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
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