VVhat is meant by the worde of Iustification. And what degrees perfect Iustification and salua­tion hath in it. THE FIRST CHAPTER.

RIGHT order of teaching requireth, that sithens mine intent is, to shew how a man is iustified, I shoulde first declare what is meant by the worde of Iustifica­tion, Three de­grees of Iustifica­tion in Scripture. Rom. 4. of which the holy Scriptures seme to speake after three sortes and manners.

The first kinde is called the Iustification of a sinfull or wicked man, of which S. Paul speaketh, saying: Credenti in cum qui iustificat impium reputatur fides ad iustitiam. Faith is reputed for iustice vnto the partie that beleueth in him which iustifieth the wicked. Whiche wordes S. Augu­stine expounding, saith: To iustifie the wicked, In exposi. quarund. propos. ex epistola ad Rom. Aug. in Psal. 7. & in ep. 120. Rom. 8. is as much to saie, as to make of the wicked a godly man. And in an other place he saith: When a wicked man is iustified, of wic­ked he is made iust. And sith all Iustification commeth of God, Deus est qui iustificat, It is God that iustifieth: of these places, and manie other that might be alleaged to this purpose, we may gather and saie, that Iustification in this kind, is the gifte of God, whereby a wicked or sinfull man is made godlie and rightuouse.

2 An other degree or manner of Iustification, the Scri­pture also acknowlegeth, Apoc. 22. saying: Qui iustus est, iustifice­tur adhuc. Let him that is iust, be iustified yet. And let him that is holie, be yet made holier. And in an other place: Non impediaris orare semper, & ne vetêris vsque ad mor­tem iustificari, Eccle c. 18 quoniam merces Dei manet in aeternum. Let nothing let thee to praie euer, and let nothing forbid thee to be iustified vnto thy death, bicause Gods rewarde abideth for euer. By which wordes it is not meant, that a wicked man, in whome no goodnesse is, should be made rightuouse and godlie, but that a good and a iuste man should be made iuster and better. For as we saie truely, that water is warmed, not onely when it is of colde made luke warme, but also when it is of warme made hotter: so saith the Scripture, that a man is iustified when he increa­seth in iustice, and of good and rightuouse is made iuster and better.

3 Rom. 2.Of a thirde degree of Iustification it is said: Non audi­tores legis iusti sunt apud Deum, sed factores legis iustifica­buntur. The hearers of the lawe be not iust before God, but the doers of the lawe shall be iustified. Where the worde of iustifiyng dothe neither signifie the comming to iustice, which maketh a wicked man rightuouse and iuste, neither the increase of iustice, whereby a good man is made better: but an ende and perfection of iustice, wherevnto by Gods iust iudgement (of the which S. Paul there speaketh) such shal atteine, as keping them selues in the state of iustice once receiued, or recouering the same by penance, continue and perseuer in doing iustice vnto the ende.

This is the ful and perfect Iustification of man who be­ing [Page 2] borne in sinne, is called to the state of iustice: and in­creasing therein by continuance, is at thende perfited in iustice in life euerlasting. For neither doth it auayle him to beginne wel, if he doo not continue and increase, nei­ther is it ynough to continue for a tyme, if afterwarde he fall away. For then doth he lose the ende and perfection of his iustice, without the which the beginning and mid­dle auayleth not.

In this sorte doth S. Augustine speake of mannes Iusti­fication: For concerning the twoo first degrees thereof he sayth thus: Aug. con­tra [...]ulia. lib. 2. [...] de ciuita. Dei li. 21. cap. 16. Iustificatio in hac vita &c. Iustification is ge­uē vnto vs in this life by these three things: first by the was­shing of regeneration, whereby al sinnes are forgeuen: after that by fighting with vices, from the gylte wherof we were discharged and assoyled. Thirdely while our prayer is heard, wherein we say: forgeue vs our offences.

In which wordes is comprised not onely the entry and beginning of our Iustification, which he calleth Baptisme, but also the increase of vertuouse and godly lyfe, whiche he termeth a conflicte and fighting with vice, wherevn­to he ioyneth prayer for the forgeuenesse of sinne, when we fal. And this calleth he our Iustificatiō in this life, say­ing further in an other place: Lib. 21. de ciuit. Dei cap. 16. Quisquis cupit &c. Whoso euer desireth to escape the paynes euerlasting, lette him not onely be baptised, but also be iustified in Christe. We doubt not, but that suche as are baptised, be also iustified. For where S. Paule saith: Abluti estis: ye are wasshed cleane, 1. Cor. 6. he saieth also: iustificati estis: ye are iustified. And yet saieth S. Augustine, that beside Baptisme, a man muste be iustified, meaning by Iustification, the continual conflicte with vice, wherein consisteth a godly and a vertuouse [Page] lyfe, and increase of iustice.

Of the third degree, whiche is the ende and perfiting of our iustice, Aug epist. 106 [...] sermo 61. le ver. Do [...]. he saith: Complebitur spes nostra &c. Our hope shalbe fully accomplisshed in the resurrection of the deade: and when our hope shalbe fulfilled, then shal our Iustification be fulfilled and accomplished.

Thus doth our Iustification rightly vnderstanded, as it is cōplete and perfect, comprise in it selfe a beginning of iustice, an encrease, and an ende. In this sort do the Scri­ptures in sundry places speake of it. Note the Authours Intente. For this cause, I haue in al this Treatie, to make the matter playner to vnder­stande, deduced three degrees of Iustification, comparing the same with S. Augustine to a perfecte buylding, which beside a foundation, hath lodging to dwel in. And to a fruiteful tree, which hath not onely a roote, but fruit also comming of the same.

And albeit al these three degrees make but one abso­lute and perfecte Iustification in euery man that is saued, yet doth the Scripture in sundry places speake seuerally and in diuers maner of wordes: sometyme of the begin­ning and entree, sometyme of the increase, sometyme of th'ende and perfection of our iustice: whereof may grow obscuritie and occasion of errour to suche as vnderstand not, nor marke not this diuersitie in degrees of iustice.

Marke this diuer­sitie.For it is not one thing that God requireth of him that first commeth to his seruice, and of him that continueth his seruant, and in th'ende trusteth to be rewarded by his seruice. By meane of which difference it is truly sayd in the Scripture, Rom. 3. Iacob. 2. a man is iustified by faith without woorkes, and also it is truly said, a man is iustified by workes. For as a synner is called and set in the state of iustice by grace, [Page 3] without any deserte of woorkes done before: So no man can continue in Christ, increase in iustice, and comme to the perfection thereof in life euerlasting, without good workes, as in processe of this Worke more plainely shal appeare.

VVhat is meant by the name of faith, and how many kindes of faith there be. THE II. CHAP.

BIcause in al this discourse of Iustification, I shalbe oc­casioned often tymes to speake of faith, I thinke it ne­cessary, as I haue already shewed what is meant by the worde of Iustification, so likewise to declare briefly, what is meant by the name of faith, to th'intent that when the Reader shal see any thing alleged concerning faith, he may the better iudge of it.

S. Augustine saieth there be twoo kindes of faith: one, whereby we beleue that whiche is said to vs: An other, whereby we keepe promisse 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. Nam & ipsa dicitur fides. Tvvo kindes of faith. We speake nowe of the faith which we vse, when we beleeue any thing, not of the faith whiche we geue when we promyse any thinge. For that also is called faith. But it is one thing when we say, he gaue no fayth nor credite vnto me, and an other when we saye, he kepte not faith with me. For the one is as muche to saie, He beleeued not that which I said: the other, he did not that which he said. By this faith, whereby we beleue, we be faithfull vnto God: by the other, whereby that is perfour­med [Page] which is promised, God also is faithful vnto vs. For so saith the Apostle. God is faithful, who doth not suffer you to be tempted further then you are able. 1. Cor. 10.

Seing therefore, there be but two kindes of Faith, to witte, the faith of God towarde man in keeping his pro­mise, and the faith of man towarde God in beleeuing his worde, and seing also that of Gods faith there is no que­stion nor doubt: it foloweth, that when so euer mention is made in the Scripture of mans faith, alone and in his owne kinde, that faith is vnderstanded, whereby man is faithful vnto God: Chrysost. hom. 31. in Gen. that is, as S. Chrysostome saith, Wherby man geueth credite vnto his saiyngs and wordes. For ex­pounding these wordes: Credidit Abraham Deo, Abra­ham beleued God, he saith: Credidit dictis Dei, He gaue credite to Gods wordes and sayinges. In this sense S. Au­gustine saith: August. de verb. Apostol. s [...]m. 16. De spiri. & lite. cap. 31. Ad fidem quid pertinet? Credere. What appertaineth to faith? To beleue. And bicause a man might aske also, what it is to beleeue, 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 els to beleeue, but to consent, that the thing which is saide is true? By this rule as many in al ages, as haue beleued the Gospel after the right and true vnderstanding of the Ca­tholique Churche, keeping themselues within the same Churche, Vincent. Lyrinen. aduers. haeres. haue ben called faithful and Catholiques. Ille est verus & Germanus Catholicus, qui veritatem Dei, qui Ecclesiam, qui Christi corpus diligit, &c. He is a true and right Catholike, saith Vincentius Lyrinensis, that loueth the truth of God, that loueth the Church, that loueth the body of Christ, Who is a true Ca­tholique. that estemeth nothing more then Gods re­ligion and the Catholike faith, no not the authoritie and [Page 4] loue of any man, father, husband, or whatsoeuer, not wit, eloquence, nor philosophie, not welthe, riches, or honour, but despising al these things and remayning fast and stable in faith, what soeuer he shall knowe that the Catholique Church hath holden from auncient time vniuersally, doth determine to holde and beleeue only that. Such then are faithful and Catholikes, that beleeue the Catholike and auncient faith vniuersally receyued, as Vincentius saieth, that beleue God and geue credite to his words, as S. Au­gustine, and S. Chrysostome say. And if they be also of life good and vertuouse, then be they called boni Catholici, August. in Praefatio. Psal. 31. & Ser. 31. de verb. Apost. good Catholikes: if they be of yl conuersation, they be cal­led fideles iniqui, vniuste faithful, mali Catholici, yll Catho­liques: faithful and Catholikes, bicause they haue faith: yll bicause their life is vngodly: if they forsake the faith as Iu­lianus did, they be called Apostates. But as long as they keepe the Catholike faith of Christes Churche, Note. thoughe their lyfe be wicked, and they damnable, yet be they not called infideles, but faithful and beleeuers. And sith no man can be called faithfull, but he that hath faith, and it is faith, to beleeue, and to beleeue, is but to assente vnto trewth: by this it is proued, that the propertie of faith in his owne kinde, is to beleue the Gospel, and to assente vn­to the trewth of God. S. Augustine saith: Euchiri. cap. 6. 7. 9.117. Faith in his ovvne nature. August. in Praefatio. Psal. 32. A man doth learne by the Crede, what is to be beleeued: by the Pater no­ster, what is to be hoped: and by the commaundementes, what is to be loued. And albeit faith and charitie must be both in a good man, yet as he saieth: Quod credit, fidei est: quod operatur, charitatis est, it is the property of faith that a man beleueth, and of charitie, that he worketh.

Faith in his owne kinde may be alone and parted from [Page] charitie and hope. Iacob. 2. Enchirid. cap. 8. Ser. 4. de Collect. For not onely euil men, but euen Di­uels doo beleue and tremble, but as S. Augustine saith: They neither hope nor loue. And Leo saith: Multis quibus au­ferre non potuit fidem, sustulit charitatem. From many hath the Diuell taken awaye Charitie, from whome he could not take awaye Faith. In this sorte doth the Scri­pture many tymes speake of faith, as it is in it selfe and in his owne nature, Heb. 11. saying: Fides est substantiarerum speran­darum. Prima. in cap. 11. ad Heb. Faith is the substance of thinges that are to be ho­ped for. It is called the substance of them, saieth Prima­sius, bicause vnto such thinges as be taught by the worde of God, though they be not sene, yet faith geueth a being in our soule assenting vnto them, and beleeuing them as well to be true, as though they were seene with our bodily eyes. In the same place it is saied: By faith we vnderstande, that the worlde was sette in order by the woorde of God. And this is faith in his owne kinde, that is to say, a beleeuing and as­senting vnto truth.

Somtime the Scripture speaketh of faith as it is accom­panied and ioyned with other vertues, and geeueth vnto faith the properties of such vertues as are ioyned with it: So is it said, Heb. 11. that, by faith Abel offered Sacrifice, Noe feared God, Abraham obeyed, Moyses suffred affliction, not that these are the properties of faith in his owne nature, Faith ioy­ned vvith other. but bicause the Fathers beside faith had these vertues also: Abell the vertue of religion, Noe the feare of God, Abraham obedi­ence, Moyses patience. So it is likewise said of charitie: Omnia suffert, oīa credit, oīa sperat. She suffreth al things, be­leueth al things, hopeth al things. And yet saith S. Austine truly: In Prafa. Psal. 31. Quod credit, fidei est. It cometh of faith that a man beleueth. And likewise of patience, that he suffereth, and [Page 5] of charitie, that he loueth and worketh wel.

Trewe it is, that none of these vertues alone and by it selfe maketh a good man. For it is a rule in Philosophie, that vertues be linked together. And yet as trewe it is, that euery vertue hath her owne natural property wher­by she worketh somwhat in a good man, So faith bele­ueth, hope trusteth, charitie loueth, prudence chooseth, fortitude beareth, temperance refraineth: whose proper­ties ioined together with other like, make vppe an abso­lute and perfecte goodnes. But bicause both faith and also the Scriptures were giuen to men, Ioan. 5. to thintente they should haue life euerlasting by them, knowing and doing the wil of God, S. Paule commendeth specially the faith, that doth not only reste in opinion and beleuing of truthe, but that is actiue and working through charitie toward that ende, saiyng: In Christe Iesu, neither circumcision, Gala. 5. nor to be without circumcision auaileth ought, but faith that wor­keth through charitie: declaring thereby, Leo ser. 7. de Epipha. 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 it selfe is not able to worke the effecte of saluacion for which purpose it serueth, vnlesse it be accumpanied with charitie the Mother of al vertues: of which wordes S. Au­gustine gathereth a rule, that when we find in the Scriptures faith commended for Iustificacion or saluacion, we should euer vnderstād it meant of faith which worketh through charitie: saying. Hanc fidem definiuit Apostolus. &c. This faith hath the Apostle defined and determined to be it. And in that sense both S. Augustine and other aunciente fathers cal that many times, the trewe faith, the Christian mannes faith, and the faith in deede. The trewe faith in respecte of the ende whiche is saluacion, not bicause the faith whereby we onely beleue the Scriptures is not a [Page] trewe Faith. For we saie in the Creede of Athanasi­us, that the Catholique Faith is a full, perfecte and inuio­lable Faith. A belee­uing faith and a sa­uing faith.

But it is perfecte in beleuing, not perfecte in sauing. And therefore it is not saide in the ende, who so beleueth it, shalbe saued, but vnlesse a man beleue and keepe it in­uiolable, he shal without doubte be damned. For though he beleue the Scriptures in profession, and keepe them not in deede, that is, if he beleue them in worde and mouth, and trangresse them in acte and deede, he shall not be saued. Faith alone and of it selfe maie be perfecte for beleuing, but the faith that is trewe and perfecte for sa­uing, is euer accompanied, neuer alone. It is one thing then to haue trewe faith in assente and opinion, which is faith in his owne nature, and an other thing to haue faith in obedience of harte and affection, which is faith accom­panied with charitie and other vertues: of whiche diffe­rence I onely putte the Reader in remembrance, bicause I will more largely speake thereof in the. 7. Chapter of the second booke, to the whiche I referre him.

Thus haue I thought good to open vnto the Reader, what is properly meante by the name of faith alone, August. de Trinitate. Lib. 15. cap. 18. & in Euchi­rid. cap. 8. and what it taketh of other vertues: Sine quibus esse potest, sed prodesse non potest. Without the whiche it may be, but it can not auaile nor attaine to the life euerlasting.

Faith properly is to beleue, and to beleue is to assente to trewth. This faith the age of S. Augustine, S. Chryso­stome and Vincentius Lirinensis did knowe and teache, willing men for their saluation to ioyne vnto it charitie with other vertues. If any man deuise an other faithe beside this, he bringeth vs not the consent of Antiquitie, [Page 6] but an inuention of noueltie.

As concerning the faith whereby miracles and wunde­rous actes are wroughte, it is none other but the Catho­lique faith, whereof I haue spoken, Ioan. 20, which to aduance and commende, God doth miracles in some that professe it, through his name. Whiche faith as both a good and ill man may haue, so may both a good and ill man doo mira­cles, as appeareth plainely by the wordes of Christe in S. Mathew and by S. Paule to the Corinthianes. Math. 7. 1. Cor. 13. thone say­ing, that many hauing done miracles shalbe shutte owt of the kingdome of heauen: The other affirming, that a man maie be able to remoue mountaines, and yet lacke charitie, with­out the whiche he is nothing.

VVherein the controuersie of Iustificacion resteth, and what is the rediest way to know how the same is wrought in vs. THE III. CHAP.

THERE is emong parties at this time no greate controuersie touching the original cause of our Iu­stificacion. For the Scriptures plainely shew, and al men agree, that it is God that iustifieth. Rom 8. But the contro­uersy resteth specially in two pointes: the first point. first what our Iusti­fication is, and wherein it standeth: whether it be onely a forgeuenes of sinnes paste, or whether there be also re­quired in it a change of the man and a newnes of life. the secōd point. The other pointe is, how our Iustification is wrought in vs, to witte, albeit God iustifie vs, yet how he worketh it in vs, and by what meanes we comme to it, by faith alone, or by faith ioined with other vertues and Sacramentes: which [Page] doubtes I thinke shalbe much cleared, if we consider our owne corrupte and sinfull estate, and the cause thereof: whiche is our carnall Birthe and descente from Adam: By whom sinne entred into the worlde, Rom 5. and by sinne death, and so wente through all, in whom all haue sinned. Seing then that his fall was our fall, and the cause of our vn­iustice, if we vnderstande, in what case he was created, and what was in him loste, wounded and weakened by sinne (cōtraries being knowen by one rule and teaching) we know also what our Iustification is. Aristotle. For, the repairing of that which was in him loste, is our restoring, and the saluing of that which was in him wounded, is our health: the changing of the olde estate, wherein through him we were borne, is our renewing: And our restoring, healing and renewing is our Iustification. Esai. 53. Luc. 19. For Christ that came to iustifie sinners, came to seeke and saue that which was loste, and to make whole that which was wounded.

VVhat was loste in Adam by sinne, and what is resto­red by Christe in our Iustification: the comparing of Christ with Adam: And in what thinges our Iustification standeth. THE IIII. CHAPTER.

IT is a matter of vndoubted trewthe, and confessed of all right beleuers, that God created Adam in most ex­cellent and perfecte estate. For the Scripture saith in the person of God: Gen. 1. Faciamus hominem ad imaginem & similitudinem nostram. Lette vs make manne after our image and lykenes. Wherefore as God him selfe is wise­dome, trueth, rightuousenes, temperance, loue, strength, [Page 7] vertue, and in goodnes moste free: so made he manne wise, trewe, rightuous, and iuste, temperate, strong, in­dued with perfecte loue, vertuous, and to all goodnes willinge and free. Psal. 48. But man vnderstanding not when he was in honor, abusing his libertie to ill, and transgressing Goddes commandement, did not onely lose that perfect estate and beautie of vertues, but broughte him selfe also into a base, mortall and miserable condition, fell into vi­ces contrarie to the former vertues, and became displea­sant and hatefull vnto God: his bodie condemned to death, and his sowle, vnlesse mercie had deliuered him, to endlesse damnation. And albeit it might suffise to say that he loste all the vertues, wherewith he was by God in­dued, yet to expresse, some parte thereof particularly, Prosper Aquitanus sayth: Perdidit primitus fidem, &c. Contra Collatorē. cap. 10. He loste first and chifely faith. He loste continence, he loste charitie, he was berefte of wisedome and vnderstan­ding. He was lefte without counsell, and strength, he dranke the poison of all vices, and with the dronkennesse of his intemperance wetted through and soked the whole na­ture of man: he loste profitable and effectual faith: for he beleued not God, nor kepte that faith whiche S. Cy­prian calleth, fidem mandati, De simpli­citate pra­lator. the faith of his commande­ment. It was said vnto him by God him selfe of the tree of knowlege of good and ill: Thou shalt not eate, what day soeuer thou eate of it, thou shalt assuredly dye. He disobeied that commandement, and did the contrary.

He waied so lightely the souereigne loue which he owed vnto God aboue all things, Aug. de Ciuit. Dei lib. 14. cap. 13. that either for his owne pleasure, or for the contentation of his wife, he was soone in­duced to folow his owne wil, and to leaue Gods wil vndone.

He cast aside the hope that he should haue reposed in God, Gen. 3. and beganne to put affiance in him selfe, harkening to the serpentes woordes: Eritis sicut Dij, ye shalbe like Goddes.

He lost the vertue of temperance, desiring the meate that was forbidden, and therby vnlawful for him to eate.

And hereby was he berefte of wisedome and vnder­standing, falling into such ignorance, that of him selfe he was not able to knowe the highest and trewe good. Prosper vbi suprà. Aug. de Corrept. & grat. cap. 11. He was lefte without counsell and strength, and fel into such weakenes, that where by his creation he was of so free and strong will, that it was in his power to continewe in grace, if he had and would, and not to sinne, excepte he would, thorough his faull he was made weake and vnhable of him selfe to doo any good. Thus dranke he the poyson of all vices, infecting and poisoning his owne nature, and thereby all that descended of him. Rom. 5. Per vnum hominem peccatum: for by one man sinne came into the world, and by sinne death, and so wente it through all men in whom all sinned. Ephe. 2. Rom. 6. Thus were al men by birth made naturally the children of angre. And by sinne, the enimies of God.

Seing therefore that this is mannes estate and condi­tion of his owne nature, and sithens also we knowe, that the Sonne of man came to seeke and saue that was loste, Luc. 19. to repaire that was in man decaied, to renewe and restore him againe to the estate of iustice, if we wil dispute, what thinges are requisite in him that is to be iustified, we must of consequence say, Rom. 4. that he is made iust and righ­tuouse, vnto whom firste God pardoneth sinne. And fur­ther vnto whom of his bountifull mercie he restoreth the good and heauenly qualities that were planted in [Page 8] Adam: vnto whom he inspireth faith, continencie, cha­ritie, wisedome, and vnderstanding, counsel and strength, with other vertues which Adam lost: in whom God restoreth his image and likenes, which by sinne was de­faced and decaied.

To make the matter more plaine, let vs lay before our eies the example of a man deadly sicke in al the principal partes of his body, as the harte, the head, A Simili­tude. the liuer and the lunges: whom if a physition cure of the payne in his head, and of the passion of the harte, yet can he not be called a whole man, vnlesse the other partes be cured al­so. For he maie els die neuerthelesse by obstruction of the liuer, or putrifaction of the lunges. Euen so the sowle being generally infected and mortally wounded in all her principall partes and powers, requireth likewise a perfect cure of eche parte, without the which it can not be said vnto man touching his sowle: Ioan. 5. Ecce sanus fa­ctus es: Lo thou arte made a whole man.

There be emong others two principall and souereigne powers of the sowle, Tvvo po­vvers of the soule. the one called reason and vnderstan­ding, the other will, by the which the image of God is specially represented in man, for that he hath them sin­gularly and alone aboue all beastes and other creatures: so long as the same be rightly ordered, that is to say, so long as he vnderstandeth without error, and willeth no­thing but good, all his doinges be godly, and him selfe a heauenly creature, and a liuely Image of God.

Bothe these were infected and corrupted in Adam: his reason and vnderstanding yelded to thinke it good for him, to take his pleasure of a vaine and corruptible meate forbidden by God, though he shoulde die for it: his [Page] will assenting therevnto strake the stroke and put it in execution.

Bothe the same therefore muste be healed in man, be­fore he can be recouered of that plage. For neither can he doo good, vnlesse he be rightely informed and taught to knowe what is good, neither is it ynough for him to knowe what is good, vnlesse he haue a righte and good will to doo it.

See the 2. Chapter. Hovv the Image of God is re­stored in man. Aug. de Ciuitat. Dei li. 14. cap. 9. Ethic. 1. cap. 1. Aug. de Ciuita. Dei. li. 11. cap. 28.The medicine to heale mannes corrupte reason and vnderstanding is right faith. For if reason be subiecte to faith, and the vnderstanding ruled by it, there can be no error in his iudgement. But the salue to cure mannes wil and affection, is specially right loue, which is called Cha­ritie. Quia rectus est amor eorum, omnes affectiones rectas habent, sayth S. Augustine. Bicause their loue is right, they haue all affections righte. For sithe mannes will and affe­ction naturally desireth good, if it can be induced to loue that whiche is trewely good, it is made perfecte and straight: if it loue amisse, it is crooked and ill. For as S. Au­gustine saith: Ita corpus pondere, sicut animus amore fertur, quocunque fertur. So the body is caried with weight, as the minde is caried with loue, whether so euer it is caried. For what he loueth, he willeth: and what he willeth, being not inforced or lette, that he doth.

Neither can it be trewely saide, that reason and vnder­standing being healed by faith, Luca. 12. maketh the will whole. For we know by the wordes of Christ, that a seruant may know the wil of his Master, and yet doo it not. And the cause why he doth it not, Aug. de Ciuitate Dei. li. 11. cap. 28. knowing it, is but the lacke of will to doo it. Neque enim vir bonus meritò dicitur qui scit quod bonum est, sed qui diligit. Neither is he worthely called a [Page 9] good man, whiche knoweth that is good, but whiche lo­seth it. And thereby doe we see, that will and affection may be diseased and disordered, when reason and vnder­ [...]tanding is healed. And so the man not whole, when rea­son by faith is healed.

If I should saie no more then is alreadie said, yet might the Reader wel perceiue, what is required to the Iustifi­cation of a sinner. I haue declared that Adam being created in perfect iustice, by his sinne loste the same, and [...]l other men in him, Rom 5. 1. Cor. 15. Luc. 19. and that Christ as a newe Adam to sa­tisfie for the offence of the olde, came to seke and saue that was loste, and to repaire that was by him decayed. And then as Adam loste Faith, Continence, Charitie, Wisedome and vnderstanding, Counsell and strength, Prosp. su­prà. hope and humilitie: so must all that companie of vertues with [...]ther by him lost be restored in such as Christ of his espe­cial grace reneweth and iustifieth. For as Christ saieth of one man whome he healed, so is it true in al whom he restoreth, that he healeth not one part, but the whole man. Ioan. 7. Deut. 32. Esai. 53. His workes are perfecte, and neither lacketh he power to cure all our griefes being God, neither wil to doe it, who for that cause became man.

And as a man diseased deadly in al the principal partes of his body, is not called a sound and whole man, vntil the partes be al cured: So the soule corrupted and made olde in Adam, decayed in grace, and bereft of Iustice, can not be called a new creature, vntil the salues of these vertues by the hand of our Phisition be laid vnto it and shew their operation in it.

For it is not said, as many of you as haue ben baptised in Christe, haue beleeued in Christe, thought vppon him, or [Page] heard of him, Galat. 3. but it is said: Christum induistis, ye haue put on Christ, that is to saie, haue taken into you the vertues of Christ, as before ye had the qualities and conditions of Adam. Ephes 4. For that, saith S. Paule, is the true receiuing of Christ and his Gospel, to put of the olde man and olde con­uersation, and to be renewed in spirite and minde, putting on the newe, which was created after the Image of God in iustice and holines. Libro. 1. cap 9. de pec. meri. & remiss. Christe, saith S. Augustine, Dat sui spiritus occultissimam fidelibus gratiam, Geueth vnto his faithful a most secrete grace of his spirite, which priuily he powreth euen 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 booke. Le­gimus iustificari, Ibid. c. 10. &c. We read that such be iustified in Christ, as beleue in him through a secrete geauing and inspiring of spiritual grace, whereby who so euer cleaueth vnto our Lord, is made one spirite with him.

What Iu­stification is.By all this we vnderstande, that our Iustification importeth not onely an assente of minde and faith to be­leue the Gospell of Christe, neither standeth onely in re­mission of sinnes past, which God mercifully forgeueth, but requireth also a renewing of spirit and minde, a change of lyfe and conditions, [...]it. 3. that as in Adam we were disobedi­ent, seruinge sundrie lustes and pleasures, leading our lyfe in malice and enuie, hatefull, hating one an other: So in Christe forsaking vngodlines and worldely desires, Tit. 2. we must liue soberly, iustly and godly, putting on vs as the chosen of God holie and beloued, Coloss. 3. the bowels of compassion, mercie and gentlenes, humilitie, modestie and patience. This it is to leaue of Adam, and put on Christe, which is our re­newing and Iustification.

The kingdome of heauen is like vnto leauen, Matth. 13 whiche a woman taketh and hideth in three measures of flower vntil the whole be leauened. But as the whol paste is not lea­uened as long as any parte thereof remaineth in his olde tallage and taste, euen so is not man translated from death to lyfe, nor made a newe creature, 1. Ioan. 3. Galat. 6. 2. Cor. 5. vntill the whole estate of his soule be refourmed. And surely vntil he be made a newe creature, he is not iustified. Sicut fuit vetus Adam, &c. As the olde Adam was powred through the whole man, and possessed the whole: Bernard. serm. 5. de Aduent. So nowe lette Christe haue the whole, who hath created and redeemed the whole, and shall glorifie the whole, who in the Sabboth daie cured all the whole man.

The olde man was sometime in vs that transgressour of Gods commaundemente, he was in vs, as well in hande and woorke, as in mouth and heart. But nowe if there be any newe creature in him, the olde is past, and contrarie to lewd­nes in hande, there is innocente life: in the mouth contrary to arrogante pride, there is the woorde of confession: in the heart contrary to fleshly lustes, there is charitie: contrary to worldly glorie, there is humilitie. By which wordes of Sainct Bernarde we see sette before vs a true description of our Iustification, by comparing togeather the cor­rupte estate of man in Adam, and the repairing of the same through the Mediator of God and menne, 1. Timo. 2. the man Iesus Christe.

For this repairing of mans corrupt estate Christe 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 vnto the firste, but an other contrary to the firste: suche as came to restore that which was lost by the [Page] 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 iuste. And as in Adam all men die, so in Christe all shalbe reli­ued. And as by the synne of one, all men came to damna­tion: so by the Iustice of one, all come to the Iustification of lyfe.

But as we were all condemned in Adam, bicause we were naturally borne of him, and thereby tooke his con­ditions: so to be saued by Christe, we must also be newe borne in him, and put on vs his qualities. And so do we see, that our true Iustification, is the recouering of that which we lost in Adam, and what that was, I haue she­wed before. The whiche Christe hath fully restored in such as truely take a new birth of him, In the se­cōd boke the .xviij Chapter. as I shall shewe to­ward the ende of this woorke, where place shal serue to speake of the vertue and strength of our Iustification by Christe. It is now to be shewed particularly, how such as are borne in synne, come to be iustified in Christ, what the causes of our Iustification be, by what meane God worketh it in vs, and how we receiue it.

Of the causes of our Iustification. The V. CHAPTER.

Ioan. 3.THE chiefe and principall cause of our Iustification is the great loue that God beareth vnto man, who so tendred the worlde, that he gaue his onely begotten Sonne. Galat. 4. And to make vs his children, sent the spirit of his Sonne into our hartes: that is, the holy Ghoste, wherewith [Page 11] he hath sealed vs vp, Ephes. 1. and geuen it as a pledge of our inheri­tance. And this hath he wrought, Tit. 3. not for the workes of iu­stice that we did, but according to his owne mercie.

The cause that deserued this owre Iustification at his handes, was the death of his sonne Iesus Christe, Rom. 5. Coloss. 1. 1. Timo. 1. Ephes. 1. who when we were synners, died for vs, and when we were enimies, reconciled vs, pacifying him by his owne bloude, and paying our raunsome, in whome God accepted vs to his fauoure.

The meane and instrumente whereby God woorketh Iustification in vs, is the Sacramente of Baptisme, Tit. 3. by the wasshing whereof and renewing of the holy Ghoste, we are saued.

Through these causes there is wrought in vs the iu­stice of God, by the whiche we be and are trewly called iuste. Qui facit iustitiam, iustus est: 1. Ioan. 3. for he that doth iu­stice, is iuste. It is not the iustice of God, whereby he him selfe is iuste: neyther is it our owne as of our selues, but oures comming from him. Cùm ero iustus, August. in Psal. 70. in tua iu­stitia erit &c. When I shalbe iuste, saieth S. Augustine, it shalbe in thy iustice. For that I shalbe iuste by iustice ge­uen me from thee, and in suche sorte shall it be myne, that it shalbe thyne also, that is to wit, geuen me from thee. Which woordes declare, both that there is true iustice in man wrought in his Iustification, and also that the same com­meth not of him selfe, but is geuen him from God.

The final cause and ende of our iustification, is: Tit. 3. Ephes. 1. vt hae­redes simus secundùm spem vitae aeternae in laudem gloriae gratiae Dei, That by hope we may be inheritors of lyfe euerlasting to the prayse and glory of his grace.

And thus hauing briefly declared, what the causes of [Page] our Iustification bee, I shal now shewe, howe, and by what meane the same is wrought in vs.

That the Sacramente of Baptisme is the instru­mente and meane whereby God iustifieth vs. THE VI. CHAP.

AS God iustifieth synners through suche causes as haue ben rehersed: so hath he appointed the Sacra­ment of Baptisme as an instrumente and meane, to worke his iustice in them: for whiche cause S. Paule see­meth to take it for al one, to be baptised, and to be iustified, saying: 1. Cor. 6. Abluti estis, sanctificati estis, iustificati estis. Ye haue ben washed cleane, ye haue ben made holy, ye haue ben iustified. And in an other place he saieth more playnely: God hath saued vs by the wasshing of regeneration and re­newing of the holy Ghoste. Tit. 3.

And bicause no man should thinke, that he mighte be otherwise iustified or saued, Christe saieth: vnlesse a man be new borne by water and the holy Ghoste, Ioan. 3. he can not entre into the kingdome of God. S. Ambrose saieth: The begin­ning of trewe life and true iustice lyeth in the Sacrament of regeneration, Amb. li. 1. ca 5. de voca. om. gent. that where a man is newe borne, there also the true vertues should beginne. And note here by S. Ambrose, not only that Baptisme is the beginning of our iustice, but also that we haue therein a beginning of true vertues and true iustice. Augu. lib 2 contra Iulian. I haue recited the wordes of S. Augustine before, where he saith, that Iustification is geuen vnto vs in this life by three thinges, whereof he [Page 12] maketh Baptisme the firste. And to prooue the same by a reason taken out of the Scriptures: See the 1. Chap. Our iustification standeth specially in twoo pointes, in forgeuenesse of sinnes past, and newnes of life in tyme to come. For as S. Paule saith of such as be iustified: Rom. 3. that God hath pardo­ned them their former sinnes: so saith he for the tyme to come, that they must walke in newnes of life. Rom. 6. In Baptisme al our sinnes be forgeuen. Prorsus verum est, &c. Augu. ser. 2. de ver. Apost. Tit. 3. It is ve­rely true, In holy Baptisme al sinnes were put away, wordes, deedes, thoughtes, al were blotted out. In Baptisme also newnes of life is geuen. For which cause it is called a newe byrth, the wasshing of regeneration, and renewing by the holy Ghoste.

Wherefore seing that all that apperteineth to Iustifi­cation, is wrought in vs by the Sacramente of Baptisme, we may beside the authoritie of Scriptures and auncient Fathers, euen by reason conclude, that Baptisme is the instrumente and assured meane, whereby a synner is iu­stified.

Of the Iustification of infantes by the Sacra­mente of Baptisme. THE VII. CHAPT.

BVt as the benefite of Iustification is al one, so it is not receiued of al after one manner. For such as are borne in sinne, and by mercie called to the state of iustice, eyther they be called and christened in theyre infancie, as it is nowe vsed throughowt the Christian worlde: or elles they be called to it in theyre perfecte age, as it was [Page] vsed when the Gospel was preached to them that were borne and brought vp in infidelitie.

The estate of infantes asketh moste fauour and mercie: for as S. Cyprian saieth: Lib. 3 epi­stol. 8. & Augu. ser. 14. de ver. Apost. Infans recens natus &c. The in­fante newly borne hath not offended, but that taking his carnall byrthe after the nature of Adam, he hath drawen into him by his firste byrthe, the infection of the oulde death, who commethe to receyue forgeuenesse of sinnes the more easily for so muche as there be pardoned vnto hym not his owne, but other mennes synnes. And for that cause as S. Augustine saieth: Augu. ser. 10. de ver. Aposto. & sermo. 14. Accommodat illis mater Ecclesia: The Churche our mother lendethe them other mennes feete to come, other mennes harte to beleue, other mennes tounge to say yea, that forasmuch as their syckenes and griefe commeth by an other mannes synne, they may be saued by the confession of other that be healed.

And albeit they be neyther able to answere nor doo for them selues any thing towarde their owne benefite, yea and so muche as in them is, resiste the same: yet God bringeth them by vertue of that Sacrament from the power of darckenesse to the kyngdome of his Sonne: Coloss. 1. Augu. lib 1. ca. 9. de pec. meri. & remiss. powreth into them the secrete grace of his spirite, and maketh them true faithfull, and Christian sowles. S. Augustine saieth: In­ter credentes. Thou shalte recken and accompte babes that be christened, emong the beleeuing: neither shalt thou by any meanes be so bolde as to iudge otherwise, Ser. 14 de verb. Apo. excepte thou wilt be an open heretique. For yeuen by the aunciente canonycall and most suer grounded custome of the Church, Babes once christened are called faithful and beleeuers. Aug. ibid. And in an other place speaking of the state of infantes christened if they dye before thage of discretion: So great, saieth he, is the [Page 13] mercie of God toward the vesselles of mercie, Aug. li. 21 cap. 16. de Ciuit. Dei. that euen the first age of man, to witte infancie: &c. If it haue receiued the Sacramentes of the mediator, though it ende his life in those yeares, for that it is taken out of the power of darknes and brought to the kingdome of Christ, Colo. ca. 1. is not onely not ap­pointed paines euerlasting, but shall not so much as suffer any purgatory tormentes and paines after death. Purgato­rie paines. For the only spirituall regeneration suffiseth, that so much as the carnall generation intermedled with death, be not preiudi­ciall nor doo it any harme.

By which sayings we see, first that infantes haue sinnes 1 to be forgeuen them. Nexte, that they enioie remission 2 thereof by their baptisme. Thirdely, that they enioie 3 that benefite in most free manner: Nothing being requi­red for that purpose, but onely that other Christian men bring them to the Church to be baptized, and answere for them. And the cause why: For that they are gilty only of originall sinne, and none other trespasse committed by them selues.

This is the graciouse and most free Iustification of in­fantes, which they atteyne vnto, not onely without any good doing of their owne, but also without any consent. Yea though they striue against it, through the free mer­cie of him, that came to seeke and saue that was loste. Luc. 19.

And hereby doo we not only see the happie estate of al such as be borne in Christian regions, who by and by after their byrth be baptized and thereby iustified: but also we perceiue, how nedelesse it is, to dispute of the be­ginning and entree of our Iustification, which is wrought in vs freely by grace without our selues, before we be able to vnderstand how great the benefite is.

And therefore concerning the Iustification of al men that liue this daie in Christian contries, there is nothing so needeful as to vnderstande, how such as fall after Ba­ptisme may be reconciled to God, and restored to the estate of iustice againe, whereof I shall speake hereafter.

Of the Iustification of suche as were christened being of perfite age, and what was required of them. THE VIII. CHAPTER.

BVT of such as borne and brought vp in infidelitie, and being of perfect age came to be iustified, and of wicked made rightuouse, bicause they be not onely giltie of originall sinne, but also of many actuall sinnes committed by their owne thought, worde and deed, more is required, and an other order appointed vnto them, whereby they prepare the way to receiue the iustice of God. It is required of them first to beleue. For he that commeth to God, Hebr. 11. Marc. 1. must beleue. So Christ beganne to preach vnto such: Poenitemini, & credite Euangelio: Repent and beleue the Gospel. And forasmuch as beleuing the Gos­pel there is reueled and opened vnto them the anger of God from heauen vppon all wickednes and iniustice: Rom. 1. They are stricken with a good and profitable feare of Gods iudge­ment, Act. 2. as they were that heard S. Peter his preaching, and of that feare they conceiue, and as it were trauaile and bring forth the spirite of health. Esai. 26. Yet doo they not rest in that feare, but learning that Christ came to saue sinners and died for such as were his ennemies: 1. Tim. 1. Hearing him al­so [Page 14] say: Confide fili: be of good comforte sonne, Rom. 6. Matt. 9. thy sinnes be forgeuen: They conceiue hope of mercie: and thereby beginne to loue him, by whose mercie they truste to en­ioy so greate a benefite. And for the loue of him deteste and abhorre their former sinfull life. And bicause it is said vnto them: Act. 2. Poenitentiā agite & baptizetur vnusquis (que) vestrûm: Doo penance, and be baptized eche of you, they willingly and hartely repente their former sinnes, which is al the penance that the Church of God requireth be­fore Baptisme. And so disposing them selues they re­ceiue the Sacrament of Baptisme, and therewith accor­ding to the promise of God made by S. Peter, Matt. 28. Act. 2. remission of their sinnes and the gifte of the holy Ghost, to keepe Gods commaundements, which is their Iustification.

And this is the order whereby a sinner, being of per­fect age, is iustified, that is to say, called to the estate of iustice, and of wicked made rightuouse.

The first and principall cause thereof is the loue and mercie of God: thorough the merite of Christes death. Iustice is wrought in vs by grace: and atteined by faith with the feare of Goddes iudgement, hope of his mercie, loue of his goodnes, and by penance thorough the Sa­crament of Baptisme.

All which are so necessarie to the accomplishing of our iustice, that where any of them faileth, trewe iustice also doth faile. Hebr. 11. For as without faith it is vnpossible to please God, and he that beleueth not is already iudged: So he that is without feare, can not be iustified. Eccles. 1. He that ho­peth not, despeireth. Neither can any man loue that he hopeth not. And who so lacketh hope and loue, Aug. En­chi. ca. 8. can not be iustified by faith. Nam & Daemones credunt. For [Page] euen the Diuelles beleue and tremble, and yet doo they nei­ther hope, nor loue, but rather by beleuing, are afraied that that shall come which we hope and loue.

Such as wilbe iustified, must not only beleue the Gos­pel but do penance, Mar. 1. Luc. 13. Gal. 3. and such as will not do penance are as­sured al to perish. Finally who is not baptized, putteth not on Christe: and therefore is neither renewed nor iustified.

This manner of Iustification is not onely testified by the Scriptures, but also expressed in th'ancient vsage of the Church, by such order as was exercised vppon them that receiued baptisme, when they were of perfect age, euen from the Apostles time, whiche thinge we maie perceiue by the wordes of S. Paule, where he saith: In­termittentes inchoationis Christi sermonem. Hebr. 6. &c. Leauing asyde the wordes of our yong beginning in Christ, Lette vs drawe to a perfectenes, not layinge againe the founda­tion of penance from deade workes, and of faith towarde God of the teaching of Baptisme, and also of laying on hands, of the resurrection of the dead and iudgement euerlasting, al which thinges (saith S. Augustine) apperteyne to thad­ministration of Baptisme: Aug. in expo. ad Ro. incho. & de fid. & oper. cap. 11. whereby we vnderstande, that of such as were baptized in perfect age, there was not only required faith, in professing tharticles of the Crede, but also they were required to doo penance from deade workes of sinne. And to shewe some outwarde token thereof, there was appointed vnto them before theire baptisme, a time to faste and praie: As is testified by such as liued nigh vnto the Apostles time. Iustinus Mar­tyr saith: Apolo. 2. pro Chri­stian. After what sorte we haue offred and de­dicated our selues vnto God being newe made throughe Christe, we will declare. As many as be persuaded and be­leue, [Page 15] that the thinges are trewe whiche be taught and saied by vs, and promise that they be able so to liue, they be taught to praie, and by fasting to aske at Goddes handes forgiuenes of former sinnes committed by them. Tertullian expressing the same custome saith further, that they made also a con­fession of their former sinnes. Ingressuros baptismum. &c. Tertullia. De Bapti. Suche as wil come to Baptisme, must by often petitions, fastinges, kneelinges and watching, and with confession of all their former sinnes vse praier. S. Augustine decla­ring the order of his time, saith, De fide & oper. ca. 6. that such as intended to take baptisme, certeine daies before gaue their names in wri­ting, and were purged and cleansed, by abstinence, fasting, ex­orcismes, forbearing the companie of their laweful wiues.

And by these doo we vnderstande, that suche as were christened being of perfect age, were not only instructed in faith, but also taught to doo penance, to faste, to praie, to promise that they would liue according to Christ his teaching, to feare God, to loue him, and to hope in him, al which thinges were conteined in their instruction and doctrine of Baptisme, whereof S. Paule maketh mention. Hebr. 6. And being in this wise prepared, they receiued that Sa­crament, and therewith their Iustificacion. If any would not professe amendemente of life, but continewe in dam­nable vice, or in any vngodlie kinde of liuing, beleued they neuer so wel, they were not admitted to be christe­ned, as S. Augustine saieth. Meretrices. &c. Common har­lottes, and stage plaiers, De fide & oper. ca. 18 and other what so euer occupiers of common lewde doinges, vnlesse they vndoe and breake suche bandes, be not suffered to come to the Sacramentes of Christ. But this the Reader maie see at large in the booke it selfe of S. Augustine intituled, of faith and workes, which is [Page] translated into englishe, and sette furthe herewith. The cheefe argumente whereof is to declare, that it suffiseth not him that wil be baptised and iustified, to beleue, vn­lesse he haue faith that worketh by charitie, and vnlesse his life be agreable to that holy Sacrament. Cap. 2 [...]. Cap. 15. Cap 16. For where any of bothe faileth, saith he, there neither ought nor can any pro­mise be made of life euerlasting. And thus haue we seene, how they receiued their Iustificacion, who came to be christened and iustified, when they were of perfecte age.

That our Iustification and the vertues whereby we receiue it, be the giftes of God, and come of grace. THE IX. CHAP.

Of Grace.BVT as a sinner is brought to the state of iustice, by faith through feare of God, hope, loue, penance, and the Sacrament of Baptisme: so is it trewely to be said, and faithfully to be acknowleged, that it is the free grace of God that worketh al these vertues in him, without the whiche he is not able of him selfe to atteine, not only to the state of iustice, but not so muche as to right faith and loue of God, or any other gifte perteining to his saluation. Cùm sine gratia Dei. Concil. Arausica. Cap. 19. &c. For seeing that mannes nature was not able to keepe saluation whiche it receiued without the grace of God: how can it be able to repaire that it hath loste, without the grace of God? As many then as are made members of Christe by the Sacrament of Baptisme, or falling afterward be restored by penance, are moued and stirred therevnto, not by their owne desertes but by the free mercie and grace of God, whose gifte both trew pe­nance [Page 16] and also Iustification is.

And therefore although it be said to sinners: Acto 2. Zacha. 1. Exposi. Episto. ad Ro. incho. Agite poe­nitentiam: doo penance. And, Conuertimini ad me: Turne yee 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 merite of penance. For no man would repent him of his sinne, were it not by some admonition of Gods calling. The wastefull sonne 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? Whiche good thought when should he haue had, vnlesse his most merciful Father had inspired it into him?

As many as sinne, seuer them selues and straie from God: and sure we are, it can not be false that trewth said: Nemo venit ad me nisi fuerit ei datum à patre meo: Ioan. 6. no man cōmeth to me, vnlesse it be geuē him of my Father. What thing so euer man thinketh, heareth or seeth, whereby he is moued to good, that motion commeth of God. Visorum suasionibus agit Deus: God worketh in vs, De spiri. & Lit. Cap 34. 2. Cor. 3. saith S. Austine by persuasion of suche thinges as we see, not only to will, but also to beleue: he worketh it either outwardely by exhor­tacions of the gospel, or inwardly. For that no man can chuse what shal come into his mind, The Churches sound do­ctrine, of Gods grace. De spirit. & Lit. Cap. 7. but it is in his owne wil to con­sent or disagree. Without this helpe of grace no man is able so much as to thinke any thing that maie please God. As this commendacion of grace is plainely sette forth in the Scri­ptures, so hath it ben in all ages faithfully tought by the Church: Bicause as S. Augustine saith: Hac cogitatio san­cta. &c. This holy thinking keepeth the children of men vn­der [Page] the defence of Goddes winges, this thought bringeth no pride. The Church commendeth good workes, but it set­teth grace before them, Concil. Arausi. cap. 8. saying: Debetur merces. &c. Re­warde is due to good workes if they be done, but grace that is not due, goeth before, that they maie be done. It teacheth that mannes Iustificacion is the effecte of grace. Per ipsam gratiam iustificatur. De spiri. et lit c. 10. &c. By grace man is iustified freely: that is to saie, no merites of his workes going before. Other­wise grace is not grace. It teacheth, that no man dothe good workes before he haue receiued grace, thereby to deserue Gods grace, but that God geueth his grace first, whereby man doth good workes afterwarde, whiche thing S. Augustine declareth by two apte similitudes. Non vt ferueat, Li. 1. ad Simplicia. Quaest. 2. calefacit ignis. The fier doth not heate, to be made hote it selfe, but bicause it is hote. Neither doth the whele runne well thereby to be made rounde, but bicause it is rounde. Euen so no man worketh well, that he maie thereby receiue grace, but bicause he hath receiued it. For how can he liue iustely that is not iustified, but grace doth iu­stifie, that a iustified man maie liue iustely. And further to shewe, how necessary Gods helpe and grace is to euerie man and at all times, the Church teacheth, that God doth not giue his grace onely once, and then leaue man to him selfe, Aug. Epi­stola. 106. de Cōcil. Palest. but assisteth him in euery good acte that he doth: fa­teantur, gratiam Dei & adiutorium etiam ad singulos actus dari: Lette them confesse, that Gods grace and helpe is geuen euen to euerie good acte and deede.

I doo more willingly recite the wordes of S. Austine in this pointe, bicause the moste learned in all ages since, haue folowed the same iudgement and manner of tea­ching, not onely Presper Aquitanus in Italie, Fulgentius [Page 17] in Africa, and S. Bede in this our country of Englande, The tea­ching of the Chur­che cōcer­ning the grace of God in al ages. but also the moste learned schole menne: As Hugo de sancto Victore, S. Thomas, Bonauentura, and other. Where­by the Reader maye vnderstande, what hath benne the teaching of the Church in all ages concerning the grace of God.

As this grace of God is it whereby man is moued to al thinges that he doth wel, so it is also the cause that wor­keth in him true penance, and thereby Iustification. For shyning vppon the soule of a sinner and geuing lighte to that darcknes, it moueth the same to prepare him selfe and to receyue the working of God in such manner, as I haue shewed before.

By grace God inspireth faith into our hartes, whiche no man can haue without his speciall gifte. Ioan. 6. No man can comme vnto me, saieth Christe, Augustin. Tract. 27. in Ioan. vnlesse it be geuen him from my Father. Of whiche woordes S. Augustine ga­thereth: Ergo, & credere datur nobis. Then euen faith is geuen vnto vs. When S. Paule preached in Macedonia, God opened the harte of a woman called Lydia to geue heede vnto suche thinges as were said by him. Act. 16. Many other heard S. Paule as wel as shee, but God gaue her the grace to be­leue his woordes: To you it is geuen, saieth S. Paule, Philip. 1. for Christes sake, not onely to beleue in him, but also to suffer for him.

And as these and other sayinges prooue that faith is Gods gyfte, so of the feare of God, it is sayd by the Pro­phete: Timorem meum dabo in corde eorum, Ierem. cap. 32. vt non rece­dant à me. I will geue my feare in their harte, to thende they shall not goe from me. Dauid knowing that it is the gyfte of God, prayeth for it, saying: Psal. 118. Confige timore [Page] tuo carnes meas: Pearce my flesh through with thy feare. If hope were not the gifte of God, it should not be saide: Tu Domine singulariter inspe constituisti me. Psal. 4. Thou Lorde haste placed me in hope singulerly. Neither woulde S. Paule haue said: 2. Thes. 21 God our father hath loued vs, and geuen vs comforte euerlasting and good hope in grace. 1. Ioan. 4 Rom. 5. Charitie com­meth of God., powred abrode in our hartes, through the holy Ghoste which is geuen vs. What shal I say of penance, whiche God geueth vnto sinners to knowe the treuth, 2. Tim. 2. and to amende and gette out of the snares of the Diuel, of whom they be holden captiue at his pleasure. It is God that geueth a newe harte, and putteth a newe spirite in the middest of vs, that taketh away the harde stonie harte, and geueth a softe harte and tender as fleshe. Ezec. 36. And what is that greate change of harte and minde from euil to good, but repen­tance? And to commende his grace and make it appeare as it is very grace in deede, he saieth: non propter vos ego faciam. This wil I doo not for your sakes, but for my holy names sake.

Here it may be said. If our Iustification, and what so euer apperteineth vnto it, A doubte. be the gyfte of God, and pro­cede of grace, what parte hath man therein, and what is there lefte for him to do? To this question I shal answere in the next chaptre.

And hereby maye the Reader vnderstande, that the grace of God is neither hydden, nor obscurely preached by the Churche in the Doctrine of Iustification, seing that both our Iustification it selfe, and the meanes wher­by we comme vnto it, be truely ascribed specially vnto grace.

That man hath free wil which being holpen by grace worketh in our Iustification: and what it worketh. THE X. CHAPTER.

GOd worketh mannes saluation by his grace, Of free will. but he worketh it in him by hī selfe, that is to say, with his own cōsent and by his free wil He worketh in al his creatures causing the earth to bring forth grasse: the trees theyr leaues and fruite: the beastes to doo according to their kinde. But these effectes he worketh in them by his owne power without them, that is, without any consente of them. And this is the difference betwene beastes that wante reason, betwene 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 vt pecora factus est was neither made as beastes were, nor made lyke a tree, nor made lyke a stone, but was made after the Image of his Crea­tor. That is as I shewed before, indued with reason and wil: And therefore although there may be in man cor­rupte wil and deceyued reason, yet whatsoeuer he doth, he woorketh it thorough will and reason. Iren. li. 4. cap. 71. Liberum eum fecit Deus ab initio: saieth the aunciente Father Ireneus: God made man free euen from the beginning hauing aswell his owne power, as his owne soule, to doo Goddes will and minde voluntarilie and willingly, not compelled by God. For there is no force vsed of Goddes parte. The wooman when she had offended, framing an aunswere to excuse her selfe, sayde not: Serpens coegit me, Chrysosto. Hom. 17. in Genes. the serpente forced me, and I eatte: but what sayde shee? The serpente deceyued me, there is no necessitie nor vio­lence, [Page] but will and arbitremēt. August. de grat. & lib. arbit. cap. 2. And bicause no man should doubte hereof, Reuelauit nobis per Scripturas suas san­ctas: God him selfe, saith S. Augustine, hath reueled vn­to vs by his holy Scriptures, that there is free will in man. And howe he hath reueled it I put you in remembrance, not by mannes saying but by Goddes woorde. Firste by­cause the very commaundementes of God, coulde doe man no good, vnlesse he had free will, by the whiche he might doo them, and atteyne to the rewardes that be promysed. And in the same place. Further there be so many com­maundementes, whiche doo in a manner by name speake vnto our will: Rom. 12. Psalm. 31. Prouer. 1. Prouer. 3. as that: Noli vinci à malo. Will thou not be ouercomme of yll. Be not made lyke a horse and a mule, in whome there is no vnderstandinge. Forsake not the counselles of thy mother. Be not wise in thyne owne con­ceyte: and after manye other Scriptures there alleged, he concludeth thus. Surely where it is saied: will not this, and will not that, and where in the admonitions that God geueth, the worke of mannes will is required, to doe somewhat, or not to doe it, mannes free will is sufficiently prooued. If I saied no more, this place of S. Augustine mighte suffice. For what man woulde not rather con­fesse free will, then say either that God hath geuen his commaundementes in vayne, or that so many Scriptures be voide and vntrue?

Mannes wil then is euer free from compulsion and ne­cessitie, Bernar. de gratia & lib. arbit. though it be not euer good: Manet libertas vo­luntatis &c. The wil remaineth free; euen where the mind is captiue, as full in the euil, as in the good, but more orderly in the good. A woorse man, and a greater enemie of Gods people is not found in the Scripture, then Pharao [Page 19] And yet was not he without free wil, saith S. Augustine. Necideo auferatis, &c. De gratia & li. arbi. cap. 23. Take not away free wil so muche as from Pharao, bicause in many places God saith: I haue har­dened Pharao, or I haue or wil harden Pharao his heart: for it foloweth not therefore, that Pharao himselfe did not har­den his owne heart. For of him this is read also: When the dogged flie was taken awaie from the Aegyptians, the Scri­pture saith, Pharao made his owne heart heauy. If Pharao thē had free wil, and that proued by the Scripture, what man is without it? Si nō est liberū arbitriū, quo modo iudicat, &c. August. epist. 46. If there be no free wil, how doth God iudge the worlde? For if men doe nothing but by compulsion and force, nei­ther is it Iustice to punish their vices, nor to reward their well doinges and vertues. If there were no free will in sinners, what came Christe to saue? He came to saue sinners, and no man sinneth but by his wil, and therefore S. Bernard saieth: De grat. & liber. arbit. Tolle liberum arbitrium & non erit quod saluetur. Take awaie free will, and there shal be nothing to be saued. And this much I haue said to lette the Rea­der vnderstand, what inconueniences come by deniyng free wil, which who so denyeth, doth as we see denie in effecte Gods iustice and iudgement, denie the fruicte of Christe his coming to saue vs, denie a number of plaine Scriptures affirming it. And sith mans free wil is as well his owne as his soule, he would haue man without a soule. Finally, he maketh man that was created after the Image of God, no better then an vnreasonable beast, or vnsen­sible stocke.

The cause of their errour is, that they can not, or will not discerne and make a difference betweene a free wil, and a wil strong and able of it selfe to doe good. Al men [Page] be thei good or il, haue free wil, but he that hath wil with­out grace, Aug. cont. epist. Pel. lib. 2. c. 5. is weake and vnable to doe well. We doe not saie, that free will was lost and perished out of mans nature by the sinne of Adam. But we saie, that in men subiect to the Diuel, it is of force inough to sinne. Marie to liue well and godly it is not strong inough, vnles the wil of man be de­liuered, and made free by grace, and holpen to all good, in dede, worde, and thought. If free wil then, was not loste by the sinne of Adam, as S. Augustine saieth, it was neuer lost. But as it was made weake and feeble by his sinne, so is it by grace in our Baptisme, Concil. Arausic. cap. 13. made whole and stronge againe. The freedome of wil, whiche in the first man was made weak, can not be repaired, but by the grace of baptisme. That whiche was loste, can not be restored, but by him that could geue it. Aug. De Ciuit. Dei li. 14. c. 11 Ioan. 8. Wherevppon trueth it selfe saith: If the Sonne make you free, then shal you be free in dede. By this we see, that as free wil by sinne was made weake and feble, so was it neuer lost by sinne, and was also made strong againe by our baptisme. For strength in goodnes it was, and not free­dome 1 of wil, that Adam loste. Thus doth the Churche teache vs to speake of free wil, not to denie it, but to ac­knowledge, that without grace, it is not able to do good. 2 That as by sin it was made weake, so by grace in the Sa­crament 3 of Baptisme, it is repaired. That as many, as by the Sonne of God are made free, that is to saie strong and able to doe good, as al good Christian men be, are no lon­ger bounde, but truely and in dede free.

And hereby may the Reader iudge, what ground they haue, who contrary to the manifest Scriptures, and autho­ritie of al auncient writers haue turned the terme of free wil, vnto bond and thrall wil. Let al men concerning this [Page 20] point, kepe the high waie. Let no man goe to farre on the left hande, and saie that there is no free wil: Let no man turne to farre on the right hande, and thinke that freewill without grace may suffise him to liue well. Manicheus toke on the left hand, Pelagius on the right. But a Coun­cel of Bishops assembled in Palestina against Pelagius kept the high waie, geuing out this rule for him to folow: August. epist. 106 Fa­teatur esse liberū arbitrium, etiam si diuino indiget adiutorio. Let him confesse that there is free will, although it haue nede of Gods helpe. And here note, that albeit Pelagius did attribute to muche to free will, and the Bishops con­trarying him said, that free wil without grace suffised not, yet did they neuer saie, man had no free will. Whereby we perceiue, that it was euer a trueth receiued in the Churche, that man had free wil, and they would not pull downe one ttueth to set vp 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 thinges, as S. Augustine saith there, Quae semper tenet Catholica Ecclesia. August. epist. 106. Whiche the Catholique Churche hath euer holden.

It remaineth now to shew, what free wil (whiche no man can with reason and trueth denie) woorketh in our Iustification. Which to resolue, it is truely said: First, Bernard. De grat. & liber. arbit. that free will is saued: Nexte, that free will once healed by Christe, and holpen by his grace, is stronge and able to doe all good, and to worke togeather with Christe in our Iustification. Rom. 8. As it is God that by his grace iustifieth so doth he iustifie no man, but by his owne wil and consent. S. Augustine saith: Esse potest iustitia Dei sine volūtate tua. [Page] The iustice of God may be without thy wil: 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 thy selfe, doth not iustifie thee without thy selfe. He made thee without thy knowledge, he iustifieth thee by thy wil.

And in an other place he saith further. That Christes worke in our Iustification is our woorke. That Christe woorketh it not without vs, that we woorke togeather with Christ our owne Iustification and saluation: Cre­denti in eum qui iustificat impium. Tract. 72. in Ioan. To the beleuer in him that iustifieth the wicked, faith is accompted for iustice. In this woorke we doe the woorke of Christe: For the very beleefe in Christe, is Christ his worke. This he worketh in vs, Philip. 2. but assuredly not without vs. And alleaging the place of S. Paule, that willeth vs with feare and tremblinge to worke our owne saluation, he saith: Operante in se Christo. By Christes working in man, togeather with Christe, man worketh his owne saluation euerlasting and Iustification.

Eusebius Emisse. ho. 9. de Pasc.And this God worketh in vs, not onely to commend his mercie, but also to shewe his iustice: Iusto ordine, qui per calliditatem, Iust order requireth, saith Eusebius, that man who by the subtil crafte of the malitiouse serpent was not forced, but seduced to his destruction, should be againe by the wisedome of a louing redemer not compelled, but lead to saluation: and he that semed to haue fallen by his owne wil, should be repaired againe by his owne will, that there might be place for vertue and rewarde. Therefore he pulleth him not awaie by force, but rather by iust good will inuiteth and instructeth him to lyfe: for the louing gentlenes of the pro­uoker, longeth for the merite of the agreer: and the fauour of the most curteouse Physition requireth the consent of his sicke patient.

What can be more plainely saied then this? Man is iustified by his owne free will. He geueth his assente and agreement vnto it. He getteth merite and rewarde by his assente.

This is the righte teaching of Christes Churche, nei­ther to derogate from Goddes grace, nor to pull away mans seruice in our saluation. The holy Ghost saith, Philip. 2. it is God that worketh in you both to will, and to doo. The holie Ghost faith also in the same place, with feare and trem­bling worke your owne saluation. Non est volentis, Rom. 9. neque currentis. &c. 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. &c. Without doubt if a man be of suche age, that he is once able to vse reason, he can not beleue, hope, nor loue, vnlesse he will: neither can he come to winne the price of the high callinge of God, vnlesse he runne with his will. How is it then neither in the willer, neither in the runner, but in God that taketh mercy, but after this sorte, bicause the very wil it selfe, as the Scripture saith, is prepared by God?

By this order is our saluation wrought. Neither God worketh it alone without man, neither man without God can atteine to any degree thereof: God firste prepareth the will and maketh it meete to serue him, and the will directed and holpen by grace, is able to doo all good. And by this rule, faith and workes, saith S. Augustine, are both the giftes of God, and faith and workes are both the doinges of men: Retract. Li. 1. ca. 23 Vtrumque nostrum est propter arbitrium voluntatis, & vtrumque tamen datum per spiritum fidei & charitatis: vtrumque ipsius est, quia ipse praeparat volunta­tem, & vtrumque nostrum, quia non fit, nisi volentibus no­bis. [Page] Either of bothe is ours for free willes sake, and yet either of bothe is geuen by the spirite of faith and cha­ritie. Either of bothe is his, bicause he prepareth the wil, and either of both is ours, bicause it is not done but by our will. Psal. 134. Though God by him selfe doo all that liketh him in heauen and in earth, yet hath it pleased him to aduance man to that dignitie, as to make him a worker together with him in his owne saluation. 1. Cor. 3. Aug. in Psal. 77.

Non solùm operatur remissionem peccatorum. The grace of God doth not onely worke remission of sinnes, but also maketh the spirite of man a worker with him selfe in the doing of good workes: Quando enim cum spiritu Dei operante. &c. For when with the working of Gods spirite the spirite of man worketh together, then is that fufillled which God hath commaunded.

And by this doo we see, what free will worketh in Iu­stification. 1 First it is saued, deliuered, and prepared by 2 grace. Then doth it ioine and worke together with God. 3 It worketh the same thing that God worketh. It beleueth. 4 It hopeth. It loueth. It runneth and getteth the price of 5 the heauenly calling. It fulfilleth the lawe.

6 God standeth at the dore knocking, and it openeth. God ope­neth the eare, Aug. de spiri. & Lit. ca. 30. Apoca. 3. Esai. 50. Ephes. 2. 2. Cor. 5. and it doth not gainesaie him nor goeth backe­warde: God inspired good thoughtes, and willingly it executeth them. God prepareth good workes, and it wal­keth in them, It liueth not nowe vnto it selfe, but Christe liueth in it, and it liueth vnto him that died to saue it.

And thus farre haue I spoken of Iustification, which is the reconciliation of a sinner, whereby as S. Paule saith, we haue accesse to God, and of wicked are made rightuouse especially by grace, through the Sacrament of Baptisme [Page 22] and other giftes of God before rehearsed, without any workes of iustice going before to deserue the same.

That suche as fall into sinne after Baptisme, be iu­stified by penance againe, and what pe­nance is required of them. THE XI. CHAP.

IF such as haue receiued the Sacrament of Baptisme, Of Pe­nance. and thereby remission of all sinne, coulde keepe them selues in that happie estate of innocency and vpright­nes, there were no neede to say any more in this argu­ment. For al men that liue this day in Christian Regions, were christened in their infancie, and by their Baptisme made heires in hope of euerlasting life. Tit. 3. But if there had ben none other prouision made for man, but once to saie vnto him: Ecce sanus factus es, Lo thou arte made whole, Ioan. 5. Cypria. de elcemo Gen. 8. nowe sinne not, leste some worse happe fall vnto the. We had ben driuen to a narowe straite, neither coulde mannes frailety tel what to doo, who being prone to ill euen from his youth, was in daunger by sinne to lose Gods grace, and then to stande without hope of remedie. For this cause God hath prouided penance. Chrysost. Ho. 27. in Gen. Quam hu­mano generi nostro ob ineffabilem misericordiam suam con­cessit. Whiche throughe his vnspeakeable mercy, saith Chrysostome, he hath graunted vnto mankinde, which benefite he accompteth so greate, that in an other place he reckeneth it emong the most excellent giftes, that euer God bestowed vppon man, saying: Chrysost. Ho. 34. in Gen. God hath deli­uered his Sonne for our sinnes, he hath graunted the [Page] gyftes of Baptisme, he hath geuen remission of our former sinnes, he hath opened vnto vs the waie of Penance.

By this remedie such as fall into sinne after Baptisme, may be restored againe to the state of iustice. For to such as do penance, God hath promised grace and reconcilia­tion, Ezech. 18. saying by the Prophete: Si impius egerit. &c. If the wicked man doo penance for all his sinnes that he hath com­mitted, he shall assuredly liue and not die. The like promise he hath made in the newe Testament by S. Peter. Acto 3. Poenite­mini & conuertimini, vt deleantur peccata vestra Doo pe­nance and turne, that your sinnes maie be blotted owt. But vnto suche as falle and will not doo penance, God threateneth damnation. Ezech. 33. Si impius nō fuerit conuersus à via sua. &c. Ipse in iniquitate sua morietur. If the wicked be not turned from his waie, in his wickednes shall he die. And in the newe Testamente Christe him selfe saith: Luca. 13. Nisi poenitentiam egeritis, omnes similiter peribitis. Vnlesse ye doo penance, ye shall perish all after like sorte. By which wordes putte together we vnderstande, that as penance is the sure and vndoubted waie to restore a sinner againe: 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 Churche of Christ, that sinners should be reconciled and iustified by penance. Clem. lib. 2. ca. 45. Constitu. Apost. Tit. 3. Clement S. Peters scholer and successor, com­pareth penance with the Sacrament of Baptisme, saying to the Bishoppe: Quemadmodum gentilem per lauacrum. &c. As thou receiuest the heathen by Baptisme after that he is instructed, so shalt thou restore this man that is the penitent to his olde estate, when he is cleansed by laying handes on him as by penance, all men praying for him, [Page 23] and the laying of handes shalbe in steade of Baptisme. He saith that penance standeth in steade of Baptisme, bicause, as by Baptisme the sinner is saued, euen so by pe­nance his sinnes be forgeuen: for Christe hath saide: Quorum remiseritis peccata, remittuntur illis. Ioan. 20. Whose sinnes you forgeue, they be forgeuen them. S. Augustine making the same comparison, saith: Quae autem Baptisma­tis, eadem reconciliationis est causa. De adul­ter. cōiug. li. 1. ca. 28 The like respecte is to be had of reconciliation and absolution, as of Baptisme, if it happen the penitent to fall in daunger of death: for the Churche our mother ought not by her will to suffer them passe cut of this life without the pleadge of their peace. He calleth absolution the pleadge of our peace, as whereby our sinnes be forgeuen and conscience quieted. He ma­keth penance as necessary to a sinner after Baptisme, as Baptisme it selfe to him that is heathen. S. Leo saith: Pec­cata Baptismi aquis et poenitentiae lachrymus abluūtur. Ser. 11. de quadrag. & ser. 9. de Pasch. Sinnes are wasshed away by the water of Baptisme and by the teares of penance.

And as men entre into the Church and be made mem­bers of Christe by Baptisme, so if they fal away againe by sinne, they may returne, saith S. Cyprian, by penance. Cypria. li. 4. epist. 2. Nam cùm scriptum sit. &c. For sith it is written, God made not death, neither is delited to haue the liuing cast away, vn­doubtedly he that willeth none to perish, desyreth that sinners should doo penance, and by penance returne to life againe. Pacianus faith, that God hath prouided this reme­die for men. And in the same sentence: Idem stantibus praemia, qui iacentibus remedia largitus est. Pacia. epi. 1. ad Sym pronia. Euen he hath giuen rewardes to them that stand, who hath graunted remedies to such as lie and are fallen.

And thus we see it proued by authoritie of Scriptures and auncient Fathers, that the right and assured remedy to heale a sinner after Baptisme, is penance. And that the Sacrament of penance by the promise of Christe hath vertue to reconcile and iustifie a sinner. For which cause it is compared with the Sacrament of Baptisme, and cal­led 1 by S. Cyprian a returning to life: by S. Clement, a re­storing 2 and cleansing. By S. Augustine, a pleadge of our 3 peace and quiete of conscience: by S. Leo, a wasshing away of 4 sinne: by Pacianus, the remedy of such as are fallen. And to 5 make vppe the matter S. Chrysostome calleth it, the cure 6 of our woundes, and by the plaine terme, Iustification. Con­tritionem vult cordis: Chrysost. ho. 20. in Genes. God will haue, saith he, contrition of harte, remorse of minde, confession of the fall, a continuall care and diligence, and geueth not onely the curinge of woundes, and cleanseth from sinne, but euen him that was before laden with innumerable burdens of sinnes, he maketh a iust man.

And hereby also may the Reader perceiue, how good cause the auncient Bishop Pacianus, Pacia. epi. 1. ad Sym­proniae. Hiero. ad Pamma. & Ocea. and S. Ierome had, to cal penance a borde to saue him that had suffred wreack, or a seconde borde after wreack, that is to say, a second refuge, when the firste helpe is loste. And also he may see how litle ground they haue, who against authoritie, trewth, and reason, mislyke that manner of speache, seeinge that by penance a sinner may be reconciled and saued, which without the same should perish, as hath ben proued.

How a sinner commeth to trewe penance, and by what meanes he receiueth his Iustification, I haue de­clared before, Cap. 8. and shall for the Readers remembrance [Page 24] onely repete the same here.

It is grace first that moueth him to amendement, 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 beleeue the Scriptures, and the threatninges of God vttered therein against sinners, striketh into him a feare of Goddes iust iudgement: and further bicause he should not dispaire, moueth him to conceiue hope of mercie, for that God is full of compassion and mercie, Psal. 102. 1. Tim. 1. Aug. in Psal. 114. and came to saue sinners and that hope being once entred, engendreth a loue of God, as S. Augustine saith: Quia credidisti, spe­rasti, quia sperasti, iam dilexisti: Bicause thou hast bele­ued, thou haste hoped, bicause thou haste hoped, nowe hast thou loued. Charitie taking roote in the harte, brin­geth forth a louing feare and care, loth to offende God, and such as maketh all penance, be it neuer so sharpe, to seeme easy and light. And these be the fiue pointes ap­perteining to trewe penance: faith, a dreadfull feare of 1 God, hope, Charitie, and a louinge feare, or carefull 2 loue, which thing may not onely be noted in the Nini­uites, 3 in Marie Magdalene, Zacheus, and suche as the 4 Scripture declareth to haue ben turned from sinne to 5 iustice, but also are expressed in the wordes of S. Paule, 2. Cor. 7. who speaking of the Corinthians repentance, saieth, Lo, euen this godly sorowe how great a care it worketh in you, yea a defence, yea an indignation and displeasure, yea a feare, yea a desier, yea an emulation, yea a re­uengement. The grace of God working in them, made them to beleeue S. Paules wordes, and so to see their sinne, wherein they shewed faith, they conceiued 1 thereof not onely a feare, but also a desier to be acqui­ted 2 [Page] 3 whiche was not without hope. They were carefull to auoide like occasions: they had an indignation against 4 them selues: and were ready to reuenge in them selues 5 their owne sinne, wherein they shewed theire loue to­warde God, and the reuerent feare they had to offende him.

To applie the same by mo examples: The Niniuites through grace beleued the preaching of Ionas, and vpon feare which they conceiued, Ion. 3. they proclaimed a generall faste, they were not without hope of Gods mercie, say­ing: who can tell whether God wilbe turned and forgeue?

Luc. 15.The wastefull sonne had such a reuerente loue toward his father, that he was ready to suffer more penance for his misbehauor then his father would lay vpon him, say­ing: Iam non sum dignus vocari filius tuus, fac me si­cut vnum de mercenarijs tuis. I am no longer worthy to be called thy sonne, make me as one of thy hired seruantes.

Luc. 7.I doubte 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 glasse and mir­rour of trewe penance.

But as it is trewe that no man is iustified without pe­nance, so is it not one manner of penance, that is requi­red of him that cōmeth to be christened, and of him that after his christendome committeth mortall and dead­ly sinne. Of him that is of perfect age and to be christe­ned, Ambro. in cap. 11. ad Rom. no straight or painefull 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 Baptisme requi­reth [Page 25] not sighing or mourning, or any woorke, but onely a profession from the harte. Bicause the partie not ha­uing enioied, any benefite of Christ his grace, wher­vnto he was not yet called, his sinne and vnkindenes is the lesse. Heb. 6. But suche as haue benne once broughte to the lighte and haue tasted the heauenlie gifte, and benne made partakers of the holie Ghoste, Tit. 2. beeing called to a­dorne and sette foorth the doctrine of our Sauiour in all thinges: if they be vngodly, 2. Cor. 6. firste they be vnkinde to God, whose grace they receiue in vaine. Ephes. 4. Second­lye, they doe wronge to the holy Ghoste, whome they greue. Thirdly, as the Prophet said vnto Dauid: 2. Reg. 12. Esai. 52. Rom. 2. Blasphe­mare fecisti inimicos nomen domini. Thou hast made the enimies blaspheme the name of the Lorde: So may it be said vnto them: Nomen Dei per vos blasphematur inter gentes. By your meanes the name of God is blasphemed emong the Heathen.

For these and other causes, a greater penaunce is and euer hath ben required of such offenders in the Churche.

And that according to the iuste rule of Christe, who saith: Omnicui multum datum est, multum quaeretur ab eo: Luc. 12. & cui commendauerunt multum, pius petent ab eo. To whom so euer much is geauen, muche shal be required of him, and to whom they haue committed much, they wil aske the more of him.

After this rule, saith Theodoretus: Theodor. Epito. Di­uino. De­creto. c. de poeniten. Sunt ergo medica­bilia etiam quae post baptismum fiunt vulnera. Euen such woundes as are made after Baptisme be curable. Marie curable, not by forgeuenes geuen by faith onely as once it was: but by many teares, weaping and wailing, fasting, praying, and labour, measured after the quantitie of the sinne commit­ted: [Page] for such as be not so disposed, we haue not learned to ad­mitte nor receiue.

In which wordes we see the difference of penance ap­pointed by the Church to both sortes of men. Suche as came to be christened were cured, saith he: by onely be­leuing, In cap. 11. ad Rom. which S. Ambrose calleth a profession only from the heart, without either good workes going before, or pain­ful penance for sinne past, of them that were christened before, and then fel into great sinne, there was required weeping, wailing, fasting, praier, and other labour, accor­ding to the quantitie of the sinne, which vnlesse they would doe, they were not receiued into the Churche.

Serm. 31. de verb. Dom.Of such penitentes S. Augustine saith: Quia agunt poeni­tentiam in sordibus agunt, si tamen intelligunt, & veraciter agunt. They that doe penance, do it vgly and mournfully, if they haue vnderstanding and doe it truly. Whereby we learne, that such as for great sinne doe light penance, or none: neither haue vnderstanding of their owne estate, nor doe penance truely. For as S. Cyprian saith: Dominus longa & cōtinua satisfactione placandus est. Lib. 1. epistola. 8. Our Lorde must be pacified by long and continual satisfaction. And in another place he saith: Orare oportet impensius & rogare, &c. iustis operibus incumbere, Cyprian. de lapsis. quibus peccata purgantur, elecmo­sinus frequenter insistere, quibus à morte animae liberantur. Such must praie earnestly and aske, they must applie iuste workes, wherby sinnes are purged, they must often times geue almes, whereby sowles are deliuered from death. And a litle after: Poenitēti, operanti, roganti, potest clemen­ter ignoscere. Tob. 4. God can mercifully pardon him that doth penāce, him that worketh, him that prayeth. This streight and paineful penaunce the Church learned to enioyne for [Page 26] great sinne cōmitted after Baptisme, by the example of S. Paule, who deliuered the Corinthian that had abused his fathers wife, to the Diuel, 1. Cor. 5. the body to be punisshed and pin­ched, that the sowle might be saued. And bicause that he saith, that he did it in the name of Christe, and by the holy Ghost that spake in him, we knowe, 1. Cor. 7. that streight penance practised in the Church, is not the inuention of men, but the teaching of the holy Ghost. And where he saith: he woulde haue his body pinched and punished, we knowe what penance God iudgeth due vnto great sinne Where­vpon Pacianus alleaging these wordes of S. Paul, said vnto such as were in penāce: Quid dicitis poenitentes? Vbi est vestrae carnis interitus? What saie you that be penitents? Pacia. de Poeniten. & confess. Where is the pinching of your bodie? And albeit this pe­nance seme to the flesh heauie and streight, yet doth faith, with the feare and loue of God, make it easie and light: especially, bicause we are fure to escape the heauie and punishing hand of God. For so S. Paul saith: Si nos ipsos diiu­dicaremus, non vti (que) iudicaremur. 1. Cor. 11. If we would iudge (that is to say) punish our selues, we shoulde not be iudged.

Thus haue I shewed, that suche as fall after Bap­tisme into greate and deadly sinne, are restored againe and iustified by penance, whiche hath that vertue, by the woorde and promise of Christe. Ioani 20. I haue also decla­red howe a sinner is brought vnto true penance. And further, I haue shewed the difference betweene penance, that is required of suche as being of age, come to be christened, and of such as fal after Baptisme, wherin it hath ben proued, that sinners after Baptisme, are restored again to the estate of iustice, Theodor. sup. Paul. 2. Cor. 7. by doing the worthie fruits of pe­nance, and not by Faith onely. And seing that al Christian [Page] men now liuing, were baptised in their infancie. This is the Iustification that we ought specially to loke vnto, by knowledge to learne, and to practise by dede. As for the Iustification of faith alone, how so euer it serue for suche, as are to be christened, In the viij. Chap. of the secōd booke whereof I shall speake hereafter, it serueth not for vs that are christened alreadie.

Of the increase and perfiting of our Iustifica­tion, wherein it is truely said, that we be iustified by good workes, and not by faith onely. THE XII. CHAP.

IT is not inough for the obteining of lyfe euerlastinge, that sinners be iustified, and made of wicked righte­ouse, Psal. 83. Tit. 2. vnlesse they continue also and increase in iustice, goe from vertue to vertue, and liue soberly, iustly, 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 kepe that is once gotten: as in faith it selfe and the healthfull byrth, it is not the receiuing, but the ke­ping of it, that geaueth lyfe, neither is it by and by the attai­ning, but the perfiting, that preserueth a man to God. This our Lorde taught by his owne instruction, Ioan. 5. when he saied: Lo thou art made a whole man, nowe sinne not, least some worse happe fall vnto thee. Christe gaue him selfe for vs, saieth S. Paule, to the intent he might redeeme vs from all iniquity, Tit. 2. 2. Cor 6. and cleanse vnto him selfe a singular and special people, a folower of good workes. If this effect folowe not, in vaine hath Christe geauen him selfe to death for vs, in [Page 27] vaine doe we receiue his grace and Iustification. And not onely in vaine, but to our great daunger and peril. 2. Pet. 2. Luc. 11. Augustin. epist. 106. Better were it for them, saith S. Peter, neuer to haue knowē the way of iustice, then after the knowlege of it to turne backe againe from the holy cōmandement that was deliuered vnto them. He that is iustified, is ryd of the vncleane spirite, and his harte lyke to the swepte house. But if the same stande em­ptie, not inhabited by the holy Ghost, nor filled with the fruites of iustice, the vncleane spirite doth not onely re­turne agayne, but also bringeth with him seuen other worse then him selfe, who entre and dwel there, and the later doinges of that man becomme worse then the firste were. For as to him that hath, Math. 25. there shalbe geuen and he shall haue aboundance: so from him that hath not, euen that he see­meth to haue, shalbe taken awaye. To haue the gyftes of God is to vse them, as Theophilacte writeth vpon that place. Theophil. in ca. 25. Math. Math. 28 And he vseth Goddes grace, that doth good workes, to the which ende grace is geuen. Christe sente his Apostles to christen all Nations, and to teache them to keepe all that he had commaunded them. He woulde not onely haue a people to knowe him, Luc. 1. Ioan. 15. but such a people as shoulde serue him in holynes and iustice. He saith to his Apostles: Ego elegi vos, & posui vos, vt eatis, & fructum plurimum affera­tis, & fructus vester maneat. I haue chosen you, and placed you, to thintent you should go and bring forth fruite, and to thintent your fruit should remaine. And in the same chaptre he saith: in hoc glorificatus est pater, Ioan. 15. vt fructū pluri­mū afferatis & efficiamini mei Discipuli. Hereby is my Fa­ther glorified, that you may bring forth much fruit, and be made my scholers: geuing vs to vnderstande, that they be Christes scholers, that shew the fruite of his teaching, [Page] and that God is glorified, not onely in our calling, but also in the fruite that commeth of our calling. For this cause the Scripture saieth to such as are already called to the state of iustice: Apoca. 22 Eccle. 18. Math. 5. Qui iustus est, iustificetur adhuc. Let him that is iuste, be iustified yet. And also: Let nothing let thee from continuall prayer, and let nothing forbid thee to be iustified vnto thy death: for Goddes rewarde abydeth for euer. Blessed are they that hunger and thyrst after iu­stice, saieth our Sauiour. Apertissimè nos instituens, &c. Most euidently teaching vs, Beda in solen. om. Sancto. that we should neuer thinke our selues iuste inough, but euer more loue and desire a day­lie increase of iustice. For true it is that Leo saieth: Quantumlibet quisque iustificatus sit, Leo ser. 8. de Passio. & Aug. ser. 15. de verb. Apo. Why in­crease of Iustice is called Iu­stificatiō. &c. Be a man ne­uer so much iustified, yet while he is in this life, he may be better and more tryed: but he that increaseth not, decayeth and goeth backewarde, and he that getteth nothing, loseth somewhat.

And bicause, as in al artes vse maketh the artificer more skilful, then he was: so the continuance and practise of iustice maketh a good man readyer, and more able to do well, and thereby iuster then he was, the Scripture cal­leth it Iustificatiō: that is to say, an increase of iustice, and declareth in sundry places, howe the same is obteyned. S. Iames saieth: Iacob. 2. videtis, quòd ex operibus &c. You see, that a man is iustified by workes, and not by faith onely. And he that saieth: Eccles. 18. lette nothing staye thee from continuall prayer, nor forbid thee to be iustified to thy death, teacheth, that prayer is a meane to iustifie, whiche Chrysostome expresseth in more playne woordes, Chrysost. Tom 5. de orand. saying: vtiampiam ac cultu Dei dignam miris modis oratio conciliat, concilia­tam auget: Prayer doth meruelously winne and gette a [Page 28] good life, and increaseth it when it is a gotten. Christ him selfe calleth prayer, fasting and asmosedeede, our iu­stice, and sure we are, that he is iuste, who doth iustice. Math. 6. 1. Ioan. 3. And so muche the iuster, the more iustice he doth. By the same rule Leo speaking of almose, saieth: Leo. ser. 3. de ieiun. mensis. 7. Leo ser. 8. de ieiu. men. 10. Iacob. 2. Gen. 22. Hoc pio impendatur operi, &c. Let that be bestowed vpon god­lie woorke, that can iustifie the harte and wasshe the conscience. And in an other place: Goddes will is, saieth he, to iustifie the poore by patiente suffring of la­bour, and trauaile, and the riche by the woorke of chari­tie. Abraham was iustified by woorkes, offering vp his sonne: by woorkes, I say, of obedience, bicause he obeyed the voice and commaundement of God. The Scripture saith of Moyses: In fide & lenitate ipsius san­ctum fecit illum. God made him holy, by faith, and milde­nes. S. Bernarde saith as much of humilitie: Bernard. ser. 1. in die natal. Sectamini il­lam, quae sola potest saluare animas vestras, folow her, which alone is able to saue your soules.

Finally, Leo ser. 6, de Qua­drages. al good workes done in faith bring with them a Iustification: 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 thinges pretiouse, which of them selues be litle worth. And such as are done by infideles, though in coste they be great, yet be they voide of al Iustification. If the workes of infideles be voide of Iustification, bicause they be done without faith: then Christian mennes woorkes done in faith may iustifie.

By these places of the Scripture, and aunciēt Fathers, it is proued, that good works done in faith iustifie the doers. And bicause no man can doo such workes, vnlesse he be [Page] him selfe a good man ( Sequuntur enim iustificatum, Aug de fi­de & ope. ca. 14. nō pra­cedunt iustificandum, for they follow him that is made iust, they go not before him that is to be iustified) we must cō ­fesse, that beside the Iustification of the wicked, whereby a synner of vngodly is made righteouse, [...]om. 4. there is an other degree of iustice, which both the Scripture and Fathers, as I haue shewed, call Iustification: that is, an increase of iustice, whereby a iuste man is made iuster. Whiche to make the thing more playne, The secōd Iustifica­tion. I cal the seconde kynde or degree of Iustification: bicause it commeth after the Iustification of a sinner, whiche is the firste degree of iustice. And this kinde of Iustification, whiche is an increase of iustice, Lib. 2. cō ­tra [...]ulta supra ca. Oecom. in c. 2. Iaco. is obteyned and gotten by godly life, by fighting with vice, saieth S. Augustine, by workes of faith, without the whiche after baptisme faith auayleth not, but maketh vs also gyltie of greater sinne, receyuing the talente, and bringing no gayne of it.

By this meane it is truely said, that a wicked man is iustified, that is, reconciled to God by grace through faith, hope, charitie, penaunce, and the Sacramente of Baptisme, without anye woorkes of merite goyng be­fore. And truely is it saied also, that suche as be already iuste, may be yet iustified, that is, increased in iustice by good workes. So is it true that faith without workes iu­stifieth, and true also, that a man is iustified by workes, and not by faith onely: the one being meant of man not yet baptised, the other of suche, as are baptised or chri­stened.

And further, woorkes of faith doo not onely increase a good mannes iustice in this life: but also procure vnto the dooers life euerlasting. Rom. 6. Whiche S. Paule calleth our [Page 29] ende, And S. Augustine the perfiting of iustice, Ser. 61. de ver. De. et ep. 106. say­ing: Complebitur spes nostra, our hope shalbe fully ac­complished in the laste resurrection of the deade, and when our hope shalbe fulfilled, then shal our Iustification be fully accomplisshed. And bicause our iustice, be it neuer so well begonne and continued here, yet before that time is neuer perfect, and without that ende, auaileth not, I call that with S. Augustine the perfiting of our Iustifi­cation, or the thirde degree and ende of our iustice. To the which the Scriptures plainely declare that we must comme by workes of faith: Rom. 2. Psal. 61. Reddet vnicuique secundùm opera eius: God shall render vnto euery man according to his workes. What thinges a man soweth, Gala. 6. the same shall he reape: for he that soweth in flesh, of flesh shall reape corruption. But he that soweth in spirite, of spirite shall reape euerlasting life. Our sowing is our workes, of which if they be ill, we shall reape damnation: if they be good, we shall receiue life eternall.

And bicause it is said in sundrie places of the Scripture, 2. Tim. 4. Epist. 105. & lib de gra. & li­be. arbi. ca. 8. & 9. that God will render life euerlasting to good workes, and that as a iuste iudge: we gather with S. Augustine, that life euerlasting is the rewarde of good workes: whereof I shall haue occasion to say more, when I come to speake of that matter. Lib. 2 cap. 13.

In the meane time we see, that as a man is called to the state of iustice by faith without workes, which is Iustifi­cation: so can he neither be increaced, nor perfited in iu­stice, but by faith and good workes, which is also called, Where is then faith alone? Iustification: So can he neither comme to the beginning, but by faith, hope, and charitie, as hath ben shewed, nei­ther to the middle, nor th'ende, but by faith and good [Page] workes ioined together. And this difference marked and rightely applied, doth not only geue light to sundrie Scriptures seeming otherwise darcke, but also taketh away the difference imagined, In the 10. chap. of the 2. booke. to be betwene S. Paule, and S. Iames, S. Peter, and S. Iohn, concerning the doctrine of Iustification, whereof I shall speake more largely in an other place.

VVhat good workes be, and howe they be called ours. THE XIII. CHAPTER.

Three kindes of vvorkes in Scri­pture.THE greate commendation and price which the Scripture geueth to good workes, moueth me brief­ly to declare, what workes they are that we call good, where with God is so highly pleased. We finde in the Scriptures three kindes of workes named, Gala. 5. whereof some are called workes of the flesh, other the workes of the lawe. Ioan. 6. Gala. 5. The third kinde, the workes of God, and the fruites of the holy Ghost. The workes of the flesh are fornication, vncleanes, vnchast life, and other like, the doers whereof shall not enioie the kingdome of God. Gala. 5. The workes of the lawe, be such as a man doth by him selfe, presuming of his owne power and strength without the helpe of God, Aug. ser. 15. de ver. Apost. Philip. 3. by com­mandement of the lawe for feare of punishement, and not for loue of iustice. Of which S. Paule saith: I take them all as hinderance and losse, and accompte them as durte so that I may gaine Christ. Leauing then aside these twoo kindes of workes, whereof th'one is damnable, and the other vn­profitable: there remaine the workes which the Iewes called the workes of God, Ioan. 6. saying to Christ: Quid faciemus, vt operemur opera Dei? what shal we doo, to worke the [Page 30] workes of God? These workes be such as be done by the motion and inspiration of God. Christ saith: Ioan. 3. Qui facit ve­ritatem, He that doth vprightely and trewly, commeth to the light, that his workes may be shewed, bicause they are done in God, that is, by the inspiration and helpe of God. These workes S. Paul calleth the fruites of the holy Ghost, bicause the holy Ghost bringeth them forth. Gala. 5. Such are charitie, ioy, patience, gentlenes, sufferāce, m [...]nes, faith, mo­destie, continence, chastitie. These workes as al Christian men are willed to doo, so no man doth them without the grace of God preuenting him and mouing his wil to mind them, and folowing and working with him to doo them. Neither doth the Scripture and the Church of God teach vs, that faith is Gods gifte, Aug. epist. 105. and charitie with good workes our owne, as of our selues. Al are the giftes of God: of al and singuler it is said: Sine me nihil potestis facere, Ioan. 15. 1. Cor. 4. Rom. 8. Aug. epist. 105. 2. Cor. 8. without me ye can doo nothing. What haste thou that thou recei­uedst not? We knowe not what to pray, as we ought to doo, but the holy Ghost doth aske for vs, that is to say, doth teach vs, and make vs to aske. S. Paule calleth almose the grace of God. And briefly of all good workes he saith: we be made and framed in Chriiste Iesu, to doo good workes. Quae praeparauit Deus, vt in illis ambulemus: Ephes. 2. which God hath prepared for vs to walke in. Whereuppon S. Augustine saith: fingimur ergo &c. we be made and fashioned, that is, De grat. & lib. ar­bit. cap. 8. we are fourmed and shaped in good workes, which we haue not bene the preparers of, but God hath prepared them for vs to worke in. By this rule S. Augustine saith: our good life is nothing els, but the gifte of God. Quis­quis tibi enumerat vera merita sua, Aug. con­fess. lib. 9. cap. 13. quid tibi enume­rat, nisi munera tua? Whosoeuer reckeneth vppe vnto [Page] thee (o Lorde) his trewe merites, what doth he recken vp, Hovve good vvorkes are called outes Aug. in Ioan. tra­ctat. 72. 1. Cor. 3. Bernar. de grat. & lib. arbit. but thy giftes?

Here it may be said: what parte haue we then in our good workes, and why be they called ours, if they be the giftes of God? I answere: God worketh all that is good in vs, but as S. Augustine saith, not without vs. And ther­fore as they be the workes of God who inspireth them, so be they the workes 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 giftes, as wel our workes, as his rewardes: and yet to make them merites, he vouchesafeth to vse the seruice of his crea­tures. And bicause he vseth mannes seruice in the doing of good workes, he calleth them in the Scripture our workes. Retract. li. 1. ca. 23 So doth S. Augustine say of faith and good life: vtrun (que) ipsius est, Eche of bothe is his, bicause he prepareth our will: and either of bothe is ours, bicause 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 stede of many, Psal. 55. who expounding the wordes of Dauid, saith in this manner: In Deo laudabo sermones meos: In God will I praise my wordes. Aug. in Psa. 55. ib. Si in Deo, quomodo meos. &c. If in God, how mine? Both in God, and yet mine: in God, bicause they come from him: mine, bicause I haue receiued them. He that gaue them, would haue them mine, bicause I loue him whose they are: bicause they comme to me from him, they are made mine: Matt. 6. for whence cōmeth this? Geue vs this day our daily bread? How call we it ours, and how say we, geue? If thou cal it not thine, thou hast not receiued it: againe [Page 31] if thou call it thine after that sorte, as though it came of thy selfe, when thou callest it thine owne, thou losest that thou haddest receiued: bicause thou arte vnkinde to him, at whose hande thou haddest receiued it.

There needeth no more to be said. Good workes, if we doo them, be ours, bicause we haue receiued them. They be Gods, bicause he giueth them. They be not ours as of our selues, they be not ours to be prowd of: for then we lose them, bicause we be vnkinde to the giuer. But they be ours, when meekely we doo them, and acknow­lege the geuer of them. They be ours, to shine before men, Matth. 5. that they maie see them, and glorifie our Father that is in heauen. Finally they be ours, bicause God so calleth them.

S. Paule knewe, that faith, charitie, praier, Colos. 1. 1. Thes. 1. 2. Thes. 1. Rom. 15. 2. Tim. 1. and good workes were the giftes of God, and yet writing to the Colossians, and Thessalonians, he commendeth their faith and their charitie, desired the Romaines to remember him in their praiers, and praied for Timothee in his owne: He saith to the Hebrues: 1. Cor. 15. God is not vniuste to forgette your worke: He was not ignorant, that it was the grace of God that wrought with him, and yet he saith: I haue wraste­led well for the game. I haue finished my race, 2. Tim. 4. I haue kepte my faith.

As he that hath an hundred pounde landes giuen him by the Prince, hath landes, and yet hath none of him selfe, but of the Princes gifte, and were well worthy to lose them, if he would bragge of his possession againste the giuer, and saie he gaue him none: euen so the godly and faithfull haue good woorkes, not of them selues, but of Goddes geuing, not to be prowde and vante them selues, but humbly to serue him that gaue them, to doo good to [Page] them selues and others by them. Aug. in Psal. 85. Arguens superbiam Apo­stolus, The Apostle rebuking pride, doth not saie, thou haste not, but he saith, what haste thou, that thou recei­uedst not?

These be the workes that we commende and sette forth in Christian men, not the workes of the lawe, not suche as men doo of them selues, or through vaine glorie to please men, but the workes of God, the fruites of the holy Ghost done onely for Gods sake, suche as God by his inspiration and helpe worketh in men, wherein men are workers together and helpers with God. To these we geeue commendation, and that none otherwise, then the holy Scriptures and auncient Fathers doo.

The Ca­tholike doctrine slaūdered.And hereby the Reader maie see, how vntrewly it is saide, that the Catholike Doctrine teacheth men to pre­sume of their owne workes, or to thinke they be able to doo well without the grace of God: yea howe farre they are, that so saie, from knowing what good and godly workes are.

A briefe rehersall of so much as hath ben hither­to saide, in this Treatie of Iu­stification. THE XIIII. CHAPTER.

IN the Preface of this treatie, after that I had shewed, howe profitable and necessary the trewe knowledge and doctrine of Iustification was: I did by the wordes of S. Augustine put the Reader in minde of two great daungers, In Psal. 31. which that most learned and godly Father cal­leth [Page 32] hedlong falles, sayinge: that who so speaketh of this mat­ter, vnlesse he keepe the streight high waie, going neither to farre on the righte hande, nor on the lefte, may easily fall him selfe, or bringe his hearer into one of them. The one perill is, the presumption of mans owne iustice, to thinke, that he maie be iustified, and liue godly, without the helpe of grace: which danger he saith is as it were on the right hande. The other perill is, the presumption vppon Gods mercy, to thinke, that a man though he liue ill, dooing no good workes, yet shal be saued by faith: that peril, he saith, is as it were on the lefte hande. To shewe the good Christian Reader, who desireth to go the streight way, howe he may auoide bothe daungers, the falling into either whereof is the losse of life euerlasting, I haue taken this trauaile in hande, wherein I trust I haue nowe saide inough to keepe him from the daungerouse fall on the righte hande, hauing declared at large, howe litle cause man hath to presume of his owne iustice: who descending of the corrupte race of Adam, borne in sinne and in daunger of the diuell, hath no hope to aspire to the state of iustice, whiche Adam loste to him selfe, 1. Timo. 2. and for all vs, but onely by mercie of the mediatour of God and menne, the man Iesus Christe, who gaue him selfe a raunsome for all, by whose grace we are free­ly iustified, Rom. 3. Ephes. 2. without respecte of any good woorkes going before, or deseruing that mercy at his handes.

I haue shewed, that the chiefe and original cause of our Iustification was the exceding loue of God, Ephes. 2. who when we were deade in sinne, gaue vs life againe in Christe. The cause that procured vnto vs the benefite of our Iustifica­tiō, to be the merit of Christs death, Rom. 6. who died for vs when [Page] we were sinners, Colos. 1. pacifiyng by the bloud of his Crosse all that is in heauen or in earth. I haue declared, that our Iusti­fication is wrought in vs by grace, and atteined by faith through the feare of God, hope, charitie, penance, and the Sacrament of Baptisme. And this much haue I said of the first degree of our Iustification, Ro. 5. whereby we haue accesse to comme to this grace: making with the Scripture and aunciente Fathers, for plainer vnderstanding three degrees of our Iustification and saluation.

The seconde and thirde degrees of our Iustification, whiche are increase of iustice in this life, and perfiting thereof in the life to comme: I haue proued to be gotten and obteined by faith and good workes. I haue also de­clared, that not only faith, the feare of God, hope, charity, and penance, but also our good workes, and all thinges any waie helping to our Iustification, be the giftes 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 speciall helpe of God.

And bicause no man liueth without sinne, and fewe without greate and mortall crimes, whereby the grace of Iustification is loste, I haue shewed, that the waie to recouer it againe, is by the Sacrament of penance, which is also the gifte of God, for that he moueth a sinner to change and amende his life, Math. 3. and to doo the worthy fruites of penance: without the whiche motion no man euer did profitable penance.

And thus haue I proued, that all Iustification in euery māner commeth from God, and is receiued and wrought in man through grace, 1. Cor. 3. by his owne will and consent, whom it hath pleased God to haue a worker together [Page 33] with him, not empeyring thereby, but muche auancing his owne glorie, for that he is meruelouse, Psal. 67. not onely in him selfe, but also in his holie. Rom. 3. And so haue I truely and faith­fully excluded al boasting of man in him selfe, geuing glo­ry to God. For I haue so set forth the free wil of man, and commended good workes, that the indifferent Rea­der may truly say: Omnia ex Deo. 2. Cor. 5. All is of God: to thende that who so vanteth and boasteth, 1. Cor. 1. may vante and boaste in God.

Howe daungerouse it is for a man to presume only vpon Gods mercy, and to doo no good workes. THE I. CHAPTER.

August. in prafatio. Psalm. 31. HAVING thus shewed the waye to auoyde the one daunger whiche is on the righte hande, and playnely decla­red that no man is iustified by him selfe, nor hath to presume of him selfe, bi­cause it auayleth a man nothing to es­chewe one peril, and to perishe by an other contrarie to it, that is, as the Poete saieth, to escape Charibdys, and be drowned in Sylla: Augu. de fid. et ope­rib. c. 14. Iam illud videamus, &c. Let vs nowe consider that other pointe, whiche muste be sha­ken owt of good and religiouse hartes, leaste putting cocke in the hoope by an yll securitie and carelesnes, they lose their saluation, if they thinke faithe onely fufficiente to ob­teyne it, and take no care to holde them selues in Gods waye by doing good woorkes. By whiche woordes S. Augu­stine moneth vs to auoide the other daunger on the lefte hande, of presuming in Gods mercy alone. Wil­ling no man to thinke, he may be saued by faith and be­leeuing onely, if hauing tyme thereunto, he neyther [Page 34] lyue godly, nor doo good woorkes.

And this perill is so muche the more to be wayed, and carefully to be eschewed, bicause as he saieth in the same woorke, that is the moste daungerouse opinion of all, August. de fid. & ope­ca. 27. whereby menne are made beleeue, that lyue they neuer so lewdely and shamefully, yea and continue in that kinde of lyfe, yet if they doo no more but beleeue in Christe, and receyue his Sacramentes, they shall come to euerlasting life.

I cal this with S. Augustine the moste daungerouse opinion of al, bicause it is the greateste enemy of godly life and good woorkes, without the whiche no man shal­be saued. For he that putteth affiance in good life, and thinketh he is able to atteyne vnto it of him selfe, albe­it he neuer reacheth thereunto, August. in praesation. Psal. 31. and loseth the hope of al his trauayle, bicause he presumeth of him selfe, and God condemneth euen that presumption: yet hath he a desire to lyue wel, and a care to doe good workes. But who so is persuaded, that faith onely suffiseth to obteyne both Iu­stification and saluation, let him be well ware, leste he falle into the goulfe, and saye: Aug. ibid. Faciam ergo quicquid vo­lo. I will doo then what I liste, for though I haue no good woorkes, and doe no more but beleeue in God, my faith shall be reputed to me for iustice. If he haue so saied and deter­mined with him selfe he is fallen in, and drowned. If he be yet but thinking thereof and wauering, he is in daunger.

Further, if it be true that the Philosopher saieth, Aristote. Ethic. lib. 2. cap. 8. that of twoo vices contrarie to one vertue, the more daun­gerouse and greater vice is that, whereunto menne are more geuen: We doubte not but the greater number [Page] of men is rather prone and contente of them selues to be­leue only, and put the reste in Gods mercie, then desirous to leade a seuere and strayte life, and payne them selues with good workes. Which thing the diuel wel knowing, hath in sundry ages gone about to put this opinion in the heades of such as he could abuse, Ca. 12. as I shal shewe hereafter. Wherefore to auoide this goulfe, whiche is most peril­louse, I wil declare, that faith alone suffiseth not in any sorte of true vnderstanding, to our Iustification or salua­tion. 1 That is to say, that faith alone is neither able to iustifie and bring to the state of iustice, him that is a sin­ner: 2 nor alone able to keepe and increase our Iustifica­tion, 3 when it is gotten: nor able alone to bring him that is iustified to the perfection of iustice in life euerlasting. In which three degrees consisteth the absolute and per­fecte Iustification of man, In the first Chap. as I haue shewed before.

VVhence the opinion came, that onely faith iustifieth: and of diuers kindes of mainteyning the same. THE II. CHAPTER.

1 August. de gratia & liber. arbit. c. 7. Rom. 3. Gal. 3.THE opinion that moued some menne to thinke onely faith sufficiente to saluation, tooke his firste grounde of misconstruing the wordes of S. Paule: Homines enim non intelligentes. &c. For men, saieth S. Au­gustine, not vnderstanding these wordes of the Apostle, we thinke a man is iustified by faith without workes of the law, thought he said, that it is sufficient for a man to haue faith al­though [Page 35] he liue yll, and doe no good workes. But God forbid the chosen vessel should be of that opinion.

And vppon this, and other places of Scripture, Aug. in praefat. Psa. 31. & de fid. & oper. c. 14. whiche also they misconstrued, they perswaded them selues, that a Christian man needed not to doe any good woorkes, for that he might be saued by faith, though he liued vn­godlie.

Others, when they sawe the Scriptures so euidently 2 commending good workes, Caluin. in instit. ca. de iustific. ca. 10. Brent. in confess. VVirtēber. de bonis operibus. and setting foorth the neces­sitie of doing them, being ashamed to mainteine that they were nedelesse to be done, haue saied: that men must liue godly, to testifie and declare their faith, but yet that their good woorkes deserue no rewarde of lyfe euerlasting, neither can stand in the iudgement of God.

And to minse this matter more finely, some haue yet gone further: And whereas the Catholike Churche folo­wing the manifest Srciptures, hath euer taught, that a sin­ner 3 is iustified through the merite of Christ and his Sacra­mentes, by faith, hope, charitie and penance: they haue taught that he is iustified by faith only, and although they graunt, that he must haue both hope and charitie, that shal be iustified, yet is it faith onely, saie they, that striketh the stroke in the acte of Iustification, hope and charitie stan­ding by as lookers on, but working nothing.

Into these three kindes of dangerous errours, men haue fallen by teaching and beleeuing the Iustification of faith alone, not onely barring the necessitie of doinge good woorkes and penance, but also abasing the worthines of hope and charity, and th'estimation and dignitie of Christ his Sacramentes.

Against the first opinion, S. Augustine both preached 1 [Page] and disputed in sundrie places of his learned woorkes, and namely, wrote his booke of faith and woorkes against the same, which thou hast here (gentle Reader) together with this Treatie translated vnto thee.

2 Concerning the seconde, which the Authors would faine haue appeare different from the firste, and yet in ef­fecte seemeth all one: In the 2. Chapt of the firste booke. I haue saied somewhat before, and plainely proued, that good woorkes doe not onely keepe and increase our iustice here, but shalbe rewarded also in the ende with life euerlasting, whereof I shall saie more hereafter. In the. 13. Chapter.

3 To the thirde opinion I shall nowe answere, and eui­dently shew, that it is not faith alone, that worketh th'acte of our Iustification, but that hope, charitie, and the Sacra­mentes, haue their partes in working it also. And by this shall the Reader perceiue, that after their meaning it can in no wise be truely said, that faith alone iustifieth.

And here must I aduertise the Reader, that this thirde opinion is newe and lately come out of the forge, neuer heard of to my knowledge, before these our daies. For as there hath ben in sundrie ages, carnal men, which thought them selues, August. de fid. & oper. c. 27 and went about to perswade others, that faith and the Sacramentes of Christ, might saue a man without good workes, so haue I not read of any, that plainely said, faith without hope, charitie, and the Sacraments of Christ, can iustifie a man. And therfore, as diuers, or rather al the auncient Fathers, haue in some places of their woorkes, gone about to pul the one opinion out of mennes heades, so do I not finde, that they make any mention of th'other, and much lesse, that any one of them before this our age, hath affirmed it to be true.

That Faith excludeth not Charitie in our Iustifica­tion, that is to saie, Faith alone iustifieth no man, without the helpe and woorking of Charitie. THE III. CHAPTER.

AND nowe to beginne with the moste excellente vertue that is in a Christian man, Of Charitie. Faith alone iustifi­eth no man, without the helpe and working of cha­ritie. It hath ben declared before, In the. 4. Chapter. that our Iustification in Christe, is but the restoring of that whiche was lost by Adam. And as Adam sinned, not onely by lacke of faith, but rather and much more, by lacke of good wil and right loue, so is not a man once fallen, restored againe by reco­uering onely righte faith, vnlesse he recouer also righte loue. The sinne of Adam was chiefely a peruerse desire and luste, through a loue settled where it should not be, pulled from God and delyte heauenly, and settled on him selfe and thinges transitorie. And as that peruerse loue, which is called luste, made him of good and righteouse, August. in Praefat. Psal. 31. August. in Titul. Psal. 64. euill and sinnefull: so in all that descende of his race, yll loue and luste maketh an yll man: and good loue, which is called Charitie, maketh a good man. Interoget se quisque quid amet, & inueniet vnde sit Ciuis. Lette euery man aske of him selfe what he loueth, and he shall finde whereof he is a Citizen. That is to saie, whether he be of the Citie of God, or of the Diuell. Charitie yt ys that altereth and chaungeth the hearte, and the hearte is it that chaungeth the woorkes. Muta cor & [Page] mutabitur opus. August. Serm. 12. de verb. Dom. Change the heart, saith S. Augustine, and the woorke will be changed. And howe the hearte is changed, it foloweth: Extirpa cupiditatem, planta charita­tem. Roote out luste and ill desire: plante charitie, for as luste is the roote of all yll, so is charitie the roote of all good.

No man is iustified, but he that is made a good man, and charitie 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 demaunded what he beleueth, or what he hopeth, but what he loueth. For who so loueth rightly, without doubt he bele­ueth rightly. Al men wil confesse, that no man can be iu­stified, 1 vnlesse he know God, be new borne of God, tran­slated 2 from death of the sowle to lyfe, fourmed of newe, 3 and graffed in Christe, and finally, made a new creature. 4 For who so euer remaineth without knowledge of God, 5 and continueth in the olde estate of Adam, is the childe of anger, in the state of iuste damnation, and farre from iustice. If then it plainely appeare, that all these fiue pointes be wroughte in vs, especially by charitie, wee must needes confesse, that charitie doth not onely worke, but singularly worke in the acte of our Iustification.

To proue the firste and seconde pointe, S. Iohn saith: Euerie man that loueth, 1. Ioan. 4. is borne of God, and knoweth God. He that loueth not, knoweth not God, for God is charitie. The thirde pointe he proueth by these wordes: 1. Ioan. 3. Nos sci­mus: We knowe, that we are translated from death to lyfe, bicause we loue our brethren: he that loueth 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 for­med in him, that hath receiued the fourme and shape of [Page 37] Christ, but he it is that receiueth the shape of Christ, who cleaueth faste to Christe by a gostely and spirituall loue. The fifte pointe is proued by S. Paule, who taketh it for al one to be made a newe creature and to haue faith that worketh throughe charitie. For as he saieth: Galat. 5. In Christe Iesu neither circumcision, Galat. 6. nor to be without circumcision auaileth ought, but faith that worketh through charitie. So he saith: Neither circumcision nor to be without circum­cision auaileth ought, but the newe creature. This being proued, that man knoweth God, is borne of God, tran­slated from death to life, newe fourmed in Christe, and finally made a newe creature by Charitie, it is also proued consequentely, that man is iustified especially through Charitie.

I go not abowte here to abase the excellente gifte of faith nor to saie, charitie onely iustifieth, excluding faith, which is the foundation of all rightuousenes. my intente is onely to shewe, howe shamefull a diuorce they make, that parte these so wel agreeing vertues in the acte of our Iustification, whiche God hath ioined together. Matth. 19 Leo serm. 7. de qua­drag. For trewely it is saied. Charitas robur est fidei, fides fortitudo est charitatis. Charitie is the force of faith, faith is the strength of Charitie, and then is the name trewe, and trew fruite of bothe, when eche remayneth sure and faste knitte to other. Seing then that Iustification is the greatest fruite that can come of faith, it foloweth, that the same can not be had without thaid of charity. Faith may be in a man with­out charitie, but it maketh no man rightuouse and iuste, but by charitie. S. Augustine saith, A man may beleue that Christ is Christ, by faith without hope and charitie: but he can not beleue in Christe, whiche is as muche to saie, [Page] as to be vnited and made a member of Christe, without hope and charitie. Aug. Ser. 61. De ver. De. Qui credit in Christum. &c. who so be­leueth in Christe, by his beleuing, Christe commeth vnto him, and by some meanes he is made one with Christ, and a member of his body, which can not be done, vnlesse hope and charitie be ioined also.

1 In which place three thinges are to be noted: first he saith, that faith alone is sufficiente for vs to beleue that 2 Christe is Christe. Next, he saith, that faith alone is not inough to make a man the member of Christ. Thirdely 3 he saith, that faith, hope and charity ioined together make a man the member of Christ. Wherefore seing that to be iustified is nothing els but to be made a member of Christ: it is a plaine matter with S. Augustine, that faith only can not iustifie, bicause it can not make a man the member of Christe. And for as muche as that effecte is wroughte by the three vertues ioined together, it foloweth also that hope, and charitie worke in the acte of our Iustifica­tion, as well as Faith.

Faith can not onely iustifie no man without charitie, but as S. Bernarde saieth, dieth, if charitie be pulled from it. Bernar. Ser. 24. super Canti. Mors fidei est separatio charitatis. It is the death of Faith to be parted from charitie. And he that diuideth them, saith he, is fideicida, a murtherer of Faith.

A deade faith can not geue life to the sowle. Mortuam Apostolus definit eamesse. Iaco. 2. And the Apostle S. Iames deter­mineth that faith to be deade, that worketh not by loue. Quasi non habens animam ipsam dilectionem. Bernar. Epist. 42. Bicause she hath not loue whiche is her very sowle. If faith when she is without charitie, wanteth her sowle and life, without the which she can doo no acte, howe should she without [Page 38] charitie worke that greate acte of our Iustification?

To make the matter plaine, we shall neede but one ar­gument grounded vppon the wordes of S. Paule. Gala. 5. In Christ Iesu neither circumcision, nor to be without circumcision auaileth any thing, but faith that worketh through charitie. If that be the Faithe that auaileth, whiche worketh through charitie, then faithe alone destitute of charitie auaileth nothing. If it auaile nothing, muche lesse dothe it worke our Iustification: For that is not onely some­what, but it is as S. Augustine and Prosper Aquitanus say, Aug. tra. in Ioan. 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 worke, then to make heauen and earth, or to bring a deade man to life againe. The argument is not mine, but suche as S. Augustine vseth, and repeteth almost as often as he speaketh of Iustification: Saying that S. Paule by these wordes hath decided and determined the mat­ter: Non quamlibet fidem qua in Deum creditur. &c. It is not euery Faith whereby a man beleueth in God, that the Apostle determineth to be healthfull and Euangelicall, but that is the Faith, saith he, which worketh through charitie: wherevppon he auoucheth that the Faith, which some take to be sufficiente for their saluation, auaileth nothing: in so muche that he saith: If I haue all Faith, in suche sorte that I be able to moue hilles owt of theire places, and haue no cha­ritie, I am nothing.

I woulde seeke a plainer decision, if any thing coulde be more plainely spoken. He saith, S. Paule hath defined, that there is but one Faithe auailable, to witte, the faithe that worketh through charitie. He saith, Ser. 15. de ver. apost. De fide & oper. c 14. all other Faithe what so euer it be, auaileth nothing. He saith, and that verie often, that Faith destitute of charitie maie be not onely in euill men, but also in the diuell him selfe. And [Page] calleth it fidem damoniorum, the faith of diuelles.

And leste any man should saie, that albeit good workes are done by charitie, yet is all to be imputed to faithe, whiche is the cause that worketh al, Note vvel S. Paule saith on the other side, that faith it selfe taketh her doing and working of charitie. For as they know that vnderstand the Greke tongue, ἐνεργουμένη is a participle of passiue significatiō, and rightely shoulde he translate the wordes of S. Paule, who shoulde saie, That faith in Christ Iesu is auailable, whiche is made actiue and doing thorough charitie. For if we will speake of the nature of faithe as it is by it selfe, it is vn­doubtedly, In the 2. Chapt. to vnderstande and assent vnto trewth, as hath ben shewed before.

And bicause all knowledge be it of the Scriptures, or the articles of our Crede, maie be, not onely in il men, but in diuels also: Faith is not able of her selfe to make a man iuste and righteouse, vnlesse shee take vnto her hope, and charitie, and so be made actiue and doing: by the one to hope in God, by the other to loue God and man. whiche conclusion concerning charitie S. Augustine maketh. In Praefa. Psal. 31. Ergo si nihil mihi prodest fides sine charitate. &c. If faithe then auaile me nothing without charitie, and charitie wheresoeuer it be, muste needes be working, faithe it selfe by charitie hath her working.

Reason in man is the thing that maketh the difference betwene him and al brute beastes: which be called brute, bicause they lacke reason. For which cause, Reason, as the principal power of the sowle is called of the Philosopher εντελέχεια, the forme and perfection that maketh a man.

In like manner charitie is the thing that maketh the difference betwene faith and faith, betwene the faith of [Page 39] a good and an ill man, betwene the faith of good Chri­stians, and vncleane diuelles. As S. Augustine saith at large in a learned and godly Sermon able to satisfie any indifferente Reader, not onely in this point, but in the whole matter of Iustification. Quid pertinet ad fidem? Aug. ser. 16. De ver. Aposto. Iaco. 2. Credere. What belongeth to faith? to beleue: But lette there yet further be a difference made betwene this faith, and the faith of vncleane Diuelles. For the Apostle S. Iames saith, the Diuelles also beleue and tremble: if thou doest but onely beleue, and liuest without hope, and haste no charitie, the Diuelles beleue also and tremble. And a litle after, first therefore make a difference betwene thy faith, and the Di­uelles faith. Whereby wilte thou make the difference? Mar. 1. Matt. 8. Luc. 4. The Diuelles said, Christ was the sonne of God, through feare. S. Peter said it through loue: Put hope then to faith. And what hope is there, without some good conscience? put vnto hope it selfe, charitie. And somewhat after that: There­fore make a difference of your faith, then are ye of the prede­stinates of the called, and of the iustified. And in the same Sermon to conclude, he saith: Gala. 5. Therefore if there be in you faith that worketh through loue, now belonge you to the pre­destinates, to the called, and to the iustified. Let that faith therefore growe in you that is working by charitie: for faith working by charitie can not be without hope.

Now if charitie be it, that maketh the difference be­twene faith, and faith, as S. Augustine proueth, and if that which maketh the difference betwene any one creature and al other, be the perfection, life, and sowle, of that crea­ture: Then is charitie not an instrument to serue faith, but the life and sowle of faith, without the helpe and mo­uing whereof, faith neither iustifieth, neither worketh [Page] any good acte in the beleuer.

The Euangelist saith: Ex principibus multi crediderunt in eum, Ioan. 12. sed propter Pharisaeos non confite bantur, vt è synago­ga non eijcerentur: dilexerunt enim gloriam hominum ma­gis quàm gloriam Dei. Thei had faith, vvithout right loue Many of the chiefe rulers beleued in him, but they confessed him not, bicause they would not be caste out of the Synagoge. For they loued the glory of men more, then the glory of God. The scripture saith, they had faith, and yet no man I thinke will say they were iustified, who neither confessed Christe, and also lo­ued the worlde better then God. And what lacked there in them, Ser. 16. de ver. Apos. to make them belonge to the predestinates, to the called and iustified, as S. Augustine saith, but onely right loue, to make that faith actiue and stronge to loue the glory of God more then the glory of men, whiche vn­lesse God gaue them afterwarde, that faith nothing auai­led them.

Only cha­ritie ra­ther then only faithWherefore if a man were disposed to make a diuorce betwene faith, hope, and charitie, which no good man euer did, he might say by these and other reasons, that charitie alone rather iustifieth, and haue S. Augustine to say with him, whose wordes these are: Charitas incho­ata, De natu­ra & gra. cap. 70. inchoata iustitia est, &c. An vnperfect charitie, is an vnperfect iustice: a well increased charitie, is a well in­creased iustice: a great charitie, is great iustice: perfect cha­ritie, is perfect iustice. And in the same booke he saith of charitie: Ca 38. ib. Qua vna verè iustus est, quicunque iustus est. By the which onely he is trewly iuste, who so euer is iust. But to declare, that his minde was not to make any such separation, Ib. cap. 70. he saith, it is the charitie that commeth from a pure harte, a good conscience and vnsained faith. [Page 40] He might allege for him th'authoritie of S. Ihon th'Euan­gelist, who being required by his scholers a litle before his death, to teach them some perfecte lesson, Hier. li. 3. com. in epist. ad Galat. cap. 6. whereby they might liue well and haue cause to remembre him, said: my children, loue one an other. And when they looked for more, he repeted the same againe, and said: It is our Lords commaundement, and if there be no more done but that, it is inough. He should haue Prosper to say for him: De vit. contēpla. li. 3. ca. 13 Charitie is a summarie and abbridgement of all good doings, of the which euery good worke taketh his life, without the which neuer man pleased God. S. Bede would say, Homi. aestiua in lita. maio. Ser. 7. de Epipha. Chrysost. tom. 1. fol. 176. Chari­tie is the principall vertue, in so muche that without that vertue, other principall vertues can not be. Leo would call her the mother of all vertues, and Chrysostome the mother of all goodnes. And thus haue I proued, not only that faith without charitie iustifieth no man, but also that charitie hath a souereine working in the acte of our Iustification, without the which faith auaileth nothing, and so doth not faith alone iustifie, nor exclude charitie.

An answere to obiections that be made, to proue that faith alone iustifieth without charitie THE IIII. CHAPTER.

BVT leste the mainteiners of Iustification by onely faith should seeme to be without all ground, and to exclude charitie without colour of reason, they frame one especiall argument, which for the readers bet­ter satisfaction, I will put forth and answere here. The argument is this.

We be iustified by faith without all workes of the Lawe.

Charitie is a worke of the Lawe.

Ergo, we be iustified by faith without charitie.

To the which I answere with S. Augustine, that their second proposition deceiueth them, for that charitie is not onely a worke of the lawe, but also the gifte of the holy Ghost in the newe testament. Rom 5. S. Paule saith, the cha­ritie of God is powred abrode in our hartes through the holy Ghost that is geuen vs. 1. Ioha. 4. And S. Iohn saith: Moste dearely beloued, let vs loue one an other, for loue commeth of God. Vppon which wordes S. Augustines answere is: De grat & li. arb. cap. 18. Cùm di­citur, diligamus inuicem: lex est. Cùm dicitur, quia dilectio ex Deo est, gratia est. When it is said: Lette vs loue one an other, it is the lawe: when it is said, for loue commeth of God, it is grace. He maketh this the greatest differēce betwene th'old and new testament, that where as in the old, God lead his people by terror and feare, in the newe he geueth them plenty of his charitie and loue. Contr. Adiman. cap. 17. De spirit. & lit. cap. 17. Item cap. 21. ca. 16. Haec est breuissima, &c. This is the shortest and plainest difference of both testaments: feare, and loue. Ibi in tabulis lapideis. There the holy Ghost wrought in tables of stone, here in mens hartes. And what be the lawes of God writen by God him self in mennes hartes, but the presence of the holy Ghost who is the singer of God, by whose presence charitie is powred abrode in our hartes, which is the fulfilling of the law. Thus doo we see, that charitie is not onely a worke of the law, but also the fruite of the holy Ghost, the speciall token of the new testament, wrought in our hartes by the holy Ghost. And so hath S. Augustine answered this argument xi. hundred yeares before they were borne that lately haue made it.

And whereas it is saied, that faith onely iustifieth, What it is truely to apprehēd Christe. bi­cause faith onely apprehendeth Christe: I aske, what is meant by the terme of Apprehension? If it be to beleue onely that Christ died for sinners, that alone iustifieth no man, for the Diuelles beleue it, and tremble, Iacob. 2. bicause they hope not to be partakers of that benefite, nor loue him that purchased it: If to apprehend Christe be vnderstan­ded, to dwell in Christe, and to haue him dwell in vs, it is not true that Christe is apprehended in that sorte, by onely faith without charitie. For it is saied: 1 Ioan 4. God is chari­tie, and he that dwelleth in charitie dwelleth in God, and God in him. And Christ him selfe saith: Si quis diligit me, Ioan. 14. ser­monem meum seruabit, & Pater meus diliget eum, & ad eum veniemus, & mansionem apud eum faciemus: If a man loue me, he will kepe my saying, and my Father wil loue him, and to him will we come, and make our abode with him. By these woordes let the Reader learne, what it is truely and profitably to apprehend Christe.

He apprehendeth Christ truly, Aug. ser. 61. de ver. Dom. & tract. in Ioan. 29. that is vnited and made a member of Christe, whiche as I haue proued in the last Chapter, can not be done without hope and charitie. He apprehendeth Christ truely, that cleaueth vnto Christ, and the glue whereby the sowle is fastned vnto Christe, saith S. Augustine, is charitie: Ipsum gluten est charitas: In Psal. 62 If it be said, that faith apprehendeth the promise: Christ hath promised lyfe euerlasting to suche as become his friendes. Ioan. 15. Heb. 5. And they be his friendes that keepe his commaundements. He is made a cause of life euerlasting, but, to such as obey him. The promise is made to the children of Abraham, that is to suche as haue the faith and obedience of Abraham, whereof I shall speake at large hereafter. Chapt. 23. And so is it [Page] true, that faith alone neither apprehendeth Christe, nor his promise profitablie, vnlesse hope and Charitie be ioy­ned vnto it.

That Faith excludeth not Hope in the acte of our Iustifica­tion. THE V. CHAPTER.

Of Hope.AS God requireth of such as come to his seruice, that they stedfastly beleeue in him, and with all their heartes loue him: So doth he also require of them, to repose al hope and affiance in him onely, saying by his Prophete: Iere. 17. Maledictus homo qui confidit in homine. Cur­sed is the man that putteth his trust in man. And by the same Prophete: Iere. 9. 1. Cor. 1. Psal. 107. Psal. 33. Let not the wise bragge in his wisedome, neither lette the strong boast in his strength. Nor lette the riche glorie in his riches: But lette him that boasteth, boast in our Lorde. Wherefore, as mans power to saue is vaine, and he vnhappie that trusteth in it: so happie is the man, that trusteth in God. Of so great force is a right and con­stant hope in God, that nothing perteining to saluatiō, can be auaileable to him that wanteth it. Aug. En­chi. cap. 8. No true charitie can be without it. No faith can iustifie, but by the helpe and di­rection of it. A good mans faith is the substance of things that are to be hoped. Hebr. 11. Take awaie hope then from faith, and faith must nedes fainte and quaile. The thing that kepte the Fathers, of whome S. Paule speaketh, so faithfull to God, was, that they had a strong hope and trust to enioye his promises. And that which was said of Moyses, may [Page 42] be truely said of them al: Hebr. 11. Aspiciciebat ad remunerationem. They looked to the rewarde, which can not be without hope. The Diuelles beleue and tremble, Aug. En­chi. cap. 8. but as S. Augustine saith, they neither hope, nor loue. In like manner euil Chri­stians may beleue, and yet remaine stil vngodly, and voide of iustice, bicause they want hope and loue.

I haue proued before, that faith without charitie iusti­fieth no man: Propter quod Apostolus Paulus, Aug. ibid. For which cause the Apostle Paule commendeth the faith, which hath her woorking through charitie. Quae vtique sine spe esse non potest. Which can in no wise be without hope. For sith a man may beleeue, that whiche he hopeth not for: what auaileth him to beleeue, 1. Timo. 2. that Christe is the Sauiour of all men, vnlesse he hope also to be partaker of that saluati­on? Or howe shoulde he be moued to loue him for the benefite of our redemption, if he trust not to enioy it? And therefore saith S. Augustine: Nec amor sine spe, Euch. c. 8 nec sine amore spes, nec vtrumque sine fide. Neither is there loue without hope, nor hope without loue, nor both without faith. And so doth faith woorke our Iustifica­tion through hope and loue. So is it true, that fides, spes, August. epist. 121. charitas, ad Deum ducunt, faith, hope, and charitie leade vs to God, to whom we are assured not to come, if either of the three want in vs. And therefore as it is saied, Ephes. 2. Rom. 8. by grace are ye saued through faith: So is it also said: Spe salui facti su­mus. By hope are we saued. Hope ioyning with faith and charity, ingēdreth an affiance in God, and maketh a strong hoping faith, vnto whiche affiance euerlasting life is pro­mised: Qui habet fiduciam mei, haeredit abit terram, Esai. 57. & pos­sidebit montem sanctum meum. He that hath affiance in me, shall inherite the earth, and possesse my holie Hill. [Page] So dothe S. Paule call hope the safe and sure anker of the sowle. Heb. 6. Whervnto as many as flee for refuge, haue a most strong comforte. For as the ancor staieth the shippe, so doth hope the sowle: faith would be weake, and charitie colde, if hope mainteined and staied them not. S. Paule saieth to the Colossians: Coloss. 1. Gratias agimus Deo & Patri. We geue thankes to God and the Father of our Lorde Ie­sus Christe, euer praying for you. For that we heare of your faith in Christe Iesu, and of the loue you beare towarde all the holie. Propter spem quae reposita est vobis in coelis. For the hopes sake that is laid vppe for you in heauen. He maketh the ende of our hope the marke, wherevnto both faith and charitie haue their respecte. And if the Philo­sophers sayinges be true, that the ende is it whiche is last done, Hope by some rea­son, is the principall vvorker in our Iu­stification and first in our intente, a man may reason vppon this place, that in the acte of our Iustification, Hope dothe not onely worke, but hath the chiefe place and principal woorking. Bicause his obiecte is the ende, wherevnto faith and charitie referre all their dooinges, and conse­quently, the cause that moueth faith to beleeue, and cha­ritie to loue: without the direction of hope, faith and loue may be fruitlesse. A man may haue faith and doe good woorkes, 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, &c. What if by all these good woorkes, either thou hope for that is to be hoped, but not at his hande of whom it shoulde be hoped, or hope after that is not to be hoped, though it be at his hande of whome euerlasting life is to be hoped. To put an Example: For thy good workes, thou hopest to get thy selfe a worldly felicitie. Thou arte a wicked man. And therfore he saith in the same place: Corrige fidem, [Page 43] dirige fidem. Correcte thy faith, directe thy faith. And what is the direction of faith, but to referre and applye it to life euerlasting? which we ought to hope and trust for in al our doinges. If faith then can not iustifie, vnlesse it be rightly directed, and direction of faith is hope: howe shoulde faithe iustifie without hope? Ser. 16. de ver. apost. Adde ergo fidei spem: Therefore put hope to faith, saieth S. Augustine. And what hope is there without some good conscience? put charitie then also to hope: These three ioyntly toge­ther beginne to woorke our iustice: These three increase our iustice. These three bring vs to the rewarde and per­fection of iustice: faith, hope and charitie leade vs to God: fide, spe, & charitate colendus est Deus. By faith, hope and charitie God muste be serued. Et nos fide, spe, Aug. epi­stol. 121. & cha­ritate cum capite nostro sumus in coelo. By faith, hope and charitie we be in heauen with Christe our heade: Ench. ca. 2 & 6. August. in Psalm. 26 enarr. 2. let vs make no diuorce betwene these vertues, whome God hath so ioyned to worke our iustice and saluation.

But as we be assured, that without hope the acte of our Iustification is not wroughte, so it behoueth vs to vnderstande, howe hope muste be nurisshed and main­teyned. The lesson is shorte, but of greate proffite, vtte­red by him that had good experience thereof. August. in praefation. Psalm. 31. Cupiditas refrenetur, charitas excitetur. Lette luste be bryde­led, lette charitie be stirred vp. The very charitie of a man that worketh well geueth him the hope of a good con­science. For good conscience is it that beareth hope. As an yll conscience is all in dispayre, so the good conscience is all in hope. We see then that it is charitie and godly life which fostereth and mainteyneth hope. And as without hope faithe suffiseth not, for whiche cause it is saied by S. Au­gustyne: [Page] Putte hope vnto faith: Augu. ser. 16. de ver. Apost. so hope without charitie wil not be had. For what hope is there without some good conscience? Put charitie then to hope also. Thus is faith directed and stayed by hope: hope mainteyned by cha­ritie: and a man made acceptable to God by all three. For if these be in vs, Ser. 16. de ver. apost. then doo we belonge to the prede­stinate, to the called, and to the iustified. Whiche is al­so expressed by the woordes of S. Paule, where he saith: Finis praecepti est charitas, 1. Tim. 1. &c. The perfyting and ending of the commaundement is charitie, that commeth from a cleane harte, De doctr. Christian. lib. 1. c. 40 from a good conscience, and an vnfayned faith. In which place S. Augustine saith: The Apostle putteth in good conscience in steade of hope. Wherefore if the com­mandement be geuen to make man perfect, in such perfe­ction as he may haue in this life, and the ende and perfe­cting of the cōmandement lyeth in these three vertues: the greatest perfection that man may reache vnto in this life is gotten by faith, hope and charitie. And our greatest perfection in this life is, our Iustification: for our glori­fying apperteyneth to the life to come.

That faith excludeth not the working of Sacramentes in our Iusti­fication. THE VI. CHAPTER.

Of the Sacra­mentes.AS faith doth not barre hope and charitie from wor­king our Iustification, so doth it not exclude the Sa­Sramentes of the Church instituted by Christ in the newe Testamente. Whiche Sacramentes be not only re­quisite [Page 44] to the iustifying of a sinner, but doo worke also in him remissiō of sinne, bring and restore him to rightuous­nes, and geue life euerlasting. Baptisme, saieth S. Peter, 1. Pet. 3. saueth vs. Concerning the Sacramentes of the Altar, Christe saieth: He that eateth my fleshe, Ioan. 6. and drinketh my bloode, shall lyue for euer. He saieth also of the Sa­cramente of Penaunce: whose sinnes you forgeue, Ioan. 20. they be forgeuen them. The like may be said of the rest, of which S. Augustine maketh this general rule, putting a differēce betwene the Sacramentes of the olde and newe Testa­ment: Sacrament a noui Testamenti dant salutem, August. in Psal. 73. Sacramē ­ta veteris Testamenti promiserunt Saluatorem. The Sacra­mentes of the newe Testamente geue saluation: the Sa­cramentes of the old Testamente promised a Sauiour.

S. Bede, whom I allege for honours sake, both bicause he was a singular lighte of our Country, and also bicause he was in all his writinges an exquisite and moste dili­gent folower of S. Augustine, saieth: Bed. Hom. in feri. 3. Pascha. The Apostles were sente, Qui cunctis per orbem nationibus, &c. Who shoulde both preache the woorde of life to all nationes through the worlde, and minister the Sacramente of faith, by whiche men mighte be saued, and atteyne to the ioyes of the hea­uenly country.

The reason why so high and excellente a vertue should be in the Sacramentes, August. in Psal 56. et idem in Psal. 103. is bicause they take their force of Christ his Death and Passion. Percussum est latus pendētis de lancea: & profluxerunt Ecclesiae Sacramenta: The side of Christ hanging on the Crosse, was stryken with a speare, and the Sacramentes of the Church came flowing out.

And as they issued and flowed out of his side, so doo they applye and geue vnto vs, the benefyte of his bloode [Page] and passion. Augu. ex­posit. epist. ad Roma. inchoat. Such as vvere christened Were si­gned vvith the Crosse. Illud Sacrificium &c. That Sacrifice, to witte, the whole Sacrifice of our Lorde, whiche, after a manner is then offred for euerie one, at what tyme he is christened and signed, if he sinne againe, can not be offered. S. Augustine saith, that the Sacrifice which Christe made for all vppon the Crosse is offred after a sorte for euery one particular­ly, when he is baptized. For as he died for al, and paide the price and ransome of his bloode sufficiente for all: so is his passion auayleable and applyed vnto such as receyue the healthful Sacramentes 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 vpon man kinde, that euen they that neuer shoulde be regenerate or christened, should also be partakers of his redemption, but in such sorte was it geuen, that it whiche was by one onely example and paterne done for al in general, should by a special Sacramente be celebrated and done in eue­ry one by him selfe. Let no man therefore assure him selfe of his Iustification by faith or other meanes, The Sa­cramēt of penance. without the helpe and benefite of the Sacramentes, whiche God hath prouided first to applie his death and passiō vnto vs, as we haue seene proued: and nexte he hath also prouided them to be bandes to bynde and rowle vp our woundes in this life, to staye and ease the ruptures and breaches of our soule. August. in Psal. 146. Alligamenta medicinalia, &c. The Sacramentes vsed here for the tyme, by which we haue confort, be medicinal bandes of our contrition and rupture. Perfecta sanitate de­trahentur. When our healthe shalbe perfect, which shalbe in heauen, they shalbe pulled of, but we should not atteyne and comme to that, were we not rouled and bound vp.

S. Augustine saith, that the Sacramentes for the tyme of this life be our medicines and salues to keepe vs in [Page 45] health, and for the life to comme so necessarie, that no man should atteine thereunto without them.

Here some man will say, Obiection how should the Sacramentes be so necessarie for our saluation? Is it not writen, that by faith God purifieth and maketh cleane the hartes of men? Act. 15. Ephe. 2. Ioan. 6. Is it not in S. Paule, by grace are ye saued through faith? Did not Christ him selfe say, he that beleueth in me, hath life euerlasting? With many like sayinges, wherein faith is commended, without any mention made either of hope, charitie, or Sacramentes? Yeas verely, Answere they be all the wordes of God, and al trewe, but these are not onely the wordes of God, nor onely trewe. The holy Ghost hath vttered the trewth of God in the Scriptures, where and by what wordes it liked that diuine wisedome. Al are in­spired from God, and all to be beleeued alike: but not all together, nor all in one place. And therefore as we be­leeue it is vndoubtedly trewe, he that beleueth in me, Ioan. 6. hath euerlasting life: so doo wee likewise beleue it to be trewe: If I haue all faith, and haue no charitie, I am nothing: 1. Cor. 13. Rom. 8. Ioan. 3. as trewe doo we thinke that also: by hope are we saued: and no lesse true: Vnlesse a man be borne againe by water and the holy Ghost, he shall not enter into the kingdome of heauen. As true doo we take that to be: Luc. 13. vnlesse ye doo penance, ye shall all perish, after a like sorte.

After this manner doth the Scripture somtime speake of faith, and attribute Iustification vnto it, Note wel. making no mention of hope, charitie, or penance. Sometime it see­meth to geue the like preeminence to charitie, mentio­ning neither faith, nor any of the rest, sometime to hope, sometime to Baptisme or penance without the rest: som­time it promiseth rewarde of life euerlasting to faith [Page] without mention of good workes: sometime to good workes, 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 meeke, and meekely wise, when he seeth life euerlasting promised to euery one of these particularly, A rule for the right vnderstā ­ding of the Scri­ptures. remembring that euery woorde of God is like true, ioyneth them al together, and truely beleueth, that to the perfiting of our Iustification and Saluation there is required grace, faith, the feare of God, hope, cha­ritie, together with the Sacramentes of Baptisme and pe­nance, and also good workes, as hath ben shewed before. It is not the manner of the holy Ghost, nor of the Ca­tholike Church by affirming of one treweth, to deny or take away an other, but to ioine all trewth together. S. Paule the true and earnest commender of faith, preached in Asia publickly and priuately. Act. 20. Testificans Iudaeis atque gentibus in Deum poenitentiam, & fidem in Dominum no­strum Iesum Christum. Protesting to the Iewes and Gen­tiles penance towarde God, and faith in our Lorde Iesus Christ, and there ioined he faith and penance together. S. Augustine often times teacheth, that we are saued by Baptisme, intending not to exclude faith in such, as be of perfecte age: and therefore saith: Baptismus, qui semel ad­hibetur, Ser. 30. de ver. Do. per fidem mundat: Baptisme that is geuen but once, Note. cleanseth by faith. If this rule were marked and put in vre, we were at a point, not onely in this matter, but in many other.

The Euchites waying the greate commendation that Christ in the Gospell geueth vnto praier, Matt. 7. Luc. 11. saying: Petite & dabitur vobis. Aske, and it shalbe geuen you: And what so euer thinges ye aske in praier, Mar. 11. beleue ye shall haue them, [Page 46] and they shall come to passe vnto you, were of opinion, Theodor. li. 4. here. fabul. et hist. eccle. li. 4. ca. 11. that praier alone was sufficient for a Christian man. They did sette light by Baptisme, and said the holy Sacrament of the altare did neither good, nor harme. Whereby they tooke no fruit of theire praier, and loste the benefit of the Sacramentes, and theire owne saluation. Lette them be taught by this example, who seeming to extolle faith, make light not onely of hope, charitie and good workes, but also of the very Sacramentes ordeined by Christ for our saluation. Lette them take heed, leste beside losing the benefite of Christes Sacramentes, they be not founde voide of true faith also. For what faith can we say that they haue, or howe doo they beleue Christe, Matt. 20. 2. Cor. 12. Act. 8. who being taught by his owne wordes to be Baptized, if they be He­then, and by the wordes of S. Paule, and S. Peter, after Ba­ptisme to doo penance, when they haue sinned, be carelesse to doo the one, or the other?

It hath ben declared before, In the 6. chapter. that sinnes be forgeuen and we iustified by the Sacraments of Baptisme and penance. It hath ben shewed also, In the 11. chapt. that faith is one of the partes of true penance, and therefore penance can not exclude faith, neither faith, if it iustifie, exclude penance.

For faith is either vnfained, liuely and profitable, De fid. et oper. ca. 16 such as S. Augustine termeth, fidem Christianorum, Christian mennes faith, or els it is naked and deade, such as bicause the Diuel may haue, he calleth, fidem Daemoniorū, Iaco. 2. the Di­uels faith. The naked and bare faith iustifieth no man: for if it could, the Diuel might be iustified. The liuely and Christian mans faith beleuing al scripture to be true, and seing penance not only cōmended, but also cōmanded, can not passe it ouer, but by praier obteineth it, and so iustifieth. [Page] Penance is the reuiuing of a sowle that is dead by sinne. Aug. de trinit. lib. 4. cap. 3. Anima Deo deserente, moritur, the soule dieth when God forsaketh it: Resuscitatur per poenitentiam: It is raised vp againe by penance. Ho 20. in Gen. And bicause penance is the meane to receiue Goddes grace, Chrysostome saith, that vppon contrition of harte, remorse and confession, God doth not on­ly geue the healing of woundes, but maketh him a iuste man that was before loded with innumerable burdens of sinnes.

Constitu. Apost. lib. 2. ca. 23.Seing therefore, the holy Ghost hath so prouided for vs, that as S. Clement saith, the Church of God is our peace, and a quiet and calme hauen, vnto the which sinners may be restored, Ioan. 20. by absolution: Seing also that Christ hath made that fauorable promise, saying, whose sinnes you forgeue, they be forgeuen them: De adul­ter. cōiug. li. 2. ca. 9. whereby as S. Augustine saith, Per claues regni coelorum non dubitatur fieri remissio pec­catorum: There is no doubte, but through the keies of the kingdome of heauen sinnes be forgeuen: Lette no man presume through Iustification by faith, to misprise or contemne the Sacrament of penance. Lette no man leaue the sure for the doubtefull and vncerteine. For as in case of necessitie men may enioy the inuisible grace of God, Aug. super Leuiti. Quaest. 84. without the visible Sacramentes, so is not the visi­ble Sacrament to be dispised when it may be had. Nam contemptor eius sanctificari nullo modo potest. For the dispi­ser of it can by no meanes be sanctified inuisibly. Faith can not onely iustifie no man, where the contempte of Christes Sacramentes is, but furder, that very contempt maketh a man prophane 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 nō potest perfici pietas. The vertue of Sacraments is of [Page 47] greate and vnspeakeable force, and therefore if it be di­spised, it maketh men profane and wicked. For wicked­ly is it dispised, without the whiche godlines and pietie can not be perfited.

Seing then that the Sacramentes by the death of Christ haue that singular vertue whereby sinnes be forgeuen, the passion of Christe applied vnto vs, our woundes and ruptures tied vppe and rowlled by them, as by medici­nall bandes, without the whiche we coulde not atteine to perfecte health: how can it be said, that faith alone can iustifie, or exclude the vertue of them in our Iustifica­tion?

VVhat is the trewe meaning of these wordes in the Scripture: vve are iustified by faith, or saued by faith: with other like. THE VII. CHAPTER.

BVT seing that all wordes of the Scripture be the wordes of God, Of faith Iusti­fiing. Rom. 3. Galat. 3. Ioan. 6. Lucae. 7. writen by inspiration of the holie Ghost, and therefore vndoubtedly trew, if Faith can not worke our Iustification without charitie and other vertues, howe is it then saied that, the iustice of God com­meth through faith of Iesus Christ into al, and vppon al that beleue in him? And in an other place. By Faith God iustifi­eth the gentile:? What is meant by these wordes of Christ? He that beleueth in me, hath life euerlasting. Thy Faith hath saued thee, with many other like? Wherevnto I answere. There be two causes why it is saied, through faith, Tvvo Causes vvhy faith is saied to iustifie. and by faith we are iustified.

To beginne with the first, Faith is the beginning of iu­stice, [Page] the roote of good workes, the foundation where­vppon godly life is builded: Aug. de praedesti. Sanct. c. 7. Ex fide aūt ideo dicit iustificari hominem, For this cause S. Paule saith a man is iustified by Faith, not by workes, for that Faith is first geuen, whereby other which properly are called good workes (by the whiche men liue iustely) maie be obteined.

Without the direction of Faith no man can liue well, nor doo good workes. Aug. de fi­de & ope­rib. cap. 7. Nisi praecedat fides, vita bona sequi non poterit. &c. vnlesse Faith goo before, good life can not folowe, for what so euer a man shall doo with shewe of well doing, excepte it be done for pietie and duties sake towarde God, Cyril. in Ioan. li. 4. cap. 9. 1. Cor. 3. Augu. de fide & o­perib. c. 16 it can not be called righteouse nor good. Ianua & via in vitam fides est. Faithe is the gate and waie to entre into life. Faith is the foundation whereuppon the whole buil­ding of a Christian and godlie life is laide. Si autem Chri­stus, proculdubio fides Christi. &c. If Christe be the foun­dation, vndoubtedly the Faith in Christ is the foundation, for by Faith Christ dwelleth in our hartes. For that cause the Bishoppes assembled at Magunce to reforme the state of the Churche, and to directe the people to a Christian and godly life, Concil. Magun. cap. 1. Rom. 5. Ephes. 3. saide: Initium actionis nostrae de fide esse decreui­mus. &c. We haue determined, that the beginning of our doing is of Faith, whiche is the foundation of all good: for without Faith we can not please God. By Faith it is that we haue accesse to Christ. Faith is a meane to obteine and gette our Iustification. Aug. de Spiri. et Lit. ca. 29 Iustificatio autem ex fide impetratur. &c. Iustification is obteined by Faith. And by what meane, S. Augustine doth there expresse. Per fidem impetratio gra­tiae contra peccatum: Aug. de Spiri. & Lit. ca. 30. Per gratiam sanatio animae à vitio pec­cati. By Faith grace is obteined against sinne and by grace the sowle is healed of that is amisse by sinne.

Bicause therfore Faith is the gate and entrie to life, the roote of good workes whereof all iustice taketh his be­ginning, the foundation whereupon godly life is builded, the meane to obteine Iustificatiō and good workes, with­out the which nothing pleaseth God, the Scripture saith, that by Faithe a man is iustified: for of Faithe it maie be saide: Haec porta Domini, iusti intrabunt in eam. Psal. 117. This is our Lordes gate, the iuste shal entre into it.

And here the Reader must be aduertised, The Ca­tholike Faith. Vincentius Lyrinēsis. that by faith is vnderstanded the trewe Catholique faith, whiche hol­deth and beleueth onely that, that the Catholique Churche hath holden from Auncient time vniuersally. And what so euer it shall vnderstande to be brought in, afterwarde of any one beside or against all the holy, it accompteth that not to perteine to religion, but to temptation. To this Faith is all promise made and preeminence geuen in the Scripture. This faith is the foundation of iustice. If any other be brought in contrarie or diuerse from this, Nō est fides, Cyril. suprà. sed perfidia. It is not faith, but falsehod: not the foundation of iustice and gate of life, but the waie to destruction. Symbol. Athan. Aug. Eu­chi. cap. 1. De fide & ope. ca. 14. Epist. 105. De spiri. et Lit. cap. 32. Aug. de fide et oper. c. 16. For we sing in the Creede: Vnlesse a man holde the Catholique Faith sounde and inuiolable, he shal without doubt be loste for euer.

An other cause why the Scripture so speaketh, is, that wheresoeuer it is said a man is iustified by faith: there is not meant a bare, naked, or solitarie faith, but that faith that worketh through Charitie. And therefore S. Au­gustine, where he saith, that faith is the foundation wher­by Christe dwelleth in our hartes, immediatly after ad­deth these wordes: Porrò fides Christi illa vti (que) &c. But that is verely meant the faith of Christ, which the Apostle deter­mined, [Page] that hath her working through Charitie. Iaco. 2. Mar 1. Lucae. 4. Matth. 8. For it is not the Faith of diuels, though they also beleue and tremble, and confesse Iesus to be the Sonne of God, that may be taken for the foundation: and why so? but bicause it is not the Faith that worketh through Charitie, but suche as is wroong owt through feare. The Faith then of Christe, the Faith of Chri­stian grace, that is to witte, the Faith that hath her working through charitie, if it be laied in the foundation, suffreth 1 none to perish: by which wordes it appeareth, that Faith maie be without charitie, but suche a Faith can not make 2 Christ to dwell in vs. Againe, that Faith voide of charitie 3 is not the Christians, but the diuels Faith. Thirdely, that the Faith of Christ, the Christians Faith, and the Faith of grace is that which worketh through Charitie, and that is it that muste be laide for the foundation in al that shal not perish: And seing that no man will saie, that Faith can iu­stifie other then suche as is the faith of Christ, the faith of grace, the Christian, and not the diuels faith: it remai­neth, that when it is saied in the Scripture, a man is iusti­fied or saued by faith, we must vnderstand that faith onely that worketh through Charitie. Charitie maketh the dif­ference betwene good men, and wicked diuels. Charitie is the cause, why a Christian man may be iustified by faith, Aug. Epi­stola. 105. Iacob. 2. Mar. 1. Lucae. 4. Matth. 8. and the diuell maie not. Illa quippe fides est Christia­norum, non daemoniorum: That whiche worketh through Charitie, is the Christian, and not the diuels faithe: for diuels also beleue and tremble: but doo they likewise loue? If they had no belefe, they woulde not haue saied, thou arte the Holie of God, thou arte the Sonne of God: had they loue, they woulde not haue saied, what haue we to doo with thee? Other saith then this S. Augustine commendeth not, as [Page 49] able to iustifie: Illa est laudabilis fides, August. serm. 13. de verb. Apostol. ipsa est vera gratiae fides, quae per dilectionem operatur. That is the praise wor­thie faith, that is the true faith of grace, whiche worketh through charitie.

That faith it is that Christe requireth of vs, whiche if we haue not, we shal die in our sinne. They be his owne woordes: If you beleeue not that I am, Ioan. 8. ye shall die in your sinne. And let vs not thinke, saith Cyrillus, Cyril. in Ioan. li. 5. ca. 23. that God made this threat onely vnto the Iewes: Eadem enim nos quoque manet damnatio si non in Christum fide per per dilectionem operante crediderimus. For the like damnation remaineth for vs also, if we beleue not in Christ by faith that woor­keth through charitie. To teache vs this difference of faith and beleeuing, Christe saith in an other place: Ioan. 7. Qui credit in me sicut dicit scriptura, flumina de ventre eius flu­ent aquae viua. He that beleeueth in me, in such sorte as the Scripture saith, fluddes of liuely water shall flowe out of his belie. By fluddes of liuely water, as there S. Iohn saith, is meant the holie Ghoste, which they should receiue that beleeued in him. Christe said not, who so beleeueth in me, but he that beleueth 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 vs also to loue Christe, to hope in him, to doe penance, to receiue his Sacramentes, and to liue godly? If no man then be iustified without the holie Ghoste, who powreth charitie into our heartes, see­ing the holie Ghoste is geuen to suche onely, who beleue in Christe as the Scripture saieth, the Scripture bidding vs not onely to beleeue in Christe, but also to loue him, it foloweth that they onely be iustified, who haue faith [Page] working through charitie. Theophil. ibi. in cap. 7. Ioan. Multi enim se putant crede­re, sed non vt dicit Scriptura, &c. For many thinke they be­leue, but they beleue not as the Scripture saieth. And so haue they folowed their owne sectes, such as all heretikes be: but he saieth, the riuers shall flowe out of his belie, that is the true faithful beleuer.

Although this place alone might suffice, to teache the indifferent Reader, what faith it is that pleaseth God, yet do other Scriptures in sundry places put vs in minde, that a bare and solitarie faith sufficeth not. As Christe saied to Marie Magdalene: Luc. 7. Fides tua te saluam fecit, Thy faith hath saued thee, so said he there of her also, synnes be for­geuen her, bicause she hath loued much. And what is that to saye, but that shee was saued by faith through cha­ritie? Beside that, she shewed by her teares a greate pe­nance, and by comming to Christ being so notable a syn­ner shee declared a greate hope. Math. 9. The woman that was healed of the blooddy flyxe, had not onely a faith, but also so earneste hope, that shee trusted shee shoulde be whole, might she but once touch the skyrte or hemme of Christes garment. Math. 15. Christe commended in an other woman faith, but a great faith, Hom. 34. in Gene. saying: O woman great is thy faith, bicause, saieth Chrysostome, he sawe in her such a constancie and perseuerance that coulde not be wearied. And as S. Augu­stine saith: De fide & oper. c. 16. He that looketh into the hart, sawe that shee was chaunged and become a new woman: and therefore where­as he had before called her dogge, he saied not then: O dogge, but ô woman, In Ioan. li. 10. c. 16. greate is thy faith: Cyrill saieth, that they be the faithfull who by sincere faith are graffed in Christe as branches in the vine. And to declare what he mea­neth by sincere faieth, he saieth: It is not inough for our [Page 50] sanctification, vnlesse we cleane styll faste vnto Christe by charitie. Oecomenius requireth in our Iustification a faith in deede: [...]: a true faith, In cap. 2. Iacob. suche as can not be in an vncleane man, a faith not only in as­sente, whiche resteth in beleeuing trueth, but a faith in affection that standeth in loue. S. Hierome saieth, Math. 9. that both in the woman that was healed, and in the petie captayne or Centener, Deuota Deo suo anima approbata est. A deuoute soule to their God was allowed, Aduer. Luciferianos suche a faith as is hardely founde in them that beleeue well. Be it vnto thee, saith God, according to thy faith: that saying would not I heare, for if it be done to me according to my faith, I shal perishe. And yet surely I beleeue in God the Father, I beleeue in God the Sonne, I beleeue in God the holy Ghoste. By whiche woordes we vnderstande, that S. Hierome thinketh it not inough to beleeue, but requireth also with faith a greate and earneste deuotion, whiche can not be without a greate and earnest loue.

S. Paule aduancing faith with singular commendation, Heb. 11. and saying, that al the Fathers were allowed and pleased God thereby, commendeth that faith, wherewith not onelye charitie, but all other vertues were ioyned. By faith Abel offered sacrifice, Enoch liued godly, Noe feared God. Ambula­uit cum Deo. Abraham obeyed God forsooke his countrie, and offered vp his sonne. Moyses was content to suffer affliction, Raab receyued the messengers sente to spie. By faith the holy did woorke iustice, suffred scorning, and whipping, yea chaynes and pri­son, were stoned, cutte in peeces, and dyed by the sworde. Suche a faith doth S. Paule commende, a faith ioyned with religion and dutie towarde God, with feare of God, with obedience of Gods commandement, with pacience, [Page] with iustice, with suffring of al griefe and paine, yea death it selfe for Gods sake.

According to the same rule our Crede requireth a sound and Catholique faith. S. Augustine, the faith of Christe, the faith of christian grace, a faith of Christian men, not such as may be in Diuelles. Cyril, a sincere faith. S. Hierome, a faith full of deuotion. Oecumenius, a true faith, not onely in opinion, but in hearte and affection.

All whiche thinges are comprised by S. Augustine in these fewe woordes. It is the faith that hath her woor­king through charitie, that maketh a iuste and a good manne. Abac. 2. Rom. 1. August. de spirit. et. li. c. 32 Haec est fides, ex qua iustus viuit: This is the faith whereby the iuste man liueth, this is the faith wherby men beleeue in him that iustifieth the wicked. This is the faith whereby vaunting and boasting is shut out. This is the faith whereby abundance and largesse of the holy Ghoste is obteined. This is the faith whereby they are saued, to whome it is saied, Ephe. 2. Galat. 5. Abach. 2. Rom. 1. The true meaning of those vvoordes, The iust mā liueth by faith. Leo ser. 5. de collect. Bed. in die natal. Do. ad Sum. Miss. by grace ye are saued through faith. Fi­nally, to conclude, this is the faith that woorketh through charitie. In whiche woordes beside other thinges it is to be noted, that the faith whereby we are saued, and the faith whereby the iuste man liueth, is none other but the faith that worketh through charitie. Which vertue, saith Leo, by her mixture and tempering, geueth life euen to very faith, whereby the iuste man liueth. For the iuste man li­ueth by faith, saith S. Bede, not by that faith that is vttered onely by confession of the lippes, but by that faith that woor­keth through charitie.

And thus may we truely vnderstande, what the Scri­pture meaneth, as often as it is said, by faith we are saued, or through faith we are iustified.

That S. Paule teacheth not Iustification by onely Faith, ex­cluding charitie, &c. And in what sense the Fa­thers sometime saie, Faith alone iustifieth. THE VIII. CHAPTER.

BVT yet this satisfieth not all men. An Ob­iection. Rom. 3. Galat. 3. For some thinke still we are iustified by faith alone, for that S. Paule saying, we are iustified by faith, and putting to it, with­out woorkes of the Lawe, semeth to them, to saie as much, as we are iustified by faith alone. And that opinion they inforce the more, bicause diuerse of the auncient Fathers haue vsed these woordes: Faith alone iustifieth. The An­svvere. To the whiche I answere, that neither S. Paule, nor any of the Auncient Fathers euer meant it in that sense which they haue taken it, that is, to exclude from Iustification Cha­ritie, hope, penance, or any vertue and gifte of God. S. Paule his wordes by them alleadged, be in the Epistles to the Romaines 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 Romains, as S. Augustine saith, is this: Vt de ipsorum meritis nemo glorietur, &c. That no man boast nor vaunt him selfe of the merite of his workes, of which the Israelites were bolde to make their boaste that they serued the Lawe which was geauen them, and thereby had receiued the grace of the Ghospell as a debt due vnto their desertes, bicause they serued the lawe, for which cause they would not haue the same grace geuen to the Gentils as vnwor­thy of it, vnlesse they would receiue the Iewish Sacramentes.

The Galathians, to whome the Gospell had ben prea­ched, were moued and solicited by Iewes, whose desire [Page] was to bring them to carnal obseruances of the Lawe, Aug. in Exposi. 4. ca. ad Gal. Prima. in argu. ep. ad Galat. Rom. 4. Galat. 3. as though saluation laie in the same. To answere vnto bothe these, boasting of them selues, and of the woorkes of the law, and exacting them of other, as necessary to saluation, In bothe these Epistles S. Paule saith, no man is iustified by the lawe, proouing the same by Abraham, who was iusti­fied before circumcision was commaunded, and long be­fore the law was geuen, and therby doth barre and put of al workes of the Lawe from our Iustification, as nothing auailing towarde the same.

But what the woorkes of the lawe be, it is not a mat­ter so plaine to all men. Beside the rites and ceremonies commaunded by Moyses, S. Augustine calleth all suche the woorkes of the Lawe, as a man presumeth to doe of him selfe, of his owne power and strength, without faith and the helpe 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 Iesu Chri­sti? Doe we yet doubt what the woorkes of the Lawe are, by whiche no man is iustified, if he take them as his owne without [...] helpe and gift of God, which cometh by the faith of Iesus Christe? These be the workes of the lawe, Serm. 15. de verb. Apostol. which in another place he calleth also the iustice of the law: Lege Dei proposita, &c. When the lawe of God is laid before vs, whosoeuer is proud and thinketh he is able to fulfil it by his owne power and strength, if he do that the lawe commaundeth, not for the loue of iustice, but for feare of pun­ishment: this man concerning the iustice of the lawe, is a man without blame. In both places, he calleth al suche the workes of the lawe, and the iustice of the lawe, that a man doth of him self presuming of his owne strength without [Page 52] grace and helpe of God. Ex lege, quia in mandatis: Aug. ibid. sua tan (que) de viribus suis: It is the iustice of the law, bicause it is com­manded. It is a mans own bicause it cometh as of his own strength. Now as S. Paul doth truly barre and shut out from the procuring of our Iustification al rites and ceremonies of the lawe, and also all morall workes, that we doe of our selues, without faith and helpe of God: So if a man would reason that he barreth likewise charity, hope, penance, and the Sacraments of the Church, bicause a man is iustified by faith without workes of the law, he should shew him selfe ignorant of the Scriptures and of S. Paules meaning.

These be no workes of the law. For not onely charitie, Galat. 5. ioy, peace, patience, mildenes, and faith, but briefly al workes of charitie, when they be done by faith, by helpe of grace and the gifte of God, are fruites of the holie Ghoste, not workes of the lawe. Lex spiritus & vitae. Rom. 8. They be the law of the holie Ghoste, and of life, perteining not to the letter that killeth, but to the spirit that geueth life. August. de spirit. et lit. c. 17 Ad prudenti­am carnis terrendam. &c. When the workes of charity are written in tables to make the wisedome of the flesh afraied, it is the lawe of workes, and the letter that killeth the trans­gressour: but when charitie is powred into the beleuers heart, it is the lawe of faith and the spirit that geueth lyfe to the be­leuer. S. Augustine saith, woorkes that be done for feare onely, by commaundement of the law, are called the lawe of woorkes, and the killing letter: but when they be done by charitie, which through the holy Ghost is powred into our heartes, they be called the Lawe of faith, and geue life to the doers. They be called the lawe of faith, and workes of faith, bicause they are geauen by faith and with faith. Aug. ibid. cap. 30. Per fidem impetratio gratiae contra peccatum, &c. By faith [Page] grace is obteined against sinne, by grace the sowle is healed from sinne.

Wherefore, when S. Paule saieth: a man is iustified by faith without workes of the Lawe, Rom. 3. he saith nothing els, but that a man is iustified by grace, and not by him selfe. For as he saith here, Ephes. 2. Rom. 3. by faith a man is iustified, so saieth he els where, by grace yee are saued: As he saith in this place, non ex operibus legis, Ephes. 2. not by woorkes of the lawe: So he saieth there: Non ex vobis, Dei donum est: Not by your selues, it is the gift of God. Rom. 4. So doth he saie: Abraham was not iustified by his workes, he deserued not Gods grace and his Iustification by his owne doinges: he was not able to crake against God, nor to presume of him selfe. He had it not secundùm carnem, by flesh, and of him selfe: but by pro­mise and by faith from God. And thus it appeareth plainly that S. Paule by Iustification of faith without woorkes of the Lawe, dothe not exclude charitie, hope, penance, nor any vertue or gifte of God geuen by faith, but onely bar­reth mannes owne presumption and pride, mannes owne doinges without God, with rites and ceremonies taught by Moyses. Otherwise, if it had ben his intent to exclude the giftes of God, vertues and workes of faith, we might saie with S. Augustine: August. in praefatio. Psalm. 31. Quomodo dicit Apostolus iustificari hominem, &c. How doth the Apostle saie, that a man is iu­stified by faith without woorkes, seeing that he saith in an other place, that is the faith which woorketh through chari­tie: we nede not then set the Apostle Iames against Paule, but Paule himselfe against Paule.

And this much may suffice concerning the right vn­derstanding of S. Paules wordes, who as S. Augustine saith, If he should meane that faith alone iustifieth, he should not [Page 53] onely speake against S. Iames, but against him selfe also.

For euen as God, when he saith, Deut. 32. A very apte simi­litude Videte quòd ego sim so­lus. &c. See, that I am alone, and there is none other God beside me, spake not the same in the person of the Father onely, meaning therby to exclude the Sonne and the ho­ly Ghost, as the Arrians vnderstoode it, but did exclude onely creatures, and all that is not God: in like manner, when it is saied, by faith we are iustified, there is no vertue or gifte of God barred: nothing is excluded, that is ioined and geuen with faith, but that onely is shut owt, whiche is repugnante, contrary or strange vnto Faith.

That whiche I haue saied of S. Paule, serueth also for the trewe vnderstanding of the auncient Fathers, who when they saie, Faith alone iustifieth, exclude some one thing, whiche is repugnante, or, in the sense that they meant, not necessarie to Iustification. Basil. con­cio. de hu­milita. S. Basill writing in the commendation of humilitie, saithe: Haec est perfecta & integra gloriatio in Deo. &c. This is the perfecte and sound boasting in God, when a man doth not vante him selfe of his owne iustice, but knoweth him selfe to be needy of trewe iustice, and iustified by onely Faith in Christ. He barreth as S. Paule doth the presumption of our owne iustice, boa­sting and vanting of our selues, not hope, nor charitie, which be Gods giftes: which plainely to declare, a litle af­ter he saith these wordes. Quid extollis te, dic mihi? &c. Tell me, why doste thou extoll thy selfe, as it were for thine owne good doinges, whereas thou shouldest render thankes to the geuer for his giftes? Faith then iustifieth vs without our owne workes as of our selues, Ephes. 2. In cap. 9. Epistola ad. Rom. but not with­out charity and the workes which God hath prepared for vs to walke in. S. Ambrose saith: Sublatis omnibus neome­nijs. [Page] &c. Al the festiual daies of the new mone, the sabboth day and Circumcision, the lawe of meates and offering of beastes taken away, faith alone is placed for our saluation. He excludeth the rites and ceremonies of Moises, as S. Paule dothe, saying that faith alone without them saueth. The same answere serueth to the wordes of Chrysostom, who expounding the place of S. Paule, where he forbiddeth men to auoid Iewish fables, Hom. 3. in Epist. ad Tit. The Word, Sola, Alone, is not in the Greeke. saith: Si fidei credis. &c. If thou credite faith why bringest thou in other thinges beside, as though faith alone were not inough to iustifie: why doest thou subiect thy selfe to voluntary bondage, and put thy necke vn­der the yoke of the lawe? He saieth not, why doest thou match with faith, hope or charitie, but why doest thou put thy necke vnder the yoke of the lawe? And in an other place he saith: Hom. 27. in cap. 8. Matth. vt iam neminem fugere possit. &c. So that no man can now be ignorant, but that it is decla­red by these wordes, that saluation euerlasting is geuen to men through faith, not by the workes of the lawe: he saith by faith, and yet not alone excluding onely the workes of the lawe.

Arnobius writing vppon the Psalmes, and reprouing the Nouatians heresy, who saied that such as were once christened, In Psal. 106. Baptisme is called redemp­tion, bi­cause ther by vve be parta­kers of Christ his redemp­tion. if they did fall afterwarde, coulde not be hol­pen nor restored againe by penance, hath these wordes: Thou saiste that such as be not yet redemed and Christened, they through penance may attaine to pardon: we saie they obteine pardon by Faith alone. But suche as be redemed and christened come to enioye the mercy of their redemer, not by Faith alone bicause they haue already beleued, but by pe­nance. Of such as came to the Faith and desired baptisme, the Church required not seuere nor straite penance, such [Page 54] as was vsually inioined to sinners that after Baptisme fell againe, and therfore he saith such were pardoned by faith alone, that is to say, without that kind of sharpe penance. But how there was in them Faith alone, the Reader may knowe by that I haue saied in the eighth Chapter, where it is declared by Iustinus Martyr, Tertullian, and S. Augu­stine, that the custome of the Churche, as well before as after Arnobius his time, was to receiue none to Baptisme, but such as asked pardon of their former sinnes, Ibidem. Iusti. Mar. Tertullia. August. Epito Di­uino De­creto. de poeniten. promised a newe life, and for certaine daies before theire Bap­tisme, vsed fasting and praier: The like wordes, and in the like argumente vseth Theodoritus, saying: woundes that are made after Baptisme, are curable. Mary curable not by forgeuenes through Faithe onely, as once it was, but by many teares, weping and wayling, by fasting, praier and labour measured according to the quantitie of the sinne committed. To these I will ioine S. Ambrose, bicause he agreeth with them in wordes and matter: Gratia Dei in Baptismate. In ca. 11. ad Rom. &c. The grace of God in Baptisme requireth not sighing or morning, or any worke, but onely a profession with harte: And in that sense he saith: Iustificati sunt gratis. In cap. 3. ad Rom. They are freely iustified, bicause working nothing, nor ma­king no recompence, they are iustified by Faithe alone thorough the gifte of God. Quemadmodum autem &c. In cap. 4. ad Rom. But howe can it stretch or apperteine to the person of suche as doo penance, when he saith, Blessed they are whose sinnes be couered, sithe it is a matter well knowen, that penitente persones gette remission of their sinnes by labor and sighing? Arnobius, Theodoritus, and S. Ambrose saie, that some men are iustified by onely Faithe, that is to saie, without penance: they saie it not of all men, but of suche as [Page] come newely to the Faith and be baptized. Furder their mening is not, that they are iustified without al penance, for then should they gainesaie Christes preaching, which was: Mar. 1. In the 6. Chap. of this booke. Ambros. supra. De fide & oper. c. 26. Poenitemini, & credite Euangelio. Repente and beleue the Gospell: and I haue shewed before, that trewe Faith can not be without penance: but they saie, in Baptisme such are iustified without sighing or morning, that is to say without sharpe and laboriouse penance, as in the Churche they did who properly were called penitentes, as S. Augu­stine saith.

Therefore, as for our selues to whom all this question muste be referred, being baptized in our infancie, when they saie, Note. Faith alone. that suche as falle after Baptisme, can not be iustified by Faith alone, but by penance, They plainely saie, towching vs already baptised, that no man is nor can be iustified by Faith alone, and so by them is this question ended concerning vs.

But some man will say, howe may it be plainely vn­derstanded, that by Iustification of faith onely, which the auncient Fathers seeme in wordes to affirme, their mea­ning was not to exclude and barre hope, charitie and workes of faith? Sum. Mo­ral. 80. cap. 22. To that they shal answere for them selues seuerally eche by their owne wordes. S. Basil asketh: Quid est proprium Christiani? What is the peculiar propertie of a Christian man? fides per dilectionem operans: faith that worketh through charitie. And toward the ende of the same chapter: Matth. 5. What is the propertie of a Christian man? that his iustice abunde in all pointes aboue the Scribes, and Phari­sees according to the doctrine in our Lordes Gospel: what is the property of a Christian man? to loue one another as Christ hath loued vs. By S. Basil then faith alone is not inough to [Page 55] make either a iuste or a good Christian man.

S. Ambrose declareth his meaning in sundrie places, but of many to take one he expresseth it in these wordes. Sine fide impossibile est placere Deo &c. 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 worke through charitie, and to vse conuersation worthy to be allowed of God. Chrysostom saith. Ne fideles sola fide, &c. Hom. 70. in Matt. cap. 22. Bicause the faithful should not truste they might be saued by faith alone, Christe spea­keth of the ill mennes paines: so doth he moue 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, &c. Let vs make haste to doo good workes, for otherwise it is not possible for vs to be saued.

Theodoritus in like manner saith: Epito. Di­uino. De­cre. de ser­uato in­carna. In Ioan. li. 10. ca. 17. Et post Seruatoris ad­uentum, Euen after the comming of our Sauiour all at­teine not to saluation, but such as beleue and frame theire life according to his diuine Lawes.

Christ plainely teacheth, saith Cyrillus, that such as go away from him, whether it be, that they fall in faith, or in keeping of his commandements, shal not onely bring forth no fruit, but shall also suffer euerlasting fier. And further he saith, if onely faith were inough, Cyril. in Ioan. lib. 10. cap. 18. the multitude of Di­uelles should not perish. Assure thy selfe good Reader, a whole booke much bigger then this treatie is, could not suffice to holde the sayinges of the auncient Fathers, like vnto these. But seing that in the mouth of two, Matt. 18. or three witnesses, standeth euery worde: I may say either these witnesses suffise, or I know not what may suffise.

The opinion is such as ought to be remoued out of all [Page] Christian hartes: De grati. & lib. ar­bit. ca. 7. which as S. Augustine saith, hath none other grounde but the misconstruing of S. Paules wordes, of which he him selfe saith there: God forbid, that the Apo­stle should be of that minde: It is such as no man can hold for true, vnlesse he wil make many and euident Scriptures false. For graunting it to be true that onely faith suffiseth, falsa erunt illa quae obscuritatem ambiguitatemque non ha­bent, Aug. de fid. et ope. cap. 15. 1. Cor. 13. &c. Those sayinges of Scripture shalbe false, which are neither darke nor doubtefull. If I haue all faith, in so much as I be able to remoue mountaines out of theire place, and haue no charitie, I am nothing: what shall it auaile, my bretherne, Iaco. 2. if a man say he hath faith, and haue no good workes, can faith saue him? And alitle after, if thou wilt come to life, Matt. 19. keepe the commandementes. These (saith S. Augustine) with other there alleged, shalbe false.

Whiche inconuenience bicause no man can beare, I will applie vnto faith touching our Iustification, the wordes that Chrysostome vttered of praier. Chrysost. To. 5. li. 1. de orand. Deum. Neque sola temperantia, &c. It is neither temperance alone that can saue a man, if other vertues lacke, neither carefull prouision for the poore, nor any other thing that is vertuousely done: but all muste concurre and come together into our soules. Marie praier is laied vnder all the reste, as the roote and foundation to beare them vppe: Euen so it may be true­ly said, faith is the roote of all good workes, and the foundation that is laid vnder godly life. And yet can neither faith, nor hope, nor charitie alone iustifie. All must concurre and comme together into our sowles, and then is that excellent and diuine worke of our Iustifica­tion accomplished, and not otherwise.

Howe Abraham was iustified. VVhat his faith was, and who be the true children of Abraham. THE IX. CHAPTER.

THE readiest and plainest waie to open matters doubtefull and to cleare that whiche is darke, is to teach by examples. Seing therefore the Scripture commendeth often vnto vs Abraham for an example and paterne of Iustification, and saith: Esai. 51. Attendite ad Abraham patrem vestrum: Looke to Abraham your father, there is no better way for vs rightly to vnderstand that matter, then to consider how Abraham was iustified, and howe he atteined to that singuler prerogatiue to be commen­ded by the holy Ghost, Rom. 4. and called the father of all faithful and beleuing, and inheriter of the worlde. The Scripture saith of him: Credidit Abraham Deo. Gen. 15. Galat. 3. Abraham belee­ued God, and it was accompted vnto him for Iustice: but as Abraham was iustified by faith, whiche all menne confesse, so is it to be considered, what faith that was, whereby he was iustified, and so singulerly pleased God. Primasius saith: Abraham quia credidit Deo, &c. In cap. 11. epist. ad Hebrae. Iaco. 2. Bicause Abraham beleeued God, it was accompted vn­to him for iustice, and he was called Goddes frende. But this faith is so to be taken, that it be beleeued in heart, confessed in mouth, and garnished in workes. And here it is well to be noted, that the Scripture commending Abrahams faith, saith not, Abraham beleeued there was a God, but: Credidit Abraham Deo: Hom. 31. in Gen. Abraham bele­ued God: that is, as Chrysostome saith: Credidit dictis Dei: [Page] He gaue credit vnto Goddes wordes and sayinges. Ma­ny euill men, Iaco. 2. Mar. 1. yea the Diuel him selfe beleueth that there is one God, but neither euill men, neither the Diuelles geue credite to God nor his wordes to obey them. And this is the difference, betwene the good and ill man, yea betwene a good man and the Diuel: the one beleueth the Scripture and obeieth it not, Psal. 102. the other is mindefull of Goddes commaundementes to doo them. So doth the Scri­pture teach vs to beleue: Eccl. 32. In omni opere tuo crede ex fide animae tuae: hoc est enim conseruatio mandatorum. Qui cre­dit Deo, attendit mandatis: In euery worke of thine, be­leue and vse the faith of thy sowle, for that is the kee­ping of the commaundementes. He that crediteth God, geueth hede to the commaundementes. Eccl. 33. The wiseman doth credite the Lawe of God, and the Lawe is true vnto him. Then to credite God and the Lawe, is to beleue Goddes wordes to be true, and to obey the commande­mentes of God and the Lawe. For to him is the Law true, who doth not shewe by his life that he thinketh it false.

So did Abraham beleue and credite God in euery worke of his: Gen. 12. God said vnto him: Egredere de terra tua, &c. Go out of thy coūtry, from thy kinred from thy fathers house, and come into the lande that I shall shewe thee. He was in yeares, Hebr. 11. he wente, as S. Paule saith, he knew not whi­ther, he might haue vsed many excuses, as a man lothe to leaue his natiue country, his kinred and frendes, which naturally all men loue. Chrysost. hom. 31. in Gene. But as Chrysostome saith: Nihil horum vel in mentem, &c. He thought it not his parte so much as to take any of these thoughtes into his minde, but as a willing seruante obeied, at the onely bidding, and asked no curiouse question. And what was it that made him so [Page 57] to doo? Omnia leuia & facilia. &c. Chrysost. ibidem. His loue that he bare towarde God, made all thinges appeare light and easy to him. This was Abrahams faith. To beleue God, that is, to cre­dite his wordes, and through a singuler loue to obey his commandement. God promised him a childe, Gen. 15. when both his wife and he by course of nature were paste hope of issue, he beleued the promise hoping againe hope. Rom. 4. Many yeares passed before it was fulfilled, his faith decaied not, he still perseuered constantely beleuing it. Gen. 22. God bid him offer in sacrifice his onely sonne whome so dearely he loued: Hom. 47. in Gen. without all douting or question asking he obei­ed the commaundement. O religiosam animam, &c. O religiouse sowle (saith Chrysostome) O stronge hart and minde. O greate desier. O reason passing the nature of man. He shewed not his faith onely in beleuing Goddes promise, but also in keeping his commandementes. Cre­didit suscepturus filium. Credidit occisurus, &c. 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 be­leued when he shoulde haue a sonne, he beleued when he should kill his sonne. In all pointes faithfull, in no­thing cruell. He had not onely faith and good beleefe, but, as Chrysostome saith: Possedit iustus ille omnes vir­tutes: That iuste man had all vertues. He noteth in him, fortitude, magnanimitie, excellente faith, good and godly conuersation, singuler modestie, meruelouse dispisinge of riches. Worthely is he called the father of many na­tions: Sufficit enim vnus ille iustus vt omnes nos erudiat. For that one iuste man is inough to teach vs all. What faith was in him, that beleued Gods promise concer­ning his issue against the course of nature? what obedi­ence? who being but once spoken vnto, forsoke his coun­trie, his inheritance, his frendes and kinred? Yea was [Page] content to forgo his owne and onely sonne? Gen. 22. How con­stante hope that neuer mistrusted Gods promise, were it neuer so long delaied? Rom. 4. Gen. 1 [...]. Rom. 4. Gen. 23. What charitie, almose, and ho­spitalitie? who vsed to sitte at his dore to wait for straun­gers, and Pilgrimes? What humilitie, who being inheri­tor of the worlde bowed and kneled to the heathen peo­ple of the land? Ibidem. what iustice, that would not take a graue to bury his wife in, before he had paied for the grounde?

This is our paterne, by comparing our selues with him, we knowe whether we be the children of Abraham, Galat. 3. Ioan. 8. and to be blessed with the faithfull Abraham or no. Christ said to the Iewes: Si filij Abrahae estis, opera Abrahae fa­cite. Cyril. Hieroso. Cate che. 5. If yee be the children of Abraham, doo Abrahams workes: Quem idmodum ille iustificatus est, & tu iustifi­ceris. As he was iustified, so be thou iustified.

And here it is to be noted, that God emong al his faith­full and holy, hath chosen him to be our example and pa­terne, who at his cōmandement forsoke his natiue coun­trie, kinred and inheritance, to teach vs thereby, that such be the true children of Abraham, Note S. that deale with the world (when Gods honour or commandement so requi­reth) as he did with his country and inheritance.

Gen. 12. Esai. 52. 2. Cor. 6.God said vnto him: Go out of thy countrie and kinred. He saith vnto vs: Exite de medio eorum & separamini: Goo out of the middle of them, and departe from them. Abraham with a sincere faith and minde, Chrysost. hom. 37. in Gen. obeied the commandement: hunc & nos imitemur: Lette vs folowe him, and in readie minde and heart, Let vs get out of the busines of this presente life (especially when it draweth vs from God) and go into heauen. Hebrae. 11. Rom. 8. Abraham knewe not the place whether he should go: We hope for that we see [Page 58] not, and by patience looke for it. Hebrae. 11. By faith Abraham dwelled like a stranger in the land of promise: we are required like strangers and Pilgrimes, 1. Pet. 2. Gen. 22. to absteine from carnal desiers that warre against the soule: God said to Abraham, offer in sacri­fice thy only sonne whom thou louest. Christe saith vnto vs: If a man come vnto me and do not hate (that is to say, Luc. 14. cānot be cōtent to leaue and to lacke for my sake) his father and mother, wife and children, brothers and sisters, yea and his own life also, he cānot be my scholer. Hom. 36. in Gen. Discamus et nos obsecro a Patriarcha Dei credere dictis. Let vs I pray you (saith Chry­sostom) learne of the patriarch to credite Gods wordes.

The Prophet Esaie saith of Christ: Dominus iudex noster, Dominus legifer noster, Esai. 33. Dominus Rex noster ipse saluabit nos. The Lord is our iudge, the Lord is our law maker, the lord is our king, he shal saue vs. He is then not only a pro­miser and sauiour, but he is also a iudge, a law maker, and a king. As a sauiour he redemeth and promiseth. As a law maker he appointeth orders. As a king he geueth cōman­dementes. As a iudge he threateneth malefactors. Who so beleueth him as a sauiour, and beleueth him not as a law maker, as a kinge, and as a iudge, he beleueth one parte of Christ, but not the whole. Abraham beleued his promise that in his seede all nations should be blessed, Gen. 15. Gala. 3. Gen. 17. wherein he tooke him for a redemer. He beleued him as a lawemaker, taking circuncision by his appointement. He beleued him as a king, leauing at his commandement his country, kin­red and inheritance: he tooke him for a iudge, saying, Gen. 12. Qui iudicas omnem terrā, nequaquam facies iudicium hoc. Gen. 18. Thou that iudgest al the earth, wil not doo this iudgement. Let vs learne to truste his promise. He saith: 2. Cor. 6. I will dwell emong them, I will walke emong them, I will be their [Page] God, Rom. 8. Ioan. 6. and they shalbe my people: if God be for vs, who shall be against vs? He that beleueth in me, hath life euerla­sting. Let vs beleue him as a Lawe maker, receiuing the Sacramentes and rites of the newe testament, as A­braham receiued circumcision: Gen. 17. Matt. 19. Ioan. 15. Let vs beleue his com­mandementes also: he hath said: If thou wilte come to life, keepe the commandementes, you be my frendes if you doo such thinges as I commaund you: Let vs beleue his me­nasses and threateninges. Matth. 3. He hath said: Euery tree that beareth not good fruit, shalbe cutte downe and caste into the fier. Ser. 16. de ver. Do. Non times ne te iudicet Deus? vbi est fides? Arte thou not afraied saith S. Augustine, that God wil iudge thee? where is faith?

If we beleue his promises, and not his orders, not his commandementes, nor threateninges, that is, beleue him in some thinges, and discredit him in other: we be not the right children of Abraham, who was euerywhere, and in all thinges faithful, but rather bastarde sonnes such as the Scripture speaketh of, Deut. 32. infideles filij, vnfaithful children. S. Cyprian wil say vnto vs: How can he say that he beleueth in Christ, De simpli. Praelato. who doth not that Christ hath commanded him to doe? or how shall he come to the rewarde of faith, that wil not keepe the faith of the commandement? Basil. in consti. ex­ercit. ca. 1. S. Basill will say: Nos fidem non habemus ipsi: We beleue him not, as one not able to reliue, we shunne to take vppon vs that good and light yoke of his: we shunne to entre into the kingdome of God by the narowe gate: He beleueth not nor credi­teth Christe, saith S. Basill, that fleeth his yoke, and will not entre by the strait gate. And yet he may beleue, that Christ is God and man, the Sauiour and redemer of the world: but he beleueth him not as Abraham did, louingly [Page 59] and willingly to obey him. Imitare fidem Abrahae. Basil. ibid. A nevve Faith. Folow Abrahams Faith, saith S. Basill. If a man imagine and frame vnto him selfe a new deuised faith, persuading him selfe assuredly and vndoubtedly, that all his sinnes be for­geuen in Christe and for his sake, Esai. 53. for that he hath taken our sinnes vppon him, further assuring him selfe, that for this faithes sake he is the Sonne and heire of God, Rom. 8. and heire partener with Christe, although he neither suffer with him, to be glorified together with him, nor die with him, to liue together with him, it may trewely be saied of such a one: Credit Christum, nō credit Christo he beleueth that Christ is, but he crediteth not Christ: he hath a faith of his owne, but he hath not Abrahams faithe: for if he had, he would as well be contente to crucifie the lustes and vices of his body, as desire to liue with Christ: as well suffer, Gala. 6. as reigne with him. Fidelis sermo: It is a trewe saying, 1. Tim. 1. and by all meanes worthy to be imbrased, that Christe Iesus came into this worlde to saue sinners. Fidelis sermo: It is also a trewe saying. If we haue died with him, we shall liue with him, 2 Tim. 2. Marke this vvel. if we suffer with him, we shall reigne with him, if we de­nie him, he will denie vs, if we beleue not, he remaineth trewe, he can not denie him selfe. Who so beleueth one of these Scriptures, and careth not for the other, he hath not Abrahams Faith, nor is his childe. For Abraham beleued God, that is, as Chrysostome saith: Credidit dictus Dei. Gaue credite to Goddes woordes, obeying and folowing them, not one, but all. Wilte thou knowe good Reader, what Abrahams Faith was, and how thou maiste be made his childe? Learne by example of him, whom trewth it selfe declared to be the trewe Sonne of Abraham.

Zacheus standing before Christ, at what time he came into his house, Luca 15. saied: Lo I geue the one halfe of my goodes to the poore, and if I haue deceiued any man in ought, I restore him fowre times as muche, bicause he beleued the wordes of Christe, Date elemosinam. &c. Geue almes, and all is cleane to you. [...]sal. 5. He said: I geue the one halfe of my goods to the poore. And bicause he beleued that God hateth all vniust dealers, he saied, if I haue deceiued any man in ought, I ren­dre fower for one. And beleuing these thinges, whiche to a carnall man seeme harde, and doing them so readily for Christe his sake, we doubte not but he beleued likewise all other pointes of Faith as readily. Whereuppon Iesus saied vnto him: Luca. 19. This date health and saluation is come to this house, bicause he also is the Sonne of Abraham. And how he was the Sonne of Abraham, Cypriae. de Elemos. S. Cyprian telleth. Nam si Abraham credidit Deo. For if Abraham credited God, and it was accompted to him for iustice, doubtlesse he that ac­cording to Gods cōmandement geueth almes, doth credit God: and he that hath the trewe faith, keepeth the feare of God.

Thus haue I shewed, that the Faith which was reputed vnto Abraham for iustice, was that faith whereby he did credite vndoubtedly, and obediently follow, the wordes of God, were they promises, or were they commande­mentes, as faithefull in the one, as faithefull in the other. By this Faith Abraham was made the Father of the bele­uing: by this faith Zacheus was made the childe of Abra­ham: Gala. 3. by the same rule, Qui ex fide sunt, benedicentur cum fideli Abraham. As many as be faithefull, by this Faithe, shal be blessed with the faithfull Abraham.

If all other Scriptures towching this matter were doubtefull and darke, yet might the example of these two [Page 60] men so plainely set forth in both Testamentes, suffice the meeke and godly Christian man trewely to vnderstande what apperteineth to Iustification.

That there is no contrarietie betwene S. Paule and S. Iames, concerning the doctrine of Iusti­fication, and howe they are to be vnderstanded. THE X. CHAP.

BIcause S. Paule saieth: Rom. 4. Iacob. 2. Abraham was iustified by faith and not by workes: And S. Iames writeth, that Abra­ham was iustified by woorkes, and not by Faithe onely, some haue thought ther was a contradiction imploied in the wordes of the two Apostles: but the holy Ghost, who ruled bothe their pennes, and is neuer contrary to him selfe, meante one thing in them both, and by them both vttered one trewth well agreing with it selfe.

For the plaine declaration whereof it is to be vnder­standed, 1 Cor. 4. Aug. in Praefa. Psal. 31. that our Iustification is compared vnto a perfecte building, or vnto a fruitefull tree. For as in building there muste be a foundation to beare vp the house, and the tree muste haue a roote owte of the whiche the leaues and fruite maie spring: and yet it is to no purpose to laie a foundation if a man builde nothing vppon it, neither is it inough in a fruitefull tree to haue the roote with­owt branches, leaues, and fruite: See the first Chap. of this treatie. euen so is there in our Iustification, as it were a foundation and roote, and a per­fecte building and fruit. The foundation and roote is Faith, whereby we haue accesse to God, and be made of [Page] wicked rightuouse: Rom. 5. Ephes. 2. Gala. 5. when I say, Faith, I meane not Faithe alone, but accumpanied with charitie as S. Paule doth. The building vppe or fruite of our Iustification, is the conti­nuance, increase, and perfection of iustice, whereby such as are once iustified, be made more iuste, and in the ende perfited in iustice, that is to say, saued: Of al which I haue saied sufficientely before.

Of the roote and foundation, which is the entrie and first degree of Christian iustice, S. Paule speaketh. Of thin­crease and perfection S. Iames. Rom 4. Iaco. 2. Rom. 5. Ephes. 2. S. Paule saith, we are iusti­fied by Faith declaring what he meaneth by Iustification: Habemus accessum per fidem in gratiam istam. We haue ac­cesse and comming to this grace throughe Faith. And when he saithe through faithe, he meaneth especially through grace and throughe mercie, Ephes. 2. whereby Faith is geuen. Tit. 3. It was not for the workes of iustice, that we did, but through his mercy he saued vs. All men are borne sinners, called when they be sinners, by grace called, by grace iu­stified, and made of sinners rightuouse. Before our Iusti­fication, In Praesa. Psal. 31. S. Augustine his wordes maie be saied to euery one of vs: Attenduntur opera tua: & inuentuntur omnia mala. Thy workes are loked on, and they be founde all euill. Rom 6. If God shoulde rendre vnto these workes that is due, he should condemne thee. For the wages of sinne is death. So was neither Abraham, nor any man iustified by workes: Workes done vvithout Faithe. Neither Abraham, nor any other could deserue Iustification by his workes. For workes done without Faith, and before God geue his grace in some degree, de­serue not at Gods hand either grace or reward of life euer­lasting. And thus do wee see, in what sense S. Paule saied, Abrahā was iustified by faith, and not by workes. He was first [Page 61] called by mercie, and by grace, without anie deserte of his woorkes going before. The like he saith generally of al men, that by grace they are called, Rom. 5. Ephes. 2. and by faith haue ac­cesse to God, and be planted in Christe, and so iustified by faith, and not by woorkes.

But here let the Reader take hede that he deceiue not him selfe. For as before the grace of God, Of vvorks don vvith faith, and after God hath geuē his grace. 2. Timo. 3. Luc. 1. no man is able to doe any woorke good and profitable towarde the life euerlasting: so as many as are called, receiued to Gods fa­uour, and iustified, be made able and meete to doe all good woorkes. And as God calleth al men without iustice and holines: So doth he call them to serue him in iustice and holinesse. And as he found al men of them selues without good workes: so did he suffer, Tit. 2. Galat. 5. Ioan. 3. 1. Cor. 3. to cleanse vnto him selfe a people that should folowe good woorkes. And suche good woorkes, being the fruites of the holie Ghoste, woorkes of faith, done in God, God working in man, and man working togeather with God, through the bountiful and liberal pro­mise of God, are rewarded with increase of grace and iu­stice here, and in the life to come with perfection of iu­stice, that is, life euerlasting. Apoca. 22 Eccles. 18. See the 12 Chapt. of the firste booke. Iacob. 2. And bicause the Scripture calleth increase of iustice Iustification, S. Iames saith: Abra­ham was iustified by workes, that is to saie, made more iust then he was, strengthened and increased in iustice by woorkes. In this sense he saith: you see that a man is iusti­fied by woorkes, and not by faith onely.

And thus saith S. Paule truely, a manne is called to iu­stice, hath accesse to God, and is made of wicked righte­ouse by faith deseruing it not by woorkes. And S. Iames as truely saieth: A man is iustified by woorkes, that is, a manne alreadie iuste, is by woorkes made more iuste, [Page] strengthened and increased in iustice.

Oecom. in ca. Iaco. 2 There is faith, saith Oecumenius, that requireth no workes that goeth before Baptisme. And there is faith that must be coupled with good woorkes: and that is faith after Baptisme, after whiche sense certaine of the Greeke Fa­thers (saieth he) vnderstoode S. Paule to speake of faith be­fore Baptisme, which bringeth a sinner to Chsist, and iusti­fieth him without respect of any woorkes going before, and S. Iames to speake of faith which is in a Christian man after Baptisme, 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 ioyned with good workes, as Abra­hams faith was, or els iustifieth no man: Grace goeth before, saith S. Augustine, but good woorkes folowe.

Euerie man that wil be saued, must be made a member of Christ, whiche is done through faith, hope, and charitie: and of this incorporation speaketh S. Paule: but it is not inough for vs to be made members of Christ, vnles being knitte in the bodie, we increase in all thinges in Christ, who is our heade. Of this increase and growing, speaketh S. Iames: It is not inough for vs to be called and iustified, we must also be glorified, Rom. 8. and that shall not be, vnlesse we be conformed and made like vnto the Image of Christ by godly lyfe, which S. Iames speaketh of.

Al this is comprised in our perfit Iustification. As it is necessarie for our saluation, that we be made members of Christ (which S. Paule calleth our Iustification) so is it ne­cessarie for the same end that we do good workes, which S. Iames calleth our Iustification. In praefat. Psalm. 31. If Abraham had offred his sonne without faith, saith S. Augustine, the worke had nothing auailed him, what so euer it were. If he had kepte his faith and not offred his sonne when God bad him, his faith without woorkes had ben dead, and shoulde haue remained [Page 62] like a roote barren, and drie without fruite.

When S. Paule had taught that we are iustified by faith, meaning thereby as hath ben declared: Suche as vnder­stode him not, thought he had said, faith had ben suffici­ent for a man though he liued yl, and did no good workes. And bicause this opinion was then sprong vppe, Aug. de fid. et oper cap. 14. the other Apostles, as S. Iames, S. Peter, S. Iohn, and Iude in their Epistles, directed their intent, specially againste the same, earnestly affirminge, that faith without woorkes auaileth nothing. So did S. Peter exhorte menne to pietie, 2. Pet. 3. and good conuersation against the comming of Christe, war­ninge them, that there were many thinges in S. Paules Epistles, darke and harde to vnderstande, which the vn­skilfull and vnstable did peruerte to their owne damnation: sayinge further, that who so lacketh good conuersation, 2. Pet. 1. is blinde and gropinge with his hande. Therevppon did S. Iames call him a vaine manne that thoughte faith with­out woorkes mighte saue him, Iacob. 2. and called faith without woorkes, a deade faith, and the Diuelles faith. There­vppon didde S. Iohn speake as muche in the commenda­tion of Charitie, as S. Paule had donne of Faith: say­ing: He that loueth not, remaineth in deathe: 1. Ioan. 3. not that these Apostles did teache contrary to S. Paule, but bi­cause that S. Paule was misconstrued: Their preaching was one: For as S. Paule dothe saie, Rom 3. Ephes. 2. Iacob. 1. by faith a manne is iustified, and by grace are ye saued, not of your selues: So saieth S. Iames: Euery good thinge that is geauen, and eue­ry perfite gifte commeth from aboue. And seeing that Faith, Hope, Charitie, and good woorkes be the giftes of God and the fruites of grace, Ephes. 2. S. Iames saying that we are iustified by woorkes, disagreeth not with S. Paule, [Page] that saith we are saued by grace: Ephes. 2. 1. Ioan. 3. And when S. Iohn saieth: charitie commeth of God, and we knowe we are translated from death to life, bicause we loue our brothers, he saieth no more then S. Paul doth, Galat. 5. that in Christ Iesu neither circumci­sion, nor to be without circumcision auaileth aught, but faith which worketh through charitie. So did S. Paule, S. Pe­ter, S. Iames, and S. Iohn, being mooued to speake by one spirit, agree in one minde, concerning our Iustification. S. Paule commendeth the foundation, roote, and beginning of it. S. Iames th'increase, the fruite, and perfection of the same, without the which, the foundation should be voide, and the roote barren and drie.

Iacob. 2. Galat. 3.God graunte vs to beginne with Abrahams faith, and to increase with Abrahams woorkes: that faith may ioyne with our woorkes, and by woorkes our faith may be perfited, that we may be blessed with the faithfull Abraham.

That Faith alone without good woorkes saueth not. And what it is to be iustified freely by grace. THE XI. CHAPTER.

BY this it is euidently declared, that as faith in the be­ginning of our Iustification and comming to Christe, excludeth not hope, charitie, penance, nor baptisme so in our continuance, and growing in Christe, and salua­tion, it excludeth not good woorkes, but must haue them [Page 63] ioyned with it, as time and oportunitie may serue the be­leuer to do them: or els the hope of his saluation is pre­sumptuouse and vaine.

For if Abrahams faith, excepte he had offered his sonne, when he was byd, August. in praefation. Psal. 31. should haue ben deade lyke vnto a baren and withered roote, as S. Augustine saith, he being the ex­ample and paterne of our Iustification: what can we looke for, if we haue faith and care not to doo good woorkes, which God commaundeth? He that heareth my wordes, Math. 7. and doth them not, saith our Sauiour, shalbe lykened to a foole that hath buylded his house vpon the sande. They are the dooers, not the knowers, whom he calleth happye. If you knowe these thinges, you shalbe happie, Ioan 13. when ye doo them. They are not the hearers of the lawe, Rom. 2. that are iuste before God, but the dooers shalbe iustified. If faith woulde serue without good workes, they should not be reiected, who shal say at the daye of iudgement: Math. 7. Lorde in thy name we haue preached, in thy name we haue caste out diuelles, and in thy name we haue done many greate wounders, whiche can not be done without faith. Math. 25. Neither shoulde the fiue foolishe virgins be shutte out at the mariage: and therefore saieth Cyril: Cyril. Ca­teche. 15. Trust not vppon that thou haste a lampe onely, but keepe it burning: truste not vpon this alone that thou haste faith, but keepe thy faith burning, that thy lighte may shyne before men through good workes, leste for thy sake Christe be blasphemed. And a litle before: Howe shall we gette, saieth he, into the kingdome of heauen? I was hungry, saieth Christe, and thou gaueste me meate to eate. Learne the way, for here needeth no allegory: If thou doo these thinges, thou shalt reigne, if thou do not, thou shalt be condemned: beginne therefore nowe to doe these woorkes, [Page] 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 workes we at­taine to the kingdom of God, saith Leo. Factis, non verbis ope­randum, &c. We must worke by deedes, not by woordes, saith S. Cyprian, for the kingdome of God standeth not in talke, but in vertue. Omnes mali Catholici, &c. Al euil Ca­tholikes confesse Christ in wordes, and deny him in deedes: therfore be not ye as men carelesse bicause ye haue faith, ioyne good life to right faith.

And to vnderstand the more plainly, what iustice it is, to haue faith without good workes, let vs take the aduer­tisement of S. Augustine. August. de fid. et ope. cap. 26. Christ said: Nisi abundauerit iu­stitia vestra, &c. Vnlesse your iustice be more abundant then is the Scribes and Pharisees, ye shall not entre into the kingdom of God: Iustitia eorum est dicere, & non facere. &c. Their iustice is to say, and not to do, and hereby he would haue our iustice surmount and be more abundant then theirs is both to say and to do. If that be not, there shalbe no entrye into the kingdom of heauen. The Pha­riseis iu­stice. S. Augustine maketh this diffe­rence betwene the Pharisee and the good Christian man: The Pharisee saith wel and doth it not, he beleueth, and worketh not, the good Christian man doth both.

If it be true that the Scripture saith: faith without workes is deade, Iacob. 2. August. de fid. et ope. cap. 14. Rom 3. Rom. 11. In the 10. Chaptre. Ambro. in cap. 3. ad Rom. Quous (que) fallūtur, qui fide mortua sibi vitam perpetuam pollicentur? How longe wil they be deceyued, that promise them selues euerlasting life by a faith that is deade? But here it may be said: we are iustified freely and by grace. And if it be by grace, then is it not by workes, other­wise grace is not grace. I answere: We are called to faith, reconciled, planted in Christe and so iustified, by grace without respecte of anye woorkes going before, as hath bene saied: So saith S. Ambrose, Iustificati sunt gratis [Page 64] &c. Men are iustified freely, bicause woorking nothing, nor making no recompence they are iustified by faith alone, through the gifte of God. He calleth the gifte of God our calling ad comming to faith, and our Baptisme, which as he saith in an other place, Ambro. in cap. 11. ad Rom. August. de spirit. & lit. ca. 10. requireth not sighing or moor­ning, or any woorke but onely a profession with the harte. In the same sense saieth S. Augustine: Per ipsam gratiam iustificatur gratis, id est, nullis suorum operum precedenti­bus meritis: By grace is a synner iustified freely, that is to saye, no merites of his owne woorkes going before: And note that he termeth his owne workes, and workes going before, What is to be iu­stified freely. By his owne woorkes he vnderstandeth suche as a man dothe hym selfe, without Goddes helpe. He calleth suche woorkes going before, as a heathen or synnefull man dothe, before he hath receyued the grace of God: withoute these woorkes, Note S. Paule saieth a man is iustified freely, and by grace: that is to saye, called to faith, planted in Christe, and made of wicked rightuouse.

But how is the iust man made more iuste and iustified yet? for so must he be, or els he loseth his iustice. How is he saued? Verely by grace, and yet not without good workes: for of them that haue receyued the faith and be iustified, it is saied: Reddet vnicuique secundùm opera sua. Rom. 2. God shal render vnto euery man according to his workes. Howe then doth S. Paule saye? Gratia Dei vita aeterna. Rom. 6. Obiection Ansvvere. August. de gratia & lib. arbit. cap. [...]. Euer­lasting life is the grace of God. Howe may these twoo stande together, a man to be saued by grace, and yet by good woorkes? I answere with S. Augustine: They stand well together: Lyfe euerlasting is the grace of God, and lyfe euerlasting is geuen as a rewarde to good woorkes: [Page] bicause our good woorkes perteyne to the grace of God: that is to say, be the grace of God: and so being saued by good woorkes, we are saued by the grace of God: the woordes of S. Augustine be these: Aug. epist. 105. Ipsa vita aeterna, quae vtique 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 euerlasting, whiche in the ende shalbe had with­out ende, and therefore is rendered vnto merites Merites. that go before, yet bicause the same merites, whereunto it is re­quited, were not prepared of vs by our owne habilitie, but made in vs by grace, euen it selfe is called grace, for none other respecte, but bicause it is freely geuen. And yet it is geuen to merites, bicause the very merites them selues, Ca. 1. &. 9 whereunto it is geuen, were also geuen. The like resolution he hath at large in his booke intituled of grace and free wil.

So is it true concerning the entrye and beginning of our Iustification, Rom. 3. that we are iustified freely by grace with­out any woorkes going before: for our workes before grace coulde not be good. Note Wel And in the continuance, and per­fyting of iustice, whiche is life euerlasting, we are also iustified and saued freely by grace, and yet not without woorkes, bicause our workes be not onely made good by grace, but be also them selues the very grace of God.

And here let the Reader learne of S. Ambrose, and S. Augustine, what it is, truly to be iustified, freely and by grace to the commendation of mercye whiche God ge­ueth, [Page 65] not to the derogation of good workes which God also geueth.

Wherefore if faithe withoute good woorkes can saue no man, that hath tyme to doo them, The iusti­fication of faith alone. as hath benne pro­ued, it is no where true (as they meane it) that faithe alone iustifieth. It is not true in the entry of our Iustifi­cation and firste comming to Christe, that faith alone, without hope, and charitie iustifieth. If it were, Iacob. 2. Aug. En­chi. cap. 8. 1. Cor. 13. then might the Diuel be iustified, who beleeueth, but neyther hopeth, nor loueth: then shoulde this Scripture be false: If I haue all faithe, and haue no charitie, I am nothing. It is not true in the continuance and increase of our iu­stice that faith may serue without good workes: Math. 7. Ioan. 13. Rom. 2. Math. 25. Rom. 2. for if it mighte, then were all the Scriptures false, whiche a lytle before I alleaged. It shall not be in the perfyting of our iustice and saluation, that faith alone may saue: for then shoulde it be false, that God shall render vnto euerie man according to his woorkes: then were the sentence, that God shall geeue, false, wherein he shall saye: Matt. 25. Come vnto me you blessed of my Father, receyue the kingdome prepared for you. And he will shewe the cause, Chrysosto. Hom. 41. in Gene. August. Serm. 49. de verb. Dom. for that they haue done the woorkes of mercie there rehearsed. But bycause neither all these Scriptures, nor anye one syllable of them can be false, therefore it is false, that fayth alone iustifieth, meaning by fayth alone, to shutte out eyther hope, charitie, penaunce, the holye Sacra­mentes, or vertuouse life, and good workes, from our perfyte Iustification.

VVhat they were, who in sundrye ages haue taught, that men should be saued without good workes. THE XII. CHAPTER.

IF nothing els could make vs think, that godly life were n [...]cessarily required in a Christian man, and workes of faith a greate and singular helpe to the atteyning of our saluation, the diligente practise of the Diuel were suffi­ciente to make vs beleue it: who beside his particular tra­uayle and persuasion whiche he vseth seuerally with eue­ry man to turne him from wel doing, hath also in sundry ages moued such as by his sleyghtes he coulde abuse, to teach and openly persuade in derogation of good workes, that the same were not auayleable, August. de fid. & ope. 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 mannes saluation.

When S. Paule was most diligent to sowe the good feede teaching the right faith of true Iustification, the Diuel was as busie to intermengle his cockle and darnel emong it, making men that vnderstode not S. Paule, be­leue, that he sayde it was sufficiente for a man to haue faith, though he lyued yll, and dyd no good woorkes: Sy­mon Magus who was taken for a God, taught his fol­lowers, to care litle for the Prophetes, nor to feare the threat­ninges of the lawe, but bad them like free men to doo what them lysted, for they shoulde atteyne saluation, not by good doing, but by grace. Whereupon suche as were of his secte, boldelye gaue them selues to all luste and intemperate life.

Carpocrates saied, men should be saued by faith and loue, Theodo. ib. Iren. li. 1. cap. 24. as for all other thinges, they were of them selues indifferent, and by opinion of men sometyme were taken for good, some­tyme for yl, but nothing was naturally euill.

Valentinus and his scholers say, Theod. vbi suprà. Iren. li. 1. cap 1. they neede no works, for that, knowlege may suffice to saluation, and therefore, such as be emong them moste perfite, without all care, and feare, doo what so euer is by Gods lawe forbidden.

It is saied of Eunomius, August. de here. ad Quodvult De. ca. 54 that he was so farre an enemy to good conuersation, that he plainely auouched, no man shoulde take hurte by any sinne what soeuer he commmitted or continued in, so that he were partaker of the faith that he taught.

Euen in S. Augustines tyme th'enemy of good life per­suaded carnal and dissolute men to think, Note. August. de fid. & ope. cap. 1. & cap. 27. that liued they ne­uer so il, continuing in great sinne, and not so much as profes­sing amendement, yet if they beleued in Christe and receiued his Sacramentes, they should be saued.

But as the serpente in all these tymes wente aboute by his craftie to seduce, whome he coulde, 2. Cor. 11. Ioan. 17.18. so did not the ho­ly Ghoste withdrawe his care and helpe from the Churche, mouing at the first S. Peter, S. Iames, and S. Iohn to re­dresse by their Epistles the errour, which vnstable heades had falsely gathered of S. Paules true preaching: and afterwarde inspiring the learned Bisshoppes of euerye age to note and condemne the heretiques aboue named: moued also S. Augustine againste the corrupte opinion of sundry in his age to write this learned Booke, Of faith and woorkes, whiche is delyuered thee herewith, to put thee in remembrāce of the enemies craftes, and sleightes. For as by enuye of hym, deathe came into the woorlde, Rom. 5. [Page] so by the same enuye to turne Christian men from life euerlasting, Ephes. 2. he hath gone aboute in sundrye ages and yet doth, to pul from them good workes, which God hath prepared for vs to walke in. His desyer is specially to take from vs faith and the professing of Christe, but bicause he dareth not attempte that by playne and open mea­nes: Leo. ser. 4 de collect. Sciens Deum non solùm verbis: &c. Knowing that God is denyed, not onely by woordes, but also by deedes, he hath taken charitie from many men from whom he could not take awaye faith. Note. He vnderstandeth to well, that as charitie is the life and strength of faith, so pulling awaye the one, he shalbe able, either to drawe the other after, or els to make it deade and vnprofitable to him that keepeth it. Which if he may obteyne, and make vs beleue that faith alone iustifieth, taking away hope, charitie, penance and the vertue of Christes Sacramentes from woorking our Iustification, and good workes, from helping our saluation: what doth he els but bring the Gospel, which S. Paule cal­leth the stronge and mightie power of God, Rom. 1. to a naked and bare name?

Therefore seing we knowe his slyghtes, and haue lear­ned them not only by report of other ages, 2. Cor. 2. but also by the lamentable experience of our owne, let vs to resiste him put on al the whole armor of God, Ephes. 6. 1. Thess. 5. that we may be able to stand against him that lyeth in wayt for vs. Let vs not only take in hande for our defence, the buckler of faith, but al­so to saue the whole body, put on the lacke of faith and charitie, and take for an helmet hope of saluation, not lea­uing of the breaste plate of iustice, Ephes. 6. nor the gyrdle of truth. For he that goeth to that fraye, hauing but a buckler, maye take a deadely wounde, for lacke of a helmet or [Page 67] breast plate: and if he so doe, he may be founde giltie of his owne death, bicause he was warned to arme him selfe in all partes, and to put on a complete harnesse.

The cause whye good woorkes are donne, and that they are rewarded in this life with increase of grace, and in the worlde to come with life euerlasting. And why they be so rewarded. THE XIII. CHAPTER.

AS I haue shewed that good workes must necessarily be done of such as wil be saued: so wil I now declare for what ende they should be done, and what fruite and profite they bring to the doers. Vt curent bonis ope­ribus praeesse qui credunt Deo. Tit. 3. To the intent that suche as beleue God, may haue a care to be chiefe doers of good woorkes.

The holie Ghost saith of them: Haec sunt bona & vtilia hominibus. They be good and profitable for men. Tit. 3. If we aske to what ende, he saith: Pietas ad omnia vtilis est, 1. Tim. 4. pro­missionem habens vitae quae nunc est, & futurae: Godlinesse is profitable to al purposes, hauing promise of the life that nowe is, and the lyfe to come. In this life godlinesse 1 hath promise to directe faith and leade her to the vnder­standing of the Ghospell. Ioan. 7. If a manne will doe his will that sente me, saieth Christe, he shal knowe of my doctrine, whether it be of God, or I speake of my selfe. Iacob. 2. Eccles. 7. Good woorkes make faith perfite. Thou seest, saieth S. Iames of Abraham, that faith was ioyned with his woorkes, and 2 by his woorkes faith was perfited. They confirme and 3 [Page] 4 strengthen charitie. Be not lothe to visite the sicke, for by suche doinges shalte thou be made strong in loue. Eccles. 7. Good woorkes breede in vs a stronge hope and affiance in God. Almes shall be a greate affiaunce before God the highest, Tobi. 4. vnto all that doe it. He saieth not, it shall be onely a de­claration of faith before menne, but a greate affiance be­fore God. 1. Tim. 3. Deacons that serue well, gette them a good de­gree, and muche affiance in faith, whiche is in Christe Iesus. Whereby we vnderstande, that good workes do not one­ly nurrishe 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 vppon some goodnesse of conscience? So a conscience vsed and confirmed in well doing, is full of affiance and hope. S. Paule saieth to the Hebrewes, who had ben charitable to suche as were im­prisoned, and also loste their owne goodes for Christes sake: Hebr. 10. Lose not your confidence and affiance which hath great rewarde. He saith, that their good woorkes had not onely bredde a stronge hope and affiance to them, but also that the same should haue a great rewarde.

And here let the Reader learne, how strong hope and affiance in God is to be gotten. Prayer is but one of the woorkes commended by Christe, of which Chrysostome 5 saith: vitam piam oratio conciliat: conciliat am auget. Prayer bringeth a godly life, Chrysost. Tom. 5. de [...]r [...] ̄d. Deū and increaseth it when it is gotten: fasting, watching, and prayer, make vs stande and perse­uer 6 in goodnesse, and defende vs from yll. Haec sunt no­bis arma coelestia, Cyprian. lib. 1. ep. 1. &c. These be vnto vs heauenly armour that make vs stande and perseuer strongly, these be spirituall municions and weapons geauen of God, whiche defende vs. Almes, an other of the workes which Christe commen­deth, [Page 68] is a bulwarke and defense bothe of faith and hope: Solatium grande credentium, &c. Holesome woorking is 7 a great comforte of the beleeuing, a forte of our safetie, Cyprian. de elemo. the buckler of hope, the defence of faith, the medicine of sinne: Fasting, almes, and prayer ioyned togeather, be meanes to heale our sores, to get the fauour of God, to put away the penaltie due to sinne, to auoide the Diuell. Curandis laesio­nibus 8 quas saepe, &c. Leo ser. 4 de ieiu. 10. men. To cure the hurtes which often they fal into, that with the inuisible enemie haue conflict the me­dicine of three remedies is specially to be laide. In earnest prayer, in chastisment of fasting, in liberal almes. When these be exercised togeather, God is made fauourable, gilte and fault is put out, and the tempter is beaten downe. These auncient Fathers said not thus much of their owne heades: but as they had learned of the Scripture, so they spake. Daniel said to Nabuchodonosor: Peccata tua eleemosynis redime: Dan. 4. & iniquitates tuas misericordijs pauperum. Ransome thy sinnes with almes, and thine iniquities by shewing mercy to the poore. By mercie and faith, sinnes are purged: Prouer. 15. &. 16. Tobi. 4. Luc. 11. by mercie and troth iniquitie is ransomed: Almes deliuereth from all sinne and from death, and suffereth not the sowle to goe into darkenesse. Geue almes, and all thinges are cleane vnto you.

Neither doth God hereby take away his owne prero­gatiue, which is to remitte sinne, but prouideth for mans weakenesse many remedies, Note. and by sundrie waies inuiteth him to enioye remission of sinne, of all whiche remedies God him selfe is the Author and geuer. And so haue we not many Sauiours, but one Sauiour, which geueth many helpes and waies of saluation.

To suche as doe workes and vse the grace of God, in­crease [Page] of grace is promised: Matth. 25 Theophi­lact. ibid. Omni habenti dabitur. To euery man that hath (that is to saie, that vseth his giftes) there shal be geuen. There is no difference noted betwene the good and yll seruaunt, but that the good increased in that he had receiued: The slouthful and yll, had no more at the time of the accompte, then he receiued the firste daie.

10 By good workes our election and calling is made sure, as in this life it may be assured: 2. Pet. 1. Satagite vt per bona opera, &c. Earnestly endeuour by good woorkes to make sure your calling and election. By good workes we grow and in­crease in Christe: Ephes. 4. veritatem facientes, &c. By doing truth in charitie, let vs growe in all thinges in him who is Christe our heade. 1. Pet. 2. Deponentes omnem malitiam, &c. Laying aside al malice, and all guile, false semblance, enuie, and detracti­on, as children newly borne, couet after reasonable and spiri­tual milke, that therby ye may grow to saluation. S. Paule and S. Peter saie, that by true and charitable doing, by leauing vice, and folowing a new and innocent life, we increase in Christe, and grow in saluation.

1 These be the benefites and commodities that Christi­an 2 men may take by good woorkes in this life. 1. Dire­ction 3 of faith: 2. Perfiting of the same. 3. Increase of 4 charitie: 4. Strength of hope and affiaunce in God. 5 5 The getting of a good life, and increase thereof. 6 6 Strength and defence againste sinne, and the Diuell. 7 7 Pardone of penaltie due vnto sinne. 8. Turning away 8 of Gods iust and deserued plague. 9 Growing in Christ. 9 10 Increase of grace to saluation.

10 The promises that good woorkes haue concerning the life to come, be no lesse then life it selfe euerlastinge.

Euerie man, faith our Sauiour, that shall leaue house, Matt. 1 [...]. or bro­thers, or sisters, or father, or mother, or wife, or children, or landes for my names sake, shall haue againe an hundred times as muche, and shall inherite life euerlasting. Esai. 56. God pro­miseth by his Prophete, that who so euer keepeth his leage, he will bring him to his holy hill. And in the Euangeliste Christ saith of his commaundementes: Hoc fac, & viues: Luc. 10. Doo this and thou shalte liue. He biddeth vs geue almose, saying: make you selues frendes of the mucke of iniquitie, Luc. 16. that when you shall faile, they may receiue you into euerla­sting tabernacles. Bid the riche men of this worlde doo wel, saith S. Paule, to be riche in good workes, easely to bestowe, 1. Tim. 6. to geue parte, to laie vp a good foundation against the time to come, to the intente they maie gette the trewe life. In all whiche places and many like God promiseth to suche as leaue their frendes or landes, to suche as keepe his com­mandementes, or geue almose for his sake, life euerlasting.

And to declare more plainely, Aug epist. 105. De grat. & lib. arbit. cap. 8. that he geueth it in re­specte of wel doing, and to recompence good workes: life euerlasting (saith S. Augustine) in many places of holie Scrip­ture is called a reward: Christe saieth to his Apostles, be glad and reioice, bicause your reward is plentuouse in heauen. And who so euer geueth one of the leaste of these a cup of colde water to drinke, onely in the name of a Disciple, Matt. 5. verely I saie vnto you, he shall not lose his rewarde. Matt. 10. Mar. 9. When thou ma­kest a feaste, call the poore, the feeble, the lame and blinde, and happy shalte thou be that they be not able to requite thee. Luc. 14. For it shalbe requited thee in the resurrection of the iuste. By the worde of requitall, he promiseth rewarde, and by the resurrection of the iuste, the Kingdome of heauen.

The sentence that Christe shal geue in the latter day suffreth vs not to doubte, but that the kingdome of hea­uen shall be geuen as a rewarde for good workes: for he shall saie to them that stande on his righte hande: Matth. 25 Come you blessed of my Father, receiue the kingdome that was prepared for you from the beginning of the worlde. Quibus meritis: Aug. Ser. 49. de ver. Dom. Chryso. Hom. 41. in Gen. saithe S. Augustine. For what desertes? And Chrysostome: Cuius gratia, & propter quid? Why, and wherefore? For I was hungry, and you gaue me meate to eate. &c. If Christe make good workes a cause of our saluation, and geeueth the kingdome of heauen in re­specte of them, who shal be heard speaking to the con­trary? Hebre. 11. He that commeth to God must beleue that he is, and that to suche as seeke him he is a rewarder. The waie to seeke him, Chryso. hom. 22. ad Hebr. Moral. Aug. in Psal. 76. Note vvel saie Chrysostome and S. Augustine, is by deuont praier and good workes. If we muste then as well be­leue that God is a rewarder, as that he is God, sith he re­wardeth nothing but vertue and well doing, he that de­nieth him to be a rewarder of good workes, beleueth not in effecte that he is God. For if he be God, he is trewe of his promes, and then wil he rewarde good workes as he hath promised. Why good vvorkes be re­vvarded. Lucae. 12. And this being so, no man needeth to aske how the workes of a Christian man shoulde come to that estimation with God to be rewarded with life euerla­sting. For as Christe saied to his Apostles: Complacuit patri vestro dare vobis regnum. It hath pleased your Father to geue you a kingdome, Marke vvel. God pro­miseth to revvarde good vvorckes. euen so hath it pleased him to promes rewarde of that kingdome for good workes. And he hath promised it that can not lie.

Vppon this ground standeth al that is saied and taught in the Catholike Church in commendation and rewarde [Page 70] of good workes. Not that we of our selues can claime of him or chalenge him for our debter, bicause we haue first giuen him, but bicause he hath promised vs: Debitor fa­ctus est. &c. God is become our debter, Aug. Ser. 16. de ver. Apost. & in Psal. 32. conci. 1 saith S. Augustine not by taking any thing of vs, but by promising that whiche it pleased him: for it is one thing when we saie to a man, thou oweste me suche thinges as I haue geuen thee, and an other thing when we saie, thou oweste me bicause thou haste promised me: Non possumus ergo ei dicere. &c. Ser. 31. de ver. Dom. Rom. 11. We can not then saie vnto God, rendre that thou haste receiued, for who gaue him firste to be requited againe? We can not saie: Render that thou haste receiued, but plaine­ly we saie: Render that thou haste promised: Vppon this promise S. Paule saied, I haue wrasteled well for the game, 2. Tim. 4. I haue finished my race, I haue kepte my faith: For the reste the crowne of iustice is laide vp for me, whiche our Lorde shall render vnto me in that day as a iuste iudge. Although it came of mercie, that God called S. Paule, Galat. 1. 1. Tim. 1. and gaue him grace to doo good workes, and to keepe his Faithe, yet when S. Paule hath so done, he saied, that God of his iustice woulde render him the crowne. Vppon this promes Ezechias, and Nehemias praied God, 4. Reg. 20 2. Esdr. 5. to haue re­specte to their life, and to remember their well doing: not as prowde men presuming of them selues: but meekely acknowleging, Psal. 144. Psal. 83. that God is faithefull and trewe in all his wordes, and where he geueth grace, he will also geue glorie and rewarde. Matth. 2 [...] As he saieth vnto the la­boroures: Go into my vineyarde: So he saieth also, that whiche is iuste, I will geue you. No man goeth vnlesse he be called, and yet who so euer laboureth faithfully and trewly, when he is sente, is assured of wages, bicause [Page] it was promised: Leo serm. 4. de Col­lect. vppon this promise Leo saied: Cibus ege­ni, regni coelestis est pretium: & largitor temporalium hares efficitur aeternorum. The meate giuen to the needy is the price of the kingdome of heauen, and the geuer of thinges temporal, Matth. 13. Cypria de Elemo. is made heire of the eternal. S. Cyprian saith, that Christe by the parable of the merchante who solde all his goodes to bie a preciouse pearle, teacheth vs, that with the quantitie of our patrimony we should purchase and bye euerlasting life. August. in Psal. 147. And S. Augustine saith: Viduae suffece­runt duo minuti nummi. &c. Two litle peeces of coine were inough for the wydowe to doo mercie, two peeces of coine were inough to purchase the kingdome of God. A smalle price, a man mighte saie, for so greate a Iewell, were not the bountie and liberalitie of God the owner: who being Lorde of all, hath sette suche a price vppon it, and by his gratiouse and free promise hath bounde him selfe to performe it.

This is the trewe commendation, which the Scripture and auncient Fathers geeue vnto good workes, and these be the causes why Christian men should doo them. They that say good workes serue to geue testimony and make declaration of our Faith, and be commendable, but haue no rewarde of grace here, nor value of euerlasting life, albeit they exhorte men to liue godly, they maie com­mende and set forth good workes in wordes, but they hin­der the doing of them in deede.

Note.Nouatus his heresy was, that suche as fell into deadely sinne after their Baptisme, coulde not be absolued by the prieste, Cyprianus lib. 4. Epi­stola. 2. neither restored to the Church againe, but muste be lefte vnto Gods iudgemente: and yet did he exhorte men to doo penance and satisfaction, to waile and weepe [Page 71] night and day for theire sinnes. S. Cyprian saith of him, that he was Misericordiae hostis: Cypria. li. 1. epist. 1. interfector poenitentiae. The enimie of mercie, the killer of penaunce, bicause, though he exhorted men to satisfaction and penance, yet, saith he: Cypria. li. 4. epist. 2. He tooke away the medicine and remedie that came of satisfaction. Operari tu putas rusticum posse? &c. Thinkest thou the husbandman can worke, if thou say to him. Trimme thy ground with all skill of husbandry, plie thy tillage diligently, but thou shalte reape no corne at har­uest, thou shalt haue no vintage, thou shalt take no profite nor fruite of thy oileyearde, thou shalt gather no apples of the trees. As suche an exhortation to husbandrie were inough to discourage the good husband from his trauaile: And as they killed penance, saith S. Cyprian, that tooke away the fruit of it: Note. euen so doo they hinder nowe a daies the dooing of good workes, that commend them in wordes, and take away the rewarde of them in deed: Nemo enim sine fructu imperat laborem: Pacia. epi­stol. 1. ad Sympro­nia. for no man (saith Pacianus) enioineth labor without profite. Neither is there any profite or rewarde that a true Christian man passeth vppon, if it perteine not to life euerlasting: for this life and all that belongeth vnto it, he is taught to sette litle by.

Therefore the Church exhorteth al men to doo good workes, but it keepeth not backe the liberall promise of life eternal which Christ hath annexed to them. S. Paule saith, be ye stedfaste and vnmoueable, euer plentifull in eue­ry worke of our Lord. And why? 1. Cor. 15. Scientes quòd labor ve­ster non est inanis in Domino. Knowing that your labour is not idle in our Lorde: And when he saith, in our Lord, he meaneth no temporall nor worldely rewarde: It is [Page] not onely a comfortable saying, Chrysost. ho. & 8. in Gen. but a trueth taught by the Scripture, that a Christian man should directe all his do­inges to serue God in hope of life euerlasting: Lette vs not fainte and be wearie of well doing, Gala. 6. saith S. Paule, for we shall reape it in his time, without fainting.

Heb. 11.This cogitation maketh men quietly and contentedly to beare aduersitie. Moyses did chose rather to suffer af­fliction with the people of God, then to haue a pleasure of sinne for the time. But what made him content so to doo? Aspiciebat enim in remunerationem. He loked to the rewarde: Prima ib. in cap. 11. ad Hebr. Ita quando quisque aduersi aliquid patitur. Euen so euery man when he suffereth any aduersitie, should call to remembrance, what rewarde he shall receiue thereby at Goddes hande.

The lacke of this cogitation maketh vs many times to fainte in well doing. Chrysost. hom. 22. ad Hebr. Omnia nobis difficilia videntur. All thinges seeme heard to vs, saith Chrysostome, bicause we haue not the remembrance of God.

This cogitation maketh men contente to take vppon them a painefull kinde of life, whiche otherwise, they would flee. De adul­ter. cōiug. lib. 2. cap. 20. Note. S. Augustine saith, that diuers being sodein­ly taken and required to be Preestes, whereby they muste liue chaste all theire liues, were contente to doo it. Sperantes se illustrius in Christi haereditate fulgere. Tru­sting to shine the brighter in Christes inheritance.

This cogitation caused Martyrs willingly to susteine all paine and tormente: Confessours, to leade a vertu­ouse and straite life: Virginnes, to dispise worldelie pleasures: of all whiche it may truelie be saied: As­piciebant in remunerationem: They looked to the re­warde: This hope maketh seruauntes doo good and [Page 72] true seruice to theire maisters, in which sense S. Paule saith: Quodcunque facitis, ex animo operamini, &c. Coloss. 3. What so euer ye doo, doo it hartelly as it were vnto our Lord, and not to men, knowing that of our Lorde you shall re­ceiue the rewarde of inheritance. And when I speake this muche of good workes, and of the rewarde due vnto them: what workes I commende, thou knowest good Reader, by that which I haue saied in the 13. Chapter of the first Booke.

An answere to certeine obiections made against the rewarde of good workes. THE XIIII. CHAPTER.

BVT all this notwithstanding, yet some lette not to say, that the workes of faith, which Christian men doo, can not deserue rewarde of life euerlasting, neither stande in Goddes iudgemente, as well bicause 1 they be vnperfite, as also bicause no man liueth here 2 withoute sinne, and fewe without greate sinne, and breache of some of the commaundementes, Iaco. 2. and then is it written: Who so offendeth in one, is made giltie of all: and thereby say they: all our workes be infected, and consequentely excluded, from that greate re­warde.

To the firste pointe I answere. Note vvel these tvvo kindes of perfection in iustice. There be two kindes of perfection in iustice, the one such as is in God, the Angelles, and that happie company of men, who be­ing presente with God, enioy the sighte of the Deitie: [Page] 2 An other, such as may be founde in men being yet Pil­grimes from God and liuing in this worlde. In compari­son of the first kinde of perfection, no man is iuste, nei­ther any iustice of man, be it neuer so exquisite and per­fite, can stande in the iudgement of God. In that respecte it is true: Iob. 15. Ecce inter Sanctos eius nemo immutabilis: & coe­li nō sunt mundi in conspectu eius. Lo emong his Saints and holy none is immutable, and the heauens in his sight be not cleane. Mar. 10. So is it vnderstanded, saith S. Augustine: Nemo bonus, nisi vnus Deus: quia omnia quae creata sunt, &c. No man is good, August. de perfect. iustitiae. but onely God, bicause all thinges that be created, though God haue 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, &c. Entre not into iudgement with thy seruaunt, bicause no man liuing shalbe iustified in thy sight: This is meant by it, saith S. Augustine, Aug. vt suprà. entre not into iudgement with thy seruant. Noli me iudicare secundùm te, qui es sine peccato: Iudge me not after thy selfe, who arte without sinne. And where he saith, no man shalbe iustified: he referred it to that perfection of iustice, which is not in this life. In the same manner doth S. Hierome expounde the place. Li. 1. dia­lo. cont. Pelagia.

But as no man is iuste in comparison of that excellent iustice of God, of the Angelles, and Sainctes: so yet saith S. Augustine: De spiri. & lit. cap. 36. Dici potest quaedam iustitia minor huic vi­tae competens, qua iustus ex fide viuit, quamuis peregrinus à Domino: It may be said, that there is a lesser iustice, meete for this life, whereby the iust man liueth through faith, though he be yet a Pilgrime from God.

S. Basil expounding these wordes of the Psalme: Iudica [Page 73] me Domine secundùm iustitiam meam. Psal. 7. Iudge me Lord ac­cording to my iustice, saith: Est quaedam Angelorum iusti­tia humanam trangressa, &c. Basil. in Psal 7. Ibidem. There is a iustice of Angels that passeth mannes iustice. And if there be any power aboue Angelles, it hath an excellencie of iustice, answerable to his greatenes, and there is the iustice of God him selfe, that excedeth all vnderstanding of minde, being vnspeakeable and incomprehensible to all mortall nature: Iudge me ther­fore Lorde according to my iustice, that is to say, according to that iustice which men may atteine vnto, Note. and which is possible to suche as liue in flesh. No thing can be more plainely spoken, to proue, both that there is a iustice in God and his Angelles, which surmounteth mannes na­ture, and also that there is a iustice that man may atteine vnto: And so be all good mennes workes and theire iu­stice vnperfect, if they be compared with God and his Angelles, and yet perfite according to the estate and na­ture of man. It is said: Diliges Dominum Deum tuum, Matt. 22. ex toto corde, &c. Thou shalt loue thy Lorde God with all thy harte, with all thy soule, with all thy minde. And yet saith S. Augustine: De spirit. & lit. cap. 36. Neque si esse non dum potest tan­ta dilectio, &c. If the loue of God can not yet be so greate, as vnto that full and perfite knowlege of heauen, is due, it is not now to be taken for a faulte.

Note Reader: he saith, although mannes loue towarde God wante of that perfection that shalbe in heauen, yet it is not accompted a sinne nor faulte. S. Paule speaking in his owne person, Philip. 3. as he confesseth he wanted one of these perfections, so doth he signifie, that he was not without the other. Non quòd iam acceperim, aut iam perfectus sim: Not that I haue already receiued it, or am alreadie per­fite, [Page] &c. And in the same place: Quicunque ergo perfe­cti sumus, hoc sentiamus: As many of vs then as be per­fite, let vs be of this minde: he saieth he was not per­fite, and yet that both him selfe and others were perfite: which wordes 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, vt Angelica illa, quae in Christi manife­statione nobis erit iustitia, nondum nos perfectos esse sapia­mus. If we be perfite after a mortall mannes capacitie, according to the measure of this life, let vs vnderstande this also to be one pointe of perfection, not to thinke our selues perfite after that Angelicall iustice, whiche we shall haue when Christe shall shewe him selfe. And in an other place declaring the same wordes he saieth: Perfecti, Ser. 15. de verb. Apost. & non perfecti: perfecti viatores, nondum perfe­cti possessores: & vt noueritis quòd perfectos viatores dicat, qui iam in via ambulant perfecti viatores sunt: We be perfite, and not perfite: perfite waifarers, not yet perfite possessours: and to th'intente ye may knowe he calleth waifarers perfite, they that nowe trauell by the way, be perfite waifarers.

And here I may admonishe the Reader to consider with him selfe, howe well such as nowe a daies do con­demne all mannes good workes for imperfection, doo a­gree, first with S. Paule, and then with S. Basill, S. Augu­stine, S. Hierome, with others that I might here allege. They say: All our iustice and good workes can not helpe towarde the kingdome of heauen bicause they be vn­perfite. S. Paule saith: As we lacke one perfection, so haue we an other. S. Basill saith, we lacke suche iustice as is in [Page 74] God and Angelles, but haue a iustice which mannes nature may atteine vnto, and may be iudged thereby: S. Augustine saith, we may be perfite after the capacitie of mortall men, and after the measure of this life, though after that An­gelicall iustice whiche we shall haue in heauen, we be not nowe perfite: he saith, we be perfite as waifarers, but not perfite as possessours, bicause we be not yet in heauen. They say, bicause our loue is vnperfite, it is sinne. S. Au­gustine saith, although it wante of the heauenly perfection, yet it is neither accompted sinne, nor faulte: They say, no good workes may stande and abide Goddes iudgement, for that no man liuing shalbe iustified in the sighte of God. S. Basill saith: Lorde, iudge me according to my iu­stice, not like an Angell, but like a man. S. Augustine and S. Hierome say: It is not meant thereby, that there is no iustice in man, but that man may not be iudged after the rule of God, who is without all sinne: and that no man liuinge here shalbe iustified in Goddes sighte, that is to say, founde iuste after suche perfecte iustice, as is in heauen.

And thus may the Reader also perceiue, that such as condemne all mannes good workes as vnperfite vnder coloure of an heauenly perfection, go about to take away all perfection, suche as may be in earth. Note. And bicause men in this worlde can not be Angelles, they would not haue them so much as iuste men: Matt. 5. And where Christe hath saied, Estote vos perfecti: Be you perfite, they say, no man is perfite: Matt. 6. And where as he calleth fa­sting, praier, and almoes our iustice, and promiseth re­warde to the same, they say there is no iustice in vs, that can deserue any such rewarde. Rom. 2. If no good workes [Page] may stande in the iudgement of God, how shall he in his laste and iuste iudgement render vnto euery man ac­cording to his workes? Or howe is it true: Opera illorum sequuntur illos? Theire workes folowe them? To what ende doo the good mennes workes folowe them, if there be no rewarde for them? And this much concerning the first parte of the obiection.

Iacob. 3.To the second I say: although it be true: In multis of­fendimus omnes, In many thinges doo we all offende, bi­cause as S. Augustine saith, Aug. con­tra Iulia. lib. 2. fight we neuer so manfullie against vice, we are men, yet God of his goodnes hath prouided a remedie: the remedy, I say, of penance, wher­by suche as falle, may rise againe, and be restored to the estate of Iustice: Aug. ser. 29. de ver. Aposto. Habet Ecclesia maculas & rugas: sed con­fessione ruga extenditur, confessione macula abluitur. The Church hath spottes and wrinkles, but by confession the wrinkle is stretched forth and made smothe, by confes­sion the spot is wasshed out. Penaunce doth not onely helpe and release a sinner in the iudgment of the Church, but also taketh away the offence in the iudgement of God. Leo. ser. 12. de Quadra. For as S. Leo saith: Non remanet iudicio condem­nandum, quod fuerit in confessione purgatum. That, that is purged by confession, remaineth not to be condem­ned in the iudgement. De adul­ter. cōiug. lib. 2. cap. 6. S. Augustine saith, that Baptisme or penaunce is able to salue adultery, in so muche that the partie afterwarde shall not be taken for an adulte­rer: Cur enim adhuc deputamus adulteros, quos vel Ba­ptismate ablutos, vel poenitentia credimus esse saluatos? Why doo we yet still take them for adulterers, whome we beleeue to be either wasshed by Baptisme, or hea­led by penaunce? And as by true penaunce a sinner [Page 75] is discharged of his sinne, euen in Goddes iudgement, Proue. 24. Hiero. To. 1. Epistola ad Rusti­cum. so a iuste man falling into sinne, and rising againe by pe­nance, loseth not the name of a iuste man. Septies ca­dit iustus, & resurgit: si cadit quomodo iustus? Si iustus, quomodo cadit? Sed iusti vocabulum non amittit, qui per poenitentiam semper resurgit: Seuen times falleth the iuste man and shal rise againe, If he falle, howe is he iuste? If he be iuste, howe dothe he falle? But he loseth not the name of a iuste man that euer riseth againe by penance. God saieth by his Prophete: Ezech. 33. Impietas impij non necebit ei in quacunque die conuersus fucrit ab impictate sua. The wickednes of the wicked shall not hurte him what daie so euer he shall be turned from his wickednes: he that thinketh there can be no iustice acceptable to God, where any sinne is committed, 1. Ioan. 1. doth not vnderstande the Scriptures. For as it is saied: Nemo mundus a peccato. No man is cleane from sinne. And if we say, we haue no sinne, we deceiue our selues, and there is no trewth in vs: So it is saied: Sunt iusti, & sapientes, Eccles 9. & opera eorum in manu Dei. There be iuste men and wise, and theire workes in the hande of God. It is saied by God him selfe of Noe: Te vidi iustum coram me. Gen. 7. Lucae. 1. Thee I haue sene a iuste man before me. Zacharie and Elizabeth were both iuste, not onely after mennes iudgement, but before God. Christe calleth Abell, a iuste man. And yet, saieth S. Augustine, Math. 23. De natur. et gra. ca. 36. ca. 38. neither Abell, nor any man or woman, whom the Scrip­ture calleth iuste, excepte the Virgine Marie, that bare Christe, was without sinne. Dauid committed, not a smalle sinne, suche as weakenesse can not auoide, but adulterie and murder: yet dyd God vppon penaunce not onely pardone his sinne and restore him to iustice, 2. Reg. 12. [Page] but for his sake benefited a whole citie. 4 Reg. 19 Protegam vr­bem hanc & saluabo eam propter me, & propter Dauid ser­uum meum. I will defende this citie and saue it for mine owne sake, Note. and for Dauid my seruantes sake. Therefore albeit the iuste man be not without all sinne, yet if he doo trewe penance for his sinne, he maie not onely still be called a iuste man, but also atteine to a perfection of iustice suche as is in this life, and his good workes accep­table and plesant in the sight of God. Prouer. 20 Quamuis scriptum sit, quis gloriabitur castum se habere cor? Although it be writen, saieth Leo who shall crake that he hath a chaste harte, Leo. Ser. 12. de Quadrag. or that he is cleane from sinne, yet is not th'atteining of a pure life to be despeired, whiche, while it is euer desi­red, is euer receiued: neither doth that remaine to be con­demned in the iudgemente, that is by confession purged. Wherefore if the sinne of a iuste man be purged by con­fession, and pardoned by trewe penaunce what remai­neth then, (his sinne being forgeuen) but that, Iustitia eius manet in seculum seculi: His iustice abideth for euer, and euer?

VVhat assurance of his Iustification and saluation a Christian man maie haue in this life. THE XV. CHAP.

Matth. 5.CHriste saied vnto his Apostles: Beati qui esuriunt & sitiunt iusticiam. Blessed are they that hunger and thirste after iustice. Philip. 2. And S. Paule willeth vs [Page 76] with feare and trembling to woorke our saluation: where by as we are taught euer to desier increase of righ­tuousenes, fearefully and carefully to worke, so doo we not learne to assure our selues of our iustice and salua­tion: for he that hungreth and thirsteth, confesseth, that he is not satisfied of that he thirsteth after. And feare­full trembling, can not stande with securitie. Nothing can be more daungerouse to a Christian man passing through the perilles of this life, Iob. 7. whiche is it selfe a ten­tation, then to thinke him selfe owte of danger, and to conceiue a carelesse securitie, that he is vndoubtedly in Goddes fauour, and suer of his saluation. For as S. Leo saieth: Haec est perfectorum vera iustitia, Leo. Ser. 2 de Qua­drage. vt nun­quam praesumant se esse perfectos, ne ab itineris nondum finiti intentione cessantes, ibi incidant deficiendi pericu­culum, vbi proficiendi deposucrint appetitum: This is trewe iustice of them that be perfite, neuer to presume them selues to be perfite, leste while they leaue the intente to goo on their iourney, that is not yet ended, they falle in danger of failing euen there, where they leaue the desire of going forewarde. What greater perfection can there be in this life, then for a man to beleue with­out all doubte, and to be able to assure him selfe that his sinnes be forgeuen, that he is iuste, that he is the heire of God, and an heire partener with Christe? How then can any man stande assured thereof, if this be the trewe iustice of the perfite, neuer to presume of suche per­fection? With Leo S. Augustine agreeth, saying: Aug. in Psal. 69. Quan­tumcunque hîc vixerimus. &c. Liue we neuer so long here, profite we neuer so muche here: let no man saie, I haue ynoughe, I am iuste. He that so saieth, staieth [Page] by the waie, he can not come to the iournies ende. Looke where he saieth, 1 Aug. Ser. 5. de ver. Aposto. I haue inough, there he sticketh faste. And in an other place he saieth. Semper tibi displiceas quod es, si vis peruenire ad id quod nondum es. Euer mis­like in thy selfe that thou arte, if thou wilte come to that which yet thou arte not. For where thou haste liked thy selfe, there hast thou stand still. But if thou say I haue inough thou arte loste. Increase euer, euer go on, euer profite: In bothe places he alledgeth the wordes of S. Paule, Philip. 3. saying of him selfe: Fratres, ego me non arbitror comprehendisse. Brothers I doo not thinke that I haue 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. &c. Leste it creape into your heades, Gala. 6. that you are somwhat: he that thinketh him selfe to be somewhat when he is nothing, seduceth him selfe, and he that thinketh he knoweth somewhat, 1. Cor. 8. doth not yet knowe after what sorte he muste knowe: Thus doo we see by the wordes of S. Leo and S. Augustine, yea and of S. Paule, howe daungerouse the opinion is for men to put them selues in assurance of iustice and saluation. They saie it is the meane to make vs falle from iustice, to staie by the waie and neuer to come to the ende of our iourney. S. Augustine saithe, that S. Paule was not of that minde, Math. 24 nor woulde any of his scholers to be. Our Sauiour saith, he that holdeth owt to the ende, shal be saued. Whereby we knowe there is no hope of saluation without perseuerance. Aug. de bon. perseue. cap. 1. And as S. Augustine saieth: Vtrum quisquàm hoc munus acceperit, quamdiu hanc vitam ducit, in­certum est. Whether any man hath receiued this gifte as long as he liueth here it is vncerteine. It appereth by him in the same booke, that it is not Gods pleasure, that men [Page 77] should pe put in that suertie, his woordes be these: Aug. De bon perse­uer an. c. 8. Deus aūt melius esse iudicauit, miscere quosdam non perseueratu­ros, certo numero sanctorū suorum vt 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 woulde not conti­newe emonge the certaine number of his holie, that for as muche as it is not expediente for them in the tentati­on of this life to be in securitie, they should not be with­out care. For that sayinge of the Apostle: Lette him that seemeth to stande, take heede he fall not, stayeth many from a perniciouse pride. If it be S. Paules counsell, that suche as thinke them selues to stand, 1. Cor. 10. should take hede they fall not, of like suche as stande may fall, and if they may fall, Note. seeing that the risinge againe by penance is the gifte of God, howe can manne either assure him selfe to stande still, or promise him selfe Gods grace to rise againe at his pleasure, when he is fallen? And therefore as Chrysostome saieth: Hom. 22. in Gen. Omnes nos vigilare & sobrios esse oportet, & nunquam in securitate esse: We must al watch and be sober, and neuer be without care, for thoughe we stande nowe, yet are we mutable, and not assured so to continewe. S. Augustine saieth; Aug. De Ciuit. Dei li. 11. c. 12. Licet de per­seuerantiae praemio certi sin [...], de ipsa tamen perseuerantia sua reperiuntur incerti. Quis enim hominum se in actione profectúque iustitiae perseueraturum vsque in f [...]nem sciat, nisi aliqua reuelatione ab isto fiat cortus? Though men be assured of the rewarde of perseuerance, yet of their owne perseuerance be they founde vncertaine. For what manne can knowe that he shall continewe in the dooing [Page] and increase of iustice to the ende, vnlesse he be certifi­ed from God by some reuelation? He saieth menne be assured, that suche as continewe to the ende shall be re­warded, but whether he him selfe shall so continewe, no manne can tell, vnlesse he vnderstande it by speciall reuelation from God. Math. 24 For the reuelation of the Scripture is generall and onely this, that suche as continewe to the ende shall be saued. If it be Gods predistination that maketh vs presume of this assurance, heare what S. Ber­narde saieth: Bernar. in septuages. Quis potest dicere, ego de electis sum? &c. Who is able to saie, I am one of the electe? I am one of them that are predestinate to life? I am of the number of the children? Who is able to saie these things? Seeing the Scri­pture cryeth to the contrary, Eccles. 9. a man can not tell whether he be woorthy of loue, or hatred. Certaine assurance we haue not, but an affiance of hope dothe comforte vs, bicause wee should not vtterly be grieued with the perplexitie of this doubte. No man, saith he, can assure him selfe that he is electe, that he is predestinate, we haue no certaine assu­rance of our saluation, affiance and hope we haue to com­forte vs.

An easie matter is it for a man to deceiue him selfe, and as the Ciuile Lawe saieth: Institut. quibus ex causis manumitte­re nō licet that a man often times trusteth his goodes to be more worth then he findeth them, so com­meth it many times to passe, that a man thinketh him selfe to be better and stronger in good, then he is. S. Peter said vnto Christ: though I should die with thee, I will not deny thee. Mar. 14. Aug. in Psal. 39. &. 41. But as S. Augustine saieth: Nemo se comprehendit, nemo de se praesumit: Nunquid comprehendit corde suo cor suum Petrus, qui dixit tecum vsque ad mortem ero? In corde erat praesumptio falsa, in corde latebat timor verus. No­uerat [Page 78] in illo Deus, quod ipse in se non nouerat. No man conceiueth nor comprehendeth him selfe. No man pre­sumeth, of him selfe. Did S. Peter with his owne hearte, conceiue his owne hearte, who saied: I will be with thee to the deathe? There was in his hearte a false pre­sumption, there laie hidden in his hearte a trewe feare. God knewe in him, that whiche he knewe not in him selfe. 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 Diuina dispensatione, & per interrogationem notus fit sibi. Commonly a manne thinketh him selfe able to doe that whiche he is not, or thinketh he is not able to doe that he is able. A tryall commeth vnto him by Gods orde­ring, and by the tryall, he knoweth him selfe. Howe dothe man then take vppon him to iudge and pronounce of him selfe, if he neither conceiue nor knowe him selfe, nor vnderstande what is in him selfe? If he wil saie true, he may saie with S. Augustine: Aug. in Psal 36. concio. 3. that he knoweth him selfe better then other men, but what he is in dede, God knoweth better then he.

When Christe saied to his Apostles: vnus vestrum me tradet: One of you will betraie me: they were all sadde. 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 nouerat, quam quòd ipsa veritas praeuidebat. They were sadde (saieth S. Leo) not for any gilte of conscience, but for the vncertaine state of mannes mu­tabilitie, fearing that mighte rather be false, which euery man knew in him selfe, then that which trueth it selfe did forsee. Out of what schoole commeth this assurance, [Page] which neither other Apostles, neither S. Iohn that was in Christes bosome, had learned? Vppon this vncertaintie and bottomelesse depth of mannes hearte, S. Paule saied: Nihil mihi conscius sum, sed non in hoc iustificatus sum: qui autem me iudicat, 1. Cor. 8. Dominus est. I knowe not my selfe gil­tie of any thinge, but I am not thereby iustified: it is God that iustifieth me.

If then S. Peter knew not his owne estate, but promi­sed more of him selfe then was true, if God knowe more of man, then he doth of him selfe, if the Apostles finding them selues not giltie of the minde to betraie Christe, were yet sadde, fearing least it might be: if no man com­monly knowe him selfe but by tryall, whiche may euer alter and change while he liueth, if S. Paule would not be his owne iudge, touchinge his conscience: what manne shoulde presume to assure him selfe of his iustice and sal­uation, vnlesse, as S. Augustine saith, he be certified there­of by some reuelation? When S. Paul biddeth vs with feare and trembling to woorke our owne saluation, he sheweth a cause of that saying, which is well to be considered: for saith he, it is God that woorketh in you, both to will, and to woorke. 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 feare, leaste while they be proude of the very woorkes of pietie, the helpe of grace forsake them, and they remaine in the weakenesse of na­ture. A man may assure him selfe of that whiche is in his owne power, so farre as he is not inforced nor lette: but of that whiche dependeth of God, as well willinge, well woorking, iustice, and saluation doth, no man without his [Page 79] reuelation doth assure him selfe, but he that is disposed to deceyue him selfe.

The Angelles who were created most perfite, had not the assurance to continue in that happie estate of good Angelles: For, as we knowe, a greate number of them fell from it. De ciuita. Dei lib. 22 cap. 1. In summo bono permanentibus caeteris vt de sua sine fine permansione certi essent, tanquam ipsius prae­mium permansionis dedit: God gaue vnto the reste, who remained in the higheste good, euen as a rewarde of their remayninge, that they shoulde be certayne, of theyr continuance without ende. S. Augustine saith, that God hath geuen it as a special rewarde vnto Angells to be as­sured of their estate, and that vnto suche as remained with him when the reste fell: Luc. 20. Math. 22. And albeit suche as shalbe compted worthy of that worlde and the resurrection, shalbe equall vnto Angelles, and then consequently in as­surance without feare, yet bicause earthe is not heauen, while we lyue here, S. Augustine saieth: Aug. Ser. 12. de ver. Apost. Adhuc in via sumus. We be yet in the waye, and therefore it is saied to vs: Seruite Domino in timore, Serue God in feare. He saieth in an other place, there be two wayes to bring vs in danger, to muche hope, and to litle. Ex vtraque 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 kepe vs therefore from presuming in hope, it is saied: Serue the Lorde in feare And with feare and trembling worke your owne saluation. Psal. 2. Philip. 3. Bernar. in Septuage. To keepe vs from despaire S. Ber­narde saieth: An afficiance of hope doth comforte vs, to the ende we should not be vtterly perplexed and doubtefull. And S Paule saieth: Tribulatio patientiam operatur, &c. Trouble worketh patience, and patience trial, Rom. 5. trial woor­keth [Page] hope, and hope confoundeth not. By which wordes we learne, Hovve true hope is gotten. not onely that hope keepeth vs from despayre and confusion, but also, how true hope is gotten: that is to say, by trial and patience, ioyned with charitie, as is there ex­pressed: And therefore the more euery man is tried by pa­tience, and the greater his charitie is, the greater also and surer his hope is: and such as be perfite, though they haue no certayne assurance, yet haue they a greate and strong hope of Gods grace and their saluation.

Wherefore leauing the perfection of Angelles, which is all in assurance, to the worlde to comme, let vs speake of our selues, 2. Cor. 5. as of men that be yet Pylgrimes from God, trauayling in the waye, besette on euery side with ten­tation, euer praysing God: that emong so many dangers, we may say with the Prophete: Psal. 93. Factus est mihi Domi­nus in refugium: &, Deus meus in adiutorium spei mea: The Lorde is made my refuge, and my God the healpe of my hope. Aug. ibid. in Psal. 93 Quamdiu enim hîc sumus, in spe sumus, nondum in re: For as longe as we be here, we be in hope, not in thing it selfe: Ephes 4. Colos. 3. Let euery man be renewed from daye to day, put of the olde man, and put on the newe, forsake Adam, and flee to Christe. But as S. Augustine saieth: no man ought to assure him selfe, De ciuita. Dei lib 21 cap. 15. that he is passed from the one to the other, but when he shalbe there, where no tentation shalbe.

Of the fruites and ende of our Iustification, and what strength in wel doing God geueth thereby, where it is truly receyued, and effectu­ally put in vre, and the way to come to it. [Page 80] THE XVI. CHAPTER.

AS all thinges naturally are done to some ende and purpose, so is not our Iustification wrought of God vayne, but to the intente we shoulde enioye the fruite and ende thereof. What that is, S. Paule expresseth in these fewe woordes written to the Romaines, who as long as they were heathen, lyued vngodly, but af­ter that they were turned to Christe and iustified, he saieth vnto them: Nunc verò liberati à peccato, Rom. 6. serui au­tem facti Deo, habetis fructum vestrum in sanctificationem, finem verò vitam aeternam. Nowe that ye are delyuered from sinne and made seruantes to God, ye haue for your fruit holinesse, and for your ende life euerlasting. Where­by we vnderstande, that the true fruit of Iustification, is to leade a godly and vertuouse life here, and the ende, to enioye life euerlasting. To woorke this effecte Christe gaue him selfe for vs, to ransome vs from all iniquitie, Tit. 2. and cleanse to him selfe a speciall people, that should followe good workes. To this ende was his grace shewed vnto al men, teaching vs to renounce wickednesse and worldely desyres, Ibid. and to liue soberly, iustely, and godly in this worlde, loo­king for the blessed hope and comming of our Sauiour. Math. 4. Math. 19. This effecte was wrought not onely in Christes Apostles, who at his calling through grace, forsooke all that before they looued in the worlde, but also in sundrie others, mentioned in the Scripture: of whome it maye truely be sayd, that being once brought to Christe, Gal. 5. and made his, they crucified theire fleshe, Gal. 2. with the vices and con­cupiscences, liued to Christ, and Christ in them.

Marie Magdalene, of an vnchaste wooman was [Page] made so vertuouse and constant in God, that when Christ his Apostles forsoke him, she went not awaye. And after his ascension, as probable histories testifie, as wel she, as Lazarus, Ioseph of Arimathia and others forsaking Iudea sayled into other countries, where they did continually leade a solitary, Tit. 2. seuere, and strayte life, looking (as S. Paule saieth) for that blessed hope, and comming of our Sauiour.

The multitude of the beleuing (which were as we know thousandes) agreed all in one harte and one minde: Act. 4. Were so full of charitie and true loue, that suche as were posses­sioners, solde theire landes and houses, to helpe them that had neede.

The fruit of Iustification was so great, and wrought so great a chaunge generally in Christian menne, 1. Pet. 4. as S. Peter saith, that such as remained stil heathen maruayled at them that they would not do as they did, in banketting, dronkenes, and confusion of ryot.

Euse. li. 3. Eccles. hi­stor. c. 32. Plinius in epist. Plinius secundus, being a heathen man and Lieutenant in a prouince where he sawe many Christian men marty­red, was by the good example of their life, moued to write to the Emperour, and to signifie: that there was none of­fence founde in them, other then that they songe Hymnes early before daye to Christ their God: but as for whoredome and other like crimes, he said, they tooke them for vnlawfull, and vtterly eschewed them.

Tertullian writing in the defence of Christian men in his tyme against the heathen, saith in sundry places of that boke, that the magistrates being heathen, neither did nor could charge the Christians with murder, inceste, adul­tery, sorcery, conspiracie againste Princes, or other noto­riouse crimes, but onely laide to their charge, that they [Page 81] were Christians: Bonus vir, Caius Seius, sed malus tantùm, Tertulli. in Apolog. quia Christianus: Such a one is an honeste man, but he is nought, onely bicause he is a Christian. And a litle after: Quae mulier? quàm lasciua, quàm festiua? Qui iuuenis? Tertul. ibi. Qui Lucius, quàm amasius facti sunt Christiani? ita nomen emen­dationi imputatus: What a woman, howe wanton, howe pleasante, what a yong man? What a Lucius, howe amo­rouse, are become Christians? So the very name is ac­compted for amendement. S. Augustine saith, it was seene in his tyme, that common harlottes and stage players, soden­ly conuerted, prooued suche, Ad Simplician. li. 1. Quaest. 2. that they passed the colde Chri­stians, not onely in patience and temperance, but also in faith, hope, and charitie. By al which examples, we see, that the grace of Iustification, where it is truely and vnfayned­ly receiued, is that Leauen whereof Christe spake, Math. 13. which being put into three measures of meale, leueneth the whole, that is to say, geueth it a newe tallage and taste other then it had before: Rom. 6. 1. Pet. 4. Qui enim mortuus est iustificatus est à pec­cato: for he that is deade, is iustified from sinne, and he that is iustified, is deade from sinne. By these examples, we see it true that S. Paule saieth: The Gospell is the power and might of God: Rom. 1. for that the Gospel wherein Iustifica­tion is preached, being truely and effectually receyued, maketh them that so receyue it, strong: and so strong, that as S. Augustine maketh the comparison, August. de correp. & grat. c. 11. & 12. many Mar­tyrs haue shewed them selues to haue more perfite faith, hope, charitie, better and more stronge freedome of will, then Adam had: for he had receyued the power not to sinne, vnlesse he would, neyther to forsake God, vnlesse he would, but he had not the perseuerance nor will to continewe in any of both: and therefore he forsooke the [Page] good, and became sinnefull. These receyued by grace not onely the power to resiste synne, but also the perse­uerance and will so to continue. Aug. ibid. cap. 12. Denique ille Adam, & terrente nullo &c. Finally Adam when no man put him in feare, yea and againste the commandemente of God that did put him in feare, vsing his free will, stoode not faste in so greate felicitie, in so greate facilitie and ease of not sinning. These Martyres, when the worlde did (I will not saye) put them in feare, but cruelly rage that they should not stande, stoode faste in faith. Whereas Adam sawe present before him the goods that he should leaue, these did not see the goods that they were to receyue.

This is the strength in well doing, whiche the grace of Iustification truely receyued and faithfully putte in vre, geueth vnto Christian men, by the whiche Christe is stronge in vs. Seing therefore that Christe Iesus is all one yesterday, Heb. 13. and this daye, and for euer: howe is it, that we finde not in our selues the strengeth in well doing whiche we commende in them? Neyther the fruite of Iustification, whiche S. Paule commendeth in the Romaines, that is, holinesse and vertuouse life: suche as Plinie being a heathen man, and Tertullian euen by the confession of the heathen saieth was commonlye founde in Christian menne? What shall we saye, but that God offereth it, 2. Cor. 6. See the 7. chapt. of this .2. Booke. Cypria. de simplicit. Praelator. and we will not receyue it. We receyue the grace of God in vaine, we geue not the cre­dite to Gods woordes that they did: we haue not the faithe of Abraham faithfully to beleeue, and obediently to doo all that God biddeth vs to doo. We beleeue his promises, and care not for his commaundementes, and therefore be faynte in faith, and without hope and cha­ritie. [Page 82] To redresse this, let vs firste beginne with the foundation, and beleeue concerning our Iustification as they did. Tertullian saieth, that onely Christian menne were the innocente and godly lyuers, and sheweth the cause. Nos ergo soli innocentes, quid mirum si necesse est? Tertull. in Apologe. Enimuerò necesse est, innocentiam à Deo edocti & perfectè eam nouimus, vt à perfecto magistro reuelatam, & fideli­ter custodimus, vt ab incontemptibili dispensatore manda­tam: We alone be the innocente lyuers, what maruayle if it muste needes be so? In deede it muste of force be so. We that haue learned of God innocencie and good life, bothe knowe it perfectely, bycause it is reueled by a perfyte Maister, and we keepe it faithfully, bicause it is commaunded by an officer that maye not be despi­sed. Take this lesson, Christian Reader, learne of Christ for thy Iustification, not onely to beleeue, but also to lyue godly and vertuously, whiche lesson, as thou seeste they kepte, whom thou canst not but commende, and so shalte thou be like them whome thou doeste rightely commende.

Thou knowest by that which hath benne saied before, in the twelth chaptre of this second Booke, what a false and dissolute doctrine concerning Iustification is able to doo. When Simon Magus, Carpocrates, and Va­lentinus had taught, that menne might be saued by grace, fayth, and knowledge, without good woorkes, theyre scholers gaue them selues to luste and licentiouse lyfe. To auoyd that mischiefe beleue assuredly this godly and lear­ned saying: Non dormiētibus prouenit regnum coelorum, Leo. ser. 2. in Epipha. & ser. 5. ibid. sed in mandatis Dei laborantibus, at (que) vigilantibus. vt si dona il­lius irrita nō fecerimus, per ea quae dedit, mereamur accipere [Page] quod promisit. The kingdome of heauen commeth not to sleapers, but to such as labour in Gods commandementes, and watche to th'ende that if we make not his giftes ydle and voide, by such thinges as he hath geuen, we may de­serue to receiue that which he hath promised.

The right and assured way to come to this fruite of Iu­stification, Miche. 6. is to followe the counsel of the Prophete: To do iustice, to loue mercie, to walke carefully in Gods sight. Circū ­spiciat se omnis anima Christiana. Leo. ser. 1. de Qua. drag. Let euery Christiā soule, saith S. Leo, looke about it selfe, and by straite examination discusse the inwarde thoughtes of her harte, let it see that no debate cleaue there, that no couetousnes settle, let chastitie driue away incontinencie, let the light of truth driue away the darckenesse of lying. &c. Let pride asswage, let humilitie be taken in, let anger amende, let vengeance cease, and wronges be forgotten. Aug. Ser. 15. de ver. Apost. The like counsel geueth S. Augustine: Profi­cite fratres mei. &c. Increase my bretherne, serche your selues euer without guyle and flattery Especially folow one shorte rule which he maketh for euery man, Augustin. Tract. 6. in epistol. Ioan. saying: In­terroga cor tuum si est ibi dilectio fratris. Examine thy harte whether the loue of thy brother be there: Si inueneris te habere charitatem, habes spiritū Dei. If thou finde that thou haste charitie, thou haste the spirite of God: And then, if his spirite that raysed Iesus from the deade dwell in you, Rom 8. he that raysed Iesus from the deade, will also geue life to your mortall bodies.

And thus do we see, that the way to examine and trie our selues, and thereby to iudge of our Iustification, is not only to serche whether we haue faith, but also whether we loue, 2. Cor. 7. and liue godly. Perficientes sanctificationem in ti­more Dei. Doing holinesse in the feare of God.