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that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth Gods wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated, whereby the lust of the flesh, called in Greek pрovnμа σapkòs, which some do expound the wisdom, some sensuality, some the affection, some the desire of the flesh, is not subject to the Law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and lust hath of it self the nature of sin.
Gratia Christi seu S. Spiritus qui per eundem datur, cor lapideum aufert & dat cor carneum: Atque licet ex nolentibus quæ recta sunt, volentes faciat; & ex volentibus prava, nolentes reddat, volentati nihilominus violentiam nullam infert, & nemo hâc de causâ cum peccaverit, seipsum excusare potest, quasi nolens aut coactus peccaverit, ut eam ob causam accusare non mereatur aut damnari. Artic, Edwardi 6. decimus.
བ ི་ འར་ ་ ་ ་ ོར་བའི་
The condition of man after the fall of Adam is such, that he cannot turn and prepare himself by his own natural strength and good works to faith and calling upon God: wherefore we have no power to do good works pleasant and acceptable to God, without the Grace of God by Christ preventing us, that we may have a good will and working with us, when we have that good will.
Of the Justification of Man.
"We are accounted righteous before God, only for the Hæc non "merit of our Lord and Saviour Jesus Christ by faith, and habentur in Reg. "not for our own works or deservings. Wherefore that we Edward. are justified by faith only, is a most wholsom Doctrine, and 9. Artic. very full of comfort, as more largely is expressed in the Justificatio Homily of Justification. Fide Jesu Christi, eo sensu quo in Homilia de Justificatione explicatur est certissima & saluberrima Christianorum doctrina. Sie in Reg. Edward 6. Artie. 11.
Of good works.
"Albeit that good works, which are the fruits of faith, non habetur" and follow after Justification, cannot put away our sins, in Reg. "and endure the severity of Gods judgment; yet are they Edward 9. Artic.
pleasing and acceptable to God in Christ, and do spring "out necessarily of a true and lively faith, insomuch that by "them a lively faith may be as evidently known, as a tree "discerned by the fruit.
Of Works before Justification.
Works done before the grace of Christ, and the inspiration of this Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesu Christ, neither do they make men meet to receive grace, or (as the School-Authors say) deserve grace of Congruity: yea, rather for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.
Of Works of Supererogation.
Voluntary Works besides, over and above Gods Commandments, which they call works of Supererogation, cannot be taught without arrogancy and iniquity. For by them men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for his sake than of bounden duty is required: whereas Christ saith plainly, When ye have done all that are commanded to you, say, We are unprofitable servants.
Of Christ alone without sin.
Christ in the truth of our nature was made like unto us in all things, (sin only excepted) from which he was clearly void,. both in his flesh and in his Spirit. He came to be a Lamb without spot, who by sacrifice of himself once made, should take away the sins of the Word, and sin (as S. John saith)
was not in him. But all we the rest, (although baptised and
Blasphemia in Spiritum Sanctum.
Est cum quis Verborum Dei manifestè perceptam veritatem, ex malitia & obfirmatione animi, convitiis insectatur, & hostiliter insequitur: Atque hujusmodi, quia maledicto funt. obnoxii, gravissimo sese astringunt scelere, unde peccati hoc genus irremissibile a Domino appellatur & affirmatur, Artic. 16. Edward 6.
Of sin after Baptism.
Not every deadly sin willingly committed after Baptism, is sin against the holy Ghost, and unpardonable. Wherefore the grant of repentance is not to be denied to such as fall into sin after Baptism. After we have received the holy Ghost, we may depart from grace given, and fall into sin, and by the grace of God we may arise again, and amend our lives. And therefore they are to be condemned which say they can no more sin as long as they live here, to deny the place of forgiveness to such as truly repent.
Of Predestination and Election.
Predestination to life, is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel, secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore they which be endued with so excellent a benefit of God, be called according to Gods purpose by his Spirit working in due season they through grace obey the calling: they be justified freely they be made Sons of God by adoption: they be made like the Image of his only begotten Son Jesus Christ: they walk religiously in good works, and at length by Gods mercy they attain to everlasting felicity.
As the godly consideration of Predestination and our Election in Christ, is full of sweet, pleasant and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal salvation, to be enjoyed through Christ, as because it doth frequently kindle their love towards God so for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of Gods Predestination, is a most dangerous downfal, whereby the Devil doth thrust them either into desperation, or into wretchlesness of most unclean living, no less perilous than desperation.
Furthermore, we must receive Gods promises in such wise as they be generally set forth to us in holy Scripture and in our doings, that will of God is to be followed, which we have expressly declared unto us in the word of God.
Omnes obligantur ad moralia legis præcepta servanda.
Lex à Deo data per Mosen, licet quoad ceremonias & ritus Christianos non astringat, neque civilia eis præcepta in aliqua Repub. necessario recipi debeant, nihilominus ab obedientia mandatorum quæ moralia vocantur, nullus quantumvis Christianus est solutus: quare illi non sunt audiendi qui sacras literas tantum infirmis datas esse perhibent, & spiritum perpetuo jactant à quo sibi quæ prædicant, suggeri asserunt : quamquam cum S. Scripturis apertissime pugnent, Art. Edward. 6. 19.
Of obtaining eternal Salvation only by the Name of Christ.
They also are to be had accursed, that presume to say that every man shall be saved by the Law or Sect which he professeth, so that he be diligent to frame his life according to that law and the light of nature. For holy Scripture doth set out unto us only the Name of Jesus Christ whereby men must be saved.
Of the Church.
The visible Church of Christ, is a Congregation of faithful men, in which the pure Word of God is preached; and the Sacraments be duly ministred according to Christs Ordinance, in all those things that of necessity are requisite to the same.
As the Church of Jerusalem, Alexandria and Antioch, have erred So also the Church of Rome hath erred, not only in their living, and manner of Ceremonies, but also in matters of faith.
Of the Authority of the Church.
The Church hath power to decree Rites or Ceremonies, and authority in Controversies of Faith: And yet it is not lawful for the Church to ordain any thing that is contrary to Gods Word written, neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore although the Church be a witness and a keeper of holy Writ, yet as it ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be believed for necessity of salvation.
Of the Authority of General Councils.
General Councils may not be gathered together without the commandment and will of Princes. And when they be gathered together, (forasmuch as they be an Assembly of men, whereof all be not governed with the Spirit and word o God) they may erre, and sometime have erred, even in things pertaining unto God. Wherefore things ordained by them as necessary to salvation, have neither strength nor authority, unless it may be declared that they be taken out of holy、 Scripture.
The Romish Doctrine concerning Purgatory, Pardons, worshipping and adoration, as well of Images as of Relicks, and also Invocation of Saints, is à fond thing, vainly feigned,