holely ioyned with the one and clerely separated from the other Than he is not mete to be a mean or mediatour betwene two whiche be at debate and enmitie Wherfore our sauiour Christ being naturally god toke vpon hym the nature of man that he might therby be conuersaunt among men and by his death redeme them yet he stil reteined and kepte his godhead and was both god and man together For if he had ben man onely and not god than his death coulde not haue ben a worthy and sufficient satisfaction for sinne to the iustice of god And if he had ben onely god and not man than he by his bodily conuersation could not haue called vs againe to god nor suffered and died bodily for vs. And this propertie of a mediatour saint Paule consideryng writeth to Timothe That there is but one mediatour betwene god man which is Christ Iesus ◠Tim ii meaning therby that bycause he onely had bothe the natures in hym therfore he onely and none other but he was able to be a sufficient mediatour and meane of our reconciliation to god and of our iustification And for a further declaration how and by what meanes we be made partakers of this benefite of iustification It is to be noted that this word Iustification as it is taken in scripture signifieth the makynge of vs rightuous afore god where before we were vnryghtuous as whan by his grace we conuert vnto him be reconciled into his fauour and of the children of ire and damnatiō we be made the children of god and inheritours of euerlasting life that by his grace we may walke so in his wais that finally we may be reputed taken as iust rightuous in the day of iudgement so receyue the euerlasting possession of the kingedome of heauen And albeit god is the principal cause chiefe worker of this iustificatiō in vs without whose grace no mā can do no good thyng but folowing his free wil in the state of a sinner encreaseth his owne iniustice multiplieth his sinne Yet so it pleaseth the hyghe wysdome of god that man preuented by his grace which being offered man maye if he wyll refuse or receiue shall be also a worker by his free consent obedience to the same in the atteinyng of his owne iustification and by goddis grace and helpe shall walke in such workes as be requisite to his iustification so continuing come to the perfect end therof by such meanes waies as god hath ordeyned Wherin it is to be considered that although our sauiour CHRIST hath offered hym selfe vpon the crosse a sufficient redemption satisfaction for the synnes of al the world and hath made hym selfe an open way and entre vnto god the father for al man onely by his worthy merite and deseruynge and willyng all men to be saued calleth vpon al the worlde without respecte of persons to come and be partakers of the ryghtuousnesse peace and glory whiche is in hym yet for al this benignitie grace shewed vniuersally to the hole world none shal haue the effect of this benefit of our sauiour Christ enioy euerlastyng saluatiō by him but they that take suche wayes to atteyne the same as he hath taught and appointed by his holy word in suche ordre maner and fourme as here foloweth that is to say Fyrst as touchynge all them whiche be of age and haue the vse of natural reason afore they be christened the will of god is that all suche if they will be saued shall at the heryng of his blessed worde giue stedfast faith and assente thervnto as saint Paule saith 〈◊〉 xi He that commeth to god must beleue and by that faith groūded on the truth of the word of god beinge taughte bothe of the threatnynges of god agaynst sinners and also of the great goodnes and mercy of god offered to mankinde in our sauiour redemer Christ Iesu they muste conceyue an harty sorowe and repentance for theyr sinnes with a sure trust to haue forgyuenes of them by the merytes passion of our sauiour Christe And ioyninge thervnto a full purpose to amende theyr lyfe and to cōmitte sinne no more but to serue god al their life after they muste than receyue the sacrament of baptisme And this is the very playne ordinary way by the whiche god hath determined that man beynge of age and commynge to christendome shuld be iustified For as for infantes it is to be beleued that their iustification is wrought by the secrete operation of the holy gost in theyr baptisme they beynge offered in the fayth of the churche And this Iustification wherof we haue hitherto spoken may be called the first Iustification that is to say our first cōming into goddis house which is the churche of Christ at whiche comming we be receiued and admitted to be of the flocke and familie of our sauiour Christ and be professed sworne to be the seruantes of god and to be souldiours vnder Christe to fyghte against our ennemies the deuyll the worlde and the fleshe Of whiche enemies if it chaunce vs after our baptisme to be ouerthrowen and caste into mortall synne than is there no remedy but for the recouering of our former estate of Iustification whiche we haue loste to aryse by penance wherin proceding in sorowe and moch lamentation for our sinnes with fasting almesse praier and doing all suche thinges at the leaste in true purpose and will as god requireth of vs we muste haue a sure trust and cōfidence in the mercy of god that for his sonne our sauiour Christis sake he will yet forgiue vs our sinnes and receyue vs vnto his fauour again and so being thus restored to our iustification we must goo forward in our battayle aforesayde in mortifienge our concupiscence and in our dayly spiritual renouation in folowing the motions of the spirite of Christe in doing good workes and absteining from sinne and all occasions therof being armed with faith hope and charitie to the intent we maye atteyne our finall iustification and so be glorified in the day of iugement with the rewarde of euerlasting lyfe Wherfore it is necessary for the keping and holding of this Iustification ones conferred and giue in baptisme or recouered again by penāce through the mercy of our sauiour Christ and also for the encreasynge of the same iustification and fynall consummation therof to take good hede and to watche that we be not deceyued by the false suggestion and temptation of our gostly enemie the deuyll who as saint Peter saith i. Petri. v. goeth about like a roring lion seking whom be may deuour And it is no doubt but although we be ones iustified yet we maye fall there fro by our owne free wyll and consenting vnto sinne folowing the desyres therof For albeit the house of our consciēce be ones made cleane the foule spirite be expelled from vs in baptisme or penance yet if we waxe idle and
obserue the said lawes gyuen by his seruaunt Moyses After the whiche admonitions many tymes so gyuen by the prophetes and nothynge regarded almyghty god of his infinite goodnes and inestimable mercy for the loue that he beare to mankynde dyd send at the last in to the worlde his onely begotten sonne being his eternal wisdome by whome in the begynnyng he dyd create heauen and earthe and all creatures in them to take vpon hym mans nature for to redeme mankynde and to teache the world the truth of his lawes and by what meanes the world might by faythe to be gyuen to his wordes and doctrine amende theyr lyues and atteyne to comme to the lyfe in heauen folowyng hym in his doctrine who was the waye to come to the father the Truthe to atteyne the knowlege of the father and the Lyfe it selfe wherin he shulde finally leade them to come vnto the father vnto whom god the father commaundyng the worlde to gyue full credence sayd to all men Ipsum audire beare hym Mat. xvii Wherfore the sayd sonne of god in the wombe of the blessed virgin called Mary dyd take vppon him of her very fleshe nature and substance mans nature and beyng conceiued by the holy gost was borne of her body and dyd vnite and conioyne togither the same nature of man takē of the substāce of the said most blessed virgin with his godheade in one persone with suche an indissoluble and inseparable knotte and bonde that he beynge one persone IESVS CHRISTE was is and euer shall be in the same persone verye perfecte god and very perfecte man whiche holy worke of the incarnation was not wrought by the seede of man but by the holy goste in the sayde moste blessed virgine without any motion of concupiscence or spotte of synne and was accomplysshed without any violation or detriment vnto the virginitie of that blessed virgine saint Mary who bothe in the conception and also in the byrth and natiuitie of our sauiour IESV CHRIST her chylde and euer after reteyned styll her virginitie pure and immaculate and as clere without blotte as she was at the tyme that she was fyrst borne The fourth article Suffred vnder Ponce Pilate / was crucified dead buried and descended into hell FOr declaration of this article it shal be expedient brefely to repete the processe of a great part of our sauiour Christis lyfe from the beginninge vnto the tyme of his most glorious passion with the same passion also and the descense of his soule into hell wherfore we must vnderstande that Christe very god and man after he was conceyued and borne of his blessed mother waxed and lyued forthe here in the worlde vntyll he came vnto the .xxxiii. yere of his age and that in all this tyme of his lyfe he suffred and endured for our sakes and our welthe also for our example moche bodyly affliction moche labour moch trauaile moche hunger thyrst and pouertie moche iniury and ignominy and many other such miseries and infirmities as all mortall men be subiecte vnto syn and ignorance onely except so passed ouer al the hole course of his lyfe euen frō his natiuitie vntyll his death in suche perfect obedience vnto the lawes of god and man accordyng to the wyll of his father and in suche perfecte innocencye of lyuing that no faute or blame of lyuynge ne any offence or transgression coulde iustly and truly be laid against him and yet the blynd ignorant and obstinate Iewes replete with enuy and malice as the very members of the deuyll by whom they were prouoked and enduced thervnto laboured continually by all craft and meanes they coulde to dystroye hym and at length conspiring togither they toke him serching and procuringe false wytnesse to accuse hym and after they had bette him and spette in his face and vsed al the vyllany they could vnto him they boūd him and brought him before Pontius Pilatus beinge than the chiefe iudge in Ierusalem vnder the emperour of Rome and there they most falsely accused hym as a subuerter of the lawes of god and as a persone that seduced the people and moued sedition amonge them and as a traitour against the emperour of Rome after whiche accusations our sayde sauiour and redemer Iesus Christ was greuousely scourged by the commaundement of Pylate and had a crown of thorne put vpon his head by the souldiours of the garrison and was by them not onely moste spitefully mocked and scorned but also most cruelly tormented and afflycted and after this he was at the last in publike and open iugement condemned by the sentence of the said iudge to be crucified to the intent he shoulde suffer that kynde of deathe whyche amonge the Iewes was euer most abhorred and detested and accompted to be the moste shamefull and cursed of all other and so accordynge to the sayde sentence the souldiours of the garryson crucified hym that is to say they nayled hym throughe handes and feete to a crosse and hanged hym vppon the same betwene two theues vpon a certayne hyll callyd Caluary vntyl he was deade and after he was thus deade one Ioseph of Aramathia beynge one of Christis disciples obteyned lycence of the sayde iudge to take downe the blessed bodye of oure sauioure IESV CHRIST from the sayde crosse and that done he and an other of Christis disciples callyd Nicodemus wrapped and foolded the same bodye in a cleane syndon and soo layde it and buryed it in a newe graue or sepulchre whyche the sayde Ioseph had made a stone wherein there was neuer man buried before and after he was thus crucified and deade vppon the crosse he descended in soule into hell and losed the peynes or sorowes therof wherwith it was not possible that he shulde be holden and conquered and oppressed bothe the deuyll and hell and also deathe it selfe wherevnto all mankynde was condemned by the falle of oure forefather Adam into synne The proces of our sauiour Iesu Christis life deathe buriall and discence to hell thus declared it is specially to be noted and to be beleued for a certaine truthe that our sayde sauyour in all the tyme of his moste bytter and greuous passion and in sufferynge his moste peynfull and cruell deathe not only indured and susteyned for our redemption all the peynes and iniuries and all the obprobries and ignominies whiche were done to hym mooste pacientely withoute resistence and like an innocent lambe but also that he did wyllyngly and gladly suffer this crosse and this kinde of deathe for our example that we shulde folowe the steppes of hym in pacyence and humylitie and that we shulde beare our owne crosse as he did beare his and that we shoulde also hate and abhorre all synne knowinge for suretie that who so euer dothe not in his harte hate and abhorre synne but rather accompteth the breache and violation of goddis commandement but as a lyght matter and of small weyght and importance he estemeth not the price value
mayntenance support an vniust vsurpation for that church hath no more ryghte to that name than the churche of Fraunce Spayne England or Portugale whiche be iustly called catholyke churches in that they doo professe consent agree in one vnitie of true fayth with other catholike churches This vsurpation before rehersed well considered it may appere that the bishop of Rome doth contrary to goddis lawe in chalengynge superioritie and preeminence by a cloke of goddis lawe ouer all And yet to make an apparance that it shulde be soo he hathe and dothe wreste scriptures for that purpose contrary both to the true meanyng of the same and the interpretation of ancient doctours of the church so that by that chanleng he wold not do wrong onely to this churche of Englande but also to all other churches in claymyng this superioritie without any authoritie by god so to him gyuen For God by his goodnes hath called indifferently and equally all such churches in sundry places as his highe wisedome hath thought good to assemble and call vnto hym Moreouer the perfitte beleue of this article worketh in all true christen people a loue to continue in this vnicie and a feare to be caste out of the same and it worketh in them that be synners and repentaunte great comforte and consolation to obteyne remission of synne by vertue of Christis passion and administration of his sacramentes at the ministers handes ordeyned for that purpose for as muche as god doth not ordinarily giue suche thinges but onely within this churche It is to be noted that this churche of England and other knowen particular churches in whiche Christis name is truely honored called on and professed in faythe and baptisme be membres of the hole catholike churche eche of them by him selfe is also worthyly called a catholyke churche whan they merely professe and teache the faythe and relygion of Christ according to the scripture and the apostolike doctrine And so euery christe man oughte to honour gyue credence and to folowe the particular churche of that region soo ordered as afore wherin he is borne or inhabiteth and as al christen people as well spirituall as temporal be bounde to beleue honour obey our sauiour Iesus Christe the onely heade of the vniuersall churche soo lykewyse they be by his commaundemente bounde to honour and obey nexte vnto him selfe christen kinges and prynces whiche be the heade gouernours vnder him in the particular churches to whose offyce it apperteyneth not only to prouide for the trāquillitie and wealthe of theyr subiectes in temporal and worldly thynges to the cōseruation of their bodyes but also to forsee that within theyr dominions suche ministers be ordeyned and appoynted in theyr churches as can and wil truely and purely set out the true doctrine of Christe and teache the same and to see the commaundementes of god well obserued and kepte to the wealth and saluation of theyr soules The tenth article The communion of sayntes / The forgyuenes of synnes IN this article be taught two speciall fruites and benefytes whiche all men called of god and obeying to the same calling in theyr wyl and workes doo obteine by goddes grace in the saide catholike churche whiche benefites be the communion sayntes and forgyuenes of synnes And here is to be noted that althoughe this word Sayntines our english tungue signifieth proprely them that be departed this lyfe and be establysshed in glory with Christe Yet the same worde Saintes wherby in this article we expresse the latin worde Sanctorum is here extended to signifie not onely these before mencioned but also all suche as be called into this holy assemble and churche and be santified in our sauiour Iesu Christe And as touching the communion that is to say the mutuall participation of these sayntes ye must vnderstande that lyke as all the partes and membres which be liuing in the natural body of a man do naturally cōmunicate and minister eche to other the vse commoditie and benefite of all theyr forces nutrimentes perfections In so muche that it lieth not in the power of any man to say that the meate which he putteth into his owne mouth shal nouryshe one particular membre of his bodye and not an other but that all and euery one particularly shall receyue of the sayde nutriment and of the vertue and benefyte therof more or lesse accordyng to the naturall disposition portion and place whiche it hath within the same body euen so what soo euer spirituall gyftes or treasure is gyuen by god vnto any one membre of the holy church although the same be gyuen particularly vnto one membre and not vnto an other Yet the fruite and merites therof shall by reason of theyr abydyng together in the vnitie of the catholike churche redounde vnto the common profyte edifienge and increace of all the other membres of the same catholike churche In so muche that there shal nede no mannes autoritie to dispence and dystribute the same or to applye it vnto this membre or that but eche membre shall be made participante of the sayd treasure and shall haue and enioy the fruite and benefyte of the same in such quantitie and measure as for the rate and proportion of the faythe and charitie which he hath in the same body shall be expedient and necessary for hym to haue And hereby is notified and declared vnto vs the vtilitie and profyte whiche all the membres of the church do receiue by the merites suffrages and prayers of the churche And forasmoche as the moste blessed sacrament of the Aultare wherin by the myghty operation of goddis worde is really present in fourme of breade the naturall lyuynge body and bloude of our sauiour and redemer IESV CHRISTE increaseth and worketh in them that worthily receiue it the communion and coniunction in body soule of them to Christe and Christe to them with a mutuall coniunction also in loue and charitie of eche good man in Christe to other Therfore the sayde sacrament may worthely be called the Communion of saintes And so the fyrst parte of this article hath ben by good deuout and lerned men expounded to sygnifie the sayde blessed sacrament of the aultare which we must beleue to be a reall effectuall communion of all saintes that is to say of al men whiche be called by the holy callynge of god and there with wyllyngely and obediently do knowlege and folowe the same In the seconde parte of this article we be taught to beleue remission of synnes which is one of the effectes and chiefe benefites of the moste blessed passion of Christe head of the holy churche whiche is called and assembled in his name in which churche is applyed the benefites of remission of synnes by the workynge of god in his sacramentes ministred in the same as shal be hereafter declared in theyr place ⧠The XI and XII article The resurrection of the body / and the lyfe euerlastynge AT the daye of the generall dome or
iugement whan Christ shall come as in the seuēth article of this Crede is conteyned and syt to iudge both quycke and dead almighty god shall stirre and raise vp againe the very fleshe and bodies of all men women and children bothe good and bad christened heathen that euer lyued here in this world from the beginning of the same and died before that day And althoughe the sayd fleshe and bodies were dead and buryed yea and consumed or by any meanes destroyed yet god shall of his infinite power make them all at that daye hole and perfite again And so euery man generally shal resume and take againe the verye selfe same body and fleshe whiche he had whiles he liued here on earthe and so shall ryse from deathe lyue againe in the very selfe same body and soule which he had before At whiche tyme man beyng thus made perfit in coniunction of body and soule shall at that day appere before the highe iudge our sauiour IESV CHRIST and there shall make an accompte of his workes and his dedes suche as he dyd good or euyll while he liued here in this worlde And suche as haue ledde theyr liues in obedience and obseruation of goddis commandementes and die in true faith and charitie shal than be perfitely sanctified purified and deliuered from al contagion of sinne and from all corruption and mortalitie of the flesh and shall be perpetually glorified receyue bothe in body and soule together euerlastyng lyfe Whiche lyfe euerlastynge thoughe it passeth al mennes wittes to expresse how pleasant and ioyful it is nor yet mannes capacitie can compryse and vnderstande the same as saynte Paule wytnesseth saieng That which the eie hath not sene nor the eare hath not herde nor hath not entred in to mans harte i. Cor. ◠God hath ordeyned for them that loue him Yet holy scripture speketh of it after our capacitie and intelligence but farre vnder the worthynes and excellency therof The prophet Esaie saith Esa xxxv Euerlasting gladnes shall be ouer their heades they shall haue ioy and gladnes sorowe wayling shall forsake them Apoc. vii And saynte Iohn saythe God that sytteth on his throne shall dwell ouer them They shall not hunger or thyrst any more neyther sonne nor heare shal hurte them for the lambe that is in the myddes of the throne shall feede them and brynge them to the fountaines of the water of life And god shal wipe away all wepyng and teares from theyr eyes death shall endure no longer There shall be no waylyng nor cryenge nor sorowe any more Yea there is no ioy or comfort that can be wished for but it is there most plentifully There is true glory where prayse shall be without errour or flatterye There is true honour whiche shall be giuen to none onles he be worthy There is true peace where no man shal be molested or greued neyther by hym selfe nor by others There is true and pleasant felowship where is the company of blessed angels and the elect and chosen saintes of god There is true and perfecte loue that neuer shall fayle For all the heauenly company is linked and fastened together by the bond of perfecte charitie wherby also they be vnyted and knytte to almyghty god euerlastyngly Fynally there is the true rewarde of al godlynesse God hym selfe The syghte and fruition of whom is the ende and rewarde of all our beliefe and all our good workes and of all those thinges whiche were purchased for vs by CHRISTE he shall be our sacietie our fulnesse and desyre he shal be our life our helth our glory our honour our peace our euerlasting reste and ioye He is the ende of all our desyres whom we shall see continually whom we shall loue moste feruently whom we shall prayse and magnify world with out ende ¶ The sacrament of Baptisme AS touchyng the holy sacrament of Baptisme it is to be noted Fyrst that this sacrament was instituted and ordeyned by our sauiour IESV CHRISTE in the newe testament as it doth appeere by Christis owne wordes vnto his apostles where he sayeth Go ye abrode through out all the world Math. xxviii and preache the gospel vnto al people and baptise them in the name of the father of the sonne and of the holy goste Furthermore that the effecte and vertue of this sacramente is forgyuenes of synne and grace of the holy goste as is manifestely declared in the seconde chapiter of the actes of the apostles where it is sayde Do penance and be baptised euery one of you and ye shall haue forgyuenes of synne and shall receiue the gyfte of the holy goste Whiche effecte of grace and forgyuenes of synne thys sacramente hath by vertue and force of the workyng of almighty god accordyng to his promyse annexed and conioyned vnto this sacrament as is manifestly declared by the worde of Christe sayeng who so euer beleueth and is baptised shall be saued Marc. xvi Whiche sayeng of our sauiour Christe is to be vnderstande of all suche persons which die in the grace conferred and gyuen to them in baptisme and do not fynally fall from the same by synne Moreouer bycause all men be borne synners throughe the transgression of our father Adam in whom as the apostle sayeth Rom. v. All haue synned and can not be saued without remission of their synne whiche is gyuen in baptisme by the workyng of the holy gost Therfore the sacrament of baptisme is necessary for the atteyning of saluation and euerlasting lyfe Iohn iiii accordinge to the wordes of Christe sayinge No man can entre into the kyngedome of god excepte he be borne agayne of water and the holy gooste For whiche causes also it is offered and pertayneth to all men not onely such as haue the vse of reason in whom the same duely receyued taketh awaye and purgeth all kynde of synnes both originall and actuall commytted and done before theyr baptisme but also it apperteyneth and is offered vnto infantes whiche bicause they be borne in original synne haue nede and ought to be christened Wherby they being offred in the faith of the churche receyue forgiuenes of their synne and suche grace of the holy goste that if they dye in the state of theyr infancye they shall therby vndoutedly be saued ¶ And here we must knowe that as touchynge originall synne in infantes lyke as they take of theyr parentes theyr originall and naturall qualities euen so they receiue from them original sinne by whiche they are made the children of they re of god and by the same haue a naturall inclination to synne by lustes and desires whiche in further age and tyme sensibly moue and styrre them to wickednes For although the parentes be neuer so cleane purged and pardoned of theyr origynall synne by baptisme and grace gyuen in the same◠yet neuertheles the chyldren of them begotten be conceyued and borne in original synne Example we may take of corne whiche thoughe it
that she is the most blessed of all other women And to th entent that all good christen men shulde repute and take her so Beholde the prouidence of god that wolde by annother wytnesse confirme the same for euen the very same wordes that the aungell spake the blessed matrone saint Elyzabeth spake also and where the angell made an ende there she beganne The angell made an end of his salutation with these wordes Blessed art thou amonge women The blessed matrone began her salutation with the same wordes declarynge that she was inspired with the same spirite that sent the aungell and that they were both ministers to the holy Trinitie the one from heauen the other in earth And afterward she added these wordes saying And blessed is the fruite of thy wombe These be not the wordes of the angel but of saint Elizabeth For whan the vyrgin Mary came to salute her the sayd Elizabeth beyng inspired with the holy goste and knowyng that the virgine Mary was conceyued spake these wordes of the fruite that the virgine shulde bring forth And there is also an other wonderfull thyng to be noted For as it appereth in the gospell the child in saynt Elizabethes wombe that is to say saynt Iohn Baptist whiche yet had scant lyfe gaue testimony to this Fruite that this fruite shulde saue hym and all the worlde and as a prophete he lepte for ioy in his mothers wombe although he could not than speake yet neuertheles he declared by such signes and tokens as he could that blessed was the fruite of that wombe And worthily called the fruit of her wombe in that the substance of the nature of man whiche our sauiour Christe toke vppon him was taken of the substance and nature of the moste blessed virgin and in her wombe And so is called the fruite of her wombe And well he may be called the blessed fruite whiche hath saued vs and gyuen vs lyfe contrary to the cursyd fruite whych Eue gaue to Adam by whyche we were destroyed and brought to deathe But blessed is the fruite of this wombe whyche is the fruite of life euerlasting And it is to be noted that although this salutation be not a prayer of petition supplication or request or suit Yet neuertheles the church hath vsed to adioyn it to the end of the Pater noster as an himne or a praier of laude and praise partly of our lorde sauiour Iesu Christe for our redemtion and partly of the blessed virgin for her humble coÌ„sent gyuen expressed to the angell at this salutation Laudes praise and thankes ar in this Aue Maria principally gyuen yelded to our lorde as to the autour of our redemption But herewithal the virgin lackith not her laudes praise and thankes for her excellent and singular vertues and chiefly for that she beleued humbly consented according to the saying of the holy matrone saint Elizabeth whan she said vnto this virgine Blessed arte thou that dyddest gyue trust and credence to the angels wordes for al thinges that haue ben spoken vnto the shall be perfourmed The article of free wyll THe coÌ„mandementes threatninges of almighty god in scripture wherby man is called vpon and put in remembraunce what god wolde haue hym to do moste euydently do expresse and declare that man hath freewyll also nowe after the falle of our fyrste father Adam as plainely appereth in these places folowyng Rom. xii i. Tim. iiii i. Ioan. ii Mat. xix Be not ouercome of euyll Neglecte not the grace that is in the. Loue not the worlde c. If thou wylte enter into lyfe kepe the commandementes Which vndoubtedly shulde be saide in vayne onelesse there were some facultie or power lefte in man wherby he may by the helpe and grace of god if he wil receiue it when it is offered vnto him vnderstand his coÌ„mandemeÌ„tes and frely consent and obey vnto them whiche thyng of the catholyke fathers is called Freewyll Free wyll which if we wil describe we may cal it coÌ„ueniently in all men A certayne power of the wyll ioyned with reson wherby a resonable creature without constraint in thinges of reason discerneth and willeth good and euil but it willeth not that good whiche is acceptable to god except it be holpen with grace but that whiche is yll it willeth of it selfe and therfore other men defyned frewyll in this wise Frewyl is a power of reson will by which good is chosen by the assistance of grace or euil is choseÌ„ without the assistaÌ„ce of the same Howbeit the state and condition of freewylle was otherwyse in our fyrste parentes before they synned than it was either in them or in theyr posteritie after they hadde synned For our fyrste parentes Adam and Eue vntyll they wounded and ouerthrewe them selfe by synne had so in possession the said power of freewyll by the moste lyberall gyfte and grace of god their maker that not onely they myght eschue all maner of synne but also knowe god and loue hym and fulfylle all thynges apperteynyng to theyr felicitie and welthe For they were made ryghtuous and to the ymage and symilitude of god hauing power of frewyll as Chrisostom sayth to obey or disobey So that by obedience they myght liue and by disobedience they shuld worthyly deserue to dye For the wyse man affirmeth that the state of them was of that sort in the beginning saying thus Eâ—…l xvi God in the beginning did create man and left hym in the handes of his owne counsell he gaue vnto him his preceptes and coÌ„mandementes saying If thou wylt kepe the coÌ„mandemeÌ„tes they shall preserue the he hath set afore the fyre and water put furth thy handes to whether thou wylt before man is lyfe and deth good euyl what him liketh that shall he haue From this moste happy state our fyrst parentes falling by disobedieÌ„ce most greuously hurted them selues and theyr posteritie For besides many other euils that came by the transgression the high power of mans reason fredome of wyll were wounded and corrupted and all men therby brought in to such blyndnes and infirmitie that they can not eschue sinne except they be illumined and made free by an especiall grace that is to say by a supernatural helpe and working of the holy goste whiche although the goodnes of god offereth to all men yet they onely enioye it whyche by their free wyll do accepte and imbrace the same Nor they also that be holpen by the sayde grace can accomplyshe and performe thynges that be for their welth but with moch labour endeuour so great is in our nature the corruption of the fyrst synne the heuy hurdein bering vs down to euyl For truly albeit the light of reason doth abide yet it is moche darkened with moch difficultie both discerne thinges that be inferior ê‘teyne to their present life but to vnderstaÌ„d perceyue thinges that be spiritual ê‘teyn to the euerlastiÌ„g life it
the same whervnto sainte Peter exhorteth vs saying ii Pet. â—… Fall not frome the sure estate wherin ye be sette but increase and grow in grace in the knowlege of our lorde and sauiour Iesu Christ And to ascribe this dignitie vnto good workes it is no derogatioÌ„ to the grace of god Forasmoch as it is to be coÌ„fessed that al good workes come of the grace of god And our merites as saint Augustine sayth be but the gyftes of god and so in our selfe we may not glory nor loke backe on our owne worthines or dignity whiche is naught as of our self but of the onely acceptation of goddes mercy And therfore we must as saynt Paule sayth Phili. iii. Extende our selfe to that whiche is afore vs to the rewarde of the heauenly callynge whiche is in Christe and stille procede in good workes knowynge our selues to be euermore greatter debtours to god for his grace And whan we haue done all whiche we be bydden doo the scripture teacheth vs to say that we be vnprofitable seruantes Luc. xvii bicause that what so euer we haue done it is but our duety nor we haue done nothing but that we haue receyued of his gifte to do and that to our profite and not to his But yet must we take hede that seing we haue receyued the grace of god we be not found vnprofitable seruaÌ„tes in this wyse that is to say idell seruauntes to whome it shall be sayde Cast out the vnprofitable seruauntes Ma. xxv into the outwarde darkenes where shal be wepynge and gnashyng of tethe And saint Paule also exhorteth saying â— Cor. ii Receyue not the grace of god in vayne that is to saye worke well For the grace of god is giuen you to that entent and to that ende we are redemed by Christe and delyuered from the thraldom of synne and captiuitie of the deuyll that we shulde serue god 〈…〉 as Zachary sayth in holines and rightuousnes afore hym all our life And in an other place saincte Paule saythe The grace of god hath appered to bryng saluation vnto all men teaching vs that we renouncynge all vngodlynes and worldly desyres shulde lyue in this present worlde sobrely iustly and deuoutely loking for the blessed hope and apperance of the glory of the great god and our sauiour IESV CHRIST Which gaue hym selfe for vs to redeme vs from all wykednes and to clense vnto hym selfe a special people whiche shoulde be studious folowers of good workes In whiche godly sentence of saint Paule besides other great plenty of fruitfull lerning and edifienge he toucheth in thre wordes all the good workes of a true christen man where he saith Soberly Iustly and Deuoutly For in this worde Soberly he comprehendeth all abstinence and temperance and our duetie touchinge our body And in saieng Iustly he conteineth al workes of charitie towardes our neighbour with due obedience to our princes heades and gouernours And in this word Deuoutly he concludeth all our workes spirituall which be done immediatly vnto god as praier thinkinge of god desiringe of his glory c. And vnto all these workes ought we moste diligently with all labour and care to apply our wyl for these effectes and endes that is to saye the glorye of god the profite of our neyghbour and our owne merite that we may shewe our self thankful seruantes to our sauiour Iesu Christ and to be the very people of god and that he may be glorified in vs that his churche maye be edified by our exaumple that we maye auoyde falling into temptation and sinne that we maye scape the scourge of god that the grace of god and the giftes therof may encreace and be made perfecte in vs that we maye make our election stable and sure that we may attayne euerlastinge life being founde fruitful in the daye of iudgement where euery man shall receyue according to his workes Of prayer for soules departed FOr as moche as due ordre of charitie requyreth and the boke of Machabeis and dyuerse auncient doctours playnely shewe that it is a very good and charitable deede to pray for soules departed And for as moch as suche vsage hath continued in the churche so many yeres euen from the beginning men ought to iudge and thinke the same to be wel and profitable done And truely it standeth with the very ordre of charitie a christen man to pray for a nother bothe quycke and deade and to coÌ„mende one an other in their praiers to goddis mercy to cause other to praye for them also as wel in masses exequies as at other times and to giue almes for them according to the vsage of the churche ancient opinion of the old fathers trusting that these thinges do not only profite and auayle them but also declare vs to be charitable folke bycause we haue mynde and desire to profite them which notwithstanding they be departed this present lyfe yet remayne they stil membres of the same mystical body of Christ whervnto we pertein And here is specially to be noted that it is not in the power or knowlege of any man to limit and dispence how moch and in what space of time or to what person particularly the said masses exequies and suffrages do profite and auayle Therfore charitie requireth that who so euer causeth any suche masses exequies or suffrages to be done shuld yet though their intente be more for one then for an other cause them also to be done for the vniuersal coÌ„gregation of christen people quycke and deade for that power and knowlege afore rehersed perteineth only vnto god which alone knoweth the measures and times of his owne iudgement and mercies Furthermore bicause the place where the sowles remaine the name therof the state condition which they be in be to vs vncertaine therfore these with al other suche thinges must also be left to almighty god vnto whose mercy it is meete and conuenient for vs to coÌ„mende them trustyng that god accepteth our prayers for them reseruyng the reste holy to god vnto whome is knowen theyr estate condition And not we to take vppon vs neyther in the one part ne yet in the other to gyue any fonde and temerarious iudgement in so hyghe thynges so farre passing our knowlege Finally it is moch necessary that all such abuses as heretofore haue bene brought in by supporters and mainteners of the papacye of Rome and their complicies concerning this matter be clerely put awaye and that we therfore absteine from the name of purgatory and no more dispute or reason therof Vnder colour of whiche haue ben aduansed many fonde and great abuses to make men beleue that through the bishop of Romes pardoÌ„s soules mighte clerely be deliuered out of it released out of the bondage of synne And that masses sayde at Scala celi and other prescribed places phaÌ„tasied by meÌ„ did there in those places more profit the soules them in an other And also that a prescribed numbre of prayers soner than other thoughe as deuoutly said shuld further their petition soner yea specially if they were saide before one image more than an other which they phantasied Al these and such like abuses be necessary vtterly to be abolished and extinguished This boke bounde in paper boordes or claspes not to be solde aboue .xvi. d. ⧠IMPRINTED at London in Fletestrete by Thomas Barthelet printer to the kynges hyghnes the XXIX day of May the yere of our Lorde M.D.XLIII CVM priuilegio ad imprimendum solum