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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

right and constant hope in God that nothing perteining to saluatiō can be auaileable to him that wanteth it Aug. Enchi cap. 8. No true charitie can be without it No faith can iustifie but by the helpe and direction of it A good mans faith is the substance of things that are to be hoped Hebr. 11. Take awaie hope then from faith and faith must nedes fainte and quaile The thing that kepte the Fathers of whome S. Paule speaketh so faithfull to God was that they had a strong hope and trust to enioye his promises And that which was said of Moyses may be truely said of them al Hebr. 11. Aspiciciebat ad remunerationem They looked to the rewarde which can not be without hope The Diuelles beleue and tremble Aug. Enchi cap. 8. but as S. Augustine saith they neither hope nor loue In like manner euil Christians may beleue and yet remaine stil vngodly and voide of iustice bicause they want hope and loue I haue proued before that faith without charitie iustifieth no man Propter quod Apostolus Paulus Aug. ibid. For which cause the Apostle Paule commendeth the faith which hath her woorking through charitie Quae vtique sine spe esse non potest Which can in no wise be without hope For sith a man may beleeue that whiche he hopeth not for what auaileth him to beleeue 1. Timo. 2. that Christe is the Sauiour of all men vnlesse he hope also to be partaker of that saluation Or howe shoulde he be moued to loue him for the benefite of our redemption if he trust not to enioy it And therefore saith S. Augustine Nec amor sine spe Euch. c. 8 nec sine amore spes nec vtrumque sine fide Neither is there loue without hope nor hope without loue nor both without faith And so doth faith woorke our Iustification through hope and loue So is it true that fides spes August epist 121. charitas ad Deum ducunt faith hope and charitie leade vs to God to whom we are assured not to come if either of the three want in vs. And therefore as it is saied Ephes 2. Rom. 8. by grace are ye saued through faith So is it also said Spe salui facti sumus By hope are we saued Hope ioyning with faith and charity ingēdreth an affiance in God and maketh a strong hoping faith vnto whiche affiance euerlasting life is promised Qui habet fiduciam mei haeredit abit terram Esai 57. possidebit montem sanctum meum He that hath affiance in me shall inherite the earth and possesse my holie Hill. So dothe S. Paule call hope the safe and sure anker of the sowle Heb. 6. Whervnto as many as flee for refuge haue a most strong comforte For as the ancor staieth the shippe so doth hope the sowle faith would be weake and charitie colde if hope mainteined and staied them not S. Paule saieth to the Colossians Coloss 1. Gratias agimus Deo Patri We geue thankes to God and the Father of our Lorde Iesus Christe euer praying for you For that we heare of your faith in Christe Iesu and of the loue you beare towarde all the holie Propter spem quae reposita est vobis in coelis For the hopes sake that is laid vppe for you in heauen He maketh the ende of our hope the marke wherevnto both faith and charitie haue their respecte And if the Philosophers sayinges be true that the ende is it whiche is last done Hope by some reason is the principall vvorker in our Iustification and first in our intente a man may reason vppon this place that in the acte of our Iustification Hope dothe not onely worke but hath the chiefe place and principal woorking Bicause his obiecte is the ende wherevnto faith and charitie referre all their dooinges and consequently the cause that moueth faith to beleeue and charitie to loue without the direction of hope faith and loue may be fruitlesse A man may haue faith and doe good woorkes August in Praefat. Psal 31. and yet lacking a right hope he shall not be a good man For saith S. Augustine Quid si de ijs omnibus bonis operibus c. What if by all these good woorkes either thou hope for that is to be hoped but not at his hande of whom it shoulde be hoped or hope after that is not to be hoped though it be at his hande of whome euerlasting life is to be hoped To put an Example For thy good workes thou hopest to get thy selfe a worldly felicitie Thou arte a wicked man. And therfore he saith in the same place Corrige fidem dirige fidem Correcte thy faith directe thy faith And what is the direction of faith but to referre and applye it to life euerlasting which we ought to hope and trust for in al our doinges If faith then can not iustifie vnlesse it be rightly directed and direction of faith is hope howe shoulde faithe iustifie without hope Ser. 16. de ver apost Adde ergo fidei spem Therefore put hope to faith saieth S. Augustine And what hope is there without some good conscience put charitie then also to hope These three ioyntly together beginne to woorke our iustice These three increase our iustice These three bring vs to the rewarde and perfection of iustice faith hope and charitie leade vs to God fide spe charitate colendus est Deus By faith hope and charitie God muste be serued Et nos fide spe Aug. epistol 121. charitate cum capite nostro sumus in coelo By faith hope and charitie we be in heauen with Christe our heade Ench. ca. 2 6. August in Psalm 26 enarr 2. let vs make no diuorce betwene these vertues whome God hath so ioyned to worke our iustice and saluation But as we be assured that without hope the acte of our Iustification is not wroughte so it behoueth vs to vnderstande howe hope muste be nurisshed and mainteyned The lesson is shorte but of greate proffite vttered by him that had good experience thereof August in praefation Psalm 31. Cupiditas refrenetur charitas excitetur Lette luste be brydeled lette charitie be stirred vp The very charitie of a man that worketh well geueth him the hope of a good conscience For good conscience is it that beareth hope As an yll conscience is all in dispayre so the good conscience is all in hope We see then that it is charitie and godly life which fostereth and mainteyneth hope And as without hope faithe suffiseth not for whiche cause it is saied by S. Augustyne Putte hope vnto faith Augu. ser 16. de ver Apost so hope without charitie wil not be had For what hope is there without some good conscience Put charitie then to hope also Thus is faith directed and stayed by hope hope mainteyned by charitie and a man made acceptable to God by all three

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

Faith to witte the faith of God towarde man in keeping his promise and the faith of man towarde God in beleeuing his worde and seing also that of Gods faith there is no question nor doubt it foloweth that when so euer mention is made in the Scripture of mans faith alone and in his owne kinde that faith is vnderstanded whereby man is faithful vnto God Chrysost hom 31. in Gen. that is as S. Chrysostome saith Wherby man geueth credite vnto his saiyngs and wordes For expounding these wordes Credidit Abraham Deo Abraham beleued God he saith Credidit dictis Dei He gaue credite to Gods wordes and sayinges In this sense S. Augustine saith August de verb. Apostol s●m 16. De spiri lite cap. 31. Ad fidem quid pertinet Credere What appertaineth to faith To beleue And bicause a man might aske also what it is to beleeue to put that out of doubt he saith in an other place Quid est enim credere nisi consentire verum esse quod dicitur What is it els to beleeue but to consent that the thing which is saide is true By this rule as many in al ages as haue beleued the Gospel after the right and true vnderstanding of the Catholique Churche keeping themselues within the same Churche Vincent Lyrinen aduers haeres haue ben called faithful and Catholiques Ille est verus Germanus Catholicus qui veritatem Dei qui Ecclesiam qui Christi corpus diligit c. He is a true and right Catholike saith Vincentius Lyrinensis that loueth the truth of God that loueth the Church that loueth the body of Christ Who is a true Catholique that estemeth nothing more then Gods religion and the Catholike faith no not the authoritie and loue of any man father husband or whatsoeuer not wit eloquence nor philosophie not welthe riches or honour but despising al these things and remayning fast and stable in faith what soeuer he shall knowe that the Catholique Church hath holden from auncient time vniuersally doth determine to holde and beleeue only that Such then are faithful and Catholikes that beleeue the Catholike and auncient faith vniuersally receyued as Vincentius saieth that beleue God and geue credite to his words as S. Augustine and S. Chrysostome say And if they be also of life good and vertuouse then be they called boni Catholici August in Praefatio Psal 31. Ser. 31. de verb. Apost good Catholikes if they be of yl conuersation they be called fideles iniqui vniuste faithful mali Catholici yll Catholiques faithful and Catholikes bicause they haue faith yll bicause their life is vngodly if they forsake the faith as Iulianus did they be called Apostates But as long as they keepe the Catholike faith of Christes Churche Note thoughe their lyfe be wicked and they damnable yet be they not called infideles but faithful and beleeuers And sith no man can be called faithfull but he that hath faith and it is faith to beleeue and to beleeue is but to assente vnto trewth by this it is proued that the propertie of faith in his owne kinde is to beleue the Gospel and to assente vnto the trewth of God. S. Augustine saith Euchiri cap. 6. 7. 9.117 Faith in his ovvne nature August in Praefatio Psal 32. A man doth learne by the Crede what is to be beleeued by the Pater noster what is to be hoped and by the commaundementes what is to be loued And albeit faith and charitie must be both in a good man yet as he saieth Quod credit fidei est quod operatur charitatis est it is the property of faith that a man beleueth and of charitie that he worketh Faith in his owne kinde may be alone and parted from charitie and hope Iacob 2. Enchirid. cap. 8. Ser. 4. de Collect. For not onely euil men but euen Diuels doo beleue and tremble but as S. Augustine saith They neither hope nor loue And Leo saith Multis quibus auferre non potuit fidem sustulit charitatem From many hath the Diuell taken awaye Charitie from whome he could not take awaye Faith. In this sorte doth the Scripture many tymes speake of faith as it is in it selfe and in his owne nature Heb. 11. saying Fides est substantiarerum sperandarum Prima in cap. 11. ad Heb. Faith is the substance of thinges that are to be hoped for It is called the substance of them saieth Primasius bicause vnto such thinges as be taught by the worde of God though they be not sene yet faith geueth a being in our soule assenting vnto them and beleeuing them as well to be true as though they were seene with our bodily eyes In the same place it is saied By faith we vnderstande that the worlde was sette in order by the woorde of God. And this is faith in his owne kinde that is to say a beleeuing and assenting vnto truth Somtime the Scripture speaketh of faith as it is accompanied and ioyned with other vertues and geeueth vnto faith the properties of such vertues as are ioyned with it So is it said Heb. 11. that by faith Abel offered Sacrifice Noe feared God Abraham obeyed Moyses suffred affliction not that these are the properties of faith in his owne nature Faith ioyned vvith other but bicause the Fathers beside faith had these vertues also Abell the vertue of religion Noe the feare of God Abraham obedience Moyses patience So it is likewise said of charitie Omnia suffert oīa credit oīa sperat She suffreth al things beleueth al things hopeth al things And yet saith S. Austine truly In Prafa Psal 31. Quod credit fidei est It cometh of faith that a man beleueth And likewise of patience that he suffereth and of charitie that he loueth and worketh wel Trewe it is that none of these vertues alone and by it selfe maketh a good man. For it is a rule in Philosophie that vertues be linked together And yet as trewe it is that euery vertue hath her owne natural property wherby she worketh somwhat in a good man So faith beleueth hope trusteth charitie loueth prudence chooseth fortitude beareth temperance refraineth whose properties ioined together with other like make vppe an absolute and perfecte goodnes But bicause both faith and also the Scriptures were giuen to men Ioan. 5. to thintente they should haue life euerlasting by them knowing and doing the wil of God S. Paule commendeth specially the faith that doth not only reste in opinion and beleuing of truthe but that is actiue and working through charitie toward that ende saiyng In Christe Iesu neither circumcision Gala. 5. nor to be without circumcision auaileth ought but faith that worketh through charitie declaring thereby Leo ser 7. de Epipha A notable Rule De fide oper c. 14 De spiri lit ca. 32. Epistola 105. Enchir. cap. 8. De Gra. et lib. arbi cap. 7. that faith of it selfe

3. And so muche the iuster the more iustice he doth By the same rule Leo speaking of almose saieth Leo. ser 3. de ieiun mensis 7. Leo ser 8. de ieiu men 10. Iacob 2. Gen. 22. Hoc pio impendatur operi c. Let that be bestowed vpon godlie woorke that can iustifie the harte and wasshe the conscience And in an other place Goddes will is saieth he to iustifie the poore by patiente suffring of labour and trauaile and the riche by the woorke of charitie Abraham was iustified by woorkes offering vp his sonne by woorkes I say of obedience bicause he obeyed the voice and commaundement of God. The Scripture saith of Moyses In fide lenitate ipsius sanctum fecit illum God made him holy by faith and mildenes S. Bernarde saith as much of humilitie Bernard ser 1. in die natal Sectamini illam quae sola potest saluare animas vestras folow her which alone is able to saue your soules Finally Leo ser 6 de Quadrages al good workes done in faith bring with them a Iustification Quia hac quaeper se sunt vilia fides efficit pretiosa quae ab infidelibus ministrantur etsi fuerint sumptu magna omni tamen iustificatione sunt vacua faith maketh those thinges pretiouse which of them selues be litle worth And such as are done by infideles though in coste they be great yet be they voide of al Iustification If the workes of infideles be voide of Iustification bicause they be done without faith then Christian mennes woorkes done in faith may iustifie By these places of the Scripture and aunciēt Fathers it is proued that good works done in faith iustifie the doers And bicause no man can doo such workes vnlesse he be him selfe a good man Sequuntur enim iustificatum Aug de fide ope ca. 14. nō pracedunt iustificandum for they follow him that is made iust they go not before him that is to be iustified we must cōfesse that beside the Iustification of the wicked whereby a synner of vngodly is made righteouse ●om 4. there is an other degree of iustice which both the Scripture and Fathers as I haue shewed call Iustification that is an increase of iustice whereby a iuste man is made iuster Whiche to make the thing more playne The secōd Iustification I cal the seconde kynde or degree of Iustification bicause it commeth after the Iustification of a sinner whiche is the firste degree of iustice And this kinde of Iustification whiche is an increase of iustice Lib. 2. cōtra ●ulta supra ca. Oecom in c. 2. Iaco. is obteyned and gotten by godly life by fighting with vice saieth S. Augustine by workes of faith without the whiche after baptisme faith auayleth not but maketh vs also gyltie of greater sinne receyuing the talente and bringing no gayne of it By this meane it is truely said that a wicked man is iustified that is reconciled to God by grace through faith hope charitie penaunce and the Sacramente of Baptisme without anye woorkes of merite goyng before And truely is it saied also that suche as be already iuste may be yet iustified that is increased in iustice by good workes So is it true that faith without workes iustifieth and true also that a man is iustified by workes and not by faith onely the one being meant of man not yet baptised the other of suche as are baptised or christened And further woorkes of faith doo not onely increase a good mannes iustice in this life but also procure vnto the dooers life euerlasting Rom. 6. Whiche S. Paule calleth our ende And S. Augustine the perfiting of iustice Ser. 61. de ver De. et ep 106. saying Complebitur spes nostra our hope shal be fully accomplished in the laste resurrection of the deade and when our hope shal be fulfilled then shal our Iustification be fully accomplisshed And bicause our iustice be it neuer so well begonne and continued here yet before that time is neuer perfect and without that ende auaileth not I call that with S. Augustine the perfiting of our Iustification or the thirde degree and ende of our iustice To the which the Scriptures plainely declare that we must comme by workes of faith Rom. 2. Psal 61. Reddet vnicuique secundùm opera eius God shall render vnto euery man according to his workes What thinges a man soweth Gala. 6. the same shall he reape for he that soweth in flesh of flesh shall reape corruption But he that soweth in spirite of spirite shall reape euerlasting life Our sowing is our workes of which if they be ill we shall reape damnation if they be good we shall receiue life eternall And bicause it is said in sundrie places of the Scripture 2. Tim. 4. Epist 105. lib de gra libe arbi ca. 8. 9. that God will render life euerlasting to good workes and that as a iuste iudge we gather with S. Augustine that life euerlasting is the rewarde of good workes whereof I shall haue occasion to say more when I come to speake of that matter Lib. 2 cap. 13. In the meane time we see that as a man is called to the state of iustice by faith without workes which is Iustification so can he neither be increaced nor perfited in iustice but by faith and good workes which is also called Where is then faith alone Iustification So can he neither comme to the beginning but by faith hope and charitie as hath ben shewed neither to the middle nor th' ende but by faith and good workes ioined together And this difference marked and rightely applied doth not only geue light to sundrie Scriptures seeming otherwise darcke but also taketh away the difference imagined In the 10. chap. of the 2. booke to be betwene S. Paule and S. Iames S. Peter and S. Iohn concerning the doctrine of Iustification whereof I shall speake more largely in an other place VVhat good workes be and howe they be called ours THE XIII CHAPTER Three kindes of vvorkes in Scripture THE greate commendation and price which the Scripture geueth to good workes moueth me briefly to declare what workes they are that we call good where with God is so highly pleased We finde in the Scriptures three kindes of workes named Gala. 5. whereof some are called workes of the flesh other the workes of the lawe Ioan. 6. Gala. 5. The third kinde the workes of God and the fruites of the holy Ghost The workes of the flesh are fornication vncleanes vnchast life and other like the doers whereof shall not enioie the kingdome of God. Gala. 5. The workes of the lawe be such as a man doth by him selfe presuming of his owne power and strength without the helpe of God Aug. ser 15. de ver Apost Philip. 3. by commandement of the lawe for feare of punishement and not for loue of iustice Of which S. Paule

perfecto magistro reuelatam fideliter custodimus vt ab incontemptibili dispensatore mandatam We alone be the innocente lyuers what maruayle if it muste needes be so In deede it muste of force be so We that haue learned of God innocencie and good life bothe knowe it perfectely bycause it is reueled by a perfyte Maister and we keepe it faithfully bicause it is commaunded by an officer that maye not be despised Take this lesson Christian Reader learne of Christ for thy Iustification not onely to beleeue but also to lyue godly and vertuously whiche lesson as thou seeste they kepte whom thou canst not but commende and so shalte thou be like them whome thou doeste rightely commende Thou knowest by that which hath benne saied before in the twelth chaptre of this second Booke what a false and dissolute doctrine concerning Iustification is able to doo When Simon Magus Carpocrates and Valentinus had taught that menne might be saued by grace fayth and knowledge without good woorkes they re scholers gaue them selues to luste and licentiouse lyfe To auoyd that mischiefe beleue assuredly this godly and learned saying Non dormiētibus prouenit regnum coelorum Leo. ser 2. in Epipha ser 5. ibid. sed in mandatis Dei laborantibus atque vigilantibus vt si dona illius irrita nō fecerimus per ea quae dedit mereamur accipere quod promisit The kingdome of heauen commeth not to sleapers but to such as labour in Gods commandementes and watche to th' ende that if we make not his giftes ydle and voide by such thinges as he hath geuen we may deserue to receiue that which he hath promised The right and assured way to come to this fruite of Iustification Miche 6. is to followe the counsel of the Prophete To do iustice to loue mercie to walke carefully in Gods sight Circūspiciat se omnis anima Christiana Leo. ser 1. de Qua. drag Let euery Christiā soule saith S. Leo looke about it selfe and by straite examination discusse the inwarde thoughtes of her harte let it see that no debate cleaue there that no couetousnes settle let chastitie driue away incontinencie let the light of truth driue away the darckenesse of lying c. Let pride asswage let humilitie be taken in let anger amende let vengeance cease and wronges be forgotten Aug. Ser. 15. de ver Apost The like counsel geueth S. Augustine Proficite fratres mei c. Increase my bretherne serche your selues euer without guyle and flattery Especially folow one shorte rule which he maketh for euery man Augustin Tract 6. in epistol Ioan. saying Interroga cor tuum si est ibi dilectio fratris Examine thy harte whether the loue of thy brother be there Si inueneris te habere charitatem habes spiritū Dei. If thou finde that thou haste charitie thou haste the spirite of God And then if his spirite that raysed Iesus from the deade dwell in you Rom 8. he that raysed Iesus from the deade will also geue life to your mortall bodies And thus do we see that the way to examine and trie our selues and thereby to iudge of our Iustification is not only to serche whether we haue faith but also whether we loue 2. Cor. 7. and liue godly Perficientes sanctificationem in timore Dei. Doing holinesse in the feare of God. The Conclusion and ende of the VVoorke THVS haue I nowe by Gods helpe finished the second parte of this Treatie wherein mine intente hath ben to aduertise the Christian Reader See the Preface how to eschewe the second great or rather most dangerouse fal on the lefte hande whiche S. Augustine willeth all that teache or speake of Iustification to beware of Aug. in praefat Psal 31. The perill is for men to presume only of Goddes mercie dooing nothing them selues towarde their owne saluation whiche opinion he saieth if any man folowe leadeth him vndoubtedly to euerlasting ruine of sowle and bodie And bicause the onely or readiest meane to leade a man to that fall is to thinke that faith alone may suffise to iustifie and saue vs I haue at good length prooued that faith alone is not inough to bring a sinner from sinnefull estate to Gods fauour nor of wicked to make him righteouse without the woorking and helpe of hope charitie penance and the Sacramentes of Christ wherein I haue ben the longer bicause this opinion is lately crepte into the worlde and nowe spred farre and wide For albeit in times past some thought they might be saued without good woorkes yet did they not saie they might be saued without the Sacramentes De fide oper c. 27 As by this booke of S. Augustine thou maiest see And so all be it they waded deepe inough to drowne them selues yet wente they not so farre into the bottomelesse goulfe as sundrie haue done in this our age who saie that nothing woorketh in the acte of our Iustification but onely faith And therevppon haue brought in this proposition and made it a common speache emong them selues and theirs Faith alone iustifieth excluding therby from the acte of our Iustification not onely hope charitie and penance but also the very Sacramentes For if faith alone iustifie a sinner and make him of wicked rightuouse then is there none of these requisite or necessary for that effecte whiche neuer anie aunciente man learned that I haue seene didde maineteine I haue further declared that faith alone can continue no man in the state of grace muche lesse increase him in iustice and least of all bring him to the ende and perfectiō of iustice in life euerlasting without the helpe of good woorkes And so is the opinion of Iustification by onely faith in trueth and deede disprooued and founde vntrue in no sense maintenable as they take it I saie as they take it For although certaine aunciente Fathers sometime vsed these woordes Faith alone iustifieth yet doe they not meane thereby as these doe to exclude any of the vertues afore named or Sacramentes as I haue plainely shewed In the .18 Chapt. of this secōd booke I haue according to my promise in this whole Treatie affirmed nothing of my selfe that whiche I haue saied I haue prooued by euidente Scriptures folowing euery where the interpretation of suche as God hath placed in his Churche Ephes 4. to be Pastours and Doctours to the perfiting of the holie and to the building vp of Christes body which is his Churche The labour hath ben bestowed to the ende that the godly man whiche is the Christian man might be perfite and sownde 2. Timo. 3. readie and instructed to all good woorkes Whiche God graunte thee and mee with thee good Reader Once the beste exhortation and righte encouragemente to doe good workes See the .23 chapter is truely to thinke and beleeue that no man hauing time and opportunitie to doe them shal be saued without them Thus endeth the Seconde Booke of this