that they may bring it before the tribunal of our Lord Jesus Christ, and may have eternal life.

candidam, et immaculatam jubentur statim renati conservare; ut eam perferant ante tribunal Domini nostri Jesu Christi, et habeant vitam æternam.

CHAPTER VIII.-How it may be understood that the Wicked is justified by Faith, and gratuitously.

But whenever the Apostle says that a man is justified by faith, and gratuitously, those words are to be understood in the sense which the constant consent of the Catholic Church has retained and expressed; namely, that we are said to be justified by faith, because faith is the beginning of human salvation, the foundation, and root of all justification, without which it is impossible to please God, and attain to the fellowship of His sons: and we are said to be justified gratuitously, because none of the

Caput VIII. Quomodo intelligatur Impium per Fidem, et gratis justificari.

Cum vero Apostolus dicit, justificari hominem per fidem, et gratis, ea verba in eo sensu intelligenda sunt, quem perpetuus Ecclesiæ Catholicæ consensus tenuit et expressit; ut scilicet per fidem ideo justificari dicamur, quia fides est humanæ salutis initium, fundamentum, et radix omnis justificationis, sine qua impossibile est placere Deo, et ad filiorum ejus consortium pervenire gratis autem justificari ideo dicamur, quia nihil eorum,

things which precede justification, neither faith nor works, deserve the grace of justification: for, if it be by grace, then it is no more of works; otherwise, as the same Apostle says, grace is no more grace.

quæ justificationem præcedunt, sive fides sive opera, ipsam justificationis gratiam promeretur: si enim gratia est, jam non ex operibus; alioquin, ut idem Apostolus inquit, gratia jam non est gratia.

CHAPTER IX.- Against the vain Confidence of the Heretics.

But although it is necessary to believe that sins neither are nor ever were remitted, except gratuitously, by the divine mercy for the sake of Christ, it must not be said that they are or have been remitted to any one who boasts of his assurance and certainty of the remission of his sins, and rests in that alone since among heretics and schismatics it may and in our own day does happen, that this vain confidence, remote from all piety, is preached with great contention against the Catholic Church.

Caput IX.-Contra inanem Hæreticorum fiduciam.

Quamvis autem necessarium sit credere, neque remitti, neque remissa unquam fuisse peccata, nisi gratis divina misericordia propter Christum, nemini tamen fiduciam, et certitudinem remissionis peccatorum suorum jactanti, et in ea sola quiescenti, peccata dimitti, vel dimissa esse dicendum est: cum apud hæreticos et schismaticos possit esse, imo nostra tempestate sit, et magna contra Ecclesiam Catholicam contentione prædicetur vana hæc, et ab omni pietate remota fiducia. Sed neque illud asse

Nor may it be asserted that they who are truly justified, ought to determine for themselves without any hesitation, that they are so, and that no one is absolved and justified from sin unless he believe for certain that he is absolved and justified; and that absolution and justification are accomplished by this faith alone; as if any one who does not believe this must needs doubt concerning the promises of God, and the efficacy of the death and resurrection of Christ: for, as no religious person ought to doubt of the mercy of God, and the merits of Christ, and the virtue and efficacy of the sacraments, so every person who considers himself, and his own infirmity and indisposition, may be in fear and dread concerning his own grace; since no iman can know that he has attained the grace of God, with that assurance of faith, which is incapable of error.

rendum est, oportere eos, qui vere justificati sunt, absque ulla omnino dubitatione apud semet-ipsos statuere se esse justificatos, neminemque a peccatis absolvi, ac justificari, nisi eum, qui certo credat se absolutum, et justificatum esse; atque hac sola fide absolutionem, et justificationem perfici; quasi qui hoc non credit, de Dei promissis, deque mortis et resurrectionis Christi efficacia dubitet nam, sicut nemo pius de Dei misericordia, de Christi merito, deque sacramentorum virtute, et efficacia dubitare debet, sic quilibet, dum se ipsum suamque propriam infirmitatem et indispositionem respicit, de sua gratia formidare et timere potest; cum nullus scire valeat certitudine fidei, cui non potest subesse falsum, se gratiam Dei esse consecutum.

CHAPTER X. Of the Increase of received Justification.

Thus, then, being justified, and made the friends and servants of God, and going from one virtue to another, they are renewed, as the Apostle speaks, day by day, that is, by mortifying their fleshly members, and exhibiting them as instruments of righteousness unto holiness, by the keeping the commands of God and of the Church; faith cooperating with their good works, they increase in that righteousness which is acceptable by the grace of Christ, and are more justified: as it is written, "He that is righteous let him be righteous still," and, again, "Fear not until death to be justified;" and, again, "Ye see that a man is justified by works and not by faith only." The holy Church seeks this in

Caput X.-De acceptæ Justificationis Incremento.

Sic ergo justificati, et amici Dei, ac domestici facti, euntes de virtute in virtutem, renovantur, ut Apostolus inquit, de die in diem, hoc est, mortificando membra carnis suæ, et exhibendo ea arma justitiæ in sanctificationem; per observationem mandatorum Dei, et Ecclesiæ, in ipsa justitia, per Christi gratiam accepta, cooperante fide bonis operibus, crescunt, atque magis justificantur: sicut scriptum est, "Qui justus est, justificetur adhuc," et iterum, "Ne verearis usque ad mortem justificari ;" et rursus, "Videtis, quoniam ex operibus justificatur homo, et non ex fide tantum." Hoc vero justitiæ incrementum petit sancta Ecclesia,

crease of righteousness, when it prays, "Give unto us, O Lord, the increase of faith, hope, and charity."

cum orat, "Da nobis Domine fidei, spei, et caritatis augmen

tum."

CHAPTER XI. Of the keeping the Commandments, and of the necessity and possibility of it.

But no man, however much justified, ought to think himself freed from keeping the commandments: nor ought that rash sentence to be used, which the Fathers condemned with anathema, namely, that the commandments of God are impossible to be observed by a justified person; for God does not enjoin impossibilities, but by enjoining He admonishes you both to do what you can, and to pray for that you cannot, and helps you that you may be able: be able: "Whose commandments are not grievous;" whose "yoke is easy, and His burthen

Caput XI.-De observatione Mandatorum, deque illius necessitate et possibilitate.

Nemo autem, quantumvis justificatus, liberum se esse ab observatione mandatorum putare debet; nemo temeraria illa, et a Patribus sub anathemate prohibita voce uti; Dei præcepta homini justificato ad observandum esse impossibilia: nam Deus impossibilia non jubet, sed jubendo monet, et facere quod possis, et petere quod non possis; et adjuvat, ut possis. "Cujus mandata gravia non sunt ;" cujus "jugum suave est, et onus leve."

Qui