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 shal be iuste saieth S. Augustine it shal be in thy iustice For that I shal be iuste by iustice geuen me from thee and in suche sorte shall it be myne that it shal be 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 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 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 they re infancie as it is nowe vsed throughowt the Christian worlde or elles they be called to it in they re perfecte age as it was 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 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
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 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 shal be 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 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. th one saying that many hauing done miracles shal be 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 doubtes I thinke shal be 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 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
Treatie of Mans Iustification The Praier of the Churche Omnipotens sempiterne Deus da nobis fidei spei charitatis augmentum vt mereamur assequi quod promittis fac nos amare quod praecipis Almightie euerlasting God geue vs increase of faith hope and charitie and to the intent we may deserue to come to that which thou promisest make vs loue that that thou commaundest through Iesus Christe our Lorde Amen TO THE READER TO the intente Christian Reader thou maiest vnderstande both that the doctrine of Mans Iustification declared vnto thee in this Treatie is consonant and agreable to the assured and vndoubted doctrine of Christes Catholique Churche by long and mature deliberation by most exact and diligent * Aboute this onely mater the Bisshops and Doctors had lxxx seuerall meetinges and conferences before they concluded trauaile expressed and sette forth to the worlde in the late General Councell holden at Trent and also that the saied moste Reuerende and Learned Assemblie of Bisshops Doctours and Fathers defined nothing in this matter but suche as most expressely agreeth with the holy Scriptures and consent of the Auncient Fathers here in this Treatie laied before thee to this intente I saie and for these causes thou haste here to this Treatie annexed the Sixt Session of the saied Councell with the Canons of the same translated into English worde for worde In the which the whole doctrine of Iustification is most exactly plainely and withal shortly taught declared and comprised THE SIXTH SESSION OF THE GENERAL COVNCEL OF TRENT HOLDEN THE THIRTENTH DAIE OF IANVARIE IN THE YEARE OF OVR LORDE 1547. A DECREE TOVCHING Iustification The Preface FOR so muche as there is at this present a certaine erroneous doctrine sowen in diuers and sundrie places concerning Iustification not without the losse of many sowles and greuous decaie of vnitie in the Church to the praise and glorie of Almightie God tranquillitie of the Church and saluation of sowles the Holie Oecumenicall and Generall Councell of Trent lawfully assembled in the Holie Ghost the right Reuerend Lordes Iohn Maria de Monte Bisshop of Preneste and Marcellus Priest by title of the holie Crosse in Hierusalem Cardinals of the holie Churche of Rome and Legates Apostolike de Latere being in it Presidentes in the behalfe of our most holie Father in Christe and Soueraine Lorde Paulus by the prouidence of God the third Pope of that name intendeth to set out to all the Faithfull of Christe a true and sound doctrine of Iustification Heb. 12. which Iesus Christ the Sonne of iustice the beginner and ender of our Faith hath taught the Apostles haue deliuered and the Catholike Church by suggestion of the holy Ghost hath continually kept streightly forbidding that no man from hence foorth be so bold as to beleue preach or teach otherwise then is ordeined and declared in this present Decree Of the insufficiencie of our nature and of the Lawe towardes Iustification THE I. CHAP. FIRST of all the holie Councell declareth that to vnderstand the doctrine of Iustification wel and sincerely it behoueth euerie man to acknowledge and confesse that after what time all men had in the preuarication of Adam lost their innocencie and were made vncleane Rom. 5. Ephes 2. and as the Apostle saieth by nature the Sonnes of wrath as it is expressed before in the Decree concerning originall sinne they were so muche the bondslaues of sinne and in such subiection to the deuil and death that they could not be deliuered or rise againe out of it neither the Gentiles by the strength of nature neither yet the Iewes them selues by the letter of the law of Moyses albeit that free will was not vtterly quenched in them though the strength of it were much weakened and decaied Of the dispensation and Mysterie of the coming of Christe THE II. CHAP. WHerevpon it came to passe that the heauenly Father the Father of mercies and God of all comfort when that blessed fulnes of time was come sent vnto men Christ Iesus his owne Sonne Galat. 4. who was declared and promised vnto manie holie Fathers both before the law and in the time of the lawe to the ende that he should redeeme the Iewes which were vnder the lawe and that the Gentiles which folowed not iustice Rom. 9. Ephes 2. 1. Ioan. 2. might laie hand on iustice and that all men might receiue the adoption of Sonnes This Iesus hath God set foorth an appeacer by Faith in his owne bloud for our sinnes and not only for our sinnes but also for the sinnes of the whole worlde VVho they are that are iustified by Christe THE V. CHAPTER HOwbeit although he died for all men yet do not al men receiue the benefite of his death but they only to whome the merite of his passion is communicated For as in deede men should not be borne vniust vnlesse they were descended and borne of the seede of Adam for so much as in that descente they do gather by him an vnrighteousnes of their owne whiles they are conceiued euen so they should neuer be iustified except they were borne againe in Christ bicause in that second birth by the merite of his passion grace is geauen vnto them by the which they are made iust For this benefite the Apostle exhorteth vs to geaue thankes at all times to the Father which hath made vs woorthie to be partakers of the lotte of Saintes in light Colos 3. and hath deliuered vs from the power of darkenes and hath transposed vs into the kingdome of his welbeloued Sonne in whome we haue redemption and remission of sinnes A description of the Iustification of the wicked and the manner of it in the state of grace THE IIII. CHAPTER BY the which wordes is described and declared the Iustification of the wicked that it is a translation from that state in which man is borne the sonne of the first Adam into the state of grace and adoption of the sonnes of God by the second Adam Iesus Christ our Sauiour The which translation after the publishing of the Gospel can not be made without receiuing the water of Baptisme or the purpose to receiue it as it is written Ioan. 3. Except a man be borne againe by water and the Holie Ghost he can not enter into the kingdome of God. That it is necessarie for such as be of age to prepare them selues to receiue Iustification and from whence Iustification commeth THE V. CHAPTER THE holie Councell declareth moreouer that the beginning of Iustification in such as be of age is to be taken of the preuenting grace of God through Christ Iesus that is to say of his calling whereby they are called without anie their owne merites that they which were turned away from God through sinnes may by his stirring and helping grace be disposed to conuerte them selues vnto their owne Iustification by yealding their consent freely and woorking together with the grace of God in such
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 shal be 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 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 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 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 vnderâ—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 â—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
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 to be forgeuen them Nexte that they enioie remission thereof by their baptisme Thirdely that they enioie 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 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 vnusquisque 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 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 wil be 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 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
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
Scripture declareth to haue ben turned from sinne to 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 thereof not onely a feare but also a desier to be acquited whiche was not without hope They were carefull to auoide like occasions they had an indignation against them selues and were ready to reuenge in them selues 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 wil be 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 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 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 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
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 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 vnderstāding 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 shal be geuen you And what so euer thinges ye aske in praier Mar. 11. beleue ye shall haue them 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 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 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
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 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 by his woorkes faith was perfited They confirme and 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 saith vitam piam oratio conciliat conciliat am auget Prayer bringeth a godly life Chrysost Tom. 5. de â—râ—Ì„d DeuÌ„ and increaseth it when it is gotten fasting watching and prayer make vs stande and perseuer 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 is a bulwarke and defense bothe of faith and hope Solatium grande credentium c. Holesome woorking is 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 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 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 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 These be the benefites and commodities that Christian men may take by good woorkes in this life 1. Direction of faith 2. Perfiting of the same 3. Increase of charitie 4. Strength of hope and affiaunce in God. 5 The getting of a good life and increase thereof 6 Strength and defence againste sinne and the Diuell 7 Pardone of penaltie due vnto sinne 8. Turning away of Gods iust and deserued plague 9 Growing in Christ 10 Increase of grace to saluation 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. 1â— 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
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
holy Scripture to take a moderate and middle waye As thus That both to keepe peace in the Churche we suffer dogges within the Churche Math. 7. and yet when the peace of the Churche may otherwise be kept not to geue that which is holy vnto dogges When therefore we find euill persons in the Churche either through negligence of the Prelates or by some excusable necessitie or by close and couert surreption crept in whome we can not correct or brydle by Ecclesiastical Discipline then lest that wicked and daungerouse presumption might arise in our mindes whereby we should thinke it needeful to separate our selues from such sinneful persons thinking that otherwise we should be defiled with their sinnes and so goe about to drawe after vs a company as it were of cleane and vnspotted Disciples broken of from the knot of vnitie vnder colour of auoyding euil company let vs cal to remembrance those parables those diuine oracles and most euident examples out of the Scriptures by which it is shewed and forespoken that euil persons shal be mingled in the Churche with the good euen to the ende of the world and day of last Iudgement and yet shal not therefore in the vnitie and participation of the Sacramentes hurt the good which do not consent vnto their doinges But when the Pastours and Prelates of the Churche are able without the breache of common peace to exercise and execute dewe discipline against lewde and wicked persons then agayne lest through dulnes and slowth we fall a sleepe we are to be waked and stirred vppe with other spurres of preceptes whiche perteyne to seueritie of correction That so by bothe manner of testimonies and sayinges of holy Scripture directing our steppes in the waye of our Lorde he being our guyde and helper wee neyther waxe dull vnder the name of patience nor yet cruell vnder the pretence of diligence VVhen and to what personnes Baptisme is to be geuen THE VI. CHAPTER THIS moderation then according to sound doctrine being kept let vs looke to that whereof wee nowe intreate That is Whether men are so to be receaued to Baptisme as that no care or regarde be had therein least that whiche is holy be geeuen vnto dogges so farre forthe that not so muche as open committers of adulterie yea and professing a continuance therein should seeme meete to be kept from a Sacrament of so great holinesse Whereunto without doubt they should not be admitted abstinēce fasting and exorcismes preparatories to receiue baptisme if during those very dayes in the whiche after theyr names geeuen and preparing them selues to receyue that grace they are with abstinence fastinge and Exorcismes purified and purged they should professe to lye with theyr true and lawefull wyues and woulde of this one thinge being at anye other tyme lawefull for those fewe solemne dayes denie the forbearing Whiche being so howe should an aduouterer refusing amendement be admitted to those holy thinges whereunto euen a lawefull married man refusing but a litle abstinence is not admitted But saye they let hym be firste baptised Obiectiō and afterwarde taught what apperteyneth to good lyfe and manners So is it donne Ansvver when it happeneth any man to be nere his end and at the point of death when at the pronouncing of those few wordes wherein yet al other thinges are conteyned he beleeueth and so receaueth that Sacrament to the ende that if he happe to goe out of this life he maye departe free from gilte of all his sinnes past But whereas such a man recouering agayne desireth space and tyme to learne those thinges whiche are to be learned what other tyme may be founde more conuenient wherein a man maye learne howe to becomme faithfull and howe he ought to lyue then that tyme wherein with a minde very attentiue Catechising and holden in suspense of very religion he requireth to haue the Sacrament of saluation Are we so farre alienated from our senses that eyther wee remembre not our selues howe diligent and howe attent we were to that whiche was commaunded vnto vs by them whiche first entred and instructed vs in the faith at what time we required the Sacramentes of that font and were also therefore called * Competentes are they that stand to be baptised together and cause their names to be taken for that purpose Competentes or elles that wee marke not others which euery yeare runne to this font of regeneration how they behaue them selues for the time of those dayes wherin they be instructed exorcised and examined howe carefully and diligently they come together with what a desire they burne and in what greate expectation they depend If that be not a tyme to learne what lyfe most agreeth with so worthy a Sacrament as they then desire to take what tyme will there be for it What when they haue receaued it remayning yet in so many and great crimes and being euen after baptisme not new men but old offendours so as with strange preposterousnes it should be first saied vnto them put on the newe man and when thei haue put him on it should then after be said vnto them Colos 3. put of the olde Not so the Apostel Who keeping right order of speache saith first put of the olde and then put on the newe Math. 9. Yea our Lorde him selfe crieth No man soweth new clothe to an olde garment ne doth any man put newe wine into olde bottelles And what elles I praye you doo they all that tyme when they stande in rewe and beare the names of Cathecumenes but harken what should be the faith and life of a Christian man That when they haue prooued them selues 1. Cor. 11. The blessed Sacrament ministred together vvith Baptisme then they may eate of our Lordes table and drinke of his cuppe Bicause he that eateth vnworthely eateth and drinketh iudgement vnto him selfe But that thing whiche is done in all that meane tyme in the whiche by right good order of the Church they which come to professe Christes name do first take the degrees of Cathecumenes the same is much more diligentely and more instantly donne in those dayes wherein they are called Competentes when I saye they haue already geuen in their names to receaue Baptisme That suche as are to receiue Baptisme must be taught as well the woorkes of Faith as Faith. THE VII CHAPTER WHAT saie they if a maide vnwitting An obiection marrie her selfe vnto the husband of an other woman Forsooth if shee neuer knowe it Ansvvere shee shall neuer be thereof an adulteresse But if shee knowe it shee shal from thence forth beginne to be an adulteresse after that shee shall wittingly lye with an other womans husband Euen as in the right of landes so long is a man rightly termed a lawful possessour without any fraude as he is ignorante that he possesseth an other mannes lande but when he shall knowe it to be an other mannes possession and dothe not then departe from
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
curing and healing againe of those woundes Finally deerely belooued brethern the worde of God hath neuer ceased hath neuer bene silent but in the holy Scriptures bothe olde and newe alwaies and in al places hath stirred Gods people to woorkes of mercy the holie Ghost still crying out and exhorting vs that who so euer is instructed to the hope of the Kingdome of heauen should doo almose deedes God willeth and commaunded Esaie saying Crie out strongly and spare not Esaie 58. Lifte vp thy voice as a trumpet and shewe foorthe vnto my people their sinnes and to the house of Iacob their iniquitees And when he had commaunded theyr sinnes to be vpbrayded vnto them and when he had vttered their wickednes with full force of indignation and had saied that they could not with praiers or fastinges satisfy for their sinnes no nor appease the wrathe of God though they should be wrapped in asshes and shertes of heare yet in the last part shewing that God might be appeased only by almose dedes he added this saying Ibidem Breake thy bread vnto the hungry and the nedy wanting harborough leade into they house I thou see one naked cloth him and the houshold of thy kinne doo not despise Then shall thy light breake foorthe in timely season thy health shall soone appere and iustice shal goe before thee and the brightnesse of God shal cōpasse the round about Then shalt thou cry out and God shal heare thee and while thou art yet speaking shall saie vnto the Beholde I am at hande Thus we see that remedies to winne Gods fauour were geeuen by Gods owne woordes And what sinners ought to doo Gods instructions haue shewed and taught Againe that by iust woorkes satisfaction is made to God that sinnes are purged by merites of mercy wee reade in Salomon also Eccles 29. Close vppe thine almose saith he in the bosome of the poore and he shall praie and entreate for thee against al ill And againe Prouer. 21 He that stoppeth his eares not to heare the weake and needy him selfe shall call vppon the Lorde and shall not be heard For he can not deserue the mercy of our Lorde whiche is not him selfe mercifull or obtaine of Gods fauour any thing in his praier who is not gentill to the praier of the oorep This also doth the holy Ghoste declare and proue in the Psalmes Psal 40. saying Blessed is hee that hath regarde to the needy and poore Our Lorde shall deliuer him in the euill daie Whiche preceptes Daniell hauing in minde Daniel 4. when the Kinge Nabuchodonosor being feared with a terrible dreame boiled in great anguishe of minde he gaue him remedie for the turning awaie and mitigating of those euils by obtaining God his helpe saying Therefore ô King let my counsel please thee redeeme thy sinnes with almose deedes and thy vnrightuousnes with mercy on the poore and God shall be mercifull ouer thy sinnes To whome the Kinge not obeying suffered the terrours and aduersities whiche he sawe in his dreame whiche yet he might haue escaped and auoided if hee woulde haue redeemed his sinnes by almes deedes Also Raphael the Angell dooth witnesse the lyke and exhorteth that almes be willingly and bountefully geeuen Raphael Angelus saying Praier is good with fasting and almes for almes deliuereth from death and it purgeth sinnes Hee sheweth that our praiers and fasting be of the lesse force if they be not helped with almes deedes and that praiers alone are of littell efficacie to intreate vnlesse they be filled vppe and helped with the adioyning of deedes and woorkes Praiers vvithout vvorkes are of small force The Angell dooth reuele open and testifie vnto vs that our praiers are made effectual by almes deedes that by almes life is redeemed from perill by almes soules are deliuered from death Neither doo we derely beloued Brethern so auouch these thinges but that wee shall with the very testimony of Truth it selfe confirme that which the Angel Raphael hath saied In the actes of the Apostles we haue good proofe hereof and by a fact done we plainly finde that soules are by almose deliuered not onely from the second death of hell but also from the first death of this present life Tabitha being a wooman much geuen and addicted to good woorkes and dooing of almose when by sickenes she had departed this life Peter was sent forth vnto the dead carcas whoo when readely and gently as it becomed the mekenesse of an Apostle he was come thither there stood about him a sorte of widowes weeping and intreating him and shewing vnto him the clokes coates and all other the clothing which they had before receaued of her making sute for her being dead not so much by their woordes as by showe of her owne woorkes The good intention helpeth muche praier Peter perceiued that the thing in suche sorte sued for might be obtained and that the helpe of Christe would not want at the sute of the widowes since him selfe was also clothed in the widowes Therefore when kneeling downe vpon his knees he had praied and as a fitte aduocate had vttered and sent vp vnto God the praiers made vnto him by the widdowes and the poore turning then to the bodie which being wasshed lay alreadie vpon a borde he said Tabitha arise in the name of Ihesu Christ Neither did he faile Peter but straight way gaue helpe who in the Ghospell had saied that what soeuer were asked in his name should be graunted Death therefore was suspended life retourned and the reuiued body restored quicke to light all the company muche maruailing and being not a little astonnied thereat Of suche force were the merites of mercy of suche value and power were good workes Merites of vvorkes Shee that to the needy widowes had geuen reliefe and succour of life deserued at the praiers of the widowes to be restored to life The teacher therefore of oure life and the maister of our eternall saluation geeuing life to the people beleeuing and prouiding for euer for them on s brought to life doth emong his diuine commaundementes and heauenly preceptes in the Ghospell will and charge nothing more often then that wee should continue and persist in geuing almose that wee should not lie and grouell vpon our earthly possessions but rather hearde vppe to our selues some heauenly treasures Sell your goodes saith hee and geue almose And againe Lay not vppe to your selues treasures vppon earth Luc. 12. where mothe and rust spoileth and decaieth and where theeues digge vp and steale but heape vppe vnto your selues treasures in heauen where neither mothe nor rust doth consume and where theeues do not breake vp and steale for where thy treasure is there will also thy hart bee And when he woulde teache one that had obserued the lawe howe he should be perfite he saied If thou wilt be perfite goe and sell all that thou hast and geue it to the poore and thou shalt haue treasure