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 man 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 Justifi

cation.

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 accepta Justificationis Ineremento.

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: "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

light." For they who are the sons of God, love Christ; and they who love Him, as He Himself testifies, keep His words; which thing they are able to accomplish with divine help. For, although in this mortal life, men, however holy and just, fall occasionally into light and daily offences, which are called venial, they do not on that account cease to be righteous; for the saying of the just is both humble and true, "Forgive us our debts." Whence it happens, that the righteous ought to think themselves so much the more bound to walk in the way of righteousness, by how much being made free from sin and become the servants of God, they are able to advance in their sober, and righteous, and godly life, through Jesus Christ, by whom they have had access to that grace. For God does not desert those that are justified by His grace, unless He be first deserted by them. Therefore no man ought to flatter himself

enim sunt filii Dei, Christum diligunt ; qui autem diligunt eum, ut ipsemet testatur, servant sermones ejus; quod utique cum divino auxilio præstare possunt. Licet enim in hac mortali vita, quantumvis sancti et justi, in levia saltem, et quotidiana, quæ etiam venalia dicuntur, peccata quandoque cadant, non propterea desinunt esse justi; nam justorum illa vox est, et humilis, et verax : "Dimitte nobis debita nostra." Quo fit, ut justi ipsi eo magis se obligatos ad ambulandum in via justitiæ sentire debeant, quo liberati jam a peccato, servi autem facti Deo, sobrie, juste, et pie viventes, proficere possunt per Christum Jesum, per quem accessum habuerunt in gratiam istam. Deus namque sua gratia semel justificatos non deserit, nisi ab eis prius deseratur. Itaque nemo

For

by faith alone, imagining that he is made heir by faith alone, and will obtain the inheritance, though he suffer not with Christ, that He may be also glorified together: for, as the Apostle speaks, even Christ Himself, "though He were a Son, yet learned He obedience by the things which He suffered, and being made perfect, He became the author of eternal salvation to all them that obey Him." which cause the Apostle himself warneth them that are justified, "Know ye not, that they which run in the race run all, but one receiveth the prize? so run that ye may attain." "I, therefore, so run, not as uncertainly, so fight I, not as one that beateth the air, but I keep under my body, and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a castaway." Likewise the prince of the apostles, Peter, "Give diligence that by good works, ye make your calling

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sibi in sola fide blandiri debet, putans fide sola se hæredem esse constitutum, hæreditatemque consecuturum, etiam si Christo non compatiatur, ut et conglorificetur: nam et Christus ipse, ut inquit Apostolus, cum esset Filius Dei, didicit ex iis, quæ passus est, obedientiam; et consummatus, factus est omnibus obtemperantibus sibi causa salutis æternæ." Propterea Apostolus ipse monet justificatos, dicens: "Nescitis quod ii, qui in stadio currunt, omnes quidem currunt, sed unus accipit bravium? sic currite, ut comprehendatis." "Ego igitur sic curro, non quasi in incertum : sic pugno, non quasi aërem verberans, sed castigo corpus meum, et in servitutem redigo, ne forte, cum aliis prædicaverim, ipse reprobus efficiar." Item princeps apostolorum Petrus," satagite, ut per bona opera certam vestram vocationem, et electionem fa