thē in their dedes outwardly wherby they may be partakers of that blisse whiche the gyuer of blessednes our sauiour Christe spake of and promised to suche sayeng Beati qui audiūt uerbum dei custodiunt illud Blessed by they that here the true doctrine of god and kepe it whiche is the true sense of that texte Wherfore we exhorte and desyre al our louyng subiectes that they prayeng to God for the spirite of humilitie do conforme them selues as good scholers and learners ought to here and beare away as afore and willingly to obserue such ordre as is by vs and our lawes prescribed and to rede and beare well away the true doctrine lately by vs and our clergye set forthe for theyr erudition wherby presumption and arrogancye shall be withstanded malyce and contention expelled and carnall libertie refrayned and tempered and disdeyne clerely remoued and taken away So as endeuouryng our selues to lyue quietly and charitably togither eche one in his vocation we shall be soo replenyshed with manifolde graces and gyftes of god that after this lyfe we shall reigne in ioy euerlastyng with the onely head of the vniuersal catholike churche our sauiour and redemer Iesus Christe Amen Faithe FORASMOCHE AS IN this boke whiche is sette furthe for the institution and crudition of the common people the articles of our faith haue the fyrste place it is very necessarye before we entre into the declaration of the sayde articles some thyng to entreate of fayth to the intent that it may be knowen what is ment proprely by the worde Faythe as it is apperteynyng to a christen man who by faythe is partaker of goddis benefites by Chryste And although Faith be diuersly taken in scripture it shal be sufficient to entreate here of two kyndes or acceptions of the same FAythe in the fyrste acception is consydered as it is a seuerall gyfte of god by it selfe dystincte from hope and charitie and so taken it signifieth a perswasion and belefe wrought by god in mannes harte wherby he assenteth granteth and taketh for true not onely that god is whiche knoweledge is taught and declared by the marueylous workes of the creation of the worlde Rom. i. as sayeth saint Paule in the epistle to the Romains but also that al the wordes and sayenges of god which be reueled and opened in the scripture be of moste certaine truthe and infallible veritie And further also that all those thynges whiche were taught by the apostles and haue ben by an hole vniuersal consent of the church of Christe euer sythe that tyme taught continually and taken alwayes for true ought to be receyued accepted and kept as a perfect doctrine apostolyke And this is the first acception of Faith which man hath of god wherin man leaneth not to his owne naturall knowledge whiche is by reason but leaneth to the knowledge atteyned by Fayth without the whiche Faith we be ignorant and blynde and can not vnderstande accordynge as the prophete Esaie saythe Vii iuxta sept Nisi credideritis non intelligitis Onles ye beleue ye shall not vnderstande And this faithe is the beginning entrie and introduction vnto all christen relygion and godlynes For as saynt Paul sayth Hebr. xi He that commeth to god must beleue that be is and that he is a rewarder vnto theym whiche seeke to please hym And this faithe although it be the necessary beginning of all rightuousnesse yet if it procede not further to Hope and Charitie it is called in scripture a deade Faythe bycause it is voyde and destitute of the lyfe and efficacy of charitie Faythe in the second acception is considered as it hath hope and charitie annexed and ioyned vnto it And faith so taken signifieth not onely the belefe and perswasion before mentioned in the fyrst acception but also a sure confidence and hope to atteyn what so euer god hath promised for Christes sake and an harty loue to god and obedience to his commaundementes And this Faythe is a lyuely faythe and worketh in man a redy submission of his wyll to goddis wylle And this is the effectuall faythe that worketh by charitie whiche faynte Paule vnto the Galathians affirmeth to be of value and strengthe in CHRISTE IESV Gala. v. By this Faythe Abraham not knowing whether he shulde goo went out of his countreye Hebr. xi and dwelte in the lande of beheste as in a straunge lande lokynge and trustynge for a citie founded and buylded by almyghty god By this Faythe also he was ready to offer vp his onely begotten sonne Isaac whan he was tempted in whom he loked for the promyse nothynge doubtynge but that god was able to rayse hym vp agayne frome deathe And this wyse is Faythe taken in the moste part of the examples whyche be recyted of sainte Paule in the eleuenthe chapiter of his epistle to the Hebrues And this Faythe euery christen man professeth and couenanteth to keepe whan he receyueth the sacrament of baptisme For declaration whereof it is to be noted that all promyses of god made to man after the falle of Adam for Christes sake be made vnder this condition that man shoulde beleue in god and with the grace of god gyuen for CHRISTE endeuoure hym selfe to accomplyshe goddis commandementes The churche therfore intendynge that man shoulde alwayes haue in mynde how the promyses of god be made vppon condition and without kepinge of the condition no man is partaker of goddis promyses hathe taughte and ordeyned that menne before they receyue baptisme shall promyse and couenaunte to fulfylle the sayde condytion and to forsake the deuyll and the worlde and to serue onely god And of this especiall couenaunt wherby man byndeth him self to god he is called in latyn Fidelis faithefull and he that neuer made the same couenant or after he hath made it renounceth and refuseth the same is called amonges chrysten men Infidelis vnfaythfull or heathen And bycause god hath made promise and couenant with man as is before declared whiche we muste moste assuredly beleue that god wyll obserue and kepe and is euer in his wordes and promyses most true moste iuste moste constant therfore god is called as he is in dede faythfull to man and keepeth and obserueth his fayth that is to say his promyse to man requiryng that man shulde lykewyse kepe his faithe and promyse towardes hym Nowe of that whiche is beforesayd it is manifest that Fayth as it is taken in the second acception is the perfect faythe of a true christen man and conteineth the obedience to the hole doctrine and religion of Christe And thus is faythe taken of saynt Paule and in other places of scripture where it is sayd that we be iustified by fayth In which places men may not thynke that we be iustified by faythe as it is a seuerall vertue separated from hope and charitie feare of god and repentaunce but by it is ment Faith neither only ne alone but with the forsayd vertues
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
A NECESSARY DOCTRINE AND ERVDITION FOR ANY CHRISTEN man set furthe by the kynges maiestie of Englande c. Psal xix Lorde preserue the Kyng and here vs whan we call vpon the. Psal xx Lorde in thy strengthe the Kynge shall reioyse and be meruailous glad through thy saluation The contentes of this booke The declaration of fayth The articles of oure beliefe called the Crede The seuen sacramentes The .x. commandementes of almyghty god Our lordes prayer called the Pater noster The salutation of the angell / called the Aue Maria. An article of freewyll An article of iustification An article of good workes Of prayer for soules departed ⧠HENRY THE EYGHT BY THE GRACE OF GOD KYNG of Englande Fraunce and Irelande defendour of the faythe and in earthe of the churche of England and also of Ireland supreme hed vnto all his faithful and louyng subiectes sendeth greetyng LIke as in the time of darckenesse and ignoraunce fyndynge our people seduced and drawen from the truth by hypocrisy and superstition we by the helpe of god his worde haue trauayled to purge and clense our realme frome the apparant enormities of the same wherin by openynge of goddes trueth with settyng furth and publishyng of the scriptures our labours thankes be to god haue not ben void and frustrate So nowe perceiuing that in the tyme of knowledge the deuil who ceasseth not in all tymes to vexe the worlde hath attented to returne agayn as the parable in the gospel she with into the hous purged and clensed accompanied with seuen worse spirites and hypocrisy and superstition beyng excluded and put away we fynde entered into some of our peoples hartes an inclination to sinister vnder standynge of scripture presumption arrogancye carnall liberty and contention we be therfore constrayned for the reformation of them in tyme and for auoyding of suche diuersitie in opinions as by the sayde euyll spirites might be engendred to sette furth with the aduise of our clergy suche a doctrine and declaration of the true knowledge of god and his worde with the principall articles of our religion as wherby all men may vniformely be ledde taught the true vnderstandyng of that whiche is necessary for euery christen man to know for the ordering of him selfe in this lyfe agreably to the will and pleasure of almyghty god Which doctrine also the lordes bothe spirituall and temporall with the nether house of our parliament haue both sene and lyke very wel And for knowlege of the ordre of the matter in this boke conteined for as muche as we knowe not perfectly god Faythe but by fayth the declaration of faith occupieth in this tretise the first place Wherunto is nexte adioyned the declaration of the articles of our Crede The crede conteinyng what we shulde beleue And incontinently after them foloweth the explication of the seuen sacramentes The sacramentes wherin god ordinarily worketh and whereby he participateth vnto vs his speciall giftes and graces in this lyfe Whiche matters so digested and set forth with simplicitie and plainesse as the capacities and vnderstandynges of the multitude of our people may easily receyue and comprehende the same The commaundementes There foloweth conuenientlye the declaration of the .x. commaundementes beyng by God ordeyned the hyghe way wherin eche man shulde walke in this lyfe to finishe fruitfully his iourney here and after to rest eternally in ioy with him Whiche bycause we can not doo of our selfe but haue nede alwayes of the grace of god as without whom we can neither continue in this lyfe ne without his speciall grace doo any thing to his pleasure wherby to atteine the life to come We haue after declaration of the cōmandementes expounded the .vii. The pater noster petitions of our Pater noster wherin be conteined requestes and suites for all thynges necessary to a christen man in this present lyfe with declaration of the Aue Maria The Aue as a prayer conteinyng a ioyfull rehersall and magnifiyng of god in the worke of the incarnatiō of Christ whiche is the grounde of our saluation wherin the blessed virgin our Lady for the abūdance of grace wherwith god indued her is also with this remembrance honoured and worshypped And for as muche as the heades and sensis of our people haue ben imbusied and in these dayes trauailed with the vnderstandyng of Freewill Iustification Freewyll Iustification Good workes Praier for soules Good workes and Praying for the soules departed we haue by the aduise of our clergie for the purgation of erronious doctrine declared and sette furthe openly plainly and without ambiguitie of speche the mere and certain truthe in them So as we verily truste that to knowe god and howe to lyue after his pleasure to the atteining of euerlastyng life in the ende this boke conteyneth a perfecte and sufficient doctrine grounded and established in holy scriptures Wherfore we hartily exhorte our people of all degrees willyngly and earnestly bothe to reade and printe in theyr hartes the doctrine of this boke considering that god who as saynt Paul sayeth distributeth diuideth to his churche his graces distinctly hath ordered some sorte of men to teache other and some to be taught that al thynges shulde be done semely and in ordre and hathe beautified and set furthe by distinctiō of ministers and offices the same church And consideryng also that for the one parte whiche shuld teache other is necessary not only knowlege but also learnyng and cunnyng in the same knowlege wherby they may be hable conueniently to dispence and distribute to their audience the trueth of god accordyng to theyr connyng for the edification of other and by true exposition of the scriptures accordynge to the apostolicall doctrine receyued and mainteined from the beginnyng and by conferring and declaration of them to conuince refell and reproue all errours and vntrouthes set furthe to the contrary finally be also able to giue an accompte as saynt Peter sayeth of that they professe It must be agreed than that for the instruction of this parte of the church whose offyce is to teache other the hauing redyng and studyeng of holy scripture bothe of the olde and newe testament is not onely conuenient but also necessary But for the other parte of the churche ordeined to be taught it ought to be denied certainly that the reading of the olde and newe testamēt is not so necessary for all those folkes that of duty they ought and be bound to reade it but as the prince and the policy of the realme shall thynke cōuenient so to be tollerated or taken from it Consonant whervnto the politike lawe of our realme hath nowe restrained it from a greate meyny esteming it sufficient for those so restrained to here and truely beare away the doctrine of scripture taught by the preachers and so imprint the lessons of the same that they may obserue and kepe them inwardly in their harte and as occasion serueth expresse
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
daies yeres yet that not withstandyng they oughte to make this petition to god and say Giue vs this day our dayly bread for as moch as their substance thoughe it be neuer so great like as it coulde not haue ben gotten without god had sent it so it can not prospre and continue except god preserue it For how many gret riche men haue we knowen sodainly made pore some by fier some by water some by theft many other waies Was not Iob the on day the richest man that was in all the este lande the morowe after had vtterly nothinge It is therfore as nedefull to pray our lord to preserue that he hath gyuen vs as to pray him to giue it for if he giue do not preserue it we shall haue no vse of it Fourthly by this breade whiche we be taught to aske in this petitioÌ„ may be vnderstand the holy sacrament of the aultare the very fleshe and bloud of our sauiour Iesu Christe as it is write in the .vi. chapiter of saint Iohn Iohn vi I am the breade of life whiche came downe from heauen And the bread which I wyll gyue is my fleshe whiche I wyll gyue for the life of the world And in this prayer we desyre that the same may be purely mynistred distributed to the comfort and benefite of all vs the true chyldren of god And that we also may receiue the same with a right faith and perfite charitie at all tymes whan we do and ought to receiue the same so that we may be spiritually fed therwith to our saluation therby enioy the life euerlastinge Fynally by the breade which our sauiour teacheth vs to aske in this petitioÌ„ is ment also the true doctrine of the word of god which is the spirituall breade that fedeth the soule For as the body is nourished brought vp groweth feedeth with bread and meate so nedeth the soule euen from our youth to be nourished and brought vp with the word of god and to be fed with it And like as the body wol faynt and decay if it be not from tyme to tyme releued refresshed with bodily sustenance euen so the soule waxeth feble weake towardes god onlesse the same be cherished kept vp with the worde of god according to the saieng of Christe A man liueth not with meat onely 〈…〉 but with euery worde that procedeth froÌ„ the mouth of god And surely the word of god is the very coÌ„fort remedy helth of the soule For if we haue aduersity in this world as pouertie sickenes imprisonment and such other miseries where shuld we seke for comforte but at goddis worde If we thinke our selues so holy that we be without synne where shulde we fynde a glasse to se our synnes in but in the worde of god If we be so full of sinnes that we be lyke to fall into desperation where can we haue comfort and learne to knowe the mercy of god but onely in goddis worde Where shall we haue armure to fight against our thre greate ennemies the worlde the fleshe and the deuyl Where shall we haue strength power to withstande them but as Christ did in by the word of god And finally if we haue any maner of syknes or disease in our soules what medicine or remedy can we haue but that is declared in goddis word So that the word of god is the very breade of the soule and therfore as well for this breade of the soule as for the blessed sacrament of the aultare also for the breade and dayly sustenance of the bodye our sauiour Christe teacheth vs to pray in this fourthe petition The fyft petition And forgiue vs our trespasses / as we for gyue them that trespasse against vs. IN this petition we be taught a fruitefull aduertisement of mans estate in this present lyfe whiche consydered no maÌ„ ought to glory in hym selfe as though he were innocent and without synne but rather that euery good christen man without exception oughte to knowledge him self to be a sinner and that he hath nede to aske forgyuenes of god for his sinnes and to require him of his mercy for doubtles we dayly commyt sinne whiche be commaunded daily to aske remyssion for our sinnes Ioan. i. And saynt Iohn sayth in his epistle If we say that we be without sinne we deceiue our selues and truthe is not in vs. Moreouer it is to be noted that we be taught to desyre god to forgyue vs our synnes lyke as we forgiue them that trespasse against vs so that if we forgyue in harte god wyll forgyue and not otherwyse as by many places of scripture maye appere fyrst by expresse wordes Maâ—…â—i Christe saythe If you forgiue men their offences done agaynst you your heuen-father wyll forgyue you your offences and yf you wyll not forgiue them that offende you 〈◊〉 viii be you assured your father wyll not forgyue you your offences And in an other place whan Peter came to our lorde and demanded of him howe ofte he shulde forgyue his brother whiche had offended him and whether it was not suffycyent to forgyue him seuen tymes Our lord answered him sayd I tell the Peter that thou oughtest to forgiue him not only seuen tymes but seuenty tymes seuen tymes meaning therby that froÌ„ tyme to tyme we must continually forgiue our brother or neighbour although he trespasseth against vs neuer so often 〈◊〉 viii And Christ also declareth the same by a parable There was sayth Christ a king whiche calling his seruauntes vnto a compte and findinge that one of them shulde owe vnto him the summe of tenne thousande talentes bycause he hadde it not to pay coÌ„maunded that the sayd debtour his wife and his children and al that he had shuld be solde but whaÌ„ the debtour came vnto the kyng and praied him on his knees to haue pacieÌ„ce with him promising him to paye all the king had pity of him forgaue him the hole debt it fortuned afterward that this man being thus acquited mette with an other of his felowes that ought him but one huÌ„dreth pence and with violence almoste strangled him and saide vnto hym Pay that thou owest And the sayd seruant his felowe fell vpon his knees and prayed hym to haue pacience promising to pay all whiche wolde not but cast him into prison vntyll all was payde and whan the rest of his felowes seing this cruelty had tolde the king therof the king forthwith sente for this cruell felowe and saide to him O wycked man I forgaue the thy hole debt at thy sute and request it shuld therfore haue besemid the to haue shewed like coÌ„passion vnto thy felowe as I shewed to the. And the kyng sore displeased with this crueltie coÌ„mitted him to tormentours that shuld roughly streitly haÌ„dle him in prisoÌ„ til he had paid the hole det Vpon this parable Christe inferreth and saith Euen so shal your
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