the gifts; whence a just man is made of an unjust, an enemy turned to a friend, that he may be an heir according to the hope of eternal life. The causes of this justification are; 1, The final cause, which is the glory of God and of Christ, and life eternal; 2, The efficient cause, a merciful God, who gratuitously cleanses and sanctifies the man, signing and anointing him with the spirit of promise, which is the earnest of our inheritance; 3, The meritorious cause, His most beloved and only-begotten Son, our Lord Jesus Christ, who, when we were enemies, of His great love wherewith He loved us, by His most holy passion on the cross of wood, deserved justification for us, and hath made satisfaction to God the Father for us; 4, The instrumental cause, the sacrament of baptism, which is the sacrament of faith, without which no one ever attained to justification : lastly, the one formal cause, the righteousness of

gratiæ, et donorum; unde homo ex injusto fit justus, et ex inimico amicus, ut sit hæres secundum spem vitæ æternæ. Hujus justificationis causæ sunt, finalis quidem, gloria Dei et Christi, ac vita æterna; efficiens vero, misericors Deus, qui gratuito abluit, et sanctificat, signans, et ungens Spiritu promissionis sancto, qui est pignus hæreditatis nostræ; meritoria autem, dilectissimus unigenitus suus, Dominus noster Jesus Christus, qui, cum essemus inimici, propter nimiam charitatem qua dilexit nos, sua sanctissima passione in ligno crucis nobis justificationem meruit, et pro nobis Deo Patri satisfecit: instrumentalis item, sacramentum baptismi, quod est sacramentum fidei, sine qua nulli umquam contigit justificatio: demum, unica formalis causa

God; not that whereby He Himself is righteous, but that whereby He maketh us so; with which being endued by Him, we are renewed in the spirit of our mind, and not only accounted, but are truly called and are righteous; receiving in ourselves righteousness, according to the measure which the Holy Spirit distributeth to every one, as He will, and according to each man's own disposition and cooperation. For, although no man can be righteous, unless the merits of the passion of our Lord Jesus Christ are communicated to him; this, nevertheless, takes place in this justification of the wicked, while, by the merit of that same holy passion, the love of God is shed abroad by the Holy Spirit in the hearts of those who are justified, and is inherent in them. Whence a man in justification receives together with the remission of sins, through Jesus Christ, in whom he is engrafted, all these things, namely, faith, hope,

est justitia Dei; non qua ipse justus est, sed qua nos justos facit; qua videlicet ab eo donati, renovamur spiritu mentis nostræ, et non modo reputamur, sed vere justi nominamur, et sumus; justitiam in nobis recipientes, unusquisque suam secundam mensuram, quam Spiritus Sanctus partitur singulis, prout vult, et secundum propriam cujusque dispositionem, et cooperationem. Quamquam enim nemo possit esse justus, nisi cui merita passionis Domini nostri Jesu Christi communicantur; id tamen in hac impii justificatione fit, dum ejusdem sanctissimæ passionis merito per Spiritum Sanctum charitas Dei diffunditur in cordibus eorum, qui justificantur, atque ipsis inhæret. Unde in ipsa justificatione cum remissione peccatorum hæc omnia simul infusa accipit homo per Jesum Christum, cui inseritur, fidem, spem, et charitatem. Nam

and charity. For faith, unless hope and charity be added to it, neither unites a man perfectly with Christ, nor makes him a living member of His body. Wherefore it is most truly said, that "faith without works is dead," and of no avail; and that "In Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but faith, which worketh by love." This faith the catechumens beg of the Church, before baptism, (according to apostolic tradition,) when they ask for the faith which conferreth eternal life : but faith, without hope and charity, cannot confer this; therefore they immediately hear the word of Christ, "If thou wouldest enter into eternal life, keep the commandments." They then, receiving true and Christian righteousness, immediately that they are born again, are commanded to keep it pure and undefiled, as that first garment wherewith they have been enriched by Christ, in lieu of that which Adam by his disobedience lost for himself and us;

fides, nisi ad eam spes accedat, et charitas, neque unit perfecte cum Christo, neque corporis ejus vivum membrum efficit: qua ratione verissime dicitur, "fidem sine operibus mortuam, et otiosam esse :" et, "In Christo Jesu neque circumcisionem aliquid valere, neque præputium, sed fidem, quæ per charitatem operatur." Hanc fidem ante baptismi sacramentum ex apostolorum traditione catechumeni ab Ecclesia petunt, cum petunt fidem, vitam æternam præstantem quam sine spe et charitate fides præstare non potest; unde et statim verbum Christi audiunt, “Si vis ad vitam ingredi, serva mandata." Itaque veram et Christianam justitiam accipientes, eam ceu primam stolam pro illa, quam Adam sua inobedientia sibi et nobis perdidit, per Christum Jesum illis donatam,

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