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 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. 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 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 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
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 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 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 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 th ende that who so vanteth and boasteth 1. Cor. 1. may vante and boaste in God. THE SECOND BOOKE DECLARING THE SECOND DANGER 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 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 shal be saued For he that putteth affiance in good life and
in Gen. God hath deliuered his Sonne for our sinnes he hath graunted the 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 and the laying of handes shal be 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 by S. Cyprian a returning to life by S. Clement a restoring and cleansing By S. Augustine a pleadge of our peace and quiete of conscience by S. Leo a wasshing away of sinne by Pacianus the remedy of such as are fallen And to make vppe the matter S. Chrysostome calleth it the cure 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 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 God hope Charitie and a louinge feare or carefull loue which thing may not onely be noted in the Niniuites in Marie Magdalene Zacheus and suche as the
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 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 á¼Î½ÎµÏγουμÎνη is a participle of passiue significatioÌ„ 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 εντελÎχεια 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 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 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 quà m 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 faith Wherefore 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 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 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
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 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 vtique c. But that is verely meant the faith of Christ which the Apostle determined 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 none to perish by which wordes it appeareth that Faith maie be without charitie but suche a Faith can not make Christ to dwell in vs. Againe that Faith voide of charitie 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 able to iustifie Illa est laudabilis fides August serm 13. de verb. Apostol ipsa est vera gratiae
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 shal be 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 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. 2â— 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 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
sort that when God toucheth the harte of man by geuing vnto it the light of the Holie Ghost neither may the man him selfe do nothing at all when he receuieth that inspiration for he hath power also to caste it away and refuse it neither yet can he without the grace of God of his owne free will moue him selfe to iustice before God. Whereupon in the holie Scriptures when it is said Be you turned vnto me Zacha. 1. and I will be turned vnto you We are put in minde of our libertie When we answere Turne vs O Lord vnto thee Thren 5. and we shal be turned we do confesse that we are preuented by the grace of God. The manner of our preparation THE VI. CHAPTER VNTO this same iustice are men disposed whiles being stirred vp and holpen by the grace of God they conceiue faith by hearing and are freely moued towardes God beleeuing such thinges to be true as are by God reueled and promised and that especially that the wicked is iustified by God through his grace through the redemption which is in Christe Iesus And when they vnderstand them selues to be sinners turning them selues from the feare of Gods iustice wherewith they are profitably shaken to cōsider the mercie of God they are raised vppe into hope trusting that God wil be mercifull vnto them for Christes sake and so beginne they to loue him as the fountaine of al iustice and therfore are moued against sinnes through a certeine hatred and detestation that is through suche penaunce as is behouefull to be done before Baptisme finally when they purpose to receiue Baptisme they are moued to beginne a new life and to keepe the commaundementes of God. Of this disposition it is writen Hebr. 11. he that commeth vnto God must beleeue that he is and that he is a rewarder to those that seeke him Matth. 9. Againe Be of good comfort sonne thy sinnes are forgeuē thee Eccle. 1. Againe The feare of God driueth out sinne Againe Actor 2. Do you penance and let euerie one of you be Baptized in the name of Iesus Christe to the remission of your sinnes and you shall receiue the gifte of the holie Ghost Againe Luc. 24. Go ye therefore and teach all nations Baptizing them in the name of the Father and of the Sonne and of the holie Ghost teaching them to keepe what so euer thinges I haue commaunded you 1. Reg. 7. Finally Prepare your hartes vnto God. VVhat the Iustification of the wicked is and what the causes of it are THE VII CHAPTER AFter this disposition or preparation the Iustification it selfe foloweth which is not onelie the remission of sinnes but also a sanctifying and renewing of the inward man through the voluntarie receiuing of grace and giftes whereby man is made of vniust iust of an enemie Ephes 1. a friend that he maie be the heire of life euerlasting according to hope The causes of Iustification Of this Iustification the causes are these The cause final is the glorie of God and of Christe and life euerlasting The cause efficient is our mercifull God who doth freely clense and sanctifie sealing and annointing vs with the holie spirite of promise Ephes 2. which is the pleadge of our inheritance The cause meritorious is his most deere the onlie begotten sonne our Lord Iesus Christ who when we were ennimies for the exceding great charitie wherewith he loued vs hath deserued Iustificatiō for vs through his most holie passion on the tree of the Crosse and hath made satisfaction vnto God the father for vs. The cause instrumental is the Sacrament of Baptisme which is the Sacrament of faith without the which no man euer atteined Iustification Last of al the only cause formal is the iustice of God Not that iustice by the which God him selfe is iust but that by the which he maketh vs iust by the which when it is geauen vs frō God we are renewed in the spirite of our mind and we are not onely reputed iust but we are named iust and are iust in deede receiuing iustice in our selues eche man his according to the measure which the holie Ghost geaueth to ech particular man as his will is and according to the proper disposition and working of euerie man together with the holie Ghost For although no man can be iust but he to whom the merites of the passion of our Lord Iesus Christ are communicated yeat in this Iustification of a wicked man it is done whiles by the merite of the said most holie passion Rom. 5. through the holie Ghost the charitie of God is powred abroade in the hartes of those that are iustified and cleaueth fast in them Wherupō in Iustificatiō man receiueth with the remission of sinnes all these thinges faith hope and charitie powred in him together by Christe in whom he is ingraffed For faith vnlesse hope come vnto it and charitie neither doth it perfectely vnite a man vnto Christe neither doth it make him a liuely member of his bodie By reason whereof it is most truly saied that Faith without woorkes is dead and idle Iacob 2. Gal. 5. Againe In Christ Iesus neither to be circumcised nor to be without circumcision auaileth any thing but Faith that worketh by charity This Faith do the Catecumens require of the Churche according to the tradition of the Apostles before they receiue the Sacrament of Baptisme when they require that Faith that geaueth life euerlasting the whiche life faith can not geaue without hope and charitie Wherevppon they heare this saying of Christe foorthwith pronounced vnto them If thou wilt enter vnto life keepe the commaundmentes Matth. 19 And thus do they receiue a true and Christian iustice the whiche being geauen vnto them by Christ Iesus as the first stole in place of that which Adam lost both to him selfe and to vs through his disobedience such as are regenerated in Baptisme are by and by commaunded to keepe white and vnspotted that they maie bring it before the iudgement seate of our Lord Iesus Christ and so receiue life euerlasting How it maie be vnderstanded that the wicked is iustified by Faith and freely THE VIII CHAP. Rom. 5. Gratis NOVV whereas the Apostle saieth that man is iustified by faith and freely those wordes are to be taken in that sense which the continual agreement of the Catholike Churche hath alwaies holden and expressed which is that we be said to be therfore iustified by faith bicause faith is the beginning of mannes saluation the foundation and roote of all Iustification Hebr. 11. without which it is impossible to please God and to come vnto the felowship of his children And that we be said to be therefore iustified freely bicause none of those thinges whiche go before Iustification whether it be faith or woorkes deserueth the grace of Iustification Rom. 11. For if is be grace then is it not by woorkes otherwise as the same Apostle
euil Accursed be he THE EIGHTENTH CANON IF anie man saie that the commaundementes of God are impossible to be kept euen of a man that is iustified and in the state of grace Accursed be he THE NINETENTH CANON IF anie man saie that there is nothing commaunded in the Ghospel besides faith that al other thinges are indifferent neither commaunded nor yet forbidden but free or that the ten commaundementes do nothing apperteine to Christian men Accursed be he THE TWENTETH CANON IF any man saie that a man being iustified and neuer so perfecte is not bound to the keeping of the commaundementes of God and of the Churche but onely to beleeue as though the Gospell were a bare and absolute promise of life euerlasting without anie condicion of keeping the commaundementes Accursed be he THE XXI CANON IF anie man saie that Christe Iesus was geauen by God vnto men onely as a redeemer whome they should trust and not also as a lawe maker whome they should obeie Accursed be he THE XXII CANON IF anie man saie that a man being iustified either maie without the speciall helpe of God perseuere in the Iustice receiued or that with the saied helpe he can not perseuere Accursed be he THE XXIII CANON IF any man saie that a man being once iustified can sinne no more nor leese grace and therfore saie that he which falleth and sinneth was neuer truely iustified or contrariwise that he maie in all this life auoide al sinnes euen venial sinnes vnlesse it be by special priuilege of God as the Churche holdeth of the blessed Virgin Marie Accursed be he THE XXIIII CANON IF any man saie that iustice receiued is not conserued and also that it is not augmented before God by good woorkes but that the Woorkes them selues are the frutes onely and signes of Iustification already gotten and not a cause of the same to be augmented Accursed be he THE XXV CANON IF any man saie that the iust sinneth in euerie good woorke at the least venially or which is more intolerable mortally and therefore deserueth euerlasting damnation and that he is not damned for that onely bicause God doth not impute those woorkes to damnation Accursed be he THE XXVI CANON IF any man saie that the iust ought not for the good woorkes whiche haue ben done in God to looke and hope for the euerlasting reward from God through his mercie and the merite of Iesus Christ if they shal continue euen vntill the ende in well doing and in keeping the commaundementes of God Accursed be he THE XXVII CANON IF any man saie that there is no sinne mortall vnlesse it be the sinne of infidelitie or that grace once receiued is lost for none other sinne be it neuer so grieuous and enormeouse excepte it be by the sinne of infidelitie Accursed be he THE XXVIII CANON IF anie man saie that when grace is lost by sinne faith is alwaies lost withal or that faith which remaineth is not true faith although it be not liuelie faith or els that he which hath faith without charitie is not a Christian Accursed be he THE XXIX CANON IF anie man saie that he whiche hath fallen after Baptisme can not rise againe by the grace of God or that he maie rise againe but so that he recouer the iustice loste by onely faith without the Sacrament of penauncee as the holie Romaine and vniuersall Churche taught by Christ our Lord and his Apostles hath til this daie professed kept and taught Accursed be he THE XXX CANON IF anie man saie that after the grace of Iustification receiued the fault is so forgeauen to euerie penitent sinner and the gilt of the euerlasting paine taken away in such sorte that there remaineth no gilt of temporall paine to be paied either in this worlde or els in the worlde to come in purgatorie before the way may be set open to the kingdome of heauen Accursed be he THE XXXI CANON IF anie man saie that a man being iustified sinneth whiles he woorketh well in respecte of euerlasting rewarde Accursed be he THE XXXII CANON IF anie man saie that the good woorkes of a man instified are so the giftes of God that they are not also the good merites of him that is iustified or that he which is iustified doth not by good woorkes whiche are done by him by the grace of God and by the merite of Iesus Christe of whome he is a liuely member verely deserue increase of grace life euerlasting and the atteining of the same life euerlasting so that he departe out of this life in grace yea and the increase of glorie also Accursed be he THE XXXIII CANON IF anie man saie that this Catholike doctrine touching Iustification expressed by the holy Councel in this present Decree doth in any wise derogate from the glorie of God or from the merites of Iesus Christe our Lord and doth not rather sett foorth the truth of our faith and finally the glorie of God and of Christe Iesus Accursed be he AMEN A TABLE OF THE CHAPTERS OF THE TREATIE OF IVSTIFICAtion Wherein the Argumentes and the principal matters of the whole Treatie are conteined In the First Booke Chap. 1 VVhat is meant by the worde of Iustification And what degrees perfect Iustification and saluation hath in it Fol. 1. a. Chap. 2 VVhat is meant by the name of Faith and howe many kindes of Faith there be Fol. 3. a. Chap. 3 VVherin the controuersy of Iustification resteth and what is the readiest waie to know how the same is wrought in vs. Fol. 6. a. Chap. 4 VVhat was lost in Adam by sinne and what is restored by Christe in our Iustification And in what thinges our Iustification standeth Fol. 6. b. Chap. 5 Of the Causes of our Iustification Fol. 10. b. Chap. 6 That the Sacramente of Baptisme is the instrumente and meane whereby God iustifieth vs. Fol. 11. b. Chap. 7 Of Iustification of Infantes by the Sacrament of Baptisme Fol. 12. a. Chap. 8 Of the Iustification of suche as were christened being of perfect age and what was required of them Fol. 13. b. Chap. 9 That our Iustification and the vertues wherby we receiue it be the giftes of God and come of Grace Fol. 15. b. Cha. 10 That man hath free will whiche being holpen by grace Chap. 10 worketh in our Iustification and what it worketh Fol. 18. a. Cha. 11 That such as fal into sinne after Baptisme be iustified by penance Chap. 11 againe and what penance is required of them fol. 22. a. Cha. 12 Of the increase and perfiting of our Iustification wherein Chap. 12 it is truely said that we be iustified by good workes and not by faith onely Fol. 26. b. Cha. 13 VVhat good workes be and how they be called ours 29. b Chap. 13 Cha. 14 A brief rehearsal of so muche as hath ben hitherto saied in Chap. 14 the Treatie of Iustification Fol. 31. b. In the Second Booke Chap. 1 How dangerouse it is for a man to presume onely vppon
Gods mercy and to doe no good workes Fol. 33. b. Chap. 2 VVhence the opinion came that onely Faith iustifieth And of diuers kindes of mainteining the same Fol. 34. b. Chap. 3 That Faith excludeth not Charity in our Iustification 36. a Chap. 4 An Aunswere to Obiections that be made to proue that Faith alone iustifieth without Charitie Fol. 40. a. Chap. 5 That Faith excludeth not Hope in the acte of our Iustification Fol. 41. b. Chap. 6 That Faith excludeth not the working of Sacramentes in our Iustification Fol. 43. b. Chap. 7 VVhat is the true meaning of these woordes in the Scripture VVe are iustified by Faith or saued by Faith. Fol. 47. a. Chap. 8 That S. Paule teacheth not Iustification by onely Faith excluding Charitie And in what sense the Fathers sometime saie Faith alone iustifieth Fol. 51. a. Chap. 9 How Abraham was iustified VVhat his Faith was and who be the true children of Abraham Fol. 56. a. Cha. 10 That there is no contrarietie betwene S. Paul and S. Iames concerning the Doctrine of Iustification Fol. 60. a. Cha. 11 That Faith alone without good workes saueth not And what it is to be iustified freely by Grace Fol. 62. b. Cha. 12 VVhat they were who in sundrie ages haue taught that men should be saued without good vvorkes Fol. 65. b. Cha. 13 The cause why good works are don and that they are rewarded in this life with increase of grace and in the world to come with life euerlasting and why thei be so rewarded 67. a Cha. 14 An Answere to certaine Obiections made against the reward of good workes Fol. 72. a. Cha. 15 VVhat assurance of his Iustification and saluation a Christian man may haue in this life Fol. 75. b. Cha. 16 Of the fruites and ende of our Iustification and what strength in wel doing God geueth thereby where it is truely receiued and effectually put in vre and the waie to come to it Fol. 80. a. FINIS CERTAINE TREATIES OF THE AVNCIENT HOLY FATHERS TOVCHING THE DOCTRINE OF good woorkes Namely A Treatie of S. Augustine whiche he Intituled Of Faith and VVorkes Item a Sermon of S. Chrysostome of Praying vnto God. Item a Sermon of S. Basil of Fasting Item certaine Sermons of S. Leo the Great of the same matter Last of al a notable Sermon of S. Cyprian of Almes dedes Al newly translated into English by Thomas Coppley esquier Tobia 12. Bona est Oratio cum Ieiunio Eleemosyna magis quà m Thesauros auri recondere Quoniam Eleemosyna à morte liberat ipsa est quae purgat peccata facit inuenire vitam aeternam Prayer is good with Fasting and Almes better then to hide vppe treasures of golde For Almes deliuereth from death and shee it is which purgeth sinnes and maketh to finde life euerlasting LOVANII Apud Ioannem Foulerum Anno. 1569. CVM PRIVILEGIO The Translatour to the Reader THE loue that naturally men beare to peace and quiet is so great that there can fall no controuersie emong such as be of the better sorte but they seeke meanes euer to compounde and pacifie it Either they referre the decision of it to the Iudge ordinarie of the lawe or if they mistruste th' execution thereof either bicause the iudge doth not fullie vnderstande the matter or els for that they thinke him partiall of either side they seeke the arbitrement and sentence of some good man whome they thinke bothe to vnderstande perfitely right and iustice and take him to be affectionate of neither parte In which doing they flee not from the lawe but seeke the true and right vnderstanding thereof without affection at his handes I considering this order Christian Reader and moued with the Charitie that should binde vs all 2. Cor. 5. waying with my selfe the great controuersie that hath benne in this age about sundrie pointes of Religion namely in the article of our Iustification seing also that the matter tendeth not to the losse of patrimonie or landes but to the plaine disherison of life euerlasting and that emong vs who all professe to be the children of peace I haue bene desirouse to propounde some meane of Pacification And bicause I see the trauaile that sundrie men haue taken as it were pleading in this cause hath not ended the controuersie either bicause the doers were thoughte to be parties of the one side and thereby affectionat either bicause being borne in this age and liuing in the time of the controuersie they had not the autoritie and credite of Iudges I haue thought good to moue all such as finde in them selues either controuersie or doubt concerning that matter to putte their owne opinion in arbitrement and compromisse Not calling them hereby from the holy Scriptures which as a Soueraine lawe the diuine wisedome hath lefte vnto vs but leading them to the true vnderstanding of the holy Scriptures vttered by such as God hath placed in his Churche Ephe. 4. Danie 12. to be Pastor us and teachers to instructe manie to rightuousnes I offer for Arbitrators not men of this age such as may be thought any waie partiall or suspected but such as in all mens iudgementes and for all respectes be or should be without exception For the principall pointe of Iustification I offer S. Augustine a reuerend and most lerned Bishop in the Catholike Churche not onely in high estimation in all Christian Regions emong all estates and degrees during his life but also for his excellent vertue worthely after his death taken for a Saincte and for his singuler learning and knowledge in holy Scriptures taken for one of the foure Doctours and that the principallest of the Latin Churche as one meete whome all learned menne should followe as a lanterne and light in decision of matters of greatest weight Who also in expounding of the holy Scriptures may be the more safely trusted for that he had in all his writinges a speciall care not to seeke his priuate and singular opinion in the vnderstanding of them Lib. Confess 12. cap. 25. as appereth by his owne woordes saying that God hath terribly geuen vs warning that wee should not drawe his truthe to our owne priuate construction leste wee were depriued of it Luther in Sermone Germa ad mulieres partus Infelicita afflictas Phi. Melanc in decla de S. Augustino Caluinus Institut cap. 18. And therefore hauing his opinion thou arte sure to haue the opinion of that moste learned age that he liued in Againe bicause that time framed vnto it selfe no newe doctrine thou knowest also by him what was the opinion of the Church before his time euen from the Apostles vnto his age And bicause he hath not ben contraried in that matter of any godly and learned before this oure age yea and in this our age is highly commended of suche as haue bene of greatest credite euen of the contrary side thou knowest by him what hath bene the opinion of the Churche in all times
touching the questiō of our Iustification Which he decideth thus farr to wit whether faith without good woorkes may saue a Christian man or no. The occasion of S. Augustines Treatie of saith and vvorkes Where vnto he was moued by a corrupte opinion of some menne in his time For whereas whole countries then were not yet fully conuerted to Christe and therefore diuers of al ages as they were brought to the faith came yearly to be christened some were of opinion that as manie as would beleeue the right faith though they liued vngodly yet might be receiued to Baptisme and be saued through faith and the Sacramentes without good workes Against whome he wrote this godly and learned Booke entituled De Fide operibus of faith and woorkes prouing therein at large that faith without good life can saue no manne And bicause the value and estimation of good workes hath been and yet is called in question to wit what accompte God maketh of them and whether any reward be geuen vnto them especially of life euerlasting and whether they be necessarie and able to healpe vs to attaine the same I haue also chosen certaine Arbitrators touching the especial and chiefe workes commended by Christe as Praier Fasting and Almes dedes And those suche men that in their handes thou mayste without daunger put thine opinion and iudgement For Praier I haue chosen S. Chrysostome for Fasting S. Basil and S. Leo for almose deedes S. Cyprian and S. Leo againe The first and second Confessors but so liuing for certaine yeares that they daily looked to be Martyrs The third also a Confessor but such as in his life by a Generall Councell of 630. Bishops was called S. Leo and since his death hath ben so taken of the Churche Concil Chalcedo Sess 3. and hath also for his most excellent learning bene surnamed Leo the Greate The fowrth a flower of the worlde in his life for vertue and learning and in his death a moste constante and vndoubted Martyr S. Cyprian and S. Augustine liued in Africa S. Basil in Asia S. Leo in Europa S. Chrysostome parte of his life in Asia parte in Europa And so by these doo we heare as it were speaking in them the voice of the whole Catholike Church 1. Tim. 3. which is the piller and staie of truthe against the whiche no man well aduised will frame him selfe a singular opinion For vnto the Churche is the holy Ghost the teacher of al trueth promised Ioan. 15. 16. which promise no priuate man hath Their Antiquitie is suche that the latest and lowest of them al liued within 400. yeres after Christe Peruse and way without affection gentle Reader the Treaties of these holy Fathers I might require thee also to stand to their decision bicause there is no exception to be taken against them But that I leaue to Gods gracious working and thine owne good will bicause I take not vppon me to be Iudge of the cause but a motioner toward peace Only this muche I saie of them that whereas Iudges should be voide of hatred freendshippe enmitie and pittie Salust de bel Catil these men are suche For as S. Augustine saieth of them and of others like Nullas nobiscum Aug. contra Iulia. Lib. 2. vel vobiscum amicitias attenderunt vel inimicitias exercuerunt Neque nobis neque vobis irati sunt neque nos neque vos miserati sunt Quod in Ecclesia inuenerunt tenuerunt Quod didicerunt docuerunt quod à patribus acceperunt hoc filijs tradiderunt They neither regarded friendshippe nor were at enmitie with vs or you they were neither angry with vs nor you nor tooke compassion of vs or of you Looke what they founde in the Church that they held suche as they learned they taught what they receiued of their Fathers that deliuered they to their children Take therefore Christen Reader if thou be a childe of the Churche these thy Fathers lessons Aske thy Fathers saieth the holy Scripture and they will shew thee Deut. 32. enquire of thy Elders and they will tell thee These be thy Fathers these be thy Elders These are suche of whom Christe saied he that heareth you heareth me Lucae 10. he that dispiseth you dispiseth me These are the high Pastours of Christes Church of whom Christ saied Matth. 18. he that heareth not the Churche let him be to thee as an Heathen and Publicane These are the lightes of the Church of whom Christe saied You are the light of the worlde Matth. 5. Acto 13. whose predecessours saied also of them selues that they were placed to be a light to Nations to woorke saluation euen to the vttermost of the earth Of whome also an other saied He that knoweth God harkeneth vnto vs. 1. Ioan. 4. He that is not of God harkeneth not vnto vs. In this we trie the Spirite of Truthe and the Sprite of Errour If thou wilt then be lead by Truthe and not seduced by Errour harken to these holy and learned Fathers all Bishoppes and chiefe Pastours in the Churche of Christe in that time and age whiche the Aduersaries them selues accompte for the purest Let these hardely be thy Arbitrers in decision of these present controuersies They lacked no learning to know the Truthe They wanted no vprightnesse to write as they knewe They can not be partiall They knewe neither parties They liued taught and flourished in the time of Truth by the Aduersaries owne Confession To speake farder in the commendation of these most holy and learned Fathers it were but a vanitie There nedeth no candle when the day light shineth Where good wine is there nedeth no garland to hange out These Fathers commends them selues All the Christian worlde reuerenceth them and crediteth them as holy Fathers as most learned Doctours as singular lightes of the Churche of Christe bothe Greke and Latin. To whom this publike testimony of all Christendome suffiseth not to him nothing will suffise Reade therefore Christian Reader Vse and peruse And reading these remember that thou readest not any writer of late yeares any priuate learned man any particular Iudgement or doctrine But that thou readest in these the doctrine of the primitiue Churche Auncient and generally approued Fathers briefely the publike Testimony and common voice of all Christendom And that not certaine of their sayinges culled out from the whole but their whole and full Treaties word for word as they wrote them laied before thee Last of all not any suche writinges as they wrote by waie of controuersy as against an Aduersary but partly a settled and deliberated doctrine such as S. Augustines Treatie is partly Homelies and sermons made and pronounced to the whole people suche as all the rest are in whiche kinde of exercise the Pastour of Goddes people will be most aduised what he speaketh and muche more what he writeth To make an ende Thou hast hitherto hearde learned men prouing and debating matters now in controuersy
steale no more and so foorth where more at large he prosecuteth the same matter teaching what it is to put of the olde manne and to put on the newe Ephes 4. And yet if they woulde haue marked but these very woordes of S. Peter whiche they alleage they might haue had good cause better to consider of the matter For when he had said Doe ye penance Actor 2. and be ye baptised euery one of you in the name of our Lorde Iesu Christe into remission of your sinnes and ye shall receiue the gifte of the holy Ghoste For to vs is this promise made and to our children and to all as many as it shall please our Lorde God to call be they neuer so farre of He that wrote the booke immediately added these woordes And he testified this in many other woordes saying Withdrawe your selues from this wicked worlde And they moste greedily receiuinge and embracing his woordes beleeued and were baptised and three thowsande sowles gained and wonne in that one daie Nowe who seeth not here that in those many other woordes whiche the writer of the Actes S. Luke for length omitteth S. Peter earnestly laboured that they should withdraw them selues from this wicked worlde For euen the sentence it selfe is briefly shewed for the inforcing and perswading whereof S. Peter vsed those many other woordes For the summe and effecte of his whole perswasion is plainely sette downe when it is sayed Withdrawe your selues from this wicked worlde But howe this thinge shoulde be donne Peter gaue proofe in many other woordes In whiche woordes no doubt was comprised the condemnation of deadde woorkes which the louers of this worlde wickedly doe committe and the commendation of good lyfe whiche they should obserue and followe that withdrawe them selues from this wicked worlde Nowe therefore if they thinke good lette them perswade vs that he withdraweth him selfe from this wicked worlde whoe beleeueth onely in Christe yea though he purpose to perseuer in suche vices as he liketh euen to the very open profession of adulterie Whiche if it be abhominable to saie then lette them whiche are to be baptised not onely heare what they oughte to beleeue but also howe they may withdrawe them selues from the woorkes of this wicked worlde For at that time and place muste they learne howe they oughte to liue after they dooe beleeue VVhat it is to preache Christe And of the Baptisme of the Eunuche THE IX CHAPTER THE Eunuche saie they whome Philip baptised An Obiection Act. 8. Ansvvere saied nothing els but I beleeue that Iesus Christe is the Sonne of God. And in this profession he was presently baptised What Will you therefore that menne shoulde onely make that aunswere and so be baptised foorthwith Is there nothing to be asked by the instructor or to be professed by the beleeuer touching the holy Ghoste Nothing touching the holy Churche The holy Churche professed in the Creede by the Catecumenes Nothing touchinge the remission of sinnes Nothing touching the resurrection of the dead Lastly nothing touchinge Ihesus Christe him selfe but that he is the Sonne of God Is there nothing to be learned or professed touching his incarnation of the Virgin His Passion his death on the Crosse his buriall Resurrection the thirde daie or of his Ascension and sitting on the righte hande of his Father For if when the Eunuche had answered I beleeue that Iesus Christe is the Sonne of God it seemed he had done that whiche was sufficiente to be presently baptised and so to goe his waie then why doe we not followe that onely and let passe those other thinges whiche we must needes expresse euen when the streightnesse of time dothe vrge present Baptisme by asking questions wherevnto he that is to be baptised must in al pointes aunswere yea though he haue not ben able to knowe them without the booke But if the Scripture forbare the reporting and left to our supposing and vnderstanding those other thinges which Philip did with the Eunuche then to be baptised and in that it saith Philip baptised the Eunuche would vs to vnderstand that all other thinges requisite therevnto were firste complete and finished whiche although for shortnesse sake they be not in the Scripture spoken of yet by the course of the tradition Traditiō vvher Scripture faileth we know they were to be fulfilled then in like sorte also where it is written that Philip preached the Gospell and our Lorde vnto the Eunuche We can not doubt but in that instruction al was said vnto him that perteine vnto the life and maners of him that beleueth in our Lord Iesu For to preache Christ is not onely to tell what is to be beleeued concerning Christ but also what things are to be obserued of him who commeth to the vnitie of his mystical body yea and throughly to open al things which are to be beleued of Christ not onely whose Sonne he is of whome he was begotten as touching his Diuinitie and of whom as touching his humanitie what he suffered and wherefore what is the vertue of his resurrection what gift of the holy Ghost he promised and gaue vnto the faithfull but also what manner of members he seeketh to be head vnto to teach to loue to deliuer and bring to euerlasting lyfe and glorie When these thinges are opened at some tyme briefely and in fewe woordes at an other tyme largely and amplely then Christ is preached And yet not only that which perteineth to faith but also that which concerneth the manners and woorkes of the beleeuers is declared VVhat it is to knowe Christe crucified and who loueth God and his neighbour THE X. CHAPTER IN this sense also is that to be taken An other Obiectiō which they alleage out of S. Paule saying I saied among you 1. Cor. 2. I knowe nothing but Iesu Christ and him crucified Which wordes they thinke to haue ben so spoken as though nothing els had ben taught them but that they should firste beleeue and afterward being baptised should learne al such things as appertayne to lyfe and manners This say they did at the ful suffise the Apostle who sayed vnto them that although they had many schoolemasters in Christe 1. Cor. 4. yet had they not many Fathers for he had by the Ghospell begotten them in Iesu Christe If then he which begat them thorough the Ghospell Ansvver allthough he thanked God that he had baptised none of them but Crispus Gaius and the familie of Stephana taught them no more but Christe crucified what if some man should also say they had neuer heard of Christe his Resurrection when they were begotte thorough the Ghospell 1. Cor. 1. Which if these men wil not sticke to graunte to then let them remembre what he saied in an other place to the very same his scholers Thus he saieth I haue firste opened vnto you that Iesus died according to the Scriptures was buried and rose againe the thirde daye according to
For by prayer not by weapons and armour did that Dauid of whome we spake before a manne woorthily to be wondered at ouerthrowe that huge Goliath 1. Reg. 7. when like a terrible diuell he furiousely sette vppon him Suche a strong and a puissaunte armoure is Prayer eauen to Kinges againste their enemies in battaile Yea and an armour of lyke strength is it to vs against diuelles 3. Reg. 19. By this meane also Ezechias the King hadde the better hande in that battaile whiche was made vppon him by the Persians at what tyme he armed not his Hoste but onely fronted the greate multitude of his enemies with prayer He also escaped death when with suche reuerence and religion as became him 3. Reg. 20 he didde prostrate hym selfe before God. Where also onely prayer obteined for the Kinge that he might recouer But nowe that Prayer dothe also readily purifie and cleanse the sowle being indaungered to sinne Luc. 18. that Publican dothe plainely teache vs who besowght of God remission of his sinnes and presently obteyned it The leper also clearely sheweth vs Matt. 8. who so soone as he fell downe at the feete of God was made cleane Nowe if God did so lightly heale the bodie infected and corrupted with sicknesse muche more readily and kindely will hee heale the sowle whiche is diseased For looke howe muche more pretiouse is the sowle then the bodie so muche the more deere is it likely to be vnto God. Innumerable are the examples that might be recited bothe olde and newe if a man were disposed to reporte all them that haue ben preserued and saued by the benefitte of prayer But some menne perhappes of the number of those who being geuen ouer to slowth and dulnesse hath him selfe no list earnestly and hartily to praie will goe about to perswade that against prayer God spake these wordes Not euery one that saith vnto mee Lorde Lorde shall enter into the kingdome of heauen Matt 7. but he who doth the will of my Father which is in heauen In dede if I beleued onely Prayer to suffise to our saluation a manne mighte seeme not without cause to obiecte that place against me But nowe when I professe Prayer to be the heade and chiefe of all good thinges the foundation and roote of a fruitful life there is no cause why any man should abuse those woordes to the excuse of his sluggishnesse For neither can temperance alone bring saluation to a man if other good thinges be failing neither care ouer the poore neither benignitie nor any other of those thinges which are vertuously done But it is necessary they doe all concurre togeather in our sowles Yet Prayer I saie as the roote and grownde is the foundation to them all For as in a shippe or howse that whiche is first vnderlaied doth make the same strong and holdeth it togeather that it fal not a sunder so doth diligence and continuance in prayer holde togeather our life and make it sownde firme and wel defended on euery side in so muche as without that there can no good fall vnto vs or owght that may auaile vs to saluation For these causes dothe S Paule so earnestly and so often exhorte vs herevnto saying Be yee instant in prayer watching therein with thankes geauing Colos 4. And in an other place hee commaundeth vs that wee praye incessantly without intermission 1. Thes 4. geauing thankes in all for this is saieth he the will of God. And againe in an other place 1. Thes 5. Praie saieth he at all times watching therevnto in spirite with all instance and diligence So with many Diuine and heauenly woordes dothe the Prince of the Apostles stirre and prouoke vs to continuall prayer It becommeth vs therefore being taught by him to leade the course of our lyfe in prayer and therewith diligently to moist and water our mindes For hereof haue we mortall men no lesse neede then trees haue of the moysture of water For neither can they bring foorth frute except their rootes receyue some moysture nor yet can we be loden with the excellent and preciouse frutes of pietie excepte our mindes be watered and refresshed by prayer the times of Prayer Wherefore we must both early forsaking our beddes preuent with our seruing of God the rising of the sonne and euen so when we come to our foode and when wee betake our selues to the nightes reste nay rather wee ought euery howre to offer vnto God a prayer that the course of our prayer might make euen with the course of the daye But in the winter tyme it becommeth vs also to bestowe the greatest parte of the night in prayer and on our knees with muche trembling to continue instantly thereat thinking our selues therein happie and blessed that wee may bestowe our tyme in the Seruice of God. Tell me I pray thee with what face canst thou behold the sonne if thou doo not first adore him who geeueth vnto thine eyes that most comfortable light Howe canst thow feede on that is set before thee excepte thou doo firste woorship him who doth geue and supply so many good thinges vnto thee With what hope canst thou betake thy selfe to the night With what dreames thinkest thou thou shalt be vexed if thou do not first defend thy selfe with prayer but geeuest thy selfe to sleepe vngarded and without protectiō Verely thou shalt yeeld thy selfe as an abiecte and easy to be taken of wicked sprites who continually walke about laying waight for vs that they may suddainly catche vp whome so euer they find vnarmed of the defence of prayer But if they find vs fensed with prayer by and by they be gone euen as theeues and lewde persons when they see the souldiars sword shaken and threatened ouer their heads And if it happen any man to be naked voyde and destitute of this munition of prayer surely he being pulled out and as it were torne of is carried away with diuels and throwen into many calamities and sundry mischeifes It behooueth vs therefore that fearing al these thinges thus truly layde before vs we do continually rampar and enuironne our selues about with Hymnes and Praiers that God hauing compassion of vs may make vs worthy of the kingdome of heauen through his only begotten sonne Iesu Christe to whom be all glory and rule for euer and euer AMEN Thus endeth the Sermon of Prayer made by S. Chrysostome A SERMON OF FASTING MADE BY THAT MOST LEARNED AND HOLY FATHER S. Basil surnamed the great Archebisshop of Cesarea in Cappadocia in the yere of our Lorde 360. Translated into English and diligently conferred with the Greeke Original BLOWE out saith the Prophet and sound with the trumpet in the new mone in the notable day of your mirth and reioysing Leuit. 23. This is a commaundement vttered by the Prophet But to vs doo the lessons Psal 80. and readinges out of holy Scripture shewe the singular ioye and festiual solemnite of these
woorthy of mee Also in Deuteronomy the like thinges are written to the strengthning of our faith and loue toward God Deute 33. in these woordes They which saie vnto their Father or Mother I knowe thee not and haue not knowen their children these haue obserued thy commaundementes and haue kept thy testament For if wee loue God with all our hart wee ought not to preferre either parentes or children before God. Which thing S. Iohn also sheweth in his Epistle saying that Charitie and the looue of God is not in them whome we see to haue no regarde to doo good vnto the poore Hee that hath saith he worldly substance 1. Iohn 3. and hath seene his brother want and hath shut vp his compassion from him how doth the loue of God dwel in him For if God geue vsurie for the almes that is geuen to the poore and that whiche is geuen to the least of them is geuen to Christe there is no cause why a man shoulde preferre earthly thinges before heauenly or esteeme man more then God. So did that widowe 3. Reg. 17 mentioned in the thirde booke of the Kinges when after all her goodes consumed A notable example in the greate drought and famine she had made her of a litell branne and oyle that was yet lefte a lofe baked vnder the ashes to eate with her children and so to dye Helias came sodaynlie vnto her and desired some parte thereof to be first geuen him to eate and then shee and her children to feede on the reste For she neuer sticked to fulfill his requeste neither did shee though she were the naturall mother any iote preferre her children in that great hunger and penury before Helias But that she did in the sight of God which might please God. Readily and willingly was that offered whiche was required Neither of aboundance a porcion but of a litell the whole was geuen And an other man was first fedde before her owne hungrie and steruing children Neither did shee in that penury and famine thinke firste of her meate and then of the woorkes of mercy but contrary To the ende that while in a healthfull woorke the carnall life was contemned the sowle might spiritually be reserued and saued Helias vvas a figure of Christ Helias therefore bearing the figure of Christ and shewing that he rendreth to eche one for mercy bestowed a retorne of the like answered and said This saith our Lorde thy pot of meale shall not faile thee neither shall the oile in the cruse be diminisshed vntill the daie wherein our Lorde wil sende raine vppon the earthe And according to the truthe of Goddes promise the thinges whiche the widowe gaue were encreased and multiplied vnto her And for her merites and good woorkes of mercy receiuing increase and abondance her vessels of meale and oile were filled ful Neither did the mother in this case take from her children that whiche she gaue to Helias but much more profited her children by doing suche woorke of pitie and mercy Yet did not she know Christ neither had she heard his Commaundementes She was not redemed by his Crosse and passion that she might for the shedding of his bloud render him meate and drinke Whereby it maie appeare how much he whiche is of Christes Churche sinneth who preferring him selfe and his children before Christe doth keepe his riches and doth not communicate his plentiful patrimony with the pouertie of the needy A commō and daily Obiectiō soluted But thou wilt saie thou hast a great many children in thy house and the number of thy children perhaps doth hold thee backe from plentifull yelding of good workes Verely I saie that for this selfe same cause thou shouldest woorke the more bountifully Note vvel The moe children thou art the father of the more hast thou to entreat for at Gods hande The sinnes of many are to be redeemed the consciences of many to be praied for the sowles of many to be raunsomed As in this secular life the moe children thou hast to feede and to susteyne the greater is thy coste and charge so in the spirituall and heauenlie life the more stoare of children thou hast the more plentifull ought to be thy expence in good woorkes An Example So dyd Iob offer many Sacrifices for his children and according to the number of the children in his howse was the number of offeringes whiche he sacrificed vnto God. And bicause there coulde not want synne that dayly offendeth the sight of God dayly Sacrifices did not want whereby synnes might be wiped awaye This doth the Diuine Scripture prooue saying Iob a true and a iuste man had seuen sonnes Iob. 1. and three daughters and he cleansed them offering for them Sacrifices vnto God according to the number of them and for their sinnes one caulfe If therefore thou doo truely looue thy children if thou wilt yeelde vnto them abundant and fatherly sweetnesse of looue and charitie thou oughtest the more to woorke to the entent that with thy iuste and good woorke thou mayst commende thy children vnto God. Thinke not hym to be thy chyldrens chiefe Father who is but weake and feeble and to continue but for a tyme. Winne rather vnto them the fauour of that Father who is the firme sure and euerlasting Father of spirituall children Assigne vnto hym thy gooddes whiche thou keepest for thine heyres Let hym be the Tutor of thy chyldren Let hym be theyr Craynsire Let hym by his Diuine Maiestie be theyr Protector against all the iniuries of this woorlde We shold cōmit our patrimonye to God. The patrimonie that is committed to God neyther dothe the common wealth take awaye nor confiscation breake into nor false accusation or quarrell picte in lawe ouerthrowe In saftie is the inheritance layd vp whereof God is made the keeper This it is to prouide for our deere children in time to comme This it is by fatherly pietie to prouide for our heyres that shall be as the holy Scripture truelye testifieth saying Psal 36. I haue benne yonger and nowe anie wexen olde Yet did I neuer see the iust forsaken or his seed wanting bread All day is he mercifull and lendeth and his seed shal be blessed And againe He whose conuersation is without blame Prou. 20. and in righteousnes leaueth his sonnes blessed behinde him Hovv Fathers ought to prouide for their childrne Therefore thou art a deceiuer and a traiterous Father except thou doo faithfully prouide for thy children except with true and religious pietie thou doo in this sorte forsee to the preseruation of them Thou which laborest by earthly inheritance rather to betake thy children to the diuell then by treasure layed vp in heauen to commend then vnto Christe doost twise offende and committest a double fault Both in that thou doost not procure vnto thy children the healpe of God the Father and also bicause thou teachest them more to looue their patrimonie then Christe Be rather