghost. And so hath S. Augustine answered this argument xi. hundred years before they were borne that lately have made it.  
And whereas it is said, that faith only justifieth, 
What it is truly to apprehended Christ.  because faith only apprehendeth Christ: I ask, what is meant by the term of Apprehension? If it be to believe only that Christ died for sinners, that alone justifieth no man, for the Divelles believe it, and tremble, 
jacob. 2.  because they hope not to be partakers of that benefit, nor love him that purchased it: If to apprehend Christ be understanded, to dwell in Christ, and to have him dwell in us, it is not true that Christ is apprehended in that sort, by only faith without charity. For it is said: 
1 joan 4.  God is charity, and he that dwelleth in charity dwelleth in God, and God in him. And Christ himself saith: Si quis diligit me, 
joan. 14.  sermonem meum seruabit, & Pater meus diliget eum, & ad eum veniemus, & mansionem apud eum faciemus: If a man love me, he will keep my saying, and my Father will love him, and to him will we come, and make our abode with him. By these words let the Reader learn, what it is truly and profitably to apprehend Christ.  
He apprehendeth Christ truly, 
Aug. ser. 61. de ver. Dom. & tract. in joan. 29.  that is united and made a member of Christ, which as I have proved in the last Chapter, can not be done without hope and charity. He apprehendeth Christ truly, that cleaveth unto Christ, and the glue whereby the soul is fastened unto Christ, saith S. Augustine, is charity: Ipsum gluten est charitas: 
In Psal. 62  If it be said, that faith apprehendeth the promise: Christ hath promised life everlasting to such as become his friends. 
joan. 15. Heb. 5.  And they be his friends that keep his commandments. He is made a cause of life everlasting, but, to such as obey him. The promise is made to the children of Abraham, that is to such as have the faith and obedience of Abraham, whereof I shall speak at large hereafter. 
Chapt. 23.  And so is it true, that faith alone neither apprehendeth Christ, nor his promise profitably, unless hope and Charity be joined unto it.   

That Faith excludeth not Hope in the act of our justification. THE V CHAPTER.  

Of Hope.  AS God requireth of such as come to his service, that they steadfastly believe in him, and with all their hearts love him: So doth he also require of them, to repose all hope and affiance in him only, saying by his Prophet: 
jere. 17.  Maledictus homo qui confidit in homine. Cursed is the man that putteth his trust in man. And by the same Prophet: 
jere. 9 1. Cor. 1. Psal. 107. Psal. 33.  Let not the wise brag in his wisdom, neither let the strong boast in his strength. Nor let the  glory in his riches: But let him that boasteth, boast in our Lord. Wherefore, as man's power to save is vain, and he unhappy that trusteth in it: so happy is the man, that trusteth in God. Of so great force is a right and constant hope in God, that nothing pertaining to saluation, can be available to him that wanteth it. 
Aug. Enchi. cap. 8.  No true charity can be without it. No faith can justify, but by the help and direction of it. A good man's faith is the substance of things that are to be hoped. 
Hebr. 11.  Take away hope then from faith, and faith must needs faint and quail. The thing that kept the Fathers, of whom S. Paul speaketh, so faithful to God, was, that they had a strong hope and trust to enjoy his promises. And that which was said of Moses, may be truly said of them all: 
Hebr. 11.  Aspiciciebat ad remunerationem. They looked to the reward, which can not be without hope. The Divelles believe and tremble, 
Aug. Enchi. cap. 8.  but as S. Augustine saith, they neither hope, nor love. In like manner evil Christians may believe, and yet remain still , and void of justice, because they want hope and love.  
I have proved before, that faith without charity justifieth no man: Propter quod Apostolus Paulus, 
Aug. ibid.  For which cause the Apostle Paul commendeth the faith, which hath her working through charity. Quae utique sine spe esse non potest. Which can in no wise be without hope. For sigh a man may believe, that which he hopeth not for: what availeth him to believe, 
1. Timo. 2.  that Christ is the Saviour of all men, unless he hope also to be partaker of that salvation? Or how should he be moved to love him for the benefit of our redemption, if he trust not to enjoy it? And therefore saith S. Augustine: Nec amor sine spe, 
Euch. c. 8  nec sine amore spes, nec utrumque sine fide. Neither is there love without hope, nor hope without love, nor both without faith. And so doth faith work our justification through hope and love. So is it true, that fides, spes, 
August. epist. 121.  charitas, ad Deum ducunt, faith, hope, and charity lead us to God, to whom we are assured not to come, if either of the three want in us. And therefore as it is said, 
Ephes. 2. Rom. 8.  by grace are ye saved through faith: So is it also said: Spe salui facti sumus. By hope are we saved. Hope joining with faith and charity, engendereth an affiance in God, and maketh a strong hoping faith, unto which affiance everlasting life is promised: Qui habet fiduciam mei, haeredit abit terram, 
Esai. 57  & possidebit montem sanctum meum. He that hath affiance in me, shall inherit the earth, and possess my holy Hill. So doth S. Paul call hope the safe and sure anchor of the soul. 
Heb. 6.  Whereunto as many as flee for refuge, have a most strong comfort. For as the anchor stayeth the ship, so doth hope the soul: faith would be weak, and charity cold, if hope maintained and stayed them not. S. Paul sayeth to the Colossians: 
Coloss. 1.  Gratias agimus Deo & Patri. We geue thanks to God and the Father of our Lord jesus Christ, ever praying for you. For that we hear of your faith in Christ jesus, and of the love you bear toward all the holy. Propter spem quae reposita est vobis in coelis. For the hopes sake that is laid up for you in heaven. He maketh the end of our hope the mark, whereunto both faith and charity have their respect. And if the Philosophers say be true, that the end is it which is last done, 
Hope by some reason, is the principal worker in our justification  and first in our intent, a man may reason upon this place, that in the act of our justification, Hope doth not only work, but hath the chief place and principal working. Because his object is the end, whereunto faith and charity refer all their doings, and consequently, the cause that moveth faith to believe, and charity to love: without the direction of hope, faith and love may be fruitless. A man may have faith and do good works, 
August. in Praefat. Psal. 31.  and yet lacking a right hope, he shall not be a good man: For saith S. Augustine: Quid si de ijs omnibus bonis operibus, etc. What if by all these good works, either thou hope for that is to be hoped, but not at his hand of whom it should be hoped, or hope after that is not to be hoped, though it be at his hand of whom everlasting life is to be hoped. To put an Example: For thy good works, thou hopest to get thyself a worldly felicity. Thou art a wicked man. And therefore he saith in the same place: Corrige fidem, dirige fidem. Correct thy faith, direct thy faith. And what is the direction of faith, but to refer and apply it to life everlasting? which we ought to hope and trust for in all our do. If faith than can not justify, unless it be rightly directed, and direction of faith is hope: how should faith justify without hope? 
Ser. 16. de ver. apost.  Add ergo fidei spem: Therefore put hope to faith, sayeth S. Augustine. And what hope is there without some good conscience? put charity then also to hope: These three jointly together begin to work our justice: These three increase our justice. These three bring us to the reward and perfection of justice: faith, hope and charity lead us to God: fide, spe, & charitate colendus est Deus. By faith, hope and charity God must be served. Et nos fide, spe, 
Aug. epistol. 121.  & charitate cum capite nostro sumus in coelo. By faith, hope and charity we be in heaven with Christ our head: 
Ench. ca 2 & 6. August. in Psalm. 26 enarr. 2.  let us make no divorce between these virtues, whom God hath so joined to work our justice and salvation.  
But as we be assured, that without hope the act of our justification is not wrought, so it behoveth us to understand, how hope must be nurisshed and maintained. The lesson is short, but of great profit, uttered by him that had good experience thereof. 
August. in praefation. Psalm. 31.  Cupiditas refrenetur, charitas excitetur. Let lust be bridled, let charity be stirred up. The very charity of a man that worketh well giveth him the hope of a good conscience. For good conscience is it that beareth hope. As an ill conscience is all in despair, so the good conscience is all in hope. We see then that it is charity and godly life which fostereth and maintaineth hope. And as without hope faith sufficeth not, for which cause it is said by S. Augustyne: Put hope unto faith: 
Augu. ser. 16. de ver. Apost.  so hope without charity will not be had. For what hope is there without some good conscience? Put charity then to hope also. Thus is faith directed and stayed by hope: hope maintained by charity: and a man made acceptable to God by all three. For if these be in us, 
Ser. 16. de ver. apost.  then do we belong to the predestinate, to the called, and to the justified. Which is also expressed by the words of S. Paul, where he saith: Finis praecepti est charitas, 
1. Tim. 1.  etc. The perfyting and ending of the commandment is charity, that cometh from a clean heart, 
De doctr. Christian. lib. 1. c. 40  from a good conscience, and an unfeigned faith. In which place S. Augustine saith: The Apostle putteth in good conscience in stead of hope. Wherefore if the commandment be given to make man perfect, in such perfection as he may have in this life, and the end and perfecting of the commandement lieth in these three virtues: the greatest perfection that man may reach unto in this life is gotten by faith, hope and charity. And our greatest perfection in this life is, our justification: for our glorifying appertaineth to the life to come.   

That faith excludeth not the working of Sacraments in our justification. THE VI CHAPTER.  

Of the Sacraments.  AS faith doth not bar hope and charity from working our justification, so doth it not exclude the SaSramentes of the Church instituted by Christ in the new Testament. Which Sacraments be not only requisite to the justifying of a sinner, but do work also in him remission of sin, bring and restore him to righteousness, and geue life everlasting. Baptism, sayeth S. Peter, 
1. Pet. 3.  saveth us. Concerning the Sacraments of the Altar, Christ sayeth: He that eateth my flesh, 
joan. 6.  and drinketh my blood, shall live for ever. He sayeth also of the Sacrament of Penance: whose sins you forgeue, 
joan. 20.  they be forgiven them. The like may be said of the rest, of which S. Augustine maketh this general rule, putting a difference between the Sacraments of the old and new Testament: Sacrament a novi Testamenti dant salutem, 
August. in Psal. 73.  Sacramenta veteris Testamenti promiserunt Saluatorem. The Sacraments of the new Testament geue salvation: the Sacraments of the old Testament promised a Saviour.  
S. Bede, whom I allege for honour's sake, both because he was a singular light of our Country, and also because he was in all his write an exquisite and most diligent follower of S. Augustine, sayeth: 
Bed. Hom. in feri. 3. Pascha.  The Apostles were sent, Qui cunctis per orbem nationibus, etc. Who should both preach the word of life to all nationes through the world, and minister the Sacrament of faith, by which men might be saved, and attain to the joys of the heavenly country.  
The reason why so high and excellent a virtue should be in the Sacraments, 
August. in Psal 56. et idem in Psal. 103.  is because they take their force of Christ his Death and Passion. Percussum est latus pendentis de lancea: & profluxerunt Ecclesiae Sacramenta: The side of Christ hanging on the Cross, was stricken with a spear, and the Sacraments of the Church came flowing out.  
And as they issued and flowed out of his side, so do they apply and geue unto us, the benefit of his blood and passion. 
Augu. exposit. epist. ad Roma. inchoat. Such as were christened Were signed with the Cross.  Illud Sacrificium etc. That Sacrifice, to wit, the whole Sacrifice of our Lord, which, after a manner is then offered for every one, at what time he is christened and signed, if he sinne again, can not be offered. S. Augustine saith, that the Sacrifice which Christ made for all upon the Cross is offered after a sort for every one particularly, when he is baptised. For as he died for all, and paid the price and ransom of his blood sufficient for all: so is his passion available and applied unto such as receive the healthful Sacraments of his passion. 
Augu. ad. arti. falsò sibi imposit. artic. 1  Cuius mors non sic impensa est humano generi: His death was not so bestowed upon man kind, that even they that never should be regenerate or christened, should also be partakers of his redemption, but in such sort was it given, that it which was by one only example and pattern done for all in general, should by a special Sacrament be celebrated and done in every one by himself. Let no man therefore assure himself of his justification by faith or other means, 
The Sacrament of penance.  without the help and benefit of the Sacraments, which God hath provided first to apply his death and passion unto us, as we have seen proved: and nexte he hath also provided them to be bands to bind and roll up our wounds in this life, to stay and ease the ruptures and breaches of our soul. 
August. in Psal. 146.  Alligamenta medicinalia, etc. The Sacraments used here for the time, by which we have comfort, be medicinal bands of our contrition and rapture. Perfecta sanitate detrahentur. When our health shallbe perfect, which shallbe in heaven, they shallbe pulled of, but we should not attain and come to that, were we not rolled and bound up.  
S. Augustine saith, that the Sacraments for the time of this life be our medicines and salves to keep us in health, and for the life to come so necessary, that no man should attain thereunto without them.  
Here some man will say, Objection how should the Sacraments be so necessary for our salvation? Is it not written, that by faith God purifieth and maketh clean the hearts of men? 
Act. 15. Ephe. 2. joan. 6.  Is it not in S. Paul, by grace are ye saved through faith? Did not Christ himself say, he that believeth in me, hath life everlasting? With many like say, wherein faith is commended, without any mention made either of hope, charity, or Sacraments? Yea verily, Answer they be all the words of God, and all true, but these are not only the words of God, nor only true. The holy Ghost hath uttered the truth of God in the Scriptures, where and by what words it liked that divine wisdom. All are inspired from God, and all to be believed alike: but not all together, nor all in one place. And therefore as we believe it is undoubtedly true, he that believeth in me, 
joan. 6.  hath everlasting life: so do we likewise believe it to be true: If I have all faith, and have no charity, I am nothing: 
1. Cor. 13. Rom. 8. joan. 3.  as true do we think that also: by hope are we saved: and no less true: Unless a man be borne again by water and the holy Ghost, he shall not enter into the kingdom of heaven. As true do we take that to be: 
Luc. 13.  unless ye do penance, ye shall all perish, after a like sort.  
After this manner doth the Scripture sometime speak of faith, and attribute justification unto it, 
Note well.  making no mention of hope, charity, or penance. Sometime it seemeth to geue the like preeminence to charity, mentioning neither faith, nor any of the rest, sometime to hope, sometime to Baptism or penance without the rest: sometime it promiseth reward of life everlasting to faith without mention of good works: sometime to good works, saying nothing of faith: and yet is there no one of them meant to be excluded or left out. And therefore the godly reader wisely meek, and meekly wise, when he seethe life everlasting promised to every one of these particularly, 
A rule for the right vnderstanding of the Scriptures.  remembering that every word of God is like true, joineth them all together, and truly believeth, that to the perfiting of our justification and Salvation there is required grace, faith, the fear of God, hope, charity, together with the Sacraments of Baptism and penance, and also good works, as hath been showed before. It is not the manner of the holy Ghost, nor of the Catholic Church by affirming of one truth, to deny or take away an other, but to join all truth together. S. Paul the true and earnest commender of faith, preached in Asia publicly and privately. 
Act. 20.  Testificans Iudaeis atque gentibus in Deum poenitentiam, & fidem in Dominum nostrum jesum Christum. Protesting to the jews and Gentiles penance toward God, and faith in our Lord jesus Christ, and there joined he faith and penance together. S. Augustine often times teacheth, that we are saved by Baptism, intending not to exclude faith in such, as be of perfect age: and therefore saith: Baptismus, qui semel adhibetur, 
Ser. 30. de ver. Do.  per fidem mundat: Baptism that is given but once, 
Note.  cleanseth by faith. If this rule were marked and put in ure, we were at a point, not only in this matter, but in many other.  
The Euchites weighing the great commendation that Christ in the Gospel giveth unto prayer, 
Matt. 7. Luc. 11.  saying: Petite & dabitur vobis. Ask, and it shallbe given you: And what so ever things ye ask in prayer, 
Mar. 11.  believe ye shall have them, and they shall come to pass unto you, were of opinion, 
Theodor. li. 4. here. fabul. et hist. eccle. li. 4. ca 11.  that prayer alone was sufficient for a Christian man. They did set light by Baptism, and said the holy Sacrament of the altar did neither good, nor harm. Whereby they took no fruit of their prayer, and lost the benefit of the Sacraments, and their own salvation. Let them be taught by this example, who seeming to extol faith, make light not only of hope, charity and good works, but also of the very Sacraments ordained by Christ for our salvation. Let them take heed, least beside losing the benefit of Christ's Sacraments, they be not found void of true faith also. For what faith can we say that they have, or how do they believe Christ, 
Matt. 20. 2. Cor. 12. Act. 8.  who being taught by his own words to be Baptised, if they be Hethen, and by the words of S. Paul, and S. Peter, after Baptism to do penance, when they have sinned, be careless to do the one, or the other?  
It hath been declared before, 
In the 6. chapter.  that sins be forgiven and we justified by the Sacraments of Baptism and penance. It hath been showed also, 
In the 11. chapped.  that faith is one of the parts of true penance, and therefore penance can not exclude faith, neither faith, if it justify, exclude penance.  
For faith is either unfeigned, lively and profitable, 
De fid. et oper. ca 16  such as S. Augustine termeth, fidem Christianorum, Christian man's faith, or else it is naked and dead, such as because the Devil may have, he calleth, fidem Daemoniorun, 
jaco. 2.  the Devil's faith. The naked and bare faith justifieth no man: for if it could, the Devil might be justified. The lively and Christian man's faith beleuing all scripture to be true, and seeing penance not only commended, but also commanded, can not pass it over, but by prayer obtaineth it, and so justifieth. Penance is the reviving of a soul that is dead by sin. 
Aug. de trinit. lib. 4. cap. 3.  Anima Deo deserente, moritur, the soul dieth when God forsaketh it: Resuscitatur per poenitentiam: It is raised up again by penance. 
Ho 20. in Gen.  And because penance is the mean to receive God's grace, chrysostom saith, that upon contrition of heart, remorse and confession, God doth not only geue the healing of wounds, but maketh him a just man that was before loaded with innumerable burdens of sins.  

Constitu. Apost. lib. 2. ca 23.  Seeing therefore, the holy Ghost hath so provided for us, that as S. Clement saith, the Church of God is our peace, and a quiet and calm haven, unto the which sinners may be restored, 
joan. 20.  by absolution:  also that Christ hath made that favourable promise, saying, whose sins you forgeue, they be forgiven them: 
De adulter. coniug. li. 2. ca 9  whereby as S. Augustine saith, Per claues regni coelorum non dubitatur fieri remissio peccatorum: There is no doubt, but through the keys of the kingdom of heaven sins be forgiven: Let no man presume through justification by faith, to misprise or contemn the Sacrament of penance. Let no man leave the sure for the doubtful and uncertain. For as in case of necessity men may enjoy the invisible grace of God, 
Aug. super Leuiti. Quaest. 84.  without the visible Sacraments, so is not the visible Sacrament to be despised when it may be had. Name contemptor eius sanctificari nullo modo potest. For the despiser of it can by no means be sanctified invisibly. Faith can not only justify no man, where the contempt of Christ's Sacraments is, but further, that very contempt maketh a man profane and wicked, as S. Augustine saith. Sacramentorum vis inenarrabiliter valet plurimum, 
Contr. Faust. lib. 19 cap. 11.  & ideo contempta facit sacrilegos: impiè quippe contemnitur, sine qua non potest perfici pietas. The virtue of Sacraments is of great and unspeakable force, and therefore if it be despised, it maketh men profane and wicked. For wickedly is it despised, without the which godliness and piety can not be perfited.  
Seeing then that the Sacraments by the death of Christ have that singular virtue whereby sins be forgiven, the passion of Christ applied unto us, our wounds and ruptures tied up and rowlled by them, as by medicinal bands, without the which we could not attain to perfect health: how can it be said, that faith alone can justify, or exclude the virtue of them in our justification?   

What is the true meaning of these words in the Scripture: we are justified by faith, or saved by faith: with other like. THE VII. CHAPTER.  
BUT seeing that all words of the Scripture be the words of God, 
Of faith Iustifiing. Rom. 3. Galat. 3. joan. 6. Lucae. 7.  written by inspiration of the holy Ghost, and therefore undoubtedly true, if Faith can not work our justification without charity and other virtues, how is it then said that, the justice of God cometh through faith of jesus Christ into all, and upon all that believe in him? And in an other place. By Faith God justifieth the gentile:? What is meant by these words of Christ? He that believeth in me, hath life everlasting. Thy Faith hath saved thee, with many other like? Whereunto I answer. There be two causes why it is said, through faith, 
Two Causes why faith is said to justify.  and by faith we are justified.  
To begin with the first, Faith is the beginning of justice, the root of good works, the foundation whereupon godly life is builded: 
Aug. de praedesti. Sanct. c. 7.  Ex fide aūt ideo dicit iustificari hominem, For this cause S. Paul saith a man is justified by Faith, not by works, for that Faith is first given, whereby other which properly are called good works (by the which men live justly) may be obtained.  
Without the direction of Faith no man can live well, nor do good works. 
Aug. de fide & operib. cap. 7.  Nisi praecedat fides, vita bona sequi non poterit. etc. unless Faith go before, good life can not follow, for what so ever a man shall do with show of well doing, except it be done for piety and duties sake toward God, 
Cyril. in joan. li. 4. cap. 9 1. Cor. 3. Augu. de fide & operib. c. 16  it can not be called righteous nor good. janua & via in vitam fides est. Faith is the gate and way to entre into life. Faith is the foundation whereupon the whole building of a Christian and godly life is laid. Si autem Christus, proculdubio fides Christi. etc. If Christ be the foundation, undoubtedly the Faith in Christ is the foundation, for by Faith Christ dwelleth in our hearts. For that cause the Bishops assembled at Magunce to reform the state of the Church, and to directe the people to a Christian and godly life, 
Concil. Magun. cap. 1. Rom. 5. Ephes. 3.  said: Initium actionis nostrae de fide esse decrevimus. etc. We have determined, that the beginning of our doing is of Faith, which is the foundation of all good: for without Faith we can not please God. By Faith it is that we have access to Christ. Faith is a mean to obtain and get our justification. 
Aug. de Spiri. et Lit. ca 29  justificatio autem ex fide impetratur. etc. justification is obtained by Faith. And by what mean, S. Augustine doth there express. Per fidem impetratio gratiae contra peccatum: 
Aug. de Spiri. & Lit. ca 30.  Per gratiam sanatio animae à vitio peccati. By Faith grace is obtained against sin and by grace the soul is healed of that is amiss by sin.  
Because therefore Faith is the gate and entry to life, the root of good works whereof all justice taketh his beginning, the foundation whereupon godly life is builded, the mean to obtain Iustification and good works, without the which nothing pleaseth God, the Scripture saith, that by Faith a man is justified: for of Faith it may be said: Haec porta Domini, iusti intrabunt in eam. 
Psal. 117.  This is our Lord's gate, the just shall entre into it.  
And here the Reader must be advertised, 
The Catholic Faith. Vincentius Lyrinensis.  that by faith is understanded the true Catholic faith, which holdeth and believeth only that, that the Catholic Church hath holden from Ancient time universally. And what so ever it shall understand to be brought in, afterwards of any one beside or against all the holy, it accounteth that not to pertain to religion, but to temptation. To this Faith is all promise made and preeminence given in the Scripture. This faith is the foundation of justice. If any other be brought in contrary or divers from this, Non est fides, 
Cyril. suprà.  sed perfidia. It is not faith, but falsehood: not the foundation of justice and gate of life, but the way to destruction. 
Symbol. Athan. Aug. Euchi. cap. 1. De fide & . ca 14. Epist. 105. De spiri. et Lit. cap. 32. Aug. de fide et oper. c. 16.  For we sing in the Creed: Unless a man hold the Catholic Faith sound and inviolable, he shall without doubt be lost for ever.  
An other cause why the Scripture so speaketh, is, that wheresoever it is said a man is justified by faith: there is not meant a bare, naked, or solitary faith, but that faith that worketh through Charity. And therefore S. Augustine, where he saith, that faith is the foundation whereby Christ dwelleth in our hearts, immediately after addeth these words: Porrò fides Christi illa utique etc. But that is verily meant the faith of Christ, which the Apostle determined, that hath her working through Charity. 
jaco. 2. Mar 1. Lucae. 4. Matth. 8.  For it is not the Faith of devils, though they also believe and tremble, and confess jesus to be the Son of God, that may be taken for the foundation: and why so? but because it is not the Faith that worketh through Charity, but such as is wrung out through fear. The Faith then of Christ, the Faith of Christian grace, that is to wit, the Faith that hath her working through charity, if it be laid in the foundation, suffreth none to perish: by which words it appeareth, that Faith may be without charity, but such a Faith can not make Christ to dwell in us. Again, that Faith void of charity is not the Christians, but the devils Faith. Thirdely, that the Faith of Christ, the Christians Faith, and the Faith of grace is that which worketh through Charity, and that is it that must be laid for the foundation in all that shall not perish: And seeing that no man will say, that Faith can justify other than such as is the faith of Christ, the faith of grace, the Christian, and not the devil's faith: it remaineth, that when it is said in the Scripture, a man is justified or saved by faith, we must understand that faith only that worketh through Charity. Charity maketh the difference between good men, and wicked devils. Charity is the cause, why a Christian man may be justified by faith, 
Aug. Epistola. 105. jacob. 2. Mar. 1. Lucae. 4. Matth. 8.  and the devil may not. Illa quippe fides est Christianorum, non daemoniorum: That which worketh through Charity, is the Christian, and not the devil's faith: for devils also believe and tremble: but do they likewise love? If they had not belief, they would not have said, thou art the Holy of God, thou art the Son of God: had they love, they would not have said, what have we to do with thee? Other saith then this S. Augustine commendeth not, as able to justify: Illa est laudabilis fides, 
August. serm. 13. de verb. Apostol.  ipsa est vera gratiae fides, quae per dilectionem operatur. That is the praise worthy faith, that is the true faith of grace, which worketh through charity.  
That faith it is that Christ requireth of us, which if we have not, we shall die in our sin. They be his own words: If you believe not that I am, 
joan. 8.  ye shall die in your sin. And let us not think, saith Cyrillus, 
Cyril. in joan. li. 5. ca 23.  that God made this threat only unto the jews: Eadem enim nos quoque manet damnatio si non in Christum fide per per dilectionem operante crediderimus. For the like damnation remaineth for us also, if we believe not in Christ by faith that worketh through charity. To teach us this difference of faith and believing, Christ saith in an other place: 
joan. 7.  Qui credit in me sicut dicit scriptura, flumina de ventre eius fluent aquae viva. He that believeth in me, in such sort as the Scripture saith, floods of lively water shall flow out of his belie. By floods of lively water, as there S. john saith, is meant the holy Ghost, which they should receive that believed in him. Christ said not, who so believeth in me, but he that believeth in me as the Scripture saith: for that is the true pointing of the sentence, 
Note.  as Theophilactus noteth there. And who doubteth, but that the Scripture beside faith, teacheth us also to love Christ, to hope in him, to do penance, to receive his Sacraments, and to live godly? If no man then be justified without the holy Ghost, who poureth charity into our hearts, seeing the holy Ghost is given to such only, who believe in Christ as the Scripture sayeth, the Scripture bidding us not only to believe in Christ, but also to love him, it followeth that they only be justified, who have faith working through charity. 
Theophil. ibi. in cap. 7. joan.  Multi enim se putant credere, sed non ut dicit Scriptura, etc. For many think they believe, but they believe not as the Scripture sayeth. And so have they followed their own sects, such as all heretics be: but he sayeth, the rivers shall flow out of his belie, that is the true faithful believer.  
Although this place alone might suffice, to teach the indifferent Reader, what faith it is that pleaseth God, yet do other Scriptures in sundry places put us in mind, that a bare and solitary faith sufficeth not. As Christ said to Marie Magdalene: 
Luc. 7.  Fides tua te saluam fecit, Thy faith hath saved thee, so said he there of her also, sins be forgiven her, because she hath loved much. And what is that to say, but that she was saved by faith through charity? Beside that, she shown by her tears a great penance, and by coming to Christ being so notable a sinner she declared a great hope. 
Math. 9  The woman that was healed of the bloody flix, had not only a faith, but also so earnest hope, that she trusted she should be whole, might she but once touch the skirt or hem of Christ's garment. 
Math. 15.  Christ commended in an other woman faith, but a great faith, 
Hom. 34. in Gene.  saying: O woman great is thy faith, because, sayeth chrysostom, he saw in her such a constancy and perseverance that could not be wearied. And as S. Augustine saith: 
De fide & oper. c. 16.  He that looketh into the hart, saw that she was changed and become a new woman: and therefore whereas he had before called her dog, he said not then: O dog, but o woman, 
In joan. li. 10. c. 16.  great is thy faith: Cyrill sayeth, that they be the faithful who by sincere faith are graffed in Christ as branches in the vine. And to declare what he meaneth by sincere faith, he sayeth: It is not enough for our sanctification, unless we clean still fast unto Christ by charity. Oecomenius requireth in our justification a faith in deed: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: a true faith, 
In cap. 2. jacob.  such as can not be in an unclean man, a faith not only in assent, which resteth in believing truth, but a faith in affection that standeth in love. S. Hierome sayeth, 
Math. 9  that both in the woman that was healed, and in the petty captain or Centener, Devota Deo suo anima approbata est. A devoute soul to their God was allowed, 
Aduer. Luciferianos  such a faith as is hardly found in them that believe well. Be it unto thee, saith God, according to thy faith: that saying would not I hear, for if it be done to me according to my faith, I shall perish. And yet surely I believe in God the Father, I believe in God the Son, I believe in God the holy Ghost. By which words we understand, that S. Hierome thinketh it not enough to believe, but requireth also with faith a great and earnest devotion, which can not be without a great and earnest love.  
S. Paul advancing faith with singular commendation, 
Heb. 11.  and saying, that all the Fathers were allowed and pleased God thereby, commendeth that faith, wherewith not only charity, but all other virtues were joined. By faith Abel offered sacrifice, Enoch lived godly, No feared God. 
Ambulavit cum Deo.  Abraham obeyed God forsook his country, and offered up his son. Moses' was content to suffer affliction, Raab receyued the messengers sent to spy. By faith the holy did work justice, suffered scorning, and whipping, yea chains and prison, were stoned, cut in pieces, and died by the sword. Such a faith doth S. Paul commend, a faith joined with religion and duty toward God, with fear of God, with obedience of God's commandment, with patience, with justice, with suffering of all grief and pain, yea death itself for God's sake.  
According to the same rule our Crede requireth a sound and Catholic faith. S. Augustine, the faith of Christ, the faith of christian grace, a faith of Christian men, not such as may be in Divelles. Cyril, a sincere faith. S. Hierome, a faith full of devotion. Oecumenius, a true faith, not only in opinion, but in heart and affection.  
All which things are comprised by S. Augustine in these few words. It is the faith that hath her working through charity, that maketh a just and a good man. 
Abac. 2. Rom. 1. August. de spirit. et. li. c. 32  Haec est fides, ex qua iustus vivit: This is the faith whereby the just man liveth, this is the faith whereby men believe in him that justifieth the wicked. This is the faith whereby vaunting and boasting is shut out. This is the faith whereby abundance and largesse of the holy Ghost is obtained. This is the faith whereby they are saved, to whom it is said, 
Ephe. 2. Galat. 5. Abach. 2. Rom. 1. The true meaning of those words, The just man liveth by faith. Leo ser. 5. de collect. Bed. in die natal. Do. ad Sum. Miss.  by grace ye are saved through faith. Finally, to conclude, this is the faith that worketh through charity. In which words beside other things it is to be noted, that the faith whereby we are saved, and the faith whereby the just man liveth, is none other but the faith that worketh through charity. Which virtue, saith Leo, by her mixture and tempering, giveth life even to very faith, whereby the just man liveth. For the just man liveth by faith, saith S. Bede, not by that faith that is uttered only by confession of the lips, but by that faith that worketh through charity.  
And thus may we truly understand, what the Scripture meaneth, as often as it is said, by faith we are saved, or through faith we are justified.   

That S. Paul teacheth not justification by only Faith, excluding charity, etc. And in what sense the Fathers sometime say, Faith alone justifieth. THE VIII. CHAPTER.  
BUT yet this satisfieth not all men. 
An Objection. Rom. 3. Galat. 3.  For some think still we are justified by faith alone, for that S. Paul saying, we are justified by faith, and putting to it, without works of the Law, seemeth to them, to say as much, as we are justified by faith alone. And that opinion they enforce the more, because divers of the ancient Fathers have used these words: Faith alone justifieth. 
The Answer.  To the which I answer, that neither S. Paul, nor any of the Ancient Fathers ever meant it in that sense which they have taken it, that is, to exclude from justification Charity, hope, penance, or any virtue and gift of God. S. Paul his words by them alleged, be in the Epistles to the Romans' and Galathians. 
Aug. ad Simplicia. li. 1. qu. 2. Et in exposit. epist. ad Rom. inchoat. Primas. in Praefa. epist. ad Rom. Aug. in Exposi. 4. ca ad Gal.  The Argument and intent of his whole Epistle to the Romans, as S. Augustine saith, is this:  de ipsorum meritis nemo glorietur, etc. That no man boast nor vaunt himself of the merit of his works, of which the Israelites were bold to make their boast that they served the Law which was given them, and thereby had received the grace of the Gospel as a debt due unto their deserts, because they served the law, for which cause they would not have the same grace given to the Gentiles as unworthy of it, unless they would receive the jewish Sacraments.  
The Galathians, to whom the Gospel had been preached, were moved and solicited by jews, whose desire was to bring them to carnal observances of the Law, 
Aug. in Exposi. 4. ca ad Gal. Prima. in argu. ep. ad Galat. Rom. 4. Galat. 3.  as though salvation lay in the same. To answer unto both these, boasting of themselves, and of the works of the law, and exacting them of other, as necessary to salvation, In both these Epistles S. Paul saith, no man is justified by the law, proving the same by Abraham, who was justified before circumcision was commanded, and long before the law was given, and thereby doth bar and put of all works of the Law from our justification, as nothing availing toward the same.  
But what the works of the law be, it is not a matter so plain to all men. Beside the rites and ceremonies commanded by Moses, S. Augustine calleth all such the works of the Law, as a man presumeth to do of himself, of his own power and strength, without faith and the help of God: 
August. de spirit. et. li. c. 29  Adhuc dubitamus, quae sunt opera legis, quibus homo non iustificatur, si ea tanquam sua crediderit, sine adiutorio & dono Dei, quod est ex fide jesu Christi? Do we yet doubt what the works of the Law are, by which no man is justified, if he take them as his own without 〈◊〉 help and gift of God, which cometh by the faith of jesus Christ? These be the works of the law, 
Serm. 15. de verb. Apostol.  which in another place he calleth also the justice of the law: Lege Dei proposita, etc. When the law of God is laid before us, whosoever is proud and thinketh he is able to fulfil it by his own power and strength, if he do that the law commandeth, not for the love of justice, but for fear of punishment: this man concerning the justice of the law, is a man without blame. In both places, he calleth all such the works of the law, and the justice of the law, that a man doth of himself presuming of his own strength without grace and help of God. Ex lege, quia in mandatis: 
Aug. ibid.  sua tanque de viribus suis: It is the justice of the law, because it is commanded. It is a man's own because it cometh as of his own strength. Now as S. Paul doth truly bar and shut out from the procuring of our justification all rites and ceremonies of the law, and also all moral works, that we do of ourselves, without faith and help of God: So if a man would reason that he barreth likewise charity, hope, penance, and the Sacraments of the Church, because a man is justified by faith without works of the law, he should show himself ignorant of the Scriptures and of S. Paul's meaning.  
These be no works of the law. For not only charity, 
Galat. 5.  joy, peace, patience, mildness, and faith, but briefly all works of charity, when they be done by faith, by help of grace and the gift of God, are fruits of the holy Ghost, not works of the law. Lex spiritus & vitae. 
Rom. 8.  They be the law of the holy Ghost, and of life, pertaining not to the letter that killeth, but to the spirit that giveth life. 
August. de spirit. et lit. c. 17  Ad prudentiam carnis terrendam. etc. When the works of charity are written in tables to make the wisdom of the flesh afraid, it is the law of works, and the letter that killeth the transgressor: but when charity is poured into the believers heart, it is the law of faith and the spirit that giveth life to the believer. S. Augustine saith, works that be done for fear only, by commandment of the law, are called the law of works, and the kill letter: but when they be done by charity, which through the holy Ghost is poured into our hearts, they be called the Law of faith, and geue life to the doers. They be called the law of faith, and works of faith, because they are given by faith and with faith. 
Aug. ibid. cap. 30.  Per fidem impetratio gratiae contra peccatum, etc. By faith grace is obtained against sin, by grace the soul is healed from sin.  
Wherefore, when S. Paul sayeth: a man is justified by faith without works of the Law, 
Rom. 3.  he saith nothing else, but that a man is justified by grace, and not by himself. For as he saith here, 
Ephes. 2. Rom. 3.  by faith a man is justified, so sayeth he else where, by grace ye are saved: As he saith in this place, non ex operibus legis, 
Ephes. 2.  not by works of the law: So he sayeth there: Non ex vobis, Dei donum est: Not by yourselves, it is the gift of God. 
Rom. 4.  So doth he say: Abraham was not justified by his works, he deserved not God's grace and his justification by his own do: he was not able to crack against God, nor to presume of himself. He had it not secundùm carnem, by flesh, and of himself: but by promise and by faith from God. And thus it appeareth plainly that S. Paul by justification of faith without works of the Law, doth not exclude charity, hope, penance, nor any virtue or gift of God given by faith, but only barreth man's own presumption and pride, man's own do without God, with rites and ceremonies taught by Moses. Otherwise, if it had been his intent to exclude the gifts of God, virtues and works of faith, we might say with S. Augustine: 
August. in praefatio. Psalm. 31.  Quomodo dicit Apostolus iustificari hominem, etc. How doth the Apostle say, that a man is justified by faith without works, seeing that he saith in an other place, that is the faith which worketh through charity: we need not then set the Apostle james against Paul, but Paul himself against Paul.  
And this much may suffice concerning the right understanding of S. Paul's words, who as S. Augustine saith, If he should mean that faith alone justifieth, he should not only speak against S. james, but against himself also.  
For even as God, when he saith, 
Deut. 32. A very apt similitude  Videte quòd ego sim solus. etc. See, that I am alone, and there is none other God beside me, spoke not the same in the person of the Father only, meaning thereby to exclude the Son and the holy Ghost, as the Arrians understood it, but did exclude only creatures, and all that is not God: in like manner, when it is said, by faith we are justified, there is no virtue or gift of God barred: nothing is excluded, that is joined and given with faith, but that only is shut out, which is repugnante, contrary or strange unto Faith.  
That which I have said of S. Paul, serveth also for the true understanding of the ancient Fathers, who when they say, Faith alone justifieth, exclude some one thing, which is repugnante, or, in the sense that they meant, not necessary to justification. 
Basil. concio. de humilita.  S. Basill writing in the commendation of humility, saith: Haec est perfecta & integra gloriatio in Deo. etc. This is the perfect and sound boasting in God, when a man doth not vaunt himself of his own justice, but knoweth himself to be needy of true justice, and justified by only Faith in Christ. He barreth as S. Paul doth the presumption of our own justice, boasting and vaunting of ourselves, not hope, nor charity, which be Gods gifts: which plainly to declare, a little after he saith these words. Quid extollis te, dic mihi? etc. Tell me, why dost thou extol thyself, as it were for thine own good do, whereas thou shouldest render thanks to the giver for his gifts? Faith than justifieth us without our own works as of ourselves, 
Ephes. 2. In cap. 9 Epistola ad. Rom.  but not without charity and the works which God hath prepared for us to walk in. S. Ambrose saith: Sublatis omnibus neomenijs. etc. All the festival days of the new moan, the sabbath day and Circumcision, the law of meats and offering of beasts taken away, faith alone is placed for our salvation. He excludeth the rites and ceremonies of Moses, as S. Paul doth, saying that faith alone without them saveth. The same answer serveth to the words of Chrysostom, who expounding the place of S. Paul, where he forbiddeth men to avoid jewish fables, 
Hom. 3. in Epist. ad Tit. The Word, Sola, Alone, is not in the Greek.  saith: Si fidei credis. etc. If thou credit faith why bringest thou in other things beside, as though faith alone were not enough to justify: why dost thou subject thyself to voluntary bondage, and put thy neck under the yoke of the law? He sayeth not, why dost thou match with faith, hope or charity, but why dost thou put thy neck under the yoke of the law? And in an other place he saith: 
Hom. 27. in cap. 8. Matth.  ut iam neminem fugere possit. etc. So that no man can now be ignorant, but that it is declared by these words, that salvation everlasting is given to men through faith, not by the works of the law: he saith by faith, and yet not alone excluding only the works of the law.  
Arnobius writing upon the Psalms, and reproving the Novatians heresy, who said that such as were once christened, 
In Psal. 106. Baptism is called redemption, because there by we be partakers of Christ his redemption.  if they did fall afterwards, could not be helped nor restored again by penance, hath these words: Thou saist that such as be not yet redeemed and Christened, they through penance may attain to pardon: we say they obtain pardon by Faith alone. But such as be redeemed and christened come to enjoy the mercy of their redeemer, not by Faith alone because they have already believed, but by penance. Of such as came to the Faith and desired baptism, the Church required not severe nor straight penance, such as was usually enjoined to sinners that after Baptism fell again, and therefore he saith such were pardoned by faith alone, that is to say, without that kind of sharp penance. But how there was in them Faith alone, the Reader may know by that I have said in the eighth Chapter, where it is declared by justinus Martyr, Tertullian, and S. Augustine, that the custom of the Church, as well before as after Arnobius his time, was to receive none to Baptism, but such as asked pardon of their former sins, 
Ibidem. justi. Mar. Tertullia. August. Epito Divino Decreto. de poeniten.  promised a new life, and for certain days before their Baptism, used fasting and prayer: The like words, and in the like argument useth Theodoritus, saying: wounds that are made after Baptism, are curable. Marry curable not by forgiveness through Faith only, as once it was, but by many tears, weeping and wailing, by fasting, prayer and labour measured according to the quantity of the sin committed. To these I will join S. Ambrose, because he agreeth with them in words and matter: Gratia Dei in Baptismate. 
In ca 11. ad Rom.  etc. The grace of God in Baptism requireth not sighing or morning, or any work, but only a profession with heart: And in that sense he saith: justificati sunt gratis. 
In cap. 3. ad Rom.  They are freely justified, because working nothing, nor making no recompense, they are justified by Faith alone through the gift of God. Quemadmodum autem etc. 
In cap. 4. ad Rom.  But how can it stretch or appertain to the person of such as do penance, when he saith, Blessed they are whose sins be covered, scythe it is a matter well known, that penitent people get remission of their sins by labour and sighing? Arnobius, Theodoritus, and S. Ambrose say, that some men are justified by only Faith, that is to say, without penance: they say it not of all men, but of such as come newly to the Faith and be baptised. Furder their meaning is not, that they are justified without all penance, for than should they gainsay Christ's preaching, which was: 
Mar. 1. In the 6. Chap. of this book. Ambros. supra. De fide & oper. c. 26.  Poenitemini, & credit Euangelio. Repent and believe the Gospel: and I have showed before, that true Faith can not be without penance: but they say, in Baptism such are justified without sighing or morning, that is to say without sharp and laborious penance, as in the Church they did who properly were called penitentes, as S. Augustine saith.  
Therefore, as for ourselves to whom all this question must be referred, being baptised in our infancy, when they say, 
Note. Faith alone.  that such as fall after Baptism, can not be justified by Faith alone, but by penance, They plainly say, touching us already baptised, that no man is nor can be justified by Faith alone, and so by them is this question ended concerning us.  
But some man will say, how may it be plainly understanded, that by justification of faith only, which the ancient Fathers seem in words to affirm, their meaning was not to exclude and bar hope, charity and works of faith? 
Sum. Moral. 80. cap. 22.  To that they shall answer for themselves severally each by their own words. S. Basil asketh: Quid est proprium Christiani? What is the peculiar property of a Christian man? fides per dilectionem operans: faith that worketh through charity. And toward the end of the same chapter: 
Matth. 5.  What is the property of a Christian man? that his justice abunde in all points above the Scribes, and Pharisees according to the doctrine in our Lord's Gospel: what is the property of a Christian man? to love one another as Christ hath loved us. By S. Basil then faith alone is not enough to make either a just or a good Christian man.  
S. Ambrose declareth his meaning in sundry places, but of many to take one he expresseth it in these words. Sine fide impossibile est placere Deo etc. 
In ca 4. epist. ad Hebre.  Without faith it is impossible to please God, but faith alone sufficeth not, it is necessary for faith to work through charity, and to use conversation worthy to be allowed of God. Chrysostom saith. Ne fideles sola fide, etc. 
Hom. 70. in Matt. cap. 22.  Because the faithful should not trust they might be saved by faith alone, Christ speaketh of the ill man's pains: so doth he move the infideles to faith, and the faithful to good life. And in an other place he saith. Ad agenda opera festinemus, 
Hom. in Gen. 47.  neque enim aliter saluari nos possibile, etc. Let us make haste to do good works, for otherwise it is not possible for us to be saved.  
Theodoritus in like manner saith: 
Epito. Divino. Decree. de seruato incarna. In joan. li. 10. ca 17.  Et post Seruatoris adventum, Even after the coming of our Saviour all attain not to salvation, but such as believe and frame their life according to his divine Laws.  
Christ plainly teacheth, saith Cyrillus, that such as go away from him, whether it be, that they fall in faith, or in keeping of his commandments, shall not only bring forth no fruit, but shall also suffer everlasting fire. And further he saith, if only faith were enough, 
Cyril. in joan. lib. 10. cap. 18.  the multitude of Divelles should not perish. Assure thyself good Reader, a whole book much bigger than this treaty is, could not suffice to hold the say of the ancient Fathers, like unto these. But seeing that in the mouth of two, 
Matt. 18.  or three witnesses, standeth every word: I may say either these witnesses suffice, or I know not what may suffice.  
The opinion is such as ought to be removed out of all Christian hearts: 
De grati. & lib. arbit. ca 7.  which as S. Augustine saith, hath none other ground but the misconstruing of S. Paul's words, of which he himself saith there: God forbidden, that the Apostle should be of that mind: It is such as no man can hold for true, unless he will make many and evident Scriptures false. For granting it to be true that only faith sufficeth, falsa erunt illa quae obscuritatem ambiguitatemque non habent, 
Aug. de fid. et . cap. 15. 1. Cor. 13.  etc. Those say of Scripture shallbe false, which are neither dark nor doubtful. If I have all faith, in so much as I be able to remove mountains out of their place, and have no charity, I am nothing: what shall it avail, my brothers, 
jaco. 2.  if a man say he hath faith, and have no good works, can faith save him? And alitle after, if thou wilt come to life, 
Matt. 19  keep the commandments. These (saith S. Augustine) with other there alleged, shallbe false.  
Which inconvenience because no man can bear, I will apply unto faith touching our justification, the words that chrysostom uttered of prayer. 
Chrysost. To. 5. li. 1. de orand. Deum.  Neque sola temperantia, etc. It is neither temperance alone that can save a man, if other virtue's lack, neither careful provision for the poor, nor any other thing that is virtuously done: but all must concur and come together into our souls. Marry prayer is laid under all the rest, as the root and foundation to bear them up: Even so it may be truly said, faith is the root of all good works, and the foundation that is laid under godly life. And yet can neither faith, nor hope, nor charity alone justify. All must concur and come together into our souls, and then is that excellent and divine work of our justification accomplished, and not otherwise.   

How Abraham was justified. What his faith was, and who be the true children of Abraham. THE IX. CHAPTER.  
THE readiest and plainest way to open matters doubtful and to clear that which is dark, is to teach by examples. Seeing therefore the Scripture commendeth often unto us Abraham for an example and pattern of justification, and saith: 
Esai. 51.  Attendite ad Abraham patrem vestrum: Look to Abraham your father, there is no better way for us rightly to understand that matter, then to consider how Abraham was justified, and how he attained to that singular prerogative to be commended by the holy Ghost, 
Rom. 4.  and called the father of all faithful and believing, and inheriter of the world. The Scripture saith of him: Credidit Abraham Deo. 
Gen. 15. Galat. 3.  Abraham believed God, and it was accounted unto him for justice: but as Abraham was justified by faith, which all men confess, so is it to be considered, what faith that was, whereby he was justified, and so singularly pleased God. Primasius saith: Abraham quia credidit Deo, etc. 
In cap. 11. epist. ad Hebrae. jaco. 2.  Because Abraham believed God, it was accounted unto him for justice, and he was called God's friend. But this faith is so to be taken, that it be believed in heart, confessed in mouth, and garnished in works. And here it is well to be noted, that the Scripture commending Abraham's faith, saith not, Abraham believed there was a God, but: Credidit Abraham Deo: 
Hom. 31. in Gen.  Abraham believed God: that is, as chrysostom saith: Credidit dictis Dei: He gave credit unto God's words and say. Many evil men, 
jaco. 2. Mar. 1.  yea the Devil himself believeth that there is one God, but neither evil men, neither the Divelles geue credit to God nor his words to obey them. And this is the difference, between the good and ill man, yea between a good man and the Devil: the one believeth the Scripture and obeyeth it not, 
Psal. 102.  the other is mindful of God's commandments to do them. So doth the Scripture teach us to believe: 
Eccl. 32.  In omni opere tuo crede ex fide animae tuae: hoc est enim conseruatio mandatorum. Qui credit Deo, attendit mandatis: In every work of thine, believe and use the faith of thy soul, for that is the keeping of the commandments. He that crediteth God, giveth heed to the commandments. 
Eccl. 33.  The wiseman doth credit the Law of God, and the Law is true unto him. Then to credit God and the Law, is to believe God's words to be true, and to obey the commandments of God and the Law. For to him is the Law true, who doth not show by his life that he thinketh it false.  
So did Abraham believe and credit God in every work of his: 
Gen. 12.  God said unto him: Egredere de terra tua, etc. Go out of thy country, from thy kindred from thy father's house, and come into the land that I shall show thee. He was in years, 
Hebr. 11.  he went, as S. Paul saith, he knew not whither, he might have used many excuses, as a man loath to leave his native country, his kindred and friends, which naturally all men love. 
Chrysost. hom. 31. in Gene.  But as chrysostom saith: Nihil horum vel in mentem, etc. He thought it not his part so much as to take any of these thoughts into his mind, but as a willing servant obeyed, at the only bidding, and asked no curious question. And what was it that made him so to do? Omnia levia & facilia. etc. 
Chrysost. ibidem.  His love that he bore toward God, made all things appear light and easy to him. This was Abraham's faith. To believe God, that is, to credit his words, and through a singular love to obey his commandment. God promised him a child, 
Gen. 15.  when both his wife and he by course of nature were passed hope of issue, he believed the promise hoping again hope. 
Rom. 4.  Many years passed before it was fulfilled, his faith decayed not, he still persevered constantly beleuing it. 
Gen. 22.  God bid him offer in sacrifice his only son whom so dear he loved: 
Hom. 47. in Gen.  without all douting or question ask he obeyed the commandment. O religiosam animam, etc. O religious soul (saith chrysostom) O strong hart and mind. O great desire. O reason passing the nature of man. He shown not his faith only in beleuing God's promise, but also in keeping his commandments. Credidit suscepturus filium. Credidit occisurus, etc. 
Aug. ser. 72. de tempo. Chrys. ho. 24. ad Hebre. Hom. 42. in Gen. Hom. 36. in Gen. Rom. 4. Gala. 3. Chrysost. hom. 36. in Gen. Gen. 15. Gen. 12.  He believed when he should have a son, he believed when he should kill his son. In all points faithful, in nothing cruel. He had not only faith and good belief, but, as chrysostom saith: Possedit iustus ille omnes virtutes: That just man had all virtues. He noteth in him, fortitude, magnanimity, excellent faith, good and godly conversation, singular modesty, marvelous dispisinge of riches. Worthily is he called the father of many nations: Sufficit enim unus ille iustus ut omnes nos erudiat. For that one just man is enough to teach us all. What faith was in him, that believed Gods promise concerning his issue against the course of nature? what obedience? who being but once spoken unto, forsook his country, his inheritance, his friends and kindred? Yea was content to forgo his own and only son? 
Gen. 22.  How constant hope that never mistrusted God's promise, were it never so long delayed? 
Rom. 4. Gen. 1●. Rom. 4. Gen. 23.  What charity, almose, and hospitality? who used to sit at his door to wait for strangers, and Pilgrims? What humility, who being inheritor of the world bowed and kneeled to the heathen people of the land? 
Ibidem.  what justice, that would not take a grave to bury his wife in, before he had paid for the ground?  
This is our pattern, by comparing ourselves with him, we know whether we be the children of Abraham, 
Galat. 3. joan. 8.  and to be blessed with the faithful Abraham or no. Christ said to the jews: Si filij Abrahae estis, opera Abrahae facite. 
Cyril. Hieroso. Cate che. 5.  If ye be the children of Abraham, do Abraham's works: Quem idmodum ille iustificatus est, & tu iustificeris. As he was justified, so be thou justified.  
And here it is to be noted, that God among all his faithful and holy, hath chosen him to be our example and pattern, who at his commandement forsook his native country, kindred and inheritance, to teach us thereby, that such be the true children of Abraham, 
Note S.  that deal with the world (when Gods honour or commandment so requireth) as he did with his country and inheritance.  

Gen. 12. Esai. 52. 2. Cor. 6.  God said unto him: Go out of thy country and kindred. He saith unto us: Exite de medio eorum & separamini: Go out of the middle of them, and depart from them. Abraham with a sincere faith and mind, 
Chrysost. hom. 37. in Gen.  obeyed the commandment: hunc & nos imitemur: Let us follow him, and in ready mind and heart, Let us get out of the business of this present life (especially when it draweth us from God) and go into heaven. 
Hebrae. 11. Rom. 8.  Abraham known not the place whether he should go: We hope for that we see not, and by patience look for it. 
Hebrae. 11.  By faith Abraham dwelled like a stranger in the land of promise: we are required like strangers and Pilgrims, 
1. Pet. 2. Gen. 22.  to abstain from carnal desires that war against the soul: God said to Abraham, offer in sacrifice thy only son whom thou lovest. Christ saith unto us: If a man come unto me and do not hate (that is to say, 
Luc. 14.  cannot be content to leave and to lack for my sake) his father and mother, wife and children, brothers and sisters, yea and his own life also, he cannot be my scholar. 
Hom. 36. in Gen.  Discamus et nos obsecro a Patriarcha Dei credere dictis. Let us I pray you (saith Chrysostom) learn of the patriarch to credit God's words.  
The Prophet Esaie saith of Christ: Dominus iudex noster, Dominus legifer noster, 
Esai. 33.  Dominus Rex noster ipse saluabit nos. The Lord is our judge, the Lord is our law maker, the lord is our king, he shall save us. He is then not only a promiser and saviour, but he is also a judge, a law maker, and a king. As a saviour he redeemeth and promiseth. As a law maker he appointeth orders. As a king he giveth commandments. As a judge he threateneth malefactors. Who so believeth him as a saviour, and believeth him not as a law maker, as a king, and as a judge, he believeth one part of Christ, but not the whole. Abraham believed his promise that in his seed all nations should be blessed, 
Gen. 15. Gala. 3. Gen. 17.  wherein he took him for a redeemer. He believed him as a lawmaker, taking circumcision by his appointment. He believed him as a king, leaving at his commandment his country, kindred and inheritance: he took him for a judge, saying, 
Gen. 12.  Qui iudicas omnem terram, nequaquam facies iudicium hoc. 
Gen. 18.  Thou that judgest all the earth, will not do this judgement. Let us learn to trust his promise. He saith: 
2. Cor. 6.  I will dwell among them, I will walk among them, I will be their God, 
Rom. 8. joan. 6.  and they shallbe my people: if God be for us, who shall be against us? He that believeth in me, hath life everlasting. Let us believe him as a Law maker, receiving the Sacraments and rites of the new testament, as Abraham received circumcision: 
Gen. 17. Matt. 19 joan. 15.  Let us believe his commandments also: he hath said: If thou wilt come to life, keep the commandments, you be my friends if you do such things as I command you: Let us believe his menasses and threatenings. 
Matth. 3.  He hath said: Every tree that beareth not good fruit, shallbe cut down and cast into the fire. 
Ser. 16. de ver. Do.  Non times ne te iudicet Deus? ubi est fides? Art thou not afraid saith S. Augustine, that God will judge thee? where is faith?  
If we believe his promises, and not his orders, not his commandments, nor threatenings, that is, believe him in some things, and discredit him in other: we be not the right children of Abraham, who was everywhere, and in all things faithful, but rather bastard sons such as the Scripture speaketh of, 
Deut. 32.  infideles filij, unfaithful children. S. Cyprian will say unto us: How can he say that he believeth in Christ, 
De simpli. Praelato.  who doth not that Christ hath commanded him to do? or how shall he come to the reward of faith, that will not keep the faith of the commandment? 
Basil. in consti. exercit. ca 1.  S. Basill will say: Nos fidem non habemus ipsi: We believe him not, as one not able to reliue, we shun to take upon us that good and light yoke of his: we shun to entre into the kingdom of God by the narrow gate: He believeth not nor crediteth Christ, saith S. Basill, that fleeth his yoke, and will not entre by the straight gate. And yet he may believe, that Christ is God and man, the Saviour and redeemer of the world: but he believeth him not as Abraham did, lovingly and willingly to obey him. Imitare fidem Abrahae. 
Basil. ibid. A new Faith.  Follow Abraham's Faith, saith S. Basill. If a man imagine and frame unto himself a new devised faith, persuading himself assuredly and undoubtedly, that all his sins be forgiven in Christ and for his sake, 
Esai. 53.  for that he hath taken our sins upon him, further assuring himself, that for this faith's sake he is the Son and heir of God, 
Rom. 8.  and heir partner with Christ, although he neither suffer with him, to be glorified together with him, nor die with him, to live together with him, it may trewely be said of such a one: Credit Christum, non credit Christo he believeth that Christ is, but he crediteth not Christ: he hath a faith of his own, but he hath not Abraham's faith: for if he had, he would as well be content to crucify the lusts and vices of his body, as desire to live with Christ: as well suffer, 
Gala. 6.  as reign with him. Fidelis sermo: It is a true saying, 
1. Tim. 1.  and by all means worthy to be embraced, that Christ jesus came into this world to save sinners. Fidelis sermo: It is also a true saying. If we have died with him, we shall live with him, 
2 Tim. 2. Mark this well.  if we suffer with him, we shall reign with him, if we deny him, he will deny us, if we believe not, he remaineth true, he can not deny himself. Who so believeth one of these Scriptures, and careth not for the other, he hath not Abraham's Faith, nor is his child. For Abraham believed God, that is, as chrysostom saith: Credidit dictus Dei. Gave credit to God's words, obeying and following them, not one, but all. Wilt thou know good Reader, what Abraham's Faith was, and how thou mayst be made his child? Learn by example of him, whom truth itself declared to be the true Son of Abraham.  
Zacheus standing before Christ, at what time he came into his house, 
Luca 15.  said: Lo I geue the one half of my goods to the poor, and if I have deceived any man in aught, I restore him four times as much, because he believed the words of Christ, Date elemosinam. etc. Geue alms, and all is clean to you. 
●sal. 5.  He said: I geue the one half of my goods to the poor. And because he believed that God hateth all unjust dealers, he said, if I have deceived any man in aught, I rendre four for one. And beleuing these things, which to a carnal man seem hard, and doing them so readily for Christ his sake, we doubt not but he believed likewise all other points of Faith as readily. Whereupon jesus said unto him: 
Luca. 19  This date health and salvation is come to this house, because he also is the Son of Abraham. And how he was the Son of Abraham, 
Cypriae. de Elemos.  S. Cyprian telleth. Nam si Abraham credidit Deo. For if Abraham credited God, and it was accounted to him for justice, doubtless he that according to God's commandement giveth alms, doth credit God: and he that hath the true faith, keepeth the fear of God.  
Thus have I shown, that the Faith which was reputed unto Abraham for justice, was that faith whereby he did credit undoubtedly, and obediently follow, the words of God, were they promises, or were they commandments, as faithful in the one, as faithful in the other. By this Faith Abraham was made the Father of the believing: by this faith Zacheus was made the child of Abraham: 
Gala. 3.  by the same rule, Qui ex fide sunt, benedicentur cum fideli Abraham. As many as be faithful, by this Faith, shall be blessed with the faithful Abraham.  
If all other Scriptures touching this matter were doubtful and dark, yet might the example of these two men so plainly set forth in both Testaments, suffice the meek and godly Christian man trewely to understand what appertaineth to justification.   

That there is no contrariety between S. Paul and S. james, concerning the doctrine of justification, and how they are to be understanded. THE X. CHAP.  
Because S. Paul sayeth: 
Rom. 4. jacob. 2.  Abraham was justified by faith and not by works: And S. james writeth, that Abraham was justified by works, and not by Faith only, some have thought there was a contradiction employed in the words of the two Apostles: but the holy Ghost, who ruled both their pens, and is never contrary to himself, meant one thing in them both, and by them both uttered one truth well agreeing with itself.  
For the plain declaration whereof it is to be understanded, 
1 Cor. 4. Aug. in Praefa. Psal. 31.  that our justification is compared unto a perfect building, or unto a fruitful tree. For as in building there must be a foundation to bear up the house, and the tree must have a root out of the which the leaves and fruit may spring: and yet it is to no purpose to lay a foundation if a man build nothing upon it, neither is it enough in a fruitful tree to have the root without branches, leaves, and fruit: 
See the first Chap. of this treaty.  even so is there in our justification, as it were a foundation and root, and a perfect building and fruit. The foundation and root is Faith, whereby we have access to God, and be made of wicked righteous: 
Rom. 5. Ephes. 2. Gala. 5.  when I say, Faith, I mean not Faith alone, but accumpanied with charity as S. Paul doth. The building up or fruit of our justification, is the continuance, increase, and perfection of justice, whereby such as are once justified, be made more just, and in the end perfited in justice, that is to say, saved: Of all which I have said sufficiently before.  
Of the root and foundation, which is the entry and first degree of Christian justice, S. Paul speaketh. Of th'increase and perfection S. james. 
Rom 4. jaco. 2. Rom. 5. Ephes. 2.  S. Paul saith, we are justified by Faith declaring what he meaneth by justification: Habemus accessum per fidem in gratiam istam. We have access and coming to this grace through Faith. And when he saith through faith, he meaneth especially through grace and through mercy, 
Ephes. 2.  whereby Faith is given. 
Tit. 3.  It was not for the works of justice, that we did, but through his mercy he saved us. All men are borne sinners, called when they be sinners, by grace called, by grace justified, and made of sinners righteous. Before our justification, 
In Praesa. Psal. 31.  S. Augustine his words may be said to every one of us: Attenduntur opera tua: & inventuntur omnia mala. Thy works are looked on, and they be found all evil. 
Rom 6.  If God should rendre unto these works that is due, he should condemn thee. For the wages of sin is death. So was neither Abraham, nor any man justified by works: 
Works done without Faith.  Neither Abraham, nor any other could deserve justification by his works. For works done without Faith, and before God geue his grace in some degree, deserve not at God's hand either grace or reward of life everlasting. And thus do we see, in what sense S. Paul said, Abraham was justified by faith, and not by works. He was first called by mercy, and by grace, without any desert of his works going before. The like he saith generally of all men, that by grace they are called, 
Rom. 5. Ephes. 2.  and by faith have access to God, and be planted in Christ, and so justified by faith, and not by works.  
But here let the Reader take heed that he deceive not himself. For as before the grace of God, 
Of works done with faith, and after God hath given his grace. 2. Timo. 3. Luc. 1.  no man is able to do any work good and profitable toward the life everlasting: so as many as are called, received to God's favour, and justified, be made able and meet to do all good works. And as God calleth all men without justice and holiness: So doth he call them to serve him in justice and holiness. And as he found all men of themselves without good works: so did he suffer, 
Tit. 2. Galat. 5. joan. 3. 1. Cor. 3.  to cleanse unto himself a people that should follow good works. And such good works, being the fruits of the holy Ghost, works of faith, done in God, God working in man, and man working together with God, through the bountiful and liberal promise of God, are rewarded with increase of grace and justice here, and in the life to come with perfection of justice, that is, life everlasting. 
Apoca. 22 Eccles. 18. See the 12 Chapt. of the firste book. jacob. 2.  And because the Scripture calleth increase of justice justification, S. james saith: Abraham was justified by works, that is to say, made more just than he was, strengthened and increased in justice by works. In this sense he saith: you see that a man is justified by works, and not by faith only.  
And thus saith S. Paul truly, a man is called to justice, hath access to God, and is made of wicked righteous by faith deserving it not by works. And S. james as truly sayeth: A man is justified by works, that is, a man already just, is by works made more just, strengthened and increased in justice.  

Oecom. in ca jaco. 2  There is faith, saith Oecumenius, that requireth no works that goeth before Baptism. And there is faith that must be coupled with good works: and that is faith after Baptism, after which sense certain of the Greek Fathers (sayeth he) understood S. Paul to speak of faith before Baptism, which bringeth a sinner to Chsist, and justifieth him without respect of any works going before, and S. james to speak of faith which is in a Christian man after Baptism, 
Aug. ad Simpli. li. 1. quaest. 2. August. ad Simpli. ib. de fide. & oper. c. 14 August. ser. 61. de ver. Dom. Ephes. 4.  which must be joined with good works, as Abraham's faith was, or else justifieth no man: Grace goeth before, saith S. Augustine, but good works follow.  
Every man that will be saved, must be made a member of Christ, which is done through faith, hope, and charity: and of this incorporation speaketh S. Paul: but it is not enough for us to be made members of Christ, unless being knit in the body, we increase in all things in Christ, who is our head. Of this increase and growing, speaketh S. james: It is not enough for us to be called and justified, we must also be glorified, 
Rom. 8.  and that shall not be, unless we be conformed and made like unto the Image of Christ by godly life, which S. james speaketh of.  
All this is comprised in our perfect justification. As it is necessary for our salvation, that we be made members of Christ (which S. Paul calleth our justification) so is it necessary for the same end that we do good works, which S. james calleth our justification. 
In praefat. Psalm. 31.  If Abraham had offered his son without faith, saith S. Augustine, the work had nothing availed him, what so ever it were. If he had kept his faith and not offered his son when God bade him, his faith without works had been dead, and should have remained like a root barren, and dry without fruit.  
When S. Paul had taught that we are justified by faith, meaning thereby as hath been declared: Such as understood him not, thought he had said, faith had been sufficient for a man though he lived ill, and did no good works. And because this opinion was then sprung up, 
Aug. de fid. et oper cap. 14.  the other Apostles, as S. james, S. Peter, S. john, and jude in their Epistles, directed their intent, specially against the same, earnestly affirming, that faith without works availeth nothing. So did S. Peter exhort men to piety, 
2. Pet. 3.  and good conversation against the coming of Christ, warning them, that there were many things in S. Paul's Epistles, dark and hard to understand, which the unskilful and unstable did pervert to their own damnation: saying further, that who so lacketh good conversation, 
2. Pet. 1.  is blind and gropinge with his hand. Thereupon did S. james call him a vain man that thought faith without works might save him, 
jacob. 2.  and called faith without works, a dead faith, and the Divelles' faith. Thereupon did S. john speak as much in the commendation of Charity, as S. Paul had done of Faith: saying: He that loveth not, remaineth in death: 
1. joan. 3.  not that these Apostles did teach contrary to S. Paul, but because that S. Paul was misconstrued: Their preaching was one: For as S. Paul doth say, 
Rom 3. Ephes. 2. jacob. 1.  by faith a man is justified, and by grace are ye saved, not of yourselves: So sayeth S. james: Every good thing that is given, and every perfect gift cometh from above. And seeing that Faith, Hope, Charity, and good works be the gifts of God and the fruits of grace, 
Ephes. 2.  S. james saying that we are justified by works, disagreeth not with S. Paul, that saith we are saved by grace: 
Ephes. 2. 1. joan. 3.  And when S. john sayeth: charity cometh of God, and we know we are translated from death to life, because we love our brothers, he sayeth no more than S. Paul doth, 
Galat. 5.  that in Christ jesus neither circumcision, nor to be without circumcision availeth aught, but faith which worketh through charity. So did S. Paul, S. Peter, S. james, and S. john, being moved to speak by one spirit, agree in one mind, concerning our justification. S. Paul commendeth the foundation, root, and beginning of it. S. james th'increase, the fruit, and perfection of the same, without the which, the foundation should be void, and the root barren and dry.  

jacob. 2. Galat. 3.  God grant us to begin with Abraham's faith, and to increase with abraham's works: that faith may join with our works, and by works our faith may be perfited, that we may be blessed with the faithful Abraham.   

That Faith alone without good works saveth not. And what it is to be justified freely by grace. THE XI. CHAPTER.  
BY this it is evidently declared, that as faith in the beginning of our justification and coming to Christ, excludeth not hope, charity, penance, nor baptism so in our continuance, and growing in Christ, and salvation, it excludeth not good works, but must have them joined with it, as time and opportunity may serve the believer to do them: or else the hope of his salvation is presumptuous and vain.  
For if Abraham's faith, except he had offered his son, when he was bid, 
August. in praefation. Psal. 31.  should have been dead like unto a barren and withered root, as S. Augustine saith, he being the example and pattern of our justification: what can we look for, if we have faith and care not to do good works, which God commandeth? He that heareth my words, 
Math. 7.  and doth them not, saith our Saviour, shallbe likened to a fool that hath builded his house upon the sand. They are the doers, not the knowers, whom he calleth happy. If you know these things, you shallbe happy, 
joan 13.  when ye do them. They are not the hearers of the law, 
Rom. 2.  that are just before God, but the doers shallbe justified. If faith would serve without good works, they should not be rejected, who shall say at the day of judgement: 
Math. 7.  Lord in thy name we have preached, in thy name we have cast out divelles', and in thy name we have done many great wounders, which can not be done without faith. 
Math. 25.  Neither should the five foolish virgins be shut out at the marriage: and therefore sayeth Cyril: 
Cyril. Cateche. 15.  Trust not upon that thou haste a lamp only, but keep it burning: trust not upon this alone that thou haste faith, but keep thy faith burning, that thy light may shine before men through good works, least for thy sake Christ be blasphemed. And a little before: How shall we get, sayeth he, into the kingdom of heaven? I was hungry, sayeth Christ, and thou gavest me meat to eat. Learn the way, for here needeth no allegory: If thou do these things, thou shalt reign, if thou do not, thou shalt be condemned: begin therefore now to do these works, and continue in faith: 
Leo. Ser. 3. de Epiphan. Cypria ad Quiri. lib. 3. cap. 96. Aug. Ser. 31. de ver. Apost.  by right faith and good works we attain to the kingdom of God, saith Leo. Factis, non verbis operandum, etc. We must work by deeds, not by words, saith S. Cyprian, for the kingdom of God standeth not in talk, but in virtue. Omnes mali Catholici, etc. All evil Catholics confess Christ in words, and deny him in deeds: therefore be not ye as men careless because ye have faith, join good life to right faith.  
And to understand the more plainly, what justice it is, to have faith without good works, let us take the advertisement of S. Augustine. 
August. de fid. et . cap. 26.  Christ said: Nisi abundaverit iustitia vestra, etc. Unless your justice be more abundant than is the Scribes and Pharisees, ye shall not entre into the kingdom of God: justitia eorum est dicere, & non facere. etc. Their justice is to say, and not to do, and hereby he would have our justice surmount and be more abundant than theirs is both to say and to do. If that be not, there shallbe no entry into the kingdom of heaven. 
The Phariseis justice.  S. Augustine maketh this difference between the Pharisee and the good Christian man: The Pharisee saith well and doth it not, he believeth, and worketh not, the good Christian man doth both.  
If it be true that the Scripture saith: faith without works is dead, 
jacob. 2. August. de fid. et . cap. 14. Rom 3. Rom. 11. In the 10. chapter. Ambro. in cap. 3. ad Rom.  Quousque falluntur, qui fide mortua sibi vitam perpetuam pollicentur? How long will they be deceyued, that promise themselves everlasting life by a faith that is dead? But here it may be said: we are justified freely and by grace. And if it be by grace, then is it not by works, otherwise grace is not grace. I answer: We are called to faith, reconciled, planted in Christ and so justified, by grace without respect of any works going before, as hath been said: So saith S. Ambrose, justificati sunt gratis etc. Men are justified freely, because working nothing, nor making no recompense they are justified by faith alone, through the gift of God. He calleth the gift of God our calling ad coming to faith, and our Baptism, which as he saith in an other place, 
Ambro. in cap. 11. ad Rom. August. de spirit. & lit. ca 10.  requireth not sighing or mourning, or any work but only a profession with the heart. In the same sense sayeth S. Augustine: Per ipsam gratiam iustificatur gratis, id est, nullis suorum operum precedentibus meritis: By grace is a sinner justified freely, that is to say, no merits of his own works going before: And note that he termeth his own works, and works going before, 
What is to be justified freely.  By his own works he understandeth such as a man doth himself, without God's help. He calleth such works going before, as a heathen or sinful man doth, before he hath received the grace of God: without these works, 
Note  S. Paul sayeth a man is justified freely, and by grace: that is to say, called to faith, planted in Christ, and made of wicked righteous.  
But how is the just man made more just and justified yet? for so must he be, or else he loseth his justice. How is he saved? Verily by grace, and yet not without good works: for of them that have received the faith and be justified, it is said: Reddet unicuique secundùm opera sua. 
Rom. 2.  God shall render unto every man according to his works. How then doth S. Paul say? Gratia Dei vita aeterna. 
Rom. 6. Objection Answer. August. de gratia & lib. arbit. cap. ●.  Everlasting life is the grace of God. How may these two stand together, a man to be saved by grace, and yet by good works? I answer with S. Augustine: They stand well together: Life everlasting is the grace of God, and life everlasting is given as a reward to good works: because our good works pertain to the grace of God: that is to say, be the grace of God: and so being saved by good works, we are saved by the grace of God: the words of S. Augustine be these: 
Aug. epist. 105.  Ipsa vita aeterna, quae utique in fine sine fine habebitur, & ideo meritis praecedentibus redditur, tamen quia eadem merita quibus redditur, non à nobis parata sunt per nostram sufficientiam, sed in nobis facta per gratiam, etiam ipsa gratia nuncupatur, non ob aliud nisi quia gratis datur, nec ideo meritis non datur, sed quia data sunt & ipsa merita, quibus datur. The very life everlasting, which in the end shallbe had without end, and therefore is rendered unto merits 
Merits.  that go before, yet because the same merits, whereunto it is requited, were not prepared of us by our own hability, but made in us by grace, even itself is called grace, for none other respect, but because it is freely given. And yet it is given to merits, because the very merits themselves, 
Ca 1. &. 9  whereunto it is given, were also given. The like resolution he hath at large in his book entitled of grace and free wil  
So is it true concerning the entry and beginning of our justification, 
Rom. 3.  that we are justified freely by grace without any works going before: for our works before grace could not be good. 
Note Welford  And in the continuance, and perfyting of justice, which is life everlasting, we are also justified and saved freely by grace, and yet not without works, because our works be not only made good by grace, but be also themselves the very grace of God.  
And here let the Reader learn of S. Ambrose, and S. Augustine, what it is, truly to be justified, freely and by grace to the commendation of mercy which God giveth, not to the derogation of good works which God also giveth.  
Wherefore if faith without good works can save no man, that hath time to do them, 
The justification of faith alone.  as hath been proved, it is not where true (as they mean it) that faith alone justifieth. It is not true in the entry of our justification and firste coming to Christ, that faith alone, without hope, and charity justifieth. If it were, 
jacob. 2. Aug. Enchi. cap. 8. 1. Cor. 13.  than might the Devil be justified, who believeth, but neither hopeth, nor loveth: then should this Scripture be false: If I have all faith, and have no charity, I am nothing. It is not true in the continuance and increase of our justice that faith may serve without good works: 
Math. 7. joan. 13. Rom. 2. Math. 25. Rom. 2.  for if it might, than were all the Scriptures false, which a little before I alleged. It shall not be in the perfyting of our justice and salvation, that faith alone may save: for than should it be false, that God shall render unto every man according to his works: then were the sentence, that God shall give, false, wherein he shall say: 
Matt. 25.  Come unto me you blessed of my Father, receive the kingdom prepared for you. And he will show the cause, 
Chrysosto. Hom. 41. in Gene. August. Serm. 49. de verb. Dom.  for that they have done the works of mercy there rehearsed. But because neither all these Scriptures, nor any one syllable of them can be false, therefore it is false, that faith alone justifieth, meaning by faith alone, to shut out either hope, charity, penance, the holy Sacraments, or virtuous life, and good works, from our perfect justification.   

What they were, who in sundry ages have taught, that men should be saved without good works. THE XII. CHAPTER.  
IF nothing else could make us think, that godly life were necessarily required in a Christian man, and works of faith a great and singular help to the attaining of our salvation, the diligent practice of the Devil were sufficient to make us believe it: who beside his particular travail and persuasion which he useth severally with every man to turn him from well doing, hath also in sundry ages moved such as by his sleights he could abuse, to teach and openly persuade in derogation of good works, that the same were not available, 
August. de fid. & . cap. 14. De praedestin. Sāct. cap. 7. Euseb Eccles. histo. lib. 2. ca 1 & cap. 13. Theodore. here fabis. compen. lib. 1. Iren li. 1. cap. 20.  or not necessary for a Christian man's salvation.  
When S. Paul was most diligent to sow the good feed teaching the right faith of true justification, the Devil was as busy to intermengle his cockle and darnel among it, making men that understood not S. Paul, believe, that he said it was sufficient for a man to have faith, though he lived ill, and did no good works: Simon Magus who was taken for a God, taught his followers, to care little for the Prophets, nor to fear the threaten of the law, but bade them like free men to do what them listed, for they should attain salvation, not by good doing, but by grace. Whereupon such as were of his sect, boldly gave themselves to all lust and intemperate life.  
Carpocrates said, men should be saved by faith and love, 
Theodo. ib. Iren. li. 1. cap. 24.  as for all other things, they were of themselves indifferent, and by opinion of men sometime were taken for good, sometime for ill, but nothing was naturally evil.  
Valentinus and his scholars say, 
Theod. ubi suprà. Iren. li. 1. cap 1.  they need no works, for that, knowledge may suffice to salvation, and therefore, such as be among them most perfect, without all care, and fear, do what so ever is by God's law forbidden.  
It is said of Eunomius, 
August. de here. ad Quodvult De. ca 54  that he was so fare an enemy to good conversation, that he plainly avouched, no man should take hurt by any sin what soever he commmitted or continued in, so that he were partaker of the faith that he taught.  
Even in S. Augustine's time th'enemy of good life persuaded carnal and dissolute men to think, 
Note.  
August. de fid. & . cap. 1. & cap. 27.  that lived they never so i'll, continuing in great sin, and not so much as professing amendment, yet if they believed in Christ and received his Sacraments, they should be saved.  
But as the serpent in all these times went about by his crafty to seduce, whom he could, 
2. Cor. 11. joan. 17.18.  so did not the holy Ghost withdraw his care and help from the Church, moving at the first S. Peter, S. james, and S. john to redress by their Epistles the error, which unstable heads had falsely gathered of S. Paul's true preaching: and afterwards inspiring the learned bishops of every age to note and condemn the heretics above named: moved also S. Augustine against the corrupt opinion of sundry in his age to write this learned Book, Of faith and works, which is delivered thee herewith, to put thee in remembrance of the enemy's crafts, and sleights. For as by envy of him, death came into the world, 
Rom. 5.  so by the same envy to turn Christian men from life everlasting, 
Ephes. 2.  he hath gone about in sundry ages and yet doth, to pull from them good works, which God hath prepared for us to walk in. His desire is specially to take from us faith and the professing of Christ, but because he dareth not attempt that by plain and open means: 
Leo. ser. 4 de collect.  Sciens Deum non solùm verbis: etc. Knowing that God is denied, not only by words, but also by deeds, he hath taken charity from many men from whom he could not take away faith. 
Note.  He understandeth to well, that as charity is the life and strength of faith, so pulling away the one, he shallbe able, either to draw the other after, or else to make it dead and unprofitable to him that keepeth it. Which if he may obtain, and make us believe that faith alone justifieth, taking away hope, charity, penance and the virtue of Christ's Sacraments from working our justification, and good works, from helping our salvation: what doth he else but bring the Gospel, which S. Paul calleth the strong and mighty power of God, 
Rom. 1.  to a naked and bare name?  
Therefore seeing we know his slyghtes, and have learned them not only by report of other ages, 
2. Cor. 2.  but also by the lamentable experience of our own, let us to resist him put on all the whole armour of God, 
Ephes. 6. 1. Thess. 5.  that we may be able to stand against him that lieth in wait for us. Let us not only take in hand for our defence, the buckler of faith, but also to save the whole body, put on the lack of faith and charity, and take for an helmet hope of salvation, not leaving of the breast plate of justice, 
Ephes. 6.  nor the girdle of truth. For he that goeth to that fray, having but a buckler, may take a deadly wound, for lack of a helmet or breast plate: and if he so do, he may be found guilty of his own death, because he was warned to arm himself in all parts, and to put on a complete harness.   

The cause why good works are done, and that they are rewarded in this life with increase of grace, and in the world to come with life everlasting. And why they be so rewarded. THE XIII. CHAPTER.  
AS I have showed that good works must necessarily be done of such as will be saved: so will I now declare for what end they should be done, and what fruit and profit they bring to the doers.  curent bonis operibus praeesse qui credunt Deo. 
Tit. 3.  To the intent that such as believe God, may have a care to be chief doers of good works.  
The holy Ghost saith of them: Haec sunt bona & utilia hominibus. They be good and profitable for men. 
Tit. 3.  If we ask to what end, he saith: Pietas ad omnia utilis est, 
1. Tim. 4.  promissionem habens vitae quae nunc est, & futurae: Godliness is profitable to all purposes, having promise of the life that now is, and the life to come. In this life godliness hath promise to directe faith and lead her to the understanding of the Gospel. 
joan. 7.  If a man will do his will that sent me, sayeth Christ, he shall know of my doctrine, whether it be of God, or I speak of myself. 
jacob. 2. Eccles. 7.  Good works make faith perfect. Thou seest, sayeth S. james of Abraham, that faith was joined with his works, and by his works faith was perfited. They confirm and strengthen charity. Be not loath to visit the sick, for by such do shalt thou be made strong in love. 
Eccles. 7.  Good works breed in us a strong hope and affiance in God. Alms shall be a great affiance before God the highest, 
Tobi. 4.  unto all that do it. He sayeth not, it shall be only a declaration of faith before men, but a great affiance before God. 
1. Tim. 3.  Deacons that serve well, get them a good degree, and much affiance in faith, which is in Christ jesus. Whereby we understand, that good works do not only nourish hope but also strengthen faith. And as S. Augustine saith: 
Ser. 16. de ver. Apos.  Quae spes, nisi de aliquae conscientiae bonitate? What hope can there be, but upon some goodness of conscience? So a conscience used and confirmed in well doing, is full of affiance and hope. S. Paul sayeth to the Hebrews, who had been charitable to such as were imprisoned, and also lost their own goods for Christ's sake: 
Hebr. 10.  Lose not your confidence and affiance which hath great reward. He saith, that their good works had not only bred a strong hope and affiance to them, but also that the same should have a great reward.  
And here let the Reader learn, how strong hope and affiance in God is to be gotten. Prayer is but one of the works commended by Christ, of which chrysostom saith: vitam piam oratio conciliat: conciliat am auget. Prayer bringeth a godly life, 
Chrysost. Tom. 5. de ●r●̄d. Deum  and increaseth it when it is gotten: fasting, watching, and prayer, make us stand and persever in goodness, and defend us from ill. Haec sunt nobis arma coelestia, 
Cyprian. lib. 1. ep. 1.  etc. These be unto us heavenly armour that make us stand and persever strongly, these be spiritual munitions and weapons given of God, which defend us. Alms, an other of the works which Christ commendeth, is a bulwark and defence both of faith and hope: Solatium grande credentium, etc. Wholesome working is a great comfort of the believing, a fort of our safety, 
Cyprian. de elemo.  the buckler of hope, the defence of faith, the medicine of sin: Fasting, alms, and prayer joined together, be means to heal our sores, to get the favour of God, to put away the penalty due to sin, to avoid the Devil. Curandis laesionibus quas saepe, etc. 
Leo ser. 4 de ieiu. 10. men.  To cure the hurts which often they fall into, that with the invisible enemy have conflict the medicine of three remedies is specially to be laid. In earnest prayer, in chastisement of fasting, in liberal alms. When these be exercised together, God is made favourable, guilt and fault is put out, and the tempter is beaten down. These ancient Fathers said not thus much of their own heads: but as they had learned of the Scripture, so they spoke. Daniel said to Nabuchodonosor: Peccata tua eleemosynis redime: 
Dan. 4.  & iniquitates tuas misericordijs pauperum. Ransome thy sins with alms, and thine iniquities by showing mercy to the poor. By mercy and faith, sins are purged: 
Prover. 15. &. 16. Tobi. 4. Luc. 11.  by mercy and troth iniquity is ransomed: Alms delivereth from all sin and from death, and suffereth not the soul to go into darkness. Geue alms, and all things are clean unto you.  
Neither doth God hereby take away his own prerogative, which is to remit sin, but provideth for man's weakness many remedies, 
Note.  and by sundry ways inviteth him to enjoy remission of sin, of all which remedies God himself is the Author and giver. And so have we not many Saviour's, but one Saviour, which giveth many helps and ways of salvation.  
To such as do works and use the grace of God, increase of grace is promised: 
Matth. 25 Theophilact. ibid.  Omni habenti dabitur. To every man that hath (that is to say, that useth his gifts) there shall be given. There is no difference noted between the good and ill servant, but that the good increased in that he had received: The slothful and ill, had no more at the time of the account, than he received the firste day.  
By good works our election and calling is made sure, as in this life it may be assured: 
2. Pet. 1.  Satagite ut per bona opera, etc. Earnestly endeavour by good works to make sure your calling and election. By good works we grow and increase in Christ: 
Ephes. 4.  veritatem facientes, etc. By doing truth in charity, let us grow in all things in him who is Christ our head. 
1. Pet. 2.  Deponentes omnem malitiam, etc. Laying aside all malice, and all guile, false semblance, envy, and detraction, as children newly borne, covet after reasonable and spiritual milk, that thereby ye may grow to salvation. S. Paul and S. Peter say, that by true and charitable doing, by leaving vice, and following a new and innocent life, we increase in Christ, and grow in salvation.  
These be the benefits and commodities that Christian men may take by good works in this life. 1. Direction of faith: 2. Perfiting of the same. 3. Increase of charity: 4. Strength of hope and affiance in God. 5 The getting of a good life, and increase thereof. 6 Strength and defence against sin, and the Devil. 7 Pardon of penalty due unto sin. 8. Turning away of God's just and deserved plague. 9 Growing in Christ. 10 Increase of grace to salvation.  
The promises that good works have concerning the life to come, be no less than life itself everlasting.  
Every man, faith our Saviour, that shall leave house, 
Matt. 1●.  or brothers, or sisters, or father, or mother, or wife, or children, or lands for my name's sake, shall have again an hundred times as much, and shall inherit life everlasting. 
Esai. 56.  God promiseth by his Prophet, that who so ever keepeth his league, he will bring him to his holy hill. And in the Euangeliste Christ saith of his commandments: Hoc fac, & vives: 
Luc. 10.  Do this and thou shalt live. He biddeth us geue almose, saying: make you selves friends of the muck of iniquity, 
Luc. 16.  that when you shall fail, they may receive you into everlasting tabernacles. Bid the  men of this world do well, saith S. Paul, to be  in good works, easily to bestow, 
1. Tim. 6.  to geue part, to lay up a good foundation against the time to come, to the intent they may get the true life. In all which places and many like God promiseth to such as leave their friends or lands, to such as keep his commandments, or geue almose for his sake, life everlasting.  
And to declare more plainly, 
Aug epist. 105. De great. & lib. arbit. cap. 8.  that he giveth it in respect of well doing, and to recompense good works: life everlasting (saith S. Augustine) in many places of holy Scripture is called a reward: Christ sayeth to his Apostles, be glad and rejoice, because your reward is plenteous in heaven. And who so ever giveth one of the jest of these a cup of cold water to drink, only in the name of a Disciple, 
Matt. 5.  verily I say unto you, he shall not lose his reward. 
Matt. 10. Mar. 9  When thou makest a feast, call the poor, the feeble, the lame and blind, and happy shalt thou be that they be not able to requite thee. 
Luc. 14.  For it shallbe requited thee in the resurrection of the just. By the word of requital, he promiseth reward, and by the resurrection of the just, the Kingdom of heaven.  
The sentence that Christ shall geue in the latter day suffreth us not to doubt, but that the kingdom of heaven shall be given as a reward for good works: for he shall say to them that stand on his right hand: 
Matth. 25  Come you blessed of my Father, receive the kingdom that was prepared for you from the beginning of the world. Quibus meritis: 
Aug. Ser. 49. de ver. Dom. Chryso. Hom. 41. in Gen.  saith S. Augustine. For what deserts? And chrysostom: Cuius gratia, & propter quid? Why, and wherefore? For I was hungry, and you gave me meat to eat. etc. If Christ make good works a cause of our salvation, and giveth the kingdom of heaven in respect of them, who shall be heard speaking to the contrary? 
Hebre. 11.  He that cometh to God must believe that he is, and that to such as seek him he is a rewarder. The way to seek him, 
Chryso. hom. 22. ad Hebr. Moral. Aug. in Psal. 76. Note well  say chrysostom and S. Augustine, is by devont prayer and good works. If we must then as well believe that God is a rewarder, as that he is God, sigh he rewardeth nothing but virtue and well doing, he that denieth him to be a rewarder of good works, believeth not in effect that he is God. For if he be God, he is true of his promise, and then will he reward good works as he hath promised. 
Why good works be rewarded. Lucae. 12.  And this being so, no man needeth to ask how the works of a Christian man should come to that estimation with God to be rewarded with life everlasting. For as Christ said to his Apostles: Complacuit patri vestro dare vobis regnum. It hath pleased your Father to geue you a kingdom, 
Mark well. God promiseth to reward good works.  even so hath it pleased him to promise reward of that kingdom for good works. And he hath promised it that can not lie.  
Upon this ground standeth all that is said and taught in the Catholic Church in commendation and reward of good works. Not that we of ourselves can claim of him or challenge him for our debtor, because we have first given him, but because he hath promised us: Debtor factus est. etc. God is become our debtor, 
Aug. Ser. 16. de ver. Apost. & in Psal. 32. conci. 1  saith S. Augustine not by taking any thing of us, but by promising that which it pleased him: for it is one thing when we say to a man, thou oweste me such things as I have given thee, and an other thing when we say, thou oweste me because thou haste promised me: Non possumus ergo ei dicere. etc. 
Ser. 31. de ver. Dom. Rom. 11.  We can not then say unto God, rendre that thou haste received, for who gave him firste to be requited again? We can not say: Render that thou haste received, but plainly we say: Render that thou haste promised: Upon this promise S. Paul said, I have wrestled well for the game, 
2. Tim. 4.  I have finished my race, I have kept my faith: For the rest the crown of justice is laid up for me, which our Lord shall render unto me in that day as a just judge. Although it came of mercy, that God called S. Paul, 
Galat. 1. 1. Tim. 1.  and gave him grace to do good works, and to keep his Faith, yet when S. Paul hath so done, he said, that God of his justice would render him the crown. Upon this promise Ezechias, and Nehemias' prayed God, 
4. Reg. 20 2. Esdr. 5.  to have respect to their life, and to remember their well doing: not as proud men presuming of themselves: but meekly acknowleging, 
Psal. 144. Psal. 83.  that God is faithful and true in all his words, and where he giveth grace, he will also geue glory and reward. 
Matth. 2●  As he sayeth unto the laboroures: Go into my vineyard: So he sayeth also, that which is just, I will geue you. No man goeth unless he be called, and yet who so ever laboureth faithfully and truly, when he is sent, is assured of wages, because it was promised: 
Leo serm. 4. de Collect.  upon this promise Leo said: Cibus egeni, regni coelestis est pretium: & largitor temporalium hares efficitur aeternorum. The meat given to the needy is the price of the kingdom of heaven, and the giver of things temporal, 
Matth. 13. Cypria de Elemo.  is made heir of the eternal. S. Cyprian saith, that Christ by the parable of the merchante who sold all his goods to buy a precious pearl, teacheth us, that with the quantity of our patrimony we should purchase and buy everlasting life. 
August. in Psal. 147.  And S. Augustine saith: Viduae suffecerunt duo minuti nummi. etc. Two little pieces of coin were enough for the widow to do mercy, two pieces of coin were enough to purchase the kingdom of God. A small price, a man might say, for so great a jewel, were not the bounty and liberality of God the owner: who being Lord of all, hath set such a price upon it, and by his gracious and free promise hath bound himself to perform it.  
This is the true commendation, which the Scripture and ancient Fathers give unto good works, and these be the causes why Christian men should do them. They that say good works serve to geue testimony and make declaration of our Faith, and be commendable, but have no reward of grace here, nor value of everlasting life, albeit they exhort men to live godly, they may commend and set forth good works in words, but they hinder the doing of them in deed.  

Note.  Novatus his heresy was, that such as fell into deadly sin after their Baptism, could not be absolved by the priest, 
Cyprianus lib. 4. Epistola. 2.  neither restored to the Church again, but must be left unto God's judgement: and yet did he exhort men to do penance and satisfaction, to wail and weep night and day for their sins. S. Cyprian saith of him, that he was Misericordiae hostis: 
Cypria. li. 1. epist. 1.  interfector poenitentiae. The enemy of mercy, the killer of penance, because, though he exhorted men to satisfaction and penance, yet, saith he: 
Cypria. li. 4. epist. 2.  He took away the medicine and remedy that came of satisfaction. Operari tu putas rusticum posse? etc. Thinkest thou the husbandman can work, if thou say to him. Trim thy ground with all skill of husbandry, ply thy tillage diligently, but thou shalt reap no corn at harvest, thou shalt have no vintage, thou shalt take no profit nor fruit of thy oileyearde, thou shalt gather no apples of the trees. As such an exhortation to husbandry were enough to discourage the good husband from his travail: And as they killed penance, saith S. Cyprian, that took away the fruit of it: 
Note.  even so do they hinder now a days the doing of good works, that commend them in words, and take away the reward of them in deed: Nemo enim sine fructu imperat laborem: 
Pacia. epistol. 1. ad Sympronia.  for no man (saith Pacianus) enjoineth labour without profit. Neither is there any profit or reward that a true Christian man passeth upon, if it pertain not to life everlasting: for this life and all that belongeth unto it, he is taught to set little by.  
Therefore the Church exhorteth all men to do good works, but it keepeth not bacl the liberal promise of life eternal which Christ hath annexed to them. S. Paul saith, be ye steadfast and unmoveable, ever plentiful in every work of our Lord. And why? 
1. Cor. 15.  Scientes quòd labour vester non est inanis in Domino. Knowing that your labour is not idle in our Lord: And when he saith, in our Lord, he meaneth no temporal nor worldly reward: It is not only a comfortable saying, 
Chrysost. ho. & 8. in Gen.  but a truth taught by the Scripture, that a Christian man should directe all his do to serve God in hope of life everlasting: Let us not faint and be weary of well doing, 
Gala. 6.  saith S. Paul, for we shall reap it in his time, without fainting.  

Heb. 11.  This cogitation maketh men quietly and contentedly to bear adversity. Moses' did chose rather to suffer affliction with the people of God, then to have a pleasure of sin for the time. But what made him content so to do? Aspiciebat enim in remunerationem. He looked to the reward: 
Prima ib. in cap. 11. ad Hebr.  Ita quando quisque adversi aliquid patitur. Even so every man when he suffereth any adversity, should call to remembrance, what reward he shall receive thereby at God's hand.  
The lack of this cogitation maketh us many times to faint in well doing. 
Chrysost. hom. 22. ad Hebr.  Omnia nobis difficilia videntur. All things seem heard to us, saith chrysostom, because we have not the remembrance of God.  
This cogitation maketh men content to take upon them a painful kind of life, which otherwise, they would flee. 
De adulter. coniug. lib. 2. cap. 20. Note.  S. Augustine saith, that divers being suddenly taken and required to be priests, whereby they must live chaste all their lives, were content to do it. Sperantes se illustrius in Christi haereditate fulgere. Trusting to shine the brighter in Christ's inheritance.  
This cogitation caused Martyrs willingly to sustain all pain and torment: Confessors, to lead a virtuous and straight life: Virginnes, to despise worldly pleasures: of all which it may truly be said: Aspiciebant in remunerationem: They looked to the reward: This hope maketh servants do good and true service to their masters, in which sense S. Paul saith: Quodcunque facitis, ex animo operamini, etc. 
Coloss. 3.  What so ever ye do, do it hartelly as it were unto our Lord, and not to men, knowing that of our Lord you shall receive the reward of inheritance. And when I speak this much of good works, and of the reward due unto them: what works I commend, thou knowest good Reader, by that which I have said in the 13. Chapter of the first Book.   

An answer to certain objections made against the reward of good works. THE XIIII. CHAPTER.  
BUT all this notwithstanding, yet some let not to say, that the works of faith, which Christian men do, can not deserve reward of life everlasting, neither stand in God's judgement, as well because they be unperfect, as also because no man liveth here without sin, and few without great sin, and breach of some of the commandments, 
jaco. 2.  and then is it written: Who so offendeth in one, is made guilty of all: and thereby say they: all our works be infected, and consequently excluded, from that great reward.  
To the firste point I answer. 
Note well these two kinds of perfection in justice.  There be two kinds of perfection in justice, the one such as is in God, the Angels, and that happy company of men, who being present with God, enjoy the sight of the Deity: An other, such as may be found in men being yet Pilgrims from God and living in this world. In comparison of the first kind of perfection, no man is just, neither any justice of man, be it never so exquisite and perfect, can stand in the judgement of God. In that respect it is true: 
job. 15.  Ecce inter Sanctos eius nemo immutabilis: & coeli non sunt mundi in conspectu eius. Lo among his Saints and holy none is immutable, and the heavens in his sight be not clean. 
Mar. 10.  So is it understanded, saith S. Augustine: Nemo bonus, nisi unus Deus: quia omnia quae creata sunt, etc. No man is good, 
August. de perfect. iustitiae.  but only God, because all things that be created, though God have made them very good, yet if they be compared with the Creator and maker, they be not good, with whom if they be compared, they be not. In the same sense is it said: Non intres in iudicium, etc. Entre not into judgement with thy servant, because no man living shallbe justified in thy sight: This is meant by it, saith S. Augustine, 
Aug. ut suprà.  entre not into judgement with thy servant. Noli me iudicare secundùm te, qui es sine peccato: judge me not after thyself, who art without sin. And where he saith, no man shallbe justified: he referred it to that perfection of justice, which is not in this life. In the same manner doth S. Hierome expound the place. 
Li. 1. dialo. count. Pelagia.   
But as no man is just in comparison of that excellent justice of God, of the Angels, and Saints: so yet saith S. Augustine: 
De spiri. & lit. cap. 36.  Dici potest quaedam iustitia minor huic vitae competens, qua iustus ex fide vivit, quamuis peregrinus à Domino: It may be said, that there is a lesser justice, meet for this life, whereby the just man liveth through faith, though he be yet a Pilgrim from God.  
S. Basil expounding these words of the Psalm: judica me Domine secundùm iustitiam meam. 
Psal. 7.  judge me Lord according to my justice, saith: Est quaedam Angelorum iustitia humanam trangressa, etc. 
Basil. in Psal 7. Ibidem.  There is a justice of Angels that passeth man's justice. And if there be any power above Angels, it hath an excellency of justice, answerable to his greatness, and there is the justice of God himself, that exceedeth all understanding of mind, being unspeakable and incomprehensible to all mortal nature: judge me therefore Lord according to my justice, that is to say, according to that justice which men may attain unto, 
Note.  and which is possible to such as live in flesh. No thing can be more plainly spoken, to prove, both that there is a justice in God and his Angels, which surmounteth man's nature, and also that there is a justice that man may attain unto: And so be all good man's works and their justice unperfect, if they be compared with God and his Angels, and yet perfect according to the estate and nature of man. It is said: Diliges Dominum Deum tuum, 
Matt. 22.  ex toto cord, etc. Thou shalt love thy Lord God with all thy heart, with all thy soul, with all thy mind. And yet saith S. Augustine: 
De spirit. & lit. cap. 36.  Neque si esse non dum potest tanta dilectio, etc. If the love of God can not yet be so great, as unto that full and perfect knowledge of heaven, is due, it is not now to be taken for a fault.  
Note Reader: he saith, although man's love toward God want of that perfection that shallbe in heaven, yet it is not accounted a sin nor fault. S. Paul speaking in his own person, 
Philip. 3.  as he confesseth he wanted one of these perfections, so doth he signify, that he was not without the other. Non quòd iam acceperim, aut iam perfectus sim: Not that I have already received it, or am already perfect, etc. And in the same place: Quicunque ergo perfecti sumus, hoc sentiamus: As many of us then as be perfect, let us be of this mind: he sayeth he was not perfect, and yet that both himself and others were perfect: which words S. Augustine expounding, 
Aug. contra. 2. epi. Pelagia. li. 3. ca 7.  saith: Si secundùm hominus mortalis capacitatem pro huius vitae modulo perfecti sumus, ad ipsam perfectionem hoc qucque pertinere intelligamus, ut Angelica illa, quae in Christi manifestatione nobis erit iustitia, nondum nos perfectos esse sapiamus. If we be perfect after a mortal man's capacity, according to the measure of this life, let us understand this also to be one point of perfection, not to think ourselves perfect after that Angelical justice, which we shall have when Christ shall show himself. And in an other place declaring the same words he sayeth: Perfecti, 
Ser. 15. de verb. Apost.  & non perfecti: perfecti viatores, nondum perfecti possessores: & ut noveritis quòd perfectos viatores dicat, qui iam in via ambulant perfecti viatores sunt: We be perfect, and not perfect: perfect waifarers, not yet perfect possessors: and to th'intent ye may know he calleth waifarers perfect, they that now travel by the way, be perfect waifarers.  
And here I may admonish the Reader to consider with himself, how well such as now a days do condemn all man's good works for imperfection, do agree, first with S. Paul, and then with S. Basill, S. Augustine, S. Hierome, with others that I might here allege. They say: All our justice and good works can not help toward the kingdom of heaven because they be unperfect. S. Paul saith: As we lack one perfection, so have we an other. S. Basill saith, we lack such justice as is in God and Angels, but have a justice which man's nature may attain unto, and may be judged thereby: S. Augustine saith, we may be perfect after the capacity of mortal men, and after the measure of this life, though after that Angelical justice which we shall have in heaven, we be not now perfect: he saith, we be perfect as waifarers, but not perfect as possessors, because we be not yet in heaven. They say, because our love is unperfect, it is sin. S. Augustine saith, although it want of the heavenly perfection, yet it is neither accounted sin, nor fault: They say, no good works may stand and abide God's judgement, for that no man living shallbe justified in the sight of God. S. Basill saith: Lord, judge me according to my justice, not like an Angel, but like a man. S. Augustine and S. Hierome say: It is not meant thereby, that there is no justice in man, but that man may not be judged after the rule of God, who is without all sin: and that no man living here shallbe justified in God's sight, that is to say, found just after such perfect justice, as is in heaven.  
And thus may the Reader also perceive, that such as condemn all man's good works as unperfect under colour of an heavenly perfection, go about to take away all perfection, such as may be in earth. 
Note.  And because men in this world can not be Angels, they would not have them so much as just men: 
Matt. 5.  And where Christ hath said, Estote vos perfecti: Be you perfect, they say, no man is perfect: 
Matt. 6.  And where as he calleth fasting, prayer, and almoes our justice, and promiseth reward to the same, they say there is no justice in us, that can deserve any such reward. 
Rom. 2.  If no good works may stand in the judgement of God, how shall he in his laste and just judgement render unto every man according to his works? Or how is it true: Opera illorum sequuntur illos? Their works follow them? To what end do the good man's works follow them, if there be no reward for them? And this much concerning the first part of the objection.  

jacob. 3.  To the second I say: although it be true: In multis offendimus omnes, In many things do we all offend, because as S. Augustine saith, 
Aug. contra julia. lib. 2.  fight we never so manfully against vice, we are men, yet God of his goodness hath provided a remedy: the remedy, I say, of penance, whereby such as fall, may rise again, and be restored to the estate of justice: 
Aug. ser. 29. de ver. Aposto.  Habet Ecclesia maculas & rugas: sed confessione ruga extenditur, confession macula abluitur. The Church hath spots and wrinkles, but by confession the wrinkle is stretched forth and made smooth, by confession the spot is washed out. Penance doth not only help and release a sinner in the judgement of the Church, but also taketh away the offence in the judgement of God. 
Leo. ser. 12. de Quadra.  For as S. Leo saith: Non remanet iudicio condemnandum, quod fuerit in confession purgatum. That, that is purged by confession, remaineth not to be condemned in the judgement. 
De adulter. coniug. lib. 2. cap. 6.  S. Augustine saith, that Baptism or penance is able to salve adultery, in so much that the party afterwards shall not be taken for an adulterer: Cur enim adhuc deputamus adulteros, quos vel Baptismate ablutos, vel poenitentia credimus esse saluatos? Why do we yet still take them for adulterers, whom we believe to be either washed by Baptism, or healed by penance? And as by true penance a sinner is discharged of his sin, even in God's judgement, 
Prove. 24. Hiero. To. 1. Epistola ad Rusticum.  so a just man falling into sin, and rising again by penance, loseth not the name of a just man Septies cadit iustus, & resurgit: si cadit quomodo iustus? Si iustus, quomodo cadit? Sed iusti vocabulum non amittit, qui per poenitentiam semper resurgit: Seven times falleth the just man and shall rise again, If he fall, how is he just? If he be just, how doth he fall? But he loseth not the name of a just man that ever riseth again by penance. God sayeth by his Prophet: 
Ezech. 33.  Impietas impij non necebit ei in quacunque die conversus fucrit ab impictate sua. The wickedness of the wicked shall not hurt him what day so ever he shall be turned from his wickedness: he that thinketh there can be no justice acceptable to God, where any sin is committed, 
1. joan. 1.  doth not understand the Scriptures. For as it is said: Nemo mundus a peccato. No man is clean from sin. And if we say, we have no sin, we deceive ourselves, and there is no truth in us: So it is said: Sunt iusti, & sapientes, 
Eccles 9  & opera eorum in manu Dei. There be just men and wise, and their works in the hand of God. It is said by God himself of No: Te vidi iustum coram me. 
Gen. 7. Lucae. 1.  Thee I have seen a just man before me. Zacharie and Elizabeth were both just, not only after man's judgement, but before God. Christ calleth Abel, a just man. And yet, sayeth S. Augustine, 
Math. 23. De nature. et gra. ca 36. ca 38.  neither Abel, nor any man or woman, whom the Scripture calleth just, except the Virgin Marie, that bare Christ, was without sin. David committed, not a small sin, such as weakness can not avoid, but adultery and murder: yet did God upon penance not only pardon his sin and restore him to justice, 
2. Reg. 12.  but for his sake benefited a whole city. 
4 Reg. 19  Protegam urbem hanc & saluabo eam propter me, & propter Dauid seruum meum. I will defend this city and save it for mine own sake, 
Note.  and for David my servants sake. Therefore albeit the just man be not without all sin, yet if he do true penance for his sin, he may not only still be called a just man, but also attain to a perfection of justice such as is in this life, and his good works acceptable and pleasant in the sight of God. 
Prover. 20  Quamuis scriptum sit, quis gloriabitur castum se habere cor? Although it be written, sayeth Leo who shall crack that he hath a chaste heart, 
Leo. Ser. 12. de Quadrag.  or that he is clean from sin, yet is not th'attaining of a pure life to be despaired, which, while it is ever desired, is ever received: neither doth that remain to be condemned in the judgement, that is by confession purged. Wherefore if the sin of a just man be purged by confession, and pardoned by true penance what remaineth then, (his sin being forgiven) but that, justitia eius manet in seculum seculi: His justice abideth for ever, and ever?   

What assurance of his justification and salvation a Christian man may have in this life. THE XV. CHAP.  

Matth. 5.  CHriste said unto his Apostles: Beati qui esuriunt & sitiunt iusticiam. Blessed are they that hunger and thirst after justice. 
Philip. 2.  And S. Paul willeth us with fear and trembling to work our salvation: where by as we are taught ever to desier increase of righteousness, fearfully and carefully to work, so do we not learn to assure ourselves of our justice and salvation: for he that hungreth and thirsteth, confesseth, that he is not satisfied of that he thirsteth after. And fearful trembling, can not stand with security. Nothing can be more dangerous to a Christian man passing through the perils of this life, 
job. 7.  which is itself a tentation, then to think himself out of danger, and to conceive a careless security, that he is undoubtedly in God's favour, and sure of his salvation. For as S. Leo sayeth: Haec est perfectorum vera iustitia, 
Leo. Ser. 2 de Quadrage.  ut nunquam praesumant se esse perfectos, ne ab itineris nondum finiti intentione cessantes, ibi incidant deficiendi pericuculum, ubi proficiendi deposucrint appetitum: This is true justice of them that be perfect, never to presume themselves to be perfect, least while they leave the intent to go on their journey, that is not yet ended, they fall in danger of failing even there, where they leave the desire of going forward. What greater perfection can there be in this life, then for a man to believe without all doubt, and to be able to assure himself that his sins be forgiven, that he is just, that he is the heir of God, and an heir partner with Christ? How then can any man stand assured thereof, if this be the true justice of the perfect, never to presume of such perfection? With Leo S. Augustine agreeth, saying: 
Aug. in Psal. 69.  Quantumcunque hîc vixerimus. etc. Live we never so long here, profit we never so much here: let no man say, I have enough, I am just. He that so sayeth, stayeth by the way, he can not come to the journey's end. Look where he sayeth, 
1 Aug. Ser. 5. de ver. Aposto.  I have enough, there he sticketh fast. And in an other place he sayeth. Semper tibi displiceas quod es, si vis pervenire ad id quod nondum es. Ever mislike in thyself that thou art, if thou wilt come to that which yet thou art not. For where thou haste liked thyself, there hast thou stand still. But if thou say I have enough thou art lost. Increase ever, ever go on, ever profit: In both places he allegeth the words of S. Paul, 
Philip. 3.  saying of himself: Fratres, ego me non arbitror comprehendisse. Brothers I do not think that I have atteined and gotten to it: 
Aug. Ser. 15. de ver. Apostolo.  Ne forte surrepat vobis, quia vos aliquid est is, qui seipsum putat aliquid esse. etc. Least it creape into your heads, 
Gala. 6.  that you are somewhat: he that thinketh himself to be somewhat when he is nothing, seduceth himself, and he that thinketh he knoweth somewhat, 
1. Cor. 8.  doth not yet know after what sort he must know: Thus do we see by the words of S. Leo and S. Augustine, yea and of S. Paul, how dangerous the opinion is for men to put themselves in assurance of justice and salvation. They say it is the mean to make us fall from justice, to stay by the way and never to come to the end of our journey. S. Augustine saith, that S. Paul was not of that mind, 
Math. 24  nor would any of his scholars to be. Our Saviour saith, he that holdeth out to the end, shall be saved. Whereby we know there is no hope of salvation without perseverance. 
Aug. de bon. perseve. cap. 1.  And as S. Augustine sayeth: Vtrum quisquàm hoc munus acceperit, quamdiu hanc vitam ducit, incertum est. Whether any man hath received this gift as long as he liveth here it is uncertain. It appeareth by him in the same book, that it is not God's pleasure, that men should pe put in that surety, his words be these: 
Aug. De bon persever an. c. 8.  Deus aunt melius esse iudicavit, miscere quosdam non perseveraturos, certo numero sanctorum suorum ut quibus non expedit in huius vitae tentatione securitas, non possint esse securi: multos enim à pernitiosa clatione reprimit quod ait Apostolus: 
1. Co. 10.  Quapropter qui videtur stare, videat ne cadat. God hath thought it better, to mingle some that would not continue among the certain number of his holy, that for as much as it is not expedient for them in the tentation of this life to be in security, they should not be without care. For that saying of the Apostle: Let him that seemeth to stand, take heed he fall not, stayeth many from a pernicious pride. If it be S. Paul's counsel, that such as think themselves to stand, 
1. Cor. 10.  should take heed they fall not, of like such as stand may fall, and if they may fall, 
Note.  seeing that the rising again by penance is the gift of God, how can man either assure himself to stand still, or promise himself God's grace to rise again at his pleasure, when he is fallen? And therefore as chrysostom sayeth: 
Hom. 22. in Gen.  Omnes nos vigilare & sobrios esse oportet, & nunquam in securitate esse: We must all watch and be sober, and never be without care, for though we stand now, yet are we mutable, and not assured so to continue. S. Augustine sayeth; 
Aug. De Civit. Dei li. 11. c. 12.  Licet de perseverantiae praemio certi sin●, de ipsa tamen perseverantia sua reperiuntur incerti. Quis enim hominum se in actione profectúque iustitiae perseveraturum usque in f●nem sciat, nisi aliqua revelatione ab isto fiat cortus? Though men be assured of the reward of perseverance, yet of their own perseverance be they found uncertain. For what man can know that he shall continue in the doing and increase of justice to the end, unless he be certified from God by some revelation? He sayeth men be assured, that such as continue to the end shall be rewarded, but whether he himself shall so continue, no man can tell, unless he understand it by special revelation from God. 
Math. 24  For the revelation of the Scripture is general and only this, that such as continue to the end shall be saved. If it be God's predistination that maketh us presume of this assurance, hear what S. Bernarde sayeth: 
Bernar. in septuages.  Quis potest dicere, ego de electis sum? etc. Who is able to say, I am one of the elect? I am one of them that are predestinate to life? I am of the number of the children? Who is able to say these things? Seeing the Scripture cryeth to the contrary, 
Eccles. 9  a man can not tell whether he be worthy of love, or hatred. Certain assurance we have not, but an affiance of hope doth comfort us, because we should not utterly be grieved with the perplexity of this doubt. No man, saith he, can assure himself that he is elect, that he is predestinate, we have no certain assurance of our salvation, affiance and hope we have to comfort us.  
An easy matter is it for a man to deceive himself, and as the Civil Law sayeth: 
Institut. quibus ex causis manumittere non licet  that a man often times trusteth his goods to be more worth than he findeth them, so cometh it many times to pass, that a man thinketh himself to be better and stronger in good, than he is. S. Peter said unto Christ: though I should die with thee, I will not deny thee. 
Mar. 14. Aug. in Psal. 39 &. 41.  But as S. Augustine sayeth: Nemo se comprehendit, nemo de se praesumit: Nunquid comprehendit corde suo cor suum Petrus, qui dixit tecum usque ad mortem ero? In cord erat praesumptio falsa, in cord latebat timor verus. Noverat in illo Deus, quod ipse in se non noverat. No man conceiveth nor comprehendeth himself. No man presumeth, of himself. Did S. Peter with his own heart, conceive his own heart, who said: I will be with thee to the death? There was in his heart a false presumption, there lay hidden in his heart a true fear. God known in him, that which he known not in himself. And in an other place generally of all men he saith: Plaerumque homo putat se posse, quod non potest. Aut putat se non posse quod potest. 
Aug. in Psal. 43.  Accedit ad illum interrogatio ex Divina dispensatione, & per interrogationem notus fit sibi. Commonly a man thinketh himself able to do that which he is not, or thinketh he is not able to do that he is able. A trial cometh unto him by Gods ordering, and by the trial, he knoweth himself. How doth man then take upon him to judge and pronounce of himself, if he neither conceive nor know himself, nor understand what is in himself? If he will say true, he may say with S. Augustine: 
Aug. in Psal 36. concio. 3.  that he knoweth himself better than other men, but what he is in deed, God knoweth better than he.  
When Christ said to his Apostles: unus vestrum me tradet: One of you will betray me: they were all sad. 
Leo ser. 7 passio De.  Contristati sunt non de conscientiae reatu, sed de humanae mutabilitatis incerto, timentes ne minus verum esset, quod in se quisque noverat, quam quòd ipsa veritas praevidebat. They were sad (sayeth S. Leo) not for any guilt of conscience, but for the uncertain state of man's mutability, fearing that might rather be false, which every man knew in himself, then that which truth itself did foresee. Out of what school cometh this assurance, which neither other Apostles, neither S. john that was in Christ's bosom, had learned? Upon this uncertainty and bottomless depth of man's heart, S. Paul said: Nihil mihi conscius sum, sed non in hoc iustificatus sum: qui autem me iudicat, 
1. Cor. 8.  Dominus est. I know not myself guilty of any thing, but I am not thereby justified: it is God that justifieth me.  
If then S. Peter knew not his own estate, but promised more of himself then was true, if God know more of man, than he doth of himself, if the Apostles finding themselves not guilty of the mind to betray Christ, were yet sad, fearing lest it might be: if no man commonly know himself but by trial, which may ever alter and change while he liveth, if S. Paul would not be his own judge, touching his conscience: what man should presume to assure himself of his justice and salvation, unless, as S. Augustine saith, he be certified thereof by some revelation? When S. Paul biddeth us with fear and trembling to work our own salvation, he showeth a cause of that saying, which is well to be considered: for saith he, it is God that worketh in you, both to will, and to work. 
Leo ser. 8. De Epiph.  Et haec sanctis causa est tremendi atque metuendi, ne ipsis pietatis operibus elati deserantur ope gratiae, & remaneant in infirmitate naturae. And this, saith S. Leo, is cause for the holy to tremble and fear, jest while they be proud of the very works of piety, the help of grace forsake them, and they remain in the weakness of nature. A man may assure himself of that which is in his own power, so fare as he is not enforced nor let: but of that which dependeth of God, as well willing, well working, justice, and salvation doth, no man without his revelation doth assure himself, but he that is disposed to deceive himself.  
The Angels who were created most perfect, had not the assurance to continue in that happy estate of good Angels: For, as we know, a great number of them fell from it. 
De civita. Dei lib. 22 cap. 1.  In summo bono permanentibus caeteris ut de sua sine fine permansione certi essent, tanquam ipsius praemium permansionis dedit: God gave unto the rest, who remained in the higheste good, even as a reward of their remaining, that they should be certain, of their continuance without end. S. Augustine saith, that God hath given it as a special reward unto Angels to be assured of their estate, and that unto such as remained with him when the rest fell: 
Luc. 20. Math. 22.  And albeit such as shallbe counted worthy of that world and the resurrection, shallbe equal unto Angels, and then consequently in assurance without fear, yet because earth is not heaven, while we live here, S. Augustine sayeth: 
Aug. Ser. 12. de ver. Apost.  Adhuc in via sumus. We be yet in the way, and therefore it is said to us: Seruite Domino in timore, Serve God in fear. He sayeth in an other place, there be two ways to bring us in danger, to much hope, and to little. Ex utraque parte periclitamur, & sperando, & desperando. 
Ser. 47. de ver. D●. et Ser. 59  Of both sides we fall in danger, by hoping, and by despairing. To keep us therefore from presuming in hope, it is said: Serve the Lord in fear And with fear and trembling work your own salvation. 
Psal. 2. Philip. 3. Bernar. in Septuage.  To keep us from despair S. Bernarde sayeth: An afficiance of hope doth comfort us, to the end we should not be utterly perplexed and doubtful. And S Paul sayeth: Tribulatio patientiam operatur, etc. Trouble worketh patience, and patience trial, 
Rom. 5.  trial worketh hope, and hope confoundeth not. By which words we learn, 
How true hope is gotten.  not only that hope keepeth us from despair and confusion, but also, how true hope is gotten: that is to say, by trial and patience, joined with charity, as is there expressed: And therefore the more every man is tried by patience, and the greater his charity is, the greater also and surer his hope is: and such as be perfect, though they have no certain assurance, yet have they a great and strong hope of God's grace and their salvation.  
Wherefore leaving the perfection of Angels, which is all in assurance, to the world to come, let us speak of ourselves, 
2. Cor. 5.  as of men that be yet pilgrims from God, travailing in the way, beset on every side with tentation, ever praising God: that among so many dangers, we may say with the Prophet: 
Psal. 93.  Factus est mihi Dominus in refugium: &, Deus meus in adiutorium spei mea: The Lord is made my refuge, and my God the help of my hope. 
Aug. ibid. in Psal. 93  Quamdiu enim hîc sumus, in spe sumus, nondum in re: For as long as we be here, we be in hope, not in thing itself: 
Ephes 4. Colos. 3.  Let every man be renewed from day to day, put of the old man, and put on the new, forsake Adam, and flee to Christ. But as S. Augustine sayeth: no man ought to assure himself, 
De civita. Dei lib 21 cap. 15.  that he is passed from the one to the other, but when he shallbe there, where no tentation shallbe.   

Of the fruits and end of our justification, and what strength in well doing God giveth thereby, where it is truly received, and effectually put in ure, and the way to come to it. THE XVI. CHAPTER.  
AS all things naturally are done to some end and purpose, so is not our justification wrought of God vain, but to the intent we should enjoy the fruit and end thereof. What that is, S. Paul expresseth in these few words written to the Romans', who as long as they were heathen, lived , but after that they were turned to Christ and justified, he sayeth unto them: Nunc verò liberati à peccato, 
Rom. 6.  serui autem facti Deo, habetis fructum vestrum in sanctificationem, finem verò vitam aeternam. Now that ye are delivered from sin and made servants to God, ye have for your fruit holiness, and for your end life everlasting. Whereby we understand, that the true fruit of justification, is to lead a godly and virtuous life here, and the end, to enjoy life everlasting. To work this effect Christ gave himself for us, to ransom us from all iniquity, 
Tit. 2.  and cleanse to himself a special people, that should follow good works. To this end was his grace showed unto all men, teaching us to renounce wickedness and worldly desires, 
Ibid.  and to live soberly, justly, and godly in this world, looking for the blessed hope and coming of our Saviour. 
Math. 4. Math. 19  This effect was wrought not only in Christ's Apostles, who at his calling through grace, forsook all that before they loved in the world, but also in sundry others, mentioned in the Scripture: of whom it may truly be said, that being once brought to Christ, 
Gal. 5.  and made his, they crucified their flesh, 
Gal. 2.  with the vices and concupiscences, lived to Christ, and Christ in them.  
Marry Magdalene, of an unchaste woman was made so virtuous and constant in God, that when Christ his Apostles forsook him, she went not away. And after his ascension, as probable histories testify, as well she, as Lazarus, joseph of Arimathia and others forsaking judea sailed into other countries, where they did continually lead a solitary, 
Tit. 2.  severe, and straight life, looking (as S. Paul sayeth) for that blessed hope, and coming of our Saviour.  
The multitude of the beleuing (which were as we know thousand) agreed all in one heart and one mind: 
Act. 4.  Were so full of charity and true love, that such as were possessioners, sold their lands and houses, to help them that had need.  
The fruit of justification was so great, and wrought so great a change generally in Christian men, 
1. Pet. 4.  as S. Peter saith, that such as remained still heathen marvelled at them that they would not do as they did, in banqueting, drunkenness, and confusion of riot.  

Euse. li. 3. Eccles. histor. c. 32. Plinius in epist.  Plinius secundus, being a heathen man and Lieutenant in a province where he saw many Christian men martyred, was by the good example of their life, moved to write to the Emperor, and to signify: that there was none offence found in them, other then that they song Hymns early before day to Christ their God: but as for whoredom and other like crimes, he said, they took them for unlawful, and utterly eschewed them.  
Tertullian writing in the defence of Christian men in his time against the heathen, saith in sundry places of that book, that the magistrates being heathen, neither did nor could charge the Christians with murder, incest, adultery, sorcery, conspiracy against Princes, or other notorious crimes, but only laid to their charge, that they were Christians: Bonus vir, Caius Seius, sed malus tantùm, 
Tertulli. in Apolog.  quia Christianus: Such a one is an honest man, but he is nought, only because he is a Christian. And a little after: Quae mulier? quàm lasciva, quàm festiva? Qui iwenis? 
Tertul. ibi.  Qui Lucius, quàm amasius facti sunt Christiani? ita nomen emendationi imputatus: What a woman, how wanton, how pleasant, what a young man? What a Lucius, how amorous, are become Christians? So the very name is accounted for amendment. S. Augustine saith, it was seen in his time, that common harlots and stage players, suddenly converted, proved such, 
Ad Simplician. li. 1. Quaest. 2.  that they passed the cold Christians, not only in patience and temperance, but also in faith, hope, and charity. By all which examples, we see, that the grace of justification, where it is truly and unfeignedly received, is that Leaven whereof Christ spoke, 
Math. 13.  which being put into three measures of meal, leueneth the whole, that is to say, giveth it a new tallage and taste other than it had before: 
Rom. 6. 1. Pet. 4.  Qui enim mortuus est iustificatus est à peccato: for he that is dead, is justified from sin, and he that is justified, is dead from sin. By these examples, we see it true that S. Paul sayeth: The Gospel is the power and might of God: 
Rom. 1.  for that the Gospel wherein justification is preached, being truly and effectually received, maketh them that so receive it, strong: and so strong, that as S. Augustine maketh the comparison, 
August. de correp. & great. c. 11. & 12.  many Martyrs have showed themselves to have more perfect faith, hope, charity, better and more strong freedom of will, than Adam had: for he had received the power not to sin, unless he would, neither to forsake God, unless he would, but he had not the perseverance nor will to continue in any of both: and therefore he forsook the good, and became sinful. These received by grace not only the power to resist sin, but also the perseverance and will so to continue. 
Aug. ibid. cap. 12.  Denique ille Adam, & terrente nullo etc. Finally Adam when no man put him in fear, yea and against the commandement of God that did put him in fear, using his free will, stood not fast in so great felicity, in so great facility and ease of not sinning. These Martyrs, when the world did (I will not say) put them in fear, but cruelly rage's that they should not stand, stood fast in faith. Whereas Adam saw present before him the goods that he should leave, these did not see the goods that they were to receive.  
This is the strength in well doing, which the grace of justification truly received and faithfully put in ure, giveth unto Christian men, by the which Christ is strong in us.  therefore that Christ jesus is all one yesterday, 
Heb. 13.  and this day, and for ever: how is it, that we find not in ourselves the strengeth in well doing which we commend in them? Neither the fruit of justification, which S. Paul commendeth in the Romans', that is, holiness and virtuous life: such as Pliny being a heathen man, and Tertullian even by the confession of the heathen sayeth was commonly found in Christian men? What shall we say, but that God offereth it, 
2. Cor. 6. See the 7. chapped. of this .2. Book. Cypria. de simplicit. Praelator.  and we will not receive it. We receive the grace of God in vain, we geue not the credit to God's words that they did: we have not the faith of Abraham faithfully to believe, and obediently to do all that God biddeth us to do. We believe his promises, and care not for his commandments, and therefore be faint in faith, and without hope and charity. To redress this, let us firste begin with the foundation, and believe concerning our justification as they did. Tertullian sayeth, that only Christian men were the innocent and godly livers, and showeth the cause. Nos ergo soli innocentes, quid mirum si necesse est? 
Tertull. in Apologe.  Enimuerò necesse est, innocentiam à Deo edocti & perfectè eam novimus, ut à perfecto magistro revelatam, & fideliter custodimus, ut ab incontemptibili dispensatore mandatam: We alone be the innocent livers, what marvel if it must needs be so? In deed it must of force be so. We that have learned of God innocence and good life, both know it perfectely, because it is reveled by a perfect Master, and we keep it faithfully, because it is commanded by an officer that may not be despised. Take this lesson, Christian Reader, learn of Christ for thy justification, not only to believe, but also to live godly and virtuously, which lesson, as thou seest they kept, whom thou canst not but commend, and so shalt thou be like them whom thou dost rightly commend.  
Thou knowest by that which hath been said before, in the twelfth chapter of this second Book, what a false and dissolute doctrine concerning justification is able to do. When Simon Magus, Carpocrates, and Valentinus had taught, that men might be saved by grace, faith, and knowledge, without good works, theyre scholars gave themselves to lust and licentious life. To avoid that mischief believe assuredly this godly and learned saying: Non dormientibus provenit regnum coelorum, 
Leo. ser. 2. in Epipha. & ser. 5. ibid.  sed in mandatis Dei laborantibus, atque vigilantibus. ut si dona illius irrita non fecerimus, per ea quae dedit, mereamur accipere quod promisit. The kingdom of heaven cometh not to sleapers, but to such as labour in God's commandments, and watch to th'end that if we make not his gifts idle and void, by such things as he hath given, we may deserve to receive that which he hath promised.  
The right and assured way to come to this fruit of justification, 
Miche. 6.  is to follow the counsel of the Prophet: To do justice, to love mercy, to walk carefully in God's sight. Circunspiciat se omnis anima Christiana. 
Leo. ser. 1. de Qua. drag.  Let every Christian soul, saith S. Leo, look about itself, and by straight examination discuss the inward thoughts of her heart, let it see that no debate cleave there, that no covetousness settle, let chastity drive away incontinency, let the light of truth drive away the darkness of lying. etc. Let pride assuage, let humility be taken in, let anger amend, let vengeance cease, and wrongs be forgotten. 
Aug. Ser. 15. de ver. Apost.  The like counsel giveth S. Augustine: Proficite fratres mei. etc. Increase my brothers, serche yourselves ever without guile and flattery Especially follow one short rule which he maketh for every man, 
Augustin. Tract. 6. in epistol. joan.  saying: Interroga cor tuum si est ibi dilectio fratris. Examine thy heart whether the love of thy brother be there: Si inveneris te habere charitatem, habes spiritum Dei. If thou find that thou haste charity, thou haste the spirit of God: And then, if his spirit that raised jesus from the dead dwell in you, 
Rom 8.  he that raised jesus from the dead, will also geue life to your mortal bodies.  
And thus do we see, that the way to examine and try ourselves, and thereby to judge of our justification, is not only to serche whether we have faith, but also whether we love, 
2. Cor. 7.  and live godly. Perficientes sanctificationem in timore Dei. Doing holiness in the fear of God.   

The Conclusion and end of the Work.  
THUS have I now by God's help, finished the second part of this Treaty, wherein mine intent hath been to advertise the Christian Reader, 
See the Preface.  how to eschew the second great, or rather most dangerous fall, on the left hand, which S. Augustine willeth all that teach or speak of justification, to beware of. 
Aug. in praefat. Psal. 31.  The peril is for men to presume only of God's mercy, doing nothing themselves, toward their own salvation: which opinion, he sayeth, if any man follow, leadeth him undoubtedly to everlasting ruin of soul and body.  
And because the only or readiest means to lead a man to that fall, is, to think that faith alone may suffice to justify and save us: I have at good length proved, that faith alone is not enough to bring a sinner from sinful estate to God's favour, nor of wicked to make him righteous, without the working and help of hope, charity, penance, and the Sacraments of Christ: wherein I have been the longer, because this opinion is lately crept into the world, and now spread fare and wide. For albeit in times past, some thought they might be saved without good works, yet did they not say, they might be saved without the Sacraments: 
De fide & oper. c. 27  As by this book of S. Augustine thou mayest see. And so all be it they waded deep enough to drown themselves, yet went they not so fare into the bottomless gulf, as sundry have done in this our age, who say, that nothing worketh in the act of our justification, but only faith. And thereupon have brought in, this proposition, and made it a common speech among themselves and theirs, Faith alone justifieth, excluding thereby from the act of our justification, not only hope, charity, and penance, but also the very Sacraments. For if faith alone justify a sinner, and make him of wicked righteous, then is there none of these requisite or necessary for that effect, which never any ancient man learned, that I have seen, did maintain.  
I have further declared, that faith alone can continue no man in the state of grace, much less increase him in justice, and least of all, bring him to the end and perfection of justice in life everlasting without the help of good works. And so is the opinion of justification by only faith in truth and deed disproved, and found untrue, in no sense maintenable, as they take it: I say as they take it. For although certain ancient Fathers sometime used these words, Faith alone justifieth: yet do they not mean thereby, as these do, to exclude any of the virtues afore named, or Sacraments, as I have plainly showed. 
In the .18. Chapt. of this second book.   
I have according to my promise, in this whole Treaty affirmed nothing of myself: that which I have said, I have proved by evident Scriptures, following every where the interpretation of such as God hath placed in his Church, 
Ephes. 4.  to be Pastors and Doctors, to the perfiting of the holy, and to the building up of Christ's body, which is his Church.  
The labour hath been bestowed, to the end that the godly man, which is the Christian man, might be perfect and sound, 
2. Timo. 3.  ready and instructed to all good works. Which God grant thee, and me with thee good Reader: Once the beast exhortation and right encouragement to do good works, 
See the .23 chapter.  is truly to think and believe, that no man having time and opportunity to do them, shall be saved without them.   
Thus endeth the Seconde Book of this Treaty of Man's justification.   

The Prayer of the Church.  
Omnipotens sempiterne Deus, da nobis fidei, spei, & charitatis augmentum, & ut mereamur assequi quod promittis, fac nos amare quod praecipis.  
Almighty everlasting God, geue us increase of faith, hope, and charity: and to the intent we may deserve to come to that which thou promisest, make us love that, that thou commandest, through jesus Christ our Lord. Amen.   

TO THE READER.  
TO the intent, Christian Reader, thou mayest understand, both that, the doctrine of Man's justification, declared unto thee in this Treaty, is consonant and agreeable to the assured and undoubted doctrine of Christ's Catholic Church, by long and mature deliberation, by most exact and diligent 
* About this only matter, the Bishops and Doctors, had lxxx. several meetings and conferences, before they concluded.  travail, expressed and set forth to the world, in the late General Council holden at Trent: and also that the said most Reverend and Learned Assembly of Bishops, Doctors, and Fathers, defined nothing in this matter, but such as most expressly agreeth with the holy Scriptures, and consent of the Ancient Fathers, here in this Treaty laid before thee: to this intent I say, and for these causes, thou haste here to this Treaty annexed, the sixth Session of the said Council, with the Canons of the same, translated into English, word for word: In the which, the whole doctrine of justification, is most exactly, plainly, and withal shortly, taught, declared, and comprised.   

THE SIXTH SESSION OF THE GENERAL COUNCIL OF TRENT HOLDEN THE THIRTENTH DAY OF JANVARIE, IN THE YEAR OF OUR LORD 1547.  

A DECREE TOUCHING justification. The Preface.  
FOR so much as there is at this present a certain erroneous doctrine sown in divers and sundry places concerning justification, not without the loss of many souls and grevous decay of unity in the Church: to the praise and glory of Almighty God, tranquillity of the Church, and salvation of souls, the Holy, Ecumenical, and General Council of Trent, lawfully assembled in the Holy Ghost, the right Reverend Lords john Maria de Monte, Bishop of Preneste, and Marcellus Priest by title of the holy Cross in Jerusalem, Cardinals of the holy Church of Rome, and Legates Apostolic the Latere, being in it Presidents, in the behalf of our most holy Father in Christ and Sovereign Lord Paulus by the providence of God the third Pope (of that name) intendeth to set out to all the Faithful of Christ, a true and sound doctrine of justification, 
Heb. 12.  which jesus Christ the Son of justice, the beginner and ender of our Faith hath taught, the Apostles have delivered, and the Catholic Church, by suggestion of the holy Ghost, hath continually kept: straight forbidding, that no man from hence forth be so bold as to believe, preach, or teach otherwise, then is ordained and declared in this present Decree.   

Of the insufficiency of our nature and of the Law towards justification. THE I. CHAP.  
FIRST of all, the holy Council declareth, that to understand the doctrine of justification well and sincerely, it behoveth every man to acknowledge and confess, that, after what time all men had in the prevarication of Adam lost their innocence, and were made unclean, 
Rom. 5. Ephes. 2.  and (as the Apostle sayeth) by nature the Sons of wrath (as it is expressed before in the Decree concerning original sin:) they were so much the bondslaves of sin, and in such subjection to the devil and death, that they could not be delivered or rise again out of it, neither the Gentiles by the strength of nature, neither yet the jews themselves by the letter of the law of Moses: albeit that free will was not utterly quenched in them, though the strength of it were much weakened and decayed.   

Of the dispensation and Mystery of the coming of Christ. THE II. CHAP.  
Whereupon it came to pass, that the heavenly Father, the Father of mercies, and God of all comfort, when that blessed fullness of time was come, sent unto men Christ jesus his own Son, 
Galat. 4.  who was declared and promised unto many holy Fathers, both before the law, and in the time of the law: to the end that he should redeem the jews, which were under the law: and that the Gentiles, which followed not justice, 
Rom. 9 Ephes 2. 1. joan. 2.  might lay hand on justice, and that all men might receive the adoption of Sons. This jesus, hath God set forth an appeacer by Faith in his own blood for our sins, and not only for our sins, but also for the sins of the whole world.   

Who they are, that are justified by Christ. THE V CHAPTER.  
HOwbeit, although he died for all men, yet do not all men receive the benefit of his death, but they only, to whom the merit of his passion is communicated. For as in deed, men should not be borne unjust unless they were descended and borne of the seed of Adam: for so much as in that descente they do gather by him an unrighteousness of their own, whiles they are conceived: even so they should never be justified, except they were borne again in Christ: because in that second birth, by the merit of his passion, grace is given unto them, by the which they are made just. For this benefit the Apostle exhorteth us to geave thanks at all times to the Father, which hath made us worthy to be partakers of the lot of Saints in light, 
Colos. 3.  and hath delivered us from the power of darkness, and hath transposed us into the kingdom of his well-beloved Son, in whom we have redemption and remission of sins.   

A description of the justification of the wicked, and the manner of it in the state of grace. THE FOUR CHAPTER.  
BY the which words is described and declared the justification of the wicked, that it is, a translation from that state, in which man is borne the son of the first Adam, into the state of grace and adoption of the sons of God by the second Adam jesus Christ our Saviour: The which translation, after the publishing of the Gospel, can not be made, without receiving the water of Baptism, or the purpose to receive it, as it is written: 
joan. 3.  Except a man be borne again by water and the Holy Ghost, he can not enter into the kingdom of God.   

That it is necessary for such as be of age to prepare themselves to receive justification, and from whence justification cometh. THE V CHAPTER.  
THE holy Council declareth moreover, that the beginning of justification, in such as be of age, is to be taken of the preventing grace of God through Christ jesus, that is to say, of his calling, whereby they are called without any their own merits: that they, which were turned away from God through sins, may, by his stirring and helping grace, be disposed to convert themselves, unto their own justification, by yielding their consent freely, and working together with the grace of God: in such sort, that, when God toucheth the heart of man by geuing unto it the light of the Holy Ghost, neither may the man himself do nothing at all, when he recevieth that inspiration (for he hath power also to cast it away, and refuse it) neither yet can he without the grace of God, of his own free will, move himself to justice before God. Whereupon in the holy Scriptures, when it is said: Be you turned unto me, 
Zacha. 1.  and I will be turned unto you: We are put in mind of our liberty. When we answer, Turn us, O Lord unto thee, 
Thren. 5.  and we shallbe turned: we do confess, that we are prevented by the grace of God.   

The manner of our preparation. THE VI CHAPTER.  
UNTO this same justice are men disposed, while, being stirred up and helped by the grace of God, they conceive faith by hearing, and are freely moved towards God, believing such things to be true, as are by God reveled and promised: and that especially, that the wicked is justified by God through his grace, through the redemption, which is in Christ jesus. And when they understand themselves to be sinners, turning themselves from the fear of God's justice (wherewith they are profitably shaken) to consider the mercy of God, they are raised up into hope, trusting, that God willbe merciful unto them for Christ's sake: and so begin they to love him, as the fountain of all justice, and therefore are moved against sins, through a certain hatred and detestation, that is, through such penance, as is behooveful to be done before Baptism: finally when they purpose to receive Baptism, they are moved to begin a new life, and to keep the commandments of God. Of this disposition it is written, 
Hebr. 11.  he that cometh unto God, must believe, that he is, and that he is a rewarder to those that seek him. 
Matth. 9  Again: Be of good comfort son, thy sins are forgiven thee. 
Eccle. 1.  Again: The fear of God driveth out sin. Again: 
Actor. 2.  Do you penance, and let every one of you be Baptised, in the name of jesus Christ, to the remission of your sins, and you shall receive the gift of the holy Ghost. Again: 
Luc. 24.  Go ye therefore and teach all nations, Baptising them in the name of the Father, and of the Son, and of the holy Ghost, teaching them to keep what so ever things I have commanded you. 
1. Reg. 7.  Finally: Prepare your hearts unto God.   

What the justification of the wicked is, and what the causes of it are. THE VII. CHAPTER.  
AFter this disposition or preparation, the justification itself followeth: which is not only the remission of sins, but also a sanctifying and renewing of the inward man through the voluntary receiving of grace and gifts, whereby man is made, of unjust, just: of an enemy, 
Ephes. 1.  a friend: that he may be the heir of life everlasting according to hope.  

The causes of justification  Of this justification the causes are these. The cause final is the glory of God and of Christ, and life everlasting. The cause efficient is our merciful God, who doth freely cleanse and sanctify, sealing and anointing us with the holy spirit of promise, 
Ephes. 2.  which is the pledge of our inheritance. The cause meritorious, is his most dear the only begotten son, our Lord jesus Christ: who when we were ennimies, for the exceeding great charity, wherewith he loved us, hath deserved Iustification for us, through his most holy passion on the tree of the Cross, and hath made satisfaction unto God the father for us. The cause instrumental is the Sacrament of Baptism, which is the Sacrament of faith, without the which no man ever attained justification. Last of all, the only cause formal is the justice of God: Not that justice, by the which God himself is just, but that, by the which he maketh us just: by the which, when it is given us from God, we are renewed in the spirit of our mind, and we are not only reputed just, but we are named just, and are just in deed, receiving justice in ourselves, each man his, according to the measure, which the holy Ghost giveth to each particular man, as his will is, and according to the proper disposition and working of every man together with the holy Ghost. For although no man can be just, but he, to whom the merits of the passion of our Lord jesus Christ are communicated, yet in this justification of a wicked man it is done, whiles by the merit of the said most holy passion, 
Rom. 5.  through the holy Ghost the charity of God is poured abroad in the hearts of those, that are justified, and cleaveth fast in them. Whereupon in Iustification, man receiveth with the remission of sins all these things, faith, hope, and charity poured in him together by Christ, in whom he is ingraffed. For faith, unless hope come unto it and charity, neither doth it perfectely unite a man unto Christ, neither doth it make him a lively member of his body. By reason whereof, it is most truly said: that Faith without works is dead and idle. 
jacob. 2. Gal. 5.  Again In Christ jesus neither to be circumcised, nor to be without circumcision availeth any thing, but Faith, that worketh by charity. This Faith do the Catecumen require of the Church according to the tradition of the Apostles, before they receive the Sacrament of Baptism, when they require that Faith, that giveth life everlasting: the which life faith can not geave without hope and charity. Whereupon they hear this saying of Christ, forthwith pronounced unto them: If thou wilt enter unto life, keep the commandments. 
Matth. 19  And thus do they receive a true and Christian justice: the which, being given unto them by Christ jesus as the first stole, in place of that, which Adam lost both to himself and to us, through his disobedience, such, as are regenerated in Baptism, are by and by commanded to keep white and unspotted, that they may bring it before the judgement seat of our Lord jesus Christ, and so receive life everlasting.   

How it may be understanded, that the wicked is justified by Faith, and freely. THE VIII. CHAP.  

Rom. 5. Gratis.  NOW whereas the Apostle sayeth, that man is justified by faith, and freely: those words are to be taken in that sense, which the continual agreement of the Catholic Church hath always holden and expressed, which is: that, we be said to be therefore justified by faith, because faith is the beginning of man's salvation, the foundation, and root of all justification: 
Hebr. 11.  without which it is impossible to please God, and to come unto the fellowship of his children: And that we be said, to be therefore justified freely, because none of those things, which go before justification, whether it be faith, or works, deserveth the grace of justification. 
Rom. 11.  For if is be grace, then is it not by works; otherwise, as the same Apostle sayeth, grace were not then grace.   

Agaiast the vain affiance of Heretics. THE IX. CHAPTER.  
AND although it be necessary to believe, that sins neither are, neither have been at any time forgiven, otherwise then freely, by the mercy of God for Christ's sake: yet must we say, that sins neither are, nor have been forgiven to any man, that boasteth of an affiance and certainty of the forgiveness of his sins, and resteth upon it only: For so much as this affiance (which is vain, and fare wide from all godliness) may be, and is in our time amongst heretics and schismatics, set forth and maintained against the Catholic Church, yea and that with earnest contention. Neither is that opinion to be holden, that such, as are truly justified, must without all doubt in the world make themselves assured, that they are justified, and that no man is absolved from his sins and justified, but he, which believeth certainly, that he is absolved and justified, and that absolution and justification is made perfect by this belief only, as though he that believed this, doubted of the promises of God, and of the efficacy of the death and resurrection of Christ. For as no godly man ought to doubt of the mercy of God, of the merit of Christ, and of the virtue and efficacy of the Sacraments: so every man, when he looketh upon himself, and considereth his own weakness and indisposition, may stand in doubt and fear of his own grace, for so much as no man is able to know by certainty of faith (such as is infallible) that he hath atteined the grace of God.   

Of the increase of justification, after it is received. THE X. CHAPTER.  

Ephes. 2. Psal. 13. 2. Cor. 4.  THEY therefore, that are thus justified and made the friends and of the household of God, going from virtue to virtue, are renewed, as the Apostle sayeth, from day to day: that is to say, by mortifying the members of their flesh, and by yielding them, as the armour of justice to sanctification, by keeping the commandments of God and of the Church, they grow in this justice, which they received by the grace of Christ, faith working together with good works, and so they are justified more and more, as it is written: He that is just, let him be further justified. 
Apoc. 22. Eccles. 18. jacob. 2.  and again: Be not ashamed to be justified even unto death, and again: You see, that man is justified by works, and not by faith only. This increase of justice doth the holy Church ask of God, when she prayeth thus: Geave us, O Lord, increase of faith, hope, and charity.   

Of the observation of the commandments. Of the necessity and possibility thereof. THE XI. CHAPTER.  
NO man, be he never so much justified, aught to think himself to be discharged from the keeping of the commandments: no man ought to use that talk (which is both rash and forbidden of the holy Fathers under pain of excommunication) 
Note.  that the commandements of God are impossible to be kept of a man being justified. For God commandeth not things impossible: but by commanding, he warneth thee both to do, what thou canst, and to ask of him, what thou canst not do, and so doth he help, that thou mayst be able to do, 
1. joan. 5. Matth. 11.  whose commandments are not heavy, whose yoke is sweet, and burden light. For they, that are the sons of God, do love Christ: 
joan. 14.  and such as do love him, do (as he himself witnesseth) keep his words, the which thing undoubtedly they are able to perform with God's help. For although men in this mortal life, be they never so holy and just, do some time fall at the lest into certain light and daily trespasses, which are also called venial sins, yet do they not for that cease to be just. For this is the voice of just men, both humble and true: forgeave us our trespasses. 
Matt. 6.  Wherefore the just aught to think themselves so much the more bound to walk in the way of justice, to the end that being now delivered from sin, and made servants unto God, 
Tit. 2.  they may live soberly, justly, and godly, and so go forward by Christ jesus, by whom they have had access into this grace. For God forsaketh not such as are once justified by his grace, unless he be first forsaken of them. No man ought therefore to flatter himself in only faith, thinking that he is made an heir, and that he shall obtain the inheritance for faith only, although he suffer not with Christ, that he may be glorified with Christ. 
Hebr. 5.  For even Christ himself (as the Apostle sayeth) for all that he was the son of God, yet did he learn, by such things as he suffered, obedience: and when he was perfited, he was made to all such as were obedient unto him, the cause of everlasting salvation. Wherefore the Apostle warneth such as are justified, saying: 
1. Cor. 9  Know you not, that such as run in the race, they run all together, but one receiveth the price? So run ye, that you may lay hand on the game. I therefore do so run, not as for an uncertainty, I do so fight, not as one that beateth the air: but I do chastise my body, and bring it into bondage: lest peradventure, when I have preached unto other men, I may become a cast away myself. In like manner speaketh the chief of the Apostles S. Peter: 
2. Pet. 1.  Do your endeavour to the uttermost, that ye may by good works make your calling and election certain: for in so doing you shall not sin at any time. By the which places it is evident, that those men do impugn the Doctrine of the true and Catholic religion, which say, that the just man sinneth in every good work at the lest venially, or that he doth (which is more intolerable) deserve everlasting damnation. It is also manifest, that they do impugn the true and Catholic doctrine, which do determine, that the just do sin in all their works, if in the same good works in stirring up their own sluggishness, and in cheering themselves to run in the race, they do principally respect this, that God may be glorified, and withal do look upon the everlasting reward: for so much as it is written: 
Psal. 118.  I have inclined my hart to do thy iustifications, for the rewards sake, 
Hebr. 11.  and the Apostle sayeth of Moses, that he looked upon the reward.   

That the rash and presumptuous opinion of predestination is to be eschewed. THE XII. CHAP.  
NO man, so long as he is in this mortal life, aught to presume so far of the secret mystery of God's predestination, as to say assuredly, that he is in the number of the predestinate: as though this were true, that a man being once justified, either could not sinne any more, or else, if he do sin, that he should assure himself of amendment: for (unless it be by special revelation) it can not be known whom God hath chosen unto himself.   

Of the gift of perseverance. THE XIII. CHAPTER.  
THE like may be said of the gift of perserance, whereof it is written: 
Matth. ●0 & 24.  who so persevereth until the end, he shall be saved: the which thing can not be had from any other, then from him, which is able to stay him, that standeth, that he may continually stand, and to set him up again that falleth. No man may promise himself any thing of certainty, with an absolute certainty, although all men ought to settle and repose a most sure hope in the help of God. For God, (except they do not their part according to his grace) as he hath begun a good work, 
Philip. 1.  so will he end it, working in them to will, 
1. Cor. 8. 1. Cor. 10. Philip. 2.  and to make perfect. How be it let them, that think themselves to stand, take heed, that they fall not: And let them with fear and trembling work their salvation, in labours, in watchings, in almsdeeds, in prayers and offerings, in fastings and chastity. For, knowing that they are regenerated in hope of glory, and not as yet in glory, they have cause to misdoubt of the battle, which remaineth with the flesh, with the world, and with the devil: in the which battle they can not be conquerors, unless with the grace of God they obey the Apostle, 
Rom. 8.  saying: We be debtors, not to the flesh, to live according to the flesh: for if you live according to the flesh, you shall die: but if you shall mortify the deeds of the flesh by the spirit, you shall live.   

Of them, that are fallen, and of their recover. THE XIIII. CHAPTER.  
NOW such, as are through sin fallen from the grace of justification, which they had received, may be justified again, if, when God stirreth them to rise, they will procure through the merit of Christ to recover the grace lost, by the Sacrament of Penance. For this manner of justification is the recovering of him, that is fallen, which the holy Fathers aptly termed the second board after shipwreck of grace lost. For in deed, for them that fall into sins after Baptism, 
joan. 20.  Christ jesus hath instituted the Sacrament of Penance, when he said: Take ye the holy Ghost: whose sins ye forgeave, they are forgiven them: and whose ye retain, they are retained. Wherefore it is to be declared, that the penance of a Christian man after his fall differreth very much from that, which is done before Baptism: and that in this penance is contained, not only a ceasing from sins and a detestation of them, or a contrite and humbled hart, but also a Sacramental confession of the said sins (at the least in purpose, and to be made at time convenient) and the absolution of a Priest. There is also contained in this penance a satisfaction, by fastings, almsdeeds, prayers, and other godly exercises of spiritual life: not for the pain everlasting, which is forgiven either by the Sacrament, or else by purposing of the Sacrament together with the offence, but for the temporal pain, the which (as the holy Scriptures teach us) is not always forgiven wholly (as it is in Baptism) to such, as being unthankful for the grace of God, 
Ephes. 4.  which they have received, have sorrowed the holy Ghost, and have not been afraid to violate the temple of God. Of this penance it is written: be mindful from whence thou art fallen, 
Apocal. 2. 2. Cor. 7. Matth 3. Luca 3.  do penance, and do the former works. And again: That sorrow, which is according to God, worketh penance towards a stable salvation. And again: Do ye penance, and do ye the worthy fruits of penance.   

That by every mortal sin grace is lost, but not Faith. THE XV. CHAP.  
AGainst the crafty wits of certain men, which through sweet talk and fair words do seduce the hearts of innocentes, 
Rom. 16.  it is to be holden, that the grace of justification once received is lost, not only by infidelity, by the which Faith itself is lost, but also by any other mortal sin, although faith be not lost. Herein do we defend the doctrine of God's law, which excludeth from the kingdom of God, not only Infidels, but also the faithful, 
1. Cor. 6.  being fornicatours, adulterrers, wantonness, buggers, thiefs, covetous, drunkards, evillspeakers, extortioners, and all others, which do commit mortal sins: from the which they may with the assistance of God's grace abstain, and for which they are separated from the grace of Christ.   

Of the fruit of justification, that is to say, of the merit of good works, and of the consideration of merit. THE XVI. CHAP.  
WHEN men therefore are by these means justified, whether they do continually keep the grace once received, or whether they do lose it and recover it again, the words of the Apostle are to be set before them: Abound ye in every good work, 
Hebr. 10.  knowing that your labour is not void in our Lord. For God is not unjust, that he will forget your work and love, which ye have showed in his name. And: 
1. Cor. 15.  Leese not your affiance, which hath a great reward. And therefore to such, as work well to the end, and hope in God, we ought to set forth life everlasting, both as a grace mercifully promised unto the Sons of God through Christ jesus and as a wages faithfully to be paid, according to the promise of God himself, to their good works and merits. For this is that crown of justice which the Apostle said, 
2. Tim. 4.  was laid up for him after his conflict and running, which he said, should be rendered unto him by the just judge: And not only to him, but also to all them, that love the coming of Christ. For seeing that the self same Christ jesus doth continually send down by influence into them, that are justified, as the head into the members, and as a vine into his branches, a virtue, the which virtue goeth before, accompanieth, and followeth their good works, without the which their works could not possibly be acceptable to God and meritorious: we ought to believe, that there lacketh nothing else in such as are justified, wherefore they may not be thought, by their good works, which are done in God, to have satisfied the law of God, (so much, as the state of this life requireth) and truly to have deserved life everlasting, which they shall enjoy, when the time cometh, if so be that, they depart out of this life in grace: for so much as Christ our Saviour sayeth: 
joan. 4.  If any man shall drink of this water which I shall geave him, he shall not thirst for ever: but it shall be made in him a fountain of water springing to life everlasting. And thus, neither is our own proper justice so taken to be our own, as though it proceeded from our own selves, neither is the justice of God either unknowen, or resused. For that justice, which is called ours, because we are justified by it cleaving fast in us, the self same is the justice of God, because it is poured into us by God through the merit of Christ.  
Neither is that to be omitted in this place, that although there be so much ascribed unto good works in the holy Scriptures, that Christ promiseth even to him, 
Matth. 10.  that shall geave a draught of cold water to one of his little ones, that he shall not lack his reward: and the Apostle witnesseth, that that tribulation of ours, which in this present life is but short and light, 
2. Cor. 4.  worketh in us an everlasting weight of glory high above measure: yet God forbidden, that a Christian man should either trust, or glory in himself, and not in our Lord, whose goodness is so great towards all men, that he will have those things to be their merits, which are his own gifts. And because we offend all in many points, every man ought to have before his eyes, like as his mercy and goodness, even so his severity and judgement: neither ought any man to judge him self, although he know nothing by himself: because all the life of men is to be examined and judged, 
1. Cor. 4.  by the judgement not of man, but of God: who shall bring to light the hidden things of darkness, and make manifest the counsels of hearts: 
Matth. 16 Rom. 6.  and then shall every man have his commendation from God, who, as it is written, shall render to every man according to his works.  
After this Catholic Doctrine touching justification, the which unless every man receive faithfully and firmly, he can not be justified, it hath pleased the holy Council to adjoin hereunto these Canons; to the intent all men may know, not only, what to hold and follow, but also, what they ought to avoid and flee.    

THE CANONS OF THE SAME SESSION TOUCHING JUSTIFICATION.  

THE FIRST CANON.  

Note Reader, the doctrine of the Catholic Church is not, as heretics do slander it.  IF any man say, that a man may be justified before God by his own works, which are done, either by the power of man's nature, or by the doctrine of the law, without the grace of God through jesus Christ: Accursed be he.   

THE SECOND CANON.  
IF any man say, that the grace of God is given through jesus Christ to this end only, that man may with the more facility live justly, and deserve life everlasting, as though he were able by free will without grace to perform both the one and the other: (although hardly and with difficulty) Accursed be he.   

THE THIRD CANON.  
IF any man say, that man is able without the preventing inspiration of the holy Ghost, and aid of the same, to believe, to hope, to love, or to repent (so as it behoveth) that the grace of justification be given unto him: Accursed be he.   

THE FOURTH CANON.  
IF any man say, that man's free will moved and stirred of God, worketh nothing together with him by assenting unto God, stirring and calling, whereby he may dispose and prepare himself towards the obtaining of the grace of justification, and that he can not descent, if he will, but that being as a thing without life, he doth nothing at all, but beareth himself, as a thing that suffreth only: Accursed be he.   

THE FIFTH CANON.  
IF any man say, that man's free will is lost and extinguished after the sin of Adam: or that it is a thing of a title only, or rather a title without a thing: finally if any man say, that it is a devise brought into the Church by Satan: Accursed be he.   

THE sixth CANON.  
IF any man say, that it is not in the power of man, to make his ways evil, but that God worketh evil works even so, as he doth the good, not only by permission, but also properly and by himself, in so much, that the treason of judas be no less the proper work of God, than the calling of Paul: Accursed be he.   

THE SEVENTH CANON.  
IF any man say, that all works, which are done before justification, by what means so ever they be done, are verily sins, or that they deserve the hatred of God, or that a man, the more earnestly he endeuoureth to dispose himself to grace, the more grievously he doth sin: Accursed be he.   

THE EIGHTH CANON.  
IF any man say, that the fear of hell, by the which fear we do flee unto the mercy of God, in sorowing for our sins, or else abstain from sinning, is sin, or that it maketh sinners the worse: Accursed be he.   

THE NINTH CANON.  
IF any man say, that the wicked is justified by faith only, meaning thereby, that there is nothing else required, which should work withal towards the attaining of the grace of justification, and that it is in no wise necessary, that he be prepared and disposed by the motion of his own will: Accursed be he.   

THE TENTH CANON.  
IF any man say, that men are justified without the justice of Christ, by which he hath deserved for us, or that they are just by the same justice [of Christ] 
* Formaliter.  formally: Accursed be he.   

THE ELEVENTH CANON.  
IF any man say, that men are justified, either by the only imputation of Christ's justice, or else by the only remission of sins, excluding grace and charity, which is poured in their hearts by the holy Ghost, and is inherent in them, or also that the grace by the which we are justified, is only the favour of God: Accursed be he.   

THE TWELFTH CANON.  
IF any man say, that the justifying faith, is nothing else, but an affiance of the mercy of God forgeaving sins for Christ's sake, or that that affiance is the only thing, by the which we are justified: Accursed be he.   

THE THIRTENTH CANON.  
IF any man say, that, to attain the remission of sins, it is necessary for every man to believe assuredly, and without casting any doubt of his own infirmity and indisposition, that his sins are forgiven him: Accursed be he.   

THE FOURTENTH CANON.  
IF any man say, that a man is absolved from his sins, and justified for that, that he believeth assuredly, that he is absolved and justified, or that no man is truly justified, but he, which believeth himself to be justified, and that by this belief only, Absolution and justification is perfited: Accursed be he.   

THE fifteenth CANON.  
IF any man say, that a man being borne again [by Baptism] and justified, is bound by faith to believe, that he is assuredly in the number of the predestinate: Accursed be he.   

THE SIXTENTH CANON.  
IF any man say, of an absolute and infallible certainty, that he shall assuredly have that great gift of perseverance until the end, unless he have learned it by special revelation: Accursed be he.   

THE SEVENTENTH CANON.  
IF any man say, that the grace of justification cometh not, but only to such as are predestinate to life: and that all others, which are called, are only called, but do not receive grace, as who were by the power of God predestinate to evil: Accursed be he.   

THE eighteenth CANON.  
IF any man say, that the commandments of God are impossible to be kept, even of a man that is justified, and in the state of grace: Accursed be he.   

THE NINETENTH CANON.  
IF any man say, that there is nothing commanded in the Gospel besides faith, that all other things are indifferent, neither commanded, nor yet forbidden, but free: or that the ten commandments do nothing appertain to Christian men: Accursed be he.   

THE TWENTETH CANON.  
IF any man say, that a man being justified, and never so perfect, is not bound to the keeping of the commandments of God and of the Church, but only to believe: as though the Gospel were a bare and absolute promise of life everlasting, without any condition of keeping the commandments: Accursed be he.   

THE XXI. CANON.  
IF any man say, that Christ jesus was given by God unto men, (only) as a redeemer, whom they should trust, and not also as a law maker, whom they should obey: Accursed be he.   

THE XXII. CANON.  
IF any man say, that a man being justified, either may without the special help of God persevere in the justice received, or that with the said help he can not [persevere]: Accursed be he.   

THE XXIII. CANON.  
IF any man say, that a man being once justified can sinne no more, nor lose grace, and therefore say, that he, which falleth and sinneth, was never truly justified, or contrariwise, that he may in all this life avoid all sins, even venial [sins] unless it be by special privilege of God, as the Church holdeth of the blessed Virgin Marie: Accursed be he.   

THE XXIIII. CANON.  
IF any man say, that justice received is not conserved, and also that it is not augmented before God by good works, but that the Works themselves are the fruits only and signs of justification [already] gotten, and not a cause of the same to be augmented: Accursed be he.   

THE XXV. CANON.  
IF any man say, that the just sinneth in every good work, at the least venially, or, (which is more intolerable) mortally, and therefore deserveth everlasting damnation: and that he is not damned for that only, because God doth not impute those works to damnation: Accursed be he.   

THE XXVI. CANON.  
IF any man say, that the just ought not, for the good works, which have been done in God, to look and hope for the everlasting reward from God, through his mercy and the merit of jesus Christ, if they shall continue even until the end in well doing, and in keeping the commandments of God: Accursed be he.   

THE XXVII. CANON.  
IF any man say, that there is no sin mortal, unless it be [the sin] of infidelity, or that grace once received is lost for none other sin, be it never so grievous and enormeouse, except it be by the sin of infidelity: Accursed be he.   

THE XXVIII CANON.  
IF any man say, that, when grace is lost by sin, faith is always lost withal: or that faith, which remaineth, is not true faith, although it be, not lively faith: or else that he, which hath faith without charity is not a Christian: Accursed be he.   

THE XXIX. CANON.  
IF any man say, that he, which hath fallen after Baptism, can not rise again by the grace of God: or that he may [rise again] but so, that he recover the justice lost by only faith, without the Sacrament of penauncee, as the holy, Roman, and universal Church, taught by Christ our Lord and his Apostles, hath till this day professed, kept, and taught: Accursed be he.   

THE XXX. CANON.  
IF any man say, that after the grace of justification received, the fault is so forgiven to every penitent sinner, and the gilt of the everlasting pain taken away in such sort, that there remaineth no gilt of temporal pain to be paid, either in this world, or else in the world to come in purgatory, before the way may be set open to the kingdom of heaven: Accursed be he.   

THE XXXI. CANON.  
IF any man say, that a man being justified sinneth, whiles he worketh well in respect of everlasting reward: Accursed be he.   

THE XXXII. CANON.  
IF any man say, that the good works of a man justified, are so the gifts of God, that they are not also the good merits of him, that is justified: or that he, which is justified, doth not, by good works (which are done by him by the grace of God, and by the merit of jesus Christ, of whom he is a lively member) verily deserve increase of grace, life everlasting, and the attaining of the same life everlasting (so that he depart out of this life in grace) yea and the increase of glory also: Accursed be he.   

THE XXXIII. CANON.  
IF any man say, that, this Catholic doctrine touching justification, expressed by the holy Council in this present Decree, doth in any wise derogate from the glory of God, or from the merits of jesus Christ our Lord, and doth not rather set forth the truth of our faith, and finally the glory of God, and of Christ jesus: Accursed be he.   
AMEN.   

A TABLE OF THE CHAPTERS OF THE TREATY OF Justification. Wherein the Arguments and the principal matters of the whole Treaty are contained.  

In the First Book.  

Chap. 1 What is meant by the word of justification. And what degrees perfect justification and salvation hath in it. Fol. 1. a.  
Chap. 2 What is meant by the name of Faith, and how many kinds of Faith there be. Fol. 3. a.  
Chap. 3 Wherein the controversy of justification resteth, and what is the readiest way to know how the same is wrought in us. Fol. 6. a.  
Chap. 4 What was lost in Adam by sin, and what is restored by Christ in our justification. And in what things our justification standeth. Fol. 6. b.  
Chap. 5 Of the Causes of our justification. Fol. 10. b.  
Chap. 6 That the Sacrament of Baptism is the instrument and mean whereby God justifieth us. Fol. 11. b.  
Chap. 7 Of justification of Infants by the Sacrament of Baptism. Fol. 12. a.  
Chap. 8 Of the justification of such as were christened being of perfect age, and what was required of them. Fol. 13. b.  
Chap. 9 That our justification and the virtues whereby we receive it, be the gifts of God, and come of Grace. Fol. 15. b.  
Cham 10 That man hath free will, which being helped by grace, Chap. 10 worketh in our justification: and what it worketh. Fol. 18. a.  
Cham 11 That such as fall into sin after Baptism, be justified by penance Chap. 11 again, and what penance is required of them. fol. 22. a.  
Cham 12 Of the increase and perfiting of our justification, wherein Chap. 12 it is truly said, that we be justified by good works, and not by faith only. Fol. 26. b.  
Cham 13 What good works be, and how they be called ours. 29. b Chap. 13  
Cham 14 A brief rehearsal of so much as hath been hitherto said, in Chap. 14 the Treaty of justification. Fol. 31. b.    

In the Second Book.  

Chap. 1 How dangerous it is for a man to presume only upon God's mercy, and to do no good works. Fol. 33. b.  
Chap. 2 Whence the opinion came, that only Faith justifieth. And of divers kinds of maintaining the same. Fol. 34. b.  
Chap. 3 That Faith excludeth not Charity in our justification. 36. a  
Chap. 4 An Answer to Objections that be made, to prove that Faith alone justifieth without Charity. Fol. 40. a.  
Chap. 5 That Faith excludeth not Hope in the act of our justification. Fol. 41. b.  
Chap. 6 That Faith excludeth not the working of Sacraments in our justification. Fol. 43. b.  
Chap. 7 What is the true meaning of these words in the Scripture: We are justified by Faith, or saved by Faith. Fol. 47. a.  
Chap. 8 That S. Paul teacheth not justification by only Faith, excluding Charity. And in what sense the Fathers sometime say: Faith alone justifieth. Fol. 51. a.  
Chap. 9 How Abraham was justified. What his Faith was: and who be the true children of Abraham. Fol. 56. a.  
Cham 10 That there is no contrariety between S. Paul and S. james, concerning the Doctrine of justification. Fol. 60. a.  
Cham 11 That Faith alone without good works saveth not. And what it is to be justified freely by Grace. Fol. 62. b.  
Cham 12 What they were, who in sundry ages have taught, that men should be saved without good works. Fol. 65. b.  
Cham 13 The cause why good works are done: and that they are rewarded in this life with increase of grace, and in the world to come with life everlasting, and why they be so rewarded. 67. a  
Cham 14 An Answer to certain Objections made against the reward of good works. Fol. 72. a.  
Cham 15 What assurance of his justification and salvation a Christian man may have in this life. Fol. 75. b.  
Cham 16 Of the fruits and end of our justification, and what strength in well doing God giveth thereby, where it is truly received, and effectually put in ure, and the way to come to it. Fol. 80. a.    
FINIS.   

CERTAIN TREATIES OF THE ANCIENT HOLY FATHERS, TOUCHING THE DOCTRINE OF good works.  
Namely, 

A Treaty of S. Augustine, which he Entitled: Of Faith and Works.  
Item, a Sermon of S. chrysostom, of Praying unto God.  
Item, a Sermon of S. Basil, of Fasting.  
Item, certain Sermons of S. Leo the Great, of the same matter.  
Last of all, a notable Sermon of S. Cyprian, of Alms deeds.    
All newly translated into English. by Thomas Coppley esquire  Tobia. 12. 
Bona est Oratio cum jeiunio, & Eleemosyna, magis quàm Thesauros auri recondere. Quoniam Eleemosyna à morte liberat, & ipsa est quae purgat peccata, & facit invenire vitam aeternam.  
Prayer is good with Fasting, and Alms, better than to hid up treasures of gold. For Alms delivereth from death, and she it is which purgeth sins, and maketh to find life everlasting.  
LOVANII, Apud joannem Foulerum. Anno. 1569. CUM PRIVILEGIO.   

The Translator to the Reader.  
THE love that naturally men bear to peace and quiet is so great, that there can fall no controversy among such as be of the better sort, but they seek means ever to compound and pacify it. Either they refer the decision of it to the judge ordinary of the law, or if they mistrust th'execution thereof, either because the judge doth not fully understand the matter, or else for that they think him partial of either side, they seek the arbitrement and sentence of some good man, whom they think both to understand perfectly right and justice, and take him to be affectionate of neither part. In which doing they flee not from the law, but seek the true and right understanding thereof without affection at his hands. I considering this order (Christian Reader) and moved with the Charity that should bind us all, 
2. Cor. 5.  weighing with myself the great controversy that hath been in this age about sundry points of Religion, namely in the article of our justification: seeing also that the matter tendeth not to the loss of patrimony or lands, but to the plain disherison of life everlasting, and that among us, who all profess to be the children of peace: I have been desirous to propound some means of Pacification. And because I see the travail that sundry men have taken as it were pleading in this cause, hath not ended the controversy, either because the doers were thought to be parties of the one side, and thereby affectionate: either because being borne in this age, and living in the time of the controversy, they had not the authority and credit of judges: I have thought good to move all such as find in themselves either controversy or doubt concerning that matter, to put their own opinion in arbitrement and compromisse. Not calling them hereby from the holy Scriptures, which as a Sovereign law the divine wisdom hath left unto us, but leading them to the true understanding of the holy Scriptures, uttered by such as God hath placed in his Church, 
Ephe. 4. Danie. 12.  to be Pastor us and teachers to instruct many to righteousness.  
I offer for Arbitrators, not men of this age such as may be thought any way partial or suspected, but such as in all men's judgements, and for all respects, be or should be without exception. For the principal point of justification, I offer S. Augustine, a reverend and most learned Bishop in the Catholic Church, not only in high estimation in all Christian Regions, among all estates and degrees during his life, but also for his excellent virtue worthily after his death taken for a Saint, and for his singular learning and knowledge in holy Scriptures, taken for one of the four Doctors, and that the principallest of the Latin Church, as one meet, whom all learned men should follow as a lantern and light in decision of matters of greatest weight. Who also in expounding of the holy Scriptures, may be the more safely trusted, for that he had in all his write a special care, not to seek his private and singular opinion in the understanding of them, 
Lib. Confess. 12. cap. 25.  as appeareth by his own words, saying, that God hath terribly given us warning, that we should not draw his truth to our own private construction, least we were deprived of it. 
Luther. in Sermone Germa. ad mulieres partus Infelicita. afflictas. Phi. Melanc. in decla. de S. Augustino. Caluinus Institut. cap. 18.  And therefore having his opinion, thou art sure to have the opinion of that most learned age, that he lived in. Again, because that time framed unto itself no new doctrine, thou knowest also by him, what was the opinion of the Church before his time, even from the Apostles unto his age. And because he hath not been contraried in that matter of any godly and learned, before this our age, yea and in this our age is highly commended of such as have been of greatest credit, even of the contrary side: thou knowest by him what hath been the opinion of the Church in all times touching the question of our justification. Which he decideth thus far, to wit, whether faith without good works may save a Christian man, or no. 
The occasion of S. Augustine's Treaty of saith and works.  Where unto he was moved by a corrupt opinion of some men in his time. For whereas whole countries then, were not yet fully converted to Christ, and therefore divers of all ages as they were brought to the faith, came yearly to be christened: some were of opinion, that as many as would believe the right faith, though they lived , yet might be received to Baptism, and be saved through faith and the Sacraments, without good works. Against whom he wrote this godly and learned Book entitled: De Fide & operibus, of faith and works, proving therein at large, that faith without good life can save no man.  
And because the value and estimation of good works hath been, and yet is, called in question, to wit, what account God maketh of them, and whether any reward be given unto them especially of life everlasting, and whether they be necessary and able to help us to attain the same: I have also chosen certain Arbitrators touching the especial and chief works commended by Christ, as Prayer, Fasting, and Alms deeds. And those such men, that in their hands thou mayst without danger put thine opinion and judgement. For Prayer I have chosen S. chrysostom: for Fasting S. Basil and S. Leo: for almose deeds S. Cyprian, and S. Leo again. The first and second Confessors, but so living for certain years, that they daily looked to be Martyrs. The third also a Confessor, but such as in his life by a General Council of 630. Bishops was called S. Leo, and since his death hath been so taken of the Church, 
Concil. Chalcedo. Sess. 3.  and hath also for his most excellent learning been surnamed Leo the Great. The fourth, a flower of the world in his life for virtue and learning, and in his death a most constant and undoubted Martyr. S. Cyprian and S. Augustine, lived in Africa: S. Basil in Asia: S. Leo in Europa: S. chrysostom part of his life in Asia, part in Europa. And so by these do we hear, as it were speaking in them, the voice of the whole Catholic Church, 
1. Tim. 3.  which is the pillar and stay of truth: against the which no man well advised will frame himself a singular opinion. For unto the Church is the holy Ghost the teacher of all truth promised, 
joan. 15. & 16.  which promise no private man hath. Their Antiquity is such, that the latest and lowest of them all lived within 400. years after Christ. Peruse and way without affection (gentle Reader) the Treaties of these holy Fathers. I might require thee also to stand to their decision, because there is no exception to be taken against them. But that I leave to God's gracious working, and thine own good will: because I take not upon me to be judge of the cause, but a motioner toward peace: Only this much I say of them, that whereas judges should be void of hatred, friendship, enmity, and pity, 
Sallust. de bell. Catil.  these men are such. For as S. Augustine sayeth of them and of others like: Nullas nobiscum, 
Aug. contra. julia. Lib. 2.  vel vobiscum amicitias attenderunt, vel inimicitias exercuerunt: Neque nobis, neque vobis irati sunt: neque nos, neque vos miserati sunt: Quod in Ecclesia invenerunt, tenuerunt: Quod didicerunt, docuerunt: quod à patribus acceperunt, hoc filijs tradiderunt: They neither regarded friendship, nor were at enmity with us, or you: they were neither angry with us, nor you: nor took compassion of us, or of you. Look what they found in the Church, that they held: such as they learned, they taught: what they received of their Fathers, that delivered they to their children.  
Take therefore Christian Reader, if thou be a child of the Church, these thy Father's lessons. Ask thy Fathers, sayeth the holy Scripture, and they will show thee: 
Deut. 32.  inquire of thy Elders, and they will tell thee. These be thy Fathers, these be thy Elders. These are such, of whom Christ said, he that heareth you, heareth me, 
Lucae, 10.  he that despiseth you, despiseth me. These are the high Pastors of Christ's Church, of whom Christ said, 
Matth. 18.  he that heareth not the Church, let him be to thee, as an Heathen and Publican. These are the lights of the Church, of whom Christ said: You are the light of the world: 
Matth. 5. Acto. 13.  whose predecessors said also of themselves, that they were placed to be a light to Nations, to work salvation even to the uttermost of the earth. Of whom also an other said: He that knoweth God, harkeneth unto us. 
1. joan. 4.  He that is not of God, harkeneth not unto us. In this we try the Spirit of Truth, and the Spirit of Error. If thou wilt then be lead by Truth, and not seduced by Error, hearken to these holy and learned Fathers, all Bishops and chief Pastors in the Church of Christ, in that time and age, which the Adversaries themselves account for the purest. Let these hardly be thy Arbitrers in decision of these present controversies. They lacked no learning to know the Truth. They wanted no uprightness to write as they known. They can not be partial: They known neither parties. They lived, taught and flourished in the time of Truth by the Adversaries own Confession. To speak farther in the commendation of these most holy and learned Fathers, it were but a vanity. There needeth no candle, when the day light shineth. Where good wine is, there needeth no garland to hang out. These Fathers commends themselves. All the Christian world reverenceth them, and crediteth them, as holy Fathers, as most learned Doctors, as singular lights of the Church of Christ, both Greek and Latin. To whom this public testimony of all Christendom sufficeth not, to him nothing will suffice.  
Read therefore, Christian Reader. Use, and peruse. And reading these, remember that thou readest not any writer of late years, any private learned man, any particular judgement or doctrine. But that thou readest in these the doctrine of the primitive Church, Ancient and generally approved Fathers, briefly the public Testimony and common voice of all Christendom. And that not certain of their say, culled out from the whole, but their whole and full Treaties, word for word as they wrote them, laid before thee. Last of all, not any such write, as they wrote by way of controversy as against an Adversary, but partly a settled and deliberated doctrine, such as S. Augustine's Treaty is, partly Homilies and sermons made and pronounced to the whole people (such as all the rest are) in which kind of exercise the Pastor of God's people, will be most advised what he speaketh, and much more what he writeth. To make an end: Thou hast hitherto heard learned men proving and debating matters now in controversy, by certain of the Father's say, gathered together, with their own devise and industry. Now thou hearest the Fathers themselves to tell their own tales. Thou seest the manner of their writing, Thou learnest by their own talk, what their faith was. Only I have made them to speak in English, as faithfully, as truly, and as familiarly, as I could possibly do, not swerving one jot from their words and meaning. Accept my poor labour in good part, which I have taken to edify many, to offend none. And our Lord of his mercy geue both to thee (gentle Reader) and to me, of his holy Grace, that we may follow and practise in works, that which these holy Fathers do teach us in words. That as sin hath been the cause of this horrible schism and manifold heresies that now reign, so amendment of life may be a mean to stay the raging course thereof, and to call us home to unite again, to the honour of God, and peace of his Church. Amen.   

A TREATISE MADE BY THAT BLESSED ANCIENT FATHER, S. AUGUSTINE, bishop of Hippo in Africa in the year of our Lord, 380. Which he entitled: Of Faith and Works.  

Against them that did admit all men to Baptism without any difference. THE FIRST CHAPTER.  
SOME be of opinion, that all persons, 
An old error.  without any difference, should be admitted to the fonte of regeneration, which is in our Lord jesus Christ, although they have no will to change, their lewd, and filthy life being infamous with notorious crimes: yea and though by open protestation they profess, that they mean to continue therein. As for example: If a man keep a harlot, he should not be commanded first to depart from her, and then to come unto Baptism, but that even remaining with her, and meaning still so to do, he should (notwithstanding that his presumption) be admitted and baptised, and should not be stayed from being a member of Christ, though he continue the member of an harlot: but should afterward be taught how evil a thing that is, and so being baptised, should be instructed to amend his manners. For these men think it a perverse and preposterous thing, first to teach them how a Christian should live, and after to baptise them. But in their judgement the Sacrament of Baptism should rather go before, that the doctrine of life and manners may after follow. Which if the baptised will keep and observe, he shall do it with profit: If not, but retaining the Christian faith (without the which he should perish everlastingly) he persever in all wicked and sinful living, yet shall he be saved, as by fire: even as he which upon the foundation (which is Christ) buildeth not gold, 
1. Cor. 3.  silver, or precious stones, but wood, hay, and stooble, that is to say, not just and chaste conversation, but wicked and unclean. The cause of this their imagination and opinion is that that they see such are not admitted to baptism, who being men, and putting away their wives, marry others. Or being women, and forsaking their husbands, marry others. And that because our Lord Christ doth testify these to be, without all doubt, adulteries, and not marriages. For these men, when they could not deny that to be adultery, 
Matt. 5.  which the truth itself doth without all question pronounce, and confirm to be adultery, and yet had a desire to help them to the receiving of baptism whom they saw so entangled in that snare, that if they were not admitted to Baptism, they had rather live, yea and die to, without any Sacrament at all then to be delivered of that snare, with breaking their bond of adultery: they were moved with a certain human pity and compassion, so to consider of their cause, that they thought meet to admit unto baptism, not them only, but also all manner of lewd and shameful livers: though they were neither rebuked with any prohibition, nor corrected with instruction, nor amended by any penance: as thinking except that were done, they should perish everlastingly, but if it were done, though they still continued in those evils, yet should they be saved through fire.   

That the Church endureth the Commixtion of evil persons together with the good, and yet doth not omit the severity of discipline. THE SECOND CHAPTER.  
TO which sort of men for answer: first this I say. Let no man so take those testimonies of Scriptures, which either declare a commixtion of both good and evil in the Church presently, or foretell it to come assuredly: let no man, I say, being (not taught by those Scriptures, but) deceived by his own opinion, so take them, as to think therefore, either severity of discipline, or diligence in noting and punishing of vice is to be omitted or taken away. 
Num. 23.  For all be it Moses the servant of God most patiently suffered that commixtion in the first people: yet so was it that he punished also divers with the sword: And Phinees the Priest did with the revenging sword thrust through both the adulterers being found together. 
Degradations  Which thing verily was signified should be also done by degradations and excommunications in this time when in the discipline of the Church the visible sword should cease. Neither the blessed Apostle, 
2. Cor. 11. Ad Phil. 1  albeit he most patiently lamented amongst false brethren, 
1. Cor. 1.  yea and suffered some being driven forward with devilish pricks of envy to preach Christ, did yet think meet to spare him which took his Father's wife: whom he commanded (the Church being assembled) to be given over to the Devil, 
1. Tim. 1.  into the destruction of his body, that his soul might be saved in the day of our Lord jesus Christ: or did himself therefore let to deliver up others to Satan, 
1. Cor. 5.  that they should learn not to blaspheme. Neither did he in vain say: I have written to you in mine Epistle, that you should not keep company with fornicators: I mean not with fornicators of this world, or covetous persons, or extortioners, or such as serve Idols, for than you should have gone out of this world: but now I have written to you, not to keep company with any such of your brethren as is known, and named, to be a fornicator, a server of idols, a covetous man, a slaunderour, a drunkard, or an extortioner, no not so much as to take meat with such: for as of them which be without, how can I judge? But of them which be within, do not yourselves judge? Of them which be without, God shall judge. Take away the evil from among yourselves.  
Which words [from among yourselves] some do understand, that each man should take away, and remove the evil out of himself, that is to say, that he himself should be good. But how so ever it be understanded, either that lewd persons should by severity of the Church be rebuked, and thrown out by excommunications or else that every man by taking up and correcting himself, should remove the evil out of himself: yet that which is afore said, hath no doubt, or ambiguity, where he forbiddeth us not to accompany those brethren, which are noted of any of those vices afore named: That is to say, be infamous, and notorious offenders in any of them.   

How and after what manner sinners are to be rebuked and corrected. THE III. CHAPTER.  
BUT with what mind and with what charity, this merciful severity should be used, he shown not only in that place, where he saith: that his soul may be saved in the day of our Lord jesus Christ, but also very evidently in an other place, where he sayeth. 
2. Thess. 3.  If any do not hearken unto our word, note him by your Epistle, and do not company with him, that he may be a shamed: not yet esteeming him as an enemy, but rebuking him as a brother. And our Lord himself being a singular example of patience whereby even among his twelve Apostles he suffered and endured a Devil, even till his passion, who also sayeth, 
joan. 6.  suffer both to grow up unto the harvest, lest while you go about to gather the cockle, 
Math. 13.  ye also root up the corn therewith, and fore shown, that those nets drawn in a similitude of the Church unto the shore, that is, unto the end of the world, should have in them both good and evil fishes, with such like, wherein either openly or by similitude he spoke of the commixtion, and entermeddlie of the good and the evil: did not yet think therefore the Discipline of the Church to be omitted: but rather admonished it should be used, where he said, 
Math. 18.  Take head to yourselves: if thy brother sin against thee, go and rebuke him secretly between him and thee: if he hear thee, thou haste gained thy brother, but if he hear thee not, then take with thee one or two, that in the mouth of two, or three witnesses all your talk may rest, that if he do not hear them, then tell the Church, but if he will neither hearken unto the Church, then let him be unto thee as an heathen and publican. And immediately he addeth a most grevous terror of that severity, 
Math. 7.  saying in the same place: what so ever you lose in earth, shallbe loosed also in heaven: and what so ever you bind in earth, shallbe bound also in heaven. He also forbiddeth that which is holy to be given to dogs. Neither is the Apostle, 
1. Tim. 5.  when he saith: rebuke the offenders before all, that the rest may be afraid, contrary therefore unto our lord, where he sayeth: rebuke thy brother between him and thee. For both is to be done, even as the diversity of their weakness (whom we mean not to destroy, but to correct and amend) doth require: and one is to be cured in one sort, and an other in an other sort: even in the same sort, there is a manner and order also of tolerating, and bearing of evil persons in the Church: And there is again a like consideration to be had in chastising, and rebuking: in not admitting, or absolute excluding and removing from the Communion and fellowship of the Church.   

Of such as understand the Scriptures amiss. THE FOUR CHAPTER.  
BUT men do err in that they keep not measure, and when they have begun easily to be inclined to one side, they do not regard other testimonies of divine authority, whereby they might be called bacl from that mind, and stay in that truth and moderation which is tempered of both: and that not in this thing alone whereof now the question is, but also in many other things. For some beholding the testimonies of the divine Scriptures, witnessing unto us one God only to be served and worshipped have thought the same which is the son, to be also the Father, and the holy Ghost: Others again being as it were sick of the contrary disease, while they attended those things whereby the Trinity is declared, and could not conceive in their brain how there should be but one God, sigh the Father is not the Son, nor the son the father: nor yet the holy Ghost, either the father or the son: thought hereupon, that diversity also of substances was to be affirmed and maintained. Some beholding in the Scriptures the praise of holy Virginity, have condemned marriage. Some again following those testimonies whereby chaste marriages are commended, have made wedlock equal in worthiness with Virginity. Some when they did read. It is good (my brothers) not to eat flesh, 
Rom. 4.  or to drink wine, have thought some other like creatures of God, and some meats in their fantasy to be unclean. Other some reading that every creature of God is good and nothing to be cast away, or refused, which is received with thanksgiving, have fallen into gluttony and drunkenness: not being able to escape one vice, but that they fell on the contrary side, to a greater. Even so in this matter which we have now in hand, some having an eye to the precepts of severity and straightness, whereby we are admonished to rebuke the unquiet: not to geue that is holy unto dogs, to repute the despiser of the Church, as an heathen: to pull away from the knot and unity of the body, that member which causeth scanlder or offence: do so trouble the peace of the Church, that they go about before the time to separat the cockle: and so blinded by this error do rather separate themselves from the unity of Christ. And such is our cause against the schism of Donatus. And this not with them that known Cecilianus (who is charged not with true, but with slanderous crimes) nor with them that stand stubbornly and impudently in charging him still: but with them, to whom we say: Put the case they were evil men, for whose sakes yourselves be not in the Church, yet ought you by bearing with them, whom ye could not amend or put away from you, have remained notwithstanding yourselves in the Church. But again some perilously adventuring on the other side (when they see the mingling of good and evil in the Church shown or foretold, and have learned the precepts of patience which do make us so strong, that although there seem to be cockle in the Church, yet should not our faith or charity thereby be hindered, or at lest for that cockle, which we see in the Church, we should not therefore ourselves departed from the Church) do think, that both the Church and Discipline is to be new instituted: giving unto the Prelates, and rulers thereof a certain most perverse security, as though to them appertained only to tell us whereof we should beware: or what we should do: but not to care what in deed any man doth.   

That for evil men's sake we should not departed from the Church, and after what manner the evil should be either corrected, or suffered in the Church. THE V CHAPTER.  
BUT we think it to appertain unto sound doctrine, by both these testimonies and allegations of holy Scripture, to take a moderate and middle way. As thus. That both to keep peace in the Church, we suffer dogs within the Church: 
Math. 7.  and yet when the peace of the Church may otherwise be kept, not to geue that which is holy unto dogs. When therefore we find evil persons in the Church, either through negligence of the Prelates, or by some excusable necessity, or by close and covert surreption crept in, whom we can not correct or bridle by Ecclesiastical Discipline: then lest that wicked and dangerous presumption might arise in our minds, whereby we should think it needful to separate ourselves from such sinful persons (thinking that otherwise we should be defiled with their sins, and so go about to draw after us a company as it were of clean and unspotted Disciples, broken of from the knot of unity: under colour of avoiding evil company) let us call to remembrance those parables, those divine oracles, and most evident examples out of the Scriptures, by which it is showed and forespoken, that evil persons shall be mingled in the Church with the good, even to the end of the world and day of last judgement: and yet shall not therefore, in the unity and participation of the Sacraments, hurt the good which do not consent unto their do. But when the Pastors and Prelates of the Church are able without the breach of common peace, to exercise and execute dew discipline against lewd and wicked persons, than again lest through dulness and sloth we fall a sleep, we are to be waked and stirred up with other spurs of precepts which pertain to severity of correction. That so by both manner of testimonies and say of holy Scripture directing our steps in the way of our Lord, he being our guide and helper, we neither wax dull under the name of patience, nor yet cruel under the pretence of diligence.   

When, and to what persons Baptism is to be given. THE VI CHAPTER.  
THIS moderation then according to sound doctrine being kept, let us look to that whereof we now entreat. That is: Whether men are so to be received to Baptism, as that no care or regard be had therein, lest that which is holy be geeven unto dogs: so fare forth, that not so much as open committers of adultery, yea and professing a continuance therein, should seem meet to be kept from a Sacrament of so great holiness. Whereunto without doubt they should not be admitted, 
abstinence, fasting, and exorcisms, preparatories, to receive baptism.  if during those very days in the which (after their names geeven, and preparing themselves to receive that grace) they are with abstinence, fasting, and Exorcisms, purified and purged, they should profess to lie with their true and lawful wyues, and would of this one thing (being at any other time lawful) for those few solemn days, deny the forbearing. Which being so, how should an adulterer refusing amendment, be admitted to those holy things, whereunto even a lawful married man, refusing but a little abstinence, is not admitted?  
But (say they) let him be firste baptised, Objection. and afterwards taught, what appertaineth to good life, and manners. So is it done, Answer. when it happeneth any man to be near his end, and at the point of death, when at the pronouncing of those few words (wherein yet all other things are contained) he believeth, and so receiveth that Sacrament: to the end that if he hap to go out of this life, he may depart free from guilt of all his sins past. But whereas such a man recovering again desireth space and time to learn those things, which are to be learned, what other time may be found more convenient, wherein a man may learn how to become faithful, and how he ought to live, than that time, wherein with a mind very attentive, 
Catechising.  and holden in suspense of very religion, he requireth to have the Sacrament of salvation? Are we so fare alienated from our senses, that either we remember not ourselves, how diligent, and how attended we were to that, which was commanded unto us by them which first entered, and instructed us in the faith at what time we required the Sacraments of that font, and were also therefore called 
* Competentes are they, that stand to be baptised together, and cause their names to be taken for that purpose.  Competentes: or  that we mark not others, which every year run to this font of regeneration, how they behave themselves for the time of those days wherein they be instructed, exorcised and examined, how carefully and diligently they come together, with what a desire they burn, and in what great expectation they depend? If that be not a time to learn, what life most agreeth with so worthy a Sacrament, as they then desire to take, what time will there be for it? What? when they have received it? remaining yet in so many, and great crimes, and being even after baptism not new men, but old offenders? so as with strange preposterousnes, it should be first said unto them, put on the new man, and when they have put him on, it should then after be said unto them, 
Colos. 3.  put of the old? Not so the apostle. Who keeping right order of speech: saith, first put of the old, and then put on the new? 
Math. 9  Yea our Lord himself crieth, No man soweth new cloth to an old garment, ne doth any man put new wine into old bottelles. And what  I pray you, do they all that time, when they stand in rue, and bear the names of Cathecumenes, but hearken what should be the faith, and life of a Christian man? That when they have proved themselves, 
1. Cor. 11. The blessed Sacrament ministered together with Baptism.  than they may eat of our Lord's table, and drink of his cup? Because he that eateth unworthely, eateth and drinketh judgement unto himself. But that thing which is done in all that mean time, in the which by right good order of the Church, they which come to profess Christ's name, do first take the degrees of Cathecumenes: the same is much more diligently, and more instantly done in those days, wherein they are called Competentes, when (I say) they have already given in their names, to receive Baptism.   

That such as are to receive Baptism, must be taught as well the works of Faith, as Faith. THE VII. CHAPTER.  
WHAT, say they, if a maid unwitting, 
An objection.  marry herself unto the husband of an other woman? Forsooth, if she never know it, Answer. she shall never be thereof an adulteress. But if she know it, she shall from thence forth, begin to be an adulteress, after that she shall wittingly lie with an other woman's husband. Even as in the right of lands, so long is a man rightly termed, a lawful possessor without any fraud, as he is ignorant that he possesseth an other man's land: but when he shall know it to be an other man's possession, and doth not then depart from it, then shall he be reputed an unlawful possessor, and then is he rightly called a wrong dealer. God forbidden therefore, that by compassion not human, but vain, we should so sorrow, when wickedness is corrected, as though Marriages were broken. Namely, in our Lord his City, in his holy hill, 
Matrimony a Sacrament.  that is the Church, where not only the bond of Marriage, but the Sacrament thereof is so commended, that it is not lawful so much as to the husband himself, to grant his wife unto an other man. Which thing yet in the Roman common wealth, it is said, Cato did, not only without blame, but also commendably.  
But I need not dispute any farther in this point, sigh they themselves, to whom now I answer, dare not affirm that this is no sin, nor yet deny it to be adultery, lest they should be convinced manifestly to gainsay our Lord himself, and his holy Gospel. But whereas they are of opinion, that such should be first admitted to the Sacrament of Baptism, and to our Lord's Table, although with open mowth they refuse correction, yea rather that no admonishment should at all be given them of this fault, but that afterwards they should be taught, that if they will take upon them to keep the commandments, and to amend their fault, they should be accounted among the good corn, but if they contemn the same, they should be tolerated among the cockle: in this saying they show plainly enough, that they do neither defend these crimes, neither yet esteem them as light, or no crimes. For what Christian man is there of any towardness, that will esteem adultery as a small, or as no crime? Notwithstanding, they persuade themselves, that the manner and order how these faults and crimes in others, may either be corrected, or tolerated, they have found out in the holy Scriptures, when they say: thus did the Apostles: bringing forth for that purpose out of their write, some testimonies, where they find, that the Apostles firste taught the Doctrine of Faith, and afterwards delivered the precepts of manners.  
Whereupon they gather and infer, that only the rule of faith must be showed, and opened to them, which come to receive Baptism: but the precepts of good life must be given after Baptism: As though they read some of the Apostles Epistles, disputing of only Faith, written to such as were not yet baptised, and some other Epistles disputing of good life, written to such as were already baptised. But now whereas it is well known, that the Apostles wrote their Epistles only to Christians already baptised, why yet do their Epistles then contain both these precepts? I mean, precepts touching faith, and precepts touching good life? But wherefore should they not so do? Think these men (trow we) that to such as come to be baptised, we ought not to geave both, and to such as are baptised we must geave both? Which if they think absurdly spoken, then let them confess, that the Apostles in their Epistles gave their doctrine perfect, of both those points: but therefore to have most commonly begun with Faith, and then to have followed with that which appertaineth to good life, because that in man himself, though faith go before, good life can not follow.  
For what so ever man seemeth to do as well, unless it be referred to piety, which is to God, it must not be called a good work.  
Now if some foolish and unskilful persons would think the Epistles of the Apostles to have been written to Cathecumenes, and such as are not yet baptised: truly then must they withal confess, that precepts of good manners agreeable with faith, are together with the rules of faith to be opened and taught unto such are as not yet baptised. though perhaps by this their disputation and reasoning, they will have us to say, that the former parts of the Apostles Epistles, wherein they spoke of faith, were to be read of the Cathecumenes, and the latter parts, wherein precepts are given how Christians should live, to be read of the faithful. Which is to fond a thing to be spoken of.  
Their Doctrine therefore hath no proof out of the Apostles Epistles, nor argument to persuade us to think that those which are to be baptised should be instructed in faith only, and those that be baptised, instructed in good life, by reason that in the former parts of their Epistles, they commended faith, and after consequently exhorted the faithful to live well. For although, that be in the first place, and this in the later place, yet are both, by one undivided manner of speech, most often to be taught: both to the Cathecumenes: both to the faithful: both to them that are to be baptised, and both to them that are already baptised. To the one, that they may learn: to the other, that they forget not what they have learned. To the one, that they may profess: to the other, that they may continue in most holsesome and sound doctrine. To the Epistles then of Peter, and of john, out of the which they bring certain testimonies, let them add both the Epistles of S. Paul, and of all the other Apostles, and understand them all, so to be written, as that they would have first faith, and then manners to be jointly spoken of. And this to be their meaning, I have (if I be not deceived) evidently declared unto you.   

That it behoveth men not only to know, but also to lead a good life, before they come to receive Baptism. THE VIII. CHAPTER.  

An Objection.  BUT in the Acts of the Apostles (say they) Peter spoke in such sort to the three thousand, which hearing his word were in one day baptised, as that it may appear he preached unto them only the faith, whereby they should believe in Christ. For when these men had said unto Peter, What shall we do? 
Actor. 2.  He answered them: Do ye penance, and be ye baptised every one of you, in the name of our Lord jesus Christ, into the remission of sins, and ye shall receive the gift of the holy Ghost. Answer. But how then is it, that they do not mark these words: Do ye penance? For therein is expressed a throwing away of the old life, that they which be baptised, may put on a new. But to whom is that penance, which is done from dead works fruitful and available, if he persever in adultery, and other wickedness, wherein the love of this world is wrapped?  
But he meant (say they) that they should only do penance for their infidelity, 
An objection.  because they believed not in Christ. Answer. A marvelous presumption (I will not term it now more grievousely) that hearing it said: 
Ephes. 4.  Do ye penance, they will think the only acts of infidelity are spoken of, sigh that in the Doctrine of the Gospel it is plainly taught, that the old life must quite be changed into a new. In which place also, and even in the same sentence the Apostle sayeth: Let him that did steal, steal no more, and so forth: where more at large he prosecuteth the same matter, teaching what it is to put of the old man, and to put on the new. 
Ephes. 4.  And yet if they would have marked, but these very words of S. Peter, which they allege, they might have had good cause, better to consider of the matter. For when he had said: Do ye penance, 
Actor. 2.  and be ye baptised every one of you, in the name of our Lord jesus Christ into remission of your sins, and ye shall receive the gift of the holy Ghost: For to us is this promise made, and to our children, and to all, as many as it shall please our Lord God to call, be they never so fare of. He that wrote the book, immediately added these words: And he testified this in many other words, saying: Withdraw yourselves from this wicked world. And they most greedily receiving and embracing his words, believed, and were baptised, and three thousand souls gained and won in that one day.  
Now who seethe not here, that in those many other words (which the writer of the Acts (S. Luke) for length omitteth) S. Peter earnestly laboured, that they should withdraw themselves, from this wicked world? For even the sentence itself is briefly showed for the enforcing and persuading whereof S. Peter used those many other words? For the sum and effect of his whole persuasion is plainly set down, when it is said: Withdraw yourselves from this wicked world. But how this thing should be done, Peter gave proof in many other words. In which words (no doubt) was comprised the condemnation of dead works, which the lovers of this world wickedly do commit: and the commendation of good life, which they should observe and follow, that withdraw themselves from this wicked world. Now therefore, if they think good, let them persuade us, that he withdraweth himself from this wicked world, who believeth only in Christ: yea though he purpose to persever in such vices as he liketh, even to the very open profession of adultery. Which if it be abominable to say, then let them which are to be baptised, not only hear what they ought to believe, but also how they may withdraw themselves from the works of this wicked world. For at that time and place must they learn, how they ought to live, after they do believe.   

What it is to preach Christ: And of the Baptism of the Eunuch. THE IX. CHAPTER.  
THE Eunuch (say they) whom Philip baptised, 
An Objection. Act. 8. Answer.  said nothing else: but I believe that jesus Christ is the Son of God. And in this profession he was presently baptised. What? Will you therefore that men should only make that answer, and so be baptised forthwith? Is there nothing to be asked by the instructor, or to be professed by the believer, touching the holy Ghost? Nothing touching the holy Church? 
The holy Church professed in the Creed, by the Catecumenes.  Nothing touching the remission of sins? Nothing touching the resurrection of the dead? Lastly, nothing touching Jesus' christ himself, but that he is the Son of God? Is there nothing to be learned or professed touching his incarnation of the Virgin? His Passion, his death on the Cross, his burial, Resurrection the thirde day, or of his Ascension and sitting on the right hand of his Father? For if when the Eunuch had answered: I believe that jesus Christ is the Son of God, it seemed he had done that which was sufficient to be presently baptised, and so to go his way: then why do we not follow that only, and let pass those other things which we must needs express, even when the straightness of time doth urge present Baptism, by ask questions, whereunto he that is to be baptised, must in all points answer: yea though he have not been able to know them without the book? But if the Scripture forbore the reporting, and left to our supposing and understanding, those other things which Philip did, with the Eunuch then to be baptised, and in that it saith: Philip baptised the Eunuch, would us to understand, that all other things requisite thereunto, were firste complete and finished (which although for shortness sake they be not in the Scripture spoken of, yet by the course of the tradition, 
Tradition, where Scripture faileth.  we know they were to be fulfilled) then in like sort also, where it is written, that Philip preached the Gospel and our Lord unto the Eunuch: We can not doubt, but in that instruction, all was said unto him, that pertain unto the life and manners of him that believeth in our Lord jesus. For to preach Christ, is not only to tell what is to be believed concerning Christ, but also what things are to be observed of him, who cometh to the unity of his mystical body: yea and throughly to open all things which are to be believed of Christ, not only whose Son he is, of whom he was begotten, as touching his Divinity, and of whom as touching his humanity, what he suffered, and wherefore, what is the virtue of his resurrection, what gift of the holy Ghost he promised and gave unto the faithful, but also what manner of members he seeketh to be head unto, to teach, to love, to deliver, and bring to everlasting life and glory. When these things are opened at some time briefly, and in few words, at an other time largely and amplely, than Christ is preached. And yet not only that which pertaineth to faith, but also that which concerneth the manners and works of the believers, is declared.   

What it is to know Christ crucified, and who loveth God and his neighbour. THE X. CHAPTER.  
IN this sense also is that to be taken, 
An other Objection.  which they allege out of S. Paul, saying: I said among you, 
1. Cor. 2.  I know nothing but jesus Christ and him crucified. Which words they think to have been so spoken, as though nothing else had been taught them, but that they should firste believe, and afterward being baptised, should learn all such things as appertain to life and manners. This (say they) did at the full suffice the Apostle, who said unto them, that: although they had many schoolmasters in Christ, 
1. Cor. 4.  yet had they not many Fathers, for he had by the Gospel begotten them in jesus Christ.  
If then he which begat them through the Gospel, Answer. although he thanked God, that he had baptised none of them but Crispus, Gaius, and the family of Stephana, taught them no more but Christ crucified: what if some man should also say they had never heard of Christ his Resurrection when they were begotten through the Gospel? 
1. Cor. 1.  Which if these men will not stick to grant to, then let them remember, what he said in an other place to the very same his scholars. Thus he sayeth: I have firste opened unto you that jesus died according to the Scriptures, was buried, and risen again the thirde day according to the Scriptures: Now if they will say, that this point of Christ's Resurrection is contained in the Doctrine of of Christ crucified, then let them also know, that in Christ crucified, men do in deed learn many other things: 
Rom. 6.  Namely this also, that our old man is crucified with Christ: that the body of sin be brought to naught, and that we be no longer slaves unto sin. 
Galat. 6.  And therefore thus saith he of himself: but God forbidden I should glory but in the Cross of our Lord jesus Christ, through whom the world is crucified unto me, and I unto the world.  

How we learn Christ crucified.  Let them then mark, and consider how Christ crucified is taught, and learned: and let them understand, that this is one point of our lesson, when we learn Christ crucified, that we in his body be crucified unto the world. In which phrase is understanded all manner bridling of our evil concupiscences. Hereof it followeth, that to such as have learned Christ crucified, open advouteries can in no wise be permitted. For the Apostle Peter doth also admonish us of the Mystery of Christ's Cross that is, of his Passion, that they which, are consecrated therewith, should cease to sin: saying thus. 
1. Pet. 4.  Christ therefore having suffered in the flesh, arm ye also yourselves with the same mind: for he which is dead in the flesh, hath ceased to sin, that he may now live the rest of his time in the flesh, not after the lusts of men, but after the will of God, etc. And so forth: Where consequently he showeth, that he truly appertaineth to Christ crucified, that is to say, hath suffered in his flesh, who being crucified in his body to all carnal lusts, liveth well according to the Gospel.  
But what a thing is this, Objection that they think also those two commandments, whereon our Lord sayeth, that all the law and the Prophets do depend: 
Math. 22.  do confirm this their opinion, reasoning thus? God uttered firste this commandment: 
Deuter. 6.  Thowe shalt love thy Lord God with all thy heart, with all thy soul: and with all thy mind: 
Levit. 19  And after this he uttered the seconde like unto this: Thowe shalt love thy neyghhour as thyself: Ergo, the firste pertaineth to him that is to be baptised, where the love of God is commanded: and the seconde pertaineth to them that are already baptised, where the order of conversation with men seemeth to be taught. Answer. 
1. joan. 4.  For here they forget clean that which is other where written: If thou love not thy brother, whom thowe seest, how canst thou love God, whom thowe seest not? And an other saying also in the same Epistle of S. john: If a man love the world, the love of the Father is not in him. For whereunto belongeth all the wickedness of evil life, but unto the loove of this world?  
And hereof it followeth, that the firste commandment, which they think belongeth to them that are to be baptised, can by no means be observed without good works. I will not stand any longer herein. For if we mark well, we shall find these two precepts so to depend the one of the other, that neither the loove of God can be in man, if he love not his neighbour: nor the love of his neighbour, if he love not God. But to the matter now in hand this which we have said of these two precepts sufficeth.   

What is signified and meant by the coming of the Israelites out of Egypt. THE XI. CHAPTER.  

An other Objection. Exod. 14. Exod. 20. Answer.  BUT the people of Israel (say they) was firste led through the red sea whereby baptism is signified: and afterward received the law wherein they should learn how to live. If this example helpeth them, then why do we deliver so much as the Crede to such as are to be baptised, and make them to rendre it us again? For no such thing (you wot) was done to them, when God through the red sea, delivered them from the Egyptians. But again, if they will have this their opinion to be signified by the Mysteries that went before, 
Exod. 12.  as by the posts sprinkled with the sheep's blood, and by the sweet bread of sincerity and truth, why do they not also consequently understand, that their departing from the Egyptians signifieth a departure from sin, which they that are to be baptised do profess? For hereunto agreeth well that, which was said by S. Peter. 
Act. 2.  Do ye penance, and be ye baptised every one of you in the name of our Lord jesus Christ: as though he should say: Depart ye from Egypt, and pass through the red sea. And therefore in the Epistle written to the Hebrues, when mention is made of the firste beginning and rudimentes of them which are baptised, there is plainly expressed repentance from dead works. For thus he sayeth: 
Hebr. 6.  Wherefore letting pass the beginnings and rudimentes, whereby we were entered into the knowledge of Christ, let us look, and have regard, to the end and consummation: not laying again the foundation of penance from dead works, and of the Faith, which we ought to have in God, the doctrine of the water of regeneration, of the imposition of hands, of resurrection of the dead, and of the last and eternal judgement. All which things the Scripture there doth sufficiently, and clearly witness to appertain to the entry of the novices in the faith.  
But what other thing is penance from dead works, than a renouncing of such things, which must be mortified in us that we may live? Of which kind if adulteries and fornication be not, what is to be named among dead works? But yet the profession of renouncing such works doth not so suffice, except also all sins past, which do as it were follow and pursue us, be taken away and destroyed by the foont of regeneration: no more than it sufficed the Israelites to depart from Egypt, except the multitude of enemies, which followed them, had perished in the same waves of the sea, which opened themselves to the passage and delivery of God's people. He therefore that professeth he will not forsake his adultery, how may he be led through the red see, when he yet refuseth to depart out of Egypte? Again they do not mark, that in that Law which after the passing of the red sea was given unto that people, the first commandment is: Thou shalt have none other Gods but me, thou shalt not make to thyself any Idols, 
Exod. 20.  nor the leeknesse of any things which are in heaven above, or in the earth beneath, or in the water, or under the earth, thou shalt not adore nor serve them, with the rest pertaining to that commandment. Let these men than affirm (if it leake them) against their own assertion, that even the worshipping of one God, and fleeing of Idolatry is not to be preached to them, which are yet to be baptised, but to them which are all ready baptised: and so let them no more say, that to them which are to receive Baptism, the faith only which is to be had in God, is to be preached, and after the receiving of that Sacrament they are to be instructed of good life, as of a second precept teaching that, which belongeth to the loove of their neighbour. For the law which the people received after the passage of the read sea, as it were after Baptism, containeth both. Neither was the distribution of the commandments so made, that before the passing of the read sea, the people was taught to beware of Idolatry: and after they were passed, were taught, that their Father and Mother were to be honoured, that they should not commit adultery, not kill: and such leek orders of a good and innocent conversation among men.   

That such as will not change and amend their wicked life, are not to be received to Baptism. THE XII. CHAPTER.  
IF therefore any man so come to the requiring of holy Baptism, that he profess, he will not depart from the sacrifices of Idols, except it be perchance after when he list himself, and yet doth presently require Baptism, and earnestly pray that he may be made the temple of the living God, being not only an Idolater, but also a continuer in most wicked sacrilege: I ask of those men, whither they would think him so much as to be allowed for a Cathecumene? No doubt they will cry, he ought not. For we can not judge otherwise of their meaning. Let them therefore render a reason by the testimony of the Scriptures, (which they think so to be understanded) how they dare repel any from receiving Baptism, which will protest, and say thus: I have learned, and I worship Christ Crucified: I believe jesus Christ to be the Son of God: Differre me no longer. 
Acto. 8.  Requier no more of me. The Apostle would not them, whom he did beget through the Gospel, to know any thing else for that time, but Christ Crucified: And Philippe, after that the Eunuch had pronounced, that he believed jesus Christ to be the Son of God, did not delay the baptising of him. Why then do you forbid me the worshipping of Idols? And why refuse you to admit me to the Sacrament of Christ, except I do first depart from Idols? I have learned to worship Idols from my childhood. I am rooted in it by a long custom: I will leave then when I am able: and when it shall be convenient: but though I do not, let me not yet end my life without the Sacrament of Christ, lest perhaps God ask my soul at their hands.  
What, think we, would they answer to such a man. Would they have him admitted? God forbid. I do not believe them to be so fare gone. What then will they answer to him that shall so say? Yea, and that shall add farther that nothing ought to be said unto him (at the least before baptism) of forsaking Idolatry, no more than that former people heard thereof, before their passage through the red sea: because the law which they received, after their delivery out of Egypte, taught them that.  
Truly they would say to that man: Thou shalt become the temple of God, when thou hast received Baptism. But the Apostle sayeth, 
2. Cor. 6.  what hath the temple of God to do with Idols? But why then do they not see, that it is leekewise to be said: Thou shalt become the member of Christ, when thou hast received Baptism? The members of Christ can not be the members of an harlot. For thus sayeth the Apostle also in an other place: 
1. Cor. 6.  Err not, for neither fornicators, nor servers of Idols, nor divers others which he there reckoneth up, shall inherit the kingdom of heaven. How then is it that we exclude from baptism Idolaters, and think meet to admit fornicators. When both to these, and to other evil livers, the Apostle sayeth: And truly such have you been, but now you are washed, sanctified, and justified in the name of our Lord jesus Christ, and in the spirit of our God? What is then the cause, that when it appeareth we have power to repel both sorts, yet I permit the fornicator coming to baptism to remain in his lewdness, and do not permit the Idolater? Especially when I hear it spoken both to the one and to the other, this have you been, but now are you washed.  
But the ground of these men's error is, that they think all such which believe in Christ, 
The error, which S. augustin in this work confuteth.  and have received the Sacrament of Baptism, are sure to be saved, but yet through fire, though they be so negligent in correcting their manners, that they live extreme wickedly. Whereof I shall by and by see by God's help, what is to be thought and judged according to the Scriptures.   

Works of faith should go before Baptism. THE XIII. CHAPTER.  
BUT as yet I will stand a while upon this question, wherein they hold, that such as are baptised should be instructed in good life, and such as come to be baptised, only to be instructed in the faith. Which if it were so (besides so many things which we have said already) john Baptist would not have said to them that came to his baptism: Generation of Vipers, 
Matt. 3.  who shown you to fly from the wrath to come? Do ye therefore worthy fruit of penance etc. In which words he warneth them not of faith, but of good works. In like manner to the soldiers saying, what shall we do? He said not: believe first and be baptised, and afterward ye shall know what you must do: 
Luca. 3.  but he foretold them and forewarned them (that in deed like a forerunner he might prepare and cleanse their life, against our Lords coming into their heart) saying: Vex no man, slander no man, content yourselves with your wages. Likewise to the Publicans ask what they should do: exact (saith he) no more than that which is appointed to you. Th'evangelist thus briefly reporting these things (for he needed not at large to put in the whole Catechisms) gave sufficiently to understand, 
The holy Scripture reporteth not all things.  that it appertaineth to his duty, who instructeth the person to be baptised, to teach him and instruct him in good life. Now in case these men had answered john flatly, we will not do worthy fruits of penance, we will slander, we will vex, we will exact those things which are not dew unto us, and yet notwithstanding after this their protestation, john had baptised them, yet could it not therefore be said in this matter (whereof now our question is) that when a man cometh to be baptised, he should not be instructed to lead a good life. But to pass over other things, let them remember and mark, what our Lord himself answered when the  man asked of him, what good he might do to attain the life everlasting: 
Matt. 19  if thou wilt (saith he) come unto life, keep the commandments: When he had asked what commandments, our Lord rehearsed to him the precepts of the Law: Thou shalt not kill, Thou shalt not commit advoultrie, and so forth. Whereunto when he had answered, that all these things he had done from his youth, than did our Lord add farther the precept also of perfection: that selling all that he had, and bestowing in alms on the poor, he should have treasure in heaven, and follow the same Lord. Let them behold therefore and mark that it was not said unto him, he should believe and be baptised (by which only help these men think, a man may come to life) but the precepts of manners and works were given unto him: which yet can not be kept or observed without faith. Neither because our Lord seemeth here to have omitted the insinuation of faith, do we therefore prescribe and content ourselves, that only precepts of manners should be opened to them that desire to come to life. For both be mutually knit together (as I said before) because neither the love of God can be in a man that loveth not his neighbour, neither the love of his neighbour in him which loveth not God. Therefore do we find, that the Scripture doth sometime mention the one without the other, now faith, now works, each for a full and perfect doctrine, to the end we may thereby understand, that one of them can not be without the other. For why? He that believeth God, aught to do that which God commandeth: and he that therefore doth, because God commandeth, must of necessity believe God.   

That only faith doth not suffice to salvation without good works. THE XIIII. CHAPTER.  
LET us now therefore look unto that point, 
The principal point of this Treaty, and well to be marked.  which is to be beaten forth of all religious hearts, lest by a lewd security they lose their saluation, if they think only faith to suffice to the obtaining hereof, and be negligent to live well, and to keep on in the way of God by good works. For even in th'Apostles time some not understanding certain dark sentences of the Apostle Paul, thought him to say: Let us do evil, that good may come: because he had said: the law entered, 
Rom. 5.  that offence might abound, but where offence abounded, there was grace the more abundant. Which saying of S. Paul is true in this sense, that men receiving the law, and most proudly presuming of their own strength and ability, to keep it: not by right faith calling upon the grace of God, to overcome their evil concupiscenses and lusts against the law, were justly burdened beside the transgressing of the law, with more, yea and more grevous offences. And so extreme gilt compelling them, they fled to faith. 
Psal. 120. Rom. 5.  Whereby, they might deserve the mercy of pardon, and help of our Lord, which made heaven and earth, that charity being, through the holy Ghost poured in their hearts, they might do with love those things, which were commanded against the concupiscenses and lusts of this world, 
Psal. 15. Rom. 7. How s. Paul is to be understanded.  according to that which was foresaid in the psalm: their infirmities were multiplied, and then they made haste. Therefore where the Apostle saith: He thinketh man to be justified by faith without the works of the Law: he meaneth not, that after faith received, and professed, the works of justice should be contemned, but that every man may know, that he may be justified by faith, 
This is meant of the first justification See the Treaty before.  though the works of the Law have not gone before. For they do follow him that is justified, they go not before him, that is to be justified. Of which matter I need not farther to dispute in this present work. Namely since I have upon this question already set forth a large book which is entitled: Of the letter and the spirit. 
Note, how old the heresy is of only Faith.   
Because therefore this opinion was then even in the Apostles time sprung up, the other Apostolical Epistles of Peter, john, james, and juda, do chief direct their intention and purpose against the same opinion: so fare that they plainly 
* Therefore Luther thought good utterly to reject the Epistle of S james, in his write against king henry the viij. Galat. 5. 1. Cor. 13. Rom. 13.  affirm, faith without works to profit nothing: as Paul himself also defineth, not every faith whereby a man may believe in God, but that to be the healthful, and Evangelicall faith, whose works proceed of Charity: that faith (saith he) which worketh through love or Charity. For which cause also he showeth, the same faith, which some men think to suffice unto salvation, to be so fare from profiting any whit, that he saith: If I have all faith, so as I may remove mountains, and yet have not Charity, I am nothing. But where this faithful Charity worketh, there without doubt is good life. For, the fullness of the Law is Charity. Wheruppon to make the matter plain, Peter in his second epistle, where he exhorteth unto holiness of life, and works, and foreshowed, that this world should pass away, but new heavens, and new earth, was to be looked for, which shall be given to be inhabited of the just: that they might hereby take good heed how they lived, to become meet and worthy of that habitation, knowing that out of certain dark sentences of S. Paul some lewd persons, had taken occasion, to be careless of well living, 
Note.  as being sure of their salvation which is in faith, said: that certain things there were in S. Paul's Epistle most hard to be understanded which men did pervert euen as they did other scriptures, to their own destruction: (whereas yet the same Apostle Paul thought (no doubt) of the everlasting saluation (which is not given but to good livers, even in such sort, as the other Apostles did): Peter, I say, knowing, this, 
2. Pet. 3.  sayeth as followeth: All these things then perishing, of what sort ought ye to be in holy conversations, and works of piety, expecting and hastening to the presence of the day of our Lord, by the which the heaven's burning shallbe loosed, and the elements by the heat of fire dissolved. But we look for according to his promises, new heavens, and a new earth, wherein justice inhabiteth. Wherhfore (most dear beloved) sins you look for these things, labour that ye may be found before him sound, and without spot, in peace: and think the patiented expecting of our Lord to be healthful unto you, even as our dearest beloved brother Paul wrote, unto you, according to that wisdom, which was given unto him, speaking of these things, in manner in all his Epistles, wherein are some things hard to be understanded, which unlearned, and wavering persons do pervert, even as the rest of the Scriptures, to their own destruction. You therefore (dear beloved) now foreknowing these things, be ye beware lest being seduced into the errors of such as be false, ye fall from your strength. But increase in grace, and the understanding of our Lord, and Saviour jesus Christ: to him be glory both now and for ever.  

james. 2.  But james is vehemently offended against them which conceive faith to be of value unto salvation without works, in so much that he compareth them even with divelles', saying: Thou believest that there is one God: Thou dost well, and the divelles' also believe so, and tremble thereat. 
Marc. 1. Matt. 16.  What could be said more truly, more briefly and more vehemently? Verily we read in the Gospel, that the divelles' said no less, confessing Christ to be the son of God: which saying yet in them was rebuked, though in Peter praised and commended. 
jac. 2. Note.  What shall it profit you (my brothers) saith james, if a man say he have faith, but have not works? can faith save him? He saith also in the same place: that faith without works is dead. How fare then are they deceived, that by a dead faith, promise unto themselves everlasting life?   

Faith and good works together are required for the attaining of salvation. THE XV. CHAPTER.  
WHEREFORE we must diligently consider, how that sentence of the Apostle Paul, which in deed is hard to be understand, ought truly to be taken: where he sayeth: 
1. Cor. 3.  for other foundation can no man lay, but that which is laid, which is Christ jesus. But if a man build upon the foundation, gold, silver, precious stones, blocks, hay and stubble, every man's work shallbe showed: for the day of our Lord shall declare it, because it shallbe revealed in fire, and the fire shall try what every man's work is. If the work that any man hath builded thereon, do tarry, it shall receive reward, but if any man his works do burn, it shall receive hurt, but himself shallbe saved, so yet as by fire. Which words of the Apostle some do so expound, that they be said to build upon this foundation, gold, silver, and precious stones, who do add good works unto the saith, which is in jesus Christ: and they to build hay, blocks, and stubble, who having the same faith, do evil works. Whereupon they think, that through certain pains of fire, these later kind of men may be purged and made meet to receive salvation, through the merit of the foundation, whereupon they build. If this opinion be true, than we grant, that these men upon a charitable consideration, do labour that all persons should without difference be admitted to baptism: not only men and women that be adulterers, pretending false marriages, against God's ordinance, but also common harlots persisting in their most filthy profession: whom surely no Church (how meanly so ever it were governed) hath used to admit, though they first forsook that shameless prostitution of themselves. But by this their opinion, why they should not absolutely be admitted, I see not. For who had not rather, that such as laying first the foundation, though they heap thereon blocks, hay, and stubble, should not (though with somewhat the longer fire) be purged, then to perish everlastingly? But than should those texts be false, which are clear, and have in themselves no darkness, or ambiguity at all: If I have all faith so as I may remove mountains, 
1. Cor. 13.  and yet have no charity, 
jac. 2.  I am nothing. And what shall it avail (my brothers) if a man say he have faith, and yet have no works: can his faith save him? That also shall be false, where it is said: Be not deceived, 
1. Cor. 6.  for neither fornicators, Idolaters, Adulterers, effeminate persons, offenders against kind, nor thiefs, covetous persons, Dronckards, slanderers, or extortioners, shall inherit the kingdom of heaven. 
Gala. 5.  Then also is that false: Manifest are the works of the flesh, which are, fornications, uncleanness, lechery, idolatry, witchcraft, enmity, contentions, emulations, stomaching, dissension, heresy, envy, drunkenness, gluttony, and such like, which I foretell you, even as I have done heretofore, that they which do such things, shall not possess the kingdom of heaven. These places, I say, by their opinion shallbe all false. For if they only believe and be baptised, though they persever in such evils, they shallbe yet saved through fire: say they. And so they that are baptised in Christ, yea though they do such things, shall possess the kingdom of heaven which S. 
1. Cor. 6.  Paul denieth. Again in vain is it said: such have you been, but you are now whasshed, if they that be washed and baptised, remain yet such. In vain also may that seem to be spoken by Peter: 
1. Pet. 3.  Even so in like manner doth baptism save you, not the laying down of the filth of the flesh, but the testimony of a good conscience. For by them, Baptism saveth even those which have the worst consciences, and full of all wickedness and iniquity: yea though they be not changed by any penance, from those evils. For through the foundation, which in the same Baptism is laid, they shall be saved: (say they) though it be by fire. Neither do I see to what purpose Christ said: If thou wilt come to life, keep the commandments: 
Matth. 19 Nota.  or why he taught those things that pertain to good works, if without keeping them a man may come to life, 
jacob. 2.  by only Faith, which without works is dead. And how shall that be true, that to them which he will put on his left hand he shall say: Go ye into everlasting fire which is prepared for the devil and his angels, where he blameth them, 
Matth. 25  not because they did not believe, but because they did not good works. For truly lest any man should promise unto himself eternal life, by faith, which without works is dead, therefore did he say he would call out and separate all nations, 
Nota.  which being mingled together did feed as it were in one and the same pastor, that it may plainly appear, those they are, that shall say unto him: (Lord, when did we see thee suffer such and such things, and did not minister unto the?) who believing in him, did not care to work good works: as though by their dead faith, they should come to everlasting life. But what? Shall they (trow we) go into everlasting fire, which leave the works of mercy undone, and shall not they go, which have taken away other men's goods, and have been unmerciful again themselves in corrupting within themselves the temple of God? as though the works of mercy did profit any thing, without Charity, considering that the apostle sayeth: 
1. Cor. 13.  If I geue all my good unto the poor, and have not Charity, it availeth me nothing. Or may a man love his neighbour as himself, which doth not love himself? 
Psal. 10.  For he that loveth iniquity, hateth his own soul. Neither can that be said here, which some do say, and so deceive themselves, that it is termed everlasting fire, but not everlasting burning. For they think, that they to whom for their dead faith, they promise salvation by fire, should pass through a fire that shall be of itself everlasting, but that their burning, that is the operation of the fire upon them, should not be everlasting. For this also our Lord overseeing, 
Matt. 25.  concluded thus: So shall they go into everlasting burning, but the Just into everlasting life. Their burning therefore shall be everlasting, even as the fire is, and the truth itself sayeth, that they shall go into this fire, in whom he hath showed not faith, but good works to have failed. If therefore all these places and others innumerable which may be found, spoken without any ambiguity, throughout all the Scriptures, shallbe false: then may that understanding be true of blocks, hay, and stubble, that they shallbe saved through fire, which holding only faith in Christ have neglected good works. But if these say be true, and clear, then without doubt an other understanding must be searched out, in that sentence of the Apostle, which may justly be placed among those, which Peter said to be in his write hard to be perceived: which men must not pervert to their own destruction, by assuring the wicked of salvation, against these most manifest testimonies of the Scriptures, namely where they do most obstinately continue in their wickedness, and be not turned by amendment or penance.   

What faith it is that saveth a man, and what it is to believe in Christ, also the exposition of the place of S. Paul. THE XVI. CHAPTER.  
HERE perhaps it may be demanded of me, what I myself think of this saying of S. Paul the Apostle, and how I think it to be understanded. I confess, I had rather hear in this point men of more learning, and understanding, that might so expound and lay forth the same, that all those places of holy Scripture, which I have before alleged, might remain true, certain and undoubted: and even so of other texts also not by me rehearsed, whereby the Scripture doth most evidently witness, that no faith profiteth, but only that which the Apostle defineth: to wit, that, which worketh through loove and Charity: 
Galat. 5.  and that the same faith without works, can save no man, either without fire, or by fire. For if it may save by fire, than yet it saveth: but it is absolutely, 
jacob. 2.  and plainly said: what availeth it a man to say, he hath faith and yet wanteth works? can his faith save him? Yet will I say, as briefly as I can, what I myself think of this sentence of the Apostle, which is hard in deed to be understanded. My former protestation always reserved, where I said I had rather hear, and geue place to my betters. 
1. Cor. 3.  Christ is the foundation in the work of the wise and circumspect builder. This needeth no exposition. For it is plainly said: Other foundation can no man lay, besides that is laid, which is Christ jesus. But if Christ be the foundation, then without doubt the faith of Christ is the foundation. 
Ephes. 3.  For, Christ dwelleth in our hearts by faith, as the same Apostle saith. Now the faith of Christ is none other, then that which the Apostle defineth, to wit, that which worketh, through loove and Charity. For the faith of the devils, wherewith they believe also, yea and tremble, and confess jesus Christ to be the Son of God, can not be taken for the foundation. Why so? Because that is not a faith which worketh through loove: but is a faith wrested out by fear. The faith therefore of Christ, the faith of Christian grace, that is to say, the faith, which worketh through charity, being laid in the foundation, suffreth no man to perish. But now what it is, to build upon this foundation gold, silver, precious stones, and blocks, hay, and stubble: if I shall labour exactly to expound, I fear lest the very exposition itself will become somewhat hard also to be understanded. Yet will I endeavour, so fare as our Lord shall give me grace, both briefly, and as plainly as I can, to open that I think. Behold, he that sought to learn of the good Master and teacher, what good he might do to come to everlasting life, had this answer, 
Matth. 19  if he would come unto life, he should keep the commandments. And when he asked further, what commandments? It was said unto him, 
Exod. 20.  Thou shalt not kill. Thou shalt not commit adultery: thou shalt not steal. Thou shalt not give false witness. Honour thy Father and Mother: Loove thy neighbour as thyself. To the end that doing these things, he might hold the faith of Christ: that faith no doubt, which worketh through love. For he could not love his neighbour as himself, except he had received the love of God, without the which he could not love himself. But if he would further do that, which our Lord there added, saying: If thou wilt be perfect, go and sell all that thou haste, and geave to the poor, and thou shalt have treasure in heaven, come and follow me: then should he have builded upon that foundation, gold, 
1. Cor. 7.  silver and precious stones. For he would not then have thought, but of those only things that pertain to God: how he might please God: and these thoughts to please God, are as I think, gold, silver, and precious stones. But now if he had yet a certain carnal affection and love toward his richesses, though he gave great alms thereof, and neither would for the increase thereof, attempt any fraud or extortion, or for fear of diminishing or losing them, 
Take heed Reader, lest thou lose the foundation, by loving to much worldly things,  fall into any lewd or wicked doing (for by so doing he should quite lose the foundation itself) but if (for the carnal affection, which as I said before, he bore to those goods) he could not without grief and sorrow lack them, than should this man build upon that foundation, hey, blocks, and stubble. Especially, if he had also a wife, and used her in such sort, that he would for her sake think the more earnestly of those things which appertain to the world, and how he might please her. Seeing then, that these goods loved with a carnal affection, are not lost without sorrow, for that cause they which so have and possess them, as long as they keep in the foundation that faith, which worketh through Charity, and do not by any means, or covetousness prefer those worldly pleasures before the loove of God, do by susteyning hindrance in the loss of them, attain yet by a certain fire of sorrow unto salvation. From which sorrow and loss a man is so much the more safe, and sure, by how much the less he hath loved those things, and enjoyed them in such sort, as though he had not had them. But he that either for the keeping, or for the getting of wordely riches committeth murder, adultery, fornication, idolatry, and such like, shall not because of the foundation, be saved through fire, but losing quite the foundation, shallbe tormented with everlasting fire.  
Wherefore that also which they allege out of the Apostle (thinking to prove thereby that only faith profitteth) where he sayeth: 
1. Cor. 7.  If the infidel party depart, let him, or her, depart: for a broother, or a sister, is not in such things subject unto bondage: 
The duty to God is to be preferred before the bond of wedlock  that is to say, that for the faith of Christ, even the very wife coupled in lawful Matrimony, should without fault be forsaken, if she will not tarry with a Christian man, only for this cause because he is a Christian: they mark not withal, that by the same saying of the Apostle she may very well, and lawfully be dismissed and put away, if she say unto her husband, I will not be thy wife, though thou heap riches unto me by theft, or except thou (now thou art a Christian man) use thy accustomed robberies, wherewith thou didst furnish our house: or any other kind of lewdness or wickedness, that her husband before had used wherewith she being delighted did either satisfy her lust, or get her living easily, or go the more gaily apparelled. For than he to whom his wife shall thus say, if he have truly done penance from dead works at his coming unto Baptism, and have in his foundation faith, which worketh through loove, without doubt he shall have more regard to the loove of the grace of God, then to the voluptuousness of the flesh, 
Gal. 5.  and will strongly cut away the member that doth offend him: and what soever sorrow of his heart he do by carnal affection to his wife, endure, by such separation, that lo is all the hurt that he shall suffer, that sorrow is the fire, by the which his hey being burned, he shall be saved. But if he so enjoyed his wife, as that he kept her not for concupiscence, but for charity and pity, to see if perhaps in time he might win her to the faith, yielding rather, then requiring, the duty of wedlock, truly he shall not be carnally sorry, when he is separated from such marriage. For why? he did not, though married, purpose any other thing, then godly, 
1. Cor. 7.  and how he might please God. 
Math. 5.  And by this means look how much the more he builded by such godly purposes, gold, silver, and precious stones, so much the less loss should he sustain: and so much the less could his building, which was not now of hey, but of substantial gold and silver, be burned with any fire. And thus whether men do suffer such things in this life only, or that after this life, some such judgments do follow, the saying of S. Paul thus expounded, doth not (I trow) vary from reason, or truth. How be it, if there be any other good exposition thereof, that my hap is not to choose or to light on, yet so long as we hold this, we are not forced absurdly to say unto unjust persons, 
1. Tim. 1.  rebels, traitors, the lewd and defiled killers of their fathers or mothers, murderers, fornicatours, offenders against kind, thiefs, bribers, liars, perjured persons, or such like, which are contrary to the sound doctrine, which is according to the Gospel of the glory of the blessed God: if ye do no more but believe in Christ, and take the Sacrament of his Baptism, though ye do not forsake your most wicked life, yet shall ye be saved.  
Neither can herein the woman of Chananee prescribe against us, because our Lord gave her at the firste, that she asked, 
Mat. 15.  when he had said before: It is not good to take the bread of children, and geave it unto dogs. For he being the searcher of the heart, saw her changed within, whom he praised by word of mouth. And therefore he said not: O dog, great is thy faith, but, O woman, 
Mat. 15.  great is thy faith. He changed his term, because he saw the affection changed in her, and known that of such his rebuking of her, was grown good fruit. But it were in deed to be marvelled at, if he had praised in her, 
jac. 2.  faith without good works, that is to say, a dead faith, and not such a faith as might work through love: which S. james was not afraid to call a faith not of Christians, but of Divelles. Finally, if they will not understand this woman of Chananee to have changed in her heart, her wicked works, and manners, when Christ by contempt and reproach rebuked her: then, whom so ever they shall find only to believe, and yet not only not to hid their wicked life, but freely to profess it, and never mean to change it: let them on God's name heal their children if they can, as the daughter of that woman of Chananee was healed, but let them not make them members of Christ, which will not forbear to be the members of an harlot. In deed they do not amiss understand, that he doth sin against the holy Ghost, and is without pardon, guilty of eternal sin, which till the very end of his life will not believe in Christ. But this were true, if they rightly understood what it were to believe in Christ. For it is not, to have the faith of Divelles, which is rightly called a dead faith: but to have that faith which worketh through love and charity.   

Such as obstinately continue in lewd and  life, should be put bacl from Baptism, and what it is to hid our Lord his money. THE XVII. CHAPTER.  
WHICH things being so, when we do not admit such unto Baptism, we go not about to pull up the cockle before the time, but we are loath to go farther and sow cockle as the Devil doth. Neither do we let or keep of him that is willing to come unto Christ: but by their own profession we convince them, that they have no will to come unto Christ. Neither do we forbid them to believe in Christ, but we plainly show, that they will not believe Christ, who do either say that it is not adultery, which he saith is adultery, or else do believe that adulterers may be his members, who (as he teacheth us by his Apostle) shall not inherit the kingdom of heaven: but are enemies to the sound doctrine, 
Gallat. 5. 1. Tim. 1.  which is according to the Gospel of the glory of the holy God. And therefore these men are not to be accounted among them, 
Luc. 4.  which came unto the marriage feast, but among them that would not come. For when they dare most openly gainsay the very Doctrine of Christ, and contrary the holy Gospel: they are not repelled when they come, but themselves refuse to come.  
But as for them who renounce the world, at the the least in words, though not in deeds: they come and are sown among the wheat, they are heaped up in the flower. They are numbered among the sheep, they are entered within the compass of the nets, and mingled among the Gheastes. But whether they be hidden and unknowen, or whether they appear and be seen, so they be within: then shall there be a reason to bear with them, when there is no mean or ability to amend them, and when we may not presume to separate them. But God forbid we should so understand, 
Mat. 13.  that which is written: They whom they found, were brought in to the marriage feast: both good and evil, that it should be thought, they brought in such as professed they would still continue evil. For then the very servants of the Master of the house, did sow cockle. And so should it be false which is written: but the enemy which soweth the same, is the Devil. But because this can not be false, therefore that the servants brought in both good and bad, is to be meant that they brought in such as were either secret and unknowen naught, or  after they were brought and let in, appeared to be naught. These words, good and bad, may also be meant to have been spoken in respect of common conversation of man's life: in which respect such as have not yet believed, are sometime either praised, or dispraised. And in this consideration our Lord admonished his Disciples, whom he firste sent forth to preach his Gospel: 
Mat. 10.  that into what City so ever they came, they should inquire, who was there worthy, that they might dwell with him, till they departed thence. For who shall be that worthy, but he that by the estimation of his own neighbours shall be counted good? And who unworthy, but he that is known among them for evil? Of both these kinds there come unto the faith of Christ. And so there are brought in both good and bad, when those that be evil do not refuse penance from their deed works. But if they refuse, then are they not repelled, being desirous to come in: but they themselves do by open denial, depart from entering in.  
Neither shall that servant be blamed or condemned among the slothful that would not bestow his Master's talent upon such as these are. 
Mat. 25.  For upon these he would have employed it: but they would not receive it. 
Of them that hid God's talon.  For this parable was propounded for them which will not take on them the office to be God's Minister or Steward in his Church, pretending a slothful excuse, that they will not make an account for other man's sins, which hear, and do not, that is to say, which receive, and render not.  
But when a faithful and diligent steward ready in laying forth, and most desirous of his master's gain, sayeth to the Adulterer, be no more an Adulterer: if thou wilt be baptised, believe Christ which sayeth, that this, which thou dost, is adultery: if thou wilt be baptised, be not the member of an harlot, if thou wilt be the member of Christ: and if he answer I will not obey, I will not so do, this man will not take our Lords true money, but rather will bring in to our Lord's treasure, his own forged and counterfeit coin. But if he would profess and promise to do it, and did it not, nor would be afterwards by any mean corrected, there would be found, what to be done with him, lest he be unprofitable to others, which could not be profitable to himself: to the intent that if there were an ill fish within the good nets of our Lord, yet should it not entangle our Lord's fishes in his naughty nets: that is to say, though he lead in the Church an evil life, yet should he not there institute an evil doctrine. For when such persons do defend such their evil deeds, or openly professing, that they will continue therein, are admitted to Baptism, they seem to teach plainly, that fornicatours and adulterers, yea though they continue in their wickedness to their life's end, shall possess the kingdom of God, and that they shall come to life and eternal salvation, 
jac. 2.  by merit of faith, which without works is dead. These are the naughty nets, which the fishers ought chiefly to beware of, if at the jest, by that parable of the Gospel, Bishops and other inferior rulers of the Church, are meant by the word fisshers, 
Mat. 4.  because it was said: Come ye, and I will make ye fisshers of men. 
See the fruit of evil doctrine.  For in good nets may both good and ill fishes be taken: but in evil nets good fishes can not be taken. For in good doctrine, both he may be good, that heareth and followeth, and he evil, which heareth and followeth not. But in evil doctrine, both he that taketh it for true, although he do not obey and follow it, is evil: and he that obeyeth and followeth it, is worse.   

It is no new Doctrine, that such should be kept from Baptism, who openly say, that they will continue in their lewd living. THE XVIII. CHAPTER.  
THIS truly is to be marvelled at, that our brethren which are otherwise minded, than we now defend, whereas they ought to depart from this so perilous an opinion, be it new or old, do yet say, that this is a new doctrine, whereby wicked men openly professing without shame, that they will persevere in their wicked deeds, are not admitted unto Baptism. As though they were wandering in some strange country, I know not where, and saw not, that harlots, players, and other such like professors of public filthiness, are not suffered to come to the Sacraments of Christ, till those their bonds be first loosed, and broken. 
The ancient custom of the church  Yet should such kind of people by these man's opinion be all admitted. But it is well, that the holy Church hath kept and continued this ancient and firm custom descending of that most clear truth, whereby it is assured, that those which do such things, shall not possess the kingdom of heaven. Hence it is, that they which refuse to do penance from those dead works, are not suffered to come unto Baptism. And if any have crept in, unless they afterwards being amended do penance, they can not be saved. But if drunkards, covetous persons, and slanderers, or committers of the like damnable vices, can not by their open deeds be convinced or reproved, yet are they sharply corrected, with precepts, instructions, and Catechisms. And then all such changing their wills into a better purpose, are seen to come unto Baptism. But if they have perhaps seen and noted some negligently, in some places to have usually admitted adulterers, 
Exod. 20.  whom not man's law, but God's law condemneth, that is to say, which keep other men's wives as their own, or women, which company likewise with the husbands of other women, they ought by those good usages of the Church endeavour to reform such evil do, that is to say, provide that neither these offenders be admitted, and not by these evil do to deprave the good and right order: by thinking it not meet or necessary so much as to instruct such, as desier Baptism, of the correction and amendment of their manners: and so consequently to admit all the professors even of those public villainies, that is, harlots, Bawds, sword players for life and death, and such like, yea though they continue in their evils. For concerning all those vices which the Apostle numbereth up, concluding that such as do those things, 
Galat. 5.  shall not possess the kingdom of God, they which have dew and earnest care of their charge, do (as is seemly and meet) blame and sharply rebuke such things when they be opened unto them: and such as do resist, and profess to continue therein, they do not admit at all to the receiving of Baptism.   

Of the false opinion of them, that say three only vices are to be punished by excommunication, and all other to be recompensed by alms deeds. THE XIX. CHAPTER.  
BUT some there be, that think that all other sins are easily recompensed by alms: and only three to be deadly, and to be punished by excommunication, until by a more severe penance they be healed: to wit, unchaste life, idolatry, and murder.  
It is not now needful to dispute what opinion this is, and whether it be to be corrected, or allowed, lest we draw this work which we have now taken in hand, to much in length by reason of this question, which to the finishing of our work in hand, is not now necessary. It sufficeth also, that if all vices do exclude from being admitted to the Sacrament of Baptism, among those, all adultery is comprised. And if there be but three only to be excepted, then is yet of those three, adultery one: whereof this our disputation was firste moved. But for so much as the manners of evil Christians, which have been before time very evil, seem yet not to have proceeded so fare as to this vice, that men would marry other man's wives, or women the husbands of other women, it is like that hereby this negligence hath crept into some Churches, that in the Catechesing or instruction of such, as required Baptism, these vices were neither required of, nor reproved. And thereof came to pass that men began even to defend them, which yet are rare and seldom seen among them that are christened, if by remiss negligence we make them not defensable. For such negligence in some, want of experience in others, and in others ignorance we may probably judge, that our Lord signified by the sleep in man, where he sayeth: 
Mat. 13.  But when men slept, the enemies came and oversowed cockle. And it is an argument to think, that those vices have but now of late appeared in the manners of the worst Christian men: 
S Cyprians sermon De lapsis.  because that S. Cyprian in his Sermon made of such as were fallen in time of persecution, when lamenting and reproving vice, he had remembered many things unto them, whereby he said the indignation of God was justly moved, to suffer his Church to be scourged with intolerable persecution: he doth not at all mention there, any of these vices forenamed. And yet doth he not pass over in silence, but earnestly avouche, that it was a point of evil manners, for Christians to join in marriage with Infidels: which sayeth he (in that place) is naught , but with shame to prostitute the members of Christ to the Gentiles. Yet now in these our days, this is scant thought to be a sin, because there is nothing in deed commanded thereof in the new Testament. And therefore have some other thought it lawful, or  left it as it were in doubt. 
A.  And even so, is that doubtful, 
See the Notes following after this Chapter.  whether Herode married the wife of his broother living, or  after he was dead. And therefore is it not very plain, what it was that john said, was unlawful for him to do. Likewise there may be some doubt, whether a Concubine professing that she will never know other man if she be put away from him to whom she is subject, should not be allowed to the receiving of baptism. 
B.  And farther it may seem, that he which putteth away his wife taken in adultery and marrieth another should not be weighed in equal balance with them, that put away their wives without cause of adultery and marry others. 
C.  And that point seemeth so dark in the divine Scriptures, whether he who may without doubt, for adultery put away his wife, should be yet accounted an adulterer, if he marry an other, as that (I think) to be deceived in the understanding of that point, were a venial sin. Wherefore such as are manifest crimes of shameless unchastity, are utterly to be rejected from Baptism, though the parties by changing their minds, and by penance be amended. But for such as are doubtful, it is to be laboured, and foreseen by all means, that such conjunctions be not made. For what need is it for a man to put his head under so great danger of doubt, and ambiguity? 
D.  But if any such matches or conjunctions fortune to be made, I can not certainly say whether such persons as make them, should by like reason be thought unmeet to be admitted to Baptism.  

Necessary annotations for the better understanding of this nineteen th'. Chapter, in some doubtful places which by misunderstanding may perhaps minister some cause of Error or scruple to the Reader.  

A.  [Even so is that doubtful.] The doubt which S. Augustine findeth here in the word of S. john the baptist unto Herode concerning his marriage, is by himself resolved, after the writing of this Book, in a Sermon that he preached to the people, upon the. 140. Psalm, where he hath these words. 
In Psalm. 140.  Occiditur ab Herode, qui dicebat ei: non licet tibi habere uxorem fratrit tui: Neque enim frater eius sine posteritate decesserat. He is slain of Herode, which said unto him: It is not lawful for thee to have thy brother's wife. For his brother died not without issue. He saith it was not lawful for him to marry his brothers wife, and addeth the cause, for that his brother had issue of the same wife.  

B.  [And farther may seem] How that case is to be weighed he resolveth plainly and directly determining in the Books, which he wrote long after unto Pollentius of unlawful marriages, 
Tom. 6. li. 1. cap. 9  saying: Maius adulterium quis esse negat, uxore non fornicante dimissa, alteram ducere, quàm si fornicantem quis dimiserit, & tunc als ram duxerit, non quia & hoc adulterium non est, sed quia minus est, ubi fornicante dimissa, altera ducitur: who denieth it to be a greater adultery, for a man having put away his wife not fall in fornication by her committed, to marry an other, then if putting her away for fornication, he then marry an other? not because this is not also adultery, but for that it is the less, than the firste, where the wife being put away for fornication, an other is married. And in the same Chapter he farther saith: Ambos enim, licet alterum altero gravius, moechos tamen esse cognoscimus. We know both of them to be adulterers, though the one more grevous than the other. And so we see that though not in equal and even balance, yet are they both weighed in one balance of adultery.  
[And that point seemeth to dark. 
C. ] In the books before alleged which he wrote to Pollentius, 
To. 6. li. 1. ad Pollent. cap. 9  it was unto him a matter so evident and plain, that being out of all doubt thereof, he doubted not to say: That whether a man put away his wife that hath committed no adultery, or her that hath been taken in adultery, if he marry an other, he committeth not a small or venial offence, but manifest adultery, which is a mortal, and deadly sin, saying: utrosque moechos esse minimè dubitamus. We nothing doubt but that they be both adulterers. And in an other place of the same work speaking of them, who for unchaste life put their wives out of their company, he saith: 
To. 6. li. 2. ad Pollent. cap. 19 To. 7. de Nupt. & Concupis. lib. 1. c. 10  Non alia quarant coniugia, quia non erunt coniugia, sed adulteria. Let them not seek other marriages: for they shallbe no marriages, but adulteries. To the same effect in an other work, which he wrote also, after this book, he saith, that who so ever, in that case marrieth again: Lege Euangelij, reus erit adulterij: By the law of the Gospel, he shallbe guilty of adultery.  
[But if any such matches fortune to be made I can not certainly say.] Touching this point also, 
D.  he saith in an other place, in the person of his adversary, yet as a truth in both sides granted. Quòd videlicet qui dimittit, & vivere permittit adulteram, 
Tom. 6. de Adulterinis Coniugijs ad Pollent. li. 2. ca 16.  si alteram duxerit, quamdiu prior illa vivit, perpetuus adulter est, nec agit poenitentiam fructuosam à flagitio non recedens. Nec si Catechumenus est: ad baptismum admittitur, quoniam ab eo quod impedit non mutatur. That he which putteth away his wife for adultery, and suffereth her to live, if he marry an other, as long as that former wife liveth, he is a continual adulterer: neither doth he any fruteful penance, as long as he continueth in that wicked act. Neither if he be a Catechumen, can be admitted to Baptism, because he leaveth not that, which letteth him from baptism.  
Thus much have I thought good to say here (good Reader) to the end that neither thou shouldest misconstrue S. Augustine, neither doubt of his mind and opinion in these points, which albeit he doth not resolve here, yet as thou seest, he doth in other and later Books, by him written, clearly define, and plainly teach.    

What they ought to do that are to be baptised, and what benefit they take in baptism. THE XX. CHAPTER.  
THerefore to show now what is the sound and true doctrine, lest a dangerous security be geeven to any deadly sin, or  a more dangerous authority granted: this is the order of the cure and remedy thereof: That they which are to be baptised, do believe in God the Father, the Son, and the holy Ghost, in such order and sort as the Creed is delivered, that they do penance from their dead works, and doubt not but that they shall receive in Baptism a full and perfect remission of all their sins passed. Not yet so, that it shall be now lawful for them to sin. But that it shall be no more hurtful to them, that they have before sinned. And that it is a remission of all that is past, not a permission to do the like any more. Then may it truly be said even spiritually, 
joan. 5.  behold thou art made whole: now sin no more: which our Lord therefore said, of the bodily health, because he known, that to him whom he healed, that pain and disease in the flesh was happened, by the desert of his sins. But to him that entereth an adulterer to be baptised, and being baptised, goeth forth an adulterer, I marvel how these men can think it may be said, behold thou art made whole. For what can be a grevous and deadly disease, if adultery shallbe accounted health?   

It is not to be thought, that the Apostles admitted to Baptism such as lived in great and heinous sin. THE XXI. CHAPTER.  
BUT in the three thousand (say they) whom the Apostles Baptised in one day, Objection. and in so many thousand of believers, 
Acto. 2.  among whom the Apostle preached, and filled with the Gospel the whole country's between Jerusalem and Slavonie, 
Rom. 15.  it is leek there were some men coupled with other men's wives, and some weemen with other wife's husbands, whereupon the Apostles should have made a certain rule, which should from thence forth, have been kept in the Churches, whither such should not be admitted to Baptism, except they had first forsaken and corrected their adulterous lives. Answer. As though it might not leekewise be said against them, that they find not any one mentioned, who being such, was admitted. Or as though the Scripture could conveniently, have made mention of the particular crimes of every man. Which truly would have grown to an infinite matter, and nothing needful: sigh that general rule is sufficient at the full, where Peter at large protesteth to such, as were to be baptised, saying, withdraw yourselves from this wicked world. 
Acto. 2.  For who doubteth adultery to appertain to the wickedness of this world, and those especially which choose to continue in that iniquity? But in like manner may it be said of common harlots, (which no Church admitteth to Baptism, till they be delivered from that filthy life) that among so many thousand then of believers, among so many nations, some such might be found, and that the Apostles should have given for the rules of their receiving, or of their repelling. But by some smaller matters, we may well gather conjecture, of the greater. For if the Publicans coming to the Baptism of john, were forbidden, 
Lucae. 2.  to exact any more, than was appointed and taxed unto them, I marvel if adultery could be permitted to such as came to the Baptism of Christ.  
Objection. They say also, that the Israelites committed many and grevous offences: and shed much blood of Prophets: and yet not to have deserved, by those facts, to be utterly rooted up, but for their only infidelity, that they would not believe in Christ. But here they mark not, that their sin was not only in that they would not believe in Christ, but also in that they killed Christ: of which two crimes, the one grew of infidelity, the other of cruelty. As that therefore is contrary to right faith, so this is repugnant to good life. But he is void of both these faults, 
jacob. 2. Galat. 5. Luca. 17.  which hath faith in Christ: not a dead faith without works (which is also found in the devils) but the faith of Grace, which worketh through love.  
This is the faith, whereof it is said: The kingdom of heaven is within you. For this do they break into, which do violence by beleuing, and obtaining by prayer the Spirit of Charite, 
Rom. 13.  in the which the fullness of the law consisteth: and without the which, the law in the letter, made them guilty, even of the transgression and breach thereof. It is not therefore to be thought, 
Math. 11.  that for this cause it was said: the kingdom of the heavens suffreth violence, and they which do the violence, break in to it. for that even lewd parsons only by believing, and yet living wickedly, do come into the kingdom of heaven: but because that the same guilt of transgression (which the only law, that is, the letter, without the spirit, made by commanding) is by believing loosed: and by force of faith the holy Ghost is obtained, 
Rom. 5.  by whom Charity being poured into our hearts, the law is fulfilled, not for fear of pain, but for love of justice.   

What it is to know God and that it is not sufficient for salvation to have faith only, without good works. THE XXII. CHAPTER.  
LET not therefore a reckless mind be deceived in thinking itself to know God, if he with a dead faith, that is without good works, do after the manner of devils confess God. Let no man think himself upon only faith in Christ assured to come unto everlasting life, because our lord sayeth: this is life everlasting, 
john. 21.  that they may know the one true God, and jesus Christ, whom thou hast sent. For he must also call to remembrance, that it is written: In this we know him, 
1. john. 2.  if we keep his commandments: who saith that he knoweth him, and keepeth not his commandments he is a liar and truth is not in him. And lest any man should think, that God's commandments appertained to only faith (although yet no man hath presumed so to say) chiefly because himself named commandments, in the plural number, and lest by that number men should imagine and think of many more, he comprehended them all in two, saying: 
Math. 22.  In those two dependeth the whole law, and the Prophets: and although it might in some sense rightly be said, the commandments of God are included in only faith, 
Galat. 5.  if not a dead faith be understanded, but a quick, which worketh through loove, 
1. john. 3.  yet S. john himself afterwards opened his whole meaning, when he sayeth: This is his commandment, that we believe in the name of his Son jesus Christ, and love one an other. This therefore profiteth, to believe in God, with a right faith, to honour God, to know God: to th'intent that both we may have help from him, to live well: and if we sin, we may deserve of him, indulgence and pardon: 
Psal. 40.  not continuing reckless in evil works which he hateth, but departing from them, and saying unto him: I have said Lord have mercy on me, heal my soul, because I have sinned against thee: which they can not say unto him, that do not believe him: and in vain do such say it, who being so fare from him, are utterly strangers to the grace of the mediator.  

Sapien. 15.  Hereof also be those words in the book of wisedoome, which I know not how these men's pernicious security doth interpret. And if we sin, yet be we thine. For how is this true? Forsooth because we have, a good and a great God, which will and can heal the sins of the penitent, but not such a one, as feareth to destroy them that remain in their wickedness. Therefore the same Writer when he had said, we be thine, he added, knowing thy power. verily such a power as, the sinner can neither withdraw nor hid himself from. And therefore following, he addeth further: but we have not sinned knowing that we be deputed to be thine. For who worthily thinking of the habitation, that is with God (wherein by predestination all be deputed, which are called according to his purpose) will not labour so to live, as may be answerable, and sitting, to such an habitation? That therefore which S. john saith: These things have I written unto you, to the end ye sinne not, and if any have sinned, we have an advocate with the father Ihesu Christ the righteous, and he is the intercession for our sins: He saith not to the end we should sinne, with security and carelessness, but that deparing from such sin as we have committed, we should not despair of pardon, having that advocate which the Infidels have not.   

That by this word, judgement, in the holy scripture, is meant eternal damnation, not any easier pain or punishment. THE XXIII. CHAPTER.  
THERE is not therefore any such favourable condition promised by these places alleged, that men believing in God, may remain therefore in their evil works. And much less of those words, where the Apostle saith: they which have sinned without law, 
Rom. 2.  shall perish without law, but they which sinned in the law, shall be judged by the law: as though in this place there were some difference, between perishing, and being judged. For here by divers words, one and the self same thing is signified. For the scriptures use to put judgement even for eternal damnation, 
job. 5.  as in the Gospel our Lord saith: The hour shall come, wherein all they which are in their graves, shall hear his voice, and they which have done well, shall come forth to the resurrection of life, but they which have done evil, to the resurrection of judgement. And mark that it is not said there: this for them which have believed, and that for them, which have not believed: but this, shall they have, which have done well: and that, 
Gal. 5.  they which have done evil. For good life can not be parted from faith, which worketh through love. Nay rather that faith is good life itself. We see therefore that our Lord used this word, resurrection of judgement, for resurrection of eternal damnation. For of all them that were to rise again, in which number no doubt were also those which believe not at all (for they also were in their graves) he made but two parts, whereof the one he declared should arise into resurrection of life, and the other, into resurrection of judgement.  
Now if they will say that those are not meant there which believe not at all, but those which shall be saved by fire, because they believed, although they lived ill, thinking thereby, that by the name of judgement, their transitory pain is signified (although this should be most impudently said, seeing that all, who without exception shall rise again, among whom, no doubt, the unfaithful shall also be, our Lord hath divided only into two parts, to wit, life and judgement, meaning thereby that the judgement should be understanded eternal, as well as the life, though he did not there add that word: for neither saith he there, into resurrection of eternal life, though he would not have it any otherwise understanded): yet let them then consider, what they will answer to that, where he saith: But he which believeth not, 
johan. 3.  is already judged. For here (no doubt) they must either understand, judgement, for eternal pain, or else presume to say, that infidels shall also be saved through fire. For, saith Christ: He which believeth not, is already judged, that is to say, is already destined and appointed to judgement. And then where is that, which they promise for a singular benefit, to such as believe, and yet live wickedly, sigh that they also which believe not, shall not be damned, but judged? Which if they dare not to affirm, then let them not presume to promise so favourably unto them, of whom it is said, they shallbe judged by the Law. For now it appeareth, that eternal damnation, is also termed judgement.  
But now as touching those that wittingely sin, what if we find them not only not to be in more easy, but to be in much worse and harder case? Verily these be they chief, which have received the law. For (as it is written): Where there is no law, 
Rom. 4.  there is no transgression. And to this end also is it said: I had not known concupiscence, except the law had said, 
Rom. 7.  thou shalt not lust. Sin therefore, taking occasion of the law, hath wrought in me all concupiscence: with many other such like which the same Apostle speaketh of this matter. But from this most grievous gilt doth the grace of the Holy Ghost, deliver us through jesus Christ our Lord, 
Rom. 5.  which Grace, Charity being poured into our hearts, doth make us to delight in justice, by the which immodederate concupiscence is overcomed. Hereby therefore is it proved, not only no easier, 
Rom. 2.  but much more grevous pain to be maent to them, of whom it is said, they which sin in the law, shallbe judged by the law, then to them, which sinning without the law, shall perish without the law. It is proved also hereby, that judgement in this place is not meant, for transitory pain, but for the eternal pain, whereby infideles shallbe also judged. For they that use this sentence, to geue hope of salvation by fire, to them which even believing, do live most lewdly, saying to them, they which have sinned without the Law shall perish without the law, but they which have sinned in the law, shallbe judged by the law: as though it were said, they shall not perish, but be saved through fire: could not see, that the Apostle spoke this both of them which sinned without the law, and of them which sinned in the law. For th'Apostle there in deed treated both of the gentiles and of the jews: showing that the grace of Christ whereby they might be delivered, was not only necessary to the Gentiles, but to the jews also. All which, that very epistle to the Romans doth evidently show. Therefore let them now (if it like them) promise euen to the jews also, sinning in the law saluation through fire, though the grace of Christ deliver them not. For of them also it was said, By the law, they shall be judged. Which if they do not, then speak they against themselves who confess, that they are tied, with the band of the most grevous, and heavy crime of infidelity. Why do they then apply to Infidels, and to the faithful a like (in a thing appertaining to the faith of Christ) that which was spoken of them, that sin without the law, and of them which sin in the law , all this was spoken (not of the faithful, but) of the jews and the Gentiles, inviting them both to come to the faith of Christ?   

Of the liberty of a Christian man, and what Christian liberty is, if it be rightly understanded. THE XXIIII. CHAPTER.  
FOR it was not said, they which have sinned without faith, shall perish without faith: and they which have sinned in faith, shall be judged by faith: but the words are: without the law, and in the law, 
Rom. 2.  that it might plainly appear, that matter was touched, which was in hand between the Gentiles, and the jews, not between good and evil Christians. And yet if in that place they will needs by the word, Law, understand faith (which were to unreasonable and to absurd) yet may they read the sentence of the Apostle Peter, which is in this matter most open and plain: speaking of them, who took to maintain their fleshliness, and to cover their naughtiness, that, which is written: we which appertain to the new Testament, be not the sons of the handmaid, 
Gala. 4.  but of the free woman, by that liberty whereby Christ hath made us free: thinking that hereby was meant they might live freely, take all things as lawful, whatsoever liked them, being now put in security by so great a redemption: not marking withal that which was said: Brothers, 
Gala. 5.  ye are called into liberty: only make not that liberty an occasion of carnality. Whereupon S. Peter himself also sayeth: Free, 
1. Pet. 2.  not as having liberty, for a cloak or cover of naughtiness. Of the which sort also he speaketh in his second Epistle: 
2. Pet. 2.  These are dry springes, and clouds driven with an hurlewind, to whom a mist of darkness is reserved: for speaking proud things of vanity, they allure in concupiscences unto unclennes of the flesh, those which were escaped a little, being conversant in error, promising unto them liberty, when themselves were the bondmen of corruption. For of what soever a man is overcome, to the same is he become bond. For if fleeing bacl from the filthiness of the world into the knowledge of our Lord and common Saviour Ihesu Christ, they being again wrapped, and entangled in them, be overcome, the latter are become to them, worse than the first: for it had been better for them not to know the way of justice, then knowing it, to return bacl from the holy commandment once geeven unto them: for in them is the proverb truly verified, The dog returned to his vomit, and the sow being washed, to wallowing in the mire. Why then is there yet promised against this most manifest truth, a better state unto them, which have known the way of justice, that is, our Lord Christ, and live naughtly, as though they had not known him at all, when it is most clearly said: It had been better for them not to have known the way of justice, then knowing it, to return bacl from the holy commandment delivered unto them?   

It is more dangerous for a man, that hath received the faith, to live  therein, then though he had never come to the knowledge of it. THE XXV. CHAPTER.  
FOR the holy Commandment in this place is not to be understanded that commandment whereby we are commanded to believe in God, though in that all be contained, if we mean that faith of believers, which worketh through loove? 
Gal. 5.  But he openly expresseth there, what he called the holy Commandment. For sigh that, whereby we are commanded, that departing from the uncleanness of this world, we should live in chaste conversation. For thus he saith: 
2. Pet. 2.  If having gone from the filthiness of this world, into the knowledge of our Lord jesus Christ the Saviour of us all, they being again wrapped, and entangled therein be overcomed, the latter are become to them, worse than the firste. He sayeth not, departing from the ignorance of God, or departing from the infidelity of the world, or such like, but, from the filthiness of the world, wherein verily is comprised all uncleanness of filthy vices. For of these speaking afore, he sayeth, Banqueting together with you, and having their eyes full of adultery, and of continual sin. Therefore also doth he call them, Dry springes, that is to say: springes, because they had received knowledge of our Lord Christ: but: Dry, because they lived not accordingly. judas the Apostle, speaking also of such, saith: 
judae.  These be they which do without fear banquet together with you, feeding them selves, being spotted, in your Charitable almoese Feasts: clouds without water etc. For those whom Peter nameth, Banqueters together with you, having their eyes full of adultery: those doth judas call spotted persons, without fear, banqueting with you, and feeding themselves in your Charitable almoese Feasts: For they are mingled with the good in the banquetes of the Sacraments, and in the almoese geeven to the poor. And that which Peter calleth a dry spring, 
2. Pet. 2. judae. jac. 2.  that doth judas name clouds without water, and that doth james term, a dead faith. The transitory pain of fire therefore, is not promised to such as leeve filthily and wickedly, because they have known the way of justice. For the infallible scripture witnesseth: 
Matt. 12. Luk. 11.  It had been better for them not to have known it. For our Lord also speaking of such, saith: And the last of that man, shall be worse than the first, because that not receiving the holy Ghost, which should have dwelled in the house of his cleansed soul, he made the unclean spirit return thereinto with more company. Except perhaps these of whom we now treat, be to be accounted better, because they did not return to the unclennes of adultereiss, from the which they never departed, neither being purged, did again defile themselves, but refused to be purged at all. For neither do they vouchsafe (that they may enter into Baptism with a lightened conscience) so much as to cast out by vomit, their old unclennes, which after the manner of dogs, they may take up again: but stubbornly contend to keep their undigested wickedness, in their raw stommake, even amid the holiness of the funte of Baptism. Neither do they with so much as a feigned promise hid the same, but belch it forth by impudent profession and avowing thereof. Neither do they going forth of Sodom, 
Gene. 19  look bacl again like Loathes wife, but utterly disdain once to go forth of Sodom, nay they labour with the iniquities of Sodom, to enter into Christ. Paul the Apostle saith: I which was before a blasphemer, 
1. Tim. 1.  a persecutor and an injurious personne: but I have gotten mercy, because in incredulity and unbelief, I did it ignorantly. But to these it is 
Even so is it likewise taught in these our days buy Luther Caluin, and the rest of the new Religion.  now said, then chief shall ye get mercy, if being even in the faith, ye do wittingly live ill. It is to long, and almost an infinite matter, to gather all the testimonies of scriptures, whereby it appeareth that their case, which lead wittingly a lewd and wicked life, is not only not more easy or likely to find pardon, than they which do it ignorantly, but also even for that cause, much more perilous and grievous. Therefore let these suffice.   

The life of a Christian man ought to be answerable unto his Baptism, and standeth not only in saying, but also in doing. THE XXVI. CHAPTER.  
LET us therefore diligently take heed with the help of our Lord God, that we make not men lewdly careless, or secure, saying unto them, that if they be baptised in Christ, how so ever they live in the faith, they shall come unto eternal salvation. Neither let us so make Christians, as the jews made Proselytes, to whom our Lord sayeth: woe be unto you scribes and Pharaseiss, 
Matth. 23 See, whether, men become not now Protestants as by the Pharisees they became proselytes. john. 3.  for ye go about sea and land, to make one proselyte, and when ye have made one, ye make him double more the child of hell, than yourselves are. But let us rather hold in both, the sound Doctrine of God our Master, and let a Christian man's life be consonant to the holy Baptism: neither let eternal life be promised to any man, if either of both want. For he that said: Except a man be borne again of water and the holy Ghost, he shall not enter into the kingdom of heaven, he said also: 
Matt. 5.  Except your righteousness do abound aboove that of the scribes and Pharisees, ye shall not enter into the kingdom of heaven. For of them he sayeth: 
Matt. 23.  Scribes and Pharisees sit in the chair of Moses: do as they say, but not as they do. For they say, and do not. Their righteousness therefore, is to say, and not to do: and by this saying he would have our righteousness to be aboove theirs: 
The difference between a Pharisee and a good Christian man in his life.  that is, both to say, and to do. Which if it be not, there is no entry for us into the kingdom of heaven. Not that any man ought so to extol himself, I will not say, in boasting himself to others, but not so much as with himself to presume to think, that he is in this life without sin. Verily if there were not even among Christians some vices so grievous, that they were to be punished even with Excommunication, the Apostle would not have said: 
Notorious and infamous Crimes. 1. Cor. 5. 2. Cor. 12.  Assembling yourselves together, and my Spirit with you, give such a man up to the Devil into the destruction of his flesh that his soul may be safe in the day of our Lord jesus. Wheruppon he also sayeth: I fear lest I shall be driven to lament, when I come, and to mourn for many of those which have sinned before, and not done penance for their uncleanness, and fornication which they have committed. 
Crimes mortal, but not infamous.  Again, if there were not certain sins, which need not to be healed by such humility of penance, as is geeven in the Church to them which are properly called Penitentes, but by some other medicines of rebuking by words, our Lord would not say: Tell him his fault between him and thee alone: if he hearken to the, 
Matt. 18. Venial sins.  than thou hast won thy brother. Finally, if there were not some faults without the which this life is not lead, he would not have given us a daily remedy, in the prayer which himself taught, wherein he willed us to say, forgeue us our trespasses, as we forgeue them that trespass against us. 
Matt. 6.    

The Conclusion, with a learned recital of all that hath been said before. THE XXVII. CHAPTER.  
NOW have I sufficiently laid forth (I suppose) what I think of that whole opinion, wherein three questions have risen. One of the mingling in the church of good and evil, as of wheat, and cockle. Wherein we must take heed, that we think not these parables and similitudes propounded to that end (whether it be that of the unclean beasts within the Ark, or what so ever such like which signify the same) that Ecclesiastical discipline should therefore sleep (whereof it was said in the figure of that woman, 
Prover. 2.  Severe are the conversations of her house) but that unadvised, and rash temereity, rather than diligent severity, should not so fare proceed, that it presume as it were, to separate the good from the evil, by wicked schisms. For neither by these similitudes, parables, and foreshewinges, is there geeven to the good, any counsel of sloth or slackness, whereby they should neglect that, which they ought to forbid: but of patience, whereby (preserving alway the doctrine of truth) they may suffer and bear that, which they can not amend. Nor yet because it is written, that there entered also unclean beasts into the Ark to No, 
Genes. 7.  therefore the Prelates should not forbid, and stay, if any most lewd and unclean persons will presume to enter to Baptism, as light dawncers, which were verily less ill, then filthy adulterers: But by this figure of a thing done, it was foreshowed, that unclean persons should be in the church, by mean of toleration, not by corruption of doctrine, or dissolute breaking of discipline and good order. For the unclean beasts came not in, where, and of which side them listed, the fast frame of the Ark being in any part broken, or sundered: but the same being whole and sound they entered all at one only door, which the workman had made.  
An other question is upon that it seemed good unto them, that only faith should be preached to them that were to be Baptised, and that after Baptism, they should be taught, of works and manners. But if I be not deceived, it hath been sufficiently showed, that it doth then chief appertain to the care and duty of the overseer, when all they which desire together the Sacrament of the faithful, do most intentively and carefully hearken, to all that is said then, expressly and plainly to open the pain, which our Lord threateneth to them that live ill: lest they become guilty of most grevous crimes, even in the Baptism itself, whereunto they come to have the gilt of all their former sins remitted.  
The third question is the most dangerous of al. Of the which (being slenderly considered, and not handled according to the word of God) is risen (as to me seemeth) all that other foul opinion, wherein there is promised to such as live most lewdly, and shamefully, yea though they continue in such living, if they only believe in Christ, and receive his Sacraments, that they shall come to eternal life and salvation. Which doctrine is against the most manifest saying of our Lord, who to him that desired eternal life, 
Matt. 19  answered: If thou wilt come unto life, keep the commandments: and shown farther, what commandments: such truly, wherein those sins are forbidden, whereunto eternal life is now (I know not how) promised through faith: 
jacob. 2.  which without works, is dead. Of these three questions I have (as I think) sufficiently disputed, and have showed that the evil are so to be tolerated in the Church, that Ecclesiastical Discipline be not neglected. That they which desire Baptism are so to be instructed, that they may not only hear, and take upon them what they should believe, but also how they should live. That eternal life, is so promised to the faithful, that no man may think he may come thereunto through a dead faith, which without works can not save. But by that faith of grace, which worketh through loove. 
Note the Conclusion. Gal. 5.  Let not therefore faithful stewards be blamed. Let not their negligence or slougthe, be reproved, but rather the froward stubernesse of some, which refuse to take our Lord's money, and which compel the servants of our Lord, to bestow and distribute their own counterfeit coin, while they will not at the least be of that sort of evil men, as S. Cyprian speaketh of: 
In Ser. de lapsis.  renouncing the world only in words and not in works. For these men will not so much as in words, renounce the works of the devil, but with open mouth will profess, that they will continue in their adultery. If there be any thing else that they do affirm, which I perhaps have not here touched in this my disputation, I suppose it to be such, as whereunto my answer was not necessary: either because it appertained not to the matter now in hand, or else for that it was such a trifel, as might of every man easily be confuted, and reproved.   
Thus endeth the learned Treaty of that ancient and Blessed Father, S. Augustine, Of faith and Works.   

A SERMON MADE BY S. chrysostom PATRIARCH OF CONSTANTINOPLE, IN THE year of our Lord. 400. Of praying unto God: Extant in the fifth Tome of his Works.  
THE servants of God are for two causes worthy, not only to be extolled with high praises, but also to be regarded, and looked upon with admiration.  
Firste, for that they did set the hope of their salvation in devoute and holy prayers: and next for that they suffered not to grow out of memory, those laudes, and other service, which with joy and trembling they used to offer unto God: but have been content, that being committed to writing, they should remain. Whereby they might pour forth their treasure upon us, as it were by succession of inheritance, and by that mean provoke and stir the whole posterity, to a desire, of following and of labouring, to be like unto them. For it is well sitting and convenient, that both the manners of the teachers do flow and descend, to such as use their company, and that the scholars of such Masters be seen also to follow and express in life, the virtue of their Masters. But this shall we best bring to pass, if we live as men virtuously addicted to continual prayer, to the service of God, and to careful loove of piety and virtue: thinking and esteeming, that, to offer our prayers with a pure and sincere heart unto God, is the only life, the only health, the only riches, and the only scope, and effect of all that good is. For as the son giveth light unto the body, so doth prayer illumine and give light unto the soul. If therefore it be a great lack and miss to a blind man not to behold the son: how much greater loss is it to a Christian man, if by continual prayer, he do not receive into his mind, the light, and clear bright beams of Christ the Son of God?  
But now who is there, that is not astoned, and doth not wonder at so bounteous courtesy, and singular kindness as God doth herein extend and show to mankind, in affording to mortal men so great honour, as to admit us for worthy to talk with himself, and to say down our prayers and desires before him. For of troth, 
Prayer a familiar talk with God  we do even truly talk with God, so often as we apply ourselves to prayer. By prayer also, we sever ourselves as it were from that society, which otherwise we had with brute beasts: and be in deed coupled thereby with Angels. For prayer is the work of Angels. Yea and it passeth in some respect their dignity, if to have present talk with God himself, be a thing above the dignity of Angels. And that so it is, yea and a much higher preeminence, they themselves do teach us, offering truly their prayers, 
How and after what manner we should pray.  with much trembling: and giving thereby example unto us, to know and learn, that who so ever presenteth himself before God, must do it with much joy, and yet with great trembling. With trembling, while we fear jest we may seem unworthy by our prayers to have speech unto God. With joy, when we think of the greatness of the honour, which God of his so great care over us, hath vouchsafed to bestow on creatures of mortal kind, that it may be lawful for us, continually to have the joy and fruition, of speaking with his Divine Majesty.  

The fruit of prayer.  By which means we obtain also this, that we being mortal, and having continuance but for a time, cease so to be. For though by nature we be mortal, yet by this speech and familiar life which we lead with God, we pass over to an immortal life. For of necessity it followeth, that he which hath familiarity with God, getteth to be over death, and over all such things as are subject to corruption. And as it can not be, that he which enjoyeth the light of the son beams, should be in darkness: so neither can it be by any means, that he which useth to company with God, should still remain mortal. For the very height and excellency of this dignity, doth transfer us to immortality. For if they that have free speech with th'emperor, and be conversant familiarly with him, can not lightly be poor after that honour gotten at his hand: much less may it be, that they which by prayer, daily, and familiarly speak with God, should have souls subject to death. 
What the death of the soul is.  For the death of the soul is impiety, and a life which is lead contrary to the law of God. Whereof it followeth, that the life of the soul, is the service of God, and a life worthy of that service. But a virtuous life, and worthy of God's service, doth prayer wonderfully win and procure unto us: and being won, doth increase and lay it up as a great treasure in our minds.  
For whether a man be possessed with the love of virginity, or be it, 
The virtue and force of prayer.  that he hath inclination to embrace the honourable chastity of wedlock, or if he study to bridle and restrain anger, and with mildness to become familiar: or have he desire to be pure and void from the infection of envy: Finally, if a man covet and labour to do aught  that tendeth or appertaineth to well living, he shall by the guide of prayer preparing the way to such life, find a commodious and easy way to all virtue and goodness. For it can not be: 
Chastity, justice, & other virtues, are obtained by prayer. Mat. 7.  it can not be (I say) that they which ask of God, chastity, justice, mildness, and gentleness, should not obtain that they ask. For our Lord himself saith: Ask, and it shall be given unto you: seek, and ye shall find: knock, and it shall be opened unto you. For who so ever asketh, receiveth: and he that seeketh, findeth: and to him that knocketh, there shall be opened. And again in another place Who is there among you (saith he) of whom if his son ask bread, he will geue him a stone? 
Luc. 11.  Or if he ask fish, he will geave him a serpent? If you then being evil, can geue good gifts to your children, how much more will your heavenly Father geave his holy spirit to such as sue to him therefore. With such say and with such hope, hath the Lord of all things stirred and invited us to prayer.  
It behoveth us therefore being obedient unto God, continually to pass our whole life in prayer, and in praising of God: and to have much more care of the service of God then of our own life. For so will it come to pass, that we shall lead a life such as is meet for a man. For who so ever doth not pray unto God, nor hath desire to enjoy the delight of daily talking with God, that man is dead, wanting life, and of a sick and diseased mind.  
For even this is a most evident argument of a frantic and fond mind, not to understand the great excellency of this honour: not to love and delight in prayer: and not to know, that then the soul is dead, when it is not with all loove and humility, laid prostrate before the feet of God. For even as this our body, if the soul and life be away, is truly dead and stinking: even so the soul except she raise and stir herself up to prayer, is dead, wretched, and of very evil and unpleasant savour. And to the end we may truly conceive this, and think it in deed a more heavy and sorrowful thing then any death, to be depraved of the benefit of prayer, 
A notable example.  that Prophet Daniel doth well teach us. Who did chose rather to suffer death, then only by the space of three days to be kept from praying: for the King of Persians Darius, 
Daniel. 6.  did not require of him to commit any wicked act: only this he observed, if any man within three days should be taken with ask owght of any God or man, save of himself only. But the Prophet endured not to forbear prayer so much as for that little space. For why? He known that if God be not entreated and made favourable unto us, no good thing can enter into our souls. But God being entreated and made favourable unto us, our labours are furthered, our do do prosper, and merueilousely go forward. But than is God entreated, when he seethe we love to pray, and continually to sue unto him, fervently expecting all good things at his hands, and of his goodness.  
Therefore for mine own part, 
Note well  when so ever I see a man that doth not love prayer, or delight therein, or that is not as it were possessed with a vehement desire and fervent mindfulness thereof: by and by it is a  token unto me, that such a man possesseth no great good gift of grace in his mind. Again, when I see any man unsaciably cleaving and fixing himself to the service of God, and to account it one of his greatest losses, if he do not continually pray: then do I probably conjecture such a one to be steadfastly given to think of all virtue, and to be a very true temple of God.  
For if a man's apparraile, if his gate and manners of going, if his girning or fond countenance show what a man is (as the wise Solomon hath said) much more is prayer, and the service of God, 
Eccles. 19  a sign and clear token of all righteousness: 
How prayer bewtifieth the mind.  For prayer is a spiritual and Divine ornament, procuring unto our minds a singular beauty and comeliness. It frameth a man's life, and suffereth not any filthy or absurd thing to have dominion in the heart. It persuadeth us to fear God, and to yield unto him the honour which we own unto him. It teacheth us to repel all the sleigtes and deceits of the wicked spirit, driving away all vile and unseemly thoughts.  
Finally, it confirmeth a man's mind in the contempt of all vain voluptuous pleasure. 
A Christian pride.  For this kind of pride only becometh them which serve and honour Christ, to disdain in any sort to be thrall and bond to any filthiness, and to keep their minds free in liberty and uprightness of life. And thus I think it is manifest to all men, that it is impossible for a man simply without the help of prayer to pass his time, and to lead out his life in virtue. For how may it be, that a man may exercise virtue, except he do continually repair unto, and humbly fall down at the feet of him, who supplieth and giveth all virtue unto men? Again how may it be, that any man can desire to be temperate, just, and virtuous, except he willingly talk and company daily with him, who requireth at our hands these and many other such things?  
Yet thus much in few, will I further open unto you, that all be it prayer do find us even stuffed with sins, yet doth the same lightly purge and make us clean thereof. 
Prayer cleanseth from sin.  What thing then, more high, more excellent, or Divine, may be applied unto us then prayer, sigh we find and plainly know the same to be a present medicine to our sick and diseased minds? 
The example of the Ninivites  First therefore let us consider the Ninivites, whom it is manifest by the mean of prayer to have obtained remission of their manifold sins, and much wickedness, wherewith they had provoked against them the wrath of God. For so soon as they were entered into the love and zeal of praying, the same did soon draw them unto righteousness and virtue: presently amending, and as it were transfourming that City which before exercised itself in all wantonness and lewdness, and which (to be short) lead altogether a lawless and most abominable life. For prayer being mightier, and of more force than was their long and inveterat custom of sin, filled that City of theirs, with heavenly laws, and drew also with her into the same City, temperance, gentleness, mildness, and care of the poor. For prayer doth not endure without these virtues to dwell or company amongst us poor mortal men: but in whose hearts so ever she chooseth unto herself a seat, those doth she fill with all righteousness, teaching and excercising them to all virtue, and driving forth all malice and inclination to evil. If therefore a man, who before had well known that City of the Ninivites, had then entered thereunto, truly he would not have known it. So suddenly was the same turned from most filthy life to piety and virtue. For even as a man seeing a beggarly woman which was wont to be clothed in vile, and ragged, and filthy clouts, suddenly decked up in garments of gold, could not lightly know that woman: So if a man had before known that City, being poor and beggarly, that is to say, void of all treasure of virtue and godly behaviour, sure he would not have known what city that had been, seeing it then so altered and changed by the mighty force of prayer, from lewd and dissolute, to sober and virtuous. 
Marry Magdalene.  But now let us further cast our eyes to that woman, who having led her whole life in wantonness and unchastity, so soon yet as she had thrown herself down at Christ's feet, obtained health and salvation.  
Yet is not this only the virtue of prayer to purge from sin, 
Prayer preserveth from dangers and troubles.  but she repelleth also and driveth away exceeding great dangers and imminent perils. For David that King and wonderful Prophet, did by the help and force of prayer, put to flight many and mighty fierce enemies: not trenching or fortifying his Host with any other weaponnes or munitions, than Prayer: and yet by the mean thereof, delivered unto his soldiers an unbloody victory. And some other Kings have used to repose the hope of their safety in the skill of their soldiers, in the art of war, in Archers, in men of arms, and in light horsemennes, so that great King David, in steed of a wall and rampire, trenched and backed his Host, with holy and devout prayers: not making account of the fierceness of his Chieftains, marshals, Centurions, or other Captains, nor gathering masses of money, nor providing armure or weapons, but by prayer obtaining and bringing down from heaven the armour of God. For a heavenly armour in deed is Prayer plentiousely poured forth before God. And that alone is a sure hold and a safe defence, to them which have with assured confidence committed themselves too God. For as for the strength and skill of men at arms, experience of Archers, and sleight in betraiing the enemy, many times those are deluded and prove to nothing even by a countenance only and show of the contrary battle, stoutness of the enemies, or by many other accidents and occasions that fall out. But Prayer is an invincible armour, and a most sure defence that never deceiveth: overthrowing as easily innumerable thousand of enemies, as it doth one poor soldier. For by prayer, not by weapons and armour, did that David of whom we spoke before (a man worthily to be wondered at) overthrow that huge Goliath, 
1. Reg. 7.  when like a terrible devil he furiously set upon him. Such a strong and a puissant armour is Prayer, even to Kings against their enemies in battle. Yea and an armour of like strength is it to us against divelles'.  

3. Reg. 19  By this mean also Ezechias the King had the better hand in that battle, which was made upon him by the Persians, at what time he armed not his Host, but only fronted the great multitude of his enemies with prayer. He also escaped death, when with such reverence and religion as became him, 
3. Reg. 20  he did prostrate himself before God. Where also only prayer obtained for the King that he might recover.  
But now that Prayer doth also readily purify and cleanse the soul being endangered to sin, 
Luc. 18.  that Publican doth plainly teach us, who besowght of God remission of his sins, and presently obtained it. The leper also clearly showeth us, 
Matt. 8.  who so soon as he fell down at the feet of God, was made clean. Now if God did so lightly heal the body infected and corrupted with sickness, much more readily and kindly will he heal the soul which is diseased. For look how much more precious is the soul than the body, so much the more dear is it likely to be unto God. Innumerable are the examples that might be recited both old and new, if a man were disposed, to report all them that have ben preserved and saved by the benefit of prayer.  
But some men perhaps, of the number of those who being given over to sloth and dulness hath himself no list earnestly and heartily to pray, will go about to persuade, that against prayer God spoke these words: Not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven, 
Matt 7.  but he who doth the will of my Father which is in heaven. In deed if I believed only Prayer to suffice to our salvation, a man might seem not without cause, to object that place against me. But now when I profess Prayer to be the head and chief of all good things, the foundation and root of a fruitful life, there is no cause why any man should abuse those words to the excuse of his sluggishness. For neither can temperance alone, bring salvation to a man, if other good things be failing, neither care over the poor, neither benignity, nor any other of those things which are virtuously done. But it is necessary they do all concur together in our souls: Yet Prayer (I say) as the root and ground, is the foundation to them all. For as in a ship or house, that which is first underlaied, doth make the same strong, and holdeth it together, that it fall not a sunder, so doth diligence and continuance in prayer hold together our life, and make it sound, firm, and well defended on every side: in so much as without that, there can no good fall unto us, or owght that may avail us to salvation.  
For these causes doth S Paul so earnestly and so often exhort us hereunto, saying: Be ye instant in prayer, watching therein with thanks giving. 
Colos. 4.  And in an other place he commandeth us, that we pray incessantly, without intermission, 
1. Thes. 4.  giving thanks in all: for this is (sayeth he) the will of God. And again in an other place: 
1. Thes. 5.  Pray (sayeth he) at all times, watching thereunto in spirit, with all instance and diligence. So with many Divine and heavenly words doth the Prince of the Apostles stir and provoke us to continual prayer. It becometh us therefore being taught by him, to lead the course of our life in prayer, and therewith diligently to moist and water our minds. For hereof have we mortal men, no less need, than trees have of the moisture of water. For neither can they bring forth fruit, except their roots receive some moisture, nor yet can we be laden with the excellent and precious fruits of piety, except our minds be watered, and refreshed by prayer. 
the times of Prayer.   
Wherefore we must both early forsaking our beds, prevent with our serving of God the rising of the son: and even so when we come to our food, and when we betake ourselves to the night's rest: nay rather we ought every hour to offer unto God a prayer: that the course of our prayer might make even with the course of the day. But in the winter time it becometh us also to bestow the greatest part of the night in prayer, and on our knees with much trembling, to continue instantly thereat: thinking ourselves therein happy, and blessed, that we may bestow our time in the Service of God.  
Tell me, (I pray thee) with what face canst thou behold the son, if thou do not first adore him, who giveth unto thine eyes, that most comfortable light? How canst thou feed on that is set before thee, except thou do firste worship him, who doth geue and supply so many good things unto thee? With what hope canst thou betake thyself to the night? With what dreams thinkest thou, thou shalt be vexed, if thou do not first defend thyself with prayer, but geevest thyself to sleep ungarded and without protection? Verily thou shalt yield thyself as an abject, and easy to be taken of wicked spirits, who continually walk about, laying weight for us, that they may suddenly catch up, whom so ever they find unarmed of the defence of prayer. But if they find us fenced with prayer, by and by, they be gone: even as thiefs and lewd persons, when they see the soldiers sword shaken, and threatened over their heads. And if it happen any man to be naked, void, and destitute of this munition of prayer, surely he being pulled out, and as it were torn of, is carried away with devils, and thrown into many calamities and sundry mischiefs. It behooveth us therefore, that fearing all these things, thus truly laid before us, we do continually rampar, and enuironne ourselves about with Hymns and Prayers: that God having compassion of us may make us worthy of the kingdom of heaven, through his only begotten son jesus Christ, to whom be all glory and rule for ever and ever. AMEN.  
Thus endeth the Sermon of Prayer, made by S. chrysostom.   

A SERMON OF FASTING MADE BY THAT MOST LEARNED AND HOLY FATHER S. Basil, surnamed the great: archbishop of Caesarea in Cappadocia, in the year of our Lord, 360. Translated into English, and diligently conferred with the Greek Original.  
BLOW out (saith the Prophet) and sound with the trumpet in the new moan in the notable day of your mirth, and rejoicing. 
Levit. 23.  This is a commandment uttered by the Prophet. But to us do the lessons, 
Psal. 80.  and readings out of holy Scripture show the singular joy and festival solemnite of these days more openly and distinctly, than any trumpet, and more clearly than any musical instrument. For we have learned the grace and benefit of fasting out of the Prophet Esay, who rejected the jewish manner of fasting, and gave to us a pattern of the true fast. 
Esay. 58.  Fast not (sayeth he) to contention and variance by suit of law, but lose the bond of iniquity. And our Lord himself sayeth: 
Math. 6.  Be not of sad and heavy countenance, but wash thy face. Let us therefore be so affected, as we be taught, not making show of sorrow in our faces in these fasting days at hand: But let us be cheerfully disposed in them, as becometh the holy. No man is crowned, that is of an abject mind. No man erecteth a monument of victory with a sad and a heavy cheer. Be not sad when thou art cured. It is an absurd thing to be sad against the alteration of meats, and not to rejoice when the soul is healed, and so to seem thereby to be more addicted to the voluptuousness of the beally, then to the cure of the soul. For full feeding pleaseth the belly, but fasting purchaseth gain unto the soul. Rejoice, that there is by the Physician geeven unto the a medicine that taketh away sin. For even as worms breed in the bowels of children, are killed, 
A similitude.  and avoided, with strong and sharp medicines, even so fasting, searching even to the very soul, doth kill sin deeply rooted and dwelling in us, to the bottom: and therefore is truly most worthy to be termed an healing medicine. Anoint thy head, and wash thy face. This speech doth call thee to high mysteries. 
Math. 6.  He that hath ointed other, himself is anointed. He that hath washed, is cleansed. Transfer this precept to thy inner parts. wash thy soul from sins. Anoint thy head with holy oil, that thou mayst be made a partaker of Christ, that is, of the anointed, and in that manner come to thy fast.  
Do not darken thy face, as hypocrites do. The face is darkened, 
joan. 13.  when the inward affection is drawn over with an outward counterfeit show, 
The property of an Hypocrite.  and covered with a false veil. He is an Hypocrite, that in a stage, taketh on him an other man's person, as the servant often doth his masters, and the subject his Kings. So in this life as in a stage, or show place, of the course of our life, many geue forth a disguised show, carrying in their heart one thing, and giving forth to men a superficial show of an other. Do not therefore hid thy face. Appear such as thou art. Transform not thyself to sadness, thereby to hunt after glory, because thou showest thyself abstinent. Finally neither is there any profit of the alms, made known by the sound of the trumpet, nor any gain of the fast, which is taken, to the end it should be published, or openly known. For those things which are done for ostentation, do not stretch their fruit to the world to come, but as they respect chiefly the praise of men, so do they end therein. Run therefore freshly and with a joyful cheer to the gift of fasting.  
Fasting is an old and ancient gift, 
The antiquity of fasting.  yet not wearing, not growing old, but ever waxing young, and ever flourishing as it were in the beast age. Think you I draw the antiquity thereof from the law? Nay: I say: Fasting, is more ancient, than the law itself. And if thou wilt tarry a while, thou shalt find my saying true. Think not the day of propitiation, 
Levit. 23.  which was commanded to Israel in the seventh month and the tenth day of the month, was the beginning of fasting. Go to then: follow the history, and search forth the antiquity thereof. For it is no new or latter invention. 
Antiquity to be had in Reverence.  It is the treasure of the fathers. And what soever excelleth in antiquity, is venerable, and to be had in reverence. Honour the ancient and hore hears of fasting. For fasting is as old, as mankind itself. In Paradyse was it instituted. The first commandment that Adam received, was, see that you eat not of the tree of knowledge of good and bad. This word, Eat not, 
Gen. 2.  is a commandment of fasting, and abstinence. If Eve had forborn, and fasted from that tree, we should not now, have needed this fast. For the sick, not the sound, have need of the Physician. We are sick and diseased through sin. Let us then be healed through penance. 
Matt. 9 Gen. 3.  But penance without fasting is vain. The cursed earth shall bring thee forth thorns and brambles. Thou art commanded, to endure pain and sorrow, not to lead thy life in delicacy. By fasting therefore purge thyself too God.  
But even the life itself in paradise, is an image of fasting. Not only because man being a companion and fellow dweller with Angels, did by being content with few things, attain to be leek unto them: but also because what so ever things the sharpness and fineness of man's wit, did afterwards find out, were not yet devised of them that lived in Paradyse. For neither the drinking of wine, nor the killing of quick and living things, nor ought  that troubleth the mind of man, were there as yet then practised. Because we fasted not, therefore we fell out out of Paradyse. Let us therefore fast, that we may return again thereunto. Dost thou not see Lazarus, 
Luca. 16.  how by fasting he entered into Paradyse?  
Follow not the disobedience of Eue. Take not again the serpent for thy counsellor, applying thee with meat to the pamparing and pleasing of the flesh.  
Clock not the matter by the Infirmity and weakness of thy body. 
Fasting not hurtful to the body, but healthful.  For these pretences and excuses thou dost not tell to me, but to him that knoweth the truth. Else tell me, I pray thee, canst thou not fast, and yet canst thou glut thy belly with meat, and weary thy body with the burden of those things, thou hast eaten? Verily I have known, that Physicians have commanded even unto sick men, not variety of meats, but hunger and abstinence. How then may he which can do these things, excuse himself, that he can not do the other? Is it not much easier for the belly, with thinness of diet to bear quietly the night, then to lie laden, with superfluity of meats? Yea and not to lie neither, but rather to be tossed, and tormoiled all night, panting and groaning for pain? Except perhaps thou wilt say, 
A Similitude.  the shippemaister can better rule his vessel being overfraihgted, and overladen, then when it hath his light and just poise? For that which is oppressed with abundance and weight, a little raging of the water drowneth: But that which is moderately frawghted, doth easily get above the waves, while nothing letteth it to rise a loft. Even so man's bodies being laden with continual full feeding, are lightly overwhelmed with infirmities. But those, which use a spare and thin diet, do both escape that evil, which is by sickness looked for, as it were a tempest beginning to rise, and also repulseth that grief which is already come, even as it were the meeting of some raging wave in the sea.  
But it seemeth by you, that it is more painful to rest, then to run: and to be at good ease, then to wrestle: if you say it be more convenient for sick persons to far deliciously: then to feed sparingly. Verily the animal virtue governing the life, doth easily concocte, and digest, that which is but scarce and sufficient, and doth well apply, and appropriate it, to that, which is to be nourished. But when she is charged and accumbered, with diversity of meats curiously dressed, the same not being able to stay it, till being kindly digested, it may be conveied orderly to the parts, which are to be nourished, breedeth sundry kinds of diseases.  
But now let us go forward with the history, prosecuting the antiquity of fasting: and how all holy men have kept the same, as an inheritance received of their Fathers: the father still delivering it to the Son, as it were from hand to hand. Whereby this possession hath also been continued, even to us by succession. There was no wine in Paradyse: there was no kill of quick things: there was not yet any eating of flesh. After the flood came wine, after the flood ye fell to eating all things, as commonly as before herbs. When perfection was dispeired of, than was fruition of those things granted. A clear proof that wine before the flood was not known, appeared in No, who was utterly ignorant, of the use of wine. For it was not yet come to the use of man's life, nor known at all among men. When therefore he neither had seen any other drink it, nor had tried it himself, 
Gen. 9  he was unwares hurt thereof. For No planted a vine, and drank of the fruit, and was made drunk.  
Not that he was a great drinker, or given to be drunk, but because he was not acquainted with the measure, that was to be taken thereof. So we see, that the drinking of wine, was a latter invention, than Paradyse. And so is the Authority of fasting of more Antiquity.  
But we have also learned, that by fasting Moses came unto the hill: 
Exod. 19  For he durst not have adventured (the top of the hill smoking) to have entered into the dark cloud, if he had not been firste armed with fasting. 
The effects and fruits of fasting.  By fasting he received the Commandments written with the finger of God in plates of metal. So was fasting the cause of the law making above, but gluttony, the cause of falling to mad worshipping of Idols beneath. 
Exod. 32.  For the people sat down to eating and drinking, and risen up to play. One drunken fit, marred and defeated, the constant Continuance of God his servant, in fasting and praying, by the space of forty days. For the tables written with the finger of God, which fasting had received, drunkenness lost: the Prophet thinking it unseemly, that laws should be delivered from God to a drunken people. In one moment of time, that people which was taught from God, and traded by wonderful miracles, was through gluttony thrown down into the beastly worshipping of the Egyptian Idols. Compare now both together: and see how fasting leadeth to God, and how deliciousness, loseth salvation. And being now entered into the way, descend forward to later times. 
Gene. 25.  What defiled Esau, and made him the servant of his brother? Was it not one only eating, for which he lost the prerogative, of being the first borne? But did not prayer with fasting, 
1. Sam. 1.  get and gene Samuel to his mother? What made that great Conqueror Samson, to be invincible? Was it not fasting, wherewith he was conceived in his mother's womb. Fasting nourished him, in steed of a nurse. Fasting made him a man. For that was commanded to his mother by the Angel in these words: 
jud. 13.  What soever proceedeth out of the vine, let him not eat, ne let him not drink wine, or strong hot drink: that is to say, any drink that may make droonke. Fasting breedeth Prophets, strenghtheneth the mighty, and teacheth wisdom to lawemakers. It is a good bulwark to the soul, a sure companion of life to the body, a target to them that do valiantly, an exercise to such as strive for the game. This removeth temptations, this anointeth to piety. This is the companion of sobriety, the worker of temperance. This teacheth to do manfully in battle, and instructeth to deal quietly in peace. This sanctifieth men dedicated unto God, and maketh perfect the Priest. For it may not be, that a man without fasting should presume to celebrate sacrifice, not only now in the mystical and true service of God, but not so much as in the figurative sacrifice, brought in by the Law.  

Examples of fasting.  This fasting made Elias, with his eyes to behold a great miracle. For when he had by the space of forty days purged his soul by fasting, 
3. Reg. 17.  he was made worthy in the den in Choreb to see our Lord, so fare as it was possible for man to see him. He by fasting restored to the widow here son, showing himself by fasting strong and mighty even against death. The voice going forth from his mouth having been long fasting, did for three years, and six moons, close the heaven from the people living against the Law. For, to mollify the untamed hearts of that stiff necked people, he was content to condemn himself also to affliction and penury. 
3. Reg. 17.  So sure (sayeth he) as our Lord liveth, there shallbe no water in the earth, but by my mouth.  
And thus he forced upon all the people, a fast through famine, to the end he might thereby correct their iniquities grown of their delicate, and dissolute life. But what manner of life did Eliseus lead? How did he use himself when he hosted at the Sunamites house? 
4. Reg. 4.  Or how did he receive and welcome the Prophets? Did not wild herbs of the wood, and a little meal furnish his table? At the which time also such as had eaten of the 
* Coloquint, is an herb, which after some man's opinion, may be called, a wild gourde.  Coloquintes, were in danger to have died thereof, if by the prayers of him being purged, and made acceptable through fasting, the poison had not been dissolved. In few, it is easy to find that fasting had lead, as it were by the hand, all the holy Fathers to a divine wisdom, and to a heavenly kind of life.  
There is a certain stone, or substance, which we Grecians 
* Vide de hoc lapide Dioscoriden lib. 5. cap. 147.  call Amianthon, of that nature, that it is not with fire to be consumed. For being put in the flame, it seemeth to be burnt unto coals, but being taken out of the fire, it appeareth more pure, as doth water being clarified. Such were the bodies of those three children in Babylon, having through fasting, the unconsumptible nature of the Amianthon. For in the great flame of the fornaice, they, being as of the nature of gold, did overcome all the force of the fire. Yea they appeared to be of much more excellency, than gold. For the fire did not mealt them, but preserved them whole. Yea and that, 
Naphtha apud Dioscor. lib. 1. cap. 99  when nothing in the world did stay or keep bacl the flame. But contrary, Naphtha, a kind of natural, and unquenchable lime, pitch, and small twigs, did so nourish it, that it was spread the length of xlix. cubits, and so feeding round about, consumed many of the Chaldeans. The children then being entered, with bodies purified by fasting, did tread under their feet, and overcome that deadly fire, breathing a moist air, as it were a sweet dew, upon that vehement fire: which yet durst not touch so much as their hair, because the same had been bred and nourished by fasting.  

Dani. 9  Daniel also the man of God specially beloved, who in three weeks neither eat bread, nor drank water, being put down into the den, taught also even the lions to fast. 
Dani. 6.  For as though he had been made even of stone, or brass, or some other harder substance, the lions could not once enter their teeth into him. So had fasting hardened the body of the man, as steeled iron, and made it invincible to the lions. Nay they could not so much as once open their mouth against that holy man.  
Fasting quenched the force of the fire. Fasting stopped the mouths of the lions. Fasting sendeth prayer up to heaven: being as it were a wing thereunto, to carry it upward. Fasting is the wealth of the house: the mother of health: and the schoolmaster of youth. Fasting is an ornament to old men: a good companion to wayfaring persons: a safe, and trusty convictour to such as dwell together. The husband suspecteth not to be deceived by his wife, when he seethe her delight in fasting. The wife fretteth not with jealousy, when she seethe her husband geeven to fasting. Who ever saw a house decay by fasting? View what things are at this day within thy house, and survey them again hereafter, and thou shalt find nothing thereof wanting, through fasting. No beast or other live thing lamenteth his death. No blood is seen in thy house. No heavy sentence of death, geeven by the unsatiable belly against the poor beasts. The cook's knife is at rest. The table of the faster is content with such things, as voluntarily do rise and grow of the earth. The Sabaoth was geeven to the jews: 
Exo. 20.  That thy beast (saith God) and thy servant may be at rest. Let thy fasting be a rest of continual labours, unto thy servants, that serve thee all the year. Suffer thy cook to be quiet. Geue rest unto thy Sewer. Forbear the hand of thy cupbearer, and butler. Let him have some repose, who prepareth thy manifold jouncats and bancketting dishes. Let thy house sometime be quiet from those innumerable tumults, from smoke, fulsome savour of roast, and from the running up and down of them that do nought but minister unto the belly, as to a dame, that can never be pleased. Even exacters of tributes do sometime afford some liberty to the subjects. Let the belly likewise geue some truce to the mouth. Let that which is ever craving, and never ceaseth: which receiveth to day, and forgetteth to morrow, geue us truce for five days. When it is full, than it disputeth of abstinence. When the meat is a little passed, than it forgetteth quite all such doctrine. Fasting knoweth not the nature of death. The table of the faster doth not saver of usury. The father's useries do not strangle the little child of the faster, in his nonage, winding about him like serpents. And truly besides all this, sometime to fast, is a mean to the increase of pleasure and delight. For as thirst maketh drink to seem pleasant, and as hunger gone before, doth make the furnished table the more delight some, right so doth fasting increase the gladsome liking of meats. For that putting itself between, and thereby interrupting in part the continual glut of delicacies, shall make the receiving thereof again, the more pleasant, even as of a friend returned from far countries. Wherefore if thou wilt make unto thyself thy table pleasant, take unto thee sometime a change by fasting. But thou that art excessively possessed with the loove of deliciousness, dost not perceive that thou diminishest much of thy delight, by continual usage thereof: and for loove of pleasure lesest in deed the chiefest pleasure. For nothing is so pleasant, but that by continual fruition it waxeth fulsome. But of those things which are rarely had, the fruition is delightsome.  

A Similitude.  Even in this sort, he which hath made us, hath devised: that by change and orderly return of things in this life, the pleasure of those things which he hath granted us, might still remain with delight unto us. Dost thou not see how after night, the son is more beautiful? And waking more pleasant after sleep? And health the more desired, and esteemed, after feeling of sickness and adversity? Even so after fasting, is the table also the better welcome both unto  men, and such as have it well furnished, and also to poor folk, which have but from hand to mouth, that which the earth yieldeth.  

Luc. 16.  Fear the example of the  man. deliciousness of life brought him to the fire. For he was not broiled in the flame of the furnace, because he was accused of any injustice, but for his soft and delicate life. We have therefore need of water to quench that fire. And fasting is not only profitable for the time to come, but also presently very healthsome unto the body. For the best health, and state of man's body, being grown up to the highest, falleth bacl, and decayeth of itself, very nature failing, and not being able to bear the burden of so great strength. Beware lest thou which now spittest water, do not hereafter with the  man, desire and long after a drop of water. No man ever surfeited of water. No man's head did ever ache, and was heavy with water. No man passing his life with drinking of water, had ever any need of an other man's feet. No man's legs have been bound, no man's hands made unprofitable by drinking of water. For the default about digestion (which necessarily happeneth to such as live delicately) doth bring unto their bodies vehement diseases. The colour of the man that fasteth, is reverend: not flowering up to an unshamefast readnes, but adorned with a temperate paleness. His eye is gentle: his gate humble: his face modest: not disgraced by fond laughter: his speech moderate: his hart sincere and pure.  
Calle to thy remembrance the Saints and holy men that have been from the beginning: of whom the world was not worthy: 
Hebr. 11.  They walked in sheep's skins and goats skins, they were forsaken, pressed with many vexations, and hardly afflicted. Follow their life, if thou seek after their portion. What brought Lazarus to rest in Abraham his bosom? Was it not fasting? 
Mat. 3.  The life of john Baptist what was it, but as it were one continual fast? He had no bed, no table, no land to plough, no drawing ox, no corn, no baker of his bread, nor any other of these temporal things. And therefore risen there never among the children of weemen a greater 
Matt. ●1.  than john baptist. Fasting also did carry up to heaven S. Paul with others, 
2. Cor. 6. & 11.  which he doth himself recite among the glories that he had over his troubles and persecutions. But our Lord, the head of all those before remembered, 
Matt. 4.  when by fasting he had prepared and fortified the flesh, which for our sakes he took upon him, did then sustain therein the assaults of the Devil: to the end he might thereby both teach us by fasting to arm and exercise ourselves to the conflicts of temptations, and also by his famine and poverty, encourage and give occasion to the adversary to come unto him. For he was not to have been approached of him by reason of the height of his Godhead, if he had not firste by hunger brought himself down to the weakness of man's estate. But ascending into heaven, he took meat, to show and persuade thereby the true nature of his body which was risen.  
But thou wretched man ceasest not to pamper and to fat up thy body, starving in the mean time thy mind with hunger and famine, not having any care of healthsome instructions, which give life thereto.  
Knowest thou not, 
A very apt Similitude.  that as in a battle to be fought, succour coming to the one side, weakeneth the other, and maketh it the more easy to be overcome: so he which helpeth and increaseth the flesh, weakeneth the spirit? And on the other side he that increaseth the strength of the spirit, bringeth the flesh into subjection. For these two are opposite, and contrary the one to the other. Wherefore if thou wilt make thy mind strong, tame thy flesh by fasting.  
For this is it, whereof the Apostle speaketh, saying: By how much the outward man is decayed, 
2. Cor 4. 2. Cor. 12.  by so much the inward is renewed. And again: When I am weak, then am I mighty. Wilt thou not then despise these corruptible meats? Wilt thou not hunger after that heavenly table, which fasting in this life doth procure and prepare unto thee? Dost thou not know, that by immoderate full feeding, thou dost breed unto thyself a fat worm to gnaw thee? For who in abundance of meat, and continual delicacy, hath been partakener of the graces and gifts of the Spirit? 
Exod. 34.  Moses' receiving the seconde time the tables of the law was of necessity driven to a seconde fast. 
john. 3.  If the brute beasts had not also fasted with the Ninivites, they had not escaped their threatened destruction. Whose limbs and carcases were those that fell in the desert? Were they not theirs, that sought after the eating of flesh? They, so long as they were content with Manna, and water out of the rock, overcame the Egyptians, made way through the sea, and there was not one sick of all the Tribes. 
Mum. 11.  But after they had ones made mention of their fleshpottes of Egypt, and lusted to return thither again, they never came to see the land of promise. Dost thou not fear this their example? Dost thou not abhor now insatiable feeding, lest it exclude thee also from the good things, that thou hopest for? But neither had Daniel seen the visions, if by fasting he had not illuminated, and made more clear and bright his soul. For of gross nouriture, smoky vapours mount up: which like a thick cloud do intercept and stop the bright beams of grace, that are sent and derived from the holy Ghost, into our hearts. And surely if there be any meat proper unto Angels, it is bread, 
Psal. 77.  as sayeth the Prophet. Man hath eaten the bread of Angels: not flesh, not wine, not those things, which are exquisitely sought out by them that serve their belly. Fasting is a Target for the war against devils. For some kind of devils doth not go forth, 
Matt. 17.  but by prayer and fasting.  
Lo what a number of commodities grow by fasting. But satiety, and fullness in feeding, is the ground and beginning of all misdemeanour. For with delicates, drunkenness, and many kind of sauces provoking gluttony, presently entereth all kind of brutish and insolent behaviour. Hereof men are made, as it were, mad and furious horses toward weemen, by the beastly outrage engendered in their minds through such deliciousness. Yea, drunkards change nature, and go against kind. But fasting doth make known even the honest measure of wedlock work, chastising the unmodest usage even of those things which are permitted by law: That, grawnteth leisure by mutual agreement to either party, to attend unto prayer.  
Yet mayest thou not limit the goodness of fasting, to consist only within the compass of abstinence from meats. For the true fast 
The true fast.  is the forsaking of evils and vicious do. Lose all bond of injustice, remit to thy neighbour all trouble, forgeue him his det: fast from suits and contentions. Thou forbearest eating of flesh, but yet eatest thy brother. Thou abstainest from wine, and yet dost not temper thyself from doing of wrongs. Thou tarriest till night before thou wilt take thy food, and yet spendest thy day in the law courts, in sewtes, and contentions. 
Esaie. 29.  Woe be to you (sayeth the Prophet) that be drunk, yet not with wine. For wrath is also a drunkenness of the soul, bringing the same out of the way even as wine doth. Heaviness likewise is a drunkenness, which drowneth the mind. So is fear also an other drunkenness, when it is, where it ought not to be. 
Psal. 16.  From the fear of mine enemy (sayeth the Prophet) deliver my soul, O Lord. In few, every passion, disordering the mind, is rightly termed by the name of drunkenness. 
Anger, a kind of drunkenness.  Consider the angry man, how he is drunken in that passion, and is not himself master of himself. He knoweth not himself. He knoweth not them that be present. He striketh all, as one that fighteth in the night. He offendeth all. He triumpheth over all. He speaketh unadvised things. Hardly can he be tempered. He revileth, he beateth, he threateneth, he sweareth, he crieth out, and tormenteth himself. Flee from this drunkenness. But beware also of that which cometh of wine.  
Do not by much drinking of wine, 
Against those, that glut in one day, to fast an other.  make thy way to drinking of water. Let not drunkenness lead thee to the holiness of fasting. There is no entry into fasting by drunkenness, nor to justice by avarice, nor to temperance by riot, nor (to conclude in few) is there any entry by vice, unto virtue. There is an other gate into fasting. Drunkenness maketh way to insolent behaviour, but convenient sufficiency unto fasting. He which is to try for the best game, doth exercise himself before hand: He which fasteth, must first exercise and prepare himself by abstinence: lay down gluttony five days before, not as one that would thwart the ordinary days, or deceive the law maker. For fond dost thou labour, to weary thy body, and yet not to mitigat nor to release thy crime and evil appetite. A false storehouse is that body. Thou drawest into a bottomless barrel. For the wine passeth, and runneth his natural way. But thy sin and insatiable lust remaineth within thee. The servant runneth away from his master that beateth him: yet thou remainest still with wine, which daily beateth thy head. The best measure of the use of wine, is the necessity, and the lack that the body may have thereof. But if thou exceed those bounds, to morrow thou wilt come complaining of the heaviness of thy head, yaning, giddy, and smelling yet of the undigested wine. All thing will seem to move, all thing to go round with thee. For drunkenness as it maketh men sleep, as if they were dead, so it maketh men to wake, as if they were in a dream.  
Dost thou not consider whom thou comest to receive by this fasting? Even him which promised to come unto us, saying: I and my Father will come, and make our dwelling with him. Why therefore dost thou by drunkenness prevent his coming, and close the entry against our Lord? Why dost thou allure and take in thine Enemy, to take possession first of thy munitions? Drunkenness doth not receive our Lord. Drunkenness driveth away the holy Ghost. 
A Similitude.  For as smoke driveth away bees, so doth surfeiting and belly cheer put to flight and drive away all spiritual graces. Fasting is the ornament of the City. The strengthening of the place of justice. The peace of our houses: and the saving and preservation of our gods and possessions. Wilt thou see the beauty of fasting? Then compare me the evening of this feasting day, with the evening of to morrow being fasting day. Thou shalt see the City changed from turmoil and tempestuous waves of great stir, to a sure calm and quiet tranquillity.  
But I wish that both this day may be like unto to morrow in holiness and modest comeliness: and that to morrow may want nothing of the mirth, and joy that is this day. And further I beseech our Lord, who hath by the course and revolution of the year, brought us about to this time, that it may please him to grant unto us being as it were tryers for the mastery, that by these exercises, we may show forth the firmness and strength of our constancy: and that we may come to the day appointed for the receiving of our crowns: Now by daily recording of that healthful Passion suffered for us, but then in the world to come by receiving retribution and reward, according to our life lead here, and that in the just judgement of Christ himself, to whom be all glory for ever. AMEN.  
Thus endeth the Sermon of S. Basil, made of fasting.   

THE THIRD SERMON, MADE BY S. LEO, SURNAMED THE GREAT, AND POPE OF Rome in the year of our Lord. 450. Upon the Fast of the tenth Month, and of the alms to be done in the same. How Gods field is with faith to be fenced, and enclosed, with Fasting to be tilled and tempered, with alms to be sown, and with prayers to be donged, and made fruitful.  

The fast of the tenth month, is the imber fast which is kept in the month of December.  IN our Lord's field, whose laborers and workmen we be (most dear beloved) we must providently, and diligently exercise the spiritual tillage: to the end that we with continual industry, foreseeing and doing that, which is at every season, duly and orderly to be done, may joy in the plentiful increase of our good and virtuous works. Which if through sluggish idleness, or dull lasynes, they be neglected, our ground can bring forth no worthy spring, no good grain, nor wholesome fruit, but being overgrown with thorns and brambles, shall bring forth nothing worthy to be laid up, and kept in storehowses, but such things only as are meet to be burned and consumed with fire. This field (dear belooved) by the sweet dew of the grace of God falling therein, is first enclosed and fenced by faith: tilled, tempered, and seasoned, by fasting: sowed with alms deeds: donged and made fruteful by prayers, to the end that in our ground thus husbanded, no bitter or unwholesome rote spring therein, nor sap of any noisome stock rise up: but that (all seed of vice being killed, and destroyed in us) the worthy corn of virtue, may joyfully and plentifully grow up together.  
To which diligence, the master and teacher of piety, doth in all times exhort us, but in these days, which are more specially appointed to this work, we must stir up in ourselves a more courage and fervent care hereof, lest it be found a wickedness in us, to neglect that, being taught and instructed, which virtue and piety would us to do, though we were not commanded. We do therefore exhort and admonish you, that this Fast of the tenth month, (whereunto we know your charity with a religious intent and disposition is prepared) we celebrating with one mind by the help of Christ, may every of us shine in good works, according to the measure and proportion of the ability, which he hath received of God. And that the more fervently, because our enemies, 
The devil is most busy when men are best disposed.  which are grieved and vexed at our sanctification, do in these days, wherein they know us disposed to a better attendance of our duty, are most fierce upon us, and with more craft and subtlety, lie in weight for us: To the end that, by fearing some, with doubt of poverty which may grow by their liberal geuing of alms, and putting into others a heaviness, and repining at the pain of fasting, they may draw many from the virtuous fellowship of this devotion. Against which temptation (most dear beloved) let there be kept waking in us the zealous intent of a charitable heart. And let these thoughts of mistrust, be far repelled from Christian minds. For it is a small thing, which to a poor man is enough. Neither is his diet, or apparel chargeable. Poor food is it, that he hungreth after: 
Math. 20.  poor drink it is, that his thirst will be quenched with: His nakedness needeth to be covered, and asketh not to be decked. And yet our Lord is so kind a judge of our works, so loving an esteemer thereof, that even for a cup of cold water, he will not fail to give reward. And in that he is a Just beholder of our minds, he will not only recompense the charge of our work, but also reward the workers affection, through Christ our Lord.   

THE FOURTH SERMON MADE BY THE SAME S. LEO UPON THE SAID FAST OF THE tenth Month, and of the Alms to be done in the same. Of what value against sin fasting is, which in both Testaments is observed.  
WE do with good courage and confidence (most dear beloved) exhort you to the works of piety, because by experience we perceive how gladly and willingly you receive our exhortations. For you know, and by the teaching of God himself be assured, that the observing of the Commandments of God, doth avail you to eternal joy. In the executing and keeping whereof, because man's frailty doth often wax weary, and by her brittle infirmity, offend in many things: our good and merciful Lord hath given unto us remedies and helps, by the which we may obtain pardon. For who could possibly escape so many flattering allurements of the world, so many crafty deceits of the Devil, and finally so many perils growing of his own mutability and frailty, unless the wonderful clemency of the eternal King, had a will rather to repair us, then to lose us? For though we be already redeemed, 
The war of Christians is continual 1. joan. 5.  already regenerated and made the children of light, yet so long as we are detained in this world (which is all set in wickedness) so long as corruptible and temporal things do flatter the infirmity of the flesh, no man can pass this life without tentation. Neither doth there lightly happen to any man so unbloody a victory, that among many enemies, and daily conflicts, though his fortune be so good to escape death, he be altogether free from wounds. To cure therefore the harms which they often fall into, that war with the invisible enemy, these three remedies are for medicine chiefly to be applied: Instance in prayer, chastising of ourselves by fasting, and the bountiful giving of alms. Which three things, when they are together put in ure and exercised, God is made merciful unto us, the fault is blotted out, and the Tempter is repulsed. Of these helps truly owght a faithful soul always to be provided and furnished: but chiefly and with greatest care are they now to be exercised in these days which are most properly and peculiarly appointed to those works of piety. Of which kind and degree is also the solemn fast of this tenth Month. Which is not therefore to be neglected, because it hath been taken unto us out of the observance of the old Law: as though this were one of those things which with the discerning of pure meats, from unpure, the differences of wasshinges, and the Sacrifices of birds and beasts did in the new Law end and cease. For those things in deed which bore the figures of things to come, were ended, when those things were accomplished, which they signified.  
But the profit of fasting, 
Fasting though it were observed in the old testament is also to be kept in the new. Mat. 4. Matt. 22.  the grace of the new Testament hath not removed nor put away. But with good and virtuous observation hath still admitted continence and abstinence: as things always profitable both to the body and the soul. For even as there remain received and retained in the hearts of Christians these Commandments: Thou shalt worship thy Lord God, and serve him alone: And, Thou shalt love thy neighbour as thyself, and such other like Precepts: even so that which in those books is commanded of the sanctification and healing by fasting, is not made void, or frustrate by any interpretation. For in all times, and in all ages of this world, fasting maketh us the stronger against sin. Fasting conquereth concupiscence, repelleth tentations, abaseth pride, allayeth wrath, and all the affections of a good mind and disposition it nourisheth up to ripeness and perfection of all virtue. Especially, if it be also joined with the benevolence and piety of charity, and do providently exercise itself in works of mercy. For fasting without alms, is not so much a purging of the soul, as it is an affliction of the flesh. And it is rather to be reputed to be done for covetousness, then for continency, when a man doth so abstain from meat, that he also abstaineth from piety and good works. Let therefore our fast (dear beloved) abownde with fruits of liberality, and let them be plentiful to the poor of Christ, with charitable gifts, and loving rewards.  
And let not the mean and inferioure sort be stayed from this work, because it is little that they can take out of their small substance and ability. Our Lord knoweth every man his ability, and being a just looker on, seethe well out of what measure and portion each man giveth. For substances that be in equality unlike, can not geue like alms. But many times is it made equal in merit, which is unequal in charge. For the mind may be like, where the rent and store is unlike. To the end therefore, that these things may by the help of God be regarded with piety and devotion, let us fast the fourth and the sixth day of this week. 
wednesday, friday, and Saturday the ymber days, above a xj. hundred years ago  But on the Satterdaie let us celebrate Vigil and watching at S. Peter the Apostles Church by whose prayers we being helped, may in all things merit and deserve the grace of God.   

THE FIRSTE SERMON MADE BY THE SAME S. LEO UPON THE FAST OF THE seventh Month. Of the praise of Abstinence, and alms deeds.  

The fast of the seven. month is the ymber fast kept in September.  WE know your carefulness (most dear beloved) to be of such devotion, that you do not only till and temper the souls with the ordinary fastings appointed by the law, but also with voluntary abstinence. Yet have we thought good to add to this your good disposition, our exhortation and warning. To the end, that if there be any of you slack in this virtuous exercise, they do obediently join themselves with the rest in this public, and general fast appointed in these days. Wherein we must more attentively celebrate this most holy custom, and virtuous usage, that by humility of fasting, we may merit the help of God against all our enemies. For it is a principal work which both by authority we charge you, and of charity we advice you, that the liberty of eating being for a time restrained; we geue ourselves to the chastising of our own bodies, and to the feeding of the poor, whom who so ever refresheth, he feedeth his own soul, and tourneth his temporal meats into eternal delicates. In place therefore of evil and voluptuous delights, let there succeed in us the plentiful increase of holy desires. Let iniquity cease: but let not righteousness be idle. Let some man feel him helping, whom no man feeleth oppressing. For it is little, not to take away those things which are an other man's, except thou do also geue of thine own. We be under the eyes of the just judge, who knoweth what ability to well working he hath given to each man. He will not have his gifts idle or unbestowed: Who so distributed unto his servants the proportions of the mystical Talentes, 
Mat. 25. Luc. 19  that to him that had liberally employed that, which was committed unto him, he increased: And took away from him that had barrenly kept, and unfruitfully hidden his Talon.  
Sins therefore (dear beloved) we are now to celebrate this fast of the seventh Month, we earnestly advice and admonish your devotion, to fast with us on the fourth and sixth day of this week. But the Satterdaie, let us watch together at the Church of the blessed Apostle S. Peter, by the assistance of whose merits, we may deserve to be absolved and loosed of all our troubles, through Christ our Lord. Amen.   

THE THIRDE SERMON MADE BY THE SAME S. LEO OF THE FAST OF THE SEuenth Month. How necessary fasting is, and of the public and private law of fasting, prayer, and alms deeds.  
HOWE. much religious fasting doth avail (most dear beloved) to the entreating and obtaining of God's mercy and to the repairing of man's frailty, it is made known unto us by the report and teaching of the holy Prophets, who do protest and geave witness, that the indignation of God's justice, whereinto the people of Israel did often fall by just desert of their iniquity, could never be appeased but by fasting. Whereof the Prophet joel also giveth warning, saying: 
joel. 2.  Thus sayeth the Lord your God: Turn you unto me with all your heart, in fasting, weeping, and mourning: and cut your hearts, not your garments, and be ye turned unto the Lord your God, for he is merciful, patient, long suffering, and of much mercy. And again: Keep holy your fasting, 
Ibidem. This translation is according to the lxx. Interpreters.  proclaim the cure and healing, assemble the people, sanctify the Church, etc. Which exhortation (dear beloved) is also to be embraced in these our days, for that the remedies and means of this curing, are now necessarily by us also to be taught and openly preached: To the end that in the observation of the old sanctification, that may be gotten by Christian devotion, which was lost by the jewissh transgression. 
The profit of public fasting.  For the reverence of the Divine Decrees hath always this privilege and pre-eminence above all private and voluntary obseruances: that it is of more holiness, which by a public law is celebrated, than which by private observance is performed. For the exercise of continence, which every man doth of his own will and good disposition prescribe unto himself, is profitable to one part and portion. But the fast which the universal Church doth with one consent celebrate, severeth no man from the general purification and cleansing wrought thereby. And then is the people of God most mighty, when the hearts of the faithful join together in the unity of holy obedience: and that in the camp of the Christian warfare, there is on every side alike preparation, on every side alike defence. Let the watchful fury of the bloody enemy roar and rage, and let him on every side lay his secret trains: yet no man can he take, no man can he wound, if he find no man unarmed, no man slumbering, no man severed from this general work of piety.  
To this might and puissance therefore of invincible piety (most dear beloved) doth this solemn fast of the seventh Month invite us: to the end we may lift up unto our Lord, our minds free from worldly cares, and earthly affairs. And because we can not always have this fixed intention of mind, which were always necessary, and in so much as we do oftentimes through human frailty, 
Why prescript fast is used at certain times.  fall from heavenly to earthly things, let us at the least in these days which are appointed unto us for most healtful and medicinable remedies, withdraw ourselves from worldly occupations, and steal some time to the increase of our heavenly riches, which shall never decay. 
jacob. 3.  For as it is written: We do all offend in many things. And all be it we be by the daily grace of God cleansed from divers blottes, yet do there stick many times within our unprovidente and unwarefull minds, thicker spots and of a grosser substance, which must be washed away with more diligent care, and rooted out with greater charge. But a most full and perfect remission of sins is obtained, when of the whole Church together there is in unity, one Prayer, and one confession. For if our Lord have promised, 
Unity of prayer.  that unto two or three holy persons ask with virtuous consent, he will grawnte what so ever they require, what shall be denied to many thousand of people performing together one general observance, and humbly suing in concord with one agreeing spirit? For it is (derely beloved) a great thing, and very precious in the sight of our Lord, when the whole people of Christ do together by uniform doing of their duties, instantly press unto him: and when all degrees and all sorts of persons of both kinds and sexes, work together with one affection, as well in declining from evil, as in doing good. When in them all, there is one consenting mind, when God is glorified in the works of his servants, and praise is geeven by the humble yielding of many thanks to him, being the author of all goodness.  
The hungry are fed, the naked are clothed, the sick are visited, and no man seeketh his own, but the benefit of an other: while to the relieving of an other man's misery, each man is content with the portion that is competent for himself. And easily it is to find a glad and willing giver, where reasonable consideration of the hability, doth temper and moderate the measure of the work. 
1. Cor. 12.  And by this grace of God which worketh all in all, the fruit of all the faithful is made common, and common is the merit to all. For the mind of them may be like, whose store and revenue is not like. And while each man rejoiceth at the liberality of an other, he is made equal in good mind and affection, who could not be equal, in charge and distribution. There is nothing inordinate among that people, nothing divers or varying, where all the members of the whole body agree with themselves by mutual consent, to one courageous practice of virtue and piety. Neither is he confounded in his own meanness, who glorieth in the abundance of others. For the beauty of the universal is the excellency of each particular. And when we be all stirred forward by the spirit of God, 
Rom. 8. This is wrought through the communion of saints.  not only are those things ours which ourselves do, but even those things also whereof we rejoice in other man's do. Let us therefore (most dear belooved) embrace the blessed soundness of most sacred unity, and let us enter this solemn fast, with an agreing purpose and consent of well disposed minds. Nothing is sowght of any man, which is hard or sharp: neither is aught commanded unto us, which exceedeth our forces, either in chastesing ourselves by abstinence, or in large bestowing of alms. Every man knoweth what he is able, and what he is not able to do. Let themselves way their own ability: let themselves tax themselves, as they think reasonable: to the end that the Sacrifice of mercy be not offered with heaviness, or accounted among our losses or hindrance. Let that be employed in this charitable work, which may justify the heart, cleanse the conscience, and which finally may both profit the taker, and giver. Happy truly is that mind, and with admiration to be reverenced, which for the loove of well doing doth not fear the decay of his gods, and mistrusteth not for his sake to geue, of whom he receyued that which he giveth. But for so much as this magnanimity is proper to few, and it is also godly, and full of piety, that no man forsake the care of such as he is charged with, we, (not prejudicating, or meaning to hinder the more perfect) do by this rule exhort you in general, that you accomplish the commandment of God, every man according to his portion and hability. For it becometh benevolence to be cheerful, and so to temper itself in largesse, that both the refection of the poor may rejoice therein, and the household not be grieved for want of sufficiency. But he that giveth seed to the sour, 
1. Cor. 9  will also geue bread to eat, and will multiply and increase the grain of your righteousness. Let us fast therefore the fourth and sixth day of this week. But on the Satterdaye let us celebrate the Vigil together at the Monument of the most blessed Apostle S. Peter, by whose merits and prayers we confidently trust the mercy of our God shall be bestowed upon us, through jesus Christ our Lord, who liveth and reigneth world without end. Amen.  
Thus end the Sermons of S. Leo, Pope of Rome.   

A SERMON OF ALMS DEEDS MADE BY THAT BLESSED MARTYR S. CYPRIAN Bishop of Carthage, in Africa, in the year of our Lord. 230.  
GREAT and manifold (most dear belooved brothers) are the divine benefits, whereby the large and abundant clemency of God the father, and Christ his Son, hath wrought, & yet daily doth work for our salvation. As that the Father for the saving and quickening of us, sent his son to restore us, and that the son would be sent, and vouchsafe to become the son of man, to make us thereby the sons of God. He humbled himself, to raise up the people, 
The benefits which Christ hath bestowed upon us.  that before say overthrown. He was wounded to heal our wounds. He became bond, to draw forth into liberty us that were bond. He endured to die, that dying, he might give to mortal men, immortality. Great and manifold are these gifts of Gods divine mercy.  
But yet what a providence is that, how great a clemency of Christ, that by healthful means, it is foreseen to our hand and provided, how man once redeemed may the more fully be preserved? For when our Lord coming, 
Christ a redeemer and a la maker.  had healed the wounds which Adam had borne, and cured the old poisons of the serpent, he gave a law to man being healed, and charged him to sin no more, lest by sinning of new, worse might fall to him thereof. Then were we narrowly beset, and brought into a great strait, by having Innocency prescribed unto us. Then known not the infirmity, and weakness of humane frailty what to do, except the goodness of God, yet once again helping, had by teaching us the works of righteousness and mercy, opened a certain way to keep and preserve our health, and salvation (now gotten) by washing away with almose deeds, all such what so ever filth, we happen afterward to gather, or to breed.  
The holly Ghost speaketh in the Scriptures, and sayeth: By almose deeds and faith, sins are purged. 
Toby. 4.  Not those sins which were before committed and grown upon us. For those are purged with the blood of Christ and 
* he meaneth Baptism. Eccles. 3.  sanctification. Again he sayeth: As water quencheth fire, so doth almose quench sin. Hear is it also showed and proved, that as by the washing in the healthful water, the fire of hell is quenched, so by alms and just works, the flame of our offences, is allayed and suppressed. And for that remission of sins is once geeven in Baptism, diligent and daily well working following, after the manner of Baptism, doth again enlarge unto us God's pardon.  
This also doth our Lord teach in the Gospel: for when his disciples were noted, that they eat, and did not first wash their hands, he answered and said: 
Lucae. 11.  He which made that is within, made also that is without, but geue you almose, and behold all things are clean unto you. Teaching and showing thereby, not so much the hands to be washed, as the hart: and the inward filth, rather than the outward to be cleansed. For as much as he which hath cleansed that is within, hath also made clean that is without: and the mind being purged, beginneth also to be clean both in skin and body. But teaching and instructing farther by what mean we may be made pure and clean, he added, that almose must be done. Himself being merciful teacheth and admonisheth that mercy be done. 
How wounds after Baptism may be cured.  And because he seeketh to keep whom he hath dear bought, he teacheth how such as are defiled after the grace of Baptism, may again be purged. Let us therefore (derely belooved brothers) acknowledge the healthful gift of God's savour, and to the cleansing and purging of our sins, let us (who cannot be without some wound of conscience) cure our wounds with spiritual medicines. Neither let any man so flatter himself of his pure and unspotted hart, that presuming on his innocency, he think himself not to need the applying of any medicine to his wounds, considering that it is written: Who shall glory that he hath a chaste hart, or who shall glory himself to be clean from sins? 
1. john. 1.  And again when S. john in his Epistle allegeth and sayeth: 
1. Ihon. 1.  If we say we have no sin, we deceive ourselves, and there is no truth in us. But if we confess our sins, our Lord is faithful and just, who will forgeue us our sins. Now if no man can be without sin, and who so ever will say himself to be blameless, is either proud, or foolish: how necessary, how gentle and bountiful is the mercy of God, which knowing that even the healed should not yet afterward want their wounds, gave healthful remedies to the new curing and healing again of those wounds?  
Finally (dear belooved brothers) the word of God hath never ceased, hath never been silent, but in the holy Scriptures, both old and new, always, and in all places hath stirred God's people to works of mercy: the holy Ghost still crying out and exhorting us, that who so ever is instructed to the hope of the Kingdom of heaven, should do almose deeds. God willeth and commanded Esaie, saying: Cry out strongly, and spare not. 
Esaie. 58.  Lift up thy voice as a trumpet, and show forth unto my people their sins, and to the house of jacob their iniquities. And when he had commanded their sins to be vpbrayded unto them, and when he had uttered their wickedness with full force of indignation, and had said that they could not with prayers or fastings satisfy for their sins, no nor appease the wrath of God, though they should be wrapped in ashes, and shirts of hear, yet in the last part showing that God might be appeased only by almose deeds, he added this, saying: 
Ibidem.  Break thy bread unto the hungry, and the needy wanting harbour, lead into they house. I thou see one naked, clothe him, and the household of thy kin do not despise. Then shall thy light break forth in timely season, thy health shall soon appear, and justice shall go before thee, and the brightness of God, shall compass the round about. Then shalt thou cry out, and God shall hear thee, and while thou art yet speaking, shall say unto the: Behold, I am at hand. Thus we see, that remedies to win God's favour were geeven by Gods own words. And what sinners ought to do, God's instructions have showed and taught.  
Again, that by just works satisfaction is made to God, that sins are purged by merits of mercy, we read in Solomon also: 
Eccles. 29.  Close up thine almose (saith he) in the bosom of the poor, and he shall pray and entreat for thee against all ill. And again. 
Prover. 21  He that stoppeth his ears not to hear the weak and needy, himself shall call upon the Lord, and shall not be heard. For he can not deserve the mercy of our Lord, which is not himself merciful, or obtain of God's favour any thing in his prayer, who is not gentle to the prayer of the oorep This also doth the holy Ghost declare, and prove in the Psalms, 
Psal. 40.  saying: Blessed is he that hath regard to the needy and poor. Our Lord shall deliver him in the evil day. Which precepts Daniel having in mind, 
Daniel. 4.  when the King Nabuchodonosor being feared with a terrible dream, boiled in great anguish of mind, he gave him remedy for the turning away, and mitigating of those evils by obtaining God his help, saying: Therefore, o King let my counsel please thee: redeem thy sins with almose deeds, and thy unrighteousness with mercy on the poor: and God shall be merciful over thy sins.  
To whom the King not obeying, suffered the terrors and adversities, which he saw in his dream: which yet he might have escaped, and avoided, if he would have redeemed his sins by alms deeds. Also Raphael the Angel doth witness the like, and exhorteth, that alms be willingly and bountefully geeven, 
Raphael Angelus.  saying: Prayer is good, with fasting and alms: for alms delivereth from death, and it purgeth sins. He showeth that our prayers and fasting, be of the less force, if they be not helped with alms deeds: and that prayers alone, are of little efficacy to entreat, unless they be filled up, and helped with the adjoining of deeds and works. 
Prayers without works, are of small force.  The Angel doth reuele, open, and testify unto us, that our prayers are made effectual by alms deeds: that by alms life is redeemed from peril: by alms, souls are delivered from death.  
Neither do we (derely beloved Brothers) so avouch these things, but that we shall with the very testimony of Truth itself confirm that, which the Angel Raphael hath said. In the acts of the Apostles we have good proof hereof, and by a fact done we plainly find, that souls are by almose delivered, not only from the second death (of hell) but also from the first (death of this present life). Tabytha being a woman much given and addicted to good works, and doing of almose, when by sickness she had departed this life, Peter was sent forth unto the dead carcase: who when ready and gently (as it becomed the meekness of an Apostle) he was come thither, there stood about him a sort of widows, weeping and entreating him, and showing unto him the cloaks, coats, and all other the clothing, which they had before received of her, making suit for her being dead, not so much by their words, as by show of her own works. 
The good intention helpeth much prayer.  Peter perceived that the thing in such sort sued for, might be obtained, and that the help of Christ would not want at the suit of the widows, since himself was also clothed in the widows. Therefore when kneeling down upon his knees he had prayed, and as a fit advocate, had uttered and sent up unto God the prayers, made unto him by the widows, and the poor, turning then to the body, which being washed lay already upon a board, he said: Tabytha arise in the name of Ihesu Christ. Neither did he fail Peter, but strait way gave help, who in the Gospel had said, that what soever were asked in his name, should be granted. Death therefore was suspended, life returned, and the revived body restored quick to light, all the company much marvelling, and being not a little astonied thereat. Of such force were the merits of mercy, of such value and power were good works. 
Merits of works.  She that to the needy widows had given relief and succour of life, deserved at the prayers of the widows to be restored to life.  
The teacher therefore of our life, and the master of our eternal salvation, giving life to the people believing, and providing for ever for them on's brought to life, doth among his divine commandments, and heavenly precepts in the Gospel, will and charge nothing more often, then that we should continue, and persist in geuing almose: that we should not lie and grovel upon our earthly possessions, but rather heard up to ourselves some heavenly treasures. Sell your goods (saith he) and geue almose. And again, Lay not up to yourselves treasures upon earth, 
Luc. 12.  where moth and rust spoileth and decayeth, and where thiefs dig up, and steal: but heap up unto yourselves treasures in heaven, where neither moth nor rust doth consume, and where thiefs do not break up, and steal: for where thy treasure is, there will also thy hart be. And when he would teach one that had observed the law, how he should be perfect, he said: If thou wilt be perfect, go and sell all that thou hast, and geue it to the poor, and thou shalt have treasure in heaven, and come follow me. He sayeth also in an other place, that he which seeketh to purchase the grace of heaven, and to buy everlasting salvation, must with the quantity of his patrimony merchant and buy the precious jewel, that is, eternal life, precious by the blood of Christ. The kingdom of heaven (sayeth he) is like unto a merchant man seeking for good pearls and precious stones, 
Matt. 13.  but when he had found a precious stone, he went and sold all that he had, and bought it. He also calleth them the children of Abraham, whom he seethe to be workmen in the helping and nurrishing of the poor. For when zachees had said: Behold, 
Luk. 19  the half of my substance I give unto the needy, and if I have defrauded any man of aught, I render unto him four double: Jesus' answered, and said: This day is salvation made unto this house, for this man is also a son of Abraham. For if Abraham believed God, and it was reputed unto him for justice, verily he that according to God his commandment, doth Almose, believeth God: and he which hath the truth of faith, keepeth the fear of God. But he which keepeth the fear of God, thinketh of God, in showing mercy to the poor. 
What it is to believe God and to think the scriptures true.  For therefore doth he work, because he believeth and knoweth those things to be true, which are foreshowed by the words of God, and that the holy Scripture can not lie, which teacheth, That unfruitful trees (that is) Barren and fruitless men, shallbe cut away, and thrown into the fire: but the merciful shallbe called unto the kingdoome. And therefore in an other place also, he calleth the workers, and the fruitful by the name of faithful persons. But as for the unfruitful and barren, he sayeth they have no faith, by these words: If in the wicked Mammon, 
Lucae. 16.  ye have not been faithful, who will put you in trust, with that which is true and sound? And if in the thing that is not yours, ye haue been unfaithful, who will give you that which is yours? 
Povetry is not to be feared, for geuing of alms.   
If thou mistrust, and fear, jest if thou begin to work bountifully, thy patrimony being consumed by liberal working, thou mayst perhaps be driven to poovertie, be in that behalf without fear, stand thou assured and out of care. For that can not be wasted, out of the which, there is disbursed to Christ his use, and by the which a heavenly work is done. And thus do I not warrant thee upon mine own credit, but upon the faith and warrant of the holy Scriptures. Upon the authority of God his promise, do I assure it. 
Prove. 28.  The holy Ghost speaking by Solomon, saith: He that giveth to the poor, shall never want: but he that turneth his eyes from them, shallbe in great penury: showing thereby, that the merciful, and such as work, can never want, but rather that the Niggards', and fruitless do come in the end to poverty. And the holy Apostle Paul also being full of grace of the heavenly inspiration, sayeth: He that sendeth seed to the sour, even he also shall give bread to be eaten: 
2. Cor. 9  and shall multiply your sowing, and shall increase the yield of your fruitful justice, that you may be made  in all thing. And again: The administration of this duty and work shall not only supply in faith the want and need of the saints, but shall also be plentiful in giving, with much thankfulness toward God. For when thanks for our almose and prayers are by the Orisons of the poor directed unto God, the substance of the worker, is by the reward of God, heaped and increased. And our Lord in the Gospel even then considering the hearts of such men, and by his foretelling word denouncing this unto the false hearted, and unto such as would not believe, doth protest and say: 
Matt. 6.  Do ye not take thought, saying, what shall we eat, or what shall we drink, or wherewith shall we be apparelled? For these things the Gentiles seek after: but your Father knoweth, that you have need of all these things. Seek ye first the kingdom of heaven: 
Ibidem.  and the righteousness thereof, and all these things shall be cast unto you. He sayeth, all things are cast unto them, and given unto them which seek the kingdom and justice of God. For our Lord sayeth, that those men shall (when the day of judgement cometh) be admitted to receive the kingdom, which have been workers in his Church. But thou fearest, lest thy patrimony perhaps will fail thee, if thou begin of the same to yield bountiful works. And knowest thou not, wretched man, that while thou fearest the decay of thy household, thy life and salvation both do fail? And while thou art careful that nothing be diminished of thy goods, dost thou not see, that thyself art diminished, being a lover rather of Mammon, then of thine own soul? Thus while thou fearest lest thy patrimony should perish to save thyself, thyself dost perish to save thy patrimony. And therefore doth the Apostle well cry out, and say: Nothing brought we into this world: 
1. Tim. 6.  neither truly may we carry aught hence, but having nouriture, and covering, let us be therewith content. For they that will become , fall into temptation, into snares, and into many and hurtful desires, which whelm a man into perdition and destruction. 
Covetousness the root of all evils.  For the root of all evils is covetousness, which some seeking after have made a wrack of their faith, and have plunged themselves into many sorrows.  
But dost thou fear still, lest thy patrimony may hap to fail, if thou begin to bestow plentifully thereof? 
Prove. 10.  Why? When was it seen, that the just man could want relief, scythe it is written: Our Lord will not kill with hunger the just soul? 
3. Reg. 17  Helias was fed in the wilderness by the ministry and service of crows. And to Daniel being by the king's commandment shut up in the den for a prey to the Lions his dinner was from God provided. 
Danie. 14.  And yet fearest thou, least working and deserving at God's hands, thou shouldest want nouriture? Remember'st thou not, that he himself in the Gospel to the reproach of them which be of doubtful minds, and of little faith, doth protest, saying? Behold the fowls of the air: 
Matt. 6.  for they sow not, they reap not, they gather not into the barns, and yet your heavenly father nurrissheth them. Are not ye of more value, than these? God feedeth the foul, and even to the sparrows daily food is geeven: and those things which have no manner sense of thing appertaining to God, lack neither meat nor drink. And dost thou think, that a Christian man, the servant of God, geeven to do good works, and dear unto his Lord and master, shall want any thing? How may this be? Except thou wilt think, that he which feedeth Christ, shall himself not be fed by Christ? Or that earthly things shall want to them, to whom divine and heavenly things are geeven?  
Whence cometh this mistrustful thought? Whence groweth this wicked and sacrilegious Imagination? What doth such a faithless hart in the house of faith? Why is he called and named a Christian, which doth not altogether believe Christ? The name of a Pharisee is more meeter for thee. For when our Lord in the Gospel disputed of almose deeds, faithfully, and wholesomely forewarning us, that by provident working, we should of our earthly gains make unto ourselves friends that might afterward receive us up into everlasting tabernacles, 
He is no Christian, but a pharisee, that will geue no almose for fear he shall lack.  after these things spoken the Scripture addeth these words: But the Pharisees (who were most coovetous men) hard all these things, and mocked thereat. some such men do we see at this day in the Church, whose stopped ears and blinded hearts do receive no light of spiritual and wholesome admonitions: At whom we must not marvel, if they contemn a servant treating of these things, 
Lucae 16.  when we see that our Lord himself was of such men despised.  
What dost thou please thyself with these fond and foolish thoughts? 
A vehement exhortation against the peevish fear of worldlings.  As though with fear and carefulness of things to come, thou shouldst be kept bacl from doing of good works? Why dost thou pretend such colours, toys, and delusions of vain excuse? Confess that rather which is true. And because thou canst not deceive them that know, lay forth the secret and hidden conceptes of thy mind. No, no. The darkness of unfrutefulnes hath benumbed thy mind: and (the light of truth being thence departed) the deep and thick mist of covetousness hath blinded thy carnal hart. Thou art a slave and bondman to thy money. Thou art bound with the bonds and cheines of avarice, and thou, whom Christ had once loosed, art now again come in bonds: Thou keepest thy money, which being kept, doth not keep thee. Thou heapest thy patrimony, which with the weight thereof doth burden thee. Thou dost not remember what God answered to the  man, that with fond rejoicing boasted the great plenty of his abundant store: Thou fool (said he) this night is thy soul called for from thee: 
Luk. 12.  Therefore whose shall those things be, which thou hast gathered? Why dost thou study and travail to get riches for thyself alone? Why dost thou to thine own pain increase the weight of thy patrimony, whereby how much the richer thou art to the world, so much the poorer thou art made toward God. Divide thy rents with thy Lord God. Parte thy fruits with Christ. Make Christ a partaker with thee of the revenue of thy earthly possessions, that he may also make thee with him a join their of the heavenly kingdoomes.  
Thou errest, and art deceived, who so ever believest thyself to be  in the world. Hear in the Apocalypse the voice of thy Lord, with just rebukes rating such men: 
Apocal. 3.  Thou sayest I am  (sayeth he) I am increased in wealth, I want nothing. And thou knowest not, that thou art in deed a wretch, miserable, poor, blind, and naked. I advice thee to buy of me, gold tried, and burnisshed in the fire: that thou mayst be , and mayst put on the white garment, that the filth of thy nakedness do not appear in thee. Anoint thine eyes with a medicine that thou mayest see. Thou therefore that art wealthy and , buy unto thyself of Christ gold burnished and tried with fire, that (thy filthiness being purged as it were with fire) thou mayst be pure gold, being purged by almose deeds, and good works. Buy unto thyself a white garment, that thou (which by Adam were before naked, quaking, and deformed) mayst be clothed with the white garment of Christ. And thou which art a  and wealthy Gentlewoman, anoint thine eyes, not with the Devil's Alabaster, but with Christ's Medicine: that thou mayst attain to see God, with good works and just desert meriting well at thy Lord's hands. But thou which art such a one, canst not work in the Church. For thine eyes being overcast with a dark dimness, and blinded as it were in the night, have not beheld the needy, and the poor. Thou being wealthy and , believest that thou celebratest our Lord his Temple: yet dost thou not one whit behold or regard the treasure huche thereof. Thou comest into the Temple without sacrifice: yea, thou takest part of the sacrifice, which the poor hath offered. Behold in the Gospel the widow, who being mindful of the heavenly precepts did work even in the midst of her own misery, and penury, putting into the treasury even those two mites which only remained unto her. Whom when our Lord had marked and seen, weighing and esteeming her work, not by her livelihood, but by her hart and mind, and considering not how much, but out of how much she had geeven, he answered and said: Verily I say unto you, 
Lucae. 21.  this widow hath given more into God's treasure, than all these. For all these have given unto God his treasure, of that which abounded unto them, but this widow even out of her poverty, hath put in all she had to live by. O very happy and glorious woman, that even before the day of judgement, deserved to be praised by the mouth of the judge. Let them that be  be ashamed of there own barreinnes and miserable niggishnes. A widow, and a poor widow, did deal liberally. And whereas all that is given, is bestowed on the succourless, and widows, she giveth, who should have received: that we may know, what punishment remaineth to the unfruitful  man, when by this doctrine, even the poor themselves owght also to work. And that we may understand that all such things are given to God, and that in doing these things, we deserve and merit at God's hand, Christ calleth them Gods treasuer, and showeth that the widow had put her two mites into God's store, that it might be made the more manifest unto us, that he which hath compassion on the poor, doth lend to God upon usury.  

The Care of children ought not to stay from geuing of almose.  Neither let any Christian man (dear beloved brothers) think himself excused from doing good works, upon respect to do for his children. For we ought, in our spiritual expenses have an eye to Christ, who hath professed, that it is he that receiveth our almose. And so, in doing almose to the poor, we prefer not the poor before our children, but we prefer Christ before our children. He himself, so teaching and admonishing us: 
Matt. 10.  Who so loveth (saith he) his father or mother, above me, is not worthy of me, and who so loveth his Son or daughter, above me, is not worthy of me. Also in Deuteronomy, the like things are written to the strengthening of our faith, and love toward God, 
Deute. 33.  in these words. They which say unto their Father or Mother, I know thee not, and have not known their children, these have observed thy commandments, and have kept thy testament. For if we love God with all our hart, we ought not to prefer either parents or children before God. Which thing S. john also showeth in his Epistle, saying, that Charity and the loove of God is not in them; whom we see to have no regard to do good unto the poor. He that hath (saith he) worldly substance, 
1. john. 3.  and hath seen his brother want, and hath shut up his compassion from him, how doth the love of God dwell in him? For if God geue usury for the alms that is given to the poor, and that which is given to the least of them, is given to Christ, there is no cause why a man should prefer earthly things, before heavenly, or esteem man, more than God.  
So did that widow, 
3. Reg. 17  mentioned in the thirde book of the Kings, when after all her goods consumed, 
A notable example.  in the great drought and famine, she had made her of a little bran and oil that was yet left, a loaf baked under the ashes, to eat with her children, and so to die, Helias came suddenly unto her, and desired some part thereof, to be first given him to eat, and then she and her children to feed on the rest. For she never sticked to fulfil his request, neither did she (though she were the natural mother) any jot prefer her children, in that great hunger and penury, before Helias. But that she did in the sight of God, which might please God. Readily and willingly was that offered, which was required. Neither of abundance a portion, but of a little the whole was given. And an other man was first fed, before her own hungry and steruing children. Neither did she in that penury and famine, think firste of her meat, and then of the works of mercy: but contrary. To the end that while in a healthful work the carnal life was contemned, the soul might spiritually be reserved and saved. 
Helias was a figure of Christ.  Helias therefore bearing the figure of Christ, and showing that he rendereth to each one for mercy bestowed a return of the like, answered and said: This saith our Lord, thy pot of meal shall not fail thee, neither shall the oil in the cruse be diminished, until the day, wherein our Lord will send rain upon the earth. And according to the truth of God's promise, the things which the widow gave, were increased, and multiplied unto her. And for her merits, and good works of mercy, receiving increase and abondance, her vessels of meal, and oil were filled full. Neither did the mother (in this case) take from her children, that which she gave to Helias, but much more profited her children, by doing such work of pity and mercy. Yet, did not she know Christ, neither had she heard his Commandments. She was not redeemed by his Cross, and passion, that she might for the shedding of his blood, render him meat, and drink. Whereby it may appear, how much he which is of Christ's Church sinneth, who preferring himself and his children before Christ, doth keep his riches, and doth not communicate his plentiful patrimony with the poverty of the needy.  

A common and daily Objection soluted.  But thou wilt say, thou hast a great many children in thy house, and the number of thy children, perhaps doth hold thee bacl from plentiful yielding of good works. Verily I say, that for this self same cause, thou shouldest work the more bountifully. 
Note well  The more children thou art the father of, the more hast thou to entreat for at God's hand. The sins of many are to be redeemed, the consciences of many to be prayed for, the souls of many to be ransomed. As in this secular life, the more children thou hast to feed, and to sustain, the greater is thy cost and charge, so in the spiritual and heavenly life, the more store of children thou hast, the more plentiful aught to be thy expense in good works. 
An Example.  So did job offer many Sacrifices for his children, and according to the number of the children in his house, was the number of offerings which he sacrificed unto God. And because there could not want sin, that daily offendeth the sight of God, daily Sacrifices did not want, whereby sins might be wiped away. This doth the Divine Scripture prove, saying: job a true and a just man had seven sons, 
job. 1.  and three daughters: and he cleansed them, offering for them Sacrifices unto God, according to the number of them, and for their sins, one calf. If therefore thou do truly love thy children, if thou wilt yield unto them abundant and fatherly sweetness of loove and charity, thou oughtest the more to work: to the intent that with thy just and good work, thou mayst commend thy children unto God. Think not him to be thy child's chief Father, who is but weak and feeble and to continue but for a tyme. Win rather unto them the favour of that Father, who is the firm, sure, and everlasting Father of spiritual children. Assign unto him thy gods which thou keepest for thine heirs: Let him be the Tutor of thy children: Let him be their Craynsire: Let him by his Divine Majesty be their Protector against all the injuries of this world. 
We should commit our patrimony to God.  The patrimony that is committed to God, neither doth the common wealth take away, nor confiscation break into, nor false accusation or quarrel picte in law overthrow. In safety is the inheritance laid up, whereof God is made the keeper.  
This it is to provide for our dear children in time to come. This it is by fatherly piety to provide for our heirs, that shall be: as the holy Scripture truly testifieth, saying: 
Psal. 36.  I have been younger, and now any wexen old: Yet did I never see the just forsaken, or his seed wanting bread. All day is he merciful and dareth, and his seed shall be blessed. And again: He whose conversation is without blame, 
Prou. 20.  and in righteousness, leaveth his sons blessed behind him.  

How Fathers ought to provide for their childrne.  Therefore thou art a deceiver, and a traitorous Father, except thou do faithfully provide for thy children, except with true and religious piety, thou do in this sort foresee to the preservation of them. Thou which labourest by earthly inheritance rather to betake thy children to the devil, then by treasure laid up in heaven to commend then unto Christ, dost twice offend, and committest a double fault: Both in that thou dost not procure unto thy children the help of God the Father, and also because thou teachest them more to love their patrimony, than Christ. Be rather to thy children such a Father, as Toby was. Geeve unto thy children profitable, 
An example.  and wholesome precepts, such as he gave unto his son. Geeve in charge unto thy children, as he charged his son, 
Tob. 14.  saying: And now (my Son) I give thee in charge: serve God in truth, and do before him that which pleaseth him, 
The precepts of Toby to his son. Tob. 4.  and charge thy children, that they do justice, and geue alms and be mindful of God, and bless his name at all times. And again: My most dear belooved son, have God in thy mind all the days of thy life, and transgress not his Commandments. Do justice all the days of thy life, and walk not in the way of iniquity. For if thou deal in truth, respect shall be had unto thy works. Of thy substance do alms deeds, and turn not away thy face from any poor man. So shall it come to pass, that the face of God shall not be turned from thee. Geave Alms (my son) according to that thou haste: If thou have plenty of substance, give the more largely thereof, if thou have scarce and but a little, yet give part even of that little. And fear not when thou geevest Alms: for thou layest up to thyself a good reward against the day of necessity. 
Tob. 12.  For Alms delivereth from death and suffereth not to go unto hell. A good work, is giving of Allmes unto all them, which do it in the sight of the High God.  
What a pageant or game is that (dear belooved brothers) the setting forth whereof, is honoured with the present beholding of God himself? If at such largesse and liberality, as the Gentiles bestowed upon shows, it seemed a great and a glorious matter, to have present the Proconsules, or generals of Armies, and great cost and charge was bestowed, by such men to please great personages: how much more noble, and greater is the glory of our charge, where we have God and Christ the behoulder thereof. How much more plentiful ought the preparation here to be, and how much more bowntifull the cost, where all the virtues of heaven assemble, all the Angels meet to the sight and beholding thereof? Where, to the defraver of the charge, not a triumphant chariot, or Consulship is asked, but eternal life is geeven: nor the vain and temporal favour of the common people is sought, 
The fruit of Alms deeds.  but the perpetual reward of the heavenly kingdom is received?  
And that these dull, barren, and pinching penny father's working nothing towards the fruit of their salvation, may be the more ashamed of themselves: that the shame of their reproach, and vileness, may strike the deaper into their filthy consciences, let each man set before his eyes the devil with his guard, that is to say, let him imagine the devil with his traitorous people, and children of death, to leap forth in presence, and even there (christ himself being present, and judging) to calling with proud comparison Christ's people, 
A lively Representation.  and to provoke and require, that an account and reckoning of both sorts may be taken, saying in this wise: I, for these that thou seest here with me, have neither received buffets, nor endured scourging, nor suffered the Cross, nor shed my blood, nor redeemed this my family, with the price of any Cross and passion: No, neither do I promise them the kingdom of heaven, or restoring them to immortality call them home again to Paradyse: and yet see how sumptuous games and pageants, how great Treasures, what rare things long and most chargeably sought, they provide for me? Yea laying to pledge, engaging, or selling outright all their goods and possessions to set forth to the uttermost these games and pageants? Yea, and if the pageants frame not handsomely to their honesty, they are with words of reproach, and hissing often times driven out of the stage, yea and sometime almost stoned to death, with the fury of the people. Now Christ let me see, such fetters forth of sights and shows of thy side. Show me these  men flowing in abundance of wealth, whether though thyself fittest aloft in thy Church, and lookest on them, they make unto thee any such chargeable presents, by engaging or selling their goods: Nay rather by changing for the better, the possession of them, translating them into heavenly treasures. In these vain and worldly shows before men, 
That which S. Cyprian speaketh here of plays and pageants, may be applied to banquetinges, excess in apparall, and such other not now common every where.  nobody is fed, none clothed, none sustained with comfort of meat and drink. All the charge between the madness of the setter forth, and the folly of the beholder, through a prodigal and foolish vanity of disceiving pleasures, is lost and cometh to naught. Yet among thine, thou art thyself clothed and fed in thy poor and needy: and thou promisest eternal life to such as work. All this notwithstanding thy people being thus honoured by thee, with Divine rewards and heavenly gifts, are scarce to be compared in number with mine, that have at my hand for all their cost, no reward, but damnation.  
What shall we answer hereunto, dear beloved brethren? By what means may we defend the minds of the rich men overwhelmed with such a sacrilegiouse barrenness, and as it were palpable darkness? By what excuse may we purge ourselves, who are fewer in number, than the Divelles' servants, who do not repay unto Christ for the price of his Passion, and blood, no not so much as small trifles?  
Christ hath given unto us commandments: 
a reward to such as work, and punishment to the idle  he hath instructed his servants, what they have to do, he promiseth reward to such as work, and threatneth punishment to the unfruitful. He hath uttered his sentence, and told us before what judgement he will geue. What excuse can there be to the negligent? What defence to the barren and nigarde, but that to the servant who doth not that which he is commanded, our Lord will do that which he threatneth, 
Mat. 25.  saying: When the Son of man shall come in his glory and all his Angels with him, then shall he sit in the throne of his glory, and all Nations shall be gathered together before him: and he shall divide them one from an other, as the shepherd divideth the sheep from the goats, and shall place the sheep on his right hand, but the goats on the left: then shall the king say unto them which shallbe on his right hand: Come ye blessed of my Father, receive the kingdom which hath been prepared for you from the beginning of the world: for I have been hungry, and you gave me to eat: I have been thirsty, and you gave me drink: I have been harborles, and you led me in naked, and you clothed me: sick, and you visited me: I have been in prison, and you came unto me. Then shall the just answer him, saying: Lord when have we seen the hungry, and did feed thee? Thirsty, and did geue the drink? When have we seen the harbourless, and did lead the in? Naked, and did clothe the? But when have we seen the sick and in prison, and have come unto thee? Then the King answering shall say unto them: Verily I say unto you, so long as you have done it to one of these my least brethren, you have done it unto me. Then will he say unto them which shall be on his left hand: Depart from me ye cursed into everlasting fire, which my Father hath prepared for the devil and his angels: for I have been hungry, and you gave me not to eat, I have thirsted, and you gave me not to drink: I have been harbourless, and you took me not in: naked, and you clothed me not: sick and in prison, and ye visited me not. Then shall they answer and say, Lord when have we seen thee hungry, or thirsty, or harborles or naked, or sick, or in prison, and have not ministered unto the, and he shall say unto them, verily I say unto you, so long as ye have not done it to one of these little ones, ye have not done it to me. And the unjust shall go into everlasting burning: but the just into everlasting life. What could Christ say more unto us? How could he more provoke us to the work of justice and mercy, then in telling us that to be done to himself what so ever is done to the needy and poor? And in showing himself to be offended if we do not geue help to the poor and needy: to th' end that he which is not moved with the respect of his brother, a fellow member of the Church, should yet be moved with the contemplation of Christ: and he which considereth not his fellow servant, being in need and poverty, might yet be moved to consider our Lord and Master, present in him whom he despiseth. And therefore (most derely beloved) let us that fear God, let us that (despising and treading the world under our feet) have our minds lift up to divine and heavenly things, let us (I say) with full faith, devout minds, and continual good working, bestow our service to win our Lord and Master's favour. Let us geue to Christ earthly garments, that we may receive of him heavenly clothing. Let us geue our worldly meat and drink, that with Abraham, Isaac, and jacob, we may be received to the heavenly feast. Let us sow much, 
We must provide for our salvation. Galat. 6.  lest we reap little. Let us while we have time, provide for our safety and eternal salvation. For so Paul th' Apostle admonisheth us, saying: Therefore while we have time, let us do good to all, and namely unto such as are of the household of faith. But let us not faint in doing good: for at due time we shall reap the fruit. Let us consider (dear beloved brethren) how the faithful people did in th' Apostles time, when in the beginning the mind flourished with greater virtues, when the faith of the believers was yet fervent with the new heat of faith. Then did they sell their houses and lands, and willingly, and largely offered unto the Apostles their gods to be distributed unto the poor, transferring their possession (after their earthly patrimony, so sold and distributed) unto that place where they should receive the fruit of eternal inheritance: providing for themselves mansions there, where the● should begin to dwell for ever. Such was their plentifulness in good works, as was their uniform consent in love and charity, as we read in the Acts of the Apostles in these words: 
Act. 4.  But the multitude of them which believed, wrought with one mind and with one heart, neither was there among them any diversity, 
All things were by charity and mutual love, as it were common among the Apostles.  neither did they judge owght as their own, of the goods which they had: but all things were to them common. This is by spiritual birth, truly to be made the Sons of God. This is by the heavenly law to imitate the goodness of God the Father.  
For what so ever is Gods, is common for our use. Neither is any man repelled from the use of the benefits and gifts of God, but that all mankind may equally enjoy the goodness and bountifulness thereof. So doth the day geue light, the son brightness, the rain moisture, and the wind blow to all alike. So is sleep alike and common to all them that take rest: the shining of the stars and Moon is alike and common to them all.  
By which example of equality▪ he that being a possessioner in earth divideth his rents and revenues with his brethren in Christ, 
Things are not common, but by voluntary liberality.  while by voluntary liberty, he being just, maketh his goods common, is a follower of God the Father. What a glory shall there be (most dear belooved brethren) to them that work?  
How great and exceeding shallbe the joy, when our Lord shall begin to take view of his people, and shall render for our merits, and good works the promised rewards: for earthly things, heavenly: for temporal, everlasting? When for small, he shall give great, when he offereth us up unto his Father, to whom by his sanctification, he hath restored us? When he shall geue unto us the eternity and immortality whereunto he hath revived us, by the quickening of his blood? When he shall lead us again into Paradyse, and by the faith and surety of his promise, open unto us the kingdoome of heaven?  
Let these things (brothers) cleave and stick firmly in our understanding. 
An exhortation  Let them be conceived with a full faith. Let them be loved with our whole heart. Let them be bought with the courageous perseverance of incessant well doing. A beautiful and heavenly thing (dear beloved brothers) is well doing: 
The fruits of good works.  a great comfort to such as believe: a strong safeguard of a quiet conscience, a fortification of hope, a defence and shield of faith, and a remedy against sin. It is a thing set in the power of him that doth it. It is a great thing, and yet easy. A Crown of peace without peril of persecution. It is the true gift, yea the greatest gift of God, necessary to the weak, and glorious to the strong. With this a Christian being furnished, he showeth forth spiritual grace, he deserveth well of Christ the judge, and he maketh God his debtor.  
To this price of healthful works let us willingly, and cheerfully contend. Let us all run in the course and race of justice: God and Christ looking on: And let us that have now begun to get above the world, and these transitory things, not stay now our course by any covetousness, or liking of them, or of the world. If the day either of our departing, or of persecution shall find us light, and free without burden, running in this race of good works, our Lord will never fail to reward our merits. He will give to such as overcome for their works in peace a white and pure Crown: and to such as get the victory in persecution, he will give a double Crown of purple colour for their patience and suffering. Amen.  
Thus endeth the Sermon of that blessed Martyr and Bishop, S. Cyprian: Of Alms deeds.   

Opus istud de Iustificatione cum alijs in linguam Anglicam versis lectum et approbatum est ab insignibus viris, sacrae Theologiae & Anglici idiomatis peritissimis, quibus ideo tutò credendum esse existimo.  
Cunerus Petri, Pastor S. Petri, Lovani, indignus. 15. januarij. An. 1569.   

Faults escaped in the printing, of the Translations.  
leaf. Side. Line. Fault. Correction. 43. 2. 14. depraved deprived 45. 2. 1. And And as 66. 2. 1. oorep poor 67. 1. 4. (death death (67. 2. 11. heard horde 76. 2. 28. liberty liberality