prepared from the begynnynge of the worlde for the dyuell and his angelles and the cursed membres of his body The sence and interpretation of the eyght Artycle I Beleue assuredly in my harte and constantly do professe and knowledge that the holy gooste is the thyrde person in Trinitie that he is veray god lorde auctour and former of all thynges created and that he procedeth both from god the father and from god the sonne and is of the selfe same nature and substaunce and of the same euerlastynge essence or beynge whiche the father and the sonne be of and that he is equall vnto them bothe in almightynes of power in the worke of creation and all other thynges apperteynyng vnto the deitie or godheed and that he is to be honoured and gloryfyed equally with them both And I beleue that this holy spirite of god is of his nature all holy or rather holynesse it selfe that is to saye that he is the onely gooste or spirite whiche with the father and the sonne euer was and euer shall be the onely auctoure causer and worker of all holynes puretie and sanctimonie and of all the grace comforte and spirituall lyfe whiche is wrought and cometh into the hartes of all true christen men In so moche that neither it is possible that the dyuell or any of those euyll spirites whiche do possesse and reigne in suche persones as be subiecte vnto synne can be expelled or put out of theym but by the power of this fynger of god that is to saye of this holy spirite whiche is called in scripture the fynger of god neither it is possyble Mat. xii that the harte of any man beynge ones corrupted and made as prophane by synne can be purged purified sanctified or iustified without the speciall worke and operation of this holy spirite neyther it is possible for any man to come vnto the father by Christe that is to saye to be reconciled into the fauour of god and to be made and adopted into the nombre of his chyldren or to obteyne any parte of that incomparable treasure whiche our sauiour Iesu Christe by his natiuitie his passion his death his resurrection and his ascention hath merited for mankynde oneles this holye spirite shall fyrste illumyne and inspyre into his harte the ryghte knowledge and fayth of Christe with due contrition and penaunce for his synnes and shall also afterwarde instructe hym gouerne hym ayde hym directe hym and endewe hym with suche speciall gyftes and graces as shall be requysite and necessary to that ende and purpose And I beleue also assuredly that this holy spirite of god is of his owne nature full of all goodnes and benignitie or rather that he is goodnes it selfe Forasmoche as he is the onely goost or spirite whiche with the father by Christe instylleth and infoundeth into the hartes of mortall men after they be ones purified from synne by fayth and delyuered from the power of the deuyll dyuers and manyfolde moste noble and excellent gyftes and graces as the gyfte of holy feare and dread of god Timoris Sapien. Intellectê° Concilii Fortitudinis the gyfte of feruent loue and charitie towardes god and our neyghbour the gyfte of spirituall wysedome and vnderstandynge the gyfte of free wyll and desyre and also of very fortitude and strength to contempne this worlde to subdue and mortifie all carnall concupiscence and to walke in the wayes of god the gyfte of perseuerance to contynue in the same the gyfte of pitie and mercy Pietas Scientia of pacyence and benignitie of science and cunnynge of prophecienge of curynge and healynge and of all other vertues necessarie for christen men to haue either for the attaynynge of theyr owne saluation or for the edifyenge and profyte of theyr neighbours All and synguler whiche gyftes and graces I knowlege and professe that they procede from this holy spirite and that they be gyuen conferred and distributed vnto vs mortall men here in erthe at his owne godly wyll arbitre and dyspensation and that no man can purchase or obteyne ne yet receyue reteyne or vse any one of them without the specyall operation of this holy spiritie And although he geueth not nor dyspenseth the same equally and vnto euery man in lyke yet he gyueth alwayes some portion therof vnto all persones whiche be accepted in the syght of god and that not onely frely and without all theyr deseruinges but also in suche plentie and measure as vnto his godly knowlege is thoughte to be mooste benefyciall and expedient And I beleue that this holy spirite of god is of his owne nature autour of charitie and holy loue or rather that he is charitie it selfe Fyrst bycause that he is that ineffable and incomprehensyble loue or concord wherwith the father the sonne be conioyned inseparably the one with the other Seconde bycause he his the bonde and knotte wherwith our sauiour Iesu Christe and his most dere beloued espouse the churche which is also his very mystical body and al singuler the veray membres of the same churche and body be vnited knytte and conioyned to gyther in suche perfyte and euerlastynge loue and charitie that the same can not be dissolued or separated Thyrdely bycause he his also the verye bonde and knotte wherby all and euery one of the membres of Christis sayde churche and body be vnited coupled and conioyned the one of them with the other in perfite mut all loue and charitie For I beleue assuredly that lyke as the membres of our mortall bodyes be by the spirituall operation and vertue of our soules not onely preserued holly togyther in one body and be endewed with lyfe and power to exercyse suche naturall functions and offyces as be deputed vnto them but also be conteyned in mutuall affection and desyre eche to helpe and conserue thother Euen so the membres of this misticall bodye of Christe be by the onely and speciall operation and worke of this holy spyrite not onely congregated vnited and incorporated in to this one body of Christe and so do consist and endure holly and perfitely in the same body euery one in his owne peculiar function but also that they be knitted combined and conglutinated all together and euery one of them with other in perfytte and indyssoluble loue and in the coÌ„munion of all theyr gyftes and graces and of all other thynges wherwith the one of them may helpe succour or comforte the other And I bele e that this holy spirite of god is the spirite of trouth and the autour of all holye scripture conteyned in the hole canon of the Byble And that this spirite dydde not onely inspire and instruct all the holy patriarkes and prophetes with all the other membres of the catholyke churche that euer was from the begynynge of the worlde in all the trouthes and verities that euer they dyd knowe speake or write but also that the same holy spirite dyd ones descende downe from heuen in
to all other the workes of the flesshe and so shall contynue therin without repentaunce or thynkynge of the sayd last day vntyl the selfe same houre that Christ shall come hym selfe in person and call them sodeinly to come and appere before his presence to receyue theyr iudgement The notes of the viii Artycle In the .viii. Artycle it is specyally to be noted that not with standynge any thynge conteyned or mencyoned therin yet we muste constantely beleue in the seconde persone in Trinitie accordynge as it is declared in the former Artycles in all poyntes that is to say that our sauiour Iesu Christe hath meryted habundantly and at the full not onely cleane remyssyon of all our synnes but also our parfytte redemption and delyueraunce from all the captiuytie and thraldome of our spirituall ennemyes and also our perfyte reconciliation vnto the fauoure of god and our perfytte iustification and saluation and that his deathe and his bloude is thonely and suffycient price and valour and the iuste satisfaction for all the synnes of the worlde And that he is the onely meane and hyghe waye wherby Christen men do and muste come vnto the father and that he is our onely Aduocate and patrone in heuen by whom all the heuenly gyftes of the holy goost and what so euer els is or can be necessary or requisite to thatteynynge of euerlastynge lyfe is conferred and gyuen vnto vs. And therfore where as in this .viii. Artycle our sanctification our iustification our incorporation in to the body of Christe our gouernaunce and all the other gyftes and graces wherwith christen men be endued be attributed vnto the worke of this holy spirite it is to be vnderstanded Fyrst that lyke as Christ is the autour the meane the veray hygh way to come vnto god the father so is this holy spirite the veray conductour the guyde the dyrectoure and the gouernour to brynge vs into the same hyghe waye and to mynyster vnto vs not onely alacritie and strength to walke and runne therin but also perseuerance to contynue in the same vntyll we shall come vnto our iourneys ende ¶ Seconde that the peculiar offyce operation of this holy spirite is to reuele and teache vs the mysteryes of Christis bloude and his passion and howe he is our onely lorde our sauiour and redemer and so to bring vs into the right knowledge of all these benefites that Christe hath done for vs. For surely yf this holy spirite shulde not by his worke illumyne lyght our hartes with the knowlege of this trouth all the merites and benefites of Christe shulde be perpetually hydden from our knowledge and we shulde neuer beleue in Christe but shulde be lyke Iewes and Turkes whiche knowe not Christe and so we shulde neuer be made participant of Christis merites nor they shulde neuer be applied vnto vs. Thyrdely that it is also the peculiar function or offyce of this holy spirite after we be inspired and perfytely instructed in the sayde knowledge fyrste to purge and purifie our hartes by this faythe and knowledge from the malyce and fylthynes of synne and afterwarde to stirre inflame and rauyshe our hartes and to make vs able gladly and thankfully to embrace and receyue the sayde benefytes and so to kepe them to vse them and to dyspose theym to our owne welthe and to the edifienge and profite of our neyghbours And fynally to comforte vs and to be vnto vs in maner as acertayne pledge or an ernest peny to assure and warraunt vs by true and infalible tokens that we be in the fauour of god and his owne chyldren by grace and adoption and the ryght enheritours of heuen And for asmoche as this holy spirite beynge sent and procedynge from the father and the sonne to dwell and inhabyte in our hartes worketh in vs all these effectes holy scrypture doth worthyly attrybute vnto hym our sanctification our iustyfycation and all the other benefytes whiche Christe by his passyon hath meryted and deserued for vs. Whiche neuerthelesse be also the workes of the hole Trynytie and be not to be separated in any wyse al thoughe scrypture commonly dothe attrybute them vnto the holy gooste as it doth attrybute power vnto the father and wysdome vnto the sonne whiche neuer the lesse be commune vnto all thre The notes of the ix Article In the nynthe Artycle many thinges be to be noted First that this worde Church in scripture is taken sometyme generally for the hole congregation of them that be chrystened and professe Christis gospell And somtyme it is taken for the catholyque congregation or noumbre of theym onely whiche be chosen called and ordeyned to reygne with Christe in euerlastynge lyfe Seconde it is to be noted that the churche in the fyrste sygnyfycation is in scrypture compared sometyme vnto a felde full of good corne and noughty weedes myngled togyther Mat. xiii Act. xx Mat. xxv Math. iii Luke iii. and somtymes vnto a nette full of good fyshe and badde and somtymes vnto a flocke of shepe and gootes gathered togyther in one fold and somtymes vnto the threshyng flower of almyghty god ii Tim. ii wherin is conteyned corne and chaffe both togyther and sometymes vnto a great mannes house in the whiche be some vessels or instrumentes of golde some of syluer some of tree some of erth some to be had in honour and pryce and suche as woll neuer be corrupted and putrifyed and some to be had in contempt to serue only for vile vses Thyrdly it is to be noted that by these parables certayn suche other rehersed in scrypture is sygnyfied that amonge them which be chrystened do professe Christis gospell and lyue in the comune societie cōmunion of the sacramētes of the churche dyuers be in dede the very quycke lyuynge membres of Christis mystical body and shal reygne euerlastingly with hym in honour And that the congregation or societie of them is the very felde and they be the very good corne or seede whiche Christe hym selfe dyd sowe And dyuers be in dede chaffe or stynkynge and naughty weedes sowen by the dyuell noughty fyshes stynkyng and baren gootes vessels dyspysed or instrumentes prepared to euerlasting fyre that is to saye they be the veray membres of the synagoge of the dyuell not the lyuyng membres of Christis mystycall body By these parables also it is signyfied that in this present lyfe these two sortes of people good and badde be contynually myxted and myngled togyther in the churche as it is taken in the fyrst sygnyfication And that the sayd membres of the synagoge of the dyuell so longe as they growe in the same felde wherin the good corne groweth that is to saye so longe as they do in outwarde apparaunce professe the same fayth of Christ whiche the very membres of Christis churche do professe and do consent agree with them outwardly in the doctryne of the gospell and in all other
agayne hath cōmytted deedly synne can without the same be saued or attayne euerlastyng lyfe Item that lyke as suche men whiche after baptisme do fal agayne into synne if they do not penaunce in this lyfe shall vndoubtedly be damned Euen soo whan soo euer the same men shall conuerte them selfe from theyr noughty lyfe and do suche penaunce for the same as Christe requireth of them they shal without doubte attayne remissyon of theyr synnes and shall be saued Item that the sacrament of perfyte penaunce which Christ requireth of suche maner persons consysteth of thre partes Wherof the one is Contricion the other is Confessyon and the thirde is the amendement of the former lyfe or the newe obedient reconsiliation vnto the lawes and wyll of god that is to say exteriour actes and workes of charitie accordynge as they be cōmaunded of god whiche be called in scripture Fructus digni penitencia The worthy fruites of penaunce Furthermore as touchynge Contrition Cōtritiō whiche is the fyrste parte we thynke it conueniente that all bysshoppes and preachers shall instructe the people commytted vnto theyr spirituall charge that the sayde contrition consistethe in two speciall partes whiche muste alwayes be conioyned togyther and can not be disseuered That is to say the penitent and contrite man muste fyrste knowledge the fylthines and abhomination of his owne synne vnto whiche knowledge he is brought by herynge and consyderinge of the wyll of God declared in his lawes and feelynge and perceyuynge in his owne conscience that god is angry and displeased with hym for the same he muste also conceyue not onely great sorowe and inwarde shame that he hath so greuously offended god but also great feare of goddis displeasure towardes hym consyderynge he hath no workes or merytes of his owne whiche he may wortily say before god as sufficient satisfaction for his synnes Whiche done than afterwarde with this feare shame and sorowe muste nedes succede and be conioyned the seconde parte that is to wytte a certayn faythe trust and confidence of the mercy and goodnes of god wherby the penitente muste conceyue certayne hope and faithe that god wyll forgyue hym his synnes and repute hym iustified and of the nombre of his electe chyldren not for the worthynes of any merite or worke done by the penitent but for the onely merites of the blode and passion of our sauyour Iesu Christe Item that this certayne faythe and hope is gotten and also confyrmed and made more stronge by the applyenge of Christis wordes and promyses of his grace and fauoure conteyned in his gospell and the sacramentes instituted by hym in the newe testament And therfore to attayne this certayne faythe the seconde parte of penaunce is necessarye That is to say Confession to a prieste yf it may be hadde For the absolution gyuen by the prieste was instituted of Christe to applye the promyses of goddis grace and fauour to the penytente Wherfore as touchynge Confession we thynke it conueniente that all bysshoppes and preachers shall instructe and teache the people cōmytted vnto theyr spirituall charge that they oughte and muste certaynely beleue that the wordes of absolution pronounced by the prieste be spoken by the auctoritie gyuen to hym by Christe in the gospelle And that they ought and muste gyue no lesse faythe and credence to the same wordes of absolution so pronounced by the ministers of the churche than they wolde gyue vnto the veray wordes and voyce of god hym selfe yf he shulde speake vnto vs out of heuen Ioan. xx Luc. x. accordynge to the sayenge of Christe whose synnes soo euer you doo forgyue shall be forgyuen whose synnes soo euer you doo reteyne shall be reteyned And agayne in an other place Christe saythe Luc. x. who so euer hereth you hereth me Item that the people may in no wyse contemne this auricular confession whiche is made vnto the mynysters of the churche but that they oughte to repute the same as a veray expedient and necessary meane wherby they maye require aske this absolution at the priestes handes at suche tyme as they shal fynd theyr consciēces greued with mortal synne haue occasion so to do to thintent they maye therby attayn certayne comforte and consolation of theyr consciences As touchynge the thyrde parte of penaunce we thynke it conueniente that all bysshoppes and preachers shall instructe and teache the people cōmitted vnto theyr spirituall charge that althoughe Chryste and his deathe be the sufficient oblation sacrifice satisfaction and recompense for the whiche god the father forgyueth and remytteth to all synners not onely theyr synnes but also eternall peyne due for the same yet all men truely penitente contryte and confessed muste nedes also brynge forthe the fruites of penaunce That is to saye prayer fastynge and almes dede with moche mournynge and lamentyng for theyr synnes before commytted And they muste also make restitution or satisfaction in wyll and dede to theyr neyghbours in suche thynges as they haue done them wronge and iniurie in And fynally they muste do all other good workes of mercye and charitie and expresse theyr obediente wyll in the executynge and fulfyllynge of goddis commaundement outwardely whan tyme power and occasion shall be ministred vnto them or elles they shall neuer be saued For this is the expresse precepte and comaundemente of god Luc. iii. Rom. viii Do you the worthy frutes of penaunce And sayncte Paule saythe Lyke as in tymes paste you haue gyuen and applyed youre selues and all the membres of your bodyes to all fylthy lyuynge and wyckednes contynually encreasynge in the same In lyke maner you be nowe bounde and muste gyue and apply your selfes holly to iustice encreasynge contynually in puretye and cleannes of lyfe And in an other place he sayth i. Cor. ix I chastyse and subdue my carnall body and thaffections of the same and make them obediente vnto the spirite Item that these preceptes and workes of charitie be necessary workes to our saluation and god necessarily requireth that euery penitente man shall perfourme the same whan so euer tyme power and occasion shall be minystred vnto hym so to do Item that by penance and suche good workes of the same we shall not only obteyne euerlastyng lyfe but also we shal deserue remission or mitigation of the presente peynes and afflyctions whiche we susteygne here in this worlde For sainte Paule sayth i. Cor. ii That yf we wolde correcte and take punyshement of our selues in this worlde we shulde not be so greuously corrected of god Zach. i. And god by his prophete Zacharie saythe Tourne your selues vnto me and I wyll tourne agayne vnto you Esai xxviii And the prophete Esai sayth Breake and deale thy breade vnto the hungrye brynge into thy house the poore man and suche as want harboroughe whan thou seest a naked man gyue hym clothes to couer hym with and refuse not to succoure and helpe the poore and nedye for he is
shulde constantely folowe the true doctrine of Christis gospel growynge encreasyng continually by charitie vnto a perfit membre of that body wherof Christ is the very heed In whome yf the hole body that is to say yf euery part membre be growen and come vnto his perfite estate not al in lyke but euery one according to the gyfte and qualitie whiche is deputed vnto it and so be compacted vnited and corporated togyther in the sayde bodye no doubte but that the hole bodye and euery parte therof shall therby be made the more perfite and the more stronge by reasone of that naturall loue and charitie whiche one membre so vnited in the body hath vnto the other By these wordes it appereth euidently not only that saint Paule accompted and nombred this sayd power and office of the pastours and doctours amonge the propre and speciall gyftes of the holy gooste but also it appereth that the same was a limited power and office ordeyned specially and onely for the causes and purposes before rehersed Item that this power office and administration is necessarie to be preserued here in erthe for thre speciall and principall causes Fyrste for that it is the commaundemente of god it shulde so be as it appereth in sondrye places of scrypture Seconde for that god hath instituted and ordeyned none other ordinarie meane or instrument wherby he woll make vs partakers of the reconciliation whiche is by Christ and conferre and gyue the graces of his holye spirite vnto vs and make vs the ryght enheritours of euerlastynge lyfe there to reigne with hym for euer in glorye but onely his worde and sacramentes And therfore thoffyce and power to minister the sayde worde and sacramentes maye in no wyse be suffered to peryshe or to be abolysshed accordynge to the sayenge of saincte Paule Rom. x. Howe can men inuocate and call vpon the name of hym in whom they beleue nat And howe can men beleue in hym of whom they neuer herde tell And howe shulde men here tell of god oneles there be some men to shewe and preache vnto them of hym And howe shall men dare take vpon them to preache and shewe of god oneles they be fyrste sent with auctorytie and commyssion from god so to do And therfore it is sayde by the prophete Esai Esa lii Naum. i. Blessyd be the feete of those preachers whiche beynge auctorysed and sent by god do preche and shewe vnto vs the peace and benefytes whiche we receyue by Christe Thirdely bycause the sayde power and offyce or function hath annexed vnto it assured promyses of excellent and inestymable thinges For therby is conferred and gyuen the holy goost with all his graces And fynally our iustification and euerlastynge lyfe Rom. i. accordynge to the sayenge of sainte Paule where he saith I am not asshamed of the rowme and offyce whiche I haue gyuen vnto me by Christe to preache his gospell For it is the power of god that is to say the electe organe or instrumente ordeyned by god and endued with suche vertue and efficacie that it is able to gyue and mynyster effectually euerlastynge lyfe vnto all those that woll beleue and obey the same Item that this office this power and auctorite was commytted and gyuen by Christe and his apostelles vnto certayne persons onely that is to say vnto priestes or bysshops whom they dyd electe calle and admytte therunto by theyr prayer and imposition of their handes Seconde we thynke it conuenyent that all bysshops and preachers shall instructe and teache the people commytted vnto their spirituall charge that the sacramente of orders may worthyly be called a sacrament bycause it is a holy rite or ceremonye instituted by Christe and his apostelles in the newe testament and dothe consyste of two partes lyke as the other sacramentes of the churche do that is to saye of a spirituall and an inuisible grace and also of an outwarde and a visible signe The inuisible gyfte or grace conferred in this sacrament is nothynge els but the power the office and the auctorytie before mencyoned The visible and outwarde sygne is the prayer and imposition of the bysshoppes handes vpon the person whiche receyueth the sayde gyfte or grace And to the intente the churche of Christe shulde neuer be destituted of suche mynisters as shulde haue and execute the sayde power of the keyes it was also ordeyned and commaunded by the apostels that the same sacrament shulde be applyed and administred by the bysshoppe frome tyme to tyme vnto suche other persones as had the qualities necessaryly required ther vnto whiche sayde qualities the apostels dyd also very diligently descriue as it appereth euidentlye in the .iii. i. Tim. iii Titum i. chapiter of the fyrste epistle of saynct Paule to Tymothe and the fyrste chapiter of his epistle vnto Titus And surely this is the hole vertue and efficacie and the cause also of the institution of this sacrament as it is founded in the newe testament For all be it the holy fathers of the churche whiche succeded the apstoles myndynge to beautyfie and ornate the Churche of Christe with all those thynges which were commendable in the temple of the Iewes dyd deuyse not onely certayne other ceremonies than be before rehersed as tonsures rasures vnctions and suche other obseruances to be vsed in the ministration of the sayde sacrament but dyd also institute certayne inferiour orders or degrees as ianitours lectours exorcistes accolites and subdeacons and deputed to euery one of those certayne offices to execute in the churche wherin they folowed vndoubtedly the example and rytes vsed in the olde testamente yet the trouthe is that in the newe testamente there is no mention made of any degrees or distinctions in ordres but onely of deacons or ministers and of priestes or bysshops Nor there is any worde spoken of any other ceremony vsed in the conferrynge of this sacrament but onely of prayer and the imposition of the bysshops handes Thyrdely forasmoche as it is an olde heresy of the Donatistes condempned in generalle counceylles to thynke that the worde of god and his sacramentes shulde lose and be of none efficacie strengthe or vertue when they be ministred by men of yuell viciouse and fylthy lyuynge we thynke it conuenient that all bysshops and preachers shall instructe and teache the people cōmytted vnto theyr spyrytuall charge that accordynge to the saying of sayncte Gregorie Nazianzene Lyke as there is no dyfference betwene the selfe same image or fygure of any thynge enprynted with a sygnette of golde and with a sygnette made of yron or wodde or any other vyler matter euen so the worde and sacramentes of god mynystred by any euyll and noughtie man be of the same selfe vigour strength and efficacie as when they be minystred by a man of excellente vertue and goodnes The cause and reason wherof is for that the priestes and bysshoppes all thoughe in the execution of theyr offyce and ministration they do vse
and exercyse the power and auctorytie of god commytted vnto theym and doo supplye and represente his towme and place yet they be not the pryncipall nor the sufficient or efficient causers or gyuers of grace or of any other spyrytuall gyfte whiche procedeth and is gyuen of god by his worde and his sacramentes but god is the onely princypall sufficiente and perfyte cause of all the efficacie of his worde and sacramentes and by his onely power grace and benefyte it is that we receyue the holy goost and his gracis by thoffyce and ministration of the sayde priestes or bysshoppes And the sayde priestes or bysshoppes be but onely as his instrumentes or officers to execute and minister with theyr handes and tongues the outewarde and corporall thynges wherby god worketh gyueth grace accordynge to his pacte and couenaunt made with and vnto his espouse the churche And this to be true Chrisostome affirmeth Chrisosto Ho. lxxxv suê‘ IoaÌ„ in his .85 homelie vpon saint IohnÌ„ where he sayth in this maner what speke I of priestes I say that neither angel nor arcangel can of his owne power gyue vs any of those thynges whiche be gyuen vnto vs from god but it is the father the sonne and the holy gooste whiche is the effectuall cause of all those thynges The prieste dothe onely put to his hande and his tongue And in this poynte sayncte Ambrose also agreeth with the sayde opinion of Chrisostome For in his boke De dignitate sacerdotali he saythe these wordes The priest layeth his handes vpon vs but it is god that gyueth the grace The priest layeth vppon vs his besechynge hande but god blessethe vs with his myghty hande The byshoppe consecrateth an nother bysshoppe but it is god that gyueth the dygnitie wherfore we must alwayes thynke beleue that the vertue efficacie of the worde of god his sacramentes consyste and depende in and vpon the coÌ„maundement ordynaunce power and auctoritie of god onely And that neyther the merytes and worthynes of the ministers be they neuer of suche excellencie do gyue them theyr auctoritie strength or efficacie neyther yet the malyce or corrupte lyuynge of them be it neuer so yuell onles they be open blasphemors of the gospell as the iewes and the Turkes be can frustrate or take away from the sayde worde or sacramentes theyr sayde power auctoritie Chrisosto Ho. lxxxv suê‘ IoaÌ„ strength or vertue For as Chrisostome sayth in the said homelie Yf god made not only an asse to speke but also gaue his benediction blessynge vpon the iewes by Balaam that false and wycked prophete so wrought these spirituall graces by suche vncleane impure instrumentes and that for the loue onely whiche he had vnto the Iewes whiche neuer the lesse were great offenders agaynst god no doubte but that god woll moche rather sende downe vnto vs his faythfull people the graces of his holy spirite and wol worke all other thynges necessarie for vs by our priestes and bysshops althoughe they be neuer so euyll of theyr lyuynge Fourthely for asmoche as after the mynde of certayne doctours of the churche this hoole power and auctoritie belongynge vnto priestes and bysshoppes is deuyded in two partes wherof the one is called Potestas ordinis and the other is called Potestas iurisdictionis and for asmoche also as good consent and agrement hath alwaye ben in the churche concernynge the sayde fyrste parte and contrary moche controuersie for this other parte of iurisdiction we thynke it conuenient that all bysshoppes and preachers shall instruct and teache the people commytted vnto theyr spiritual charge that the iurisdiction commytted vnto priestes and bysshoppes by thauctorite of goddes lawe consisteth in thre special pointes The fyrste is to rebuke and reprehende sinne and to excommunicate the manifeste and obstinate sinners that is to say to separate exclude and repelle from the communion and perception of the sacramentes and to reiecte and caste out of the congregation and company of Christis people suche persons as haue manifestly commytted mortall synne and do obstinately perseuer in the same and to absoyle and receyue them agayne whan so euer they shall returne vnto the churche by condigne penaunce And forasmoche as suche persones as do coÌ„mytte manifest and open sinne do therby offend not only god but also some other of the multitude and congregacion whiche they be of although the saide persones so offendynge publikely do not obstinatly perseuer in their synne so coÌ„mytted yet the priestes and bysshops by thauctorite of their sayd Iurisdiction maye in some cases vppon consyderation of the crime and qualitie of the personne so offendynge susspende and inhibite theym for a tyme from the receyuynge of the sacramentes to the intente the same maye be not onely a medicine to the offenders them selfes but also an example and satisfaction vnto those persones whiche were before with theyr sayde manifest synnes offended And in this parte also twoo thynges be to be noted The fyrste is that all punysshemente whiche priestes or bysshoppes maye by thauctoritie of the gospell inflicte or put to any persone is by worde onely and not by any violence or constraynte corporall The seconde is that all thoughe priestis and bysshoppes haue the power and iurisdiction to excommunicate as is aforesayde yet they be not bounde soo precisely by any commaundement of god but that they ought and maye attempre moderate or forbeare the execution of theyr sayde iurisdiction in that parte at all tymes whan so euer they shall perceyue and thynke that by doinge the contrary they shulde not cure or helpe th offenders or elles gyue suche occasion of further trouble vnquyetnes in the churche that the peace and tranquillitie therof myght therby be impeched troubled or otherwyse interrupted or broken The seconde poynt wherin consysteth the iurysdyction commytted vnto priestes and bysshoppes by thauctoritie of goddis lawe is to approue and admytte suche persones as beinge nominated elected and presented vnto them to exercyse thoffyce and rome of preachynge the gospell and of minystrynge the sacramentes and to haue the cure or iurysdiction ouer these certayn people within this parisshe or within this diocesse shall be thought vnto them mete and worthy to exercyse the same and to reiecte and repelle from the sayde rowme suche as they shall iudge to be vnmete therfore And in this parte we must knowe and vnderstande that the sayd presentation and nomination is of mannes ordinaunce and apperteyneth vnto the founders and patrones or other persons accordynge to the lawes and ordynaunces of men prouided for the same As for an example within this realme the presentation and nomination of the bysshopryques appertayneth vnto the kynges of this realme and of other lesser cures and personages somme vnto the kynges hyghnes some vnto other noble men some vnto bysshoppes and some vnto other persones whome we calle the patrones of the benefyces accordynge as it is prouyded by the order of the lawes and ordynaunces
And therfore who soo euer presumethe to come to god with this prayer and to call hym Father and yet hath not full entente and purpose to vse hym selfe in all thynges lyke a kynde and an obedyente sonne he commeth to hym as Iudas came to Christe with a kysse pretendynge to be his frende and his seruaunt in callynge hym mayster and yet he was in dede a traytour to hym and a deadely ennemie And for this consyderation euery chrysten manne that entendeth to make this peayer ought inwardely and throughoutly to enserche and examyne hym selfe And if he fynde in hym selfe any notable cryme Luc. xv for the whiche he maye be ashamed to call god his father let hym accuse hym selfe therof to god and recognyse his vnworthynes sayinge as the prodygall sonne sayde Father I haue offended the I am not worthy to be called thy sonne And with intiere repentaunce and with ferme purpose and entente to amende his noughty lyfe let hym lyfte vp his harte vnto his celestiall father And let hym call for his grace of reconciliation and then lette hym boldely saye this Pater noster ¶ Fyftly that in these wordes Our father is signified that we ought to beleue not onely that almyghty god is the commune father of all chrysten people and equally and indyfferently regardeth the ryche and the poore the free the bonde the lorde and the subiecte but also that all christen people be Christis owne bretherne and the verye coenheritours and compartioners with hym in the kyngedome of heuen and fynally that al chrysten men be bretherne to gyther and haue all one father whiche is god almyghtye And that therfore we ought not onely to be of one spyryte towardes our sayde father Ephe iiii to employ and endeuour our selfes to the vttermoste to plese hym and to kepe his lawes and commaundementes but we ought also eche to consente with other in parfyte loue and charitie and eche to helpe and further other towardes our sayde inheritaunce in heuen and fynally in all our prayers to god eche to comprise other and to praye for other lyke as in this Pater noster we be taughte to say Oure father gyue vs our breade forgyue vs our synnes suffre vs not to falle in temptation and delyuer vs from yuell ¶ Sixtely by these wordes whiche arte in heuen we be taught that we ought to haue not onely an inwarde desyre and a great care and studie to come to that place where our heuenly father is but also an inwarde sorowe and griefe that we be so longe kepte frome the presence of oure heuenly father and be subiecte here vnto so manyfolde cures and thoughtes to so many troubles and miserie and to so many and so greuous perylles and daungers of the worlde of synne and of the dyuell For lyke as a louynge chylde is euer desyrous to be where his father is yf his father shall departe to any place he woll lamente and be sorye oneles he maye go with hym and in his absence he woll morne and at his retourne he woll be ioyfull euen so ought we desyre euer to be with oure heuenly father And to se that oure conuersation be all withdrawen frome the worlde the flesshe and the dyuell and be sette in heuen and heuenly thynges as sayncte Paule sayth Ephe. iiii philip iii And we ought contynually to wayle and lamente bycause we be not with our heuenly father saying with the prophete wofull am I Psal cix that my dwellynge vpon the erthe is so moche prolonged ¶ The sense and interpretation of the seconde petition O God almyghty our moost mercyfull father we thy wretched chyldren moost humbly beseche and pray the helpe vs by thy grace not onely that we maye attayne and come to thy kyngedome in heuen after this mortall lyfe but also that in this present lyfe we maye be delyuered frome the kyngedome and power of the dyuell and synne and that we may lyue vnder thy dominion and kyngdome whiche is the kyngedome of innocency and grace We confesse and knowlege our foly our blyndenes yea and our extreme vnkyndnes towardes the our moost mercyfull father in that we haue so wyllyngly and gladly forsaken the so myghty and so gracious a kynge and haue gyuen our selfes to serue the dyuell whiche hath euer hated vs and lyke a moost cruell and wycked tyranne hath euer vexed and troubled vs nor neuer goth aboute any other thyng but to dystroy vs where as thou our mercyfull father haste created and made vs whan we were nothynge haste redemed vs whan we were damned haste ordeyned euerlastynge lyfe for vs whan for oure synnes we shulde haue bene iudged to euerlastynge deathe And therfore consyderyng nowe this our owne madnes ingratitude and beyng wery of this myserable thraldome and bondage whiche we susteyne vnder this kyngdome of the dyuell synne helpe vs we pray the moost dere father that we may escape from out of this most wretched thraldome captiuite that we may be subiecte vnto thy kyngdome Gyue vs before all thynges true constant fayth in the and in thy sonne Iesu Christ in the holy gost Gyue vs pure loue charite towardes the al men Kepe vs from infidelitie desperation malyce whiche myght be the cause of our destruction delyuer vs from dissensions couetousnes lechery all yuell desyres and lustes of synne Make the vertue of thy kyngedome soo to come and to reygne within vs that al our harte mynde and wyttes with all our strength inwarde and outwarde maye suffre them selfe to be ruled by the to serue the to obserue thy cōmaundementes and thy wyll not them selfe the flesshe the worlde or the dyuell Make that thy kyngedome ones in vs begonne may be dayly encreased and go forwarde more and more Suffre not the subtile and secrete hate or slouth whiche we haue to goodnes to rule so in vs that it shall cause vs to loke backe agayne and to fall in to synne Gyue vs a stable purpose and strength not onely to begynne the lyfe of innocencye in thy kyngedome but also to procede ernestely in it and to performe it Lyghten oure eien Psal xii leste we slepe or be werye in good lyfe ones begonne and soo suffre oute ennemie to brynge vs agayne vnder his power Graunt that we may contynue in goodnes and that after this kyngedome whiche is begonne in this lyfe we maye come vnto thy heauenly kyngedome whiche indureth euer ¶ For the better vnderstandynge of this seconde petition we thynke it conuenyent that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spirituall charge that this seconde peticion is veray necessarie For no doubte oure auncient ennemy the dyuell gothe aboute contynually by all crafte and meanes to deceyue vs and to brynge vs vnder his power and dominion And surely so longe as pryde or dysobedience reygneth in vs so longe as ire enuy wrathe or couetousnes
our heuenly father that we may forgyue our ennemies and that he wol forgiue vs our trespasses euen so as we forgyue them that trespasse agaynst vs. ¶ Thyrdly that to forgyue oure brother his defaulte is to praye to our lorde that he woll forgyue hym and woll not impute his offence to hym to wysshe to hym the same grace and glorie that we desyre vnto our selfes and in no case to anoye hym but whan occasyon shall come to helpe hym as we be bounde to helpe our christen brother ¶ Fourthly that none ennemye can wysshe or desyre more hurte vnto vs than we desyre vnto our owne selfes whan we offre vnto god this fyfthe petition yf we woll not remyt and forgyue our dyspleasure vnto them whiche offende vs. For what ennemye was euer soo malicious or so farre from all grace and humanitie that wolde desyre and dayly praye to god to sende vnto his ennemye eternall damnation and that god shulde withdrawe his mercy from hym for euer And surely in this petition we aske continually these thynges of god for our selues if we wol be mercyles towardes our ennemyes and wyll not forgyue them theyr trespasses For none otherwyse we do aske forgyuenes of god but vpon this condition that we shall forgyue them whiche trespasse agaynst vs. And in case we doo not fulfyll this condycyon than we praye vnto god that he shall neuer shewe mercy vnto vs nor neuer forgyue vs oure synnes but suffre vs to be dampned perpetually ¶ The sense and interpretation of the sixte Petition O Our heuenly father lo we here thy moost vnworthy and myserable chyldren felynge and consyderynge the greate and violente assaultes wherby not onely the dyuell and his wycked spirites but also our owne flesshe and concupiscence contynually do tempte and prouoke vs to breke and violate thy moost holy wyll and cōmaundementes and consyderynge also our owne ignoraunce and fraylenes howe weake and vnhable we be to resyste so myghty and so crafty ennemies without thy heuenly grace and helpe we mooste humbly beseche the our moste dere father helpe vs succoure vs and defende vs in all temptations of the dyuell and of our owne concupiscence suffre vs not to be vanquisshed or ouerthrowen by them Endue vs so with thy grace that we maye withstande the desyres of the flesshe Make that we maye resyste and fyght agaynste all temptation whiche procedeth of superfluytie of meate and drynke slepe slouthe or idlenes And that by temperance in diet by fastyng watche and labour we may be able to subdue the same and be mete and apte to all good workes Make that we maye ouercome the yuell desyres of Lecherie with all affections and instygacions therof Kepe vs that the false subtilitie of this worlde and the vayne intysementes of the same bryng vs not to folowe it kepe vs that we be not drawen by the yuels and aduersities of this worlde to impacience auengemente wrath or suche other vyces And that we maye not to moche esteme the thynges that belong to the world nor inordynately loue them but that we maye renounce the same accordynge as we haue promysed in our baptysme And that we maye contynue in that same promyse goynge forwarde therin dayely more and more Kepe vs from the intysementes of the dyuell that we consent not to any of his temptations or persuasiōs Kepe vs that he by no suggestion brynge vs from the ryghte fayth neyther cause vs to fall into desperation nowe nor in the poynte of deathe Put thy helpynge hande heuenly father to them that fyght and labour agaynste these harde and manyfolde temptations Loke moste deare father vpon vs thy chyldren whiche in this moost tempestuous troublous see of this worlde be tossed on euery syde with the most peryllous waues of temptation and be compassed aboute bothe within and without with most dredefull and cruell ennemies Defende vs we beseche the of thy infinite goodnes and for thy sonne Iesu Christis sake from all these ennemyes and daungers And gyue vs thy grace and helpe that they neuer tempte vs further nor haue greatter power ouer vs thanne we shall be able to beare resyste and susteyne and that they maye neuer ouercome vs but that we maye euer haue the ouer hande vpon them ¶ For the more playne declaration of this syxte petition we thynke it conuenyent that all bysshoppes and preachers shal instructe and teache the people commytted vnto theyr spirituall charge Fyrste that there be two maner of temptations wherof one commeth and is sente vnto vs by god who suffereth those that be his neuer to be withoute temptation by one meanes or other for theyr probation and triall albeit he so assysteth aydeth them in al such temptations Ecclesi xxvii that he turneth all at the ende vnto theyr profytte and benefyte For as the wyse man sayth Lyke as the ouen tryeth the potters vessell so doth temptation of trouble trie the ryghtuouse man And with this maner of temptation god tempted sondrye wyse our holy father Abraam He tempted also Iob with extreme pouertie horryble sickenesse sodayn deth of his chyldren And dayly he tempteth proueth all his chosen electe chyldren whom he loueth i. Pet. v. The other maner of temptation cōmeth chiefely of the dyuell whiche lyke a furyous and a wodde lyon runneth and rageth aboute perpetually sekynge howe he maye deuoure vs. And secondly it cōmeth also of our owne concupyscence which contynually inclineth and stireth vs vnto all euyl as saint Iames saith Iacob i. Euery man is tempted ledde and intyced by his owne concupiscence This concupiscence is an inclination and pronitie or redynes and in maner a violente dysposytyon of our owne corrupte nature to fall into all kynd of synnes which after the fall of Adam all mankynde hath naturally grafted in them soo that it is borne and groweth and shall dye with vs and not before There is no man so mortified so sequestred from the world ne so rauysshed in spirite in deuotion or in contemplation but that this concupiscence is in hym Howe be it it reigneth onely in them that yelde vnto it It woll neuer cesse but one way or other it woll euer assaulte vs. And if we do not fight with it and resiste it contynually it woll ouercome vs and brynge vs into bondage Soo that betwene the dyuell and this our concupiscence all vyce and synnes be engendred lyke as betwene man and woman chyldren be engendred Accordynge to the sayenge of saynct Iames Iacob i. where he sayth Concupiscence whan she doth conceyue she bringeth forth synne and that of all sortes that is to saye Fyrst actes and dedes contrary to the lawes of god and after that vse and custome of the same dedes and at lengthe blyndnes and contempte For so the wyse man saythe Prouer. xviii The wycked man whan he cometh to the bottom of synne setteth nought therby but blynded with yuell custome eyther thynketh the synne