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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B15342	A treatie of iustification. Founde emong the writinges of Cardinal Pole of blessed memorie, remaining in the custodie of M. Henrie Pyning, chamberlaine and general receiuer to the said cardinal, late deceased in Louaine. Item, certaine translations touching the said matter of iustification, the titles whereof, see in the page folowing	Pole, Reginald, 1500-1558.; Copley, Thomas, Sir, 1534-1584, suggested trans.	1569 (1569)	STC 20088; ESTC S102468	222,799	366

vnto them It is more daungerous for a man that hath receaued the faith to liue vngodly therein then though he had neuer come to the knowledge of it THE XXV CHAPTER FOR the holy Commaundement in this place is not to be vnderstanded that cōmaundement whereby wee are commaunded to beleeue in God though in that all be conteined if wee meane that faith of beleuers which woorketh through looue Gal. 5. But he openly expresseth there what he called the holy Commaundement For sith that whereby we are commaunded that departing from the vncleannes of this world wee should liue in chaste conuersation For thus he saith 2. Pet. 2. If hauing gone from the filthines of this world into the knowledge of our Lord Iesu Christe the Sauiour of vs all they being againe wrapped and entangled therein be ouercomed the latter are become to them worse then the firste He saieth not departing from the ignorance of God or departing from the infidelitie of the worlde or suche lyke but from the filthines of the worlde wherein verely is comprised all vncleannes of filthy vices For of these speaking afore he sayeth Banqueting togeather with you and hauing theyr eyes full of adultery and of continuall sinne Therefore also doth hee calle them Drie springes that is to saye springes bycause they had receaued knoweledge of oure Lorde Christe but Drie bicause they liued not accordingely Iudas the Apostle speaking also of suche saith Iudae These be they whiche doo without feare banquet together with you feeding them selues beeing spotted in your Charitable almoese Feastes clowdes without water c. For those whome Peter nameth Banqueters together with you hauing their eies full of adultery those doth Iudas call spotted persons without feare banqueting with you and feeding them selues in your Charitable almoese Feastes For they are mingled with the good in the banquetes of the Sacramentes and in the almoese geeuen to the poore And that whiche Peter calleth a drie spring 2. Pet. 2. Iudae Iac. 2. that doth Iudas name clowdes without water and that dothe Iames terme a deadde faieth The transitorie paine of fyer therefore is not promised to suche as leeue filthilie and wickedly bycause they haue knowen the way of Iustice For the infallible scripture witnesseth Matt. 12. Luk. 11. It had bene better for them not to haue knowen it For oure Lorde also speaking of such saith And the last of that man shall be woorse then the first bycause that not receauing the holy Ghost which should haue dwelt in the house of his cleansed soule he made the vncleane spirit returne thereinto with more company Except perhaps these of whom we now treat be to be accompted better bycause they did not returne to the vnclennes of adultereis from the which they neuer departed neither being purged did againe defile them selues but refused to be purged at all For neither doo they vouchsafe that they may enter into Baptisme with a lightned conscience so much as to cast out by vomit their old vnclennes which after the manner of dogges they may take vppe againe but stubbornly contend to keepe their vndisgested wickednes in their rawe stommake euen amidde the holines of the funte of Baptisme Neither doo they with so much as a feined promise hide the same but belk it forth by impudent profession and auowing thereof Neither doo they goinge foorth of Sodome Gene. 19. looke backe againe like Lothes wife but vtterly disdaine once to go forth of Sodome nay they labour with the iniquities of Sodome to enter into Christ Paule the Apostle saith I which was before a blasphemer 1. Tim. 1. a persecutor and an iniurious personne but I haue gotten mercie bicause in incredulitie and vnbeleefe I did it ignorantly But to these it is Euen so is it likevvise tought in these our daies bie Luther Caluin and the rest of the nevve Religion now saied then chiefly shall ye get mercy if being euen in the faith yee doo wittingly liue ill It is to longe and almost an infinite matter to gather al the testimonies of scriptures wherby it appereth that their case which leade wittingly a lewde and wicked life is not onely not more easy or likely to finde pardon then they which doo it ignorantly but also euen for that cause much more perilous and greeuous Therefore let these suffice The life of a Christian man ought to be aunswerable vnto his Baptisme and standeth not onely in saying but also in doing THE XXVI CHAPTER LET vs therfore diligently take hede with the helpe of our Lorde God that wee make not men lewdly carelesse or secure saying vnto them that if they be baptised in Christ how so euer they liue in the faith they shall come vnto eternal saluation Neither let vs so make Christians as the Iewes made Proselites to whom our Lord saieth woe be vnto you scribes and Pharaseis Matth. 23 See vvhether men become not novve Protestāts as by the Pharisees they became proselites Iohn 3. for ye goe about sea and land to make one proselite and when ye haue made one ye make him double more the child of hel then your selues are But let vs rather holde in both the sounde Doctrine of God our Master and let a Christian mans life be consonant to the holy Baptisme neither let eternal life be promised to any man if either of both want For he that saied Except a man be borne againe of water and the holy Ghost he shall not enter into the kingdom of heauen he saied also Matt. 5. Except your righteousnesse doo abound abooue that of the scribes and Pharisees ye shall not enter into the kingdom of heauen For of them he saieth Matt. 23. Scribes and Pharisees sit in the chaire of Moises doo as they saie but not as they doo For they saie and doo not Their righteousnesse therefore is to saie and not to doo and by thys saying he woulde haue our righteousnesse to be abooue theirs The difference betvvene a Pharisee and a good Christian man in his life that is both to saie and to doo Which if it be not there is no entry for vs into the kingdom of heauen Not that any man ought so to extoll him selfe I will not saie in boasting him selfe to others but not so muche as with him selfe to presume to thinke that he is in this life without sinne Verely if there were not euen among Christians some vices so greeuous that they were to be pounished euen with Excommunication the Apostle would not haue saied Notorious and infamous Crimes 1. Cor. 5. 2. Cor. 12. Assembling your selues together and my Spirite with you geeue suche a man vppe to the Diuel into the destruction of his flesh that his soule maie be safe in the daie of our Lorde Iesu Whervppon he also saieth I feare least I shal be driuen to lament when I come and to mourne for many of those whiche haue sinned before and not done

For if these be in vs Ser. 16. de ver apost then doo we belonge to the predestinate to the called and to the iustified Whiche is also expressed by the woordes of S. Paule where he saith Finis praecepti est charitas 1. Tim. 1. c. The perfyting and ending of the commaundement is charitie that commeth from a cleane harte De doctr Christian lib. 1. c. 40 from a good conscience and an vnfayned faith In which place S. Augustine saith The Apostle putteth in good conscience in steade of hope Wherefore if the commandement be geuen to make man perfect in such perfection as he may haue in this life and the ende and perfecting of the cōmandement lyeth in these three vertues the greatest perfection that man may reache vnto in this life is gotten by faith hope and charitie And our greatest perfection in this life is our Iustification for our glorifying apperteyneth to the life to come That faith excludeth not the working of Sacramentes in our Iustification THE VI. CHAPTER Of the Sacramentes AS faith doth not barre hope and charitie from working our Iustification so doth it not exclude the SaSramentes of the Church instituted by Christ in the newe Testamente Whiche Sacramentes be not only requisite to the iustifying of a sinner but doo worke also in him remissiō of sinne bring and restore him to rightuousnes and geue life euerlasting Baptisme saieth S. Peter 1. Pet. 3. saueth vs. Concerning the Sacramentes of the Altar Christe saieth He that eateth my fleshe Ioan. 6. and drinketh my bloode shall lyue for euer He saieth also of the Sacramente of Penaunce whose sinnes you forgeue Ioan. 20. they be forgeuen them The like may be said of the rest of which S. Augustine maketh this general rule putting a differēce betwene the Sacramentes of the olde and newe Testament Sacrament a noui Testamenti dant salutem August in Psal 73. Sacramēta veteris Testamenti promiserunt Saluatorem The Sacramentes of the newe Testamente geue saluation the Sacramentes of the old Testamente promised a Sauiour S. Bede whom I allege for honours sake both bicause he was a singular lighte of our Country and also bicause he was in all his writinges an exquisite and moste diligent folower of S. Augustine saieth Bed. Hom. in feri 3. Pascha The Apostles were sente Qui cunctis per orbem nationibus c. Who shoulde both preache the woorde of life to all nationes through the worlde and minister the Sacramente of faith by whiche men mighte be saued and atteyne to the ioyes of the heauenly country The reason why so high and excellente a vertue should be in the Sacramentes August in Psal 56. et idem in Psal 103. is bicause they take their force of Christ his Death and Passion Percussum est latus pendētis de lancea profluxerunt Ecclesiae Sacramenta The side of Christ hanging on the Crosse was stryken with a speare and the Sacramentes of the Church came flowing out And as they issued and flowed out of his side so doo they applye and geue vnto vs the benefyte of his bloode and passion Augu. exposit epist ad Roma inchoat Such as vvere christened Were signed vvith the Crosse Illud Sacrificium c. That Sacrifice to witte the whole Sacrifice of our Lorde whiche after a manner is then offred for euerie one at what tyme he is christened and signed if he sinne againe can not be offered S. Augustine saith that the Sacrifice which Christe made for all vppon the Crosse is offred after a sorte for euery one particularly when he is baptized For as he died for al and paide the price and ransome of his bloode sufficiente for all so is his passion auayleable and applyed vnto such as receyue the healthful Sacramentes of his passion Augu. ad arti falsò sibi imposit artic 1 Cuius mors non sic impensa est humano generi His death was not so bestowed vpon man kinde that euen they that neuer shoulde be regenerate or christened should also be partakers of his redemption but in such sorte was it geuen that it whiche was by one onely example and paterne done for al in general should by a special Sacramente be celebrated and done in euery one by him selfe Let no man therefore assure him selfe of his Iustification by faith or other meanes The Sacramēt of penance without the helpe and benefite of the Sacramentes whiche God hath prouided first to applie his death and passiō vnto vs as we haue seene proued and nexte he hath also prouided them to be bandes to bynde and rowle vp our woundes in this life to staye and ease the ruptures and breaches of our soule August in Psal 146. Alligamenta medicinalia c. The Sacramentes vsed here for the tyme by which we haue confort be medicinal bandes of our contrition and rupture Perfecta sanitate detrahentur When our healthe shal be perfect which shal be in heauen they shal be pulled of but we should not atteyne and comme to that were we not rouled and bound vp S. Augustine saith that the Sacramentes for the tyme of this life be our medicines and salues to keepe vs in health and for the life to comme so necessarie that no man should atteine thereunto without them Here some man will say Obiection how should the Sacramentes be so necessarie for our saluation Is it not writen that by faith God purifieth and maketh cleane the hartes of men Act. 15. Ephe. 2. Ioan. 6. Is it not in S. Paule by grace are ye saued through faith Did not Christ him selfe say he that beleueth in me hath life euerlasting With many like sayinges wherein faith is commended without any mention made either of hope charitie or Sacramentes Yeas verely Answere they be all the wordes of God and al trewe but these are not onely the wordes of God nor onely trewe The holy Ghost hath vttered the trewth of God in the Scriptures where and by what wordes it liked that diuine wisedome Al are inspired from God and all to be beleeued alike but not all together nor all in one place And therefore as we beleeue it is vndoubtedly trewe he that beleueth in me Ioan. 6. hath euerlasting life so doo wee likewise beleue it to be trewe If I haue all faith and haue no charitie I am nothing 1. Cor. 13. Rom. 8. Ioan. 3. as trewe doo we thinke that also by hope are we saued and no lesse true Vnlesse a man be borne againe by water and the holy Ghost he shall not enter into the kingdome of heauen As true doo we take that to be Luc. 13. vnlesse ye doo penance ye shall all perish after a like sorte After this manner doth the Scripture somtime speake of faith and attribute Iustification vnto it Note wel making no mention of hope charitie or penance Sometime it seemeth to geue the like preeminence to charitie mentioning

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