good conscience, and in unfeigned faith." In these words, by a "good conscience," we understand with St. Augustine, in his Preface to the xxxi. Psalm, the virtue of hope, which is one of the three theological virtues. Hope is called a "good conscience," because it springs from a good conscience, just the same as despair arises from an evil conscience; hence St. John saith: " Dearly beloved, if our heart do not reprehend us, we have confidence towards God." (I Epist. iii. 21.)
There are, therefore, three virtues, in which the perfection of the Christian law consists; charity from a pure heart, hope from a good conscience, and faith unfeigned. But as charity is first in the order of perfection, so in the order of gene ration, faith cometh first, according to the words of the apostle: " Now there remain, faith, hope, charity, these three; but the greater of these is charity."
Let us begin with faith, which is the first of all the virtues that exists in the heart of a justified man. Not without reason, doth the apostle add " unfeigned" to faith. For faith begins justification, provided it be true and sincere, not false or feigned. The faith of heretics does not begin justification, because it is not true, but false; the faith of bad Catholics does not begin justification, because it is not sincere, but feigned. It is said to be feigned in two ways: when either we do not really believe,
