take not hede he wyll returne with seuen worse spirites and possesse vs a gaine And althoughe we be illuminat and haue tastid the heauenly gift and be made partakers of the holy gost yet may we fal and displease god Wherfore as saint Paule saith He that standeth ◠Corin. x let hym take bede that he fal not And here all phantasticall imagination curyous reasoning and vain trust of predestination is to be laid apart And according to the plain maner of speaking teaching of scripture in innumerable places we ought euermore to be in dreade of our owne frailtie naturall pronitie to fall to synne not to assure our selfe that we be elected any other wyse than by feling of spiritual motiōs in our hart and by the tokens of good and vertuous liuing in folowing the grace of god and perseuerynge in the same to the ende ii Petri. ii And this sainte Peter exhorteth vs to make our vocation and election sure and stable And Christ saieth Ma. xxii He that perseuereth vnto the ende shal be saued And in reuelation of saint Iohn Be faithful vnto death Apoc. ii and I shal giue the the crown of life Wherfore whan we be ones elected and admitted vnto goddis seruice as is aforesayde and haue receyued our iustification in baptisme or be restored thervnto by true penance than muste we continually walke after Christ bearyng our crosse and encreasinge in his grate by good workes and so doing procede go forwarde and encreace in our Iustificatiō according to the saieng of saint Iohn He that is iuste let him be more iustified For as the grace of god and the giftes therof that is to saye fayth repentance dreade hope charitie with other fruites of the holy gost do encreace in vs so do we waxe and encreace in our Iustification And therfore it is playne that not onely fayth as it is a distincte vertu or gifte by it selfe is required to our iustificatiō but also the other giftes of the grace of god with a desire to do good workes proceding of the the same grace And where as in certain places of scripture our iustification is ascribed to faith without any further additiō or mētion of any other vertue or gift of god it is to be vnderstand of faith in the second acception as before is declared in the article of faith wherin the feare of god repentance hope and charitie be included and comprysed all whiche must be ioyned together in our Iustification So that no fayth is sufficient to Iustification or saluation but suche a fayth as worketh by charitie as is playnely expressed by saint Paule in his epistle to the Galathians And that also our good workes Gala. v. which we do being ones iustified by faith and charitie auaile bothe to the conseruation and perfection of the said vertues in vs and also to the encreace and ende of our Iustification and euerlastinge saluation And althoughe we can neuer be iustified without these gyftes of the holy goste faith repentance hope charitie with desyre and study to bring forthe good workes Yet it is to be vnderstande that neuerthelesse we be iustified Gratis that is to say frely for as moche as all giftes or workes whereby our iustification is wroughte and accomplyshed come of the free mercy and grace of god and not of our deseruing So that our pride and glory in our selfe and our owne worthynes is vtterly excluded For we be not able of our selues as of our selues not as moche as to thinke any good thing but our ablenes and our sufficiency is of god which giueth vs the sayd gyftes of his own inestimable goodnes and dothe also assiste vs with his holy spirite and strength vs to kepe his commandementes And further where our kepyng of them is vnperfect and euen in the beste men wanteth a greate deale of that duetye to god whiche they ought and be bound to do yet almighty god of his mere mercye and goodnes accepteth the same as a perfecte fulfillynge of them for our sauiour Christis sake which hath fulfilled the law for vs and is the ende and perfection of the lawe to all that truely beleue in him And so we haue all Gratis that is to saye of his grace and not of our worthinesse or any merite goinge before grace but receiuing all of god as saint Paule saith i. Cor. iii. what hast thou that thou hast not receiued we referre all vnto his goodnes and mercy by the whiche we both come vnto the beginnynge of our iustification and do procede and go forwarde in the same and finally atteyne the ende therof and be brought to euerlasting life vnto the which the very way appoynted by Christe whose worde no man may change is to kepe and obserue the cōmandementes of god for he saith expressely If thou wylt enter into lyfe Math. xix kepe the commandementes that is apply thy hole study and affection to walke in the law of god wherin if thou perseuere thou shalt be saued And so after thy iustification thou shalte be glorified according to the order of god whiche saynte Paule speaketh of whan he sayth Quos iustificauit Illos glorificauit ⧠The article of good workes AL preaching and learnynge of the word of god in Christis churche ought to tende to this ende that men maye be induced not onely to knowe god and to beleue and truste in hym but also to honour and serue hym with good workes wrought in faith and charitie and vtterly to forsake the workes of synne and the fleshe which who so euer do committe excepte they repent and amend by penance they shal not as saint Paul saith inherite the kingdome of god And that holy scripture goth to this pointe to persuade men to lyue well and to do good workes saint Paule testifieth saienge vnto Timothe All scripture writen by the inspiration of god 〈…〉 is profitable to teache to reproue to correcte to instructe that the seruaunte of god may be perfecte and made apt vnto euery good worke And where as we speake of good workes it is to be vnderstand that we meane not only of outwarde corporall actes and dedes but also and rather of al inwarde spiritual workes motions and desires as the loue and feare of god ioye in god godly meditations and thoughtes pacience humilitie and such lyke And also it is to be vnderstande that by good workes we meane not the superstitiouse workes of mennes owne inuention whiche be not commanded of god nor approued by his worde in whiche kynde of workes many christen men and specially of them that were lately called religious as monkes friers nunnes and suche other haue in times past put theyr great truste and confidence Nor yet we meane not of suche moral actes as be done by the power of reason and naturall will of man without fayth in Christ which albeit of their owne kinde they be good and by the lawe and light of nature man
the crowne whiche he promysed vnto al men that do feare hym and loue hym and walke in his wayes The eyght article I beleue in the holy goste THe holy goste is the thyrd persone in trinitie verye god and lorde authour and former of all thynges created and procedeth bothe frome god the father and frome god the sonne one with them in nature and substance and of the same euerlastynge essence or beinge whiche the father and the sonne be of and equall also vnto them bothe in almyghtynesse of power and in the worke of creation and all other thynges perteyning vnto the deitie or godhead wherfore he is also to be honored glorified equally with them bothe This holy goste whiche is the spirite of god is of his nature all holy ye holynes it selfe that is to say he is the onely goste or spirite which with the father and the sonne is was and euer shall be the autour causer and worker of all holynes puritie and sanctimonye and of all the grace comforte and spirituall lyfe which is wrought and cōmeth into the harte of any man in so mothe that no man can thynke well or do any thynge that good is but by the motion ayde and assistence of this holy spirite neyther it is possible that the deuylle or any of those euyll spirites whiche doo possesse and reygne in suche persons as be subiecte vnto synne can be expelled or put out of theym but by the power of this holye spirite neyther it is possible that the harte of any man beinge ones corrupted and made as prophane by synne can be purged purified sanctified or iustified without the worke and operation of this holy spirite neyther it is possible for any man to be reconciled vnto the fauour of god or to be made and adopted into the numbre of his chyldren or to obteyne that incomparable treasure whyche our sauyour Iesus Christe hath purchased and layde vp for mankynde onelesse this holy spirite shal fyrste illumine and lyghten his hart with the ryght knowlege and faythe of Christe and styrre hym by grace to haue due contrition and penaunce for his synnes and shall also instructe hym gouerne hym ayde hym dyrecte hym and indue hym with suche spirituall gyftes and graces as shall be requisite and necessary to that ende and purpose Moreouer this holy sipirit of god is of his own nature full of all goodnes benignitie yea goodnes it selfe from whom procedeth all and syngular graces and gyftes of feare wysedome vnderstandynge counsell strength fayth charitie hope and all other whiche be gyuen conferred and distributed vnto vs mortall men here in the eatthe at his owne wylle and dispensation and that noo man can pourchase or obteyne ne yet receyue reteyne or vse any one of theym without the specyall operation of this holy spirite whiche gyftes neuer the lesse he gyueth not nor dyspenseth the same equally and vnto euery man in lyke but he dyuydeth them particularly and specyally to euery member of the churche as is most necessary for the hole body and in suche plentye and measure as vnto his godly wyll and knowledge is thought to be mooste beneficiall and expedient for the same All whyche thynges he dothe of his mere mercye and goodnes freeely and aboue our deseruynge Farthermore this holy spirite is of his owne nature full of charitie and holy loue yea charitie it selfe frome whome procedeth all charitie and soo by his godly operation is the bonde and knot wherewith our sauiour IESVS CHRISTE and his moste dere espouse the churche whyche is also his mysticall body be vnited knyt and conioyned togyther in suche perfecte and euerlastynge loue and charitie that the same can not be dissolued or separated And ouer this is also the very bond and knot wherby all and euery one of the very membres of Christis churche and body be vnited coupled and conioyned the one of them with the other in mutuall loue and charitie Also this holye spirite of god is the spyrite of trouthe and the autour of all holy scripture conteined in the hole canon of the bible and did not only inspire and instruct all the holy patriarches and prophetes with all the other members of the catholyke churche that euer was from the beginnyng of the worlde in all the godly truthes and verities that euer they dyd knowe speake or write but also descended and appered in the symilitude lykenes of fyery tongues and dyd lyght vpon the apostles and disciples of Christ and inspired them with the knowlege of all truth and replenyshed them with heauenly giftes and graces and shall be continually present in the catholyke churche shall teache and reuele vnto the same churche the secretes and mysteries of all truthes whiche are necessary to be knowen and shall also continually from tyme to tyme rule directe gouerne and sanctifie the same churche and gyue remission of synnes and all spirituall comforte as well inwardely by secrete operations as also outwardly by the open ministration and efficacy of the worde of god and of the holy sacramentes in the sayd churche and shall endue it with all such spiritual graces and giftes as shall be necessary for the same Finally it is to be noted that albeit holy scripture dothe worthely attribute vnto the holy goste our sanctification our iustification all other benefites whiche Christe by his passion hath merited and deserued for vs yet neuerthelesse the same be also the workes of the hole trinitie and be not to be separated in any wise although scripture commonly dothe attribute them vnto the holy goste For in lyke maner dothe scripture attrybute power vnto the father and wisedome vnto the sonne which neuerthelesse be common vnto all thre The nynth article The holy catholyke churche AFter the eight articles of our belefe in which we knowledge goddes might and power in the creation of the worlde his mercy and goodnes in our redemption and his spirituall benefites exhibited and gyuē to vs by the holy goste foloweth the nynth article in whiche we declare that we do beleue and confesse the maner of goddis working in calling vs to haue fruition of hym and to be made partakers of hys sayde benefites Wherfore we must vnderstand that besides the inward and secrete calling which god hath alwais vsed and yet still doth vse he hath also ordeyned an outward callynge of the people vnto him by preachynge of his moste holy worde vpon whiche outwarde callynge the people yeldyng assentyng and obeyeng to the same worde of god and receyuynge it also with true fayth the sacrament of baptisme as Christis lawe requireth be named in scripture Ecclesia that is to saye an assemble of people called out from other as from infidels or heathens to one faythe and confession of the name of Christ whiche worde Ecclesia is in englyshe called Churche And it is to be noted specially that in our englyshe tungue by the worde Churche we vnderstande not onely the hole multitude of
people whiche be called of god to one fayth be they of the clergye or of the laymen but also by the same worde we signifie the place wherin the worde of god is commonly preached and the sacramētes ministred and vsed and call that the churche to entreate wherof at this time in this article is no part of our entent but onely of the assemble and cōpany called to professe Christe in one faythe whiche in this article is named the Holy churche For all be it in this assemble of men called by the worde of god and receyued by faythe and baptisme be many euyll men many synners many that tourne by true penance to grace and sometyme yet fal agayn some after theyr tourne by true penance styll perseuere and increace in goodnes many that fall and neuer ryse agayn so that spottes blottes and imperfections appere euidently in this churche and many tymes in the more parte therof Yet neuerthelesse bycause the callyng is of it selfe holy the caller also holy and the ende of the callinge holynes with this also that the people so called professe holynes and make a bodye wherof the onely heade our sauiour CHRIST is moste holy and holines it selfe by the merites of whose passion they be relieued and norisshed with dyuerse holy sacramentes and be in theyr callyng indued with moste speciall holy giftes and graces of almightye god autour therof and by his holy spirite directed and gouerned in the same so long as they by folowyng theyr concupiscence the deuyll or the worlde fall not frō that estate For these causes although some membres therof be euyll the churche is called Holy churche takyng the name Holy of that that Christ the onely head is holy the caller holy the profession and callyng holy and the ende holynes whyche of very duety ought to be in al them that be called and is in deede in suche membres as contynue and perseuere in that holy callynge And for so moch as god of his goodnes calleth people as afore without acception of persons or priuilege of place Therfore this holy church is also Catholike that is to say not limitted to any one place or regiō of the world but is in euery place vniuersally through the world where it pleaseth god to cal peple to him in the professiō of Christis name and faith be it in Europe Affrike or Asia And all these churches in diuers coūtreis seuerally called althoughe for knowlege of the one from the other among them they haue diuers additions of names and for their moste necessary gouernement as they be distinct in places so they haue distinct ministers and diuers heades in earthe gouernours and rulers yet be al these holy churches but one holy churche catholyke inuited and called by one god the father to enioy the benefite of redemption wrought by our onely lord and sauiour Iesu Christ and gouerned by one holy spirite whiche reacheth to this foresayde holy churche one truthe of goddis holy worde in one faith and baptisme And this churche is relieued norished and fortified by his holy and inuincible worde and his sacramentes which in al places haue eche of them their owne propre force strength with giftes of graces also distributed by the goodnes of almighty god in al places as to his wisedome is sene conuenient Wherby it appereth that the vnitie of these holy churches in sundry places assembled stādeth not by knowledging of one gouernour in earth ouer al churches For neyther the hole churche catholyke togither nor any particular church apart is boūd to aknowlege any one vniuersall gouernour ouer the hole churche other than Christe althoughe by sufferaunce of some princes and potentates not beinge truely instructed in the worde of god by suche as of duety both to god them oughte to haue declared the truthe of scripture to them and by hypocrisy and vsurpation of the see and court of Rome the bishoppe of the same giuinge him selfe more to worldly polycy than to the execution of his duety hath longe tyme gone aboute to obteine and establishe vnto hym selfe suche an vniuersall auctoritie and hath by abuses alwaies compassed to cause other to vpholde and mainteine the same contrary to goddes lawe as more largely shall be declared in the sacrament of orders The vnitie therfore of the churche is not conserued by the bishoppe of Romes auctoritie or doctrine but the vnitie of the catholyke churche whiche all christen men in this article do professe is cōserued and kepte by the helpe and assistence of the holy spirite of god in reteining and mainteynynge of suche doctrine and profession of christen faithe true obseruance of the same as is taughte by the scripture and the doctrine apostolike And particular churches ought not in the said doctrine so accepted and allowed to vary one from an other for any lucre arrogance or any other worldly affectiō but inuiolably to obserue the same so that by reason of that doctrine eche churche that teacheth the same maye be worthely called as it is in dede an apostolike churche that is to say folowing such teachyng as the apostels preached with ministration of suche sacramentes as be approued by the same And this vnitie of the holy church of Christe is not diuided by distance of place nor by diuersitie of traditions and ceremonies dyuersely obserued in diuerse churches for good ordre of the same For the churche of Corinthe and of Ephese were one churche in god thoughe the one were farre distant in place from the other And though also in traditions opinions and policies there was some diuersitie amonge them lykewise as the churche of Englande Spaine Italy and Poole be not separate from the vnitie but be one churche in god not withstandynge that amonge them there is great distance of place diuersitie of traditions not in all thinges vnitie of opinions alteration in rites ceremonies and ordinances or estimatiō of the same as one churche peraduenture doth esteme their rytes traditions lawes ordinances and ceremonies to be of more vertue and efficacie than an other churche dothe esteme the same As the churche of Rome doth affirme certaine of theyr lawes and ordinaunces to be of suche estimation that they be of equall force with the worde of god and that who so euer disobeyeth or transgresseth the same commytteth deadly synne Yet we perceyuing the same to be discrepant from the truthe of scripture must nedes therin dissent from them But such diuersitie in opinions and other outward maners and customes of policie doth not dissolue and breake the vnitie whiche is in one god one faith one doctrine of Christe and his sacramentes preserued and kept in these seueral churches without any superioritie or preeminence that one churche by goddis lawes maye or ought to chalenge ouer an other And therfore the churche of Rome beinge but a seuerall churche chalenginge that name of Catholike aboue all other dothe great wrong to all other churches and dothe onely by force
be neuer soo cleane winowed and purged from the chaffe yet if it be caste into the ground and sowen the newe whiche springeth of it is full of chaffe agayne vntyll it be also wynowed and clensed So lykewyse the chyldren of christen men be full of chaffe and corruptution of originall sinne vntyl that by baptisme they be washed clensed and purged from the same as their parentes were And where as we haue before shewed that originall synne is remitted and taken awaye by baptisme bothe in infantes and all other whiche hauyng the vse of reason duely receyue the same Yet further we thynke good to note a speciall vertue and efficacy of this sacramēt of baptisme Whiche is That all be it there remayne in vs that be christened a certaine infirmitie or inclination of synne called Concupiscence whyche by lustes and desyres moueth vs many tymes to synne and wickednes yet almighty god of his great mercye and goodnes hath giuen vs suche grace in this his holy sacramēt of baptisme that such carnall and fleshly lustes and desyres shal or can in no wise hurt vs if we do not consent vnto theym And by the same grace also conferred vnto vs in baptisme we be made more strong and able to resist and withstand the sayde concupiscences and carnall desyres than is any other man which neuer was christened Farthermore for as moche as in these dayes certain heresies haue risen sprong vp against the christenyng of infantes It is to be noted that as the holy doctours of the church do testifie the vniuersall consent of the churches in al places of all tymes vsyng frequēting the christening of infantes is a sufficient witnes profe that this custome of the church in baptising of infantes was vsed by Christis apostles them selues by them gyuē vnto the churche and in the same hath ben alwais continued euen vnto these dayes And this custome and perpetuall vsage of the churche euen from the beginning is agreable with the saying of saint Paul Christ loued his church Ephe. v. hath giuen hym selfe to the death for his churches sake to sanctify her make her holy in clēsing her by the foūtain of water in his word c. So that no mā is nor can be of this church but he which is clēsed by the sacrament of baptisme Lyke as the texe before alledged sheweth where Christe saith Ioan. iii. who so euer is not born againe of water and the holy gost shal not enter into the kyngdome of heauen Wherfore seing that out of the churche neyther infantes nor noo man elles can be saued they muste nedes be christened and clensed by baptisme and so incorporated into the churche And as the infancye of the chyldren of the Hebrues in the old testament did not let but that they were made participant of the grace and benefite giuen in circumcision Euen so in the newe testamēt the infancy of chyldren doth not let but that they may and ought to be baptised and so receyue the graces and vertues of the same In this parte also it is to be noted that children or men ones baptised ought neuer to be baptised agayne And all good christen men ought and muste repute and take all the Anabaptistes the Pelagians opinions whiche be contrary to the premisses euery other mans opinion agreable vnto the said Anabaptistes or the Pelagians in that behalfe for detestable heresies and vtterly to be condemned Moreouer for bycause as well this sacrament of baptisme as all other sacramentes instituted by Christe haue all theyr vertue efficacy and strength by the worde of god which by his holy spirite worketh al the graces vertues which be giuen by the sacramentes to all those that worthily receyue the same We must vnderstand knowe that although he which doth minister the sacrament be of a sinful euill conuersation yet the vertue and effect of the sacrament is therby nothing diminished or hurted neither in infantes nor yet in them whiche beinge indued with the vse of reason come thervnto truly contrite and penitent of al their sinnes done before beleuyng confessing all the articles of the Crede and hauyng a sure fayth and truste in the promises of god of remission of their synnes and purposing euer after to lyue a christen lyfe Finally this sacrament of baptisme may wel be called a couenant betwene god and vs wherby god testifieth that he for his sonne Christis sake iustifieth vs that is to say forgiueth vs our synnes and indueth vs with his holy spirite giueth vs suche gracis that therby we be made able to walke in the workes of iustyce ordeyned by god to be exercysed of vs in this present lyfe to the glory and prayse of god And so perseueryng to enioye the fruite of the lyfe euerlastyng And we agayne vpon our parte ought moste diligently to remembre and keepe the promyse that we in baptisme haue made to almighty god that is to beleue only in him onely to serue and obey hym to forsake all synne and the workes of Satan to mortifie our affections of the flesshe and to lyue after the spirite in a newe lyfe Of whiche promyse and couenant by vs made to god saint Paule putteth vs in remembrance sayeng Knowe ye not that all we Rom. vi whiche are baptised in Iesu Christe are baptised to dye with hym for we be buryed with hym by baptisme to dye that lykewyse as Christ was raysed vp from deathe by the glory of his father euen soo we shulde walke in a newe lyfe By the whiche wordes saint Paule giueth vs to vnderstande that all we whiche be baptised in Christe that is to saye whiche by baptisme are incorporated in to the mystycall body of Christe haue professed and bounde ourselfe in baptisme to dye from synne and vtterly to absteyne from the corruption of our olde synfull lyfe and to walke and procede in a newe lyfe of grace and the spirite into the whiche we are called by the worde of god and by faythe and due receyuyng of this holy sacramente are brought and sette into the same The sacrament of penance FOr the cleere vnderstanding of this sacramente it is to be consydered what penance is also what is the sacrament of penance Penance is an inward sorowe and griefe of the harte for the synnes by vs doone and committed and an hatrede and detestation of the same with an earnest desyre to be purged frome them and to recouer agayne the grace and fauour of god by suche meanes and remedies as god hath appoynted for the obteynyng therof with a stedfast purpose and mynde neuer to offende agayn For he that sayeth that he is sory for his offences commytted agaynst the hyghe maiestie of god and yet styll contynueth or intendeth to contynue in the same is no penytent person but a dissembler or rather a deryder of penance And thus is penaunce commonly taken in the scripture as welle in the
newe as in the olde testament And this penance is a thynge so necessary for mans saluation that without it no man that offendeth god can be saued or attayne euerlastyng lyfe The sacrament of penaunce is proprely the absolution pronounced by the priest vpon suche as be penitent for their synnes and so do knowledge and shewe them selues to be To the obteynynge of the whiche absolution or sacrament of penaunce be requyred contrition confession and satisfaction as wayes and meanes expedyent and necessary to obteyne the sayde absolution In all which ways and meanes fayth is necessarily required as the groūde and foundation of all thynges that are to be done for to atteyne the benefite of the sacramente of penance For who can haue tru penance with hope to atteyn any grace of remission of sinne therby onles he beleue stedfastly that god is and that in the new testamēt by the mean of our sauiour Iesu Christ by the force of his passion there is promise made to his church to grant remission of synnes by his ministers to suche as falling from the grace receyued in baptisme do at his callyng turn vnto him by penāce And like as they which were not baptised being infantes whan they come to the yeres of discretion and desyre baptisme be taught fyrste to beleue in god and to renounce the deuil his workes vppon which ground of faith they desyre baptisme as a necessary sacrament for remission of syn So euery man before he entreth into the wayes of fruitefull penance must haue for a grounde and foundation such a belefe as wherby he hopeth and loketh by the sacrament of penance to atteine remission of all his synnes whervnto we do come as is aforesayd by contrition confession and satisfaction Contrition is an inwarde sorow and griefe for synne whiche euery true penitent called by goddis grace hath by knowlege of the worde of god whervpon remembrynge his owne synfull and viciouse lyuynge wherby he hath prouoked the hygh indygnation and wrathe of god and on the other syde consideryng the dignitie and puritie of that state whervnto he was called in baptisme and his promyse made there to god the manifold benefites also dayly receyued of god Herevpon the sayd penitent moued and stirred with the great loue goodnes of god shewed before towardes him on the one partie and his owne ingratitude or vnkindnes towardes god on thother partie conceiueth an ernest sorowe for that he hath relinquisshed so louynge a lorde and an hatefull displeasure that he hath folowed sinne and therby so greuously offended god of whom he was before called to be in the state of a sonne inheritour with our sauiour Iesu Christe And thus beynge moued and troubled in spirite and lamentynge the myserable state whiche he is nowe in by his owne defaut is pricked and styrred in his harte accordynge to the teachynge of his mother holy churche to repaire to suche a minister as god hath ordeyned to pronounce the sentence of remissiō of synne And knowing him to occupy that place as deputed of god doth prostrate him selfe to god there humbly procedeth to confession wherin he callyng to his remembrance his sinful life past doth knowlege to the priest al such synnes in which his conscience telleth hym that he hath greuousely offended the goodnes of god almighty the same before the priest goddis minister he declareth vttereth with his mouthe and so blameth accuseth Luc. xv Luc. xii and condemneth him selfe for an vnkind prodigall sonne to almighty god his father for a naughty seruant that knewe by light of grace the cōmandement of his lord Iesu Christe and dyd it not was indued with many giftes of the holy goste and exercised them not And so detestinge and abhorryng synne and desyrous to be raysed frome that estate confesseth in humilitie the cause of synne to haue ben of hym selfe by yeldyng to the concupiscence of the fleshe the worlde and the deuyll Wherfore he is gladde to submytte hym selfe to suche dyscipline and wayes of reformation as the priest hering his synnes offences shall by his discretion and wisedome accordyng to the word of god thynke conuenient Whiche humble submission to the gostly father with consent and agrement to receyue the said discipline is a parte of satisfaction whiche is the thirde way or meane to the sacrament of penaunce as is before rehersed And this satisfaction declareth a desire to plese and content god his father for the vnkyndenes towardes hym in fallynge from the estate of grace wherein he was called to be his sonne and inherytour of heauen vnto the myserable condition of synne wherby he hath made hym selfe mooste vile bondman vnto the deuyll But here ye must vnderstand that the satisfaction whiche is here spoken of is not so to be taken as though the penitent synner coulde worthyly merite or deserue remission of sinnes by any peyn or punishement to be by him suffered or to make to god any iuste or full recompence equiualent to the synne that he hath committed against him and so to satisfie which he can neuer do For that satisfaction hath onely our sauiour Christe wrought in his glorious passion But to satisfie as here is mēt by satisfaction is to plese god with an hūble lowly harte redy to bringe forth the fruites of penance to bringe them forth in dede as in almes prayer and fastynge with all suche meanes as maye serue for the cutting away of the occasion of synne as the minister shall thynke good according to the worde of god and with suche weping lamentyng wayling as do burst out of the hart with a ful purpose to leade a newe life and therwith to forgiue al men theyr trespaces to restore to all men that he hath vniustly taken or reteyned from them to recompēce all hurtes and iniuries done by hym accordyng to his abilitie and power and as he may not onely to wyll but also to do thus to his neighbour in dede wherin the neighbour ought to be satisfied And hereby appereth howe god estemeth satisfaction both to him selfe and to the neyghbour after the wyll and power and not after the equiualence of that which is done For to god no man can so satisfie for sinne And Christ therfore hath satisfied for all by vertue wherof our satisfaction is accepted and allowed of god who of his infinite goodnes and for Christes sake is satisfied that is to say pleased with that littell we do Whervpon after this contrition had in harte confession made with mouth and satisfaction shewed and promised the penitēt may desire to here of the minister the comfortable wordes of remyssion of synnes And the minister thervpon according to Christes gospell pronounce the sentence of absolution vnto the whiche absolution the penitent must gyue credence and beleue with a perfite fayth that his synnes be now forgyuen frely by the merites of Christes passion to the whiche forgyuenes he hath recourse by the sacrament of
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
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