can not worke our Iustification without charitie and other vertues howe is it then saied that the iustice of God commeth through faith of Iesus Christ into al and vppon al that beleue in him And in an other place By Faith God iustifieth the gentile What is meant by these wordes of Christ He that beleueth in me hath life euerlasting Thy Faith hath saued thee with many other like Wherevnto I answere There be two causes why it is saied through faith Tvvo Causes vvhy faith is saied to iustifie and by faith we are iustified To beginne with the first Faith is the beginning of iustice the roote of good workes the foundation wherevppon godly life is builded Aug. de praedesti Sanct. c. 7. Ex fide aūt ideo dicit iustificari hominem For this cause S. Paule saith a man is iustified by Faith not by workes for that Faith is first geuen whereby other which properly are called good workes by the whiche men liue iustely maie be obteined Without the direction of Faith no man can liue well nor doo good workes Aug. de fide operib cap. 7. Nisi praecedat fides vita bona sequi non poterit c. vnlesse Faith goo before good life can not folowe for what so euer a man shall doo with shewe of well doing excepte it be done for pietie and duties sake towarde God Cyril in Ioan. li. 4. cap. 9. 1. Cor. 3. Augu. de fide operib c. 16 it can not be called righteouse nor good Ianua via in vitam fides est Faithe is the gate and waie to entre into life Faith is the foundation whereuppon the whole building of a Christian and godlie life is laide Si autem Christus proculdubio fides Christi c. If Christe be the foundation vndoubtedly the Faith in Christ is the foundation for by Faith Christ dwelleth in our hartes For that cause the Bishoppes assembled at Magunce to reforme the state of the Churche and to directe the people to a Christian and godly life Concil Magun cap. 1. Rom. 5. Ephes 3. saide Initium actionis nostrae de fide esse decreuimus c. We haue determined that the beginning of our doing is of Faith whiche is the foundation of all good for without Faith we can not please God. By Faith it is that we haue accesse to Christ Faith is a meane to obteine and gette our Iustification Aug. de Spiri et Lit. ca. 29 Iustificatio autem ex fide impetratur c. Iustification is obteined by Faith. And by what meane S. Augustine doth there expresse Per fidem impetratio gratiae contra peccatum Aug. de Spiri Lit. ca. 30. Per gratiam sanatio animae à vitio peccati By Faith grace is obteined against sinne and by grace the sowle is healed of that is amisse by sinne Bicause therfore Faith is the gate and entrie to life the roote of good workes whereof all iustice taketh his beginning the foundation whereupon godly life is builded the meane to obteine Iustificatiō and good workes without the which nothing pleaseth God the Scripture saith that by Faithe a man is iustified for of Faithe it maie be saide Haec porta Domini iusti intrabunt in eam Psal 117. This is our Lordes gate the iuste shal entre into it And here the Reader must be aduertised The Catholike Faith. Vincentius Lyrinēsis that by faith is vnderstanded the trewe Catholique faith whiche holdeth and beleueth onely that that the Catholique Churche hath holden from Auncient time vniuersally And what so euer it shall vnderstande to be brought in afterwarde of any one beside or against all the holy it accompteth that not to perteine to religion but to temptation To this Faith is all promise made and preeminence geuen in the Scripture This faith is the foundation of iustice If any other be brought in contrarie or diuerse from this Nō est fides Cyril suprà sed perfidia It is not faith but falsehod not the foundation of iustice and gate of life but the waie to destruction Symbol Athan. Aug. Euchi cap. 1. De fide ope ca. 14. Epist 105. De spiri et Lit. cap. 32. Aug. de fide et oper c. 16. For we sing in the Creede Vnlesse a man holde the Catholique Faith sounde and inuiolable he shal without doubt be loste for euer An other cause why the Scripture so speaketh is that wheresoeuer it is said a man is iustified by faith there is not meant a bare naked or solitarie faith but that faith that worketh through Charitie And therefore S. Augustine where he saith that faith is the foundation wherby Christe dwelleth in our hartes immediatly after addeth these wordes Porrò fides Christi illa vtique c. But that is verely meant the faith of Christ which the Apostle determined that hath her working through Charitie Iaco. 2. Mar 1. Lucae 4. Matth. 8. For it is not the Faith of diuels though they also beleue and tremble and confesse Iesus to be the Sonne of God that may be taken for the foundation and why so but bicause it is not the Faith that worketh through Charitie but suche as is wroong owt through feare The Faith then of Christe the Faith of Christian grace that is to witte the Faith that hath her working through charitie if it be laied in the foundation suffreth none to perish by which wordes it appeareth that Faith maie be without charitie but suche a Faith can not make Christ to dwell in vs. Againe that Faith voide of charitie is not the Christians but the diuels Faith. Thirdely that the Faith of Christ the Christians Faith and the Faith of grace is that which worketh through Charitie and that is it that muste be laide for the foundation in al that shal not perish And seing that no man will saie that Faith can iustifie other then suche as is the faith of Christ the faith of grace the Christian and not the diuels faith it remaineth that when it is saied in the Scripture a man is iustified or saued by faith we must vnderstand that faith onely that worketh through Charitie Charitie maketh the difference betwene good men and wicked diuels Charitie is the cause why a Christian man may be iustified by faith Aug. Epistola 105. Iacob 2. Mar. 1. Lucae 4. Matth. 8. and the diuell maie not Illa quippe fides est Christianorum non daemoniorum That whiche worketh through Charitie is the Christian and not the diuels faithe for diuels also beleue and tremble but doo they likewise loue If they had no belefe they woulde not haue saied thou arte the Holie of God thou arte the Sonne of God had they loue they woulde not haue saied what haue we to doo with thee Other saith then this S. Augustine commendeth not as able to iustifie Illa est laudabilis fides August serm 13. de verb. Apostol ipsa est vera gratiae
it is as S. Augustine and Prosper Aquitanus say Aug. tra in Ioan. 72. Prosper de promis part 2. cap. 30. l'e fide oper cap. 14. De gratia lib. arbit cap. 7. Epist 107. Enchi c. 8. Aug. de fide oper ca. 14 a greater worke then to make heauen and earth or to bring a deade man to life againe The argument is not mine but suche as S. Augustine vseth and repeteth almost as often as he speaketh of Iustification Saying that S. Paule by these wordes hath decided and determined the matter Non quamlibet fidem qua in Deum creditur c. It is not euery Faith whereby a man beleueth in God that the Apostle determineth to be healthfull and Euangelicall but that is the Faith saith he which worketh through charitie wherevppon he auoucheth that the Faith which some take to be sufficiente for their saluation auaileth nothing in so muche that he saith If I haue all Faith in suche sorte that I be able to moue hilles owt of theire places and haue no charitie I am nothing I woulde seeke a plainer decision if any thing coulde be more plainely spoken He saith S. Paule hath defined that there is but one Faithe auailable to witte the faithe that worketh through charitie He saith Ser. 15. de ver apost De fide oper c 14. all other Faithe what so euer it be auaileth nothing He saith and that verie often that Faith destitute of charitie maie be not onely in euill men but also in the diuell him selfe And calleth it fidem damoniorum the faith of diuelles And leste any man should saie that albeit good workes are done by charitie yet is all to be imputed to faithe whiche is the cause that worketh al Note vvel S. Paule saith on the other side that faith it selfe taketh her doing and working of charitie For as they know that vnderstand the Greke tongue á¼Î½ÎµÏγουμÎνη is a participle of passiue significatioÌ„ and rightely shoulde he translate the wordes of S. Paule who shoulde saie That faith in Christ Iesu is auailable whiche is made actiue and doing thorough charitie For if we will speake of the nature of faithe as it is by it selfe it is vndoubtedly In the 2. Chapt. to vnderstande and assent vnto trewth as hath ben shewed before And bicause all knowledge be it of the Scriptures or the articles of our Crede maie be not onely in il men but in diuels also Faith is not able of her selfe to make a man iuste and righteouse vnlesse shee take vnto her hope and charitie and so be made actiue and doing by the one to hope in God by the other to loue God and man. whiche conclusion concerning charitie S. Augustine maketh In Praefa Psal 31. Ergo si nihil mihi prodest fides sine charitate c. If faithe then auaile me nothing without charitie and charitie wheresoeuer it be muste needes be working faithe it selfe by charitie hath her working Reason in man is the thing that maketh the difference betwene him and al brute beastes which be called brute bicause they lacke reason For which cause Reason as the principal power of the sowle is called of the Philosopher εντελÎχεια the forme and perfection that maketh a man. In like manner charitie is the thing that maketh the difference betwene faith and faith betwene the faith of a good and an ill man betwene the faith of good Christians and vncleane diuelles As S. Augustine saith at large in a learned and godly Sermon able to satisfie any indifferente Reader not onely in this point but in the whole matter of Iustification Quid pertinet ad fidem Aug. ser 16. De ver Aposto Iaco. 2. Credere What belongeth to faith to beleue But lette there yet further be a difference made betwene this faith and the faith of vncleane Diuelles For the Apostle S. Iames saith the Diuelles also beleue and tremble if thou doest but onely beleue and liuest without hope and haste no charitie the Diuelles beleue also and tremble And a litle after first therefore make a difference betwene thy faith and the Diuelles faith Whereby wilte thou make the difference Mar. 1. Matt. 8. Luc. 4. The Diuelles said Christ was the sonne of God through feare S. Peter said it through loue Put hope then to faith And what hope is there without some good conscience put vnto hope it selfe charitie And somewhat after that Therefore make a difference of your faith then are ye of the predestinates of the called and of the iustified And in the same Sermon to conclude he saith Gala. 5. Therefore if there be in you faith that worketh through loue now belonge you to the predestinates to the called and to the iustified Let that faith therefore growe in you that is working by charitie for faith working by charitie can not be without hope Now if charitie be it that maketh the difference betwene faith and faith as S. Augustine proueth and if that which maketh the difference betwene any one creature and al other be the perfection life and sowle of that creature Then is charitie not an instrument to serue faith but the life and sowle of faith without the helpe and mouing whereof faith neither iustifieth neither worketh any good acte in the beleuer The Euangelist saith Ex principibus multi crediderunt in eum Ioan. 12. sed propter Pharisaeos non confite bantur vt è synagoga non eijcerentur dilexerunt enim gloriam hominum magis quà m gloriam Dei. Thei had faith vvithout right loue Many of the chiefe rulers beleued in him but they confessed him not bicause they would not be caste out of the Synagoge For they loued the glory of men more then the glory of God. The scripture saith they had faith and yet no man I thinke will say they were iustified who neither confessed Christe and also loued the worlde better then God. And what lacked there in them Ser. 16. de ver Apos to make them belonge to the predestinates to the called and iustified as S. Augustine saith but onely right loue to make that faith actiue and stronge to loue the glory of God more then the glory of men whiche vnlesse God gaue them afterwarde that faith nothing auailed them Only charitie rather then only faith Wherefore if a man were disposed to make a diuorce betwene faith hope and charitie which no good man euer did he might say by these and other reasons that charitie alone rather iustifieth and haue S. Augustine to say with him whose wordes these are Charitas inchoata De natura gra cap. 70. inchoata iustitia est c. An vnperfect charitie is an vnperfect iustice a well increased charitie is a well increased iustice a great charitie is great iustice perfect charitie is perfect iustice And in the same booke he saith of charitie Ca 38. ib. Qua vna verè iustus est quicunque iustus
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
riche in good workes easely to bestowe 1. Tim. 6. to geue parte to laie vp a good foundation against the time to come to the intente they maie gette the trewe life In all whiche places and many like God promiseth to suche as leaue their frendes or landes to suche as keepe his commandementes or geue almose for his sake life euerlasting And to declare more plainely Aug epist 105. De grat lib. arbit cap. 8. that he geueth it in respecte of wel doing and to recompence good workes life euerlasting saith S. Augustine in many places of holie Scripture is called a reward Christe saieth to his Apostles be glad and reioice bicause your reward is plentuouse in heauen And who so euer geueth one of the leaste of these a cup of colde water to drinke onely in the name of a Disciple Matt. 5. verely I saie vnto you he shall not lose his rewarde Matt. 10. Mar. 9. When thou makest a feaste call the poore the feeble the lame and blinde and happy shalte thou be that they be not able to requite thee Luc. 14. For it shal be requited thee in the resurrection of the iuste By the worde of requitall he promiseth rewarde and by the resurrection of the iuste the Kingdome of heauen The sentence that Christe shal geue in the latter day suffreth vs not to doubte but that the kingdome of heauen shall be geuen as a rewarde for good workes for he shall saie to them that stande on his righte hande Matth. 25 Come you blessed of my Father receiue the kingdome that was prepared for you from the beginning of the worlde Quibus meritis Aug. Ser. 49. de ver Dom. Chryso Hom. 41. in Gen. saithe S. Augustine For what desertes And Chrysostome Cuius gratia propter quid Why and wherefore For I was hungry and you gaue me meate to eate c. If Christe make good workes a cause of our saluation and geeueth the kingdome of heauen in respecte of them who shal be heard speaking to the contrary Hebre. 11. He that commeth to God must beleue that he is and that to suche as seeke him he is a rewarder The waie to seeke him Chryso hom 22. ad Hebr. Moral Aug. in Psal 76. Note vvel saie Chrysostome and S. Augustine is by deuont praier and good workes If we muste then as well beleue that God is a rewarder as that he is God sith he rewardeth nothing but vertue and well doing he that denieth him to be a rewarder of good workes beleueth not in effecte that he is God. For if he be God he is trewe of his promes and then wil he rewarde good workes as he hath promised Why good vvorkes be revvarded Lucae 12. And this being so no man needeth to aske how the workes of a Christian man shoulde come to that estimation with God to be rewarded with life euerlasting For as Christe saied to his Apostles Complacuit patri vestro dare vobis regnum It hath pleased your Father to geue you a kingdome Marke vvel God promiseth to revvarde good vvorckes euen so hath it pleased him to promes rewarde of that kingdome for good workes And he hath promised it that can not lie Vppon this ground standeth al that is saied and taught in the Catholike Church in commendation and rewarde of good workes Not that we of our selues can claime of him or chalenge him for our debter bicause we haue first giuen him but bicause he hath promised vs Debitor factus est c. God is become our debter Aug. Ser. 16. de ver Apost in Psal 32. conci 1 saith S. Augustine not by taking any thing of vs but by promising that whiche it pleased him for it is one thing when we saie to a man thou oweste me suche thinges as I haue geuen thee and an other thing when we saie thou oweste me bicause thou haste promised me Non possumus ergo ei dicere c. Ser. 31. de ver Dom. Rom. 11. We can not then saie vnto God rendre that thou haste receiued for who gaue him firste to be requited againe We can not saie Render that thou haste receiued but plainely we saie Render that thou haste promised Vppon this promise S. Paule saied I haue wrasteled well for the game 2. Tim. 4. I haue finished my race I haue kepte my faith For the reste the crowne of iustice is laide vp for me whiche our Lorde shall render vnto me in that day as a iuste iudge Although it came of mercie that God called S. Paule Galat. 1. 1. Tim. 1. and gaue him grace to doo good workes and to keepe his Faithe yet when S. Paule hath so done he saied that God of his iustice woulde render him the crowne Vppon this promes Ezechias and Nehemias praied God 4. Reg. 20 2. Esdr 5. to haue respecte to their life and to remember their well doing not as prowde men presuming of them selues but meekely acknowleging Psal 144. Psal 83. that God is faithefull and trewe in all his wordes and where he geueth grace he will also geue glorie and rewarde Matth. 2â— As he saieth vnto the laboroures Go into my vineyarde So he saieth also that whiche is iuste I will geue you No man goeth vnlesse he be called and yet who so euer laboureth faithfully and trewly when he is sente is assured of wages bicause it was promised Leo serm 4. de Collect vppon this promise Leo saied Cibus egeni regni coelestis est pretium largitor temporalium hares efficitur aeternorum The meate giuen to the needy is the price of the kingdome of heauen and the geuer of thinges temporal Matth. 13. Cypria de Elemo is made heire of the eternal S. Cyprian saith that Christe by the parable of the merchante who solde all his goodes to bie a preciouse pearle teacheth vs that with the quantitie of our patrimony we should purchase and bye euerlasting life August in Psal 147. And S. Augustine saith Viduae suffecerunt duo minuti nummi c. Two litle peeces of coine were inough for the wydowe to doo mercie two peeces of coine were inough to purchase the kingdome of God. A smalle price a man mighte saie for so greate a Iewell were not the bountie and liberalitie of God the owner who being Lorde of all hath sette suche a price vppon it and by his gratiouse and free promise hath bounde him selfe to performe it This is the trewe commendation which the Scripture and auncient Fathers geeue vnto good workes and these be the causes why Christian men should doo them They that say good workes serue to geue testimony and make declaration of our Faith and be commendable but haue no rewarde of grace here nor value of euerlasting life albeit they exhorte men to liue godly they maie commende and set forth good workes in wordes but they hinder the doing of them in
fruit of Iustification is to leade a godly and vertuouse life here and the ende to enioye life euerlasting To woorke this effecte Christe gaue him selfe for vs to ransome vs from all iniquitie Tit. 2. and cleanse to him selfe a speciall people that should followe good workes To this ende was his grace shewed vnto al men teaching vs to renounce wickednesse and worldely desyres Ibid. and to liue soberly iustely and godly in this worlde looking for the blessed hope and comming of our Sauiour Math. 4. Math. 19. This effecte was wrought not onely in Christes Apostles who at his calling through grace forsooke all that before they looued in the worlde but also in sundrie others mentioned in the Scripture of whome it maye truely be sayd that being once brought to Christe Gal. 5. and made his they crucified theire fleshe Gal. 2. with the vices and concupiscences liued to Christ and Christ in them Marie Magdalene of an vnchaste wooman was made so vertuouse and constant in God that when Christ his Apostles forsoke him she went not awaye And after his ascension as probable histories testifie as wel she as Lazarus Ioseph of Arimathia and others forsaking Iudea sayled into other countries where they did continually leade a solitary Tit. 2. seuere and strayte life looking as S. Paule saieth for that blessed hope and comming of our Sauiour The multitude of the beleuing which were as we know thousandes agreed all in one harte and one minde Act. 4. Were so full of charitie and true loue that suche as were possessioners solde theire landes and houses to helpe them that had neede The fruit of Iustification was so great and wrought so great a chaunge generally in Christian menne 1. Pet. 4. as S. Peter saith that such as remained stil heathen maruayled at them that they would not do as they did in banketting dronkenes and confusion of ryot Euse li. 3. Eccles histor c. 32. Plinius in epist Plinius secundus being a heathen man and Lieutenant in a prouince where he sawe many Christian men martyred was by the good example of their life moued to write to the Emperour and to signifie that there was none offence founde in them other then that they songe Hymnes early before daye to Christ their God but as for whoredome and other like crimes he said they tooke them for vnlawfull and vtterly eschewed them Tertullian writing in the defence of Christian men in his tyme against the heathen saith in sundry places of that boke that the magistrates being heathen neither did nor could charge the Christians with murder inceste adultery sorcery conspiracie againste Princes or other notoriouse crimes but onely laide to their charge that they were Christians Bonus vir Caius Seius sed malus tantùm Tertulli in Apolog. quia Christianus Such a one is an honeste man but he is nought onely bicause he is a Christian And a litle after Quae mulier quà m lasciua quà m festiua Qui iuuenis Tertul. ibi Qui Lucius quà m amasius facti sunt Christiani ita nomen emendationi imputatus What a woman howe wanton howe pleasante what a yong man What a Lucius howe amorouse are become Christians So the very name is accompted for amendement S. Augustine saith it was seene in his tyme that common harlottes and stage players sodenly conuerted prooued suche Ad Simplician li. 1. Quaest 2. that they passed the colde Christians not onely in patience and temperance but also in faith hope and charitie By al which examples we see that the grace of Iustification where it is truely and vnfaynedly receiued is that Leauen whereof Christe spake Math. 13. which being put into three measures of meale leueneth the whole that is to say geueth it a newe tallage and taste other then it had before Rom. 6. 1. Pet. 4. Qui enim mortuus est iustificatus est à peccato for he that is deade is iustified from sinne and he that is iustified is deade from sinne By these examples we see it true that S. Paule saieth The Gospell is the power and might of God Rom. 1. for that the Gospel wherein Iustification is preached being truely and effectually receyued maketh them that so receyue it strong and so strong that as S. Augustine maketh the comparison August de correp grat c. 11. 12. many Martyrs haue shewed them selues to haue more perfite faith hope charitie better and more stronge freedome of will then Adam had for he had receyued the power not to sinne vnlesse he would neyther to forsake God vnlesse he would but he had not the perseuerance nor will to continewe in any of both and therefore he forsooke the good and became sinnefull These receyued by grace not onely the power to resiste synne but also the perseuerance and will so to continue Aug. ibid. cap. 12. Denique ille Adam terrente nullo c. Finally Adam when no man put him in feare yea and againste the commandemente of God that did put him in feare vsing his free will stoode not faste in so greate felicitie in so greate facilitie and ease of not sinning These Martyres when the worlde did I will not saye put them in feare but cruelly rage that they should not stande stoode faste in faith Whereas Adam sawe present before him the goods that he should leaue these did not see the goods that they were to receyue This is the strength in well doing whiche the grace of Iustification truely receyued and faithfully putte in vre geueth vnto Christian men by the whiche Christe is stronge in vs. Seing therefore that Christe Iesus is all one yesterday Heb. 13. and this daye and for euer howe is it that we finde not in our selues the strengeth in well doing whiche we commende in them Neyther the fruite of Iustification whiche S. Paule commendeth in the Romaines that is holinesse and vertuouse life suche as Plinie being a heathen man and Tertullian euen by the confession of the heathen saieth was commonlye founde in Christian menne What shall we saye but that God offereth it 2. Cor. 6. See the 7. chapt of this .2 Booke Cypria de simplicit Praelator and we will not receyue it We receyue the grace of God in vaine we geue not the credite to Gods woordes that they did we haue not the faithe of Abraham faithfully to beleeue and obediently to doo all that God biddeth vs to doo We beleeue his promises and care not for his commaundementes and therefore be faynte in faith and without hope and charitie To redresse this let vs firste beginne with the foundation and beleeue concerning our Iustification as they did Tertullian saieth that onely Christian menne were the innocente and godly lyuers and sheweth the cause Nos ergo soli innocentes quid mirum si necesse est Tertull. in Apologe Enimuerò necesse est innocentiam à Deo edocti perfectè eam nouimus vt Ã
saith he comme vnto life keepe the commaundementes When he had asked what commaundementes our Lord rehearsed to him the preceptes of the Lawe Thou shalt not kill Thou shalt not cōmitte aduoultrie and so foorth Whereunto when he had aunswered that all these thinges he had done from his youth then did our Lord adde farther the precept also of perfection that selling all that he had and bestowing in almes on the poore he should haue treasure in heauen and follow the same Lord. Let them behold therfore and marke that it was not said vnto him he should beleeue and be baptised by which only helpe these men thinke a man may come to life but the preceptes of manners and workes were geuen vnto him which yet can not be kept or obserued without faith Neither bicause our Lord seemeth here to haue omitted the insinuacion of faith do we therfore prescribe and content our selues that only preceptes of manners should be opened to them that desire to come to life For both be mutually knit together as I said before bicause neither the loue of God can be in a man that loueth not his neighbour neither the loue of his neighbour in him which loueth not God. Therfore do we find that the Scripture doth somtime mention the one without the other now faith now workes eche for a ful and perfite doctrine to the end we may thereby vnderstand that one of them can not be without the other For why He that beleeueth God ought to doo that which God commaundeth and he that therefore doth bicause God commaundeth must of necessitie beleue God. That onely faith doth not suffice to saluation without good workes THE XIIII CHAPTER LET vs now therfore looke vnto that point The principall point of this Treatie and vvel to be marked which is to be beaten forth of all religious hartes least by a lewde securite they lose their saluatiō if they thinke onely faith to suffise to the obteining hereof and be negligent to liue wel and to kepe on in the way of God by good workes For euen in th'Apostles time some not vnderstanding certaine darke sentences of the Apostle Paul thought him to saie Let vs doo euil that good may come because he had saied the lawe entred Rom. 5. that offence might abound but where offence abounded there was grace the more abundant Which saying of S. Paule is true in this sense that menne receauing the lawe and most proudly presuming of theire owne strengthe and abilitie to kepe it not by right faith calling vpon the grace of God to ouercome their euil concupiscenses and lustes against the lawe were iustely burdened beside the transgressing of the lawe with moe yea and more greuous offences And so extreme gilt compelling them they fled to faith Psal 120. Rom. 5. Whereby they might deserue the mercie of pardone and helpe of our Lorde which made heauen and earth that charitie being thorough the holy Ghost powred in their hartes they might doo with loue those thinges which were commanded against the concupiscenses and lustes of this worlde Psal 15. Rom. 7. Hovv s Paule is to be vnderstanded according to that which was foresaid in the psalme their infirmities were multiplied and then they made hast Therefore where the Apostle saith He thinketh man to be iustified by faith without the workes of the Lawe he meaneth not that after faith receiued and professed the workes of iustice should be contemned but that euery man may knowe that he may be iustified by faith This is meant of the first Iustification See the Treatie before though the workes of the Lawe haue not gonne before For they doo followe him that is iustified they go not before him that is to be iustified Of which matter I neede not farther to dispute in this present woorke Namely since I haue vppon this question alreadie sette forth a large booke which is intituled Of the letter and the spirit Note hovv olde the heresy is of only Faithe Bicause therefore this opinion was then euen in the Apostles time spronge vp the other Apostolical Epistles of Peter Iohn Iames and Iuda doo chiefly direct their intention and purpose against the same opinion so farre that they plainely * Therfore Luther thought good vtterly to reiect the Epistle of S Iames in his vvritinges against kinge henry the viij Galat. 5. 1. Cor. 13. Rom. 13. affirme faith without workes to profite nothing as Paule him selfe also defineth not euerie faith whereby a man may beleeue in God but that to be the healthfull and Euangelicall faith whose workes procede of Charitie that faith saith he which worketh thorough loue or Charitie For which cause also he sheweth the same faith which some men thinke to suffise vnto saluation to be so farre from profiting any whit that he saith If I haue all faith so as I may remoue mountaines and yet haue not Charitie I am nothing But where this faithfull Charitie woorketh there without doubt is good life For the fulnes of the Lawe is Charitie Wheruppon to make the matter plaine Peter in his second epistle where he exorteth vnto holinesse of life and woorkes and foreshewed that this world should passe away but new heauens and new earth was to be loked for which shall be geuen to be inhabited of the iust that they might hereby take good hede how they liued to become mete and worthy of that habitation knowing that out of certaine darke sentences of S. Paull some lewde personnes had taken occasiō to be carelesse of wel liuing Note as being sure of their saluation which is in faith said that certeine thinges there were in S. Paules Epistle most hard to be vnderstanded which men did peruert euē as they did other scriptures to their owne destruction whereas yet the same Apostle Paul thought no doubt of the euerlasting saluatiō which is not geauen but to good liuers euen in suche sorte as the other Apostles did Peter I say knowing this 2. Pet. 3. saieth as foloweth All these thinges then perishing of what sorte ought ye to be in holy conuersations and woorkes of pietie expecting and hastening to the presence of the day of our Lorde by the which the heauens burning shal be losed and the elementes by the heate of fier dissolued But we looke for according to his promisses newe heauens and a newe earth wherein iustice inhabiteth VVherefore most deerly beloued sins you looke for these thinges labour that ye may be found before him sounde and without spot in peace and thinke the patient expecting of our Lorde to be healthful vnto you euen as our deerest beloued brother Paul wrote vnto you according to that wisedome which was geuen vnto him speaking of these thinges in manner in all his Epistles wherein are some thinges harde to be vnderstanded which vnlearned and wauering persons doo peruert euen as the rest of the Scriptures to their owne destruction You therefore deerly beloued now foreknowing these thinges be
Treatie of Mans Iustification The Praier of the Churche Omnipotens sempiterne Deus da nobis fidei spei charitatis augmentum vt mereamur assequi quod promittis fac nos amare quod praecipis Almightie euerlasting God geue vs increase of faith hope and charitie and to the intent we may deserue to come to that which thou promisest make vs loue that that thou commaundest through Iesus Christe our Lorde Amen TO THE READER TO the intente Christian Reader thou maiest vnderstande both that the doctrine of Mans Iustification declared vnto thee in this Treatie is consonant and agreable to the assured and vndoubted doctrine of Christes Catholique Churche by long and mature deliberation by most exact and diligent * Aboute this onely mater the Bisshops and Doctors had lxxx seuerall meetinges and conferences before they concluded trauaile expressed and sette forth to the worlde in the late General Councell holden at Trent and also that the saied moste Reuerende and Learned Assemblie of Bisshops Doctours and Fathers defined nothing in this matter but suche as most expressely agreeth with the holy Scriptures and consent of the Auncient Fathers here in this Treatie laied before thee to this intente I saie and for these causes thou haste here to this Treatie annexed the Sixt Session of the saied Councell with the Canons of the same translated into English worde for worde In the which the whole doctrine of Iustification is most exactly plainely and withal shortly taught declared and comprised THE SIXTH SESSION OF THE GENERAL COVNCEL OF TRENT HOLDEN THE THIRTENTH DAIE OF IANVARIE IN THE YEARE OF OVR LORDE 1547. A DECREE TOVCHING Iustification The Preface FOR so muche as there is at this present a certaine erroneous doctrine sowen in diuers and sundrie places concerning Iustification not without the losse of many sowles and greuous decaie of vnitie in the Church to the praise and glorie of Almightie God tranquillitie of the Church and saluation of sowles the Holie Oecumenicall and Generall Councell of Trent lawfully assembled in the Holie Ghost the right Reuerend Lordes Iohn Maria de Monte Bisshop of Preneste and Marcellus Priest by title of the holie Crosse in Hierusalem Cardinals of the holie Churche of Rome and Legates Apostolike de Latere being in it Presidentes in the behalfe of our most holie Father in Christe and Soueraine Lorde Paulus by the prouidence of God the third Pope of that name intendeth to set out to all the Faithfull of Christe a true and sound doctrine of Iustification Heb. 12. which Iesus Christ the Sonne of iustice the beginner and ender of our Faith hath taught the Apostles haue deliuered and the Catholike Church by suggestion of the holy Ghost hath continually kept streightly forbidding that no man from hence foorth be so bold as to beleue preach or teach otherwise then is ordeined and declared in this present Decree Of the insufficiencie of our nature and of the Lawe towardes Iustification THE I. CHAP. FIRST of all the holie Councell declareth that to vnderstand the doctrine of Iustification wel and sincerely it behoueth euerie man to acknowledge and confesse that after what time all men had in the preuarication of Adam lost their innocencie and were made vncleane Rom. 5. Ephes 2. and as the Apostle saieth by nature the Sonnes of wrath as it is expressed before in the Decree concerning originall sinne they were so muche the bondslaues of sinne and in such subiection to the deuil and death that they could not be deliuered or rise againe out of it neither the Gentiles by the strength of nature neither yet the Iewes them selues by the letter of the law of Moyses albeit that free will was not vtterly quenched in them though the strength of it were much weakened and decaied Of the dispensation and Mysterie of the coming of Christe THE II. CHAP. WHerevpon it came to passe that the heauenly Father the Father of mercies and God of all comfort when that blessed fulnes of time was come sent vnto men Christ Iesus his owne Sonne Galat. 4. who was declared and promised vnto manie holie Fathers both before the law and in the time of the lawe to the ende that he should redeeme the Iewes which were vnder the lawe and that the Gentiles which folowed not iustice Rom. 9. Ephes 2. 1. Ioan. 2. might laie hand on iustice and that all men might receiue the adoption of Sonnes This Iesus hath God set foorth an appeacer by Faith in his owne bloud for our sinnes and not only for our sinnes but also for the sinnes of the whole worlde VVho they are that are iustified by Christe THE V. CHAPTER HOwbeit although he died for all men yet do not al men receiue the benefite of his death but they only to whome the merite of his passion is communicated For as in deede men should not be borne vniust vnlesse they were descended and borne of the seede of Adam for so much as in that descente they do gather by him an vnrighteousnes of their owne whiles they are conceiued euen so they should neuer be iustified except they were borne againe in Christ bicause in that second birth by the merite of his passion grace is geauen vnto them by the which they are made iust For this benefite the Apostle exhorteth vs to geaue thankes at all times to the Father which hath made vs woorthie to be partakers of the lotte of Saintes in light Colos 3. and hath deliuered vs from the power of darkenes and hath transposed vs into the kingdome of his welbeloued Sonne in whome we haue redemption and remission of sinnes A description of the Iustification of the wicked and the manner of it in the state of grace THE IIII. CHAPTER BY the which wordes is described and declared the Iustification of the wicked that it is a translation from that state in which man is borne the sonne of the first Adam into the state of grace and adoption of the sonnes of God by the second Adam Iesus Christ our Sauiour The which translation after the publishing of the Gospel can not be made without receiuing the water of Baptisme or the purpose to receiue it as it is written Ioan. 3. Except a man be borne againe by water and the Holie Ghost he can not enter into the kingdome of God. That it is necessarie for such as be of age to prepare them selues to receiue Iustification and from whence Iustification commeth THE V. CHAPTER THE holie Councell declareth moreouer that the beginning of Iustification in such as be of age is to be taken of the preuenting grace of God through Christ Iesus that is to say of his calling whereby they are called without anie their owne merites that they which were turned away from God through sinnes may by his stirring and helping grace be disposed to conuerte them selues vnto their owne Iustification by yealding their consent freely and woorking together with the grace of God in such
saie prouide that neither these offendours be admitted and not by these euil doinges to depraue the good and right order by thinking it not meete or necessary so muche as to instructe suche as desier Baptisme of the correction and amendemente of their maners and so consequently to admitte al the professours euen of those publike villanies that is harlottes Baudes swoorde players for lyfe and deathe and suche like yea though they continewe in their euilles For concerning all those vices whiche the Apostle numbreth vppe concludinge that suche as doe those thinges Galat. 5. shall not possesse the kingdome of God they whiche haue dewe and earnest care of their charge dooe as is seemely and meete blame and sharpely rebuke suche thinges when they bee opened vnto them and suche as doe resiste and professe to continew therein they doe not admitte at all to the receiuinge of Baptisme Of the false opinion of them that saie three onely vices are to be punnished by excommunication and all other to be recompenced by almes deedes THE XIX CHAPTER BVT some there be that thinke that all other sinnes are easily recompensed by almes and onely three to be deadly and to be punnished by excommunication vntil by a more seuere penaunce they be healed to wit vnchaste life idolatry and murther It is not nowe needefull to dispute what opinion this is and whether it be to be corrected or allowed least we drawe this worke whiche we haue nowe taken in hande to muche in length by reason of this question whiche to the finishing of our woorke in hande is not nowe necessarie It suffiseth also that if all vices dooe exclude from being admitted to the Sacramente of Baptisme emong those al adulterie is comprised And if there be but three onely to be excepted then is yet of those three adulterie one whereof this our disputation was firste mooued But for so muche as the manners of euill Christians which haue bene before time very euil seeme yet not to haue proceded so farre as to this vice that men woulde marry other mennes wiues or women the husbandes of other women it is like that hereby this negligence hath crept into some Churches that in the Catechesing or instruction of such as required Baptisme these vices were neither required of nor reproued And thereof came to passe that men beganne euen to defende them whiche yet are rare and seldome seene emong them that are christened if by remisse negligence we make them not defensable For suche negligence in some wante of experience in others and in others ignorance we may probably iudge that our Lord signified by the sleape in man where he saieth Mat. 13. But when menne slept the enemies came and ouersowed cockle And it is an argumente to thinke that those vices haue but now of late appeared in the maners of the woorst Christian men S Cyprians sermō De lapsis bycause that S. Cyprian in his Sermon made of suche as were fallen in time of persecution when lamenting and reprouing vice he had remembred many thinges vnto them whereby he sayed the indignation of God was iustly moued to suffer his Churche to be scourged with intolerable persecution he dothe not at all mention there any of these vices forenamed And yet dothe he not passe ouer in silence but earnestly auouche that it was a pointe of euill manners for Christians to ioyne in marriage with Infidelles which saieth he in that place is naught elles but with shame to prostitute the members of Christe to the Gentilles Yet now in these our daies this is scant thought to be a sinne bicause there is nothing in dede cōmaunded therof in the new Testament And therfore haue some other thought it lawefull or elles leaft it as it were in doubt A. And euen so is that doubteful See the Notes folovving after this Chapter whether Herode maryed the wyfe of his broother lyuing or elles after he was deade And therefore is it not very playne what it was that Iohn saied was vnlawefull for him to doo Lykewise there maye be some doubte whether a Concubine professinge that shee will neuer knowe other manne yf shee be put away from him to whome shee is subiecte should not be allowed to the receyuing of baptisme B. And farther it may seeme that he whiche putteth awaye his wyfe taken in adulterie and marrieth another should not be wayed in equall ballaunce with them that put awaye their wiues without cause of adulterie and marry others C. And that poynte seemeth so darke in the diuine Scriptures whether he who may without doubt for adulterie put awaye his wife should be yet accompted an adulterer if he marry an other as that I thinke to be deceaued in the vnderstanding of that poynte were a veniall sinne Wherefore suche as are manifest crimes of shamelesse vnchastitie are vtterly to be reiected from Baptisme onlesse the partyes by chaunging their mindes and by penaunce be amended But for suche as are doubtefull it is to be laboured and foreseene by all meanes that suche coniunctions be not made For what neede is it for a man to put his heade vnder so great daunger of doubt and ambiguitie D. But yf any suche matches or coniunctions fortune to be made I can not certainly say whether suche persons as make them should by like reason be thought vnmeete to be admitted to Baptisme Necessary annotations for the better vnderstanding of this xix th Chapter in some doubtefull places which by misvnderstanding may perhappes minister some cause of Error or scruple to the Reader A. Euen so is that doubtful The doubt which S. Augustine findeth heere in the worde of S. Iohn the Baptiste vnto Herode concerning his mariage is by him selfe resolued after the writing of this Booke in a Sermon that he preached to the people vpon the. 140. Psalme where he hath these wordes In Psalm 140. Occiditur ab Herode qui dicebat ei non licet tibi habere vxorem fratrit tui Neque enim frater eius sine posteritate decesserat He is slaine of Herode which said vnto him It is not lawful for thee to haue thy brothers wife For his brother died not without issew He saith it was not lawful for him to marry his broothers wife and addeth the cause for that his broother had issue of the same wife B. And farther may seme How that case is to be weighed he resolueth plainly and directly determining in the Bookes whiche he wrote long after vnto Pollentius of vnlawfull marriages Tom. 6. li. 1. cap. 9. saying Maius adulterium quis esse negat vxore non fornicante dimissa alteram ducere quà m si fornicantem quis dimiserit tunc al 's ram duxerit non quia hoc adulteriū non est sed quia minus est vbi fornicante dimissa altera ducitur who denieth it to be a greater adultery for a man hauing put away his wife not fall in fornication
For by prayer not by weapons and armour did that Dauid of whome we spake before a manne woorthily to be wondered at ouerthrowe that huge Goliath 1. Reg. 7. when like a terrible diuell he furiousely sette vppon him Suche a strong and a puissaunte armoure is Prayer eauen to Kinges againste their enemies in battaile Yea and an armour of lyke strength is it to vs against diuelles 3. Reg. 19. By this meane also Ezechias the King hadde the better hande in that battaile whiche was made vppon him by the Persians at what tyme he armed not his Hoste but onely fronted the greate multitude of his enemies with prayer He also escaped death when with suche reuerence and religion as became him 3. Reg. 20 he didde prostrate hym selfe before God. Where also onely prayer obteined for the Kinge that he might recouer But nowe that Prayer dothe also readily purifie and cleanse the sowle being indaungered to sinne Luc. 18. that Publican dothe plainely teache vs who besowght of God remission of his sinnes and presently obteyned it The leper also clearely sheweth vs Matt. 8. who so soone as he fell downe at the feete of God was made cleane Nowe if God did so lightly heale the bodie infected and corrupted with sicknesse muche more readily and kindely will hee heale the sowle whiche is diseased For looke howe muche more pretiouse is the sowle then the bodie so muche the more deere is it likely to be vnto God. Innumerable are the examples that might be recited bothe olde and newe if a man were disposed to reporte all them that haue ben preserued and saued by the benefitte of prayer But some menne perhappes of the number of those who being geuen ouer to slowth and dulnesse hath him selfe no list earnestly and hartily to praie will goe about to perswade that against prayer God spake these wordes Not euery one that saith vnto mee Lorde Lorde shall enter into the kingdome of heauen Matt 7. but he who doth the will of my Father which is in heauen In dede if I beleued onely Prayer to suffise to our saluation a manne mighte seeme not without cause to obiecte that place against me But nowe when I professe Prayer to be the heade and chiefe of all good thinges the foundation and roote of a fruitful life there is no cause why any man should abuse those woordes to the excuse of his sluggishnesse For neither can temperance alone bring saluation to a man if other good thinges be failing neither care ouer the poore neither benignitie nor any other of those thinges which are vertuously done But it is necessary they doe all concurre togeather in our sowles Yet Prayer I saie as the roote and grownde is the foundation to them all For as in a shippe or howse that whiche is first vnderlaied doth make the same strong and holdeth it togeather that it fal not a sunder so doth diligence and continuance in prayer holde togeather our life and make it sownde firme and wel defended on euery side in so muche as without that there can no good fall vnto vs or owght that may auaile vs to saluation For these causes dothe S Paule so earnestly and so often exhorte vs herevnto saying Be yee instant in prayer watching therein with thankes geauing Colos 4. And in an other place hee commaundeth vs that wee praye incessantly without intermission 1. Thes 4. geauing thankes in all for this is saieth he the will of God. And againe in an other place 1. Thes 5. Praie saieth he at all times watching therevnto in spirite with all instance and diligence So with many Diuine and heauenly woordes dothe the Prince of the Apostles stirre and prouoke vs to continuall prayer It becommeth vs therefore being taught by him to leade the course of our lyfe in prayer and therewith diligently to moist and water our mindes For hereof haue we mortall men no lesse neede then trees haue of the moysture of water For neither can they bring foorth frute except their rootes receyue some moysture nor yet can we be loden with the excellent and preciouse frutes of pietie excepte our mindes be watered and refresshed by prayer the times of Prayer Wherefore we must both early forsaking our beddes preuent with our seruing of God the rising of the sonne and euen so when we come to our foode and when wee betake our selues to the nightes reste nay rather wee ought euery howre to offer vnto God a prayer that the course of our prayer might make euen with the course of the daye But in the winter tyme it becommeth vs also to bestowe the greatest parte of the night in prayer and on our knees with muche trembling to continue instantly thereat thinking our selues therein happie and blessed that wee may bestowe our tyme in the Seruice of God. Tell me I pray thee with what face canst thou behold the sonne if thou doo not first adore him who geeueth vnto thine eyes that most comfortable light Howe canst thow feede on that is set before thee excepte thou doo firste woorship him who doth geue and supply so many good thinges vnto thee With what hope canst thou betake thy selfe to the night With what dreames thinkest thou thou shalt be vexed if thou do not first defend thy selfe with prayer but geeuest thy selfe to sleepe vngarded and without protectiō Verely thou shalt yeeld thy selfe as an abiecte and easy to be taken of wicked sprites who continually walke about laying waight for vs that they may suddainly catche vp whome so euer they find vnarmed of the defence of prayer But if they find vs fensed with prayer by and by they be gone euen as theeues and lewde persons when they see the souldiars sword shaken and threatened ouer their heads And if it happen any man to be naked voyde and destitute of this munition of prayer surely he being pulled out and as it were torne of is carried away with diuels and throwen into many calamities and sundry mischeifes It behooueth vs therefore that fearing al these thinges thus truly layde before vs we do continually rampar and enuironne our selues about with Hymnes and Praiers that God hauing compassion of vs may make vs worthy of the kingdome of heauen through his only begotten sonne Iesu Christe to whom be all glory and rule for euer and euer AMEN Thus endeth the Sermon of Prayer made by S. Chrysostome A SERMON OF FASTING MADE BY THAT MOST LEARNED AND HOLY FATHER S. Basil surnamed the great Archebisshop of Cesarea in Cappadocia in the yere of our Lorde 360. Translated into English and diligently conferred with the Greeke Original BLOWE out saith the Prophet and sound with the trumpet in the new mone in the notable day of your mirth and reioysing Leuit. 23. This is a commaundement vttered by the Prophet But to vs doo the lessons Psal 80. and readinges out of holy Scripture shewe the singular ioye and festiual solemnite of these