❧ Common places of scripture ordrely and after a compendious form of teaching, set forth with no little labour, to the great profit and help of all such students in gods word as have not had long exercise in the same, by the right excellent clerk Erasmus Sarcerius.  
Translated in to English by Richard Taverner. ❧  
Iohn Byddell.    

TO THE MOST HIGH, and most excellent prince HENRY the. VII●. by the grace of god king of England and of France, defensor of the faith: Lord of Irlande, and in earth supreme heed immediately under Christ of the church of England, his most humble subject & servant richard TAVERNER wisheth all felicity and health.  
OYuers mortal men which either known not, or of weakness perfectly considered not christ (most dread ● most gracious sovereign lord) have deverslye laboured to seek them immortal name and memory: Of which some because they could not attain it by their worthy acts, have sought the same by unworthy and most heinous crimes, as Pausan●as, which only to get him a perpetual name, slew the mighty and victorious king Philip of Macedonia, as also he which for the same intent purposed to have set on fire the most famous temple of Diana in Ephesus. Others there have been, and at this day be, men of excellent literature & eloquence, which with their pen have ●ought this agular fame amongs whom even they also which have most of all dispraised and sharply rebuked in others this ambition of name, yet to their own works wherein they have to vehemently reprehended other, could not temper ne stay themselves from prefixing their own names. So impotent a thing, ●o unquenchable is this thirst, this desire or glory.  
Again, other some there have been, men of most noble heart & high courage, which have laboured to win them renown and ●ame, either by feats of arms, or by prudently counselling & administrating common weals: as Philip king of Macedon, Alexandre the great, Themistocles, Photion, the two Scipions, Pompey, jullius Cesar, Lue us Sill●, Cicero, Lygurgus, with in●●ite other.  
Socrates (although he known not Christ, yet for his great sanctimony & pureness of life a m●n more worthy to be reputed a●aynt than many of our romish saints) being demanded by what ways a man might win an honest fame, answered: If thou shalt apply thyself to be such one in deed as thou de●●●est to be counted, as who should say: wilt thou be counted a furtherer of iullyce, a good prince, a good counselor: Then endeavour thyself to be such in deed. For undoubtedly like as the shadow followeth the body, as a companion inseparable, even to doth glory, renown, and fame accompany excellent veves, worthy gests, and noble qualities, and that so much the rather, if the same be unlooked for. Of which thing, albeit there want no goodly exemples every where aswell in profane histories as in the holy scriptures, yet this one act of a woman & that a famous sinner shall at this time suffice. Marry Magdaleyne to whom because she loved moche, was much forgiven, at a souper in which christ was present, while her sister minystred at the table before all the gests, of an exceeding zeal and love she bore to christ annoyted with a right precious ointment his feet, and with the very hear of her heed dried them again. Here I dare boldly say this Magdaleyne looked for no fame by this fact, yet what answered Christ to such as murmured against her & said, this ointment might have been sold for moche money and given to the poor verily (saith christ) I say unto you, where so ever this gospel shall be preached throughout all the world, this also that she hath done shall be told for a remembrance of her.  
But now to reflycte my oration unto your most royal majesty, surely I can not but be thoroughly persuaded as well by the conty●uall proceedings, as by the success of things, that not only your grace's most deliberate providence, but also the prudent counsels of certain of your majesties faithful counseylours, have not proceeded of any ambition of name, but of a mere zeal & ardent love towards the public weal, & furtherance o● gods sacred troth. Wherefore where loveless ever throughout the world the abolishment of the bishop of Rome's usurped power shall be bruited or chronicled, there also shall be reaported the most glorious acts of Henry the eight king or England, as chief furderer and worker of the fame. And semblably where so ever his majesties noble acts shall be bruited there also shall not be forgotten the memory of certain his counsellors, namely of the lord Crumwell, so worthy a counsellor of so worthy a prince.  
But again like as renown followeth excellent virtues, so envy pursueth high renown. I say, it is not possible but such as have the governance of things, and be in great authority shall be hated, maligned, envy, evil spoken of amongs the multitude. Alexander the great when it was showed him that a certain lend person had spoken many delyyteful words of him, answered to such as were about him, Surely I tell you, it is princely & a thing appropryed to a great and noble man, that when he hath done well, he shall be reaported evil. So erroneous is the judgement of the people, so pestiferous is the envy of malicious & despiteful people. P●ocion the Atheniense was a counsellor much more profitable than pleasant. Demosthenes contraryly was rather a pleasant councillor then profitable. This studied much to follow thaffections of the people the other egrely resisted the same with his wholesome counsels, when on a time they met together, Demosthenes thus greted Photion. By the god's imortal, photion, if the people of Athens begin once to rage, they will surely kill the. Troth, said Photion, they will kill me in their rage, but the will they kill, when they come to their right wyites. doubtless (most mighty and redoubted prince) it can not be dyssembled, but as certain or your grace's counseyl be highly praised, extolled, and magnityed of many: So again on the contrary part, they be envy, malygned, and hated of others, namely of such as either have envy at their vocation, or be yet still rooted in their popyishe superstition▪ Or these some perchance in their turyous rage, would desire their death.  
But again the same if at any time they shall return to their right wits, will rather wish (as not a few already have done) the contusion of such, as have meynteyned them in their rebellious suꝑstition. I mean the bishop of Rome's privy adherentꝭ, who without question do hate all things that tend to the advancement of god's honour, & detection of their cloaked hypocrisy.  
But as the lord of hosts hath hitherunto protected and directed your excellent majesty and certain of your most faithful counsayllours against the most ungodly and pestilent conspiracies of your enemies in all your affairs: so I beseech him in such wise to pour out his grace upon the rest of your grace's loving subject, as we all together with one accord, tolowing your highness as our heed and mighty shepherd may utterly vomit out of us all papistical venom, and heartily at last embrace the pure and sincere verity of gods most holy word. To the illustration and setting forth whereof, as it is not unknown, how moche your most faithful counseyllour mine old master and singular good lord, my lord privy seal hath conferred and helped, so of his studious proceedings and circumspect perseverance in the same, this only thing sufficiently declareth, that now of late he hath impelled me to translate in to english this bake of Erasmus Sarcerius, a treasure inestimable unto christian men, in which book he hath so compendiously, so absolutely & frutfully handled all the common places of the christian religion, as never afore this time hath been done of any, namely in such form.  
A dangerous piece of work doubtless, and full of difficulty it is, so to handle these matters as shall in all points satisfy the expectation of the readers, as declareth eloquently writing to your most redoubted majesty, the excellent clerk Philip Melanchthon in his epistle before his common places, whose judgement this Sarcerius followeth well near in all things. Only in this they differ, that Melanchthon directeth his style to the understanding only of the learned people well exercised in scriptures. This tempereth his pen also to the capacity of young student's of scripture and such as have not had much exercise in the same.  
Now it hath been an old proverb and not without cause celebrated of all ages. Quot capita, to●sensus, so many heads, so many myttes, I grant the godly and learned men in the principal articles of our faith do not vary, but do constantly sing all one note, yet nevertheless in other dysputable mattiers (in which it is not meet for every man to wade) as predestination, contyngencye, free-will, & such like, there hath been always, and yet is some dissension, so that what one alloweth an other dispraiseth, what one disꝑueth, an other approveth. And yet it can not be denied but there is one simple infallible troth who so can attain it.  
The cause of this blindness is, that sithence the fall of Adam, at which time mankind was deprived of the similitude of god, unto which he was first created, man's wit hath been so darkened and his nature so spotted and cankered with the original vice, that he can not but be wrapped in infinite errors. Only god hath perfect intelligence, and is true in his words. Omnis autem homo mendax. There is no man but he lieth, but he erreth, but he both deceiveth & is deceived. Best is he that erreth least. Saint Augustyn written very moche, but again he retracted moche. It is not possible for one man both to write moche, and to writ all things true that shall need no reprehension. In a long work (saith the poet Horace) a man may other whiles lawfully slumber. Neither do I speak this because I know any notable error in Sarcerius.  
But uless as the judgements of men be variable, and namely in this kind of writing, it is very hard to satisfy all men's minds: Therefore if either this excellent clerk Erasmus Sarcerius in his writings, or I in my translation shall not thoroughly answer is your majesties and other men's expectation: It shall appertain to a christian modesty to interpret all things unto the best part.  
As for example: It is not unknown what great alteration hath lately been amongs learned men concerning free-will. Some have put free-will in no things, some on the contrary part have go about to meyntayne free-will in all things. Again other going in the mean between both these extremes, as Melanchthou & this Sa●cerius, with many other excellent clerks, have denied frewyl only in spiritual motions and that also in such people as be not yet regenerate and renewed by the holy ghost, & yet in the mean season they take it not so away, but they leave them also in spiritual motions a certain endeavour or willing, which endeavour nevertheless can fyni●she nothing, unless it be helped by the holy ghost. This (after my poor judgement) is the ryghtest and truest way.  
But now, if according to the variety of man's judgement, the same shall not forthwith appear to others, set them not incontinuently damn and give sentence of other men's writings, but diligently enserche the scripture, which is the only rule & touch stone, wherewith we aught to try the truth from the untruth, the pure and sincere doctrine from the corrupt & hypocritical. If they shall find any thing righter or better than this doctrine let them lovingly impart and communicate their way unto us, if not, let them use this way with us.  
But what so ever this book is (for to your graces most exact judgement I refer it) like as by the impulsion & commandment of my said old master my iord privy seal, I have translated it in to ove vulgar tongue: So his lordship hath willed me (where as else I would not have been so bold) to offer and dedicated the same unto your most noble & redoubted majesty, to th'intent that where as he did lately pfer me unto your grace's service in the office of the signet (for what qualities he espied in me I can not tell) I might at least testify & declare unto your highness my prompt & ready mind to do your grace such poor service as to my ability may extend. And so consequently that this book under your majesties protection and patrociny may the more plausibly and gredyly be devoured of the people, for whose only cause and edification your highness and such as be your most prudent counsellors have provided divers wholesome books to be set forth in english.  
In dilating of which right exceeding and high benefit with infinite other wrought to the inestimable utility of the people, I will not further at this present proceed, only I beseech our lord, that like as your highness hath hither unto with most prudent, godly and gracious means, wonderfully helped the state and public weal of your graces most flourishing realm, so your majesty may proceed, and to th'end perceverin the same, to the glory of god, your highness honour, unity of your subjects, wealth of your realm, derogation of the bishop of Rome's usurped power, rejoice of your well-willers, confusion of your grace's adversaries. Thus most mighty, most high, and most gracious sovereign lord I commit your highness to the holy trinity, to whom be all honour, praise, and glory for evermore. Amen.  
DOMINE SALWM FAC REGEM. ☜ ☞   
A COMPENDIOUS FORM of teaching or discipline, declaring the common & principal places of our chrireligion, wonderful necessary to all such as be desirous to know gods troth, and his sacred word.  

Of God. CAPI. I  
GOD is one certain divine being or essency, 
What god is.  consisting of three people: that is to weet, god the father, the son, and holy ghost.  
This definition is approved of holy scripture, 
Aprobation.  which by the name of godhead, calleth these three people, as more plainly shall appear in the particular entreating of each person.  
¶ By the determination of the counsel of Nice. 
What god is by the counsel of nice.  God is one divine being or essency, which both is called, & also is god, eternal, unbodily, unꝓtable, animmense power, wisdom, goodness the maker and preserver of all things, both visible & invisible, and yet three people of all one being, & power everlasting: the father, son, and holy ghost.  
¶ God is not divided in ꝑtes, 
Not parts of god. Deut. vi.  for there ●s but one god. Hark, oh Israel, (says the scripture) the lord thy god is one lord. But forasmuch as holy scripture assigneth divine essentie to three, therefore the fathers have found out the name of person, to avoid many errors. Now, by the name of parson is meant a substance indivisible, 
Of god no cause.  understanding. etc.  
¶ forasmuch as god himself is the creator and maker of all, 
Rom●●. xi. d  therefore he hath no cause of his being. For as Paul saith: who hath given unto him first, that he might be recompensed again? So that god (as witnesseth also Gregory) is only cause of causes.  
¶ Th effectis & works of god be these: 
The effects of god. Roma. ●. b  to create & maintain that he hath created. For the power & divinity of god (saith Paul) is everlasting. Now, the power & divinity of god to be everlasting, is naught else, but that god createth governeth & maintaineth his creatures ever lastingly. In him (as it is said in that actis) we live, 
Act. ● seven. Psal. cxlv●.  we move, & we have our being. He giveth (saith the prophet) escam omni carni, meat to every creature. Also his effectis be: To love his creatures because he maintaineth them. 
Exodi. xx. Roma. ij. Psal. cxlij.  To be merciful patient, pitiful. To hear his humble suitors, for: Prope est deus invocantibus eum: God is at hand to them that call upon him. To forgive sins, for only god by himself is righteous. To punish sins, 
Nun. xliii. 1. Reg. two. Deut. xxxii.  for he visiteth the wickedness of the fathers upon their children (as Moses says) in to the third & fourth generation. To bring down to the grave, & to fetch up again. To kill & make alive again. These works and effects of god be not casual or accidental, but naturally appropriate to god and everlasting.  
¶ Contrary to god, 
Contraries to god.  is what so ever is repugnant to him & his nature, as: To deny with the Symonians that god made the world. To grant with Basilides that god is a created mind. To grant with Colobarsus & others, that beside one true god, there is yet an other furious god, which is also maker of the world. To grant with the Gnostickes, the nature of god to be a substance of souls. To grant with the Appellites, that there is one god good, and an other bad, made of the good. To grant with the Anthropomorpihtes, god to be an image of a corruptible man. To grant with the Manichees two gods. To grant with the Epicurians, that god regardeth not men's matters. To grant that god knoweth not some things. To bind god to any certain place. For in the book of Deuteronomie thou shalt read thus: 
Deut. 〈◊〉  Understand therefore, & turn in to thy heart that the lord he is god in heaven above, & in earth beneath. To grant with the philosophers, that god is an element. To grant with some philolophers, that god had beginning. To grant that god any other way may be learned and understand then by his word.   

Of god the father. CA II  
GOd the father, 
What god the ●ather is.  is first parson in trinity, first cause of our salvation, which hath blessed us with all manner spiritual blessing in heavenly things by Christ, & which hath choose us before the foundation of the world that we should he holy & without blame before him, and which hath predestinate and ordained us to be his children of adoption, through Christ jesu.  
This definition is certain, 
Probation. Ephe. i a. No cause of the father.  taken forth of saint Paul's epistle to the Ephesians.  
¶ The father hath no former causes, but is himself the cause of all.  
¶ This affirmeth ●. Austin in his book Detrinitate & unitate dei. ca ij. saying: the father hath given to all that be, the cause of their being, 
No division of the father.  & himself hath received the cause of his being of none other.  
¶ God the father is one only person, ● not the father, son & holy ghost together, as certain heretics have taught. 
Theffectes of the father.  ¶ The effects of God the father be after a worldly manner gathered of the fatherly affections & circumstances which be incident to an earthly father, to th'intent that we mortal men may the better understand the workynge & properties of god the father, as, To love. To cherish his. To have care of his. To chasten his, that he may save them. To nourish his. These offycies or works of the father be eternal, even as he is eternal. Moore offycies or effects every where in scripture do appear, where mention is made of the loving kindness towards man of god the father. And hereunto may also be added the works a little afore attributed to god, for the scripture calleth the father by his own proper name god. But albeit after th'example of an human father, the properties of god the father be set forth, yet he exercyseth them not after man's fashion, for god was other wise affected than is man. A worldly father may promise' his son a thing, & afterward not fulfil the same. But god the heavenly father deceiveth not, but keepeth promise: according to the words of Balam the prophet where he says. God is not as a man that be can lie, nor as the son of man that he can be changed. Also it many times chanceth that the worldly father regardeth not his son, but god our spiritual father can not forget his children. 
Contraries or heresies.  ¶ It is repugnant to this doctrine, To deny god the father to be the first cause of ove salvation. To graū● god the father to have had beginning. To grant with the Archontikes, that the god of the law & of the prophetis is not the father of christ To giant with the Sabellians, that the self father is the son & the holy ghost. Also that the father suffered. To grant with the Metangismonites, that the son is in the father, as one vessel in an other: which error at this day the foolish annabaptistes have renewed. To grant that the offices or works of god the father shall at any time cease.   

Of god the Son. CA III  
GOd the son jesus Christ, 
what god the son is.  second parson in trinity, is the express & sufficient image of the invisible god wherein the will of god the father shines abundantly, & wherein man as it were in a glass may behold what thing he aught to do that might please god the father.  
¶ The Christ is the express image of the father, 
Probations of this definition.  is ꝓued by the epistle to the Habrues where it is written thus, 
Ebre. 〈…〉  which son being the brightness of his glory, & express image of his substance. etc. Also that he is th'image of the ivinsible god, is confirmed by S. Paul to the Coll. 
Collos. i e  saying which is the image of the iu●●sible god, first begotten of all creatures. 
two. Cor. iiii. 〈◊〉  Of the shining of the father in Christ speaketh P● where he saith. For it is god that commanded the light to shine out of darkness, who hath shined in your hearts to give light of the knowledge of the glory of god in the face of jesus Chryst. 
i Pet. two. d  Finally in the i epis. of S. Pe. Christ is ꝓpowned unto us an example whom we should follow ¶ christ is the very & the only son of god, 
another definition of god the son.  begotten without beginning of god the father, very god, not made, but which hath been at the beginning, equal to the father, ꝓmysed of the father unto Adambraham, & other holy fathers, to readen mankind lost by the fall of the first prentes, very man, born of the virgin ●●ry, which to take away the synꝭ of th● hole world suffered, & was crucified, which the third day rose again to life sitting now on the right hā● of god the father. a mediator for all that believe in him fronwhens also he shall once come to judge the quick and deed.  

¶ Probations of this definition.  
¶ Thou art my son, 
Psal. two.  I have this day begotten y●. And again: I shall be father unto him, & he shall be my son. Also in the gospel. 
Math. two.  Out of Egypt have I called my son. The father also said himself. This is my well beloved son. 
Math. iii  Undoubtedlye Christ is the very son of god (that is to weet) the natural son, begotten of the father, even as light of light, but without beginning, none otherwise than words are begotten of things. 
johan. i a  As Iohn in the i cha. saith. And the word was god. Thomas was also cried when he felt his masters sides. 
Roma. ix.  My god. Moreover Paul calleth Christ god. 
Collos. two. c  And to the Colossians he writeth, that in him dwelleth all the fullness of that godhead corporally. But you shall under stand that Christ is in such wise god & the son, as he is not after man's manner begotten, 
johan. i a  nor as a treasure made. For S. Iohn in his gospel beginneth thus of the second parson, saying. In the beginning was the word. etc. whereunto Paul agreeth in his epistle to the Philippians, 
Philip. two.  where he writeth: which when he was equal to god. ●o here he maketh the son equal with the father. Also Christ says himself I & my father be one. Now, to Adam promise was made of Christ in. gene. iij. To abraham in. gen. twelve. &. xvij. To tother holy fathers the promises made be spread in sundry places of scripture. The end of the promises is the redemption of mankind gen. iij. Ipsum conterer caput tuum, 
Gene. iii  that is to say: That seed (meaning Christ) shall tread the on thy heed. 
Gene. xvii  In gen. xvij. to Abraham he said: In thy seed all nations shallbe blessed. The occasion of the redemption was the damnation gotten by the fall of the first parents. Of the manhood of Christ teacheth us the prophet esay, saying: Lo a virgin shall conceive. 
isaiah. seven.  Also the epist. 
Ebre. ij. d  to the. Hebr. where it saith, In all things it become him to be made like unto his brethren, that he might be merciful The comen Crede says: Born of that virgin Mary, which proveth also the rest, how Christ suffered, & was crucified. Also how he rose again which was for this only purpose to take away the sinis of the hole world. This was long before ꝓphecyed of esay which says. 
isaiah. liii. a  But he was wounded for our wickedness, he was smitten for our offences. And Iohn in his epi. 
i johan. ij. d  says for the sins of the hole world. And jest we should think the Christ hath now fully executed his office & hath nothing a do, you shall understand that he sitteth on that right hand of God the father making intercession for us. 
Ro●a. viii. f.  This testefyeth S. Paul saying. which also is on the right hand of god & which maketh intercession for us. And at last he shall come at his second coming to declare himself the son of god in majesty that the good may be glorified & the wicked destroyed as witness the creed or simbol Apostilique & the twenty-five. chap. of th'evangelist Matthew.  
AS touching creation or being, 
Not causes of Christ.  Christ hath no cause for he neither was creted nor had his beginning of any other, but was from the beginning together with the father as S. Iohn writeth. 
joh. two. a  In the beginning was the word & the word was with god. But forasmoch as the scripture calleth Christ the son, 
After a manner of the father is cause of the son.  therefore in respect of the father to discern the persons & their offices (after the usage of scripture) we make the father cause of the son, 
No division. of Chryst.  all human cogitation laid away ¶ Christ is one, one person in t●inite made man being himself god for our cause not that he is two or divers things but is very god & man, neither so that he is severally priest, & king, priest in the spiritual kingdom & king in the kingdom of the world but is together priest & king in the spiritual 
Psal. 〈◊〉.  kingdom for evermore.  
THE works or offices of Christ aught to be gathered of the hole Christ 
Theffectes or works of Chryst.  which now sitteth on the right hand of god the father very god & man, the works of his manhood, as to eat, drink, sleep, wake, & such like, now that he is glorified be ceased, neither came christ to the purpose that he should exercise them perpetually. But besides those effects & works of the manhood there be yet other apꝑteyning chiefly to our salvation which shall endure ꝑpetualli as. To save the people from their sins. To take away the sinis of the world/ as Iohn baptist witnesseth saing, behold the lamb of god which taketh away the sins of the world. To justify, as the Apostle Paul recordeth saying. Being then justified of faith by jesus Christ. 
Roma. v● isaiah. lui.  To satisfy for our sins. 
i johan. j a  To be a mercystocke for our synꝭ, as Iohn th'apostle writeth in his epistle. To be our mediator & peax maker, 
Gala. two.  to become the priest & bishop for evermore, 
Timo. two.  as in the cix psalm appeareth. 
Psul cix.  And that because of intercession as witnesseth Paul to the Roma. 
Roma. viii.  saying. which also maketh intercession for us. Also th'apostle Iohn where he saith. 
i johan. two.  Because we have Christ our spokesman or advocate with the father. To be king & captain. To be lord over the people of god jere. 
Heir. xi. Heir. xv. Eze. xxxii two. e  xv. To be the only shepherd & bishop of his chutche as ezechiel. did prophecy saying I will raise up unto them (says god) one only shepherd even my servant David he shall feed them & he shallbe their shepherd. 
By David is understand christ coming of the stock of David. jere. xxiii. b  I the lord willbe their lord & my servant David shallbe their prince. To this accordeth the prophet jeremy, saying. Behold the time cometh (says the lord) that I will raise up the righteous branch of David which shall rule. 
i Pet. i d  And S. Peter where he says, you were as sheep going astray, but now you are converted unto the shepherd & bishop of your souls. To be the head of his church. 
Collos. i●  And he is the heed says s. Paul of the body of the church. 
Ephes. i  And to the Ephes. he says. And he hath given him to be head over all unto the church. Also to the Colossians. 
Collos' two. d  Not obtaining the head whereof all the body by joints & couples receiving nourisshment & being compact & knit together encreseth with the increase of god. 
i Pet. two.  To be the head corner stone elected & precious. Ecce pono in Sion lapi●ē. Lo I put in Ston a stone. 
isaiah. xxviii.  etc. To be the foundation of all saints as Paul says. builded upon the foundation of thapostles and prophets. 
Ephe. two.  These and semblable effects or offices of Christ appear in holy scripture, of which many the bishop of Rome doth fond & folisshly challenge unto him contrary to the eternal shepherd ship & bysshoperich of Chryst. But in gathering these offices & properties of Christ, you must take good heed least because of his two natures you chance to fall in error. For when we speak of the offices & works of Christ, we speak of the hole Christ as he now sitteth on the right hand of god, very god and man. 
Contraries or heresies.  ¶ Because christ jesus the son of god is one, for whose cause we be reputed righteous and do please god. Therefore there haveben many which by the institution of Satan, have studied to take away, diminish & pluck from us this Christ. And all the herisyes against Christ do consist for the most part in the diminisshing & derogation either of the parson or of the works of Christ as. To grant with the Arrians that Christ is not naturally god albeit they grant thee (word) to be person. To giunte with Paul Samosatensis that the word or (as it is called in greek) Logos, 
That which is verbum, that is to say word in the latin translation is in Greek (in which tongue ●. johun written his Gospel) logos, which signifieth indifferently ● word, and a thought of mind.  is not a person but only the thought or knowledge of the father all one with the father. To grant with servetus that the (word) was no parson before it took man's nature. To grant with the Sabellians & priscillanistes the Christ is the same that the father is To grant with the Donatists the Christ the son is of less power than the father. To grant with the Metangismonites that Christ the son did 〈◊〉 in to the father as a less vessel in to a greater vessel. To grant with the Appol● linaristes, that the flesh of Christ & the word have all one substance. To grant with certain Origenians that Christ is a creature. To grant with certain other Origenians that Christ it he be compared with other holy men is the troth self but if he be compared to the father, so is he a lie or losing, & that Christ doth so much differ from the father as thapostles do from Christ. To grant with the Necians that the self Christ is father & holy ghost. To grant with the Sethians that Christ is the son of Noye. To grant with the Carpocratians the jesus was but man & naturally born of father & mother & received a soul which known those things that were heavenly. To grant with the Symonians that Christ did neither come nor suff●e any thing of the jews, but that one Simon in the time of Tiberius came to the people's thinking in the parson of the son. To grant with the Ualentinians the Christ sent of the father brought with him a spiritual & heavenly body and that he took nothing of Mary but passed by her only as thorough a pipe of a condit or conveyance. This heresy one Pelli●ica●● us at this day hath renewed. To grant with the Archontikes that Christ was not born of woman neither had any flesh in deed or died or suffered any thing, but that be feigned his passion. To grant with the Appellites that Christ neither brought his flesh with him from heaven neither took ●t of Mary, but got it of the elements of the world which he rendered again to the world ascending again without flesh in to heaven. To grant with the Paulines that Christ was not ever, but that he took his beginning of Mary & that he was a pure man. To grant with the Manichees that Christ came only to deliver men's soul & not the bodies. And that Christ was not in very flesh but showed to our senses a counterfeit shape of flesh, & neither died ne rose again. To grant with certain heretics that Christ was always, but not always the son, which name (they say) he first received when he was born. To grant with one Marcus that Christ not verily but opinatively suffered. 
Opinatively, is to our thinking opinion.  To grant with certain olde● heretics that the godhead of Christ suffered when his flesh was hanged on the cross. To grant with the Seleucians that Christ sitteth not in flesh at the right hand of god the father but hath put it of and laid it in the son, taking occasion of the psalm that saith. In sole pasuit tabeenaculum suum. that is he hath put his tabernacle in the son. O gross heretics. 
The heresy of the papisteꝭ  To grant with some y● the hole Christ sitteth not on the right hand of god the father. To grant that the for said offices of Christ be executed only in heaven of him, & that the same are to be excercysed here in earth of the pope, contrary to the place of the psalm before remembered. Tues sacerdos in eternum. Thou art the priest for evermore, And contrary to the eternal bisshoprych of Christ. To grant that there is an other mercymaker, 
The herysie of sayntmen.  mediator & itercessour for our sinis them Christ as they do, which set up saints by works in place of Christ. To say that Christ only merited or deserved unto us the first grace only inclining us to love god, but that we be saved by our works. To say with the Nazereiss & divers other false Apostles that the rites & ceremonies of the old law● be necessary to Christian men.    

Of the holy ghost. CA iiii.  
THe holy ghost is the third person in trinity, 
what the holy ghost is.  very god, not made nor created neither begotten, but ꝓceding of the father & son & flowing from the father and son together substantially to thiutē● he might lead us into all troth illuminate & ballowe us to the troth, and keep us in the same, exponing, declaring & glorifienge christ, conferming the inheritance received in christ for which he is also put as a pledge or earnest by god the father.  
THAT the holy ghost is the third person in trinity & veri god, 
Probetions of this distinition.  the places & texces of scripture following do prove. 
Mat. xxviii. b  In the gospel of Mat. Christ commandeth his disciples to baptize all nations in the name of the father the son & t'holy ghost. This ꝓueth tholi ghost to be the third & also a distinct person, 
i johan. v. b.  S. johan also in his epistle ꝓueth the same, saying. The father, son, & holy ghost these three be one. In Gen. 
Gene. i a  the first chap. also is written. that the spirit of the lord was born upon the waters. Iten in the spal. Cxxxix. whither shall I go from thy spirit. 
Psal. cxxxix. b johan. i e  Also in Io. i, And I see the spirit of the lord as a dove. Now, the holy ghost is therefore god, forasmuch as he quickeneth, halloweth & cōfor●eth the inward minds which work? can not be but appropered to the godhead. Moreover sith scripture assineth these works to the holy ghost it will have us trust surely to t'holy ghost, that he both will & may perform the same. But to trust, is a worship annexed to god only. The article of our faith teacheth the same, I believe in the holy ghost. Furthermore were we said the tholi ghost is not made neither created this we added for thavoidingeavoiding of the name of creature. gendered or begotten he is not, for the scripture useth the word ofproceding, For t'holy ghost is said to proceed of the father & sō●e, as chryst himself saith in the gospel of Io. 
johan. xv. d  when that counfortour cometh whom I shall sand you. etc. which proceedeth of my father, he shall beat witness of me. Loo here you see that the holy ghost is sent of christ & ꝓcedeth of the rather, & that the father & the son be discerned from t'holy ghost. That substantially t'holy ghost floweth of the father & son is added least y● shouldest think t'holy ghost is ifetiour to the other two persons. 
saint Augustyne●  For as s. Augu. in his vi book dec●●ni. saith. T'holy ghost is somewhat common (as much as it is) to the father & son, but this commennesse is consubstanciall & coeternal. The other part of the definition is clear & ꝓued by the. xiii●. xv. xuj. chap. of the evage. Io. where the said work? & offycies of tholye ghost be describe. That finally t'holy ghost is an etnest or pledge given us of god, 
two. Cort●. l. Ep●e. i Roma. viii. b  it is read in divers places of Paul's apys●īes.  
¶ Tholt ghost in respect of his being hath no cause sith at the beginning he is with the father and son, 
Not causes of t'holy ghosts being.  everlasting god. But in respect of proceeding, the father & son be in manner as causes. For as before is showed, t'holy ghost is said to proceed of the father & therefore sometime in scripture he is called the spirit of the father, as Christ says. 
johun. xv. d  It is not you that speak but the spirit of your father. And other while he is said to be the spirit of the son as where th'apostle says. 
Math. x. c.  God hath sent the spirit of his son into your hearts. And in an other place. 
Roma. viii. b.  He that hath not the spirit of Christ, the same is none of his. ¶ T'holy ghost is one, 
Not parts of thoiy ghost.  & the third person in trinity called by sundry names in scripture as in the psalm, 
johun. two. c. d  & in the epistle of johun that is called an unction or an anointing. 
Psal. xlivi. b  I● the gospel of Iohn a confor●our. 
johun. x vi. b.  Paul calleth him the earnest of our inheritance. 
Ephe. i b.  Otherwhiles this word spiritus (in english 
☞  spirit) is taken very largely, 
The significations of spiritus.  for a stirring, a moving nature or power, for the wound, for life, for motions or passions created in men, as well good as evil. 
Gen. viii. a johan. iiii. e johun. iiii. c  But in this place it sinifieth a spritual nature for as Christ testifieth god is a spirit. Theffectes or offices of t'holy ghost may be numbered these 
Tgeffectes of the holy ghost.  To lead into all troth To call, to lighten unto the troth: This he worketh by the word preached. 
johun. xuj.  To hollow, to preserve in troth. These workynges appear every where in scripture. To expound, to declare, 
johun. xiiii. xv. and xvi  to glorify Christ To reprove the world of justice, of sin, & of judgement. 
johan. xuj. b Roma. viii.  To comfort, whereby he is called a comforter. To confirm the consciences upon the troth of the word, & upon thinheritaunceinheritance received in Christ. To endow the church with all manner of gifts. 
i Corint. twelve. Roma. twelve. Acts ii a.  To give that we may speak with fired tongues, that is, that mightily & boldly we may confess the word. To make new the hole mind of man, 
☞  from whence afterward do proceed spiritual fruits true faith, 
Gala. v.  true awe of god, charity and such like, for the law can not truly be done enlesse first the holy ghost be received, whom Christ giveth. 
☞  To prosper & further the word preached that it may speedily go forward. And for this cause th'apostle wisheth oftentimes the holy ghost to be given to the churches. 
Ro. viii. d. Roma. viii. i Corin. twelve Lu●. twelve.  To help our infirmities. To pray for the weak. To search the depths of god. To reach what to answer persecutors. To be a token of the true liberty & enfraunchement from the curse of the law according to Paul that says. Where the spirit of the lord is, there is lidertie. Now, t'holy ghost is called the spirit of the lord because the lord sendeth & giveth it. Of these works or offices of the holy ghost, 
☞  some t'holy ghost worketh by the word, & other some by inward operation without the word preached. And albeit the outward preaching of the word shall once cease, yet such offices of t'holy ghost shall not cease as be everlasting, like as himself is everlasting, & worketh by the everlasting & unperishable word. Moreover the holy ghost is come to execute the said offices, not of himself, but sent of god the father, & given of Christ the son. Wherefore also t'holy ghost can not be present without Christ.  
TO this doctrine, & to the nature of the holy ghost is contrary: 
Contraries or heresies.  To say, after th'opinion of the Greeks, the t'holy ghost ꝓcedeth not of the father and son jointly, but only of the father. To grant with certain Origenians, the t'holy ghost is a creature. To say with the Macedonians t'holy ghost is not of the same substance or being, of which god the father & the son is but a creature. To say at this time with Campan ● that the holygost is not the three 
Campanu●.  person in trinity. To hold with the Noecians t'holy ghost is unlike to the father. To grant with the Donatists the t'holy ghost is inferior to the father & son. To say with certain heretics, that the self holy ghost is not given, but only his giftis which is not t'holy ghost own self. Against whom disputeth s. Ang. 
Augstine libro xu detrinitate  To grant with certain Anabapti●es that t'holy ghost is not a person of the trinity, but only a dove which god miraculously did sand once or twice. 
Anabaptistis  To grant with other Anabaptistes, t'holy ghost is only a power of the father & son, & not a god or a parson of himself. To say against the open text in the acts of the apostles, 
Acts. two. ● joel. i g.  the promise made of t'holy ghost unto the apostles, was first fulfilled in certain heretics named the Cataphriges & the Manichees. To grant a man may atteyn to the knowledge of the troth or word without t'holy ghost. To grant that any man may continued in the troth which he hath ꝓfessed without the assistance of t'holy ghost. To grant any person may be born again in to a new life & works allowed of god without t'holy ghost. To grant with the foolish papists, 
The heresy of papists.  that the pope is here in earth the executer of the holy ghost, 
☞  he to declare & expound the will of Christ. To grant & defend to the blasphemous reproach of the holy ghost, that all papistical counsels, 
O intolerable antichristꝭ.  yea though they be repugnant to the open word & glory of christ have proceeded, & he confirmed of the holy ghost.   

Of predestination. CA V.  
Predestination is the sure pordinaunce of god, 
The definition of predestonation.  whereby all things come to pass, aswell inward, as outward works & thought, in all creatures according to the appointment of his wil  
THIS definition to be good, 
probation of the definition Ephesi. i Math. x. c.  is ꝓued by s. Paul, where he says, god worketh all things according to the counsel of his wil Also our saviour Christ says. Are not two sparows sold for a farthing, & none of them falls on the ground without your father. To this agreeth Solomon in his ꝓuerbes saying. 
Pro. xuj. a.  The lord worketh all things for himself, yea & the wicked also to the evil day. Paul to the Ephesi. 
Ephesi. i b. two. Timo. ●. c  according to the pleasure of his wil Also to Timothe. According to his purpose & grace. But uless as all creatures hung of thordinance of nature, which god of his free will hath ordained, therefore all things do not follow ne come to pass of mere and simple necessity, but by the process and course of nature so of good ordained. Yea & also in men's thoughts & wings there is a free choice, and therefore sins do proceed & have therefore ꝓceded of the free choice of man. But to chintent a man's conscience may be defended & armed from despair, if we will wisely speak of predestination, we must fetch our beginning at the gospel, which is an universal promise. And we must evermore have recourse to predestination of condition, whereof we shall speak hereafter, as for example: If the children of Israel shall walk in my commandments, they shall be saved. If thou shalt receive the gospel, thou shalt be saved. 
Augustine de pndestinatione capi▪ ●.  Wherefore s. Austin also agreeth, saying. God did predestinate man to be obedient unto him, & to abstain from tas●ing of the apple that was forbidden him: but if he would be disobedient, to die. Such is th'end of the hole predestination (as farforth as appertaineth to men) that we should know we be predestinate upon this condition, that if we receive the word, we shall be the children of god, whom god hath choose, to make us his children by adoption, 
Ephes. i ●  as s. Paul writing to the Ephesians declareth. And this condition is proved by the universal promise of the gospel. Now the some of us be damned, this is because we believe not ●he pospel. Wherefore also th'apostle says: 
two. Timon two. d  If a man will purge self from such (meaning wicked doctrines, for of them he spoke a little before) he shall be a vessel sanctified unto honour, meet for the lord, & prepared unto all good works. Also hereunto pertain such places of scripture as do promise an universal grace, whereby a man's conscience aught to life itself up against such assaults as his reason maketh of predestination, as this universal promise. God willeth all men to be saved. 
i Timo. two. ● Eze. xxxiii. ● Math. xi. d  God willeth not the death of the sinner, but that he turn & do repentance. Also: Come unto me (saith Christ) all you the labour & are laden, & I shall refresh you. Undoubtedly it is an extreme madness a man to vex his mind with unfruitful questions concerning predestination, where as he may comfort himself with the general promise of grace, and with sure tokens that he is choose to be saved as be these tokens: to give credit to the gospel, 
Tokens of elections.  to desire & to receive mercy offered by the gospel, to endure in faith to the last end. It is great folly to doubt whether thou be predestinate unto salvation, when thou hearest the word, when thou bileu●st the word, wh●● thou deli●est in the word. It is an other manner of thing with the wicked people, which can not but be uncertain & ever in doubt, because they lack the word which who so ever hath not, must nedis be utterly destitute of all solace, yea such be constrained to despair & to think all evil of predestination. Wonder it is the predestination doth so torment men's minds sithence nothing is more certain than that the same is set forth unto us to our comfort, 
Roma. viii. f.  so that by patience & consolation of scriptures we might have hope. And no doubt if the most diligeht apostle s. Paul had wist predestination should have hindered the comforts of godly people, he would not so often have made mention of it in his epistles.  
BUT forasmoch as some men receive not the gospel, & therefore ꝯsequently do perish, it is now to be seen how they deserve there damnation if predestination taketh away the liberty of our will (as valla & others have thought) I see not how 
Ualla.  god can be excused that he is not causer of sins, 
augustine. quest. xxiii.  wherefore S. Aug. seemeth very rightly to say in this wise. It is very foolishly spoken that the predestination of god worketh in all men, whether it be to good or to evil, so that to either of them men be of a certain necessity compelled, sithence in the good men a will is to be understand not without grace, and in the evil men a will is also to be understand without grace, which words of Aug. may thus be declared. In that we receive the good, believe the word, & keep it to th'end, this ꝓcedeth of grace, which prepareth our will, which our will afterward doth believe the word & desireth & receiveth the promise offered by the word. On the contrary part, in that the evil men receive not that is good, nor believe the word, yea & if they believe it, do again forsake it to their damnation, this cometh of their free-will in which they stand evil & wicked persons forsaken of god, whom god may justly forsake, as it shall be seen unto him.  

¶ An other definition of predestination against the assaults of reason subtelly disputing in men's consciences upon predestination.  
Predestination is a sure election by which god hath elected us in him self afore the creation of the world, 
Another definition.  to th'end we might be holy & faultless before him by charity, to make us his sons through jesus Christ in himself, according to the pleasure of his will.   

¶ The ꝓbation of this definition.  
THIS hole definition is taken forth of 
Ephe. i a  Paul The person that chooseth is god. And where as we said in him, & before the creation of the world, by this we exclude the merit's of our works, as the example of jacob & Esau brought in of Paul in his epistle to the Romayns declareth. The final cause of predestination, 
Roma. ix.  is that we might be holy. etc. by jesus Christ which words also take away merit. The cause efficient of predestination, is the pleasure of gods will.  
¶ Now, that predestination is not our defert, 
The causes of predestination.  & that of it no cause rests in us against the schoolmen openly appeareth by the open places of scripture, as in the text before remembered of Paul, 
Ephe. i b  according to the pleasure of his wil Also in y● late● epistle to Timon, 
two. Timoth. i ●  where he says, which hath saved us, and called by an holy vocation, not according to our deeds, but according to his own purpose and grace. Furthermore writing to the Romayns, he maketh the mercy of god the cause of election, where he concludeth saying. It lieth not in man's will or running, 
Roma. ix. c  but in the mercy of god. 
S. Augustyn  To this agreeth Aug. saying. Elegit deus quos voluit gratuitamina. God hath choose whom he would of his free mercy. Also in an other place he saith: Predestinatio est divine voluntatis ꝑ gratiam electio. That is, predestination is the election of gods will by grace.  
OF predestination there may be two partis. 
The parts of predestination.  The one is called predestination of alligation, & the other predestination of condition, according to the division of Aug. in his book of predestination. 
Predestination of alligation.  Alligation is the necessity of things present, as when a thing is seen to be present by gods foresyght, that same must needs be, although it hath no necessity of nature as that all men be mortal, it is necessary, god so providing. 
Predestination of condition.  Predestination of condition, is: as if Adam eat of this apple he shall die. If Israel shall walk in the way of the lord, & shall keep his commandments, he shall be saved. If thou recyvest the gospel & styckest fast thereunto to the end of thy life, thou shalt be saved, but if thou receivest it not, thou shalt be damned. In this part of predestination we aught to comfort our conscience, when we be vexed with the judgement of reason, contrary to the universal promise of the gospel. But of these parts we shall speak more in the title of contingency or chance, which chance because the ancient fathers of the church would not take away, they seem to have invented the foresaid parts.  
THE principal effect of predestination is set forth in scripture to be justification, which is greatly in the matter of predestination to be considered, 
The effects of predestination.  if we covet to save our conscience that it be not stricken down with the throng of infinite questions. And thus cometh predestination to be esteemed by his effect, if we compare it with justification as with the final cause. For god hath choose us to justify us, to adopt us to his children, & to reward us with the everlasting kingdom, according to the saying of Paul in his epistle to the Ephes. 
Ephe. i  Also according to the saying of Christ himself in the gospel of Mat. where he says: Come you blessed children of my father, 
Math. twenty-five. f  inherit you the kingdom prepared for you from the beginning of the world. Furthermore justification is the principal effect or work of the gospel but the gospel is a universal promise, wherefore by the universal promise must predestination be judged, & if we do so, no occasion shall any more remain to vex the mind with any ꝑticularite. But to make all things the clearer these arguments following shall be here right necessary to be retained.  
The gospel is a universal promise. Ergo justification (which is theffect there 
An argument.  of) must needs be a universal promise. The former part of my argument called the antecedent is plain, for the gospel is not bound unto circumstances, yea & many places of scripture of the universal promise prove the same, as the text of Christ. Come unto me all you that labour & are laden, 
Math. xl. d  & I will refresh you. Also the saying of Paul. Deus vultoens homines saluos fieri. 
i Timo. two. a.  God willeth all men to be saved. The argument holdeth from the cause to theffect. another argument.  
justification is universal. 
another argument.   
Ergo predestination also (which is the cause of justification) is universal. This justification, which is the work & theffect of predestination hath his sure foundation in scripture, where so ever mention is made of the final cause of our calling as in the place above mentioned of Paul to the Ephesians. 
Ephe. i Roma. xv. a i Corin. i b  Also to the Romans whom he hath called, the same he hath also justified. Iten in the first epistle to the Corinth. God is faithful by whom you be called in to the feliship of his son jesus Christ our lord. These and semblable sentences, are circumlocutions of justification.  
OF justification the work of predestination proceed also other effects, as to be assured that we please god. To know that we be the sons of god. To know that we can not be plucked from Christ, for, whom god the father hath given to his son, no man can take from him. To know that we beglorified, according to the saying of Paul, whom he hath justified, them also he hath glorified. To know that we have everlasting life. For to this effect we be justified. To know that we be governed and defended of god. These and like effects of predestination well known, it appeareth that holy scripture speak not in vain of predestination, 
Predestination well considered is a great solace and comfort to good men.  either to make us afraid, or to drive us to despair, yea, I dare boldly say, if predestination be with her effects well considered & driven in to the heart, there is nothing stronger than it to pluck up a man's conscience, but contrarily where predestination nakedly without her effects is considered by the judgement of reason so there is nothing more ready to destroy the conscience, then is predestination: wherefore when we be vexed about predestination, it is our own blame which do not measure it by the word of god, but by reason of man which reason sithence every where it is blind in matters of god, why should it here see any thing?  
THE aficient father also of the church do confirm & ratify the foresaid effectis of predestination. 
S. Austyne.  S. Aug. in his book Debono ꝑseverantie, calleth the effect of predestination, the apposition of grace. Also Oigen upon the eight chap. to the Romans hath these words, 
Origene.  he that is justified, seemeth therefore to be justified because he is predestinate.  
Contrary to predestination. 
Contraries to predestination  To grant the predestination is to be judged of reason law, or of our worthiness. To grant predestination to be particular▪ which error disturbeth the conscience, maketh incerteyn the promise, overwelmeth faith. To deny the predestination of condition. To hold with the schoolmen, that theridamas is some cause in us of predestination. To say predestination taketh away tontingencie or chance. To hold because all things chance by predestination, that god therefore is cause of sin, from which error the granting of contingency doth deliver us, which teacheth that man sinneth of his free-will, as hereafter more plainly shall be declared. 
The error of Laur. Ualla.  To grant with Ualla & others to be no liberty of will, because of predestination. To grant with the schoolmen, that our worthiness and merits be the cause of predestination unto justification & everlasting life. To grant any other final effect of predestination than justification. To deny with the Epicurians the divine predestination, 
The Epicures.  saying, god hath no care of his things created, & forsaketh them. To disturb the conscience of man with the suꝑsticious inquiry of predestination.    

Of contingency or chance. CAPI. VI  
contingency or chance seemeth at the first face to be wiped away of predestination. Therefore now let us see how both may be saved. This shall be if we grant to reasonable cratures some choice and liberty in such things as be subject to the judgement of reason  
contingency therefore is whereby things created in matters subject to reason be now changed, 
what contingency is.  altered & fall in to these & those doingis & changes, by reason of the choice & liberty granted them of god at their creation.  
¶ We say in matters subject to reason jest you should think all things happen by chance & contingently. 
The proof hereof.  Of free choice rereceyved in creation which such things as be create have in affairs subject to the judgement of reason, doubteth no man. For albeit god maketh & keepeth things, forseeth & determineth things that hap or chance, yet he hath created & made them reasonable creatures (that is which be led with fire will & choice in such things as be under the judgement of reason. All which things shall be more apparent when we shall begin to entreat of free-will.  
THE cause of chance is the free will which things created take in matters 
The cause of chance.  subject to reason, wherefore sith nature was ordained with the frank & free will of god, the natural also necessity is not merely & symplely necessary, but for because it was so appointed & ordained. Also in men's affairs & doings free-will is cause of chance or contingency. Therefore sin cometh and hath come of the free-will of the denyl and of man, as further shall be declared in the title of sin. And because it is a blaspheming of god to say god is the causer & author of sin, therefore contingency may not be denied, to th'intent we may impute to the devil and to man that thing which blasphemously should else be imputed and put upon god. augustine hath a pretty saying where he saith. 
A saying of Austyne.  Fieri non potest ut per quem a malis surgitur ꝑ eum in mala decidatur. That is, it can not be that by whom we rise from evils, by him we should fall down in to evils.  
¶ contingency is not divided properly in to parts, 
The ꝑtes of contingentie.  but yet that it may be the better understand, the distinction following is necessary. 
necessity absolute.  Of necessities some be absolute or unchangeable, as it is necessary that god is good, righteous, true, wise etc. And some necessities be not absolute, but because the things to so follow, & this is called the necessity of consequency, 
necessity of consequence.  as: it is necessary that Jerusalem be destroyed, it is necessary that the kingdom of Israel perish, & such like. These be not of their own nature necessary, but after that they be once determined & appointed so to be, than they must nedis come to pass, or because they follow of some former causes as it is necessary that heresies may be, because the devil hateth god & the gospel. These of their self nature (I say) be not necessary, but contingent and chaunsing. For this consequence or following, taketh not away the liberty of wil 
Melanchthon in his common places.  But of this matter you may see more in the common places of Philip Melanchthon, & in his commentaries upon the epistle to the Romayns.  
BUT forasmoch as Aug. seemeth to declare these ꝑtes of contingency or chaunsing, 
August. que●● xxiii. capi. iiii.  I think it good to show forth his division, who writeth in this wise.  
There be two necessities, 
necessity simple.  the one simple, as it is a necessity that all men be mortal. The other of condition, 
necessity of condition.  as if a man know y● one doth walk, it is necessity that he walketh. For that a man assuredly knoweth, it can be none otherwise than he knoweth. But this necessity draweth not with it that simple necessity. For this necessity which I call of condition, is not made of the proper nature. But of the putting to of the condition. For no necessity driveth him that walketh with his will, to walk, although then when he walketh it is necessary that he walketh. Semblably if a man se a thing present through the providence of god, the same is of necessity, albeit it hath no necessity of nature. etc.  
THE effectis or works of contingency be in things subject to reason all free doings, 
Theffectes of contingentie.  but yet not without the foreknowledge of god, as to be altered: to be changed: to do this or yt. Things create to fall in to this or that chance, not of an absosute necessity, but because they be so created & or deyned, which nevertheless god may at his pleasure otherwise change, altar, & lead in to other doingis & actions. But those creatures left to their free will may alter themself do this or that, & fall in to this or that chance & all this in things subject to reason by god's ꝑmission, but not by gods impulsion, as saint August. saith.  
Contrary opinions hereunto be. 
Contraries.  To grant that there is no chance because of predestination. To deny chance because of the loss of liberty, which man fully had before the fall. To say all things be moved & done of absolute necessity after the opinion of the Stoics, as the servant of Zeno was want to reason the matter with his master, 
☞  that he aught not to be beaten because by destiny he was constrained to sin & do amiss. To grant any chance in god, or in the nature of god. To grant that because of liberty which is cause of contingency, it lieth in our power to please god, to believe in god, & so forth▪ although not with standing a man to do his devour for the word, to desire & receive it after a manner, lieth in his will, according to the saying of Paul Non est volentis neque currentis, sed miserentis dei. i it is not in the power of the willer nor of the runner, but of god the shower of mercy, where the apostle yet leaveth unto us to will & to run of which thing we shall more copiously entreat in the title of free will. To set the natural fate or destiny against contingency, & therefore to deny it. For natural destiny (as says that right excellent man Philip Melanchthon bringeth not necessity unto human affairs or things & it is particular & only to be understand of astrological destiny.   

Of creation. CA VII.  
Creation is a making by which god did create the spirits & all bodily 
The definition of creation  nature of naught by the word to preserve a sustain the same.  
AS in the very beginning of Genesis you read. 
Probations●  In the beginning created god heaven & earth, that is all creatures. In the beginning that is to say what time there were no creatures. Of the creation of spirits testifieth the prophet, 
Psal C. iii a Ebre. i b.  saying thou makest thine angels spirits, & thy ministers flames of fire. Furthermore the spirits are thought to be the first creatures according to the saying of job, he is the beginning of the ways of god. 
job. xl.   
Now, that by the word all things were created, the beginning of the gospel of Iohn declareth where he says: 
Iohn. i ●.  all things were made by it, & without it nothing was made. 
Ebre. i a.  Also in the epistle to the Ebrues, where it is said: by whom he hath also created the worlds. 
Psal. thirty.  The prophet David recorded the same, saying: by the word of the lord the heavens were fixed, and by the spirit of his mouth all the virtue of them. And anon after it followeth: he said, & they were made, he commanded, & they were created. These sayings also prove that of naught the creatures were created by the word. And by that they were created of naught is excluded any matter to have been laid before.  
The last part of the definition, which is to the saving & maintaining of their natures, 
Act. xvii. ●  is ꝓued first by the place in the actis where it is said, by him we live, we move & have our being, that is, in that we live & perish not, it cometh of the benefit of god. Also by the prophet. 
Psal. Ciii. d  Oina a te expectant vedes illis escam, that is, they wait all upon thee, 
Psal. xxxv.  that thou mayst give them meat in due season. Iten in an other place, men & beasts thou shalt save lord. These texts and other like, teach that god keepeth and maintaineth his creatures.  
GOD the father is cause of creation, 
The causes of creation.  because he hath create, & doth create. The word, that is the son, is the mean whereby and with whom all things were created & yet be created, 
Iohn. i a●  johan witnessing the same, all things were made by it. The holy ghost is the halower quyckener of the creation.  
¶ Creation (where of we here speak) of itself is not divided in ꝑtes, unless a man 
Parts.  according to the diversity of creatures will say the some creation concerneth spiritis some human creatures & reasonable, other some unreasonable.  
THE proper and principal works of creation, 
Theffectes of creation  be to preserve & maintain his creatures, which works I have afore declared.  
The mean whereby god maintaineth is the word, by power of which (as to the Ebrues it is said) god the father doth moderate & bear up all things. 
Ebru. i ●  Right excellently & full well we be advertised here of Philip Melanchthon, that other workmen or makers after they have once finished & made their work, 
☞  depart & betake the same to fortune & to the ensuing chaunses, but god departeth not from the works that he maketh, but perpetually keepeth up & maintaineth the same, & this keeping up & maintenance is called the general or universal sustentation.  
Contraries to creation be. To grant with Simon Magus the world was create of his angels, 
Contraries and heresies.  but that he himself is the high power, which is god. To grant with Saturninus. 
Saturninus  that the word & also man was made of inferior angels. To grant with the Sethians, that two men, 
The sethianꝭ  that is to weet, Cayn & Abel, were first created of angels, of whom afterward the rest of men proceeded. 
Carpocrates  To grant with Carpocrates, that there is one principal virtue in things superior, & that the world was create of angels. The same thing also taught Cerinthus. To grant with the Ualentinians that Bythos', 
Ualentinians  that is to say deepness & silence were first of all, of whom came seed, mind, & troth: of whom brasted forth the word & life, of whom was create man & the church. 
Cerdon.  To grant with Cerdom two gods, one good, an other cruel, the good maker of the upper world & the cruel maker of this world. To grant with Basilides, 
Basilides.  that the high god named Abraxaen, whom he calleth a created mind created the word, of whom afterward ꝓceded providence, virtue & wisdom, of these were made afterward principates, potestates & angels and then were made infinite creations of angels, of which angels were institute and ordained three. C.lxxv. heavens, and in the lowest heavens be angels, which made this world. To grant with the Manichees five elements of which all things were gendered, 
Manichees.  and these elementꝭ they called by these names, smoke darkness, fire, water, & wind, in the smoke they held opinion that beestes of two feet were born, out of which also they affirm that men proceeded. In darkness creeping beestes. In the fire, the four footed beasts: in the water the swiming creatures: in the wind fowls that fly. To grant with certain philosophers any matter aforesaid. 
Philosophers. Epicurians.  To contend with the Epicurians that god careth not for the creatures, which foolish opinion the poet Virgil is against, 
Uergill.  setting forth most elegantly the contrary & right sentence in the uj book of Eneis, Principio celum ac tertas camposque liquentes. etc. To hold that the gentiles and Heythen people know not the effects and works of creation, that god preserveth, keepeth, feedeth, nouryssheth, and beareth up all things, 
Roma. i C.  contrary to the apostle where he saith, all that might be known of god, the same is manifest amongs them, for god did show it unto them, so that his invisible things, that is his ever lasting power & godhead, are understand & seen by the works even from the creation of the world.   

Of creatures. CA VIII.  
A Creature is the hole work of god aswell of spiritual things created as of other things & bodily natures made to this purpose of god, to show that god is, & not only that there is god nakedly, but also that he is eternal, mighty, divine, & wondered, that is, which createth, governeth & steyeth all things, by knowledge of which things god that creator might be glorified, magnified and worthily thanked.  

¶ Probation of this diffinitions.  
GOD created heaven & earth, 
Gene. i ●.  that is to say, all creatures both in heaven & earth. Of the creation of angels witnesseth the prophet, 
Psal. Ciii. Ebre. i c.  & also the epistle to the Ebrues: And least you should think that all spirits were created, I put this word created, for god is also a spirit, but uncreated. Now the use of creatures & wherefore they serve teacheth s. Paul, 
Roma. i e  saying that god showed unto the world the which might be known of him, & is manifest amongꝭ them, so that his invisible things, that is to say his eternal power & godhead are understand & seen by the works sithence the crcation of the world. To this agreeth the book of wisdom, where it is said: 
S●pi. xiii ●  Uayne are all men which have not the knowledge of god, as were they that out of the good things which are seen have not acknowledged him that is of himself everlasting, neither taking heed to the works that are made, acknowledged not the worker of them, & so forth read the hole chap. for it setteth forth the use of the crea●ures of god very excellently. But because it is not enough to know god, therefore we added, that god might thereby be glorified. For th'apostle in the place before remembered, showeth that the Gentiles known god, but he accuseth them that after they had known him, they would not glorify him nor render loving thanks unto him. 
what is to glorify god.  Now to glorify god, is to give unto god the glory of a creator & governor, that is, to think god not to be idle, but to have cure of his creatures. To give thanks, is steadfastly to think that god taketh charge of us, that we take life & other good things of his hands, & furthermore to look for health & defence of him. Finally, the cxlviij & cl. psalms of David, do monish us what it is to glorify god, & to be thankful unto him, after we have known him by his creatures.  
THE causes of the creatures be, 
The cau●ers of creatures.  god the father, which is the maker. The word whereby & where with they be create. Also whereby they be maintained, & the holy ghost the sanctifier & preserver of the creatures: Eternity, power, divinity, & all other things, which be appropriate to god, as goodness, wisdom justice, & so forth, declare that god both might & yet may create and defend his creatures.  
Creatures according to the diversity & variety of them be, 
The partition of creatures.  some spirits, some reasonable & human, & other some unreasonable. The sp●̄al or ghostly creatures, which be good as be the angels were created to serve & minister as well unto god as men, & therefore the epistle to the Ebrues calleth them serving or ministratorious spirits. The rest of creatures created to the use of man, be all subject to man for his cause which hath made them subject. 
Roma. i Gene. i d. Theffectes of creatures   
THE works & effectis of creatures be these. To declare there is god that createth governeth & keepeth all things. For if we would feel & search him by his creatures, 
Roma. i  we should find him, sithence he is not far from every one of us, as Paul most eloquently declareth in his preaching to the men of Athens. 
Acts. xvii. ●.  To serve for the perfect of man, forasmuch as to the use of man all creatures be create, but yet only to the use of the faithful, 
i timot. iiii. a.  according to the saying of Paul where he says that god created them to be received with thanks giving of such as believe & know the truth, for all the creatures of god are good. etc. But the infidels & wicked without all right do use the creatures of god, or rather abuse than, 
Ro. viii. d.  wherefore also the very creatures do fervently wait when the sons of god shall appear, to th'intent they may be delivered from the bondage of corruption in to the glorious liberty of the sons of god. 
two. Petri. iii d  Also s. Peter in his latter epistle saith, we look for a new heaven & a new earth, in whom remain righteousness. On the contrary part, scripture seemeth to threaten the ungodly, to be revenged of the creatures whom they have abused, 
Sapien. u e.  as in the book of wisdom is said that the jealousy of god shall take harness, & shall arm the creature to be avenged of the enemies. 
Ecc●. xxxix.  And jesus the son of sirach saith. All things necessary for the life of man, are created from the beginning: water, fire, iron & sal●, meal wheat and honey, milk & wine, and clothing. All these thing are created for the best to the faithful, but to the ungodly, shall all these things be turned to their hurt & harm, 
Ge●e●●s. i d.  To be iubiect to the rule of man, according to the word of god spoken to Adam & Eve: Dnamini ꝓiscibus maris, that is, have you dominion over the fishes of the see. etc. And according to the saying of Paul 
Roma. viii. d  The creature is subdued to vanity not willingly, but for his cause which subdued it under hope. There may be other effects also reckoned up of creatures, as the god might be glorified & praised by them, & in them, which effects be expressed in the. two. psalms aforemencioned. cxlviij. &. cl. Also that the self creatures might glorify & praise god. The fathers confirm these same effects, 
Austyn upon johan.  as s. Aug. Of the perpetuity of creatures (says he) is understand the creator & maker to be eternal, of the greatness he is understand almighty, of the order & disposition wife, of his governance good.  
Also the same S. Aug. in an other place saith. 
Austin i● lib. supputacionun  It is meet that the creature should praise god his creator, for to the same purpose he hath created him, that he might be praised, not neding any of our praise wherefore let the mind love, the tongue sing, the hand writ. etc.  
Contraries 
Contraries  to these. To grant that the hole workmanship of creatures hath always been, & began by creation. To deny that the spirits, as well the good angels as the bad were created. To deny god may be known by the creatures, and that he doth create, govern & maintain all things. To grant that the knowledge of god of the creatures sufficeth to perfection without the word. To advance the creatures above the creature, as they do which worship saints, gold & silver, 
Psal. Cxii●● Sapi. xiii. b Baru●. u a. ●  against whom the prophet very earnestly speaketh, & the book of wisdom. Also the prophet Baruch. To abuse the creatures after a man's lust unto vanity Not to glorify god by his creatures & in his creatures. Not to attend to the creatures, to th'intent that out of them y● mayst learn the goodness & presence of god. Not to give thanks to god when y● dost use his creatures. To say with the Epicurians that god regardeth not creatures. To grant that the study of natural philosophy, which standeh in the knowledge of natural things is hurtful to christianity, which without doubt is not hurtful, so that the same be governed by the doctrine of christianity.    

Of Angels or good spirits. CA IX.  
Angels or good spiritis be serving spiritis of a fiery nature, create to the ministry of god & of the godly, to th'intent to serve god & to be assistant to the godly, & to keep them.  

¶ Profess of this definition.  
HE maketh his angels spirits & his ministers flames of fire, 
Ebre. l. ●  that is to say of a fiery nature. 
Psal. c. iii a.  And the angels be called serving or ministering spirits of their office that god useth them as ministers, but not but for our cause: 
gene. xxviii. b  So jacob fleeing Esau is protected of the angels. Also in the book of Exodus the lord says: behold I sand mine angel before to keep the in the way, 
Exo. xxiii. d.  & to bring the in to the place which I have prepared, beware of him, 
jodith. xiii. c  & hear his voice. Also judith says: the lord liveth, for his angel hath kept me. 
Math. i ●.  In the gospel of Math thaungel comforteth joseph against the offence of his mind concerning the birth of Christ. God also useth the service of angels in revenging of sinners, an example of He●ode, whom the angel of the lord striketh. Also in the book of joshua, 
joshua. u d●  where the angel of the lord appeareth with a naked sword drawn in his hand to defend Israel. He useth also his angels in other ministries. 
Luc. i c Acts. seven. e.  The angel Gabriel is sent unto Mary. The law (as it is recorded in the acts) was given by thaungels. I added in the definition, to the ministry of the godly, to th'intent you should know that angels were created & made to the use & service of the good & godly only, and not of others, as witnesseth the xix psalm of the prophet, in which psalm god promises aid & defence by his angels unto such as love his holy word. For that psalm containeth the praises & commendations of gods word, promising to the believers safety and defence by th'exemple of christ from all evils.  
THE causes of good angels be: 
The causes of Angels  God the father, the father & maker of them. And the word is the mean whereby & wherewith thangels were create. The holy ghost is the quyckener and sanctifier. That these fallen not as other did, they may thank the mercy of God. For in that that god forsook them not they were saved and preserved, and when he forsook the rest and left them to their free will given them at their creation, they sinned, & so were thrust down in to the hells. By reason whereof god is not cause of the fall of the wicked spirits, but their own free-will is in cause, by which they might as easily have choose the good as the bad. Now, god may freely forsake, sithence he is frank & free, to do what his pleasure is, & no man can ne aught control him, ne prescribe or appoint him any law. Shall the work (saith s. Paul) say unto the workman, 
〈…〉  why hast y● made me on this fashion? But of these things how the evil spirits fallen of their own choice and will, shall be hereafttr more at large spoken.  
GOOD angels be of one order. 
No denision of Angels  Neither is it to be thought that there is any prerogative or pre-eminence amongꝭ thaungels as they have feigned, which have divided angels in to Hierarchies without the open word of god.  
THE works or effectis of good spirits be these: 
Theffectes of Angels  To minister & do service unto god, & to execute his cōmiss●ons, as Nu. xxij An angel is sent of god to stop Balaams' ass, 
judi. xiii. a ●●e. i c. 〈◊〉. xxxiii. a.  which commandment he executeth. In the book of judges an angel is sent to Sampsons' mother for the conceiving of Samson. In the gospel of Luke the angel Gabriel is sent in ambassade unto the virgin mary for 
Exo. xxxiiii. a.  the conceiving of Christ. To be protector of the godly, as appeareth in th'exemple of jacob. 
Gen. xxii.  Also in thexemple of Moses, to whom the lord saith. 
☞  And I will sand before the my angel. To comfort & encourage the godly, as in thexemple of Geton, in thexemple of joseph the husband of Mary. 
judi. vi. c. Math. i d. Dani. iii c. and vi.  Also in thexemple of the three children, Ananias, Misael, and Asarias', which were put in to a burning oven. To foresee that the godly be not hurt ne miscarry, by thexemple of christ, ps. xc. Also where after he had fasted forty days the angels ministered unto him. 
Mat. iiii. ●.  Semblable effects yet many be gathered of the office of angels: neither do the fathers & doctors of the church descent from these effects. Hierom upon s. Math. writeth on this wise. 
Hiero●  The worthiness of souls no doubt, is great, forasmuch as every one hath his angel appointed unto him for his keeper even from his nativity.  
Bernard in his sermon of angels: 
Barnard  Let us be, saith he, devout, let us be loving and kind to so worthy keepers, let us love them again. etc.  
Origene in his lxxj homel. 
Origen  There is at hand to every one of us, yea even to the left of us all, which be in the church of god a good angel, the messenger of the lord to rule us, to monish us, to govern us which seethe daily the face of the heavenly father for the amedement of our deeds & obtaining of mercy.  
Greg. also says. 
Gregorle  Every one of us have one peculiar & proper angel appointed to his custody, & one other evil angel to his exercise.   

¶ Contraries to good spirits.  
TO grant with certain heretics that the good angels made this world, is to this learning & to our religion contrary. Item to grant & admit Hierarchies & placies of angels, 
the ix ordres of angels. be not grounded ī●criptur  which they divide beside god's word, in to angels archangels, thrones, dominations, principatꝭ potestates, cheruhyn, seraphin, & verrues. Also to hold that angels receyue● not in their creation free-will. 
S. Hierom de●i●io ꝓdigo.  Against whom disputeth S. Hierom, where he saith. Solus deus est in quē●peccatum cadere non potest, that is: Upon only god sin can not fall. The rest be of their free choice, & may be bowed in to either parties. To affirm with the scholastical men, that the angels deserve now their constancy & confirmation, as no more to fall in to sin. To deny the angels unto as many as have the word be given to keep & minister unto them.    

Of evil spirits o● Angels. CA X.  
Evil angels be spiritis which were first ordained & created in verity good, which of their free will swerved from the truth to lie in await of all the creatures of god by his sufferance.  
THAT evil angels be spiritis is testified every where in scripture. 
The proof of the definition.  Ebru. in. which maketh his angels spirits & his ministers flames of fire. For certainly the devils were first created good angels. 
Ephe. vi. ●.  Paul also to the Ephe. witnesseth the same saying: we wrestle not against flesh & blood, but against rule, against power, & against worldly rulers of the darkness of this world, against spiritual wickedness for heavenly things. Christ witnesseth the same, saying that the devyn was a manqueller from the beginning (that is to were of his fall) and abode not in the troth: 
Ioh●. viii. ●.  whereby it is apparent that he was set & created in troth good as the rest were.  
Concerning free-will, that it was the cause of the fall of the evil spirits, there is no question. For god in the liberty of will created his creatures.  
OF the effectis & works of devils we be sufficiently taught of Peter where he says. 
1, Petri. u c.  Be sober & watch for your adversary the devil as a roaring lion walketh about seeking whom he may devour. This effect is of the persons. Of their awaytes & sleyghtꝭ against all creatures to hurt the same to the hindrance of man, we shall need no far fetched proves. For in the place a little tofore remembered of Paul, 
Ephe. vi. b.  the evil spirits be called rulers of the world, ergo they be also rulers of such things as be in the world which to destroy, to infect, to falsify & make troublesome, that is to make all in a ●ourly burly, the devil hath power to th'intent he may tempt & lie in await of men. How be it these effects of himself he can not do, but by the sufferance of god as appeareth by the words of the prophet Micheas, 
two. ꝑa. xviii. d.  where he feigneth that the devil saith, I will go forth & be a dying spirit in the mouth of all the prophets, to whom the lord said: thou shalt deceive & puaile. 
job. two. b.  In likewise in the book of job. God said to the devil. Thou hast moved me against job, that I should trouble & vex him. 
job. i b  Also: Lo (saith the Lord) he is in thy power, but yet stretch not thy hand upon his parson.  

¶ An other definition of the power of the evil spirits.  
Evil spirits be rulers powers, lords of the world, guyders of the darkness of the world, spiritual mischiefs, subtleties & frauds against heavenly things. 
Ephe. vi, ●  I call them spiritual mischiefs and subtleties, by reason of the great excess & abundance of mischief, fraud, subtlety & deceit that is in them. And the devils be called spiritual frauds, not only because themselves be such, but also because they exercise and practise such spiritual engines sleights and frauds upon others.  
THE cause of evil spiritis is their free-will, 
The causers of evil spiritis  in which at the beginning god created all angels. This free-will because it rather bowed to evil than to good, caused certain spiritis first to serve from the troth & righteousness which were created and made in troth good. The learned fathers of the church assign the cause of thaungels fall some to pride, some to envy, which vices be theffects of the will declined to evil.  
THE evil spirits can not be divided in to ꝑtes, 
No division of devils.  or certain ordres, albeit that some of them for the accustomablenes & power of hurting seem to be called princes: 
Mar. iii c.  as Beelzebub in the evangel of Mark is named prince of devils.  
The effects operations or workings of them be these: To lie in await upon the good & godly persons night & day even as the good angels continually do keep 
Theffectes of evil spirits  the godly. And this effect is general, of which those that follow be especialties, & in manner means by which the evil spirits lie in await upon the godly, & stop the wicked that they can not attain to godliness. To lie & to tempt and entice unto lies, for he is the father of lies, as christ says: 
Iohn. two. ●  when he speaketh a lie, he speaketh of his own, because he is a liar & father thereof. So he lied unto our first mother Eve, as appeareth in Gone three Also Satan (as it is read acts fifth) tempted Ananias to 'cause him to lie unto the holy ghost. To trouble & punish the godly, an example of job & all the godly. To take away the good seed, which is the word of god, out of the hearts of men, jest they should believe be saved. 
Luc. viii. b  To corrupt and falsify the word of god with wicked doctrine, as in the parable of the sour of good seed and of the devil which sow amongs 
Math. xiii. d  it darnel. 
i pet. u c two. Cornth. x.  To allege and cite scriptures crookedly & perversely, as Math. four where as the devil alleged a place out of the xc psalm. To seek busyly whom to devour. To transfygure himself in to the angel of light to th'intent to deceive, 
Luc. xxii. ●  that is under the cloak of devotion to stir men to ungodliness. To sift the godly as men sift wheat, according to that: Lo Satan hath sought you to syft you as men syft where, but I have prayed for the. To rule and to draw the wicked at their pleasure to all evils, 
Ephe. vi. ●.  according to that of Paul. The devil is strong in the unfaithful. To replenish the world with all evils, setting all things in a roar. For this cause Paul calleth evil spirits rulers of the world. To promise' and to give all manner of promotions, that the world might be kept still in blindness and wickedness, 
Math. iiii. ●.  for all the kingdoms of the world and glory of the same the devil boasteth to be in his power, according to this: All these things I will give thee, if thou wilt fall down & worship me. Now he that will give, he showeth that he hath to give. To confirm the ungodly in their ungodliness with singnes & wonders which he showeth by his subjects & limbs the false prophets, as appeareth. Mat xxiiij And by enchanters, as in Exo. the four & u chap. is declared, wherefore also it is not impossible that the devil may by art magic work many things. For if wytchecraftes, sorceryes and enchantments were not made, or could not be done, Moses would not have forbidden them. Neither is it any hard thing to enchanters to make their works of effincacie & strength, sith Satan (as saith Paul) is strong in the unfaithful, which where as he uttereth in the false prophets signs & wonders. Why is not he of power to do the same in jugglers conjurers, soothsayers, enchanters, & such like. 
i regum. 28. b.  It is read in scripture, how a woman that was an enchauntres, raised up the spirit of Samuel by her witchcraft, or rather the devil in the likeness of Samuel, to infect & disturb the creatures for the hatred & envy of man, therefore he is the lord of the universal world, & therefore he hath in his power all things of the world. But as I said these effects of evil spirits be not of force unless god suffereth them. But why god suffereth Satan to have so great power the causes be known to god, which nevertheless be also in scriptures in sundry places disclosed. Remedies against the effects of evil spirits unto the godly pnscribeth the apostle to the Eph. the sixt chap. Also Peter in his first epistle cap. u The world, because it neither regardeth nor hath these remedies, therefore it can not resist these soresaid effects.   

¶ The minds of the father's concerning the effects of evil spirits.  
AUG. says: 
Austyne in sermonibus.  all the evils of the world be committed by the falsehood of the devil which hath set war in heaven, in paradise deceit, hatred amongꝭ our first brethren & in all our work hath sown darnels. Grego. 
Gregor. lib. two. moralium.  writeth. The will of Satan is always wicked, but his power is never unrighteous, for of himself he hath his will, but his power he hath of god. I thought it good also to add the saying of Lactantius, 
Lactanciꝰ li u diu●●usti.  which writeth in this wise. There is a certain wicked & deceitful spirit, which is the enemy of man, & foo of justice, this spirit lieth in away of all mankind. And those that know not god, he entangleth in errou● in folly drowneth, in darkness overshadoweth. etc.   

¶ The contraries of evil spirits.  
TO grant the evil spiritis were crea● in malice as they be now, against which heresy disputed s. Aug. very learnedly. 
Aust. sup. gen.  To hold that the evil spirits are not to be blamed that they fallen, because they could none otherwise do without grace. To hold that the wicked spiritis did fall, not of their own proper will, but at the enforcement of god. 
A foolish opinion.  So make orders amongs the evil spirits. To drive the evil spirits or their habitation to Island or to the further borders of Norwey, about which certain trifelers hold opinion that the souls of great men fleeing to helward, be herd weeping & lamenting, which opinion seemeth to have ꝓceded by th●ccasiō of certain hills, which in those parties oftentimes do cast forth brimstone & otherwhiles flakes of fire. To dispute superstitiously of the habitation of evil spirits, or not by the word of god, 
two. pe. two. ●  which calleth it Tatarus or hell, according to the of s. Peter. For if god spared not the angels that finned, but cast them down in to Tartarus or hell, & delivered them to chains of darkness to be kept unto judgement. etc. To affirm of troth that there be certain placies & preeminencies amongs the evil spirits, so that one should rule in one province, an other in one man, the third in two or three To hold for an undoubted troth that those evil spirits which once be vaynquisshed of any of the saints do no more approach to him that hath overcome them. To grant that no more men in number shall be saved, them as many as there were angels the did perish, of which error some accuse Austin. To grant that the evil spirits shall in time coming be saved, which is Origens' error, and at this day is renewed of the Anabaptistes by authority of the cii. psalm, where it is read. The lord will not keep his anger for ever. To deny that the evil spirits do together lie in a wait of all the creatures of god. To deny the withcraft is of any strength by the power of the devil.    

Of man. CA XI.  
MAN after angels is of all creatures most noble, 
The description of man.  created in free will to th'image of god, that is to weet, partaker of the divine nature, wise, just, good, true, & so forth, which by sinning of his fire will again lost all those things, made of a partaker of the godly nature, partaker of the devilish nature, of wise unwise, of righteous unrighteous, of good evil, of true a liar, & to be short such as utterly understandeth no more in things apꝑteining to god, so that now man is the creature, yea the very bondman of the devil, who thorough god's sufferance or for saking enforceth him at his lust to what evils he will, & also continueth such a bondman & thrall, unless he be delivered by christ, in whom the righteousness lost returns again to our health and salvation.  
MAN is the noblest creature after angels, 
The proves.  for that he is endowed with reason. That man was create in free-will can not be denied, as shall appear in that place of free-will. To the image of god that man was created is witnessed in the book of Gen. 
Gen. i d  And that by the image of god is signified the nature of god, that is to weet, righteousness, goodness, wisdom, troth & such like the place of Paul to the Collos. 
Collo. three b.  declareth. Lie not (saith s. Paul) one to an other, now that you have put of the old man with his works & have put on the new, which is renewed in knowledge after the image of him that made him. And to this sense Ambrose & Ireneus do interpret image. But again, that man by sinning of his own free will, lost again the image of god is sufficiently declared by the xlviij psalm of David where it is said. 
Psal. 48. ●  when man was in honour, he understood not he was made like to a brute be'st, as who should say man in the stead of the nature of god was made partaker of the devils nature, instede of righteous unrighteous, which of himself understandeth nothing any more in spiritul things, according to the saying of Paul A natural witted man ꝑceiveth not such things as belong to the spirit. The prophet calleth honour the very image of god, whereunto man was created, & all those good things which be apꝓpred to the nature of god. He calleth him a brute be'st now that he is spoilt of the image of god & of all those good things apꝑteining to the nature of god. That man is the thrall of the devil s. Iohn showeth where he saith: he that committeth sin is the servant of Satan, which is the father and author of sin. Also th'apostle says. The devil is strong in the unfaithful, that is in natural men, & undoubtedly such be all men which be not yet born again neither enfraunchesed by Chryst. The devil draweth men as his own proper slaves unto all manner of naughtiness that him lusteth not only perfoce & violently, but as his own proper loving children which do study & endeavour themself to obey the desires of their father, as witnesseth Christ himself, saying. 
Iohn. viii. ●  You be of your father the devil, & you will obey the desires of your father. The rest be apparent enough by the words of Paul to the Rom. which says: 
Roma. u d.  Likewise as by the sin of one, condemnation came on all men, even so by the justifying of one, cometh the righteousness that bringeth life upon all men. Finally I added this clause (to our health) in the definition, to disprove th'opinion of the Anabaptistes, which say, that by Christ men have so recovered the righteousness that was lost, that they now may of themselves satisfy the law for their sin, with a perfit righteousness.  
THE causer of man is god which created him of the mould of the earth. Gene. i 
The cause of man. The parts of man.   
MAN by reason of the fall of our fore father Adam, is divided after the learning of christ men, in to the old man & the new. There is also an other division of the hole man right necessary where scripture ꝑteth him in to the spirit, the soul & the body. The spirit is which speaketh to god, which catcheth the word of god & faith. The soul is whereby we live, & by which our body is quickened. The body is the outward & hold lomp of members. Of this partition maketh mention th'apostle to the Thessaly. saying. 
i thessa. u d  The very god of peax sanctify you holly, and your hole spirit, soul & body be kept taulties unto the coming of our lord jesus Christ.   

Of the old man. CA XII.  
THE old man is that hole fleshly man by the fall of Adam lost & damned before the knowledge of the gospel or of Christ, & before regeneration made by the word thorough t'holy ghost, which old man is daily corrupted, according to the concupyscences of error unto all naughtiness.  

¶ The ꝓbation of this definition.  
FORASMOCH as the scripture biddeth us put on a new man, which according to th'image & likeness of god must be created in righteousness, holiness & truth. And also willeth us to be renewed by t'holy ghost which thing can not be done, 
Ephes. iiii. ● Collo. three ●  but by the word and faith in christ, which afterward granteth the holy ghost. Therefore of necessity there is an old man, neither can he be made new but by the word known of Christ & by faith in Christ, in whom is restored the loss & damnation of the old man. 
R. v. d  The corruption according to the concupiscence of error is the general effect of the old man put sithence the fall in man's nature, which declareth that the old man can do none other thing than lust after errors & all evils. By theffect of concupiscence or lust is marked & signified the vice that cleaveth in nature, 
Gone, vi. ●.  for the hole thought of man is bend unto evil at all times.  
THE cause of the old man is Satan, 
causes of the old man  by whose ꝑswasion & enticement the first man was made old, & all we were in him made old, as testifieth s. Paul in the u chap. to the Rom. This Satan ruleth & leadeth the old man as his own proper thrall & captive unto all evils. Wherefore also we pray that the kingdom of god may come unto us and that we may be delivered from the reign or tyranny rather of the devil, in which all old men be subject under the tyrant Satan. The cause also of the old man, is the free will of man, by which the first man ran headlong in to sin whereof all we be made partakers yea although we have not sinned to the similitude of the transgression of Adam, so that now no free will in manner remaineth unto us to take & do such things as be good and spiritual the devil so holdeth captive our nature and enforceth us to sun dry sins yea and such as be outward & notorious crimes. Of which thing also th'apostle complaineth where he says. Evil that I will not do, but good that I would do, that I do not. 
Roma. seven. ●    

¶ The parts.  
¶ When we speak of the old man we understand not certain parts only of man as some which by the name of old man understand only the oldness of flesh. But the old man signifieth here the hole natural man & all the natural powers of man. So scripture taketh the old man & so useth Paul the name of old man, as to the Corinchians where he says. The natural witted man receive not things of the spirit. This man scripture otherwhiles calleth the outward man other whiles the earthly otherwiles the old man.  
THE effects of the old man be of two sorts. 
The effects of thold man  Some do spring of the corrupt nature according to the inward lusts and these be inward effects. Other some be the fruits of the inward effecttes of the old man, & these be the outward. For he that hath a wicked heart can not want outward sins. For where the causes be there must needs follow the effects. Now, 
Eph. 4, d & ●  the inward effects of the old man be these. To be corrupted according to the concupiscence of error. This effect is general or the cause of the test ensuing. And this effect sticketh in nature. Naturally to be ignorant of god. Not to fear god, To despise god. Not to trust in god. To hate the judgement of god. To flee the rightful judgement of god. To be angry with god. To despair of grace. To have confidence in things present. To have a crooked heart and bent to mischiefs. gen. vi. &. viii. To have a crooked and unsearchable heart as witnesseth the prophet Hieremy saying 
Hieremi. 27.  Crooked is the heart of man & who shall search it? 
1. Corith. 2 d  Not to perceive the things that be of the spieite of god according to Paul's saying. The natural man perceiveth not those things that be of the spirit of god. To saver of earthly things according to that of S. Paul The first man of earth, earthly. These effects stick in the heart of man naturally. The outward effects of the old man be the outward works or fruits of the corrupt nature and wicked mind. A rabblement of them Paul heapeth up in the first chap. to the Romans, after he one's had rebuked them for their ungodliness be gathereth the fruits of ungodliness as these, unrighteousness, whoredom, adultetie, wickedness, covetousness, maliciousness, envy and so forth.   

¶ Of the new man.  
THe new man is whom the holy ghost regenoreth by the word & faith unto trghtousnes holiness and truth.   

¶ Probations of this definition.  
The holy ghost to be a regeneratour witnessith Paul, saying. 
Tit. 3. ●  But according to his mercy he hath saved us by the hath of regeneration & renewing of t'holy ghost. The word is the mean whereby t'holy ghost renueth. For than we be renewed & regenerate when we here the word, so of the word springeth faith, by faith we take hold of Christ the reparer of the true righteousness which giveth t'holy ghost, he burneth up in us the old vices of the old man, as these, the ignorance of god, the despising of god, the distrust of god, & semblable, & createth in us new motions, as the knowledge of god, awe of god, trust in god, & so ●orth. Such virtues or good works the apostle nameth the fruits of the spirit, 
Gall. 5. a  by reason of t'holy ghost or spirit the worker of them. An all these trutes be comprised of the said apostle under these three names, righteousness, 
Ephe. 4. ●.  holiness, and troth. For unto these virtues we be regenerate that we might receive in Christ the lost righteousness, and might work holy and true works, and not hipocriti call or feigned.  
THE cause of the new man is tholye ghost as affirmeth Paul, 
The cause of the new man  which says that by the renewing of t'holy ghost we were saved. etc. The means of regeneration the scripture putteth to be the word & faith, 
Tit. z. ●  the word as 'cause, & faith as theffect, For faith (says Paul) is by hearing, 
Roma. 10 d  bearing, by the word of god. Baptism is a sign of the inward renewing, and of gods will towards us that we be new men. Of these causes ꝓperly speaketh the gospel, in which the holy ghost is promised/ faith required & baptism e instituted.  
EVEN as the old man signifieth the hole man, so also the new man is taken for him that is holy regenerate and renewed. 
Parts.  But how this thing is done we shall bear after declare in the effects.  
¶ Theffectes of the new man be gathered by the contrary of the effects of the old man. 
Theffectes of the new man  as: To know god. To magnify god. To love god. To trust in god. To put the hole trust & hope in god, Furthermore as the effects of the old man be of two sorts, so also be the effects of the new man of two sorts that is to weet, inward effects which be of the mind, & outward, which be of outward good works, Now, the effects of the new men differ from the effects of hypocrites. countertayting regeneration or renewing in as much as they be truly done and of a pure heart as Paul writeh to Timothe, 
1. timoth. 1. b  where he saith. The end of the commandment is charity out of a pure heart and good conscience and faith not feigned. For this cause also the works of new men be called the fruits of the spirit, both because that the spirit worketh them, and because they be done spiritually, that is to say, truly with a willing and consenting mind. And heap of works of a new man thou shalt find in the epistle of Paul to the Galatians the u chapter. Howbeit the foresaid effects do not so return again by regeneration or new birth which is made by the holy ghost but that they always remain entangled with a wonderful weakness which new birth nevertheless being thus impe●●te & weak god taketh in good part in such people as be received in Christ according to the saying of Paul There is no condemnation now unto 
Roma. viii. a.  them which walk in Christ, Also, you be not under the law, but under grace, that is to say, albeit it fulfil not the law, yet it accuseth not you because you be the sons of god.   

¶ Contraries to the hole man.  
¶ Contearyes to this right doctrine concerning man be these: To grant with certain heretics that man always hath been, 
Thopinon of the anabaptistes  & that he was not created. To grant with the Anabaptistes, that man did not utterly in the fall loose the nature of god but only that it was darkened, like as the flame of fire is wont to lie hide in the ashes, or as silver i8 hide in the drosses. But that in Christ it is come again with such persecution that a man may now allege and plead his righteousness against the wrath of god for sins. To affirm with Saturninus that man was created of angels. To grant that the old man can do aught of himself in things of god. To hold that th'old man can work any good thing that can please god contrary to the saying of Paul What so ever is not of faith, is sin. To deny that the old man is the servant and slave of Satan against that place. The devil worketh in the unfaithful. To say that the flesh only of man now after the fall understandeth not god, trusteth not to god, & so forth. but the soul or mind of itself may, although it be not born a new. To hold that a man may be born again new without preaching of the word, without faith, & without t'holy ghost. To grant that the new man received in Christ a part of righteousness, that is to weet, a general righteousness, but that he may be saved, he needeth olso a special righteousness which is got by good works. To grant that the new man receiveth such a free choice and election in the renewing, that of his free and frank will be may satisfy the law concerning righteousness which may suffice before god.    

Of free will. CA xiii.  
Free will, by the way of teaching, 
A division of free will  may be thus divided into free will before the fall or free will perfect, & into free will after the fall or impertite. And this also is of two sorts, the one in spiritual things, the other in outward things subject to reason.  

¶ Of free will before the fall.  
¶ Fre will befor● the fall was a full liberty to inbrase aswell good things as bad to keep the commandments of god as not to keep them, at his frank & free will given in creation of God.  
¶ This hole definition is set forth in Eccles. 
Probations of this definition.  the xu chapter. where it is written in this wise.  
¶ God made man at the beginning & left him in the hand of his counsel he gave him his commandments & precepts, If thou will't observe the commandments & keep acceptable faithfulness for ever, they shall preserve thee, he hath set water & fire before thee, reach out thy hand unto which thou wilt. Before man is life and death, good & evil look what him liketh shall be given him. These words were spoken of the author of the same book of jesus the son of sirach of the liberty of man which indifferently & a like freely might embrace good and evil, neither was it any marvel, sithence he was the image of god & partaker of the nature of god. And undoubtedly such was that liberty before the fall of man, as yet at this day the holy angels have. But after that the ●mage of god was lost and the partaking of the godly nature because of sin than was the liberty of embracing good spituall things taken away according to the foresaid saying of Paul The natural man perceiveth not such things as be o● the spirit. Yea and in outward things the liberty is corrupted for not so much as in them the will is so free but that it may be letted of the devil.   

¶ The causes of free will before the fall.  
THE cause of this free will is god the cretoure which in creation gave the liberty of 〈◊〉 to his creatoures. The instrument or means of exercising this liberty be reason & will. Reason judgeth, that will obeyeth or repugneth to the judgement or reason & ruleth the lower powers, the lower powers be the senses & the appetites of the senses or affection. Wherefore free will is defined of the philosophers to be the will joined with reason. 
The schoolmen  The master in the sentencies & the rest of school men setting aside reason do gather free choice or fire will only of the will whereas they writ that free will is called as touching the will because voluntary it may be moved & with a willing appetite carried to such things as it judgeth or will judge good or evil. Now, upon the ꝑmission of reason & will as the causes or free will, it is apaparaunt that the fall of Adam chanced not of any necessity. For where necessity is, there is not liberty. But where is not liberty, there can neither be will, wherefore unto the will of man sin is rightly imputed because of the presence of liberti in which man at his creation lived. 
●o partition.   
¶ This free choice in creatures of choosing good & evil, is not divided. In god is free-will but not as was in man. For god by his free-will can not be bowed unto evils, for as much as he can not put of his nature.  
¶ Theffectes of free will before the fall were these. 
Theffectes of free will. before the fall  To have power to love god & to hate him. To trust in god & not to trust. To keep the commandment of god & not to keep. To embrace god & not to embrace. To receive evil & not to receive & such like. These effects are so to be understand that they might have proceeded of the frank liberty no necessity compelling to the same. And these effects be of free will, because they might have proceeded of free will which might have been bowed, indifferently aswell to good as to evil. Wherefore Adam by that liberty might have done both well and evil. So also unto thangels by that liberty it was granted both to receive evil and not to receive, which when they took evil they fallen.   

¶ Of free will or choice after the fall.  
FRE choice after the fall in spiritual things is nothing else but a will desiring good or spiritual things, which yet can not attain ne bring to pass, unless the holy ghost cometh & helpeth our will & endeavours. As perteyving to outward things free choice is a will, in a manner of efficacy & strength of outward things without the renewing of the spirit, which notwithstanding may be letted of the devil.   

¶ The proves of this definition.  
THIS definition is sufficiently proved by Paul, where he says. 
Roma. seven. d  The thing that I allow not, and that I will not, I do, and that I hate, I do, Here thou ●eest a certain desire, will, endeavour and study of good, Also thou seest that the effects which ought to be done do not answer to the will of desire endeavour and study. And in an other place the said Paul says. 
Roma. i●.  It is not of y●●ūner nor of the willer but of god y● haver of mercy. Here th'apostle yet leaveth unto our will, to run and to will, 
Provet. 16. b  and yet he ascribeth all things to the mercy of god. Solomon in his proverbs doth attribute to the heart of man the thinking of his way, & forthwith he addeth Et dominus di●igit gressus suos. The lord directeth his goyngꝭ. You will ask then what is left unto our free will in things spiritual? I answer in few words: A certain desire of things or goods spiritual, a will, an attemptate, a study, a running, a thinking, all which nevertheless be nothing neither to at ta'en thy desire, neither to perform the same. Therefore the apostle always praeth for the churches, to which he writeth that god will perform the good that he hath begun in them, as to the Philippi. cap. i knowing this thing certainly, that be which hath begun in you a good work, shall perform the same. It is therefore to be thought universally that our desire and endeavours unto spiritual goods can do nothing unless first the holy ghost approacheth & helpeth our desire & longingꝭ, which holpen so, they shall ensue those effects in receiving & performing the said spiritual things. 
Roma. ●. ●  For as Pau. saith, they which be led with the spirit of god, be the sons of god that is to say, they that have tholye ghost may perform that thing which beseemeth sonꝭ to do. Now, it beseemeth the sonꝭ of god with joy to receive & execute the commandments of their father. Iten where the spirit of that lord is, there is liberty, that is, there is truly done the will of god, there our endeavours be truly made free, where t'holy ghost is helper, which is called the spirit of the lord, forasmuch as our lord christ giveth him, & without christ he is not resident, for who so hath not christ, the same can not have tholi ghost, And contrarily who hath not t'holy ghost the same is none of Chrystes man. Now to be Christ's man. is nothing else, but to receive his word, & believe him which to do, thou hast need of t'holy ghost to give the light to the word, the worketh faith. Howbeit, although by t'holy ghost our desire is made effectual, for the receiving & ꝑforming of things spiritual, yet it is not so effectual & free, that such works as be done by the same, can be pleded for true rightwiseness, against the ire of god. Wherefore our will that was lost doth so return effctuall by t'holy ghost unto spiritual things to be done and performed that yet we be justified in christ yea in that is our will made effectual by t'holy ghost, that we may receive the word of Christ, to thin●ē● we might be justified by him, and not to th'intent that by our effectual will we might overwelme the rightwiseness of christ, in whose place who so ever doth substytute & set his own justice, hath neither t'holy ghost, nor a will of any strength, For the holy ghost doth therefore help our will and endeavour, that we might receive christ, & that by him, our will might remain effectual, the holy ghost working together with us, which first helpeth our endeavours and maketh the same of efficacy. whereby we may receive christ & afterward given unto us of christ keepeth our will mighty unto all good things to be retained and done.  
AS touching free will in outward things there is no doubt. For so long as reason & will abide in men (which shall abide so long as men be men) free will shall not cease in outward things to be done of men but so yet while it be granted of reason & will as unto causes to work. For the devil may let those causes in their cou●s which being ●etted the outward actions can not follow. 
Parts of free will after the fall.   
FRE choice after the fall is divided into free will in things spiritual & into free will in things outward. Fre will in things spiritual what it is and what it can do I have declared before. Fre will in things outward is truly free, so it be not letted of the devil & to this is not required t'holy ghost or any renuaunce by t'holy ghost.  
THE cause of free-will in things spiritual 
The cause of free will  either to be accepted or performed is the holy ghost whose office is to give light unto the believing of the word, so in the word believed is found christ for whose sake t'holy ghost maketh our endeavours frank. Also t'holy ghost keepeth ●yl the same in force to the ꝑformaunce of good things. The cause of our desire & endeavours in things spiritual be, reason & will, reason judgeth by the law of nature (after a manner) of things sptrytuall. The will obeyeth but to no effect accordying ●o the saying of Paul, that which I allow & would I do not, and that I hate I do, Of free will in outward things the causes be reason and will which both twain the devil may let so that thou shalt not allow those things which thy reason alloweth nor will those things that be allowed of reason. Albeit in the mean season the judgement accusing thy conscience remaineth & g●aweth the same continually. Now if the in ward causes be letted, it is not possible that the outward effectis can follow. also it may be that thou alowest things allowed of reason & also the wouldst the same yet the devil may let the outward effects, as every man in himself hath experyenc daily hereof, & thexamples of very good & godly men teach also the same, which purpose one thing & do an other, Now free will in outward things may be effectual without the holy ghost or renuaunce made by the holy ghost.  
¶ Theffectes of free will after the fall in things spiritual may be recounted these. 
Theffectes of free will. after the fall.  To will good or spiritual things Ro. seven. That I do I allow not, & that I would not that I do. 
Prouerb●. 16.  To think to do good. To endeavour, to will, to tun for things good or spiritual, Rom̄, ix. To take hold after a manner of the promise after a manner to do the outward works of the law, these effects must alway so be understand. if they be not let of the devil, and without doubt these effectis be nothing without the holy ghost which approaching near doth lighten the heart to believe, doth quicken our endeavours to believe heartily in god, heartily to serve god heartily to love god, nevertheless all these things we do so. that yet always they be covered with some infirmity, which god gladly winketh at because of his Christ the restorer of our lost justice.  
¶ Theffectes of free will after the fall in outward things be these: 
Theffectes of free choice after the fa●●●  To eat, not to eat. To sleep, not to sleep, To drink not to drink. To clothe himself with this or that garment. To do this or that or not to do the same, & such like. These effects although they seem to be of the most frank fire will (as they be in deed) yet this free will is imperfect and bond and which may be let of the devil by the sufferance of god, as manifestly we have declared heretofore.  
¶ Contraries to free will in a generality be these. 
Contraries to fire will generally.  To deny that man was create in free will. To deny reason and will to be as means and instruments whereby free will was exercyced before the fall and yet is exercised in things subject to reason. To grant that God hath such a free choice as man had before the fall, by which Adam might incline both to good, and evil. To deny that man had such a free will as yet the holy angels have. To grant with the Mantchees, that original sin is not imputable to the free will of man. To say man is inclined to evil, not of his free will, but of necessity constraining to the same. These people understand not what is liberty, for if it were enforced of necessity it were no liberty, wherefore either we must believe that man embraced evil of free will, or we must deny the liberty in which man was created. But S. augustine says. 
August in Enchiridion.  Homo male utens liber● arbitito et se perdit et ipsum quia peeditum est per peccatum, non a necessitate, said a peccato, qui enim facit peccatum, servus est peccati. That is to say man by evil using of free will lost both himself and it, for it was lost through sin, not of necessity, but of sin, for he that committeth sin, is the servant of sin. 
●au. vall●.  To grant with Ualla and other that there is no liberty of man by cause all things be done by god's ordinance. In this error Ualla considered not that the creatures were ereate reasonable, which be led with choice or election in such things and affairs as be subject to the judgement of reason. To grant with certain to much spiritual persons, 
●imium spirituales  that there is no desire good will attemptace he study in us for good things or spiritual. This error we have sufficiently debated before. To grant with the Pelagians that man of his free 
Pelagian●  will may keep all the commandments of god yea and without grace also. Against whom disputeth at large saint Augustine. 
Scole men.  To grant with the school men that albeit free will is helped of the holy ghost or of grace yet it is in our free will to deserve righteousness. But grace in this place is taken not only for the aid of the holy ghost but for the self free imputation & acceptance of righteousness. To grant with the Annabaptistes 
Anabaptistis  that after the death of Christ returned fully unto all men a like, such free will as was lost so that now it is in our powers as easily as before to embrace good an evil. To meynteyn and dispute after this wise. God hath no commanded things impossible, Ergo it is in our power to keep the commandments of god. To grant that our will is of strength without the holy ghost in things spiritual against which error Saint Augustine disputeth in this wise For Adam to go into sin sufficed free will by which bespotted himself.  
But that he may be strong unto righteousness he needeth a Phision for he that is not sound, needeth a quyckener because he is deed. etc. To grant that free will is other wise helped of the holy ghost than be lightening to believe the gospel or Christ for whose only sake the holy ghost helpeth our endeavours. To deny free will in outward things. To reason thus we have free will in outward things without the renuaunce of the holy ghost, Ergo in things spiritual also. To grant that God requireth no more of us but our endeavours and our own powers. To deny that our endeavours aswell in things spiritual as outward may be letted of the devil.    

Of sin. CA XU.  
Sin is a perpetual vice sticking in nature against the law of god which uttereth itself now and then among with outward word & deed and that necessarily.  

¶ Proves of this definition.  
THE thoughts of man's heart is evil 
Gen. viii. d  from his childhood. Also jeremy says. Crooked is the heart of man and unsearchable. The prophet also says. 
Psalm. xiii. a. Psal. c. xv. a  There is none that doth good. And in an other place. Every man is a liar. Paul to the Romans witnesseth the same saying goodness dwelleth not in my flesh: 
Roma. seven. d.  where he showeth also that this vice wrestleth with the law of god and therefore he addeth. The law delighteth me according to the inward man but I see an other law in my members rebelling against the law of my mind. etc. Outward sayingis & facts be the fruits of that vice that sticketh in nature, which fruits never fail wheresoever inward ungodliness is at hand which thing clearly appeareth of th'ordre of Paul's chiding to the Romans the first chapter, where first of all, th'apostle treateth of the wickedness of heart which he rebuked in the gentiles and afterward setteth forth the effects of wickedness even the very outward vices, saying: wherefore god hath given them up into lusts of reproach.   

¶ Causes of sin.  
¶ The devil is cause of sin by whose impulsion the first parent Adam was enticed 
Iohn. viii. ●  to sin. And Christ himself calleth Satan the father of lies that is to say which gendereth and worketh lies in men. The cause also of sin is the choice of the first man by which he assented to the devil, provoking him to the same. And forasmuch as in man's thoughts and affairs his will is yet free, therefore sins do proceed & have ꝓceded of the frank will of man but hereof more copyously we have disputed in the titles of predestination and contingency.  
¶ Sin is one, 
Parts.  even the sin of birth (which they call original sin) cleaving in the nature of man, the fruits whereof be all thoughts, words and deeds against the law of god. The fathers of the church divide sin (for the plainness 
Divison.  of teaching) into sin original and sin actual. To these may be added the third, the sin against the holy ghost.   

¶ Of original sin.  
Sin original is a corruption of nature of man, which causeth that men he born the children of wrath & sinners in so much that they can not truly obey the law of god nor be without sin.   

¶ Proves of this definition.  
¶ We were of nature the children of ire. 
Ephe. two.  Also psal. 50. Lo I was conceived in wickedness. 
Gene. vi. a  Itm̄. The thought of man's heart is evil from his childhod. Moore auctorytyes of scripture thou shalt find before in the definition of the general sin. The residue of the diffinion is declared by the words of Paul, where he says. 
Roma. seven. d ●. Iohn. i  I find an other law in my members. Also Iohn in his epistle saying. If we say we have not sin, we make him a liar. Now how can man be without sin, sithence of nature he is both a sinner & also conceived in sin we added, truly to obey, to note the diversity between true obedience and rained. The true obedience by reason of corruption of nature is taken from us, but the feigned or imperfect obedience is after some manner in our powers. Hereunto appertain such places of scripture as dissever the true obedience of God's law from the feigned. Also the true worship of god from the hypocritical as be these, thou shalt love thy lord god 
Deut. vi. b.  with all thy hole heart▪ also in an other place put these my words in your hearts & minds. Moreover the Lord in deutero, taketh away from men the understanding of the law and true obedience. For he says who can give that they can have 
Deut. v.  such a mind that they may fear me and keep my commandments. 
Esay. xxix.  Also by the prophet Esay he saith. This people approacheth to me with their mouth but their heart is far fro me. etc. Where he discerneth the false obedience and worship which colourably is done & the true obedience and worship which ought to be done. saint Paul also requireth unto the true obedience of God's law far greater things than be in our powers, where he says. The end of the commandment is charity of a 
●● Timoth. i  pure heart and good conscience and faith unfeigned. Of which end of the law who can glory beside Christ, which alone was appointed of god t● this true obedience of the law as witnesseth himself of his office in this behalf. Mat. u I came not to loose the law but to fulfil it, wherefore forasmoch as so great obedience towards the law of god is required we may justly & well confess that we can not be without sin.   

¶ The definition of original sin by doctors.  
¶ Augustine defineth original sin to be concupiscence, 
S. Augustyn  which have succeeded in place of righteousness that was lost. Other while diffininge it in a general itie, he compriseth the inward corruption as 'cause with the outward sins as effects, and saith, that sin is that which is spoken, done or coveted against the law of God.  
Thomas says originanal sin is an haviour 
Thomas the school man.  of the sick nature, that is (as he himself expouneth) an in ordinate disposition of the harmony of original justice. Hugo diffineth it to be the ignorance in mind and just in flesh. 
Hugo.   
¶ The cause of original sin, 
Causes of original sy●.  is Satan the deceiver of our first parents, & their free will whereby they assented to evil & despised the commandment of god, by this assent the nature of our first parents Adam & Eve was corrupted, & even as the parents than were such followed and were made afterward their children 
Roma. u  by naturull contagion & propagation as witnesseth Paul The doctors assign the material cause of original sin to be concupiscence. 
Parts.   
¶ Certain men without danger of the troth do divide original sin into sin personal in Adam, 
Sin personal. Sin natural  and sin natural in others, howbeit this aught to be added that after the fall that was also made in Adam natural which before the fall was not of Adam's nature. This partition maketh also to the understanding of the true succession & stretching forth of original fin to thintent thou mayst know that by it nature is infected and corrupted.  
¶ Theffectes of original sin be taken 
theffects of oigrinall sin.  forth of the perfection of Adam's nature before the fall or forth of the first right wysnes lost in Adam, and that by comparison of the contraries, as these: To be partaker of the devils nature, where as before the fall he was partaker of the nature of god that is, he was wife, righteous, good, 
Gen. ●.  true. And this was because he was created according, to the image of god which again by sinning he did put of. So for wise, he was made unwise, for just injust, for good evil. for true a liar. etc. To these be added for a clearer declaration, also these effects following: Not to know god, to disspise god, to be without fear and awe of god, without trust in god. To i'll god the judge, not to perceive such things as be of the spirit. To vate the judgment 
i Corinth. two.  of god. To be angry with god. To despair of god and of his grace. To have trust in temporal things. To strive against the law of god. To have wicked thoughts of the heart even from the childhood. Not truly to obey the law of god. For he that of nature is repugnant to the law of god, how can he truly obey god? sithence thaffections & love of the flesh is enmity against god for it is not subject to the law of god not nor can not be. 
Rom. viii. five  Also to cause that we never can be without sin, for that which is natural we can not utterly put of. These effects & semblable be ascribed to original sin, because they stick in nature or be the fruits of the corrupt nature, which effects be oftentimes mentioned in scriptures, and aught always to be understand of the corruption of nature, as, that every man is a liar, that is to say, of nature. The prophet saith. There is no rightwise man, not not one, understand of nature. There is none that hath understanding, of nature. There is none that ensercheth god, of nature, unryghtous, unwise, a liar, & semblable words be often times read in scripture. & aught to be understand & conferred with the nature of man before the fall. Moreover all the said effects be deadly sins in the wicked, uless as death as a penalitie followeth them, for as Pau. saith. 
Roma. vi. d. Roma. u d  The wages of sine is death. Also in an other place he says. Through the fault of one man sin entered in to the world, & by reason of sin, death. And so upon all men death came, in as much as all we have sinned wherefore in consyderacyon & of the penalty original sin hath yet other effects as: To bring death, for the stipend of sin (says Pau.) is death. 
Roma. vi. d. i corin. xv. g  Also, The dart of sin is death, that is to were, which maketh death, or of which death doth ensue. Iten, by sin entered death. To put under the tyranny 
Roma. viii. c.  of the devil, as where it is said of god. I will put enmyties between the and 
Gen. iii c  the woman, between thy seed and he seed. 
Ephe. vi. a.  etc. To make the children of wrath and of damnation. To make an evil conscience, for as witnesseth Solomon in his proverbs, 
Pro. xviii. n  The wicked fleeth, no man pursuing him. To these aught to be added also other effects of original sin in respect of the penalty, as concupiscence and sin, which effects do 'cause all things which we do of nature before we be regendred & born anew, be sins. For the pain of original sin is nothing else but to sin. For like as no man can put of, nature in other things, though he never so sore struggeleth with it, even so nature being corrupted and punished with sin as with a penalty, can do none other thing than sin. And that sin is the punishment of original vice or wickedness. Th'apostle Paul showeth sufficiently, 
Roma. i ●  where he rehearseth in order the puni●shmentes of wickedness, even the very sins. Hereunto pertaineth the common and true saying. Deus punit peccatum peccato. God punyssheth sin with sin. I would also here have put to the penal effects of the utter fruits of this original vice, but that I thought it best to defer them unto theffects of actual sin, for hither unto the scolemen have only drawn them to outward acts and facts.   

¶ The contraries of original sin.  
¶ The contraries of original sin spring chiefly of the minishing and setting at light and extenuation of it, as. To grant that original sin is not a vice that hangeth in nature. To say orrigynall sin is only foams (as they call it) that is, 
Foams peccati.  the kyndling or a quality of the body by which the body & not the mind is enfected and to which we ourselves ma● give a salve or medicine. To say orryginal sin betokeneth only an outward deed & not a continual & daily disease. To say there be none other synꝭ then outward deeds which error they defend by these sainges of philosophers: Nature is good. Also every sin is voluntary, 
☞  which sentences & such like be true among philosophers & in civil causes but to bring the same to enlesson or diminysh the disease of original sin is far out of the way. To grant concupiscence or just to be the punishment of original sin & not sin itself, 
S. Austy●  against S. Augustyn who diffinith original sin to be concupiscence. Also against Paul who says, 
Roma. seven. ●  but I known not sin but by the law. for I had not known lust or concupiscence unless the law had said. Thou shalt not covet or lust. To grant that this kynling or foams (as they call it) is a thing indifferent of itself, neither good nor evil. 
Adiaphora.  But who ever dared call these things indifferent that knew any good vain of scripture, to doubt of the ire of god to be angry with god & semblable combraunces of nature which be the necessary fruits of original sin. To extenuate & minish origenall sin saying, men be not letted by it but that they may keep of themselves all the precepts of god. To say original sin is only a weakness in nature or incitment & kyndling & no sin that is to say a thing of the self nature worthy death & damnation. 
Pelagians.  To grant with the Pelagians the orygenall sin came upon other men not by natural corruption & propagation but by imitation wherefore the Pelagians will not that by baptism original sin is loosed in infants because they contend that in birth there is none such original sin. 
Reatus  To say original sin is only a guilt or offence which is wiped away in baptism. 
The manithees  To grant with the Manichees that fleshly lust werby the flesh lusteth against the spirit in us an infirmity proceeding of the corrupt nature in the first man but a contrary substance so sticking in us that when we be delivered 
Concupiscence  and purged it is severed from us. To grant that lust is the act of lusting and not the first vice got of Adam. 
Anabaptistis  To say with the Anabaptystes original sin ceased and is quenshed in such as be rebaptysed. To grant original sin not to be a pure privation but only a corrupt havour whose powers be of itself truly to acknowledge gods trust in him. etc. To grant with the school men that the punishment of orygynail sin is only concupiscence. 
Scolastickes  To deny that the punishments of original sins be besides concupiscence also sin, death, the tyranny of the devil, damnation. etc.   

¶ Of actual sin.  
¶ It is manifest that school men do only call those actual sins which stand in outward words or deeds, wherefore I thought good to treat of such severally of my accustomed compendious manner of teaching, to th'intent I might satisfy the reder which perchance as yet, is entangled with the old division of sin. Nevertheless I think 
A protestration  convenient to protest & declare before unto you that there is one only & simple sin sticking in the nature of man which accustomably we call orrigynall sin from which undoubtedly actual sin differeth nothing but so moche as the cause and effect do differre: wherefore it had been enough to have put actual sin amongs the effects of original sin but that I feared their iudgmentꝭ which account it a grievous offence in things yea not necessary to departed and serve from the ancient writers. But for asmuch as original sin is a vice sticking in nature from which proceed not only evil words and deeds, but also naughty affections and thoughts which before god be the very self sins. Also forasmuch as such affections & thoughts be the acts of the vice sticking in nature: Therefore actual sins must be understanded not only outward words and deeds but also inward affections and thoughts wherefore in this wise oweth actual sin to be defined.  
¶ Actual sin, is every affection, every thought, 
The definition of actual sins.  every word & deed against the law of god yea & what so ever is done without faith. This sin issueth forth of the corrupt nature of man and is the effect of original sin.   

¶ The proves of this definition.  
A wicked & evil mind of nature can not want actual sin, for the vice original, which is cause of it, never playeth, never keepeth holy day. Now the cause always working, th effectis can not but always ensue. Also a vicious & corrupttre, can not but bring forth evil fruits. Out of the heart (says Christ) proceed 
Math. xv. e.  evil thoughts, slaughters, advotries. etc, And god oft-times scourgeth wickedness with outward sins, while he suffereth the wicked to run from one sin to an other. 
Roma. ●  These sins where with god scourgeth & punissheth sins, the doctors also call many times the punishments of sin, 
Gregory  as s. Greg. writing thus. Sin that springeth of sin is not only now a sin but it is both sin & also the punishment of sin, because with a just judgement god almighty overshadoweth as it were with a cloud the heart of the sinner.  
No man doubteth but all actual sins may be referred to the inward thoughts to outward spekinges & deeds. For thaffections & thoughts of the mind be actual sins it is certain & clear enough, forasmuch as they be theffects of the original vice. 
Roma. vis.  And th'apostle says. But sin by occasion engendered by the commandment in me, all manner of concupiscence, as who should say sin espied & known by the law maketh afraid & furthermore moveth the lust against god to ●●e the judgement of god & be angry against god. Also Christ in the gospel of Mat. rehearseth the thoughts of the heart amongs theffects of the corrupt heart of nature. 
Math. xv. ●  For forth of the heart (saith he) come wicked thoughts, slaughters murders. etc.  
Those sins which can not be referred either to affectionsaffections thought words or deeds be comprised under that general sentence of Paul, 
Roma. ●iiii.  what so ever is done without faith, is sin, wherefore not only affectionsaffections & thoughts, spekinges & ●●des which be evil be actual sins, but also honest affections, thought, words & deeds be actual sins, not of them selves, or because god would not honest affections & thoughts, honest sayings & deeds to be had, or disalloweth or doth not reacquite the same, but because the persons of whom they be done please not god, & because they be done without faith, Again such affection's thought, words & deeds as be honest do please god, & be not sins when they precede of faith toward Christ, for whose only sake all our works he pleasant unto god.  
THE cause of actual sin is Satan, 
The cause of actual sin.  father of all sins. Our will, which is free to evil, assenteth to Satan the engenderer & ꝓuoker of sins. The less principal cause is the original vice from whence as forth of a founteyn all actual sins do flow.  
IT is an old division of actual sin in 
The parts of actual sin.  to sin mortal & venial. The schoolmen about either of these sins do but trifle very fond & foolishly, some think them called venial because they obtain easily Venian, that is to say pardon or forgiveness & which may be quenched & chased away either by holywa●, or other ceremonies Other some will have than called venial sins, because after this life they receive pardon in purgatory. Again other some say they be so called, having respect to sin that is irremissible, which is the sin against the holy ghost. But the wiser & better learned scholeme do refer 
Scole me●  unto venial sins those dispositions of thoughts & affections which tend to mortal sins: & undoubtedly all thoughts & naughty affections in holy & good men be venial sins, with which daily the minds of the godly be vexed, where as the flesh coveteth & lusteth against the spirit. But by cause the scripture damneth such affections & thoughts as be most grievous sins in the eyes of god, & furthermore Paul advertiseth ●s to mortify with the spirit such deeds of the flesh. Therefore those the begin to be called venial sins, be not light sins as to distrust in god, to be angry and displeased with god. For undoubtedly these sins are become mortal sins in the wicked persons, forasmoch as death as a punishment doth ensue them, for the wicked make no resistance by faith wherefore in respect of death as a penalty and punishment. there be no venial sins in the wicked. Albeit the same affections & thoughts against gods law in the good persons be venial sins, because they be forgiven them. For the godly disallow such affections & thoughts, & make resistance against them, so that they fall not in to the outward facts. Now, in such as make resistance is yet faith, wherefore in the mean season they be declared righteous. But on the contrary side all sins be mortal that be done against the law of god, with a conscience which with standeth not by faith. For this cause affections & thoughts are now become deadly sins, when no resistance is made on our behalf against them, but be allowed, till at last also by our assent they braced forth in to our outward crimes & naughtiness. And such as thus do sin, be fallen from the grace of god, & be no more counted for good, whom also damnation followeth, unless they repent. But of this matter look upon Melanchton. 
Melāchth●  in his places debating the thing more at large.  
¶ Thoccasion of this division of actual sins seemeth to have come hereof, because the fathers of the church see two sorts of actual sins, some inward, as affections & thoughts, some outward, as words & deeds. But forasmoch as they were led of their own proper judgement, without counsel had with the places of scripture, or persuaded with this common saying. God judgeth not affectionsaffections, therefore they parted venial sins, as affections & thoughts (by minisshing the same) in the wicked also from the pain of death. But the division of actual sins shallbe simple, 
A true division of actual sins.  sincere, & less perilous if thou will't divide than in to sins which be inward (as affections & thoughts which may be called venial in such as do resist by faith, & therefore be yet counted righteous) & in to outward sins, as words & deeds, in to which who so ever crasteth forth, be fallen from grace, & be no more numbered among the righteous but that as well the inward as the outward sins be deadly, unless y● resist by faith. But in the wicked in whom is no resistance, or which hath not Christ can be no venial syunes,  
¶ Forasmoch as of actual sins some be affections & thought, 
Cheffectes of actual sins  other some words & deeds, therefore double effectis here of (that is to weet) of venial sin do arise, I mean of affections & thoughts in the godly, & of actual sin by itself, I mean as well of affections & thought as of outward words & deeds in the wicked & in such as departed from grace. These double effects serve for none other thing but to discern the venial in the godly from the none venial, that is from such as who so ever be entangled & rooted in, be no longer occompted righteous, to th'intent we might know the difference between the godly & ungodly which do sin in affections & thoughts. In the wicked no sins can be venial, for all their affections & thoughts be made without the holy ghost the should govern, and faith the should resist. In the godly corrupt affections & thoughts against the law of god be made venial sins, because for Christ's & faiths sake they be pardoned and forgiven, by which faith they wrestle against such affections & wicked thoughts disallowing the same, jest they should run in to outward vices, wherefore in so great strugglinges & conflicts they be yet ꝓnounced & recompted for good & just persons by benefit of their faith, not assenting to the temptation of sin. Now the effects of venial sin in the godly may be these. 
Theffectes of venial sy●ne  To be tempted to ungodliness. To be tempted to despair to be angry with god, to doubt whether god hath respect of them: to be provoked against the hole law of god, that they should lust after wickedness, to think upon evils, & have their minds occupied thereupon. Many like effects of venial sin may yet be fetched hither out of theffects of original sin afore remembered. Also what theffects of v●nyall sin be, every man easily hath experience with himself when his sprite and flesh be at war together neither aught these effects to be little regarded sithence the same be most grievous sins before god, and very mortal in the wicked as pertaining to the pain. Nevertheless they ● yet called venial in the godly, because they be forgiven and pardoned to such as valiantly resist by faith, or because they break not forth in to out ward offences. Also hereunto belong such places of scripture as teach that the life of the godly is a warfare upon this earth as Ro. S. 
☜  If (says Paul) you will mortify the deeds of the body, you shall live. etc. Truly the deeds of the body be here not only the words & deeds of the self body, but also thaffections & deeds of the mind, & the body signifieth here not one part of the body, as the flesh, but the hole body. 
Colloss. iii  The said Paul in an other place says: Mortify therefore your earthly members, 
Roma. vi.  hordom uncleanness wantonness, evil lust. etc. Item let not therefore sin reign in your mortal body, so that you should obey it by the lustis of it. Also job accordeth to the same, 
job. seven. ●  where he saith. A warfare is the life of man upon the earth. These places monish us strongly to resist sin, left we be vaynquisshed at last by it to the committing of outward of fences & enormities, and so utterly to die by the same.  
Hereby now it appeareth what actual sins be mortal, in respect of such as we call venial in the godly (that is to wit) those which be done against the law of god, with a conscience not repugnant, withstanding by saith, where as no resistance on our behalf is made against affectionsaffections motions & thought, till at last they rush forth into outward crimes & enormities. For such sinners have assented to sin & be now go from grace, & no longer can be reputed good, yea & where such repent not, they be also damned.  
Now these effects be of the hole actual sin mortal, 
Th effectis of the hole acted all sin mortal.  that is, aswell of affections and thought, as of words & deeds. Not to repugn against the temptation of sin by faith. To assent to sin the tempteth. To approve those things which the evil affections & thoughts do suggest & purpose. To have delectation and pleasure in sins. To glory in sins. To desire & imagine idolatry, & to be made an idolater. To desire & imagine any false worship of god, and to set up the same. To desire & imagine murder & the same to execute. To desire & imagine disobedience & with outward fact to accomplish the same. To covet & ymgen adultery & the same to commit indeed & so of the rest. But these effects are so to be taken the forthwith they be made mortal sins as soon as any assent is had to such corrupt affections & thoughts, although the outward deeds follow not, which nevertheless the mind can not want that is fallen from grace. So Adam should have sinned mortally for thassenting unto the wicked affections & thoughts, although he had never eaten of the apple. So also in us affections & thoughts be made mortal sins, yea although outward deeds do not ensue, even as often as we make no resistance by faith against the sins to tempting us, but do give our ear & assent to the same, as for example. Good men to be tempted, to wish & compass murder is a venial sin in such as strongly & valiantly make resistance by faith, but to assent unto thaffections & thoughts to obey them eune to the execution of the murder & not to repugn by faith, is now become a deadly sin.  
Wherefore to mortal sins actual ꝑteyn all these sins, whereunto assent is given, albeit they be not accomplished by words & deeds. Iten all those which be executed in word & deed. Hither pertain such places of scripture as contain heaps of actual sins worthy death, as. i Corin. vi. Eph. u Gala. v. Rom. 1. Certainly such effectis be called mortal sins not because grace is denied to such sinners as sin mortally, like as it is to them which being deed can not rise again, but because death as a punishment followeth such effects. But again where such sinners do change their life and do repentance they may obtain grace.  
These also effects may be hereunto referred. 
Other effectis of actual sy●  Of a wilfulness or haultnes of mind, or for other causes not to acknowledge or receive the gospel.  
TO acknowledge or receive the gospel & the same so acknowledged or received slouthfully to regard. A man to neglect his office in his calling, or to do it negligently, which sins at this day be most common in the world. For some men although they known that it is god's commandment that they should acknowledge and rereyve the gospel, yet they despise it & will none of it. Again, others where as they promptly acknowledge & receive it yet they regard it negligently. 
Cold● gospelle●●.  Such now adays be many gospelers which now be waxed cold.   

¶ Common effects which follow all mortal sins.  
TO bring death upon men. 
Roma. u ●. v●  TO put men under the tyranny & power of the devil. For who so ever falls from grace by sin, can be under the power of none other than of the devil, sithence there be but two kingdoms th'one of god tother of the devil. Therefore also Christ maketh the devil father of sins. Th'apostle calleth the devil mighty in the unfaithful, & other while he calleth devils the rulers and princes of the world. Item, he that committeth sin (saith Christ) is of the devil. To bring everlasting damnation to such as repent not, 
Iohn xi  according to the saying of Christ Go you cursed in to everlasting fire. 
Math. twenty-five. d  etc. In which place christ reckoneth up the sins, for which everlasting damnation chanceth. 
Iohn. viii. e Gall●. u d. l. corint. vi. ●.  To make men servants of sin, for every one the committeth sin is the servant of sin. To deprive men of the kingdom of god, for they that do such offences shall not inherit the kingdom of god. To make an evil conscience according to the saying of the wise man. The wicked fle●th no man chase him. 
Pro●e●. 28. a  To deserve the sin be punished with sin, according to the sentence of Paul, 
Roma. i d.  where as he saith. For this cause god gave them up in to the lusts of reproach, for even their women did change the natural use unto the unnatural, & likewise also the men left the natural use of the woman, & brent in their lusts one to an other. And man with man wrought filthiness & received in themselves the reward of their error as appertained. etc. To sustain reproach & an evil name in this life, according to the sentence of Solomon. 
Proverb. 28.  The wicked when he cometh in to the bottom of sins is set at naught, & reproach & slander do follow him. 
Nun. five  To bring also outward mischances & curses upon such as commit them, as god himself witnesseth saying. Because you have transgressed my commandments you shall not prospero. An example hereof is read in Eue. 
Gen. 3. ●  to whom god said: I shall multiply thy sorrows. Also in Adam: Cursed be the earth in thy work, hither pertain the curses in the old testament against the breakers of gods commandments. Also exemples, which testify the sins were punished with outward misfortunes & yet be punished,   

¶ Contraries to venial sin.  
TO grant any venial sins in the wieked. 
☞  To make but a trifle of venial sins, & count them for light offencen. To say venial sins be queushed or chased away by holy water or by purgatory, 
Holy water.  or other things. To say that the purging of venial sins needeth not grace or Chryst. To say that affectionsaffections & thoughts, of which venial sins spring, cannot be made mortal sins, if assent be had to the the same, although the outward fact or word follow not. To say all affections & thoughts be evil, because they be actual sins, but a distinction aught to be had between affections, for they be of ii sortis. 
Two sorts of affections  Some be clean contrary to the law of god, as to covet other men's goods, to envy other men for the benefytis of god, to have distrust in god, to be angry with god, & such like. These be ꝓprely theffects of original sin & merely evil & vicious, worthy to be cast forth of the nature of man. Other affections there be which be not repugnant with gods law, as to love a man's own children, to love his wife & such like. To take these away, is to take away the moving & life of nature. But concerning this matter you may see more in the common places of Melanchton. 
Melanchthon  To deny venial sins in holy men.   

¶ Contraries to mortal sins.  
TO put but seven deadly sins. 
more then. seven mortal sins  To deny the affectionsaffections & thoughts in the wicked, or in such as resist not by faith be deadly sins. To grant that such sins as be done against the commandment of god be not deadly, although assent be had to the same, unless the outward facts do follow. To grant the all mortal sins be not damnable. To grant the faith may stand with mortal sin. To hold the mortal times can not be forgiven after baptism. To deny grace unto such as be in deadly sin. To make it no mortal sin not to acknowledge or receive the gospel or the same received, negligently to follow. Also of a pnsumption of mind to despise the gospel, & not to regard his calling or not to execute the same as to his duty appertaineth. 
Moore 〈◊〉 Contraries to the hole sin. 〈◊〉.   
Moore general contraries to the hole sin be these. To grant thopinion of the Stoics the sins be equal, so that there should be no difference between Nero sinning moche, & Pompeius Attincus synning less. To make god causer of sin, because he determineth all things. To grant with the jovinianistes sins to be equal, 
jovinianists  & that man can not sin after he be one's regenerate or born anew. To deny grace to them that do sin after they have once acknowledged the truth. To deny that the chief rewards of sin be death, the tyranny of Satan, & damnation. To grant with the Pelagians that the life of good men in this world hath no reward at all. 
Pelagian●.     

Of sin against the holy ghost. CA XIIII.  
FOrasmoch as we be fallen in to the treaty of sin, we think it good to cast hereunto the sin of the holy ghost albeit it aught to have been reserved and put else very well af● the title of gospel, because this sin springeth of it, as out of his proper object.  
THE sin against the holy ghost is with an obstinate mind against the ●science to damn the gospel & the works of it 
What sin against the holy ghost is.  which sin not acknowledged can not be forgiven, neither in this world, nor in the world to come, for which also it is not to be prayed.  
THIS definition appeareth certain of the 
The proves of this definition.  twelve chap. of Math. where the pharisees, being their consciences convinced with the very troth, many arguments brought of Christ to the same purpose, yet against their conscience they cried out the Christ did cast forth the devil by the power of the devil, wherefore consequently in that they condemned this work of christ, they also condemned t'holy ghost, which was the cause & worker of that work by whose power Christ did cast forth the devil. Now, & such a sin can not be remitted neither in this nor in the next world, Christ expressly declareth in the forenamed chap. but yet if it be acknowledged, it may be remitted. For to such as be living here in this world grace is not denied if they repent & ask forgiveness. Finally that we aught not to pray for such teach s. Iohn in his epistle. 
Iohn. u b  For so long as this sin is obstinately defended, it abideth alway unpardonable.  
THE cause of this sin is the devinl father & worker of all sins. 
The cause.  The cause also of this sin, is the will of man, which is free unto evil, for man being forsaken of god & left to his free-will, falls in to this sin,  
¶ The sin against the holy ghost hath no ꝑtes, 
Not parts. The names of this sin. i Iohn. u d  which sin otherwhiles the scripture calleth Peccatum ad mortem (that is to say sin unto death) as s. Iohn in his epistle calleth it. But the doctors call it otherwhiles the sin of unrepentance sometime an obduration or hardness of heart, sometime a stubbornness, sometime a resistance against the troth, y● against the conscience, and sometime they name it the despair of grace: 
Gene. iiii. five  Such manner of sin committed Cayn, 
Marc. xv. a Mat. xxvii. a ● Luc. xxiii. a. Iohn xviii v.  where as he said: Greater is my wickedness then that I can deserve forgynenesse. Item, the sin of judas the betrayer of Chryst.  

¶ Theffectes of the sin against the holy ghost.  
¶ Theffectes of the sin against t'holy ghost be these: To damn the gospel & the frutis of the same, after thexemple of the pharisees. 
Math twelve. b.  To make the sin irremmissible or unꝑdonable in such as obstinately & stubbornly continued in damning the gospel. 
Math. xii v.  To bring death i Ioh. u To crucify the son of god again, as thexemple to the Ebrues declareth. 
Ebreos vi a.  To make the son of god a laughing stock, as in the said epistle is showed. But these effects are so to be understand & taken that the sin against the holy ghost if it be acknowledged 
Ebre. vi. a  in this life may be forgiven. Hereunto also may be brought all such effects as generally follow all mortal sins.  
Contraries to this doctrine be these: 
Contraries.  To grant the every sin which is committed after baptism is a sin against the holy ghost, yea though it cometh of a weiknes & not of any attempt or obstinacy. To grant that the sin against t'holy ghost can not be forgiven in this life if the same be acknowledged, which erour confuteth s. Aug. 
Augustyn.  upon the words of Christ. Mat twelve To make a trifle of the sin against the holy ghost, contrary to the words of Christ which extolleth this sin above 
Math. xii e  any sin committed against his own person.    

Of the law. CA XU.  
THe law in a generalite is which teacheth what is to be done & what is to be left. 
Definition.   
This definition is undoubted, 
The proof.  taken forth of the proper offices of the law, which be to teach command & declare what is to be done, & what not.  
OF laws some be natural, 
The parts.  some divine, some human.  
THE causes of laws be the makers and instituters. 
The causes.   
Th'effect of laws is to declare & command what things we aught to do, 
Th effectes.  & what to leave undone.  

¶ The law of nature,  
THE law of nature is a certain notice or knowledge of god's law, 
what the law of nature is.  imprinted and graven of god in the nature of man, ordained to know god and love his neighbour, to th'intent there might be kept in the minds of men, an occasion of religion & public quietie, peax, & teanquillitie of men amongs themselves.  
That the law of nature is a notice of god's law, 
Profess of this definition.  is evident by the first chapin to the Rom. where the apostle declareth that the gentiles or heathen persons have knowledge of god, by the law of nature, & not only a single knowledge, that there is a god but also the god doth create, doth govern & conserve all things which to understand in god, is ꝓprely to know god. Howbeit this knowledge is wonderfully dimed, obscured & corrupted by the fall of Adam as hereafter in theffects we shall show, in which some part of the definition shall be bet● declared. Now to acknowledge god & love his neighbour together with the rest be the final effects of the law of nature.  
The cause of the law of nature is god the instituter, 
Cause  which gave his law indifferently in to the hearts of all men.  
THE law of nature is not divided of itself in to parts, 
Parts.  but uless as some laws of nature pertain to know god, some to love the neighbour or to the conservation of mankind, therefore let the variety, and sundrinesse of natural laws suffice in place of a division.  
Theffectes of natural laws be taken forth of the very laws written in the minds of men, 
Effe●es.  as: 
Roma. i c.  To know god that he is everlasting, mighty & godly (that is) that he createth, governeth & ●serueth all things for that is to know the eternity, power & divinity of god. To worship one god. To glorify god. To be thankful to god the maker & savour of all things. To call upon god. 
Roma. ●.  These later effects concerning the worship of god, th'apostle taketh not away from the very gentiles, but that they have them by the law of nature, but he accuseth them, that accordingly as they known god, they gave him not the true worship, wherefore while he saith that the gentiles paid not neither yielded unto god whom they known, his true worship, he showeth sufficiently that they had a knowledge of the true worship.  
Now, 
☞  that the gentiles gave not the true worship to god, whom by his creatures they known, the wickedness of their mind was to blame, which by means of original sin, would not obey the knowledge that they have of god, but is naturally void of the fear of god & trust in god, neither doth it ask any help of god. etc. Wherefore all the foresaid effectis be so in us corrupt & spotted sithence the fall of Adam that we can not truly know god, truly obey him. etc. which things nevertheless before the fall man could have done by the law of nature.  
There be yet other effectis ofS the law of nature pertaining to the love of the neighbour, & to the conservation of mankind in the state of tranquillity, which be these. To hurt no man. To save the commodities of life. To have a fellow in wedlock. To gender issue. To nourish the same. To help an other. To keep covenauntꝭ. To have & to use all things in common. To be born unto freedom, & such like. Of these effectis or laws of nature, some nature hath corrected, as the law that all things be in common, & the law of freedom to th'intent it might keep & conserve the hole policy of man in a state of tranquillity & eschew the corruption of the hole nature or part, yet nevertheless withstanding this correction those first natural laws be not utterly extinct in the minds of man, 
The sentence Of M. tuli Cicero.  Marcus Tullius Cicero witnessinge the same in the first book of his offices, where he writeth that the law concerning the communion of all things is not extinct, but according to the sentence of Plato, that man is born to the use & behove of man, the one should help & further an other in giving receiving. etc. by which words Cicero calleth us back again to the law of nature, which is of great efficacy and strength through thinstinct of nature, which as a leader or capiteyn, we aught to follow, to thintemr the common utilities & ꝓfites might be brought forth in to the mids amongis men by interchaunging of offices & duties of one to an other: So by the impulsion & consent of nature the law concerning liberty gave place to peril, 
Dispensation. of nature.  least the captives & such as were take prisoners in wars should be utterly slain, for nature had rather give place here (as a man would say) unto nature than with great incommodity utterly to perish, or not to do for the best.  
YET in the mean season liberty which naturally is graven in the mind of man abideth still, although outwardly for certain causes it be corrected, wherefore it is to be granted the natural laws may be corrected & redressed for the causes aforesaid of nature itself, which continually doth nothing else but laboureth to the conservation of mankind, and that in an outward use of things, to th'intent the greater perils might be eschewed which else would corrupt y● hold nature, or at jest a good part of it. 
☞  But the law of nature in such correction always yet remain hole and perpetual with the mind. So with the mind is community of things still remaining, although that things outwardly be private & uncommon. This community which is the mind teacheth that the neighbour having need, is to be holpen. Therefore it is to be learned here when the laws of nature may be corrected & how, that is when for the said cause's nature maketh one law to give place to an other, when one doth mitigate another, that so nature might be kept, which outwardly because of necessity or peril of man's society is compelled to give place. 
Wisdom is to be had in judging the laws of nature.  Certes it is very profitable also in admitting the laws of nature to put some difference & choice, jest we judge all manner of laws to be indiffet rently the laws of nature. For there be some which seem to be laws of nature & yet be not, but rather be ●trary to nature, & to temporal or civil laws, for civil or temporal laws also have ꝓceded out of the self nature & were first ordained to keep th'ordre of nature, & the society of man's life, of which sort be these laws, give & take, as the poet Hesiod ꝰ rehearseth, also this law: vi vi repellere licet, it is lawful to put of violence with violence, & such like, which laws be sprung forth of the naughty affections of our nature. Finally these also effectis aught to be added, a quiet conscience by the keeping of the law of nature. And an evil conscience by the breach of the law of nature.  
¶ Contraries to the law of nature be these. 
Contraries. to the law of nature  To grant that the law of nature before the fall of Adam was not the true knowledge of god, that he createth governeth & conserveth all things. To grant that the laws of nature may be corrected by the bishop of Rome or other rulers without the violence & injury of nature. 
☞  To this error answereth the emperor in his institutions, where as he saith that the laws of nature be imutable, wherefore I answer thus, that simply no laws of nature can be corrected of any man, for the power of them remain always in the hearts of men stable & sure. Also the laws of nature be in no man's hands, wherefore no man can correct & change the which him self have not made. But forasmoch as we see certain laws be redressed & corrected. 
Note how the correction of the laws first began.  Therefore now it is to be seen from whence the redress & correction ꝓceded, undoubtedly natural laws be so long immutable, & not to be changed as no danger of the policy & man's society, or corruption of the hole nature, or of any part hereof moveth the contrary. For truly unto the conservation of these things conservation of these things nature was create, & consequently all natural laws. Now because the natural law concerning the community of things should have hurted the conservation of mankind & public peax: Therefore came nature & made one law to give place to another that the society & fellowship of man should be ●serued, & the greater peril eschewed. But how the laws now corrected do yet stik still in the mind of man continually, I have showed before. To grant that the law of nature can be taken forth of the minds of men, or utterly extinguished To which error we answered before. To grant that the law of nature hath the same force & efficacy in knowing god and giving the true worship unto him that it had before the fall of Adam, which error may be confuted by the .7. chap. to the Romayns. To grant that the laws of nature, which concern the love of men, and the conservation of men's fellowship or society can do as little in outward offices necessary to the conservation of life as such laws of nature as concern the knowledge of god & the giving unto him of his true worship. To grant that we can satisfy the law of nature scorning the knowing of god, & giving unto him true worship without the holy ghost. To grant the any man may transgress the law of nature without danger or scruple of conscience. To dispense litely in natural laws which ꝓtein to the neighbour no such peril of extreme necessity as before is declared compelling to the same.    

Of the law of god. CA XVI.  
THe law of god in a generality is a commandment requiring perfect 
The definition of god-den law.  obedience towards god & condemning such as perform not this perfit obedience. And sith no man can perform the same, it was certain that the law was given to this purpose, that it should lead us to the knowledge of our sin & of our weiknes, which things known we might flethens unto Christ the performer of ꝓfyt obedience, & so be made partakers of his obedience through faith unto our justification.  

¶ Proves of this definition.  
That the law of god requireth ꝓfite obedience it is open enough by many places of Moses, as in Deu vi chap. Thou shalt love him with all thy hole heart with thy hole mind. Also in the ten chapter the same sentence is read, where also we be commanded to circumcise the foreskin of our heart. 
joshua xxii a  Iten in the book of ●osue is read thus. And stik you unto him, & serve him in all your heart, 
joshua xxiiii c  in all your mind. etc. Iten in an other place. Now therefore fear the lord & serve him with a most perfect & true heart: So then I call perfect obedience, which bringeth beside the outward works also a consenting mind to the law of god. Christ in the new testament requireth the same perfect obedience. 
Math. xxii d.  For when he was demanded of a doctor of law, what is the greatest commandment? He answered: y● shalt love thy lord god with thy hole heart. etc. Also to this use & purpose he in●preteth the law in the u of Mat. to thintent he would show, that it is not enough to bring only outward works to the fulfilling of the law, unless y● bringest also a consenting mind. The place in Deut. ca 17. testifieth clearly that all those be condemned by the law which perform not the ꝓfite obedience of the law towards god. For Moses says: cursed is every one that shall not abide in all such things as is written in the book of the law. But now again that no man keep the law unto the perfect obedience of the same, every man ꝓueth & feeleth in himself sufficienty, & Christ declareth where he teacheth that his office is to fulfil the law, 
Math. u b  & that he came to that intent. 
Roma iii c.  S. Paul also defineth the law to be the knowledge of sin, that is, which accuseth, frayeth the conscience, & maketh sins known. Item he says. The law entered in by the way the sin might abound. 
Roma. ●. d  The rest of the definition appeareth in the third chap. to the Gala. where the apostle expresseth the use of the law given to the leding unto Christ: 
Galath. iii d  wherefore the law was our schoolmaster or leader unto Christ, to th'intent that by faith we should be justified, and not by the works of the law.  
OF gods laws, 
Divisyon of god's law Causes  some be moral, some ceremonial, & some judicial.  
THE cause of god's law is god the fever. The publissher & declarer was Moses. The cause of enacting gods law was the frowardness of the Israelites which was to be chastised with a law, as it were by a schoolmaster or leader, 
Gala. iii d  till the coming of Chryst. Other occasions of the giving of god's law be put of Paul in the third chap. to the Ro. by these words, where he saith: what preferment hath the jew, or what helped circumcision. Surely very moche. First unto them was committed the spekingꝭ of god (that is to say) certain laws & ceremonies unto a people certain, in which the ꝓmises made upon Christ should be disclosed by the clear testimony of god. The principal effects of the law Paul putteth in the three & vi chap. to the Rom. 
Roma iii c Roma. u b Roma vii b  as these. To declare sins, for by the law cometh the knowledge of sin. Also the law entered in by the way the sin might abound & be increased. But I knew not sin (saith Paul) but by the law, for I had not known ●cupiscēce or lust, unless the law had said: 
give iii  thou shalt not lust. Also god saith unto Adam, who hath showed the that thou were naked, but that thou hast eaten of the tree, of which thou were commanded not to eat. To accuse, to fear, to damn the conscience. To make the conscience unquiet doubting, & incerteyn, because it espieth that it can not keep the law. And on the contrary part the conscience is made quiet & certain, 
Roma four  when by thexemple of Abraham it considereth only the promise. To keep men under awe, till the coming of christ, as witnesseth Paul The law is a schoolmaster unto Christ. 
Gala. iii d i Timot. i b  Item the law was given for the unrighteous people, to teach the true works that please god, and with which we exercise our obedence towards god. To be a doctrine about which & under which the ꝓmises of Christ be opened, 
Roma iii a  as Paul to the Romayns declareth. For this is th'end of the hole policy that was institute among the jews: Of these effects, some be only civil namely such as monish & entreat of repressing the malice of man, & some pertain only to the conscience, as be all the rest, but these effects aught not only to be reject & cast upon the jews, but they endure in their full virtue & strength still amongs all such as have not yet christ, neither the holy ghost, according to this saying: Where the spirit of the lord is, there is liberty, I mean to be enfraunchised & free from the law and tyranny of the same. Item to the righteous man (saith s. Paul) a law is not given, 
Timoth. ●.  that is to say to such as have not christ, and be under grace, laws be not made but to the unrighteous and disloyal or disobedient, I mean to such as yet have not Christ, neither be led with the spirit of god. 
Rome viii  For surely there is now no condemnation to such as be planted in christ jesu. 
Gala. iii ●  uless as christ hath redeemed us from the curse of the law while he was made for us a curse.  
THE contraries of gods law I will not bring forth, till I have finisshed all the parts of it.    

Of moral laws. CA XVII.  
MOral laws be the ten commandments, 
Moral laws what they be.  which expound & declare the laws of nature, & teach the works that be pleasant to god.  
OF the first part of the definition the moral laws be the ten 
Probation of the definition  commandments doubteth no man. 
Math. v.  And uless as Christ says that he teacheth not a doctrine strange from the laws & prophets, & the law & prophets require faith and the love of the neighbour: Therefore the moral laws undoubtedly doth teach works y● please god, for they command faith and love of the neighbour. Now the ten commandments may be referred and reduced holly to faith and to the love of the neighbour. 
She first table of Moses  The first table of Moses fetteth forth and expoundeth these laws following of nature. To know God: to worship god, to call on god, to obey god, to glorify god, to be grate and loving to God. To know that God rewardeth the righteous, and punyssheth the unryghtous. amongs these laws of nature some concern the inward worship which is taught by the first commandment, some concern the outward worship which is taught by the second commandment, some ceremonies declared by the third commandment. The second table expouneth and setteth forth these laws of nature following. 
The second table.  To prohibit injury & to punish the guilty. To hurt no man. To preserve the fellowship & conjunction of wedlock. To use things in common. To nourish the issue. To keep promise and covenants. To help an other, and such like. Of these, the prohibition of injury and punishment of offences may be reherred to the four precept. To hurt no man and to nourish the issue be referred to the u The society of wedlock to the vi The community of things and to help an other to the vii To keep covenants to the viii  
¶ The institutor and maker of the motall laws is god. 
Causes.  The publysher & setter forth is Moses.  
¶ Of moral laws some pertain to god and some to the neighbour. 
Parts  God would the moral laws to be distributed and put in to two tables not without a great mystery which thing I have opened in an other place. And albeit that forenamed effectis which were ascribed to god's law generally, do also agreed to moral laws these that follow be more properly annexed to moral laws, that is to we●e To declare and expound the laws of nature. To teach the true works that please god. Out of these also the new testament borroweth his work wherewith the believers exercise their obedience towards god, not because Moses teacheth those works, but because nature also hath taught the same, wherefore to this effect of moral laws pertain all the commandments in the new testament concerning good manners as be in sundry places of Paul's epist. namely. Ro xii Ephes. ●iii. Balath. u etc. Forlyke as the tables of Moses which contain the ten commandments do expound & set forth the laws of nature. So such things as be commanded in the new testament concerning manners declare the decalogy or ten commandments. Also like as he shall much better understand the laws of nature which hath the knowledge of the x. commandments, so he like wise shall far better understand the commandments concerning manners in the new testament which can refer the same to the two tables of Moses as to their proper and original fountains. Howbeit this dlygently must be consydred where th' scripture speaketh of faith as of the inward worship of god whereof the outewarde worship & where of ceremonies Also it speaketh of the manners of life.   

Of laws judicial. XVIII.  
Judicial laws be such as command of temporal politic or civil causes  
¶ This definition is certain & appeareth even by the very nature of the word 
Probacyo●  and temporal or civil causes pertain to judgements.  
¶ Also of these laws god is the institutor & Mases the publyssher & setter forth. 
Causes.   
¶ Because the things be divers of which judgements be given and debates arise: 
Parts.  Therefore divers also and sundry judicial laws were in the policy of Moses made, which diversity of things shall here be put in stead of parts. Surely all the judicial laws of Moses may be reduced to these chief places and heads. Theft, murder, burting, of the parent's like for like called ●alio, punishments c●idinges, damage done, adultery succession wedlock, lawful and unlawful people with whom contracts of matrimony may be made or not made.  
¶ Beside the effectis which the judicial laws 
Effecte●  have in common with such effects as be ascribed to the hole law of God they challenge unot them properly these ii To be signs and testimonies of the profession of faith towards god. To re●reine men from outward injuries and vices, And because this effect is merely politic therefore theffects politic or civil laws may also bether be brought as be these. To drive away injuries. To punish the guilty. To conserve the public honesty and such like, whereof we shall speak hereafter in the entreating of human laws.   

Of ceremonial laws. CA XIX.  
Laws ceremonial be such as be ordained concerning ceremonies & rites of the church, 
Definition.  & such things & people as belong to the performing of the rites and ceremonies.  
¶ This definition appeareth good even of the very nature of the word, 
Probation.  rite is a more general term & includeth that which by the word of ceremony might be happily omitted, but wheresoever eccliasticall rites and ceremonies be there such things & people be, required as be necessary to th'execution of the same. 
Causes   
¶ Thinstitutor & maker of these, is god and Moses the publisher.  
¶ The variety and sundrynes of ceremonial laws shall serve in stead of the parts. 
Parts  For ceremonial laws may be referred to these things ensuing, that is to were, to the temple to sacrifices to the garments of the priests, to expiacious, to consecrations of priests, to eating, to holidays, to how, and the most part of these things may be reduced to the judaical priesthood. Now of these things chief treateth the third book of Moses called Leviticus.  
¶ Theffectes of ceremonial laws be, 
Effects.  that they were figures and types of the spiritual priesthood of Christ, as the epistle to the Ebrues right excellently declareth namely in the ix and ten chapters, where it is written. 
Ebre. x. ●.  The law which hath but the shadow of good things to come, and not the things in their own fashion can never make the comers thereunto perfit with sacrifices which the offer every year continually. etc. Also co be signs and testimonies of the profession of faith towards god. The effectis properly belong unto ceremonial laws, beside those that they have in common with the hole law of god.  

¶ Contraries to the hole law of god.  
¶ Contraries to the hole laws of god be these. 
Contraries to the hole law A●●honti●es.  To despise or reject with the A●●ontickes the law or old testament. To renounce & utterly damn the law with the Severians. 
Severians.  To say the law pertain nothing to christian men so the amongs them no use ne perfect is of it, In which opinion some men do show y● also S. 
Jerome.  I●rome weln●●e was. To say that by the law of god the natural weakness that is to say concupiscence is not damned. To grant that we can satisfy the law of god by our own outward works. Also by our own inward endeavour of will although our concupiscence or lust be repugnant. To say the works of the law please god without Christ & the holy ghost. To say after the receipt of Christ man can so satisfy the law that he is able to allege & plead against the ire of God his own justice got by his own proper works. To say the gentiles were justified by the law of nature, the fathers by the law of Moses & we be justified by the law of the gospel. To say that the perfect fulfilling of the law unto justification before god hath ever pertained to us or been in our powers or yet pertain to us or is in our powers. This error is against the office of Christ which witnesseth that his office is to fulfil the law who indeed 
Math. u use  fulfilled the uttermost point of the true righteousness, forasmuch as he brought both the outward, works and also a consenting mind to the law as the prophet Esay openly teacheth in the 
isaiah. liii. c  liii. chapter saying that he committed no wickedness neither was there any guile in his mouth. To say the laws of god be counsels given only to the perfect people. But this is a perilous error which teacheth that god changeth his eternal will for our infirmity. Thou therefore which feelest thou canst not fulfil the law, tun to him that can. Neither is the law therefore given that thou mightest be able to keep it. To grant that the law outwardly kept iustyfyeth before god. To say beside the works of the moral laws there may yet better be ordained and be all ready ordained which do please god. To say there be many works omitted in the moral laws which the pope hath supplied. To say the moral laws be not sufficient to th'exercise of good works & to the testification of faith before god. 
Therrour of papists.  To say the moral laws at jest way do justify a christian man before god although neither the judicial laws ne the ceremonial laws can do the same To which error I answer that the moral laws should in deed justify the thristen man if it were in our powers perfectly to fulfil the same. To say the moral laws bind us because Moses did publish and promulgate them and not because nature hath taught them before Moses. To deny that all such things as be commanded in the new testament concerning the true worship of god and manners of life may be well referred to the decalogye of Moses containing the 〈◊〉 commandments. To bring again the judicial laws of Moses & to bind the christian men to the same as now of late certain hertikes have go about namely Monetarius Pipetius and the Anabaptistes. 
Monetarius Piperius Anabaptist.  To reject rashly such judicial laws as consent with the law of nature. Such laws to abrogate and disannul is to do injury & force against nature and to challenge to be free from nature. So certain men at this day under the pretence of liberty do attempt & go about to ungarnysshe nature of the judicial laws & to garnish or rather defoil & contamynate her with wickedness. To grant the ceremonial laws in the old testament justified before god because they contained under them sacrifices for sins. To grant that albeit in the new testament the sacrifices of Moses 
The error of them that make the mass a sacrifice.  be no longer in their force & strength, yet that the new testament hath new sacrifices for sins institute and ordained of Christ himself, that is to weet that in the mass Christ should be sacrificed. To say that christian men be not free from all ceremonial laws which error may be thus confuted, christian men must needs be free from all ceremonial laws because the judaical ceremones agree not with the law of nature also because in the new testament sacrifices made of beestes be no longer in strength & force ne that other ceremonies of Moses law but the spiritual works of the heart & affections repurged by the holy ghost in the heart. Furthermore the kingdom of Christ is without all manner of observation. 
Luce. xvii. ●     

Of human laws. CA XX.  
THe trety of laws by due order requireth that I should speak also here of man's laws, though it were for none other thing, but because I have made mention of them in the division of law in a generalite. 
definition.  ¶ Man's laws therefore be of which the author's & makers be princes or other inferriour magistrates, ordained to the conseruasion of peax & of the public honestly in the world.  
¶ This definition appeareth true by the very nature of the word, 
Prove.  & I added therein feri●ur magistrate, jest a man should think y● human laws made of such be not of force and strength.  
¶ The causes & the authors of man's laws be (as I said) the superior and inferior magistrates, 
Cause.  as emperouces kings, princes, common weith. cities, etc. But forasmoch as men be here offended and grieved, thinking that they aught not to keep these laws because they be but the ordinances of men: Therefore we must have respect to the principal cause of the magistrate which is god as witnesseth Paul, 
Roma. xiii. ●.  So that god which hath institute & ordained the rulers to be his ministers & vicar's, doth also consequently allow their laws: Therefore it were not greatly amiss ne unꝓfytable to make god himself in manner the cause & author of human laws. 
☞  which laws god do publish & ꝓmulgate by them as by his instruments & means. 
Cicero.  Cicero in his ii book Delegibus, maketh the laws of nature causes of human laws where he says. N●●● autem videntur primum human leges e legibus nature. That is, men's laws seem first to have sprung out of the laws of nature. wherefore men's laws be so tarforth honest & good as they be either to the conservation or to the declaration of the natural laws but if they be repugnant to the law of nature, forth with they are to be judged unhonest & tyrannical, & again they be wicked & ungodly, if they be against god's law.  
¶ men's laws be devidedd into civil or temporal laws, 
Parts.  & into ecclesiastical laws which heretofore have been called pontyficyall laws. I call ecclesiastical laws, such ordinances as concern the honest ceremonies & rites in the congregation. Also such as concern privileges revenues & stipends of the ministers of the church, & such like, which laws so long as they be not repugnant to chrystianitie & god's word are to be observed, and kept not only because such laws & ordinances are in effect civil laws & necessary to the right institution of a public weal, but also because god's word commandeth us to noury●he the ministers of the church, & that all thing be in the church semyngly & in order. 
Effects   
¶ The same effects & offices that be appointed to rulers may be assigned also to their laws, for the ruler ought to exercise his office, to judge, & defend, according to the laws, Now the officyes or effects of human laws by the word of god be these To defend the guiltless, to punish the guilty, to drive away intu●ies To revenge iniutyes done to the subjects These offices th'apostle doth assign to the ruler's/ & also saint Peter in his first eppstle cap. 
Rom●. xiii. b  two. Iten, to conserve the public honesty. To conserve & maintain a quiet & peaceable common wealth. 
Cicero lib. iii delegibus.  For as Cicero testifieth, such is the efficacy & strengeh of the laws, that without them neither any house, neither city, neither nacyoncan stand, neither the hole nature of things nor the world itself. Item to declare & expound the laws of nature, to correct vices, to commend virtues.  
THE contraries to human laws be these. 
Contraries  To say men's laws be not convenient and meet for christian men to use. To affirm that the gospel taketh away human laws & politic ordinances, where as the gospel is a spiritual kingdom, 
Iohn. xviii. f  as witnesseth Christ saying, my kingdom is not of this world To deny that human laws made of any inferior magistrate are to be kept. To deny that men's laws be violent & tyranny call, when they be repugnant to nature & wicked and ungodly, when they be contrary to the law of god. To deny that ecclesiastical laws concerning honest ceremonies, stipends & livings of the ministers of the church, & such like are to be kept, who so ever made them so that the same be admitted & ratyfyed by the king & head rulers. To deny that theffects of human laws may be taken forth of scripture as much as pertaineth to the office of the rulers. 
Anabaptist●s   
To forbid with the Anabaptistes the use or excercise of human laws unto christian men. To condemn with the said Anabaptistes all politic laws & ordinances of man, & in their place to substitute & ordain the temporal laws of Moses. To affirm that temporal laws touch not the conscience contrary to the doctryn of Pau. which saith, we aught to obey not only for fear of vengeance but also because of conscience. 
Rom●. xiii. ●  Yea the works of the politic life and kepinges of Men'S laws be good works in the godly persons & a true worship of god. For by the same & all one commandment we obey the rulers & keep their laws. For the self same god which hath bid us to give honour unto the rulers hath commanded us also to keep their laws.   

Of the gospel. CA XXI. 
definition   
THe gospel is a preaching of repentance and ●orgeuenes of sins in Chrystes name.  
¶ This diffivicyon is made of the parts 
Probation  of the gospel & appeareth by the words of christ where after his resurrection be said to his disciples. Thus it is written & thus it behoved christ to suffer & to tyse again from death the iii day, & that repentance & remission of sins should be preached in his name amongs all natyons. etc. christ is the person for whose sake repentance is preached & for whom forgiveness of synnts chanceth.  
THE cause of the gospel disclosed is 
Cause.  the mercy of god by which god ꝓmysed them glad tidings to mankind concerning Chryst. 
Ephe. i  This cause the apostle otherwhies calleth that acceptable pleasure of god, otherwiles grace. The promise also may be the cause of the gospel according to the saying of P. put a part to preach the gospel of god which he ꝓmysed afore, etc. 
Roma. l. ●   
Hither unto belong also such places of scripture as contain the promise of the gospel which first was made to Adam & afterward to Abraham & so by little & little of tentymes afterward to the holy fathers. 
Gen. iii Gen. twelve. xvii. and. xxii. The mean.  christ is the mean or person in whom god hath promised the gospel to mankind, & in whom it was first revealed & disclosed at the time appointed that god had set with himself & determined that through him in him and for him should be offered to all that believe forgiveness of sins which is the very effect of the gospel. The holy ghost lighteneth to the gospel which was promised in christ & now opened. 
The ill●minator to the● Gospel. Thoccasion of the promise.  Now man's nature oppressed. with sin & death for the fall of Adam was the occasion of the gospel first promised & afterward disclosed. This occasion is opened in the iii chap. of Genesis, where even in the very sins the gospel is promised to Adam. 
The part of the gospel Luc. iiii. ●   
¶ There be ii parts of the gospel repentance & remission of sins, temyssyon of sins is the proper part of the gospel, repentance the mean & entrance of remission. For in repentance is knoweleged the sin which known the sinner is occasioned to i'll to Christ as to a physician for whom sins be forgiven. And for this cause christ beginneth his preaching with puoking men to repentance as it is read in Math. 
Mathe. iiii. ●  From that time jesus began to preach & say repent you, the kingdom of heaven is at hand. Also in Mark. 
Mat. 〈◊〉  The time is fulfilled and the kingdom of god is at hand repent you and believe the gospel. Not that it is the proper office of christ to preach repentance but he repeateth the doctrine of johan concerning penance to thintent he might contyrme the same▪ & also that we might know that by the knowledging of our sins which in repentance doth chance we have entrance & access to christ.  
¶ Theffectes of the gospel be taken commonly out of the parts & things incident to the gospel, 
Theffectes of the gospel.  which follow remission of sins as the proper effects of the gospel which be these. To preach repentance. This effect is certain of th'exemple of christ which began his preaching with repentance. Also of th'exemple of Iohn baptist the messenger & runner before. This effect also must necessarily go before, because without paching of repentance, there is no occasion to come to remissy on of sins/ for repentance is in manner the cause of faith, as here after shall be declared. which obtaineth forgiveness. Item to preach remission of sins in Christ/ for the promise of the gospel was made in christ & disclosed in christ, for thobtaining of remission of sins.  
¶ Also these effects. To preach justification in Christ, and that our reconciliation with god the father is in Christ To preach that we be righteous and well taken of god the father for Christ's sake. To preach the giving of the holy ghost, and of the everlasting life in Christ. To teach that the conscience is in rest and quiet through Christ, as witnesseth Paul, 
Roma. five  we have pear towards god by our Lord jesus Christ. To teach that we please god for no works or merits of our own, but only for Chryst. And this is the very true liberty of the gospel, 
The true liberty of the gospel.  to know that we be reconciled & made at one with god through Christ although we satisfy not the law. Hither pertain the places of the scripture which be concerning the promise of the new covenant 〈◊〉 testament as jeremy. 31. Ezechi. 35. etc. To teach the true worship of god true faith & fear which worship was almost out of use & lost by reason of the human & pharisaical constitutions, as the prophetis every where complain.  
¶ These effects be universal & frank even as the gospel is a frank promise & universal. But that theffects of the gospel chance not to all men is because all men believe not. For faith is the mean whereby theffects of the gospel be purchased.  
¶ Contraries to the gospel be these. 
Contraries to the gospel  To affirm that the promise of the gospel is particular which error is reproved by many places of scripture as Math xi. ●. Tim● ii To say the gospel was known to nature, Against which error Paul alone is sufficient declaring that it was hide & at last relieved & opened 〈◊〉 god above. 
Ephe. two. ●. iii  To affirm that the fathers in the old testament had an other gospel promised than we have now which error may partly be confuted by the place of Paul i Cor. x. where be says that all the fathers drank of the spiritual rock and the rock was Christ If therefore the fathers drank of Christ Ergo they had also the gospel known be ● spirit, in which Christ, was ꝓmysed. To contend y● the gentiles had the law of nature in stead of the gospel, the jues the law of Moses & christian men the gospel of Christ, but this error, isopen sith by the testimonies of scripture it is evident that there hath been always one & the same gospel from the beginning to which who soever hath given credit & faith have been saved. To affirm that the gospel do promise forgiveness of sinis unto such also as doubt.  
To say the gospel doth promise forgiveness of sins, condicionallye if it be purchased with works. To say the gospel promiseth remission of sins to idle personnes which without any true motion of mind and without faith take it. To grant that any man can be believe the gospel without the calling & lightening of the holy ghost. To deny the gospel to be a frank promise. To deny theffects of the gospel freely to chance without y● and or respect of works. To say theffects of the gospel do chance partly by faith partly by our works. To say the promise of the gospel must be measured by predestination & not of itself. To dream that the gospel is only preached by the spirit in the heart and that there need not any outward preaching & ministration of the word contrary to the doctrine of th'apostle. 
Roma. x. d  To say theffects of the gospel do chance without faith. To preach one part of the gospel without the other as repentance without remission of sins, or on the contrary part. remission of sins without repentance to make men idle & careless by overmuch preaching of remission of sins not one's touching repentance that other part of the gospel. To grant that without preaching of repentance, the gospel may be rightly received. To affirm that forgiveness of sinnnes is had without penance. 
The true. definition of penance  I call penance the true fearing or bruising of the conscience & the acknowledging of sinis. For the conscience being thus made afraid & stricken down to the ground by the knowledge of sins taketh first an occasion to draw near unto Christ by faith and to receive at his hands remission of sins Item to say the gospel for this cause preacheth penance that remission of sins should be given for our works sake or for our own worthiness. This error I have debated & refuted in the handling of the parts of the gospel.   

Of faith. CA XXII.  
Faith is an assured trust upon the ꝓmyses of Christ, 
definition of faith.  iustifienge all such persons before god by his acceptance as have this faith certain & undoubted ¶ In the epi. to the Ebrues, 
Prove. Hebr. xi. a  faith is said to be an assurance of things which are hoped for, that is to say, a most certain knowledge without doubting. And this most certain knowledge Paul expresseth in Abraham with most lively terms, 
Roma. iiii. d  saying: which Abraham: contrary to hope believed in hope, that he should be the father of many nations, according to that which was spoken. So shall thy seed be. And he fainted not in the faith, nor yet considered his own body which was now deed, even when he was almost an. ●. year old, neither yet that Sara his wife was past child bearing yet he staggered not at the promise of god through unbelieve, but was made strong in the faith, & gave honour to god, fully assured that what he had promised, that he was able to make good, & therefore was it reckoned to him for righteousness. Hitherunto we have rehearsed these words of Paul Now the faith is a trust or confidence upon the promises of Christ is declared by an other word of the said text in the epist. 
Hebre. xi. a  to the Ebrues, where as it is called a certen●y of things which are not seen. Also in th'exemple before remembered of Abraham where Paul said that he staggered not, 
Roma. iiii, d  ne wavered at the promise of god we see manefestly that the promise is the proper object or matter whereupon faith worketh, Christ is the person for whom the promise was made according to this saying In thy seed all nations shall be blessed This seed was Christ as witnesseth Paul. 
Gene. twelve. a Gal. iii c  Now of theffect and working of faith which is that it justifieth, we be certified by Paul, who concludeth saying. Arbitramur igitut ●ide iustifica●t hominem absque operibus legis. that is to say Therefore we judge that a man is justified by faith without the works of the law Iten, in the u chap. he saith. Because therefore we are justified by faith. 
Roma. u a  we are at peace with god, through our lord jesus christ, by whom we have a bringing in through faith unto this grace wit●● we stand. I added (before god) because I would separate the civil justice from the justice of the gospel. 
we be justified by unpucation or god's acceptannce.  Also jaded (by acceptance) that is to say, by imputation, or imputatyvely, because I would take away the opinion of our own merit or works For not according to our merit or works faith justfieth but according to grace by acceptance or imputacio/ for as Paul saith. 
Roma. iiii. a  To him that worketh is the reward not reckoned of favour but of deuti, but to him that worketh not but believeth on him that justfieth the ungodly, is his faith counted for rightwiseness. By these words th'apostle putteth as contraries together merit & imputation. 
e'en. xv. b Roma. iiii. u  Also in the example of Abraham the scripture saith. Abraham believed god & it was counted unto him for rightwiseness. Also David in his psalm says. 
psal. xxxi. ●  Blessed i● y● man to whom god shall not spute sin. Truly we have here an example in Abraham of a sure & undoubted faith, which is the father of that believe, that by thexemple of him we might be justified by faith. ¶ THE causes of faith be the holy ghost & the word. 
The causes of faith.  For the holy ghost by a mean that is general & appointed of god, moveth the hearts, neither doth he give faith but by the word, 
Roma x. d  according to the saying of Paul Faith is of hearing. & hearing by the word of god. Furthermore the cause also of faith, is the holy ghost, for faith is his gift, 
i corinth. xil. ●  as affirmeth saint Paul Also repentance in manner is a cause of faith, or at least a great occasion. For by repentance the sin is known, now the knowledge of sin doth minister an occasion to haste unto Christ, which so soon as he is caught by faith forgiveth sins, but because repentance is a part of the word or gospel therefore this cause is comprised under the word neither shall we need to sever it from the word ¶ Faith of which we speak here is not cloven into parts: 
Parts  For it is one certain motion of mind having a steadfast eye upon the promises of Christ and assenting to him, but forasmoch as the scripture ●isce●neth the true and lively faith from the feigned & deed faith, therefore faith may be after a manner divided into the true faith & feigned faith, not the faith which is true and justifieth can be feigned or deed but that we might know that the deed & feigned faith is unprofitable unto justification & differeth nothing in deed from an opinion. The true faith from the feigned is discerned of Paul, 
●timoth. i b  the quick & living faith is divided from the dead & uneffectual faith of s. james in his epistle. 
jacob. two. d  But as touching to that division of faith which the school men unto this day have followed I will speak hereafter.  
¶ One of the principal effecteꝭ of faith is iustifycation of which all the rest depend & proceed. 
Theffectes or works of faith.  This effect is confirmed by many places of scripture & also by sundry exemples, as by the texts of Paul before remembered where he saith, We judge therefore that man is justified by faith Itm̄, 
Roma. iiii. d Roma. u a Abacuc. two. a Gala. iii d  justified therefore by faith we are at peax with god. etc. Also the prophet Abacuk says. The righteous man shall live by faith. Iten to the gall. Paul writeth. The law was our schoolmaster unto Christ that we might be justified by faith. 
Gene. xv. b Roma. iiii. a  Exemples proving the same be these, Abraban believed god & it was counted unto him for righteousness, Christ said to the sinful woman. Thy faith hath saved the. 
Math. ix. c Math. ix. d  Als● to the blind man he said, look up thy faith hath saved the.  
¶ Also these effects be of faith. To make the conscience quiet, 
Roma. u a  accordiuge to the testimony of Paul, justified therefore by faith we are at peax with god through our Lord jesus Christ. To ascertain us that we please god, for without faith it is impossible to please god To make us certain of gods promise To make us sure of everlasting life. 
johan. iii c Act. xv. u  For he that believeth in the son hath life everlasting. To be a mean whereby hearts be puryfyed. To make us the sons of god. 
Gala. iii d  For you be all the sons of God (says Paul) by the faith which is in Christ jesu. To make that our sinis be not imputed unto us, 
psal. xxxi. a  according to the psalm, blessed is the man to whom god shall not account sin. To save the believers that they be not a shamed, 
Esa. xxviii. d. Roma. x. c  according to the scripture, who so ever believeth in him shall not be ashamed. To gender in us a calling upon Christ. 
Roma. ●  For how (says th'apostle) shall they call on him whom they believe not. To work in us hope and love towards god according to the works of the prophet, let them hope in thee, which have known thy name. etc But the knowledge of god is only by faith To bring to pass that all things may be possible unto us as Christ himself recordeth saying. 
●ar. xl. ●  Have confidence in god verily I say unto you whoso evir shall say unto this mountain take away thyself & cast thyself into the see & shall not waver in his heart but shall be leave those things which he says shall come to pass what so ever he saith shall be done to him. Thus the faith of Ezechias got a right goodly victory against the Assitians. 
i Reg. xvii.  By faith David adventured upon goliath & slay him. By faith the children of Israel believed God, & Phatao was drowned in the see. 
Roma. x. b  To work in the faithful confession. To work true giving of thanks to god, when we be ascertayned by faith that god is merciful unto us & that our works do please him, the effects also of faith be all good works as fruits of charity which that they please god our faith assureth us after it knoweth that god is merciful. And these effects be called testimonies of faith by which the believers are known that the word is not the cause of faith, but. But that there may be a difference between the true workers that work by faith and hypocrites which pretend the same feynedly, we aught to judge by the word which declareth either of them. A heap of good works as fruits or effectis of faith the apostle reckoneth up Ro. twelve. & Gala. v.  
¶ Contraries to faith be these: 
Contraries  To grant that faith is only a knowledge of the history of christ, how he was conceived, born, crucified, & died. To say scripture requireth faith, that is a quality in us. & not that consydereh only the promises of Chryst. To say the wicked have all one saith with the godly, which error is no error y● faith after the schoolmen▪ 
Schoolmen.  be but a knowledge of the bystorye of Chryst. To affirm the faith is a principle or a cause, bringing with it other virtues for which virtues we be pronounsed rightwise. 
The scolemen divide saith in to saith formatam acquisitan, and infusam.  To divide faith with the scolemen into faith form, acquyred & infunded, so that the wicked gentiles have form faith although they lack the works of charity, & that the infunded faith doth not justify, unless it be form with charity. So at last, that the acquyred faith sufficeth to justification. To grant that the cause of faith is our love, which error cometh of that the causes of faith be not known which be t'holy ghost, the word & repentance. 
Anabapti●●●  To hold with the Anabaptistis only t'holy ghost, contrary to Paul's saying. Faith is of hearing, hearing by the word of god, 
Hebionites.  To say with the Hebionites that the faith in persecution aught to be denied & kept in the heart. To say faith is but an opinion which dare not approach to god by calling upon, or which wavereth. To deny that faith may be increased, contrary to the parable of that mustard sede. & many other examples of scripture. To call that a true faith, which good works do not follow a witnesses of the same. To say faith justfieth not alone, but by that help of works, or the faith principally, and the works secondarill do justify. This error is suffcyently shaken & confuted by the words of Paul, which be, without works, freely. To hold that faith pertain to the knowledge of christ, & the works of charity to justification. To say faith cannot justify, because faith is in the understanding, & just ice in the will. The solution of this error hangs of the manifold signification of this word faith, which taken only for a knowledge is a quality: But when it is taken for an assent of the promise of Christ, so it is not a ꝙlite out a relation. To grant that our good works be accepted of god of themselfꝭ, & not for faiths.  

¶ A brief treatise of faith, taken forth of the fathers & approved doctors, which confirm the aforesaid doctrine of faith, ¶ The definition,  
Faith, saith, s. Augustyn, 
Aug. de pndest, sctonrum.  is to think with an assent such things as pertain to the christen religion. Here thou seest that unto faith not only the knowledge of the history is required, but an assent. Now to the christen religion▪ ꝑteyn chiefly the ꝓmyses of christ, which believed make the christen religion. 
August. super johemm  The same ss, Augustyn also saith, what is faith but to believe that thou seest not? But the ꝓmyses of christ be such things as be not seen but conceived by faith. Also in his book de fide ad Petrum. Faith, says he, is the beginning of man's salvation without which no man can come to the number of the children of god, without which also all the loboure of man is vain Lo this place openly testyfyeth of what faith Austyn speaketh, of that no doubt which maketh us the children of god. & that is, which conceiveth the ꝓmyses of christ, & is assured to please god for Chryst. If Austyn had meant only of a knowledge it should follow that all such were forth with the children of god as know the history of christ although they be led with no inward motion of mind.   

¶ Theffectes of faith by doctors.  
¶ August. 
Aug. quest. xxiiii.  where a steadfast faith is not there can be no rightwiseness. For the rightwise liveth by faith.  
ALSO he says. There is no riches, no treasure, no substance of this world greater, than is the catholic faith, which saveth sinful men, lyghtneth the blind. ac.  
ALSO in his book de natura & gracia he saith. If chryst died not freely, Ergo all mankind can not be justified & redeemed from the most just pre of god Also in an other place▪ faith is the first thing that make the soul subject to god, afterward it giveth precepts of living which kept our, hope is confirmed, charity nourished, and that thing beginneth to shine which before only was believed.  
¶ Saint Ambrose, 
Ambros. de virginitate.  O faith more plenteous & rich than all treasures, more strong more saving than all physicians. ¶ Chrysostom also said, 
Chrysost. sup Math.  Faith is a lamp, for as a lamp lyghteneth the house, so faith the soul.   

¶ Causes of faith by fathers.  
THE schoolmen make charity the cause of faith, but the doctors & fathers of the church be against it. For saint Austyn writeth with open words, 
August. de agone. ca  the faith must go before charity. Also Gregory says. 
Greg. upon Ezechi●l.  Unless faith be first had, we can in no wise attain to the spritual love, for charity goeth not before faith, but faith before charity. No man can love the thing that he believeth not, likewise as he can not hope 
The parts of faith. ●y doctors.   
THE most ancient fathers be all agreed that faith is one certain motion which looketh upon the ꝓmys●e of Christ and assenteth to the ●ame. It is but a dream and a thing forged of schoolmen to divide faith in fidem for matam infusan et acquisitan, with their wicked opinions which they have hadded to the same.    

Of justification. CA XXIII.  
justification is a free imputation of remission of sins in christ which is purchased by faith to the possessing or receiving of everlasting life.  
THE first part of the definition is certain & proved by the third and fourth 
Pro●e of 〈◊〉 definition  chapped. to the Roma. where the apostle says. But now with out the law the rightwiseness of god is manifest. Iten they be justified freely by his grace. etc. The inheretaunce is therefore given by faith that it may be of grace. Iten a reward is not imputed of favour but of duty: etc. Ephesi●ns. ia. you be saved by grace thorough faith. Now the imputation is free because it is accounted of favour & not of duty, like as David declareth the blessedness of man, 
Roma. iiii. a.  unto whom god ascribeth righteousness without deeds. The addition of remission of sins declareth what is meant by justification, that is to wit trmissyon of sins. Now christ is the person for whom such as believe are released of their sins. Faith is the mean whereby to purchase justification or forgiveness of sins because faith agreeth to the ꝓmyses of christ according to Pa. 
Roma. iii d  saying, we judge therefore that a man is justified by faith. Everlasting life is a thing incident to justification which necessarily followeth the justified according to this text. He that believeth on him hath everlasting life. 
Iohn. xvii. a  Also this, As thou hast given him power of every flesh, y● unto so many as thou hast given him he may give everlasting life.  
THE causes of justification be, 
Causes.  the fire all ●owaūce imputacyon through the mercy and favour of god, & faith the obteyner of mercy. These causes are very fayrly seen & beholden in the example of Abraham ● was justified unto whom forasmoch as he gave credit to the mercy, righteousness was accounted. 
Roma. iiii. ●  These causes th'apostle layeth as contraries against duty, reward & merit, which things the schoolmen dream to be the causes of justification. Against whom & against their predecessors the Pelagians s. Aug. 
August. de natura et gracia.  disputeth very sharply, ꝓuing with many arguments that grace is not given for our merits. Doubtless faith is the cause of justification, not because it is a quality or work in us, but because it receiveth the mercy ꝓmised in Christ.  
¶ justification whereof we treat here, 
Nopartes of justification,  is not divided in to ꝑtes. For we speak here of justification that is of valour before god, & that standeth in remission of sins in the conscience. The justice of the law appeareth to an other place, which only served in the policy of Moses. Also the justice of reason pertaineth not to this place which is wrought of reason by the fulfilling of honest works.  
THE proper effects of justification be remission of sins, 
Effects or works of justification.  for hereunto we be justified, that we might receive remission of sins. Also tranquillity or peax of conscience because of the release of sins. For being justified by faith, we are at peax with god. 
Roma. u ●  Also to be sure we please god, & that we be the children of god. To know that the holy ghost is given us. To know we have & shall have everlasting life. To be certainly persuaded that god regardeth us. These & semblable effectis or works of justification appear openly in the Romans. For if we have peace when we be justified by faith through our lord jesus Christ, we can not be but certainly persuaded that we have god our merciful & good lord, that we please god, that we be the sons of god, that god careth for us, not only in time of wealth but also in our very trouble & affliction. And therefore it followeth in the same chapiter, we rejoice in hope of the glory of god. 
Roma. u a  Neither do we so only, but also we glory in tribulation. For we know the tribulation bringeth patience, patience trial, trial bringeth hope, & hope maketh not ashamed, that is to say is not confounded or doubteth, because the love of god is shed abroad in our hertis by the holy ghost, which is given unto us. etc. Iten a little before, but god setteth forth his love that he hath to us forasmoch as while we were yet sinners Christ died for us much more than now sith we are justified in his blood, we shall be saved from wrath through him. For if when we were sinners we were made at one with god by the death of his son, much more now when we be made at one shall be preserved by his life. Finally it is now the lowest effect of justification to work well. For we be justified to do good works, as witnesseth Paul to the Ephe. saying: By grace are you made safe through faith, 
Ephe. two. b  & that not of yourselves, for it is the gift of god & cometh not of works jest any man should boast him self. For we be his workmanship created in Christ jesus unto good works. Undoubtedly it were very profitable to drive this effect full often in to the ears of the hearer's of gods word, jest they be made idle & careless, not declaring with any good works that they be justified. Truly our good works please god, because they be done of the justified which ●ceiue Christ by faith, which Christ only reconcileth us to the father, & causeth that our works please god.  
CONTRARIES to justification be these: 
Contraries to justification Schoolmen.  To say with the schoolmen, justification signifieth in us a quality or virtue, or Infusionem habitus. To say justification is particular. To say the causes of justification be our merits, works, or worthiness. To say with the Pelagians, justification is given of our merits, & of nature. To say with the schoolmen, 
Meriton congruum et condignum.  that men deserve justification ex merito congruo or condigno. To say men deserve justification actu elicito, doing that lieth in them. That is to say, when reason being sorry for the sin, fetcheth out an act of loung god or worketh well. To defend with the schoolmen & philosophers the righteousness of reason against the righteousness of faith, 
Philosophers.  & to grant wtthē that we be recounted righteous before god, for the righteousness of reason. To say the fathers were justified by the law of nature, the jews by the law of Moses, & that we christian men be justified by the law of the gospel. To grant that the justification of reason of Moses & of the gospel, do nothing differ. To grant that contrition & charity, is enough to get justification. To interpret scripture falsely where it says we be justified by faith, that is as certain lewd persons do interpret by the hole doctrine of the christian religion & so consequently by the law. To say that the conscience may be otherwise pacified then by free justification. To deny fee justification by god's imputation, 
Roma. u a  contrary to the fourth chap. of Paul to y● Rom. To glory of justification & nevertheless to utter no good works. To say justification can stand or endure without the sequel of good works. To deny that the preaching of justification without the final effect of good works, is rote of all mischief.   

Of hope. CA XXIIII. 
definition   
HOpe is a certain undoubted awaiting of the believed salvation which is not seen, through patience in faith.  
BY hope says Paul, 
Probations of the definition.  we be saved, but hope if it be seen, is not hope, for that a man seethe, why should he hope the same, but if the thing which we see not, 
Roma. viii. d  we hope, them do we with patience abide for it. These words of the apostle be a sufficient ꝓue of the definition, by which he will that such as have believed the salvation set forth in Christ, should not doubt, but certainly hope & abide as a thing invisible with the fleshly eyes, & that by patience. I added (in faith) that thou shouldest not think that hope can stand with out faith, for they be things annexed, & the one can not be severed from the other, in so much the scripture confoundeth many time's faith & hope together, as Psal. 77. the prophet says. The children that shall be born, shall show their children that they may put in god their hope. I pray you what other thing here is hope than faith. This alliance of faith & hope is very well expressed in the epistle to the Ebr. 
〈…〉  where faith is defined to be a sure confidence of things not hoped for & a substance of things not seen. I added furthermore in the definition these words (certain & undoubted) to take away thopinion of such triflers as think that hope may stand with a wavering mind. For like as faith can not be with doubting as clearly appear by the words of Paul in thexemple of Abraham: So likewise neither hope can be with doubting. For hoping is a sure ꝑswasion that thou shalt receive those things which thou hast by the word conceived by faith, promised unto the. Finally under the word of salvation, I comprise all those things which be promised to such as believe in the word whether they be spiritual or corporal goods, as well in this life, as after this life: All which things hope abideth & looketh for in faith certain and not doubting.  
THE causes of hope be t'holy ghost & faith. 
The causes of hope.  The holy ghost is cause forasmoch as it is his gift, & he engendereth it in us witnessing Paul Hope is not ashamed, because the love of god is shed abroad in our hearts by t'holy ghost. 
Roma. u a  Moreover the holy ghost is the cause of hope, 
Roma. viii. d  forasmuch as he helpeth our hope. For th'apostle after he hath finished the argument that he maketh of hope out of the formal cause of salvation, forth with he addeth likewise also the spirit helpeth our infirmities. I make faith the cause of hope, because of the great affinity biewene them. Faith believeth, hope abideth & waiteth for the things believed, for them we hope that god will give us such things as he hath ꝓmised unto us by his word, when with a faith we conceive god & know that he is merciful unto us in Christ.  
THE object or matter whereupon hope worketh, is the promise of gods mercy in all things promised. The ꝓuoking cause to hope is the commandment of god. psa. 4. Offer you a sacrifice of righteousness, and hope you in the lord. Iten. psal. 146 The lord is very well pleased with such as fear him, & in them which hope upon his mercy.  
There be no ꝑtes of hope of which we here speak. 
Not parts of hope.  For it in one certain motion or affection of mind, which abideth with a sure trust for the things promised by the word, yet nevertheless hope hath an eye as well the corporal as to the spiritual promise, in that we certainly hope & believe that we be the children of god, that god will keep us in faith, that he will keep all his ꝓmises, & give us af● this life, life everlasting. Also that he will nourish defend & save us from all evils & perils.  
Theffectes of hope chiefly spring of y● things ꝓmised & believed by faith. 
Theffectes of hope.  And because faith, justification and hope be knit together th'one to tother, they borrow divers effects & works either of other. Now the ꝓmises be of two sundry things towards which hope also extendeth itself, & therefore also double effects of hope may be gathered, some be gathered of the promise of things spiritual, & other some of the promise of things temporal. Effects proceeding of the promise of spiritual things may be these. Certainly to hope and be assured that our sins be released in Christ. Certainly to hope that we be the sons of god. To hope certainly that god is merciful unto us. To hope verily that god will preserve us in faith, that he will increase it unto us & furnish the same with spiritual gifts: with sure hope to look after this life for life everlasting. Therefore Paul & the rest of thapostles, yea & Christ himself going about to comfort the godly persons against the slaundres of the cross useth none other argument than that is taken forth of the hope of the life to come. He that shall continued (saith Christ) until the end shall be saved. Paul likewise saith, we be saved by hope. 
Roma. viii● Philip. iii  Also every creature looketh for deliverance. Item to the Philippians he saith: Our conversation is in heaven from whence also we look for a saviour. To be short, godly persons can have no greater solace in all their afflictions than the hope of the life to come. The work also & effect of hope, is to stay the godly persons that they do not shrink from the troth according to the psalm. He that trusteth in the lord as the mount of Sion, 
psal. x. ● Roma. u d  shall not be removed for ever. Iten not to make ashamed according to Paul's saying: hope maketh not ashamed, that is, it suffereth not a man to perish, ne the conscience to doubt of the promise or favour of god. In tribulation to lift up the conscience that it fall not in to despair, but rather glory in the cross of Christ, 
Roma. u a  according to Paul's saying, we glory in the hope of the praise that shall be given of god, neither do we so only, but also we glory in tribulation. To make us in adversity cast our trust upon the lord only, according to the saying of the prophet, 
Psal. ●vi.  under the shadow of thy wings I shall trust. To make men imortal, according to the saying of the wise man, 
Sapien. iii  the hope of the holy persons is full of immortality. To endow us with the true fear of god. For they (says the prophet) that fear the lord, shall trust in him. To be a sure sign of salvation. Ro. u By hope we be saved. To make us blessed for blessed is he, 
psal. xxxiii.  saith David, which trusteth in him. To make us fear the malice of men. psal. 55. I shall trust in god, & shall not fear what man do unto me. Now theffects of hope ꝓceding of the promise of temporal things be these. To hope surely that god will tender us. To hope surely that god will govern us. To hope surely that god will defend us against all evils, as well inward as outward. Semblable effects be yet many in scriptures, & they arise for the most part of the ꝓmises annexed to the first commandment wherein god ꝓmiseth to be our god.  
Contraries to hope, 
Contraries to hope and heresies. Thomas de Aquino.  be these. To say hope is of things pnsent, against. Paul Ro. 8. Hope if it be seen is not hope. To define with Thomas the scholeman, to be a certain expectation of the bless to come, coming of grace & our merits, which definition is ●trary to itself, for if hope be a sure expectation, ergo it can not be of our meritis, for they can never make hope to be sure. Also if it be of grace, then is it not of our merits. Iten to say hope can stand with out faith. To say hope can stand with doubting, against the nature of true faith, which is the cause of hope. To grant that true & certain hope is our own proper work. To deny that the proper business of hope is upon the promise of gods mercy. 
Scole men.  To say with Thomas the scholeman that hope can not stand with out our merits ● that if the merits be away, it is not hope, but a pnsumption. To say hope is no commandment of god. This error maketh men slothful & negligent in hope. To say hope can stand with out the true fear of god, against the prophet: They the fear the lord shall trust in him. To say that hope justifieth, because in scriptures hope & faith be confounded. I grant they be confounded, but yet with such a difference that faith remain as cause of hope, and whereunto the scripture imputeth instification, but hope is theffect, & a thing annexed unto faith. To say the hope of the wicked shall once be profitable and available unto them, contrary to the saying of the wise man. 
Prou. x.  The hope of the wicked shall perish. Also in the book of wi●dom, 
Prou. ●.  it is written. The hope of the ungodly is like a dry thistle flower, that is blown away with the wound, it is like thine scum that is scattered abroad with the wind, & like the smoke which is dispersed here & there with wind and as the remembrance of a stranger that tarrieth for a day, and then departeth. etc.   

Of love towards god CA XXV.  
Love towards god, 
definition.  is whereby we love him again, which first laved us in his son.  
¶ Iohn in his epistle alloweth this definition with these words: 
Probation. i Io. iiii. b  we love god because he loved us, & sent his son to be a sacrifice for our sins.  
THE causes of our love towardis god be these, 
Causes.  t'holy ghost whose gift it is, & which moveth the heart to love god. Iten the love of god with which god loved us first, & also faith, which conceived and knoweth the love of god towards us which known forthwith springeth up our love towards god.  
This love is not divided in ꝑtes, 
Not parts.  for it is one certain motion or zeal towards god, whereby god is loved for himself, as S. Augustine saith.  
Th effectis of this love be known by the ij. 
Theffects or works of love.  commandment, which treateth of the outward worship of god, engendered of our great zeal charity & love that we bear towards god, which of itself pertaineth to the first commandment, wherein is required also the loving of god as an inward worship. For beside faith, fear also & love be referred to the first commandment: So than theffects of love towards god be these: To fear god for fear, faith & love, be things knit together, & can not well be plucked one from an other. But this effect proceedeth only of the first commandment. The rest that follow come forth of the second commandment for the most part. Iten not to abuse the name of god. Desyrously to hear the word of god. To call on god in necessity. To ask help of god. To preach his word. To confess his name. To render thanks to god. To obey god To worship, to magnify, to praise, to glorify god. Also to be a sign of the knowledge of god, according to the saying of Iohn: 
i Io. iiii. b  who so ever loveth is born of god, & knoweth god. To work the love of the neighbour, for he that loveth god of his own accord also will his love neighbour. To be a sign that we have faith. For where so ever the love of god theffect is, there must needs be also faith the cause wherefore these & semblable effectis towards god, belong to such only as believe, & have already received & known god by faith, & which already have felt the mercy & love of god. 
joshua. xxiii.  joshua af● long rehearsal of the benefits of gods mercy & love, steereth the people again on their behalf to love God: 
Eccl. lvii. b  So we read that David the king with his hole heart praised & loved him that had made him, & therefore he brasteth forth in to love, praises & thanksgiving: So also s. Paul, being assured of the love of god towards him, hopeth again that he shall vaynquish all evils. For he says: 
Roma. viii. ●  In all these things we overcome strongly through his help that loved us, for I am sure, that neither death, neither life, neither angels, neither rule, neither power, neither things pnset, neither things to come, neither height, neither lowth, neither any other creature, shall be able to sever us from the love of god, which is in Christ jesus our lord.  
Contraries to the love towards god be these. 
Contraries to the love towards god.  To say our love towards god goeth before his luoe towards us. For so some men will, that we should begin at our love, so that we by loving god, might again be loved of him. To say charity can stand with out faith or knowledge of god going before. To say our love towards god ariseth when we begin to do well, although as yet we have not faith. To deny t'holy ghost to be cause of our love towards god. To say god aught to be loved of us for any other thing than for him self, that is, for the love wherewith he first loved us. Forasmoch as the love of god is the cause ꝓuoking us to love him again. To grant that our love or charity towards god justifieth us, contrary to scripture, which assigneth justification only to faith as proper cause of the same. To say that in this world we may have so great love towards god, as shall be sufficient to be pleded and laid to the judgement of god for our sins. To say our love towards god may stand with distrust or fear, contrary to the place of Iohn the first epistle where he says Fear is not in love, 
Io. iiii. d  but perfit love casts out all fear. For fear hath vexation, he that fears is not perfit in love. Undoubtedly this fear may well be called a servile fear, because it is not coupled with faith. To say the love towards god is th'execution of the law, and therefore justifieth. To which error I answer. Albeit love towards god is the execution of the law, it followeth not therefore it is in our power to fulfil this love in such sort that it may satisfy the law.   

Of love towards the neighbour. CA XXVI.  
Love toward the neighbour is whereby the neighbour is helped by the commandment of god, 
definition.  & which is the fruit, handmaid or alley to faith which can not be away where true faith is present.  
That the neighbour is to be helped by god's commandment, 
Pro●acion  the very tables of y● x. commandments ꝓue sufficiently. And again how greatly god is pleased with this love of the neighbour, of which he hath also given commandment, it may be esteemed by this, the oftentimes in scripture god pferreth it before his own honour as by his prophet isaiah he declareth expressly unto us saying. 
isaiah. i d  Offer me no more oblations, for it is but lost labour, I abhor your incense. etc. Cease from doing of evils & violence, learn to do right apply yourselves to equity, deliver the oppressed, help the fatherless to his right, defend the widow. 
isaiah. lviii. d  etc. Also the same prophet: Behold, when you fast your lust remaineth stil. For you do no less violence to your debtors. etc. Should that be called fasting, or a day that pleaseth the lord. This fasting says the lord pleaseth not me, till the time be thou loose him out of bondage that is in thy danger, till y● break y● o'th' of wiched bargains, till thou let the oppressed go free, & take from them all manner of burdens. Deal thy bread to the hungry, & bring the ●ore fatherless home in to thy house, when y● seest the naked cover him. etc. To this accordeth Christ saying, 
Math. v. d  wherefore when thou offrest thy gift at the aultee, & there remember'st that thy brother hath aught against thee, leave there thy offering before the altar, & go thy way, be first made at one with thy brother, & then come & offer thy gift. Now that love is the fruit, hand maid & alley of faith it is plain by the mutual & necessary cleving together with which the causes & effectis be coupled with in themselves. Also because love pleaseth not god with out faith which only causeth our works to be well taken with god, according to Paul, 
Roma. xiiii. d workmen or justiciaries  what so ever is not of faith is sin. Also it is impossible to please god with out faith. Now it is not all one thing with the christians & with the heathens, whose good works these unshamefast workmen do object against us, 
●e such as will be justified by their works.  for the hethens person have works of charity without faith, the christian men with faith, but how much the charity of the christians differ from charity of the heathens declareth sufficiently Christ, where he discerneth the love of gentiles or infidels from the love of the christian believers, 
Math. v. s  which pleaseth god. For we can not love according to thexemple of the heavily father, that we may be his children & perfect persons, unless we have faith which getteth christ who afterward giveth the holy ghost, he finally maketh by renewing our hearts & creating in them new motions us apt & meet to perform such love as pleaseth god, & which maketh us his so●̄es and perfect, like as he is perfect. Finally the love to the presence of faith is always required this text of Paul teacheth. 
●. Corin. xiii. a  Although I had all faith so that I could move mountains out of their places & yet had not charity I were nothing. Also this of james. 
jacob. two. c  Faith without works is deed. Many exemples also in scripture be setforth which declare charity necessarily to follow faith. 
Math. two. ●.  The wise men come from the east to Christ they worship him. This is a work of faith. They open their treasures & offer unto him gift ● gold, frankincense & myrrh, this is a work of charity or love. 
Math. viii. b.  Also after that Peter's wives mother was restored again 
Mar. i c,  by Christ unto her health (which 
Luc. iiii. ●  thing could not be done without faith) she began to minister & to serve Christ and his disciples, which thing proceedeth of love.  
THE causes of love towards the neighbour 
Causes.  be the holy ghost & faith. The holy ghost, because it is his gift, for he causeth love to precede of a pure heart, good conscience, and faith unfeigned. 
i corint. twelve. 〈◊〉  For of this love we mean here. Furthermore healing or sanation is the gift of the holy ghost, & therefore also charity towards the neighbour is the gift of the holy ghost. For all gifts be given to the use & behove of the neighbour, which by a general term charity compriseth. Faith is cause of love towards the neighbour in that it feeleth Christ who being felt and got by faith, giveth the holy ghost, he createth in us new motions of heart meet and apt to exercise the true charity that pleaseth god. To these two causes may be added also the love that we bear to god. For he that loveth God, can not but love his neighbour: Also a ꝓuoking cause to the love of the neighbour is that we know it to be the commandment of god according to the saying of Christ: I give unto you a new commandment that you love together. 
je. ●iii. d. ●. johan. i d  Also his disciple Iohn testifieth the same saying: this is his commandment that we believe on his son jesus christ, & love one an other as he gave commandment. S. Aug. upon the said place of Christ, I give you a new commandment writeth thus. He that loveth god, can not despise the commandment that he should love his neighbour. Also Greg. writeth: 
Greg. lib. seven. moral.  because there be two commandments of charity, the one of god, the other of the neighbour, by the love of god is gendered the love of the neighbour, & by the love of the neighbour is nourisshed the love of god. And he that regardeth not to love god, the same can not perfitly love his neighbour. The formal cause of loving the neighbour is set forth unto us by Christ, 
Math. u s. Luc. vi. d  where he willeth us to declare the works of charity upon our neighbour, without any respect of the circumstances, as of the time, person, place, & such like, according to thexemple of the heavenly father, which maketh his sun to arise on the evil, & on the good, that is to say, which indifferently disꝑseth his benefits upon all, neither looketh he for kindness on their behalfs to whom he do good unto. This cause of y● true love is also expressed by Paul where he says that 
i Timo●. i ●  th'end of the commandment is love that cometh of a pure heart of a good conscience and of faith unfeigned.  
ONE single thing is this love that we 
Parts  now treat of, even a zeal toward that neighbour coming of a pure heart, with a testimony or declaration of outward works. Against this, scripture setteth feigned love forbidden to the godly, which is done without faith & styring of t'holy ghost & appropriate to dissemblers or hypocrites, which though it outwardly glistereth with glorious works, yet without faith it pleaseth not god.  
AN heap of theffects hereof reciteth 
Effects or offices of this charity.  Paul 1 Cor. 13. & Ro. 12. that is to weet these: To be patient, loving, not envious, not foul mouthed, not haut, not pnsumptuous, not seeking his own, not ready to anger, not thinking evil, not rejoicing in wickedness, but joying in the troth, bearing all things, believing all things, hoping all things. Item to edify & profit the neighbour. 1. Cor. 8. To rule all gifts. 1. Cor. 12. Now forth of the .12. chap. to the Ro. be taken these works. To prevent one an other in giving honour. To help the necessities of the godly. To be ready to harbour. To speak well of ꝑsecuters. To joy with them that joy. To weep with them that weep. To lay down the haut mind. To make himself equal with them of the lower sort. Not to reacquite evil for evil. These effects & semblable may be generally comprised under the text of Paul charity worketh not evil. To the foresaid works, 
Roma. x. Gala. vi. a  these also may be added. To accomplish the law of christ, I mean of loving the neighbour. To cover a multitude of sins. 1. Pe. 4. To be a token of light received. 
●. Io. two. b.  For he y● saith he is in light (saith s. Iohn) & hateth his brother, is yet darkness, 
jacob. two. c.  but he that loveth his brother continueth in light. To be a witness of the true faith. For charity as effect witnesseth of faith the true cause. To be a sign of justification received. For to this purpose we be justified that we should do good works, under which be comprised also the works of charity. Of this effect speaketh 
jacob. two. ●.  james, where you says. Can his faith save him? as who should say, justification can not stand ne endure where th effectis of faith be lacking.  
NOW all these said effects of charity must be directed to the form aforesaid, of which I spoke in the causes of charity, that is to weet, to exercise them according to thexemple of the heavenly father not only upon the christian persons (which nevertheless aught chiefly to be done according to Paul which saith: 
Gal. 6. ●  while we have time let us work good towards all men, but in especial towardis them which are of the household of faith) but rather indifferently, upon good & evil, without all manner respect. The world because it exerciseth not the works of charity & love, according to th'exemple of the heavenly father, therefore it never loveth truly, so that the love of it can please god.  
Contraries to charit● towards the 
Contraries  neighbour be these. To grant the love of the neighbour is not a gift of t'holy ghost. To say faith springeth of charity, & not charity of faith. To say that true love of the neighbour may stand without faith. To say love of the neighbour pleaseth god without faith. To hold that the works of charity which good men do differ nothing from the works of charity which the evil men & hypocrites do. I answer. They differ nothing as pertaining to the outward sight, but as pertaining to the causes of which the works of either precede, they do not a little differ also in thacceptance of god, in that god alloweth the one, & disalloweth tother. To say that the true love of the neighbour which ꝓcedeth of a pure heart, good conscience & faith unfeigned, is our own work To hold that the love of the neighbour springeth not so greatly of faith as of a continual use & customablenes like as tother virtues do, as by oftentimes doing justly we be made just persons, with often doing well we be made good. So with often loving, we get us an habit or haviour of love. This error in things civil is to be born, but in the charity or love of the neighbour it is a mischievous error, forasmuch as it utterly overwhelmeth the causes of love towards the neighbour. To say a respect is to be had of the circumstances, as of the places, persons, time & so forth, & that y● se upon whom y● extendest thy charity, whether upon thy friends or enemies, christens or not christens. This error is contrary to the form of love towards the neighbour, 
Math. u g. Luc. vi. c.  which aught to be directed according to thexemple of the heavenly father, as before is said. They be heathen sayings that bid us have discretion & respect in thexercise of charitable works. Iten to say charity is a gift of nature, and is therefore in our powers to exercise a perfect love and charity. To which error I make this answer. Albeit it be the law of nature to love the neighbour, yet it followeth not that the perfect & full execution of the same is in our powers now after the fall of Adam. For who dare at this day glory that such charity is in us as ꝓcedeth of a pure heart good conscience & faith unfeigned. Iten to say the charity towards the neighbour is perfect, so that the outward deeds be present, although pure affections & consenting to the outward deeds be not there. This error is against the form of charity 
two Timoth. i ●  y● s. Paul pnscribeth where he saith that charity or love is the end of the commandment coming of a pure heart, of a good conscience & of faith unfeigned. To hold the charity or love towardis the neighbour doth justify, because Paul calleth 
i Timoth. i ●  it the end of the commandment. This error is soon answered, for I grant that charity is the end of the commandment, of which things no man doubteth But the controversy & question at this day is whether the charity which is th'end of the commandment be in our powers so that we can execute the same perfectly that is, of a pure heart, good conscience & unfeigned faith, which perfect execution of the law of charity, forasmoch as it is not in our powers, as every man's conscience cambeare witness, surely our charity can not justify, which nevertheless should in deed justify us if we were able truly & perfectly to accomplish & perform the same. And therefore christ because he performed it of a pure heart good conscience & faith unfeigned did satisfy the law concerning charity even to righteousness. 
Rensons' that charity iustyfyeth not.  Moreover these reasons ensuing do ꝓue that the charity of the neighbour justifieth not.  
charity is theffect of faith, Ergo it can not run before that cause. Therefore faith justifieth, & not charity.  
THE object of faith, that is to say, the mat whereupon faith worketh, is the mercy or grace ꝓmised, but the object of charity is the neighbour. Ergo charity because of the contrary obiectꝭ can not justify.  
S. Paul where as in the epistie to the Ro. & also to the Corin. he reckoneth up in manner all theffects of charity, yet maketh no mention of justification, which the papists appoint unto charity as her proper effect, Ergo. etc.  
THE proper end of the works of charity is the good men by them should declare to the world that they be justified, & for the frank & free justification should again on their behalf show themselves loving & thankful, Ergo th'end of charity can not be justification.  
IT is also contrary to this doctrine: To maintain that the true faith can stand or endure without charity, which error is very strongly impugned of Iohn in his epistle. 
i, joh. i a. ●  To say the love of the neighbour doth justify less principally, and faith more principally.   

Of good works. CA XXVII.  
GOOD works which god hath commanded in the decalogy or ten 
definition  commandments, containing the true worship of god, set forth to glorify god, and spread his glory abroad, and that by them such as believe not, might be alured to receive the word, and praise god.  
THAT good works be only the precepts of the decalogy or ten commandments, 
Proof of this definition  no man can deny, as well because the decalogy is th'ordinance of god, as because unto it all good works which please god may be reduced. And forasmuch as there be of the decalogy two tables, the first teaching what we own ꝓprely to god, the second what to our neighbour, therefore of necessity there be two manner of works, some be spiritual to wards god, & some outward & politic towards the neighbour, these without the spiritual be nothing worth, ne pleasant to god. For the spiritual commandments of the former table, be the causes for which the outward & civil work towards the neighbour do please god, according to that of Paul, 
Roma xiiii. d  what so ever is not of faith is sin, wherefore it agreeth very evil to say as the papists say, 
Papists.  that only the civil or outward works be good works sithence the same for the displeasance in the eyes of god be unacceptable & unthankful unless faith be joined thereunto, which only maketh our works well taken of god. Now the precepts of the decalogy or. 
why the precepts of the decalogy be called good works.  x commandments be called good works not because they justify, but because they be done of the good, & of such as be justified, & because god hath ordained them. Certes, the ten commaundementis contain the true worship of god because they tech aswell the inward as the outward worship of god, & because they be only acceptable to god. The precepts of men in the matter of religion we call not good works because they tech not the true worship of god: 
Isaiah xxix ● Math. xv. ● Mar. seven. a  wherefore also the prophet isaiah damneth human ordinancꝭ as to be taken for the true worship of god where he says This people apꝓcheth unto me with their mouth & worship me with their lippis but their heart is far from me, but they worship me in vain, teaching doctrines the commandments of men. The reason hereof is because men's ordinances be not the true worship of god, which nevertheless the hypocrites held for the true worship of god, contrary to the tables. And for this false worship's sake which is appointed by the commandments & works of men, even sithence the beginning of the world there have been debate between the godly & ungodly persons. This false worship of god was the cause why Abel was slain 
Gene. iiii. d  which with faith offered his sacrifices where as Cain did hung in the outward sacrifice & work only. Also all the prophets for this false worship's sake suffered persecution. For they called away the children of Israel from men's ordinances & from the untrue worship of god unto the precepts of god, & unto his true worship. Therefore also at this day it is no marvel though we can not be allowed ne brooked amongꝭ these iustifyers of works in that we call them away from the untrue worship of god which they set up of their own authority without gods word. 
The answer to an objection that might ●e mad●  But jest some of them would say that the decalogy or tables of Moses ꝑteyn not to us christian men, but that the works devised by bishops of Rome have succeeded in their place to the true service & worship of god, let them hear what Christ says. 
Math. u ●  I came not (says he) to loose the law, that is, to teach other works commanded in the law or any other worship of god, but to fulfil the law. 
Ma●.  Also when he was demanded of a young man ꝯcerning good works necessary for thobteyningobtaining of everlasting life, he answered of works commanded by the law which teacheth the true worship of god forasmoch as it requireth faith, fear, & love of god, as an inward & spiritual worship like as god him self is a spirit. Theffectes of good works be every where set forth in the scripture. isaiah says we be the planting of the lord to glorify god. 
Psal. xl. c  Also the prophet saith: Offer to god the sacrifice of praise & call on me and y● shalt glorify me. 
i Pet. two. ●  Also th'apostle Peter saith, dearly beloved I beseech you as strangers & pilgrim's abstain from fleshly lusts which fight against the soul & see you have honest conversation amongs the heathen that they which backbite you as evil doers, may see your good works & praise god in the day of visitation. Finally, christ saith, so let your light shine before men, that they may see your good works & 
Math. v. b  glorify your father which is in heavens.  
THE causes of good works be t'holy ghost & faith. 
Causes of good works  To these may be added also the love towards god. For he that with faith knoweth & loveth god without doubt also will fear god, will magnify his name, will gladly hear & learn his word, will love his neighbour, & in his need help him.  
¶ T'holy ghost is cause of good works forasmoc● as he moveth ●ertes to good works, & gendereth in them new motions convenient to the doing of good works the please god. Faith is the cause of good works because before faith our works be not well taken of god. For faith getteth unto it christ for whose only sake our works do please god. And Christ thus got by faith giveth t'holy ghost the renewerof our hearts to make our works accepted of god: 
Gala. ●. ●  for this cause good works be called of Paul the works of the spirit.  
Melanchton in his common places rehearseth four 
Gala. v. c. d Inuitatorious or provoking.  ꝓuoking causes to good works. necessity, because faith aught to increase in us with continual exercises in prayer, in repentaunces, in tribulations. Dignity, because our good works although they have moche imꝑfection in them yet they ꝑtein to the glory of god, & therefore in scripture they be called sacrifices of praise. Authority, because t'holy ghost is the author & worker of them & whose gift they be, with which also he adourneth the church, to th'intent the glory of god might be the further spread abroad and known. Rewards, because unto good works in the godly persons aswell spiritual as corporal rewards be setforth and promised.  
THE formal cause of good works is fetched forth of faith without which our good works, 
The formal causes of good works  neither can be truly done neither do please god. Christ in Matthew pnscribeth a form of exercising good works with which the neighbour is helped, according to thexemple of the heavenly father, 
Math. u Luc. vi.  be you merciful even as your father is merciful.  
According to the diversity & 
Parts of good works  sundrines of good works, some may be called of the first table, which do execute the true worship of god as well inward as outward some be of the second table which do execute outward & temporal works towards the neighbour. But these cannot perfectly be done, on less the works of the first table go before.  
¶ The final effects of good works, 
Effecte●  & principal be these. To raise up, to exercise, to confirm faith, for without th'exercise of works, faith can not stand. ●yther pertain such places of scripture, as provoke us to go forward in good works, as Paul to the Philippians. 
Philip. ●. ●.  This I desire, that your love may increase more and more in knowledge, & in all understanding. etc. 
Coloss. i ● Gala. vi, ●  Likewise to the collos. he writeth. Being fruitful in all good works. Icen to the Galath. he says. Let us not be weary of well doing. Iten neither horemongers, neither worshippers of images. etc. shall inherit the kingdom of god. Which places & seblable declared, that faith can not endure without works, wherefore like as with ill works faith is quenched, so undoubtedly with good works it is stirred up, exercised, and confirmed. To be asigne of justification received. For this purpose we be justified, we should work well as, testifieth the hole sixth chapter to the Romans whereof the some is, that now, sithence we be justified by faith, we should work well. To give thanks to good works for the benefits received in Christ, for which cause also they be called sacrifices of laud. To steer other to believe the gospel, 
i Pet. two. Math. v.  and glorify god. To glorify god, for as recordeth the prophet Esay, we be the graf●inge of the lord to glorify god. Item psal. xiix. offe● to god a sacrifice, of praise and call on me, and I shall deliver the and thou shalt glorify me. To be testymonyes of the true faith, therefore james says. 
james. two. ●  Show me thy faith of thy deeds, and I will show the my faith by my deeds. Also Christ says by their fruit you shall know them, albeit this text seemeth to go an other way. 
jaco. two. ●  To make the faith quick & lyevely, for as james says faith without works is deed. To be signs in our conscience that we be imperfect workers, 
Luc. xvii.  according to the words of Christ, when you have done altogether, yet say we be unprofitable servants, that we aught to do, we have done. After these effects of good works, there be yet ot●er which be gathered of the rewards that be ꝓmysed in the scriptures for good works. And forasmuch as the rewards premysed to good works be of two sorts ●●fore also theffects which do arise of them, be of two sorts, some pertain to spiritual goods, some to corporal. So some places of sc●iture promise to good works everlasting life, as th'apostle wssheth to the Cortinthians that god will yield them for their alms which they bestowed, increase of spiritual gifts. 
Math. vi. five  Christ also promiseth a sure reward to alms which god shall ●endre openly. Nyther ꝑteine the manifold promises in the law annexed to the commandments. 
Levit. xxvi.  If you shall walk (saith the lord) in my commandments, and shall keep my ordinances, & 〈◊〉 them, I shall give you rain in due seasons that the earth may bring forth her fruit. etc. wherefore when we be ascerteyned of the promises of rewards made to good works, it rests now to see whether the rewards of good works do chance by our deserts or by promise, Certes, as farforth as I could enserch the holy scripture. I ●inde always where mention is made of rewardis, that it is done of some promise. This word merit I never find added. Also 〈◊〉 often as Christ in the new testament is asked (as in divers places he is) what is to be done for the receving of everlasting life, he referreth them to the works of the t●● commandments & addeth. Do this & thou shalt live, by which answer, I grant, Christ challengeth to good works everlasting life but not but to such as perfectly do the same. And because it is not in our powers perfectly to fulfil the works of the law, where as nevertheless a pefite obedience is required, therefore it followeth that we can not deserve everlasting life, unless we will say the everlasting life chanceth unto us for our imperfection. Furthermore in scripture reward signifieth one thing & merit an other thing. everlasting life as reward is ꝓmised to good works as a recompensation, because it recompenseth the afflictions of the righteous people as in the revelation of john it witnessed where he speaketh of life eternal which he calleth a new heaven & a new life & says. And god shall wipe away all tears from their eyes. 
●poca. xxi. b Esay xxv c  Also the prophte Isaiah, And death shall be devoured utterly & god shall wipe away every tear, 
Rom. vi.  Item th'apostle Paul calleth everlasting life the gift of god by Christ jesus our lord. But merit is that which chanceth properly to a man's duty which he may claim as his proper due. Wherefore either let the Papistis deny the place of Paul which calleth everlasting life the gift of god, or else let the show that merit & gift betoken all one thing if they will have their opinion allowed.  
¶ Now this effect which they make of good works coming by merit or desert they extend it yet further. For they be not content to ascribe unto it everlasting life but they assign also to it the reward of all things aswell spiritual as corporal even of proper duty, 
He confuteth the error of the papists.  And therefore these papists these †toly† workmen believe that by their good works they deserve election to grace, gods love towards them, lightening to the gospel, saith, forgiveness of sins, justification also the fear of god, hope & love towards god & the neighbour, constancy, patience, & finally all as well spiritual as corporal goods, which said opinion for as much as it is clean contrary to the word of god, & maketh our hole religion to be in certain, therefore this effect of good works which they make to precede of merits is diligently to be considered & debated. For oh lord who dare be so bold against the most clear & manifest authorities of scripture to say that the election to grace is our merit & desert, Paul teacheth contrary Romayns ix where he maketh the cause of our election gods mercy. Of deserving of gods love towards us who shall glory against th'apostle where he says god setteth forth his love towards us when we were yet sinners & the enemies of god. 
Rom. v. five  Also against the saying of john which saith we love him because he loved us. 
i Io. iiii. d  Now the lightning unto the gospel no honest & pure christian will attribute to merits or which thus speaketh the word of god. 
Corin. four  God is faithful by whom you be called into the fellowship of his son our lord jesus Chryst. Furthermore faith forgiveness of sins, justification, 
Roma. iiii. c  if these come of our desert them thapostles is a liar which says. Therefore of faith is thinheritaunceinheritance according to favour, that the promise might be sure. Also be says if these which pertain to that law be heirs, the faith is made void, 
Ephe. four.  & the promise is made frustrate. Item to the ephes. he writeth. By grace you be saved through faith & that not at yourselves, for it is the gift of god, & proceedeth not of works. Fere towards god, hope, & love, can not be of our merit for these, together with faith remission of sins, justification, everlasting life, & semblable aught to be sure & certain sith they pertain to the inward worship of god. For albeit hope hath respect also to the promise of outward things yet hope is rather & ꝓperly a sure expectation of health that is believed, by which we hope certainly and trust that we be reconciled to god by faith. As concerning love towards the neighbour, constancy, & patience in tribulation, also the rest of virtues which eusue the said spiritual goods together also with the outward goods, these if a man will ascribe to our merits & that the good works of the godly people do merit & deserve them & also th'increase or the same, we will not greatly strive with them forasmoch as we see that a mitigation of temporal pains do often times follow good works. Albete it pleaseth and satisfieth we abundauntlye to say generally that rewards both spiritual & temporal do follow & enue good works of good men, because they be ꝓmysed unto them of god. Truly by this doctrine no wickedness is taught unless perchance it be counted a wickedness to advance the glory of god, & suppress our own, neither shall this doctrine make men slothful and negligent to do good works (as some men think) sithence we deny not the rewards of good works but say only that those rewards ꝓcede not of our desert, of promise.  
NOW, these effects of good works following proceed of rewards. To have a plentiful reward in heaven as Math. v. Christ promiseth, if thou understand here, (according to the common figure and manner of speaking) heaven for the kingdom of heaven & so consequently for the congregation of the true believers) as holy writers be wont to use for the most part this word heaven) so the sense shall be plain that such as suffer tribulation here in earth shall have many consolations, but if thou understandest heaven for the life to come which shallbe a recompense of all affliction: than the sense & meaning shall be that such as suffer tribulation in this world have a sure hope of everlasting life. For in the u chap. of mat. Christ our saviour speaketh of the beatitudes & blysses in this life to th'intent he would show that the judgement of the world erreth which thinketh that the true wealth or bliss of life standeth in outward pomp & magnificence. And everlasting life is called a reward because it recompenseth, but not because that recompense is properly due. Item to receive a reward of god openly, as Christ promiseth of alms. 
Math. vi. a  Now, to receive a reward of god openly, is that in the sight of all men the godly be increased in worldly goods & enriched in this life as well with spiritual as with temporal gods and after this life to receive also other everlasting benefits & all this by promise. To have annexed unto it everlasting life by promise, that the same may be iure for life everlasting is the gift of god as witnesseth Paul Roma. vi.  
¶ Contraries to good works be these 
Contraries to good works  To grant that beside the works of the x. commandments, and such as be commanded in scripture, there be yet other 
Good deeds devised and made by the bishops of Rome beside goods word be not good.  good works necessary to the practise of godliness. To say human works invented of men is a part of the worship of god. To say human works devyied by bishops of Rome be equal to the works of the ten commandments, under like punisshment to be kept, and like hope of reward. To grant that certain human works are to be preferred before certain works of the ten commandments. To say the civil & outward 
The error of schoolmen.  works which be commanded in the second table of Moses be only good works. This is the error of the schoolmen which have despised hither unto the works of the first table or at lest have not seen them. To affirm that the works of the good & of the bad be equal, because they be both blessed of god. This error is easily answered. For to the wicked & evil persons there is no promise made of spritual things To affirm with certain furious preachers 
Furious preachers.  the honest & excellent works in the unfaithful or ungodly persons be the gifts of Satan where as Satan of his nature, without doubt, admitteth no honesty, sith he is the disturber, & destroyer of all honesty. Wherefore it is to be thought the honest works also in the evil persons be the singular gifts of god given for the conservation & maintenance of tranquylyty in the world. To say because in the wicked the noble & honest works be called the gifts of god, that therefore they please god, & that they shall for the same receive everlasting life. The answer hereof dependeth of faith, which is the cause why good works please god, and why in time coming everlasting life shall ensue such works by promise, made to them the work well, & of faith. To grant that Christ in the new testament taught other works than be mencyoned in the tables of Moses, 
Math. u ●  contrary to his own saying, I am not come to break the law, but to fulfil it To grant that Christ hath left power to the bishop of Rome as to his vicar general 
bishop of Rome.  here in earth to appoint & pnscrybe other good works strange & divers from the tables of Moses. To say good works be in our powers to do them perfectly, to the mynyshing of t'holy ghost, & of the power of Satan which he hath in lercing good works. To say there is another form of fulfilling good works of the second table, than that which Christ 
Luc. vi. vi●●  appointeth by th'exemple of his heavenly father, where he saith. Be merciful, as your father which is in heaven is merciful. To hold that in the executing of good works toward the neighbour, we aught to have respect of the cyrcūsta●ces as of the place, of the person, of the tyme. To say good works of helping the neighbour be so necessary. that he which can not perform the same, yea also of necessity, can not be saved, which error th'apostle soyleth 
two. cor. 〈◊〉  where he says. Let every man do according as he hath purposed in his heart not grudgingly, or of necessity. To hold the good works deserve of their ꝓpre duti all goodness as well spiritual as temporal which error I have before in th effectis of good works debated & confuted. To hold the good works do therefore deserve everlasting life, because evil works deserve everlasting condemnation. To say good works justify. This error also I have soluted before in theffects, Finally, contraries to good works, be all evil works done against god's commandments, as not to believe in god, to doubt of god, not to fear god, not to love the neighbour, to commit adultery, theft murder, & so forth. And these evil works have their proper effects contrary to theffects of good works. For like as good works do stir up, do exercise, and confirm faith: so on the contrary part, evil works do let and quench faith. They deserve they're of god, and everlasting condemnation, 
Math. twenty-five. d.  as witnesseth Chryst. Go you cursed in to everlasting fire. etc. Also they sklandre the gospel, & the glory of god, as witnesseth Paul saying. The name of god is through you evil spoken of among the henthen. They deserve induration & to be made hard so that sins be punished with sins, & evil works, 
Roma. i c  with evil works as Paul to y● Ro. declareth. They deserve also temporal punysshmentes, as the tyranny of the devil. which provoketh us to all kinds of mischief and of error.   

Of fulfilling the law. CA XXVIII.  
THe fulfilling of the law, is a perfit 
definition  satisfaction, whereby the law is satisfied both with a consenting heart, & also with outward workeꝭ. But because no man could perform this, therefore came christ & accomplished fully that the law for us unto righteousness, enduring for ever, giving also t'holy ghost that we may truly fear god, believe in god love god & our neighbour, though in great imꝑfection, which nevertheless god taketh in good part because of his Christ the hole & perfit fulfiller of the law in the name of all that believe.  
¶ I call the fulfilling of the law a perfect satisfaction, 
Probation of the definition.  which standeth in the consent of the mind, together with the execution of good works. Now that the law requireth a consenting mind, the words of Paul do prove which says that the law is spiritual (that is to say) requireth spiritual things. Also christ throughout the hole u chap. of Mat. requireth to the fulfilling of the law the affections & heart consenting to the same. Likewise Pau i Timo. i requireth to the fulfylling of the law cha●●e of a pure heart good conscience & faith unfeigned. Now▪ the old testament every where requireth love of the hole heart, of the hole mind, & of the hole power. Concerning the outward keeping of the laws, there is no doubt. For the use fulfylling the law, is of two sortis the one is inward, the other outward.  
THAT no man can kept the law the place in the actis of the apostles teacheth sufficiently where S. Pet. 
●●. xviii. five  teacheth these words, why tempt you god that it will put a yoke on the disciples necks which neither our fathers nor we were able to bear. This is sure if we had been able perfitly to have kept the law. 
Math. v. c  christ needed not to have come whose office (as he himself expressly declareth) was to fulfil the law. But by cause the believers be justified unto good works (witnessing th'apostle Ephes. ij. created to good works. etc.) therefore christ giveth t'holy ghost to the believers which helpeth their infyrmityes that after a manner they might bring a consenting heart unto the law, though it be weak & imꝑfyte, which nevertheless god accepteth & taketh in good part because of christ which hath satisfied the law pefectly unto the perfect righteousness of the same that is of force & strength before god for evermore, according to Pau, saing, which also (meaning christ) maketh intercession 
Roma. viii. ●  for us. Also of the prophet. Thou art the everlasting prseste after the order Melchisedech. 
Psal. 109. ●   
¶ There be two manners of fulfiling the law, 
The 〈◊〉 of fulfilling the law.  the one inward the other outward which too conjoined together do perfectly 
☞  satisfy the law. But there was yet never man which perfectly either hath ever conjoined or could consoyne these parts besides christ, & therefore only christ is the perfect accomplysher of the law even to the full perfection. who also unto us hath deserved & purchased the guilt of fulfilling the same after a manner so that we also may bring (through Christ & grace of t'holy ghost) to the outward fulfilling of the law a consenting mind and may fear god truly, truli believe in god, refrain our mind & hand from slaughter & such like wickedness. But yet under great weakness & imperfection we do these things & therefore our fulfilling can not be pleaded ne laid against god's ire, neither is it done of us to that purpose that we should be justified by the same, but to th'yntent fyth we be all ready justified of christ the perfect executor of the law, we might declare & show by our fulfilling such as it is, our kindness & love towards god for the righteousness received through Christ, as I have heretofore declared the self thing in theffects of good works.  
AS concerning the perfit fulfilling of the law, 
The causes of thaccomplishment and fulfyllinge of the Law.  which brought to the hole world a righttousnes which is of force before god for evermore: christ is the cause of fulfilling the law, who perfitly hath satisfied the law, for which intent also, he was ꝓmysed of the father: as himself testifieth, saying he came not to break or destroy the law but to fulfil it.  
¶ Thoccasion that christ had to fulfil the law toward us, 
Math. u.b. ●  was our infirmity & weakness, by which we were not able to satisfy the law, the burden whereof (as Pe. in the actis declareth) neither our 
Act. xv. d  fathers nor we could bear, Pau. testifying the same saying what the law could 
Roma. viii. a  not do in that it was weak because of the flesh, that performed god. & sent his son in the similitude of sinful flesh and by sin, damned sin in the flesh that the righteousness required of the law might be fulfilled in us, that is to say that by christ we might be reckoned to have satisfied the law.  
AS pertaining to our fulfilling, which god requireth of the justified, Christ also together with t'holy ghost is the cause. For Christ through his perfit fulfilling of the law, 
Mark wherefore the gift of our fufylling the law serveth.  merited and won unto us the gift of the fulfylling the same, giving us the holy ghost to help our weakness in the fulfilling thereof not unto righteousness or that we might be justified thereby for to that purpose only serveth the fulfilling of Christ, but for the declaration of our loving & kind heart to wards god for the righteousness & great benefits that we have received of his hands in Christ. certainly this holy ghost fasshyoneth & createth in us new intentes & motions of mind. which he convenient (although in a great inꝑfection) to the true trusting in god to the true loving of god & of the neighbour.  
¶ Forasmoch as the perfit fulfilling of the 
Theffectis of of fulfilling the law.  law serveth for righteousness, & our imꝑfite fulfilling serve to declare our kindness toward god for the righteousness received in Christ therefore I think it good to set forth ii manner of effects of fulfilling the law, 
Theffectis of Chrystes perfect fulfilling  being also of two sorts.  
¶ Theffectes of the perfect fulfilling of the law which Christ performed for our iustyfieng before god may be these. To satisfy the law with a consenting heart & mind together with outward works. This effect is sufficiently ꝓued by the prophet Esay 
Esay. liii. c  where he describeth that innocency cleanness & holiness of Christ with these words, he did never violence ne unrighte, neither hath there been any deceitfulness in his mouth also to perform perfit obedience, for a perfit and everlasting righteousness according to the said place of Paul That the law could not do in that it was weak because of the flesh 
Roma. viii. a  that performed god. etc. Sundry effects also may be gathered of the commodydities which we have by Christ's fulfilling of the law as to deliver us from the curse of the law as witnesseth Paul 
Galath. iii c  To deserve us a gift to fulfil after a manner the law to the declaration & utterance or our kindness in that the Christ hath fullfylled the same to our iustyfycation. To deserve & get us the holy ghost which helpeth our weakness & our imꝑfection that we may truly keep the law. But we shall reckon up more effects of the perfect fulfilling of Christ in the titles of abrogation of the law & of the christian liberty. 
Theffectes of our fulfilling.  Now theffects of our fulfilling which Christ hath purchased for us & which the holy ghost fourmeth & fasshioneth in us be these To have a consenting mind unto outward works. To fere god heartily. To believe god heartily. To bridle the heart and the mind from slaughter. Not to steal actually & also to have a mind repugnafit and striving with any such affections of plucking away from other men their goods. These & semblable effects of our fulfyling forasmoch as they be weak & imꝑfite, may not be pleaded for righteousness against god, yet nevertheless they please god by cause of Christ, & be unto him most commendable & thankful sacrifices, yea and so they be called in holy scripture. These effects of our fulfilling the law serve to none other end but to give thanks by them for the righteousness which Christ hath purchased unto us by his perfit fulfilling of the law & finally to provoke others by our fulfylling to receive the gospel like as heretofore I have declared in theffects of good works.  
¶ Contraries 
Contraries or errors.  to the fulfilling of the law be these. To say the fulfilling of the law is only an outward keeping of the same.  
TO say the fullfilling of the law for a righteousness before god is & hath been always in man's power, To grant that these is made a perfit fulfilling of the law for righteousness before god, if we do as much as lieth in us. To say that then the law is ꝑfitli satisfied, when at jest our will by any manner of wise is added to outward works albeit a pure consenting mind altogether be not had to the same, to deny that the perfit fulfilling of the law which is accepted before god for righteousness requireth not a consenting & pure heart beside th execucion of outward works. To hold that under the old testament was required a pure & consenting mind, but in the new testament that god gave place to our infirmity & weakness. so that now it is enough in the fulfilling of the law only to keep outward works. 
The error of certain papists.  To say in the new testament the commandments of god changed in to counsels, and that it pertaineth not unto all men to satisfy the law with consenting affections, but only to such as be of more perfection, and can do the same. This error is contrary to the words of Christ. Math. v. where yet still in the new testament (which christ came to ordeyen) he calleth them the least in the kingdom of ●euen, which break one of the least commandments, wherefore also through out all the hole chapter christ requireth pure affections to the fulfilling of the law. beside the outward execution. Also Christ commandeth there that the law of god be not destroyed & abrogate for our infirmity. It is also an error to say that the conscience of men can not be saved & kept from desperation, whiles, we will snstre and permyte the commandments of god to be turned into counsels & given only to men of more perfection to be fulfilled. I answer. It would have beseemed these piudicatours of Christ (I call them so which run before the judgement & sentence of Christ, counting themselves better clerks than he) which of precepts have made counsels that when they see that the perfect fulfilling of the law was not in our powers, to have sent rather our conscience unto Christ, who hath fulfilled the law for us to the exact & perfit righteousness, so that thus they might have saved the conscience from despair. To deny that it was only the office of Christ to fulfil the law unto perfect righteousness, contrary to the text of Mat. 
Math. v.  I am not come to destroy the law but to fulfil it. To hold that the law was for this cause given, that it should be fulfilled of us to the perfect iustcie, whereas this honour was appointed of the father unto Christ, as testify the ꝓmises given of Christ long before the law. To say 
This error is at this day maintained of some.  that Christ did once satisfy the law only for all sins past, & that we now aught to fulfil the law unto the perfit righteousness to be infused by the same. To argue by the place of paul, 
Collos. i d  col. i That the fulfilling of Christ is not perfect for righteousness, but is made perfect when our fulfylling is put thereunto. The words of the apostle be these. Now joy I in my sufferings & fulfil again that which is behind of the passions of christ in my flesh for his bodies sake which is the congregation. 
☞  This proveth not that the passion of Christ was lacking or imperfect to our salvation but it signifieth that the passion of Christ & of his membres is all one passion & that we suffce for his sake sith we have ꝓfessed & are appointed to suffce with Christ. To deny that the fulfilling of the law of Christ endureth for evermore for all such as believe. To deny that christ by his perfect fulfilling of the law hath deserved unto us the gift of fulfilling the law after a manner, not that it should serve for a righteousness before god which as many of us as be justified have already in christ but that it should declare us thankful for Chrystes fulfylling wherein we have found our perfect righteousness. To grant that the fulfylling of the law in such as be justified which Christ hath deserved unto us can be so perfect as it may be set against god's vengeance. To deny that our fulfilling of the law which was purchased & deserve by Christ is always full of weakness & imperfection. To hold that one fnlfilling of the law purchased unto unto us by Christ doth therefore please god because we do perform it & not rather because it ꝓcedeth of faith in Christ. To deny that our fulfilling displesech god if the same be done without faith. To deny that our fulfilling of the law is done for any other end than that we should declare & exhibit thankfulness and gravity towards god for the righteousness received in Crhyste.   

Of the abrogation of the law. CA XXIX.  
Through the hole scripture in my opinion there is no harder place than is this place or title of abrogation of the law, not only because of itself it is hard but because (unless it be well understand) it is the fountein & ground of all error, & a very pestiferous occasion of the carnal liberty. Horrible example hereof we have had lately in experience in our days in Monetarius Piperive & divers other sedicius preachers going about & studying partly to bring us back again under Moses, & partly to break & cut asunder ●l laws, as well gods as men's under the pretence of abragation. An because I trust easily under this brief form of doctrine, to declare & open the hole difficulty concerning abrogation of the law, therefore I thought good next unto that place of fulfylling of the law, which of itself also sufficiently declareth the use of Abrogation to put to this place of abrogation of the law, to th'intent that here by a several treaty it might more clearly appear, which done. I will add also an other title of Christian liberty which iii titles treat in manner all one thing. For they becauses & effects together among themselves as forthwith shall appear.  
¶ Abrogation of the law therefore is a disannulling an abolisshment or extinguyshment of the curse of the law made 
The definition of abrogation.  by christ so that now all such as believe in Christ be enfraunched & rid from the power of the law accusing continually the conscience & damning it before god for the imperfect obedience.  

¶ Probations of the definition.  
¶ Christ, 
Gala. iii c.  says Paul, hath reduced us from the curse of the law while he was made for us accursed. For it is written cursed is every one that hangeth on tree, that the blessing of Abraham might come on the gentiles through jesus Christ. etc. Christ is the person by whom the law is disannulled ꝓmised in scripture to that intent. Hither pertain all the ꝓmyses in the prophets of that new leagge or covenant, as jeremy. 33. Ezech. xxxv. gen xxxix. deu. xviii. The rest in the definition is proved by Paul where he says. 
Roma. viii. ●  There is no condemnation now to them which are in Christ jesus which walk not after the flesh but after the spirit. etc. But forasmoch as I said the curse or power of the law is taken away I adds (to such as believe in Chrst Iesu) jest perchance I might be thought to bold that olso the wicked be made free from the curse of the law. For the law is ordained for the unrighteous, that is, 
Note upon whom the law hath still her power & operation.  for the unfaithful & such as be not yet under grace or by faith have take hold of Christ neither received the holy ghost of whom they might beguyded, Upon these I say the law still exeryseth her office now accusing now condemning their conscience even as it did in times passed under Moses For no doubt to such as believe not in Christ the law is not abrogate but shall be still in her force, till the time they be converted to Christ according to Paul, the law is our schoolmaster till the coming of Christ. 
Gala. iii d  I●em where the spirit of the lord is, 
two. Cor. iii d  there is freedom, as who should say where the spirit of Christ is there ceaseth & is abrogate the tyranny power & curse of the law. I added the cause of the accusing or condemning of the law that thou mightest know that such as believe in Christ be no longer accused & condemned by the law. Albeit the keep not the law to the perfect obedience according to Paul 
Roma. viii. a  There is no condemnation now to such as be planted in christ jesu. 
Roma. vi. c  An therefore the apostle calleth to be under grace when the conscience is delivered.  
THE causes of the law abrogate be these the promise, 
Causes of a●brogation.  Christ, & our weakness The promise is cause▪ because god hath promised this intinguysment of the law to be in Christ. And to this cause belong such places of scripture as treat of the new kingdom or covenant of grace christ is the cause that the law is abrogate, forasmuch as by him it was abrogate. Finally our weakness is cause, for that it ministereth an occasion that the law should be abrogate.  
FOR as witnesseth Pet. 
Act. xv. ●.  neither our fathers nor we were able to bear it. Thus the commandment that went afore is disannulled 
Hebre. seven.  because of her weakness & unꝓfitablenes. 
Heir. xxxi.  Also the prophet Hieremie bringeth in this cause (that is to wit) that the father's keep not the old covenant or testament but broke it, 
Roma. viii. ●  & therefore a new was given, whereunto agreeth Paul, saying: what the law could not do, in as much as it was weak because of the flesh, y● performed god, & sent his son. etc.  
WE must think holly that the hole 
Parts of abrogation b● none  law is abrogate. For else he that will contend that but a part of the law is disannulled, & saveth a part unabrogate is guilty of the hole law, 
Gal▪ u ●.  according to Paul, who saith. I testify again to every man which is circumcised that he is become debtor to keep the hole law. Yea moreover to require a part of the law as necessary to justification after christ is to make christ the minister of sin, as witnesseth the same Pau. saying. Therefore we have believed on jesus christ, 
Gala. two. ●  that we might be justified by the faith of christ▪ & not by the deeds of the law forasmuch as by the deeds of the law no flesh can be justified. If then while we seek to be made righteous by christ we ourselves are found sinners, is not then christ the minister of sin? god forbidden. Undoubtedly I can not deny but that the gospel keepeth still the part of the law which consenteth with nature, not because of Moses, or because it teacheth that men be justified therbi, but because it would (if Moses never had been) keep the laws of nature to th'intent there might be works to declare our gravity and kindness for the ●cedyng benefits received in christ.  
¶ Theffectes of disannulling the law, 
Theffectes or works of abrogation.  be fetched forth of the commodities which we have by the abrogation, & be these: To bring us a new testament or covenant of grace whereby we be made fee● from the tyranny & curse of the law, as witnesseth the prophet Heir. saing. Loath days shall come (saith the lord) I shall strike with the house of Israel & the house of juda a new bargain, 
Herem. xxxi. f  not according to the covenant which I have covenanted with your fathers. etc. The prophet understandeth by the covenant made with the fathers, that covenant conditional, by which was sought tyghtousnes upon condition, & yet was not found, without the promise of the new covenant of grace, in which freely sins be forgiven without condition.  
To bring a covenant of remission of sins without ceasing, For the gospel is a free tidings of forgiveness of sins. To make us free from the hole law, according to Pau. 
two. Corin. iii d Gala. u a  where the spirit of the lord is, there is liberty. Item he saith. He that is circumcised, is debtor of the hole law Ergo either the hole law aught to be kept, or no part. Now we be made free from the hole law, as pertaineth to the purchase of righteousness, which under this new covenant or testament is given for no laws or works. To take a way the tyranny dominion power & curse of the law according to Pau. 
Gala. iii ●  christ hath redeemed us from the curse of the law. To bring a sure justification which is of faith For justification is therefore given by faith (saith S. Paul that it may be sure. 
Roma. iiii. ●  To translate us from under the law unto grace. Ro. vi. 
Roma. vi. ●  For you be not under the law but under grace. Truli to be under graces to please god because of christ, & to be free from the law, to thintent y● shouldest no longer seek with an uncertain & doubt full conscience to be justified in the law. To bring & give t'holy ghost whereby the delevers are quyckned, guided, & defended against the cruelty of the devil, of death of sin, & of law, labouring to damn us, unto everlasting life according to that saying of the abrogatour of the law. I will not leave you comfortless as orphans or fatherless children. 
johan. xiiii. c  To make that our fulfilling of the law whereby we testify our thankfulness towards god may please god because of christ.  
¶ Contraries to thabrogation of the law be these. 
Contraries or errors.  To hold that thabrogation of the law is only a disannulling the letter of the law. To say the disannulling of the law is only an expyring or extynguyshement of Moses policy or commonwealth. To say thabrogation of the law was not spoken of before in the prophets which error spyngeth of not merking the condition added to the law, as if you shall keep my commandments. etc. Also the places heretofore cited in the prove of the definition which be of the ꝓphecies of prophets concerning a new kingdom to be set up, teach the contrary of this error. To deny that our infirmity gave occasion of abrogating the law. To hold that the abrogation of the law pertaineth also to such as believe not in Christ or have not the holy ghost. To grant with the Cerynthyans' that the hole law 
The heresy of the Cerynthians.  is so abrogate that no part of the same is profitable to the Chry●tians. To say with the Nazereys all things of the old law about christ are to be kept. 
Nazarees.  To grant with the Hebionites that the carnal commandments 
Nevyonyte●.  of the law as circumcysion & such like are yet to be kept of the Chrystians. 
The error of schoolmen.  To say only a part of the law is abrogate, that is to wyce, the iudicyall & ceremonial commandments To this error answereth Pau. 
Ephe. two. ●.  which saith that the law of the commandments, which stand in decrees is abrogate, in which place undoubtedly th'apostle speaketh of the hole law. Moore over to say that only a part of the law is abrogate by christ a minister of sin as Paul teacheth to the Galathians. 
Gala. two. d  In which epistle he teacheth in divers places that even the hole law is abrogate in so much also that he rebuked Peter which compelled the gentiles to play the jews, To hold that the law is in such wise abrogate as neither the two tables of Moses containing the ten commandments are to be kept among christen men. But for asmuch as the law of the ten commandments expound the law of nature, yea and is all one with the law of nature and furthermore setteth forth with a certain goodly and siguler order the true worship of god & the true works: Therefore it is convenient to keep the same, not for Moses sake but by cause of the mutual consent & agreement of the law of nature & the two tables. To say that only the ceremonyal & judicial laws be abrogate because that for the multitude of them no man could keep them but that the decalogy containing the ten 
This error is papistical.  commandments is not abrogate sithence the same is natural, and therefore easy to be kept. To grant that some commandments of the law are to be kept still because of the plenary or full justification, as be the commandments of sacrifices for sins. To affirm that even therefore the law of the ten commandments is not abrogate because it is yet kept of the Chrystyans. To which error I answer, the indeed it is kept not as Moses law but as a law consenting with nature. 
Papistical.  To hold that the law of the ten commandments is kept among the Chrystyans to justify them. This error is against the final effects of thabrogation of the law which dec●are the law to be therefore abrogate that we might be justified freely by Christ & that for no laws or works. 
judicials be such laws as be for the conservation of tranquylite in the common wealth  To say that the iudicialles or at lestway not all of them be abrogate because some yet remain among the Chrystyans as of wedlock of distinction of dominions & so forth, I answer. These judicials be therefore kept among christians, because they agre with the laws of nature. To hold that in stead of Moses laws have succeeded pope's laws, namely concerning ceremonies. This arrour shall be brought to light better in the title of men's traditions. 
The heresy of papists.  To deny that the chiefest effect of abrogation is that we be freely justified for Christ. To say the law is abrobate with a condition annexed or condicionaly, as if we shall do this or yt. etc. To hold that the curse & power of the law hangeth still aswell upon the good as upon the bad. This error is confuted sufficiently among th effectis of abrogation, & is directly against scripture. To bring again with Storky, 
Storkie.  Monetary, 
Monetarie.  Pipery 
Piperie.  & other heretics the hole law of Moses. To dream with the wretched Anabaptistes 
Anabaptistis.  that the time shall once come when the kingdom of Israel shall be restored again with all the laws of the same. This error is all together judaical.    

Of the christian liberty. CA XXX.  
NOw ensueth the placeof the christian liberty, which is the most proper effect of the abrogation. For to this purpose was the law annulled or abrogate that we might be free by Christ Iesu● our consciences, & enfraunchised from all outward things, like as Christ also says My kingdom cometh not with marking or observing (that is to wit) righteousness is not given for any outward things, for any works, for any condition, but freely for Christ. Of this freedom speaketh christ in the gospel of Iohn where he says, 
Iohn. three a.  if the son shall make you free, than you shall truly be free.  
Wherefore the christian liberty is a free claim 
Diffinytion.  in the spiritual kingdom through jesus Christ, by which we be free from the bondage & curse of the law, from the power of sin & death, & to be short, from the outward keeping of all things in the matter of justification before god, which frankly is given to all believers because of christ But forasmoch as we forthwith die not, after we be set in such liberty, but must yet live in this world: therefore to thintent good order & public tranquillity might be kept, we be bond still to keep outward ordinances in this world.  
THE christian liberty taketh his name 
Prove of the definition.  of christ the author, which caused & ordained this liberty, or because this liberty apꝑteyn only to such as truly & in deed be christians I have added (in the spsiall kingdom of Christ) that you might know that the christian liberty pertaineth not to the kingdom of the world, but consists in the delivery of consciences, against certain frantic persons which make of the christian liberty a certain carnal looseness void of all honesty & godliness.  
NOW what manner of thing the christian liberty is, & to what kingdom it pertaineth theffects of it do sufficiently declare, which show that we be free from the bondage & curse of the law, from the power of sin & death, and finally from the outward keeping of things concerning the matter of justification before god, which frankly is given to such as believe because of Christ. 
Gal. iii b. ●  For as Paul testifieth, Christ hath redeemed us from the curse of the law, made for us a curse. Item to the Rom. he saith. 
Roma. viii. ●  The law of the spirit that bringeth life through jesus christ hath delivered me from the law of sin and death. Also. Luke. 17 The kingdom of god cometh not with waiting for, wherefore neither the christian liberty, which is the principal part or effect in the kingdom of god cometh not with waiting for or observing.  
This word frankly or freely excludeth all manner condition of law. For the christian liberty is against all observations & conditions of law, by which under the law righteousness was sought but not found, so that now we be assured the righteousness freely chanceth unto us, because of Christ, yea thought we keep not the law, 
joh. iii b  so that we believe in Christ, that he hath enfraunchesed us & delivered us from the bondage of the law, according to this, he that believeth me, hath everlasting life. Now, if he hath everlasting life, ergo he hath righteousness, sith th'one is incident to that other. 
Roma. iii d  Paul also useth these terms freely without the works of the law. etc. Finally, because the christian liberty hath only respect to the conscience, therefore forth of the conscience, it delivereth not from outward ordinances, be they temporal or eccliastical, ordained for the conservation of good order & common quiet, though we be free also from these in ●scieēre, 
☞  so that such ordinances aswell civil as eccliastical in the matter of justification can do nothing, as heretofore hath been thought very wickedly, namely concerning rites & ceremonies of the church, of which many be also wicked.  
THE self same causes may be of the 
Causes  christian liberty, which be of the abrogation or of the fulfilling of the law. For these three places be in manner all one, ● have well near the same effects, taken forth of the perfect & commodity, nevertheless I thought good severally to handle the●e three places because of the great utility thereof. Also because the common usage is severally to dispute of these three places what the fulfilling of the law is, what thabrogation, what the christian liberty is. Now the causes of the christian liberty be these: The promise of god scorning this liberty. Christ, for he is the person that delivereth, & for whom we be delivered, according to his own saying, 
joh. viii. ●  if the son shall make you free, you shall be in deed free. Also according to this of Paul 
Roma. viii. ●  The law of the spirit of life thorough jesus Christ hath made me free. etc. Finally our, weakness in keeping the law is a cause of the christian liberty, because it gave occasion of our delivery from the thraldom of the law, which burden neither our fathers nor we (says Peter) could bear. 
Act. x u ● Hebr. Vii▪ ●  For the commandment which went before is disannulled, because of the weakness & unprofitableness. Finally, the holy ghost may also be said a cause of this liberty, forasmuch as he is the governor & pnseruer thereof.  
THE christian freedom is one only thing not cut in to ꝑtes, 
Pa●te● of the christian freedom be none. , even that whereby we be free in our ●sciences from all outward things concerning the matter of justification. Yet nevertheless this liberty hath relation to two sundry effects, from which we be free (that is to wit) from inward things, which exercise their powers in the ●science, as be these: the curse, the dominion, the power & execration of the law, the devil, sin, death, & so forth. Fron outward things as be ceremonies, judicial laws, almens' traditions which we know to be in different, I mean which may be omitted in case of necessity without sin. Beside this there is an other liberty which the scripture remembreth, 
Liberty of flesh.  called the liberty of flesh, & is ●trary to the christian liberty. Of this speaketh Paul writing to the Gala. 
Gala. v. c.  saying. Brethrens you were called in to liberty, only let not your liberty be an occasion unto the flesh, but in love serve one an other. Truly the liberty of the flesh is by which we think any manner thing is la●ful for us to do. The author hereof is Satan, the disturber of all honest & peaceable ordinances.  
Theffectes of the christian liberty be derived & fetched out of the commodities, 
Theffectes of the christian liberty  which we receive by it. And they be of two sorts by reason of the two sundry things of which they be form. For we be free, not only from inward things with which the conscience is vexed, but also from outward things. And to these things of two sundry sorts may be all such things aptly referred, as we be delivered of by this christian freedom. Th effectis that ꝓcede of the commodities as well of things inward as outward be these. To have remission of sins because of Christ by free imputation for no laws sake or condition sake or any outward keeping sake, to th'intent the promise (as Paul saith) may be certain & steadfast. 
Roma. iiii. ●.  To deliver the believers in Christ from the power of sin & of death. 
Roma. viii.  To be delivered from the curse of the law. 
Gala. iii c.  To be assured that god is pacified and merciful unto us through Christ. 
Roma. u  To be under grace, as Paul recordeth, that is no longer to be tossed with the storms and curses of the law which they still do feel that be under the law. To be endowed with the holy ghost, which quickeneth us to a new life, ruleth & defendeth, after we be once enfraunchesed by Chryst. For christ being got by faith giveth the holy ghost. To fulfil the law truly, because the veil or covering is taken away by Christ under which in times past was cloaked so great fulfilling of the law in mere hypocrisy: even as yet at this day feigned & cloaked the fulfilling of the law, by such as from whom the covering is not taken away by christ. To be delivered from the hole law of Moses, 
il. Cor. iii c. Ephe. two. c.  according to Paul's saying. Abrogating the law of the commandments that standeth in decrees. Certainly to think otherwise against this effect & to say that we be delivered only from a part of the law, to make Christ the minister of sin the said Paul testifieth to the Gal. 
Galathi. two. d.  To be made fire from all laws, traditions, ordinances & outward observances in the matter of justification, by this effect yet is not taken away our obedience toward such laws, traditions & ordinances as be not wicked, & may be kept without sin because all things aught to be done in the church (as s. 
s. Cor. xiiii. ●  Paul commandeth) semingly and in order. Furthermore, we aught to keep the civil or temporal laws, to th'intent tranquillity and public honesty might be kept & conserved in the world.  
Contraries to the christian liberty be these 
Contraries to the christian liberty.  To grant that the christian liberty is a jail delivery & free ryddaunce from all manner obedience to which we were bond before the knowledge of the gospel. To hold that the christian liberty is a delivery only from inward things, as from the curse of the law, the power of sin & of death, & so forth, & a binding unto good works whereby men deserve to be justified. To say the christian liberty is an infraunchisement from the law of Moses, but not from the law of Christ concerning charity, which is reserved for justification. To deny that the christian liberty is a free enfraunchement as pertaineth to justification from all things. To grant that there is some cause in us of the christian liberty. To say the christian liberty may be gotten by our deserts. 
Anabaptists.  To hold that the christian liberty taketh away obedience due to princes & changeth common ordinances. This error caused in Germany about 
☞  twelve years ago the great rising of the commons in which were slain above xxx M. of them. To hold with certain schoolmen, 
Schoolmen  that albeit we be free from the ceremonials & judicials of Moses, yet not fro the law of the ten commandments, called the moral laws, which as they say be left for christian men for their plenary justification To say the christian liberty may stand with o●t faith in Christ. To say the wicked be partakers of the christian liberty. To hold that the law may truly be kept, 
The causes of the Cross ●. Peter. two. Prover. iii Thoccasion of the cross.  so that y● mayst believe god, & love truly god, although that be not translated in to this liberty by Christ. For without this liberty, the vail, that is to say hypocrisy, is not taken away in the fulfilling of the law, according to Paul 2. Cor. 3. To say the christian liberty may stand without a new life. To grant that we be delivered from the laws of Moses, but that the pope's traditions become in their places unto righteousness. 
The heresy of papistes  To bind men's ●sciences to the kepingꝭ or observances of outward things under hope of justification, 
The heresy of obseruauntꝭ  or under deadly sin. To disturb under the pntence of this liberty all temporal & politic ordinances. 
Anabaptistes  To disannul under cloak of this liberty the public nurture discipline & obedience. To despise under the pretext of the christian liberty all honest manners. To bind us again unto Moses law, save as farforth as the same agreeth with the law of nature.   

Of the cross. CA XXXI.  
THE Cross is any manner of affliction, 
The description of the cross of Christ.  be it inwardly in the mind, or outwardly in the body, which chanceth by the grace of god for the gospels sake or for Christ's name, that by it the faith of the holy persons might be ꝓued, the love of god known, & the godly glorified & renowned, by a wondered delivery before their ꝑsecuters.  
EXEMPLES of the inward affliction appear everywhere in the psalms, 
Probations of the definition.  where David complaineth of sins, and of the horribleness of death, as in the vi. psalm, 
Psal. vi. ●.  where he saith. O lord rebuke me not in thy anger, chasten me not in thy heavy displeasure. These inward afflictions and crosses we call commonly tribulations or anguysshes of mind.  
EXEMPLES enough of the outward affliction or cross be neither at this day lacking, sithence the time that the pure word of god hath of late sprung up again, wherewith also came forth the cross, which is accounted to be always most faithful companion of god's word. The grace of god is the cause of this cross, according to the saying of Peter. 
i Pet. two. d.  For this is the grace of god, & in this we be called. etc. I added (for the gospel sake or name of Christ) jest a man should think here that it is the cross to be punished as a murderer, fellow, blasphemer, heretic. etc. 
i Peter. two. d.  And so Peter disserneth the cross of the christian innocentes from the cross of them, which have deserved it by their wicked deeds. Also Christ says, you shall be hated of all men for my name's sake. Furthermore these words, for the gospel sake, or the name of Christ do exclude such crosses as be devised & choose by man's wit, 
These be erouched friars. holy obseruauntes and such other glorious hypocrites.  which certain jolly work masters & justifiers of themselves do lay upon themselves to merit by the same ever lasting life. For the true cross is a thing annexed to the gospel, which who so ever receiveth, shall have no need to say a cross upon himself, sithence of the own accord it followeth the profession of the gospel. For if y● be a right gospeler, yea a right christian man, for one devil y● shalt receive infinite, for one ꝑsecuter a great multitude of ꝑsecuters which shall lie in await of the continually.  
Theffectes of the cross, which I have put in the definition shall be evident by the places & examples following i Pet. i Salvation (saith s. 
i Peter. ●. b.  Peter is prepared already to be showed in the last time, at which time you shall rejoice, though now for a season (if need require) you are in heaviness through manifold temptations, that your faith once tried, being much more precious than gold that perissheth, though it be tried with fire, might be found in to praise glory & honour. Iten the wise man saith: 
Pro. iii ●  whom god loveth he cha●●eneth. He scourgeth every son whom he receiveth. This effect of the cross is most excellently & & godly set forth throughout the hole. 12 chap. to the Hebr. Now exenrles be these The temptation of Abraham, 
Gene. xxii.  where god bade him offer his son Isaac for trial of his faith. 
job. 1. 2. 3. 4.  job also was tempted, & sore afflicted for his ꝓfe of faith. 
Math. xxiiii. c  Christ called unto him Peter on the see to prove & try his faith. 
judic. two. d.  Moreover in the book of judges it is read how god destroyed not certain nations of the gentiles to th'intent he would try through them the children of Israel whether they would keep the way of the law, & walk in it or no. Finally very many examples of the glorious delivery, appear in the scripture in which a man may see that god for this purpose hath brought the faithful & godly persons to the cross or tribulation, to th'intent he would glorify & set out their name & renown before their ꝑsecutour. Hither belongeth thexemple of the wondered delivery of the children of Israel, 
Exod. 7. 8●  of joseph out of prison of Anna the mother of Samuel, 
Gene. ● li.  of David, 
i Reg. i  & infinite other. 
i Reg. xvii.   
THE cause of the cross or tribulation, is the kind will, grace, or charity of god 'cording to the saying of Peter. This is the favour of god, & to this you be called Also of the wise man, whom god loveth him he chasteneth. The occasion of the cross is the self gospel which detecteth the hypocritical & false worship of god, which thing the hypocrites can not bear & therefore they hasten themselves to persecute the lovers & followers thereof. The formal cause of the cross, or form and manner of bearing the cross, is patience, according to Christ's saying: 
〈◊〉. viii.  By patience you shall possess your souls. Also according to the saying of Paul, to all sufferance & patience with joy (as who should say) 
Philip. two. b.  that the heart be not angry with god in tribulation. Iten to the Phil. Do you all things without grudging. Grudging & grief in the cross be contraries to joy & rejoicing. For surely the godly aught to joy & rejoice in the cross & in afflictions in that they be such as god will let them suffer for the gospels sake. And therefore s. james saith: 
jacob. i ●  My brethren count it for an exceeding joy when you fall in to sundry temptations, knowing this, that the trial of your faith bringeth patience, etc. Ro. 5. And not only that but also we glory upon our afflictions.  
¶ Now, the patience is the gift of t'holy ghost, testifieth Paul, where he saith. 
Gala. u ●.  The fruit of the spirit is love, joy, peax, patience. etc. Iten. Psal. 61. Albina my things be subject to god. For from him cometh my patience.  
CROSS or tribulation may be divided in to the outward & 
Parts of the Cross  inward cross The inward compriseth thafflictionsafflictions & temptations of the conscience. The outward cross containeth all outward prosecutions Howbeit the inward & outward cross be very greatly conjoined & knit th'one to tother so that the outward afflictions be seldom without the inward. For when we suffer tribulation outwardly, we be inwardly assayed & tried also with temptations. Certes, it is right expedient to reteyn & know this division of the cross, jest when we hear that the cross is a thing incident & annexed to the gospel, we should forthwith judge that he can not be a good christian person which suffereth not outwardly either persecution or death, 
Anabapti● 〈◊〉  like as at this day the Anabaptystes play the fools in a right weighty & earnest matter which styfflye do contend and say we can not be true christian men, unless we suffer death & be slain, and to thintent we might be slain, they command us to seek occasions. In deed the cross as a thing annexed to the gospel, shall never fail the christian men. 
The inward cross is much more grievous than the outward.  And albeit it shall not vex them outwardly, yet inwardly there shall be always infinite temptations of such pain & greuance that there is no man but had rather suffer death most extreme & grievous ꝑils that might outwardly chance then such temptations, so that the same temptacionk be true & unfeigned terrors and fears of the mind.  
Theffectes of the cross be these. 
Theff●●●es  To prove & try a man's faith, as the scripture witnesseth. i Pe. i jac. i Also in the book of judges god in his anger saith concerning the children of Israel, that he would not cast forth the children of the gentiles 
judic. ii.d.  to th'intent to prove Israel through them whether they will keep the way of the lord to walk therein as their fathers did or not. Iten in Exo. xuj. he says. To try them whether they will walk in my law. 
●●●ter. viii. ●  etc. Finally in the book of Deut. it is read. Think on all the way which the lord thy gad led the this xl years in will dernes, for to humble the & to ꝓue thee, to wit what was in thine heart whether y● wouldest keep his commandments or no. etc. 
Prover. iii b  To be a token of the love of god towards us. For whom god loveth, 〈◊〉 he chasteneth. To be a sign that we be the sons of god. Herald 12. If you be not under correct●od, whereof all are partakers, them are you bastards, & not sons. To be a sign that we be in the kingdom of heaven, & that the kingdom of heaven pertaineth unto us. 
Math. u b.  For blessed be they (says Christ) which suffer persecution, for righteousness sake, for there's is the kingdom of heaven, as who should say, they that suffer persecution be sure they be in the kingdom of heaven, and that the kingdom of heu● belongeth unto them. To have a glorious delivery annexed unto it, of which effect there be many examples in scripture. As of the three children in the buring furnace. 
Daniel. iii  Iten of the deliverance of the children of Israel, 
Exodi. xiiii.  of susanna, 
Daniel. xiii.  of joseph, 
Gene. xxxvii.  of jonas of our saviour christ, 
jonas. two. iii  & of many other. 
Math. two.  To have everlasting life aft this as a quiet fruit of righteousness to it annexed. For ever lasting life th'apostle calleth the fruit of righteousness as a thing incident to righteousness, where he says. 
Nebre. twelve. c.  No manner chastifing for the ●sent time seemeth to be joyous, but grievous, nevertheless afterward it brnigeth the quiet fruit of righteousness unto them which are therein exercised. To have a certain & sure joy associate unto it, & that by promise. As appeareth in the gospel of Iohn where Christ saith: 
johan. xuj. d  verily verily I say unto you, you shall weep & lament, & the world shall rejoice, you shall sorrow, but your sorrow shall be turned in to joy. To be a sign of our bliss. Mat. v. Blessed be you when men shall revile you & persecute you. etc. To have everlasting joy & glorification with Christ associate unto it, according to Paul, 
Rom. viii. c  we suffer with him to th'intent that together with him we mighe be glorified. Also to Timo. 
two. Timo. two. b.  If we be deed with him, we shall together live with him. If we be patient we shall together reign with him. To increase our hope in god, witnessing Paul: 
i Corin. iiii. c.  to this purpose we be betrayed & reviled, that we might have sure hope in the living god. Also Ro. u We rejoice over our afflictions, knowing the affliction gendereth patience, patience trial, trial hope.  
BUT these & semblable effects of the cross namely such as precede of rewards do not follow, even because of the cross as things ꝓprely due to the same, but because such effects be ꝓmised to the bearers of the cross. Wherefore in the u cha. of Mat. & in divers other places of scripture, we aught diligently to consider the causes why they that suffer persecution be called blessed, 
Math. u ●  as where Christ says, blessed be they that suffer persecution for righteousness sake, for there's is the kingdom of heaven. Here we must note that the cause of bliss is to be in the kingdom of heaven, so that the meaning & sense of this text is, that such as suffer the cross be blessed, because they be in the kingdom of heaven, & not because they suffer persecution. 
Math. u.d.  Also christ saith blessed are you when men revile you & persecute you, & shall falsely say all manner of evils against you for my sake rejoice & be glad for your reward is great in heaven, here if you will set the cause before you shall easily have the meaning & explication of this place in this wise. Because they that be persecuted reviled for Christ's cause, know that they be regarded of god, & have a sure reward by promise laid up for them in heaven, therefore they be blessed.  
Contraries to the cross be these. 
Contraries or errors. Anabaptistes  To grant with the Anabaptistes that by the name of cross is only meant an outward persecution. To grant that the cross or persecution of the godly persons chanceth casually. To impute the cross of the godly unto Satan. To deny that the cross chanceth of the bountiful will of god, of the grace & charity of god. To bear the cross unpatiently & grudgingly against the form of bearing the cross. To curse god in persecution, or in the cross. 
chiliasts.  To be angry with god in tribulation. To hold that the godly persons shall not be subject to the cross even to the end of the world, but that the cross of the godly shall once cease here in earth, that they may reign here peasibly without all manner of trouble or affliction to th'end of a. M. years, all tyrauntꝭ & wicked persons slain. This error long ago began of y● Chiliastꝭ, which now of late the wretched Anabaptistis have renewed. 
Anabaptistes  Iten rashly to run upon persecution & the cross. To lay the cross upon themselves. To hold that it is sin to flee the cross, where escape or ●eing may be without prejudice of god's name. To hold that the cross may be resisted with the sword, and with violence, against the manifest example of Christ, & of all saints. To rush headlong in to the dangers of the cross, & to pray to have the cross & persecution, as long ago the Donatists did, 
Donatists. Anabaptistes  & as the Anabaptistis do at this day. To grant that he can not be a christian man, 
The error of monks & friars.  which either suffereth not outward prosecutions or die for the gospel. To maintain the opinion of freres & monks, that the punishments of wicked malefactors stand for their salvation. To hold that the cross as a good work justfieth. To hold that th effectis of the cross which ꝓcede of rewards, chance unto the godly, even for the very persecution or crosses sake, & not because of the promise.   

Of humility. CA XXXII.  
Humility or lowliness towards god is the true fear of god, 
Definition.  whereby the conscience being terrified & made afraid with the judgement of god, cast from them their hole confidence of their own powers of their own wisdom, of their own righteousness. etc.  
THIS definition is ꝓued sufficiently by the prophet isaiah, 
Prove Esay. ●xvi. ●  saying. Thus says the lord, heaven is my seat, & the earth is my foot stolen, where shall now the house stand that you will build unto me? & where shall be the place that I will dwell in? As for these things my hand hath made them all, & they are all created saith the lord. which of them shall I regard? even him that is a lowly troubled spirit, & standeth in awe of my words. 
two. Reg. twelve. ●  An example of this humility is excellent i● David who being rebuked of the prophet Nathan, espieth his sin, & not trusting that by his own proper justice, he might appease the wrath & displeasure of god, when he see he should he put out of his kingdom he known that the thing was done by god's counsel & providence, wherefore he trusted not to his own powers or wisdom that he might retain & keep still his kingdom. The vessel wherein this humility reposeth is the mind, and therefore s. 
●. Pet. u a.  Peter calleth it the lowliness of mind, saying: see you have lowliness of mind fixed in you.  
OF humility the cause is t'holy ghost whose gift it is. 
Causes  To which is also gods word added, for the word of god teacheth & instructeth us to distrust & condemn ourselves, & to commit our selves wholly to Chryst. 
Barnar. suprant. serm. 37  S. bernard maketh the knowledge of a man's self the cause of humility, for thus he saith. I know that no man without the knowledge of himself is saved. For of this knowledge of a man's own self springeth humility mother of salvation, & also the fear of the lord which in likewise as it is the beginning of wisdom, so also it is of health.  
THIS humility, 
Not parts  of which we speak hath no ꝑtes. For it is one certain motion of mind towards god by which the consciences feared by the judgement of god distrust themselves, to thintent they might be holpen by the mercy & aid of god. The civil humility or lowliness whereby we despise not other before ourselves, is theffect of this humility towards god For who so ever knoweth his own uncleanness and wickedness shall neither contemn ne despise other. 
Humility of religious personnes.  Certes an hypocritical & counterfeit humility is the which our monks, freres, canons & nuns have feigned in ceremonies & outward apparel. This humility may be rather called arrogance or pride.  
Theffectes of this lowliness of heart or humility in scripture be known to be these. 
Effects of lowliness.  To fear god truly. To be frayed by the knowledge of a man's own sin truly. To cast away in the sight of god all his own righteousness, holiness, wisdom confidence. 
Gsaye. lxvi.  To be a contrite & humbled heart. 
Psalm. l.  To be a token that god will have mercy on us. 
●. Petr. u ●  For god resisteth the proud but to the lowlyons he giveth grace. To be a sign that we be in the kingdom of heaven, according to the saying of christ. Blessed are the meek. Now, the humble be called blessed, not because of the very work of humility, but because they be in the kingdom of heaven. 
judith. ix. c  Iten to be herd of god, as judith saith. There was never proud person that pleased thee (o lord) but in the prayer of the humble & meek hath thy pleasure been evermore. Also ps. 101. God hath looked upon the prayer of the humble, & hath not despised their petitions. To be exalted of god. Lu. i He putteth down the mighty from their seats & exalteth the lowly. To bear the weakness of others. Of this effect s. Paul treateth manifestly to the Gala. 
Galath. vi. a.  saying. Brethrens, if any man be fallen by chance in to any fault, you which are spiritual, help to amend him in the spirit of meekness. etc. Also Christ Mat. 7.  
CONTRARIES to humility be these. 
Contraries. The error of religious personnes.  To hold the humility or lowliness standeth in outward gestures, clothing, ceremonies, rites, & outward things. To say lowliness of mind before god is our own work. To say humility even of itself giveth remission of sins. To make decrees of humility, and certain rewards of them in the life to come.   

Of sacraments. CA XXXIII.  
Sacraments be visible signs, 
Definition.  institute & ordained to testify of the bountiful will of god toward us, & to move & excite our hearts of faith toward the ꝓmyses of god.  
I call the sacraments visible signs for ij. 
Probation.  causes, th'one because they be laid open to the eyes, tother because like as things set before the eyes do move the sight to the sacraments move the heart to believe. 
Augustine.  Therefore s. Aug. very ꝓperly calleth a sacrament a visible word. For like as the word is a mean whereby t'holy ghost moveth the hertis to believe, & is cause together with the holy ghost of faith (according to Paul faith is by hearing, 
Roma. x. c  hearing by the word of god) So also the sacraments be means whereby t'holy ghost moveth hearts to believe, & be in manner causes of the very faith.  
Th effectis of sacraments have no ambiguite or doubt, 
Theffectis or operations of the acramentes.  but be most clearly espied by the use of circumcision which was a sign that testified & bore witness of the favour of god towards Abraham. It admonished him of the promise. It lifted him up in temptation unto faith, & therefore this sign is called of the apostle the seal of righteousness, 
Roma, iiii. a  not that it justified Abraham, but that it assured, & as it were sealed up his heart, & kept him in a sure faith towards the promise which was made unto him. Undoubtedly no man will wonder at these effects of the sacraments if he understandeth the use of the word wherefore the word serveth And where as a sacrament is a visible word, who shall doubt but that a sacrament may work the thing in the eyes, which the word works in the ears.  
According to the variety & 
Division of sacraments.  diversity of sacraments, we divide them in to signs universal, 
Universal sacraments  & signs particular. Universal signs be such as ꝑtein to all men alike, & be not bond to certain persons, as baptism & the souper of the lord. Under baptism we may comprise absolution, which ꝓprely belongeth to penitentꝭ or repentant persons, for baptism also is a sign of repentance. Truly these signs I mean baptism (under which I also comprise absolution) & the souper of the lord be ꝓprely called sacraments, because besides that they be signs of grace, they have also remission of sins annexed. But forasmoch as we see that all those things in a generalite may be called sacraments which contain ꝓmises to them annexed, as be prayer, the cross, alms matrimony, governance, & such like, therefore these and semblable aught to be referred to the universal sacraments. For prayer pertaineth to all men indifferently, like as also the rest namely in respect of power. Signs particular be such as be given to private or peculiar persons, 
Signs or sacraments particular.  or to some certain people, as circumcision was given to the jues. Also there were signs given to Gedeon, Ezechias, & to other. In deed that these particular signs although they were signs of grace, yet they had not ꝓmises annexed unto them of remission of sins, as have that sacraments of the new testament. 
Causes   
THE signs or sacraments of the new testament, which pertain properly unto us were ordained and institute of Christ. Our weakness gave the occasion of instituting them. For man's mind after the fall of Adam, being of such weakness that by the bore word it could not have steadfast believe, therefore christ moved by our weakness, added to the word certain lignes to help our infirmity, to th'intent we might be led felyngly, as it were by the hand unto faith & the believe of gods ꝓmises, as testifieth also s. Aug. 
Augustine.  where he saith: Man before sin see god, understood him and trusted unto him. After sin, man can not conceive god, unless he be helped by some means. To these causes is added the word, 
☞  according to this saying, if the word be put to the element, so is made the sacrament.  
Theffectes of the sacraments be gathered 
Theffectes of the sacraments  of their proper use whereunto they serve, which who so marketh, together with the circumstances & occasion of thordinance of them shall easily see what be theffects of the sacraments. Surely they may be these. To testify of gods will towards us, or to be signs of grace. To advertise us of the ꝓmis●s of god. To exercise & move the heart to believe the ꝓmises of god. To lift up the godly in tentacion unto faith. To be tokens of ꝯfession by which we confess what god we serve. To be signs of thanks giving. To be allegories & as a man would say watch words of good manners, which might provoke us to serve one an other, and to change our life in to better.  
Contraries to the sacraments be these: 
Contraries or errors.  To hold that sacraments be only marks of our profession, whereby the christian men are discerned from the heathen. 
Anabaptistis.  To say with the Anabaptistes that sacraments be only tokens or watch words of good manners. 
Enthusiasts.  To grant with the Enthusiastes that the holy ghost is sufficient, & that we need no sacraments in the congregation. To hold with the schoolmen that there be only seven sacraments, 
Scholomen  if we call all those things in generalite sacraments which have ꝓmises annexed. To call with the schoolmen some sacraments which have no ꝓmises annexed. To grant with the Donatists & 
Donatiste●  other heretics that the sacraments may not be handled of evil ministers. To deny the sacraments to be signs of grace. To add any thing to the sacraments or pluck any thing from them. To deny that the sacraments be made by the coming of the word unto them. To deny that sacraments be means to move the heart unto believe. To deny that the proper & principal effects of sacraments be to testify of the loving will of god towards us, and to stir our heart to faith which receiveth forgiveness of sins annexed to the signs of the new testament. To grant that the sacraments be not ratified or sure without faith or our additions. To this error answereth s. August. 
S. Augustine ☞  in his book of baptism with these words. It skilleth not when we treat of the perfection & holiness of the sacrament, what he believeth or with what faith he is endued, which receiveth the sacrament. In deed it skilleth very much as touching to the way of salvation, that is, that thou shouldest obtain theffects annexed to the sacrament. But it skilleth nothing as concerning to the question of the sacrament. And even in the same book of baptism he writeth thus. 
☞  Manifestum est fieri posse, ut non fide integra, maneat sacramentum integrum. That is, it is manifest it may be, that faith not being perfect, yet the sacrament may remain perfect. To hold that theffects added to the sacraments may be take without faith. 
☞  To adore & suꝑsticiously to worship the sacraments, nevertheless in the mean season a reverence towards the sacraments is not prohibit. To wrist & strangely to interpret the words by which the sacraments be institute. All which contraries thou shalt find debated & confuted in my Catechism or institution of a christian man.   

Of baptism. CA XXXIIII.  
baptism is a sign or sacrament institute of Christ for remission of sins.  

¶ The prove of this definition.  
GO you and teach (says Christ the instituter of this sacrament) all nations, 
〈…〉 viii. d.  baptizing them in the name of the father the son, & the holy ghost. Also Mark. 16. Who so believeth & is baptized shall be saved, that is shall have remission of sins. Likewise Pe● preaching to the people said. 
Act. two. ●  Repent you, & be you every one of you baptized in the name of Christ for remission of sins.  
THE causes far and near of baptism be these, 
Causes of baptism.  the word, the water, the minister, the person to be baptized, the godfathers and godmothers. Of these some be of the substance of baptism, as the word & the water, according to the ordinance of Christ. 
Augustine.  S. Augustine of the word speaketh thus. Accedat verbum ad elementum, et fiat sacramentum That is, let the word be put to the element, and so let the sacrament be made. Also in an other place he saith. Verbo baptismus consecratur, 
August. upon john.  detrahe verbum, et quid est aqua nisi aqua, that is: By the word is baptism consecrated, pluck away the word, and what is the water but water? Now the minister the person to be baptized, and the godfathers and godmother, be not the substance of baptism. For baptism is made neither the better nor the worse by reason of people. 
☞  Faith which the Anabaptystes require as principal cause to the full perfection of baptism, is not of the substance of baptism because the entiertie and perfection of the sacrament dependeth only of the word and the water, which two things being pnsent it is not to be disputed further of the entiertie of baptism. For baptism is entire & perfect whether the persons be baptized, the minister, godfathers or godmothers do believe or not believe. Nevertheless this is true thobteyningobtaining of forgiveness of sins, which is theffect annexed to baptism is required faith assenting to the promise of remission of sins. And this is it that s. Aug. 
Augustine.  saith: It skilleth not as touching the entiertie of the sacrament what he believeth, or with what faith he is endued which receiveth the sacrament. great diversity doubtless there is as pertaineth to the way of salvation. But as to the question of the sacrament there is no difference. S. Aug. calleth the way of salvation which I call thobtaining of the effect annexed to baptism concerning remission of sins, howbeit after what manner and how the infants receive remission of sins in baptism, where as they have not faith by hearing of the word, I have sufficiently declared in my catechism or institution of a christian man.  
ONE only thing undivided is baptism of which we here speak, 
Not parts  that is to wit the baptism of water.  
THE proper effect of baptism is remission of sins, 
Theffectes of baptism. Act. two. b  according to the saying of peter repent you, & be every one of you baptized in the name of Christ for remission of sins. Item of Christ. 
Mar. xuj. ●  He that believeth & is baptized shall be saved, that is to say shall have remyssions of sins. The rest of theffects which follow, do spring original of things incident to baptism, & of the proper use of sacraments, as: To be a sign that we be delivered from the devil, sin, death, hell, etc. To be a sign of our removing out of the kingdom of Satan into the kingdom of Christ. To testify of the bountiful will of god towardis us. To be a token that we be reconciled to god. To be a washing, in which is given unto us the holy ghost, who beginneth to mortify the concupiscence which nevertheless abideth in us, although the guilty of original sin be taken away. To exercise and move the heart to believe as often as we remember baptism & the use thereof. To witness that we be christians & sworn to Christ & so baptism is a sign of our profession. To testify that we be born to the waves of perils, & to the change of life, to th'intent we should die continually, as long as we live, from sin, & rise again like new men unto righteousness as declareth Paul, & so is baptism an allegory.  
¶ Contraries to baptism be these. 
Contraries or errors.  To consider baptism without the promise to it annexed, which error gendereth the contempt of baptism. To deny baptism with the Seleucians. 
Seleucians. Enthusiasts.  To grant with the Enthusiastes, that the holy ghost is enough, & that baptism needeth not in the church. To hold that word and faith suffice to salvation, & therefore we need not baptism. This error presumeth above the judgement of Christ which ordained baptism, which doubtless would never have ordained it if he had known no use of it in the church. To hold the baptism is only a sign of our profession. 
Anabaptists.  To say with the Anabaptistes the baptism is only an allegory or watch word of good manner. To say baptism is only an outward washing of the body which the outward satisfaction is forgiven. To maintain the baptism is perfit & entire although the water be not there. This eroure is against the matter of baptism. To say the spiritual baptism sufficeth, whereby we be baptized of t'holy ghost. To hold that baptism is hole & perfect without the word. To say that baptism is not perfit or sure, but is to be renewed again, unless faith be present. This error is confuted sufficiently well in the causes of baptism by the words of S. August. 
August. conte● Crescencium grāmaticu●●  To say that evil ministers make baptism not good, which error saint Angust. consuteth. To grasit that for the unfaithfulness or unworthiness of the godfathers or godmothers baptism lacketh of his perfection. To deny that a man is apt & meet to be baptized at any time of his age, which error bind the kingdom of Christ unto observation or merking. For if the kingdom of christ cometh not (as Christ himself witnesseth) with merking, Ergo neither baptism cometh by merkinge which is a part of the kingdom of Christ. To hold that either we be otherwise to be baptized them in the name of the father, the son, & the holy ghost, or that this form sufficeth not. This error is against the form of baptism. To hold that to be dipped thrice in the water is by gods law. To hold that baptism is good enough out of the congregation, although the persons baptized return not unto the congregation, undoubtedly if they do not return their baptism is to their destruction as showeth s. Aug. To say the baptism made 
August.  with corrupt words is of no force, but ought to be done again. To deny that in necessity it is lawful for every person to baptize. To take rashly or without calling the office of baptizing, no necessity constrayninge thereunto. To hold that such as be baptized of herelikes aught to be baptized again. To hold that theffects of baptism do follow baptism for other causes then for faith concerning the promise. To say baptism taketh away in us the natural concupiscence or just. This error is openly false against common experience, albeit the gilt of original sin is taken away. To say that the guilt is taken away by baptism, but not the pain or punishment. To say that baptism is not a comfortable thing unto us through out our hole life, so that by it we may lift up & solase ourselves. To deny that theffects ofbaptisme do endure continually unto us to our consolation. To deny repentance unto such as fall after baptism with the Novacians & Anabaptistes. 
Novacians. Anabaptistes Catharians,  To deny mortification & regeneration after baptism with the Catharians. This error springeth of ignorance of original concupisceuce or sin sticking in us. To deny the ceromonyes added to baptism, by man's authority, be things indifferent, that is to weet, which may be left undone or may be done so the same be not wicked without danger or scruple of conscience To make but a trifle of the mystical sacrament of baptism. 
Anabaptists.  To hold that men aught as often times to be baptized as they fall into sin. To hold that because of theffect of baptism which is remission of sins, baptism is the oftrner to be used, to th'intent we may the oftener receive forgiunes of our sins To hold that children not yet born are to be baptized in their mother's womb or those which partly be born & partly yet stick in their mother. Against this error says saint Agust. in this wise. 
Angust ad darvanum.  Nothing can be born again, which is not yet born. To say that infants which be baptized at home in time of need according to the form appointed of Christ contained in these words, in the name of the father & the son & the holy ghost, aught to be baptized again in the temple 
Anabaptistes  To hold with the Anabaptistes that children are not to be baptized, till they come to thage of discretion. This error is new and was never herd in the church of Christ before.  
THESE contraries & other more I have confuted in my Catechism or institution where thou shalt find a complete and entire treatise of baptism.    

The supper of the Lord. CAPI. XXXV.  
THe supper of the lord is a sacrament 
Diffinytion.  ordained of Christ himself, that such as have faith in these words of Christ the ꝓmyser (that for you is given & 
Math. xxvi. c  shed for the remission of sins) may receive pardon of all their sinis to th'intent y● also they may forgive their neighbour & do them good freely after thexemple of christ  

¶ Probations of this definition.  
¶ That the supper of the lord is thordinance of Christ, 
Math. xxvi. ●. Mar. xiiii. c Luc. xxii. b i Cor. xi. e  teach three evangelists, matthew, Mark, Luke. To whom also Saint Paul agreeth. Remission of sins is theffect added by the promise of Christ unto this supper. But is not here taken but by having faith upon the words of Christ the promyser, which be these: given for you or shed for the remission of sins. Finally, for as much as this sacrament is a sign of mutual charity as th'apostle teacheth, therefore I have made the final fruit of remission of sins, 
two. Cor. ●.  that we should so love our neighbour, & study to do him good, 
Causes of the eucharist or lords louꝑ  as Christ loved us & did us good.  
¶ The causes of the sacrament of the lords supper be these: Christ the institutor the word, bread, wine, the receiver, & the minister. The word the breed & wine be of the substance of this sacrament, which being present it is not further to be disputed concerning the entiertie or perfection of the sacrament. The receiver & minister weather they be good or evil, whether they believe or not, believe by their naughtiness or unbelief nothing is detracted or plucked from the perfection & holiness of this sacrament, likewise as nothing is added by the goodness & faith of them. Albeit in the mean season▪ it is true, that theffect annexed to the lords supper, concerning remission of sins doth not follow the eaters and drinkers in this supper, unless they eat also by faith the words of Christ the ꝓmyser. The material causes of this sacrament be the breed & wine, of which this sacrament the body & blood is made. The formal causes be to eat & to drink.  
¶ The lords supper is not divided in ꝑtes, 
Not parts  unless a man will draw parts out of the matter of which it is made, I mean, of the breed & wine or of other things pnsent of which consists the body & blood of Christ. Certes of the conjunction or rather S●lutinacion of these things, is risen the error of one kind, contrary to the ordinances of Christ, & the usage of the ancient church.  
THE fathers, 
Of the two tortes of eating.  following the apostle have not unaptly made two manner of eatinges of the lords supper. The one they corporal or sacramental eating which is done with the mouth only without faith, 
August  & as S. August. says, which no spiritual refection followeth. This eating maketh us to use the lords supper unworthily. And of this Paul maketh mention 
i Corin. xi. f  writing to the Corinth. in this wise wherefore who so ever eat of this breed or drink of the cup unwothely, shall be guilty of the body & blood of the lord. Also he says, who so ever eateth or drinketh unworthily eateth & drinketh his own damnation because he maketh no difference of the lords body. The other they called the spiritual eating which is done 
The spiritual eating.  by faith & which the spiritual refection doth follow. This maketh us to use the lords supper worthily. 
i Corin. xi. f  Of this, thus writeth paul, let a man therefore examine himself & so let him eat of the breed & drink of the cup. Now, be examine to himself, which by faith cometh to the lords supper & pondereth well with himself the use & perfect of this supper, & so discerneth this supper from a fleshly supper. Doubtless this spiritual eating Christian 
☞  people do daily use although they receive not the sacrament, when spiritually they be implanted & grafted in Christ by faith, that they may abide in Christ and Christ in them. Of this eating speaketh Christ through the hole sixt chapter of joh. 
johst. vi. 〈◊〉  But to eat together with the mouth and also with faith this only maketh the worthy and wholesome eating of this supper.  
¶ This supper forasmoch as it is a sacrament of the new testament, 
Theffectes of the lords supper.  therefore remission of sins is the proper effect thereof, which is purchased by faith or credit given to these words of Christ the promiser. Given for you, 
Math. xxvi. c  & shed for the remission of sins. To this effect these also following may be added. To have righteousness. To have everlasting life. For these two effects be annexed to remission of sins. To testify of the bountyfull will of god towards us. To testify that Christ dwelleth in us. To admonish us of the promises of god. To be a sign that god is appeased. For such as believe that they receive in this supper forgiveness of sins, be also assured that god is pacified, and well contented with them comforting themselves with this sacrament, as a sign of most certain grace & atonement. To bring joy unto the consciences, when apꝓching by faith to this supper we be through persuaded that we receive remission of sins. To kindle raise & stir up our faith. To provoke us to mutual love & charity for the supper of the lord is a token of brotherly charity To move us to work well least we pollute & defile again our bodies which be now joined to the body of Christ. For to this intent we be justified or receive remission of sins in this sacrament that we should work well according to Paul, we be his workmanship created in Christ jesus to good works 
Ephe. two. five  so that th'end of justification is to work well, 
Roma. vi.  To testify that we be chrystyans, and appertain to Christ. Thus the supper of the lord is a token of our profession. 
why this sacrament is called Eucharistia.  Testice us to giving of thanks. And therefore of the ancient fathers this supper is called Eucharistia, that is to say a thanks giving.  
¶ Contraries & errors against this supper be these. 
Contraries.  To bring, forth suꝑsticiously with the Thomists sundry figures and types of this souper out of the old testament 
Thomists. ●  Albeit the eating of the pascal lamb may be a figure of this sacrament. To hold that the souper of the lord is only a mark to discern the christian from the heathen. To say with the Anabaptistes that the souper of the 
Anabaptistes  lord is only a sign of brotherly friendship or love amongs the godly persons. To hold with the papists that the souper 
Papists.  of the lord is an oblation or sacrifice to be applied for other both quick & deed so that this sacrifice may deserve & meryce unto them remission both of pena & culpa that is, of the pain & of the blame or fault. 
☞  This error shall be sufficiently espied by the comparing together of the common & evangelical soup, & of the private and 
Papistical mass.  papistical mass, in which comparison we see that the popish mass agreeth in manner nothing at all with the lords soup which christ instituted. To deny that man's reason is not forthwith offended by this sacrament when it neglecteth the word & commandment of christ the institutor. To deny that man's reason, is not forthwith offended with the vility of this souper when it considereth it without the promise annexed unto it. To deny in this louꝑ that under bread & wine is ministered unto us the true body & true blood of our lord jesus Chryst. To dispute suꝑsticyously (as of certain school 
Scholemon.  men hearetofore it hath been disputed of the presence of the body & blood of christ of how & after what fashion the body & blood of christ is there present or how great & how little it is. To interpret the words of the lords supper allegorycally. To put to, or take fro the souper of the lord. To deny that the cause of putting to a & taking from in this souper is the self reason. 
☞  To steal from the lay people the one kind, even the blood of the lord, contrary to the ordinance of Chryst. To say that a sufficient cause of the foresaid theft is the fear of dangers least any thing might be shed out of the chalice. This error for the most part I am wont thus to answer, 
☞  like as the testament or last will is not changed because of the feebleness of the heir neither the heir is deprived of his inheretable goods not us standing his feebleness or ī●yrmytie. So neither we should have been spoiled and rob of y● one kind for any manner of our infirmyte. To hold y● the lords souper is not truly ministered or evil ministers To deny the ii sortis of eating the lord 
☞  souper, the one whereby we use this souper worthily, the other whereby we use the same unworthily. To deny that in our times the confusion of the spiritual eating, which yet daily christian men do use by faith, although they approach not to the sacrament by the sacramental eating, hath engendered the error of this souper. To appoint & limit precysely a certain time to take the lords supper.  
To compel with the Manichees the takers 
Manichees.  of this souper to take it tempered with man's seed. 
The cursed error of the Cataphriges  To wring out blood with the Cataphrigis out of children of a year old) which blood they fetch out of the hole body of the child by little small prickynges (& mingle the same with flower making breed thereof which they use in the souper of the lord. To use with the Aquaries 
The heresy of Aquaries. The heresy of the Artotirytes.  water in stead of wine. To minister in the lords souper with the Artotyrites breed with these. To hold that outward pmparacyons make us worthy to the lords souper To approach to this souper without all reverence & soberness. To deny that such are to be driven away from the lords souper according to the usage of the ancient church as be notorious sinners & visyous persons: To hold that this souper is not Turrian entire & perfect sacrament unless the faith of the receiver be present, I answer with S. Augu. as before in the title of sacraments. To say that we may receive remission of sins, which is the proper of fecte of this souper, without faith or 〈◊〉 any other thing, then because of faith. To deny the foresaid effecttes of the lords souper or to admit some of them & to reject & damn other some. To hold that the souper of the lord even for the 
The 〈…〉 papists  very works sake doth justify & that without any good motion of the user, that is to say, without the faith of the receiver of this sacrament, To assign or impute theffect of this souper concerning remission of sins partly to the self supper & partly to faith. To meynteyn with Thomas of aquine that the body 
The heresy of a romish 〈◊〉  of the lord was once offered in the cross for original sin and is now continually offered in the altar for daily trespasses.    

Of sacrifice. CA XXXVI.  
SAcrifice in a generalite is thoblationoblation 
〈◊〉  of our work which we render to god whom we have known to be such one to whom we give deservingly this worship THAT sacrifice is Turrian oblation is certain. For to sacrifice signifieeh here to offer, 
P●ons.  & where as I added, of our work, I note the difference between such things as we of free to god, & such things as god offereth to us. The words that follow in the definition show thoccasion of sacrifice, which is the knowledge of some god amongs men. For whom every men even from the beginning of the world hath known or decreed with him self to be god, him he hath studied to worship, to honour, to give thanks unto, & to testify this knowledge with some certain worship toward the fame god thus known. And because sacrifice is the pryncypal part of worship, therefore by it they have declared their stud● & zeal towards the same god. Finally, I added deseruyngly to thintent I would show the powers of our knowledge, which not only consist in knowing him to be god, but also that he createth, governeth, & conserveth all things create. This knowledge of god, which out of the law of nature is after a manner known, engendereth in men a mind which believeth that we aught to duty, & not without cause to worship such a god.  
THE efficient causes of sacrifices 
Cause●  be the self offerers. The material causes he taken of the things offered, as be the beestes, the fruits. etc.  
NOW thoccasyon of sacrifices was the 
Thoc●asiō of sacrifices,  natural knowledge of god in all men, as I have said before. Of this knowledge cert●neth us thapost. 
Roma. i ●  And even there where as he saith that the gentiles glorified not god whom by the law of nature they known by this he also commendeth a certain worshipping of god naturally put in the gentiles. Of this worshipping is sacrifice a part. wherefore I conclude thoccasyon of sacrifices was universally by nature in all men, even as there was naturally a certain knowledge of god. I speak vere of the general location of sacrifices common to all men even of nature, that they should worship such as they take for god I speak nothing here of the true worship of god. I speak nothing of those sacrifices which of a faith have ꝓceded amongs the godly before the law given or after the law by spe●yall commandment. But I disput here▪ generally of the indifferent & common occasion of sacrifices concerning the law of nature whereby even from the beginning of the world, men have worshipped such as they have been persuaded to be gods, although not with the true worship or acceptable sacrifices to god. But concerning the worship & sacrifices of the godly by which they have rightly worshipped god, & whose sacrifices have been acceptable to god & as the scripture saith. In odorem suavitatis▪ that is to say for a sweet savour or savour of sweetness, 
A distinction between the worshyppes or sacrifices of the godly and of the ungodly.  you shall understand that a distinction is to be had between the true & right worship & between that general worship ꝓceding of nature, & again between the sacrifices of the godly which please god & between the general sacrifices ꝓceding of the law of nature. The true & right worship of god hath no occasion of nature. For nature is corrupted. So neither the sacrifices of the godly which please god can have occasion of nature. wherefore we aught to think that t'holy ghost & faith were causes of the true worship of god & of the sacrifices of 〈◊〉 godly, t'holy ghost as gyue● (for all our good works be gifts of t'holy ghost) Faith as a cause moving to gratitude & kindness, forasmoch as faith can not be unkind. 
Gene. iiii. ●.  So Abel without doubting rightly instructed of his parents concerning the promise made of seed & being justified by faith willing to declare unto god his kind heart offered unto him sacrifices, of which god looked because they were offered in faith as teacheth th' apostle were he says. 
Hebre. xi.  By faith Abel offered unto god ● more plē●ous sacrifice than cain. But Eain offered sacrifices not moved by any faith of which he had no speak, but by the general occasion of nature whereby all men be impelled unuiersally to some worshipping of that god that they know. For this cause god regarded not the sacrifice of Cayn, 
Gene. iiii. a.  like as he allowed not the sacrifice of that other gentiles or worships where with they worshipped god whom they known other while by the image of man other while of beestes as witnesseth Paul to the Roma. 
Roma. i d. Gene. viii. d.   
¶ No builded an altar to the lord, & of all the clean beasts & clean fowls of feared a sacrifice upon the altars & this was a just & perfit man wherefore he had also faith which moved him to declare again his kind heart towards his god for the great benefit of pnseruation from drowning. And forasmuch as No offered these sacrifices by faith they were exceptable to god, wherefore it followeth in the text, & the lord smelled a sweet savour I conclude therefore of these examples, the faith gave occasion 
Gene. viii. d  unto the godly aswell before the law given as after by commandment of sacrifice & worshipping god & further more caused that the same worships & sacrifices were accepted of god.  
¶ There be also some persons in this opinion 
☞  & that not without sure grounds that refer the first & original beginning of serving god by sacrifices unto the godly fathers of whom they will that the gentiles had their beginning by foolish counterfeiting to offer their sacrifice but as commonly it cometh to pass, following the outward work of the father's without their faith even as yet at this day they follow many works of saints but their faith they follow not. Thus it is very likely that the gentiles in sacrificing of their own children followed Abraham which by a special commandment was commanded to offer his son Isaac.  
¶ Sacrifice taken in a generality for a service 
Parts.  of god indifferently among all men, ꝓcedinge of the knowledge of some god, is of one only sort, that is to wise, a sacrifice of praise, which aswell the godly as the hechen, sithence the beginning of the world have studied to utter their kindness towards him, whom they have known for god, save that the godly have had other occasions or causes & also an other intent of their sacrifices which were acceptable unto god because they ꝓcede of faith. Afterwards in the law came sacrifices of redemption which be called ꝓpiciatory sacrifices 
Sacrifices propitiatory or of redemption,  which redeemed righteousness in the comonalty of Moses.  
BESIDE there is yet an other sacrifice of redemption which is a sacrifice for sins made to reconcile & pacify god. This took his occasion of the fall of Adam which after he had sinned & again received by grace a promise that his fall should be redressed forthwith in the self: promise this sacrifice of redemption begun to stand for the sins of Adam, through faith upon Christ that was to come, the offerer of this sacrifice, who should offer in the latter days a ꝓpiciatory sacrifice for the sins of the hole world for a perfect & everlasting righteousness. In this offerer or priest, 
☞  I mean Christ believed the father's & become partakers of this sacrifice.  
¶ Th'effect of sacrifice taken in a generality 
Effects  is one only, & hath been general amongs all men, that is to wit, to offer some thing to god that might testify their loving heart towards him. Nevertheless it is not all after one fashion in the godly & in the ungodly gentiles which foolishly have counterfeited the godly. But to the intent all things may be made the clearer in this behalf. I will set forth severally the spices or kinds of sacrifice, wherein you shall see openly the final effects of all sacrifices The contraries of sacrifice in a generality. I shall bring forth after the treaty of the kinds.  

¶ Of sacrifice propitiatory or of redemption.  
I think it good to begin with the sacrifices of redemption. For this began before the sacrifice of praise, even than when Adam received the first promise of the seed to come, which promise Adam believed, & because of his faith which he had upon Christ the bishop & offrer of this sacrifice of redemption to come, 
☞  he was saved as all the rest of the fathers that came after were. Now this faith afterward brought forth sacrifices Eucharistical, that is to say, sacrifices of praise or thanks giving, whereby the godly would utter their gratitude & loving kindness towards god for the remission & grace ꝓmysed them in the offerer of the sacrifice of redemption to come. Truly there be two sources of sacrifices of redemption. The one which serveth in the commonalty of Moses to redeem the righteousness of the law. The other which was available always before god, & is yet available continually because the priest or offerer of it▪ I mean Christ, is eternal, & everlasting for the redemption of sins & to obtain us the favour of god.   

¶ Of the ꝓpiciatory sacrifice of Moses law.  
A Sacrifice of redemption in the common wealth of Moses, 
Of the ꝓpiciatorie sacrifice in Moses law.  is a work that redeemed the justice of the law, that he which had committed sin should not be excluded out of the common weal of Moses, & it is a figure of the true sacrifice of sins before god. 
Prove   
¶ This definition is certain by the epist▪ to the hebrews. capi. ix where the apostle plucketh from all the sacrifices of Moses law all manner of perfection in the conscience. 
Hebre. ix. b.  For he says thus. Into the second table went the high priest alone one's every year, & not without blood, which he offered for himself, & for the ignorance ●f the people, wherefore the holy ghost ●his signyfyed, that the way of holy thin ●es was not yet opened, while as yet y●●irst tabernacle was standing, which was ●simylitude for the time then present & ● which were offered gifts & sacrifices that should not make the minister perfit, as ꝑteyning to the conscience, etc. But Christ being an high priest, etc. shall purge your conscience from deed works for to serve the living god. Also it followeth in the x. chap. Every priest is ready daily ministering & often times offereth one manner of offering which can never take away sins. etc. By which words th'apostle taketh away from the ꝓpiciatory sacrifices of Moses the purgation of sins, wherefore forasmoch as such sacrifices could not take away sins, it is certain that such sacrifices of Moses law only served to make men righteous in the eye of the law. Finally that these Mosaical sacrifices of redemption were figures of the trtue sacrifices for sins in the sight of god, is manifest by the epistle to y●. hebr, namely in the ten chap●ter.  
¶ The causer of this sacrifice is god, 
Causes  which commanded this sacrifice to the children of Israel, to admonish them of true sacrifices of redemption which Christ the high bishop in time coming should offer Moses was the pupblysher of this sacrifice. And the high bishop was the offerer of it.  
¶ Of this sacrifice be not parts, 
Parts  unless a man will take the divers kinds in stead of parts. For unto this sacrifice belong all such sacrifices as were made for sins or trespasses as sin offerings. etc. of which mention is made in the four & u cap. of Leviticus.  
¶ Theffectes of the sacrifice of redemption 
Effects.  in Moses law were these. To reconcile the jues to their commonalty again. To redeem the justice of the law. These effectis be certain by thexemplesexamples of such as have be reconciled by these sacrifices unto the public weal● of Moses. Also where as the epistle to the Hebrews plucketh from them redemption of sins before god it leaveth unto them the redemption of justice in the policy of Moses. Iten to purify or sanctify to the purgation of the fles heb. ix. 
☞  For if the blood of oxen & of goats, and the ashes of an heifer, when it was sprinkled, puryfyed the unclean as touching the purifying of the flesh, how much more shall the blood of Christ which through the eternal spirit offered himself without spot to god, purge your consciences from dead works to serve the living god. To be figures of the true sacrifice of Christ as testifieth the said epist. 
Hebre. x. a  to the Heb. For the law which hath but the shadow of good things to come▪ etc.   

¶ The sacrifice of redemption before god.  
THe sacrifice of redemption that serveth before god, 
definition.  is a satisfactory work for the sins of other, reconciling god & appesing his wrath.  
¶ In this definition is no difficulty, 
Probation.  of which who so doubteth is no christian man Heb. ix. How much more shall the blood of Christ which thorough the eternal spirit offered himself without spot to god, purge our consciences from deed works. Iten in the same chap. Christ was once offered to take away the sins of many.  
THE causes of this sacrifice be, 
Causes.  god the ꝓmyser, & Christ the high bishop or offerer.  
¶ This sacrifice is not ꝑted. For there is one only sacrifice of redemption for sins before god, 
Parts hereof be none.  appeasing the ire of god & satisfying unto god, concerning perfit righteousness enduring for ever. hebr. ix. he entered once for all into the holy place & found eternal redemption.  
¶ Theffectes be taken of the advantages & 
Effects.  commodities which this sacrifice hath brought unto us and be these. To drive away sin as witnesseth the said epistle the. heb. where it is thus said. 
Hebre▪ ix. s.  But now in th'end of the world hath he appeared one's to put sin to flight by the offering up of him self to put out sinis. esay. liii. After he hath given his life a sacrifice for sins. Ro. ix. Of sin he condemned sin. that is to say, be put out sin by sacrifice which by the Hebrew phrase is called sin as to y● Cor. him which known not sin he mad to be sin that is to say a sacrifice for sin. 
Hebr. ix. d  To purge our consciences from deed works. To purify or sanctify the believers according to the saying of Christ in the gospel of john where he says, 
Iohn. xvii. c.  As thou didst sand me into the world even so have I sent them into the world, & for their sakes sanctify I myself, that they also might be sanctified through the truth. Finally hitherunto may be referred all theffects or utilities of the death & passion of Christ.   

¶ Of sacrifice of thanks or praise.  
SAcrifice eucharistical that is to say a 
definition.  sacrifice of thanksgiving or of praise is an oblation of our kindness whereby after we be once reconciled to god by the sacrifice of Christ we honour god, praise him, & give him thanks.  
¶ This diffinion is certain for it is evident by the epist. 
The probation.  to the heb. that there is one only purging sacrifice for sins. wherefore it followeth that all the other works in which such as be reconciled to god do declare their obedience towardis him by honouring praising & giving thanks be sacrifices of praise, and not of redemption.  
¶ Of which sacrifice there be 
partition.  ii kinds y● one is mosaical, the other is of the new testament.  
THE mosaical sacrifice of praise, 
definition.  was whereby oblations were offered of the children of Israel to testify their obedience & thankfulness towards god.  
OF this definition no man shall doubt 
Prove.  after he shall perceive that there is one only sacrifice of redemption for sins. 
Causes.   
THE causes of this sacrifices be these God the institutor▪ Moses the publissher, the priests the offerers, also the in whose name this sacrifice was offered, and finally the commandment to offer.  
THE sondrynes of sacrifices ꝓceding of such things as were offered & 
Parts.  of the circumstances of them sufficeth here in stead of parts▪ For albeit there were sundry kinds of this sacrifice, yet they tended to this end, even that the Israelitis should by them declare their obedience towards god. Hither belong oblations retributions▪ first fruits, tenths. etc.  
¶ Thenffectꝭ of this Moysaical sacricyce were these: 
Effects.  To declare their obedience towards god. To tender thanks to god: To praise god, and semblable.   

¶ Thankful sacrifices of the new testament.  
Sacrifice of praise of the new testament is whereby we honour, 
definition.  praise, & thank god for the received remission of sins in christ & his other benefits.  
IN the new testament outward sacrifices, 
The ꝓbation.  slaughters of beeltꝭ, or other ceremonies be no longer in force & strength, but only spiritual works of the heart & of thaffection of such a person as is born again in heart by t'holy ghost, according to this of saint Peter. 
i Peter. two. a.  As living stones you are made a spiritual house, & an holy priesthood, 
Roma. twelve. a  for to offer up spiritual sacrifice acceptable to god by jesus christ Also according to this of saint Paul. Make your bodies a quick sacrifice, holy & acceptable to god, even your reasonable sacrifice, 
john. iiii. c.  Iten. Hebr▪ xiii. By him let us offer the sacrifice of praise always to god, that is to say, the fruit of those lips which confess his name. Iten. the true worshippers (saith christ) shall worship the father in spirit & truth. All these places do show that the thankful sacrifices in the new testament be spiritual, wherein we offer our thankfulness by good works unto god for our righteousness and other benefits received in Chryst. For thankful sacrifices be nothing else than good works of the godly which serve for the declaration of their kindness towards god, and for to provoke other to give credit to the gospel, and thanks to god.  
¶ Causes of this sacrifice be these. 
Causes  The holy ghost. The commandment & faith. Tholye ghost is cause, forasmuch as he createth in us new motions & new minds meet to do spiritual works or sacrifices. And therefore also I suppose that the sacrifices of christen men be called spiritual sacrifices not so greatly because they be spiritual sacrifices as because the holy spirit worketh them in us. The commandment is cause, forasmuch as we be willed by god's commandment to work well, by which also we be assured that our sacrifices or good works be pleasant & acceptable to god. Now, faith is the cause, inasmoche as it is a degree to the receiving of t'holy ghost. For faith taketh hold of Christ, christ giveth us t'holy ghost. T'holy ghost engendereth in us new myndis & spiritual which be able to offer spiritual sacrifices. Furthermore faith is the mean whereby our sacrifices please god according to Paul what so ever is not of faith is sin. 
Roma. xiiii. ●  Also It is impossible to please god without faith The impullsyve cause to these sacrifices is taken of the comeliness or convenience. For sithence we be the people of god & prestis, it is convenient that we have some sacrifices. To formal cause of these sacrifices putteth Paul Rom. twelve. where he saith the lively and holy sacrifice.  
OF one sort be all thankful sacrifices in the new testament, 
Parts.  even ꝓceding of spiritual affections of the heart which is renewed & again born by t'holy ghost. Howbeit because the good works of saints or godly persons be of two sortis, some of the first table, which prescribe aswell the inward as the outward worship of god, & some of the second table which contain the civil & honest manners or offices towards the neighbour. Therefore we may also make two kinds of eucharistycall sacrifices in the new testament, not that they be double & of two sorts of their own ꝓper nature, but because they consyste in two kinds of works, to the perfit executing whereof, be required the self same pure affections & the self same holy ghost to make those works holy & lively sacrifices. 
Thankful sacrifices of the first table  The sacrifices therefore out of the first table be these. faith towards god, fear of god Prayer or calling on god. Love or charity of god. Preaching of the gospel. thanks giving. Confessing of god & semblable pertaining to thinward & outward serving of god. The scripture is full of places which teach these sacrifices to be most acceptable to god, & therefore often time they be called odours or savours most sweet placable sacrifices, acceptable offerings to god.  
OF the later table be taken forth these sacrifices. 
Thankful sacrifices out of the .2. table  To help the neighbour. To honour the parentis & rulers. Not to slay, Not to commit adultery. To abstain from theft, & such like which albeit they be outward things or works yet they be called spiritual sacrifices forasmuch as for the most part they be done by the work of t'holy ghost, & with a consenting mind. To be short all the works of saints aught to be referred hither, yet even the vilest & most base workis. For the●●ēd all unto i mark ¶ forasmuch as the eucharistical or thankful sacrifices of the new testament 
Effecte●.  be nothing else but good works of the godly: therefore they have the same effects in common that good works have with these. To praise, to honour god with these sacrifices. To tender graces to god aswell for the received benefit in christ as for all other which god doth bestow daily upon us▪ To exercise by these sacrifices our faith To provoke others by these sacrifices that they may believe the gospel & glorify god Many more effectis of this sacrifice may be brought hither out of th effectis of our good works.   

¶ Contraries to the hole sacrifice.  
¶ Contraries to sacrifice be these. To grant that sacrifice generally taken, is a purging sacrifice for the redemption of our sins. To deny that the gentiles received their custom of sacrificing either of nature which teacheth a certain worshipping of such god as it knoweth, or of the following and imitation of the godly fathers. To hold that the sacrifices of the godly & of the rude gentiles were all ones of like virtue before the law was given To hold that the godly before the law given were moved by any other cause to do thankful sacrafyces than by faith enforcing their kinds as her proper effect, Abraham concerning the offering of his own son had a special commandment of god, To say that the godly fathers before the law was given, 
☞  deserved righteousness by their sacrifices & that after the law was given first began the propitiatory sacrifice of Christ for righteousness. To nigh that forthwith even in the very promise made unto Adam the sacrifice of Christ stood for the sins of Adam: 
Gene. iii e  when he herd the voice of god saying unto him that the seed of the woman should tread down the heed of the serpent. 
The error of papists,  To maintain more sacrifices for purging of sins than the only sacrifice of Christ. To maintain more sacrifices of redemption than two, that one Mosaycal tother of Christ This for the fines before god, tother for the redemption of righteousness in the common weal of the jues. To hold that the Mosaycal sacrifice of redemption redeemed sins before god. To hold that the new testament do yet after a manner require aswell purging sacrifices for sins, as the eucharistical or thankful sacrifices of Moses. To say that our thankful sacrifices there, is some cause in us. To hold that sacrifices of praise do please god in other than such as he reconciled. To hold that our sacrifice of praise do satisfy for sins, & do justify. 
Papists and schoolmen,  To maintain that our thankful sacrifices may be applied for others, so that they may deserve unto them remission of sins even for the very works sake. To confound with the papistis sacrifice & sacrament togethers, 
Papists.  where as god offereth in this his grace unto us and in the other we offer laudes and thanks to god.    

Of repentance. CA XXXVII.  
Repentance is whereby by true contrition we die unto sins, 
Definition.  & life up again ourselves from sins for the receiving of forgiveness of the same.  
THIS definition which is made of the ꝑtes of repentance is very certain. 
The ꝓbation. of the definition  For of repentance there be two ꝑtes, contrition & faith, which two if I can prove that they concur & meet together in repentance & can not be plucked th'one from tother than my definition shall be most certain, notwithstanding that all the school doctors be against it. In Mark i Christ says. Do repentance & believe the gospel. In the gospel of Matthew he saith. 
Math. xi. d.  Come unto me all you that labour & are laden, & I shall refresh you. Here labour & burden signify contrition. To come unto Christ is to believe that for Christ sins be released, which thing Christ calleth to be refreshed. Iten Mat. 3. Repent you of your former life. This part is contrition, for at hand is the kingdom of heaven. This part requireth faith, whereby we come to the kingdom of heaven, & wherein is found remission of sins. S. Paul everywhere maketh mention of these two ꝑtes whereas he joineth together mortifienge and quickening, as Ro. 6. Col. 2. And in other places of scripture oftentimes these two ꝑtes of repentance be coupled together as in the book of kings, where it is said. 
i Reg. two. ●.  The lord killeth & maketh alive, bringeth down to the grave, & fetcheth up again. Exemples hereof be these. 
two. Reg. xxiiii.  David being chid of the prophet Nathan, and made afraid saith. I have sinned against the lord. This part is contrition. Afterwards the prophet addeth absolution saying. The lord hath taken away thy sin, thou shalt not die. This word comforted & lifted up David again, and by faith, held him up justified, & received him. In the book of Nu. ca xxi. The people punished for their sins do come unto Moses, saying: we have sinned. This is contrition. afterward by the commandment of Moses they resort by faith to the brazen serpent, which the lord caused to be rered up, and so were made hole. Item in Exod. xiv. The people fear the lord. This is a part of contrition. After this, they believe the lord. 
joshua. v●●.  Again joshua is sorry for his sins, that done, he raiseth himself by faith, & putteth god in remembrance of his promises. Finally, that there be two ꝑtes of repentance or penance, it appeareth most evidently even of the very authors of baptism. S. Iohn the baptist baptized to repentance, that is, he preached mortification. Christ baptizeth by the spirit & fire, that is, he quickeneth the hearts. The final effect of faith is remission of sins, & to which end repentance was institute. Now that there be two ꝑtes of repentance contrition & faith, 
Probation by doctors that there be these two ꝑtes of penance Gregory.  is sufficiently declared before. But jest it might be thought of the papists that the ancient fathers be against this definition I will bring forth some testimonies of them.  
Greg. in the third book of dialoges. Of compunction, that is repentance, there be two kinds, by which the soul thirsting after god, is first pricked to fear god, & afterward to love god. This fear is contrition, love theffect of faith.  
Amb. 
S. Ambrose  writeth thus: wherefore we aught to believe that both repentance is to be had & pardon to be given, to th'intent we might hope for pardon as it were by faith, which pardon faith obtaineth, as it were by an hand writing or indenture of covenant,  
Tertullian agreeth to the same, 
Tertulian.  where he says: It is good to be always penitent. what doubtest thou? God hath so commanded. 
☞  And he hath not only commanded but also ꝓuoketh & allureth the by the reward of everlasting salvation, 
Ezechi. xviii.  yea, & addeth also an oath, saying: I live, he that sweareth would be believed. O happy and blessed be we, for whose cause god sweareth. On the ●trary part most wretched be we if we believe not the lord, neither when he sweareth. 
Barnard.   
BERN. in the third sermon of the anunciation writeth thus. Let every man in his fear & anguish of mind say, I shall go down to the gates of hell, to th'intent that now we should not look up for comfort but in the only mercy of god.  
CAUSES of penance or repentance be. T'holy ghost & the word. 
Causes of penance.  The holy ghost, jest in true penance we should ascribe any thing to our own powers. Of this cause testifieth these scriptures Heir. 31. After that, oh lord, thou showedst my offences unto me, I struck myself upon the thigh i reg. ij. The lord killeth & maketh alive. Item Christ says: 
johan. xuj. b  when t'holy ghost cometh he shall reprove the world of sin. etc. The word is the cause, because it is the mean whereby the holy ghost moveth to repentance according to the example in David who by the word being rebuked of Nathan, said: 
two. Reg. twelve. b  I have sinned against the lord. Now I do not sever here the law from the word, but under the word I comprise both the law & gospel. The law showeth the sin, it killeth & driveth down the ●science. The conscience at last seeketh comfort. Then the gospel cometh & ꝓmiseth to the believers thereof remission of sins & health, if they live a new life accordingly.  
Th effectis of penance be taken either of the ꝑtes of the same, 
Effects of repentance.  either of things annexed as commodities which do chance in●enaunce, or which follow it because of faith an other part of penance. So that for the most part, these effectis do precede jointly of theffects of contrition & of faith. For to be sorry for sins, maketh not the perfect effect of repentance, unless thou also addest faith which lifteth up itself from the sins, wherefore th effectis be these. To be sorry in the heart for thy sins, & to lift up thyself again by faith to th'intent y● mayst receive remission of sins. To bewail even from the heart for thy sins: to confess thy sins & again to comfort thyself by faith, to th'end y● mayst receive forgiveness of sins. To acknowledge with thy heart thy sins, to damn them & agyne to aspire by faith unto grace. To die unto sins by contrition, & again by faith to rise up unto the newness of life, to th'intent that mightest be renewed by the spirit, & put on a new man. To mortify the old Adam, & again by faith to be renewed ●y the spirit of the minds. 
Ephe. iiii. ●.  To lay down lies, & to speak the troth. To tremble & quake for the horribleness of sins, & again to seek by faith the discharge of the same. To be sad and heavy with the brosing and beating of the heart, which beating I call contrition, and again to be glad & joyful because of faith, to eschew evil and do good. To damn all our own works, our righteousness, judgements, yea and the best things in us, and from thence by faith to i'll unto grace. For to be truly penitent, is not only to forsake evil works, but also to damn all such things as thou hast before trusted in. Therefore christ saith, 
john. xuj. b.  that the holy ghost shall come to th'intent that he may reprove the world of sin, of righteousness, and of judgement, all which things the world ought to condemn in themselves, if they will be partakers of the righteousness of Christ. This effect of penance Iohn the baptist also requireth, where he says. 
Mark. i b.  Repent you & believe the gospel, that is, distrust your own righteousness & embrace Christ who is ꝓmised in the gospel. To receive the holy that is given. For when by faith Christ is taken hold of in repentance, the sins be released & the holy is given, who aftward ruleth defendeth & createth new motions to draw with it wiping out of sins, according to the saying of Peter in the act. Be you repentant & turn, 
Act. iii d.  that your sins may be wiped away. To draw with it quietness of conscience & health, according to the prophet Hieremy. 
Heir. z. d. g  Be you turned that you may rest & be saved. To bring life with it according to Ezech. 
Eze. xviii. c  If the wicked shall repent from all his sins which he hath done, & shall keep my commandments, & do that thing that is equal & right. etc. he shall be saved. Certes these & such semblable effects of penance taken forth of the commodities annexed to the same, do follow even for the penance sake, but either because of the promise of god added thereunto, or for faith sake tother part of penance, which cleaveth to the promises of god.  
FINALLY, forasmoch as faith is an other part of penance, & charity is a thing allied to faith, therefore also charity first towards god, & sithence towards the neighbour must needs follow penance. Fron hens do flow forth now also outward good works, which testify the penance to be true. For what outward things so ever penance requireth, yea, & what outward things so ever followeth penance, the same bear witness only of the true penance, according to s. Aug. 
Augustine.  in his book of penance, which saith. Sicut penitency comes est dolour, ita lachrime sunt doloris, that is: like as the companion of penance is sorrow, so the tears be witnesses of sorrow. Hereof it cometh that to work well outwardly, to give alms, to fast to subdue the flesh, & to do semblable works or exercises convenient for repentance, we judge symplely to be testimonies of the true repentance in the heart which be done even for this very purpose, that the flesh may be tamed by them, to th'intent that henceforth it might the less offend. Also forasmuch as we read in scripture divers examples which testify that through repentance, temporal pains be here mitigate in this life therefore we attribute also this effect unto penance that it doth mitigate temporal pains in this life, according to thexemple of the ninivites & of the children of Israel 
jonas. iii joshua. seven. a  where god turned away his fury from them after the Achan was punished which took away of the excommunicate things. Iten in the book of judges. cap. x. the children of Israel do ●fesse their sins, and with outward facts also declare that they truly repent, & therefore they threw away their idols, wherefore god delivereth Israel from the bondage of the Philistines & of Amon. But this mitigation of temporal pains chanceth not merely even for the penance sake, as tofore I have said of the other effectis, but for faiths sake tother part of penance. To this effect of penance belong all such places of scripture as either do promise mitigation of temporal pains because of repentance or declare that the mitigation of temporal peines have followed upon repentance, as be these, if we will condemn ourselves, we shall not be condemned of the lord. Iten alms deliver from sins, that is to wit as appeareth to the remission of pain in this life.  
Contraries to penance be these. 
Contraries to repentance. Catharans Novacians.  To deny with the Catharans & Novacians that such as fall again after baptism can forthink themselves or be penitent, ●trary to the manifest examples of David, of Manasses, of Peter, & infinite others. To hold, that by this word penance is only signified a sorrow for sinespast, which error cometh of the ꝑtes of penance not rightly understand. To hold that penance is only a bewailing or weeping for such sins as be passed. To say penance is only a ceasing from outward vices without the sorrow of the heart. To ascribe penance to our own powers. To grant the penance cometh by any other common mean, than by the word preached, whereby the holy ghost damncth our wickedness, yea & our own righteousness judgements & opinions. All which things the world lay against the justice of Chryst. To affirm that there be other parts of repentance, or more than contrition & faith. 
School men.  To put with the school men three parts of penance, contrici●● confession, and satisfaction. To maintain that there is one & the self same penance common to all manner of persons. This error confoundeth the true and feigned penance together, where as undoubtedly beside the true repentance which consisteth in the true sorrows of the heart, lifting up itself with sure faith towards the promises of god concerning the frank remission of sins, 
☞  there is also a feigned & hypocritical penance, which men lay upon their own backs and devise it with outward works or outward chastity without the true terrors of the heart & of the conscience and without faith. In the mean season to what purpose these outward things serve, I have declared before in theffects of penance. To hold that penance ●uē for the very works sake do justify without faith, or conferreth grace. To say theffects of penance ꝓceding of the commodities thereof do follow for any other things then for faiths sake an other part of penance. To hold that by repentance or as they call it penance, only the actual blame is remitted, & not the pain which they say is done away by satisfaction. To hold that theffects of penance do 
Pap●●sticall error.  follow because of the priests absolution, although the penitent lack faith. To maintain that by repentance though the hole blame be released, yet not always the hole gilt, that is to wit, that which is due to the hole pain. 
The heresy of papists.  To say that in repentance all the dross of actual sin is not remitted, unless penance be perfect according to all his papistical ꝑtes, that is to wit, contrition, confession, & satisfaction. To hold the true repentance can stand without the works of charity or other good works. To deny that penance aught to endure throughout the hole life for sithence we do daily commit sins, therefore so long as we live we need repentance.   

Of contrition a part of penance. CA XXXVIII.  
Contrition is a true remorse or fearfulness of ●science, 
Definition.  which feeleth that god is angry with sin, & therefore it sorroweth for sins.  
MANY places of scripture there be 
Probations.  which make us certain of contrition, that it is a remorse & terror of conscience. The prophet joel says. 
johel. two, c.  Rend your hertis & not your clotheses. Iten Ps. 6. have mercy on me lord, for I am weike, heal me lord, for my bones are troubled. 2. co. 8 You be made sad unto repentance. 
☞  This word (true) excludeth hypocrisy which feigneth ●tricion in fastingꝭ, watchingꝭ & semblable outward works, all which nevertheless do follow, if so be the ●tricion be true, but without the true fears of conscience, all such outward works be nothing worth. Finally faith also aught to approach to the outward works which make them quick & true.  
THE causes of constricion be t'holy ghost 
Causes of contrition.  & the word. The holy ghost moveth & leadeth us to constricion, according to his office, while he reproveth us of our sin, 
john. xuj. b.  of judgement, & of our righteousness. The world is the mean whereby t'holy ghost leadeth to constricion: 
●i. Reg. twelve. a  So David being rebuked by god's word of Nathan, saith. I have sinned against the lord.  
THE true contrition is one only thing 
Parts none  consisting in the conscience, endued with true remorses & troubles springing forth through the preaching of gods word, reproving us of our sins, & is the gift of t'holy ghost. Besidis this there is also a countrefet or hypocritical contrition, which men do lay upon themselves by outward works without the true troubles of conscience. This is rejected of scripture.  
Theffectes of contrition, 
Effectis  be none other thing than true fearingꝭ & troubles of conscience, rising by the knowledge of sins, as these, To sorrow with the heart for the sins acknowledged, & outwardly to testify this sorrow with good works, exemple of Mary magdalen, 
Luc. seven. ●  which in her heart sorrowed for her sins, & declared outwardly this grief of heart with tears & works of love towards Christ. To be wail even from the heart thy sins, & to confess the same. Thus David (as is said) being chidden of Nathan sorroweth for 
two. Reg. d.  his sins, & saith with a mournful heart I have sinned against the lord. And to the true contrition of sins is necessarily required the confession of sins before god. 
Psal. xiii.  King David witnessing the same where he says, I shall ●fesse against me mine unrighteousness before the lord, and y● hast pardoned the wickedness of my heart. To acknowledge in heart our sins, to which knowledge very egrely ꝓuoketh us the prophet Hier. ca 2. 3. & 4. To damn thy sins even with thy heart. To die unto sin even with the very heart. To sorrow heartily for thy sins with purpose to change thy hole life in to better. Now outward things, as fastings, watchings, chastity, weepings, & (to be short) all manner of outward things make nothing to the contrition of heart save that they be marks or testimonies of the contrition of heart, profitable to subdue the flesh that henceforth it may sin the less.  
Contraries to ●trincion be these. 
Contraries or errors.  To say contrition is nothing else but a voluntary sorrowing for sins with a purpose of confessing & satisfying. 
Schoolmen.  To trifle with certain schoolmen of the difference of attrition & contrition. 
Attrition & contrition  To dispute suꝑsticiously with the schoolmen whether sins be remitted by attrition or contrition. They call attrition an imꝑfite displeasance for sins that be committed. To say contrition is our own work. To maintain that there be other causes of contrition than the holy ghost & the word. To hold that contrition is conversant essentially 
Schoolmen.  in the heart, & virtually in confessing & satisfying outwardly. To make foolish distinctions between a first ●tricion, that must be a moderate sorrow, & a second ●tricion, that must be the greatest sorrow, but not to much. To hold that contrition according to grace, requireth sorrow & merit. This error I grant judgeth aright of sorrow & grace, but of merit it judgeth amiss, as pertaineth to the remission of the blame, & everlasting pain. To grant that contrition aught to be had for every offence which we know, but for such as we have forgotten the common contrition sufficeth. To say the contrition be it never so little even of itself wipeth away all the blame and pain. To hold that the outward nurture or discipline of works & exercises serveth for part of penance or true remorse of conscience. To say ●tricion always requireth of necessity tears, or other outward gestures. To defend that thobserving of outward things serve to an other purpose than to testify of the true ●triciou of heart, & to bridle the flesh that it be no more so prove to sin. To hold that contrition by reason of charity wipeth away the blame, & by reason of sorrow quencheth the pain. To maintain that contrition without faith is any other thing then very desperation, for doubtless it can be nothing else when the conscience do feel their sins and see no remedies how to be discharged of the same.   

Of faith the other part of repentance. CA XXXIX.  
Faith tother & necessary part of penance, 
Definition.  is that whereby the ●sciences be again delivered out of the fearfulness, unto the certain & sure remission of sins, jest they should despair, being made afraid by the greatness & abundance of sins.  
I thought good here severally to handle 
Prove.  also faith as it is tother part of penance, to th'end that the virtue of penance may be the better known. But what thing properly faith is, I have before in the title of faith declared sufficiently, which treatise may be also referred hither. Now, how necessarily faith is required unto penance, & how & in what wise the consciences be delivered out of their fear by faith these reasons following which be grounded upon the word, shall ꝓue well enough. For take me away faith & the ●sciences being depnssed by sins have no thing whereby they may raise up them selves again out of ●tricion. Furthermore sins being by ●tricion bewailed & detested can yet not be remitted without faith. Finally penance is utterly unprofitable yea and also full of despair without this faith: 
Melancthon  look more of this matter in the common places of Philip Melanchton.  
Faith as it is a part of penance is not divided 
Not parts  in to ꝑtes. For it is one certain affection of mind of a sure ●fidēce apphending remission of sins by Christ.  
THE causes of faith be as before the 
Causes.  holy ghost & the word. To these also may be added absolution, which nevertheless is the self word, which word when the consciences do hear concerning remission of sins, they raise themselves by faith which afterward receiveth theffect of the word even remission of sins.  
HITHER may well be referred 
Effects.  theffects of faith, so that thou apply the same hither unto repentance. For faith as a part of penance differeth nothing from faith justifying. Of which I have heretofore severally entreated. Theffectes be these. To attain remission of sins acknowledged, and detested in contrition, for faith justfieth. To raise up, to quicken, and to relieve the dismayed conscience in contrition. To deliver the conscience from desperation. To make quiet consciences, which be assured they be released of their sins through christ. 
☞  To bring with it the holy ghost to be our leader, and the creator of new affections and motions in us unto a new life. For christ if he be cleaved unto by faith, giveth unto us the holy ghost. To 'cause a right love towards god and the neighbour. For charity can not be true and accepted, before there be an atonement made by faith. To engenonre of itself all good works, & to cause that they may please god, according to this text, without faith it is impossible to please god. 
Roma. xiiii.  Item, all that is not of faith is sin. To show the difference between fruitful contrition & unfruitful, helthsom & damnable, between the ●tricion of judas & of Peter, of David & of Saul. For the ●tricion of judas and of Saul was therefore unprofitable & dā●able because it lacked faith the necessary part of repentance. To show the difference between the servile & the filial fear. The servile fear is fear without faith: the filial fear is joined with faith. 
Contraries   
Contraries to the faith be these. To deny the faith is tother part of penance. To say penance availeth without faith. To hold that penance without faith is any other thing then very desperation. To hold that faith tother part of repentance is our work. To defend that the foresaid frutis of penance do follow by reason of any other thing then of faith.   

Of confession. CA XL.  
COnfession is of four sortis. 
Division of confession.  One is before god. another open. The iii private, but yet of open crimes, & which followed in stead of opē●fession. The fourth auricular.  

¶ Of confession before god.  
confession which is made 
definition.  before god is whereby we daily confess before god our sins, condemning our selves for unjust & wretched sinners, to th'end that by the mercy of god on which we call, we may obtain forgiveness of our sins.  
NOW, 
Probation.  that there is a confession to be made before god, we be certified by many places of scripture. The prophet says: 
Psal. xx●i.  Mine offence I have knowledged unto thee, & mine unrighteousness I have not hid from the. I said, I will confess against me my unrighteousness unto god, & thou hast forgive the wickedness of my heart. These words of the prophet besides that they ꝓue this confession, they do also set forth theffect, which followeth such as confess them unto god, that is to wit remission of sins. This definition also is approved by the hole. 50. psalm of the prophet. 
i johan. i  S. Iohn agreeth to the sane where he saith. If we confess our sins, god is faithful that he will forgive us our sins. To this confession everywhere we be exhorted by the prophets, namely of Heir. ca 2. 3. and. 4.  
This confession is a daily confession because we sin daily, 
Math. vi. e Luc. xi. a  and therefore Christ did put it in the prayer which be taught us to pray, named the Pater noster, wherein we say forgive us our sins. etc.  
THE causes of this ●fession be t'holy 
Causes  ghost & the word. For while t'holy ghost rebuketh us according to his office of sin judgement & righteousness, & that by the word it cometh to pass that we be brought to the knowledge of our sins, & aft we have known them, that we ●fesse the same before god, which he forgiveth when his promise of mercy is once laid hold of by faith. according to his own saying by the ꝓhet jer. 
Hiere. 3. d.  Know thou thy iiquite because y● hast forsaken the lord thy god, 
☞  & hast made thyself partaker of strange gods under all green trees, but haste had no will to hear my voice says the lord: o you shrinking children, turn again says the lord, & I will be married with you. etc. Iten a little before he saith. 
Heir. iii b  Therefore at the least way from henceforth call on me in this wise. O my father, y● art he which hast brought me up in my virginity, wilt y● then be angry for ever? etc.  
TO the foresaid causes also the commandments of god is to be added, which commandeth us to confess our sins to god, whereby we be certified that this confession pleaseth god. This commandment is openly espied in this place where Christ says. Repent you. For this confession is theffect of contrition which is an other part of penance. 
Mark. i a.  In the gospel of Mark it is read that all were baptized of Iohn in the flood jordane, confessing their sins. Furthermore, contrition is cause of this confession. For he that is contrite, shall necessarily also confess his sins.  
THERE be no ꝑtes of this confession. 
Not parts.  For it is one certain confession before god of sins even from the heart, which nevertheless is done of divers people with divers and sundry gestures. 
The confession of hypocrtis.  It is an hypocritical confession which is made only with the mouth, without the true terrors of conscience without faith. etc.  
IF faith be put to this confession, 
Effects.  so that thou confessest thy sins before god under a certain confidence had upon the promises of god, by which he hath promised to penitentes & such as confess their sins remission of the same, than thou receivest forgiveness of sins. Wherefore the chief effect of this confession, is forgiveness of sins purchased by faith. Tother effects be common with theffects of contrition. For ●fession before god doth nothing differ from contrition, but as the causes & effects differ. And he that is contrite, never forgetteth confession.  
Contraries to this ●fession before god 
Contraries.  be these. To say confession which is made before god is not by gods law. To say this ●fession before god is enough, & so to despise the keys & absolution ministered by thy brother. 
☞  To say that this confession before god, taketh away ●fession that aught to be made to thy brother learned in god's word, to th'intent thou mightest be instructed in the knowledge of that word & receive by the word absolution of thy sins. To hold that confession before god done as it should be is our work. To say this confession hath none express commandment in scripture. 
The error of papists.  To hold that confession before god is unprofitable, because we be uncertain of absolution. This error is great, for this confession hath his absolution by the word. And hitherto ꝑteyn such places of scripture as do remit sins unto the repentant persons & which testify that by this confession the holy fathers have obtained remission of sins, as psal. 31. And thou hast remitted the wickedness of my heart. To hold the forgiveness of sins which follow the confession before god, doth follow for any other thing than faith.    

Of open confession. CA XLI.  
OPEN confession is by which in 
Definicy●●●  times past the committers of open crimes did confess their sins before the hole congregation, earnestly ꝓmising that they would henceforth amend their living, which done, they were pardoned, and admitted again in to the congregation.  
WE be certain of this definition by 
Probation.  thexemplesexamples of scripture, which do aswell testify that this confession was in ure in the church as also ꝓue the residue of the diffinitiō●cerning the form of this ●fession Thexemples hereof be. 1. Cor. 5. &. 2. Cor. 2. In the first place th'apostle writeth thus. 
i Corin. u a.  It is reapported constantly that there is fornication amongis you, & such fornication as is not once named amongꝭ the gentiles, that one should have his father's wife And you swell, & have not rather sorrowed, that he which hath done this deed might be excluded your company. For I verily as absent in body, yet present in spirit have determined already, as though I were present, of him that hath done this deed. In the name of our lord jesus Christ, when you are gathered together, & my spirit, with the power of the lord jesus Christ deliver him unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the lord jesus. etc. 
two. Cor. two. b  In the second place he writeth thus. It is sufficient for the same man that he was rebuked of many, so that now contrary wise you aught to forgive him & comfort him, lest the same person should be swallowed up with overmuch heaviness. etc.  
TO this confession was not added satisfaction, as openly teacheth Paul by these words: It is sufficient for the man that he was rebuked of many.  
IN as much as this confession seemeth 
Causes. Mat. xviii. c.  to appertain to the form of reproving the brother that sinneth taught by Christ, it hath the commandment of god for the cause. For albeit christ speaketh there of the sins of private people, yet because we be commanded there to disclose the sins of our stubborn brother unto the church, therefore it seemeth that this public or open confession took her occasion & beginning of the said commandment. Furthermore this confession in the respect of absolution hath god's word for the cause. The circumstances and ceremonies of the thing was instituted by the authority of man.  
THIS confession is not divided in to 
Not parts.  ꝑtes, but is one simple thing, even a public & open disclosing of notorious crimes according to the manner & form above specified.  
THEFFECTES of open confession be these. 
Effects.  To win the brother that falls, as christ showeth Math. 18. To reconcile him that is fallen in to sin unto the church again. Of this effect monissheth us th'apostle where he says Wherefore I pray you do so that charity 
two. Cor. two.  may be wrought upon him, meaning the person that was fallen in to sin. To warn others by this open confession, and to fray them from committing the like enormytyes. To be a token of earnest repentance, or a trial whereby their stomachs be examined whether they have earnestly repent.  
Contraries to this confession be. 
Contraries.  To deny open confession to be of god's law as having regard to the xviii chapter of matthew. To hold that open confession hath satisfaction annexed unto it. To say that this open and public confession, which in times past hath been used of the fathers, 
☞  is not to be brought again in to ure, 
☞  specially as farforth as it is of god's law.   

Of confession private of open crimes before a private priest. CA XLII.  
Confession private of open crimes 
definition.  before a private priest, is which hath succeeded in place of public confession before remembered by which open sinners were wont to confess their sins before some one priest appointed out of the number of the elders for that purpose which to such as were in will to repent, enjoined a certain punishment (which coruptly thy call now penance) before the ●gregaciō, by which they were tried whether they would earnestly forthik and forsake their old life, which done, they were then first received unto the congregation again.  
OF this definition such writers are to 
Probations  be sought & looked upon which have written of this confession. 
S. Cyprian.  Cyprian maketh mention of this in his sermon De lapsis, & else where. 
Tripartita historia.  Also the tripartite history whose words thou shalt find in the common places of Melanchton. Also an example somewhat like unto this confession remaineth yet in such places as pardons be had, whereunto murderers or other open sinners resort, & there making a private confession before some certain priest be afterward carried about the temple, holding under their left arm a rod, & in their right hand a bre●nyng taper, with the rod they be beaten of every one of the confessors, all which things done, they be enjoined certain fastings & prayers, & so at last be admitted to the company of the faithful. Certainly of this confession a like example remaineth yet at this day in Rome where is a special place appointed for penitents, & where they stand even like unto mourners. Iten certain west churches are reapported to keep still a like usage of this confession.  
THIS confession depꝑteth further from 
Causes.  the word of god than the open confession afore mentioned, wherefore the cause of this confession we may lawfully make man's authority by which it was first ordained as the tripartite history also declareth 
Tripartite history.  where it says. 
☞  It was seen to the ancient bishops, that as it were in a stage play notorious crimes should be laid open to the testimony of the church, & for this cause they appointed forth a priest of a good aversation, a faithful kepe● of counsel, & a wise man, unto whom such as had offended might approach & confess their enormities. And the priest according to every man's fault enjoined punishment. etc.  
THIS confession hath no ꝑtes, 
Not parts.  but is of one sort, according to the form before prescribed.  
Theffectes hereof be not unlike to the 
Effects.  effects of open confession set forth heretofore, as. To win the brother that is fallen. To reconcile him to the church. To monish and fear other from like falling. To be the trial of true repentance.  
Contraries be these. 
Contraries  To say this confession is by gods law although in some part I can not deny but it had occasion of the former confession. To hold that the penalty or punishment is added to this confession that the penitent by the same might satisfy for his sins. To hold that this confession in which the priest enjoineth penalty or punishment (which they foolishly call penance) is of necessity to be used, whereas in deed the same is not commanded by the law of god.   

Of auricular or ear confession. CA XLIII.  
AUricular or ear confession is 
D●ffinicion.  whereby doubtful consciences & laden with sins seek by the word assurance, instruction, comfort, & a certain way to come to remission of sins, which the believers also receive because of absolution & the power of the keys.  
THE necessary use of this confession 
probation.  proveth sufficiently this definition. For man being laden with the burden of sins for the most part can not comfort himself, either because he is not well taught in the word, or because the batayls of his conscience be greater than that it can well rid itself of the same. Wherefore by all means this confession is necessary & profitable, to th'intent that by it the conscience may be instructed and taught where it aught to seek for comfort, that it may obtain remission of sins. Now, that remission of sins followeth this confession because of absolution, and the power of the keys, these places teach us. He that heareth you, heareth me. Item to whom so ever you shall remit sins, 
Math. xviii. ●  they shall be forgiven in heaven.  
The cause of this ●fession, 
Causes.  I grant, is man's authority. But forasmoch as god approveth absolution, & every man hath need of it, therefore this confession is to be kept still in the church, if so be we will that there be any use of the keys in 
☞  the church. Neither do I see why men should be grieved with this confession, unless I suppose because they have no delight to be instructed in the word, where as yet they most of all glory of the gospel, or because remission of sins is unthankful unto them, which is offered in this confession by absolution. Thou therefore which haste that gospel, which disdaynest not to run to sermons, embracing the same with great admiration & delectation of mind why dost thou shrink back from confessing or asking counsel concerning thy health and salvation, and friendly to talk with the curate or shepherd, to th'intent thou mayst learn of him even the self same thing that thou hearest at sermons by the open preaching of the word.  
EAR confession is not divided into 
Not parts.  ꝑtes but is one simple confession whereby the consciences do seek comfort institution & remission of sins, through absolution, which is by the word.  
Th effectis of auricular confession precede 
Effects  of the perfect & necessity of the same as. To be institute & instructed better in the christian doctrine. To receive a stronger comfort by further instruction. To here of remission of sins by the power of the keys. To receive remission of sins by the word throuh the power of the keys there may also be gathered other effectis of ear confession forth of the commodities of the same which help to reprieve the occasions of sins when the conscience do here in confession the heinousness of sins & how horrible god punisheth sin. On the contrary part how great rewards he will give to good works.  
¶ Contraries to ear confession be these 
Contraries  To hold that ear confession is by gods law. Albeit I grant that god approveth absolusion. To despise auryculer confession or to neglect it which although it be not commanded by the law of god yet for the foresaid commodities it is not to be despised ne neglected, whiles a man thinketh that he needeth not the word which he heareth in the institution and absolution. To bind auricular confession to to a time certain. To say that the rehearsal & reckoning up of all sins is required in confession by god's law. To say ear confession is therefore necessary that the penitent may receive satisfaction for his sins. To hold that all the sins are to be confessed under pain of deadly sin. 
Papistical  To hold that auricular confession without satisfaction added to the same is in vain & nothing worth. To hold that all sins are to be confessed together with all the circumstances be longing to the same. To say ear confession of itself concerneth necessity of health as pertaineth to the remission of the blame but not to the remission of the pain for which they hold that satisfaction is to be had. 
Papistical error.  To hold that ear confession even of itself wipeth away sins aswell concerning the blame as that pain 
The error of schoolmen.  To say ear confession maketh of a deadly sin venial sin. To hold that auricular confession as a work of itself delivereth from the everlasting pain & dimynissheth the temporal pain, 
The heresy of. S. Thomas worshipped might he be.  To hold with Thomas the schoolman that the pryncypaul effectis of ear ●fession be to deliver from everlasting pain & from the pain of purgatory in which the said Thomas sayeth that such as be confessed be more easily punysshed than such ●s be but only contrite.   

Of satisfaction. CA XLIIII.  
SAtisfaction is of two sorts the one 
A division of satisfaction.  which in times past was added to open penance that other is devised by the schoolmen, & by reason of many opinions added to the same is utterly wicked and ungodly.  

¶ Of satisfaction used in times passed in open repentance.  
¶ Satisfaction used in old time in open penance, 
Definition.  is a certain pain or punishment which in old time was enjoined by the priest to the penitent people for their open sins to try them whether they were earnestly repentant.  
There is no doubt of this definition which 
Probation.  is taken forth of the triꝑtite histo. which showeth the original beginning of this satisfaction enjoined by the priest, according to the quality of th'offence, by which y● penitentꝭ exercised themselves until the time appointed by the bishop, when the bishop being present they were admitted again to the ꝑtaking of the lords supper, the final effect can not be called in to doubt, for we must keep still this dorctin that by only faith we obtain remission of sinis, thorough christ & not through our own works.  
¶ The cause of this effection is man's authority, 
Causes.  according to that of the tripartite history. It was seen to the ancient bishops. etc. as before in the title of confession of open crimes before a private priest that 'cause also of this satisfaction is the priest which enjoined the pain or punishment for which followed satisfaction, which lasted till the time prescribed of the priest Furthermore the cause of this satisfaction is the penitent, which performed the same. Thoccation of this satisfaction was given 
Occasion.  by the malice & naughtiness of men, which by their false & feigned repentance deceived the church.  
¶ Sundry sorts of satisfaction there were 
Parts.  according to the quality & greatness of th'offence. And as the sins were, so had they canons rules & laws for the same.  
¶ Theffectes be these. 
Effects or works of satisfaction in old time used.  To try by the enjoined satisfaction whether the penitentꝭ were truly sorry for their sinis. To attempt them whether they wished heartily to come again to the congregation. To tame the flesh from the wantonness of sinning. To be an impediment to the flesh that it fall no more so soon into vices.  
¶ Contraries be these. 
Contraries  To say satisfaction in old time was by god's law, to hold that there is an other satisfaction for sins than the merits of Christ. 
Papistical errors.  To meynteyn two manner of satisfactions, one for venial sins & an other for deadly. To say satisfaction standeth not of due works but superogative that is of superfluous works & more than need by which be redeemed the pains of purgatory or other temporal pains. This is a papistical satisfaction of which I will entreat her after. 
Purgatory men.  To hold that satisfaction changeth eternal peines into pains of purgatory or other temporal pains. To hold that such pains be remitted partly by the power of S. Peter's keys & partly by satisfaction. To say satisfaction taketh away the blame & giveth remission of sins. 
Good Saint Thomas.  To meynteine with Thomas that the confessor doth laudably when he 
☞  saith to his ghostly child. What so ever good thou do by satisfaction the same might be unto the for remission of sins. To hold that satisfaction sufficeth for the purging of the pain either eternal or temporal, To defend that the penitent obtaineth by satisfaction the perfect fruit of grace. To defend that satisfaction is called a price ransom or recompense for sins. To hold that one man may satisfy for an other as well for the pain as for the blame. To grant that satisfactions do yet serve when they be done in deadly sin. To hold that the satisfaction of Christ serveth for the hole nature of man but yet that every man aught to satisfy for his own sins. To maintain that there he superogatyve or superfluous works which be not utterly wicked & abominable. To hold that fastings & other exercises to bridle the riot of the flesh be not due works to be done duting life & not at times appointed.    

Of satisfaction devised by schoolmen. CA xlv.  
SAtisfaction devised by schoolmen is 
definition.  which standeth of works not due but suꝑrogative or superfluous whereby be redeemed the peines of purgatory or at least way other temporal pain. 
Probations   
¶ The reasons which that schoolmen bringforth for the confirmation of their heresy be these. Injuries committed must be recompensed or satisfied according to the egaltye of justice. Etgo say they works not due but superogative are required. Also where as god is merciful he remytteth the blame & whereas be is a righteous judge he changeth the everlasting pain in to the pain of purgatory or other temporal peines. Now, part of these peynts they say is relesed by power of the popish keit● & part is to be redeemed by satisfactions. ¶ The cause of this satysfaction is thauthority 
Causes.  of man which besides god's word yea against the most open word of god hath devised satisfaction. Thoccasion of this devise was the confession in old time used of public crimes before a private priest not rightly understand which added to the penitentes a certain penalty or punishment not that by the executing of the same they should satisfy for their sins but that being now realesed of them by the power of the keys they might declare before the hole church that they earnestly repent. The causers also of this satisfaction be the popish priests that enjoin this satisfaction or penaunt as they call it to such as be confessed of them. 
Out holy relygions parsons lay penance upon themselves.  Iten they which say it upon themselves as heretofore hath been used to be done of workmen, I call them so which strive to win heaven by their own good works as they call them, The matter or substance of this satisfaction is taken forth of the self works which they call supererogatyve or superfluous (in deed they be superfluous & vein) as be pilgremages, rosaries of our lady, vygilles, tormentaryes & betinges of their own bodies wearing of princes made of here rope girdles going wolwarde & barefote or with windows in their shoes, & such other most vile works yea and often times most foolish. 
Parts.  ¶ The ●umysshe school doctors of later time which writ that satisfaction deserveth remission of sins make two ꝑtes thereof. The one which satisfieth for venial sins for which they dream that pytter patteringes daily said be sufficient. The other, which satisfieth for deadly sins & for the pain of purgatory. 
Effects   
¶ Effects of this scholastical, or rather diabolycal satisfaction, they will have these. To change the everlasting pain into pains of purgatory, of which part is remitted say they, by the power of the popish keys & part by satifactions. To redem themporal pains to merit remission of sins or of the blame. To merit (for they be great meriters) life everlasting. These two last effects, the rude and foolish monks have put to, devising them out of their drowsy pates.   

Of pardons or indulgences, CA XLVI.  
INdulgences or pardons were in times 
definition.  past forgivinge of open penances (as they call them) or satisfactions. 
Prove.   
¶ This definition taken forth of the manner & custom of open penance, & therefore it is certain and sure.  
¶ THE cause of pardons is the priest 
Causes.  which released the enjoined penance or satisfaction.  
¶ Indulgences have no parts which nevertheless 
Parts.  according to the state of the persons, & necessity of the thing were otherwhiles granted more, otherwhiles less unto the penitentes.  
Theffectes of pardons were these. 
Effects.  To unburden the penitences, either because of their weakness, or for other causes, To serve in the stead of satisfaction, that was enjoined. ¶ Contraries to this ancient ordinance be these. 
Contraries or errors. Papists.  To grant with the papistes that pardons is a release of pain which deservingly we should suffer for our own sins, taken out of the treasure of the church, to pay home the justice of god. To say with the holy man S. Thomas of 
Thomas of Aquyn.  of aquine, that indulgences by given by satisfactions to the honour of god & common profit of the church. In deed it is to great profit & advantage of the popish church which is ecclesia malingnantum, even the church of harlotꝭ. To hold with school clerks, that pardons be not given for corporal things of themselves but as temporal things be ordained unto spiritual, see how prettily they cloak their stinking gains. 
☞  To defend that pardons by the power of S. Peter's keys do deliver souls out of Purgatory To say pardons do good service for the remission of temporal pains. 
Rome Pardons.  To grant out pardons with the bishop of Rome and his reverend clergy, for such as give their helping hands to the building of chapels & churches. To hold that pardons be available for those that died in grace, 
Papists.  or also out of grace. To mayntyne with the disguised papists, the pardons take away both culpam & penam, the sin & the punishment due ●or the same.   

Of the ecclesiastical power or power of the church. CA XLVII.  
THe ecclesiastical power or power of the church, 
definition.  is which standeth in teaching the gospel, admynistrating the sacraments, & excomminicating such as ●e open sinners, & again in assoy●ing the same when they demand absolution THE realm of christ is spiritual, 
Probacyon●●er of.  not ruled by the swe●de, by the armours, & other things appertaining to a worldly policy: wherefore this chyrchly power is rightly describe by the words aforesaid. Furthermore christ which is both the 〈◊〉 & maker of this churchly power removed all worldly governance both from himself, & from his disciples unto the princes of the world from himself which would not be choose to be king, but fled away from his apostles & disciples where as he saith unto them, 
joh. vi. d  the ruler's of the gentiles have dominion on them but so shall it not be amongs you. Now S. Peter himself, whom the papists make the need of their popish power or rather tyranny, used no worldly or temporal power, 
i Pet. two. c.  yea on the contrary part S. Peter writeth that we aught to obey the temporal rulers ordained of god for the defence of such as be good, & punishment of the wicked. 
i Peter. u a.  Also S. Peter exhorteth his fellow preestes to feed the flock of christ & to play the ꝑtes of bishops 
Some of our bysshps had need be constrained to this.  (for so it is in the greek) not constreynedly but willingly, not for fowl lucouts sake but of a prompt mind, not as though they bore rule over their flock allotted to their spiritual charge but in such wise as they may be exemplers unto their flock. Neither doth his fellow s. Paul dyssent from him who also testifieth unto the Corinth. of him self saying. 
Corin. xxii. d  Not that we are lords over your faith but we are helpers of your joy Now to teach the gospel they be commanded of Christ who says, 
Mar●. xuj. d john. xx. f.  go you into the hole world & preach the gospel. Item as my father hath sent me, so sand I you.  
¶ By sacraments I understand here baptism, the souper of the lord, 
Mat. xxviij. d  & absolution. Of baptism speaketh christ thus. Go & teach all nacyones, baptizing them in the name of the father & the son & t'holy ghost. Of the souper of the lord he saith, 
Math. xxvi. c. Mat. xviii. c  Eat you drink you, etc. Of absolution he saith▪ verily I say unto you, what so ever you bind upon earth it shall be bound in heaven, etc. The definition also appeareth certain by the parts of the ecclesiastical power which be these, the power of doctrine or order, & the power of excommunicacyon & absolcuyon. Of excommunycacyon speaketh christ in the xviii chap. of Math. Exemples of excommunication appear in the first epistle to Timoth. cap. i in the persons of Hymeneus & of Alexander whom saint Paul betook to Satan that is to say he excommunitated 
i Timot. i d.  that they should learn not to blaspheme. Iten th'apostle blameth y● Corinth, 
i Cor. u a.  that they accused not, that is that they put not out of their company the man that had committed adultery with his own father's wife. And again afterward he blameth them after they had excommunicate him when he took great sorrow for his offence that they received him not in to their company, Finally such as have fallen & he repugnant aught to be taken again according to th'exemple of Peter, & infinite other.  
¶ christ is the principal cause of this power. 
Causes of the power of the church.  For he ordained it & committed it to the congregation, as appeareth. Mat. xuj. & xviii & in the gospel of Iohn. cap. xx. After christ, the church is a secondary cause of the ecclesiastical power, which hath authority do confer & to exerciyse it. Not private person, no bishop, no archbishop, or what so ever name he beateth or taketh upon him hath no power, unless it be committed to such private persons by the hole congregation, not taken away again for the abusing of the same. 
The usurpation of the bishop of Rome.  wherefore the bishop of Rome is not a little to blame that he draweth the power of the church to his own proper person & usurpeth upon the authority of the same most tyrannously. For only the church hath the keys, & therefore it also hath the power to elect & nominate such as aught to administer the keys of the church where the pure word of god is bad & the right use of the sacraments. The manner & 
The ancient usage of the church:  form of calling & choosing the ministers in old time used in the church was this. The people did those & 
☞  afterward came the next bishop adjoining to that diocese & approved the election. Testimonies of this election thou shalt find in common places of Melancthon. And saint Paul commandeth Titus to ordain priests in the places near about him. Afterwards by authority of the counsel of nice, the confyrming of the bishop elected 
Dist. lxiiii. ●●a. Episcopi  was given▪ to all the bishops of the same province, which constitution because it seemed very hard, was changed to the confirmation of three, either being there present, or else by writings agreeing thereunto.  
¶ Able people to the ministration of 
parsons. meet to be the ministers of the congregation.  god's word be described of th'apostle in his epistles to Timo. & to Titus, which description is approved. Dist. twenty-five. Hither pertain also other decrees, as dist. xxiv. where it is commanded that such be ꝓmoted to the dignity of a bishop as be apꝓued of long time, as well by the word of faith, as by th'exemple of right conversation. Item dist, twenty-three. cap. Tales. Let such be elected to be ministers of the church as can worthily handle the divine sacraments. Also dist. twenty-three. cap. Hiis igitur. Let them study & endeavour themselves to keep perpetually the chastity of an undefiled body, or at leestwaye let them be coupled with the yoke of one only matrimony.  
¶ It is Turrian old division of the churchly or 
Parts  ecclesiastical power, to divide it into power of order or doctrine, whereunto pertaineth preaching of the gospel, declaring of remission of syunes, & communicating thereof, administering of the sacraments.  
And into the power of jurisdiction, to which belongeth excommunication & absolution. ¶ Theffectes of the ecclesiastical power 
Effecte●  be these. To teach the pure word or gospel, according to the saying of christ, I sand you, as my father hath sent me, but Christ was not sent to teach lies, ergo neither the pchers be sent to teach lies. To teach repentance & remission of synꝭ in the name of christ, for these be the ꝑtes of the pure word or gospel. To minister remission of sins to others, for this is the chief effect of the gospel. To minister sacraments, according to the word. To assoil by the power of the keys all true penitentꝭ demanding the same. To excommunicate open sinners, amongꝭ whom I reckon blasphemours, falls teachers. 
i Tiom. ●  etc. Semblably Pau. excommunicated Hymeneus & Alexander for their blasphemy. To receive again such as covet to return again unto the church, & so to assoil them, according to th'exemple of the advoutrer mentioned of th'apostle in the second epistle to the Corin. 
two. Cor. two.  Now, these effects & offycies they may not exercise in a corner, but openly & in the sight of the congregation. For the doctrine of the gospel is an open & 
two. Cor. xiiii.  manifest preaching. Neither is it leeful for every private 
☞  person to exercise these offices, but only to such as be appointed & called thereunto by the church, that all things may be done in the congregation semyngly, & in due order. Nevertheless every man may, yea & is bound privily to teach & instruct his neighbour, to declare unto afraid consciences remission of sins & that by the word & so to assoil them. Also in case of necessity it is lawful for every person to minister the sacraments. But to excommunicate is not lawful for any private person as it is neither lawful to ossoyle the excomunicate person. For these things because they be public iudgmentis & spectacles aught to be done before the hole church. And therefore th'apostle writeth to the hole church of Corinth. & not only to the mynystres of the church that they should receive him again into their company which had committed thadultery.  
¶ I thought good amongs the contraries 
Contraries  hereof, compendiously to touch the ecclesisticall power which unto this day the bishop of Rome hath used or rather abused with horrible tyranny, which thing I will the gladlyer do because I know that the true ecclesiastical power shall the better be espied, when on the contrary side the false & tyrannycal power of this monster is set forth.  

¶ Of the popish power.  
THE power of the church which hitherunto 
definition.  the pope hath usurped is a dominion in things spiritual & temporal yea rather a power aswell upon all the laity as upon the clergy with authority of making & statuting laws to rule men withal, aswell in spiritual as temporal things & where laws have no place there to exercise the sword for the maintenance & defence of the goods both spiritual & temporal of the church militant.  
THE first part of the definition is apparent 
probation.  dist. nineteeen. capt. Ita dominus. Also in the decretals de electione. ca significasit. Also in the decretales de hereticis ca A● abolendam. Now of his dominion upon the laity, there be examples enough in which we see the tyranny of the bishops of Rome upon emperors & kings, pope zachary deposed Hilderich the french 
zachary.  king & made of a king a monk. Innocent the four did put down Fredrick the ii from the empire & in his place set up an other, 
Alexander the third.  pope Alexandre the third before him did tread with his feet upon Fredrick the first emperor of that name surnamed Barbarossa father to the said Friderike the ii And of thauthority of making & inactinge laws at their pleasure which they bind men unto more straightly than to the gospel certifieth us Leo, 
Leo.  Dist. 4. ca de libellis, Now, Boniface 
Boniface.  the .8. raised great wars in Italy. Grego. 
Gregory.  moved all wars upon the emperors of Rome for maintaining the confirmation of the bishop of Rome. 
julius.  Pope julius because he made many wars is honoured of some for a Saint & a blessed man. The false & traitorous wars or rather conspiracies of Clement be not unknown. 
Clement.   
¶ This popish ecclesiastical power 
Partition of the popish power.  they divide into order whereby they chose their ministers that may proclaim & preach this power furnished with lies & tyranny, & in great abuse distribute the sacraments. And into jurisdiction spiritual and temporal.  
¶ Of this power the causes be Tyranny 
Causes.  & a mere lust to reign whereby Boniface the third obtained of the emperor Phocas the name of the universal bishop, which obtained by little & little to his powers, he increased the same, and to th'intent it might be the more sure & stable & also extend the farther, his successors bishops of Rome studied the same that Bonyface did, till at last they were become in worldly power far myghtyer than kings & emperors, whom other whiles they utterly deposed of th'empire, finally, I call the popish power a tyranny, forasmuch as it is a power got without right & unrightlye possed of them, namely sithence they also glory & boast to be the vicar's of Christ, by which fact they declare themselves to be very antichristꝭ that is to say against Christ.  
¶ Their effects & 
Effects.  works be these. To d●uise & make laws, statutes, ceremonies, articles of the faith, & now these now those rites which the bishops of Rome do lay upon the fely congregation as oracles of god or gospels with this condition annexed thereunto that who so ever transgresseth the same shall be deprived of the name of a christian man as openly testifieth Leo. dist. iiii. ca de libellis. To confirm the highest temporal ruler in earth dist. xxii. C. Omnes, where it is read that S. Peter received of Christ the admynynistration both of the earthly & of the heavenly empire. To administer worldly powers which power the bishops of Rome take unto them of Peter their predecessor according to their law aforesaid. To make temporal laws. To give sentence of death according to the same. To make wars for defence of the church goods. These temporal office & be nothing meet & convenient for bishops especially sithence (as I said) they will be vyca●s of Christ in the kingdom of christ which was altogether estrange from this world. To ordain & elect blind bousardes, contrary to their own decrees, as well to preach impute doctrine defoiled with man's inventions & for the most part repungnaunt to the sincere word of god as to distribute the sacraments in an horrible abuse. To curse & excommunicate every man at their own pleasure, as testify examples of themperors of whom there hath been in manner none before our times which hath escaped their thunderbolts.   

¶ Here follow the rest which be contraries to the true ecclesiastical power.  
Contraries therefore to the true power 
Contraries  of the church be these. To hold that the right of conferring the ecclesiastical power remaineth only with the pope and not with the church which hath the keys given unto them of Christ. 
Papistical  To say no man aught to be admitted to minister the word unless he be elected ordinate & confirmed of the pope or his deputies. To deny that every particular congregation hath power to elect their ministers of the word by the authority of the keys 
The detestable heresy of papists.  committed unto them. To say that only to S. Peter & his successors bishops of Rome were given the keys of the ecclesiastical power & not to the church. To deny that the principal effects of the churchely power be, to teach gods word, to preach remission of sins by Christ, to bestow the same upon such as cover it to distribute rightly & purely the sacraments. 
☞  To hold that the power of the church standeth not but amongs the anointed prestis. 
☞  To hold that private people may not privately exercise thoftyces of the ecclesiastical power as to instruct their neighbour in gods word, to speak & talk of the gospel, in necessity to distribute the sacraments. etc. To hold that open confession is not necessary. 
The error of fantastical people  To do away private absolution & be contemned with an absolution fantastical. To say that public absolution can not stand with private absolution but that th'one or tother is to be abolished. To defend the excommunication appeareth to private people that they may excommunicate of their own authority whom they lust To hold that excomunycation may duly be done although it be not openly done before the congregation. To say that only such as preach evil doctrine are to be excomunicate & not such as give evil exemples of living. 
Error of Anabaptists.  To deny that such are to be received again into the congregation which have repent. To seek any other thing by the ecciesiasticall power then the execution of the foresaid effects. To exercise the offices of the ecclesiastical power openly without lawful calling by the church to the same. To resist rashly the ministers of the church contrary to the commandment of Christ who saith. 
Math. xxiii. a  All things that they command you to do that do you, that is to wite, as long as they sit in the chair of Moses. 
What is to sit in Moses' chair.  Now to sit in the chair of Moses is to expown the law of god purely & sincerely. To hold that the use of the ecclesiastical power is leted or taken away through evil ministers, so that they sit in the chair of Moses. Therefore Christ signifieth that there sit in the chair of Moses scribes & Pharisees both good & had. whereunto accordeth Paul writing to the phi. 
Philip. i  thus Some preach Christ of envy and contention, some also of a good will. etc. But what forceth it, says Paul, so that christ be preached by any manner of ways whither it be by occasion or of true meaning I therein joy, yea & will joy. To abuse the offices of the eccliastical power for gains & foul lurce. To hold that the ecclesiastical power is of no force. 
Heresy of purpatorye men.  To hold that by the power of the keys souls be delivered through pordons out of purgatory. 
Popish error.  To say in reservation of cases not only the canonical pain but also the offence may be reserved, yea and in such as be truly repentant.    

Of men's traditions in the church CAPI. XLVIII.  
I Would not put the place of men's traditions among theffects of the ecclesiastical power, as though it should ꝓtain ꝑprely thither, forasmuch as to constitute human traditions in the church, is not the proper effect of the churchly power, but which mixed therewith for certain and necessary causes, as hereafter shall more plainly appear. 
Description.   
Man's traditions in the church therefore be ordinances of men which they make, which have a commission of the church to the same, to th'intent that allthings may be done in the congregation with comeliness and in order.  
THIS definition is plain. 
Probation.  For they be not gods which ordained human traditions in the church, or yet do ordain. Furthermore certain it is that the traditions be not of the law divine, because they be not expressly mencyoned of in the word. And th'apostle, i Corynthi. seven. where as he had not an open word of god to serve for his purpose durst not but call his traditions counsels & not commaundemntes where he saith: Concerning virgins I have no commandment of the lord, 
●. Cor. seven, c  but I give counsel, etc. Wherefore we aught diligently, according to the manner of Paul, to discern men's traditions from the express commandments of god, For thus the apostle always ꝑte●eth before his traditions: I speak this of favour, 
i Cor. seven. a.  & not of commandment. Item to the rest speak I (saith Paul) and not the lord. 
i Cor. seven. c.  The final effect putteth Paul where be says: 
i Cori. xiiii. g.  wherefore brethren endeavour yourselves to this, that you ꝑphecy (he calleth prop●●●ye interpretation of scripture) & forbid not to speak with tongues, and let all things be done honestly and in order. So there Paul doth institute lessons or redynges in the church. Iten that women speak not in the congregation but keep silence. Also in the xi chap. that women haveth eyr hedes covered and that men be bore heeded when they pray Item in the seven. chap. that the man and wife abstain one from an other for a time, but not so but they come again together afterward. jest Satan might tempt them for incontinency. Also that the faithful husband forsake not his unfaithful wife, so that she will agreed to tarry with him. And th'apostle addeth the final effect wherewith he concludeth his traditions, saying: Not that I should cast a innare upon you, 
i Cor. seven. e  but that you might follow that which is honest & comely. etc. Hereby it also appeareth the human traditions be no sacrifices or service of god, but things indifferent which may be changed, altered, correct, & rejected, according to thoccasion of the time, even as the same self thing was done in counsels, following which customably have corrected & oftentimes rejected the constitutions of their predecessors which thing they might not have done if human traditions had been of god's law.  
THE causes of human traditions in the 
Causes.  church be these. Thauthorytie of man, & the power which the pastors & ministers have that be called of the church. 
Parts.   
¶ Human traditions be of all one sort in the church which some men call rites, some cerymonies. And forasmuch as some ordinances appertain to order, & other some to institution, therefore they may be divided in to traditions ordinal & institutory. Unto ordinal may be referred holy days, fasting days, diversity of garments. etc. Unto institutorye laws may be referred lessons & songs, wherewith the youth & the rude people be instructed. The papists divide the trudytions in to universal & particular. The universal they say aught not to be corrected ne changed but the particular may.  
¶ Theffectes of human traditions in 
Effects i Cor. xiiii.  the church be these. To make that all things (according to the rule of Paul) be done in the church honestly and in order. 
i Corin. seven. f.  Also in an other place he saith: This I speak for your profit not to entangle you in a snare but that you might follow that is honest & comely. Item to make the confusion unmeet for the church be eschewed. To 'cause that soberly & quietly all things be executed in the church. To bring to pass that the youth and vulerred people may be instruct, and brought up in the word of god.  
¶ Contraries to men's traditions in the 
Contraries  church be these. To hold the human traditions be institute in the church to be a true service of god. To say men's traditions in the church if they be repugnant to the word aught not to be cast forth. To say all human traditions ordained of pope's in the church are to be kept under pain of deadly sin, 
The most damnable heresy of papists.  because popꝭ be hedes of the church & bycars of christ To hold that men's traditions must be had in such price that we may not one's doubt or ask the question whether they be repungnaunce with the word or no. To hold that it is in the bishop of Rome's power to make traditions and laws of like strength with the commandments of god. To hold that human traditions deserve grace or remission of sins. To meyntayne that men's tradition in the church serve to pacify god & to satisfy for sins. To say men's traditions in the congregation may not be broken in case of necessity. To cast forth of that church all human tracitions, yea & those also which be not repugnant to the word which rashness is cause of great dissension & of manifold incommodities. To deny that we aught to obey men's traditions which be not contrary to the gospel but ordained to this only end that all things be done in the church semyngly & in order. To raise discord for men's traditions in 
i Cor. xi. c.  the church. Against these speaketh Paul where he saith. But if any man seem to be contentious amongs you, let him know that we have no such custom neither the congregations of god to meynteine that this life may be ruled without ceremonies & rites. To advance & extol human traditions above the commandments of god as they have done which have dreamt superfluyitie of ceremonies. To snarl the conscience by human traditions against whom writeth Paul i Corin. seven. To deny men's traditions 
Ceremonies be things in different.  whether they be rites or ceremonies to be things indifferent. I call the indifferent wherein consists neither righteousness neither sin. To transgress the traditions of men in the church after a seditious manner and to the slander of others. To say the scripture only damneth human traditions among that jews where Christ says: They worship me in vain with the commandments of men. etc. To lad the church with human traditions. To keep & observe traditions of men supersticiouslye. 
The error of superstitious persons.  To say men's traditions may not be of divers sorts in divers places. To say that of necessity of salvation all human traditions aught to be in all places alike. 
☞  To deny that honest ceremonies & rites used hitherto in the church which be not against the word may more ꝓfytably be kept still then new ordained. To deny that the changing of human traditions unless necessity or urgent commodity moveth to the contrary, is cause of infinite mischiefs & incommodities. To condemn such as have thrown out of their 
☞  churches unprofitable & wicked ceremonies. To deny that charity & necessity be the means whereby all men's traditions in the church aught to be measured.   

Of the church of congregation. CA XLIX.  
THe place or title of church followeth very conveniently the ecclesiastical power. For the church is the kingdom wherein is exercised this ecclesiastical power, & from whence it proceedeth originaly by reason of the keys committed by the church unto the ministers of the same. But for as much as the church consists indifferently, as well of that true faith full persons, as also of hypocrites & false harlots. it is hard so to describe that church that thou mayst thereby know wherein the godly do dyffre from the counterfeit & disgysed game players (we call such hypocrites) namely sithence these two sorts of men have in outward appearance all things alike. I nevertheless to thintent I may show some difference between the true members of the church & the disguised hypocrites have to my power severed them in the causes & effects, least I should give occasion of slander to the papists which be ever barking & crying out against us, of that one church we make two, because we make dystinction between the true and the counterfeit.  
¶ Wherefore the church in a generalytie 
definition.  is the congregation of all such as profess the gospel, only the excommunicate excepted.  
I think it unknown to no man that 
Probations.  the church taketh his original beginning of the profession of the gospel, & that then it began when the first promise was made of the gospel, which uless as it befallen even in Adam's time, and unto Adam, it is certain that the church began even then, & that from Adam until this day it hath stand amongꝭ all the ꝓfessours of the gospel, & yet it standeth with all such as profess the same. I Added (in a generality) because I would make a distinction & difference between the true bylyvers or righteous people, & bytwne false hypocrites and dysceyvers. And albeit the scripture nameth aswell the bad as the good under the name of church, as the parable of the net casten in to the see teacheth in which be taken both good & evil fish, yet every man will judge that the good fishes are to be prefered before the bad. Wherefore no man ought to marvel though we because of the open testimonies of scripture, have separated the church of the true bylyvers from the hypocrites, which church king David calleth ecclesiam malignantium/ the church of the evil & wicked people, which he would not have done if there were only without diversity one general church, & besides it none other which may truly be called the church as hereafter I shall declare in the causes. Now the excommunicate people be no longer of the church according to the saying of our saviour Chryst. That if he will not here the church, 
Math. xviii●  let him be unto the as a heathen person, & publyca●. 
Parts.  ¶ There is one church in a generality (as said is) throughout all christendom in which church be two sorts of men 〈◊〉 be holy in deed, some counterfeit holy or hypocrites. The congregation of those, the scripture otherwhiles calleth the counsel of the righteous, as. psalm. ci. other while the immaculate or undefiled church, as cantt, u now without wrinkle as Ephe. u now the seat of David, as Esay. ix. now the kingdom of David, as even in the same place, now the body of christ as i Cor. two. now the church of the saints as. psalm. lxxxviiii. now the membres of Christ, now the multitude of believers. etc But the church of the other the scripture calleth the congregation of the ungodly & of disseverance.  
THE true & ꝓprely called church is thus described of Paul Ep. i 
The description of the true church.  The church of the righteous is which Christ loved so well that he bestowed even himself for it to thintent he might sanctify it being purged with the washing of water by the word that he might make it a glorious church not having either spot or wrinkle & that it might be holy & without fault. And this true church is not laid open to the eyes but is believed according to the article of our Crede. I believe the holy church catholic, the communion of saints. The church of hypocrites describeth the prophet isaiah with these words. 
Esa. xxvi. d.  This people (says the lord) approacheth unto me with their mouth, & with their lyppis they honour me, but their heart is far from me in vain they worship me, teaching doctrines & commandments of men. This church contraryly is open & apparent to the eyes, for all her works, all her worship wherewith it thinketh to serve god is outward. It is an outward hue or vysour of the pure church, with men's traditions in stead of the sincere doctrine, with the mouth & lips only withoutaffections of the heart worshipping god.  
AND uless as I said in the 
Cause●  church to be two sorts of men, true faithful, & con●itrefet or hypocritis, therefore now also two sorts of causes are to be set, ꝓceding nevertheless of all one matter, to th'intent it may appear why these be hypocrites, and tother verily faithful. These causes therefore ensuing of the true church, which otherwhiles the fathers have called the pillar of the troth. The promise of god or the gospel, 
Causes of ● true church. , Christ faith, t'holy ghost, the pure doctrine hole & perfit in all her effects and jurisdiction. THE promise of god or the gospel is the cause of the true church, forasmuch as through the promise of the gospel it had her beginning whereupon it was founded. For forthwith as the promise of the gospel was once made the church began to spring, & whereunto as soon as Adam gave credit he became a member of the same. 
☞  So even at this day such as by faith take hold of the glad tidings of Christ (for that is the gospel) ar● become the true members of the church. I speak here of faith as it is an assured confidence upon the promise of the gospel, and not of the feigned faith of hypocrites, which is only a knowledge without true motions of heart, whereof I shall here after speak in the causes of the hypocritical or counterfeit church. Now, Christ is cause of the true congregation, for as much as of him the promise of the gospel was made, & who also satisfied the same. Also because he is the heed of the church whereof the taketh all her sustentation, 
Ephe xv. Colos. i Ela. viii. i Cor. three Gala. two.  increase righteousness, glory, cleanness, holiness, Item because he is the foundation of the church. The holy ghost is cause of the true church, forasmuch as he given unto the church of Christ to be the ruler and governor calleth the church by the word, gathereth it together, sanctifieth or maketh it holy (whereof also he hath his name) furnissheth it with sundry gifts, comforteth & raiseth it up again in tribulation, maketh it apt & meet to do lively and true works, which may please god, and which be most acceptable and thankful sacrifices unto him, full of good savour, and finally which preserveth it in the truth acknowledged, that it fall not away again from the same.  
THE formal cause of the true church 
The formal cause  is the pure doctrine being absolute and 
☞  perfit in all effects and jurisdiction. For this doctrine is a sure sign and a certain mark whereby the true congregation is known from the forged church. I understand under this doctrine the pure preaching of the gospel, and the lively effects of the same in the consciences. For so doth our shepherd Christ discern the doctrine of false prophets or hypocrites from the true doctrine where he says. 
Math. viii. c.  Take heed of false prophets which come unto you in sheeps clotheses, that is to say, in outward appearance of true doctrine. For all that hole place must be referred to doctrine, but inwardly says Christ) they be ravenous wolves that is, tearing & plucking pieces men's consciences with their wicked & false doctrine by their frutis you shall know them, that is, by th effectis of their doctrine. Whether do men gather grapes of thorns, or figs of breres, whether can hypocrites give rest unto men's ●sciences with their doctrine. For by figs & grapes be understand most sweet frutis of ●science, as be peax joy, & tranquillity. So every good tree maketh good fruits, that is, good teachers with their true doctrine, bring unto the consciences peax, joy, tranquillity. etc. A corrupt tree maketh evil fruits, that is the impure doctrine of hypocrites dissevereth, confoundeth and disturbeth the consciences. etc.  
I refer also unto the pure doctrine the lawful use of sacraments, for this is a part of the pure doctrine. Item free remission of sins which is theffect of pure doctrine. Also absolution & excommunincation form of the word of god, all which I make here to be signs and sure marks whereby the true church is kowen.  

¶ The causes of the hypocritical church.  
AS to the outward show & appearance the false & counterfeit church hath the self 
Causes.  same causes that the true church hath. 
The church of Rome.  For it hath the same gospel, the same bibles the same sacramentis, they profess the same Christ, they glory of the same faith, they ꝑscribe the same holy ghost unto all their counsels, & the same they dream to be the author of all their affairs & doings. But look nevertheless how moche diversity there is between troth & dissimulation, between appearance of things & the things self, between a painted face & a native colour, even so much difference there is between the causes of the true church & the causes of the feigned & hypocritical church. 
Friar forestꝭ church.  A lively example of this hypocritical church is at this day the popish assemble. For the papists do ascribe their church to be a society or fellowship of outward things & rites etc. wherefore they themselves make their church thexemplarexemplar of the hypocritical congregation & not I, namely sith it is apparent that the true church is spiritual, not of this world, neither cometh it with appointing & marking, & which is not open & laid out to the eyes, but believed only by faith, according to th'article of the Crede, I believe the catholic church. Thexemple also of the prophet Elias teacheth the same, 
two. Reg. xxi. c Roma. xi. a▪ This Baal amongs us is the bishop of Rome the great god of the earth.  who● when he saw the outwardly apparent membres of the church, said to the lord, I only am left, but the lord answered, I have left me seven thousand in Israel of which never one man bowed his knees unto Baal, nor kissed him with his mouth.   

¶ Theffectes of the true church.  
DOUBLE effects do arise of the 
Effects.  two sundry kinds of men in one general church. But to the true church these effects ensuing apꝑteyn which the true church worketh by thassistance & governance of t'holy ghost. To hear the pure word truly. To receive the word 〈◊〉 the heart. To believe the word with confidence. To understand truly the word herd received & believed, 
Math. xiii. c.  according to the parable of the sour where Christ expowneth the good seed the true church. To use the sacraments lawfully according as is appointed by the word. For who so retaineth the pure word, keepeth also the sacraments in the right form being a part of the word. 
Iohn. x. a.  To love the pure word, according to the saying of Christ. My sheep do hear my voice. To depart in no wise from the true word forasmoch as the church is the pillar of the troth, because it is built upon Christ the stone. To i'll the unpure word, none otherwise then sheep do i'll evil pastures and that by the commandment of their shepherd Christ who biddeth them beware of false prophets & also of the leaven of the pharysees. 
Math. seven. ● Math. xuj.  To know & receive only Christ for their herdman, heed, iustifiour, sanctifiour and saviour. For what so ever holiness the church hath, what so ever justification, what so ever cleanness, it taketh it all together of Christ. To be ruled of the holy ghost to th'intent that all the works of the church may be both lively and affectual and also pleasant to god. To exercise the keys given unto them of christ and to commit the same to private personnes, to th'end that the pure word may be preached, and the free remission of sins in christ published, that men may be comforted by absolution, and bridled by excommunication. To sacrifice unto god sacrifices 
i Pet. two. H●bru. xiii. Roma. twelve. Mat. xviiii. c.  of praise, and spiritual sacrifices, even of our own bodies, and the fruit of our lips. To be kept from error, 
rindx;  according to the saying of Christ that the false prophets shall arise and shall bring in to error, even the very elect or choose persons may err finally or to th'end, even because they be in the hand of Christ, out of whose hand no man can take away. To obey every human creature for the lords sake. To have of promise everlasting life annexed, and other infinite rewards in this life. To follow thrughly Christ as capiteyn and leader in the doctrine & manners of life. For so is Christ ꝓpowned in the scripture, as an example for the church to follow. Semblable effects very many may be yet gathered of the true church, all which the scripture expresseth in the name of spouse by which the church is signified. Now, 
The propertes of a spous or bride  the offices & ꝑtes of a spouse or bride be, in all things to obey the bridegroom, to love the bridegroom, to have a good hope & confidence in the bridegroom, to cleave only unto him, to obey him, to fear & honour the bridegroom, to be against the dihonestie of the bridegroom, & to do all things that may tend to the honest fame & worship of him, to reverence, to magnify & advance him, to rejoice in the bridegroom, to be obedient to his commandment, to execute his pleasure lovingly & with gladness, to use in comm●ne all his goods together with him. etc. All these things also aught to be appropriate and be the very parts of the church towards Christ the bridegroom.  
BUT now, albeit the spouse performeth all these things truly & is made handfast by t'holy ghost, yet is she not called even for these works sake a church immaculate or undefiled, holy, & without wrinkle, but for Christis sake, who hath hallowed it, 
Ephe. v.  putting himself in to the utter perils of death for his spouse sake. Also because the church hath t'holy ghost, yeven her as a tutor or defensor who by christ preserveth & governeth her to thobtaining of everlasting life & the hereditary goods of Christ, to whom she is espoused, which goods she already possesseth in sure & certain hope.   

¶ Theffectes of hypocrites in the church.  
Theffectes of hypocrites in the church be taken by the contrary of theffects pertaining to the true church, as be these. To hear the word but not purely. To receive the word but not with the heart. To believe the word, but not only. To understand after a manner the word, but without fruit. To use the sacraments unlawfully, & wickedly to abuse them. To love the word imbrued with men's traditions, ● with them to contaminate the pure word. To pfer or at lestway to match men's traditions with the self word of god, and with the same to defeat gods word. Of this effect Christ accuseth the hypocrites in the gospel of Mat. 
Math. xv. b.  where he says: you have disannulled the commandment of god through your traditions. To depart from the pure word, according to the parable of the sour, where Christ declareth the hypocrites to be shrinkers from the word, believing only for a tyme. To embrace works besides Christ, & by the same to seek righteousness. To deny remission of sins by only faith in Christ. To boast & brag of the holy ghost, but without regeneration without lively works & pleasing god. The reason is because hypocritis embrace not purely christ, therefore the holy ghost is not given them, without which all the works of hypocritis be deed. To preach the virtues & benefitis of works even as the godly preach the powers virtues & benefits of Christ. 
i Pet. two.  To exercise the keys of the church after their lust as 
☞  many cruel factis of bishops of Rome do testify. To abuse the keys horribly to the oppression of the sincere word & effects of the same. To be wholly conversant in outward & carnal things, according to the saying of christ: 
Math. xxiii.  Woe be to you pharisees & hypocrites, for you make clean the outward parts of the cup. etc. look upon the hole xxiij chap. of Math. To work without all fruit. For like as with fruit the true believers work their works, because they believe truly, and because they be regenerate & born again of t'holy ghost. So the hypocrites because they want faith because they have not t'holy ghost, therefore all their works be deed and please not god. To sacrifice unto god outward sacrifices, by which they study to pacify god. To have always troubled consciences & full of fear, 
Isaiah. xxxi.  according to the prophet isaiah. The sinners in Zion be made afraid, fear hath possessed the hypocrites. 
Mat. vi. xxiii Math. xxiii.  To do works to th'intent to be seen of men, and to be commended. To covet to be glorified before men. To err, according to Christ where he saith: False prophets shall arise and bring in to error. etc. Moreover god punissheth hypocritis for their ungodliness, with other sins & errors. To be prompt and ready to such things as pertain to this world, according to the saying of christ: 
Math xuj. a  you hypocritis, the face of the sky you can judge, and can you not discern the signs of the times. To take upon them temporal power as many examples of bishops of Rome do teach, yea & the members of the hole popish church. To be frustrate of everlasting life, according to the saying of job. 
job. viii.  Spes imperiorum peribit. The hope of the ungodly shall perish. For the promise of everlasting life, pertaineth only to the true believers, according to this of Chryst. 
Iohn. viii.  Who believeth in me, hath eeverlasting life. Finally theffects of hypocrites, 
The ꝓpertis of the adulterous church  or of the painted & hypocritical church do appear most evidently of proꝑties of the bride that is an harlot, for she seemeth in outward appearance to love the bridegroom, to believe his words. etc. where as in deed she doth in her heart nothing less but runneth a hooring yea she can not hertly love the bridegroom because she receiveth no dowry for the spousels of t'holy ghost the handfaster but runneth a horing after strange gods, 
☞  namely the pope the great god in earth & Babylonical strumpet.  
Contraries to the church be these. 
Contraries.  To hold that the church began first when the gospel was disclosed at the birth of Christ. To say they be true members of the church which only do hear, & with the mouth profess the gospel. To cut the church in to ꝑtes save only for the. ij. kinds of men which under the general term of church be comprised, that is to wit of the righteous & of the hypocrites. To hold that the true members of the church may be deed in whom worketh not Christ n● t'holy ghost. 
Popish error  To maintain that the church as it is truly & properly taken for the congregation of the holy is a temporal kingdom, which needeth a secular arm worldly defences, & that aught to be ruled by men's traditions to the health of their souls. 
☞  To deny that the saints & true believers be only the true church. To say the true church which is of the faithful may be seen with the bodily eyes contrary to the article of faith I believe the catholic church. etc. To define the church to be a fellowship of outward things & rites. To defend that the true church may stand without the pure gospel & lawful use of sacraments unless tyranny letteth the same. 
Papistical.  To say the church is only an outward policy of good & bad, which error defaceth the kingdom of Christ & righteousness of the heart, & taketh away the holy ghost governor of the catholic church. For than it is believed that the church is nothing else then a keeping of certain rites or services. To bind the catholic congregation to certain observances, against this of Christ. 
Obseruaun● The detestable heresy of papists.  My kingdom cometh not with observation or waiting. To hold that the catholic church is left to the bishop of Rome or to any other private person to be administered at his pleasure. This error is against the everlasting bisshopryche of Christ. To ●old with the fabryle Faber, 
The error of Faber.  that the catholic church doth not always pferre the word of god before men's traditions. To say the catholic church appeareth to men by reason of power of dignity either ecclesiastical or secular. 
Papists.  To hold with the papists, that the church is an outward & supmme monarchy or reign of the hole world, in which the pope hath a power irrefragable aswell upon the laity as upon the clergy, against whom it is leeful for no mortal man to resist either in deeds or in words. To say the general church may stand without hypocrites. To bind the true church to outward sacrifices. To say the hypocrites in the church be any other things than a grave painted outwardly & within full of deed men's bones, that is to say full of ungodliness. To make the hypocrites the lively members of the true church. To say hypocrites may be in the church without the foil & contamination of god's word, & of the sacraments. To deny that the part in the church of hypocrites is the cloak, viso, and counterfeyture of the troth. To make here in earth a church, wherein be not both holy men & hypocrites, contrary to the place in Mat. 
Math. xiii. f.  So shall it be in th'end of the world, the angels shall come & sever the bad from the good. etc. whereby is signified that in the kingdom of heaven here in earth, that is to say in the church be both good & bad. etc.    

Of slander or offence. CA L.  
slander because it riseth in the church, therefore very conveniently it may be put af● the title of church which of necessity is vexed with many slanders & offences, according to the saying of christ: 
Math. xviii. a  woe be unto the world because of offences, howbeit it can not be avoided but that offences shall be given. etc. wherefore forasmoch as Christ says that offences or slanders do necessarily chance, let us diligently enserche the causes of this necessity. Ce●tes of themselves slanders be not necessary, neither aught they to be given, sith christ hath ꝓhibite them, but that they should perish which by the just judgement of god aught to perish, it must needs be that slanders be given, which be as it were means whereby the ungodly hypocrites be called away, & frayed from the truth, but it is a very perilous thing to give offendinge or slanders unto the godly, according to the communication of Christ in the said place of of Math. 
☞  which although they be in the hand of Christ, neither can be taken out of his hand, yet with offences or slanders to vex & trouble their minds, and to make them either to doubt of the troth of god's word, or to be the more remiss or slack in regarding the same is undoubtedly a right heinous sin.  

¶ The definition of offending or slander in a generality.  
Slander therefore in a generality is 
definition.  an offence or grievance whereby the consciences are frayed away from the doctrine that they have received and manners of life, & be provoked & led away to the following of an other opinion and manners of life, either by doctrine or by manners of life.  
This general description of slander shall appear in the declaration of ꝑtes. And throughont the new testament testimonies do appear of the doctrine & manners of life, which be principal causes of slander, as orderly shall be declared hereafter.  
THERE be two sorts of slander 
Dinision of slander.  one whereby hypocrites or pharisees be offended, an other whereby the godly brethren be offended: Of this slander or offence the scripture speaketh more often then of tother.   

¶ Of thoffending of hypocrites.  
Thoffending of hypocrites is a grievance 
what thoffending of hypocrites is.  of the right doctrine or necessary works commanded in the word, which the godly do give freely without sin while they care rather to obey god, than men.  
Thexemples which throughout all the 
Probations  evangelists be recounted do approne this description of which the evangelist Iohn hath before other a great number, namely in the second, third, fifth, seventh and right chap. where Christ ꝑtly teacheth partly heals the sick in the Saboth day. Also hither pertain all slanders throughout the new testament, where the hypocrites & pharisees together with the scribes were grieved with christ either because of his doctrine, or for necessary works. For doctrine & necessary works be causes of this offending. I call necessary works which either necessity or charity requireth. 
Mark. two. d. Math. twelve. a  Of necessity an example thou hast where the disciples of Christ on the Saboth day passing through the corns, began to pluck the ears of corn, at which the pharisees were offended & cried unto Christ lo why do they on the Saboth days that which is not lawful? 
Mat. twelve. ●.  An example of charity thou haste where Christ healed in the Saboth day a man having a withered hand & dried up.  
UNTO necessary works ꝓtein also all free manners and exemples of life, yea though they be not prescribed ne appointed expressly in god's word which nevertheless be done of the godly without sin, but the hypocrites be offended with them by reason of their ●stitutiōs. Thus were the Pharisees & scribes offended with Christis apostles, 
Math. xv. a.  only because they washed not their hands, when they eat breed according to the traditions of the elders. Thus at this day while our hypocrites do se 
Holy water.  that we suffer no longer the water to be consecrated 
☞  they be offended as though we had committed a great offence. The commandment of god excuseth the godly in this pharisaical offending. For they have for them a commandment of god concerning the pure & right doctrine, & concerning necessary works wherewith the neighbour for the most part is helped. This commandment we ought to obey symplely, and these hypocrites aught not to be regarded according to this text. 
Act. iiii.  It behoveth to obey rather god, than men. 
☞  Now such things as the open & special commandment of god, excuseth not in the godly concerning this kind of offending, 
The christian liberty excuseth.  yet the christian liberty excuseth whereby the godly be free from all men's traditions which oftentimes the hypocrites prefer, or at least match with gods word, I am moved to speak this of the christian liberty, because the hypocrites require special commandments of god for every work that the godly do. 
☞  For they cry out against us, that we have no commandment of god to despise or neglect the holy-water and like traditions.  
THE causes of this offending, 
Causes.  be the wholesome doctrine and necessary works whereby for the most part the neighbour is helped either in a time or in a place which aught not to be done after the traditions of the hypocrites or done against their fastingꝭ or semblable their ●stitutiōs yea or against the very Saboth day the law of god, which nevertheless god setteth behind the use & help of the neighbour, as many places & examples of scripture do witness, as that of the prophet Osee. 
Osee. vi. ●  Misericordian volo, non sacrificium. I will have mercy, 
Math. nineteeen. b.  & not sacrifice. Item the Saboth day (saith Christ) is made for man, 
Marc. two. d.  & not man for the Saboth day. Wherefore the son of man is lord even of the Saboth day. Also in the prophet isaiah god saith: 
Esay. i d.  offer me no more oblations for it is but lost labour, I abhor●● your sensing, I may not away with your new moans, your Sabothes & solemn days, your fastings also are in vain I hate your new holy days & fastingꝭ even from my very heart. They make me weary, I can not abide them. etc. Learn to do right, apply yourself to equity, deliver the oppressed, help the fatherless. etc. 
Math. u d.  Likewise Christ saith: when thou offrest thy oblation at the altar, & there remember'st that thy brother hath any thing against thee, leave there thine offering & go first be at one with thy brother and then come & offer thy gift. 
Necessary work what it is.  Finally by necessary works aught to be understand not only such works wherewith the neighbour is helped, but also wherewith we help ourselves in necessity, for if it be leeful for me to help my neighbour in the Saboth day, how much more may I help myself.  
THE parts of this slander whereby 
Parts.  hypocrites be offended may be taken of the foresaid causes, so that thou mayst divide the offending of hypocrites in to the offending which rises by doctrine or teaching, & in to the which ꝓcedeth of works or manners of living.  
Theffectes of this offending Christ seemeth 
Effects.  with one word to express where he saith: 
Math. xxi. d.  who so ever shall fall on this stone, he shall be broken, but on whom so ever it shall fall, it shall grind him to powder. So that the chief effect of this offending by Christ's words is that the hypocrites be confounded & destroyed which by the just judgement of god aught to perish. 
Luc. two. e  For christ is put unto such for a fall. etc.  
Other effects also of this offending may be fetched forth of the things annexed, as induration of heart & cruel tyranny, which the hypocrites being offended with wholesome doctrines & necessary works do exercise against the troth, & against the preachers & publisshers of the same. And albeit these effects be evil & horrible, yet the godly ought not to regard them. 
Act. iiii  For it behoveth rather to obey god, than men: though the guts of the hypocrites should burst, & of the hole world.   

¶ Of offending the brethren.  
THE slander or offence whereby the brethren be offended, 
definition.  is committed when weak consciences be plucked away from the simplicity & pureness of god's word unto these & those opinions & manners of life, either by false & uncertain doctrine or by manners & exemples of living.  
THIS definition is certain of god's word. 
Probation.  For the scripture always giveth commandment of this slander. As touching doctrine Crist movisheth where he says, 
Math. xviii. a Luc. xvii. a  who so ever offend one of these litleones which believe in me, better it were for him that a millstone were hanged about his neck, & that he were drowned in the depth of the see, that is to say, who so ever leadeth away these litleons from the pureness & 
☞  simplicity of god's word. etc. For this word slander or offending signifieth here properly a grief or a stumbling stock whereby we be led away from the simple truth of god's word, through the diversity of opinions, which he brought against the same. 
Mark how the weak be offended.  For who is he in manner that can find in his heart to become a child again in the kingdom of Christ, but will savour beyond the word of god, which thing when the weak persons see done: forthwith they be offenctd, that is, they be brought away & plucked from the simple word, 
☞  & if utterly they bid not farewell to the gospel, at lestway they begin somewhat to doubt of it, till at last they shrink clean away from the right & true doctrine unto strange opinions. As touching manners or exemples Paul every where maketh mention namely. Ro. 14. & 15. 1. Cor. 8. Gal. 6. Phil. 1.  
ALBEIT it had been enough to have showed false doctrine & 
Causes of the offending of the weak brethren.  uncerteyn and the evil manners or examples of life as general causes of this slander, yet there be other causes which may be brought declaring the very original root of those general causes, which be these. Satan, the evil understanding of the christian liberty, dissension, lack of learning, presumption of the teachers, battered of the neighbour, & semblable causes. 
The devil  Now Satan is the cause of this slander or offending forasmoch as he impelleth & stireth to the same, & furthermore he maketh the true doctrine to be suspect bringing all things in to a roar. 
Mistaking of the christian liberty  The misundestanding of the christian liberty is cause, forasmuch as the rash christens while they believe that they be free from all outward things as pertaining to justification which is tied unto no observations or ceremonies, forthwith of the christian & spiritual liberty they make a fleshly liberty, & think now all things to be leeful unto them especially in the manners of life, 
☞  by means whereof innumerable offendinge and slanders do arise, of which at this day Germany is full: 
Dissension of preachers.  this dissension of the teachers is cause also of this slander, while they defend 〈◊〉 wicked & oftentimes foolish opinions, as they do at this day, which with sundry heresies disturb the pure doctrine. The lack of learning also of teachers is cause, 
Sir johan lack learning doth moche harm.  in as much as blind bouserdes rush out at all adventures such stuff as they have, & declare not sufficiently the matters as they have purpsed, but leave the consciences of the hearers doubtful & in the brires. For this cause th'apostle Paul will that a bishop 
i Timot. three ●  (that is to say a teacher, a pastor, an overseer) be apt to teach, that is to say, which hath the feat & cunning handsomely & properly to declare his matters. Certes, the apt & proper way of teaching, is to follow in teaching the methodical form of doctrine, which is natural indifferently common to all men, save that it excels in some, & is more apparent by reason of precepts & instructions which they have learned to induce them. Fron which trade & form of teaching, who so ever abhorreth, undoubtedly shall never handsomely instruct the conscience of men, neither shall utter & declare sufficiently his purpose. Neither do there want at this day exemples hereof in the church. 
Arrogancy.  The arrogancy of teachers is cause of this offending when one swelleth, when one envieth an other when every man would be counted best learned, when no man will be made a child in the church, & while they thus strive for pre-eminency & primacy, in the mean season the weak brother is offended, occasion is given either to forsake the simple & pure word, or at least to slander it, & bring all things in doubt. But this cause toucheth not only the teachers, but generally all that of high mind and statelynes offend the weike brethren, while they declaring themselves to much spiritual, 
Hatred.  think all things lawful unto them. Hatred to the neighbour is cause forasmoch as sclaundersarise of it, while the brother hateth the brother. The ●trary to this cause s. Iohn putteth charity, 
i Iohn. two.  where he says, he that loveth his brother dwelleth in light, 
Parts.  & slander is not in him.  
OF one sort is this slander, whereby the brethren be offended of the false & to free brethren, yet having respect to the causes this slander may be divided in to 
Division.  slander that rises of doctrine and that riseth of manners or examples of life. Also to the place of ꝑtis of this slander may be referred also an other slander which the godly do suffer through the happy luck of the naughty persons & hypocritis while they see that all things prosper with them. This offeding now adays entangleth many, which measure & weigh the goodness of learning by the success of naughty hypocrites, as though their doctrine were therefore sound because they be in best reputation, & be counted the wise the mighty, the rich & great men in the world. Against this slander Christ oftentimes armeth his disciples, comforting them against the slanders of the cross. Item thapostles ever among do arm good minds against this offending. And among other places this text of s. Paul is notorious, 
i Cor. i d  where he saith: Uyle things of the world and things which are despised, hath god choose. etc. To this kind of slander pertain all bountiful things in the world as wisdom, power, richesse, great men. etc.  
EFFECTS of slander whereby good men be offended be these. 
Effects of offending the weak. brethren.  To pluck away the weak brethren from the simple word. To make doubtful consciences of the troth of the christian doctrine. To stir weak myndis to slander the true gospel, & to receive false opinions. 
Spritishe r●●our.  To bring to pass the weak brethren shall follow evil exemples and manners, which the rash brethren, & for the most part to much spritish use amongs such as have not yet herd the pure kind of learning, or be not yet thoroughly entered in the same. To chase away weak minds from the gospel causing them to condemn & utterly to disallow it, and to return again to popyshnesse and wicked doctrine. For the avoiding of these effects the threats of Christ are to be read Math. xviij. Item Ro. xiv. and xu where among other things th'apostle says: loose not him with thy meat, for whom Christ hath died.   

¶ Contraries to the hole offending or slander.  
Contraries to slander be these. 
Contraries.  To say slander only cometh of doctrine. To hold y● unto doctrine & manners of life all slanders can not be ●ueniētly referred. To say of power, wisdom, riches & other great things in the world slander never riseth, where as in deed these things be for the most part causes of evil manners. For power, wisdom & riches do change very oftentimes the manners of men. To deny the pharisaical or hypocritical slander whereby the pharisees & hypocrites be offended. For there is one general church in which be both good & bad, godly and hypocrites. To say no man can so be offended that he shall utterly be destroyed and lost. To hold that the commandment of god aught not always to be preferred before slander. To say the weak consciences have always just causes to 
☞  be offended, when they see cloaked religion & ungodly destroyed, or therefore concord bisturbed, debate raised in the church, commonalties & empires brought to naught, when the weak consciences see this thing done, they aught to comfort themselves with this saying. It is better to obey god then men. To hold that scripture forbiddeth all slander. 
Scripture▪ forbiddeth not all man●r offending.  For here is the slander excepted, whereby hypocritis be offended, which offending aught not to be eschewed in such wise as we shall deny the true doctrine, or leave necessary works. 
Liberty is not alwyes to be used.  To hold that we must use the christian liberty every where in all things, & amongs all men, whether the weike be offended or not. This error th'apostle destroyeth sufficiently where he says. I am made all things to all men, weak to the weike etc. that I might win all men to Christ. 
Difference between manners and doctrine.  To say by the same reason we may use manners amongs all men as we use the right doctrine amongis al. This error 
☞  answereth s. Paul by his example, 
Act. xuj. ●  which with out doubt kept not in the pure word & yet in the mean season thoccasion of the weak so requiring he suffered Timothe to be circumcised. To hold it not lawful to use the liberty where stubburnes is & not weiknes, or where men's traditions or Moses laws be matched with the gospel, or necessarily required unto righteousness. Against this error serveth the example of Paul, 
Gala. two. a  who dared keep Titus uncircumcised. To deny the charity is the master in moderating & governing the slanders of manners or in letting the same.    

Of the kingdom or reign of Chryst. CA LIVELY  
THe church & the reign of Christ signify all one thing wherein god reigneth in his subjects that be godly by the word, & wherein the godly do reign over all spiritual enemies, over sin, the devil, death, hell. etc. But forasmoch as this word reign or kingdom seemeth to set out the name of church, & to make it more triumphant & magnificent, therefore I think it good to put before your eyes a compendious treatise of the kingdom of Christ. 
Discryption.   
The kingdom of Christ is spiritual consisting in the conscience, & making spiritual subjects, that is, which be led with the spirit, & in whom Christ reigneth by the holy spirit, & by his word here in earth, but sitting on the right hand of god the father to make intercession for his subjects & to defend them, yea & to give them justification & spiritual goods for everlasting life. This their king as well in doctrine as in manners of life is this spiritual kingdom, his subjects aught to follow as their guide & captain. This reign is begun here in faith and spirit, and shall be finished to the full perfection after this life everlastingly. 
Probations john. ●viii. ●.   
THAT Christ's reign is spiritual is proved by Christ where he says: My kingdom is not in this world. Now that which is spiritual agreeth only to the conscience, I call the reign of christ spiritual of theffect that it maketh spiritual either because the subjects of this kongdome be led and ruled of this spirit, either because this kingdom only stretcheth to spiritual things, or finally because he maketh his subjects kings over all spiritual enemies. It is called the reign of christ because christ is the author of it, the preserver and ruler in this reign or kingdom. The holy ghost and the word be means whereby and wherewith christ reigneth in this kingdom. For to this intent the holy ghost is sent where Christ ruleth that he should glorify him, expound and proclaim him. johan. xiv. xv. and xuj. which might lead in to all troth, that is, might declare christ the kings will in the hearts of the godly, his proclamations, his commandments, his benefits, and therewithal might make us obedient subjects. But all these things the holy ghost worketh not but by the word, as th'apostle teacheth. Ro. x. And left no man should doubt either of the power of Christ the king, 
The seats ● throne of Chryst.  or should not know his seat, or would think him not to regard his subject, let him know that christ the king sitteth on the right hand of god the father, of equal power, and being with god the father, both to defend his subjects, in that he is king, and to make intercession for them in that he is priest. 
what rewards the king christ showeth to this subictꝭ  justification and everlasting life be benefits and privileges of the king christ, wherewith he hath rewarded, and yet daily doth reward his subjects, and which by his continual suit, he obtaineth and getteth for his subjects. But now what the subjects aught to follow in this kingdom, they must learn of their king christ as well in doctrine as manors of life, and thus the scripture propowneth our king christ unto us for an exemplar whom we should follow. So Christ hath embraced the only will of god hath preached it & declared the same to men. 
1. Pet. ●.  So we in like wise beside the pure & sincere word ought to embrace nothing more desyreouslye ne aught to preach & declare any thing more often. And as pertaineth to the manners of life, so Christ being reviled, reviled not again being evil entreated, rendered not evil for evil. So Crist dysturbed not temporal polycies, wherefore neither we aught to disturb them Christ bore the Cross patiently wherefore we aught also patiently to suffer. Finally forasmuch as this kingdom is spritual & everlasting & not seen with the eyes. Therefore it is only with faith & the spirit espied & began which after this life shall in the very thing self be opened & made manifest everlastingly & as th'apostle says even face to face. The causes of this kingdom be god the 
Causes of the reign of Chryst.  father which ordained it & with ꝓmises confirmed it christ in whom this kingdom was constitute & which is the king hereof. The holy ghost is cause in that he sanctyfyeth & with sundry gifts furnisheth this kingdom. And like as these causes be not carnal, but spiritual: so neither the kingdom institute of them can be carnal. The mean whereby this realm is administered is god's word by which the holy ghost worketh in the same. Now the way that a man may come in to this kingdom is declared sufficiently in the places before. The kingdom of christ is not divided in to ꝑtes, 
One only. spiritual kingdom of Chryst.  for even as there is one king of this kingdom, so his kingdom is one that is to say spiritual consisting in the consciences of men & beginneth here in faith to be consummate & made perfect after his life eternally.  
¶ Theffectes of the reign of Christ, 
Effects.  be partly taken of Christ the king, & partly of the subjects. Theffectes of the king Christ be nothing else but benefits and privileges which god bestoweth upon his subjects, & be these. To give remission of sins. 
☞  To deliver & enfraunchese the consciences from all outward things as appertaining to justification. To deliver the subjects from the power of sin & of death. To defend the subjects from the power of the devil, of the world, & from a evils. To give the holy ghost that may rule, defend, guide, stay and keep his subjects in his realm. 
Roma. viii. i john. two.  To make intercession unto the father for his subjects and play the advocate. To make his subjects kings over all spiritual enemies that is to say, sin, the devil death, hell, and the world also, according to the saying in the revelation of Iohn, 
Apoca. i b  where is said, that Christ made us kings & priests. To make his subjects priests so that they may offer spritual sacrifices to god according to the saying of pet. 
i Pet. two. ●  You are made a spiritual house & Turrian holy priesthood for to offer up spiritual sacrifices acceptable to god by jesus Christ, & therefore the subjects of this kingdom be called a kingly or royal priesthood of the said Peter. 
1. Pet. two. b  And of john in his revelation they be called the priests of god. 
Apoca. i b  To reward his subjects with everlasting life which in faith and spirit beginneth here & shallbe ꝑfected after this life eternally. Semblable effects may be brought hither out of theffects of Christ set out before. Also out of the places of abrogation, & of the christian liberty. 
Effects proceeding of the subjects.  Theffectes of the subjects of this kingdom be gathered of thobedience, which they own to their king Christ, to thintent they should follow him as well in doctrine as in manners of life, as. To love & embrace the same word. To teach the same word that Christ taught. To cleave to the word of Christ faithfully according to th'exemple of him. To proclaim Christ their king. To magnify him. To believe and have affiance in Christ that he will save. keep and defend them, and also that he can do these things. Not to shrink ne swerve from Christ their king traitorously unto Satan and his kingdom. To execute lovingly all the commandments of their king Christ. 
☞  To deny themselves. & to think no goodness of them selves in respect of this christ their king. To suffer by thexemple of Christ their king patiently. To i'll unto Christ their king in temptation or affliction, & not unto weapons, unto the sword wherewith y● mayst defend thee, & that also by thexemple of christ thy king, which when he was afflicted in the cross he fled by prayer in faith unto the father. To honour temporal rulers, to obey them, not to chase them away, not to disturb common weyles, or to invade empires & other men's dominions, & all this by thexemple their king Christ. To love not only their friend, but also their enemies by thexemple of Christ, Not to render evil for evil, but good for evil by thexemple of christ. To be servant to all men, & contrary to no man, & the by thexemple of chryst their king. These & semmblable effects in numerable may be gathered of thobedience of the subjects of this kyingdom which for the most part standeth only in imitation that subjects should follow Christ their king in doctrine & in manners of life, & so by all things obey Christ even as he obeyed the father, etc. Iten the title of church tofore expounded giveth more effects of subjects, for there is no difference between the church & the kingdom of christ but that in thexpouning of the kingdom the benefits & privileges of the congregation be more evidently espied which it taketh at Christ's hands & him whom in this kingdom we call king, 
Contraries.  in the church we called head ¶ Contraries to the kingdom of christ are these. To grant the kingdom of Christ 
Papistical Luke. xiii.  to be carnal or temporal or of this world To bind Christ's kingdom to outward observations contrary to this of Christ My kingdom cometh not with marking. To say Christ the king of this realm sitteth on the right hand of god the father idle & nothing regarding here in earth his subjects. 
Therrour of Epicurians  This error is the Epicurians error. To say Christ ascending up to heaven left his kingdom 
The detestable heresy of papists.  here in earth unto the pope his deputy to be admynistred of him, which error is against the eternal reign of Christ his eternal byshoprich & priesthood. To say there may be true subjects of this kingdom which believe not. To say Christ ruleth his kingdom by other means than by the holy ghost & his word. To deny this kingdom to begin here in faith & in spirit & after this life to endure eternally. To hold that the subjects of this kingdom own an other obedience then that which Christ their king used towards god the father which was of all the most perfect. To say Christ the king in his kingdom is only to be followed in docrtine & not in manners of life. To deny that in this kingdom generally taken be hypocrites & shallbe to th'end of the world. 
Chiliasts  To bold with chiliasts that Christ shall reign here in earth a. M. year with the godly in all kind of pleasures. 
Anabaptystꝭ.  To grant with the Anabaptistes & the captains of that error that is to say Nicholas Storkey, 
Storkey.  Monetary Pipery 
Monetarie Piperie.  & other new heretics that the godly here in earth shall set up a corporal & civil kingdom all the ungodly put down. This error those furious persons have taken forth of the psal where it is wri●ten in this 
Psal. cxlix.  wise, let the saints be joyful with glory, let them rejoice in their beds, let the praises of god be in their mouth & 〈◊〉 in their hands, that they may be avenged of the heathen & rebuke the people that they may bind their kings in chains & their nobles with lynkes of iron. That they may be avenged of them as it is written, such honour have all his saints. This psalm they have carnally wrested to their purpose whereas if it be well considered it maketh nothing with them al. Iten it is contrary to this doctrine to forbid unto the subjects of this kingdom 〈◊〉 or civil works. As to ●er● any temporal office, to play the king, the mayor, the constable, the sheriff, or any other inferior rooms, to buy to sell, or to exercise any manner of contract in the world.   

Of resurrection. CA LII.  
THe resurrection of the deed is wherbi 
definition.  in the last day all men shall rise again from death, the good to everlasting life the wicked to everlasting punishment.  
¶ Probation of the definition.  
marvel not at this (says christ) The 
Ioh v. e  hour shall come when all that are in the graves shall bear his voice, 
Math. twenty-five.  & shall come forth, they that have done good unto the resurrection of life, but they that have done evil, unto the resurrection of damnation.  
The universal cause of the resurrection 
Causes  is the promise of god, wherbi god ꝓmyseth in scripture the resurrection. Hither also may be reduced such places of scripture 〈◊〉 treat of the resurrection, namely isaiah. 36. 66 24. Dani. 12. Oseas. 13. job. 19  
Beside the foresaid cause of resurrection christ also is cause specially for the godly, according to Paul i cor. xv. where he ꝓueth the resurrection by thexemple of the resurrection of Christ in this wise. christ rose from death to life, ergo the deed also shall rise again. The same argument he useth in his first epistle to the thessa. ca 4. where he saith in this wise, for if we bilyve that jesus died & rose again, even so them also which stepe by jesus, god will bring again with him. In the same place th'apostle also describeth the manner and form of the resurrection. 
Parts.   
The resurrection shall be one single thing & common to all men even an uprising aswell of the ungodly as of the godly but unto divers ends.  
forasmuch as two sorts of men shall 
Effects.  rise again a godly & ungodly▪ therefore there be two sortis of final effectis to be made of the resurrection. The godly shall have these effectis following them. To rise up unto everlasting life. To be with the lord always according to Paul's saying. 
john. u  And so shall we ever be with the lord. 
i Thes. iiii. d  The ungodly shall follow these effects. To rise again to everlasting punishments. 
john. u  To be for evermore with the devil & his angels 
Math. twenty-five.   
Contraries 
Contraries  to resurrection be these. To deny with the Sadducians, 
Sadducians'  Symonians 
Symonians  Archontykes, 
Archontiks  Hierarchytes 
Hierarchits  & other heretics the resurrection of the deed. To say with the Chyliastes 
chiliasts.  that there shallbe after the resurrection in earth a civil kingdom enduring a thousand years, in which shall reign the godly with christ in all kind of pleasure. To hold with the Seleucians 
Seleucians  that there shall be no resurrection at all in time to come but that it is now daily made in the regeneration of the children of god To say with the heretics of Araby that the soul peryssheth together with the body. To be of the same opinion that Many cheus was which said that his hearers or disciples were resolved in to the elect or baits of the elect & that the other souls returned in to wild beasts To hold with certain heretics that the souls of wicked persons be converted in to devils & in to other beasts according to their deserts. To say the deed forthwith after their death do rise again by th'exemple of Christ. Against whom Tertulian disputeth in his book de resurrectione carnis, to hold with the Epicurians 
Epicurians  & with certain other philosophers that all things be at a point after death To hold with Martion, 
Martion  Basilides, 
Basilides  & Ualentinus 
Ualentinus  that we shall not rise again in flesh. To hold that the hole man shall not rise again but only either the flesh either the soul either the spirit against which error disputeth copyously Tertulian in his book de resurrectione carnis. To grant a spiritual resurrection after this life. To hold any other causes of the resurrection than the promise' of god and the resurrection of Christ for whose cause the godly shall rise again ● for whose contemte the ungodly shall be damned rising again to their eternal damnation. To make two resurrections one of the flesh or body, an other of the soul or spirit. To hold with the Anabaptistis 
Anabaptistes  that the souls of the damned people shall rise again the second time unto everlasting life when they have once suffered punishment enough for their sins. This error they have taken by the occasion of that text in the psalm where it is said non imperpetuu irascetur deus neque ineternum commovebit. God shall not be angry perpetually, neither shall he be moved for evermore. Item out of the fourth book of Esdras where hell is likened 
iiii. Es. iiii. d  to amatrix. To dispute fond & superstitiously beside the word of god of the manner & form of the resurrection. To judge of the resurrection after the judgement of reason leaving the word, like as saducians 
Saducians'  do judge of the resurrection in the gospel, 
Mar●. xxii.d.  where Christ calleth them back again from the judgement of reason 
Math. xxii. c.  unto the word of god saying. 
Luc. xx. d  Have you not read in the book of Moses. etc.   

Of everlasting life CA LIII.  
Everlasting life is a certain & sure 
Definition.  knowledge of god & of our lord jesus Christ which beginneth here in faith under sure hope & in spirit & shall be made manifest after this life unto perpetual joy & immortal inheritance.  

¶ Probations.  
As y● hast given unto him power over 
Ioh●. xv●●●  every flesh & all which y● hast given unto him that he may give unto them everlasting life. Now this is the everlasting life that they should know that only to be the true god & whom thou hast seen jesus chryst. The rest of the definition ꝓueth th'apostle Peter in ●is first epistle. ca i Blessed be god the father of our lord jesus christ which through his aboundannt mercy begat us again unto a lively hope by the resurrection of Ies● christ from death, to enjoy an inheritance immortal & undefiled & unperysshable reserved in heaven for you which are kept by the power of god thorough faith unto salvation which is prepared already to be showed in the last time when you shall rejoice, though now for a season, yfnede require, you are in heaviness through manifold temptations, that your faith once being much more precious than gold that perissheth, though it be tried with fire, might be found unto praise, glory, & honour, 
1. Corin. xiii. d  at the appearing of jesus christ. etc. Also th'apostle Paul, saith: we see now in a glass even in dark speaking but then shall we see face to face.  
Theffectes of everlasting life appear also in other places every where in scripture, as apoc. 21. 2 pet. 3. Esa. 36. 63. 66. & they aught to be gathered by the contrary of theffects of everlasting punishment which abideth for the ungodly.  
The cause of everlasting life is the ꝓmis 
Causes.  of god. For because god hath ꝓmysed everlasting life to such as bilyve in christ therefore they receive it. Therefore also the apostle calleth everlastyge life the gift of god, 
Roma. vi.  & in the fourth cha. to y● Ro. he ascribeth the inheritance not to the law but to the promise. Christ is the person for whom god hath ꝓmysed eternal life & for whom it is given according to this of chryst. 
john. u ●  verily verily I say unto you he that heareth my words & biliveth on him that sent me hath everlasting life, & shall not come in to damnation but is escaped from death unto life. Iten, christ giveth everlasting life to such as cleave unto him by faith according to this. 
john. xvii.  All whom thou hast given unto him he shall give them eternal life To these causes may also faith be added. For faith taketh hold of christ, and so justification ensueth: but unto justification is eternal life annexed.  
Eternal life is not cut in to parts 
Parts.  but the scripture calleth life eternal one certain and perpetual joy in a new heaven and a new earth in which the godly shall be everlastingly with god and shall worship god according to Esay the prophet: 
Esay. lxvi.  And all flesh shall come to worship before my face.  
¶ Theffectes of eternal life be taken chiefly of the commodities and joys ensuing in 
Effects  the life to come, & be these: To have eternal joys. For in the everlasting life shall cease all wailing, all sorrow, finally all afflictions & sadness. Apoc. 21. And god shall wipe a way every tear from their eyes. 
Isaiah. lxv. ●●  To joy & rejoice everlastingly. 
isaiah. twenty-five.  To worship god perpetually not to feel any more sin, death, & persecutions. For death also shall be utterly devoured, 
Apoca. xxi. b  & god shall wipe away every tear, as afore I said. Certes these effects & semble of eternal life be far from all understanding of man. For everlasting life is such a thing as is beyond the capacity of man, & above all human things. 
Math. xxii. c  As also christ teacheth where he saith that in the resurrection of the deed, 
Luc. xx. d  they shall neither marry nor be given in marriage (that is to say) not earthly nor carnal thing shall be in the everlasting life. 
Mar●. twelve.   
¶ Contraries to eternal life be these. 
Contraries  To say there is any other more principal cause of everlasting life then the promise made to the bilyvers in Christ. 
Papistical  To grant the everlasting life chanceth for our works or merits. 
Popish errors  To say everlasting life is a du●eward for our works. To say from purgatory is the way to everlasting life. 
The error of the Anabaptistes  To hold y● the wicked & the devils shall once at last come to everlasting life, after they be once sufficiently purged. To drem, any carnal thing of everlasting life as of piping and dancing, of eating and drinking, of delicate fare. etc. To judge of everlasting life by natural reason, leaving the open word of god.    

Of prayer. CA liv.  
PRayer is an asking with faith of some thing of god, 
●escriptino.  with an effection of heart, and is giving of thanks for benefits received of god.  
THIS description of prayer is plain because of the two kinds of prayer, 
Probation.  petition, and thanksgiving: Concerning the effection of the heart, we be advertised by the prophet Isaiah. 
Isaiah. xxix. d.  This people (saith the lord) approacheth unto me with their mouth, and honour me with their lips, but their heart is far from me. etc. Concerning faith Christ says: Marc. xi. Therefore I say unto you, what so ever you ask when you pray, believe that you shall have it, and it shall be done unto you.  
There be two kinds of prayer, 
Parts Invocation Petition  calling on, or petition & giving of thanks. Calling on or petition is in which god is called upon in some thing, or wherein any thing is asked of god. To this kind of prayer pertain such psalms as be peticionarye or invocatorye, in which thou mayst very well behold the force nature, & form of calling on. Such be these psalms. xi. xii. xxi. xxiv. xxxiiij.  
giving of thanks is whereby we 
Thankesgy●uynge  tender and yield thanks to god for the hearing of your prayer, and for things received of god. Unto this kind of prayer ꝑteyn such psalms as be demonstrative containing praises and thanks for the delivery out of perils, and for other benefits, as be these psalms the third. xvij. xxix. xxxix.  
Causes of the hole prayer be, the commandment, 
Causes.  promise, faith, & necessity. 
johan. xuj. ●  Of the two former causes, thus speaketh christ Ask & it shall be given you. Item what so ever you shall ask the father in my name he will give it you. Of faith speaketh Paul Rom. x. How shall they call on him upon whom they have not bilyved Iten Mar. xi. Christ saith: what thing so ever in your prayer you ask, believe that you receive it & it shall be done unto you. Undoubtedly unto christ for whose cause we be herd of god the father, is required faith▪ which taketh hold of the promise whereby god hath promised that we shallbe heard in Christ. This faith is espied very well in the miracles of Christ in the gospel, where always before any miracle was declared, faith went before, although the evangelists have not alway set it out. Necessity the fourth cause of prayer proveth Esay the prophet where he saith. 
〈…〉.  Lord in their straits they have sought y●. So Susamna forsaken of all begun to cry to the lord: 
Daniel. xiii. jones. two.  So jonas the prophet being in the whales belly poured out this prayers to god: so David ever among prayeth in his necessity & perils, he is herd & giveth thanks to god. So also Christ in the orchyarde prayeth. 
Math. xuj. ● Mark. xiiii. d Luke. xxii. c  And these foresaid causes do ꝓprely belong to invocation or calling on: Thankesgyving taketh his proper cause of the duty. For in that we be the people of god, god heareth us/ yea & in manner he overwhelmeth us with his benefits. Therefore we own of duty to render thanks, beside which god requireth of us none other recompensation or reward for his benefits, as every where the scripture testifieth.  
¶ Theffectes of prayer that demandeth or calleth on the lord, 
Effects of petition and invocation.  be these. To be herd of god. To obtain our demands. To be delivered from evils or perils. But these efectes do not chance even for the selfprayer sake, but for the promise sake added to the prayer, according to this, ask & it shallbe given you. 
Math. seven. d  Now because Christ biddeth us pray, & hath ꝓmised hearing of the father, even therefore we be herd. Furthermore these effects be brought forth of god, & sometimes they follow not the prayer which thing nevertheless is not done with out our great utility & perfect. 
Note this s●mylitude  For like as a wise & 
☞  prudent father giveth not forth with all things to his son that he asketh unwisly, or of other causes, so the heavenly father knoweth th'opportunity of time when to give to grant & to hear us, and that for our incredible ꝓfyt, wherefore no time of hearing aught to be appointed unto god. But when we have made our prayer, we must abide with all patience till it pleaseth god to grant us our requestis, from whence therefore ꝓcede these offices of prayer. To pray alweis. Ec. 18. Be that not letted always to pray. Iten in the gospel of Luke we be commanded of Christ still to pray & not to faint. 
Luc. xviii. ●  Look there upon the parable of the wicked judge. 
Colos. iiii. i Thess. iiii●  Iten to be in stant in prayer. To pray without ceasing.  
Theffectes of giving thanks of god be these: 
Theffectes of thanksgiving  To praise god, to tender thanks to god, to magnify god, to ●fesse his name: These effects be called in scripture the sacrifices of praise, & 
Ebre. twelve. f.  fruits of our lips, which we offer to god for his benefits towards us. Now as in th effectis of petition & invocation be excluded the circumstances of time & of places, so al●● in thanksgiving.  
Contraries to the true prayer are these: 
〈◊〉. The erro● of friars an monks. The error of sayntment.  To make of prayer a work that of itself deserveth justification, bearing & other things. To worship saints: to call on saints. To bind prayer to certain circumstances of places, of times. etc. To prey without faith & hope of hearing. To pray with a wavering mind. To pray without necessity or when thou hast not occasion to demand any thing of god. 
☞  To mumble up certain psalms or prayers in vain, contrary to the second commandment, thou shalt not take the name of god in vain. Not to pray or call on god or give thanks for benefits received for him, sith we have a commandment to pray, to call on, & to give thanks. To hold that our prayers be herd of god even for our works sake because we pray, & not because of the ꝓmis made that the prayers shall be herd. To leave praying when god heareth us not forthwt. 
The error of temple men.  To expound the commandment of scripture of praying always, night & day to keep in the temple & to mumble up prayers. To pray to thintent thou mayst be seen & praised of men, after the fashion of hypocrites Mat. vi. To be a blaber & pytterpatterer 
Hypocrites Piterpattering  when thou prayest. Mat. vi. To pfer or match prayers devised of men with the lords prayer, named the Pa●n●. To deny that god doth defer the time of hearing us, to our own perfect & commodity. To deny that prayer may be applied for the necessities of other.   

Of rule. CA LU.  
RUle is god's ordinance, 
definition.  to appoint good and profitable things to be done, to punish the fauty, and save the unfauty, which is to be obeyed, not only for wrath, but also for conscience sake.  

¶ Proves of this definition.  
THERE is no power (says Paul) but of god, 
Roma. xiii. ●  the powers that be, are ordained of god, who so ever therefore resisteth power, resisteth gods ordinance. And they that resist, shall have to themselves damnation. etc. Hither ꝑteyn manysentences out of the proverbs of Solomon which confirm the civil & temporal power to be the ordinance of god, as this sentence: Per me reges regnant. etc. By me the kings reign, 
Prou. viii. c  and princes make just laws, through me lords bear rule, & all judges of the earth execute judgement. Here Solomon signifieth that the temporal power is ordained by the word of god. 
Prover. xuj. b  Iten he says: Divinacio in labijs regis, in iudicij● non errabit oseius: that is, divination is in the lips of the king, & in judgement his mouth shall not err. etc. The offices & ꝑtes of a ruler be declared of th'apostle Paul by these words: 
Roma. xiii. b  will't y● be without fear of the power, 
☞  do well then, & so shalt that be praised of the same, for he is the minister of god for thy wealth. But if y● do evil, them fear, for he beareth not the sword for naught, but is the minister of god to take vengeance on them that do evil. The self same offices be put of Peter. i Pe. ij. Furthermore the ruler aught to prescribe & command his subjects such things as be right profitable, & to punish the evil, & save the innocent for the ●seruaciō of public peax & honesty. And like as rule is thordinance of god, so the ordinance of the ruler & his offices god ascribeth to him self, jest a man should contemn them or set them at naught, 
Prover. xxi. d  according to the said text of Solomon, divination is in the mouth of the king neither his mouth shall err in judgement. Iten a true measure & a true balance are the lords, & he is the author or weightis.  
Thoffice of the ruler scorning the pnscribing of right & profitable things in a common weal is set forth by a goodly description of Cicero in his. ij. book de legibus. 
Cicero.  But scorning our obedience towardis the ruler, 
Roma. xiii. b  thus writeth th'apostle in his epistle to y● Ro. wherefore you must needs obey (says Paul) not for fear of vengeance only, but also because of conscience, that is, that the ●science be not spotted with sin. Hither ꝑteyn such sentences in the ꝓuerbes of Solomon as teach that rulers are to be feared, as Pro. 16. 
☞  Indignatio regis nuncium est mortis, at vir sapiens placabit. The kings displeasure is the messenger of death, but a wise man will pacify him. Iten in an other place. The terror of the king is as the roaring of the lion, he that offendeth him his soul sinneth.  
THE causes of rule be these: 
Causes.  God whose ordinance it is, & the persons ordained to elect the ruler (where as it goeth by election) or a just title of inheritance (where it goeth by succession of blood) to th'intent all things be done in order. The formal cause is taken out of the privileges of themperors, kings & princes, or by any otherusage whereby the ruler is constitute.  
OF temporal rulers, 
Parts.  some is superior and heed, other be inferyours & under powers.  
Theffectes of the magistrate or ruler 
Effects.  be his self offices which he exerciseth for the perfect & avail of his subjects, as To prescribe that is equal & profitable. To ordain & institute a certain & sure policy stablished with good & honest laws. To defend the guiltless, 
●. Petri. two.  to punish the guilty, to put of wrongs. To maintain tranquillity & quietie. To defend a peaceable & quiet life, for to the purpose will th'apostle the subjects should pray for their kings, even that we may live (says he) a quiet & 
●. Timot. two. b  peaceable life in all godliness & honesty. To revenge wrongs done to his subjects. To punish evil. 
Roma. xiii. a  To be dread of evil doers. To preserve & ●serue a public honesty & peax in the world. Of this effect & office have written many excellent, wise, & politicly learned men, 
Plato. Aristotle. Cicero  as Plato, Aristotle, Cicero & other. To accept the word of god according as is commanded in y●. 2. psal. Nunc regis intelliginte. Now you kings be you wise, be you learned, you that are judges of the earth. Serve you the lord with fear. etc. Now, to serve the lord with fear, is to receive & take his word. Iten thoffice_n & ꝑtes of a prince is to see the true & sincere religion of god be set forth to his subjects, according to thexemple of Solomon 
two. Pat. viii. c  who ordained the offices of the priests by certain courses and days. Item according to th'exemple of king josaphat ij. Par. xviii. of Ezechias. two. Par. xviii. 
☞  Item in the book of joshua. ca viii. it is written how joshua the capteyn read unto the people the book of Deut. even all the words of the law, both the blessing and cursing, according to all that is written in the book of the law. Finally it is the office of the ruler to nourish and maintain the teachers of the pure religion, unto which office the prophet Isaiah exhorteth the rulers, 
Isaiah. xli●. ●  where he writeth that kings shall be the nursing fathers of the church and queens shall be the nursing mothers.  
Contraries to the lawful rule & temporal power be these. 
Contraries and errors  To deny that temporal power is the ordinance of god, contrary to the open place of Paul Ro. xiii. To say in depressing the dignity of temporal power that is thordinance of nature. To hold that temporal rule is a casual ordinance, which men ordained amongs themselves by fortune and chance, as they did other things. To say that an ungodly ruler aught not to be obeyed in temporal or civil things, 
☞  contrary to th'exemple of joseph, of Daniel & other saints which have lived under wicked magistrates, in high obedience. To hold that the gospel doth abrogate civil power, whereas in deed the gospel only pertaineth to the conscience, & in such things as we have to do with god. 
Even tyrant ought of a christian man to be obeyed. ●. Pet. two. c  To deny that we own obedience in all civil things unto evil Magistrates & tyrants, contrary to the place of Peter which requireth obedience unto the heeds, not only if they be good & courteous, but also if they be froward. To say there is any other cause of disobedience of some subjects towards their rulers then the judgement of reason. For whereas reason understandeth not that the temporal power is the ordinance of god it disdeyneth & thinketh it a thing unworthily to obey. To deny that a good ruler is a singular gift of god, ●trary to the place of Ecclesiasticus where it is said. 
Ecclesia. x. a.  The power of the earth is in the hand of god, & when his time is he shall set a profitable ruler upon it. To deny that an evil ruler is given for the sins of men, ●trary to this of the prophet. For the sins of the people hath he made hypocrites to reign, also the prophet isaiah. ca iij. I shall give children to be their princes (says the lord) & babes shall have the rule of you. Iten Solomon says in his ꝓuerbꝭ. 
Pro. xxviii. a.  Because of sin the land doth often change her prince. To grant the subjects may a venge themselves of their own injury, contrary to this of Christ. 
Mat. xxvi. e john. xviii. b  He that striketh with the sword, shall with the sword perish. To deny that the counsels, the statutes, judgements, & the reigns of kings & rulers be of god, contrary to these places following. Pro. 6. Divination is in the lips of the king. Iten job. God casts not away the mighty one's because he himself is mighty. Pro. 21. The heart of the king is in the hand of the lord, like as the rivers of water he may turn it whither so ever he wil Iten the weights & even measures be the judgement of the lord. To hold we aught to obey rulers, commanding wicked things, 
Act. iiii. d  ●trary to this of Pe●. it behoveth rather to serve god than men. Neither would Mathathias as we read in the first of the Maccabees ne his 
i Macha. two. b  sons in any wise obey the king Antiochus commanding to sacrifice to idols against the commandment of god. In like wise neither the prophet Balaam would obey king Balaac. 
Numer. xxii.  To say that the election of public officers & magistrates doth not rather ꝑteyn to princes, aldermen or such as be in authority, them to the multitude of subjects, which for their rudeness & lak of experience in civil things be for the most part void of judgement & blinded. To hold that the felicity of common weals standeth in altering rulers. To disturb the common peax for the election of the ruler To pluck violently unto them the election of the ruler, against the old privileges laws & customs. To usurp the office of a king or ruler without lawful calling or election. To hold that god doth prosper such ruler as violently or tyramnically, that is, without lawful vocation usurpeth any rule, contrary to the open examples of histories & very experience. To grant that any impe●eis or kingdoms may be constitute & ruled without heroical men endowed with noble & heroical virtues, for which ma● look upon Plato. 
Plato. two. de Legibus.  To divide the civil magistrate or ruler in to the secular & spiritual ruler. To deny that such subjects as resist the temporal power & refuse oftentimes light burdens be not more grievously punished of god, 
●ier. xxviii. d  as the prophet jer. also witnesseth. Thus saith the lord, y● hast broken the chains of wood, and y● shalt make for them chains of iron. 
☞  To deny that the disobedient & seditious subjects against their prince & ruler be most grievously punished of god, according to thexemple of Dathan, Abiron, & Chore, as is read in the book of Nu. 16. 
two. Reg. xv.  Iten according to thexemple of Zambry.  
TO say there may be such a prince or ruler as may please all his subjects whereas the good king David ●trarily was reported of Absalon his own son that he was not equal in judgement unto the people, also Solomon that he grieved the people to much To forbidden with the Anabaptistes temporal power unto christian men, 
Holy & godly people have born rule.  contrary to the open examples of scripture whereas joseph & David which believed in Christ bore temporal rules, Cornelius as we read in the acts was an officer of Rome. Iten the Centurion in the gospel with infinite other. To forbidden unto christian rulers battles in defence of their subjects, execution of judge mentes with the sword upon the transgressors & other civil offices whereby realms & imperies be kept, maintained & conserved. So Abraham was a christian man for the faith which he had in Christ, & yet nevertheless he made many wars. So king David & other. To say that to play the ruler is to play the thief & robber. 
A wicked ● knavish error  This error is against the honesty of the offices of kings & rulers whose offices be to defend his honest subjects, to keep common peax. etc. which offices to do, is not to play the thief. For although there be found some rulers which do exercise robberies pillagies & thefts, yet the office remains of itself good, neither aught it to be dispraised, because of certain evil officers. 
Math. xx. c.  To hold by this place of the gospel, the kings of the gentiles have rule over them. etc. that a christian man can not bear office or rule. This error springeth of the misunderstanding of the comparison where Christ compareth the apostles which were subjects with kings constitute in lawful rule. To deny unto rulers their customs, tributes & taxes to the sustentation & maintenance of their empire or kingdom, contrary to the place of Paul Ro. 13. where he says, give tribute to whom tribute belongeth, custom to whom custom is due. etc. To deny due reverence to the ruler, 
Roma. xiii. b  contrary to Paul, who says give honour to whom honour pertaineth. To depose & put down the magistrate & ruler by the subjects & to make new rulers, 
☞  where as their former rulers will not receive the gospel, which error was in manner the destruction of a sort of cities in Germany. To neglect the office committed unto him, or negligently to regard his office. For whereas the scripture pnscribeth to officers and public ministers their offices, it will have them also accordingly to execute the same, to defend the good & punish the bad. Hither ꝑteyn such exhortations in the prophets 
Ernest adm●●nistracion  as exhort the rulers to earnest administration of the common weal, as isaiah. 
☞  i Learn to do right, apply yourselves to equity, deliver the oppressed, help the fatherless to his right, let the widows complaint come before you. Iten the prophet Zach. ca 7. Execute true judgement. etc. To regard slouthfully the offices of a ruler, when y● seest thy subjects rebellious & seditious, which evil by little & little destroyeth common weals.    

Of wedlock. CA LVI.  
WEdlok is the lawful couple of man & wife, 
definition  ordained indissolubly to bring forth children, & to eschew fornication.  
THAT matrimony is the couple of 
Probacyon●  man and wife doubteth no man. This word (lawful) excludeth all guile & fraud which may chance about persons contracting matrimony. Now the former effect of matrimony, which is, that it is ordained to the procreation of issue, proveth the place of Gene. ca i Cressi●e et multiplicamini. Increase, & be you multiplied. The latter effect declareth Paul to the Corin. 
●. Corin. seven.  writing: It is good for man not to touch a woman, nevertheless to avoid fornication let every man have his wife, and let every woman have her husband. As touching the institution, god did institute wedlock. Goe ij. I added this term (indissolubly) that is to say, undepartably or without breaking, that a man should not think that wedlock once lawfully made can be undone & broken, which thing christ himself forbiddeth saying. That god conjoined, 
Mat. nineteeen. a  let no man separate. Howbeit where adultery cometh between, there is no longer wedlock. For the promise given is broken, wherefore in such case it is lawful, according to the doctrine of Christ to separate the people which before were contracted in matrimony.  
Causes of wedlock be these: 
Causes.  God the instituter, the consent of the parents, or of such as supply their rooms, & of the persons contracting. Iten the laws as well natural as politic, the customs of the country. etc. For matrimony belongeth also to civil & politic things, wherefore the laws of nature, of princes, the customs of the country may not be neglected about matrimony.  
Wedlok is of one kind, 
Parts  that is to wi●e, the lawful couple of man & wife, by the agreement of both.  
THEFFECTES of wedlock be these. 
Effects of matr●monye.  To bring forth children. Gene. i This effect although it properly belongeth to wedlock, yet it chanceth not without the singular blessing of god or gift of the lord, wherewith god rewardeth such as fear him, according to the prophet: 
Psal. cxxvi●.  Blessed are all they that fear the lord and walk in his ways thy wife shall be as the fruitful vine upon the walls of thy house, thy children like the olive branches round about thy table: lo, thus shall the man be blessed that fears the lord. 
i Cor. seven. a  To be a remedy against fornication. To be a sign of gods will towards us in that we know this kind of life please god, & therefore is decked with the promises of god, and with the word. To be a token of the spiritual wedlock and fellowship, which is between the church and Christ, 
Ephe. u ●  according to Paul This is a great mystery, but I speak between Christ and the congregation.  
Contraries to matrimony be these. 
Contraries  To say matrimony is not thordinance of god, but man's invention. To say matrimony is a sacrament, justifying even of the very work self. 
polygamy, that is, the having of many wives together is forbidden.  To hold a man may have by god's law more wives at one's then one, contrary to the first ordinance of matrimony. Goe 2. And they two shall be one flesh. etc. Neither is there read any commandment in the old testament for the having of many wives, although exemples do testify that it was in ure, & perchance also suffered at those times for increase of issue or for other causes. But the new testament doth utterly forbid the having of many wives, & that by th'authority of Christ, who bringeth us back again to the true instinct of nature, & right ordinance of god. 
☞  To hold it a lawful matrimony that is contracted against gods laws of princes, usages of the country, ●sent of the parent's, or of such as represent their room, against the consent of the contractours or which is contracted between persons impotent unable & unmeet to the same. To hold that certain matrimonies contracted against some of the causes afore said aught to be dissolved & broken after they be made, & can not be undone. To hold that it is lawful about matrimony to use all manner of guile & fraud. 
Math. u nineteeen.  To say the bore consent of the man & wife aught to make matrimony. To say matrimony may be broken for any other causes than for only adultery. To say sickness or other chance of fortune, 
forbidding of wedlock is the doctrine of devils i Corin. seven. ●  either ꝓsperous or adverse may break matrimony once lawfully contracted. To hold that the infidelity or unfaithfulness of either of the persons in matrimony breaketh matrimony, contrary to the apostle. 1. Cor. 7. To say it were not better to mary then to burn in outward concupisscence & lusts. To exercise frowardness and ungentleness in matrimony. To regard matrimony slouthfully, or not to sustain lovingly such things as pertain unto it. (?)  
¶ The end of the common places of Erasmus Sarcerius.  
●ELOS.   

¶ The table of the common places handled in this present book.  

first an epistle to the kings majesty.  
Of God. Folio. i  
Of god the father. fo. two.  
Of god the son. fo. iii  
Of god the holy ghost. fo. viii.  
Of predectination. fo. twelve.  
Of contingency. fo. xvii.  
Of creation. fo. xx.  
Of creatures fo. xxii.  
Of angels or good spirits. fo. twenty-five.  
Of evil spirits or angels. fo. xxviii.  
Of man. fo. xxxii.  
Of the old man fo. xxxiiii.  
Of the new man. fo. xxxvi.  
Of free will fo. xxxviii.  
Of free will before the fall fo. xxxviii.  
Of free will after the fall fo. xl.  
Of sin. fo. xliiii.  
Of original sin fo. xlv.  
Of actual sin fo. l.  
Of venial sin fo. lvii.  
Of sin against t'holy ghost fo. lviii.  
Of the law. fo. lx.  
Of the law of nature fo. lx.  
Of the law of god fo. lxiii.  
Of moral laws fo. lxvi.  
Of laws judicial fo. lxviii.  
Of ceremonial laws fo. lxviii.  
Of human laws fo. lxxi.  
Of the gospel. fo. lxxiii.  
Of faith fo. lxxvi.  
Of justification fo. lxxxii.  
Of hope fo. lxxxv.  
Of love towards god fo. lxxxviii.  
Of love towards the neighbour. fo. xc.  
Of good works fo. xcvi.  
Of fulfilling the law fo. cv.  
Of the abrogation of the law fo. cx.  
Of the christian liberty fo. cxv.  
Of the cross fo. cxix.  
Of humility fo. cxxv.  
Of sacraments or signs fo. cxxvi.  
Of baptism fo. cxxix.  
Of the souper of the lord fo. cxxxiii.  
Of sacrifice fo. cxxxix.  
Of repentance fo. cxlvii.  
Of contrition fo. cliiii.  
Of faith the other part of repentance. fo. clu  
Of confession before god fo. clvi.  
Of open confession fo. clix.  
Of confession private. etc. fo. clx.  
Of auricular or ear confession. fo. clxii.  
Of satisfaction fo. clxiii.  
Of pardons fo. clxvi.  
Of the ecclesiastical power fo. clxvii.  
Of the popish power fo. clxxij  
Of men's traditions fo. clxxiiii.  
Of the church or ●gregaciō. fo. clxxvi.  
Of slander or offending. fo. clxxxvi.  
Of the kingdom of Christ fo. cxciii.  
Of resurrection fo. cxcvii.  
Of everlasting life fo. cxcix.  
Of prayer fo. cciii.  
Of rule fo. ccv.  
Of wedlock. fo. ccx.   
FINIS.   

Imprinted at London by johun Byddell, dwelling in Fleetstreet at the sign of the Son over against the conduit. In the year of our lord god. M. CCCCC.xxxviii.  
Cum privilegio. ❧ ❧