❧
Common
places
of
scripture
ordrely
and
after
a
compendious
forme
of
teachyng
,
set
forth
with
no
litle
labour
,
to
the
gret
profit
and
help
of
all
such
studentes
in
gods
worde
as
haue
not
had
longe
exercyse
in
the
same
,
by
the
ryghte
excellent
clerke
Erasmus
Sarcerius
.
Translated
in
to
Englysh
by
Rychard
Tauerner
.
❧
Iohn
Byddell
.
TO
THE
MOST
HYGHE
,
and
most
excellent
prynce
HENRY
the
.
VII●
.
by
the
grace
of
god
kyng
of
Englande
and
of
Fraunce
,
defensor
of
the
fayth
:
Lorde
of
Irlande
,
and
in
erth
supreme
heed
immediatlye
vnder
Christ
of
the
churche
of
Englande
,
his
most
humble
subiect
&
seruaunte
RYCHARDE
TAVERNER
wissheth
all
felicite
and
helthe
.
OYuers
mortal
men
which
either
knew
not
,
or
of
weyknes
perfectly
considred
not
Chryst
(
most
drad
●
most
gracious
soueraygne
lord
)
haue
deuerslye
laboured
to
seke
them
immortal
name
and
memory
:
Of
which
some
bicause
they
could
not
atteyn
it
by
their
worthy
actes
,
haue
sought
the
same
by
vnworthy
and
most
heynous
crymes
,
as
Pausan●as
,
which
only
to
get
hym
a
perpetual
name
,
slewe
the
myghty
and
victorious
king
Philip
of
Macedonia
,
as
also
he
whiche
for
the
same
intent
purposed
to
haue
set
on
fyre
the
most
famous
temple
of
Diana
in
Ephesus
.
Others
there
haue
ben
,
and
at
this
daye
be
,
men
of
excellent
litterature
&
eloquence
,
which
with
their
pen
haue
●ought
this
●gular
fame
amonges
whome
euen
they
also
which
haue
most
of
all
dispraysed
and
sharpely
rebuked
in
others
this
ambicion
of
name
,
yet
to
theyr
own
workes
wherin
they
haue
to
vehemēt●y
reprehended
other
,
coulde
not
tempre
ne
stey
themselues
from
prefixing
their
own
names
.
So
impotent
a
thynge
,
●o
vnquencheable
is
this
thurst
,
this
desyre
or
glory
.
Agayne
,
other
some
there
haue
ben
,
men
of
most
noble
hert
&
high
courage
,
whiche
haue
laboured
to
win
them
renowme
and
●ame
,
either
by
feates
of
armes
,
or
by
prudently
counsellyng
&
administrating
common
weales
:
as
Philip
kynge
of
Macedonie
,
Alexandre
the
great
,
Themistocles
,
Phocion
,
the
two
Scipions
,
Pompey
,
Iullius
Cesar
,
Lue
us
Sill●
,
Cicero
,
Lygurgus
,
with
in●●ite
other
.
Socrates
(
althoughe
he
knew
not
Christ
,
yet
for
his
great
sanctimony
&
purenes
of
life
a
m●n
more
worthy
to
be
reputed
a●aynt
than
many
of
our
●omysh
sayntes
)
being
demaunded
by
what
wayes
a
man
might
wyn
an
honest
fame
,
answered
:
If
thou
shalt
apply
thyselfe
to
be
such
one
in
dede
as
thou
de●●●est
to
be
counted
,
as
who
sholde
saye
:
wylt
thou
be
counted
a
furtherer
of
iullyce
,
a
good
prince
,
a
good
coun●e●er
:
Then
indeuour
thy self
to
be
such
in
dede
.
For
vndoubtedly
like
as
the
shadowe
foloweth
the
body
,
as
a
compaignion
inseparable
,
euen
to
doth
glory
,
renowme
,
and
fame
accompany
excelent
veues
,
worthy
gestes
,
and
noble
qualityes
,
and
that
so
moche
the
rather
,
if
the
same
be
vnloked for
.
Of
whiche
thinge
,
albeit
there
want
no
goodly
exemples
euerye
where
aswell
in
prophane
hystoryes
as
in
the
holye
scryptures
,
yet
this
one
acte
of
a
woman
&
that
a
famous
synner
shall
at
this
tyme
suffyce
.
Mary
Magdaleyne
to
whome
bycause
she
loued
moche
,
was
moche
forgyuen
,
at
a
souper
in
whiche
Chryste
was
present
,
whyle
her
syster
minystred
at
the
table
before
all
the
gestes
,
of
an
excedinge
zele
and
loue
she
bare
to
Chryste
annoyted
with
a
ryght
precyous
oyntement
his
feete
,
and
with
the
very
heare
of
her
heed
dryed
them
agayne
.
Here
I
dare
boldly
saye
this
Magdaleyne
loked
for
no
fame
by
this
facte
,
yet
what
answered
Christ
to
suche
as
murmured
against
her
&
said
,
this
oyntment
might
haue
ben
solde
for
moche
money
and
giuen
to
the
poore
Uerely
(
sayth
Chryst
)
I
saye
vnto
you
,
where
so
euer
this
gospell
shal
be
preached
throughout
all
the
world
,
this
also
that
she
hath
done
shal
be
told
for
a
remembraunce
of
her
.
But
nowe
to
reflycte
my
oracyon
vnto
your
mooste
royall
maiestie
,
surely
I
can
not
but
be
throughly
perswaded
as
well
by
the
conty●uall
procedynges
,
as
by
the
successe
of
thynges
,
that
not
onely
your
graces
moost
delyberate
prouydence
,
but
also
the
prudente
counsels
of
certein
of
your
maiesties
faythful
counseylours
,
haue
not
proceded
of
any
ambicion
of
name
,
but
of
a
mere
zele
&
ardent
loue
towardes
the
publyque
weale
,
&
furtheraunce
o●
gods
sacred
trouth
.
Wherfore
where
lo
euer
throughout
the
worlde
the
abolyshment
of
the
bysshop
of
Romes
vsurped
power
shal
be
bruted
or
cronicled
,
there
also
shal
be
reaported
the
most
gloryous
actes
of
Henry
the
eyght
kynge
or
Englande
,
as
chefe
furderer
and
worker
of
the
fame
.
And
semblably
where
so
euer
his
maiesties
noble
actes
shall
be
bruted
there
also
shal
not
be
forgotten
the
memory
of
certayne
his
counsellours
,
namely
of
the
lorde
Crumwell
,
so
worthye
a
counselloure
of
so
worthye
a
prynce
.
But
agayne
lyke
as
renowme
foloweth
excellent
vertues
,
so
enuye
pursueth
hygh
renowme
.
I
saye
,
it
is
not
possible
but
suche
as
haue
the
gouernaunce
of
thynges
,
and
be
in
great
authoritie
shal
be
hated
,
maligned
,
enuyed
,
euyl
spoken
of
amonges
the
multitude
.
Alexandre
the
great
when
it
was
shewed
him
that
a
certayne
lende
person
had
spoken
many
delyyteful
wordes
of
him
,
answered
to
such
as
were
aboute
hym
,
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
euyll
.
So
erronyous
is
the
iudgement
of
the
people
,
so
pestyferous
is
the
enuye
of
malycious
&
despytefull
persons
.
P●ocion
the
Atheniense
was
a
counsellour
moche
more
profytable
then
pleasaunt
.
Demosthenes
contraryly
was
rather
a
pleasaunt
councellour
then
profytable
.
This
studyed
moch
to
folow
th
affections
of
the
people
the
other
egrely
resysted
the
same
with
his
holsome
counsels
,
when
on
a
tyme
they
mette
togither
,
Demosthenes
thus
greted
Phocion
.
By
the
goddes
imortal
,
Phocyon
,
yf
the
people
of
Athens
begyn
ones
to
rage
,
they
wyll
surely
kyll
the.
Trouth
,
sayde
Phocion
,
they
wyll
kyll
me
in
theyr
rage
,
but
the
will
they
kyl
,
when
they
come
to
theyr
ryght
wyites
.
Doubteles
(
mooste
myghtye
and
redoubted
prince
)
it
can
not
be
dyssembled
,
but
as
certeyne
or
your
graces
counseyl
be
highly
praysed
,
extolled
,
and
magnityed
of
many
:
So
agayne
on
the
contrary
part
,
they
be
enuyed
,
malygned
,
and
hated
of
others
,
namelye
of
suche
as
either
haue
enuye
at
theyr
vocacion
,
or
be
yet
styll
roted
in
theyr
popyishe
superstycion
▪
Or
these
some
perchaunce
in
theyr
turyous
rage
,
wolde
desyre
theyr
deth
.
But
agayne
the
same
yf
at
any
tyme
they
shall
retourne
to
theyr
ryght
wyttes
,
wyl
rather
wysshe
(
as
not
a
fewe
alredy
haue
done
)
the
contu●ion
of
suche
,
as
haue
meynteyned
them
in
theyr
rebellyous
suꝑsticion
.
I
meane
the
bysshop
of
Romes
priuy
adherentꝭ
,
who
withoute
questyon
do
hate
all
thinges
that
tend
to
the
aduauncement
of
gods
honour
,
&
detection
of
theyr
cloked
hypocresye
.
But
as
the
lorde
of
hoostes
hathe
hythervnto
protected
and
directed
youre
excellente
maiestie
and
certayne
of
your
moost
faythfull
counsayllours
agaynste
the
mooste
vngodlye
and
pestilent
conspiracyes
of
youre
ennemyes
in
all
youre
affayres
:
so
I
beseche
him
in
suche
wise
to
poure
out
his
grace
vpon
the
rest
of
your
graces
louynge
subiect
,
as
we
all
togither
with
one
accorde
,
tolowynge
your
highnes
as
our
heed
and
myghty
shepeherde
maye
vtterly
vomyt
out
of
vs
all
papisticall
venym
,
and
hertely
at
laste
imbrase
the
pure
and
syncere
verite
of
gods
moost
holy
worde
.
To
the
illustracyon
and
settynge
forth
wherof
,
as
it
is
not
vnknowen
,
howe
moche
your
moost
faythfull
counseyllour
myne
olde
mayster
and
synguler
good
lorde
,
my
lorde
priuy
seale
hath
conferred
and
holpen
,
so
of
his
studyous
procedynges
and
circumspecte
perseueraunce
in
the
same
,
this
onely
thinge
sufficiently
declareth
,
that
nowe
of
late
he
hathe
impelled
me
to
translate
in
to
Englysshe
this
bake
of
Erasmus
Sarcerius
,
a
treasure
inestimable
vnto
chrysten
men
,
in
whiche
boke
he
hathe
so
compendiously
,
so
absolutely
&
frutfully
handeled
all
the
common
places
of
the
chrysten
religyon
,
as
neuer
afore
this
tyme
hath
ben
done
of
any
,
namely
in
suche
forme
.
A
daungerous
pece
of
worke
doubteles
,
and
full
of
diffycultie
it
is
,
so
to
handle
these
maters
as
shall
in
all
poyntes
satisfie
the
expectacion
of
the
readers
,
as
declareth
eloquently
wrytinge
to
your
most
redoubted
maiestie
,
the
excellente
clerke
Philip
Melanchthon
in
his
epystle
before
his
common
places
,
whose
iudgement
this
Sarcerius
foloweth
welnere
in
all
thinges
.
Onely
in
this
they
differ
,
that
Melanchthon
dyrecteth
his
style
to
the
vnderstandyng
onely
of
the
lerned
persons
well
exercysed
in
scriptures
.
This
tempereth
his
penne
also
to
the
capacitie
of
yonge
student●
of
scripture
and
suche
as
haue
not
had
moche
exercise
in
the
same
.
Nowe
it
hathe
ben
an
olde
prouerbe
and
not
without
cause
celebrate
of
all
ages
.
Quot
capita
,
to●sensus
,
so
manye
hedes
,
so
many
myttes
,
I
graunte
the
godly
and
lerned
men
in
the
pryncipall
articles
of
our
faythe
do
not
varye
,
but
do
constauntly
synge
all
one
note
,
yet
neuerthelesse
in
other
dysputable
mattiers
(
in
whiche
it
is
not
mete
for
euery
man
to
wade
)
as
predestynacyon
,
contyngencye
,
frewyll
,
&
suche
lyke
,
there
hathe
ben
always
,
and
yet
is
some
dissencion
,
so
that
what
one
aloweth
an
other
disprayseth
,
what
one
disꝑueth
,
an
other
approueth
.
And
yet
it
can
not
be
denyed
but
there
is
one
symple
infallible
trouth
who
so
can
attayne
it
.
The
cause
of
this
blindnes
is
,
that
sithens
the
fall
of
Adam
,
at
whiche
tyme
mankynde
was
depryued
of
the
similitude
of
god
,
vnto
whiche
he
was
fyrste
create
,
mans
wytte
hathe
ben
so
darkened
and
his
nature
so
spotted
and
cankred
with
the
originall
vice
,
that
he
can
not
but
be
wrapped
in
infinite
errours
.
Onely
god
hathe
perfecte
intellygence
,
and
is
true
in
his
wordes
.
Omnis
autem
homo
mendax
.
There
is
no
man
but
he
lyeth
,
but
he
erreth
,
but
he
both
disceyueth
&
is
disceyued
.
Best
is
he
that
erreth
leest
.
Saynt
Augustyn
wrote
very
moche
,
but
agayne
he
retracted
moche
.
It
is
not
possyble
for
one
man
bothe
to
wryte
moche
,
and
to
write
al
thynges
true
that
shall
nede
no
reprehensyon
.
In
a
longe
worke
(
sayth
the
poete
Horace
)
a
man
maye
other
whyles
lawfully
slombre
.
Neyther
do
I
speake
this
bycause
I
knowe
any
notable
errour
in
Sarcerius
.
But
forasmoche
as
the
iudgementes
of
men
be
variable
,
and
namely
in
this
kynde
of
wrytynge
,
it
is
very
harde
to
satisfye
all
mens
myndes
:
Therfore
if
either
this
excellent
clerke
Erasmus
Sarcerius
in
his
writinges
,
or
I
in
my
translacion
shall
not
throughly
answere
is
your
maiesties
and
other
mens
expectacion
:
It
shal
apperteyne
to
a
christian
modestie
to
interprete
all
thynges
vnto
the
best
parte
.
As
for
exemple
:
It
is
not
vnknowen
what
great
alteracion
hathe
lately
ben
amonges
lerned
men
concernynge
frewyl
.
Some
haue
put
frewyll
in
no
thynges
,
some
on
the
contrary
parte
haue
gone
aboute
to
meyntayne
frewyll
in
all
thynges
.
Agayne
other
goynge
in
the
meane
betwen
both
these
extremes
,
as
Melanchthou
&
this
Sa●cerius
,
with
many
other
excellent
clerkes
,
haue
denyed
frewyl
onely
in
spiritual
mocyons
and
that
also
in
such
persons
as
be
not
yet
regenerate
and
renued
by
the
holy
ghost
,
&
yet
in
the
mean
season
they
take
it
not
so
awaye
,
but
they
leue
them
also
in
spirituall
mocions
a
certeyn
indeuour
or
willing
,
which
indeuour
neuerthelesse
can
fyni●she
nothinge
,
onles
it
be
holpen
by
the
holy
ghost
.
This
(
after
my
pore
iudgement
)
is
the
ryghtest
and
truest
waye
.
But
now
,
if
accordynge
to
the
varietie
of
mans
iudgement
,
the
same
shall
not
forthwith
appere
to
others
,
set
them
not
incontinuently
damne
and
gyue
sentence
of
other
mens
writynges
,
but
diligently
enserche
the
scripture
,
which
is
the
only
rule
&
touche
stone
,
wherewith
we
ought
to
trye
the
trouthe
from
the
vntrouth
,
the
pure
and
syncere
doctrine
from
the
corrupt
&
hypocriticall
.
If
they
shall
fynd
any
thing
ryghter
or
better
then
this
doctrine
let
them
louyngly
imparte
and
communicate
their
waye
vnto
vs
,
yf
not
,
let
them
vse
this
waye
with
vs
.
But
what
so
euer
this
boke
is
(
for
to
your
graces
most
exacte
iudgement
I
refer
it
)
lyke
as
by
the
impulsion
&
commaundement
of
my
said
old
master
my
iord
priuy
seale
,
I
haue
translated
it
in
to
oue
vulgare
tong
:
So
his
lordship
hath
willed
me
(
wher
as
els
I
wold
not
haue
ben
so
bold
)
to
offre
and
dedicate
the
same
vnto
your
moost
noble
&
redoubted
maiestie
,
to
th
intent
that
where
as
he
dyd
lately
p̄fer
me
vnto
your
graces
seruice
in
the
office
of
the
signet
(
for
what
qualities
he
espied
in
me
I
can
not
tel
)
I
might
at
lest
testifie
&
declare
vnto
your
highnes
my
prompt
&
redye
mynde
to
do
your
grace
such
pore
seruice
as
to
my
habilite
may
extende
.
And
so
consequently
that
this
boke
vnder
your
maiesties
protection
and
patrocinie
may
the
more
plausibly
and
gredyly
be
deuoured
of
the
people
,
for
whose
only
cause
and
edificacion
youre
hyghnes
and
suche
as
be
your
moost
prudent
counsaylers
haue
prouyded
dyuers
holsome
bokes
to
be
set
forthe
in
englysshe
.
In
dilatyng
of
which
ryght
excedyng
and
hygh
benefyte
with
infinyte
other
wrought
to
the
inestimable
vtilitie
of
the
people
,
I
wil
not
further
at
this
present
procede
,
onely
I
beseche
our
lorde
,
that
lyke
as
your
hyghnes
hath
hyther
vnto
with
moost
prudent
,
godly
and
gracyous
meanes
,
wonderfullye
holpen
the
state
and
publyke
weale
of
youre
graces
most
florishing
realme
,
so
your
maiestie
may
procede
,
and
to
th
ende
perceuerin
the
same
,
to
the
glory
of
god
,
your
highnes
honour
,
vnitie
of
your
subiectes
,
welthe
of
your
realme
,
de●ogaciō
of
the
bisshop
of
Romes
vsurped
power
,
reioyse
of
your
welwillers
,
confusion
of
your
graces
aduersaries
.
Thus
most
myghty
,
most
hygh
,
and
most
gracious
soueraygne
lord
I
commit
your
hyghnes
to
the
holye
Trinite
,
to
whome
be
all
honour
,
prayse
,
and
glorye
for
euermore
.
Amen
.
DOMINE
SALVVM
FAC
REGEM
.
☜
☞
A
COMPENDIOVS
FORME
of
teaching
or
discipline
,
declaring
the
common
&
pryncipal
places
of
our
chrireligiō
,
wonderfull
necessary
to
all
such
as
be
desirous
to
know
gods
trouth
,
and
his
sacred
worde
.
Of
God
.
CAPI.
I.
GOD
is
one
certein
diuine
being
or
essencie
,
What
god
is
.
consistyng
of
thre
persons
:
that
is
to
wete
,
god
the
father
,
the
son
,
and
holy
ghost
.
This
diffinition
is
approued
of
holy
scripture
,
Aprobacion
.
which
by
the
name
of
godheed
,
calleth
these
thre
persons
,
as
more
playnly
shall
appere
in
the
perticular
intreating
of
eche
person
.
¶
By
the
determinacion
of
the
counsell
of
Nice
.
What
god
is
by
the
counsell
of
Nyce
.
God
is
one
diuyne
beinge
or
essencie
,
which
both
is
called
,
&
also
is
god
,
eternal
,
vnbodily
,
vnꝓtable
,
animmense
power
,
wisdom
,
goodnes
the
maker
and
preseruer
of
all
thinges
,
bothe
visible
&
inuisible
,
and
yet
thre
persons
of
al
one
being
,
&
power
euerlastinge
:
the
father
,
sonne
,
and
holy
ghost
.
¶
God
is
not
deuided
in
ꝑtes
,
No
partes
of
god
.
Deut.
vi
.
for
there
●s
but
one
god
.
Herke
,
o
Israel
,
(
saith
the
scripture
)
the
lord
thy
god
is
one
lord
.
But
forasmoch
as
holy
scripture
assigneth
diuine
essentie
to
thre
,
therfore
the
fathers
haue
found
out
the
name
of
person
,
to
auoyde
many
errours
.
Now
,
by
the
name
of
parson
is
ment
a
substaunce
indiuisible
,
Of
god
no
cause
.
vnderstandyng
.
&c.
¶
Forasmoche
as
god
hym selfe
is
the
creatour
and
maker
of
all
,
Rom●●
.
xi
.
d
therfore
he
hath
no
cause
of
his
being
.
For
as
Paul
sayth
:
who
hath
giuen
vnto
him
first
,
that
he
myght
be
recompensed
agayn
?
So
that
god
(
as
witnesseth
also
Gregory
)
is
onely
cause
of
causes
.
¶
Th effectis
&
workes
of
god
be
these
:
The
effectes
of
god
.
Roma
.
●
.
b
to
creat
&
maynteyn
that
he
hath
created
.
For
the
power
&
diuinite
of
god
(
sayth
Paul
)
is
euerlasting
.
Now
,
the
power
&
diuinite
of
god
to
be
euerlastynge
,
is
nought
els
,
but
that
god
createth
gouerneth
&
mainteyneth
his
creatures
euer
lastingly
.
In
him
(
as
it
is
said
in
that
actis
)
we
liue
,
Act.
●
vii
.
Psal.
cxlv●
.
we
moue
,
&
we
haue
our
being
.
He
giueth
(
sayth
the
prophet
)
escam
omni
carni
,
meat
to
euery
creature
.
Also
his
effectis
be
:
To
loue
his
creatures
bycause
he
maynteyneth
them
.
Exodi
.
xx
.
Roma
.
ij
.
Psal.
cxlij
.
To
be
merciful
pacient
,
piteful
.
To
heare
his
humble
suters
,
for
:
Prope
est
deus
inuocantibus
eum
:
God
is
at
hand
to
them
that
cal
vpon
him
.
To
forgiue
sinnes
,
for
only
god
by
him self
is
rightous
.
To
punish
sinnes
,
Nume
.
xliii
.
1.
Reg.
ii
.
Deut.
xxxii
.
for
he
visiteth
the
wickednes
of
the
fathers
vpon
their
children
(
as
Moses
saith
)
in
to
the
third
&
fourth
generacion
.
To
bryng
down
to
the
graue
,
&
to
fetch
vp
again
.
To
kyll
&
make
alyue
agayne
.
These
workis
and
effectes
of
god
be
not
casual
or
accidental
,
but
naturally
appropriate
to
god
and
euerlastyng
.
¶
Contrary
to
god
,
Contraryes
to
god
.
is
what
so
euer
is
repugnaunt
to
him
&
his
nature
,
as
:
To
deny
with
the
Symonians
that
god
made
the
world
.
To
graunt
with
Basilides
that
god
is
a
created
mynd
.
To
graunt
with
Colobarsus
&
others
,
that
beside
one
true
god
,
there
is
yet
an
other
furious
god
,
which
is
also
maker
of
the
world
.
To
graunt
with
the
Gnostickes
,
the
nature
of
god
to
be
a
substaunce
of
soules
.
To
graunt
with
the
Appellites
,
that
there
is
one
god
good
,
and
an
other
bad
,
made
of
the
good
.
To
graunt
with
the
Anthropomorpihtes
,
god
to
be
an
ymage
of
a
corruptible
man
.
To
graunt
with
the
Manichees
two
goddes
.
To
graunt
with
the
Epicurians
,
that
god
regardeth
not
mens
maters
.
To
graunt
that
god
knoweth
not
some
thynges
.
To
bynd
god
to
any
certeyn
place
.
For
in
the
boke
of
Deuteronomie
thou
shalte
rede
thus
:
Deut.
〈◊〉
Vnderstand
therfore
,
&
turne
in
to
thy
hert
that
the
lord
he
is
god
in
heuen
aboue
,
&
in
erth
beneth
.
To
graunt
with
the
philosophers
,
that
god
is
an
element
.
To
graunt
with
some
philolophers
,
that
god
had
beginning
.
To
graunt
that
god
any
other
way
maye
be
lerned
and
vnderstand
then
by
his
worde
.
Of
god
the
father
.
CA.
II.
GOd
the
father
,
What
god
the
●ather
is
.
is
fyrst
parson
in
Trinite
,
first
cause
of
our
saluacion
,
which
hath
blessed
vs
with
all
maner
spiritual
blessyng
in
heuenly
thynges
by
Christ
,
&
which
hath
chosen
vs
before
the
foundacion
of
the
world
that
we
shold
he
holy
&
withoute
blame
before
hym
,
and
which
hath
predestinate
and
ordeyned
vs
to
be
his
chyldren
of
adopcion
,
through
Christ
Iesu.
This
difinition
is
certein
,
Probacion
.
Ephe.
i.
a.
No
cause
of
the
father
.
taken
forth
of
saint
Paules
epistle
to
the
Ephesians
.
¶
The
father
hath
no
former
causes
,
but
is
hym selfe
the
cause
of
all
.
¶
This
affirmeth
●
.
Austin
in
his
boke
Detrinitate
&
vnitate
dei
.
ca.
ij
.
saying
:
the
father
hath
giuen
to
all
that
be
,
the
cause
of
their
being
,
No
diuision
of
the
father
.
&
him self
hath
receyued
the
cause
of
his
being
of
none
other
.
¶
God
the
father
is
one
only
person
,
●
not
the
father
,
sonne
&
holy
ghost
togither
,
as
certaine
heretikes
haue
taught
.
Theffectes
of
the
father
.
¶
The
effectes
of
God
the
father
be
after
a
worldly
maner
gathered
of
the
fatherly
affections
&
circumstaunces
whiche
be
incident
to
an
erthly
father
,
to
th
intent
that
we
mortall
men
may
the
better
vnderstande
the
workynges
&
propertyes
of
god
the
father
,
as
,
To
loue
.
To
cherysshe
his
.
To
haue
care
of
his
.
To
chasten
his
,
that
he
may
saue
them
.
To
nourysh
his
.
These
offycies
or
workes
of
the
father
be
eternal
,
euen
as
he
is
eternal
.
More
offycies
or
effectes
euerye
where
in
scripture
do
appere
,
where
mention
is
made
of
the
louynge
kyndenes
towardes
man
of
god
the
father
.
And
hervnto
maye
also
be
added
the
workes
a
litle
afore
attributed
to
god
,
for
the
scripture
calleth
the
father
by
his
own
ꝓpre
name
god
.
But
albeit
after
th
example
of
an
humane
father
,
the
properties
of
god
the
father
be
set
forth
,
yet
he
exercyseth
them
not
after
mans
fassyon
,
for
god
was
other
wise
affected
than
is
man
.
A
worldly
father
may
promise
his
son
a
thing
,
&
afterward
not
fulfyl
the
same
.
But
god
the
heuenly
father
deceiueth
not
,
but
kepeth
promyse
:
according
to
the
wordes
of
Balam
the
prophet
where
he
saith
.
God
is
not
as
a
man
that
be
can
lye
,
nor
as
the
son
of
man
that
he
can
be
chaunged
.
Also
it
manye
times
chaunceth
that
the
worldly
father
regardeth
not
his
son
,
but
god
our
spiritual
father
can
not
forget
his
children
.
Contraryes
or
heresies
.
¶
It
is
repugnaunt
to
this
doctrine
,
To
deny
god
the
father
to
be
the
first
cause
of
oue
saluacion
.
To
graū●
god
the
father
to
haue
had
beginning
.
To
graunt
with
the
Archontikes
,
that
the
god
of
the
law
&
of
the
prophetis
is
not
the
father
of
christ
To
giaunt
with
the
Sabellians
,
that
the
selfe
father
is
the
son
&
the
holy
ghost
.
Also
that
the
father
suffred
.
To
graunt
with
the
Metangismonites
,
that
the
son
is
in
the
father
,
as
one
vessel
in
an
other
:
whiche
errour
at
this
day
the
folysshe
annabaptistes
haue
renued
.
To
graunt
that
the
officies
or
workes
of
god
the
father
shal
at
any
tyme
cease
.
Of
god
the
Son.
CA.
III.
GOd
the
son
Iesus
Christ
,
what
god
the
sonne
is
.
seconde
parson
in
Trinite
,
is
the
expresse
&
sufficient
ymage
of
the
inuisible
god
wherin
the
wyl
of
god
the
father
shineth
apparauntly
,
&
wherin
man
as
it
were
in
a
glasse
may
behold
what
thing
he
ought
to
do
that
myght
please
god
the
father
.
¶
The
Christ
is
the
expresse
ymage
of
the
father
,
Probacions
of
this
diffinition
.
is
ꝓued
by
the
epistle
to
the
Habrues
where
it
is
writen
thus
,
Ebre
.
〈…〉
which
son
being
the
bryghtnes
of
his
glory
,
&
express
ymage
of
his
substaunce
.
&c.
Also
that
he
is
th
ymage
of
the
iuinsible
god
,
is
confyrmed
by
S.
Paule
to
the
Coll.
Collos.
i.
e
sayng
which
is
the
ymage
of
the
iu●●sible
god
,
first
begotten
of
al
creatures
.
ii
.
Cor.
iiii
.
〈◊〉
Of
the
shynyng
of
the
father
in
Christ
speketh
P●
where
he
sayth
.
For
it
is
god
that
commaunded
the
lyght
to
shyne
out
of
darknesse
,
who
hath
shyned
in
your
hertes
to
gyue
lyght
of
the
knowledge
of
the
glory
of
god
in
the
face
of
Iesu
Chryst.
i.
Pet.
ii
.
d
Finally
in
the
.j.
epis
.
of
S.
Pe.
Christ
is
ꝓpowned
vnto
vs
an
exemple
whom
we
shold
folow
¶
Chryst
is
the
very
&
the
onely
son
of
god
,
An other
diffinition
of
god
the
sonne
.
begotten
without
beginyng
of
god
the
father
,
veray
god
,
not
made
,
but
wich
hath
ben
at
the
beginyng
,
●gal
to
the
father
,
ꝓmysed
of
the
father
vnto
Adābraham
,
&
other
holy
fathers
,
to
reden
mankynde
lost
by
the
fal
of
the
first
prentes
,
very
man
,
born
of
the
virgin
●●ry
,
which
to
take
away
the
synꝭ
of
th●
hole
worlde
suffered
,
&
was
crucifyed
,
which
the
thyrd
day
rose
agayn
to
lyfe
sytting
now
on
the
right
hā●
of
god
the
father
.
a
mediatour
for
al
that
beleue
in
him
frōwhens
also
he
shal
ons
com
to
iudg
the
quycke
and
deed
.
¶
Probacions
of
this
diffinicion
.
¶
Thou
art
my
son
,
Psal.
ii
.
I
haue
this
day
begotten
y●
.
And
agayn
:
I
shal
be
father
vnto
him
,
&
he
shal
be
my
son
.
Also
in
the
gospel
.
Math.
ii
.
Out
of
Egypt
haue
I
called
my
son
.
The
father
also
sayd
him self
.
This
is
my
wel
beloued
son
.
Math.
iii.
Undoubtedlye
Christ
is
the
very
son
of
god
(
that
is
to
wete
)
the
natural
son
,
begotten
of
the
father
,
euen
as
lyght
of
lyght
,
but
without
beginnyng
,
none
otherwise
than
wordes
are
begotten
of
thinges
.
Iohan.
i.
a
As
Iohn
in
the
.i.
cha.
sayth
.
And
the
word
was
god
.
Tho
was
also
cried
whan
he
felt
his
maisters
sydes
.
Roma
.
ix
.
My
god
.
Moreouer
Paul
calleth
Christ
god
.
Collos.
ii
.
c
And
to
the
Collossians
he
writeth
,
that
in
him
dwelleth
all
the
fulnes
of
that
godhed
corporally
.
But
ye
shal
vnder
stande
that
Christ
is
in
such
wise
god
&
the
son
,
as
he
is
not
after
mans
maner
begotten
,
Iohan.
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
.
&c.
whervnto
Paul
agreeth
in
his
epistle
to
the
Philippians
,
Philip.
ii
.
where
he
writeth
:
which
whan
he
was
egal
to
god
.
●o
here
he
maketh
the
son
egal
with
the
father
.
Also
Christ
saith
him self
I
&
my
father
be
one
.
Now
,
to
Adam
promise
was
made
of
Christ
in
.
gene.
iij.
To
abraham
in
.
gen.
xii
.
&
.
xvij
.
To
thother
holy
fathers
the
promises
made
be
spred
in
sundry
places
of
scriptur
.
The
end
of
the
promyses
is
the
redempcion
of
mankynde
gen.
iij.
Ipsum
conterer
caput
tuum
,
Gene.
iii.
that
is
to
say
:
That
sede
(
meaning
Christ
)
shal
treade
the
on
thy
heed
.
Gene.
xvii
In
gen.
xvij
.
to
Abraham
he
sayd
:
In
thy
sede
al
nacions
shal
be
blessed
.
The
occasion
of
the
redemption
was
the
dampnacion
gotten
by
the
fall
of
the
fyrst
parentes
.
Of
the
manhode
of
Christ
teacheth
vs
the
prophet
esay
,
saying
:
Lo
a
vyrgyn
shall
conceyue
.
Esaie
.
vij
.
Also
the
epist.
Ebre
.
ij
.
d
to
the.
Hebr.
where
it
sayth
,
In
all
thinges
it
became
him
to
be
made
like
vnto
his
brethren
,
that
he
might
be
merciful
The
commen
Crede
saith
:
Borne
of
that
virgyn
Mary
,
which
proueth
also
the
rest
,
how
Christ
suffered
,
&
was
crucyfyed
.
Also
how
he
rose
ageyn
which
was
for
this
only
purpose
to
take
away
the
sinis
of
the
hole
world
.
This
was
long
before
ꝓphecyed
of
esay
which
saith
.
Esaie
.
liii
.
a
But
he
was
wounded
for
our
wickednes
,
he
was
smytten
for
our
offences
.
And
Iohn
in
his
epi.
i.
Iohan.
ij
.
d
saith
for
the
sinnes
of
the
hole
world
.
And
lest
we
shold
thinke
the
Christe
hath
now
fully
executed
his
office
&
hath
nothyng
a
do
,
ye
shal
vnderstand
that
he
sitteth
on
that
ryght
hand
of
God
the
father
making
intercession
for
vs
.
Ro●a
.
viii
.
f.
This
testefyeth
S.
Paul
saying
.
which
also
is
on
the
right
hand
of
god
&
which
maketh
intercession
for
vs
.
And
at
last
he
shal
com
at
his
second
comming
to
declare
him self
the
son
of
god
in
maiestie
that
the
good
may
be
glorified
&
the
wicked
destroyed
as
witnes
the
crede
or
simbol
Apostilique
&
the
.xxv
.
chap.
of
th
euangelist
Mathew
.
AS
touching
creation
or
being
,
No
causes
of
Christ.
Christ
hath
no
cause
for
he
neither
was
creted
nor
had
his
beginning
of
any
other
,
but
was
from
the
beginning
to gither
with
the
father
as
S.
Iohn
writeth
.
Ioh.
ii
.
a
In
the
beginning
was
the
word
&
the
word
was
with
god
.
But
forasmoch
as
the
scriptur
calleth
Christ
the
son
,
After
a
maner
of
the
father
is
cause
of
the
son
.
therfore
in
respect
of
the
father
to
discerne
the
persons
&
their
officies
(
after
the
vsage
of
scriptur
)
we
make
the
father
cause
of
the
son
,
No
diuision
.
of
Chryst.
al
humane
cogitacion
laid
away
¶
Christ
is
one
,
one
person
in
t●inite
made
man
being
him self
god
for
our
cause
not
that
he
is
two
or
diuers
thinges
but
is
very
god
&
man
,
neither
so
that
he
is
seuerally
prest
,
&
kinge
,
prest
in
the
spirituall
kingdome
&
king
in
the
kingdom
of
the
world
but
is
togither
prest
&
king
in
the
spiritual
Psal.
〈◊〉
.
kingdom
for
euermore
.
THE
workes
or
officies
of
Christe
ought
to
be
gathered
of
the
hole
Christ
Theffectes
or
workes
of
Chryst.
which
now
sitteth
on
the
right
hand
of
god
the
father
very
god
&
man
,
the
workes
of
his
manhod
,
as
to
eat
,
drinke
,
slepe
,
wake
,
&
such
like
,
now
that
he
is
glorified
be
ceased
,
neither
came
christ
to
the
purpose
that
he
shold
exercise
them
perpetually
.
But
besides
those
effectes
&
workes
of
the
manhode
there
be
yet
other
apꝑteyning
chefly
to
our
saluacion
which
shal
indure
ꝑpetualli
as
.
To
saue
the
people
from
their
sinnes
.
To
take
away
the
sinis
of
the
world
/
as
Iohn
baptist
witnesseth
saing
,
beholde
the
lambe
of
god
which
taketh
away
the
sinnes
of
the
world
.
To
iustify
,
as
the
Apostle
Paul
recordeth
saying
.
Being
then
iustifyed
of
faith
by
Iesu
Christ.
Roma
.
v●
Esaie
.
lui
.
To
satisfy
for
our
sinnes
.
i.
Iohan.
j.
a
To
be
a
mercystocke
for
our
synꝭ
,
as
Iohn
th
apostle
writeth
in
his
epistle
.
To
be
our
mediatour
&
peax
maker
,
Gala.
ii
.
to
become
the
prest
&
bisshop
for
euermore
,
Timo.
ii
.
as
in
the
.cix.
psalm
app●reth
.
Psul
cix
.
And
that
bycause
of
intercession
as
wytnesseth
Paul
to
the
Roma
.
Roma
.
viii
.
saying
.
which
also
maketh
intercession
for
vs
.
Also
th
apostle
Iohn
where
he
sayth
.
i.
Iohan.
ii
.
Bicause
we
haue
Christ
our
spokesman
or
aduocate
with
the
father
.
To
be
king
&
captayne
.
To
be
lord
ouer
the
people
of
god
Iere.
Hiere
.
xi
.
Hiere
.
xv
.
Eze.
xxxii
ii
.
e
xv
.
To
be
the
only
shepherd
&
bisshop
of
his
chutche
as
ezechiel
.
did
prophecye
sayinge
I
wyl
raise
vp
vnto
them
(
saith
god
)
one
only
shepherd
euen
my
seruaunt
Dauid
he
shal
fede
them
&
he
shal
be
their
shepherd
.
By
Dauid
is
vnderstande
christ
comming
of
the
stocke
of
Dauid
.
Iere.
xxiii
.
b
I
the
lord
wil
be
their
lord
&
my
seruaunt
Dauid
shal
be
their
prince
.
To
this
accordeth
the
prophet
Ieremy
,
saying
.
Behold
the
time
commeth
(
saith
the
lord
)
that
I
wyl
rayse
vp
the
rightous
braunche
of
Dauid
whiche
shall
rule
.
i.
Pet.
i.
d
And
S.
Peter
where
he
saith
,
ye
were
as
shepe
going
astray
,
but
now
ye
are
conuerted
vnto
the
shepherd
&
bysshop
of
your
soules
.
To
be
the
hed
of
his
church
.
Collos.
i●
And
he
is
the
heed
saith
s.
Paul
of
the
body
of
the
church
.
Ephes.
i.
And
to
the
Ephes.
he
saith
.
And
he
hath
giuen
him
to
be
hed
ouer
al
vnto
the
church
.
Also
to
the
Colossians
.
Collos
ii
.
d
Not
obteyning
the
hed
wherof
al
the
body
by
iointes
&
couples
receyuing
nourisshmēt
&
beyng
compacte
&
kny●
togither
encreseth
with
the
increace
of
god
.
i.
Pet.
ii
.
To
be
the
hed
corner
stone
elected
&
precious
.
Ecce
pono
in
Sion
lapi●ē
.
Lo
I
put
in
Ston
a
stone
.
Esaie
.
xxviii
.
&c.
To
be
the
foundacion
of
al
saintes
as
Paul
saith
.
builded
vpon
the
foundacion
of
th
apostles
and
prophetes
.
Ephe.
ii
.
These
and
semblable
effectes
or
officies
of
Christe
appeare
in
holy
scriptur
,
of
which
many
the
bisshop
of
Rome
doth
fondly
&
folisshly
chalenge
vnto
him
contrary
to
the
eternal
shepherd
ship
&
bysshoperich
of
Chryst.
But
in
gatherynge
these
officies
&
propertyes
of
Christ
,
ye
must
take
good
hede
leest
bycause
of
his
.ij.
natures
ye
chaunce
to
fall
in
errour
.
For
when
we
speke
of
the
officies
&
workes
of
Christ
,
we
speke
of
the
hole
Christ
as
he
now
sitteth
on
the
ryghte
hand
of
god
,
very
god
and
man
.
Contraryes
or
heresyes
.
¶
Bycause
Chryst
Iesu
the
son
of
god
is
one
,
for
whose
cause
we
be
reputed
rightous
and
do
please
god
.
Therfore
there
haueben
many
which
by
the
institucion
of
Sathan
,
haue
studied
to
take
away
,
diminish
&
plucke
from
vs
this
Christ.
And
al
the
herisyes
agaynst
Christ
do
consiste
for
the
moste
part
in
the
diminisshing
&
derogation
either
of
the
parson
or
of
the
workes
of
Christ
as
.
To
graunt
with
the
Arrians
that
Christ
is
not
naturally
god
albeit
they
graunt
the
(
word
)
to
be
person
.
To
giunte
with
Paul
Samosatensis
that
the
word
or
(
as
it
is
called
in
greke
)
Logos
,
That
whiche
is
verbum
,
that
is
to
say
worde
in
the
latyn
translacion
is
in
Greke
(
in
whiche
tonge
●
.
Iohum
wrote
his
Gospell
)
logos
,
which
signifyeth
indifferently
●
worde
,
and
a
thoughte
of
mynde
.
is
not
a
ꝑson
but
only
the
thought
or
knowlege
of
the
father
all
one
with
the
father
.
To
graunte
with
Seruetus
that
the
(
word
)
was
no
parson
before
it
toke
mans
nature
.
To
graunt
with
the
Sabellians
&
priscillanistes
the
Christe
is
the
same
that
the
father
is
To
graunt
with
the
Donatistes
the
Christ
the
son
is
of
lesse
power
than
the
father
.
To
graunte
with
the
Metangismonites
that
Christ
the
son
did
〈◊〉
in
to
the
father
as
a
lesse
vessell
in
to
a
greter
vessel
.
To
graunt
with
the
Appol●
linaristes
,
that
the
flesh
of
Christe
&
the
word
haue
al
one
substaunce
.
To
graunt
with
certeyn
Origenians
that
Christ
is
a
creature
.
To
graunt
with
certeyn
other
Origenians
that
Christ
it
he
be
compared
with
other
holy
men
is
the
trouth
self
but
if
he
be
compared
to
the
father
,
so
is
he
a
lie
or
lesing
,
&
that
Christ
doth
so
moch
differ
from
the
father
as
th
apostles
do
from
Christ.
To
graunt
with
the
Necians
that
the
self
Christ
is
father
&
holy
ghost
.
To
graunt
with
the
Sethians
that
Christ
is
the
son
of
Noye
.
To
graunte
with
the
Carpocratians
the
Iesus
was
but
man
&
naturally
born
of
father
&
mother
&
receiued
a
soule
which
knew
those
thinges
that
were
heuenly
.
To
graunt
with
the
Symonians
that
Christ
did
neither
come
nor
suff●e
any
thing
of
the
Iewes
,
but
that
one
Simon
in
the
time
of
Tiberius
came
to
the
peoples
thinking
in
the
parson
of
the
son
.
To
graunt
with
the
Ualentinians
the
Christ
sent
of
the
father
brought
with
him
a
spiritual
&
heuenly
body
and
that
he
toke
nothing
of
Mary
but
passed
by
her
only
as
thorow
a
pipe
of
a
condite
or
conueyaunce
.
This
heresy
one
Pelli●ica●●
us
at
this
day
hath
renewed
.
To
graunt
with
the
Archontikes
that
Christ
was
not
born
of
woman
neither
had
any
flesh
in
dede
or
dyed
or
suffred
any
thing
,
but
that
be
fayned
his
passion
.
To
graunt
with
the
Appellites
that
Christ
neither
brought
his
flesh
with
him
from
heuen
neither
toke
●t
of
Mary
,
but
gat
it
of
the
elementes
of
the
worlde
which
he
rendred
again
to
the
world
ascending
againe
without
flesshe
in
to
heuen
.
To
graunt
with
the
Paulines
that
Christ
was
not
euer
,
but
that
he
toke
his
beginning
of
Mary
&
that
he
was
a
pure
man
.
To
graunt
with
the
Manichees
that
Christ
came
only
to
deliuer
mens
soul
&
not
the
bodies
.
And
that
Christ
was
not
in
very
flesh
but
shewed
to
our
senses
a
counterfait
shape
of
flesh
,
&
neither
dyed
ne
rose
againe
.
To
graunte
with
certeyn
heretikes
that
Christ
was
alway
,
but
not
alway
the
son
,
which
name
(
they
say
)
he
fyrst
receyued
when
he
was
born
.
To
graunt
with
one
Marcus
that
Christ
not
veryly
but
opinatiuely
suffred
.
Opinatiuely
,
is
to
our
thynkynge
opinion
.
To
graunt
with
certayne
olde●
heretikes
that
the
godhede
of
Christ
suffred
whan
his
flesh
was
hanged
on
the
crosse
.
To
graunt
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
,
takinge
occacion
of
the
ps●lme
that
sayth
.
In
sole
pasuit
tabeenaculum
suum
.
that
is
he
hath
put
his
tabernacle
in
the
son
.
O
grosse
heretikes
.
The
heresye
of
the
papisteꝭ
To
graunt
with
some
y●
the
hole
Christ
sitteth
not
on
the
right
hand
of
god
the
father
.
To
graunt
that
the
for
said
officies
of
Christ
be
executed
only
in
heuen
of
him
,
&
that
the
same
are
to
be
excercysed
here
in
erth
of
the
pope
,
contrary
to
the
place
of
the
psalm
before
remembred
.
Tues
sacerdos
in
eternum
.
Thou
art
the
prest
for
euermore
,
And
contrary
to
the
eternall
bisshoprych
of
Christ.
To
graunt
that
there
is
an
other
mercymaker
,
The
herysie
of
sayntmen
.
mediatour
&
itercessour
for
our
sinis
them
Christ
as
they
do
,
which
set
vp
sayntes
by
workes
in
place
of
Christ.
To
say
that
Christ
only
merited
or
deserued
vnto
vs
the
first
grace
only
inclyning
vs
to
loue
god
,
but
that
we
be
saued
by
our
workes
.
To
saye
with
the
Nazereis
&
diuers
other
false
Apostles
that
the
rites
&
ceremonyes
of
the
olde
law●
be
necessary
to
Christen
men
.
Of
the
holy
ghost
.
CA.
iiii
.
THe
holy
ghost
is
the
third
person
in
trinitie
,
what
the
holy
ghost
is
.
verye
god
,
not
made
nor
created
nether
begotten
,
but
ꝓceding
of
the
father
&
son
&
flowyng
from
the
father
and
son
togither
substancially
to
thiutē●
he
might
leade
vs
into
al
trouth
illuminate
&
ballowe
vs
to
the
trouth
,
and
kepe
vs
in
the
same
,
expownyng
,
declarynge
&
glorifienge
Chryst
,
confermyng
the
inherytaunce
receyued
in
Chryste
for
whiche
he
is
also
put
as
a
pledge
or
ernest
by
god
the
father
.
THAT
the
holy
ghost
is
the
thyrd
ꝑson
in
trinitie
&
veri
god
,
Probecions
of
this
distinition
.
the
places
&
texces
of
scripture
folowing
do
proue
.
Mat.
xxviii
.
b
In
the
gospel
of
Mat.
Christ
commaundeth
his
disciples
to
baptise
al
nacions
in
the
name
of
the
father
the
son
&
t
holy
ghost
.
This
ꝓueth
tholi
ghost
to
be
the
thyrd
&
also
a
distinct
person
,
i.
Iohan.
v.
b.
S.
Iohan
also
in
his
epistle
ꝓueth
the
same
,
sayng
.
The
father
,
son
,
&
holy
ghost
these
.iij.
be
one
.
In
Gen.
Gene.
i.
a
the
fyrst
chap.
also
is
wryten
.
that
the
spirit
of
the
lorde
was
born
vpon
the
waters
.
Item
in
the
spal
.
Cxxxix
.
whither
shall
I
go
from
thy
spirite
.
Psal.
cxxxix
.
b
Iohan.
i.
e
Also
in
Io.
i
,
And
I
saw
the
spirite
of
the
lord
as
a
doue
.
Nowe
,
the
holy
gost
is
therfore
god
,
forasmoch
as
he
quickneth
,
halloweth
&
cōfor●eth
the
inward
myndes
which
work
?
can
not
be
but
appropered
to
the
godhed
.
Moreouer
syth
scriptur
assineth
these
workis
to
the
holy
ghost
it
wil
haue
vs
trust
suerly
to
t
holy
ghost
,
that
he
both
wyll
&
maye
performe
the
same
.
But
to
trust
,
is
a
worship
annexed
to
god
onely
.
The
article
of
our
faith
techeth
the
same
,
I
beleue
in
the
holy
ghost
.
Furthermore
were
we
sayd
the
tholi
ghost
is
not
made
nether
created
this
we
added
for
th
auoidinge
of
the
name
of
creature
.
Gendred
or
begotten
he
is
not
,
for
the
scripture
vseth
the
word
ofprocedīg
,
For
t
holy
ghost
is
said
to
procede
of
the
father
&
sō●e
,
as
chryst
hym selfe
sayth
in
the
gospel
of
Io.
Iohan.
xv
.
d
when
that
coūfortour
commeth
whome
I
shal
send
you
.
&c.
whiche
procedeth
of
my
father
,
he
shall
beate
wytnesse
of
me
.
Loo
here
ye
se
that
the
holy
ghost
is
sent
of
Chryste
&
ꝓcedeth
of
the
rather
,
&
that
the
father
&
the
sone
be
discerned
from
t
holy
ghost
.
That
substancially
t
holy
ghost
floweth
of
the
father
&
son
is
added
leest
y●
sholdest
think
t
holy
ghost
is
ifetiour
to
the
other
two
persons
.
saynt
Augustyne●
For
as
s.
Augu.
in
his
.vi.
boke
dec●●ni
.
sayth
.
T
holy
gost
is
somwhat
common
(
as
moche
as
it
is
)
to
the
father
&
son
,
but
this
cōmēnesse
is
consubstanciall
&
coeternall
.
The
other
parte
of
the
diffinicyon
is
clere
&
ꝓued
by
the
.
xiii●
.
xv
.
xvi
.
chap.
of
the
euage
.
Io.
where
the
said
work
?
&
offycies
of
tholye
ghoste
be
descrybed
.
That
finally
t
holy
ghost
is
an
etnest
or
pledge
gyuen
vs
of
god
,
ii
.
Cort●
.
l.
Ep●e
.
i.
Roma.
viii
.
b
it
is
red
in
dyuers
places
of
Paules
apys●īes
.
¶
Tholt
ghost
in
respect
of
his
being
hath
no
cause
sith
at
the
beginning
he
is
with
the
father
and
son
,
No
causes
of
t
holy
ghostes
being
.
euerlasting
god
.
But
in
respect
of
proceding
,
the
father
&
son
be
in
maner
as
causes
.
For
as
before
is
shewed
,
t
holy
ghost
is
said
to
procede
of
the
father
&
therfore
somtime
in
scripture
he
is
called
the
spirite
of
the
father
,
as
Christ
saith
.
Iohum
.
xv
.
d
It
is
not
you
that
speake
but
the
spirite
of
your
father
.
And
other
whiles
he
is
said
to
be
the
spirite
of
the
son
as
where
th
apostle
saith
.
Math.
x.
c.
God
hath
sent
the
spirite
of
his
son
into
your
hertes
.
And
in
an
other
place
.
Roma
.
viii
.
b.
He
that
hath
not
the
spirite
of
Christ
,
the
same
is
none
of
his
.
¶
T
holy
ghost
is
one
,
No
partes
of
thoiy
ghost
.
&
the
third
person
in
trinite
called
by
sondry
names
in
scripture
as
in
the
psalm
,
Iohum
.
ii
.
c.
d
&
in
the
epistle
of
Iohum
that
is
called
an
vnction
or
an
anointing
.
Psal.
xliui
.
b
I●
the
gospel
of
Iohn
a
confor●our
.
Iohum
.
x
vi
.
b.
Paul
calleth
him
the
ernest
of
our
inheritaunce
.
Ephe.
i.
b.
Otherwhiles
this
word
spiritus
(
in
englisshe
☞
spirite
)
is
taken
very
largely
,
The
significations
of
spiritus
.
for
a
styrring
,
a
mouing
natur
or
power
,
for
the
wind
,
for
lyfe
,
for
mocions
or
passions
created
in
men
,
as
wel
good
as
euyl
.
Gen.
viii
.
a
Iohan.
iiii
.
e
Iohum
.
iiii
.
c
But
in
this
place
it
sinifieth
a
spritual
nature
for
as
Christ
testifyeth
god
is
a
spirite
.
Theffectes
or
offices
of
t
holy
gost
may
be
nombred
these●
Tgeffectes
of
the
holy
ghost
.
To
leade
into
al
trouth
To
cal
,
to
lighten
vnto
the
trouth
:
This
he
worketh
by
the
word
preached
.
Iohum
.
xvi
.
To
hallow
,
to
preserue
in
trouth
.
These
workynges
appere
euery
where
in
scriptur
.
To
expound
,
to
declare
,
Iohum
.
xiiii
.
xv
.
and
.xvi.
to
gloryfy
Christ
To
reproue
the
world
of
iustice
,
of
syn
,
&
of
iudgement
.
Iohan.
xvi
.
b
Roma
.
viii
.
To
comfort
,
wherby
he
is
called
a
confortour
.
To
confirme
the
consciences
vpon
the
trouth
of
the
word
,
&
vpon
th
inheritaunce
receyued
in
Christe
.
To
endow
the
church
with
al
maner
of
gyftes
.
i.
Corint
.
xii
.
Roma
.
xii
.
Actes
.ii.
a.
To
gyue
that
we
may
speake
with
fyered
tongues
,
that
is
,
that
mightely
&
boldly
we
may
confesse
the
word
.
To
make
new
the
hole
mynde
of
man
,
☞
from
whence
afterward
do
procede
spirituall
frutes
true
fayth
,
Gala.
v.
true
awe
of
god
,
charitie
and
such
like
,
for
the
law
can
not
truly
be
done
enlesse
first
the
holy
gost
be
receyued
,
whom
Christ
giueth
.
☞
To
prospere
&
further
the
word
preached
that
it
may
spedyly
go
forward
.
And
for
this
cause
th
apostle
wissheth
oftentimes
the
holy
gost
to
be
giuen
to
the
churches
.
Ro.
viii
.
d.
Roma
.
viii
.
i.
Corin.
xii
Lu●
.
xii
.
To
help
our
infirmities
.
To
pray
for
the
weake
.
To
serch
the
depthes
of
god
.
To
reche
what
to
answere
persecutours
.
To
be
a
token
of
the
true
liberty
&
enfraunchement
from
the
curse
of
the
law
according
to
Paul
that
saith
.
Where
the
spirite
of
the
lord
is
,
there
is
lidertie
.
Now
,
t
holy
gost
is
called
the
sprite
of
the
lord
bicause
the
lorde
sendeth
&
giueth
it
.
Of
these
workes
or
officies
of
the
holy
gost
,
☞
some
t
holy
ghost
worketh
by
the
worde
,
&
other
some
by
inwarde
operacion
withoute
the
worde
preached
.
And
albeit
the
outward
preaching
of
the
word
shal
ones
cease
,
yet
such
officies
of
t
holy
ghost
shal
not
cease
as
be
euerlasting
,
like
as
him self
is
euerlasting
,
&
worketh
by
the
euerlasting
&
vnperishable
word
.
Moreouer
the
holy
ghost
is
come
to
execute
the
said
officies
,
not
of
him self
,
but
sent
of
god
the
father
,
&
giuen
of
Christ
the
sonne
.
Wherfore
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
Grekes
,
the
t
holy
gost
ꝓcedeth
not
of
the
father
and
son
ioyntly
,
but
onely
of
the
father
.
To
graunt
with
certein
Origenians
,
the
t
holy
ghost
is
a
creature
.
To
say
with
the
Macedonians
t
holy
gost
is
not
of
the
same
substaunce
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
.iij.
Campanu●
.
person
in
Trinite
.
To
holde
with
the
Noecians
t
holy
ghost
is
vnlike
to
the
father
.
To
graunte
with
the
Donatistes
the
t
holy
ghost
is
inferiour
to
the
father
&
son
.
To
say
with
certeyn
heretikes
,
that
the
self
holy
gost
is
not
giuen
,
but
only
his
giftis
which
is
not
t
holy
ghost
owne
self
.
Against
whom
disputeth
s.
Ang.
Augstine
libro
.xv.
detrinitate
To
graunt
with
certein
Anabapti●es
that
t
holy
gost
is
not
a
person
of
the
trinite
,
but
only
a
doue
which
god
myraculously
did
send
ones
or
twise
.
Anabaptistis
To
graunt
with
other
Anabaptistes
,
t
holy
ghost
is
only
a
power
of
the
father
&
son
,
&
not
a
god
or
a
parson
of
him self
.
To
say
against
the
open
text
in
the
actes
of
the
apostles
,
Actes
.
ii
.
●
Ioel.
i.
g.
the
ꝓmise
made
of
t
holy
ghost
vnto
the
apostles
,
was
first
fulfylled
in
certeyn
heretikes
named
the
Cataphriges
&
the
Manichees
.
To
graunt
a
man
may
atteyn
to
the
knowlege
of
the
trouth
or
word
without
t
holy
ghost
.
To
graunt
that
any
man
may
continue
in
the
trouth
which
he
hath
ꝓfessed
without
the
assistence
of
t
holy
ghost
.
To
graunt
any
person
may
be
borne
again
in
to
a
new
life
&
workes
alowed
of
god
without
t
holy
ghost
.
To
graunt
with
the
folish
papistes
,
The
heresie
of
papistes
.
that
the
pope
is
here
in
erth
the
executer
of
the
holy
ghost
,
☞
he
to
declare
&
expound
the
wil
of
Christ.
To
graunt
&
defend
to
the
blasphemous
reproche
of
the
holy
ghost
,
that
all
papisticall
counsels
,
O
intollerable
ātichristꝭ
.
yea
thoughe
they
be
repugnaunt
to
the
open
word
&
glory
of
Chryst
haue
proceded
,
&
he
confyrmed
of
the
holy
ghost
.
Of
predestination
.
CA.
V.
Predestination
is
the
sure
preordinaunce
of
god
,
The
definition
of
predestonation
.
wherby
all
thingꝭ
come
to
passe
,
aswel
inwarde
,
as
outward
workis
&
thoughtꝭ
,
in
al
creatures
according
to
the
appoyntment
of
his
wil.
THIS
diffinition
to
be
good
,
probation
of
the
definicion
Ephesi
.
i.
Math.
x.
c.
is
ꝓued
by
s.
Paul
,
where
he
saith
,
god
worketh
al
thingꝭ
according
to
the
counsel
of
his
wil.
Also
our
sauiour
Christ
saith
.
Are
not
.ij.
sparows
sold
for
a
farthing
,
&
none
of
them
falleth
on
the
ground
without
your
father
.
To
this
agreeth
Salomon
in
his
ꝓuerbes
saying
.
Pro.
xvi
.
a.
The
lord
worketh
al
thingꝭ
for
him self
,
yea
&
the
wicked
also
to
the
euil
day
.
Paul
to
the
Ephesi
.
Ephesi
.
i.
b.
ii
.
Timo.
●
.
c
according
to
the
pleasure
of
his
wil.
Also
to
Timothe
.
According
to
his
purpose
&
grace
.
But
forasmoche
as
al
creatures
hang
of
th
ordinaunce
of
nature
,
whiche
god
of
his
fre
will
hath
ordeyned
,
therfore
all
thynges
do
not
folowe
ne
come
to
passe
of
mere
and
symple
necessitie
,
but
by
the
ꝓcesse
and
course
of
nature
so
of
good
ordeyned
.
Yea
&
also
in
mens
thoughtes
&
winges
there
is
a
fre
choyse
,
and
therfore
synnes
do
procede
&
haue
therfore
ꝓceded
of
the
free
choyse
of
man
.
But
to
chintent
a
mans
conscience
may
be
defended
&
armed
from
despayre
,
if
we
wil
wisely
speke
of
predestinacion
,
we
must
fetch
our
beginning
at
the
gospel
,
which
is
an
vniuersal
ꝓmyse
.
And
we
must
euermore
haue
recourse
to
predestinacion
of
condicion
,
wherof
we
shal
speke
hereafter
,
as
for
exemple
:
Yf
the
children
of
Israel
shall
walke
in
my
commaundementes
,
they
shal
be
saued
.
Yf
thou
shalt
receiue
the
gospell
,
thou
shalt
be
saued
.
Augustine
de
predestinatione
capi
▪
●
.
Wherfore
s.
Austin
also
agreeth
,
saying
.
God
did
predestinate
man
to
be
obedient
vnto
him
,
&
to
absteyn
from
tas●ing
of
the
apple
that
was
forbodden
him
:
but
yf
he
wold
be
disobedient
,
to
dye
.
Suche
is
th
ende
of
the
hole
predestinacion
(
as
farforth
as
apperteyneth
to
men
)
that
we
shold
know
we
be
predestinate
vpon
this
condicion
,
that
yf
we
receiue
the
word
,
we
shal
be
the
children
of
god
,
whom
god
hath
chosen
,
to
make
vs
his
children
by
adopcion
,
Ephes.
i
●
as
s.
Paul
writing
to
the
Ephesians
declareth
.
And
this
condicion
is
proued
by
the
vniuersal
ꝓmyse
of
the
gospel
.
Now
the
some
of
vs
be
damned
,
this
is
bicause
we
byleue
not
●he
pospel
.
Wherfore
also
th
apostle
saith
:
ii
.
Timo
ii
.
d
Yf
a
man
wil
purge
self
from
such
(
meaning
wicked
doctrines
,
for
of
them
he
spake
a
litle
before
)
he
shal
be
a
vessel
sanctified
vnto
honour
,
mete
for
the
lorde
,
&
prepared
vnto
all
good
workes
.
Also
herevnto
perteyne
such
places
of
scripture
as
do
promise
an
vniuersal
grace
,
wherby
a
mans
conscience
ought
to
lyft
it selfe
vp
agaynst
such
assaultes
as
his
reason
maketh
of
predestinacion
,
as
this
vniuersal
ꝓmise
.
God
willeth
all
men
to
be
saued
.
i.
Timo.
ii
.
●
Eze.
xxxiii
.
●
Math.
xi
.
d
God
willeth
not
the
deth
of
the
sinner
,
but
that
he
turne
&
do
repentaunce
.
Also
:
Come
vnto
me
(
sayth
Christ
)
al
ye
the
labour
&
are
laden
,
&
I
shal
refresh
you
.
Undoubtedly
it
is
an
extreme
madnes
a
man
to
vexe
his
mynde
with
vnfrutful
questions
concerning
predestinacion
,
where
as
he
may
confort
him self
with
the
general
ꝓmise
of
grace
,
and
with
sure
tokens
that
he
is
chosen
to
be
saued
as
be
these
tokens
:
to
giue
credite
to
the
gospel
,
Tokens
of
elections
.
to
desire
&
to
receyue
mercy
offred
by
the
gospel
,
to
endure
in
fayth
to
the
last
end
.
It
is
gret
foly
to
doubt
whether
thou
be
predestinat
vnto
saluacion
,
when
thou
hearest
the
worde
,
whan
thou
bileu●st
the
word
,
wh●●
thou
deli●est
in
the
word
.
It
is
an
other
maner
of
thing
with
the
wicked
persons
,
which
can
not
but
be
vncerteyn
&
euer
in
doubt
,
bicause
they
lacke
the
worde
which
who
so
euer
hath
not
,
must
nedis
be
vtterly
destitute
of
all
solace
,
yea
such
be
constrained
to
despaire
&
to
think
al
euil
of
predestinacion
.
Wonder
it
is
the
predestination
doth
so
torment
mens
mindes
sithens
nothing
is
more
certeyn
then
that
the
same
is
set
forth
vnto
vs
to
our
confort
,
Roma
.
viii
.
f.
so
that
by
pacience
&
consolacion
of
scriptures
we
might
haue
hope
.
And
no
doubt
if
the
most
diligeht
apostle
s.
Paul
had
wist
predestinacion
shold
haue
hindered
the
confortes
of
godly
persons
,
he
wold
not
so
oft
haue
made
mencion
of
it
in
his
epistles
.
BVT
forasmoch
as
some
men
receiue
not
the
gospel
,
&
therfore
consequently
do
perish
,
it
is
now
to
be
sene
how
they
deserue
there
damnacion
if
predestinacion
taketh
away
the
libertie
of
our
wil
(
as
valla
&
others
haue
thought
)
I
se
not
how
Ualla
.
god
can
be
excused
that
he
is
not
causer
of
synnes
,
Augustyne
.
quest.
xxiii
.
wherfore
S.
Aug.
semeth
very
rightly
to
saye
in
this
wise
.
It
is
very
folyshly
spoken
that
the
predestination
of
god
worketh
in
al
men
,
whether
it
be
to
good
or
to
euil
,
so
that
to
eyther
of
them
men
be
of
a
certeyn
necessitie
compelled
,
sithens
in
the
good
men
a
wil
is
to
be
vnderstande
not
without
grace
,
and
in
the
euill
men
a
wil
is
also
to
be
vnderstande
without
grace
,
which
wordes
of
Aug.
may
thus
be
declared
.
In
that
we
receyue
the
good
,
bileue
the
word
,
&
kepe
it
to
th
end
,
this
ꝓcedeth
of
grace
,
which
prepareth
our
wil
,
which
our
wil
afterward
doth
bileue
the
worde
&
desireth
&
receyueth
the
ꝓmise
offred
by
the
worde
.
On
the
contrary
part
,
in
that
the
euil
men
receyue
not
that
is
good
,
nor
bileue
the
word
,
yea
&
if
they
bileue
it
,
do
again
forsake
it
to
their
damnacion
,
this
commeth
of
their
frewil
in
which
they
stande
euil
&
wicked
persons
forsaken
of
god
,
whom
god
may
iustly
forsake
,
as
it
shal
be
sene
vnto
him
.
¶
An
other
diffinition
of
predestination
against
the
assaultes
of
reason
subtelly
disputing
in
mens
consciences
vpon
predestination
.
PRedestinacion
is
a
sure
election
by
which
god
hath
elected
vs
in
him
self
afore
the
creacion
of
the
world
,
Another
diffinicion
.
to
th
end
we
might
be
holy
&
fautles
before
him
by
charite
,
to
make
vs
his
sonnes
thrugh
Iesu
Christ
in
him self
,
according
to
the
pleasure
of
his
wyl
.
¶
The
ꝓbacion
of
this
diffinition
.
THIS
hole
diffinition
is
taken
forth
of
Ephe.
i.
a
Paul.
The
person
that
choseth
is
god
.
And
where
as
we
sayd
in
him
,
&
before
the
creation
of
the
world
,
by
this
we
exclude
the
merites
of
our
workes
,
as
the
exemple
of
Iacob
&
Esau
brought
in
of
Paule
in
his
epistle
to
the
Romayns
declareth
.
The
final
cause
of
predestination
,
Roma
.
ix
.
is
that
we
might
be
holy
.
&c.
by
Iesus
Christ
which
wordes
also
take
away
merite
.
The
cause
efficient
of
predestinacion
,
is
the
pleasure
of
gods
wyl
.
¶
Now
,
that
predestination
is
not
our
defert
,
The
causes
of
predestinacyon
.
&
that
of
it
no
cause
resteth
in
vs
agaynst
the
scholemen
openly
appereth
by
the
open
places
of
scripture
,
as
in
the
text
before
remembred
of
Paul
,
Ephe.
i.
b
according
to
the
pleasure
of
his
wil.
Also
in
y●
late●
epistle
to
Timo
,
ii
.
Timoth.
i.
●
where
he
saith
,
which
hathe
saued
vs
,
and
called
by
an
holye
vocacion
,
not
accordynge
to
oure
dedes
,
but
accordynge
to
his
owne
purpose
and
grace
.
Furthermore
writyng
to
the
Romayns
,
he
maketh
the
mercye
of
god
the
cause
of
election
,
where
he
concludeth
sayinge
.
It
lyeth
not
in
mans
wyl
or
running
,
Roma
.
ix
.
c
but
in
the
mercy
of
god
.
S.
Augustyn
To
this
agreeth
Aug.
sayinge
.
Elegit
deus
quos
voluit
gratuitamīa
.
God
hath
chosen
whom
he
wolde
of
his
free
mercye
.
Also
in
an
other
place
he
sayth
:
Predestinatio
est
diuine
voluntatis
ꝑ
gratiam
electio
.
That
is
,
predestinacion
is
the
election
of
gods
wil
by
grace
.
OF
predestination
there
may
be
.ij.
partis
.
The
partes
of
predestinacion
.
The
one
is
called
predestination
of
alligacion
,
&
the
other
predestination
of
condicion
,
according
to
the
diuision
of
Aug.
in
his
boke
of
predestinacion
.
Predestinacion
of
alligacion
.
Alligacion
is
the
necessite
of
thingꝭ
present
,
as
when
a
thing
is
sene
to
be
present
by
gods
foresyght
,
that
same
must
nedes
be
,
although
it
hath
no
necessite
of
nature
as
that
all
men
be
mortal
,
it
is
necessary
,
god
so
prouydyng
.
Predestinacion
of
condicion
.
Predestination
of
condicion
,
is
:
as
yf
Adam
eat
of
this
apple
he
shal
dye
.
Yf
Israel
shal
walke
in
the
way
of
the
lord
,
&
shal
kepe
his
commaundementes
,
he
shal
be
saued
.
If
thou
recyuest
the
gospel
&
styckest
fast
thervnto
to
the
end
of
thy
life
,
thou
shalt
be
saued
,
but
if
thou
receyuest
it
not
,
thou
shalt
be
damned
.
In
this
part
of
predestination
we
ought
to
comfort
our
conscience
,
when
we
be
vexed
with
the
iudgement
of
reason
,
contrary
to
the
vniuersal
ꝓmesse
of
the
gospel
.
But
of
these
partes
we
shalll
speke
more
in
the
title
of
contingencie
or
chaunce
,
which
chaunce
bicause
the
auncient
fathers
of
the
church
wold
not
take
away
,
they
seme
to
haue
inuented
the
foresayd
partes
.
THE
principal
effect
of
predestination
is
set
forth
in
scripture
to
be
iustification
,
which
is
greatly
in
the
mater
of
predestination
to
be
considered
,
The
effectes
of
predestinacion
.
yf
we
couet
to
saue
our
conscience
that
it
be
not
striken
downe
with
the
throng
of
infinite
questions
.
And
thus
commeth
predestination
to
be
estemed
by
his
effect
,
yf
we
compare
it
with
iustification
as
with
the
final
cause
.
For
god
hath
chosen
vs
to
iustifie
vs
,
to
adopte
vs
to
his
children
,
&
to
reward
vs
with
the
euerlasting
kingdom
,
according
to
the
saying
of
Paul
in
his
epistle
to
the
Ephes.
Ephe.
i.
Also
according
to
the
saying
of
Christ
him self
in
the
gospel
of
Mat.
where
he
saith
:
Come
ye
blessed
children
of
my
father
,
Math.
xxv
.
f
inherite
ye
the
kingdom
prepared
for
you
from
the
beginning
of
the
world
.
Furthermore
iustificacion
is
the
principal
effect
or
worke
of
the
gospel
but
the
gospel
is
a
vniuersal
promise
,
wherfore
by
the
vniuersal
ꝓmise
must
predestination
be
iudged
,
&
yf
we
do
so
,
no
occasion
shal
any
more
remayn
to
vexe
the
mind
with
any
ꝑticularite
.
But
to
make
al
thinges
the
clerer
these
argumentes
folowing
shal
be
here
ryght
necessary
to
be
reteyned
.
The
gospel
is
a
vniuersal
ꝓmise
.
Ergo
iustificacion
(
which
is
th
effect
ther
An
argument
.
of
)
must
nedes
be
a
vniuersal
promise
.
The
former
part
of
my
argument
called
the
antecedent
is
playne
,
for
the
gospel
is
not
bound
vnto
circumstaunces
,
yea
&
many
places
of
scripture
of
the
vniuersal
promise
proue
the
same
,
as
the
text
of
Christ.
Come
vnto
me
al
ye
that
labour
&
are
laden
,
Math.
xl
.
d
&
I
will
refresh
you
.
Also
the
sayinge
of
Paule
.
Deus
vultoēs
homines
saluos
fieri
.
i.
Timo.
ii
.
a.
God
willeth
al
men
to
be
saued
.
The
argument
holdeth
from
the
cause
to
th
effect
.
An other
argument
.
Iustificacion
is
vniuersall
.
An other
argument
.
Ergo
predestinacion
also
(
whiche
is
the
cause
of
iustificacion
)
is
vniuersal
.
This
iustificacion
,
which
is
the
work
&
th
effect
of
predestinacion
hath
his
sure
foundacion
in
scripture
,
where
so
euer
mencion
is
made
of
the
final
cause
of
our
callyng
as
in
the
place
aboue
mencioned
of
Paul
to
the
Ephesians
.
Ephe.
i.
Roma
.
xv
.
a
i.
Corin.
i
b
Also
to
the
Romains
whom
he
hath
called
,
the
same
he
hath
also
iustified
.
Item
in
the
first
epistle
to
the
Corinth
.
God
is
faithful
by
whom
ye
be
called
in
to
the
feliship
of
his
son
Iesu
Christ
our
lorde
.
These
and
semblable
sentences
,
are
circumlocucions
of
iustificacion
.
OF
iustificacion
the
worke
of
predestinacion
procede
also
other
effectes
,
as
to
be
assured
that
we
please
god
.
To
knowe
that
we
be
the
sonnes
of
god
.
To
knowe
that
we
can
not
be
plucked
from
Christ
,
for
,
whom
god
the
father
hath
gyuen
to
his
son
,
no
man
can
take
from
him
.
To
know
that
we
beglorified
,
according
to
the
saying
of
Paul
,
whom
he
hath
iustified
,
them
also
he
hath
glorified
.
To
know
that
we
haue
euerlasting
lyfe
.
For
to
this
effect
we
be
iustified
.
To
know
that
we
be
gouerned
and
defended
of
god
.
These
and
like
effectes
of
predestinacion
wel
knowen
,
it
appereth
that
holy
scripture
speke
not
in
vayne
of
predestination
,
Predestina●ion
well
considered
is
a
great
solace
and
comforte
to
good
men
.
either
to
make
vs
afrayd
,
or
to
dryue
vs
to
dispayre
,
yea
,
I
dare
boldly
saye
,
yf
predestinacion
be
with
her
effectes
wel
considered
&
dryuen
in
to
the
herte
,
there
is
nothyng
stronger
then
it
to
plucke
vp
a
mans
conscience
,
but
contrarily
where
predestinacion
nakedly
without
her
effectes
is
considered
by
the
iudgement
of
reason
so
ther
is
nothing
more
redy
to
destroy
the
conscience
,
then
is
predestinacion
:
wherfore
when
we
be
vexed
about
predestination
,
it
is
our
own
blame
which
do
not
measure
it
by
the
worde
of
god
,
but
by
reason
of
man
which
reason
sithens
euery
where
it
is
blind
in
maters
of
god
,
why
shold
it
here
se
any
thing
?
THE
aficiēt
father
also
of
the
church
do
confirme
&
ratifie
the
foresaid
effectis
of
predestinacion
.
S.
Austyne
.
S.
Aug.
in
his
boke
Debono
ꝑseuerantie
,
calleth
the
effecte
of
predestinacion
,
the
apposition
of
grace
.
Also
Oigen
vpon
the
.viij.
chap.
to
the
Romains
hath
these
wordes
,
Origene
.
he
that
is
iustified
,
semeth
therfore
to
be
iustifyed
bicause
he
is
predestinate
.
Contrarye
to
predestinacion
.
Contraries
to
predestination
To
graunt
the
predestinacion
is
to
be
iudged
of
reason
law
,
or
of
our
worthynes
.
To
graunt
predestinacion
to
be
particular
▪
which
errour
disturbeth
the
conscience
,
maketh
incerteyn
the
ꝓmise
,
ouerwelmeth
faith
.
To
deny
the
predestination
of
condicion
.
To
hold
with
the
scholemen
,
that
ther
is
some
cause
in
vs
of
predestinacion
.
To
say
predestination
taketh
away
tontingencie
or
chaunce
.
To
hold
bicause
al
thingꝭ
chaunce
by
predestinacion
,
that
god
therfore
is
cause
of
syn
,
from
which
errour
the
grauntyng
of
contingencie
doth
deliuer
vs
,
which
teacheth
that
man
synneth
of
his
frewyl
,
as
hereafter
more
playnly
shal
be
declared
.
The
error
of
Laur.
Ualla
.
To
graunt
with
Ualla
&
others
to
be
no
libertie
of
wil
,
bicause
of
predestination
.
To
graunt
with
the
scholemen
,
that
our
worthines
and
merites
be
the
cause
of
predestinacion
vnto
iustificacion
&
euerlasting
life
.
To
graunt
any
other
final
effect
of
predestinacion
than
iustificacion
.
To
deny
with
the
Epicurians
the
diuyne
predestinacion
,
The
Epicures
.
saying
,
god
hath
no
care
of
his
thinges
created
,
&
forsaketh
them
.
To
disturbe
the
conscience
of
man
with
the
suꝑsticious
inquiry
of
predestinacion
.
Of
contingencie
or
chaunce
.
CAPI.
VI.
COntingencie
or
chaunce
semeth
at
the
fyrst
face
to
be
wiped
awaye
of
predestinacion
.
Therfore
nowe
let
vs
se
how
both
may
be
saued
.
This
shal
be
yf
we
graunt
to
reasonable
cratures
some
choyse
and
libertie
in
suche
thinges
as
be
subiect
to
the
iudgement
of
reason
Contingencie
therfore
is
wherby
thinges
created
in
maters
subiect
to
reason
be
now
chaunged
,
what
contingencie
is
.
altered
&
fal
in
to
these
&
those
doingis
&
chaunges
,
by
reason
of
the
choise
&
libertie
graunted
them
of
god
at
their
creacion
.
¶
We
say
in
maters
subiect
to
reason
lest
ye
shold
thynke
all
thynges
happen
by
chaunce
&
contingently
.
The
profe
herof
.
Of
fre
choyse
rereceyued
in
creation
which
such
thingꝭ
as
be
creat
haue
in
affayres
subiect
to
the
iudgement
of
reason
,
doubteth
no
man
.
For
albeit
god
maketh
&
kepeth
thinges
,
forseeth
&
determineth
thinges
that
happen
or
chaunce
,
yet
he
hath
create
&
made
them
reasonable
creatures
(
that
is
which
be
led
with
fre
wil
&
choyse
in
such
thinges
as
be
vnder
the
iudgement
of
reason
.
Al
which
thynges
shall
be
more
apparaunt
when
we
shal
begyn
to
entreate
of
frewil
.
THE
cause
of
chaunce
is
the
fre
will
which
thinges
created
take
in
maters
The
cause
of
chaunce
.
subiect
to
reason
,
wherfore
sith
nature
was
ordeyned
with
the
franke
&
fre
wil
of
god
,
the
naturall
also
necessitie
is
not
merely
&
symplely
necessary
,
but
for
bicause
it
was
so
appoynted
&
ordeyned
.
Also
in
mens
affayres
&
doinges
frewil
is
cause
of
chaunce
or
contingencie
.
Therfore
synne
commeth
and
hathe
come
of
the
frewyll
of
the
denyl
and
of
man
,
as
further
shal
be
declared
in
the
tytle
of
synne
.
And
bycause
it
is
a
blasphemyng
of
god
to
say
god
is
the
causer
&
author
of
synne
,
therfore
contingencie
may
not
be
denyed
,
to
th
intent
we
may
impute
to
the
deuyll
and
to
man
that
thynge
whiche
blasphemously
shoulde
elles
be
imputed
and
put
vpon
god
.
Augustyne
hathe
a
pretye
sayinge
where
he
saythe
.
A
sayeng
of
Austyne
.
Fieri
non
potest
vt
per
quem
a
malis
surgitur
ꝑ
eum
in
mala
decidatur
.
That
is
,
it
can
not
be
that
by
whom
we
ryse
from
euils
,
by
him
we
shold
fall
downe
in
to
euyls
.
¶
Contingencie
is
not
deuided
proprely
in
to
partes
,
The
ꝑtes
of
contingentie
.
but
yet
that
it
may
be
the
better
vnderstand
,
the
distinction
folowing
is
necessary
.
Necessite
absolute
.
Of
necessities
some
be
absolute
or
vnchaungeable
,
as
it
is
necessary
that
god
is
good
,
rightous
,
true
,
wise
&c.
And
some
necessities
be
not
absolute
,
but
bicause
the
thinges
to
so
folow
,
&
this
is
called
the
necessitie
of
consequencie
,
Necessite
of
consequence
.
as
:
it
is
necessary
that
Ierusalem
be
destroyed
,
it
is
necessarye
that
the
kyngdom
of
Israel
perish
,
&
such
like
.
These
be
not
of
their
owne
nature
necessary
,
but
after
that
they
be
ones
determined
&
appointed
so
to
be
,
then
they
must
nedis
come
to
passe
,
or
bicause
they
folow
of
some
former
causes
as
it
is
necessary
that
heresies
may
be
,
bicause
the
deuil
hateth
god
&
the
gospel
.
These
of
their self
nature
(
I
say
)
be
not
necessary
,
but
contingent
and
chaunsing
.
For
this
consequence
or
folowyng
,
taketh
not
away
the
libertie
of
wil.
Melanchthon
in
his
common
places
.
But
of
this
mater
ye
may
se
more
in
the
common
places
of
Philip
Melanchthon
,
&
in
his
commentaryes
vpon
the
epistle
to
the
Romayns
.
BVT
forasmoch
as
Aug.
semeth
to
declare
these
ꝑtes
of
contingencie
or
chaunsing
,
August
.
que●●
xxiii
.
capi
.
iiii
.
I
think
it
good
to
shew
forth
his
diuision
,
who
writeth
in
this
wise
.
There
be
two
necessities
,
Necessite
simple
.
the
one
simple
,
as
it
is
a
necessitie
that
al
men
be
mortal
.
The
other
of
condicion
,
Necessite
of
condicion
.
as
if
a
man
know
y●
one
doth
walke
,
it
is
necessite
that
he
walketh
.
For
that
a
man
assuredly
knoweth
,
it
can
be
none
otherwise
then
he
knoweth
.
But
this
necessitie
draweth
not
with
it
that
simple
necessitie
.
For
this
necessitie
which
I
cal
of
condicion
,
is
not
made
of
the
ꝓpre
nature
.
But
of
the
putting
to
of
the
condicion
.
For
no
necessitie
dryueth
him
that
walketh
with
his
wyll
,
to
walke
,
although
then
when
he
walketh
it
is
necessary
that
he
walketh
.
Semblably
if
a
man
se
a
thyng
present
through
the
prouydence
of
god
,
the
same
is
of
necessitie
,
albeit
it
hathe
no
necessitie
of
nature
.
&c.
THE
effectis
or
workes
of
contingencie
be
in
thinges
subiect
to
reason
al
fre
doinges
,
Theffectes
of
contingentie
.
but
yet
not
without
the
foreknowlege
of
god
,
as
to
be
altred
:
to
be
chaunged
:
to
do
this
or
yt.
Thinges
creat
to
fal
in
to
this
or
that
chaunce
,
not
of
an
absosute
necessitie
,
but
bycause
they
be
so
create
&
or
deyned
,
which
neuerthelesse
god
maye
at
his
pleasure
otherwyse
chaunge
,
alter
,
&
lede
in
to
other
doingis
&
actions
.
But
those
creatures
lefte
to
their
fre
wil
may
altre
themself
do
this
or
that
,
&
fal
in
to
this
or
that
chaunce
&
al
this
in
thingꝭ
subiect
to
reason
by
gods
ꝑmission
,
but
not
by
gods
impulsion
,
as
saynt
August
.
sayth
.
Contrary
opinions
herevnto
be
.
Contraries
.
To
graunt
that
there
is
no
chaunce
bicause
of
predestination
.
To
deny
chaunce
bicause
of
the
losse
of
liberte
,
which
man
fully
had
before
the
fall
.
To
say
al
thingꝭ
be
moued
&
done
of
absolute
necessitie
after
the
opinion
of
the
Stoickes
,
as
the
seruaunt
of
Zeno
was
wont
to
reason
the
mater
with
his
master
,
☞
that
he
ought
not
to
be
beaten
bicause
by
desteny
he
was
constrayned
to
sin
&
do
amys
.
To
graunt
any
chaunce
in
god
,
or
in
the
nature
of
god
.
To
graunt
that
bicause
of
libertie
which
is
cause
of
contingencie
,
it
lyeth
in
our
power
to
please
god
,
to
byleue
in
god
,
&
so
forth
▪
although
not
with
standyng
a
man
to
do
his
deuour
for
the
word
,
to
desire
&
receyue
it
after
a
maner
,
lieth
in
his
wil
,
accordyng
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
shewer
of
mercy
,
where
the
apostle
yet
leueth
vnto
vs
to
wil
&
to
run
of
which
thinge
we
shal
more
copiously
intreate
in
the
tytle
of
fre
wyl
.
To
set
the
naturall
fate
or
desteny
against
contingencie
,
&
therfore
to
deny
it
.
For
natural
desteny
(
as
saith
that
ryght
excellent
man
Philip
Melanchthon
bringeth
not
necessite
vnto
humane
affayres
or
thynges
&
it
is
particular
&
onely
to
be
vnderstande
of
astrological
desteny
.
Of
creation
.
CA.
VII
.
Creation
is
a
making
by
which
god
did
creat
the
spirites
&
al
bodily
The
defini●●on
of
creacion
nature
of
nought
by
the
word
to
preserue
a
susteyn
the
same
.
AS
in
the
very
beginning
of
Genesis
ye
rede
.
Probations●
In
the
beginning
created
god
heuen
&
erth
,
that
is
al
creatures
.
In
the
begynning
that
is
to
say
what
time
there
were
no
creatures
.
Of
the
creation
of
spirites
testifieth
the
ꝓphet
,
Psal
C.
iii.
a
Ebre
.
i.
b.
saying
thou
makest
thyne
aungels
spirites
,
&
thy
ministers
●●ābes
of
fyre
.
Furthermore
the
spirytes
are
thought
to
be
the
fyrst
creatures
according
to
the
saying
of
Iob
,
he
is
the
begynning
of
the
wayes
of
god
.
Iob.
xl
.
Now
,
that
by
the
word
al
thinges
were
create
,
the
begynninge
of
the
gospel
of
Iohn
declareth
where
he
saith
:
Iohn
.
i.
●
.
al
thinges
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
create
the
worldes
.
Psal.
xxx
.
The
prophete
Dauid
recorded
the
same
,
saying
:
by
the
word
of
the
lord
the
heuens
were
fixed
,
and
by
the
spirite
of
his
mouth
all
the
vertue
of
them
.
And
anone
after
it
foloweth
:
he
sayd
,
&
they
were
made
,
he
commaunded
,
&
they
were
created
.
These
sayinges
also
proue
that
of
nought
the
creatures
were
create
by
the
word
.
And
by
that
they
were
create
of
nought
is
excluded
any
mater
to
haue
ben
layd
before
.
The
last
parte
of
the
diffinition
,
which
is
to
the
sauing
&
mainteining
of
their
natures
,
Act.
xvii
.
●
is
ꝓued
first
by
the
place
in
the
actis
where
it
is
said
,
by
him
we
liue
,
we
moue
&
haue
our
being
,
that
is
,
in
that
we
lyue
&
perish
not
,
it
commeth
of
the
benefite
of
god
.
Also
by
the
ꝓphet
.
Psal.
Ciii
.
d
Omnia
a
te
expectant
vedes
illis
escam
,
that
is
,
they
wayt
al
vpon
the
,
Psal.
xxxv
.
that
thou
mayst
gyue
them
meat
in
due
season
.
Item
in
an
other
place
,
men
&
beastes
thou
shalt
saue
lord
.
These
textes
and
other
lyke
,
teach
that
god
kepeth
and
maynteyneth
his
creatures
.
GOD
the
father
is
cause
of
creation
,
The
causes
of
creation
.
bicause
he
hath
creat
,
&
doth
creat
.
The
word
,
that
is
the
son
,
is
the
mean
wherby
and
with
whom
al
thingꝭ
were
create
&
yet
be
create
,
Iohn
.
i.
a●
Iohan
witnessynge
the
same
,
all
thynges
were
made
by
it
.
The
holy
ghost
is
the
halower
quyckener
of
the
creation
.
¶
Creation
(
where
of
we
here
speke
)
of
it self
is
not
deuided
in
ꝑtes
,
onles
a
man
Partes
.
according
to
the
diuersitie
of
creatures
wil
say
the
some
creation
concerneth
spiritis
some
humane
creatures
&
reasonable
,
other
some
vnreasonable
.
THE
propre
and
pryncypall
workes
of
creation
,
Theffectes
of
creation
be
to
preserue
&
maynteyne
his
creatures
,
whiche
workes
I
haue
afore
declared
.
The
mean
wherby
god
maynteyneth
is
the
word
,
by
power
of
which
(
as
to
the
Ebrues
it
is
said
)
god
the
father
doth
moderate
&
bear
vp
al
thinges
.
Ebru
.
i.
●
Right
excellently
&
ful
wel
we
be
aduertised
here
of
Philip
Melanchthon
,
that
other
workmen
or
makers
after
they
haue
ons
finished
&
made
their
worke
,
☞
departe
&
betake
the
same
to
fortune
&
to
the
ensuing
chaunses
,
but
god
departeth
not
from
the
workes
that
he
maketh
,
but
perpetually
kepeth
vp
&
maynteyneth
the
same
,
&
this
keping
vp
&
mayntenaunce
is
called
the
general
or
vniuersal
sustentacion
.
Contraries
to
creation
be
.
To
graunt
with
Symon
Magus
the
world
was
creat
of
his
aungels
,
Contraries
and
heresies
.
but
that
he
him self
is
the
high
power
,
which
is
god
.
To
graunt
with
Saturninus
.
Saturninus
that
the
word
&
also
man
was
made
of
inferiour
aungels
.
To
graunt
with
the
Sethians
,
that
two
men
,
The
sethianꝭ
that
is
to
wete
,
Cayn
&
Abel
,
were
first
create
of
aungels
,
of
whom
afterwarde
the
rest
of
men
proceded
.
Carpocrates
To
graunt
with
Carpocrates
,
that
there
is
one
principal
vertue
in
thingꝭ
superiour
,
&
that
the
world
was
creat
of
aungels
.
The
same
thyng
also
taught
Cerinthus
.
To
graunt
with
the
Ualentinians
that
Bythos
,
Ualentinians
that
is
to
say
depenes
&
silence
were
firste
of
all
,
of
whom
came
seed
,
minde
,
&
trouth
:
of
whom
brasted
forth
the
word
&
life
,
of
whom
was
creat
man
&
the
churche
.
Cerdon
.
To
graunt
with
Cerdon
.ij.
goddes
,
one
good
,
an
other
cruel
,
the
good
maker
of
the
vpper
worlde
&
the
cruell
maker
of
this
worlde
.
To
graunt
with
Basilides
,
Basilides
.
that
the
hye
god
named
Abraxaen
,
whom
he
calleth
a
created
mynde
created
the
worde
,
of
whom
afterwarde
ꝓceded
prouidence
,
vertue
&
wysdome
,
of
these
were
made
afterward
principates
,
potestates
&
aungels
and
then
were
made
infinite
creations
of
aungels
,
of
which
aungels
were
institute
and
ordeined
thre
.
C.lxxv
.
heuens
,
and
in
the
lowest
heuens
be
aungelles
,
which
made
this
worlde
.
To
graunt
with
the
Manichees
fyue
elementes
of
which
all
thinges
were
gendred
,
Manichees
.
and
these
elementꝭ
they
called
by
these
names
,
smoke
darkenes
,
fyre
,
water
,
&
wynde
,
in
the
smoke
they
helde
opinion
that
beestes
of
two
fete
were
borne
,
out
of
whiche
also
they
affyrme
that
men
proceded
.
In
darknes
crepynge
beestes
.
In
the
fyre
,
the
four
foted
beastes
:
in
the
water
the
swymmynge
creatures
:
in
the
wynde
foules
that
flye
.
To
graunt
with
certeyne
philosophers
anye
mater
aforesayd
.
Philosophers
.
Epicurians
.
To
contend
with
the
Epicurians
that
god
careth
not
for
the
creatures
,
which
folish
opinion
the
poete
Uirgill
is
agaynst
,
Uergill
.
settyng
forth
most
elegantly
the
contrary
&
right
sentence
in
the
.vj
boke
of
Eneis
,
Principio
celum
ac
tertas
camposque
liquentes
.
&c.
To
holde
that
the
Gentyles
and
Heythen
persons
knowe
not
the
effectes
and
workes
of
creacyon
,
that
god
preserueth
,
kepeth
,
fedeth
,
nouryssheth
,
and
beareth
vp
all
thynges
,
Roma
.
i.
C.
contrarye
to
the
apostle
where
he
sayth
,
all
that
myght
be
knowen
of
god
,
the
same
is
manyfest
amonges
them
,
for
god
did
shew
it
vnto
them
,
so
that
his
inuisible
thinges
,
that
is
his
euer
lasting
power
&
godhed
,
are
vnderstand
&
sene
by
the
workes
euen
from
the
creation
of
the
worlde
.
Of
creatures
.
CA.
VIII
.
A
Creature
is
the
hole
worke
of
god
aswel
of
spiritual
thingꝭ
create
as
of
other
thinges
&
bodily
natures
made
to
this
purpose
of
god
,
to
shew
that
god
is
,
&
not
only
that
there
is
god
nakedly
,
but
also
that
he
is
eternal
,
mighty
,
diuine
,
&
wonderful
,
that
is
,
which
createth
,
gouerneth
&
steyeth
al
thinges
,
by
knowlege
of
which
thinges
god
that
creatour
might
be
glorified
,
magnified
and
worthely
thanked
.
¶
Probation
of
this
diffinitions
.
GOD
created
heuen
&
erth
,
Gene.
i.
●
.
that
is
to
say
,
al
creatures
both
in
heuen
&
erth
.
Of
the
creacion
of
aungels
witnesseth
the
ꝓphet
,
Psal.
Ciii
.
Ebre
.
i.
c.
&
also
the
epystle
to
the
Ebrues
:
And
leest
ye
shold
thynke
that
all
spirites
were
created
,
I
put
this
word
created
,
for
god
is
also
a
spirit
,
but
vncreated
.
Now
the
vse
of
creatures
&
wherfore
they
serue
techeth
s.
Paul
,
Roma
.
i.
e
saying
that
god
shewed
vnto
the
world
the
which
might
be
knowen
of
him
,
&
is
manifest
amongꝭ
them
,
so
that
his
inuisible
thinges
,
that
is
to
say
his
eternal
power
&
godhed
are
vnderstand
&
sene
by
the
workes
sithens
the
crcation
of
the
world
.
To
this
agreeth
the
boke
of
wysdom
,
where
it
is
sayd
:
S●pi
.
xiii
●
Uayne
are
al
men
whiche
haue
not
the
knowlege
of
god
,
as
were
they
that
oute
of
the
good
thingꝭ
which
are
sene
haue
not
acknowleged
him
that
is
of
him selfe
euerlasting
,
neither
taking
hede
to
the
workes
that
are
made
,
acknowleged
not
the
worker
of
them
,
&
so
forth
rede
the
hole
chap.
for
it
setteth
forth
the
vse
of
the
crea●ures
of
god
very
excellently
.
But
bycause
it
is
not
ynough
to
know
god
,
therfore
we
added
,
that
god
might
therby
be
glorified
.
For
th
apostle
in
the
place
before
remembred
,
sheweth
that
the
Gentiles
knew
god
,
but
he
accuseth
them
that
after
they
had
knowen
him
,
they
wold
not
glorify
him
nor
rendre
louing
thankes
vnto
him
.
what
is
to
glorifye
god
.
Now
to
glorify
god
,
is
to
giue
vnto
god
the
glory
of
a
creatour
&
gouernour
,
that
is
,
to
think
god
not
to
be
ydle
,
but
to
haue
cure
of
his
creatures
.
To
giue
thankes
,
is
stedfastly
to
thinke
that
god
taketh
charge
of
vs
,
that
we
take
life
&
other
good
thinges
of
his
handes
,
&
furthermore
to
loke
for
helt●
&
defence
of
him
.
Finaly
,
the
.cxlviij.
&
cl.
psalmes
of
Dauid
,
do
monisshe
vs
what
it
is
to
gloryfy
god
,
&
to
be
thā●full
vnto
him
,
after
we
haue
knowen
him
by
his
creatures
.
THE
causes
of
the
creatures
be
,
The
cau●ers
of
creatures
.
god
the
father
,
whiche
is
the
maker
.
The
worde
wherby
&
wher
with
they
be
creat
.
Also
wherby
they
be
mainteined
,
&
the
holy
ghost
the
sanctifier
&
preseruer
of
the
creatures
:
Eternitie
,
power
,
diuinitie
,
&
al
other
thynges
,
which
be
appropriate
to
god
,
as
goodnes
,
wisdom
iustice
,
&
so
forthe
,
declare
that
god
bothe
myght
&
yet
may
creat
and
defend
his
creatures
.
Creatures
according
to
the
diuersite
&
variete
of
them
be
,
The
particion
of
creatures
.
some
spirites
,
some
reasonable
&
humane
,
&
other
some
vnreasonable
.
The
sp●̄al
or
gostly
creatures
,
which
be
good
as
be
the
aungels
were
create
to
serue
&
ministre
as
well
vnto
god
as
men
,
&
therfore
the
epystle
to
the
Ebrues
calleth
them
seruing
or
ministratorious
spirites
.
The
rest
of
creatures
created
to
the
vse
of
man
,
be
al
subiect
to
man
for
his
cause
whiche
hathe
made
them
subiect
.
Roma
.
i.
Gene.
i.
d.
Theffectes
of
creatures
THE
workis
&
effectis
of
creatures
be
these
.
To
declare
there
is
god
that
createth
gouerneth
&
kepeth
all
thinges
.
For
yf
we
wold
fele
&
serche
him
by
his
creatures
,
Roma
.
i.
we
shold
fynd
him
,
sithens
he
is
not
far
from
euery
one
of
vs
,
as
Paule
most
eloquently
declareth
in
his
preaching
to
the
men
of
Athens
.
Actes
.
xvii
.
●
.
To
serue
for
the
ꝓfyte
of
man
,
forasmoche
as
to
the
vse
of
man
all
creatures
be
creat
,
but
yet
only
to
the
vse
of
the
faithful
,
i.
timot.
iiii
.
a.
according
to
the
saying
of
Paule
where
he
saith
that
god
created
them
to
be
receyued
with
thankes
gyuing
of
such
as
bileue
&
know
the
truth
,
for
al
the
creatures
of
god
are
good
.
&c.
But
the
infidels
&
wicked
without
al
right
do
vse
the
creatures
of
god
,
or
rather
abuse
than
,
Ro.
viii
.
d.
wherfore
also
the
verye
creatures
do
feruently
wayt
when
the
sonnes
of
god
shall
appere
,
to
th
intent
they
may
be
deliuered
from
the
bondage
of
corruption
in
to
the
gloryous
libertie
of
the
sonnes
of
god
.
ii
.
Petri.
iii.
d
Also
s.
Peter
in
his
latter
epistle
sayth
,
we
loke
for
a
newe
heuen
&
a
new
erth
,
in
whom
remayn
rightousnesse
.
On
the
contrarye
parte
,
scripture
semeth
to
threten
the
vngodly
,
to
be
reuenged
of
the
creatures
whom
they
haue
abused
,
Sapien.
v.
e.
as
in
the
boke
of
wysdom
is
said
that
the
gelousy
of
god
shall
take
harnesse
,
&
shal
arme
the
creature
to
be
auenged
of
the
enemyes
.
Ecc●
.
xxxix
.
And
Iesus
the
son
of
Syrach
sayth
.
All
thinges
necessary
for
the
lyfe
of
man
,
are
created
frome
the
beginning
:
water
,
fyre
,
yron
&
sal●
,
mele
whete
and
honye
,
mylke
&
wyne
,
and
clothyng
.
All
these
thing
are
created
for
the
best
to
the
faythful
,
but
to
the
vngodly
,
shal
al
these
thingꝭ
be
turned
to
their
hurt
&
harme
,
Ge●e●●s
.
i.
d.
To
be
iubiect
to
the
rule
of
man
,
according
to
the
worde
of
god
spoken
to
Adam
&
Eue
:
Dn̄amini
ꝓiscibus
maris
,
that
is
,
haue
ye
dominion
ouer
the
fisshes
of
the
see
.
&c.
And
according
to
the
saying
of
Paul.
Roma
.
viii
.
d
The
creature
is
subdued
to
vanite
not
willingly
,
but
for
his
cause
which
subdued
it
vnder
hope
.
There
may
be
other
effectes
also
reckened
vp
of
creatures
,
as
the
god
might
be
glorified
&
praysed
by
them
,
&
in
them
,
which
effectes
be
expressed
in
the.
ii
.
psalmes
aforemencioned
.
cxlviij
.
&
.
cl.
Also
that
the
self
creatures
might
glorifye
&
prayse
god
.
The
fathers
confyrme
these
same
effectes
,
Austyn
vpon
Iohan.
as
s.
Aug.
Of
the
perpetuite
of
creatures
(
saith
he
)
is
vnderstand
the
creatour
&
maker
to
be
eternal
,
of
the
greatnes
he
is
vnderstand
almighty
,
of
the
ordre
&
disposicion
wife
,
of
his
gouernaunce
good
.
Also
the
same
S.
Aug.
in
an
other
place
saythe
.
Austin
i●
lib.
supputacionū
It
is
mete
that
the
creature
sholde
praise
god
his
creatour
,
for
to
the
same
purpose
he
hath
create
him
,
that
he
might
be
praised
,
not
neding
any
of
our
praise
wherfore
let
the
minde
loue
,
the
tonge
syng
,
the
hand
write
.
&c.
Contraryes
Contraryes
to
these
.
To
graunt
that
the
hole
workmanship
of
creatures
hath
alwayes
ben
,
&
began
by
creation
.
To
deny
that
the
spirites
,
as
wel
the
good
aungels
as
the
bad
were
create
.
To
denye
god
may
be
knowen
by
the
creatures
,
and
that
he
doth
creat
,
gouerne
&
mainteyn
al
thinges
.
To
graunt
that
the
knowlege
of
god
of
the
creatures
suffyseth
to
perfection
without
the
word
.
To
auaunce
the
creatures
aboue
the
creatoure
,
as
they
do
which
worship
saintes
,
gold
&
syluer
,
Psal.
Cxii●●
Sapi.
xiii
.
b
Baru●
.
v.
a.
●
agaynst
whom
the
ꝓphet
verye
ernestly
speketh
,
&
the
boke
of
wisdom
.
Also
the
prophet
Baruch
.
To
abuse
the
creatures
after
a
mans
lust
vnto
vanite
Not
to
gloryfy
god
by
his
creatures
&
in
his
creatures
.
Not
to
attend
to
the
creatures
,
to
th
intent
that
out
of
them
y●
mayst
lerne
the
goodnes
&
presence
of
god
.
Not
to
gyue
thankes
to
god
when
y●
doest
vse
his
creatures
.
To
say
with
the
Epicurians
that
god
regardeth
not
creatures
.
To
graut
that
the
study
of
natural
philosophy
,
which
standeh
in
the
knowlege
of
natural
thingꝭ
is
hurtful
to
christianitie
,
which
without
doubt
is
not
hurtful
,
so
that
the
same
be
gouerned
by
the
doctrine
of
christianitie
.
Of
Aungelles
or
good
spirites
.
CA.
IX
.
AUngels
or
good
spiritis
be
seruing
spiritis
of
a
fyry
nature
,
creat
to
the
ministery
of
god
&
of
the
godly
,
to
th
intent
to
serue
god
&
to
be
assistent
to
the
godly
,
&
to
kepe
them
.
¶
Profes
of
this
diffinition
.
HE
maketh
his
aungels
spirites
&
his
ministers
flames
of
fyre
,
Ebre
.
l.
●
that
is
to
say
of
a
firy
nature
.
Psal.
c.
iii.
a.
And
the
aungels
be
called
seruing
or
ministring
spirites
of
theyr
office
that
god
vseth
them
as
ministers
,
but
not
but
for
our
cause
:
gene.
xxviii
.
b
So
Iacob
fleing
Esau
is
protected
of
the
aungels
.
Also
in
the
boke
of
Exodus
the
lorde
saith
:
behold
I
send
myne
aungel
before
to
kepe
the
in
the
way
,
Exo.
xxiii
.
d.
&
to
bryng
the
in
to
the
place
which
I
haue
prepared
,
beware
of
him
,
Iodith
.
xiii
.
c
&
hear
his
voyce
.
Also
Iudith
saith
:
the
lord
liueth
,
for
his
aungel
hath
kept
me
.
Math.
i.
●
.
In
the
gospel
of
Math
th aungel
conforteth
Ioseph
against
the
offence
of
his
mynde
concernyng
the
byrth
of
Christ.
God
also
vseth
the
seruyce
of
aungels
in
reuenging
of
synners
,
an
exemple
of
He●ode
,
whom
the
aungel
of
the
lorde
striketh
.
Also
in
the
boke
of
Iosue
,
Iosue
.
v.
d●
where
the
aungel
of
the
lord
appereth
with
a
naked
swerde
drawen
in
his
hand
to
defende
Israel
.
He
vseth
also
his
aungels
in
other
ministeries
.
Luc.
i.
c
Actes
.
vii
.
e.
The
aungel
Gabriel
is
sent
vnto
Mary
.
The
law
(
as
it
is
recorded
in
the
actes
)
was
giuen
by
th aungels
.
I
added
in
the
diffinition
,
to
the
ministerye
of
the
godlye
,
to
th
intent
ye
sholde
know
that
aungels
were
create
&
made
to
the
vse
&
seruice
of
the
good
&
godlye
only
,
and
not
of
others
,
as
witnesseth
the
.xix.
psalme
of
the
ꝓphet
,
in
whiche
psalme
god
promiset●
ayde
&
defence
by
his
aungels
vnto
such
as
loue
his
holy
worde
.
For
that
psalme
conteyneth
the
prayses
&
commendacions
of
gods
word
,
promising
to
the
byleuers
sauetye
and
defence
by
th
exemple
of
Chryst
frome
all
euyls
.
THE
causes
of
good
aungels
be
:
The
causes
of
Aungels
God
the
father
,
the
father
&
maker
of
them
.
And
the
worde
is
the
meane
wherby
&
wherwith
th
aungels
were
creat
.
The
holy
ghost
is
the
quyckener
and
sanctifyer
.
That
these
fell
not
as
other
dyd
,
they
maye
thanke
the
mercye
of
God
.
For
in
that
that
god
forsoke
them
not
they
were
saued
and
preserued
,
and
when
he
forsoke
the
rest
and
left
them
to
theyr
free
wyll
giuen
them
at
theyr
creation
,
they
synned
,
&
so
were
thrust
downe
in
to
the
helles
.
By
reason
wherof
god
is
not
cause
of
the
fall
of
the
wicked
spirites
,
but
theyr
own
frewil
is
in
cause
,
by
which
they
might
as
easyly
haue
chosen
the
good
as
the
bad
.
Now
,
god
may
frely
forsake
,
sithens
he
is
franke
&
fre
,
to
do
what
his
pleasure
is
,
&
no
man
can
ne
ought
control
hym
,
ne
prescribe
or
appoynt
him
any
law
.
Shal
the
worke
(
sayth
s.
Paul
)
say
vnto
the
workman
,
〈…〉
why
hast
y●
made
me
on
this
facion
?
But
of
these
thinges
how
the
euyll
spyrites
fell
of
theyr
owne
choyse
and
wil
,
shal
be
hereafttr
more
at
large
spoken
.
GOOD
aungels
be
of
one
order
.
No
denision
of
Aungels
Neither
is
it
to
be
thought
that
there
is
any
prerogatiue
or
preeminence
amongꝭ
th aungels
as
they
haue
feined
,
which
haue
deuided
aungels
in
to
Hierarchies
without
the
open
worde
of
god
.
THE
workes
or
effectis
of
good
spirites
be
these
:
Theffectes
of
Aungels
To
ministre
&
do
seruice
vnto
god
,
&
to
execute
his
cōmiss●ons
,
as
Nu.
xxij.
An
aungel
is
sent
of
god
to
stop
Balaams
asse
,
Iudi.
xiii
.
a
●●e
.
i.
c.
〈◊〉
.
xxxiii
.
a.
whiche
commaundement
he
executeth
.
In
the
boke
of
Iudges
an
aungel
is
sent
to
Sampsons
mother
for
the
conceyuing
of
Sampson
.
In
the
gospel
of
Luke
the
aungel
Gabriel
is
sent
in
embassade
vnto
the
virgyn
Marye
for
Exo.
xxxiiii
.
a.
the
conceyuing
of
Christ.
To
be
ꝓtectour
of
the
godly
,
as
appereth
in
th
exemple
of
Iacob
.
Gen.
xxii
.
Also
in
th exemple
of
Moses
,
to
whom
the
lord
sayth
.
☞
And
I
wil
send
before
the
my
angel
.
To
confort
&
encourage
the
godly
,
as
in
th exemple
of
Ge●on
,
in
th exemple
of
Ioseph
the
husband
of
Mary
.
Iudi.
vi
.
c.
Math.
i.
d.
Dani.
iii.
c.
and
vi
.
Also
in
th exemple
of
the
.iij.
children
,
Ananias
,
Misael
,
and
Asarias
,
whiche
were
put
in
to
a
burning
ouen
.
To
forsee
that
the
godly
be
not
hurt
ne
miscary
,
by
th exemple
of
christ
,
ps.
xc
.
Also
where
after
he
had
fasted
forty
dayes
the
aungels
ministred
vnto
him
.
Mat.
iiii
.
●
.
Semblable
effectes
yet
many
be
gathered
of
the
office
of
aungels
:
neither
do
the
fathers
&
doctours
of
the
church
dissent
from
these
effectes
.
Hierom
vpon
s.
Math.
wryteth
on
this
wise
.
Hiero●
The
worthines
of
soules
no
doubt
,
is
great
,
forasmoch
as
euery
one
hath
his
aungel
appointed
vnto
him
for
his
keper
euen
from
his
natiuitie
.
Bernard
in
his
sermon
of
aungels
:
Barnard
Let
vs
be
,
sayth
he
,
deuout
,
let
vs
be
louing
and
kynde
to
so
worthy
kepers
,
let
vs
loue
them
agayne
.
&c.
Origene
in
his
.lxxj.
homel
.
Origen
There
is
at
hand
to
euery
one
of
vs
,
yea
euen
to
the
left
of
vs
al
,
which
be
in
the
church
of
god
a
good
aungel
,
the
messenger
of
the
lorde
to
rule
vs
,
to
monish
vs
,
to
gouerne
vs
which
seeth
dayly
the
face
of
the
heuenly
father
for
the
amedement
of
our
dedes
&
obteyning
of
mercy
.
Greg.
also
saith
.
Gregorle
Euery
one
of
vs
haue
one
peculier
&
ꝓpre
aungel
appoynted
to
his
custodie
,
&
one
other
euil
aungel
to
his
exercise
.
¶
Contraries
to
good
spirites
.
TO
graunt
with
certeyn
heretikes
that
the
good
aungels
made
this
world
,
is
to
this
lerning
&
to
our
religion
contrarye
.
Item
to
graunt
&
admit
Hierarchies
&
p̄lacies
of
aungels
,
the
.ix.
ordres
of
aungels
.
be
not
grounded
ī●criptur
whiche
they
diuid●
besyde
gods
word
,
in
to
aungels
archaungels
,
thrones
,
dominations
,
principatꝭ
potestates
,
cheruhyn
,
seraphin
,
&
verrues
.
Also
to
holde
that
aungels
receyue●
not
in
theyr
creation
frewil
.
S.
Hierom
de●i●io
ꝓdigo
.
Agaynst
whome
disputeth
S.
Hierom
,
where
he
sayth
.
Solus
deus
est
in
quē●peccatum
cadere
non
potest
,
that
is
:
Upon
only
god
synne
can
not
fall
.
The
reste
be
of
their
free
choyse
,
&
may
be
bowed
in
to
either
parties
.
To
affyrme
with
the
scholasticall
men
,
that
the
aungels
deserue
now
theyr
constancy
&
confirmacion
,
as
no
more
to
fal
in
to
syn
.
To
deny
the
aungels
vnto
as
many
as
haue
the
worde
be
gyuen
to
kepe
&
ministre
vnto
them
.
Of
euyll
spirytes
o●
Aungels
.
CA.
X.
EUil
aungels
be
spiritis
which
were
fyrst
ordeyned
&
created
in
veritie
good
,
whiche
of
theyr
free
wyll
swarued
from
the
trouthe
to
lye
in
awayt
of
al
the
creatures
of
god
by
his
sufferaunce
.
THAT
euil
aungels
be
spiritis
is
testified
euery
where
in
scripture
.
The
profe
of
the
definicion
.
Ebru
.
in
.
which
maketh
his
aungels
spirites
&
his
ministers
flames
of
fire
.
For
certeynly
the
deuils
were
fyrst
created
good
aungels
.
Ephe.
vi
.
●
.
Paul
also
to
the
Ephe.
witnesseth
the
same
saying
:
we
wrestle
not
against
flesh
&
blood
,
but
agaynst
rule
,
against
power
,
&
agaynst
worldly
rulers
of
the
darknes
of
this
worlde
,
against
spiritual
wickednes
for
heuenly
thinges
.
Christ
witnesseth
the
same
,
saying
that
the
deuy●
was
a
manqueller
from
the
beginning
(
that
is
to
were
of
his
fall
)
and
abode
not
in
the
trouth
:
Ioh●
.
viii
.
●
.
wherby
it
is
apparaunt
that
he
was
set
&
create
in
trouth
good
as
the
rest
were
.
Concerning
frewil
,
that
it
was
the
cause
of
the
fall
of
the
euill
spirites
,
there
is
no
question
.
For
god
in
the
libertye
of
wil
created
his
creatures
.
OF
the
effectis
&
workes
of
deuils
we
be
sufficiently
taught
of
Peter
where
he
saith
.
1
,
Petri.
v.
c.
Be
sobre
&
watch
for
your
aduersary
the
deuil
as
a
roring
lyon
walketh
about
sekynge
whom
he
maye
deuour
.
This
effect
is
of
the
persons
.
Of
their
awaytes
&
sleyghtꝭ
against
al
creatures
to
hurte
the
same
to
the
hynderaunce
of
man
,
we
shal
nede
no
far
fetched
proues
.
For
in
the
place
a
litle
tofore
remembred
of
Paul
,
Ephe.
vi
.
b.
the
euil
spirites
be
called
rulers
of
the
worlde
,
ergo
they
be
also
rulers
of
such
thinges
as
be
in
the
world
which
to
destroy
,
to
infect
,
to
falsefy
&
make
troublesome
,
that
is
to
make
al
in
a
●ourly
bourly
,
the
deuil
hath
power
to
th
intent
he
may
tempt
&
lye
in
awayt
of
men
.
How
be
it
these
effectes
of
him selfe
he
can
not
do
,
but
by
the
suffraunce
of
god
as
appereth
by
the
wordes
of
the
ꝓphet
Micheas
,
ii
.
ꝑa
.
xviii
.
d.
where
he
fayneth
that
the
deuil
sayth
,
I
wil
go
forth
&
be
a
lyenge
spiryte
in
the
mouth
of
al
the
ꝓphetes
,
to
whom
the
lord
sayd
:
thou
shalt
disceiue
&
p̄uaile
.
Iob.
ii
.
b.
In
likewise
in
the
boke
of
Iob.
God
said
to
the
deuil
.
Thou
hast
moued
me
against
Iob
,
that
I
shold
trouble
&
vexe
him
.
Iob.
i.
b
Also
:
Lo
(
sayth
the
Lorde
)
he
is
in
thy
power
,
but
yet
stretche
not
thy
hand
vpon
his
parson
.
¶
An
other
diffinition
of
the
power
of
the
euyll
spirites
.
EUil
spirites
be
rulers
powers
,
lordes
of
the
worlde
,
guyders
of
the
darknes
of
the
world
,
spiritual
mischiefes
,
subtelties
&
fraudes
against
heuenly
thinges
.
Ephe.
vi
,
●
I
cal
them
spiritual
mischiefes
and
subtelt●es
,
by
reason
of
the
great
excesse
&
abundance
of
mischiefe
,
fraude
,
subteltie
&
disceyt
that
is
in
them
.
And
the
deuyls
be
called
spiritual
fraudes
,
not
only
bycause
them selues
be
suche
,
but
also
bycause
they
exercise
and
practise
such
spiritual
engins
sleyghtes
and
fraudes
vpon
others
.
THE
cause
of
euil
spiritis
is
their
frewil
,
The
causers
of
euyl
spiritis
in
which
at
the
beginning
god
created
al
aungels
.
This
frewil
bicause
it
rather
bowed
to
euil
than
to
good
,
caused
certein
spiritis
first
to
swarue
from
the
trouth
&
rightousnes
whiche
were
create
and
made
in
trouth
good
.
The
lerned
fathers
of
the
churche
assigne
the
cause
of
th aungels
fall
some
to
pryde
,
some
to
enuye
,
which
vices
be
th
effectes
of
the
wil
declined
to
euill
.
THE
euil
spirites
can
not
be
deuided
in
to
ꝑtes
,
No
deuysion
of
deuyls
.
or
certeyn
ordres
,
albeit
that
some
of
them
for
the
accustomablenes
&
power
of
hurting
seme
to
be
called
princes
:
Mar.
iii.
c.
as
Beelzebub
in
the
euangel
of
Mark
is
named
prince
of
deuils
.
The
effectes
operacions
or
workinges
of
them
be
these
:
To
lye
in
awayt
vpon
the
good
&
godly
persons
night
&
day
euen
as
the
good
aungels
continually
do
kepe
Theffectes
of
euyll
spirites
the
godly
.
And
this
effect
is
general
,
of
which
those
that
folow
be
especialties
,
&
in
maner
meanes
by
which
the
euil
spirites
lye
in
await
vpon
the
godly
,
&
stop
the
wicked
that
they
can
not
atteyn
to
godlynes
.
To
lye
&
to
tempt
and
entice
vnto
lies
,
for
he
is
the
father
of
lies
,
as
Chryst
saith
:
Iohn
.
ii
.
●
when
he
speketh
a
lye
,
he
speaketh
of
his
owne
,
bycause
he
is
a
lyer
&
father
therof
.
So
he
lyed
vnto
our
fyrst
mother
Eue
,
as
appeareth
in
Gene
.iij.
Also
Satan
(
as
it
is
red
actes
fyth
)
tempted
Ananias
to
cause
him
to
lye
vnto
the
holy
ghost
.
To
trouble
&
punish
the
godly
,
an
exemple
of
Iob
&
all
the
godly
.
To
take
away
the
good
sede
,
which
is
the
worde
of
god
,
out
of
the
hertes
of
men
,
lest
they
shold
bileue
be
saued
.
Luc.
viii
.
b
To
corrupte
and
falsefye
the
word
of
god
with
wicked
doctryne
,
as
in
the
parable
of
the
sower
of
good
seed
and
of
the
deuyl
which
sowe
amonges
Math.
xiii
.
d
it
darnell
.
i.
pet.
v.
c
ii
.
Cornth
.
x.
To
allege
and
cite
scriptures
crokedly
&
peruersly
,
as
Math.
iiij.
where
as
the
deuil
alleged
a
place
out
of
the
.xc.
psalme
.
To
seke
busyly
whom
to
deuoure
.
To
transfygure
hym selfe
in
to
the
aungel
of
lyght
to
th
intent
to
disceyue
,
Luc.
xxii
.
●
that
is
vnder
the
cloke
of
deuotion
to
styrre
men
to
vngodlynes
.
To
sift
the
godly
as
men
sift
whete
,
accordynge
to
that
:
Lo
Satan
hath
sought
you
to
syft
you
as
men
syft
where
,
but
I
haue
prayed
for
the.
To
rule
and
to
drawe
the
wicked
at
their
pleasure
to
all
euyls
,
Ephe.
vi
.
●
.
accordyng
to
that
of
Paule
.
The
deuyll
is
stronge
in
the
vnfaythfull
.
To
replenysh
the
worlde
with
al
euils
,
settyng
all
thinges
in
a
rore
.
For
this
cause
Paul
calleth
euil
spirites
rulers
of
the
worlde
.
To
promise
and
to
gyue
all
maner
of
promocyons
,
that
the
worlde
myght
be
kept
stil
in
blyndnesse
and
wyckednesse
,
Math.
iiii
.
●
.
for
all
the
kingdomes
of
the
worlde
and
glorye
of
the
same
the
deuill
bosteth
to
be
in
his
power
,
accordyng
to
this
:
All
these
thinges
I
wyll
gyue
the
,
yf
thou
wylt
fall
downe
&
worship
me
.
Now
he
that
wil
giue
,
he
sheweth
that
he
hath
to
gyue
.
To
confirme
the
vngodly
in
their
vngodlynes
with
singnes
&
wonders
which
he
sheweth
by
his
subiectes
&
lymmes
the
false
ꝓphetes
,
as
appereth
.
Mat
.xxiiij.
And
by
enchaunters
,
as
in
Exo.
the
.iiij.
&
.v.
chap.
is
declared
,
wherfore
also
it
is
not
impossible
that
the
deuyl
may
by
art
magyk
worke
many
thynges
.
For
yf
wytchecraftes
,
sorceryes
and
enchauntmentes
were
not
made
,
or
coulde
not
be
doone
,
Moyses
wold
not
haue
forbidden
them
.
Neither
is
it
any
hard
thing
to
enchaunters
to
make
theyr
workes
of
effīcacie
&
strength
,
sith
Sathan
(
as
sayth
Paul
)
is
stronge
in
the
vnfaythfull
,
whiche
where
as
he
vttereth
in
the
false
ꝓphetes
sygnes
&
wonders
.
Why
is
not
he
of
power
to
do
the
same
in
iugglers
coniurers
,
sothsayers
,
enchaunters
,
&
suche
lyke
.
i.
regum
.
28.
b.
It
is
red
in
scripture
,
how
a
woman
that
was
an
enchauntres
,
raised
vp
the
spirite
of
Samuel
by
her
wytchcraft
,
or
rather
the
deuil
in
the
likenes
of
Samuel
,
to
enfect
&
disturbe
the
creatures
for
the
hatred
&
enuy
of
man
,
therfore
he
is
the
lorde
of
the
vniuersal
world
,
&
therfore
he
hath
in
his
power
al
thinges
of
the
worlde
.
But
as
I
sayd
these
effectes
of
euyl
spirites
be
not
of
force
onlesse
god
suffreth
them
.
But
why
god
suffreth
Satan
to
haue
so
great
power
the
causes
be
knowen
to
god
,
which
neuerthelesse
be
also
in
seriptures
in
sundry
places
disclosed
.
Remedies
against
the
effectes
of
euil
spirites
vnto
the
godly
p̄scribeth
the
apostle
to
the
Eph.
the
sixt
chap.
Also
Peter
in
his
first
epistle
cap.
v.
The
worlde
,
bycause
it
neyther
regardeth
nor
hathe
these
remedyes
,
therfore
it
can
not
resist
these
soresaid
effectes
.
¶
The
myndes
of
the
fathers
concerning
the
effectes
of
euil
spirites
.
AVG.
saith
:
Austyne
in
sermonibus
.
al
the
euils
of
the
world
be
committed
by
the
falsehod
of
the
deuil
which
hath
set
war
in
heuen
,
in
paradise
disceit
,
hatred
amongꝭ
our
first
brethren
&
in
al
our
warkes
hath
sowen
darnels
.
Grego
.
Gregor.
lib.
ii
.
moralium
.
wryteth
.
The
wil
of
Sathan
is
alway
wicked
,
but
his
power
is
neuer
vnrightous
,
for
of
him self
he
hath
his
wil
,
but
his
power
he
hath
of
god
.
I
thought
it
good
also
to
adde
the
saying
of
Lactantius
,
Lactancius
.li
.v.
diu●●usti
.
which
writeth
in
this
wyse
.
There
is
a
certeyn
wicked
&
disceytful
spirite
,
which
is
the
enemye
of
man
,
&
foo
of
iustice
,
this
spirite
lyeth
in
awaye
of
all
mankynde
.
And
those
that
know
not
god
,
he
entangleth
in
errou●
in
foly
drowneth
,
in
darknesse
ouershadoweth
.
&c.
¶
The
contraries
of
euil
spirites
.
TO
graunt
the
euil
spiritis
were
crea●
in
malice
as
they
be
now
,
against
which
heresye
disputed
s.
Aug.
very
lernedly
.
Aust.
sup.
gen.
To
hold
that
the
euil
spirites
are
not
to
be
blamed
that
they
fell
,
bicause
they
coulde
none
otherwise
do
without
grace
.
To
hold
that
the
wicked
spiritis
did
fal
,
not
of
their
owne
ꝓpre
wil
,
but
at
the
enforcement
of
god
.
A
folyshe
opynyon
.
Zo
make
orders
amonges
the
euil
spirites
.
To
driue
the
euill
spirites
or
theyr
habitacion
to
Island
or
to
the
further
borders
of
Norwey
,
about
which
certeyn
trifelers
hold
opinion
that
the
sou●es
of
great
men
fleing
to
helward
,
be
herd
weping
&
lamenting
,
which
opinion
semeth
to
haue
ꝓceded
by
th●ccasiō
of
certeyn
hylles
,
which
in
those
parties
oftentymes
do
cast
forth
brymstone
&
otherwhiles
flakes
of
fyre
.
To
dispute
supersticiously
of
the
habitacion
of
euyll
spirites
,
or
not
by
the
worde
of
god
,
ii
.
pe.
ii
.
●
which
calleth
it
Tatarus
or
hell
,
according
to
the
of
s.
Peter
.
For
yf
god
spared
not
the
aungels
that
finned
,
but
cast
them
downe
in
to
Tartare
or
hell
,
&
deliuered
them
to
chaines
of
darknes
to
be
kept
vnto
iudgement
.
&c.
To
affyrme
of
trouth
that
there
be
certeyn
p̄lacies
&
preeminencies
amonges
the
euil
spirites
,
so
that
one
sholde
rule
in
one
ꝓuince
,
an
other
in
one
man
,
the
thyrd
in
two
or
.iij.
To
hold
for
an
vndoubted
trouth
that
those
euil
spirites
which
ons
be
vaynquisshed
of
any
of
the
saintes
do
no
more
approche
to
him
that
hath
ouercome
them
.
To
graunt
that
no
mo
men
in
nombre
shal
be
saued
,
them
as
many
as
there
were
aungels
the
dyd
perysshe
,
of
which
errour
some
accuse
Austin
.
To
graunt
that
the
euil
spirites
shal
in
tyme
comming
be
saued
,
which
is
Origens
errour
,
and
at
this
day
is
renued
of
the
Anabaptistes
by
auctorite
of
the
cii
.
psalme
,
where
it
is
red
.
The
lorde
wyl
not
kepe
his
anger
for
euer
.
To
deny
that
the
euil
spirites
do
togither
lye
in
a
wayt
of
al
the
creatures
of
god
.
To
deny
the
withcraft
is
of
any
strength
by
the
power
of
the
de●yll
.
Of
man
.
CA.
XI
.
MAN
after
aungels
is
of
al
creatures
most
noble
,
The
description
of
man
.
created
in
fre
wil
to
th
ymage
of
god
,
that
is
to
wete
,
partaker
of
the
diuyne
nature
,
wyse
,
iust
,
good
,
true
,
&
so
forth
,
which
by
sinning
of
his
fre
wil
again
lost
all
those
thingꝭ
,
made
of
a
partaker
of
the
godly
nature
,
partaker
of
the
deuellish
nature
,
of
wise
vnwise
,
of
rightous
vnrightous
,
of
good
euil
,
of
true
a
lier
,
&
to
be
short
such
as
vtterly
vnderstandeth
no
more
in
thingꝭ
apꝑteinīg
to
god
,
so
that
now
man
is
the
creature
,
yea
the
very
bondman
of
the
deuil
,
who
thorow
gods
suffrance
or
for
saking
inforceth
him
at
his
lust
to
what
euils
he
will
,
&
also
continueth
suche
a
bondman
&
thral
,
onlesse
he
be
deliuered
by
Chryst
,
in
whome
the
ryghtousnesse
lost
returneth
agayne
to
our
helth
and
saluacion
.
MAN
is
the
noblest
creature
after
aungels
,
The
proues
.
for
that
he
is
endowed
with
reason
.
That
man
was
creat
in
frewil
can
not
be
denied
,
as
shal
appere
in
that
place
of
frewil
.
To
the
ymage
of
god
that
man
was
create
is
witnessed
in
the
boke
of
Gen.
Gen.
i.
d
And
that
by
the
ymage
of
god
is
signified
the
nature
of
god
,
that
is
to
wete
,
rightousnes
,
goodnes
,
wisdom
,
trouth
&
such
lyke
the
place
of
Paul
to
the
Collos.
Collo
.
iii.
b.
declareth
.
Lye
not
(
sayth
s.
Paul
)
one
to
an
other
,
now
that
ye
haue
put
of
the
old
man
with
his
workis
&
haue
put
on
the
new
,
which
is
renued
in
knowlege
after
the
ymage
of
him
that
made
him
.
And
to
this
sense
Ambrose
&
Ireneus
do
interpret
ymage
.
But
again
,
that
man
by
sinning
of
his
owne
fre
wil
,
lost
again
the
ymage
of
god
is
sufficiently
declared
by
the
.xlviij.
psalme
of
Dauid
where
it
is
said
.
Psal.
48.
●
when
man
was
in
honour
,
he
vnderstode
not
he
was
made
like
to
a
brute
beest
,
as
who
sholde
saye
man
in
the
stede
of
the
nature
of
god
was
made
partaker
of
the
deuils
nature
,
instede
of
rightous
vnrightous
,
which
of
him self
vnderstandeth
nothing
any
more
in
spiritul
thingꝭ
,
according
to
the
saying
of
Paul.
A
natural
witted
man
ꝑceiueth
not
such
thingꝭ
as
belong
to
the
spirite
.
The
ꝓphet
calleth
honour
the
very
ymage
of
god
,
whervnto
man
was
created
,
&
all
those
good
thingꝭ
which
be
apꝓpred
to
the
nature
of
god
.
He
calleth
him
a
brute
beest
now
that
he
is
spoiled
of
the
ymage
of
god
&
of
al
those
good
thingꝭ
apꝑteinīg
to
the
nature
of
god
.
That
man
is
the
thrall
of
the
deuill
s.
Iohn
sheweth
where
he
sayth
:
he
that
committeth
syn
is
the
seruant
of
Sathan
,
which
is
the
father
and
authour
of
syn
.
Also
th
apostle
saith
.
The
deuil
is
strong
in
the
vnfaythfull
,
that
is
in
natural
men
,
&
vndoubtedly
such
be
al
men
whiche
be
not
yet
borne
agayne
neither
enfraunchesed
by
Chryst.
The
deuil
draweth
men
as
his
own
propre
slaues
vnto
al
maner
of
noughtines
that
him
lusteth
not
only
perfoce
&
violently
,
but
as
his
own
ꝓpre
louing
children
which
do
study
&
endeuour
them selfe
to
obey
the
desires
of
their
father
,
as
witnesseth
Christ
him self
,
saying
.
Iohn
.
viii
.
●
Ye
be
of
your
father
the
deuil
,
&
ye
wil
obey
the
desires
of
your
father
.
The
rest
be
apparaunt
ynough
by
the
wordes
of
Paul
to
the
Rom.
which
saith
:
Roma
.
v.
d.
Lykewise
as
by
the
syn
of
one
,
condemnation
came
on
all
men
,
euen
so
by
the
iustifieng
of
one
,
commeth
the
rightousnesse
that
bringeth
life
vpon
al
men
.
Finally
I
added
this
clause
(
to
our
helth
)
in
the
diffinition
,
to
disproue
th
opinion
of
the
Anabaptistes
,
which
say
,
that
by
Christ
men
haue
so
recouered
the
ryghtousnes
that
was
lost
,
that
they
now
may
of
them selues
satisfie
the
law
for
theyr
syn
,
with
a
perfyte
rightousnesse
.
THE
causer
of
man
is
god
which
created
him
of
the
mould
of
the
erth
.
Gene.
i.
The
cause
of
man
.
The
partes
of
man
.
MAN
by
reason
of
the
fal
of
our
fore
father
Adam
,
is
diuided
after
the
lerning
of
christe
men
,
in
to
the
old
man
&
the
new
.
There
is
also
an
other
diuision
of
the
hole
man
right
necessary
where
scripture
ꝑteth
him
in
to
the
spirite
,
the
soule
&
the
body
.
The
spirite
is
which
speaketh
to
god
,
which
catcheth
the
worde
of
god
&
faith
.
The
soul
is
wherby
we
liue
,
&
by
which
our
body
is
quickned
.
The
body
is
the
outward
&
hole
lomp
of
membres
.
Of
this
particion
maketh
mencion
th
apostle
to
the
Thessal
.
saying
.
i.
thessa
.
v.
d
The
very
god
of
peax
sanctify
you
holly
,
and
your
hole
spirite
,
soule
&
body
be
kepte
taulties
vnto
the
comming
of
our
lorde
Iesu
Christ.
Of
the
old
man
.
CA.
XII
.
THE
olde
man
is
that
hole
fleshly
man
by
the
fal
of
Adam
lost
&
damned
before
the
knowlege
of
the
gospel
or
of
Christ
,
&
before
regeneration
made
by
the
word
thorow
t
holy
gost
,
which
old
man
is
dayly
corrupted
,
accordynge
to
the
concupyscences
of
erroure
vnto
all
noughtynes
.
¶
The
ꝓbatiō
of
this
diffinition
.
FORASMOCH
as
the
scripture
byddeth
vs
put
on
a
new
man
,
whiche
according
to
th
ymage
&
likenes
of
god
must
be
created
in
ryghtousnesse
,
holynesse
&
trouthe
.
And
also
wylleth
vs
to
be
renewed
by
t
holy
ghost
which
thing
can
not
be
doone
,
Ephes.
iiii
.
●
Collo.
iii.
●
but
by
the
worde
and
faythe
in
Chryste
,
whiche
afterward
graunteth
the
holy
gost
.
Therfore
of
necessitie
there
is
an
old
man
,
neither
can
he
be
made
new
but
by
the
word
knowen
of
Christ
&
by
fayth
in
Christe
,
in
whom
is
restored
the
losse
&
damnation
of
the
old
man
.
R.
v.
d
The
corruption
according
to
the
concupiscence
of
errour
is
the
general
effect
of
the
old
man
put
sithens
the
fall
in
mans
nature
,
which
declareth
that
the
old
man
can
do
none
other
thing
then
lust
after
errours
&
all
euils
.
By
th
effect
of
concupiscence
or
lust
is
marked
&
signified
the
vyce
that
cleueth
in
nature
,
Gene
,
vi
.
●
.
for
the
hole
thought
of
man
is
bent
vnto
euill
at
all
times
.
THE
cause
of
the
old
man
is
Satan
,
causes
of
the
olde
man
by
whose
ꝑswasion
&
entisement
the
first
man
was
made
old
,
&
al
we
were
in
him
made
olde
,
as
testifieth
s.
Paul
in
the
.v.
chap.
to
the
Rom.
This
Sathan
ruleth
&
leadeth
the
olde
man
as
his
own
ꝓpre
thral
&
captiue
vnto
al
euils
.
Wherfore
also
we
pray
that
the
kyngdom
of
god
may
come
vnto
vs
and
that
we
may
be
deliuered
from
the
raygne
or
tyranny
rather
of
the
deuyll
,
in
which
all
olde
men
be
subiecte
vnder
the
tyraunt
Sathan
.
The
cause
also
of
the
olde
man
,
is
the
free
wyll
of
man
,
by
whiche
the
fyrst
man
ranne
hedlynge
in
to
synne
wherof
all
we
be
made
partakers
yea
although
we
haue
not
synned
to
the
similitude
of
the
trangression
of
Adam
,
so
that
nowe
no
free
wyll
in
maner
remayneth
vnto
vs
to
take
&
do
such
thinges
as
be
good
and
spirituall
the
deuyll
so
holdeth
captyue
our
nature
and
inforceth
vs
to
sun
drye
sinnes
yea
and
such
as
be
outward
&
notoryous
crimes
.
Of
which
thing
also
th
apostle
complayneth
where
he
saith
.
Euyl
that
I
wyl
not
do
,
but
good
that
I
wolde
do
,
that
I
do
not
.
Roma
.
vii
.
●
¶
The
partes
.
¶
When
we
speake
of
the
olde
man
we
vnderstand
not
certaine
partes
onely
of
man
as
some
which
by
the
name
of
olde
man
vnderstand
only
the
oldnes
of
flesh
.
But
the
old
man
signifieth
here
the
hole
naturall
man
&
all
the
natural
powers
of
man
.
So
scripture
taketh
the
old
man
&
so
vseth
Paul
the
name
of
olde
man
,
as
to
the
Corinchians
where
he
saith
.
The
natural
witted
man
receyue
not
thinges
of
the
spirite
.
This
man
scripture
otherwhiles
calleth
the
outward
man
other
whyles
the
erthely
otherwhyles
the
olde
man
.
THE
effectes
of
the
olde
man
be
of
two
sortes
.
The
effectes
of
th
old
man
Some
do
spring
of
the
corrupt
nature
according
to
the
inward
lustes
and
these
be
inward
effectes
.
Other
some
be
the
frutes
of
the
inwarde
effecttes
of
the
olde
man
,
&
these
be
the
outwarde
.
For
he
that
hath
a
wicked
hert
can
not
want
outwarde
sinnes
.
For
where
the
causes
be
there
must
nedes
folow
the
effectes
.
Now
,
Eph.
4
,
d
&
●
the
inwarde
effectes
of
the
olde
man
be
these
.
To
be
corrupted
according
to
the
concupiscence
of
erroure
.
This
effect
is
generall
or
the
cause
of
the
test
ensuing
.
And
this
effect
sticketh
in
nature
.
Naturally
to
be
ignoraunt
of
god
.
Not
to
feare
god
,
To
dispise
god
.
Not
to
trust
in
god
.
To
hate
the
iudgement
of
god
.
To
flee
the
rightfull
iudgement
of
god
.
To
be
angry
with
god
.
To
despaire
of
grace
.
To
haue
confidence
in
thinges
present
.
To
haue
a
croked
harte
and
bent
to
myschiefes
.
gen.
vi
.
&
.
viii
.
To
haue
a
croked
and
vnsearchable
hert
as
witnesseth
the
prophete
Hieremy
sayinge
Hieremi.
27.
Croked
is
the
hart
of
man
&
who
shall
searche
it
?
1.
Corith
.
2
d
Not
to
perceyue
the
thinges
that
be
of
the
spieite
of
god
accordinge
to
Paules
sayinge
.
The
naturall
man
perceyueth
not
those
thinges
that
be
of
the
spirite
of
god
.
To
sauer
of
erthlye
thinges
accordinge
to
that
of
S.
Paul
The
first
man
of
erth
,
erthlye
.
These
effectes
sticke
in
the
hert
of
man
naturally
.
The
outwarde
effectes
of
the
olde
man
be
the
outward
workes
or
frutes
of
the
corrupt
nature
and
wicked
minde
.
A
rablement
of
them
Paul
heapeth
vp
in
the
first
chap.
to
the
Romaynes
,
after
he
ones
had
rebuked
them
for
their
vngodlynes
be
gathereth
the
frutes
of
vngodlynes
as
these
,
vnrightousnes
,
horedome
,
adultetie
,
wickednes
,
couetousnes
,
maliciousnes
,
enuy
and
so
forthe
.
¶
Of
the
new
man
.
THe
newe
man
is
whome
the
holy
gost
regēoreth
by
the
worde
&
faith
vnto
trghtousnes
holynes
and
trouthe
.
¶
Probacions
of
this
diffinicion
.
The
holy
gost
to
be
a
regeneratour
witnessith
Paul
,
saying
.
Tit.
3.
●
But
according
to
his
mercy
he
hath
saued
vs
by
the
hath
of
regeneracion
&
renuing
of
t
holy
ghost
.
The
word
is
the
mean
wherby
t
holy
gost
renueth
.
For
then
we
be
renued
&
regenerate
when
we
here
the
word
,
so
of
the
word
springeth
fayth
,
by
faythe
we
take
holde
of
Christ
the
reparer
of
the
true
ryghtousnes
which
giueth
t
holy
gost
,
he
burneth
vp
in
vs
the
olde
vices
of
the
olde
man
,
as
these
,
the
ignoraunce
of
god
,
the
dispising
of
god
,
the
distrust
of
god
,
&
semblable
,
&
createth
in
vs
new
mocions
,
as
the
knowlege
of
god
,
awe
of
god
,
trust
in
god
,
&
so
●orth
.
Such
vertues
or
good
workes
the
apostle
nameth
the
frutes
of
the
spirite
,
Galle
.
5.
a
by
reason
of
t
holy
ghost
or
spirite
the
worker
of
them
.
An
all
these
trutes
be
comprised
of
the
saide
apostle
vnder
these
thre
names
,
rightousnes
,
Ephe.
4.
●
.
holynes
,
and
trouth
.
For
vnto
these
vertues
we
be
regenerate
that
we
might
receyue
in
Christe
the
lost
rightousnes
,
and
myght
worke
holy
and
true
workes
,
and
not
hipocriti
call
or
feyned
.
THE
cause
of
the
new
man
is
tholye
ghost
as
affirmeth
Paul
,
The
cause
of
the
new
man
whiche
saith
that
by
the
renuing
of
t
holy
ghost
we
were
saued
.
&c.
The
meanes
of
regeneracion
the
scripture
putteth
to
be
the
word
&
faith
,
Tit.
z.
●
the
word
as
cause
,
&
faith
as
th
effecte
,
For
faith
(
saith
Paul
)
is
by
hearing
,
Roma.
10
d
bearing
,
by
the
word
of
god
.
Baptime
is
a
signe
of
the
inwarde
renuing
,
and
of
gods
will
towardes
vs
that
we
be
new
men
.
Of
these
causes
ꝓperly
speaketh
the
gospell
,
in
which
the
holy
ghost
is
promised
/
fayth
requyred
&
baptisme
e
instituted
.
EVEN
as
the
olde
man
signifieth
the
hole
man
,
so
also
the
new
man
is
taken
for
him
that
is
holye
regenerate
and
renued
.
Partes
.
But
how
this
thing
is
done
we
shall
bere
after
declare
in
the
effectes
.
¶
Theffectes
of
the
new
man
be
gathered
by
the
contrary
of
the
effectes
of
the
olde
man
.
Theffectes
of
the
new
man
as
:
To
know
god
.
To
magnifye
god
.
To
loue
god
.
To
trust
in
god
.
To
put
the
hole
trust
&
hope
in
god
,
Furthermore
as
the
effectes
of
the
olde
man
be
of
two
sortes
,
so
also
be
the
effectes
of
the
new
man
of
two
sortes
that
is
to
wete
,
inwarde
effectes
whiche
be
of
the
mynd
,
&
outward
,
which
be
of
outward
good
workes
,
Now
,
the
effectes
of
the
newe
men
differ
from
the
effectes
of
hipocrites
.
countertayting
regeneracion
or
renuing
in
asmoch
as
they
be
truely
done
and
of
a
pure
herte
as
Paul
writeh
to
Timothe
,
1.
timoth.
1.
b
where
he
sayth
.
The
ende
of
the
commaundement
is
charite
oute
of
a
pure
herte
and
good
conscience
and
faith
not
fayned
.
For
this
cause
also
the
workes
of
new
men
be
called
the
frutes
of
the
spirite
,
both
bicause
that
the
spirite
worketh
them
,
and
bycause
they
be
done
spiritually
,
that
is
to
saye
,
truely
with
a
willing
and
consenting
mynd
.
And
heape
of
workes
of
a
new
man
thou
shalt
finde
in
the
epistle
of
Paul
to
the
Galathians
the
.v.
chapter
.
Howbeit
the
foresaid
effectes
do
not
so
returne
againe
by
regeneracion
or
new
byrth
which
is
made
by
the
holy
ghost
but
that
they
alway
remayne
entangled
with
a
wonderfull
weaknesse
which
new
byrth
neuertheles
being
thus
impe●●te
&
weake
god
taketh
in
good
parte
in
suche
persons
as
be
receiued
in
Christ
acordinge
to
the
sainge
of
Paule
There
is
no
condempnacion
now
vnto
Roma
.
viii
.
a.
them
which
walke
in
Christ
,
Also
,
ye
be
not
vnder
the
law
,
but
vnder
grace
,
that
is
to
saye
,
albeit
yt
fulfyll
not
the
law
,
yet
it
accuseth
not
you
bicause
ye
be
the
sonnes
of
god
.
¶
Contraryes
to
the
hole
man
.
¶
Contearyes
to
this
right
doctrine
concerninge
man
be
these
:
To
graunt
with
certaine
heretikes
that
man
alwayes
hath
ben
,
Thopinō
of
the
anabaptistes
&
that
he
was
not
created
.
To
graunt
with
the
Anabaptistes
,
that
man
did
not
vtterly
in
the
fall
lose
the
nature
of
god
but
onely
that
it
was
darkened
,
lyke
as
the
flame
of
fyre
is
wont
to
lye
hide
in
the
asshes
,
or
as
syluer
i8
hid
in
the
drosses
.
But
that
in
Christ
it
is
come
againe
with
such
persecucion
that
a
man
maye
nowe
allege
and
plede
his
rightousnes
against
the
wrath
of
god
for
sinnes
.
To
affyrme
with
Saturninus
that
man
was
create
of
aungels
.
To
graunt
that
the
olde
man
can
do
ought
of
him selfe
in
thinges
of
god
.
To
holde
that
th
olde
man
can
worke
any
good
thing
that
can
please
god
contrarye
to
the
sayinge
of
Paul.
What
so
euer
is
not
of
faith
,
is
sinne
.
To
denye
that
the
olde
man
is
the
seruaunt
and
slaue
of
Sathan
againste
that
place
.
The
deuyll
worketh
in
the
vnfaithful
.
To
saye
that
the
flesh
onely
of
man
now
after
the
fal
vnderstandeth
not
god
,
trusteth
not
to
god
,
&
so
forthe
.
but
the
soule
or
minde
of
it selfe
maye
,
although
it
be
not
born
a
new
.
To
hold
that
a
man
maye
be
borne
agayne
newe
without
preaching
of
the
worde
,
without
faith
,
&
without
t
holy
ghost
.
To
graunt
that
the
new
man
receyued
in
Christe
a
part
of
rightousnes
,
that
is
to
wete
,
a
generall
rightousnes
,
but
that
he
maye
be
saued
,
he
nedeth
olso
a
speciall
rightousnes
whiche
is
gotten
by
good
workes
.
To
graunt
that
the
new
man
receyueth
suche
a
free
choyse
and
election
in
the
renuing
,
that
of
his
free
and
franke
wyll
be
may
satisfy
the
law
concerning
rightousnes
which
may
suffice
before
god
.
Of
free
wyll
.
CA.
xiii
.
FRe
wil
,
by
the
way
of
teaching
,
A
diuision
of
fre
wyll
may
be
thus
deuided
into
fre
wyl
before
the
fall
or
free
wyl
ꝓfite
,
&
into
fre
wyl
after
the
fal
or
impertite
.
And
this
also
is
of
two
sortes
,
the
one
in
spirituall
thinges
,
the
other
in
outward
thinges
subiect
to
reason
.
¶
Of
free
will
before
the
fall
.
¶
Fre
wil
befor●
the
fal
was
a
ful
liberte
to
inbrase
aswel
good
thinges
as
badde
to
kepe
the
commaundementes
of
god
as
not
to
kepe
them
,
at
his
franke
&
free
wil
giuen
in
creacion
of
God
.
¶
This
hole
diffinicion
is
set
forthe
in
Eccles.
Probations
of
this
diffinition
.
the
.xv.
chapter
.
where
it
is
written
in
this
wyse
.
¶
God
made
man
at
the
beginninge
&
left
him
in
the
hande
of
his
counsayle
he
gaue
him
his
commaundementes
&
preceptes
,
If
thou
wilt
obserue
the
commaundementes
&
kepe
acceptable
faithfulnes
for
euer
,
they
shal
preserue
the
,
he
hath
set
water
&
fyre
before
the
,
reach
out
thy
hande
vnto
which
thou
wylte
.
Before
man
is
life
and
deth
,
good
&
euil
loke
what
him
liketh
shall
be
giuen
him
.
These
wordes
were
spoken
of
the
author
of
the
same
boke
of
Iesus
the
son
of
Syrach
of
the
libertye
of
man
which
indifferently
&
a
like
freely
might
imbrace
good
and
euil
,
neither
was
it
any
meruayle
,
sithens
he
was
the
ymage
of
god
&
partaker
of
the
nature
of
god
.
And
vndoubtedly
such
was
that
libertie
before
the
fall
of
man
,
as
yet
at
this
daye
the
holye
aungels
haue
.
But
after
that
the
●mage
of
god
was
loste
and
the
partaking
of
the
godly
nature
bicause
of
sin
then
was
the
lybertye
of
imbrasing
good
spituall
thingꝭ
taken
away
according
to
the
foresayde
sainge
of
Paul.
The
naturall
man
perceyueth
not
such
thinges
as
be
o●
the
spirite
.
Yea
and
in
outwarde
thinges
the
lybertye
is
corrupted
for
not
so
moch
as
in
them
the
wyll
is
so
free
but
that
it
may
be
letted
of
the
deuyll
.
¶
The
causes
of
free
will
before
the
fall
.
THE
cause
of
this
fre
wil
is
god
the
cretoure
which
in
creation
gaue
the
libertie
of
〈◊〉
to
his
creatoures
.
The
instrument
or
meanes
of
exercisinge
this
lybertye
be
reason
&
will
.
Reason
iudgeth
,
that
will
obeyeth
or
repugneth
to
the
iudgement
or
reson
&
ruleth
the
lower
powers
,
the
lower
powers
be
the
senses
&
the
appetites
of
the
senses
or
affection
.
Wherfore
free
wil
is
defined
of
the
philosophers
to
be
the
will
ioyned
with
reason
.
The
scolemen
The
master
in
the
sentencies
&
the
rest
of
schole
men
setting
aside
reason
do
gather
fre
choise
or
fre
wil
only
of
the
will
wheras
they
write
that
free
wil
is
called
as
touching
the
wyll
bycause
voluntary
it
maye
be
moued
&
with
a
willing
appetite
caried
to
suche
thinges
as
it
iudgeth
or
wyll
iudge
good
or
euil
.
Now
,
vpon
the
ꝑmission
of
reason
&
wyl
as
the
causes
or
fre
wyl
,
it
is
apaparaūt
that
the
fal
of
Adam
chaunced
not
of
any
necessitie
.
For
where
necessitie
is
,
there
is
not
libertie
.
But
where
is
not
lybertye
,
there
can
neither
be
wyll
,
wherfore
vnto
the
will
of
man
sinne
is
rightly
imputed
bicause
of
the
presence
of
liberti
in
which
man
at
his
creacion
lyued
.
●o
particion
.
¶
This
free
choyse
in
creatures
of
chosing
good
&
euyl
,
is
not
deuided
.
In
god
is
frewil
but
not
as
was
in
man
.
For
god
by
his
frewil
can
not
be
bowed
vnto
euylles
,
for
asmoch
as
he
can
not
put
of
his
nature
.
¶
Theffectes
of
free
wyll
before
the
fal
were
these
.
Theffectes
of
fre
wyll
.
before
the
fal
To
haue
power
to
loue
god
&
to
hate
him
.
To
trust
in
god
&
not
to
trust
.
To
kepe
the
commaundement
of
god
&
not
to
kepe
.
To
enbrace
god
&
not
to
embrace
.
To
receyue
euyll
&
not
to
receyue
&
such
lyke
.
These
effectes
are
so
to
be
vnderstand
that
they
might
haue
proceded
of
the
franke
lybertye
no
necessite
compelling
to
the
same
.
And
these
effectes
be
of
free
wyll
,
because
they
might
haue
proceded
of
free
wyll
which
myght
haue
ben
bowed
,
indifferently
aswell
to
good
as
to
euyl
.
Wherfore
Adam
by
that
lybertye
might
haue
done
both
wel
and
euil
.
So
also
vnto
th
aungelles
by
that
lybertye
it
was
graunted
bothe
to
receyue
euyll
and
not
to
receyue
,
whiche
when
they
toke
euyll
they
fell
.
¶
Of
free
wyll
or
choyse
after
the
fall
.
FRE
choyse
after
the
fall
in
spiritual
thynges
is
nothynge
elles
but
a
wyll
desyrynge
good
or
spirituall
thynges
,
whiche
yet
can
not
atteyn
ne
brynge
to
passe
,
onlesse
the
holy
ghost
commeth
&
helpeth
our
wyll
&
endeuours
.
As
perteyuyng
to
outwarde
thyngꝭ
fre
choyse
is
a
wyl
,
in
a
maner
of
efficacy
&
strength
of
outwarde
thynges
without
the
renuynge
of
the
spirite
,
whiche
notwithstandynge
maye
be
letted
of
the
deuyll
.
¶
The
proues
of
this
diffinicion
.
THIS
diffinicion
is
sufficiently
proued
by
Paul
,
where
he
saith
.
Roma
.
vii
.
d
The
thing
that
I
allowe
not
,
and
that
I
will
not
,
I
do
,
and
that
I
hate
,
I
do
,
Here
thou
●eest
a
certayne
desyre
,
wyll
,
indeuoure
and
studye
of
good
,
Also
thou
seest
that
the
effectes
whiche
oughte
to
be
done
do
not
answere
to
the
wyll
of
desyre
endeuor
and
studye
.
And
in
an
other
place
the
said
Paul
saith
.
Roma
.
i●
.
It
is
not
of
y●●ūner
nor
of
the
willer
but
of
god
y●
hauer
of
mercy
.
Here
th
apostle
yet
leueth
vnto
our
wyll
,
to
runne
and
to
wyl
,
Prouet
.
16.
b
and
yet
he
ascrybeth
all
thynges
to
the
mercye
of
god
.
Salomon
in
his
prouerbes
doth
attribute
to
the
herte
of
man
the
thynking
of
his
way
,
&
forthwith
he
addeth
Et
dominus
di●igit
gressus
suos
.
The
lord
directeth
his
goyngꝭ
.
Ye
wyl
aske
then
what
is
lefte
vnto
our
free
wyll
in
thynges
spirituall
?
I
answere
in
fewe
wordes
:
A
certayne
desyre
of
thinges
or
goodes
spirituall
,
a
wyll
,
an
attemptate
,
a
study
,
a
runnyng
,
a
thinkyng
,
all
whiche
neuerthelesse
be
nothyng
neyther
to
at
tayne
thy
desyre
,
neyther
to
perform
the
same
.
Therfore
the
apostle
always
praeth
for
the
churches
,
to
whiche
he
wryteth
that
god
wyll
performe
the
good
that
he
hath
begonne
in
them
,
as
to
the
Philippi
.
cap.
i.
knowyng
this
thynge
certeynly
,
that
be
whiche
hath
begonne
in
you
a
good
worke
,
shal
performe
the
same
.
It
is
therfore
to
be
thought
vniuersally
that
our
desyre
and
endeuours
vnto
spirituall
goodes
can
do
nothyng
onles
fyrst
the
holy
ghoste
approcheth
&
helpeth
our
desyre
&
longingꝭ
,
whiche
holpen
so
,
they
shal
ensue
those
effectes
in
receyuyng
&
perfourming
the
sayd
spirituall
thyngꝭ
.
Roma
.
●
.
●
For
as
Pau.
sayth
,
they
whiche
be
led
with
the
spirite
of
god
,
be
the
sonnes
of
god
that
is
to
saye
,
they
that
haue
tholye
ghost
may
perform
that
thyng
which
besemeth
sonꝭ
to
do
.
Now
,
it
besemeth
the
sonꝭ
of
god
with
ioye
to
receyue
&
execute
the
commaundementes
of
theyr
father
.
Item
where
the
spirite
of
that
lord
is
,
there
is
libertie
,
that
is
,
there
is
truly
done
the
wyl
of
god
,
there
our
endeuours
be
trulye
made
free
,
where
t
holy
ghost
is
helper
,
which
is
called
the
spirite
of
the
lord
,
forasmoch
as
our
lord
Chryst
gyueth
hym
,
&
without
Chryst
he
is
not
resident
,
for
who
so
hath
not
Chryst
,
the
same
can
not
haue
tholi
ghost
,
And
cōtrarili
who
hath
not
t
holy
ghost
the
same
is
none
of
Chrystes
man
.
Now
to
be
Christes
man
.
is
nothing
els
,
but
to
receyue
his
word
,
&
beleue
him
which
to
do
,
thou
hast
nede
of
t
holy
ghoste
to
gyue
the
lyght
to
the
word
,
the
worketh
faith
.
Howbeit
,
although
by
t
holy
gost
our
desyre
is
made
effectuall
,
for
the
receyuyng
&
ꝑformyng
of
thynges
spiritual
,
yet
it
is
not
so
effectual
&
free
,
that
such
workis
as
be
done
by
the
same
,
can
be
pleded
for
tru
ryghtwysnes
,
agaynst
the
yre
of
god
.
Wherfore
oure
wyll
that
was
loste
doth
so
retorne
effctuall
by
t
holy
ghost
vnto
spirituall
thinges
to
be
done
and
performed
that
yet
we
be
iustifyed
in
Chryste
yea
in
that
is
oure
wyll
made
effectual
by
t
holy
gost
,
that
we
may
receyue
the
word
of
Christ
,
to
thin●ē●
we
myght
be
iustifyed
by
hym
,
and
not
to
th
intent
that
by
our
effectuall
wyll
we
myght
ouerwelme
the
ryghtwysnes
of
Chryste
,
in
whose
place
who
so
euer
dothe
substytute
&
set
his
owne
iustice
,
hath
neyther
t
holy
ghost
,
nor
a
wyll
of
any
strengthe
,
For
the
holy
ghost
doth
therfore
helpe
our
wyll
and
endeuoure
,
that
we
myght
receyue
Chryste
,
&
that
by
hym
,
our
wyll
myght
remayne
effectuall
,
the
holye
ghoste
workynge
togither
with
vs
,
which
fyrst
helpeth
our
endeuours
and
maketh
the
same
of
efficacie
.
wherby
we
may
receyue
Chryst
&
afterwarde
gyuen
vnto
vs
of
Chryst
kepeth
our
wyll
myghty
vnto
all
good
thynges
to
be
reteyned
and
done
.
AS
touching
fre
wyl
in
outward
thingꝭ
ther
is
no
doubt
.
For
so
long
as
reason
&
wil
abide
in
men
(
which
shal
abyde
so
long
as
men
be
men
)
fre
wil
shal
not
cease
in
outward
thyngꝭ
to
be
done
of
men
but
so
yet
whyle
it
be
graunted
of
reason
&
wyll
as
vnto
causes
to
worke
.
For
the
deuyl
may
let
those
causes
in
their
cou●s
which
being
●etted
the
outward
actions
can
not
folow
.
Partes
of
fre
wyl
after
the
fall
.
FRE
choise
after
the
fal
is
deuided
into
fre
wyl
in
thyngꝭ
spirytual
&
into
fre
wil
in
thynges
outward
.
Fre
wyl
in
thinges
spirituall
wat
it
is
and
wat
it
can
do
I
haue
declared
before
.
Fre
wyl
in
thingꝭ
outward
is
truly
fre
,
so
it
be
not
letted
of
the
deuyl
&
to
this
is
not
requyred
t
holy
gost
or
any
renuaunce
by
t
holy
ghost
.
THE
cause
of
frewyll
in
thynges
spirituall
The
cause
of
fre
wyll
eyther
to
be
accepted
or
performed
is
the
holy
ghoste
wose
office
is
to
gyue
lyght
vnto
the
beleuyng
of
the
word
,
so
in
the
word
beleued
is
found
Chryst
for
wose
sake
t
holy
ghost
maketh
our
endeuours
franke
.
Also
t
holy
ghoste
kepeth
●yl
the
same
in
force
to
the
ꝑformaunce
of
good
thynges
.
The
cause
of
our
desyre
&
endeuours
in
thinges
spiritual
be
,
reson
&
wyl
,
reason
iudgeth
by
the
lawe
of
nature
(
after
a
maner
)
of
thynges
sptrytuall
.
The
wyll
obeyeth
but
to
no
effecte
accordying
●o
the
saynge
of
Paule
,
that
which
I
allowe
&
wolde
I
do
not
,
and
that
I
hate
I
do
,
Of
fre
wyll
in
outewarde
thynges
the
causes
be
reason
and
wyll
whiche
bothe
twayne
the
deuyll
may
let
so
that
thou
shalt
not
alow
those
thynges
which
thy
reson
aloweth
nor
wil
those
thyngꝭ
that
be
allowed
of
reason
.
Albeit
in
the
meane
season
the
iudgment
accusyng
thy
conscience
remayneth
&
g●aweth
the
same
continually
.
Now
yf
the
in
ward
causes
be
letted
,
it
is
not
possyble
that
the
outward
effectis
can
folow
.
also
it
may
be
that
thou
alowest
thynges
allowed
of
reason
&
also
the
wol●est
the
same
yet
the
deuyl
may
let
the
outwarde
effectes
,
as
euery
man
in
him selfe
hath
experyenc
dayly
herof
,
&
th
exemples
of
very
good
&
godly
men
teache
also
the
same
,
which
purpose
one
thyng
&
do
an
other
,
Now
free
wyl
in
outward
thingꝭ
may
be
effectual
without
the
holy
ghost
or
renuaunce
made
by
the
holy
ghost
.
¶
Theffectes
of
free
wyll
after
the
fall
in
thynges
spirituall
may
be
recounted
these
.
Theffectes
of
fre
wyll
.
after
the
fall
.
To
wyl
good
or
spiritual
thyngꝭ
Ro.
vij
.
That
I
do
I
allowe
not
,
&
that
I
wolde
not
that
I
doo
.
Prouerb●
.
16.
To
thynke
to
doo
good
.
To
endeuour
,
to
wyll
,
to
tunne
for
thinges
good
or
spirituall
,
Rom̄
,
ix
.
To
take
hold
after
a
maner
of
the
promyse
after
a
maner
to
do
the
outwarde
workis
of
the
lawe
,
these
effectes
must
alwaye
so
be
vnderstande
.
yf
they
be
not
let
of
the
deuyll
,
and
withoute
doubt
these
effectis
be
nothynge
withoute
the
holy
ghoste
whiche
approchynge
neare
dothe
lyghten
the
herte
to
beleue
,
doth
quycken
oure
endeuours
to
byleue
hertely
in
god
,
hertely
to
serue
god
hertely
to
loue
god
,
neuerthelesse
all
these
thynges
we
do
so
.
that
yet
alwayes
they
be
couered
with
som
infirmitie
,
which
god
gladly
winketh
at
bycause
of
his
Christ
the
restorer
of
our
lost
iustice
.
¶
Theffectes
of
fre
will
after
the
fall
in
outward
thinges
be
these
:
Theffectes
of
fre
choyce
after
the
fa●●●
To
eate
,
not
to
eate
.
To
slepe
,
not
to
slepe
,
To
drinke
not
to
drinke
.
To
cloth
him self
with
this
or
that
garment
.
To
do
this
or
that
or
not
to
do
the
same
,
&
such
lyke
.
These
effectes
although
they
seme
to
be
of
the
moost
franke
fre
will
(
as
they
be
in
dede
)
yet
this
fre
wyl
is
imperfite
and
bonde
and
whiche
maye
be
let
of
the
deuyll
by
the
sufferaunce
of
god
,
as
manyfestly
we
haue
declared
heretofore
.
¶
Contraryes
to
free
will
in
a
generalitie
be
these
.
Contrarye●
to
fre
wyll
generally
.
To
deny
that
man
was
creat
in
fre
wyll
.
To
denye
reason
and
wil
to
be
as
meanes
and
instrumentes
wherby
free
wyll
was
exercyced
before
the
fall
and
yet
is
exercysed
in
thinges
subiecte
to
reason
.
To
graunte
that
God
hathe
suche
a
free
choyse
as
man
hadde
before
the
fall
,
by
whiche
Adam
myghte
inclyne
both
to
good
,
and
euyll
.
To
deny
that
man
had
such
a
fre
wyll
as
yet
the
holy
aungels
haue
.
To
graunt
with
the
Mantchees
,
that
orygynall
synne
is
not
imputable
to
the
free
will
of
man
.
To
sayen
man
is
inclyned
to
euyll
,
not
of
his
free
wyll
,
but
of
necessitie
constrayning
to
the
same
.
These
persons
vnderstande
not
what
is
lybertie
,
for
yf
it
were
inforced
of
necessitie
it
were
no
lyberty
,
wherfore
eyther
we
must
byleue
that
man
imbraced
euyll
of
fre
wyll
,
or
we
must
deny
the
lyberty
in
which
man
was
create
.
But
S.
Augustyne
saith
.
August
in
Enchiridion
.
Homo
male
vtens
liber●
arbitito
et
se
perdit
et
ipsum
quia
peeditum
est
per
peccatum
,
non
a
necessitate
,
sed
a
peccato
,
qui
enim
facit
peccatum
,
seruus
est
peccati
.
That
is
to
say
man
by
euyl
vsinge
of
fre
wyl
lost
both
hym selfe
and
it
,
for
it
was
lost
through
synne
,
not
of
necessitie
,
but
of
synne
,
for
he
that
committeth
synne
,
is
the
seruaunt
of
sinne
.
●au
.
vall●
.
To
graunt
with
Ualla
and
other
that
there
is
no
lybertye
of
man
by
cause
all
thinges
be
done
by
gods
ordynaunce
.
In
this
errour
Ualla
consydered
not
that
the
creatures
were
ereate
reasonable
,
which
be
led
with
choyse
or
election
in
such
thinges
and
affayres
as
be
subiect
to
the
iudgement
of
reason
.
To
graunt
with
certayne
to
moch
spiritual
persons
,
●imium
spirituales
that
there
is
no
desyre
good
wyll
attemptace
he
studye
in
vs
for
good
thinges
or
spirituall
.
This
erroure
we
haue
sufficiently
debated
before
.
To
graunte
with
the
Pelagians
that
man
of
his
fre
Pelagian●
wyll
maye
kepe
all
the
commaundementes
of
god
yea
and
without
grace
also
.
Agaynste
whom
disputeth
at
large
saynt
Augustine
.
Scole
men
.
To
graunte
with
the
schole
men
that
albeit
free
will
is
holpen
of
the
holy
ghost
or
of
grace
yet
it
is
in
oure
free
wyl
to
deserue
rightousnes
.
But
grace
in
this
place
is
taken
not
onely
for
the
ayde
of
the
holy
ghost
but
for
the
self
fre
imputacion
&
acceptaunce
of
rightousnes
.
To
graunt
with
the
Annabaptistes
Anabaptistis
that
after
the
deth
of
Christ
returned
fully
vnto
all
men
a
lyke
,
such
free
wyl
as
was
lost
so
that
now
it
is
in
our
powers
as
easely
as
before
to
imbrace
good
an
euyll
.
To
meynteyn
and
dyspute
after
this
wyse
.
God
hath
no
commaunded
thinges
impossible
,
Ergo
it
is
in
our
power
to
kepe
the
commaundementes
of
god
.
To
graunt
that
our
will
is
of
strength
without
the
holy
ghost
in
thinges
spiritual
agaynst
whiche
errour
Saynt
Augustine
disputeth
in
this
wyse
For
Adam
to
go
into
synne
sufficed
free
wyll
by
whiche
bespotted
him selfe
.
But
that
he
maye
be
stronge
vnto
rightousnes
he
nedeth
a
Phision
for
he
that
is
not
sounde
,
nedeth
a
quyckener
bycause
he
is
deed
.
&c.
To
graunte
that
fre
wyll
is
other
wise
holpen
of
the
holye
ghost
than
be
lighteninge
to
beleue
the
gospell
or
Christ
for
whose
onely
sake
the
holy
ghost
helpeth
our
endeuours
.
To
deny
free
wyl
in
outwarde
thinges
.
To
reason
thus
we
haue
fre
wyl
in
outward
thinges
without
the
renuaunce
of
the
holy
ghost
,
Ergo
in
thinges
spirituall
also
.
To
graunte
that
God
requyreth
no
more
of
vs
but
our
endeuours
and
oure
owne
powers
.
To
denye
that
our
endeuours
aswel
in
thinges
spiritual
as
outward
may
be
letted
of
the
deuyl
.
Of
sinne
.
CA.
XV.
SYnne
is
a
perpetuall
vice
sticking
in
nature
against
the
law
of
god
which
vttereth
it self
now
and
then
among
with
outwarde
worde
&
dede
and
that
necessaryly
.
¶
Proues
of
this
diffinicion
.
THE
thoughtes
of
mans
hert
is
euill
Gen.
viii
.
d
from
his
chyldehode
.
Also
Ieremy
saith
.
Croked
is
the
herte
of
man
and
vnsearchable
.
The
prophet
also
saith
.
Psalm.
xiii
.
a.
Psal.
c.
xv
.
a
There
is
none
that
doth
good
.
And
in
an
other
place
.
Euery
man
is
a
lyer
.
Paul
to
the
Romaynes
witnesseth
the
same
sayinge
goodnes
dwelleth
not
in
my
flesh
:
Roma
.
vii
.
d.
where
he
sheweth
also
that
this
vice
wrestleth
with
the
lawe
of
god
and
therfore
he
addeth
.
The
lawe
delyteth
me
according
to
the
inwarde
man
but
I
se
an
other
law
in
my
membres
rebellynge
against
the
lawe
of
my
mynde
.
&c.
Outward
sayingis
&
factes
be
the
frutes
of
that
vice
that
sticketh
in
nature
,
whiche
frutes
neuer
fayle
whersoeuer
inwarde
vngodlynes
is
at
hande
which
thinge
clerely
appeareth
of
th
ordre
of
Paules
chidinge
to
the
Romaynes
the
first
chapter
,
where
first
of
al
,
th
apostle
treateth
of
the
wickednes
of
hert
which
he
rebuked
in
the
gentyles
and
afterwarde
setteth
forthe
the
effectes
of
wickednes
euen
the
very
outward
vices
,
saying
:
wherfore
god
hathe
giuen
them
vp
into
lustes
of
reproche
.
¶
Causes
of
sinne
.
¶
The
deuil
is
cause
of
synne
by
whose
impulsion
the
firste
parent
Adam
was
entised
Iohn
.
viii
.
●
to
sinne
.
And
Christ
him self
calleth
Sathan
the
father
of
lyes
that
is
to
say
which
gendreth
and
worketh
lies
in
men
.
The
cause
also
of
sinne
is
the
choyse
of
the
first
man
by
whiche
he
assented
to
the
deuyll
,
prouokinge
him
to
the
same
.
And
forasmoch
as
in
mans
thoughtes
and
affayres
his
will
is
yet
fre
,
therfore
sinnes
do
procede
&
haue
ꝓceded
of
the
franke
wyll
of
man
but
hereof
more
copyously
we
haue
disputed
in
the
tytles
of
predestinacion
and
contingency
.
¶
Synne
is
one
,
Partes
.
euen
the
synne
of
byrth
(
which
they
call
originall
syn
)
cleuinge
in
the
nature
of
man
,
the
frutes
wherof
be
all
thoughtes
,
wordes
and
dedes
agaynste
the
law
of
god
.
The
fathers
of
the
churche
deuide
sinne
(
for
the
playnenesse
Diuison
.
of
teachinge
)
into
synne
orygynall
and
synne
actuall
.
To
these
maye
be
added
the
thirde
,
the
sinne
against
the
holye
ghost
.
¶
Of
orygynall
synne
.
SYnne
originall
is
a
corrupcion
of
nature
of
man
,
which
causeth
that
men
he
borne
the
children
of
wrath
&
synners
in
so
moche
that
they
can
not
truelye
obey
the
lawe
of
god
nor
be
without
sin
.
¶
Proues
of
this
diffinition
.
¶
We
were
of
nature
the
children
of
yre
.
Ephe.
ii
.
Also
psal.
50.
Lo
I
was
conceyued
in
wickednesse
.
Gene.
vi
.
a
Itm̄
.
The
thoughte
of
mans
hert
is
euyl
from
his
chyldhode
.
More
auctorytyes
of
scripture
thou
shalte
fynde
before
in
the
diffinition
of
the
generall
sinne
.
The
residue
of
the
diffinion
is
declared
by
the
wordes
of
Paul
,
where
he
saith
.
Roma
.
vii
.
d
●
.
Iohn
.
i.
I
fynde
an
other
lawe
in
my
membres
.
Also
Iohn
in
his
epistle
sayinge
.
If
we
saye
we
haue
not
syn
,
we
make
hym
a
lyer
.
Now
howe
can
man
be
without
sin
,
sithens
of
nature
he
is
both
a
sinner
&
also
conceyued
in
syn
we
added
,
truely
to
obey
,
to
note
the
diuersitie
betwene
true
obedience
and
rayned
.
The
true
obedience
by
reason
of
corrupcion
of
nature
is
taken
from
vs
,
but
the
fayned
or
imperfyte
obedyence
is
after
some
maner
in
our
powers
.
Herevnto
appertayne
such
places
of
scripture
as
disseuer
the
true
obedience
of
Gods
law
from
the
feyned
.
Also
the
true
worshyp
of
god
from
the
hipocritical
as
be
these
,
thou
shalt
loue
thy
lord
god
Deut.
vi
.
b
.
with
al
thy
hole
hert
▪
also
in
an
other
place
put
these
my
wordes
in
youre
hertes
&
mindes
.
Moreouer
the
Lord
in
deutero
,
taketh
away
from
men
the
vnderstanding
of
the
law
and
true
obedience
.
For
he
saith
who
can
gyue
that
they
can
haue
Deut.
v.
suche
a
mynde
that
they
maye
feare
me
and
kepe
my
commaundementes
.
Esay
.
xxix
.
Also
by
the
prophet
Esay
he
sayth
.
This
people
approcheth
to
me
with
theyr
mouth
but
their
hert
is
farre
fro
me
.
&c.
Where
he
discerneth
the
false
obedience
and
worshyppe
whiche
colourably
is
doone
&
the
true
obedience
and
worship
which
oughte
to
be
done
.
Saynte
Paule
also
requyreth
vnto
the
true
obedience
of
Gods
lawe
farre
greater
thynges
then
be
in
our
powers
,
where
he
saith
.
The
ende
of
the
commaundement
is
charitie
of
a
●●
Timoth.
i.
pure
hert
and
good
conscience
and
faith
vnfeined
.
Of
which
end
of
the
lawe
who
can
glory
beside
Christ
,
which
alone
was
appoynted
of
god
t●
this
true
obedience
of
the
lawe
as
witnesseth
him selfe
of
his
office
in
this
behalfe
.
Mat.
v.
I
came
not
to
lose
the
lawe
but
to
fullfyll
it
,
wherfore
forasmoch
as
so
greate
obedience
towardes
the
law
of
god
is
requyred
we
may
iustly
&
wel
confesse
that
we
can
not
be
without
synne
.
¶
The
diffinition
of
original
sinne
by
doctours
.
¶
Augustine
defyneth
orygynall
syn
to
be
concupiscence
,
S.
Augustyn
which
haue
succeded
in
place
of
rightousnes
that
was
loste
.
Other
whiles
diffininge
it
in
a
general
itie
,
he
compriseth
the
inwarde
corrupcion
as
cause
with
the
outwarde
sinnes
as
effectes
,
and
saithe
,
that
sin
is
that
whiche
is
spoken
,
done
or
coueted
againste
the
lawe
of
God
.
Thomas
saith
originanal
sin
is
an
hauour
Thomas
the
scole
man
.
of
the
sycke
nature
,
that
is
(
as
he
hym selfe
expouneth
)
an
in
ordinate
disposicion
of
the
harmony
of
original
iustice
.
Hugo
diffineth
it
to
be
the
ignoraunce
in
minde
and
iust
in
flesh
.
Hugo
.
¶
The
cause
of
original
sinne
,
Causes
of
original
sy●
.
is
Sathan
the
deceyuer
of
our
first
parentes
,
&
their
fre
will
wherby
they
assented
to
euil
&
despised
the
commaundement
of
god
,
by
this
assent
the
nature
of
our
first
parentes
Adam
&
Eue
was
corrupted
,
&
euen
as
the
parentes
then
were
such
folowed
and
were
made
afterwarde
theyr
children
Roma
.
v.
by
naturull
contagion
&
propagacion
as
witnesseth
Paul.
The
doctours
assigne
the
material
cause
of
oryginall
sinne
to
be
concupiscence
.
Partes
.
¶
Certaine
men
without
daunger
of
the
trouth
do
diuide
originall
sinne
into
sin
parsonall
in
Adam
,
Syn
personall
.
Syn
natural
and
sinne
naturall
in
others
,
howbeit
this
ought
to
be
added
that
after
the
fall
that
was
also
made
in
Adam
natural
whiche
before
the
fall
was
not
of
Adams
nature
.
This
particion
maketh
also
to
the
vnderstandinge
of
the
true
succession
&
stretchyng
forth
of
orygynall
finne
to
th intent
thou
mayst
know
that
by
it
nature
is
infected
and
corrupted
.
¶
Theffectes
of
oryginall
sinne
be
taken
th
effectes
of
oigrinall
syn
.
forth
of
the
perfection
of
Adams
nature
before
the
fal
or
forth
of
the
fyrst
right
wysnes
lost
in
Adam
,
and
that
by
comparison
of
the
contraryes
,
as
these
:
To
be
partaker
of
the
deuylles
nature
,
where
as
before
the
fal
he
was
partaker
of
the
nature
of
god
that
is
,
he
was
wife
,
rightouse
,
good
,
Gen.
●
.
true
.
And
this
was
bicause
he
was
create
accordinge
,
to
the
ymage
of
god
whiche
agayne
by
sinninge
he
did
put
of
.
So
for
wyse
,
he
was
made
vnwyse
,
for
iust
iniust
,
for
good
euyll
.
for
true
a
lyer
.
&c.
To
these
be
added
for
a
clearer
declaracion
,
also
these
effectes
folowinge
:
Not
to
knowe
god
,
to
disspise
god
,
to
be
withoute
feare
and
awe
of
god
,
without
trust
in
god
.
To
fle
god
the
iudge
,
not
to
perceyue
such
thinges
as
be
of
the
spirite
.
To
vate
the
iugdement
i.
Corinth
.
ii
.
of
god
.
To
be
angry
with
god
.
To
dyspayre
of
god
and
of
his
grace
.
To
haue
trust
in
temporal
thinges
.
To
striue
agaynst
the
lawe
of
god
.
To
haue
wicked
thoughtes
of
the
herte
euen
from
the
chyldehode
.
Not
truly
to
obeye
the
lawe
of
god
.
For
he
that
of
nature
is
repugnaunt
to
the
lawe
of
god
,
how
can
he
trulye
obeye
god
?
sithens
th
affections
&
loue
of
the
flesh
is
emnitie
against
god
for
it
is
not
subiect
to
the
law
of
god
no
nor
can
not
be
.
Rom.
viii
.
v
Also
to
cause
that
we
neuer
can
be
without
syn
,
for
that
whiche
is
natural
we
can
not
vtterly
put
of
.
These
effectes
&
semblable
be
ascribed
to
original
sin
,
bicause
they
sticke
in
nature
or
be
the
frutes
of
the
corrupt
nature
,
which
effectes
be
oftentimes
mencyoned
in
scriptures
,
and
ought
alwayes
to
be
vnderstande
of
the
corruption
of
nature
,
as
,
that
euery
man
is
a
lyer
,
that
is
to
say
,
of
nature
.
The
prophet
sayth
.
There
is
no
ryghtwyse
man
,
no
not
one
,
vnderstande
of
nature
.
There
is
none
that
hath
vnderstandynge
,
of
nature
.
There
is
none
that
ensercheth
god
,
of
nature
,
vnryghtous
,
vnwyse
,
a
lyer
,
&
semblable
wordes
be
often
tymes
red
in
scripture
.
&
ought
to
be
vnderstand
&
conferred
with
the
nature
of
man
before
the
fall
.
Moreouer
al
the
sayd
effectes
be
deedly
synnes
in
the
wycked
,
forasmoche
as
deth
as
a
penalitie
foloweth
them
,
for
as
Pau.
sayth
.
Roma
.
vi
.
d.
Roma
.
v.
d
The
wages
of
sine
is
deth
.
Also
in
an
other
place
he
saith
.
Through
the
faulte
of
one
man
sinne
entered
in
to
the
worlde
,
&
by
reason
of
synne
,
dethe
.
And
so
vpon
all
men
deth
came
,
in
asmoch
as
al
we
haue
sinned
wherfore
in
cōsyderacyon
&
of
the
penaltie
original
sinne
hath
yet
other
effectes
as
:
To
bryng
deth
,
for
the
stipende
of
sinne
(
saith
Pau.
)
is
deth
.
Roma
.
vi
.
d.
i.
corin
.
xv
.
g
Also
,
The
darte
of
sinne
is
deth
,
that
is
to
were
,
which
maketh
deth
,
or
of
which
deth
doth
ensue
.
Item
,
by
synne
entred
deth
.
To
put
vnder
the
tiranny
Roma
.
viii
.
c.
of
the
deuyl
,
as
where
it
is
said
of
god
.
I
wyll
put
enmyties
bitwene
the
and
Gen.
iii.
c
the
woman
,
bytwene
thy
sede
and
hee
sede
.
Ephe.
vi
.
a.
&c.
To
make
the
chyldren
of
wrath
and
of
damnacion
.
To
make
an
euyl
conscience
,
for
as
wytnesseth
Salomon
in
his
prouerbes
,
Pro.
xviii
.
n
The
wycked
fleeth
,
no
man
pursuyng
hym
.
To
these
ought
to
be
added
also
other
effectes
of
oryginal
synne
in
respecte
of
the
penaltie
,
as
concupiscence
and
synne
,
which
effectes
do
cause
all
thynges
whiche
we
do
of
nature
before
we
be
regendred
&
borne
anewe
,
be
synnes
.
For
the
payn
of
oryginall
synne
is
nothynge
els
but
to
synne
.
For
lyke
as
no
man
can
put
of
,
nature
in
other
thynges
,
thoughe
he
neuer
so
sore
struggeleth
with
it
,
euen
so
nature
beyng
corrupted
and
punysshed
with
syn
as
with
a
penaltie
,
can
do
none
other
thyng
than
syn
.
And
that
syn
is
the
punysshment
of
orygynall
vyce
or
wyckednes
.
Th
apostle
Paul
sheweth
sufficiently
,
Roma
.
i.
●
where
he
reherseth
in
order
the
puni●shmentes
of
wyckednes
,
euen
the
very
synnes
.
Herevnto
perteyneth
the
common
and
true
saynge
.
Deus
punit
peccatum
peccato
.
God
punyssheth
syn
with
syn
.
I
wolde
also
here
haue
put
to
the
penall
effectes
of
the
vtter
frutes
of
this
oryginal
vyce
,
but
that
I
thought
it
best
to
defer
them
vnto
th
effectes
of
actual
syn
,
for
hyther
vnto
the
scolemen
haue
onely
drawen
them
to
outwarde
actes
and
factes
.
¶
The
contraryes
of
originall
syn
.
¶
The
contraryes
of
origynal
syn
spring
chefly
of
the
minishyng
and
settyng
at
lite
and
extenuacion
of
it
,
as
.
To
graunt
that
origynall
syn
is
not
a
vyce
that
hangeth
in
nature
.
To
say
orrigynall
syn
is
onely
fomes
(
as
they
call
it
)
that
is
,
Fomes
peccati
.
the
kyndlynge
or
a
qualitie
of
the
body
by
whiche
the
body
&
not
the
mynde
is
enfected
and
to
whiche
we
our selues
ma●
gyue
a
salue
or
medecyne
.
To
say
orryginal
syn
betokeneth
only
an
outward
dede
&
not
a
contynuall
&
dayly
disease
.
To
say
ther
be
none
other
synꝭ
then
outward
dedes
which
errour
they
defend
by
these
sainges
of
philosophers
:
Nature
is
good
.
Also
euery
syn
is
voluntary
,
☞
which
sentences
&
suche
lyke
be
true
among
philosophers
&
in
ciuil
causes
but
to
bryng
the
same
to
enlesson
or
diminysh
the
disease
of
origynall
syn
is
farre
out
of
the
waye
.
To
graunt
concupiscence
or
iuste
to
be
the
punyshment
of
oryginall
syn
&
not
syn
it selfe
,
S.
Austy●
agaynst
S.
Augustyn
who
diffinith
origynal
syn
to
be
concupiscence
.
Also
against
Paul
who
saith
,
Roma
.
vii
.
●
but
I
knew
not
sin
but
by
the
lawe
.
for
I
had
not
knowen
luste
or
concupisence
onles
the
lawe
had
said
.
Thou
shalt
not
couet
or
luste
.
To
graunt
that
this
kynlyng
or
fomes
(
as
they
call
it
)
is
a
thyng
indifferent
of
it selfe
,
neyther
good
nor
euell
.
Adiaphora
.
But
who
euer
durst
call
these
thynges
indifferent
that
knewe
any
good
veyne
of
scripture
,
to
dout
of
the
yre
of
god
to
be
angry
with
god
&
semblable
combraunces
of
nature
which
be
the
necessary
frutes
of
originall
synne
.
To
extenuate
&
mynyshe
origenall
syn
sayng
,
men
be
not
letted
by
it
but
that
they
may
kepe
of
them selfes
all
the
preceptes
of
god
.
To
say
origynall
syn
is
onely
a
weakenes
in
nature
or
incitment
&
kyndling
&
no
syn
that
is
to
say
a
thing
of
the
selfe
nature
worthy
death
&
damnacyon
.
Pelagians
.
To
graunt
with
the
Pelagians
the
orygenall
syn
came
vpon
other
men
not
by
naturall
corrupcyon
&
propagacyon
but
by
imitation
werfore
the
Pelagians
wyll
not
that
by
baptysme
origynal
synne
is
losed
in
īfantes
bycause
they
contende
that
in
byrth
there
is
none
such
original
synne
.
Reatus
To
say
origynal
synne
is
onely
a
gylte
or
offence
which
is
wyped
awaye
in
baptyme
.
The
manithees
To
graunt
with
the
Man●ches
that
fleshly
lust
werby
the
fleshe
lusteth
agaynste
the
spirite
in
vs
an
infirmytye
procedinge
of
the
corrupte
nature
in
the
fyrste
man
but
a
contrary
substaunce
so
stickynge
in
vs
that
when
we
be
delyuered
Concupiscence
and
purged
it
is
seuered
from
vs
.
To
graunt
that
luste
is
the
acte
of
lustynge
and
not
the
fyrst
vyce
gotten
of
Adam
.
Anabaptistis
To
saye
with
the
Anabaptystes
orygynall
synne
ceased
and
is
quenshed
in
suche
as
be
rebaptysed
.
To
graunt
orygynall
synne
not
to
be
a
pure
priuacion
but
onely
a
corrupte
hauoure
whose
powers
be
of
it selfe
truely
to
acknowelege
godes
truste
in
him
.
&c.
To
graunt
with
the
scole
men
that
the
punyshment
of
orygynail
syn
is
only
concupiscence
.
Scolastickes
To
denye
that
the
punyshmentes
of
orygynal
sinnes
be
besydes
concupiscence
also
synne
,
dethe
,
the
tyrannye
of
the
deuyll
,
dampnacyon
.
&c.
¶
Of
actuall
synne
.
¶
It
is
manyfest
that
scole
men
do
onelye
call
those
actuall
synnes
which
stand
in
outewarde
wordes
or
dedes
,
wherfore
I
thought
good
to
treate
of
suche
seuerally
of
my
accustomed
compendyous
maner
of
teachynge
,
to
th
entente
I
myght
satysfye
the
reder
which
perchaunce
as
yet
,
is
intangled
with
the
olde
diuisyon
of
syn
.
Neuertheles
I
thynke
A
protestration
conuenient
to
proteste
&
declare
before
vnto
you
that
there
is
one
only
&
symple
syn
stickynge
in
the
nature
of
man
whiche
accustomablye
we
call
orrigynall
synne
from
whiche
vndoutedly
actuall
synne
differeth
nothynge
but
so
moche
as
the
cause
and
effecte
do
differre
:
wherfore
it
had
bene
ynough
to
haue
put
actual
sin
amonges
the
effectes
of
originall
synne
but
that
I
feared
theyr
iudgmentꝭ
whiche
accompte
it
a
greuous
offence
in
thingꝭ
yea
not
necessarie
to
depart
and
swarue
from
the
auncyent
wryters
.
But
for
asmoche
as
oryginall
syn
is
a
vice
sticking
in
nature
from
which
procede
not
only
euell
wordes
and
dedes
,
but
also
noughty
affections
and
thoughtes
whiche
before
god
be
the
verye
selfe
synnes
.
Also
forasmoch
as
suche
affections
&
thoughtes
be
the
actes
of
the
vyce
styckynge
in
nature
:
Therfore
actuall
synnes
must
be
vnderstanded
not
only
outward
wordis
and
dedes
but
also
inwarde
affections
and
thoughtes
wherfore
in
this
wyse
oweth
actuall
synne
to
be
defyned
.
¶
Actual
synne
,
is
euery
affection
,
euery
thought
,
The
diffinition
of
actuall
synnes
.
euery
worde
&
dede
agaynst
the
lawe
of
god
yea
&
what
so
euer
is
done
without
faythe
.
This
syn
issueth
forth
of
the
corrupt
nature
of
man
and
is
the
effecte
of
origynall
synne
.
¶
The
proues
of
this
diffinicyon
.
A
wycked
&
euil
mind
of
nature
can
not
want
actual
syn
,
for
the
vice
original
,
which
is
cause
of
it
,
neuer
plaieth
,
neuer
kepeth
holy
day
.
Now
the
cause
alwaies
working
,
th effectis
can
not
but
always
ensue
.
Also
a
vicious
&
corrupttre
,
can
not
but
bring
forth
euil
frutes
.
Out
of
the
herte
(
saith
Christ
)
procede
Math.
xv
.
e.
euil
thoughtes
,
slaughters
,
aduotries
.
&c
,
And
god
oftimes
scourgeth
wickednes
with
outward
sinnes
,
while
he
suffreth
the
wicked
to
run
from
one
syn
to
an
other
.
Roma
.
●
These
synnes
wher
with
god
scourgeth
&
punissheth
synnes
,
the
doctours
also
cal
many
tymes
the
punyshmentes
of
syn
,
Gregorye
as
s.
Greg.
writing
thus
.
Syn
that
springeth
of
syn
is
not
only
now
a
syn
but
it
is
both
syn
&
also
the
punishment
of
syn
,
bicause
with
a
iust
iudgement
god
almighty
ouershadoweth
as
it
were
with
a
cloude
the
hert
of
the
synner
.
No
man
doubteth
but
all
actual
synnes
may
be
referred
to
the
inward
thoughtes
to
outward
spekinges
&
dedes
.
For
th
affections
&
thoughtes
of
the
mynde
be
actual
synnes
it
is
certeyn
&
clere
ynough
,
forasmoch
as
they
be
th
effectes
of
the
original
vice
.
Roma
.
vis
.
And
th
apostle
saith
.
But
syn
by
occasion
engendred
by
the
commaundement
in
me
,
all
maner
of
concupiscence
,
as
who
sholde
saye
syn
espied
&
knowen
by
the
law
maketh
afrayd
&
furthermore
moueth
the
lust
agaynst
god
to
●●e
the
iudgement
of
god
&
be
angry
agaynst
god
.
Also
Christ
in
the
gospel
of
Mat.
reherseth
the
thoughtes
of
the
hert
amonges
th
effectes
of
the
corrupt
hert
of
nature
.
Math.
xv
.
●
For
forth
of
the
hert
(
sayth
he
)
come
wicked
thoughtes
,
slaughters
murders
.
&c.
Those
sines
which
can
not
be
referred
either
to
th
affections
thoughtꝭ
wordes
or
dedes
be
comprised
vnder
that
general
sentence
of
Paul
,
Roma
.
●iiii
.
what
so
euer
is
done
without
faith
,
is
syn
,
wherfore
not
onely
th
affections
&
thoughtes
,
spekinges
&
●●des
which
be
euil
be
actuall
synnes
,
but
also
honest
affections
,
thoughtꝭ
,
wordes
&
dedes
be
actual
synnes
,
not
of
them
selues
,
or
bicause
god
wold
not
honest
affections
&
thoughtes
,
honest
sayinges
&
dedes
to
be
had
,
or
disaloweth
or
doth
not
reacquite
the
same
,
but
bicause
the
persons
of
whom
they
be
done
please
not
god
,
&
bicause
they
be
done
without
faith
,
Agayn
such
affections
thoughtꝭ
,
wordes
&
dedes
as
be
honest
do
please
god
,
&
be
not
synnes
when
they
ꝓcede
of
fayth
toward
Christ
,
for
whose
onely
sake
all
our
workes
he
pleasaunt
vnto
god
.
THE
cause
of
actual
syn
is
Satan
,
The
cause
of
actuall
syn
.
father
of
al
sinnes
.
Our
wil
,
which
is
fre
to
euil
,
assenteth
to
Satan
the
engenderer
&
ꝓuoker
of
synnes
.
The
lesse
principall
cause
is
the
original
vice
from
whence
as
forth
of
a
founteyn
all
actual
synnes
do
flowe
.
IT
is
an
old
diuision
of
actual
syn
in
The
partes
of
actual
syn
.
to
syn
mortal
&
venial
.
The
scholemen
about
either
of
these
sines
do
but
trifle
very
fondly
&
folishly
,
some
thinke
them
called
venial
bicause
they
obtein
easely
Veniam
,
that
is
to
say
pardon
or
forgiuenes
&
which
may
be
quenched
&
chased
awaye
either
by
holywa●
,
or
other
ceremonies
Other
some
wil
haue
than
called
venial
synnes
,
bycause
after
this
life
they
receyue
pardon
in
purgatory
.
Againe
other
some
say
they
be
so
called
,
hauinge
respect
to
sin
that
is
irremissible
,
which
is
the
syn
agaynst
the
holy
ghost
.
But
the
wiser
&
better
lerned
scholeme
do
refer
Scole
me●
vnto
venial
sinnes
those
disposicions
of
thoughtes
&
affections
which
tende
to
mortal
sines
:
&
vndoubtedly
al
thoug●tes
&
noughty
affections
in
holy
&
good
men
be
venial
synnes
,
with
whiche
dayly
the
myndes
of
the
godlye
be
vexed
,
where
as
the
flesh
coueteth
&
lusteth
agaynst
the
spiryte
.
But
by
cause
the
scripture
damneth
such
affections
&
thoughtes
as
be
moost
greuous
sinnes
in
the
eyes
of
god
,
&
furthermore
Paule
aduertiseth
●s
to
mortifye
with
the
spirite
such
dedes
of
the
flesh
.
Therfore
those
the
begin
to
be
called
venial
synnes
,
be
not
lite
sinnes
as
to
distrust
in
god
,
to
be
angrye
and
displeased
with
god
.
For
vndoubtedly
these
synnes
are
become
mortal
sinnes
in
the
wicked
persons
,
forasmoch
as
deth
as
a
punishment
dothe
ensue
them
,
for
the
wicked
make
no
resistence
by
faith
wherfore
in
respect
of
deth
as
a
penaltie
and
punyshment
.
there
be
no
venial
synnes
in
the
wicked
.
Albeit
the
same
affections
&
thoughtes
against
gods
lawe
in
the
good
persons
be
venial
sinnes
,
bicause
they
be
forgiuen
them
.
For
the
godly
disalow
such
affections
&
thoughtes
,
&
make
resistence
against
them
,
so
that
they
fal
not
in
to
the
outwarde
factes
.
Now
,
in
such
as
make
resistence
is
yet
faith
,
wherfore
in
the
mean
season
they
be
declared
rightous
.
But
on
the
contrary
syde
al
sinnes
be
mortal
that
be
done
against
the
lawe
of
god
,
with
a
conscience
which
with
standeth
not
by
fayth
.
For
this
cause
affections
&
thoughtes
are
now
become
deedly
sinnes
,
when
no
resistence
is
made
on
our
behalf
agaynst
them
,
but
be
alowed
,
tyll
at
last
also
by
our
assent
they
brast
forth
in
to
our
outward
crymes
&
noughtines
.
And
such
as
thus
do
syn
,
be
fallen
from
the
grace
of
god
,
&
be
no
more
compted
for
good
,
whom
also
damnation
foloweth
,
onlesse
they
repent
.
But
of
this
mater
loke
vpon
Melanchton
.
Melāchth●
in
his
places
debating
the
thing
more
at
large
.
¶
Thoccasion
of
this
diuision
of
actual
synnes
semeth
to
haue
come
hereof
,
bicause
the
fathers
of
the
church
saw
.ij.
sortes
of
actual
sines
,
some
inward
,
as
affections
&
thoughtes
,
some
outwarde
,
as
wordes
&
dedes
.
But
forasmoch
as
they
were
led
of
their
own
ꝓpre
iudgement
,
without
counsell
had
with
the
places
of
scripture
,
or
persuaded
with
this
common
saying
.
God
iudgeth
not
th
affections
,
therfor
they
parted
venial
sinnes
,
as
affections
&
thoughtes
(
by
minisshīg
the
same
)
in
the
wicked
also
from
the
peyn
of
deth
.
But
the
diuision
of
actual
sinnes
shal
be
symple
,
A
true
diuision
of
actuall
synnes
.
syncere
,
&
lesse
peryllous
yf
thou
wilt
deuide
than
in
to
sines
which
be
inwarde
(
as
affections
&
thoughtes
which
may
be
called
venial
in
such
as
do
resist
by
fayth
,
&
therfore
be
yet
counted
rightous
)
&
in
to
outward
synnes
,
as
wordes
&
dedes
,
in
to
whiche
who
so
euer
crasteth
forth
,
be
fallen
from
grace
,
&
be
no
more
nombred
among
the
rightous
but
that
as
wel
the
inward
as
the
outward
sines
be
deedly
,
onlesse
y●
resist
by
faith
.
But
in
the
wicked
in
whom
is
no
resistence
,
or
which
hath
not
Christ
can
be
no
venial
syunes
,
¶
Forasmoch
as
of
actual
sinnes
some
be
affections
&
thoughtꝭ
,
Cheffectes
of
actuall
sinnes
other
some
wordes
&
dedes
,
therfore
double
effectis
here
of
(
that
is
to
wete
)
of
venial
syn
do
aryse
,
I
meane
of
affections
&
thoughtes
in
the
godly
,
&
of
actual
syn
by
it self
,
I
mean
as
wel
of
affections
&
thoughtꝭ
as
of
outward
wordes
&
dedes
in
the
wycked
&
in
such
as
depart
from
grace
.
These
double
effectes
serue
for
none
other
thynge
but
to
discerne
the
venial
in
the
godly
from
the
none
venial
,
that
is
from
suche
as
who
so
euer
be
intangled
&
roted
in
,
be
no
longer
occompted
rightous
,
to
th
intent
we
might
know
the
difference
bitwene
the
godly
&
vngodly
which
do
syn
in
affections
&
thoughtes
.
In
the
wicked
no
synnes
can
be
venial
,
for
al
their
affections
&
thoughtes
be
made
without
the
holy
ghost
the
shold
gouerne
,
and
faith
the
shold
resist
.
In
the
godly
corrupt
affections
&
thoughtes
against
the
law
of
god
be
made
venial
sines
,
bicause
for
Christes
&
faythes
sake
they
be
pardoned
and
forgyuen
,
by
which
fayth
they
wrestle
against
such
affections
&
wicked
thoughtes
disalowing
the
same
,
lest
they
shold
run
in
to
outward
vices
,
wherfore
in
so
great
strugglinges
&
conflictes
they
be
yet
ꝓnounced
&
recompted
for
good
&
iust
persons
by
benefyte
of
theyr
faythe
,
not
assenting
to
the
temptacion
of
syn
.
Now
the
effectes
of
veniall
syn
in
the
godly
may
be
these
.
Theffectes
of
veniall
sy●ne
To
be
tempted
to
vngodlynes
.
To
be
tempted
to
dispayre
to
be
angry
with
god
,
to
doubte
whether
god
hath
respect
of
them
:
to
be
prouoked
against
the
hole
law
of
god
,
that
they
sholde
lust
after
wickednes
,
to
thynk●
vpon
euils
,
&
haue
theyr
myndes
occupyed
thervpon
.
Many
lyke
effectes
of
venial
synne
may
yet
be
fetched
hythe●
out
of
th
effectes
of
originall
syn
afor●
remembred
.
Also
what
th
effectes
of
v●nyall
synne
be
,
euery
man
easyly
hath●
experience
with
hym self
when
his
spryte
and
flesshe
be
at
warre
togyther
neyther
ought
these
effectes
to
be
lytl●
regarded
sythens
the
same
be
moost
greuous
synnes
before
god
,
and
very
mortall
in
the
wycked
as
perteynyng
to
the
payne
.
Neuerthelesse
they
●
yet
called
venyall
in
the
godlye
,
bycause
they
be
forgyuen
and
pardoned
to
such
as
valiantly
resist
by
faith
,
or
bicause
they
breke
not
forth
in
to
out
ward
offences
.
Also
herevnto
belong
such
places
of
scripture
as
teache
that
the
lyfe
of
the
godly
is
a
warfare
vpon
this
erth
as
Ro.
S.
☜
Yf
(
saith
Paul
)
ye
wil
mortify
the
dedes
of
the
bodye
,
ye
shal
lyue
.
&c.
Truly
the
dedes
of
the
body
be
here
not
only
the
wordes
&
dedes
of
the
selfe
body
,
but
also
th
affections
&
dedes
of
the
mynde
,
&
the
bodye
signifieth
here
not
one
parte
of
the
body
,
as
the
flesh
,
but
the
hole
body
.
Colloss.
iii.
The
sayd
Paul
in
an
other
place
saith
:
Mortify
therfore
your
erthly
membres
,
Roma
.
vi
.
hordom
vnclennes
wantonnes
,
euil
lust
.
&c.
Item
let
not
therfore
syn
reygne
in
your
mortall
body
,
so
that
you
shold
obey
it
by
the
lustis
of
it
.
Also
Iob
accordeth
to
the
same
,
Iob.
vii
.
●
where
he
sayth
.
A
warfare
is
the
life
of
man
vpon
the
erth
.
These
places
monish
vs
strongly
to
resyst
syn
,
left
we
be
vaynquisshed
at
last
by
it
to
the
committing
of
outward
of
fences
&
enormities
,
and
so
vtterly
to
dye
by
the
same
.
Hereby
now
it
appereth
what
actual
sines
be
mortal
,
in
respect
of
such
as
we
cal
venial
in
the
godly
(
that
is
to
wite
)
those
which
be
done
against
the
law
of
god
,
with
a
conscience
not
repugnaunt
,
withstanding
by
sayth
,
where
as
no
resistence
on
our
behalf
is
made
against
th
affections
mocions
&
thoughtꝭ
,
til
at
last
they
rush
forth
into
outward
crimes
&
enormities
.
For
such
synners
haue
assented
to
syn
&
be
now
gone
from
grace
,
&
no
longer
can
be
reputed
good
,
yea
&
where
such
repent
not
,
they
be
also
damned
.
Now
these
effectes
be
of
the
hole
actual
syn
mortal
,
Th effectis
of
the
hole
acte●
all
synne
mortall
.
that
is
,
aswel
of
affections
and
thoughtꝭ
,
as
of
wordes
&
dedes
.
Not
to
repugne
against
the
temptacion
of
syn
by
faith
.
To
assent
to
syn
the
tempteth
.
To
approue
those
thinges
which
the
euil
affections
&
thoughtes
do
suggest
&
purpose
.
To
haue
delectacion
and
pleasure
in
synnes
.
To
glory
in
synnes
.
To
desire
&
ymagin
ydolatry
,
&
to
be
made
an
idolatour
.
To
desire
&
ymagin
anye
false
worship
of
god
,
and
to
set
vp
the
same
.
To
desyre
&
ymagin
murdre
&
the
same
to
execute
.
To
desyre
&
ymagin
disobedience
&
with
outward
fact
to
accomplish
the
same
.
To
couet
&
ymgen
aduontrye
&
the
same
to
commit
indede
&
so
of
the
rest
.
But
these
effectes
are
so
to
be
taken
the
forthwith
they
be
made
mortal
synnes
as
sone
as
any
assent
is
had
to
such
corrupt
affections
&
thoughtes
,
although
the
outward
dedes
folow
not
,
which
neuerthelesse
the
mynd
can
not
want
that
is
fallen
from
grace
.
So
Adam
shold
haue
synned
mortally
for
th
assenting
vnto
the
wycked
affections
&
thoughtes
,
although
he
had
neuer
eaten
of
the
apple
.
So
also
in
vs
affections
&
thoughtes
be
made
mortall
synnes
,
yea
although
outward
dedes
do
not
ensue
,
euen
as
oft
as
we
make
no
resistence
by
fayth
against
the
sinnes
to
tempting
vs
,
but
do
giue
our
eare
&
assent
to
the
same
,
as
for
exemple
.
Good
men
to
be
tempted
,
to
wish
&
compasse
murdre
is
a
venial
syn
in
such
as
strongly
&
valiauntly
make
resistence
by
fayth
,
but
to
assent
vnto
th
affections
&
thoughtes
to
obey
them
eūe
to
the
execution
of
the
murder
&
not
to
repugne
by
fayth
,
is
now
becom
a
deedly
synne
.
Wherfore
to
mortal
synnes
actuall
ꝑteyn
al
these
synnes
,
whervnto
assent
is
giuen
,
albeit
they
be
not
accomplisshed
by
wordes
&
dedes
.
Item
all
those
which
be
executed
in
word
&
dede
.
Hither
perteyn
such
places
of
scripture
as
contein
heapes
of
actual
synnes
worthy
death
,
as
.
i.
Corin.
vi
.
Eph.
v.
Gala.
v.
Rom.
1.
Certenly
such
effectis
be
called
mortal
sines
not
bicause
grace
is
denied
to
such
synners
as
syn
mortallye
,
lyke
as
it
is
to
them
which
being
deed
can
not
ryse
agayn
,
but
bicause
deth
as
a
punishment
foloweth
suche
effectes
.
But
agayne
where
suche
synners
do
chaunge
theyr
lyfe
and
do
repentaunce
they
may
obteyn
grace
.
These
also
effectes
may
be
herevnto
referred
.
Other
effectis
of
actuall
sy●
Of
a
wylfulnes
or
haultnes
of
mynde
,
or
for
other
causes
not
to
acknowlege
or
receyue
the
gospell
.
TO
acknowlege
or
receyue
the
gospel
&
the
same
so
acknowleged
or
receyued
slouthfully
to
regarde
.
A
man
to
neglect
his
office
in
his
callyng
,
or
to
do
it
negligently
,
which
synnes
at
this
day
be
most
common
in
the
world
.
For
some
men
although
they
knew
that
it
is
gods
commaundement
that
they
shold
acknowlege
and
rereyue
the
gospell
,
yet
they
despyse
it
&
wil
none
of
it
.
Agayn
,
others
where
as
they
promptly
acknowlege
&
receiue
it
yet
they
regarde
it
negligently
.
Cold●
gospelle●●
.
Suche
now
adayes
be
many
gospellers
which
now
be
waxen
colde
.
¶
Common
effectes
which
folow
all
mortall
synnes
.
TO
bring
deth
vpon
men
.
Roma
.
v.
●
.
v●
TO
put
men
vnder
the
tyranny
&
power
of
the
deuil
.
For
who
so
euer
falleth
from
grace
by
sin
,
can
be
vnder
the
power
of
none
other
than
of
the
deuil
,
sithens
there
be
but
two
kingdoms
th
one
of
god
thother
of
the
deuil
.
Therfore
also
Christ
maketh
the
deuil
father
of
synnes
.
Th
apostle
calleth
the
deuil
mighty
in
the
vnfaithful
,
&
other
whiles
he
calleth
deuils
the
rulers
and
princes
of
the
world
.
Item
,
he
that
committeth
syn
(
sayth
Christ
)
is
of
the
deuil
.
To
bring
euerlasting
damnation
to
such
as
repent
not
,
Iohn
.xi.
according
to
the
saying
of
Christ
Go
ye
cursed
in
to
euerlasting
fyre
.
Math.
xxv
.
d
&c.
In
which
place
Chryst
reckeneth
vp
the
synnes
,
for
which
euerlasting
damnation
chaunseth
.
Iohn
.
viii
.
e
Gall●
.
v.
d.
l.
corint
.
vi
.
●
.
To
make
men
seruauntꝭ
of
syn
,
for
euery
one
the
committeth
syn
is
the
seruaunt
of
syn
.
To
depriue
men
of
the
kyngdom
of
god
,
for
they
that
do
such
offences
shal
not
īherite
the
kingdom
of
god
.
To
make
an
euil
conscience
according
to
the
saying
of
the
wise
man
.
The
wicked
fle●th
no
man
chasing
him
.
Pro●e●
.
28.
a
To
deserue
the
syn
be
punisshed
with
syn
,
according
to
the
sentence
of
Paul
,
Roma
.
i.
d.
where
as
he
sayth
.
For
this
cause
god
gaue
them
vp
in
to
the
lustes
of
reproche
,
for
euen
theyr
women
did
chaunge
the
natural
vse
vnto
the
vnnatural
,
&
likewise
also
the
men
left
the
natural
vse
of
the
woman
,
&
brent
in
theyr
lustes
one
to
an
other
.
And
man
with
man
wrought
filthynes
&
receyued
in
themselues
the
reward
of
their
errour
as
apperteyned
.
&c.
To
susteyn
reproche
&
an
euyl
name
in
this
life
,
according
to
the
sentence
of
Salomon
.
Prouerb
.
●8
.
The
wicked
when
he
commeth
in
to
the
botom
of
synnes
is
set
at
nought
,
&
reproche
&
sclaundre
do
folow
him
.
Nume
.
v
To
bring
also
outward
mischaunces
&
curses
vpon
such
as
commit
them
,
as
god
him self
witnesseth
saying
.
Bicause
ye
haue
transgressed
my
commaundementes
ye
shal
not
prosper
.
An
exemple
hereof
is
red
in
Eue.
Gen.
3.
●
to
whom
god
sayd
:
I
shall
multiply
thy
sorowes
.
Also
in
Adam
:
Cursed
be
the
erth
in
thy
worke
,
hither
perteyn
the
curses
in
the
old
testament
against
the
breakers
of
gods
commaundementes
.
Also
exemples
,
which
testify
the
synnes
were
punisshed
with
outward
misfortunes
&
yet
be
punisshed
,
¶
Contraries
to
venial
synne
.
TO
graunt
any
venial
sinnes
in
the
wieked
.
☞
To
make
but
a
trifle
of
venial
sinnes
,
&
compt
them
for
lyte
offencen
.
To
say
venial
sinnes
be
queushed
or
chased
away
by
holy
water
or
by
purgatory
,
Holy
water
.
or
other
thinges
.
To
say
that
the
purging
of
veniall
synnes
nedeth
not
grace
or
Chryst.
To
say
that
th
affections
&
thoughtes
,
of
which
venial
sines
spring
,
cannot
be
made
mortal
synnes
,
yf
assent
be
had
to
the
the
same
,
although
the
outward
fact
or
word
folow
not
.
To
say
al
affections
&
thoughtes
be
euil
,
bicause
they
be
actual
sinnes
,
but
a
distinction
ought
to
be
had
bitwene
affections
,
for
they
be
of
.ii.
sortis
.
Two
sortes
of
affections
Some
be
clene
contrary
to
the
law
of
god
,
as
to
couet
other
mens
gooddes
,
to
enuy
other
men
for
the
benefytis
of
god
,
to
haue
distrust
in
god
,
to
be
angry
with
god
,
&
such
like
.
These
be
ꝓprely
th
effectes
of
original
syn
&
merely
euyll
&
vicious
,
worthy
to
be
cast
forth
of
the
nature
of
man
.
Other
affections
there
be
which
be
not
repugnaunt
with
gods
lawe
,
as
to
loue
a
mans
own
children
,
to
loue
his
wife
&
suche
lyke
.
To
take
these
away
,
is
to
take
away
the
mouyng
&
lyfe
of
nature
.
But
concerning
this
mater
ye
maye
se
more
in
the
common
places
of
Melanchton
.
Melanchthon
To
deny
venial
synnes
in
holy
men
.
¶
Contraryes
to
mortal
synnes
.
TO
put
but
seuen
deedly
synnes
.
Mo
then
.
vii
mortall
sinnes
To
deny
the
th
affections
&
thoughtes
in
the
wicked
,
or
in
such
as
resist
not
by
fayth
be
dedly
synnes
.
To
graunt
that
such
synnes
as
be
done
agaynst
the
commaundement
of
god
be
not
dedly
,
although
assent
be
had
to
the
same
,
onlesse
the
outward
factes
do
folow
.
To
graunt
the
all
mortall
synnes
be
not
damnable
.
To
graunt
the
fayth
may
stand
with
mortal
syn
.
To
hold
the
mortal
tymes
can
not
be
forgyuen
after
baptisme
.
To
deny
grace
vnto
suche
as
be
in
dedly
syn
.
To
make
it
no
mortal
syn
not
to
acknowlege
or
receyue
the
gospel
or
the
same
receyued
,
negligently
to
folow
.
Also
of
a
p̄sūption
of
mynde
to
despise
the
gospel
,
&
not
to
regarde
his
calling
or
not
to
execute
the
same
as
to
his
duty
apperteyneth
.
More
〈◊〉
Contraryes
to
the
hole
synne
.
〈◊〉
.
More
general
contraries
to
the
hole
sin
be
these
.
To
graunt
th
opinion
of
the
Stoickes
the
synnes
be
egal
,
so
that
there
sholde
be
no
difference
bitwene
Nero
synnyng
moche
,
&
Pompeius
Attīcus
synning
lesse
.
To
make
god
causer
of
syn
,
bicause
he
determineth
al
thingꝭ
.
To
graunt
with
the
Iouinianistes
synnes
to
be
egal
,
Iouinianists
&
that
man
can
not
syn
after
he
be
ones
regenerate
or
borne
anew
.
To
deny
grace
to
them
that
do
syn
after
they
haue
ones
acknowleged
the
trouthe
.
To
deny
that
the
chief
rewardes
of
syn
be
deth
,
the
tyrannye
of
Satan
,
&
damnation
.
To
graunt
with
the
Pelagians
that
the
lyfe
of
good
men
in
this
worlde
hathe
no
rewarde
at
all
.
Pelagian●
.
Of
synne
agaynste
the
holye
ghost
.
CA.
XIIII
.
FOrasmoch
as
we
be
fallen
in
to
the
treaty
of
syn
,
we
thinke
it
good
to
cast
herevnto
the
sin
of
the
holy
gost
albeit
it
ought
to
haue
been
reserued
and
put
els
very
wel
af●
the
title
of
gospell
,
bycause
this
syn
springeth
of
it
,
as
out
of
his
propre
obiect
.
THE
syn
agaynst
the
holy
gost
is
with
an
obstinate
mynde
against
the
●science
to
damne
the
gospel
&
the
workes
of
it
What
synne
agaynst
the
holy
ghost
is
.
which
sin
not
acknowledged
can
not
be
forgyuen
,
neither
in
this
world
,
nor
in
the
world
to
come
,
for
which
also
it
is
not
to
be
prayed
.
THIS
diffinition
appereth
certein
of
the
The
proues
of
this
diffinition
.
.xij.
chap.
of
Math.
where
the
phari●ees
,
being
theyr
consciences
conuinct
with
the
very
trouth
,
many
argumentis
brought
of
Christ
to
the
same
purpose
,
yet
against
their
conscience
they
cryed
out
the
Christ
did
cast
forth
the
deuil
by
the
power
of
the
deuil
,
wherfore
consequently
in
that
they
condemned
this
worke
of
Chryst
,
they
also
condemned
t
holy
gost
,
whiche
was
the
cause
&
worker
of
that
worke
by
whose
power
Christ
did
cast
forthe
the
deuil
.
Now
,
&
such
a
syn
can
not
be
remitted
neither
in
this
nor
in
the
next
world
,
Christ
expresly
declareth
in
the
fornamed
chap.
but
yet
if
it
be
acknowleged
,
it
maye
be
remytted
.
For
to
such
as
be
lyuing
here
in
this
worlde
grace
is
not
denied
yf
they
repent
&
aske
forgyuenes
.
Finally
that
we
ought
not
to
pray
for
suche
teache
s.
Iohn
in
his
epistle
.
Iohn
.
v.
b
For
so
long
as
this
syn
is
obstinatly
defended
,
it
abydeth
alwaye
vnpardonable
.
THE
cause
of
this
sin
is
the
deuīl
father
&
worker
of
al
synnes
.
The
cause
.
The
cause
also
of
this
sin
,
is
the
wil
of
man
,
which
is
fre
vnto
euil
,
for
man
being
forsaken
of
god
&
left
to
his
frewil
,
falleth
in
to
this
synne
,
¶
The
syn
agaynst
the
holy
gost
hath
no
ꝑtes
,
No
partes
.
The
names
of
this
synne
.
i.
Iohn
.
v.
d
which
syn
otherwhiles
the
scripture
calleth
Peccatum
ad
mortem
(
that
is
to
say
syn
vnto
deth
)
as
s.
Iohn
in
his
epistle
calleth
it
.
But
the
doctours
call
it
otherwhiles
the
syn
of
vnrepentaunce
somtyme
an
obduracion
or
hardnes
of
hert
,
somtyme
a
stubburnnes
,
somtime
a
resistence
against
the
trouth
,
y●
against
the
conscience
,
and
somtime
they
name
it
the
dispayre
of
grace
:
Gene.
iiii
.
v
Suche
maner
of
synne
commytted
Cayn
,
Marc.
xv
.
a
Mat.
xxvii
.
a
●
Luc.
xxiii
.
a.
Iohn
.xviii.
v.
where
as
he
sayde
:
Greater
is
my
wyckednesse
then
that
I
can
deserue
forgynenesse
.
Item
,
the
synne
of
Iudas
the
betrayer
of
Chryst.
¶
Theffectes
of
the
syn
agaynst
the
holy
ghost
.
¶
Theffectes
of
the
syn
agaynst
t
holy
ghost
be
these
:
To
damne
the
gospel
&
the
frutis
of
the
same
,
after
th exemple
of
the
pharisees
.
Math
xii
.
b.
To
make
the
syn
irremmissible
or
vnꝑdonable
in
such
as
obstinatly
&
stubburnly
continue
in
dānyng
the
gospel
.
Math.
xii.
v.
To
bring
deth
.i.
Ioh.
.v.
To
crucifie
the
son
of
god
agayn
,
as
th exemple
to
the
Ebrues
declareth
.
Ebreos
.vi.
a.
To
make
the
son
of
god
a
laughing
stocke
,
as
in
the
said
epistle
is
shewed
.
But
these
effectes
are
so
to
be
vnderstand
&
taken
that
the
syn
agaynst
the
holy
gost
if
it
be
acknowleged
Ebre
.
vi
.
a
in
this
lyfe
may
be
forgyuen
.
Herevnto
also
may
be
brought
al
such
effectes
as
generally
folow
al
mortal
synnes
.
Contraries
to
this
doctrine
be
these
:
Contraryes
.
To
graunt
the
euery
syn
which
is
committed
after
baptisme
is
a
syn
agaynste
the
holy
ghost
,
yea
though
it
commeth
of
a
weiknes
&
not
of
any
●tempt
or
obstinacy
.
To
graunt
that
the
syn
against
t
holy
gost
can
not
be
forgiuen
in
this
life
if
the
same
be
acknowleged
,
which
erour
confuteth
s.
Aug.
Augustyn
.
vpon
the
wordes
of
Christ.
Mat
.xij.
To
make
a
trifle
of
the
sin
against
the
holy
gost
,
contrary
to
the
wordes
of
Christ
which
extolleth
this
syn
aboue
Math.
xii.
e
any
syn
committed
agaynst
his
owne
person
.
Of
the
lawe
.
CA.
XV.
THe
law
in
a
generalite
is
whiche
techeth
what
is
to
be
done
&
what
is
to
be
left
.
Diffinition
.
This
diffinition
is
vndouted
,
The
profe
.
taken
forth
of
the
ꝓpre
officies
of
the
law
,
whiche
be
to
teche
commaunde
&
declare
what
is
to
be
done
,
&
what
not
.
OF
lawes
some
be
natural
,
The
partes
.
some
diuine
,
some
humane
.
THE
causes
of
lawes
be
the
makers
and
instituters
.
The
causes
.
Th
effect
of
lawes
is
to
declare
&
commaunde
what
thinges
we
ought
to
do
,
Th
effectes
.
&
what
to
leaue
vndone
.
¶
The
lawe
of
nature
,
THE
law
of
nature
is
a
certeyn
notyce
or
knowlege
of
gods
lawe
,
what
the
lawe
of
nature
is
.
imprynted
and
grauen
of
god
in
the
nature
of
man
,
ordeyned
to
know
god
and
loue
his
neyghboure
,
to
th
intent
there
myght
be
kept
in
the
myndes
of
men
,
an
occasion
of
religion
&
publike
quietie
,
peax
,
&
teanquillitie
of
men
amonges
them selues
.
That
the
law
of
nature
is
a
notice
of
gods
law
,
Profes
of
this
diffinition
.
is
euident
by
the
first
chapi●
to
the
Rom.
where
the
apostle
declareth
that
the
gentiles
or
hethen
persons
haue
knowlege
of
god
,
by
the
law
of
nature
,
&
not
only
a
single
knowlege
,
that
there
is
a
god
but
also
the
god
doth
creat
,
doth
gouern
&
conserue
al
thingꝭ
which
to
vnderstand
in
god
,
is
ꝓprely
to
know
god
.
Howbeit
this
knowlege
is
wonderfully
dimed
,
obscured
&
corrupted
by
the
fal
of
Adam
as
hereafter
in
th
effectes
we
shal
shew
,
in
which
some
parte
of
the
diffinition
shal
be
bet●
declared
.
Nowe
to
acknowlege
god
&
loue
his
neyghbour
togyther
with
the
rest
be
the
final
effectes
of
the
lawe
of
nature
.
The
cause
of
the
law
of
nature
is
god
the
instituter
,
Cause
which
gaue
his
law
indifferently
in
to
the
hertes
of
al
men
.
THE
lawe
of
nature
is
not
deuided
of
it selfe
in
to
partes
,
Partes
.
but
forasmoche
as
some
lawes
of
nature
perteyne
to
know
god
,
some
to
loue
the
neyghbour
or
to
the
conseruacion
of
mankynde
,
therfore
let
the
varietie
,
and
sundrinesse
of
naturall
lawes
suffise
in
place
of
a
diuision
.
Theffectes
of
natural
lawes
be
taken
forth
of
the
very
lawes
written
in
the
mindes
of
men
,
Effe●es
.
as
:
Roma
.
i.
c.
To
know
god
that
he
is
euerlasting
,
mighty
&
godly
(
that
is
)
that
he
createth
,
gouerneth
&
●serueth
al
thingꝭ
for
that
is
to
know
the
eternitie
,
power
&
diuinitie
of
god
.
To
worship
one
god
.
To
glorify
god
.
To
be
thankful
to
god
the
maker
&
sauour
of
al
thingꝭ
.
To
cal
vpon
god
.
Roma
.
●
.
These
later
effectes
concerning
the
worship
of
god
,
th
apostle
taketh
not
away
from
the
very
gentiles
,
but
that
they
haue
them
by
the
law
of
nature
,
but
he
accuseth
them
,
that
accordingly
as
they
knew
god
,
they
gaue
him
not
the
true
worshyp
,
wherfore
whyle
he
sayth
that
the
gentyles
payd
not
neither
yelded
vnto
god
whom
they
knew
,
his
tru
worship
,
he
sheweth
sufficiently
that
they
had
a
knowlege
of
the
true
worshyp
.
Now
,
☞
that
the
gentyles
gaue
not
the
true
worship
to
god
,
whom
by
his
creatures
they
knew
,
the
wickednes
of
their
minde
was
to
blame
,
which
by
meanes
of
original
syn
,
wold
not
obey
the
knowlege
that
they
haue
of
god
,
but
is
naturally
voyde
of
the
fear
of
god
&
trust
in
god
,
neither
doth
it
aske
any
help
of
god
.
&c.
Wherfore
all
the
foresaid
effectis
be
so
in
vs
corrupt
&
spotted
sithens
the
fal
of
Adam
that
we
can
not
truly
know
god
,
truly
obey
him
.
&c.
which
thingꝭ
neuertheles
before
the
fal
man
could
haue
done
by
the
law
of
nature
.
There
be
yet
other
effectis
ofS
the
law
of
nature
perteyning
to
the
loue
of
the
neighbour
,
&
to
the
conseruation
of
mankynd
in
the
state
of
tranquillite
,
which
be
these
.
To
hurt
no
man
.
To
saue
the
commodities
of
life
.
To
haue
a
felow
in
wedlok
.
To
gendre
issue
.
To
nourish
the
same
.
To
help
an
other
.
To
kepe
couenauntꝭ
.
To
haue
&
to
vse
al
thinges
in
common
.
To
be
born
vnto
fredom
,
&
such
like
.
Of
these
effectis
or
lawes
of
nature
,
some
nature
hathe
corrected
,
as
the
law
that
al
thingꝭ
be
in
common
,
&
the
law
of
fredom
to
th
intent
it
might
kepe
&
conserue
the
hole
policy
of
man
in
a
state
of
tranquillite
&
eschue
the
corruption
of
the
hole
nature
or
parte
,
yet
neuertheles
withstanding
this
correction
those
first
natural
lawes
be
not
vtterly
extinct
in
the
mindes
of
man
,
The
sentence
Of
M.
Tulli
Cicero
.
Marcus
Tullius
Cicero
witnessinge
the
same
in
the
fyrst
boke
of
his
officies
,
where
he
writeth
that
the
law
concerning
the
communion
of
al
thinges
is
not
extinct
,
but
according
to
the
sentence
of
Plato
,
that
man
is
borne
to
the
vse
&
behoue
of
man
,
the
one
shold
help
&
further
an
other
in
giuing
receyuing
.
&c.
by
which
wordes
Cicero
calleth
vs
backe
agayne
to
the
lawe
of
nature
,
which
is
of
great
efficacie
and
strength
through
th
instinct
of
nature
,
which
as
a
leder
or
capiteyn
,
we
ought
to
folow
,
to
thintēr
the
common
vtilities
&
ꝓfites
might
be
brought
forth
in
to
the
middes
amongis
men
by
interchaunging
of
officies
&
duties
of
one
to
an
other
:
So
by
the
impulsion
&
consent
of
nature
the
law
concerninge
libertie
gaue
place
to
peril
,
Dispensacion
.
of
nature
.
leest
the
captiues
&
such
as
were
take
prysoners
in
warres
shold
be
vtterlye
slayne
,
for
nature
had
rather
giue
place
here
(
as
a
man
wold
say
)
vnto
nature
than
with
great
incommoditie
vtterly
to
perish
,
or
not
to
do
for
the
best
.
YET
in
the
mean
season
libertie
which
naturaly
is
grauen
in
the
mynde
of
man
abydeth
stil
,
althoughe
outwardly
for
certein
causes
it
be
corrected
,
wherfore
it
is
to
be
graunted
the
natural
laws
may
be
corrected
&
redressed
for
the
causes
aforesayd
of
nature
it self
,
which
continually
doth
nothing
els
but
laboureth
to
the
conseruacion
of
mankynde
,
and
that
in
an
outward
vse
of
thynges
,
to
th
intent
the
greater
perils
might
be
eschued
which
els
wold
corrupt
y●
hold
nature
,
or
at
lest
a
good
part
of
it
.
☞
But
the
lawe
of
nature
in
such
correction
alwais
yet
remayne
hole
and
perpetual
with
the
mynde
.
So
with
the
mynd
is
communitie
of
thynges
styll
remaynyng
,
although
that
thingꝭ
outwardly
be
priuate
&
vncommon
.
This
communitie
whiche
is
the
mynd
teacheth
that
the
neighbour
hauing
nede
,
is
to
be
holpen
.
Therfore
it
is
to
be
lerned
here
whan
the
lawes
of
nature
may
be
corrected
&
how
,
that
is
when
for
the
sayd
causes
nature
maketh
one
law
to
gyue
place
to
an
other
,
when
one
dothe
mitigate
another
,
that
so
nature
might
be
kepte
,
which
out wardly
bicause
of
necessitie
or
peril
of
mans
societie
is
compelled
to
giue
place
.
Wisedome
is
to
be
had
in
iudgynge
the
lawes
of
nature
.
Certes
it
is
very
ꝓfitable
also
in
admitting
the
lawes
of
nature
to
put
some
difference
&
choyse
,
lest
we
iudge
al
maner
of
lawes
to
be
īdiffet
rently
the
lawes
of
nature
.
For
there
be
some
which
seme
to
be
lawes
of
nature
&
yet
be
not
,
but
rather
be
●trary
to
nature
,
&
to
temporal
or
ciuil
lawes
,
for
ciuil
or
temporall
lawes
also
haue
ꝓceded
out
of
the
self
nature
&
were
fyrst
ordeined
to
kepe
th
ordre
of
nature
,
&
the
societie
of
mans
life
,
of
which
sort
be
these
lawes
,
Gyue
&
take
,
as
the
poete
Hesiod
ꝰ
reherseth
,
also
this
law
:
vi
vi
repellere
licet
,
it
is
lauful
to
put
of
violence
with
violence
,
&
such
like
,
which
lawes
be
sprong
forth
of
the
noughty
affections
of
our
nature
.
Finally
these
also
effectis
ought
to
be
added
,
a
quiet
conscience
by
the
keping
of
the
law
of
nature
.
And
an
euil
conscience
by
the
breache
of
the
law
of
nature
.
¶
Contraryes
to
the
law
of
nature
be
these
.
Contraries
.
to
the
lawe
of
nature
To
graunt
that
the
law
of
nature
before
the
fall
of
Adam
was
not
the
true
knowlege
of
god
,
that
he
createth
gouerneth
&
conserueth
al
thinges
.
To
graunt
that
the
lawes
of
nature
maye
be
corrected
by
the
bisshop
of
Rome
or
other
rulers
without
the
violence
&
iniury
of
nature
.
☞
To
this
errour
answereth
the
emperour
in
his
institucions
,
where
as
he
sayth
that
the
lawes
of
nature
be
imutable
,
wherfore
I
answere
thus
,
that
simplye
no
lawes
of
nature
can
be
corrected
of
any
man
,
for
the
power
of
them
remayne
alwayes
in
the
hertes
of
men
stable
&
sure
.
Also
the
lawes
of
nature
be
in
no
mans
handes
,
wherfore
no
man
can
correct
&
chaunge
the
which
him
self
haue
not
made
.
But
forasmoch
as
we
se
certeyn
lawes
be
redressed
&
corrected
.
Note
how
the
correction
of
the
lawes
fyrst
began
.
Therfore
now
it
is
to
be
sene
from
whens
the
redresse
&
correction
ꝓceded
,
vndoubtedly
natural
lawes
be
so
long
immutable
,
&
not
to
be
chaunged
as
no
daunger
of
the
polecy
&
mans
societie
,
or
corruption
of
the
hole
nature
,
or
of
any
parte
hereof
moueth
the
contrary
.
For
truly
vnto
the
conseruacion
of
these
thinges
conseruacion
of
these
thinges
nature
was
creat
,
&
consequently
al
natural
lawes
.
Now
because
the
natural
law
concerning
the
communitie
of
thinges
shold
haue
hurted
the
conseruacion
of
mankynde
&
publyque
peax
:
Therfore
came
nature
&
made
one
law
to
giue
place
to
another
that
the
societie
&
felowship
of
man
sholde
be
●serued
,
&
the
greater
peril
eschued
.
But
how
the
lawes
now
corrected
do
yet
stik
stil
in
the
mynde
of
man
continually
,
I
haue
shewed
before
.
To
graunt
that
the
law
of
nature
can
be
taken
forth
of
the
mindes
of
men
,
or
vtterly
extinguisshed
To
which
errour
we
answered
before
.
To
graunt
that
the
law
of
nature
hath
the
same
force
&
efficacie
in
knowyng
god
and
giuing
the
true
worshyp
vnto
him
that
it
had
before
the
fal
of
Adam
,
which
errour
may
be
confuted
by
the
.7
.
chap.
to
the
Romayns
.
To
graunt
that
the
lawes
of
nature
,
which
concerne
the
loue
of
men
,
and
the
conseruacion
of
mens
felowshyp
or
societie
can
doo
as
lytle
in
outwarde
officies
necessary
to
the
conseruacion
of
life
as
such
laws
of
nature
as
concerne
the
knowlege
of
god
&
the
gyuing
vnto
him
of
his
true
worship
.
To
graunt
that
we
can
satisfie
the
law
of
nature
●cerning
the
knowing
of
god
,
&
giuing
vnto
him
true
worship
without
the
holye
ghost
.
To
graunt
the
any
man
may
transgresse
the
lawe
of
nature
without
daunger
or
scruple
of
conscience
.
To
dispence
litely
in
natural
lawes
which
ꝓtein
to
the
neyghbour
no
such
peril
of
extreme
necessitie
as
before
is
declared
compelling
to
the
same
.
Of
the
lawe
of
god
.
CA.
XVI
.
THe
law
of
god
in
a
generalitie
is
a
commaundement
requyring
ꝓfyte
The
definicion
of
godde●
lawe
.
obedience
towardes
god
&
condemning
such
as
perform
not
this
perfyt
obedience
.
And
sith
no
man
can
performe
the
same
,
it
was
certeyn
that
the
law
was
giuen
to
this
purpose
,
that
it
shold
lede
vs
to
the
knowlege
of
our
sin
&
of
our
weiknes
,
which
thinges
knowen
we
might
flethens
vnto
Christ
the
performer
of
ꝓfyt
obedience
,
&
so
be
made
partakers
of
his
obedience
through
fayth
vnto
our
iustificacion
.
¶
Proues
of
this
diffinition
.
That
the
law
of
god
requireth
ꝓfite
obedience
it
is
open
ynough
by
many
places
of
Moses
,
as
in
Deu
.vi.
chap.
Thou
shalt
loue
him
with
al
thy
hole
hert
with
thy
hole
mynde
.
Also
in
the
.x.
chapiter
the
same
sentence
is
red
,
wher
also
we
be
commaunded
to
circumcise
the
foreskyn
of
our
hert
.
Iosue
.xxii.
a
Item
in
the
boke
of
●osue
is
red
thus
.
And
stik
you
vnto
him
,
&
serue
him
in
al
your
hert
,
Iosue
.xxiiii.
c
in
al
your
mynd
.
&c.
Item
in
an
other
place
.
Now
therfore
fear
the
lorde
&
serue
him
with
a
most
ꝓfyte
&
true
hert
:
So
then
I
cal
ꝓfyte
obedience
,
which
bringeth
beside
the
outward
workis
also
a
consenting
mynd
to
the
law
of
god
.
Christ
in
the
new
testament
requireth
the
same
ꝓfyte
obedience
.
Math.
xxii.
d.
For
when
he
was
demaunded
of
a
doctour
of
law
,
what
is
the
greatest
commaundement
?
He
answered
:
y●
shalt
loue
thy
lorde
god
with
thy
hole
hert
.
&c.
Also
to
this
vse
&
purpose
he
in●preteth
the
law
in
the
.v.
of
Mat.
to
th intent
he
wold
shew
,
that
it
is
not
ynough
to
bring
only
outward
workes
to
the
fulfilling
of
the
law
,
onles
y●
bringest
also
a
consenting
mynd
.
The
place
in
Deut.
ca.
17.
testifieth
clerely
that
al
those
be
condemned
by
the
law
which
perform
not
the
ꝓfite
obedience
of
the
law
towardes
god
.
For
Moses
saith
:
cursed
is
euery
one
that
shal
not
abide
in
al
such
thinges
as
is
written
in
the
boke
of
the
law
.
But
now
again
that
no
man
kepe
the
law
vnto
the
ꝓfyte
obedience
of
the
same
,
euery
man
ꝓueth
&
feleth
in
him selfe
sufficienty
,
&
Christ
declareth
where
he
techeth
that
his
office
is
to
fulfil
the
law
,
Math.
v.
b
&
that
he
came
to
that
intent
.
Roma
.iii.
c.
S.
Paul
also
defineth
the
law
to
be
the
knowlege
of
syn
,
that
is
,
which
accuseth
,
frayeth
the
conscience
,
&
maketh
synnes
knowen
.
Item
he
saith
.
The
law
entred
in
by
the
way
the
syn
might
abounde
.
Roma
.
●
.
d
The
rest
of
the
diffini●ion
appereth
in
the
thyrde
chap.
to
the
Gala.
where
the
apostle
expresseth
the
vse
of
the
law
giuen
to
the
leding
vnto
Christ
:
Galath
.
iii.
d
wherfore
the
law
was
our
scholemaster
or
leder
vnto
Christ
,
to
th
intent
that
by
fayth
we
shold
be
iustified
,
and
not
by
the
workes
of
the
lawe
.
OF
gods
lawes
,
Diuisyon
of
gods
lawe
Causes
some
be
moral
,
some
ceremonial
,
&
some
iudicial
.
THE
cause
of
gods
law
is
god
the
instituter
.
The
publissher
&
declarer
was
Moses
.
The
cause
of
enacting
gods
law
was
the
frowardnes
of
the
Israelites
which
was
to
be
chastised
with
a
law
,
as
it
were
by
a
scholemaster
or
leader
,
Gala.
iii.
d
tyl
the
comming
of
Chryst.
Other
occasions
of
the
gyuynge
of
gods
law
be
put
of
Paule
in
the
thirde
chap.
to
the
Ro.
by
these
wordes
,
where
he
sayth
:
what
preferment
hath
the
Iewe
,
or
what
helped
circumcision
.
Surely
very
moche
.
First
vnto
them
was
committed
the
spekingꝭ
of
god
(
that
is
to
say
)
certeyn
lawes
&
ceremonies
vnto
a
people
certeyn
,
in
which
the
ꝓmises
made
vpon
Christ
shold
be
disclosed
by
the
clere
testimonye
of
god
.
The
principal
effectes
of
the
lawe
Paul
putteth
in
the
.iij.
&
.vi.
chap.
to
the
Rom.
Roma
.iii.
c
Roma
.
v.
b
Roma
.vii.
b
as
these
.
To
declare
synnes
,
for
by
the
law
commeth
the
knowlege
of
syn
.
Also
the
law
entred
in
by
the
way
the
sin
might
abounde
&
be
encreased
.
But
I
knewe
not
syn
(
sayth
Paule
)
but
by
the
law
,
for
I
had
not
knowen
●cupiscēce
or
lust
,
onles
the
law
had
said
:
Geue
.iii.
thou
shalt
not
lust
.
Also
god
sayth
vnto
Adam
,
who
hath
shewed
the
that
thou
were
naked
,
but
that
thou
hast
eaten
of
the
tre
,
of
whiche
thou
were
commaunded
not
to
eate
.
To
accuse
,
to
feare
,
to
damne
the
conscience
.
To
make
the
conscience
vnquiet
doubting
,
&
incerteyn
,
bicause
it
espyeth
that
it
can
not
kepe
the
law
.
And
on
the
contrary
parte
the
conscience
is
made
quiet
&
certeyn
,
Roma
.iiii.
when
by
th exemple
of
Abraham
it
considereth
onely
the
promesse
.
To
kepe
men
vnder
awe
,
tyll
the
comming
of
Chryst
,
as
witnesseth
Paul.
The
lawe
is
a
scholemaster
vnto
Christ.
Gala.
.iii.
d
i.
Timot.
i.
b
Item
the
law
was
gyuen
for
the
vnrightous
persons
,
to
teache
the
true
workes
that
please
god
,
and
with
whiche
we
exercise
our
obedence
towardes
god
.
To
be
a
doctrine
about
which
&
vnder
which
the
ꝓmises
of
Christ
be
opened
,
Roma
.iii.
a
as
Paul
to
the
Romayns
declareth
.
For
this
is
th
ende
of
the
hole
polecy
that
was
institute
among
the
Iues
:
Of
these
effectes
,
some
be
only
ciuil
namely
such
as
monish
&
intreate
of
repressing
the
malice
of
man
,
&
some
perteyn
only
to
the
conscience
,
as
be
al
the
rest
,
but
these
effectes
ought
not
only
to
be
reiect
&
cast
vpon
the
Iues
,
but
they
endure
in
their
ful
vertue
&
strength
styll
amonges
all
suche
as
haue
not
yet
Chryst
,
neyther
the
holy
ghoste
,
accordyng
to
this
saying
:
Where
the
spirite
of
the
lorde
is
,
there
is
liberty
,
I
mean
to
be
enfraunchised
&
fre
from
the
law
and
tyrannye
of
the
same
.
Item
to
the
ryghtous
man
(
sayth
s.
Paule
)
a
law
is
not
giuen
,
Timoth.
●
.
that
is
to
saye
to
such
as
haue
not
Chryst
,
and
be
vnder
grace
,
lawes
be
not
made
but
to
the
vnrightous
and
disloyal
or
disobedient
,
I
mean
to
such
as
yet
haue
not
Christ
,
neither
be
led
with
the
spiryte
of
god
.
Rom
.viii.
For
surely
there
is
nowe
no
condemnacion
to
suche
as
be
planted
in
Chryst
Iesu.
Gala.
.iii.
●
Forasmoche
as
Chryst
hath
redemed
vs
from
the
curse
of
the
lawe
whyle
he
was
made
for
vs
a
curse
.
THE
contraries
of
gods
law
I
wil
not
bring
forth
,
tyl
I
haue
finisshed
al
the
partes
of
it
.
Of
moral
lawes
.
CA.
XVII
.
MOral
lawes
be
the
.x.
commaundementes
,
Morall
lawes
what
they
be
.
which
expound
&
declare
the
lawes
of
nature
,
&
teache
the
workes
that
be
pleasaunt
to
god
.
OF
the
fyrst
parte
of
the
diffinition
the
moral
lawes
be
the
.x.
Probation
of
the
definicion
commaundementes
doubteth
no
man
.
Math.
v.
And
forasmoche
as
Christ
saith
that
he
teacheth
not
a
doctrine
straunge
from
the
lawes
&
ꝓphetes
,
&
the
law
&
prophetes
requyre
fayth
and
the
loue
of
the
neyghbour
:
Therfore
the
moral
lawes
vndoubtedly
doth
teache
workes
y●
please
god
,
for
they
commaund
fayth
and
loue
of
the
neyghbour
.
Now
the
.x.
commaundementes
maye
be
referred
and
reduced
holly
to
fayth
and
to
the
loue
of
the
neyghbour
.
She
fyrst
table
of
Moses
The
first
table
of
Moses
fetteth
forthe
and
expoundeth
these
lawes
folowynge
of
nature
.
To
knowe
God
:
to
worshyp
god
,
to
cal
on
god
,
to
obeye
god
,
to
gloryfye
god
,
to
be
grate
and
louynge
to
God
.
To
knowe
that
God
rewardeth
the
ryghtous
,
and
punyssheth
the
vnryghtous
.
Amonges
these
lawes
of
nature
some
concerne
the
inwarde
worship
whiche
is
taught
by
the
firste
commaundement
,
some
concerne
the
outward
worship
which
is
taught
by
the
second
commaundement
,
some
ceremonyes
declared
by
the
third
commaundement
.
The
second
table
expouneth
and
setteth
forth
these
lawes
of
nature
folowinge
.
The
second
table
.
To
prohibite
iniurye
&
to
punysh
the
gyltye
.
To
hurt
no
man
.
To
preserue
the
felowship
&
coniunction
of
wedlocke
.
To
vse
thinges
in
common
.
To
norysh
the
yssue
.
To
kepe
promyse
and
couenauntes
.
To
helpe
an
other
,
and
suche
lyke
.
Of
these
,
the
prohibicion
of
iniurye
and
punyshmente
of
offences
maye
be
reherred
to
the
.iiii.
precepte
.
To
hurte
no
man
and
to
norysshe
the
yssue
be
referred
to
the
.v.
The
scocietye
of
wedlocke
to
the
.vi.
The
communitie
of
thinges
and
to
helpe
an
other
to
the
.vii.
To
kepe
couenauntes
to
the
.viii.
¶
The
institutor
and
maker
of
the
motall
lawes
is
god
.
Causes
.
The
publysher
&
setter
forth
is
Moses
.
¶
Of
moral
lawes
some
perteine
to
god
and
some
to
the
neighbour
.
Partes
God
wolde
the
morall
lawes
to
be
distributed
and
put
in
to
two
tables
not
without
a
great
mysterye
which
thing
I
haue
opened
in
an
other
place
.
And
albeit
that
forenamed
effectis
whiche
were
ascribed
to
gods
law
generally
,
do
also
agree
to
moral
lawes
these
that
folowe
be
more
proprely
annexed
to
morall
lawes
,
that
is
to
we●e
To
declare
and
expounde
the
lawes
of
nature
.
To
teache
the
true
workes
that
please
god
.
Out
of
these
also
the
newe
testament
boroweth
his
worke
wherwith
the
beleuers
exercyse
their
obedience
towardes
god
,
not
because
Moses
techeth
those
workes
,
but
bycause
nature
also
hath
taught
the
same
,
wherfore
to
this
effect
of
morall
lawes
perteyne
all
the
commaundementes
in
the
new
testament
concerning
good
maners
as
be
in
sundry
places
of
Paules
epist.
namely
.
Ro
.xii.
Ephes.
●iii
.
Balath
.
v.
&c.
Forlyke
as
the
tables
of
Moses
which
conteyne
the
.x.
commaundementes
do
expounde
&
set
forthe
the
lawes
of
nature
.
So
such
thinges
as
be
commaunded
in
the
new
testament
concerning
maners
declare
the
decalogy
or
.x.
commaundementes
.
Also
lyke
as
he
shall
moche
better
vnderstande
the
lawes
of
nature
which
hath
the
knowlege
of
the
x.
commaundementes
,
so
he
lyke
wyse
shal
far
better
vnderstand
the
commaundementes
concerning
maners
in
the
new
testament
which
can
refer
the
same
to
the
two
tables
of
Moses
as
to
theyr
propre
and
originall
fountaynes
.
Howbeit
this
dlygently
must
be
consydred
where
th
scripture
speaketh
of
fayth
as
of
the
inwarde
worshyp
of
god
wherof
the
outewarde
worship
&
where
of
ceremonyes
Also
it
speketh
of
the
maners
of
lyfe
.
Of
lawes
iudicial
.
XVIII
.
IUdicial
lawes
be
such
as
commaund
of
temporall
polytyque
or
ciuill
causes
¶
This
diffinicion
is
certayne
&
appereth
euen
by
the
very
nature
of
the
worde
Probacyo●
and
temporall
or
ciuile
causes
perteyne
to
iudgementes
.
¶
Also
of
these
lawes
god
is
the
institutor
&
Mases
the
publyssher
&
setter
forthe
.
Causes
.
¶
Bycause
the
thinges
be
dyuers
of
whithe
iudgementes
be
gyuen
and
debates
arise
:
Partes
.
Therfore
dyuers
also
and
sundrye
iudicial
lawes
were
in
the
policy
of
Moses
made
,
whiche
diuersitie
of
thinges
shal
here
be
put
in
stede
of
partes
.
Surely
all
the
iudicial
lawes
of
Moses
may
be
reduced
to
these
chiefe
places
and
hedes
.
Theft
,
murther
,
burting
,
of
the
parentes
like
for
lyke
called
●alio
,
punyshmentes
c●idinges
,
damage
done
,
aduoutrye
succession
wedlocke
,
lawful
and
vnlawful
persons
with
whome
contractes
of
matrymony
may
be
made
or
not
made
.
¶
Beside
the
effectis
which
the
iudicial
lawes
Effecte●
haue
in
common
with
such
effectes
as
be
ascribed
to
the
hole
lawe
of
God
they
chalenge
vnot
them
proprely
these
.ii.
To
be
signes
and
testimonyes
of
the
profession
of
faith
towardes
god
.
To
re●reine
men
from
outward
iniuryes
and
vices
,
And
bycause
this
effecte
is
merely
polytike
therfore
th
effectes
politike
or
cyuile
lawes
maye
also
bether
be
broughte
as
be
these
.
To
dryue
awaye
iniuryes
.
To
punysh
the
gyltye
.
To
conserue
the
publique
honestye
and
such
lyke
,
wherof
we
shall
speake
herafter
in
the
intreatinge
of
humane
lawes
.
Of
ceremonial
lawes
.
CA.
XIX
.
LAwes
ceremonial
be
such
as
be
ordeyned
concerning
ceremonies
&
rites
of
the
church
,
Diffinition
.
&
such
thynges
&
persons
as
belonge
to
the
perfourminge
of
the
rites
and
ceremonies
.
¶
This
diffinition
appeareth
good
euen
of
the
very
nature
of
the
worde
,
Probacion
.
rite
is
a
more
generall
terme
&
includeth
that
whiche
by
the
word
of
ceremony
might
be
happelye
omitted
,
but
whersoeuer
eccliasticall
rites
and
ceremonyes
be
there
suche
thinges
&
persons
be
,
requyred
as
be
necessarye
to
th
execucion
of
the
same
.
Causes
¶
Thinstitutor
&
maker
of
these
,
is
god
and
Moses
the
publisher
.
¶
The
varietie
and
sundrynes
of
ceremonial
lawes
shal
serue
in
stede
of
the
partes
.
Partes
For
ceremoniall
lawes
maye
be
re●erred
to
these
thinges
ensuinge
,
that
is
to
were
,
to
the
temple
to
sacrifices
to
the
garmentes
of
the
prestes
,
to
expiacious
,
to
consecracions
of
prestes
,
to
eatyng
,
to
holydayes
,
to
howe
,
and
the
most
part
of
these
thinges
may
be
reduced
to
the
iudaicall
presthode
.
Nowe
of
these
thinges
chiefly
treateth
the
thirde
booke
of
Moses
called
Leuiticus
.
¶
Theffectes
of
ceremoniall
lawes
be
,
Effectes
.
that
they
were
fygures
and
tipes
of
the
spirituall
presthode
of
Christe
,
as
the
epistle
to
the
Ebrues
ryght
excellentlye
declareth
namely
in
the
.ix.
and
.x.
chapiters
,
where
it
is
written
.
Ebre
.
x.
●
.
The
law
which
hath
but
the
shadow
of
good
thingꝭ
to
come
,
and
not
the
thinges
in
their
owne
fassion
can
neuer
make
the
commers
thervnto
perfite
with
sacrifices
which
the
offre
euery
yere
contynuallye
.
&c.
Also
co
be
signes
and
testimonies
of
the
profession
of
faith
towardes
god
.
The
effectis
properly
belong
vnto
ceremonial
lawes
,
beside
those
that
they
haue
in
common
with
the
hole
lawe
of
god
.
¶
Contraryes
to
the
hole
law
of
god
.
¶
Contraryes
to
the
hole
lawes
of
god
be
these
.
Contraries
to
the
hole
lawe
A●●honti●es
.
To
dispise
or
reiect
with
the
A●●ontickes
the
lawe
or
olde
testament
.
To
renounce
&
vtterly
damne
the
lawe
with
the
Seuerians
.
Seuerians
.
To
saye
the
lawe
pertayne
nothing
to
christen
men
so
the
amonges
them
no
vse
ne
ꝓfite
is
of
it
,
In
which
opinion
some
men
do
shew
y●
also
S.
Hierome
.
I●rome
weln●●e
was
.
To
say
that
by
the
law
of
god
the
naturall
weakenes
that
is
to
say
concupiscence
is
not
damned
.
To
graunt
that
we
can
satisfy
the
lawe
of
god
by
our
owne
outward
workes
.
Also
by
our
owne
inward
endeuoure
of
will
although
our
concupiscence
or
lust
be
repugnaunt
.
To
say
the
workes
of
the
law
please
god
without
Christ
&
the
holy
ghost
.
To
saye
after
the
recept
of
Christ
man
can
so
satysfy
the
law
that
he
is
hable
to
allege
&
pleade
agaynst
the
yre
of
God
his
own
iustice
gotten
by
his
owne
propre
workes
.
To
say
the
gentiles
were
iustified
by
the
law
of
nature
,
the
fathers
by
the
law
of
Moses
&
we
be
iustified
by
the
lawe
of
the
gospel
.
To
say
that
the
perfect
fulfilling
of
the
lawe
vnto
iustifycacion
before
god
hath
euer
perteyned
to
vs
or
ben
in
our
powers
or
yet
pertayne
to
vs
or
is
in
our
powers
.
This
errour
is
against
the
office
of
Christ
which
witnesseth
that
his
office
is
to
fulfyll
the
lawe
who
indede
Math.
v.
vse
fulfylled
the
vttermost
poynte
of
the
true
rightousnes
,
forasmoche
as
he
brought
both
the
outward
,
workes
and
also
a
consenting
mynde
to
the
lawe
as
the
prophete
Esay
openly
teacheth
in
the
Esaie
.
liii
.
c
liii
.
chapiter
sayinge
that
he
committed
no
wickednes
neither
was
there
anye
gile
in
his
mouth
.
To
say
the
lawes
of
god
be
counselles
gyuen
onely
to
the
perfecte
persons
.
But
this
is
a
peryllous
errour
which
teacheth
that
god
chaungeth
his
eternal
wil
for
our
infirmity
.
Thou
therfore
which
felest
thou
canst
not
fulfyll
the
lawe
,
tun
to
him
that
can
.
Neyther
is
the
lawe
therfore
giuen
that
thou
myghtest
be
hable
to
kepe
it
.
To
graunt
that
the
law
outwardly
kept
iustyfyeth
before
god
.
To
say
beside
the
workes
of
the
morall
lawes
there
maye
yet
better
be
ordeyned
and
be
al
redy
ordeyned
which
do
plese
god
.
To
say
there
be
many
workes
omytted
in
the
moral
lawes
which
the
pope
hath
supplyed
.
To
saye
the
moral
lawes
be
not
sufficient
to
th
exercise
of
good
workes
&
to
the
testificacion
of
faith
before
god
.
Therrour
of
papistes
.
To
say
the
moral
lawes
at
lest
way
do
iustify
a
christen
man
before
god
although
neyther
the
iudicial
lawes
ne
the
ceremonial
lawes
can
do
the
same
To
whiche
erroure
I
answere
that
the
moral
lawes
sholde
in
dede
iustyfye
the
thristen
man
yf
it
were
in
our
powers
perfectly
to
fulfyll
the
same
.
To
say
the
morall
lawes
binde
vs
bycause
Moses
did
publysh
and
promulgate
them
and
not
bycause
nature
hath
taughte
them
before
Moses
.
To
denye
that
al
suche
thinges
as
be
commaunded
in
the
new
testament
concerning
the
true
worship
of
god
and
maners
of
lyfe
maye
be
well
referred
to
the
decalogye
of
Moses
conteyning
the
〈◊〉
commaundementes
.
To
brynge
agayne
the
iudiciall
lawes
of
Moses
&
to
binde
the
christen
men
to
the
same
as
nowe
of
late
certayne
hertikes
haue
gone
about
namely
Monetarius
Pipetius
and
the
Anabaptistes
.
Monetarius
Piperius
Anabaptist
.
To
reiecte
rasshely
suche
iudicial
lawes
as
consent
with
the
law
of
nature
.
Such
lawes
to
abrogate
and
disanull
is
to
do
iniurye
&
force
against
nature
and
to
chalenge
to
be
free
from
nature
.
So
certeyn
men
at
this
day
vnder
the
pretence
of
lyberty
do
attempt
&
go
about
to
vngarnysshe
nature
of
the
iudiciall
lawes
&
to
garnysh
or
rather
defoyle
&
contamynate
her
with
wickednes
.
To
graunt
the
ceremonial
lawes
in
the
olde
testament
iustified
before
god
bycause
they
conteyned
vnder
them
sacrifices
for
sinnes
.
To
graunt
that
albeit
in
the
newe
testament
the
sacrifices
of
Moses
The
errour
of
them
that
make
the
masse
a
sacrifyce
.
be
no
longer
in
theyr
force
&
strengthe
,
yet
that
the
newe
testament
hath
newe
sacrifices
for
sinnes
institute
and
ordeyned
of
Christ
hym selfe
,
that
is
to
wete
that
in
the
masse
Christ
sholde
be
sacrificed
.
To
saye
that
christen
men
be
not
free
from
all
ceremoniall
lawes
whiche
erroure
maye
be
thus
confuted
,
christen
men
muste
nedes
be
free
from
all
ceremoniall
lawes
bicause
the
iudaical
ceremones
agre
not
with
the
lawe
of
nature
also
bicause
in
the
newe
testament
sacrifyces
made
of
beestes
be
no
longer
in
strength
&
force
ne
that
other
ceremonyes
of
Moses
lawe
but
the
spirituall
workes
of
the
harte
&
affections
repurged
by
the
holye
ghost
in
the
hart
.
Furthermore
the
kindome
of
Christ
is
without
al
maner
of
obseruacion
.
Luce.
xvii
.
●
Of
humane
lawes
.
CA.
XX.
THe
trety
of
lawes
by
due
ordre
requireth
that
I
shold
speake
also
here
of
mans
lawes
,
though
it
were
for
none
other
thing
,
but
bicause
I
haue
made
mencion
of
them
in
the
diuision
of
law
in
a
generalite
.
Diffynicyon
.
¶
Mannes
lawes
therfore
be
of
which
the
authors
&
makers
be
princes
or
other
inferriour
magistrates
,
ordeined
to
the
conseruasion
of
peax
&
of
the
publique
honestly
in
the
worlde
.
¶
This
diffinition
appeareth
true
by
the
very
nature
of
the
word
,
Proue
.
&
I
added
therin
feri●ur
magistrate
,
lest
a
man
shold
thynk
y●
humane
lawes
made
of
such
be
not
of
force
and
strength
.
¶
The
causes
&
the
authours
of
mans
lawes
be
(
as
I
said
)
the
superiour
and
inferyour
magistrates
,
Cause
.
as
emperouces
kinges
,
princes
,
common
weith
.
cities
,
&c.
But
forasmoch
as
men
be
here
offended
and
greued
,
thinkinge
that
they
ought
not
to
kepe
these
lawes
bycause
they
be
but
the
ordynaunces
of
men
:
Therfore
we
must
haue
respecte
to
the
principal
cause
of
the
magistrate
which
is
god
as
witnesseth
Paule
,
Roma
.
xiii
.
●
.
So
that
god
whiche
hath
institute
&
ordeyned
the
rulers
to
be
his
ministers
&
vicars
,
doth
also
consequently
alowe
their
lawes
:
Therfore
it
were
not
greatly
amysse
ne
vnꝓfytable
to
make
god
him self
in
maner
the
cause
&
author
of
humane
lawes
.
☞
which
lawes
god
do
publysh
&
ꝓmulgate
by
them
as
by
his
instrumentes
&
meanes
.
Cicero
.
Cicero
in
his
.ii.
boke
Delegibus
,
maketh
the
lawes
of
nature
causes
of
humane
lawes
where
he
saith
.
N●●●
autem
videntur
primum
humane
leges
e
legibus
nature
.
That
is
,
mens
lawes
seme
fyrst
to
haue
spronge
out
of
the
lawes
of
nature
.
wherfore
mens
lawes
be
so
tarforth
honest
&
good
as
they
be
eyther
to
the
conseruacion
or
to
the
declaracion
of
the
natural
lawes
but
if
they
be
repugnaunt
to
the
lawe
of
nature
,
forth
with
they
are
to
be
iudged
vnhonest
&
tyrannycall
,
&
agayne
they
be
wycked
&
vngodly
,
yf
they
be
agaynste
goddes
lawe
.
¶
Mennes
lawes
be
deuidedd
into
ciuil
or
temporall
lawes
,
Partes
.
&
into
ecclestasticall
lawes
which
heretofore
haue
been
called
pōtyficyall
lawes
.
I
call
ecclesiasticall
lawes
,
such
ordynaunces
as
concerne
the
honest
ceremonyes
&
rytes
in
the
congregacyon
.
Also
such
as
concerne
priuilegies
reuenues
&
stipendes
of
the
ministers
of
the
church
,
&
such
lyke
,
which
lawes
so
long
as
they
be
not
repungnaunt
to
chrystianitie
&
gods
worde
are
to
be
obserued
,
and
kept
not
only
bycause
suche
lawes
&
ordinaunces
are
in
effecte
ciuil
lawes
&
necessary
to
the
ryght
institucyon
of
a
publyque
weale
,
but
also
bycause
goddes
word
commaundeth
vs
to
noury●he
the
mynisters
of
the
churche
,
&
that
all
thyng
be
in
the
church
semyngly
&
in
order
.
Effectes
¶
The
same
effectes
&
officies
that
be
appoynted
to
rulers
maye
be
assigned
also
to
theyr
lawes
,
for
the
ruler
oughte
to
exercyse
his
office
,
to
iudge
,
&
defend
,
accordynge
to
the
lawes
,
Now
the
officyes
or
effectes
of
humane
lawes
by
the
worde
of
god
be
these
To
defend
the
gilties
,
to
punysshe
the
gyltie
,
to
dryue
awaye
intu●ies
To
reueng
iniutyes
done
to
the
subiectes
These
offyces
th
apostle
doth
assigne
to
the
rulers
/
&
also
saynte
Peter
in
his
first
eppstle
cap.
Rom●
.
xiii
.
b
ii
.
Item
,
to
conserue
the
publyque
honesty
.
To
conserue
&
mayntein
a
quyet
&
peacible
common
welth
.
Cicero
lib.
iii.
delegibus
.
For
as
Cicero
testifyeth
,
suche
is
the
efficacye
&
strengeh
of
the
lawes
,
that
without
them
neyther
any
house
,
neyther
citye
,
neyther
nacyōcā
stand
,
neither
the
hole
nature
of
thingꝭ
nor
the
world
it self
.
Item
to
declare
&
expounde
the
lawes
of
nature
,
to
correcte
vyces
,
to
commende
vertues
.
THE
contraryes
to
humane
lawes
be
these
.
Contraryes
To
saye
mennes
lawes
be
not
conuenyent
and
mete
for
chrysten
men
to
vse
.
To
affyrme
that
the
gospell
taketh
awaye
humane
lawes
&
polytyque
ordynaunces
,
where
as
the
gospel
is
a
spirytual
kyngdome
,
Iohn
.
xviii
.
f
as
wytnesseth
Christ
sayng
,
my
kingdome
is
not
of
this
world
To
deny
that
humane
lawes
made
of
any
inferiour
magistrate
are
to
be
kept
.
To
deny
that
mennes
lawes
be
violent
&
tyranny
call
,
when
they
be
repugnaunt
to
nature
&
wycked
and
vngodly
,
when
they
be
contrarye
to
the
lawe
of
god
.
To
deny
that
ecclesiasticall
lawes
concernynge
honest
ceremonies
,
stipendes
&
lyuynges
of
the
ministers
of
the
churche
,
&
suche
lyke
are
to
be
kepte
,
who
so
euer
made
them
so
that
the
same
be
admytted
&
ratyfyed
by
the
kynge
&
hed
rulers
.
To
denye
that
th
effectes
of
humane
lawes
may
be
taken
forth
of
scripture
as
muche
as
pertayneth
to
the
offyce
of
the
rulers
.
Anabaptist●s
To
forbydde
with
the
Anabaptistes
the
vse
or
excercise
of
humane
lawes
vnto
Chrysten
men
.
To
condemne
with
the
said
Anabaptistes
all
politique
lawes
&
ordinaunces
of
man
,
&
in
theyr
place
to
substitute
&
ordeyne
the
temporall
lawes
of
Moses
.
To
affyrme
that
temporal
lawes
touche
not
the
conscience
contrarye
to
the
doctryn
of
Pau.
which
sayth
,
we
ought
to
obey
not
only
for
feare
of
vengeaunce
but
also
bycause
of
conscience
.
Rom●
.
xiii
.
●
Yea
the
workes
of
the
polytyque
lyfe
and
kepinges
of
mens
lawes
be
good
workes
in
the
godly
persons
&
a
tru
worshyp
of
god
.
For
by
the
same
&
all
one
commaundement
we
obey
the
rulers
&
kepe
theyr
lawes
.
For
the
selfe
same
god
which
hath
bydd●
vs
to
giue
honour
vnto
the
rulers
hath
commaunded
vs
also
to
kepe
theyr
lawes
.
Of
the
gospell
.
CA
XXI
.
Diffinicion
THe
gospell
is
a
preachynge
of
repentaunce
and
●orgeuenes
of
synnes
in
Chrystes
name
.
¶
This
diffiuicyon
is
made
of
the
partes
Probacion
of
the
gospel
&
appeareth
by
the
wordis
of
Chryst
where
after
his
resurrection
be
sayd
to
his
disciples
.
Thus
it
is
wryten
&
thus
it
behoued
Chryst
to
suffre
&
to
tyse
agayn
from
deth
the
.iii.
day
,
&
that
repentaunce
&
remissyon
of
synnes
sholde
be
preached
in
his
name
amonges
al
natyons
.
&c.
Chryst
is
the
person
for
whose
sake
repentaunce
is
preached
&
for
whom
forgeuenes
of
synnts
chaunceth
.
THE
cause
of
the
gospell
disclosed
is
Cause
.
the
mercy
of
god
by
whiche
god
ꝓmysed
them
glad
tydynges
to
mankynd
concerninge
Chryst.
Ephe.
i.
This
caus
the
apostle
otherwhies
calleth
that
acceptable
pleasure
of
god
,
otherwhyles
grace
.
The
ꝓmyse
also
may
be
the
cause
of
the
gospel
accordynge
to
the
sayng
of
P.
put
a
parte
to
preach
the
gospel
of
god
which
he
ꝓmysed
afore
,
&c.
Roma
.
l.
●
Hither
vnto
belong
also
such
places
of
scripture
as
conteyn
the
ꝓmyse
of
the
gospel
which
first
was
made
to
Adam
&
afterwarde
to
Abraham
&
so
by
lytle
&
lytle
of
tentymes
afterward
to
the
holy
fathers
.
Gen.
iii.
Gen.
xii
.
xvii
.
and.
xxii
.
The
meane
.
Chryst
is
the
meane
or
ꝑson
in
whom
god
hath
promysed
the
gospel
to
mankynde
,
&
in
whom
it
was
fyrst
reueled
&
disclosed
at
the
tyme
appointed
that
god
had
set
with
himselfe
&
determyned
that
thorough
hym
in
hym
and
for
hym
sholde
be
offered
to
all
that
beleue
forgyuenes
of
sinnes
which
is
the
very
effecte
of
the
gospell
.
The
holy
ghost
lightneth
to
the
gospel
which
was
promysed
in
Chryst
&
nowe
opened
.
The
ill●minator
to
the●
Gospell
.
Thoccasion
of
the
ꝓmise
.
Nowe
mans
nature
oppressed
.
with
syn
&
deth
for
the
fall
of
Adam
was
the
occasion
of
the
gospel
fyrst
promysed
&
afterwarde
disclosed
.
This
occasyon
is
opened
in
the
.iii.
chap.
of
Genesis
,
where
euen
in
the
very
synnes
the
gospell
is
promysed
to
Adam
.
The
parte
of
the
gospel
Luc.
iiii
.
●
¶
There
be
.ii.
partes
of
the
gospel
repentaunce
&
remyssyon
of
synnes
,
temyssyon
of
synnes
is
the
ꝓpre
parte
of
the
gospel
,
repentaunce
the
meane
&
entraunce
of
remissyon
.
For
in
repentaunce
is
knoweleged
the
syn
which
knowen
the
synner
is
occasioned
to
fle
to
Christ
as
to
a
phisicion
for
whome
synnes
be
forgyuen
.
And
for
this
cause
Chryst
beginneth
his
preachyng
with
puokyng
men
to
repentaunce
as
it
is
red
in
Math.
Mathe.
iiii
.
●
From
that
tyme
Iesus
began
to
preach
&
say
repent
ye
,
the
kyngdom
of
heuen
is
at
hand
.
Also
in
Marke
.
Mat.
〈◊〉
The
tyme
is
fulfylled
and
the
kyngdome
of
god
is
at
hand
repent
ye
and
beleue
the
gospell
.
Not
that
it
is
the
propre
office
of
Chryste
to
preache
repentaunce
but
he
repeteth
the
doctryne
of
Iohan
concernyng
penaunce
to
th
yntent
he
myght
contyrme
the
same
▪
&
also
that
we
might
know
that
by
the
knowlegyng
of
oure
synnes
which
in
repentaunce
doth
chaunce
we
haue
intraunce
&
accesse
to
Chryste
.
¶
Theffectes
of
the
gospell
be
taken
commonly
out
of
the
partes
&
thinges
incident
to
the
gospell
,
Theffectes
of
the
gospell
.
which
folow
remission
of
synnes
as
the
propre
effectes
of
the
gospell
which
be
these
.
To
preche
repentaunce
.
This
effecte
is
certayne
of
th
exemple
of
Chryste
whiche
began
his
prechynge
with
repentaunce
.
Also
of
th
exemple
of
Iohn
Baptyst
the
messenger
&
runner
before
.
This
effect
also
must
necessarily
go
before
,
bicause
without
p̄achyng
of
repentaunce
,
there
is
no
occasyon
to
come
to
remissy
on
of
synnes
/
for
repentaunce
is
in
maner
the
cause
of
fayth
,
as
here
after
shall
be
declared
.
which
obteyneth
forgyuenes
.
Item
to
prech
remission
of
sinnes
in
Christ
/
for
the
promyse
of
the
gospel
was
made
in
Chryst
&
disclosed
in
Chryst
,
for
th
obteyninge
of
remission
of
sinnes
.
¶
Also
these
effectes
.
To
preache
iustifycacion
in
Christ
,
and
that
our
reconsiliacion
with
god
the
father
is
in
Christe
To
preache
that
we
be
rightous
and
wel
taken
of
god
the
father
for
Christes
sake
.
To
preache
the
giuinge
of
the
holye
ghost
,
and
of
the
euerlastinge
life
in
Christ.
To
teach
that
the
conscience
is
in
rest
and
quyet
through
Christ
,
as
witnesseth
Paule
,
Roma
.
v
we
haue
pear
towardes
god
by
our
Lord
Iesu
Christ.
To
teach
that
we
please
god
for
no
workes
or
merites
of
oure
owne
,
but
onely
for
Chryst.
And
this
is
the
very
true
lyberty
of
the
gospel
,
The
true
lybertie
of
the
gospell
.
to
know
that
we
be
reconcyled
&
made
at
one
with
god
through
Christ
although
we
satisfy
not
the
law
.
Hither
pertayne
the
places
of
the
scripture
which
be
concerning
the
promyse
of
the
new
couenaunte
〈◊〉
testament
as
Ieremy
.
31.
Ezechi.
35.
&c.
To
teache
the
true
worship
of
god
true
faith
&
feare
which
worship
was
almost
out
of
vse
&
lost
by
reason
of
the
humane
&
pharisaical
constitucions
,
as
the
prophetis
euery
where
complayne
.
¶
These
effectes
be
vniuersall
&
franke
euen
as
the
gospel
is
a
franke
promise
&
uniuersall
.
But
that
th
effectes
of
the
gospel
chaunce
not
to
al
men
is
bicause
al
men
beleue
not
.
For
faith
is
the
meane
wherby
th
effectes
of
the
gospel
be
purchased
.
¶
Contraryes
to
the
gospel
be
these
.
Contraries
to
the
gospell
To
a●fyrme
that
the
promyse
of
the
gospel
is
perticuler
whiche
errour
is
reproued
by
manye
places
of
scripture
as
Math
xi
.
●
.
Tim●
.ii.
To
say
the
gospell
was
knowen
to
nature
,
Agaynst
whiche
erroure
Paule
alone
is
sufficient
declaring
that
it
was
hid
&
at
last
releued
&
opened
〈◊〉
god
aboue
.
Ephe.
ii
.
●
.
iii.
To
affirme
that
the
fathers
in
the
olde
testement
had
an
other
gospel
promised
than
we
haue
now
which
erroure
maye
partly
be
confuted
by
the
place
of
Paule
.i.
Cor.
x.
where
be
saith
that
all
the
fathers
dranke
of
the
spirituall
rocke
and
the
rocke
was
Christe
If
therfore
the
fathers
dranke
of
Christ
Ergo
they
had
also
the
gospel
knowne
be
●
spir●te
,
in
which
Christ
,
was
ꝓmysed
.
To
contende
y●
the
gentiles
had
the
law
of
nature
in
stede
of
the
gospel
,
the
Iues
the
law
of
Moses
&
christen
men
the
gospell
of
Christe
,
but
this
erroure
,
isopē
sith
by
the
testimonyes
of
scripture
it
is
euident
that
ther
hath
ben
alwayes
one
&
the
same
gospel
from
the
beginning
to
which
who
soeuer
hath
giuen
credite
&
faith
haue
ben
saued
.
To
affirme
that
the
gospell
do
promyse
forgiuenes
of
sinis
vnto
such
also
as
doubt
.
To
say
the
gospel
doth
promyse
forgiuenes
of
sinnes
,
condicionallye
yf
it
be
purchased
with
workes
.
To
saye
the
gospel
promyseth
remission
of
synnes
to
ydle
personnes
whiche
withoute
any
true
mocion
of
mynde
and
withoute
faythe
take
it
.
To
graunt
that
any
man
can
be
beleue
the
gospell
without
the
callinge
&
lyghteninge
of
the
holy
ghost
.
To
denye
the
gospell
to
be
a
franke
promise
.
To
denye
th
effectes
of
the
gospell
frely
to
chaunce
without
y●
and
or
respecte
of
workes
.
To
saye
th
effectes
of
the
gospell
do
chaunce
partelye
by
faith
partly
by
oure
workes
.
To
saye
the
promise
of
the
gospell
must
be
measured
by
predestinacion
&
not
of
it selfe
.
To
dreame
that
the
gospell
is
onely
preached
by
the
spirite
in
the
herte
and
that
there
nede
not
any
outwarde
preaching
&
ministracion
of
the
worde
contrary
to
the
doctryne
of
th
apostle
.
Roma
.
x.
d
To
saye
th
effectes
of
the
gospell
do
chaunce
without
faithe
.
To
preache
one
parte
of
the
gospel
without
the
other
as
repentaunce
without
remission
of
sinnes
,
or
on
the
contrarye
part
.
remyssion
of
sinnes
without
repentaunce
to
make
men
ydle
&
careles
by
ouermoch
preaching
of
remission
of
sinnes
not
ones
touching
repentaunce
that
other
part
of
the
gospel
.
To
graunt
that
without
preaching
of
repentaunce
,
the
gospell
maye
be
rightly
receyued
.
To
affirme
that
forgyuenes
of
sinnnes
is
had
without
penaunce
.
The
true
.
diffinicion
of
penaunce
I
call
penaunce
the
true
fearing
or
broosing
of
the
conscience
&
the
acknowleging
of
sinis
.
For
the
conscience
beyng
thus
made
afrayd
&
striken
downe
to
the
grounde
by
the
knowlege
of
synnes
taketh
first
an
occasion
to
draw
nere
vnto
Christ
by
fayth
and
to
receyue
at
his
handes
remyssion
of
synnes
Item
to
saye
the
gospell
for
this
cause
preacheth
penaunce
that
remyssion
of
sinnes
sholde
be
gyuen
for
our
workes
sake
or
for
our
owne
worthynes
.
This
errour
I
haue
debated
&
refuted
in
the
handlyng
of
the
partes
of
the
gospell
.
Of
faith
.
CA.
XXII
.
FAyth
is
an
assured
trust
vpon
the
ꝓmyses
of
Christ
,
Diffinicion
of
faythe
.
iustifienge
al
suche
persons
before
god
by
his
acceptaunce
as
haue
this
fayth
certeyn
&
vndoubted
¶
In
the
epi.
to
the
Ebrues
,
Proue
.
Hebr.
xi
.
a
faith
is
saide
to
be
an
assurance
of
thinges
which
are
hoped
for
,
that
is
to
say
,
a
most
certeyn
knowlege
without
doubting
.
And
this
most
certeyn
knowlege
Paul
expresseth
in
Abraham
with
most
lyuely
termes
,
Roma
.
iiii
.
d
saying
:
which
Abraham
:
contrarye
to
hope
byleued
in
hope
,
that
he
shold
be
the
father
of
many
nacions
,
according
to
that
whiche
was
spoken
.
So
shall
thy
sede
be
.
And
he
faynted
not
in
the
fayth
,
nor
yet
considred
his
owne
bodye
which
was
now
deed
,
euen
whan
he
was
almost
an
.
●
.
yere
olde
,
neyther
yet
that
Sara
his
wife
was
past
childe
beringe
yet
he
staggered
not
at
the
promyse
of
god
through
vnbeleue
,
but
was
made
stronge
in
the
fayth
,
&
gaue
honour
to
god
,
fully
asured
that
what
he
had
promysed
,
that
he
was
hable
to
make
good
,
&
therfore
was
it
reckened
to
him
for
rightousnes
.
Hithervnto
we
haue
rehersed
these
wordes
of
Paul.
Now
the
faith
is
a
trust
or
confidence
vpon
the
promyses
of
Christ
is
declared
by
an
other
worde
of
the
sayde
text
in
the
epist.
Hebre.
xi
.
a
to
the
Ebrues
,
where
as
it
is
called
a
certen●y
of
thinges
which
are
not
sene
.
Also
in
th
exemple
before
remembred
of
Abraham
where
Paul
said
that
he
staggered
not
,
Roma
.
iiii
,
d
ne
wauered
at
the
promyse
of
god
we
se
manefestly
that
the
promyse
is
the
ꝓpre
obiect
or
matter
whervpon
faith
worketh
,
Christ
is
the
person
for
whom
the
ꝓmyse
was
made
according
to
this
saying
In
thy
sede
all
nacions
shall
be
blessed
This
sede
was
Christe
as
witnesseth
Paule
.
Gene.
xii
.
a
Gal.
iii.
c
Nowe
of
th
effecte
and
workyng
of
fayth
which
is
that
it
iustifieth
,
we
be
certefied
by
Paule
,
who
concludeth
saynge
.
Arbitramur
igitut
●ide
iustifica●t
hominem
absque
operibus
legis
.
that
is
to
say
Therfore
we
iudge
that
a
man
is
iustified
by
faith
without
the
workes
of
the
law
Item
,
in
the
.v.
chap.
he
sayth
.
Bicause
therfore
we
are
iustified
by
fayth
.
Roma
.
v.
a
we
are
at
peace
with
god
,
through
our
lorde
Iesu
Chryst
,
by
whom
we
haue
a
brynging
in
through
fayth
vnto
this
grace
wit●●
we
stande
.
I
added
(
before
god
)
bicause
I
wolde
seperat
the
ciuyle
iustyce
from
the
iustice
of
the
gospel
.
we
be
iustified
by
unpucaciō
or
gods
acceptannce
.
Also
Iaded
(
by
acceptaunce
)
that
is
to
saye
,
by
imputacyon
,
or
imputatyuely
,
bycause
I
wolde
take
awaye
the
opinion
of
our
owne
meryte
or
workes
For
not
accordynge
to
our
meryte
or
workes
faythe
iustifyeth
but
accordinge
to
grace
by
acceptaunce
or
imputacio
/
for
as
Paule
saythe
.
Roma
.
iiii
.
a
To
hym
that
worketh
is
the
reward
not
rekened
of
fauour
but
of
deuti
,
but
to
him
that
worketh
not
but
byleueth
on
hym
that
iustifyeth
the
vngodly
,
is
his
faythe
counted
for
rightwysnes
.
By
these
words
th
apostle
putteth
as
contraryes
togyther
meryte
&
imputacion
.
●ene
.
xv
.
b
Roma
.
iiii
.
u
Also
in
the
exemple
of
Abraham
the
scripture
sayth
.
Abraham
beleued
god
&
it
was
counted
vnto
him
for
rightwysnes
.
Also
Dauid
in
his
psalm
saith
.
psal.
xxxi
.
●
Blessed
i●
y●
man
to
whom
god
shal
not
●pute
sin
.
Truely
we
haue
here
an
exemple
in
Abraham
of
a
sure
&
vndoubted
faith
,
whiche
is
the
father
of
that
byleue
,
that
by
th exemple
of
him
we
might
be
iustified
by
faith
.
¶
THE
causes
of
faithe
be
the
holye
gost
&
the
worde
.
The
causes
of
faythe
.
For
the
holy
ghoste
by
a
meane
that
is
generall
&
appointed
of
god
,
moueth
the
hertes
,
neither
doth
he
giue
faith
but
by
the
worde
,
Roma
x.
d
accordinge
to
the
sayinge
of
Paul.
Faith
is
of
hearinge
.
&
hearinge
by
the
worde
of
god
.
Furthermore
the
cause
also
of
faith
,
is
the
holy
ghost
,
for
fayth
is
his
gifte
,
i.
corinth
.
xil
.
●
as
affirmeth
saint
Paul.
Also
repentaunce
in
maner
is
a
cause
of
fayth
,
or
at
leest
a
greate
occasion
.
For
by
repentaunce
the
sin
is
knowen
,
now
the
knowlege
of
sin
doth
ministre
an
occasion
to
haste
vnto
Christ
,
which
so
sone
as
he
is
caught
by
faith
forgyueth
sinnes
,
but
bycause
repentaunce
is
a
part
of
the
word
or
gospel
therfore
this
cause
is
comprised
vnder
the
worde
nether
shal
we
nede
to
seuer
it
from
the
word
¶
Faith
of
which
we
speake
here
is
not
clouen
into
partes
:
Partes
For
it
is
one
certaine
mocion
of
minde
hauing
a
stedfast
eye
vpon
the
promyses
of
Christ
and
assentinge
to
him
,
but
forasmoch
as
the
scripture
●isce●neth
the
true
and
lyuely
fayth
from
the
fayned
&
deed
fayth
,
therfore
faith
may
be
after
a
maner
diuided
into
the
true
fayth
&
fayned
fayth
,
not
the
fayth
whiche
is
true
and
iustifieth
can
be
fayned
or
deed
but
that
we
myghte
knowe
that
the
deed
&
fayned
faith
is
vnprofitable
vnto
iustificacion
&
differeth
nothynge
in
dede
from
an
opinion
.
The
true
faith
from
the
fayned
is
discerned
of
Paul
,
●timoth
.
i.
b
the
quicke
&
lyuinge
fayth
is
dyuyded
from
the
ded
&
vneffectuall
fayth
of
s.
Iames
in
his
epistle
.
Iacob
.
ii
.
d
But
as
touchinge
to
that
diuision
of
fayth
which
the
scole
men
vnto
this
day
haue
folowed
I
wyl
speake
herafter
.
¶
One
of
the
principall
effecteꝭ
of
fayth
is
iustifycacion
of
which
al
the
rest
depende
&
procede
.
Theffectes
or
workes
of
faythe
.
This
effecte
is
confirmed
by
many
places
of
scripture
&
also
by
sundry
exemples
,
as
by
the
textes
of
Paule
before
remembred
where
he
saythe
,
We
iudge
therfore
that
man
is
iustified
by
faith
Itm̄
,
Roma
.
iiii
.
d
Roma
.
v.
a
Abacuc
.
ii
.
a
Gala.
iii.
d
Iustified
therfore
by
fayth
we
are
at
pe●x
with
god
.
&c.
Also
the
ꝓphet
Abacuk
saith
.
The
rightous
man
shall
lyue
by
faith
.
Item
to
the
gal
.
Paul
writeth
.
The
law
was
our
scholemayster
vnto
Christ
that
we
myght
be
iustifyed
by
faith
.
Gene.
xv
.
b
Roma
.
iiii
.
a
Exemples
prouinge
the
same
be
these
,
Abrabam
beleued
god
&
it
was
counted
vnto
hym
for
rightousnes
,
Christ
said
to
the
sinful
woman
.
Thy
fayth
hath
saued
the.
Math.
ix
.
c
Math.
ix
.
d
Als●
to
the
blynde
man
he
saide
,
loke
vp
thy
fayth
hath
saued
the.
¶
Also
these
effectes
be
of
faythe
.
To
make
the
conscience
quyete
,
Roma
.
v.
a
accordiuge
to
the
testimonye
of
Paul
,
Iustyfyed
therfore
by
faith
we
are
at
peax
with
god
through
oure
Lorde
Iesu
Christ.
To
ascertayne
vs
that
we
please
god
,
for
without
fayth
it
is
impossible
to
please
god
To
make
vs
certayne
of
gods
promyse
To
make
vs
sure
of
euerlasting
lyfe
.
Iohan.
iii.
c
Act.
xv
.
v.
For
he
that
beleueth
in
the
son
hath
lyfe
euerlasting
.
To
be
a
meane
wherby
hertes
be
puryfyed
.
To
make
vs
the
sonnes
of
god
.
Gala.
iii.
d
For
ye
be
al
the
sonnes
of
God
(
saith
Paul
)
by
the
faithe
whiche
is
in
Christ
Iesu.
To
make
that
our
sinis
be
not
imputed
vnto
vs
,
psal.
xxxi
.
a
accordinge
to
the
psalme
,
blessed
is
the
man
to
whom
god
shal
not
accompt
sin
.
To
saue
the
beleuers
that
they
be
not
a
shamed
,
Esa.
xxviii
.
d.
Roma
.
x.
c
accordinge
to
the
scripture
,
who
so
euer
beleueth
in
him
shal
not
be
ashamed
.
To
gendre
in
vs
a
callyng
vpon
Christ.
Roma
.
●
For
how
(
saith
th
apostle
)
shal
they
cal
on
him
whome
they
beleue
not
.
To
worke
in
vs
hope
and
loue
towardes
god
accordinge
to
the
workes
of
the
prophete
,
let
them
hope
in
the
,
which
haue
knowen
thy
name
.
&c
But
the
knowlege
of
god
is
only
by
faith
To
bringe
to
passe
that
al
thinges
may
be
possible
vnto
vs
as
Christ
him selfe
recordeth
sayinge
.
●ar
.
xl
.
●
Haue
confidence
in
god
verelye
I
say
vnto
you
whoso
euir
shal
saye
vnto
this
mountaine
take
away
thy selfe
&
cast
thy self
into
the
see
&
shal
not
wauer
in
his
hert
but
shall
be
leue
those
thinges
which
he
saith
shal
come
to
passe
what
so
euer
he
sayth
shall
be
doone
to
him
.
Thus
the
faithe
of
Ezechias
got
a
right
goodly
victorye
agaynst
the
Assitians
.
i.
Reg.
xvii
.
By
faythe
Dauid
aduentured
vpon
Golyath
&
slew
him
.
By
fayth
the
children
of
Israel
beleued
God
,
&
Phatao
was
drowned
in
the
see
.
Roma
.
x.
b
To
worke
in
the
faithful
confession
.
To
worke
true
giuing
of
thankes
to
god
,
when
we
be
ascertayned
by
faith
that
god
is
mercyfull
vnto
vs
&
that
our
workes
do
please
him
,
the
effectes
also
of
faith
be
all
good
workes
as
frutes
of
charitie
which
that
they
please
god
our
faith
assureth
vs
after
it
knoweth
that
god
is
mercyful
.
And
these
effectes
be
called
testimonyes
of
fayth
by
which
the
beleuers
are
knowen
that
the
word
is
not
the
cause
of
faithe
,
but.
But
that
there
maye
be
a
difference
betwene
the
true
workers
that
worke
by
faythe
and
hypocrytes
whiche
pretend
the
same
feynedly
,
we
ought
to
iudge
by
the
worde
which
declareth
eyther
of
them
.
A
hepe
of
good
workis
as
frutes
or
effectis
of
faith
the
apostle
rekeneth
vp
Ro.
xii
.
&
Gala.
v.
¶
Contraryes
to
fayth
be
these
:
Contraries
To
graunt
that
fayth
is
only
a
knowlege
of
the
hystory
of
Chryst
,
how
he
was
conceyued
,
borne
,
crucifyed
,
&
dyed
.
To
saye
scripture
requireth
fayth
,
that
is
a
qualite
in
vs
.
&
not
that
cōsydereh
only
the
promyses
of
Chryst.
To
say
the
wycked
haue
all
one
sayth
with
the
godly
,
which
errour
is
no
errour
y●
faith
after
the
scholemen
▪
Scholemen
.
be
but
a
knowledge
of
the
bystorye
of
Chryst.
To
affyrme
the
faith
is
a
principle
or
a
cause
,
bryngyng
with
it
other
vertues
for
whiche
vertues
we
be
pronounsed
rightwyse
.
The
scolemen
deuide
saythe
in
to
sayth
formatam
acquisitam
,
and
infusam
.
To
deuide
faith
with
the
scolemen
into
faith
formed
,
acquyred
&
infunded
,
so
that
the
wycked
gentyles
haue
formed
faith
althoughe
they
lacke
the
workes
of
charite
,
&
that
the
infunded
faith
doth
not
iustifye
,
onles
it
be
forme
with
charite
.
So
at
last
,
that
the
acquyred
fayth
suffiseth
to
iustificacion
.
To
graunt
that
the
cause
of
faith
is
our
loue
,
which
errour
commeth
of
that
the
causes
of
faith
be
not
knowen
which
be
t
holy
ghost
,
the
word
&
repentaunce
.
Anabapti●●●
To
holde
with
the
Anabaptistis
only
t
holy
ghost
,
contrary
to
Paules
sayeng
.
Fayth
is
of
hearyng
,
hearyng
by
the
worde
of
god
,
Hebionites
.
To
say
with
the
Hebionites
that
the
fayth
in
prosecucyon
ought
to
be
denyed
&
kept
in
the
herte
.
To
say
fayth
is
but
an
opynyon
whiche
dare
not
approche
to
god
by
callyng
vpon
,
or
which
wauereth
.
To
deny
that
fayth
may
be
encreased
,
contrari
to
the
parable
of
that
mustarde
sede
.
&
many
other
exemples
of
scripture
.
To
call
that
a
true
fayth
,
whiche
good
workis
do
not
folowe
a
wytnesses
of
the
same
.
To
saye
fayth
iustifyeth
not
alone
,
but
by
that
help
of
workis
,
or
the
faith
pryncipallye
,
and
the
workes
secōdarill
do
iustify
.
This
errour
is
suffcyētly
shaken
&
confuted
by
the
wordes
of
Paule
,
which
be
,
without
workes
,
freely
.
To
hold
that
fayth
pertayne
to
the
knowledge
of
Chryst
,
&
the
workes
of
charite
to
iustifycacyon
.
To
say
fayth
cannot
iustifie
,
bycause
fayth
is
in
the
vnderstandynge
,
&
iust
yce
in
the
wyll
.
The
solucyon
of
this
errour
hangeth
of
the
manifolde
signifycacyon
of
this
worde
fayth
,
which
taken
only
for
a
knowledge
is
a
qualitie
:
But
when
it
is
taken
for
an
assent
of
the
ꝓmyse
of
Christ
,
so
it
is
not
a
ꝙlite
out
a
relacion
.
To
graunt
that
our
good
workis
be
accepted
of
god
of
thēselfꝭ
,
&
not
for
faithes
.
¶
A
brefe
treatyse
of
faith
,
taken
forth
of
the
fathers
&
approued
doctours
,
which
conferme
the
aforesayd
doctryne
of
faythe
,
¶
The
diffinicyon
,
FAyth
,
sayth
,
s.
Augustyn
,
Aug.
de
p̄dest
,
sctōrum
.
is
to
thynke
with
an
assent
suche
thinges
as
perteyn
to
the
chrysten
relygion
.
Here
thou
seest
that
vnto
faith
not
only
the
knowlege
of
the
historye
is
requyred
,
but
an
assent
.
Nowe
to
the
chrysten
relygyon
▪
ꝑteyn
chefly
the
ꝓmyses
of
Chryst
,
which
beleued
make
the
chrysten
relygyon
.
August
.
super
Iohemm
The
same
s
,
Augustyn
also
sayth
,
what
is
fayth
but
to
beleue
that
thou
seest
not
?
But
the
ꝓmyses
of
Chryst
be
such
thynges
as
be
not
sene
but
conceiued
by
fayth
.
Also
in
his
boke
de
fide
ad
Petrum
.
Faith
,
saith
he
,
is
the
begynnyng
of
mannes
saluacyon
without
which
no
man
can
come
to
the
nombre
of
the
chyldren
of
god
,
without
which
also
al
the
loboure
of
man
is
vain
Lo
this
place
openly
testyfyeth
of
what
fayth
Austyn
speaketh
,
of
that
no
dout
which
maketh
vs
the
chyldren
of
god
.
&
that
is
,
which
conceyueth
the
ꝓmyses
of
Chryst
,
&
is
assured
to
please
god
for
Chryst.
If
Austyn
had
ment
onely
of
a
knowledge
it
sholde
folow
that
al
such
were
forth
with
the
chyldren
of
god
as
know
the
hystory
of
Chryst
although
they
be
led
with
no
inwarde
mocyon
of
mynde
.
¶
Theffectes
of
fayth
by
doctours
.
¶
August
.
Aug.
quest.
xxiiii
.
where
a
stedfast
fayth
is
not
there
can
be
no
ryghtwysenes
.
For
the
ryghtwyse
lyueth
by
fayth
.
ALSO
he
saith
.
There
is
no
riches
,
no
treasure
,
no
substaunce
of
this
world
greter
,
than
is
the
catholyque
fayth
,
which
saueth
synful
men
,
lyghtneth
the
blynde
.
ac
.
ALSO
in
his
boke
de
natura
&
gracia
he
sayth
.
If
chryst
dyed
not
frely
,
Ergo
all
mankynde
can
not
be
iustifyed
&
redemed
from
the
moste
iuste
pre
of
god
Also
in
an
other
place
▪
fayth
is
the
fyrste
thynge
that
make
the
soule
subiecte
to
god
,
afterwarde
it
gyueth
preceptes
of
lyuynge
whiche
kepte
oure
,
hope
is
confyrmed
,
charite
nouryshed
,
and
that
thynge
begynneth
to
shyne
whiche
before
only
was
beleued
.
¶
Saynt
Ambrose
,
Ambros.
de
virginitate
.
O
fayth
more
plentuous
&
ryche
then
all
treasures
,
more
stronge
more
sauyng
than
al
physicyons
.
¶
Chrysostome
also
sayed
,
Chrysost.
sup
Math.
Fayth
is
a
lampe
,
for
as
a
lampe
lyghteneth
the
house
,
so
fayth
the
sowle
.
¶
Causes
of
fayth
by
fathers
.
THE
scholemen
make
charite
the
cause
of
faith
,
but
the
doctours
&
fathers
of
the
churche
be
agaynst
it
.
For
saynt
Austyn
wryteth
with
open
wordis
,
August
.
de
agone
.
ca.
the
fayth
must
go
before
charite
.
Also
Gregory
saith
.
Greg.
vpon
Ezechi●l
.
Onles
faithe
be
fyrst
had
,
we
can
in
no
wyse
atteyne
to
the
spritual
loue
,
for
charite
goeth
not
before
faith
,
but
fayth
before
charite
.
No
man
can
loue
the
thing
that
he
beleueth
not
,
likewise
as
he
can
not
hope
The
pa●tes
of
faythe
.
●y
doctours
.
THE
moost
auncyent
fathers
be
all
agreed
that
fayth
is
one
certayn
mocyon
which
loketh
vpon
the
ꝓmys●e
of
Christ
and
assenteth
to
the
●ame
.
It
is
but
a
dreame
and
a
thynge
forged
of
scolemen
to
deuyde
fayth
in
fidem
for
matam
infusam
et
acquisitam
,
with
theyr
wycked
opinions
which
thei
haue
hadded
to
the
same
.
Of
iustifycation
.
CA.
XXIII
.
IUstifycacyon
is
a
fre
imputacyon
of
remyssyon
of
synnes
in
Chryst
whiche
is
purchased
by
fayth
to
the
possessynge
or
receyuynge
of
euerlastynge
lyfe
.
THE
fyrst
part
of
the
diffinicyon
is
certayne
&
proued
by
the
thyrd
and
fourth
Pro●e
of
〈◊〉
diffinicion
chapt
.
to
the
Roma
.
where
the
apostle
saith
.
But
now
with
out
the
law
the
ryghtwysnes
of
god
is
manyfest
.
Item
they
be
iustifyed
frely
by
his
grace
.
&c.
The
inheretaunce
is
therfore
gyuen
by
fayth
that
it
may
be
of
grace
.
Item
a
rewarde
is
not
imputed
of
fauour
but
of
dutye
:
&c.
Ephesi●ns
.
ia
.
ye
be
saued
by
grace
thoroughe
fayth
.
Nowe
the
imputacion
is
free
bycause
it
is
accompted
of
fauour
&
not
of
dutye
,
lyke
as
Dauid
declareth
the
blessednes
of
man
,
Roma
.
iiii
.
a.
vnto
whome
god
ascribeth
rightousnes
without
dedes
.
The
addycyon
of
remissyon
of
synnes
declareth
what
is
ment
by
iustificacyon
,
that
is
to
wyt
trmissyon
of
synnes
.
Now
Chryst
is
the
person
for
whome
such
as
beleue
are
released
of
theyr
synnes
.
Faith
is
the
meane
wherby
to
purchase
iustifycacyon
or
forgyuenes
of
synnes
bycause
fayth
agreeth
to
the
ꝓmyses
of
Chryst
accordyng
to
Pa.
Roma
.
iii.
d
sayng
,
we
iudge
therfore
that
a
man
is
iustifyed
by
fayth
.
Euerlastyng
lyfe
is
a
thing
incydent
to
iustifycacyon
which
necessarily
foloweth
the
iustifyed
accordyng
to
this
texte
.
He
that
beleueth
on
him
hath
euerlastyng
lyfe
.
Iohn
.
xvii
.
a
Also
this
,
As
thou
hast
gyuen
him
power
of
euery
fleshe
,
y●
vnto
so
many
as
thou
hast
gyuen
hym
he
may
gyue
euerlastynge
lyfe
.
THE
causes
of
iustificacyon
be
,
Causes
.
the
fre
al
●owaūce
īputacyō
through
the
mercy
and
fauour
of
god
,
&
fayth
the
obteyner
of
mercy
.
These
causes
are
very
fayrly
sene
&
beholden
in
the
exemple
of
Abraham
●
was
iustifyed
vnto
whome
forasmoch
as
he
gaue
credit
to
the
mercye
,
rightousnes
was
accompted
.
Roma
.
iiii
.
●
These
causes
th
apostle
layeth
as
contraryes
againste
duty
,
reward
&
meryte
,
which
thinges
the
scholemen
dreme
to
be
the
causes
of
iustificacion
.
Against
whom
&
against
their
predecessours
the
Pelagians
s.
Aug.
August
.
de
natura
et
gracia
.
disputeth
very
sharply
,
ꝓuing
with
many
argumentes
that
grace
is
not
giuen
for
our
merites
.
Doubtles
fayth
is
the
cause
of
iustificacion
,
not
bicause
it
is
a
qualite
or
worke
in
vs
,
but
bicause
it
receyueth
the
mercy
ꝓmised
in
Christ.
¶
Iustification
wherof
we
treat
here
,
Nopartes
of
Iustificacion
,
is
not
deuided
in
to
ꝑtes
.
For
we
speke
here
of
iustificacion
that
is
of
valour
before
god
,
&
that
standeth
in
remission
of
synnes
in
the
conscience
.
The
iustice
of
the
law
apperyth
to
an
other
place
,
which
only
serued
in
the
polecy
of
Moses
.
Also
the
iustice
of
reason
perteyneth
not
to
this
place
which
is
wrought
of
reason
by
the
fulfilling
of
honest
workis
.
THE
ꝓpre
effectes
of
iustificacion
be
remission
of
synnes
,
Effectes
or
workes
of
iustification
.
for
herevnto
we
be
iustified
,
that
we
might
receyue
remission
of
sinnes
.
Also
tranquillitie
or
peax
of
conscience
bicause
of
the
release
of
sinnes
.
For
being
iustified
by
fayth
,
we
are
at
peax
with
god
.
Roma
.
v.
●
Also
to
be
sure
we
plese
god
,
&
that
we
be
the
chyldren
of
god
.
To
know
that
the
holy
gost
is
giuen
vs
.
To
know
we
haue
&
shall
haue
euerlasting
life
.
To
be
certeinly
persuaded
that
god
regardeth
vs
.
These
&
semblable
effectis
or
workes
of
iustificacion
appere
openly
in
the
Romains
.
For
yf
we
haue
peace
when
we
be
iustified
by
fayth
throughe
our
lord
Iesus
Christ
,
we
can
not
be
but
certeynly
persuaded
that
we
haue
god
our
mercyful
&
good
lord
,
that
we
please
god
,
that
we
be
the
sonnes
of
god
,
that
god
careth
for
vs
,
not
onely
in
tyme
of
welth
but
also
in
our
very
trouble
&
affliction
.
And
therfore
it
foloweth
in
the
same
chapitre
,
we
reioise
in
hope
of
the
glory
of
god
.
Roma
.
v.
a
Neyther
do
we
so
onely
,
but
also
we
glory
in
tribulacion
.
For
we
know
the
tribulacion
bringeth
pacience
,
pacience
trial
,
trial
bringeth
hope
,
&
hope
maketh
not
ashamed
,
that
is
to
say
is
not
confounded
or
doubteth
,
bicause
the
loue
of
god
is
shed
abrode
in
our
hertis
by
the
holye
ghost
,
which
is
giuen
vnto
vs
.
&c.
Item
a
litle
before
,
but
god
setteth
forthe
his
loue
that
he
hath
to
vs
forasmoch
as
while
we
were
yet
sinners
Christ
dyed
for
vs
moch
more
than
now
sith
we
ar
iustified
in
his
blode
,
we
shal
be
saued
from
wrath
thrugh
him
.
For
if
when
we
were
synners
we
were
made
at
one
with
god
by
the
death
of
his
son
,
moch
more
now
when
we
be
made
at
one
shal
be
preserued
by
his
life
.
Finaly
it
is
now
the
lowest
effect
of
iustification
to
work
wel
.
For
we
be
iustified
to
do
good
workis
,
as
witnesseth
Paul
to
the
Ephe.
saying
:
By
grace
ar
ye
made
safe
through
faythe
,
Ephe.
ii
.
b
&
that
not
of
your selfes
,
for
it
is
the
gift
of
god
&
commeth
not
of
workis
lest
any
man
shold
boste
him
self
.
For
we
be
his
workmanship
created
in
Christ
Iesu
vnto
good
workis
.
Undoubtedly
it
were
very
ꝓfitable
to
driue
this
effect
ful
oft
in
to
the
eares
of
the
hearers
of
gods
word
,
lest
they
be
made
ydle
&
careles
,
not
declaring
with
any
good
workes
that
they
be
iustified
.
Truly
our
good
workis
please
god
,
bicause
they
be
done
of
the
iustified
which
●ceiue
Christ
by
fayth
,
which
Christ
only
reconcileth
vs
to
the
father
,
&
causeth
that
our
workes
please
god
.
CONTRARYES
to
iustifycacion
be
these
:
Contraries
to
iustification
Scholemen
.
To
say
with
the
scholemen
,
iustifycacyon
signifyeth
in
vs
a
qualitie
or
vertue
,
or
Infusionem
habitus
.
To
saye
iustifycacyon
is
partycular
.
To
saye
the
causes
of
iustifycacyon
be
oure
merytes
,
workes
,
or
worthynesse
.
To
saye
with
the
Pelagians
,
iustificacion
is
gyuen
of
our
merites
,
&
of
nature
.
To
say
with
the
scholemen
,
Meriton
cōgruum
et
condignum
.
that
men
deserue
iustificacion
ex
merito
congruo
or
condigno
.
To
say
men
deserue
iustificacion
actu
elicito
,
doing
that
lieth
in
them
.
That
is
to
say
,
when
reason
being
sory
for
the
sin
,
fetcheth
out
an
act
of
lou●g
god
or
worketh
wel
.
To
defend
with
the
scholemen
&
philosophers
the
rightousnes
of
reason
against
the
rightousnes
of
fayth
,
Philosophers
.
&
to
graunt
wtthē
that
we
be
recounted
ryghtous
before
god
,
for
the
ryghtousnes
of
reason
.
To
say
the
fathers
were
iustified
by
the
law
of
nature
,
the
Iewes
by
the
law
of
Moses
,
&
that
we
christen
men
be
iustified
by
the
law
of
the
gospel
.
To
graunt
that
the
iustificacion
of
reason
of
Moses
&
of
the
gospell
,
do
nothing
differ
.
To
graunt
that
contricion
&
charite
,
is
ynough
to
get
iustificacion
.
To
interprete
scripture
falsely
where
it
saith
we
be
iustified
by
faith
,
that
is
as
certeyn
lewde
persons
do
interpret
by
the
hole
doctrine
of
the
christen
religion
&
so
consequently
by
the
law
.
To
saye
that
the
conscience
may
be
otherwise
pacified
then
by
fre
iustificacion
.
To
deny
feee
iustificacion
by
gods
imputacion
,
Roma
.
v.
a
contrary
to
the
fourth
chap.
of
Paule
to
y●
Rom.
To
glory
of
iustificacion
&
neuertheles
to
vtter
no
good
workes
.
To
say
iustificacion
can
stand
or
endure
without
the
sequele
of
good
workes
.
To
deny
that
the
preaching
of
iustificacion
without
the
final
effect
of
good
workis
,
is
rote
of
al
mischief
.
Of
hope
.
CA.
XXIIII
.
Diffinicion
HOpe
is
a
certayne
vndoubted
awaytyng
of
the
bileued
saluacion
which
is
not
sene
,
through
pacience
in
fayth
.
BY
hope
saith
Paul
,
Probacions
of
the
definicion
.
we
be
saued
,
but
hope
if
it
be
sene
,
is
not
hope
,
for
that
a
man
seeth
,
why
sholde
he
hope
the
same
,
but
yf
the
thing
which
we
se
not
,
Roma
.
viii
.
d
we
hope
,
them
do
we
with
pacience
abyde
for
it
.
These
wordes
of
the
apostle
be
a
sufficient
ꝓue
of
the
diffinition
,
by
which
he
wil
that
such
as
haue
byleued
the
saluacion
set
forthe
in
Christ
,
shold
not
doubt
,
but
certeynly
hope
&
abyde
as
a
thyng
inuisible
with
the
fleshly
eyes
,
&
that
by
pacience
.
I
added
(
in
fayth
)
that
thou
sholdest
not
think
that
hope
can
stande
with
out
fayth
,
for
they
be
thingꝭ
annexed
,
&
the
one
can
not
be
seuered
from
the
other
,
in
so
moch
the
scripture
confoundeth
many
times
fayth
&
hope
togither
,
as
Psal.
77.
the
ꝓphet
saith
.
The
children
that
shal
be
borne
,
shal
shew
their
children
that
they
may
put
in
god
their
hope
.
I
praye
you
what
other
thinge
here
is
hope
than
faith
.
This
alliaunce
of
faith
&
hope
is
very
wel
expressed
in
the
epystle
to
the
Ebr.
〈…〉
where
faith
is
defined
to
be
a
sure
confidence
of
thingꝭ
not
hoped
for
&
a
substance
of
thinges
not
sene
.
I
added
furthermore
in
the
diffinition
these
wordes
(
certein
&
vndoubted
)
to
take
away
th
opinion
of
suche
triflers
as
think
that
hope
may
stand
with
a
wauering
mynde
.
For
like
as
faith
can
not
be
with
doubting
as
clerely
appere
by
the
wordes
of
Paul
in
th exemple
of
Abraham
:
So
likewise
neither
hope
can
be
with
doubtinge
.
For
hoping
is
a
sure
ꝑswasion
that
thou
shalt
receiue
those
thinges
which
thou
hast
by
the
worde
conceyued
by
fayth
,
promised
vnto
the.
Finally
vnder
the
worde
of
saluacion
,
I
comprise
al
those
thinges
which
be
promysed
to
suche
as
byleue
in
the
word
whether
they
be
spiritual
or
corporal
goodes
,
as
wel
in
this
life
,
as
after
this
life
:
Al
which
thinges
hope
abideth
&
loketh
for
in
faith
certeyn
and
not
doubtynge
.
THE
causes
of
hope
be
t
holy
ghost
&
faith
.
The
causes
of
hope
.
The
holy
gost
is
cause
forasmoch
as
it
is
his
gyft
,
&
he
engendreth
it
in
vs
witnessing
Paul.
Hope
is
not
ashamed
,
bicause
the
loue
of
god
is
shed
abrode
in
our
hertes
by
t
holy
ghost
.
Roma
.
v.
a
Moreouer
the
holy
ghost
is
the
cause
of
hope
,
Roma
.
viii
.
d
forasmoch
as
he
helpeth
our
hope
.
For
th
apostle
after
he
hath
finished
the
argument
that
he
maketh
of
hope
out
of
the
formall
cause
of
saluacion
,
forth
with
he
addeth
likewise
also
the
spirite
helpeth
our
īfirmities
.
I
make
fayth
the
cause
of
hope
,
bicause
of
the
gret
affinitie
biewene
them
.
Fayth
bileueth
,
hope
abideth
&
waiteth
for
the
thinges
bileued
,
for
them
we
hope
that
god
wil
giue
vs
such
thingꝭ
as
he
hath
ꝓmised
vnto
vs
by
his
worde
,
when
with
a
fayth
we
conceyue
god
&
know
that
he
is
merciful
vnto
vs
in
Christ.
THE
obiect
or
mater
whervpon
hope
worketh
,
is
the
ꝓmise
of
gods
mercy
in
al
thinges
promised
.
The
ꝓuoking
cause
to
hope
is
the
commaundement
of
god
.
psa.
4.
Offre
ye
a
sacrifice
of
rightousnes
,
and
hope
ye
in
the
lorde
.
Item
.
psal.
146
The
lorde
is
very
wel
pleased
with
such
as
fear
him
,
&
in
them
which
hope
vpon
his
mercy
.
There
be
no
ꝑtes
of
hope
of
which
we
here
speke
.
No
partes
of
hope
.
For
it
in
one
certeyn
mocion
or
aff●ction
of
minde
,
which
abideth
with
a
sure
trust
for
the
thinges
promised
by
the
worde
,
yet
neuerthelesse
hope
hath
an
eye
as
wel
the
corporal
as
to
the
spiritual
ꝓmise
,
in
that
we
certeynly
hope
&
bileue
that
we
be
the
children
of
god
,
that
god
wil
kepe
vs
in
faith
,
that
he
wil
kepe
al
his
ꝓmises
,
&
giue
vs
af●
this
life
,
life
euerlasting
.
Also
that
he
will
norish
defende
&
saue
vs
from
al
euis
&
perils
.
Theffectes
of
hope
chefly
spring
of
y●
thingꝭ
ꝓmised
&
byleued
by
fayth
.
Theffectes
of
hope
.
And
bicause
faith
,
iustificacion
and
hope
be
knit
togither
th
one
to
thother
,
they
borow
diuers
effectes
&
workes
either
of
other
.
Now
the
ꝓmises
be
of
.ij.
sondry
thynges
towardes
which
hope
also
extendeth
it selfe
,
&
therfore
also
double
effectes
of
hope
may
be
gathered
,
some
be
gathered
of
the
ꝓmise
of
thinges
spiritual
,
&
other
some
of
the
ꝓmise
of
thinges
temporal
.
Effectes
proceding
of
the
ꝓmesse
of
spiritual
thingꝭ
may
be
these
.
Certeynly
to
hope
and
be
assured
that
our
synnes
be
released
in
Christ.
Certeinly
to
hope
that
we
be
the
sonnes
of
god
.
To
hope
certeynly
that
god
is
merciful
vnto
vs
.
To
hope
verily
that
god
wil
preserue
vs
in
fayth
,
that
he
wil
encrease
it
vnto
vs
&
furnish
the
same
with
spiritual
gyftes
:
with
sure
hope
to
loke
after
this
lyfe
for
lyfe
euerlasting
.
Therfore
Paul
&
the
rest
of
th
apostles
,
yea
&
Christ
him self
going
about
to
confort
the
godly
persons
against
the
slaundres
of
the
crosse
vseth
none
other
argument
than
that
is
taken
forth
of
the
hope
of
the
lyfe
to
come
.
He
that
shal
continue
(
sayth
Christ
)
vntil
the
end
shal
be
saued
.
Paul
likewise
sayth
,
we
be
saued
by
hope
.
Roma
.
viii●
Philip.
iii.
Also
euery
creature
loketh
for
deliueraunce
.
Item
to
the
Philippians
he
sayth
:
Our
conuersacion
is
in
heuen
from
whens
also
we
loke
for
a
sauiour
.
To
be
short
,
godly
persons
can
haue
no
greater
solace
in
al
their
afflictions
than
the
hope
of
the
life
to
come
.
The
work
also
&
effect
of
hope
,
is
to
stey
the
godly
persons
that
they
do
not
shrink
from
the
trouth
according
to
the
psalme
.
He
that
trusteth
in
the
lord
as
the
mount
of
Sion
,
psal.
x.
●
Roma
.
v.
d
shal
not
be
remoued
for
euer
.
Item
not
to
make
ashamed
according
to
Paules
saying
:
hope
maketh
not
ashamed
,
that
is
,
it
suffreth
not
a
man
to
perish
,
ne
the
conscience
to
doubt
of
the
promise
or
fauour
of
god
.
In
tribulacion
to
lift
vp
the
conscience
that
it
fal
not
in
to
dispayre
,
but
rather
glory
in
the
crosse
of
Christ
,
Roma
.
v.
a
according
to
Paules
saying
,
we
glory
in
the
hope
of
the
praise
that
shal
be
giuen
of
god
,
neither
do
we
so
only
,
but
also
we
glory
in
tribulacion
.
To
make
vs
in
aduersitie
cast
our
trust
vpon
the
lord
only
,
according
to
the
saying
of
the
ꝓphet
,
Psal.
●vi
.
vnder
the
shadow
of
thy
winges
I
shal
trust
.
To
make
men
imortal
,
according
to
the
saying
of
the
wise
man
,
Sapien.
iii.
the
hope
of
the
holy
persons
is
ful
of
imortalitie
.
To
indow
vs
with
the
true
fear
of
god
.
For
they
(
saith
the
ꝓphet
)
that
fear
the
lord
,
shal
trust
in
him
.
To
be
a
sure
signe
of
saluacion
.
Ro.
v.
By
hope
we
be
saued
.
To
make
vs
blessed
for
blessed
is
he
,
psal.
xxxiii
.
saythe
Dauid
,
whiche
trusteth
in
him
.
To
make
vs
fear
the
malice
of
men
.
psal.
55.
I
shal
trust
in
god
,
&
shal
not
fear
what
man
do
vnto
me
.
Now
th
effectes
of
hope
ꝓceding
of
the
ꝓmise
of
temporal
thingꝭ
be
these
.
To
hope
surely
that
god
will
tendre
vs
.
To
hope
surely
that
god
wil
gouerne
vs
.
To
hope
surely
that
god
wil
defend
vs
against
all
euils
,
as
wel
inward
as
outwarde
.
Semblable
effectes
be
yet
many
in
scriptures
,
&
they
arise
for
the
most
parte
of
the
ꝓmises
annexed
to
the
first
commaundement
wherin
god
ꝓmiseth
to
be
our
god
.
Contraries
to
hope
,
Contraries
to
hope
and
heresyes
.
Thomas
de
Aquino
.
be
these
.
To
saye
hope
is
of
thinges
present
,
against
.
Paul
Ro.
8.
Hope
if
it
be
sene
is
not
hope
.
To
define
with
Thomas
the
scholeman
,
to
be
a
certeyn
expectacion
of
the
blesse
to
come
,
comming
of
grace
&
our
merites
,
which
diffinition
is
●trary
to
it self
,
for
if
hope
be
a
sure
expectation
,
ergo
it
can
not
be
of
our
meritis
,
for
they
can
neuer
make
hope
to
be
sure
.
Also
if
it
be
of
grace
,
then
is
it
not
of
our
merites
.
Item
to
say
hope
can
stand
with
out
fayth
.
To
say
hope
can
stand
with
doubting
,
against
the
nature
of
true
fayth
,
whiche
is
the
cause
of
hope
.
To
graunt
that
true
&
certein
hope
is
our
own
ꝓpre
worke
.
To
deny
that
the
propre
busynes
of
hope
is
vpon
the
ꝓmise
of
gods
mercy
.
Scole
men
.
To
say
with
Thomas
the
scholeman
that
hope
can
not
stand
with
out
our
merites
●
that
if
the
merites
be
away
,
it
is
not
hope
,
but
a
p̄sūption
.
To
say
hope
is
no
commaundement
of
god
.
This
errour
maketh
men
slouthful
&
negligent
in
hope
.
To
say
hope
can
stande
with
out
the
true
feare
of
god
,
against
the
prophet
:
They
the
feare
the
lord
shal
trust
in
him
.
To
say
that
hope
iustifieth
,
bicause
in
scriptures
hope
&
fayth
be
confounded
.
I
graunt
they
be
confounded
,
but
yet
with
such
a
difference
that
fayth
remayne
as
cause
of
hope
,
and
wherevnto
the
scrypture
imputeth
instificacion
,
but
hope
is
th
effect
,
&
a
thyng
annexed
vnto
faith
.
To
saye
the
hope
of
the
wycked
shall
ones
be
profytable
and
auaylable
vnto
them
,
contrarye
to
the
sayinge
of
the
wyse
man
.
Prou.
x.
The
hope
of
the
wycked
shal
perish
.
Also
in
the
boke
of
wi●dom
,
Prou.
●
.
it
is
written
.
The
hope
of
the
vngodly
is
lyke
a
dry
thistle
flour
,
that
is
blowen
away
with
the
wind
,
it
is
like
thyn
scome
that
is
scatred
abrode
with
the
wynde
,
&
lyke
the
smoke
which
is
dispersed
here
&
there
with
winde
and
as
the
remembraunce
of
a
straunger
that
taryeth
for
a
day
,
and
then
departeth
.
&c.
Of
loue
towardes
god
CA.
XXV
.
LOue
towardes
god
,
Diffinicion
.
is
wherby
we
loue
hym
agayne
,
which
fyrst
laued
vs
in
his
son
.
¶
Iohn
in
his
epistle
alloweth
this
diffinition
with
these
wordes
:
Probacion
.
i.
Io.
iiii
.
b
we
loue
god
bicause
he
loued
vs
,
&
sent
his
son
to
be
a
sacrifice
for
our
synnes
.
THE
causes
of
our
loue
towardis
god
be
these
,
Causes
.
t
holy
ghost
whose
gyft
it
is
,
&
which
moueth
the
hert
to
loue
god
.
Item
the
loue
of
god
with
which
god
loued
vs
fyrst
,
&
also
fayth
,
which
conceyued
and
knoweth
the
loue
of
god
towardes
vs
which
knowen
forthwith
springeth
vp
our
loue
towardes
god
.
This
loue
is
not
diuided
in
ꝑtes
,
No
partes
.
for
it
is
one
certeyn
mocion
or
zele
towardes
god
,
wherby
god
is
loued
for
him self
,
as
S.
Augustine
sayth
.
Th effectis
of
this
loue
be
knowen
by
the
ij
.
Theffects
or
workes
of
loue
.
commaundement
,
which
treateth
of
the
outward
worshyp
of
god
,
engendred
of
our
great
zele
charite
&
loue
that
we
bear
towardes
god
,
which
of
it self
perteineth
to
the
fyrst
commaundement
,
wherin
is
requyred
also
the
louing
of
god
as
an
inward
worshyp
.
For
besyde
fayth
,
feare
also
&
loue
be
referred
to
the
first
commaundement
:
So
then
th
effectes
of
loue
towardes
god
be
these
:
To
feare
god
for
feare
,
fayth
&
loue
,
be
thinges
kny●
togyther
,
&
can
not
wel
be
plucked
one
from
an
other
.
But
this
effect
procedeth
only
of
the
fyrst
commaundement
.
The
rest
that
folow
come
forth
of
the
seconde
commaundement
for
the
most
parte
.
Item
not
to
abuse
the
name
of
god
.
Desyrously
to
heare
the
worde
of
god
.
To
cal
on
god
in
necessitie
.
To
aske
helpe
of
god
.
To
preche
his
word
.
To
confesse
his
name
.
To
rendre
thankes
to
god
.
To
obey
god
To
worship
,
to
magnify
,
to
prayse
,
to
glorifye
god
.
Also
to
be
a
signe
of
the
knowlege
of
god
,
according
to
the
saying
of
Iohn
:
i.
Io.
iiii
.
b
who
so
euer
loueth
is
born
of
god
,
&
knoweth
god
.
To
work
the
loue
of
the
neighbour
,
for
he
that
loueth
god
of
his
owne
accorde
also
wil
his
loue
neighbour
.
To
be
a
signe
that
we
haue
faith
.
For
where
so
euer
the
loue
of
god
th
effect
is
,
there
must
nedes
be
also
faith
the
cause
wherfore
these
&
semblable
effectis
towardes
god
,
belong
to
such
only
as
byleue
,
&
haue
alredy
receiued
&
knowen
god
by
faith
,
&
which
alredy
haue
felt
the
mercy
&
loue
of
god
.
Iosue
.
xxiii
.
Iosue
af●
long
rehersal
of
the
benefites
of
gods
mercy
&
loue
,
stereth
the
people
againe
on
their
behalfe
to
loue
God
:
Eccl.
lvii
.
b
So
we
rede
that
Dauid
the
king
with
his
hole
hert
praised
&
loued
him
that
had
made
him
,
&
therfore
he
brasteth
forth
in
to
loue
,
praises
&
thankesgiuing
:
So
also
s.
Paul
,
being
assured
of
the
loue
of
god
towardes
him
,
hopeth
again
that
he
shal
vaynquish
al
euils
.
For
he
saith
:
Roma
.
viii
.
●
In
al
these
thinges
we
ouercome
strongly
thrugh
his
help
that
loued
vs
,
for
I
am
sure
,
that
neither
deth
,
neither
life
,
neither
aungels
,
neither
rule
,
neyther
power
,
neither
thinges
p̄set
,
neither
thinges
to
come
,
neither
heigth
,
neither
lowth
,
neither
any
other
creature
,
shall
be
hable
to
seuer
vs
from
the
loue
of
god
,
which
is
in
Christ
Iesus
our
lorde
.
Contraries
to
the
loue
towardes
god
be
these
.
Contraries
to
the
loue
towardes
god
.
To
say
our
loue
towardes
god
goeth
before
his
luoe
towardes
vs
.
For
so
some
men
wil
,
that
we
shold
begyn
at
our
loue
,
so
that
we
by
louing
god
,
might
agayne
be
loued
of
him
.
To
say
charite
can
stande
with
out
fayth
or
knowlege
of
god
going
before
.
To
say
our
loue
towardes
god
ariseth
when
we
begin
to
do
wel
,
although
as
yet
we
haue
not
faith
.
To
deny
t
holy
ghost
to
be
cause
of
our
loue
towardes
god
.
To
say
god
ought
to
be
loued
of
vs
for
any
other
thing
than
for
him
felf
,
that
is
,
for
the
loue
wherewith
he
fyrst
loued
vs
.
Forasmoch
as
the
loue
of
god
is
the
cause
ꝓuoking
vs
to
loue
him
again
.
To
graunt
that
our
loue
or
charite
towardes
god
iustifieth
vs
,
contrary
to
scripture
,
which
assigneth
iustificacion
only
to
faith
as
ꝓpre
cause
of
the
same
.
To
say
that
in
this
worlde
we
may
haue
so
gret
loue
towardes
god
,
as
shal
be
sufficient
to
be
pleded
and
layd
to
the
iudgement
of
god
for
our
sinnes
.
To
say
our
loue
towardes
god
maye
stande
with
distrust
or
feare
,
contrary
to
the
place
of
Iohn
the
fyrst
epistle
where
he
saith
Feare
is
not
in
loue
,
Io.
iiii
.
d
but
perfyte
loue
casteth
out
al
feare
.
For
fear
hath
vexacyon
,
he
that
feareth
is
not
perfyte
in
loue
.
Undoubtedly
this
feare
may
wel
be
called
a
seruile
fear
,
bicause
it
is
not
coupled
with
faythe
.
To
saye
the
loue
towardes
god
is
th
execution
of
the
lawe
,
and
therfore
iustifieth
.
To
whiche
errour
I
answere
.
Albeit
loue
towardes
god
is
the
execution
of
the
law
,
it
foloweth
not
therfore
it
is
in
our
power
to
fulfil
this
loue
in
such
sort
that
it
may
satisfie
the
lawe
.
Of
loue
towardes
the
neyghbour
.
CA.
XXVI
.
LOue
towarde
the
neighboure
is
wherby
the
neyghbour
is
holpen
by
the
commaundement
of
god
,
Diffinicyon
.
&
which
is
the
frute
,
handmayde
or
alley
to
faith
which
can
not
be
away
where
true
faith
is
present
.
That
the
neighbour
is
to
be
holpen
by
gods
commaundement
,
Pro●acion
the
very
tables
of
y●
x.
commaundementis
ꝓue
sufficiently
.
And
agayn
how
greatly
god
is
plesed
with
this
loue
of
the
neighbour
,
of
which
he
hath
also
gyuen
commaundement
,
it
may
be
estemed
by
this
,
the
oftentymes
in
scripture
god
p̄ferreth
it
before
his
own
honour
as
by
his
ꝓphet
Esaie
he
declareth
expressly
vnto
vs
saying
.
Esaie
.
i.
d
Offre
me
no
more
oblacions
,
for
it
is
but
lost
labour
,
I
abhorre
your
incense
.
&c.
Cease
from
doing
of
euils
&
violence
,
lerne
to
do
right
apply
your selues
to
equitie
,
deliuer
the
oppressed
,
help
the
fatherles
to
his
right
,
defend
the
widow
.
Esaie
.
lviii
.
d
&c.
Also
the
same
ꝓphet
:
Behold
,
when
ye
fast
your
lust
remayneth
stil.
For
ye
do
no
lesse
violence
to
your
detters
.
&c.
Sholde
that
be
called
fasting
,
or
a
day
that
pleaseth
the
lord
.
This
fasting
saith
the
lord
pleseth
not
me
,
tyl
the
tyme
be
thou
lose
him
out
of
bondage
that
is
in
thy
daunger
,
til
y●
breake
y●
o
th
of
wiched
bargains
,
til
thou
let
the
oppressed
go
fre
,
&
take
from
them
al
maner
of
burthens
.
Dele
thy
bred
to
the
hongry
,
&
bring
the
●ore
fatherles
home
in
to
thy
house
,
when
y●
seest
the
naked
couer
him
.
&c.
To
this
accordeth
Christ
saying
,
Math.
v.
d
wherfore
when
thou
offrest
thy
gyft
at
the
aultee
,
&
there
remembrest
that
thy
brother
hath
ought
against
the
,
leue
there
thy
offring
before
the
alter
,
&
go
thy
way
,
be
first
made
at
one
with
thy
brother
,
&
then
come
&
offre
thy
gyft
.
Now
that
loue
is
the
frute
,
hand
mayd
&
alley
of
fayth
it
is
playne
by
the
mutual
&
necessarye
cleuing
togither
with
which
the
causes
&
effectis
be
coupled
with
in
them selues
.
Also
bicause
loue
pleaseth
not
god
with
out
faith
which
only
causeth
our
workes
to
be
wel
taken
with
god
,
according
to
Paul
,
Roma
.
xiiii
.
d
workemen
or
Iusticiaries
what
so
euer
is
not
of
fayth
is
syn
.
Also
it
is
impossible
to
plese
god
with
out
fayth
.
Now
it
is
not
all
one
thing
with
the
christians
&
with
the
hethens
,
whose
good
workes
these
vnshamfast
workmen
do
obiect
against
vs
,
●e
suche
as
wyll
be
iustified
by
theyr
workes
.
for
the
hethens
person
haue
workis
of
charite
without
faith
,
the
christen
men
with
fayth
,
but
howe
moch
the
charite
of
the
christians
diffre
from
charite
of
the
hethens
declareth
sufficiently
Christ
,
where
he
discerneth
the
loue
of
gentiles
or
infidels
from
the
loue
of
the
christen
bileuers
,
Math.
v.
s
which
pleaseth
god
.
For
we
can
not
loue
according
to
th exemple
of
the
heuely
father
,
that
we
may
be
his
children
&
perfect
persons
,
onlesse
we
haue
faith
which
getteth
christ
who
afterwarde
giueth
the
holy
ghost
,
he
finally
maketh
by
renuinge
our
hertes
&
creating
in
them
new
mocions
vs
apte
&
mete
to
performe
such
loue
as
pleaseth
god
,
&
which
maketh
vs
his
so●̄es
and
perfect
,
like
as
he
is
perfect
.
Finally
the
loue
to
the
presence
of
fayth
is
alwayes
requyred
this
text
of
Paul
teacheth
.
●
.
Corin.
xiii
.
a
Although
I
had
al
faith
so
that
I
could
moue
mountaynes
out
of
theyr
places
&
yet
had
not
charite
I
were
nothynge
.
Also
this
of
Iames.
Iacob
.
ii
.
c
Faythe
without
workes
is
deed
.
Many
exemples
also
in
scripture
be
setforth
which
declare
charite
necessarily
to
folowe
fayth
.
Math.
ii
.
●
.
The
wyse
men
com
from
the
east
to
Christ
they
worship
him
.
This
is
a
work
of
faith
.
They
open
theyr
treasures
&
offre
vnto
him
gifte
●
golde
,
frankensence
&
myrre
,
this
is
a
worke
of
charitie
or
loue
.
Math.
viii
.
b.
Also
after
that
Peters
wyues
mother
was
restored
agayne
Mar.
i.
c
,
by
Christ
vnto
her
helth
(
whiche
Luc.
iiii
.
●
thing
could
not
be
done
without
faith
)
she
began
to
ministre
&
to
serue
Christ
and
his
disciples
,
which
thing
procedeth
of
loue
.
THE
causes
of
loue
towardes
the
neybour
Causes
.
be
the
holy
ghost
&
fayth
.
The
holy
gost
,
bicause
it
is
his
gyft
,
for
he
causeth
loue
to
ꝓcede
of
a
pure
herte
,
good
conscience
,
and
fayth
vnfayned
.
i.
corint
.
xii
.
〈◊〉
For
of
this
loue
we
meane
here
.
Furthermore
healinge
or
sanacion
is
the
gyfte
of
the
holy
ghost
,
&
therfore
also
charite
towardes
the
neyghbour
is
the
gyft
of
the
holye
ghost
.
For
al
gyftes
be
giuen
to
the
vse
&
behoue
of
the
neyghbour
,
whiche
by
a
general
terme
charite
compriseth
.
Faythe
is
cause
of
loue
towardes
the
neyghbour
in
that
it
feleth
Christ
who
beynge
felte
and
gotten
by
faythe
,
gyueth
the
holye
ghoste
,
he
createth
in
vs
newe
mocions
of
hert
mete
and
apte
to
exercise
the
true
charitie
that
pleaseth
god
.
To
these
two
causes
maye
be
added
also
the
loue
that
we
beare
to
god
.
For
he
that
loueth
God
,
can
not
but
loue
his
neybour
:
Also
a
ꝓuoking
cause
to
the
loue
of
the
neighbour
is
that
we
know
it
to
be
the
commaundement
of
god
according
to
the
saying
of
Christ
:
I
giue
vnto
you
a
new
commaundment
that
ye
loue
togither
.
Ie.
●iii
.
d.
●
.
Iohan.
i.
d
Also
his
disciple
Iohn
testifieth
the
same
saying
:
this
is
his
commaundement
that
we
byleue
on
his
son
Iesus
Chryst
,
&
loue
one
an
other
as
he
gaue
commaundement
.
S.
Aug.
vpon
the
sayd
place
of
Christ
,
I
gyue
you
a
new
commaundement
writeth
thus
.
He
that
loueth
god
,
can
not
despise
the
commaundement
that
he
shold
loue
his
neighbour
.
Also
Greg.
writeth
:
Greg.
lib.
vii
.
moral
.
bicause
ther
be
.ij.
commaundementes
of
charite
,
the
one
of
god
,
the
other
of
the
neighbour
,
by
the
loue
of
god
is
gendred
the
loue
of
the
neybour
,
&
by
the
loue
of
the
neighbour
is
nourisshed
the
loue
of
god
.
And
he
that
regardeth
not
to
loue
god
,
the
same
can
not
perfitly
loue
his
neighbour
.
The
formal
cause
of
louing
the
neighbour
is
set
forth
vnto
vs
by
Christ
,
Math.
v.
s.
Luc.
vi
.
d
where
he
willeth
vs
to
declare
the
workis
of
charite
vpon
our
neighbour
,
without
any
respect
of
the
circumstances
,
as
of
the
time
,
person
,
place
,
&
such
like
,
according
to
th exemple
of
the
heuenly
father
,
which
maketh
his
sun
to
aryse
on
the
euil
,
&
on
the
good
,
that
is
to
say
,
which
indifferently
disꝑseth
his
benefites
vpon
all
,
neyther
loketh
he
for
kindnes
on
their
behalfes
to
whom
he
do
good
vnto
.
This
cause
of
y●
tru
loue
is
also
expressed
by
Paul
where
he
saith
that
i.
Timo●
.
i.
●
th
ende
of
the
commaundement
is
loue
that
commeth
of
a
pure
hert
of
a
good
conscience
and
of
fayth
vnfeyned
.
ONE
single
thing
is
this
loue
that
we
Partes
now
treat
of
,
euen
a
zele
toward
that
neighbour
comming
of
a
pure
hert
,
with
a
testimony
or
declaracion
of
outward
workes
.
Againste
this
,
scrypture
setteth
feyned
loue
forbydden
to
the
godly
,
whiche
is
done
without
faith
&
styring
of
t
holy
gost
&
appropriate
to
dissemblers
or
hypocrites
,
which
though
it
outwardly
glistereth
with
gloryous
workis
,
yet
without
faith
it
pleaseth
not
god
.
AN
hepe
of
th
effectes
hereof
reciteth
Effectes
or
offyces
of
this
charite
.
Paul.
1.
Cor.
13.
&
Ro.
12.
that
is
to
wete
these
:
To
be
pacient
,
louing
,
not
enuyous
,
not
foule
mouthed
,
not
hault
,
not
p̄sumptuous
,
not
seking
his
owne
,
not
redy
to
anger
,
not
thinking
euil
,
not
reioysing
in
wickednes
,
but
ioying
in
the
trouth
,
bearing
all
thinges
,
bileuing
al
thynges
,
hopynge
all
thynges
.
Item
to
edifie
&
profyt
the
neighbour
.
1.
Cor.
8.
To
rule
al
giftes
.
1.
Cor.
12.
Now
forth
of
the
.12
.
chap.
to
the
Ro.
be
taken
these
workes
.
To
preuent
one
an
other
in
gyuing
honour
.
To
help
the
necessities
of
the
godly
.
To
be
redy
to
harbour
.
To
speke
wel
of
ꝑsecuters
.
To
ioy
with
them
that
ioy
.
To
wepe
with
them
that
wepe
.
To
lay
downe
the
hault
mynde
.
To
make
him selfe
egal
with
them
of
the
lower
sorte
.
Not
to
reacquite
euil
for
euil
.
These
effectes
&
semblable
may
be
generally
comprised
vnder
the
text
of
Paul.
Charite
worketh
not
euil
.
To
the
foresaid
workes
,
Roma
.
x.
Gala.
vi
.
a
these
also
may
be
added
.
To
accomplish
the
law
of
christ
,
I
mean
of
louing
the
neyghbour
.
To
couer
a
multitude
of
sines
.
1.
Pe.
4.
To
be
a
token
of
light
receyued
.
●
.
Io.
ii
.
b.
For
he
y●
sayth
he
is
in
lyghte
(
sayth
s.
Iohn
)
&
hateth
his
brother
,
is
yet
darknes
,
Iacob
.
ii
.
c.
but
he
that
loueth
his
brother
continueth
in
light
.
To
be
a
witnes
of
the
true
fayth
.
For
charite
as
effect
witnesseth
of
faith
the
true
cause
.
To
be
a
signe
of
iustificacion
receiued
.
For
to
this
purpose
we
be
iustified
that
we
shold
do
good
workes
,
vnder
which
be
comprysed
also
the
workis
of
charite
.
Of
this
effect
speketh
Iacob
.
ii
.
●
.
Iames
,
wher
ye
saith
.
Can
his
faith
saue
him
?
as
who
shold
say
,
iustificacion
can
not
stand
ne
endure
where
th effectis
of
faith
be
lacking
.
NOW
al
these
said
effectes
of
charite
must
be
directed
to
the
form
aforesaid
,
of
whiche
I
spake
in
the
causes
of
charite
,
that
is
to
wete
,
to
exercise
them
according
to
th exemple
of
the
heuenly
father
not
only
vpon
the
christen
persons
(
which
neuertheles
ought
chefly
to
be
done
according
to
Paul
which
sayth
:
Gal.
6.
●
while
we
haue
time
let
vs
worke
good
towardes
al
men
,
but
in
especial
towardis
them
which
are
of
the
houshold
of
faith
)
but
rather
indifferently
,
vpon
good
&
euil
,
without
al
maner
respecte
.
The
worlde
bicause
it
exerciseth
not
the
workes
of
charite
&
loue
,
according
to
th
exemple
of
the
heuenly
father
,
therfore
it
neuer
loueth
truely
,
so
that
the
loue
of
it
can
please
god
.
Contraryes
to
charit●
towardes
the
Contraryes
neighbour
be
these
.
To
graunt
the
loue
of
the
neighbour
is
not
a
gift
of
t
holy
gost
.
To
say
fayth
springeth
of
charite
,
&
not
charite
of
faith
.
To
say
that
true
loue
of
the
neighbour
may
stande
without
fayth
.
To
say
loue
of
the
neighbour
pleaseth
god
without
faith
.
To
hold
that
the
workes
of
charite
which
good
men
do
differ
nothing
from
the
workes
of
charite
whiche
the
euill
men
&
hypocrites
do
.
I
answere
.
They
differ
nothyng
as
perteyning
to
the
outwarde
syght
,
but
as
perteining
to
the
causes
of
which
the
workes
of
either
ꝓcede
,
they
do
not
a
litle
diffre
also
in
th
acceptāce
of
god
,
in
that
god
aloweth
the
one
,
&
disaloweth
thother
.
To
say
that
the
true
loue
of
the
neyghbour
whiche
ꝓcedeth
of
a
pure
hert
,
good
conscience
&
faith
vnfayned
,
is
our
own
work
To
hold
that
the
loue
of
the
neighbour
springeth
not
so
greatly
of
fayth
as
of
a
continual
vse
&
customablenes
like
as
thother
vertues
do
,
as
by
oftentimes
doing
iustly
we
be
made
iust
persons
,
with
often
doing
wel
we
be
made
good
.
So
with
often
louing
,
we
get
vs
an
habite
or
hauour
of
loue
.
This
errour
in
thinges
ciuil
is
to
be
borne
,
but
in
the
charite
or
loue
of
the
neighbour
it
is
a
mischeuous
erroure
,
forasmoch
as
it
vtterly
ouerwhelmeth
the
causes
of
loue
towardes
the
neighbour
.
To
say
a
respect
is
to
be
had
of
the
circumstances
,
as
of
the
places
,
persons
,
time
&
so
forthe
,
&
that
y●
se
vpon
whom
y●
extendest
thy
charite
,
whether
vpon
thy
frendes
or
enemies
,
christens
or
not
christens
.
This
errour
is
contrary
to
the
forme
of
loue
towardes
the
neighbour
,
Math.
v.
g.
Luc.
vi
.
c.
which
ought
to
be
directed
according
to
th exemple
of
the
heuenlye
father
,
as
before
is
said
.
They
be
hethen
sayinges
that
bid
vs
haue
discrecion
&
respect
in
th
exercyse
of
charitable
workes
.
Item
to
say
charite
is
a
gift
of
nature
,
and
is
therfore
in
our
powers
to
exercise
a
perfect
loue
and
charite
.
To
which
errour
I
make
this
answere
.
Albeit
it
be
the
law
of
nature
to
loue
the
neighbour
,
yet
it
foloweth
not
that
the
perfect
&
ful
execution
of
the
same
is
in
our
powers
now
after
the
fall
of
Adam
.
For
who
dare
at
this
day
glory
that
such
charite
is
in
vs
as
ꝓcedeth
of
a
pure
hert
good
conscience
&
fayth
vnfayned
.
Item
to
say
the
charite
towardes
the
neighbour
is
perfect
,
so
that
the
outward
dedes
be
present
,
although
pure
affections
&
consenting
to
the
outward
dedes
be
not
there
.
This
errour
is
against
the
forme
of
charite
ii
Timoth.
i.
●
y●
s.
Paul
p̄scribeth
where
he
sayth
that
charite
or
loue
is
the
end
of
the
commaundement
comming
of
a
pure
hert
,
of
a
good
conscience
&
of
faith
vnfayned
.
To
hold
the
charite
or
loue
towardis
the
neighbour
doth
iustifie
,
bicause
Paul
calleth
i.
Timoth.
i.
●
it
the
end
of
the
commaundement
.
This
errour
is
sone
answered
,
for
I
graunt
that
charite
is
the
ende
of
the
commaundement
,
of
which
thinges
no
man
doubteth
But
the
controuersye
&
question
at
this
day
is
whether
the
charite
which
is
th
end
of
the
commaundement
be
in
our
powers
so
that
we
can
execute
the
same
perfectly
that
is
,
of
a
pure
hert
,
good
conscience
&
vnfayned
faith
,
which
perfect
execution
of
the
law
of
charite
,
forasmoch
as
it
is
not
in
our
powers
,
as
euery
mans
conscience
cābeare
witnesse
,
surely
our
charitie
can
not
iustifie
,
which
neuertheles
shold
in
dede
iustifie
vs
if
we
were
hable
truly
&
perfectly
to
accomplish
&
perform
the
same
.
And
therfore
christ
bicause
he
performed
it
of
a
pure
hert
good
conscience
&
faith
vnfeyned
did
satisfie
the
law
concerning
charite
euen
to
ryghtousnes
.
Rensōs
that
charite
iustyfyeth
not
.
Moreouer
these
reasons
ensuing
do
ꝓue
that
the
charite
of
the
neighbour
iustifieth
not
.
Charite
is
th
effect
of
faith
,
Ergo
it
can
not
run
before
that
cause
.
Therfore
fayth
iustifieth
,
&
not
charite
.
THE
obiect
of
fayth
,
that
is
to
say
,
the
mat
whervpon
fayth
worketh
,
is
the
mercy
or
grace
ꝓmised
,
but
the
obiect
of
charite
is
the
neybour
.
Ergo
charite
bicause
of
the
contrary
obiectꝭ
can
not
iustifie
.
S.
Paul
where
as
in
the
epistie
to
the
Ro.
&
also
to
the
Corin
.
he
reckeneth
vp
in
maner
al
th
effectes
of
charite
,
yet
maketh
no
mencion
of
iustificacion
,
which
the
papistes
appoint
vnto
charite
as
her
ꝓpre
effect
,
Ergo.
&c.
THE
ꝓpre
end
of
the
workis
of
charite
is
the
good
men
by
them
shold
declare
to
the
world
that
they
be
iustified
,
&
for
the
franke
&
fre
iustificacion
shold
agayn
on
theyr
behalfe
shew
them selues
louing
&
thankeful
,
Ergo
th
ende
of
charite
can
not
be
iustificacion
.
IT
is
also
contrary
to
this
doctrine
:
To
maynteyne
that
the
true
fayth
can
stande
or
endure
without
charitie
,
whiche
errour
is
very
strongly
impugned
of
Iohn
in
his
epistle
.
i
,
Ioh.
i.
a.
●
To
say
the
loue
of
the
neyghbour
dothe
iustifie
lesse
principally
,
and
fayth
more
principally
.
Of
good
workes
.
CA.
XXVII
.
GOOD
workes
which
god
hath
commaunded
in
the
decalogie
or
.x.
Diffynicyon
commaundementes
,
conteyning
the
true
worshyp
of
god
,
set
forth
to
glorify
god
,
and
spred
his
glory
abrode
,
and
that
by
them
suche
as
bileue
not
,
might
be
allured
to
receyue
the
worde
,
and
prayse
god
.
THAT
good
workes
be
onely
the
preceptes
of
the
decalogie
or
ten
commaundementes
,
Profe
of
this
diffinicion
no
man
can
denye
,
as
well
bycause
the
decalogie
is
th
ordynaunce
of
god
,
as
bycause
vnto
it
all
good
workes
whiche
please
god
maye
be
reduced
.
And
forasmoch
as
there
be
of
the
decalogie
two
tables
,
the
first
teching
what
we
owe
ꝓprely
to
god
,
the
second
what
to
our
neighbour
,
therfore
of
necessite
there
be
two
maner
of
workes
,
some
be
spiritual
to
wardes
god
,
&
some
outward
&
politique
towardes
the
neighbour
,
these
without
the
spiritual
be
nothing
worth
,
ne
plesaunt
to
god
.
For
the
spiritual
commaundementes
of
the
former
table
,
be
the
causes
for
which
the
outward
&
ciuil
work
towardes
the
neighbour
do
please
god
,
accordinge
to
that
of
Paul
,
Roma
xiiii
.
d
what
so
euer
is
not
of
faith
is
sin
,
wherfore
it
agreeth
very
euil
to
say
as
the
papistes
say
,
Papistes
.
that
only
the
ciuil
or
outward
workes
be
good
workes
sithens
the
same
for
the
displeasaunce
in
the
eyes
of
god
be
vnacceptable
&
vnthankful
onles
fayth
be
ioyned
thervnto
,
which
only
maketh
our
workes
wel
taken
of
god
.
Now
the
preceptes
of
the
decalogie
or
.
why
the
preceptes
of
the
decalogie
be
called
good
workes
.
.x
commaundementes
be
called
good
workes
not
bycause
they
iustifye
,
but
bycause
they
be
done
of
the
good
,
&
of
such
as
be
iustified
,
&
bycause
god
hath
ordeyned
them
.
Certes
,
the
.x.
commaundementis
conteyne
the
tru
worship
of
god
bicause
they
tech
aswel
the
inward
as
the
outward
worship
of
god
,
&
bicause
they
be
onely
acceptable
to
god
.
The
preceptes
of
men
in
the
mater
of
religion
we
cal
not
good
workes
bicause
they
tech
not
the
tru
worship
of
god
:
Esaye
.xxix.
●
Math.
xv
.
●
Mar.
vii
.
a
wherfore
also
the
ꝓphet
Esaie
damneth
humane
ordinācꝭ
as
to
be
taken
for
the
true
worship
of
god
where
he
saith
This
people
apꝓcheth
vnto
me
with
their
mouth
&
worship
me
with
their
lippis
but
their
hert
is
far
from
me
,
but
they
worship
me
in
vayn
,
teching
doctrines
the
commaundementes
of
men
.
The
reason
herof
is
bicause
mens
ordinaunces
be
not
the
true
worship
of
god
,
which
neuertheles
the
ypocrites
held
for
the
true
worship
of
god
,
contrary
to
the
tables
.
And
for
this
false
worships
sake
which
is
appointed
by
the
commaundementes
&
workes
of
men
,
euen
sithens
the
beginning
of
the
worlde
there
haue
ben
debate
bitwen
the
godly
&
vngodly
persons
.
This
false
worship
of
god
was
the
cause
why
Abel
was
slain
Gene.
iiii
.
d
whiche
with
faythe
offered
his
sacrifices
where
as
Cain
did
hang
in
the
outward
sacrifice
&
worke
only
.
Also
all
the
ꝓphetes
for
this
false
worships
sake
suffred
persecucion
.
For
they
called
awaye
the
children
of
Israel
from
mens
ordinaunces
&
from
the
vntrue
worship
of
god
vnto
the
preceptes
of
god
,
&
vnto
his
true
worship
.
Therfore
also
at
this
daye
it
is
no
meruaile
though
we
can
not
be
allowed
ne
brooked
amongꝭ
these
iustifyers
of
workes
in
that
we
cal
them
away
from
the
vntrue
worship
of
god
which
they
set
vp
of
theyr
owne
authoritie
withoute
gods
word
.
The
answer
to
an
obiection
that
might
●e
mad●
But
lest
som
of
them
wolde
say
that
the
decalogie
or
tables
of
Moses
ꝑteyn
not
to
vs
christen
men
,
but
that
the
workes
diuysed
by
bysshops
of
Rome
haue
succeded
in
their
place
to
the
true
seruice
&
worshyp
of
god
,
let
them
heare
what
Christ
saith
.
Math.
v.
●
I
came
not
(
saith
he
)
to
lose
the
law
,
that
is
,
to
teche
other
workes
commaunded
in
the
law
or
any
other
worship
of
god
,
but
to
fulfil
the
lawe
.
Ma●
.
Also
when
he
was
demaunded
of
a
yonge
man
concerning
good
workes
necessary
for
th
obteyning
of
euerlasting
life
,
he
answered
of
workes
commaunded
by
the
lawe
which
techeth
the
true
worship
of
god
forasmoch
as
it
requyreth
faith
,
feare
,
&
loue
of
god
,
as
an
inward
&
spiritual
worship
like
as
god
him
self
is
a
spirite
.
Theffectes
of
good
workes
be
euerye
where
set
forth
in
the
scripture
.
Esai
saith
we
be
the
planting
of
the
lord
to
glorify
god
.
Psal.
xl
.
c
Also
the
ꝓphet
sayth
:
Offre
to
god
the
sacrifice
of
praise
&
cal
on
me
and
y●
shalt
glorify
me
.
i.
Pet.
ii
.
●
Also
th
apostle
Peter
sayth
,
Derely
beloued
I
beseche
you
as
straungers
&
pylgrims
absteyn
from
fleshly
lustes
which
fight
against
the
soule
&
se
ye
haue
honest
conuersacion
amonges
the
heathen
that
they
which
backbyte
you
as
euil
doers
,
may
se
your
good
workis
&
prayse
god
in
the
day
of
visitacion
.
Finally
,
Chryste
saythe
,
so
let
your
lyght
shyne
before
men
,
that
they
may
se
your
good
workis
&
Math.
v.
b
glorify
your
father
whiche
is
in
heuens
.
THE
causes
of
good
workis
be
t
holy
ghost
&
fayth
.
Causes
of
good
workes
To
these
may
be
added
also
the
loue
towardes
god
.
For
he
that
with
faith
knoweth
&
loueth
god
without
doubt
also
wil
feare
god
,
wil
magnifie
his
name
,
wil
gladly
hear
&
lerne
his
word
,
wil
loue
his
neyghbour
,
&
in
his
nede
help
him
.
¶
T
holy
gost
is
cause
of
good
workes
forasmoc●
as
he
moueth
●ertes
to
good
workes
,
&
gendereth
in
them
new
mocions
conuenient
to
the
doinge
of
good
workes
the
plese
god
.
Faith
is
the
cause
of
good
workis
bicause
before
faith
our
workis
be
not
wel
taken
of
god
.
For
faith
getteth
vnto
it
christ
for
whose
only
sake
our
workis
do
plese
god
.
And
Christ
thus
gotten
by
faith
giueth
t
holy
gost
the
renewerof
our
hertes
to
make
our
workes
accepted
of
god
:
Gala.
●
.
●
for
this
cause
good
workis
be
called
of
Paul
the
workes
of
the
spirite
.
Melanchton
in
his
common
places
reh●●seth
.iiii.
Gala.
v.
c.
d
Inuitatorious
or
prouokinge
.
ꝓuoking
causes
to
good
workes
.
Necessite
,
bicause
faith
ought
to
encrease
in
vs
with
continual
exercises
in
prayer
,
in
repentaunces
,
in
tribulacions
.
Dignitie
,
bicause
our
good
workes
although
they
haue
moche
imꝑfection
in
them
yet
they
ꝑtein
to
the
glory
of
god
,
&
therfore
in
scripture
they
be
called
sacrifices
of
praise
.
Authoritie
,
bicause
t
holy
gost
is
the
author
&
worker
of
them
&
whose
gift
they
be
,
with
which
also
he
adourneth
the
churche
,
to
th
intent
the
glorye
of
god
might
be
the
further
spred
abrode
and
knowen
.
Rewardes
,
bicause
vnto
good
workes
in
the
godly
persons
aswel
spiritual
as
corporal
rewardes
be
setforth
and
promised
.
THE
formal
cause
of
good
workis
is
fetched
forth
of
fayth
without
which
our
good
workes
,
The
formall
causes
of
good
workes
neither
can
be
truly
done
neither
do
please
god
.
Christ
in
Mathew
p̄scribeth
a
forme
of
exercisynge
good
workes
with
which
the
neighbour
is
holpen
,
according
to
th exemple
of
the
heuenly
father
,
Math.
v.
Luc.
vi
.
be
you
merciful
euen
as
your
father
is
merciful
.
According
to
the
diuersite
&
Partes
of
good
workes
sūdrines
of
good
workes
,
some
may
be
called
of
the
first
table
,
which
do
execute
the
true
worship
of
god
as
wel
inwarde
as
outward
some
be
of
the
second
table
which
do
execute
outwarde
&
temporall
workes
towardes
the
neighboure
.
But
these
cannot
perfitly
be
done
,
on
lesse
the
workes
of
the
first
table
go
before
.
¶
The
finall
effectes
of
good
workes
,
Effecte●
&
princypal
be
these
.
To
raise
vp
,
to
exercyse
,
to
confirme
fayth
,
for
without
th
exercise
of
workes
,
faith
can
not
stand
.
●yther
perteyne
such
places
of
scripture
,
as
prouoke
vs
to
go
forward
in
good
workes
,
as
Paul
to
the
Philippians
.
Philip.
●
.
●
.
This
I
desire
,
that
youre
loue
maye
encrease
more
and
more
in
knowlege
,
&
in
al
vnderstanding
.
&c.
Coloss.
i.
●
Gala.
vi
,
●
Likewyse
to
the
collos
.
he
writteth
.
Being
frutful
in
all
good
workes
.
Icem
to
the
Galath
.
he
saith
.
Let
vs
not
be
wery
of
well
doinge
.
Item
neither
horemongers
,
neither
worshippers
of
ymages
.
&c.
shal
enherite
the
kingdome
of
god
.
Whiche
places
&
seblable
declared
,
that
faith
can
not
endure
without
workes
,
wherfore
like
as
with
yl
workes
faith
is
quenched
,
so
vndoubtedly
with
good
workes
it
is
styred
vp
,
exercysed
,
and
confyrmed
.
To
be
asigne
of
iustyfycacion
receyued
.
For
this
purpose
we
be
iustyfyed
,
we
shold
worke
wel
as
,
testifieth
the
hole
sixth
chapiter
to
the
Romaynes
wherof
the
som
is
,
that
nowe
,
sithens
we
be
iustified
by
faith
,
we
sholde
worke
wel
.
To
giue
thankes
to
good
workes
for
the
benefites
receyued
in
Christ
,
for
which
cause
also
they
be
called
sacryfyces
of
laude
.
To
stere
other
to
beleue
the
gospel
,
i.
Pet.
ii
.
Math.
v.
and
gloryfye
god
.
To
gloryfy
god
,
for
as
recordeth
the
ꝓphet
Esay
,
we
be
the
graf●inge
of
the
lorde
to
gloryfye
god
.
Item
psal.
xiix
.
offe●
to
god
a
sacrifice
,
of
praise
and
call
on
me
,
and
I
shall
delyuer
the
and
thou
shalte
gloryfy
me
.
To
be
testymonyes
of
the
true
fayth
,
therfore
Iames
saith
.
Iames.
ii
.
●
Shew
me
thy
faith
of
thy
dedes
,
and
I
wyll
shewe
the
my
fayth
by
my
dedes
.
Also
Christ
saith
by
theyr
frute
ye
shall
knowe
theym
,
albeit
this
texte
semeth
to
go
an
other
way
.
Iaco.
ii
.
●
To
make
the
faith
quick
&
lyeuely
,
for
as
Iames
saith
faith
without
workis
is
deed
.
To
be
signes
in
oure
conscience
that
we
be
imperfyte
workers
,
Luc.
xvii
.
accordynge
to
the
wordes
of
Christ
,
when
ye
haue
done
altogither
,
yet
say
we
be
vnprofytable
seruauntes
,
that
we
ought
to
do
,
we
haue
done
.
After
these
effectes
of
good
workes
,
there
be
yet
ot●er
which
be
gathered
of
the
rewardes
that
be
ꝓmysed
in
the
scriptures
for
good
workes
.
And
forasmoch
as
the
rewardes
premysed
to
good
workes
be
of
two
sortes
●●fore
also
th
effectes
which
do
arise
of
them
,
be
of
two
sortes
,
some
perteyne
to
spirituall
goodes
,
some
to
corporal
.
So
some
places
of
sc●iture
promyse
to
good
workes
euerlastinge
lyfe
,
as
th
apostle
wssheth
to
the
Cortinthians
that
god
wyll
yelde
them
for
theyr
almes
which
they
bestowed
,
increase
of
spirituall
giftes
.
Math.
vi
.
v
Christ
also
promyseth
a
sure
reward
to
almes
which
god
shal
●endre
openly
.
Nyther
ꝑteine
the
manyfolde
promyses
in
the
law
annexed
to
the
commaundementes
.
Leuit.
xxvi
.
Yf
ye
shal
walke
(
sayth
the
lord
)
in
my
commaundementes
,
and
shall
kepe
my
ordynaunces
,
&
〈◊〉
them
,
I
shal
giue
you
rayne
in
due
seasons
that
the
erthe
maye
bryng
forth
her
frute
.
&c.
wherfore
when
we
be
ascerteyned
of
the
promyses
of
rewardes
made
to
good
workes
,
it
resteth
now
to
se
whether
the
rewardes
of
good
workes
do
chaunce
by
oure
desertes
or
by
promysse
,
Certes
,
as
ferforth
as
I
coulde
ens●r●h
the
holy
scripture
.
I
●inde
alway
where
mencion
is
made
of
rewardis
,
that
it
is
done
of
some
ꝓmyse
.
This
word
merite
I
neuer
finde
added
.
Also
〈◊〉
often
as
Christ
in
the
new
testament
is
asked
(
as
in
diuers
places
he
is
)
what
is
to
be
done
for
the
receuyng
of
euerlastyng
lyfe
,
he
referreth
them
to
the
workes
of
the
t●●
commaundementes
&
addeth
.
Do
this
&
thou
shalte
lyue
,
by
which
answere
,
I
graunt
,
Christ
chalengeth
to
good
workes
euerlastinge
lyfe
but
not
but
to
such
as
perfitly
do
the
same
.
And
bycause
it
is
not
in
our
powers
perfitlye
to
fulfyll
the
workes
of
the
law
,
where
as
neuertheles
a
pefite
obedyence
is
requyred
,
therfore
it
foloweth
that
we
can
not
deserue
euerlasting
lyfe
,
onlesse
we
wyll
saye
the
euerlastinge
lyfe
chaunceth
vnto
vs
for
our
imperfection
.
Furthermore
in
scripture
rewarde
signifyeth
one
thinge
&
merite
an
other
thinge
.
Euerlastinge
lyfe
as
reward
is
ꝓmised
to
good
workis
as
a
recompensacion
,
bycause
it
●ecōpenseth
the
afflictions
of
the
rightous
persons
as
in
the
reuelacion
of
Ihon
it
witnessed
where
he
speaketh
of
lyfe
eternall
whiche
he
calleth
a
new
heuen
&
a
new
life
&
saith
.
And
god
shal
wipe
away
al
teares
from
theyr
eyes
.
●poca
.
xxi
.
b
Esay
.xxv.
c
Also
the
prophte
Esaye
,
And
deth
shal
be
deuoured
vtterly
&
god
shal
wype
away
euery
tare
,
Rom.
vi
.
Item
th
apostle
Paul
calleth
euerlastinge
lyfe
the
gift
of
god
by
Christe
Iesu
our
lorde
.
But
merite
is
that
which
chaunceth
properly
to
a
mans
duety
which
he
may
clayme
as
his
ꝓpre
due
.
Wherfore
either
let
the
Papistis
denye
the
place
of
Paul
which
calleth
euerlasting
life
the
gift
of
god
,
or
els
let
the
shew
that
merite
&
gyft
betoken
all
one
thinge
yf
they
wyll
haue
their
opinyon
allowed
.
¶
Now
this
effecte
whiche
they
make
of
good
workes
comminge
by
merite
or
desert
they
extend
it
yet
further
.
For
they
be
not
content
to
ascrybe
vnto
it
euerlasting
lyfe
but
they
assigne
also
to
it
the
rewarde
of
all
thinges
aswel
spirituall
as
corporall
euen
of
propre
dutye
,
He
confuteth
the
errour
of
the
papistes
.
And
therfore
these
papistes
these
†toly†
workemen
beleue
that
by
theyr
good
workes
they
deserue
election
to
grace
,
gods
loue
towardes
them
,
lighteninge
to
the
gospell
,
saythe
,
forgyuenes
of
sinnes
,
iustificacion
also
the
feare
of
god
,
hope
&
loue
towardes
god
&
the
neighbour
,
constauncy
,
pacyence
,
&
fynally
all
as
well
spiritual
as
corporall
goodes
,
which
sayde
opinion
for
as
moch
as
it
is
clene
contrarye
to
the
worde
of
god
,
&
maketh
our
hole
relygion
to
be
in
certayne
,
therfore
this
effecte
of
good
workes
which
they
make
to
ꝓcede
of
merites
is
diligently
to
be
consydered
&
debated
.
For
o
lord
who
dare
be
so
bold
agaynst
the
most
cleare
&
manifest
authorityes
of
scripture
to
say
that
the
election
to
grace
is
our
merite
&
deserte
,
Paul
teacheth
contrarye
Romayns
.ix.
where
he
maketh
the
cause
of
oure
election
gods
mercy
.
Of
deseruynge
of
gods
loue
towardes
vs
who
shal
glory
against
th
apostle
where
he
saith
god
setteth
forth
his
loue
towardes
vs
when
we
were
yet
sinners
&
the
ennemyes
of
god
.
Rom.
v.
v
Also
against
the
saying
of
Iohn
which
sayth
we
loue
hym
bycause
he
loued
vs
.
i.
Io.
iiii
.
d
Now
the
lyghtening
vnto
the
gospel
no
honest
&
pure
christian
wil
attribute
to
merites
or
whiche
thus
speaketh
the
word
of
god
.
Corin.
iv
God
is
faithfull
by
whome
ye
be
called
into
the
felawship
of
his
sonne
our
lorde
Iesus
Chryst.
Furthermore
fayth
forgyuenes
of
synnes
,
iustifycacion
,
Roma
.
iiii
.
c
yf
these
come
of
our
desert
them
th
apostles
is
a
lyar
which
saith
.
Therfore
of
fayth
is
th
inheritaunce
according
to
fauoure
,
that
the
promyse
myght
be
suer
.
Also
be
saith
if
these
whiche
perteyn
to
that
law
be
heyres
,
the
faith
is
made
voyde
,
Ephe.
iv
.
&
the
ꝓmyse
is
made
frustrate
.
Item
to
the
ephes.
he
wryteth
.
By
grace
ye
be
saued
through
faith
&
that
not
at
your selfes
,
for
it
is
the
gyft
of
god
,
&
procedeth
not
of
workes
.
Fere
towardes
god
,
hope
,
&
loue
,
can
not
be
of
our
merite
for
these
,
to gyther
with
faith
remyssion
of
synnes
,
iustifycacion
,
euerlastinge
lyfe
,
&
semblable
ought
to
be
suer
&
certaine
sith
they
pertayne
to
the
inwarde
worshyp
of
god
.
For
albeit
hope
hath
respecte
also
to
the
promyse
of
outwarde
thinges
yet
hope
is
rather
&
ꝓperly
a
sure
expectacion
of
helth
that
is
beleued
,
by
whiche
we
hope
certainely
and
trust
that
we
be
reconcyled
to
god
by
faith
.
As
concerninge
loue
towardes
the
neyghbour
,
constauncye
,
&
pacience
in
tribulacion
,
also
the
rest
of
vertues
which
eusue
the
sayd
spirituall
goodes
to gither
also
with
the
outwarde
goodes
,
these
if
a
man
wyl
ascribe
to
our
merites
&
that
the
good
workes
of
the
godly
persons
do
merite
&
deserue
them
&
also
th
increase
or
the
same
,
we
wyl
not
greatly
stryue
with
them
forasmoch
as
we
se
that
a
mittigacion
of
temporall
paynes
do
often
times
folow
good
workes
.
Albete
it
pleaseth
and
satisfyeth
we
abundauntlye
to
saye
generally
that
rewardes
both
spiritual
&
temporal
do
folow
&
ēue
good
workes
of
good
men
,
bycause
they
be
ꝓmysed
vnto
them
of
god
.
Truly
by
this
doctryne
no
wickednes
is
taught
onlesse
ꝑchaunce
it
be
counted
a
wickednes
to
auaunce
the
glorye
of
god
,
&
suppresse
our
own
,
neither
shal
this
doctrine
make
men
slouthful
and
neglygent
to
do
good
workes
(
as
some
men
thinke
)
sithens
we
denye
not
the
rewardes
of
good
workis
but
say
only
that
those
rewardes
ꝓcede
not
of
our
desert
,
of
promise
.
NOWE
,
these
effectes
of
good
workes
folowing
procede
of
rewardes
.
To
haue
a
plentyfull
rewarde
in
heuen
as
Math.
v.
Christ
promyseth
,
yf
thou
vnderstande
here
,
(
according
to
the
common
fygure
and
maner
of
speakinge
)
heauen
for
the
kindome
of
heuen
&
so
consequently
for
the
congregacion
of
the
true
beleuers
)
as
holy
wryters
be
wont
to
vse
for
the
most
parte
this
worde
heuen
)
so
the
sence
shall
be
playne
that
such
as
suffre
tribulacion
here
in
erth
shall
haue
many
consolacions
,
but
yf
thou
vnderstandest
heuen
for
the
lyfe
to
come
whiche
shal
be
a
recompence
of
all
affliction
:
than
the
sence
&
meaning
shal
be
that
such
as
suffre
tribulacion
in
this
world
haue
a
sure
hope
of
euerlasting
lyfe
.
For
in
the
.v.
chap.
of
mat
.
Christ
oure
sauyour
speaketh
of
the
beatitudes
&
blysses
in
this
lyfe
to
th
intent
he
wold
shew
that
the
iudgement
of
the
worlde
erreth
whiche
thinketh
that
the
true
welth
or
blysse
of
lyfe
standeth
in
outwarde
pompe
&
magnyfycence
.
And
euerlasting
life
is
called
a
reward
bicause
it
recompenceth
,
but
not
bycause
that
recompence
is
proprely
due
.
Item
to
receyue
a
reward
of
god
openly
,
as
Christ
promyseth
of
almes
.
Math.
vi
.
a
Now
,
to
receyue
a
reward
of
god
openlye
,
is
that
in
the
sight
of
al
men
the
godlye
be
increased
in
worldly
goodes
&
enriched
in
this
lyfe
as
wel
with
spiritual
as
with
temporall
godes
and
after
this
lyfe
to
receyue
also
other
euerlasting
benefites
&
al
this
by
ꝓmys
.
To
haue
annexed
vnto
it
euerlastinge
lyf
by
promys
,
that
the
same
maye
be
iure
for
lyfe
euerlasting
is
the
gyft
of
god
as
witnesseth
Paul
Roma
.
vi
.
¶
Contraries
to
good
workes
be
these
Contraryes
to
good
workes
To
graunt
that
beside
the
workes
of
the
x.
commaundementes
,
and
such
as
be
commaunded
in
scripture
,
there
be
yet
other
Good
dedes
deuysed
and
made
by
the
bisshoppes
of
Rome
beside
goodis
worde
be
not
good
.
good
workes
necessarye
to
the
practyse
of
godlynes
.
To
saye
humayne
workes
inuented
of
men
is
a
part
of
the
worship
of
god
.
To
say
humane
workes
deuyied
by
bisshops
of
Rome
be
egal
to
the
workes
of
the
.x.
commaundementes
,
vnder
lyke
punisshmente
to
be
kepte
,
and
lyke
hope
of
reward
.
To
graunte
that
certeyn
humane
workes
are
to
be
prefered
before
certayne
workes
of
the
.x.
commaundementes
.
To
say
the
cyuyle
&
outwarde
The
errour
of
scholemen
.
workes
which
be
commaunded
in
the
second
table
of
Moses
be
only
good
workes
.
This
is
the
erroure
of
the
scholemen
whiche
haue
dispised
hyther
vnto
the
workes
of
the
fyrst
table
or
at
least
haue
not
sene
them
.
To
affirme
that
the
workes
of
the
good
&
of
the
bad
be
egal
,
because
they
be
both
blyssed
of
god
.
This
errour
is
easly
answered
.
For
to
the
wicked
&
euyl
persons
there
is
no
ꝓmyse
made
of
spritual
thingꝭ
To
affirme
with
certeyn
furyous
prechers
Furyous
prechers
.
the
honest
&
excellent
workis
in
the
vnfaythful
or
vngodly
persons
be
the
giftes
of
Sathan
where
as
Sathan
of
his
nature
,
withoute
doubt
,
admitteth
no
honesty
,
sith
he
is
the
disturber
,
&
distroyer
of
al
honesty
.
Wherfore
it
is
to
be
thought
the
honest
workes
also
in
the
euyl
persons
be
the
singuler
giftes
of
god
gyuen
for
the
conseruacion
&
mayntenaunce
of
tranquylyty
in
the
worlde
.
To
say
bycause
in
the
wicked
the
noble
&
honest
workes
be
called
the
giftes
of
god
,
that
therfore
they
please
god
,
&
that
they
shal
for
the
same
receyue
euerlasting
lyfe
.
The
answere
herof
dependeth
of
faith
,
which
is
the
cause
why
good
workis
please
god
,
and
why
in
time
comming
euerlasting
lyfe
shal
ensue
such
workis
by
ꝓmyse
,
made
to
them
the
worke
wel
,
&
of
faith
.
To
graunt
that
Christ
in
the
new
testament
taught
other
workes
than
be
mencyoned
in
the
tables
of
Moses
,
Math.
v.
●
contrary
to
his
owne
sayinge
,
I
am
not
come
to
breake
the
law
,
but
to
fulfil
it
To
graunt
that
Christ
hath
left
power
to
the
byshop
of
Rome
as
to
his
vycar
general
Bysshop
of
Rome
.
here
in
erth
to
appoynt
&
p̄scrybe
other
good
workes
straunge
&
diuers
from
the
tables
of
Moses
.
To
say
good
workes
be
in
our
powers
to
do
them
perfectlye
,
to
the
mynyshyng
of
t
holy
ghost
,
&
of
the
power
of
Satan
whiche
he
hath
in
lercyng
good
workis
.
To
say
there
is
another
form
of
fulfyllyng
good
workes
of
the
second
table
,
than
that
which
Christ
Luc.
vi
.
vi●●
appoynteth
by
th
exemple
of
his
heuenly
father
,
where
he
sayth
.
Be
mercyful
,
as
youre
father
whiche
is
in
heuen
is
mercyfull
.
To
holde
that
in
the
executynge
of
good
workes
towarde
the
neyghbour
,
we
ought
to
haue
respect
of
the
cyrcūsta●ces
as
of
the
place
,
of
the
person
,
of
the
tyme
.
To
say
good
workis
of
helping
the
neighbour
be
so
necessary
.
that
he
which
can
not
perform
the
same
,
yea
also
of
necessyte
,
can
not
be
saued
,
which
errour
th
apostle
soyleth
ii
.
cor.
〈◊〉
where
he
saith
.
Let
eueri
man
do
accordyng
as
he
hath
purposed
in
his
herte
not
grudgingly
,
or
of
necessite
.
To
hold
the
good
workis
deserue
of
theyr
ꝓpre
duti
all
goodnes
as
wel
spiritual
as
temporal
which
errour
I
haue
before
in
th effectis
of
good
workis
debated
&
confuted
.
To
hold
the
good
workes
do
therfore
deserue
euerlastyng
lyfe
,
bycause
euyl
workis
deserue
euerlastyng
condemnacion
.
To
say
good
workis
iustify
.
This
errour
also
I
haue
soluted
before
in
th
effectes
,
Finally
,
contraryes
to
good
workis
,
be
all
euyll
workes
done
agaynst
goddes
commaundementes
,
as
not
to
beleue
in
god
,
to
doubt
of
god
,
not
to
feare
god
,
not
to
loue
the
neyghbour
,
to
commyt
aduoutrye
,
theft
murder
,
&
so
forth
.
And
these
euyl
workes
haue
theyr
propre
effectes
contrarye
to
th
effectes
of
good
workes
.
For
lyke
as
good
workes
do
styre
vp
,
do
exercyse
,
and
confyrme
fayth
:
so
on
the
contrarye
parte
,
euyll
workes
do
let
and
quenche
fayth
.
They
deserue
they
re
of
god
,
and
euerlastyng
condemnacion
,
Math.
xxv
.
d
.
as
wytnesseth
Chryst.
Go
ye
cursed
in
to
euerlastynge
fyre
.
&c.
Also
they
sklandre
the
gospell
,
&
the
glory
of
god
,
as
wytnesseth
Paule
sayng
.
The
name
of
god
is
through
you
euyll
spoken
of
among
the
hēthē
.
They
deserue
induracion
&
to
be
made
harde
so
that
synnes
be
punysshed
with
sinnes
,
&
euyl
workis
,
Roma
.
i.
c
with
euil
workis
as
Paule
to
y●
Ro.
declareth
.
They
deserue
also
temporal
punysshmentes
,
as
the
tyranny
of
the
deuyll
.
whiche
prouoketh
vs
to
all
kyndes
of
myschefe
and
of
errour
.
Of
fulfyllynge
the
lawe
.
CA.
XXVIII
.
THe
fulfyllyng
of
the
lawe
,
is
a
perfyte
Diffinicion
satisfaction
,
wherby
the
law
is
satisfyed
both
with
a
consentynge
hert
,
&
also
with
outward
workeꝭ
.
But
bicause
no
man
could
perform
this
,
therfore
came
Chryst
&
accomplished
fully
that
the
lawe
for
vs
vnto
ryghtousnes
,
enduryng
for
euer
,
giuyng
also
t
holy
ghost
that
we
may
truly
feare
god
,
byleue
in
god
loue
god
&
our
neyghbour
,
thoughe
in
great
imꝑfection
,
which
neuertheles
god
taketh
in
good
parte
bicause
of
his
Christ
the
hole
&
perfyte
fulfyller
of
the
lawe
in
the
name
of
all
that
beleue
.
¶
I
cal
the
fulfyllyng
of
the
lawe
a
perfit
satisfaction
,
Probation
of
the
diffynicyon
.
which
standeth
in
the
consent
of
the
mynde
,
togyther
with
the
execucion
of
good
workes
.
Now
that
the
lawe
requireth
a
consentynge
mynde
,
the
wordes
of
Paule
do
proue
which
saith
that
the
lawe
is
spirytuall
(
that
is
to
saye
)
requyreth
spyrytuall
thynges
.
Also
Chryst
throughout
the
hole
.v.
chap.
of
Mat.
requyreth
to
the
fulfillyng
of
the
lawe
the
affections
&
herte
consentyng
to
the
same
.
Lykewise
Pau
i.
Timo.
i.
requyreth
to
the
fulfylling
of
the
law
cha●●e
of
a
pure
hert
good
conscience
&
fayth
vnfayned
.
Nowe
▪
the
old
testament
eueri
where
requireth
loue
of
the
hole
hert
,
of
the
hole
mynd
,
&
of
the
hole
power
.
Concernyng
the
outwarde
kepyng
of
the
lawes
,
there
is
no
doubte
.
For
the
vse
fulfylling
the
law
,
is
of
.ij.
sortis
the
one
is
inward
,
the
other
outward
.
THAT
no
man
can
kept
the
lawe
the
place
in
the
actis
of
the
apostles
teacheth
sufficiently
where
S.
Pet.
●●
.
xviii
.
v
teacheth
these
wordes
,
why
tempte
ye
god
that
yt
wyl
put
a
yoke
on
the
disciples
neckes
which
nether
our
fathers
nor
we
were
hable
to
beare
.
This
is
sure
yf
we
had
been
hable
perfytly
to
haue
kepte
the
lawe
.
Math.
v.
c
Chryste
neded
not
to
haue
come
whose
offyce
(
as
he
hym selfe
expreslye
declareth
)
was
to
fulfyll
the
lawe
.
But
by
cause
the
beleuers
be
iustifyed
vnto
good
workis
(
witnessynge
th
apostle
Ephes.
ij
.
created
to
good
workis
.
&c.
)
therfore
Chryst
gyueth
t
holy
ghost
to
the
beleuers
which
helpeth
theyr
infyrmityes
that
after
a
maner
they
myght
bryng
a
consentyng
herte
vnto
the
lawe
,
thoughe
it
be
weake
&
imꝑfyte
,
which
neuertheles
god
accepteth
&
taketh
in
good
parte
bycause
of
Chryst
which
hath
satisfyed
the
lawe
pefectly
vnto
the
perfecte
rightousnes
of
the
same
that
is
of
force
&
strength
before
god
for
euermore
,
accordinge
to
Pau
,
saing
,
which
also
(
meanyng
Chryst
)
maketh
intercession
Roma
.
viii
.
●
for
vs
.
Also
of
the
prophet
.
Thou
arte
the
euerlastynge
prseste
after
the
ordre
Melchisedech
.
Psal.
109.
●
¶
There
be
two
maners
of
fulfilynge
the
lawe
,
The
〈◊〉
of
fulfyllyng
the
lawe
.
the
one
inward
the
other
outward
which
two
conioyned
togyther
do
perfectly
☞
satisfye
the
lawe
.
But
there
was
yet
neuer
man
which
perfectly
either
hath
euer
conioyned
or
coulde
cōsoyne
these
partes
besydes
Chryst
,
&
therfore
only
Chryste
is
the
perfecte
accomplysher
of
the
lawe
euen
to
the
full
perfection
.
who
also
vnto
vs
hath
deserued
&
purchased
the
gylte
of
fulfyllynge
the
same
after
a
maner
so
that
we
also
may
bryng
(
through
Christ
&
grace
of
t
holy
ghost
)
to
the
outwarde
fulfyllyng
of
the
law
a
consentyng
mynde
and
may
feare
god
truly
,
truli
beleue
in
god
,
refreyne
our
mynde
&
hande
frome
slaughter
&
suche
lyke
wyckednes
.
But
yet
vnder
great
weaknes
&
imperfection
we
do
these
thynges
&
therfore
our
fulfyllyng
can
not
be
pleaded
ne
laid
against
goddes
yre
,
neyther
is
it
done
of
vs
to
that
purpose
that
we
shold
be
iustifyed
by
the
same
,
but
to
th
yntent
fyth
we
be
all
ready
iustifyed
of
Chryst
the
perfect
executour
of
the
law
,
we
myght
declare
&
shewe
by
our
fulfyllyng
suche
as
it
is
,
our
kyndnes
&
loue
towardes
god
for
the
rightousnes
receyued
through
Christ
,
as
I
haue
heretofore
declared
the
selfe
thynge
in
th
effectes
of
good
workes
.
AS
concernyng
the
perfyte
fulfyllyng
of
the
lawe
,
The
causes
of
th
accōplishment
and
fulfyllinge
of
the
Lawe
.
which
brought
to
the
hole
worlde
a
righttousnes
which
is
of
force
before
god
for
euermore
:
Chryst
is
the
cause
of
fulfyllyng
the
law
,
who
perfytly
hath
satisfied
the
law
,
for
which
entent
also
,
he
was
ꝓmysed
of
the
father
:
as
him self
testifyeth
,
sayng
he
cam
not
to
breke
or
destroye
the
lawe
but
to
fulfyll
it
.
¶
Thoccasion
that
Chryst
had
to
fulfil
the
law
towarde
vs
,
Math.
v.b.
●
was
our
infirmite
&
weaknes
,
by
which
we
were
not
hable
to
satisfye
the
lawe
,
the
burthen
wherof
(
as
Pe.
in
the
actis
declareth
)
neyther
our
Act.
xv
.
d
fathers
nor
we
coulde
beare
,
Pau.
testyfyenge
the
same
saing
what
the
lawe
could
Roma
.
viii
.
a
not
do
in
that
it
was
weake
bycause
of
the
flesshe
,
that
performed
god
.
&
sent
his
sonne
in
the
similitude
of
synfull
flesshe
and
by
synne
,
damned
sinne
in
the
fleshe
that
the
ryghtousnes
requyred
of
the
lawe
myght
be
fulfylled
in
vs
,
that
is
to
say
that
by
Chryst
we
myght
be
rekened
to
haue
satisfyed
the
lawe
.
AS
perteynyng
to
our
fulfilling
,
which
god
requyreth
of
the
iustifyed
,
Christ
also
togyther
with
t
holy
ghoste
is
the
cause
.
For
Christ
through
his
perfyte
fulfilling
of
the
lawe
,
Marke
wherfore
the
gyft
of
our
fufyllyng
the
lawe
serueth
.
merited
and
wan
vnto
vs
the
gifte
of
the
fulfylling
the
same
,
gyuynge
vs
the
holy
ghoost
to
helpe
oure
weakenes
in
the
fulfilling
therof
not
vnto
rightousnes
or
that
we
myght
be
iustified
therby
for
to
that
purpose
onlye
serueth
the
fulfyllyng
of
Christ
,
but
for
the
declaracion
of
our
louing
&
kinde
herte
to
wardes
god
for
the
rightousnes
&
great
benefites
that
we
haue
receyued
of
his
handes
in
Christe
.
Certeynlye
this
holy
gost
fasshyoneth
&
createth
in
vs
new
intentes
&
mocions
of
mynde
.
which
he
conuenyent
(
although
in
a
great
īꝑfection
)
to
the
true
trusting
in
god
to
the
true
louing
of
god
&
of
the
neighbour
.
¶
Forasmoch
as
the
perfite
fulfilling
of
the
Theffectis
of
of
fulfyllyng
the
lawe
.
lawe
serueth
for
rightousnes
,
&
our
imꝑfite
fulfilling
serue
to
declare
our
kindnes
toward
god
for
the
rightousnes
receyued
in
Christ
therfore
I
thinke
it
good
to
set
forth
.ii.
maner
of
effectes
of
fulfilling
the
law
,
Theffectis
of
Chrystes
perfect
fulfilling
being
also
of
two
sortes
.
¶
Theffectes
of
the
perfit
fulfilling
of
the
law
which
Christ
performed
for
our
iustyfieng
before
god
may
be
these
.
To
satisfy
the
lawe
with
a
consenting
hert
&
minde
togither
with
outwarde
workes
.
This
effect
is
suffyciently
ꝓued
by
the
ꝓphet
Esay
Esay
.
liii
.
c
where
he
describeth
that
innocency
clennes
&
holynes
of
Christ
with
these
wordes
,
he
did
neuer
violence
ne
vnrighte
,
neyther
hath
there
ben
any
disceitfulnes
in
his
mouth
also
to
performe
perfyte
obedyence
,
for
a
perfite
and
euerlastinge
rightousnes
accordinge
to
the
saide
place
of
Paul.
That
the
lawe
coulde
not
do
in
that
it
was
weake
bycause
of
the
flesh
Roma
.
viii
.
a
that
performed
god
.
&c.
Sundry
effectes
also
may
be
gathered
of
the
commodydities
which
we
haue
by
Christes
fulfyllynge
of
the
law
as
to
delyuer
vs
from
the
curse
of
the
law
as
witnesseth
Paul
Galath
.
iii.
c
To
deserue
vs
a
gifte
to
fulfill
after
a
maner
the
law
to
the
declaracion
&
vtteraunce
or
our
kindnes
in
that
the
Christ
hath
fullfylled
the
same
to
our
iustyfycation
.
To
deserue
&
get
vs
the
holy
ghost
whiche
helpeth
our
weaknes
&
our
imꝑfection
that
we
may
truly
kepe
the
law
.
But
we
shal
reken
vp
moo
effectes
of
the
perfecte
fulfilling
of
Christ
in
the
titles
of
abrogation
of
the
law
&
of
the
christen
liberty
.
Theffectes
of
our
fulfyllyng
.
Now
th
effectes
of
our
fulfillyng
which
Christ
hath
purchased
for
vs
&
which
the
holye
gost
fourmeth
&
fasshioneth
in
vs
be
these
To
haue
a
consenting
minde
vnto
outward
workes
.
To
fere
god
hertely
.
To
beleue
god
hertely
.
To
brydle
the
hert
and
the
mind
from
slaughter
.
Not
to
steale
actually
&
also
to
haue
a
minde
repugnafit
and
striuing
with
any
such
affections
of
plucking
away
from
other
men
their
goodes
.
These
&
semblable
effectes
of
our
fulfyling
forasmoch
as
they
be
weake
&
imꝑfite
,
may
not
be
pleaded
for
rightousnes
againste
god
,
yet
neuertheles
they
please
god
by
cause
of
Christ
,
&
be
vnto
him
most
commendable
&
thankfull
sacrifices
,
yea
and
so
they
be
called
in
holy
scripture
.
These
effectes
of
our
fulfyllyng
the
law
serue
to
none
other
ende
but
to
gyue
thankes
by
them
for
the
rightousnes
which
Christ
hath
purchased
vnto
vs
by
his
perfite
fulfyllyng
of
the
law
&
finally
to
prouoke
others
by
our
fulfylling
to
receyue
the
gospell
lyke
as
heretofore
I
haue
declared
in
th
effectes
of
good
workes
.
¶
Contraryes
Contraries
or
errours
.
to
the
fulfyllynge
of
the
lawe
be
these
.
To
saye
the
fulfyllynge
of
the
law
is
onely
an
outwarde
keping
of
the
same
.
TO
say
the
fullfillyng
of
the
law
for
a
rightousnes
before
god
is
&
hath
ben
alwayes
in
mans
power
,
To
graunt
that
these
is
made
a
perfite
fulfyllyng
of
the
law
for
rightousnes
before
god
,
yf
we
do
as
moch
as
lyeth
in
vs
.
To
say
that
then
the
law
is
ꝑfitli
satisfied
,
when
at
lest
our
wyl
by
any
maner
of
wise
is
added
to
outward
workes
albeit
a
pure
consenting
minde
altogither
be
not
had
to
the
same
,
to
deny
that
the
perfite
fulfyllyng
of
the
law
whiche
is
accepted
before
god
for
rightousnes
requyreth
not
a
consentinge
&
pure
hert
beside
th execucion
of
outward
workes
.
To
holde
that
vnder
the
old
testament
was
requyred
a
pure
&
consenting
minde
,
but
in
the
new
testament
that
god
gaue
place
to
our
infirmytye
&
weakenes
.
so
that
now
it
is
ynough
in
the
fulfillyng
of
the
lawe
onely
to
kepe
outward
workes
.
The
errour
of
certayne
papistes
.
To
saye
in
the
newe
testamente
the
commaundementes
of
god
chaunged
in
to
counsels
,
and
that
it
perteyneth
not
vnto
all
men
to
satisfye
the
law
with
consenting
affections
,
but
only
to
such
as
be
of
more
perfection
,
and
can
do
the
same
.
This
erroure
is
contrary
to
the
wordes
of
Christ.
Math.
v.
where
yet
styl
in
the
new
testament
(
which
Chryst
came
to
ordeyen
)
he
calleth
them
the
leest
in
the
kingdom
of
●euen
,
which
breake
one
of
the
leest
commaundementes
,
wherfore
also
through
out
all
the
hole
chapiter
Chryst
requyreth
pure
affections
to
the
fulfilling
of
the
lawe
.
beside
the
outward
execucion
.
Also
Christ
commaundeth
there
that
the
law
of
god
be
not
destroyed
&
abrogate
for
our
infirmitie
.
It
is
also
an
erroure
to
saye
that
the
conscience
of
men
can
not
be
saued
&
kept
from
desperacion
,
oneles
,
we
wyl
snstre
and
permyte
the
commaundementes
of
god
to
be
turned
into
counsels
&
giuen
onely
to
men
of
more
perfection
to
be
fulfylled
.
I
answere
.
It
wolde
haue
besemed
these
p̄iudicatours
of
Christ
(
I
call
them
so
which
run
before
the
iudgement
&
sentence
of
Christ
,
counting
them selues
better
clerkes
than
he
)
which
of
preceptes
haue
made
counsels
that
whan
they
saw
that
the
perfecte
fulfilling
of
the
law
was
not
in
our
powers
,
to
haue
sent
rather
our
conscience
vnto
Christ
,
who
hath
fulfilled
the
law
for
vs
to
the
exacte
&
perfyte
rightousnes
,
so
that
thus
they
myght
haue
saued
the
conscience
from
despayre
.
To
denye
that
it
was
onely
the
office
of
Christ
to
fulfyl
the
law
vnto
perfect
rightousnes
,
contrary
to
the
text
of
Mat.
Math.
v.
I
am
not
come
to
destroy
the
law
but
to
fulfil
it
.
To
holde
that
the
lawe
was
for
this
cause
gyuen
,
that
it
shold
be
fulfilled
of
vs
to
the
perfecte
iustcie
,
wheras
this
honoure
was
appoynted
of
the
father
vnto
Christ
,
as
testify
the
ꝓmises
gyuen
of
Christ
long
before
the
law
.
To
saye
This
errour
is
at
this
day
maynteyned
of
some
.
that
Christ
did
ons
satisfy
the
law
only
for
al
sinnes
past
,
&
that
we
now
ought
to
fulfyl
the
law
vnto
the
perfite
rightousnes
to
be
infused
by
the
same
.
To
argue
by
the
place
of
paul
,
Collos.
i.
d
col.
i.
That
the
fulfillyng
of
Christ
is
not
perfit
for
rightousnes
,
but
is
made
perfecte
when
our
fulfylling
is
put
thervnto
.
The
wordes
of
the
apostle
be
these
.
Now
ioye
I
in
my
sufferinges
&
fulfil
againe
that
which
is
behind
of
the
passions
of
christ
in
my
flesh
for
his
bodyes
sake
whiche
is
the
congregacion
.
☞
This
proueth
not
that
the
passion
of
Christ
was
lacking
or
imperfecte
to
our
saluacion
but
it
signifieth
that
the
passion
of
Christ
&
of
his
membres
is
all
one
passion
&
that
we
suffce
for
his
sake
sith
we
haue
ꝓfessed
&
are
appointed
to
suffce
with
Christ.
To
denye
that
the
fulfillyng
of
the
law
of
Christ
indureth
for
euermore
for
al
such
as
beleue
.
To
deny
that
Chryste
by
his
perfecte
fulfilling
of
the
law
hath
deserued
vnto
vs
the
gift
of
fulfilling
the
lawe
after
a
maner
,
not
that
it
sholde
serue
for
a
ryghtousnes
before
god
whiche
as
many
of
vs
as
be
iustified
haue
alredy
in
Chryst
but
that
it
sholde
declare
vs
thankefull
for
Chrystes
fulfylling
wherin
we
haue
found
our
perfecte
rightousnes
.
To
graunt
that
the
fulfylling
of
the
law
in
such
as
be
iustyfyed
which
Christ
hath
deserued
vnto
vs
can
be
so
perfecte
as
it
may
be
set
against
gods
vengeaunce
.
To
deny
that
our
fulfilling
of
the
law
whiche
was
purchased
&
deserue
by
Christ
is
alwayes
ful
of
weakenes
&
imperfection
.
To
hold
that
one
fnlfilling
of
the
law
purchased
vnto
vnto
vs
by
Christ
dothe
therfore
please
god
bycause
we
do
performe
it
&
not
rather
bycause
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
lawe
is
done
for
any
other
ende
than
that
we
sholde
declare
&
exhibite
thankfulnes
and
grauytie
towardes
god
for
the
ryghtousnes
receyued
in
Crhyste
.
Of
the
abrogacyon
of
the
lawe
.
CA.
XXIX
.
THrought
the
hole
scripture
in
my
opynyon
there
is
no
harder
place
than
is
this
place
or
title
of
abrogacion
of
the
law
,
not
only
bicause
of
it self
it
is
hard
but
bycause
(
onles
it
be
well
vnderstand
)
it
is
the
fountein
&
ground
of
al
erroure
,
&
a
very
pestiferous
occacion
of
the
carnal
liberty
.
Horrible
exemple
herof
we
haue
had
lately
in
experience
in
our
dayes
in
Monetarius
Piperiue
&
diuers
other
sedicius
preachers
going
about
&
studieng
partely
to
bring
vs
backe
againe
vnder
Moses
,
&
partely
to
breake
&
cut
asonder
●l
lawes
,
as
well
gods
as
mens
vnder
the
pretence
of
abragacion
.
An
bycause
I
trust
easly
vnder
this
brefe
forme
of
doctrine
,
to
declare
&
open
the
hole
difficulty
concernyng
abrogacion
of
the
law
,
therfore
I
thought
good
next
vnto
that
place
of
fulfylling
of
the
law
,
which
of
it self
also
sufficiently
declareth
the
vse
of
Abrogacion
to
put
to
this
place
of
abrogacion
of
the
law
,
to
th
intent
that
here
by
a
seueral
treatye
it
myght
more
clearlye
appeare
,
which
done
.
I
wyl
adde
also
an
other
title
of
Christen
lyberty
which
.iii.
tytles
treate
in
maner
all
one
thing
.
For
they
becauses
&
effectes
togither
among
them selues
as
forthwith
shal
appeare
.
¶
Abrogacion
of
the
law
therfore
is
a
disanullyng
an
abolisshment
or
extinguyshment
of
the
curse
of
the
law
made
The
diffinicion
of
abrogacion
.
by
Chryst
so
that
now
al
such
as
beleue
in
Christ
be
enfraunched
&
ryd
from
the
power
of
the
lawe
accusing
contynually
the
conscience
&
damnyng
it
before
god
for
the
imperfecte
obedience
.
¶
Probacions
of
the
diffinicion
.
¶
Christ
,
Gala.
iii.
c
.
saith
Paule
,
hathe
reduced
vs
from
the
curse
of
the
law
while
he
was
made
for
vs
accursed
.
For
it
is
written
cursed
is
euery
one
that
hangeth
on
tree
,
that
the
blyssing
of
Abraham
might
come
on
the
gentyles
through
Iesus
Christ.
&c.
Christ
is
the
person
by
whome
the
lawe
is
disanulled
ꝓmised
in
scripture
to
that
intent
.
Hither
pertayne
all
the
ꝓmyses
in
the
prophetes
of
that
new
leagge
or
couenaunt
,
as
Ieremy
.
33.
Ezech.
xxxv
.
gen
xxxix
.
deu
.
xviii
.
The
rest
in
the
dyffynycion
is
proued
by
Paul
where
he
saith
.
Roma
.
viii
.
●
There
is
no
condemnacion
now
to
them
whiche
are
in
Christ
Iesu
whiche
walke
not
after
the
flesh
but
after
the
spirite
.
&c.
But
forasmoch
as
I
sayde
the
curse
or
power
of
the
lawe
is
taken
awaye
I
addes
(
to
suche
as
beleue
in
Chrst
Iesu
)
lest
perchaunce
I
might
be
thought
to
bold
that
olso
the
wicked
be
made
free
from
the
curse
of
the
law
.
For
the
law
is
ordeyned
for
the
vnrightous
,
that
is
,
Note
vpon
whome
the
lawe
hath
stil
her
power
&
operation
.
for
the
vnfaithful
&
such
as
be
not
yet
vnder
grace
or
by
faith
haue
take
hold
of
Christ
neyther
receyued
the
holy
ghost
of
whome
they
myght
beguyded
,
Upon
these
I
saye
the
law
still
exeryseth
her
office
now
accusing
now
condemning
theyr
conscience
euen
as
it
did
in
times
past
vnder
Moses
For
no
doubte
to
suche
as
beleue
not
in
Christ
the
lawe
is
not
abrogate
but
shall
be
still
in
her
force
,
tyll
the
tyme
they
be
conuerted
to
Christ
according
to
Paul
,
the
lawe
is
our
scholemaster
tyl
the
commyng
of
Christ.
Gala.
iii.
d
I●em
where
the
spirite
of
the
lorde
is
,
ii
.
Cor.
iii.
d
there
is
freedome
,
as
who
sholde
laye
where
the
spirite
of
Christ
is
there
ceaseth
&
is
abrogate
the
tyranny
power
&
cursse
of
the
law
.
I
added
the
cause
of
the
accusing
or
condemnyng
of
the
law
that
thou
myghtest
know
that
such
as
beleue
in
Christ
be
no
longer
accused
&
condemned
by
the
law
.
Albeit
the
kepe
not
the
law
to
the
perfect
obedience
according
to
Paul.
Roma
.
viii
.
a
There
is
no
condemnacion
now
to
such
as
be
planted
in
christ
Iesu.
Roma
.
vi
.
c
An
therfore
the
apostle
calleth
to
be
vnder
grace
when
the
conscience
is
delyuered
.
THE
causes
of
the
law
abrogate
be
these
the
promise
,
Causes
of
a●brogation
.
Christ
,
&
our
weaknes
The
promyse
is
cause
▪
bycause
god
hath
promysed
this
intinguysment
of
the
law
to
be
in
Christ.
And
to
this
cause
belong
such
places
of
scripture
as
treate
of
the
newe
kingdome
or
couenaunte
of
grace
Chryst
is
the
cause
that
the
law
is
abrogate
,
forasmoch
as
by
hym
it
was
abrogate
.
Finally
our
weaknes
is
cause
,
for
that
it
ministreth
an
occacion
that
the
law
sholde
be
abrogate
.
FOR
as
witnesseth
Pet.
Act.
xv
.
●
.
neither
our
fathers
nor
we
were
able
to
bere
it
.
Thus
the
commaundement
that
went
afore
is
disanulled
Hebre.
vii
.
bicause
of
her
weaknes
&
vnꝓfitablenes
.
Hiere
.
xxxi
.
Also
the
ꝓphet
Hieremie
bryngeth
in
this
cause
(
that
is
to
wite
)
that
the
fathers
kepe
not
the
olde
couenaunt
or
testament
but
brake
it
,
Roma
.
viii
.
●
&
therfore
a
new
was
gyuen
,
whervnto
agreeth
Paule
,
sayng
:
what
the
lawe
coulde
not
do
,
in
asmoch
as
it
was
weak
bycause
of
the
flesshe
,
y●
performed
god
,
&
sent
his
son
.
&c.
WE
must
thynke
holly
that
the
hole
Partes
of
abrogacion
b●
none
lawe
is
abrogate
.
For
els
he
that
wyll
contende
that
but
a
parte
of
the
lawe
is
disanulled
,
&
saueth
a
parte
vnabrogate
is
gyltye
of
the
hole
lawe
,
Gal
▪
v.
●
.
accordyng
to
Paule
,
who
sayth
.
I
testifye
agayn
to
euery
man
which
is
circumcised
that
he
is
become
dettour
to
kepe
the
hole
lawe
.
Yea
moreouer
to
requyre
a
parte
of
the
law
as
necessary
to
iustificacion
after
Chryst
is
to
make
Chryst
the
ministre
of
syn
,
as
wytnesseth
the
same
Pau.
sayng
.
Therfore
we
haue
byleued
on
Iesu
Chryste
,
Gala.
ii
.
●
that
we
myght
be
iustifyed
by
the
faith
of
Chryst
▪
&
not
by
the
dedes
of
the
law
forasmoch
as
by
the
dedes
of
the
lawe
no
fleshe
can
be
iustifyed
.
If
then
while
we
seke
to
be
made
ryghtous
by
Chryst
we
our selues
are
found
sinners
,
is
not
then
christ
the
minister
of
syn
?
god
forbid
.
Undoubtedly
I
can
not
denye
but
that
the
gospell
kepeth
styl
the
parte
of
the
lawe
which
consenteth
with
nature
,
not
bicause
of
Moses
,
or
bycause
it
teacheth
that
men
be
iustifyed
therbi
,
but
bycause
it
wolde
(
yf
Moises
neuer
had
been
)
kepe
the
lawes
of
nature
to
th
intent
there
myght
be
workis
to
declare
our
grauitie
and
kyndnes
for
the
●cedyng
benefytes
receyued
in
Chryste
.
¶
Theffectes
of
disanullynge
the
lawe
,
Theffectes
or
workes
of
abrogation
.
be
fetched
forth
of
the
commodities
which
we
haue
by
the
abrogacion
,
&
be
these
:
To
bryng
vs
a
newe
testament
or
couenaunt
of
grace
wherby
we
be
made
fee●
from
the
tyranny
&
curse
of
the
lawe
,
as
wytnesseth
the
prophet
Hiere
.
saing
.
Lothe
days
shall
come
(
sayth
the
lorde
)
I
shall
stryke
with
the
house
of
Israell
&
the
house
of
Iuda
a
newe
bargayne
,
Herem
.
xxxi
.
f
not
accordynge
to
the
couenaunt
which
I
haue
couenaunted
with
your
fathers
.
&c.
The
prophet
vnderstandeth
by
the
couenaunte
made
with
the
fathers
,
that
couenaunt
condicionall
,
by
which
was
sought
tyghtousnes
vpon
condicion
,
&
yet
was
not
found
,
without
the
promyse
of
the
new
couenaunt
of
grace
,
in
which
frely
synnes
be
forgyuen
without
condicyon
.
To
bryng
a
couenaunt
of
remission
of
synnes
without
ceasyng
,
For
the
gospell
is
a
fre
tidynges
of
forgyuenes
of
synnes
.
To
make
vs
fre
from
the
hole
lawe
,
accordyng
to
Pau.
ii
.
Corin.
iii.
d
Gala.
v.
a
where
the
spiryt
of
the
lorde
is
,
there
is
libertie
.
Item
he
sayth
.
He
that
is
circumcised
,
is
dettour
of
the
hole
lawe
Ergo
either
the
hole
lawe
ought
to
be
kept
,
or
no
parte
.
Now
we
be
made
free
from
the
hole
lawe
,
as
perteyneth
to
the
purchase
of
ryghtousnes
,
whiche
vnder
this
newe
couenaunt
or
testament
is
gyuen
for
no
lawes
or
workes
.
To
take
a
way
the
tyranny
domynion
power
&
curse
of
the
law
accordinge
to
Pau.
Gala.
iii.
●
Chryst
hath
redemed
vs
from
the
curse
of
the
lawe
.
To
bring
a
sure
iustificacyon
which
is
of
faith
For
iustificacion
is
therfore
gyuen
by
faith
(
sayth
S.
Paul
that
it
may
be
sure
.
Roma
.
iiii
.
●
To
translate
vs
frome
vnder
the
lawe
vnto
grace
.
Ro.
vi
.
Roma
.
vi
.
●
For
ye
be
not
vnder
the
law
but
vnder
grace
.
Truli
to
be
vnder
gracis
to
please
god
bycause
of
Chryst
,
&
to
be
fre
from
the
law
,
to
th
yntent
y●
sholdest
no
lenger
seke
with
an
vncertayne
&
doubt
full
conscience
to
be
iustifyed
in
the
lawe
.
To
bryng
&
gyue
t
holy
ghost
wherby
the
deleuers
are
quyckned
,
guyded
,
&
defended
agaynst
the
cruelty
of
the
deuel
,
of
deth
of
syn
,
&
of
law
,
laboryng
to
damne
vs
,
vnto
euerlastyng
life
accordyng
to
that
saing
of
the
abrogatour
of
the
lawe
.
I
wyll
not
leaue
you
comfortles
as
orphanes
or
fatherles
chyldren
.
Iohan.
xiiii
.
c
To
make
that
our
fulfyllyng
of
the
lawe
wherby
we
testifye
our
thankfulnes
towardes
god
may
please
god
bycause
of
Chryste
.
¶
Contraryes
to
thabrogacion
of
the
law
be
these
.
Contraryes
or
errours
.
To
holde
that
thabrogacion
of
the
lawe
is
onely
a
disanullyng
the
letter
of
the
lawe
.
To
say
the
disanullyng
of
the
lawe
is
onely
an
expyryng
or
extynguyshement
of
Moses
polycye
or
commonwelth
.
To
say
th
abrogacyō
of
the
lawe
was
not
spoken
of
before
in
the
ꝓphetes
whiche
errour
spyngeth
of
not
merkyng
the
condicyon
added
to
the
lawe
,
as
yf
ye
shall
kepe
my
commaundementes
.
&c.
Also
the
places
heretofore
cyted
in
the
proue
of
the
diffinicyon
which
be
of
the
ꝓphecies
of
ꝓphetes
concernyng
a
newe
kyngdome
to
be
set
vp
,
teache
the
contrary
of
this
errour
.
To
deny
that
our
infyrmitye
gaue
occasion
of
abrogating
the
law
.
To
holde
that
the
abrogacyon
of
the
lawe
perteyneth
also
to
suche
as
beleue
not
in
Christ
or
haue
not
the
holy
ghost
.
To
graunt
with
the
Cerynthyans
that
the
hole
lawe
The
heresye
of
the
Cerynthians
.
is
so
abrogate
that
no
parte
of
the
same
is
ꝓfitable
to
the
Chry●tians
.
To
say
with
the
Nazereys
all
thynges
of
the
olde
lawe
about
Chryst
are
to
be
kept
.
Nazarees
.
To
graunt
with
the
Hebionites
that
the
carnall
commaundementes
Nevyonyte●
.
of
the
lawe
as
circumcysion
&
such
lyke
are
yet
to
be
kept
of
the
Chrystians
.
The
errour
of
scholeme●
.
To
say
onlye
a
parte
of
the
lawe
is
abrogate
,
that
is
to
wyce
,
the
iudicyall
&
ceremonyall
commaundementis
To
this
errour
answereth
Pau.
Ephe.
ii
.
●
.
which
sayth
that
the
lawe
of
the
commaundementes
,
which
stand
in
decrees
is
abrogate
,
in
which
place
vndoubtedly
th
apostle
speaketh
of
the
hole
lawe
.
More
ouer
to
saye
that
onely
a
parte
of
the
lawe
is
abrogate
by
Chryst
a
mynistre
of
syn
as
Paule
teacheth
to
the
Galathians
.
Gala.
ii
.
d
In
which
epistle
he
teacheth
in
dyuers
●laces
that
euen
the
hole
lawe
is
abrogate
in
so
moche
also
that
he
rebuked
Peter
which
compelled
the
gentyles
to
playe
the
Iues
,
To
holde
that
the
lawe
is
in
suche
wyse
abrogate
as
neyther
the
two
tables
of
Moses
conteyning
the
.x.
commaundementes
are
to
be
kepte
amonge
chrysten
men
.
But
for
asmoche
as
the
law
of
the
.x.
commaundementes
e●pounde
the
lawe
of
nature
,
yea
and
is
al
one
with
the
lawe
of
nature
and
furthermore
setteth
forth
with
a
certeyn
goodly
and
siguler
ordre
the
true
worshyp
of
god
&
the
tru
workis
:
Therfore
it
is
conuenient
to
kepe
the
same
,
not
for
Moses
sake
but
by
cause
of
the
mutuall
consent
&
agrement
of
the
lawe
of
nature
&
the
two
tables
.
To
say
that
onely
the
ceremonyal
&
iudiciall
lawes
be
abrogate
bycause
that
for
the
multitude
of
them
no
man
coulde
kepe
them
but
that
the
decalogie
conteynynge
the
.x.
This
errour
is
papisticall
.
commaundementes
is
not
abrogate
sithens
the
same
is
natural
,
and
therfore
easy
to
be
kept
.
To
graunt
that
some
commaundementes
of
the
lawe
are
to
be
kept
styll
bycause
of
the
plenarye
or
full
iustificacyon
,
as
be
the
commaundementes
of
sacryfices
for
synnes
.
To
affyrme
that
euen
therfore
the
lawe
of
the
.x.
commaundementes
is
not
abrogate
bycause
it
is
yet
kept
of
the
Chrystyans
.
To
which
errour
I
answere
,
the
indede
it
is
kept
not
as
Moses
lawe
but
as
a
lawe
consentyng
with
nature
.
Papisticall
.
To
holde
that
the
lawe
of
the
.x.
commaundementes
is
kept
amonge
the
Chrystyans
to
iustifye
them
.
This
errour
is
agaynste
the
finall
effectes
of
th
abrogacyō
of
the
lawe
which
dec●are
the
lawe
to
be
therfore
abrogate
that
we
myght
be
iustifyed
frely
by
Christ
&
that
for
no
lawes
or
workes
.
Iudicialles
be
suche
lawes
as
be
for
the
conseruacyon
of
tranquylite
in
the
common
welth
To
saye
that
the
iudicialles
or
at
lestway
not
all
of
them
be
abrogate
bycause
some
yet
remayn
amonge
the
Chrystyans
as
of
wedlocke
of
distinction
of
dominions
&
so
forth
,
I
answer
.
These
iudicials
be
therfore
kept
among
christians
,
bicause
they
agre
with
the
lawes
of
nature
.
To
hold
that
in
stede
of
Moses
lawes
haue
succeded
popes
lawes
,
namely
concernyng
ceremonies
.
This
arrour
shall
be
brought
to
lyght
better
in
the
title
of
mens
tradicions
.
The
heresye
of
papystes
.
To
deny
that
the
chefest
effect
of
abrogacion
is
that
we
be
frely
iustified
for
Christ.
To
say
the
law
is
abrobate
with
a
condicion
annexed
or
cōdicionaly
,
as
if
we
shall
do
this
or
yt.
&c.
To
hold
that
the
curse
&
power
of
the
law
hangeth
stil
aswel
vpon
the
good
as
vpon
the
bad
.
This
errour
is
confuted
sufficiently
among
th effectis
of
abrogacion
,
&
is
directly
against
scripture
.
To
bring
agayn
with
Storky
,
Storkie
.
Monetary
,
Monetarie
.
Pipery
Piperie
.
&
other
heretikes
the
hole
law
of
Moses
.
To
dreme
with
the
wretched
Anabaptistes
Anabaptistis
.
that
the
time
shal
ones
come
when
the
kingdom
of
Israel
shal
be
restored
agayn
with
al
the
lawes
of
the
same
.
This
erroure
is
all
togyther
Iudaical
.
Of
the
christen
lybertie
.
CA.
XXX
.
NOw
ensueth
the
placeof
the
christen
liberty
,
which
is
the
most
propre
effect
of
the
abrogacion
.
For
to
this
purpose
was
the
law
anulled
or
abrogate
that
we
might
be
fre
by
Christ
Iesu●
our
consciences
,
&
enfraunchised
from
all
outward
thingꝭ
,
like
as
Christ
also
saith
My
kingdom
commeth
not
with
marking
or
obseruing
(
that
is
to
wite
)
rightousnes
is
not
gyuen
for
any
outward
thinges
,
for
any
workes
,
for
any
condicion
,
but
frely
for
Christ.
Of
this
fredom
speketh
christ
in
the
gospel
of
Iohn
where
he
saith
,
Iohn
.
iii.
a.
if
the
son
shal
make
you
fre
,
then
ye
shall
truly
be
fre
.
Wherfore
the
christen
liberty
is
a
fre
clayme
Diffinycion
.
in
the
spiritual
kingdom
thrugh
Iesu
Christ
,
by
which
we
be
fre
from
the
bondage
&
curse
of
the
law
,
from
the
power
of
syn
&
deth
,
&
to
be
short
,
from
the
outward
keping
of
al
thinges
in
the
mater
of
iustificacion
before
god
,
which
frankly
is
giuen
to
al
bileuers
bicause
of
crist
But
forasmoch
as
we
forthwith
dye
not
,
after
we
be
set
in
such
liberty
,
but
must
yet
liue
in
this
world
:
therfore
to
th
intent
good
order
&
publique
tranquilite
might
be
kepte
,
we
be
bound
still
to
kepe
outward
ordinaunces
in
this
worlde
.
THE
christen
liberty
taketh
his
name
Proue
of
the
dyffinicion
.
of
christ
the
author
,
which
caused
&
ordeyned
this
liberty
,
or
bicause
this
liberty
apꝑteyn
only
to
such
as
truly
&
in
dede
be
christians
I
haue
added
(
in
the
spsiall
kingdom
of
Christ
)
that
ye
might
know
that
the
christen
liberty
perteyneth
not
to
the
kyngdom
of
the
world
,
but
consisteth
in
the
deliuery
of
consciences
,
against
certeyn
frantike
persons
which
make
of
the
christen
liberty
a
certein
carnal
loosnes
voyd
of
al
honesty
&
godlynesse
.
NOW
what
maner
of
thynge
the
christen
libertie
is
,
&
to
what
kingdom
it
perteyneth
th
effectes
of
it
do
sufficiently
declare
,
which
shew
that
we
be
fre
from
the
bondage
&
curse
of
the
law
,
from
the
power
of
syn
&
deth
,
and
finally
from
the
outward
keping
of
thinges
concerning
the
mater
of
iustificacion
before
god
,
which
frankly
is
giuen
to
such
as
bileue
bicause
of
Christ.
Gal.
iii.
b.
●
For
as
Paul
testifieth
,
Christ
hath
redemed
vs
from
the
curse
of
the
lawe
,
made
for
vs
a
curse
.
Item
to
the
Rom.
he
sayth
.
Roma
.
viii
.
●
The
lawe
of
the
spirite
that
bryngeth
life
thrugh
Iesu
Chryste
hathe
delyuered
me
from
the
law
of
syn
and
deth
.
Also
.
Luke
.
17
The
kingdom
of
god
commeth
not
with
wayting
for
,
wherfore
neither
the
christen
libertye
,
whiche
is
the
pryncypall
part
or
effecte
in
the
kyngdome
of
god
commeth
not
with
waytyng
for
or
obseruynge
.
This
word
frankly
or
frely
excludeth
al
maner
condicion
of
law
.
For
the
christen
liberty
is
against
al
obseruacions
&
condicions
of
law
,
by
whiche
vnder
the
law
ryghtousnes
was
soughte
but
not
found
,
so
that
now
we
be
assured
the
ryghtousnes
frely
chaunceth
vnto
vs
,
bicaus●
of
Christe
,
yea
thought
we
kepe
not
the
law
,
Ioh.
iii.
b
so
that
we
byleue
in
Christ
,
that
he
hath
enfraunchesed
vs
&
deliuered
vs
from
the
bondage
of
the
law
,
according
to
this
,
he
that
byleueth
me
,
hath
euerlasting
lyfe
.
Now
,
if
he
hath
euerlasting
life
,
ergo
he
hath
rightousnesse
,
sith
th
one
is
incident
to
that
other
.
Roma
.
iii.
d
Paul
also
vseth
these
termes
frely
without
the
workes
of
the
law
.
&c.
Finally
,
bicause
the
christen
liberty
hath
only
respect
to
the
conscience
,
therfore
forth
of
the
conscience
,
it
deliuereth
not
from
outward
ordinaunces
,
be
they
temporal
or
eccliastical
,
ordeyned
for
the
conseruacion
of
good
order
&
common
quiet
,
though
we
be
fre
also
from
these
in
●scieēre
,
☞
so
that
suche
ordinaunces
aswel
ciuil
as
eccliastical
in
the
mater
of
iustificacion
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
christen
liberty
,
which
be
of
the
abrogacion
or
of
the
fulfilling
of
the
law
.
For
these
thre
places
be
in
maner
all
one
,
●
haue
welnere
the
same
effectes
,
taken
forth
of
the
ꝓfit
&
commoditie
,
neuerthelesse
I
thought
good
seuerally
to
handle
the●e
thre
places
bicause
of
the
great
vtilitie
therof
.
Also
bicause
the
common
vsage
is
seuerally
to
dispute
of
these
thre
places
what
the
fulfilling
of
the
law
is
,
what
thabrogacion
,
what
the
christen
liberty
is
.
Now
the
causes
of
the
christen
liberty
be
these
:
The
ꝓmise
of
god
●cerning
this
liberty
.
Christ
,
for
he
is
the
person
that
delyuereth
,
&
for
whom
we
be
deliuered
,
according
to
his
own
saying
,
Ioh.
viii
.
●
if
the
son
shal
make
you
fre
,
you
shall
be
in
dede
fre
.
Also
according
to
this
of
Paul.
Roma
.
viii
.
●
The
law
of
the
spirit
of
life
thorugh
Iesus
Christ
hath
made
me
fre
.
&c.
Finally
our
,
weyknes
in
keping
the
law
is
a
cause
of
the
christen
liberty
,
bicause
it
gaue
occasion
of
our
deliuery
from
the
thraldom
of
the
law
,
which
burthen
nether
our
fathers
nor
we
(
saith
Peter
)
could
beare
.
Act.
x
v.
●
Hebr.
Vii
▪
●
For
the
commaundement
which
went
before
is
disanulled
,
bicause
of
the
weyknes
&
vnprofitablenes
.
Finally
,
the
holy
ghost
may
also
be
said
a
cause
of
this
liberty
,
forasmoch
as
he
is
the
gouerner
&
p̄seruer
therof
.
THE
christen
fredom
is
one
only
thing
not
cut
in
to
ꝑtes
,
Pa●te●
of
the
christen
fredome
be
none
.
,
euen
that
wherby
we
be
fre
in
our
●sciences
from
al
outward
thingꝭ
concerning
the
mater
of
iustificacion
.
Yet
neuertheles
this
liberty
hath
relacion
to
two
sundry
effectes
,
from
which
we
be
fre
(
that
is
to
wite
)
from
inward
thingꝭ
,
whiche
exercise
their
powers
in
the
●science
,
as
be
these
:
the
curse
,
the
dominion
,
the
power
&
execration
of
the
law
,
the
deuyl
,
syn
,
deth
,
&
so
forth
.
From
outward
thinges
as
be
ceremonies
,
iudicial
lawes
,
almens
tradicions
which
we
know
to
be
in
different
,
I
mean
which
may
be
omitted
in
case
of
necessitie
without
synne
.
Beside
this
there
is
an
other
liberty
which
the
scripture
remembreth
,
Libertie
of
fleshe
.
called
the
liberty
of
flesh
,
&
is
●trary
to
the
christen
liberty
.
Of
this
speaketh
Paul
writinge
to
the
Gala.
Gala.
v.
c.
saying
.
Brethren
ye
were
called
in
to
liberty
,
only
let
not
your
liberty
be
an
occasion
vnto
the
flesh
,
but
in
loue
serue
one
an
other
.
Truly
the
liberty
of
the
flesh
is
by
which
we
think
any
maner
thing
is
la●ful
for
vs
to
do
.
The
author
herof
is
Satan
,
the
disturber
of
al
honest
&
peasible
ordinaunces
.
Theffectes
of
the
christen
liberty
be
deriued
&
fetched
out
of
the
commodityes
,
Theffectes
of
the
christen
lybertie
which
we
receyue
by
it
.
And
they
be
of
two
sortes
by
reason
of
the
two
sondry
thingꝭ
of
which
they
be
formed
.
For
we
be
fre
,
not
only
from
inward
thynges
with
whiche
the
conscience
is
vexed
,
but
also
from
outward
thinges
.
And
to
these
thinges
of
two
sundry
sortes
may
be
al
such
thinges
aptly
referred
,
as
we
be
deliuered
of
by
this
christen
fredom
.
Th effectis
that
ꝓcede
of
the
commodities
as
wel
of
thinges
inwarde
as
outwarde
be
these
.
To
haue
remission
of
synnes
bicause
of
Christ
by
fre
imputacion
for
no
lawes
sake
or
condicion
sake
or
any
outwarde
keping
sake
,
to
th
intent
the
promesse
(
as
Paul
sayth
)
may
be
certeyn
&
stedfast
.
Roma
.
iiii
.
●
.
To
deliuer
the
byleuers
in
Christ
from
the
power
of
syn
&
of
death
.
Roma
.
viii
.
To
be
deliuered
from
the
curse
of
the
law
.
Gala.
iii.
c.
To
be
assured
that
god
is
pacified
and
merciful
vnto
vs
through
Christ.
Roma
.
v.
To
be
vnder
grace
,
as
Paul
recordeth
,
that
is
no
longer
to
be
tossed
with
the
stormes
and
curses
of
the
law
which
they
styl
do
fele
that
be
vnder
the
lawe
.
To
be
endowed
with
the
holy
ghost
,
whiche
quickeneth
vs
to
a
new
lyfe
,
ruleth
&
defendeth
,
after
we
be
ones
enfraunchesed
by
Chryst.
For
Chryste
beinge
gotten
by
fayth
gyueth
the
holye
ghoste
.
To
fulfyll
the
lawe
truly
,
bycause
the
vayle
or
couerynge
is
taken
away
by
Christ
vnder
which
in
tymes
past
was
cloked
so
great
fulfilling
of
the
law
in
mere
hypocresy
:
euen
as
yet
at
this
day
fained
&
cloked
the
fulfilling
of
the
law
,
by
such
as
from
whom
the
couering
is
not
taken
away
by
christ
.
To
be
deliuered
from
the
hole
law
of
Moses
,
il
.
Cor.
iii.
c.
Ephe.
ii
.
c.
according
to
Paules
saying
.
Abrogating
the
law
of
the
commaundements
that
standeth
in
decrees
.
Certeinly
to
thinke
otherwise
against
this
effect
&
to
saye
that
we
be
deliuered
onely
from
a
part
of
the
law
,
to
make
Christ
the
ministre
of
syn
the
said
Paul
testifieth
to
the
Gal.
Galathi
.
ii
.
d.
To
be
made
fre
from
al
lawes
,
tradicions
,
ordinaunces
&
outward
obseruaunces
in
the
mater
of
iustificacion
,
by
this
effect
yet
is
not
taken
away
our
obedience
toward
such
lawes
,
tradicions
&
ordinaunces
as
be
not
wicked
,
&
may
be
kept
without
sin
bicause
all
thinges
ought
to
be
done
in
the
churche
(
as
s.
s.
Cor.
xiiii
.
●
Paul
commaundeth
)
semingly
and
in
order
.
Furthermore
,
we
ought
to
kepe
the
ciuil
or
temporal
lawes
,
to
th
intent
tranquillitie
and
publique
honesty
might
be
kept
&
conserued
in
the
worlde
.
Contraries
to
the
christen
liberty
be
these
Contraries
to
the
christen
libertie
.
To
graunt
that
the
christen
liberty
is
a
iayle
deliuery
&
fre
ryddaunce
from
al
maner
obedience
to
which
we
were
bound
before
the
knowlege
of
the
gospell
.
To
hold
that
the
christen
libertye
is
a
deliuery
only
from
inward
thinges
,
as
from
the
curse
of
the
law
,
the
power
of
syn
&
of
deth
,
&
so
forth
,
&
a
binding
vnto
good
workis
wherby
men
deserue
to
be
iustified
.
To
saye
the
christen
libertie
is
an
infraunchisemēt
from
the
law
of
Moses
,
but
not
from
the
law
of
Christ
concerning
charite
,
which
is
reserued
for
iustificacion
.
To
deny
that
the
christen
liberty
is
a
fre
enfraunchement
as
perteyneth
to
iustificacion
from
al
thynges
.
To
graunt
that
there
is
some
cause
in
vs
of
the
christen
liberty
.
To
say
the
christen
liberty
may
be
gotten
by
our
desertes
.
Anabaptists
.
To
hold
that
the
christen
liberty
taketh
away
obedience
due
to
princes
&
chaungeth
common
ordinaunces
.
This
errour
caused
in
Germany
aboute
☞
.xij.
yeres
ago
the
great
rising
of
the
commons
in
which
were
slayne
aboue
.xxx.
M.
of
them
.
To
hold
with
certeyn
scholemen
,
Scholemen
that
albeit
we
be
fre
from
the
ceremonials
&
iudicials
of
Moses
,
yet
not
fro
the
law
of
the
.x.
commaundementes
,
called
the
moral
lawes
,
which
as
they
say
be
left
for
cristen
men
for
their
plenary
iustificacion
To
say
the
christen
liberty
may
stand
with
o●t
faith
in
Christ.
To
say
the
wicked
be
partakers
of
the
christen
liberty
.
To
hold
that
the
law
may
truly
be
kept
,
The
causes
of
the
Crosse
●
.
Peter
.
ii
.
Prouer.
iii.
Thoccasion
of
the
Crosse
.
so
that
y●
maist
byleue
god
,
&
loue
truly
god
,
although
that
be
not
translated
in
to
this
libertie
by
Christ.
For
without
this
liberty
,
the
vaile
,
that
is
to
say
hypocresie
,
is
not
taken
away
in
the
fulfilling
of
the
law
,
according
to
Paul.
2.
Cor.
3.
To
say
the
christen
liberty
may
stand
without
a
new
life
.
To
graunt
that
we
be
deliuered
from
the
lawes
of
Moses
,
but
that
the
popes
tradicions
become
in
their
places
vnto
rightousnes
.
The
heresie
of
papistes
To
bynd
mens
●sciences
to
the
kepingꝭ
or
obseruaunces
of
outward
thinges
vnder
hope
of
iustificacion
,
The
heresie
of
obseruauntꝭ
or
vnder
dedly
syn
.
To
disturbe
vnder
the
pretence
of
this
liberty
al
temporal
&
politique
ordinaunces
.
Anabaptistes
To
disanul
vnder
cloke
of
this
liberty
the
publique
nourture
disciplyne
&
obedience
.
To
despise
vnder
the
pretext
of
the
christen
liberty
al
honest
maners
.
To
bynde
vs
agayn
vnto
Moses
law
,
saue
as
farforth
as
the
same
agreeth
with
the
lawe
of
nature
.
Of
the
Crosse
.
CA.
XXXI
.
THE
Crosse
is
any
maner
of
affliction
,
The
description
of
the
crosse
of
Christ.
be
it
inwardly
in
the
mind
,
or
outwardly
in
the
body
,
which
chaunseth
by
the
grace
of
god
for
the
gospels
sake
or
for
Christes
name
,
that
by
it
the
faith
of
the
holy
persons
might
be
ꝓued
,
the
loue
of
god
knowen
,
&
the
godly
glorified
&
renowmed
,
by
a
wonderful
deliuery
before
theyr
ꝑsecuters
.
EXEMPLES
of
the
inward
affliction
appere
euerywhere
in
the
psalmes
,
Probacions
of
the
definicion
.
where
Dauid
complayneth
of
synnes
,
and
of
the
horriblenes
of
deth
,
as
in
the
vi
.
psalme
,
Psal.
vi
.
●
.
where
he
sayth
.
O
lorde
rebuke
me
not
in
thy
anger
,
chasten
me
not
in
thy
heuy
displeasure
.
These
inwarde
afflictions
and
crosses
we
call
commonly
tribulacions
or
anguysshes
of
mynde
.
EXEMPLES
ynough
of
the
outward
affliction
or
crosse
be
neyther
at
this
day
lackyng
,
sithens
the
tyme
that
the
pure
word
of
god
hath
of
late
spronge
vp
agayne
,
wherwith
also
came
forth
the
crosse
,
which
is
accounted
to
be
always
most
faythful
companion
of
gods
worde
.
The
grace
of
god
is
the
cause
of
this
crosse
,
according
to
the
saying
of
Peter
.
i.
Pet.
ii
.
d.
For
this
is
the
grace
of
god
,
&
in
this
we
be
called
.
&c.
I
added
(
for
the
gospel
sake
or
name
of
Christ
)
lest
a
man
shold
think
here
that
it
is
the
crosse
to
be
punisshed
as
a
murther●r
,
felon
,
blasphemour
,
heretyke
.
&c.
i.
Peter
.
ii
.
d.
And
so
Peter
disserneth
the
crosse
of
the
christen
innocentes
from
the
crosse
of
them
,
which
haue
deserued
it
by
their
wicked
dedes
.
Also
Christ
saith
,
ye
shall
be
hated
of
all
men
for
my
names
sake
.
Furthermore
these
wordes
,
for
the
gospel
sake
,
or
the
name
of
Christ
do
exclude
such
crosses
as
be
deuised
&
chosen
by
mans
wit
,
These
be
erouched
fryers
.
holy
obseruauntes
and
such
other
gloryous
hypocrytes
.
which
certeyn
ioly
work
masters
&
iustifiers
of
them selues
do
lay
vpon
them selues
to
merite
by
the
same
euer
lasting
life
.
For
the
true
crosse
is
a
thing
annexed
to
the
gospel
,
which
who
so
euer
receyueth
,
shal
haue
no
nede
to
laye
a
crosse
vpon
him self
,
sithens
of
the
own
accorde
it
foloweth
the
ꝓfession
of
the
gospell
.
For
yf
y●
be
a
ryght
gospeller
,
yea
a
right
christen
man
,
for
one
deuyll
y●
shalt
receiue
infinite
,
for
one
ꝑsecuter
a
gret
multitude
of
ꝑsecuters
which
shal
lye
in
awayt
of
the
continually
.
Theffectes
of
the
crosse
,
which
I
haue
put
in
the
diffinition
shal
be
euident
by
the
places
&
exemples
folowing
.i.
Pet.
i.
Saluacion
(
sayth
s.
i.
Peter
.
●
.
b.
Peter
is
prepared
alredy
to
be
shewed
in
the
last
time
,
at
which
time
ye
shal
reioyse
,
thoughe
now
for
a
season
(
yf
nede
requyre
)
ye
are
in
heuines
through
manyfold
temptacions
,
that
your
fayth
ones
tried
,
being
moch
more
precious
than
gold
that
perissheth
,
thoughe
it
be
tried
with
fyre
,
might
be
found
in
to
praise
glory
&
honour
.
Item
the
wise
man
sayth
:
Pro.
iii.
●
whom
god
loueth
he
cha●●eneth
.
He
scourgeth
euery
son
whom
he
receyueth
.
This
effect
of
the
crosse
is
most
excellently
&
&
godly
set
forth
thrughout
the
hole
.
12
chap.
to
the
Hebr.
Now
exērles
be
these
The
temptacion
of
Abraham
,
Gene.
xxii
.
where
god
bad
him
offre
his
son
Isaac
for
trial
of
his
faith
.
Iob.
1.
2.
3.
4.
Iob
also
was
tempted
,
&
sore
afflicted
for
his
ꝓfe
of
faith
.
Math.
xxiiii
.
c
Christ
called
vnto
him
Peter
on
the
see
to
proue
&
try
his
fayth
.
Iudic.
ii
.
d.
Moreouer
in
the
boke
of
Iudges
it
is
red
how
god
destroyed
not
certeyn
nacions
of
the
gentyles
to
th
intent
he
wold
try
through
them
the
chyldren
of
Israel
whether
they
wold
kepe
the
way
of
the
law
,
&
walke
in
it
or
no.
Finally
very
many
exemples
of
the
glorious
deliuery
,
appere
in
the
scripture
in
which
a
man
may
se
that
god
for
this
purpose
hathe
brought
the
faithful
&
godly
persons
to
the
crosse
or
tribulacion
,
to
th
intent
he
wold
glorify
&
set
out
their
name
&
renowme
before
their
ꝑsecutour
.
Hither
belongeth
th exemple
of
the
wonderful
deliuery
of
the
children
of
Israel
,
Exod.
7.
8●
of
Ioseph
out
of
prison
of
Anna
the
mother
of
Samuel
,
Gene.
●
li.
of
Dauid
,
i.
Reg.
i.
&
infinite
other
.
i.
Reg.
xvii
.
THE
cause
of
the
crosse
or
tribulacion
,
is
the
kynd
wil
,
grace
,
or
charite
of
god
cording
to
the
saying
of
Peter
.
This
is
the
fauour
of
god
,
&
to
this
ye
be
called
Also
of
the
wise
man
,
whom
god
loueth
him
he
chasteneth
.
The
occasion
of
the
crosse
is
the
self
gospel
which
detecteth
the
hypocritical
&
false
worship
of
god
,
whiche
thing
the
hypocrites
can
not
beare
&
therfore
they
hasten
them selues
to
persecute
the
louers
&
folowers
therof
.
The
formal
cause
of
the
crosse
,
or
forme
and
maner
of
bering
the
crosse
,
is
pacience
,
according
to
Christes
saying
:
〈◊〉
.
viii
.
By
pacience
ye
shal
possesse
your
soules
.
Also
according
to
the
saying
of
Paul
,
to
al
sufferaunce
&
pacience
with
ioy
(
as
who
shold
say
)
Philip.
ii
.
b.
that
the
hert
be
not
angry
with
god
in
tribulacion
.
Item
to
the
Phil.
Do
ye
al
thinges
without
grudging
.
Grudging
&
grefe
in
the
crosse
be
contraryes
to
ioy
&
reioysyng
.
For
surely
the
godly
ought
to
ioy
&
reioyse
in
the
crosse
&
in
afflictions
in
that
they
be
suche
as
god
wil
let
them
suffre
for
the
gospels
sake
.
And
therfore
s.
Iames
sayth
:
Iacob
.
i.
●
My
brethren
count
it
for
an
exceding
ioy
when
ye
fal
in
to
sundry
temptacions
,
knowing
this
,
that
the
triall
of
your
fayth
bringeth
pacience
,
&c.
Ro.
5.
And
not
only
that
but
also
we
glory
vpon
our
afflictions
.
¶
Now
,
the
pacience
is
the
gyft
of
t
holy
ghost
,
testifieth
Paule
,
where
he
sayth
.
Gala.
v.
●
.
The
frute
of
the
spirit
is
loue
,
ioy
,
peax
,
pacience
.
&c.
Item
.
Psal.
61.
Al
my
thinges
be
subiect
to
god
.
For
from
him
commeth
my
pacience
.
CROSSE
or
tribulacion
may
be
deuided
in
to
the
outward
&
Partes
of
the
Crosse
inward
crosse
The
inward
compriseth
th
afflictions
&
temptacions
of
the
conscience
.
The
outwarde
crosse
conteyneth
al
outward
ꝑsecucions
Howbeit
the
inward
&
outward
crosse
be
very
greatly
conioyned
&
knyt
th
one
to
thother
so
that
the
outward
afflictions
be
seldom
without
the
inward
.
For
when
we
suffre
tribulacion
outwardly
,
we
be
inwardly
assayed
&
tried
also
with
temptacions
.
Certes
,
it
is
right
expedient
to
reteyn
&
know
this
diuision
of
the
crosse
,
lest
when
we
hear
that
the
crosse
is
a
thing
incident
&
annexed
to
the
gospel
,
we
shold
forthwith
iudge
that
he
can
not
be
a
good
chrysten
person
whiche
suffereth
not
outwardly
eyther
persecucion
or
deth
,
Anabapti●
〈◊〉
lyke
as
at
this
daye
the
Anabaptystes
play
the
foles
in
a
right
weyghty
&
ernest
mater
whiche
styfflye
do
contende
and
saye
we
can
not
be
true
chrysten
men
,
onlesse
we
suffre
deth
&
be
slayne
,
and
to
th
intente
we
myghte
be
slayne
,
they
commaunde
vs
to
seke
occasions
.
In
dede
the
crosse
as
a
thing
annexed
to
the
gospel
,
shal
neuer
fayle
the
christen
men
.
The
inward
crosse
is
moch
more
greuous
then
the
outward
.
And
albeit
it
shall
not
vexe
them
outwardly
,
yet
inwardly
there
shal
be
alwais
infinite
temptacions
of
such
payne
&
greuance
that
there
is
no
man
but
had
rather
suffre
deth
most
extreme
&
greuous
ꝑils
that
might
outwardly
chaunce
then
suche
temptacions
,
so
that
the
same
temptacionk
be
true
&
vnfained
terrours
and
feares
of
the
mynde
.
Theffectes
of
the
crosse
be
these
.
Theff●●●es
To
proue
&
try
a
mans
fayth
,
as
the
scripture
witnesseth
.
i.
Pe.
i.
Iac.
i.
Also
in
the
boke
of
Iudges
god
in
his
anger
sayth
concerning
the
children
of
Israel
,
that
he
wolde
not
cast
forth
the
children
of
the
gentiles
Iudic
.
ii.d
.
to
th
intent
to
proue
Israel
throughe
them
whether
they
wil
kepe
the
waye
of
the
lorde
to
walke
therin
as
their
fathers
did
or
not
.
Item
in
Exo.
xvi
.
he
saith
.
To
try
them
whether
they
wil
walke
in
my
law
.
●●●ter
.
viii
.
●
&c.
Finally
in
the
boke
of
Deut.
it
is
red
.
Thinke
on
all
the
way
which
the
lord
thy
gad
led
the
this
.xl.
yeres
in
wil
dernes
,
for
to
humble
the
&
to
ꝓue
the
,
to
wite
what
was
in
thyne
hert
whether
y●
woldest
kepe
his
commaundementes
or
no.
&c.
Prouer.
iii.
b
To
be
a
token
of
the
loue
of
god
towardes
vs
.
For
whom
god
loueth
,
〈◊〉
he
chasteneth
.
To
be
a
signe
that
we
be
the
sonnes
of
god
.
He.
12.
Yf
ye
be
not
vnder
correct●od
,
wherof
al
are
partakers
,
them
are
ye
bastardes
,
&
not
sonnes
.
To
be
a
signe
that
we
be
in
the
kingdom
of
heuen
,
&
that
the
kingdom
of
heuen
perteyneth
vnto
vs
.
Math.
v.
b
.
For
blessed
be
they
(
saith
Christ
)
whiche
suffre
persecucion
,
for
rightousnes
sake
,
for
theirs
is
the
kingdom
of
heuen
,
as
who
shold
say
,
they
that
suffre
persecucion
be
sure
they
be
in
the
kyngdom
of
heuen
,
and
that
the
kingdom
of
heu●
belongeth
vnto
them
.
To
haue
a
glorious
deliuery
annexed
vnto
it
,
of
whiche
effect
there
be
many
exemples
in
scripture
.
As
of
the
thre
chyldren
in
the
buring
furnace
.
Daniel
.
iii.
Item
of
the
deliueraunce
of
the
children
of
Israel
,
Exodi
.
xiiii
.
of
susanna
,
Daniel
.
xiii
.
of
Ioseph
,
Gene.
xxxvii
.
of
Ionas
of
our
sauiour
christ
,
Ionas
.
ii
.
iii.
&
of
many
other
.
Math.
ii
.
To
haue
euerlasting
lyfe
aft
this
as
a
quiet
frute
of
rightousnes
to
it
annexed
.
For
euer
lasting
life
th
apostle
calleth
the
frute
of
rightousnesse
as
a
thyng
incident
to
rightousnes
,
where
he
saith
.
Nebre
.
xii
.
c.
No
maner
chastifyng
for
the
●sent
time
semeth
to
be
ioyous
,
but
greuous
,
neuertheles
afterwarde
it
brnigeth
the
quiet
frute
of
rightousnes
vnto
them
which
are
therin
exercised
.
To
haue
a
certein
&
sure
ioy
associate
vnto
it
,
&
that
by
promesse
.
As
appereth
in
the
gospell
of
Iohn
where
Christ
sayth
:
Iohan.
xvi
.
d
verily
verily
I
say
vnto
you
,
ye
shal
wepe
&
lament
,
&
the
worlde
shal
reioyse
,
ye
shal
sorow
,
but
your
sorow
shall
be
turned
in
to
ioy
.
To
be
a
signe
of
our
blesse
.
Mat.
v.
Blessed
be
ye
when
men
shall
reuile
you
&
persecute
you
.
&c.
To
haue
euerlasting
ioy
&
glorificacion
with
Christ
associate
vnto
it
,
according
to
Paul
,
Rom.
viii
.
c
we
suffre
with
him
to
th
intent
that
togither
with
him
we
mighe
be
glorified
.
Also
to
Timo.
ii
.
Timo.
ii
.
b
.
Yf
we
be
deed
with
him
,
we
shal
togither
lyue
with
him
.
Yf
we
be
pacient
we
shal
togither
reigne
with
him
.
To
encrease
our
hope
in
god
,
wytnessynge
Paul
:
i.
Corin.
iiii
.
c.
to
this
purpose
we
be
betrayed
&
reuiled
,
that
we
might
haue
sure
hope
in
the
liuing
god
.
Also
Ro.
v.
We
reioyse
ouer
our
afflictions
,
knowing
the
affliction
gendreth
pacience
,
pacience
trial
,
triall
hope
.
BVT
these
&
semblable
effectes
of
the
crosse
namely
such
as
ꝓcede
of
rewardes
do
not
folow
,
euen
bicause
of
the
crosse
as
thinges
ꝓprely
due
to
the
same
,
but
bycause
such
effectes
be
ꝓmised
to
the
bearers
of
the
crosse
.
Wherfore
in
the
.v.
cha.
of
Mat.
&
in
diuers
other
places
of
scripture
,
we
ought
diligently
to
considre
the
causes
why
they
that
suffre
persecution
be
called
blessed
,
Math.
v.
●
as
wher
Christ
saith
,
blessed
be
they
that
suffre
persecucion
for
rightousnes
sake
,
for
theirs
is
the
kingdom
of
heuen
.
Here
we
must
note
that
the
cause
of
blesse
is
to
be
in
the
kingdom
of
heuen
,
so
that
the
meaning
&
sence
of
this
text
is
,
that
such
as
suffre
the
crosse
be
blessed
,
bicause
they
be
in
the
kingdom
of
heuen
,
&
not
bicause
they
suffre
persecution
.
Math.
v.d.
Also
Chryst
sayth
blessed
are
ye
when
men
reuyle
you
&
persecute
you
,
&
shal
falsly
say
al
maner
of
euils
against
you
for
my
sake
reioyse
&
be
glad
for
your
rewarde
is
great
in
heuen
,
here
yf
ye
wil
set
the
cause
before
ye
shal
easely
haue
the
meaning
&
explicacion
of
this
place
in
this
wyse
.
Bycause
they
that
be
persecuted
reuiled
for
christes
cause
,
know
that
they
be
regarded
of
god
,
&
haue
a
sure
rewarde
by
ꝓmise
layd
vp
for
them
in
heuen
,
therfore
they
be
blessed
.
Contraryes
to
the
crosse
be
these
.
Contraryes
or
errours
.
Anabaptistes
To
graunt
with
the
Anabaptistes
that
by
the
name
of
crosse
is
only
ment
an
outward
persecucion
.
To
graunt
that
the
crosse
or
persecucion
of
the
godly
persons
chaunseth
casuallye
.
To
impute
the
crosse
of
the
godlye
vnto
Sathan
.
To
denye
that
the
crosse
chaunceth
of
the
bountiful
wil
of
god
,
of
the
grace
&
charite
of
god
.
To
beare
the
crosse
vnpaciently
&
grudgingly
against
the
forme
of
bearing
the
crosse
.
To
curse
god
in
persecucion
,
or
in
the
crosse
.
Chiliastes
.
To
be
angry
with
god
in
tribulacion
.
To
hold
that
the
godly
persons
shall
not
be
subiect
to
the
crosse
euen
to
the
end
of
the
world
,
but
that
the
crosse
of
the
godly
shal
ons
cease
here
in
erth
,
that
they
may
reigne
here
peasibly
without
al
maner
of
trouble
or
affliction
to
th
ende
of
a
.
M.
yeres
,
al
tyrauntꝭ
&
wicked
persons
slain
.
This
errour
long
ago
began
of
y●
Chiliastꝭ
,
which
now
of
late
the
wretched
Anabaptistis
haue
renued
.
Anabaptistes
Item
rashly
to
run
vpon
persecucion
&
the
crosse
.
To
lay
the
crosse
vpon
them selues
.
To
holde
that
it
is
syn
to
flee
the
crosse
,
where
escape
or
●eing
maye
be
without
preiudice
of
gods
name
.
To
hold
that
the
crosse
may
be
resisted
with
the
swerd
,
and
with
violence
,
against
the
manyfest
exemple
of
Christ
,
&
of
al
sayntes
.
To
rush
hedling
in
to
the
daungers
of
the
crosse
,
&
to
pray
to
haue
the
crosse
&
persecucion
,
as
long
ago
the
Donatistes
did
,
Donatistes
.
Anabaptistes
&
as
the
Anabaptistis
do
at
this
day
.
To
graunt
that
he
can
not
be
a
christen
man
,
The
errour
of
monkes
&
fryers
.
which
either
suffreth
not
outward
ꝑsecucions
or
dye
for
the
gospel
.
To
mainteyn
the
opinion
of
freres
&
monkes
,
that
the
punishmentes
of
wycked
malefactours
stand
for
theyr
saluacion
.
To
hold
that
the
crosse
as
a
good
worke
iustifyeth
.
To
hold
that
th effectis
of
the
crosse
which
ꝓcede
of
rewardes
,
chaunce
vnto
the
godly
,
euen
for
the
very
persecucion
or
crosses
sake
,
&
not
bicause
of
the
promesse
.
Of
humilitie
.
CA.
XXXII
.
HUmilitie
or
lowlynes
towardes
god
is
the
true
fear
of
god
,
Diffinition
.
wherby
the
conscience
being
terrified
&
made
affrayd
with
the
iudgement
of
god
,
cast
from
them
their
hole
confidence
of
theyr
own
powers
of
their
owne
wisdome
,
of
theyr
owne
ryghtousnes
.
&c.
THIS
diffinition
is
ꝓued
sufficiently
by
the
ꝓphet
Esaie
,
Proue
Esay
.
●xvi
.
●
saying
.
Thus
saith
the
lord
,
heuen
is
my
seate
,
&
the
erth
is
my
fote
stole
,
wher
shal
now
the
house
stand
that
ye
wil
buyld
vnto
me
?
&
where
shal
be
the
place
that
I
wil
dwel
in
?
As
for
these
thinges
my
hand
hath
made
them
al
,
&
they
are
al
created
sayth
the
lorde
.
which
of
them
shal
I
regarde
?
euen
him
that
is
a
lowly
troubled
spirite
,
&
standeth
in
awe
of
my
wordes
.
ii
.
Reg.
xii
.
●
An
exemple
of
this
humilitie
is
excellent
i●
Dauid
who
being
rebuked
of
the
prophet
Nathan
,
espieth
his
syn
,
&
not
trusting
that
by
his
own
ꝓpre
iustice
,
he
might
appease
the
wrath
&
displeasure
of
god
,
when
he
saw
he
shold
he
put
out
of
his
kingdom
he
knew
that
the
thing
was
done
by
gods
counseyle
&
prouidence
,
wherfore
he
trusted
not
to
his
own
powers
or
wisdom
that
he
mighte
retayne
&
kepe
styll
his
kyngdome
.
The
vessel
wherin
this
humilitie
reposeth
is
the
mynd
,
and
therfore
s.
●
.
Pet.
v.
a.
Peter
calleth
it
the
lowlynes
of
mynde
,
saying
:
se
ye
haue
lowlynes
of
mynde
fixed
in
you
.
OF
humilite
the
cause
is
t
holy
ghost
whose
gift
it
is
.
Causes
To
which
is
also
gods
worde
added
,
for
the
word
of
god
teacheth
&
instructeth
vs
to
distrust
&
condemne
our selues
,
&
to
commyt
our
selues
holly
to
Chryst.
Barnar
.
suprant
.
serm̄
.
37
S.
Bernarde
maketh
the
knowlege
of
a
mans
selfe
the
cause
of
humilitie
,
for
thus
he
saythe
.
I
know
that
no
man
without
the
knowlege
of
him self
is
saued
.
For
of
this
knowlege
of
a
mans
owne
self
springeth
humilitie
mother
of
saluacion
,
&
also
the
feare
of
the
lord
which
in
lykewyse
as
it
is
the
beginnyng
of
wisdom
,
so
also
it
is
of
helth
.
THIS
humilitie
,
No
partes
of
which
we
speke
hath
no
ꝑtes
.
For
it
is
one
certeyn
mocion
of
mynd
towardes
god
by
which
the
consciences
feared
by
the
iudgement
of
god
distrust
them selues
,
to
th
intent
they
might
be
holpen
by
the
mercy
&
ayd
of
god
.
The
ciuil
humilite
or
lowlynes
wherby
we
despise
not
other
before
oure selues
,
is
th
effect
of
this
humilitie
towardes
god
For
who
so
euer
knoweth
his
own
vnclennes
and
wickednes
shal
neither
contemne
ne
despyse
other
.
Humilitie
of
religious
personnes
.
Certes
an
hypocritical
&
counterfeyt
humilite
is
the
whiche
our
monkes
,
freres
,
chanons
&
nunnes
haue
fayned
in
ceremonies
&
outwarde
apparel
.
This
humilitie
may
be
rather
called
arrogaunce
or
pryde
.
Theffectes
of
this
lowlynes
of
herte
or
humilitie
in
scripture
be
knowen
to
be
these
.
Effectes
of
lowlynes
.
To
fear
god
truly
.
To
be
frayed
by
the
knowlege
of
a
mans
own
sin
truly
.
To
cast
away
in
the
sight
of
god
al
his
own
rightousnes
,
holines
,
wisdom
confidence
.
Gsaye
.
lxvi
.
To
be
a
contrite
&
humbled
hert
.
Psalm.
l.
To
be
a
token
that
god
wil
haue
mercy
on
vs
.
●
.
Petr.
v.
●
For
god
resisteth
the
proude
but
to
the
lowlyons
he
gyueth
grace
.
To
be
a
signe
that
we
be
in
the
kyngdom
of
heuen
,
accordynge
to
the
sayinge
of
Chryste
.
Blessed
are
the
meke
.
Nowe
,
the
humble
be
called
blessed
,
not
bycause
of
the
verye
worke
of
humilitye
,
but
bycause
they
be
in
the
kyngdome
of
heuen
.
Iudith
.
ix
.
c
Item
to
be
herd
of
god
,
as
Iudith
sayth
.
There
was
neuer
proude
person
that
pleased
the
(
oh
lord
)
but
in
the
prayer
of
the
humble
&
meke
hath
thy
pleasure
ben
euermore
.
Also
ps.
101.
God
hath
loked
vpon
the
praier
of
the
humble
,
&
hath
not
despised
their
peticions
.
To
be
exalted
of
god
.
Lu.
i.
He
putteth
downe
the
mighty
from
their
seates
&
exalteth
the
lowlye
.
To
bere
the
weyknes
of
others
.
Of
this
effect
s.
Paul
treateth
manifestly
to
the
Gala.
Galath
.
vi
.
a.
saying
.
Brethren
,
if
any
man
be
fallen
by
chaunce
in
to
any
fault
,
ye
which
are
spiritual
,
help
to
amend
him
in
the
spirit
of
mekenes
.
&c.
Also
Christ
Mat.
7.
CONTRARYES
to
humilitie
be
these
.
Contraries
.
The
errour
of
Religiouse
personnes
.
To
hold
the
humilitie
or
lowlynes
standeth
in
outward
gestures
,
clothing
,
ceremonyes
,
rytes
,
&
outward
thinges
.
To
say
lowlynes
of
mynde
before
god
is
our
owne
worke
.
To
saye
humilitie
euen
of
it selfe
giueth
remission
of
synnes
.
To
make
decrees
of
humilite
,
and
certayne
rewardes
of
them
in
the
lyfe
to
come
.
Of
sacramentes
.
CA.
XXXIII
.
SAcramentes
be
visible
signes
,
Difinition
.
institute
&
ordeyned
to
testify
of
the
bountifull
wil
of
god
towarde
vs
,
&
to
moue
&
excite
our
hertes
of
faythe
toward
the
ꝓmyses
of
god
.
I
cal
the
sacramentes
visible
signes
for
ij
.
Probacion
.
causes
,
th
one
bicause
they
be
layd
open
to
the
eyes
,
thother
bicause
like
as
thinges
set
before
the
eyes
do
moue
the
sight
to
the
sacramentes
moue
the
hert
to
byleue
.
Augustine
.
Therfore
s.
Aug.
very
ꝓperly
calleth
a
sacrament
a
visible
word
.
For
like
as
the
worde
is
a
meane
wherby
t
holy
gost
moueth
the
hertis
to
bileue
,
&
is
cause
togither
with
the
holy
gost
of
faith
(
accordyng
to
Paul.
Fayth
is
by
hearing
,
Roma
.
x.
c
hearyng
by
the
word
of
god
)
So
also
the
sacramentes
be
meanes
wherby
t
holy
gost
moueth
hertes
to
byleue
,
&
be
in
maner
causes
of
the
very
fayth
.
Th effectis
of
sacramentes
haue
no
ambiguite
or
dout
,
Theffectis
or
operacions
of
the
acramentes
.
but
be
most
clerely
espied
by
the
vse
of
circumcision
which
was
a
sign
that
testified
&
bare
witnes
of
the
fauour
of
god
towardes
Abraham
.
It
admonished
him
of
the
ꝓmise
.
It
lifted
him
vp
in
temptacion
vnto
fayth
,
&
therfore
this
signe
is
called
of
the
apostle
the
seale
of
rightousnes
,
Roma
,
iiii
.
a
not
that
it
iustified
Abraham
,
but
that
it
assured
,
&
as
it
were
sealed
vp
his
hert
,
&
kept
him
in
a
sure
faith
towardes
the
promesse
which
was
made
vnto
him
.
Vndoubtedly
no
man
wil
wonder
at
these
effectes
of
the
sacramentis
if
he
vnderstandeth
the
vse
of
the
word
wherfore
the
word
serueth
And
where
as
a
sacrament
is
a
visible
word
,
who
shal
doubt
but
that
a
sacrament
may
worke
the
thing
in
the
eyes
,
which
the
word
workes
in
the
eares
.
According
to
the
varietie
&
Diuision
of
sacramentes
.
diuersite
of
sacramentis
,
we
diuide
them
in
to
signes
vniuersal
,
Uniuersall
sacramentes
&
signes
particular
.
Vniuersal
signes
be
such
as
ꝑtein
to
al
men
alike
,
&
be
not
bound
to
certeyn
persons
,
as
baptisme
&
the
souper
of
the
lord
.
Under
baptisme
we
may
comprise
absolucion
,
which
ꝓprely
belongeth
to
penitentꝭ
or
repentaunt
persons
,
for
baptisme
also
is
a
signe
of
repentaunce
.
Truly
these
signes
I
mean
baptisme
(
vnder
which
I
also
comprise
absolucion
)
&
the
souper
of
the
lord
be
ꝓprely
called
sacramentis
,
bicause
besides
that
they
be
signes
of
grace
,
they
haue
also
remission
of
sinnes
annexed
.
But
forasmoch
as
we
se
that
al
those
thinges
in
a
generalite
may
be
called
sacramentes
which
conteyn
ꝓmises
to
them
annexed
,
as
be
praier
,
the
crosse
,
almes
matrimony
,
gouernance
,
&
suche
like
,
therfore
these
and
semblable
ought
to
be
referred
to
the
vniuersal
sacramentes
.
For
prayer
perteineth
to
al
men
indifferently
,
lyke
as
also
the
rest
namely
in
respect
of
power
.
Signes
particuler
be
such
as
be
giuen
to
priuate
or
peculier
persons
,
Signes
or
sacramentes
perticuler
.
or
to
some
certeyn
people
,
as
circumcision
was
giuen
to
the
Iues.
Also
there
were
signes
giuen
to
Gedeon
,
Ezechias
,
&
to
other
.
In
dede
that
these
particuler
signes
although
they
were
signes
of
grace
,
yet
they
had
not
ꝓmises
annexed
vnto
them
of
remission
of
sinnes
,
as
haue
that
sacramentes
of
the
new
testament
.
Causes
THE
signes
or
sacramentes
of
the
new
testament
,
which
pertein
proprely
vnto
vs
were
ordeined
and
institute
of
Christ.
Our
weyknes
gaue
the
occasion
of
instituting
them
.
For
mans
minde
after
the
fal
of
Adam
,
being
of
such
weyknes
that
by
the
bare
word
it
could
not
haue
stedfast
bileue
,
therfore
crist
moued
by
our
weyknes
,
added
to
the
word
certeyn
lignes
to
help
our
infirmite
,
to
th
intent
we
might
be
led
felyngly
,
as
it
were
by
the
hand
vnto
fayth
&
the
byleue
of
gods
ꝓmises
,
as
testifieth
also
s.
Aug.
Augustine
.
where
he
sayth
:
Man
before
syn
saw
god
,
vnderstode
hym
and
trusted
vnto
him
.
After
synne
,
man
can
not
conceyue
god
,
onlesse
he
be
holpen
by
som
meanes
.
To
these
causes
is
added
the
worde
,
☞
accordynge
to
this
sayinge
,
yf
the
worde
be
put
to
the
element
,
so
is
made
the
sacrament
.
Theffectes
of
the
sacramentes
be
gathered
Theffectes
of
the
sacramentes
of
theyr
propre
vse
whervnto
they
serue
,
which
who
so
marketh
,
togither
with
the
circumstances
&
occasion
of
th
ordinaunce
of
them
shal
easely
se
what
be
th
effectes
of
the
sacramentes
.
Surely
they
may
be
these
.
To
testify
of
gods
wil
towardes
vs
,
or
to
be
signes
of
grace
.
To
aduertise
vs
of
the
ꝓmis●s
of
god
.
To
exercise
&
moue
the
hert
to
byleue
the
ꝓmises
of
god
.
To
lift
vp
the
godly
in
tentacion
vnto
fayth
.
To
be
tokens
of
confession
by
which
we
confesse
what
god
we
serue
.
To
be
signes
of
thankes
giuing
.
To
be
allegories
&
as
a
man
wold
saye
watche
wordes
of
good
maners
,
which
myght
ꝓuoke
vs
to
serue
one
an
other
,
and
to
chaunge
our
life
in
to
better
.
Contraries
to
the
sacramentes
be
these
:
Contraries
or
errours
.
To
hold
that
sacramentes
be
only
markes
of
our
ꝓfession
,
wherby
the
christen
men
are
discerned
from
the
hethen
.
Anabaptistis
.
To
say
with
the
Anabaptistes
that
sacramentes
be
only
tokens
or
watch
wordes
of
good
maners
.
Enthusiasts
.
To
graunt
with
the
Enthusiastes
that
the
holy
gost
is
sufficient
,
&
that
we
nede
no
sacramentes
in
the
congregacion
.
To
hold
with
the
scholemen
that
there
be
only
seuen
sacramentes
,
Scholomen
if
we
cal
al
those
thinges
in
generalite
sacramentes
which
haue
ꝓmises
annexed
.
To
cal
with
the
scholemen
som
sacramentes
which
haue
no
ꝓmises
annexed
.
To
graunt
with
the
Donatistes
&
Donatiste●
other
heretykes
that
the
sacramentes
maye
not
be
handled
of
euil
ministers
.
To
deny
the
sacramentes
to
be
signes
of
grace
.
To
adde
any
thing
to
the
sacramentes
or
plucke
any
thing
from
them
.
To
deny
that
the
sacramentes
be
made
by
the
comming
of
the
word
vnto
them
.
To
deny
that
sacramentes
be
meanes
to
moue
the
hert
vnto
byleue
.
To
deny
that
the
propre
&
principal
effectes
of
sacramentes
be
to
testify
of
the
louing
wil
of
god
towardes
vs
,
and
to
stire
our
hert
to
faith
which
receyueth
forgyuenes
of
sinnes
annexed
to
the
signes
of
the
new
testament
.
To
graunt
that
the
sacramentes
be
not
ratifyed
or
sure
without
fayth
or
our
addicions
.
To
this
errour
answereth
s.
August
.
S.
Augustine
☞
in
his
boke
of
baptysme
with
these
wordes
.
It
skylleth
not
when
we
treat
of
the
perfection
&
holynes
of
the
sacrament
,
what
he
bileueth
or
with
what
fayth
he
is
endued
,
which
receyueth
the
sacrament
.
In
dede
it
skylleth
very
moch
as
touching
to
the
way
of
saluacion
,
that
is
,
that
thou
sholdest
obteyn
th
effectes
annexed
to
the
sacrament
.
But
it
skylleth
nothing
as
concernyng
to
the
question
of
the
sacrament
.
And
euen
in
the
same
boke
of
baptisme
he
wryteth
thus
.
☞
Manifestum
est
fieri
posse
,
vt
non
fide
integra
,
maneat
sacramentum
integrum
.
That
is
,
it
is
manifest
it
may
be
,
that
faith
not
being
perfect
,
yet
the
sacrament
may
remayne
perfect
.
To
hold
that
th
effectes
added
to
the
sacramentis
may
be
take
without
faith
.
☞
To
adore
&
suꝑsticiously
to
worship
the
sacramentes
,
neuertheles
in
the
meane
season
a
reuerence
towardes
the
sacramentes
is
not
prohibite
.
To
wrest
&
straungely
to
interpret
the
wordes
by
whiche
the
sacramentes
be
institute
.
Al
whiche
contraries
thou
shalt
fynd
debated
&
confuted
in
my
Catechisme
or
institution
of
a
christen
man
.
Of
baptisme
.
CA.
XXXIIII
.
BAptysme
is
a
signe
or
sacramente
institute
of
Christ
for
remission
of
synnes
.
¶
The
proue
of
this
diffinition
.
GO
ye
and
teche
(
saith
Christ
the
instituter
of
this
sacrament
)
al
nacions
,
〈…〉
viii
.
d.
baptising
them
in
the
name
of
the
father
the
son
,
&
the
holy
gost
.
Also
Mark.
16.
Who
so
bileueth
&
is
baptised
shall
be
saued
,
that
is
shal
haue
remission
of
synnes
.
Lykewise
Pe●
preaching
to
the
people
sayd
.
Act.
ii
.
●
Repent
ye
,
&
be
ye
euery
one
of
you
baptysed
in
the
name
of
Christ
for
remission
of
synnes
.
THE
causes
farre
and
nere
of
baptisme
be
these
,
Causes
of
baptisme
.
the
worde
,
the
water
,
the
ministre
,
the
person
to
be
baptised
,
the
godfathers
and
godmothers
.
Of
these
some
be
of
the
substaunce
of
baptisme
,
as
the
word
&
the
water
,
accordyng
to
the
ordinaunce
of
Christ.
Augustine
.
S.
Augustine
of
the
word
speketh
thus
.
Accedat
verbum
ad
elementum
,
et
fiat
sacramentum
That
is
,
let
the
worde
be
put
to
the
element
,
and
so
let
the
sacrament
be
made
.
Also
in
an
other
place
he
saythe
.
Verbo
baptismus
consecratur
,
August
.
vpon
Iohn
.
detrahe
verbum
,
et
quid
est
aqua
nisi
aqua
,
that
is
:
By
the
worde
is
baptisme
consecrate
,
plucke
awaye
the
worde
,
and
what
is
the
water
but
water
?
Now
the
minister
the
person
to
be
baptised
,
and
the
godfathers
and
godmother
,
be
not
the
substaunce
of
baptysme
.
For
baptysme
is
made
neyther
the
better
nor
the
worse
by
reason
of
persons
.
☞
Faythe
whiche
the
Anabaptystes
requyre
as
pryncypall
cause
to
the
full
perfection
of
baptysme
,
is
not
of
the
substaunce
of
baptysme
bycause
the
entiertie
and
perfection
of
the
sacrament
dependeth
only
of
the
worde
and
the
water
,
whiche
two
thinges
being
present
it
is
not
to
be
disputed
further
of
the
entiertie
of
baptisme
.
For
baptisme
is
entiere
&
perfect
whether
the
persons
be
baptised
,
the
minister
,
godfathers
or
godmothers
do
bileue
or
not
byleue
.
Neuertheles
this
is
true
th
obteyning
of
forgyuenes
of
synnes
,
whiche
is
th
effect
annexed
to
baptisme
is
requyred
faith
assenting
to
the
ꝓmesse
of
remission
of
sinnes
.
And
this
is
it
that
s.
Aug.
Augustine
.
sayth
:
It
skylleth
not
as
touching
the
entiertie
of
the
sacrament
what
he
bileueth
,
or
with
what
fayth
he
is
endued
which
receyueth
the
sacrament
.
Gret
diuersitie
doubtles
there
is
as
perteineth
to
the
way
of
saluacion
.
But
as
to
the
question
of
the
sacrament
there
is
no
difference
.
S.
Aug.
calleth
the
way
of
saluacion
which
I
cal
th
obteyning
of
the
effect
annexed
to
baptisme
concerning
remission
of
synnes
,
howbeit
after
what
maner
and
how
the
infantes
receiue
remission
of
synnes
in
baptysme
,
where
as
they
haue
not
fayth
by
hearing
of
the
worde
,
I
haue
sufficiently
declared
in
my
cathechisme
or
institution
of
a
christen
man
.
ONE
onely
thing
vndiuided
is
baptime
of
which
we
here
speke
,
No
partes
that
is
to
wite
the
baptisme
of
water
.
THE
propre
effect
of
baptisme
is
remission
of
sinnes
,
Theffectes
of
baptisme
.
Act.
ii
.
b
according
to
the
saying
of
peter
repent
ye
,
&
be
euery
one
of
you
baptised
in
the
name
of
Christ
for
remyssion
of
sinnes
.
Item
of
Christ.
Mar.
xvi
.
●
He
that
byleueth
&
is
baptised
shall
be
saued
,
that
is
to
saye
shal
haue
remyssions
of
sinnes
.
The
rest
of
th
effectes
which
folowe
,
do
spring
originall
of
thinges
incident
to
baptisme
,
&
of
the
propre
vse
of
sacramentes
,
as
:
To
be
a
signe
that
we
be
delyuered
from
the
deuyll
,
sinne
,
deth
,
hell
,
&c.
To
be
a
signe
of
our
remouinge
out
of
the
kingdome
of
Sathan
into
the
kingdome
of
Christ.
To
testifye
of
the
bountiful
wil
of
god
towardis
vs
.
To
be
a
token
that
we
be
reconcyled
to
god
.
To
be
a
wasshing
,
in
which
is
giuen
vnto
vs
the
holy
ghost
,
who
beginneth
to
mortify
the
concupiscence
which
neuerthelesse
abydeth
in
vs
,
although
the
giltye
of
originall
sin
be
taken
away
.
To
exercyse
and
moue
the
hert
to
byleue
as
oft
as
we
remember
baptime
&
the
vse
therof
.
To
witnesse
that
we
be
christians
&
sworn
to
Christ
&
so
baptisme
is
a
signe
of
oure
ꝓfession
.
To
testify
that
we
be
borne
to
the
waues
of
perilles
,
&
to
the
chaunge
of
lyfe
,
to
th
intent
we
sholde
dye
contynually
,
as
long
as
we
lyue
,
from
syn
,
&
rise
agayne
lyke
new
men
vnto
rightousnes
as
declareth
Paul
,
&
so
is
baptisme
an
allegory
.
¶
Contraryes
to
baptisme
be
these
.
Contraries
or
errours
.
To
considre
baptisme
without
the
promyse
to
it
annexed
,
which
errour
gendreth
the
contempt
of
baptisme
.
To
deny
baptisme
with
the
Seleucians
.
Seleucians
.
Enthusiasts
.
To
graunte
with
the
Enthusiastes
,
that
the
holy
ghost
is
ynough
,
&
that
baptisme
nedeth
not
in
the
churche
.
To
holde
that
worde
and
faith
suffice
to
saluacion
,
&
therfore
we
nede
not
baptisme
.
This
erroure
presumeth
aboue
the
iudgement
of
Christ
whiche
ordeyned
baptisme
,
which
doubteles
wolde
neuer
haue
ordeyned
it
if
he
had
knowen
no
vse
of
it
in
the
churche
.
To
hold
the
baptisme
is
onely
a
signe
of
our
profession
.
Anabaptists
.
To
saye
with
the
Anabaptistes
the
baptisme
is
onely
an
allegory
or
watch
word
of
good
maner
.
To
say
baptisme
is
only
an
outward
wasshing
of
the
body
which
the
outwarde
satisfaction
is
forgyuen
.
To
mainteyne
the
baptisme
is
perfyte
&
entyer
although
the
water
be
not
there
.
This
eroure
is
against
the
mater
of
baptisme
.
To
say
the
spiritual
baptisme
sufficeth
,
wherby
we
be
baptised
of
t
holy
ghost
.
To
hold
that
baptisme
is
hole
&
perfit
without
the
word
.
To
say
that
baptisme
is
not
perfyte
or
sure
,
but
is
to
be
renued
againe
,
onlesse
faith
be
present
.
This
erroure
is
confuted
sufficiently
wel
in
the
causes
of
baptisme
by
the
wordes
of
S.
August
.
August
.
conte●
Crescencium
grāmaticu●●
To
say
that
euil
ministers
make
baptisme
not
good
,
which
errour
saint
Angust
.
consuteth
.
To
grasit
that
for
the
vnfaithfulnes
or
vnworthynes
of
the
godfathers
or
godmothers
baptisme
lacketh
of
his
perfection
.
To
deny
that
a
man
is
apte
&
mete
to
be
baptised
at
any
tyme
of
his
age
,
which
errour
bīd
the
kingdome
of
Christ
vnto
obseruacion
or
merking
.
For
if
the
kingdome
of
christ
commeth
not
(
as
Christ
hym selfe
witnesseth
)
with
merking
,
Ergo
neither
baptisme
commeth
by
merkinge
which
is
a
parte
of
the
kingdome
of
Christ.
To
holde
that
eyther
we
be
otherwise
to
be
baptysed
them
in
the
name
of
the
father
,
the
son
,
&
the
holy
ghost
,
or
that
this
forme
suffyseth
not
.
This
errour
is
against
the
forme
of
baptisme
.
To
holde
that
to
be
dipped
thryse
in
the
water
is
by
gods
law
.
To
hold
that
baptisme
is
good
ynough
out
of
the
congregacion
,
althoughe
the
persons
baptised
returne
not
vnto
the
congregacion
,
vndoubtedly
if
they
do
not
returne
their
baptisme
is
to
their
destruction
as
sheweth
s.
Aug.
To
say
the
baptisme
made
August
.
with
corrupt
wordes
is
of
no
force
,
but
oughte
to
be
done
againe
.
To
deny
that
in
necessite
it
is
lauful
for
euery
ꝑson
to
baptyse
.
To
take
rasshely
or
without
calling
the
office
of
baptising
,
no
necessite
constrayninge
thervnto
.
To
holde
that
suche
as
be
baptised
of
herelikes
ought
to
be
baptised
againe
.
To
holde
that
th
effectes
of
baptisme
do
folow
baptisme
for
other
causes
then
for
faith
concerning
the
promise
.
To
say
baptisme
taketh
awaye
in
vs
the
naturall
concupiscence
or
iust
.
This
errour
is
openly
false
against
common
experience
,
albeit
the
gilt
of
originall
syn
is
taken
away
.
To
say
that
the
gilte
is
taken
away
by
baptisme
,
but
not
the
paine
or
punyshment
.
To
say
that
baptisme
is
not
a
confortable
thing
vnto
vs
through
out
our
hole
lyfe
,
so
that
by
it
we
maye
lift
vp
&
solase
our selfes
.
To
deny
that
th
effectes
ofbaptisme
do
endure
contynually
vnto
vs
to
our
consolacion
.
To
deny
repentaunce
vnto
such
as
fall
after
baptisme
with
the
Nouacians
&
Anabaptistes
.
Nouacians
.
Anabaptistes
Catharians
,
To
deny
mortificacion
&
regeneracion
after
baptisme
with
the
Catharians
.
This
errour
springeth
of
ignoraunce
of
originall
concupisceuce
or
sin
stickinge
in
vs
.
To
deny
the
ceromonyes
added
to
baptisme
,
by
mans
authorytye
,
be
thingꝭ
indifferent
,
that
is
to
wete
,
which
may
be
left
vndone
or
may
be
done
so
the
same
be
not
wicked
without
daunger
or
scruple
of
conscience
To
make
but
a
trifle
of
the
misticall
sacrament
of
baptisme
.
Anabaptists
.
To
holde
that
men
ought
as
often
tymes
to
be
baptised
as
they
fall
into
sin
.
To
holde
that
bicause
of
th
effecte
of
baptisme
which
is
remission
of
sinnes
,
baptisme
is
the
oftrner
to
be
vsed
,
to
th
intent
we
maye
the
oftener
receyue
forgiunes
of
our
sinnes
To
hold
that
children
not
yet
borne
are
to
be
baptysed
in
theyr
mothers
wombe
or
those
which
partly
be
borne
&
partly
yet
sticke
in
their
mother
.
Against
this
errour
saith
saint
Agust
.
in
this
wyse
.
Angust
ad
darvanum
.
Nothinge
can
be
borne
againe
,
which
is
not
yet
borne
.
To
say
that
infauntes
which
be
baptised
at
home
in
time
of
nede
according
to
the
forme
appointed
of
Christ
conteyned
in
these
wordes
,
in
the
name
of
the
father
&
the
son
&
the
holy
ghost
,
ought
to
be
baptised
againe
in
the
temple
Anabaptistes
To
hold
with
the
Anabaptistes
that
children
are
not
to
be
baptised
,
tyl
they
come
to
thage
of
discrecion
.
This
erroure
is
new
and
was
neuer
herd
in
the
church
of
Christ
before
.
THESE
contraryes
&
other
more
I
haue
confuted
in
my
Catechisme
or
institucion
where
thou
shalt
finde
a
complete
and
entyer
treatise
of
baptisme
.
The
supper
of
the
Lorde
.
CAPI.
XXXV
.
THe
supper
of
the
lord
is
a
sacrament
Diffinycion
.
ordeyned
of
Christ
him self
,
that
such
as
haue
faith
in
these
wordes
of
Christ
the
ꝓmyser
(
that
for
you
is
giuen
&
Math.
xxvi
.
c
shed
for
the
remyssion
of
sinnes
)
may
receyue
pardon
of
all
their
sinis
to
th
intent
y●
also
they
may
forgiue
their
neighbour
&
do
them
good
frely
after
th exemple
of
christ
¶
Probacions
of
this
diffinicion
.
¶
That
the
supper
of
the
lorde
is
th
ordinannce
of
Christ
,
Math.
xxvi
.
●
.
Mar.
xiiii
.
c
Luc.
xxii
.
b
i.
Cor.
xi
.
e
teache
thre
euangelistes
,
Mathewe
,
Marke
,
Luke
.
To
whom
also
Saint
Paule
agreeth
.
Remission
of
sinnes
is
th
effecte
added
by
the
ꝓmyse
of
Christ
vnto
this
supper
.
But
is
not
here
taken
but
by
hauing
faith
vpon
the
wordes
of
Christ
the
promyser
,
which
be
these
:
giuen
for
you
or
shed
for
the
remyssion
of
sinnes
.
Finally
,
for
asmoch
as
this
sacrament
is
a
signe
of
mutual
charitie
as
th
apostle
techeth
,
therfore
I
haue
made
the
finall
frute
of
remyssion
of
sinnes
,
ii
.
Cor.
●
.
that
we
sholde
so
loue
our
neighbour
,
&
studye
to
do
him
good
,
Causes
of
the
Eucharistie
or
lords
louꝑ
as
Christ
loued
vs
&
dyd
vs
good
.
¶
The
causes
of
the
sacrament
of
the
lordes
supper
be
these
:
Christ
the
institutor
the
worde
,
bred
,
wyne
,
the
receyuer
,
&
the
minister
.
The
word
the
breed
&
wine
be
of
the
substaunce
of
this
sacrament
,
whiche
beinge
present
it
is
not
further
to
be
disputed
concerninge
the
entiertie
or
perfection
of
the
sacrament
.
The
receyuer
&
mynister
wether
they
be
good
or
euyll
,
whether
they
beleue
or
not
,
byleue
by
their
noughtynes
or
vnbylefe
nothinge
is
detracted
or
plucked
from
the
perfection
&
holynes
of
this
sacrament
,
likewise
as
nothing
is
added
by
the
goodnes
&
faith
of
them
.
Albeit
in
the
meane
season
▪
it
is
true
,
that
th
effecte
annexed
to
the
lordes
supper
,
concerninge
remyssion
of
sinnes
doth
not
folow
the
eaters
and
drinkers
in
this
supper
,
onles
they
eat
also
by
faith
the
wordes
of
Christ
the
ꝓmyser
.
The
materyal
causes
of
this
sacrament
be
the
breed
&
wyne
,
of
which
this
sacrament
the
body
&
blood
is
made
.
The
formal
causes
be
to
eat
&
to
drinke
.
¶
The
lordes
supper
is
not
deuyded
in
ꝑtes
,
No
partes
onles
a
man
wil
draw
partes
out
of
the
mater
of
which
it
is
made
,
I
meane
,
of
the
breed
&
wine
or
of
other
thinges
present
of
whiche
consisteth
the
bodye
&
blood
of
Christ.
Certes
of
the
coniunction
or
rather
S●lutinacion
of
these
thinges
,
is
risen
the
errour
of
one
kinde
,
contrary
to
the
ordinaunces
of
Christe
,
&
the
vsage
of
the
auncient
church
.
THE
fathers
,
Of
the
two
tortes
of
eatinge
.
folowing
the
apostle
haue
not
vnaptly
made
two
maner
of
eatinges
of
the
lordes
supper
.
The
one
they
corporal
or
sacramentall
eatinge
which
is
done
with
the
mouth
onely
without
faith
,
August
&
as
S.
August
.
saith
,
which
no
spiritual
refection
foloweth
.
This
eatinge
maketh
vs
to
vse
the
lordes
supper
vnworthely
.
And
of
this
Paul
maketh
mencion
i.
Corin.
xi
.
f
writing
to
the
Corinth
.
in
this
wise
wherfore
who
so
euer
eate
of
this
breed
or
drinke
of
the
cup
vnwothely
,
shall
be
giltye
of
the
body
&
blood
of
the
lord
.
Also
he
saith
,
who
so
euer
eteth
or
drinketh
vnworthely
eateth
&
drinketh
his
owne
damnacion
bicause
he
maketh
no
difference
of
the
lordes
bodye
.
The
other
they
called
the
spiritual
eating
whiche
is
done
The
spirituall
eating
.
by
faith
&
which
the
spirituall
refection
doth
folow
.
This
maketh
vs
to
vse
the
lordes
supper
worthelye
.
i.
Corin.
xi
.
f
Of
this
,
thus
writeth
paul
,
let
a
man
therfore
examine
him selfe
&
so
let
him
eate
of
the
breed
&
drinke
of
the
cup
.
Nowe
,
be
examine
to
him selfe
,
which
by
faith
commeth
to
the
lordes
supper
&
pondereth
wel
with
him self
the
vse
&
ꝓfite
of
this
supper
,
&
so
discerneth
this
supper
from
a
fleshly
soupper
.
Doubtles
this
spiritual
eating
Christen
☞
persons
do
dayly
vse
although
they
receyue
not
the
sacrament
,
when
spiritually
they
be
implanted
&
graft
in
Christ
by
faith
,
that
they
may
abide
in
Christ
and
Christ
in
them
.
Of
this
eating
speaketh
Christ
throught
the
hole
sixt
chaptre
of
Ioh.
Iohst
.
vi
.
〈◊〉
But
to
eat
togither
with
the
mouth
and
also
with
faith
this
onelye
maketh
the
worthy
and
holsome
eatyng
of
this
supper
.
¶
This
supper
forasmoch
as
it
is
a
sacrament
of
the
new
testament
,
Theffectes
of
the
lordes
souper
.
therfore
remyssion
of
sinnes
is
the
propre
effecte
therof
,
whiche
is
purchased
by
faith
or
credite
giuen
to
these
wordes
of
Christ
the
promiser
.
Gyuen
for
you
,
Math.
xxvi
.
c
&
shed
for
the
remyssyon
of
sinnes
.
To
this
effect
these
also
folowinge
may
be
added
.
To
haue
ryghtousnes
.
To
haue
euerlastinge
lyfe
.
For
these
two
effectes
be
annexed
to
remyssion
of
sinnes
.
To
testify
of
the
bountyfull
wyll
of
god
towardes
vs
.
To
testify
that
Christ
dwelleth
in
vs
.
To
admonysh
vs
of
the
promyses
of
god
.
To
be
a
signe
that
god
is
appeased
.
For
such
as
beleue
that
they
receyue
in
this
supper
forgyuenes
of
sinnes
,
be
also
assured
that
god
is
pacified
,
and
wel
contented
with
them
conforting
themselues
with
this
sacrament
,
as
a
signe
of
most
certaine
grace
&
attonement
.
To
bring
ioy
vnto
the
consciences
,
when
apꝓching
by
faith
to
this
supper
we
be
throughe
persuaded
that
we
receyue
remyssion
of
sinnes
.
To
kindle
raise
&
styre
vp
our
faith
.
To
prouoke
vs
to
mutual
loue
&
charitie
for
the
supper
of
the
lorde
is
a
token
of
brotherly
charitie
To
moue
vs
to
worke
well
leest
we
polute
&
defyle
againe
our
bodyes
whiche
be
nowe
ioyned
to
the
body
of
Christ.
For
to
this
intent
we
be
iustifyed
or
receyue
remission
of
synnes
in
this
sacrament
that
we
sholde
worke
well
accordinge
to
Paul
,
we
be
his
workmanship
created
in
Christ
Iesu
to
good
workes
Ephe.
ii
.
v
so
that
th
ende
of
iustificacion
is
to
work
wel
,
Roma
.
vi
.
To
testifye
that
we
be
chrystyans
,
and
apperteine
to
Christ.
Thus
the
supper
of
the
lorde
is
a
token
of
oure
ꝓfession
.
why
this
sacrament
is
called
Eucharistia
.
Testice
vs
to
giuing
of
thankes
.
And
therfore
of
the
auncient
fathers
this
supper
is
called
Eucharistia
,
that
is
to
say
a
thankes
giuing
.
¶
Contraryes
&
errours
against
this
supper
be
these
.
Contraries
.
To
bring
,
forth
suꝑsticiously
with
the
Thomistes
sondry
fygures
and
types
of
this
s●uper
out
of
the
olde
testament
Thomistes
.
●
Albeit
the
eating
of
the
pascal
lambe
may
be
a
figure
of
this
sacrament
.
To
holde
that
the
souper
of
the
lorde
is
onelye
a
marke
to
discerne
the
chrysten
from
the
hethen
.
To
say
with
the
Anabaptistes
that
the
souper
of
the
Anabaptistes
lorde
is
onely
a
sygne
of
brotherly
frenshyp
or
loue
amonges
the
godly
persons
.
To
hold
with
the
papistes
that
the
souper
Papistes
.
of
the
lorde
is
an
oblacyon
or
sacrifice
to
be
applyed
for
other
both
quyck
&
deed
so
that
this
sacrifice
may
deserue
&
meryce
vnto
them
remissyon
bothe
of
pena
&
culpa
that
is
,
of
the
peyn
&
of
the
blame
or
faulte
.
☞
This
errour
shal
be
sufficyently
espyed
by
the
comparyng
togither
of
the
common
&
euangelical
soup
,
&
of
the
priuate
and
Papisticall
masse
.
papisticall
masse
,
in
which
comparyson
we
se
that
the
popishe
masse
agreeth
in
maner
nothyng
at
all
with
the
lordes
soup
which
Chryst
instituted
.
To
deny
that
mans
reason
is
not
forthwith
offended
by
this
sacrament
when
it
neglecteth
the
worde
&
commaundement
of
Chryste
the
institutour
.
To
denye
that
mans
reason
,
is
not
forthwith
offended
with
the
vilitie
of
this
souper
when
it
considereth
it
without
the
ꝓmys
annexed
vnto
it
.
To
denye
in
this
louꝑ
that
vnder
bread
&
wyne
is
ministred
vnto
vs
the
true
bodye
&
true
bloode
of
our
lorde
Iesus
Chryst.
To
dispute
suꝑsticyously
(
as
of
certayn
scole
Scholemon
.
men
hearetofore
it
hathe
ben
disputed
of
the
presence
of
the
body
&
bloode
of
Chryst
of
howe
&
after
what
fassyon
the
body
&
blode
of
Chryst
is
there
present
or
howe
great
&
howe
lytle
it
is
.
To
interprete
the
wordes
of
the
lordes
souper
allegorycally
.
To
put
to
,
or
take
fro
the
souper
of
the
lorde
.
To
denye
that
the
cause
of
puttyng
to
a
&
takyng
from
in
this
souper
is
the
selfe
reason
.
☞
To
steale
from
the
lay
persons
the
one
kynde
,
euen
the
blode
of
the
lorde
,
contrary
to
the
ordynaunce
of
Chryst.
To
saye
that
a
sufficyent
cause
of
the
foresayd
theft
is
the
feare
of
daungers
leest
any
thynge
myght
be
shed
out
of
the
chalyce
.
This
errour
for
the
moost
parte
I
am
wount
thus
to
answere
,
☞
lyke
as
the
testament
or
laste
wyll
is
not
chaunged
bycause
of
the
feblenes
of
the
heyr
neither
the
heire
is
depryued
of
his
īheretable
goodes
not
vs
standyng
his
feblenes
or
ī●yrmytie
.
So
neyther
we
sholde
haue
ben
spoyled
and
robbed
of
y●
one
kynde
for
any
maner
of
our
īfirmyte
.
To
holde
y●
the
lordes
souper
is
not
truly
mynistred
or
euyl
ministers
To
denye
the
.ii.
sortis
of
eatyng
the
lordis
☞
souper
,
the
one
wherby
we
vse
this
souper
worthely
,
the
other
wherby
we
vse
the
same
vnworthely
.
To
deny
that
in
our
tymes
the
confusyon
of
the
spirytual
eatyng
,
which
yet
dayly
chrysten
men
do
vse
by
fayth
,
althoughe
they
approche
not
to
the
sacrament
by
the
sacramental
eatyng
,
hath
ingendred
the
errour
of
this
souper
.
To
appoynt
&
lymyte
precysely
a
certeyn
tyme
to
take
the
lordes
souper
.
To
compell
with
the
Manichees
the
takers
Manichees
.
of
this
souper
to
take
it
tempered
with
mans
sede
.
The
cursed
errour
of
the
Cataphriges
To
wrynge
out
blode
with
the
Cataphrigis
out
of
chyldren
of
a
yere
olde
)
which
blode
they
fetche
out
of
the
hole
body
of
the
chylde
by
lytle
small
prickynges
(
&
myngle
the
same
with
flowre
making
breed
therof
which
they
vse
in
the
souper
of
the
lord
.
To
vse
with
the
Aquaries
The
heresie
of
Aquaries
.
The
heresye
of
the
Artotirytes
.
water
in
stede
of
wyne
.
To
mynystre
in
the
lordes
souper
with
the
Artotyrites
breed
with
these
.
To
holde
that
outwarde
preparacyons
make
vs
worthy
to
the
lordes
souper
To
approche
to
this
souper
without
all
reuerence
&
sobrenes
.
To
deny
that
suche
are
to
be
dryuen
away
from
the
lordes
souper
accordyng
to
the
vsage
of
the
auncient
church
as
be
notoryous
synners
&
visyous
persons
:
To
holde
that
this
souper
is
not
Turrian
entyre
&
perfecte
sacrament
onles
the
fayth
of
the
receyuer
be
present
,
I
answere
with
S.
Augu.
as
before
in
the
tytle
of
sacramentes
.
To
saye
that
we
maye
receyue
remissyon
of
synnes
,
which
is
the
propre
of
fecte
of
this
souper
,
without
faith
or
〈◊〉
any
other
thyng
,
then
bycause
of
fayth
.
To
denye
the
foresayd
effecttes
of
the
lordes
souper
or
to
admitte
some
of
them
&
to
reiect
&
damne
other
some
.
To
holde
that
the
souper
of
the
lorde
euen
for
the
The
〈…〉
papistes
very
workes
sake
doth
iustifye
&
that
without
any
good
mocyon
of
the
vser
,
that
is
to
saye
,
without
the
fayth
of
the
receyuer
of
this
sacrament
,
To
assygne
or
impute
th
effect
of
this
souper
concerning
remyssyon
of
synnes
partely
to
the
selfe
souper
&
partely
to
fayth
.
To
meynteyn
with
Thomas
of
Aquyne
that
the
body
The
heresye
of
a
romyshe
〈◊〉
of
the
lord
was
ones
offered
in
the
crosse
for
oryginall
synne
and
is
nowe
contynually
offered
in
the
aultar
for
daylye
trespaces
.
Of
sacrifice
.
CA.
XXXVI
.
SAcrifice
in
a
generalite
is
th
oblacion
〈◊〉
of
our
worke
which
we
rendre
to
god
whom
we
haue
knowen
to
be
such
one
to
whom
we
giue
deseruingly
this
worship
THAT
sacrifice
is
Turrian
oblacion
is
certain
.
For
to
sacrifyce
signifieeh
here
to
offre
,
P●ons
.
&
where
as
I
added
,
of
our
worke
,
I
note
the
difference
bitwen
such
thingꝭ
as
we
of
fre
to
god
,
&
such
thingꝭ
as
god
offereth
to
vs
.
The
wordes
that
folow
in
the
diffinicion
shewe
th
occasion
of
sacrifice
,
which
is
the
knowlege
of
some
god
amonges
men
.
For
whom
euery
men
euen
from
the
beginynge
of
the
worlde
hath
knowen
or
decreed
with
him
selfe
to
be
god
,
him
he
hath
studyed
to
worshyp
,
to
honour
,
to
gyue
thanks
vnto
,
&
to
testify
this
knowledge
with
some
certeyn
worshyp
toward
the
fame
god
thus
knowen
.
And
bycause
sacrifyce
is
the
pryncypal
parte
of
worshyp
,
therfore
by
it
they
haue
declared
theyr
stud●
&
zele
towardes
the
same
god
.
Finally
,
I
added
deseruyngly
to
th intent
I
wold
shew
the
powers
of
our
knowlege
,
which
not
onely
consyst
in
knowyng
hym
to
be
god
,
but
also
that
he
createth
,
gouerneth
,
&
conserueth
al
thynges
creat
.
This
knowlege
of
god
,
which
out
of
the
lawe
of
nature
is
after
a
maner
knowen
,
engendreth
in
men
a
mynde
whiche
beleueth
that
we
ought
to
duty
,
&
not
without
cause
to
worshyp
suche
a
god
.
THE
effycyent
causes
of
sacrifyces
Cause●
be
the
selfe
offerers
.
The
materiall
causes
he
taken
of
the
thynges
offered
,
as
be
the
beestes
,
the
frutes
.
&c.
NOW
th occasyon
of
sacrifyces
was
the
Thoc●asiō
of
sacrifices
,
natural
knowlege
of
god
in
all
men
,
as
I
haue
said
before
.
Of
this
knowlege
cert●neth
vs
thapost
.
Roma.
i
●
And
euen
there
where
as
he
sayth
that
the
gentyles
glorifyed
not
god
whom
by
the
law
of
nature
they
knew
by
this
he
also
commendeth
a
certeyn
worshyppynge
of
god
naturally
put
in
the
gentyles
.
Of
this
worshyppyng
is
sacrifyce
a
parte
.
wherfore
I
conclude
th occasyon
of
sacrifyces
was
vnyuersally
by
nature
in
al
men
,
euen
as
there
was
naturally
a
certen
knowlege
of
god
.
I
speke
vere
of
the
general
locacyon
of
sacrifyces
common
to
all
men
euen
of
nature
,
that
they
shold
worshyp
such
as
they
take
for
god
I
speak
nothyng
here
of
the
true
worshyp
of
god
.
I
speake
nothyng
of
those
sacrifyces
which
of
a
fayth
haue
ꝓceded
amonges
the
godly
before
the
lawe
gyuen
or
after
the
law
by
spe●yall
commaundement
.
But
I
disput
here
▪
generally
of
the
indifferent
&
common
occasyon
of
sacrifyces
concernyng
the
lawe
of
nature
wherby
euen
from
the
beginnyng
of
the
worlde
,
men
haue
worshypped
such
as
they
haue
ben
perswaded
to
be
goddes
,
although
not
with
the
true
worshyp
or
acceptable
sacrifices
to
god
.
But
concernyng
the
worshyp
&
sacrifices
of
the
godly
by
which
they
haue
rightly
worshypped
god
,
&
whose
sacrifices
haue
ben
acceptable
to
god
&
as
the
s●ipture
sayth
.
In
odorem
suauitatis
▪
that
is
to
saye
for
a
swete
sauour
or
sauour
of
swetnes
,
A
distinction
betwene
the
worshyppes
or
sacrifyces
of
the
godly
and
of
the
vngodly
.
ye
shall
vnderstand
that
a
distinction
is
to
be
had
betwen
the
true
&
ryght
worshyp
&
betwene
that
generall
worshyp
ꝓcedyng
of
nature
,
&
agayn
betwen
the
sacrifices
of
the
godly
whiche
plese
god
&
betwen
the
generall
sacrifyces
ꝓcedyng
of
the
lawe
of
nature
.
The
true
&
ryght
worshyp
of
god
hath
no
accasion
of
nature
.
For
nature
is
corrupted
.
So
neyther
the
sacrifyces
of
the
godly
which
please
god
can
haue
occasyon
of
nature
.
wherfore
we
ought
to
thynke
that
t
holy
ghost
&
fayth
were
causes
of
the
true
worshyp
of
god
&
of
the
sacrifyces
of
〈◊〉
godly
,
t
holy
ghoste
as
gyue●
(
for
all
our
good
workes
be
gyftes
of
t
holy
ghoste
)
Fayth
as
a
cause
mouyng
to
gratitude
&
kindnes
,
forasmoch
as
faith
can
not
be
vnkynde
.
Gene.
iiii
.
●
.
So
Abel
without
doubtinge
rightly
instructed
of
his
parentes
concernyng
the
ꝓmys
made
of
sede
&
being
iustified
by
fayth
wyllynge
to
declare
vnto
god
his
kynde
hert
offered
vnto
him
sacrifices
,
of
which
god
loked
bicause
thei
were
offered
in
faith
as
teacheth
th
apostle
were
he
saith
.
Hebre.
xi
.
By
faith
Abel
offered
vnto
god
●
more
plē●ous
sacrifyce
than
Cayn
.
But
Eaī
offered
sacrifices
not
moued
by
any
faith
of
which
he
had
no
speek
,
but
by
the
general
occasion
of
nature
wherby
al
men
be
impelled
vnuiersally
to
some
worshipping
of
that
god
that
they
knowe
.
For
this
cause
god
regarded
not
the
sacrifice
of
Cayn
,
Gene.
iiii
.
a.
lyke
as
he
allowed
not
the
sacrifice
of
that
other
gentiles
or
worshippes
wher
with
they
worshipped
god
whom
they
knew
other
whiles
by
the
ymage
of
man
other
whiles
of
beestes
as
witnesseth
Paul
to
the
Roma
.
Roma
.
i.
d.
Gene.
viii
.
d.
¶
Noe
buylded
an
altar
to
the
lord
,
&
of
al
the
cleane
beastes
&
cleane
fowles
of
fered
a
sacrifice
vpon
the
altars
&
this
was
a
iust
&
perfite
man
wherfore
he
had
also
faith
which
moued
him
to
declare
again
his
kinde
hert
towardes
his
god
for
the
great
benefyte
of
p̄seruacion
from
drowning
.
And
forasmoch
as
Noe
offered
these
sacrifices
by
faith
they
were
exceptable
to
god
,
wherfore
it
foloweth
in
the
text
,
&
the
lord
smelled
a
swete
sauour
I
conclude
therfore
of
these
exemples
,
the
faith
gaue
occasion
Gene.
viii
.
d
vnto
the
godly
aswell
before
the
lawe
giuen
as
after
by
commaundement
of
sacrifice
&
worshipping
god
&
further
more
caused
that
the
same
worshippes
&
sacrifices
were
accepted
of
god
.
¶
There
be
also
some
persons
in
this
opinion
☞
&
that
not
without
sure
groundes
that
refer
the
first
&
original
beginning
of
seruing
god
by
sacrifices
vnto
the
godly
fathers
of
whome
they
wyl
that
the
gentiles
had
their
begynning
by
folysh
counterfeyting
to
offre
their
sacrifyes
but
as
commonly
it
commeth
to
passe
,
folowinge
the
outward
worke
of
the
fathers
without
their
faith
euen
as
yet
at
this
day
they
folowe
many
workes
of
saintes
but
their
faith
they
folow
not
.
Thus
it
is
very
lykelye
that
the
gentiles
in
sacrificing
of
their
own
children
folowed
Abraham
which
by
a
specyall
commaundement
was
commaunded
to
offre
his
son
Isaac
.
¶
Sacrifice
taken
in
a
generality
for
a
seruice
Partes
.
of
god
indifferently
among
al
men
,
ꝓcedinge
of
the
knowlege
of
some
god
,
is
of
one
only
sort
,
that
is
to
wice
,
a
sacrifice
of
praise
,
whiche
aswell
the
godly
as
the
hechen
,
sithens
the
beginning
of
the
world
haue
studyed
to
vtter
their
kindnes
towardes
him
,
whom
they
haue
knowen
for
god
,
saue
that
the
godly
haue
had
other
occasions
or
causes
&
also
an
other
intent
of
theyr
sacrifices
which
were
acceptable
vnto
god
bycause
they
ꝓcede
of
faith
.
Afterward
in
the
law
came
sacrifices
of
redempcion
which
be
called
ꝓpiciatory
sacrifices
Sacrifyces
propiciatorie
or
of
redemption
,
which
redemed
rightousnes
in
the
comonalty
of
Moses
.
BESIDE
there
is
yet
an
other
sacrifice
of
redemption
whiche
is
a
sacrifice
for
sinnes
made
to
reconcyle
&
pacyfy
god
.
This
toke
his
occacion
of
the
fal
of
Adam
which
after
he
had
sinned
&
againe
receyued
by
grace
a
promyse
that
his
fall
shold
be
redressed
forthwith
in
the
self
:
promys
this
sacrifice
of
redempcion
began
to
stande
for
the
sinnes
of
Adam
,
through
faith
vpon
Christ
that
was
to
come
,
the
offerer
of
this
sacrifice
,
who
shulde
offre
in
the
latter
dayes
a
ꝓpiciatory
sacrifice
for
the
sinnes
of
the
hole
worlde
for
a
perfecte
&
euerlasting
rightousnes
.
In
this
offerer
or
preest
,
☞
I
meane
Christ
beleued
the
fathers
&
became
partakers
of
this
sacrafice
.
¶
Th
effect
of
sacrafice
taken
in
a
generalitie
Effectes
is
one
onely
,
&
hath
ben
generall
amonges
all
men
,
that
is
to
wite
,
to
offre
son
thing
to
god
that
might
testify
their
louing
hert
towardes
him
.
Neuertheles
it
is
not
all
after
one
fassion
in
the
godly
&
in
the
vngodly
gentiles
which
folishly
haue
counterfayted
the
godly
.
But
to
the
intent
all
thinges
may
be
made
the
clerer
in
this
behalfe
.
I
wyl
set
forth
seuerally
the
spices
or
kindes
of
sacrifice
,
wherin
ye
shall
se
openly
the
finall
effectes
of
all
sacrifices
The
contraryes
of
sacrafyce
in
a
generalitie
.
I
shal
bring
forth
after
the
treaty
of
the
kindes
.
¶
Of
sacrafice
propiciatory
or
of
redempcion
.
I
Thinke
it
good
to
begin
with
the
sacrifices
of
redempcion
.
For
this
began
before
the
sacrafice
of
praise
,
euen
than
whan
Adam
receyued
the
first
promyse
of
the
seed
to
come
,
which
promise
Adam
beleued
,
&
bycause
of
his
faith
which
he
had
vpon
Christ
the
bisshop
&
offrer
of
this
sacrifice
of
redempcion
to
come
,
☞
he
was
saued
as
al
the
rest
of
the
fathers
that
came
after
were
.
Now
this
faith
afterwarde
brought
forth
sacrifices
Eucharisticall
,
that
is
to
say
,
sacrifices
of
prayse
or
thankes
giuing
,
wherby
the
godly
wold
vtter
their
gratitude
&
louing
kindnesse
towardes
god
for
the
remyssion
&
grace
ꝓmysed
them
in
the
offerer
of
the
sacrifyce
of
redemption
to
come
.
Truly
there
be
two
sorces
of
sacrifyces
of
redemption
.
The
one
which
serueth
in
the
comynaltye
of
Moses
to
redeme
the
ryghtousnes
of
the
law
.
The
other
whiche
was
auaylable
alwayes
before
god
,
&
is
yet
auaylable
contynually
bycause
the
prest
or
offerer
of
it
▪
I
meane
Christ
,
is
eternall
,
&
euerlastinge
for
the
redempcion
of
sinnes
&
to
obteyne
vs
the
fauour
of
god
.
¶
Of
the
ꝓpiciatory
sacrifice
of
Moses
lawe
.
A
Sacrifice
of
redemcion
in
the
common
welth
of
Moses
,
Of
the
ꝓpiciatorie
sacrifyce
in
Moses
lawe
.
is
a
worke
that
redemed
the
iustice
of
the
law
,
that
he
which
had
committed
sin
sholde
not
be
excluded
out
of
the
common
weale
of
Moses
,
&
it
is
a
fygure
of
the
true
sacrifice
of
sinnes
before
god
.
Proue
¶
This
diffinicion
is
certeine
by
the
epist
▪
to
the
hebrues
.
capi
.
ix
where
the
apostle
plucketh
from
all
the
sacrifices
of
Moses
law
al
maner
of
perfection
in
the
conscience
.
Hebre.
ix
.
b.
For
he
saith
thus
.
Into
the
second
table
went
the
high
prest
alone
ones
euery
yere
,
&
not
without
bloode
,
whiche
he
offered
for
hym self
,
&
for
the
ignoraunce
●f
the
people
,
wherfore
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
tyme
then
present
&
●
which
were
offered
gyftes
&
sacrifices
that
shulde
not
make
the
ministre
perfyte
,
as
ꝑteynynge
to
the
consience
,
&c.
But
Christ
being
an
highe
preest
,
&c.
shal
purge
your
conscyence
from
deed
workes
for
to
serue
the
lyuing
god
.
Also
it
foloweth
in
the
x.
chap.
Euery
preest
is
redy
dayly
ministring
&
often
times
offereth
one
maner
of
offering
which
can
neuer
take
awaye
sinnes
.
&c.
By
which
wordes
th
apostle
taketh
away
from
the
ꝓpiciatory
sacrifices
of
Moses
the
purgacion
of
sinnes
,
wherfore
forasmoch
as
suche
sacrifices
coulde
not
take
away
sinnes
,
it
is
certein
that
suche
sacrafices
of
Moses
lawe
onely
serued
to
make
men
rightous
in
the
eye
of
the
lawe
.
Finally
that
these
Mosaicall
sacrifices
of
redemption
were
figures
of
the
trtue
sacrifices
for
sinnes
in
the
sight
of
god
,
is
manifest
by
the
epistle
to
y●
.
hebr
,
namely
in
the
.x.
chap●ter
.
¶
The
causer
of
this
sacryfyce
is
god
,
Causes
which
commaunded
this
sacrifice
to
the
children
of
Israel
,
to
admonysh
them
of
true
sacrafices
of
redempcion
which
Christe
the
high
byshop
in
tyme
commyng
sholde
off●e
Moses
was
the
pupblysher
of
this
sacrifyce
.
And
the
high
byshop
was
the
offerer
of
it
.
¶
Of
this
sacrifyce
be
not
partes
,
Partes
onles
a
man
wil
take
the
dyuers
kindes
in
stede
of
partes
.
For
vnto
this
sacrifice
belong
all
such
sacrafices
as
were
made
for
sinnes
or
trespaces
as
sin
offringes
.
&c.
of
which
mencion
is
made
in
the
.iiii.
&
.v.
cap.
of
Leuiticus
.
¶
Theffectes
of
the
sacrifice
of
redemcion
Effectes
.
in
Moses
law
were
these
.
To
reconcile
the
Iues
to
their
comynaltye
againe
.
To
redeme
the
iustice
of
the
law
.
These
effectis
be
certaine
by
th
exemples
of
such
as
haue
be
reconcyled
by
these
sacrifices
vnto
the
publyque
weal●
of
Moses
.
Also
where
as
the
epistle
to
the
Hebrues
plucketh
from
them
redemcion
of
sinnes
before
god
it
leaueth
vnto
them
the
redempcion
of
iustice
in
the
polycye
of
Moses
.
Item
to
puryfye
or
sanctify
to
the
purgacion
of
the
fles
heb.
ix
.
☞
For
if
the
blood
of
oxen
&
of
gotes
,
and
the
ashes
of
an
heifer
,
when
it
was
sprinkled
,
puryfyed
the
vncleane
as
touchinge
the
purifieng
of
the
flesh
,
how
moch
more
shal
the
bloode
of
Christ
which
through
the
eternal
spirite
offered
him self
without
spot
to
god
,
purge
your
consciences
frome
dead
workes
to
serue
the
lyuing
god
.
To
be
figures
of
the
true
sacrifice
of
Christ
as
testifieth
the
saide
epist.
Hebre.
x.
a
to
the
Heb.
For
the
law
which
hath
but
the
shadowe
of
good
thinges
to
come
▪
&c.
¶
The
sacrifice
of
redemption
before
god
.
THe
sacrifice
of
redempcion
that
serueth
before
god
,
Diffinicyon
.
is
a
satisfactory
worke
for
the
sinnes
of
other
,
reconcylyng
god
&
appesing
his
wrath
.
¶
In
this
diffinicion
is
no
difficulty
,
Probacion
.
of
which
who
so
doubteth
is
no
christen
man
Heb.
ix
.
How
moch
more
shall
the
bloode
of
Christ
which
thorow
the
eternal
spirite
offered
him selfe
without
spot
to
god
,
purge
our
consciences
from
deed
workes
.
Item
in
the
same
chap.
Christe
was
ones
offered
to
take
away
the
sinnes
of
many
.
THE
causes
of
this
sacrifice
be
,
Causes
.
god
the
ꝓmyser
,
&
Christ
the
high
bisshop
or
offerer
.
¶
This
sacrifice
is
not
ꝑted
.
For
there
is
one
onely
sacrifice
of
redempcion
for
sinnes
before
god
,
Partes
herof
be
none
.
appeasyng
the
yre
of
god
&
satisfying
vnto
god
,
concerninge
perfyte
rightousnes
enduring
for
euer
.
hebr.
ix
.
he
entred
ones
for
all
into
the
holy
place
&
found
eternall
redempcion
.
¶
Theffectes
be
taken
of
the
aduauntages
&
Effectes
.
commodityes
which
this
sacrafyce
hath
brought
vnto
vs
and
be
these
.
To
driue
away
sin
as
witnesseth
the
said
epistle
the.
heb.
where
it
is
thus
said
.
Hebre
▪
ix
.
s.
But
now
in
th
ende
of
the
world
hath
he
appered
ones
to
put
sin
to
flight
by
the
offering
vp
of
him
self
to
put
out
sinis
.
esay
.
liii
.
After
he
hath
giuen
his
lyfe
a
sacrifice
for
sinnes
.
Ro.
ix
.
Of
sin
he
condemned
sin
.
that
is
to
say
,
be
put
out
sin
by
sacrifice
which
by
the
hebrue
phrase
is
called
sin
as
to
y●
Cor.
him
which
knew
not
sin
he
madde
to
be
sinne
that
is
to
saye
a
sacryfyce
for
sin
.
Hebr.
ix
.
d
To
purge
our
consciences
frome
deed
workes
.
To
purifye
or
sanctify
the
beleuers
according
to
the
saying
of
Christ
in
the
gospel
of
Iohn
where
he
saith
,
Iohn
.
xvii
.
c.
As
thou
dyddest
send
me
into
the
world
euen
so
haue
I
sent
them
into
the
worlde
,
&
for
their
sakes
sanctifie
I
my selfe
,
that
they
also
myght
be
sanctified
through
the
truth
.
Finally
hythervnto
may
be
referred
all
th
effectes
or
vtilitys
of
the
deth
&
passion
of
Christ.
¶
Of
sacrifice
of
thankes
or
praise
.
SAcrifice
eucharistical
that
is
to
say
a
Diffinicyon
.
sacrifice
of
thankesgiuing
or
of
praise
is
an
oblacion
of
our
kindenes
wherby
after
we
be
ones
reconcyled
to
god
by
the
sacrifice
of
Christe
we
honoure
god
,
prayse
him
,
&
giue
him
thankes
.
¶
This
diffinion
is
certein
for
it
is
euident
by
the
epist.
The
probacyon
.
to
the
heb.
that
there
is
one
onely
purging
sacrifice
for
sinnes
.
wherfore
it
foloweth
that
al
the
other
workis
in
which
such
as
be
reconcyled
to
god
do
declare
their
obedience
towardis
hym
by
honorynge
praysinge
&
giuinge
thankes
be
sacrifices
of
praise
,
and
not
of
redemcion
.
¶
Of
which
sacryfice
there
be
Particyon
.
.ii.
kindes
y●
one
is
Mosaycall
,
the
other
is
of
the
newe
testament
.
THE
Mosaycall
sacrifyce
of
prayse
,
Diffinicyon
.
was
wherby
oblacyons
were
offered
of
the
chyldren
of
Israell
to
testifye
theyr
obedience
&
thankfulnes
towardes
god
.
OF
this
diffinicyon
no
man
shall
doubt
Proue
.
after
he
shall
perceyue
that
there
is
one
only
sacrifyce
of
redempcyon
for
synnes
.
Causes
.
THE
causes
of
this
sacrifyces
be
these
God
the
institutour
▪
Moses
the
publissher
,
the
preestes
the
offerers
,
also
the
in
whose
name
this
sacrifyce
was
offered
,
and
fynally
the
commaundement
to
offre
.
THE
sondrynes
of
sacrifices
ꝓcedyng
of
such
thynges
as
were
offered
&
Partes
.
of
the
circumstaunces
of
them
suffyseth
here
in
stede
of
partes
▪
For
albeit
there
were
sondry
kyndes
of
this
sacrifyce
,
yet
they
tended
to
this
ende
,
euen
that
the
Israelitis
sholde
by
them
declare
theyr
obedyence
towardes
god
.
Hyther
belonge
oblacyons
retribucions
▪
fyrst
frutes
,
tenthes
.
&c.
¶
Thēffectꝭ
of
this
Moysaical
sacricyce
were
these
:
Effectes
.
To
declare
theyr
obedience
towardes
god
.
To
render
thankes
to
god
:
To
prayse
god
,
and
semblable
.
¶
Thankfull
sacrifyces
of
the
newe
testament
.
SAcrifyce
of
prayse
of
the
newe
testament
is
wherby
we
honour
,
Diffinicyon
.
prayse
,
&
thanke
god
for
the
receyued
remissyon
of
synnes
in
Chryst
&
his
other
benefytes
.
IN
the
new
testament
outward
sacrifyces
,
The
ꝓbacion
.
slaughters
of
beeltꝭ
,
or
other
ceremonyes
be
no
longer
in
force
&
strength
,
but
onely
spirituall
workes
of
the
herte
&
of
thaffection
of
such
a
person
as
is
borne
agayn
in
herte
by
t
holy
ghost
,
accordyng
to
this
of
saint
Peter
.
i.
Peter
.
ii
.
a.
As
lyuyng
stones
ye
are
made
a
spirituall
house
,
&
an
holy
preesthode
,
Roma
.
xii
.
a
for
to
offer
vp
spirituall
sacrifyce
acceptable
to
god
by
Iesu
Chryst
Also
accordyng
to
this
of
saynt
Paule
.
Make
your
bodyes
a
quycke
sacrifyce
,
holy
&
acceptable
to
god
,
euen
your
reasonable
sacrifyce
,
Iohn
.
iiii
.
c.
Item
.
Hebr
▪
xiij
.
By
hym
let
vs
offre
the
sacrifyce
of
prayse
always
to
god
,
that
is
to
say
,
the
frute
of
those
lyppes
which
confesse
his
name
.
Item
.
the
true
worshyppers
(
sayth
Chryste
)
shall
worshyp
the
father
in
spirite
&
trouthe
.
All
these
places
do
shewe
that
the
thanfull
sacrifyces
in
the
new
testament
be
spirytuall
,
wherin
we
offre
our
thankfulnes
by
good
workes
vnto
god
for
our
ryghtousnes
and
other
benefytes
receyued
in
Chryst.
For
thankfull
sacrifyces
be
nothyng
elles
than
good
workes
of
the
godly
which
serue
for
the
declaracion
of
their
kyndnes
towardes
god
,
and
for
to
prouoke
other
to
gyue
credyte
to
the
gospell
,
and
thankes
to
god
.
¶
Causes
of
this
sacrifice
be
these
.
Causes
The
holy
ghost
.
The
commaundement
&
fayth
.
Tholye
ghost
is
cause
,
forasmoche
as
he
createth
in
vs
new
mocions
&
new
myndes
mete
to
do
spirytuall
workes
or
sacrifyces
.
And
therfore
also
I
suppose
that
the
sacrifices
of
chrysten
men
be
called
spirytuall
sacrifyces
not
so
greatly
bycause
they
be
spirytuall
sacrifyces
as
bycause
the
holy
spiryte
worketh
them
in
vs
.
The
commaundemente
is
cause
,
forasmoche
as
we
be
wylled
by
gods
commaundement
to
worke
well
,
by
which
also
we
be
assured
that
our
sacrifyces
or
good
workis
be
pleasaunt
&
acceptable
to
god
.
Nowe
,
fayth
is
the
cause
,
inasmoche
as
it
is
a
degre
to
the
receyuyng
of
t
holy
ghost
.
For
fayth
taketh
holde
of
Christ
,
Chryst
gyueth
vs
t
holy
ghost
.
T
holy
ghost
engendreth
in
vs
new
myndis
&
spiritual
which
be
hable
to
offre
spiritual
sacrifices
.
Furthermore
fayth
is
the
meane
wherby
our
sacrifices
please
god
according
to
Paul
what
so
euer
is
not
of
fayth
is
syn
.
Roma
.
xiiii
.
●
Also
It
is
impossyble
to
please
god
without
faith
The
īpullsyue
cause
to
these
sacrifices
is
taken
of
the
cōlynes
or
conuenience
.
For
sithens
we
be
the
people
of
god
&
prestis
,
it
is
conuenient
that
we
haue
some
sacrifyces
.
To
formal
cause
of
these
sacrifyces
putteth
Paule
Rom.
xii
.
where
he
sayth
the
lyuely
and
holy
sacrifyce
.
OF
one
sorte
be
all
thankfull
sacrifices
in
the
new
testament
,
Partes
.
euen
ꝓcedynge
of
spiritual
affections
of
the
herte
which
is
renewed
&
agayn
borne
by
t
holy
ghost
.
Howbeit
bycause
the
good
workes
of
sayntis
or
godly
persons
be
of
.ij.
sortis
,
som
of
the
fyrst
table
,
which
prescrybe
aswel
the
inwarde
as
the
outwarde
worshyp
of
god
,
&
some
of
the
second
table
which
conteyn
the
cyuyle
&
honest
maners
or
offyces
towardes
the
neyghbour
.
Therfore
we
maye
also
make
two
kyndes
of
eucharistycall
sacrifices
in
the
new
testament
,
not
that
they
be
double
&
of
two
sortes
of
theyr
owne
ꝓper
nature
,
but
bycause
they
consyste
in
two
kyndes
of
workes
,
to
the
perfyte
executynge
wherof
,
be
requyred
the
selfe
same
pure
affections
&
the
selfe
same
holy
ghost
to
make
those
workes
holy
&
lyuely
sacrifices
.
Thankfull
sacrifices
of
the
first
table
The
sacrifices
therfore
out
of
the
fyrst
table
be
these
.
Fayth
towardes
god
,
feare
of
god
Prayer
or
callyng
on
god
.
Loue
or
charite
of
god
.
Preching
of
the
gospel
.
Thankes
gyuyng
.
Confessyng
of
god
&
semblable
perteynyng
to
th
ynwarde
&
outwarde
seruyng
of
god
.
The
scripture
is
ful
of
places
whiche
teache
these
sacrifyces
to
be
moste
acceptable
to
god
,
&
therfore
often
tyme
they
be
called
odours
or
sauours
moste
swete
placable
sacrifyces
,
acceptable
offerynges
to
god
.
OF
the
later
table
be
taken
forth
these
sacrifices
.
Thankfull
sacrifices
out
of
the
.2
.
table
To
helpe
the
neyghbour
.
To
honour
the
parentis
&
rulers
.
Not
to
slaye
,
Not
to
commyt
adultery
.
To
absteyn
from
theft
,
&
suche
lyke
whiche
albeit
they
be
outward
thingꝭ
or
workis
yet
they
be
called
spiritual
sacrifices
forasmoch
as
for
the
most
parte
they
be
done
by
the
worke
of
t
holy
ghost
,
&
with
a
consentyng
minde
.
To
be
short
all
the
workis
of
sayntis
ought
to
be
referred
hither
,
yet
euen
the
vilest
&
moost
base
workis
.
For
the●●ēd
al
vnto
.i.
mark
¶
Forasmoche
as
the
eucharisticall
or
thankefull
sacrifyces
of
the
newe
testament
Effecte●
.
be
nothynge
elles
but
good
workes
of
the
godly
:
therfore
they
haue
the
same
effectes
in
common
that
good
workes
haue
with
these
.
To
prayse
,
to
honoure
god
with
these
sacrifyces
.
To
render
graces
to
god
aswell
for
the
receyued
benefyte
in
Chryst
as
for
al
other
which
god
doth
bestow
dayly
vpon
vs
▪
To
exercyse
by
these
sacrifices
our
faith
To
prouoke
others
by
these
sacrifices
that
they
may
beleue
the
gospell
&
gloryfy
god
Many
more
effectis
of
this
sacrifice
may
be
brought
hyther
out
of
th effectis
of
our
good
workes
.
¶
Contraryes
to
the
hole
sacrifice
.
¶
Contraryes
to
sacryfice
be
these
.
To
graunt
that
sacrifice
generally
taken
,
is
a
purging
sacrifice
for
the
redempcion
of
our
sinnes
.
To
denye
that
the
gentiles
receyued
theyr
custome
of
sacrificing
either
of
nature
which
teacheth
a
certaine
worshipping
of
suche
god
as
it
knoweth
,
or
of
the
folowinge
and
imitacion
of
the
godly
fathers
.
To
hold
that
the
sacrifices
of
the
godly
&
of
the
rude
gentiles
were
al
ones
of
lyke
vertue
before
the
lawe
was
giuen
To
hold
that
the
godly
before
the
law
giuen
were
moued
by
any
other
cause
to
do
thankeful
sacrafyces
than
by
faith
inforcing
theyr
kindes
as
her
ꝓpre
effecte
,
Abraham
concerning
the
offeringe
of
his
owne
son
had
a
speciall
commaundement
of
god
,
To
say
that
the
godly
fathers
before
the
lawe
was
giuen
,
☞
deserued
rightousnes
by
theyr
sacrifices
&
that
after
the
lawe
was
gyuen
fyrst
began
the
propiciatory
sacrifice
of
Christ
for
rightousnes
.
To
ny
that
forthwith
euen
in
the
very
promise
made
vnto
Adam
the
sacrifice
of
Christ
stode
for
the
sines
of
Adam
:
Gene.
iii.
e
when
he
herd
the
voice
of
god
saying
vnto
him
that
the
seed
of
the
woman
shold
trede
downe
the
hede
of
the
serpent
.
The
errour
of
papistes
,
To
maynteyn
more
sacrifices
for
purging
of
synnes
than
the
only
sacrifice
of
Christ.
To
mainteyn
more
sacrifices
of
redemption
then
two
,
that
one
Mosaycal
thother
of
Christ
This
for
the
fines
before
god
,
thother
for
the
redemption
of
rightousnes
in
the
common
wele
of
the
Iues.
To
hold
that
the
Mosaycal
sacrifice
of
redemption
redemed
synnes
before
god
.
To
holde
that
the
new
testament
do
yet
after
a
maner
requyre
aswel
purging
sacrifices
for
sines
,
as
the
eucharistical
or
thankful
sacrifices
of
Moses
.
To
say
that
our
thankful
sacrifices
there
,
is
some
cause
in
vs
.
To
hold
that
sacrifices
of
prayse
do
plese
god
in
other
then
such
as
he
reconciled
.
To
hold
that
our
sacrifice
of
praise
do
satisfie
for
sinnes
,
&
do
iustifie
.
Papistes
and
scholemen
,
To
maintein
that
our
thankful
sacrifices
may
be
applyed
for
others
,
so
that
they
may
deserue
vnto
them
remission
of
synnes
euen
for
the
very
workes
sake
.
To
confounde
with
the
papistis
sacrifice
&
sacrament
togithers
,
Papistes
.
where
as
god
offereth
in
this
his
grace
vnto
vs
and
in
the
other
we
offre
laudes
and
thankes
to
god
.
Of
repentaunce
.
CA.
XXXVII
.
Repentaunce
is
wherby
by
true
contricion
we
dye
vnto
synnes
,
Diffinition
.
&
lyft
vp
again
our selues
from
sines
for
the
receyuing
of
forgiuenes
of
the
same
.
THIS
diffinition
which
is
made
of
the
ꝑtes
of
repentaunce
is
very
certein
.
The
ꝓbacion
.
of
the
diffinicion
For
of
repentaunce
there
be
two
ꝑtes
,
contricion
&
fayth
,
which
two
if
I
can
proue
that
they
concur
&
mete
togither
in
repentaunce
&
can
not
be
plucked
th
one
from
thother
then
my
diffinition
shal
be
most
certein
,
notwithstanding
that
al
the
schole
doctours
be
against
it
.
In
Marke
.i.
Christ
saith
.
Do
repentaunce
&
byleue
the
gospel
.
In
the
gospel
of
Mathew
he
sayth
.
Math.
xi
.
d.
Come
vnto
me
al
ye
that
labour
&
are
laden
,
&
I
shal
refresh
you
.
Here
labour
&
burthen
signifie
contricion
.
To
come
vnto
Christ
is
to
bileue
that
for
Christ
synnes
be
released
,
which
thing
Christ
calleth
to
be
refreshed
.
Item
Mat.
3.
Repent
you
of
your
formar
lyfe
.
This
parte
is
contricion
,
for
at
hand
is
the
kingdom
of
heuen
.
This
parte
requyreth
faith
,
wherby
we
com
to
the
kingdom
of
heuen
,
&
wherin
is
found
remission
of
synnes
.
S.
Paul
euerywhere
maketh
mencion
of
these
two
ꝑtes
whereas
he
ioyneth
togither
mortifienge
and
quickening
,
as
Ro.
6.
Col.
2.
And
in
other
places
of
scripture
oftentymes
these
.ij.
ꝑtes
of
repentaunce
be
coupled
togither
as
in
the
boke
of
kingis
,
where
it
is
said
.
i.
Reg.
ii
.
●
.
The
lord
killeth
&
maketh
alyue
,
bringeth
down
to
the
graue
,
&
fetcheth
vp
agayn
.
Exemples
herof
be
these
.
ii
.
Reg.
xxiiii
.
Dauid
being
chidde
of
the
ꝓphet
Nathan
,
and
made
afrayd
sayth
.
I
haue
sined
against
the
lorde
.
This
parte
is
contricion
.
Afterward
the
ꝓphet
addeth
absolucion
sayinge
.
The
lorde
hath
taken
awaye
thy
synne
,
thou
shalt
not
dye
.
This
worde
comforted
&
lyfted
vp
Dauid
agayne
,
and
by
fayth
,
helde
him
vp
iustified
,
&
receiued
him
.
In
the
boke
of
Nu.
ca.
xxi
.
The
people
punysshed
for
theyr
synnes
do
come
vnto
Moses
,
sayinge
:
we
haue
synned
.
This
is
contricion
.
Afterwarde
by
the
commaundemente
of
Moses
they
resorte
by
fayth
to
the
brasen
serpente
,
whiche
the
lorde
caused
to
be
rered
vp
,
and
so
were
made
hole
.
Item
in
Exod.
xiiij
.
The
people
feare
the
lorde
.
This
is
a
part
of
contricion
.
After
this
,
they
byleue
the
lorde
.
Iosue
.
v●●
.
Agayne
Iosue
is
sory
for
his
sinnes
,
that
done
,
he
rayseth
him self
by
faith
,
&
putteth
god
in
remembraunce
of
his
promises
.
Finally
,
that
there
be
two
ꝑtes
of
repentaunce
or
penaunce
,
it
appereth
most
euidently
euen
of
the
very
authors
of
baptisme
.
S.
Iohn
the
baptist
baptised
to
repentaunce
,
that
is
,
he
preched
mortificacion
.
Christ
baptiseth
by
the
spirite
&
fyre
,
that
is
,
he
quickneth
the
hertes
.
The
final
effect
of
fayth
is
remission
of
synnes
,
&
to
which
ende
repentaunce
was
institute
.
Now
that
there
be
two
ꝑtes
of
repentaunce
contricion
&
fayth
,
Probacion
by
doctours
that
there
be
these
two
ꝑtes
of
penaunce
Gregorye
.
is
sufficiently
declared
before
.
But
lest
it
might
be
thought
of
the
papistes
that
the
auncient
fathers
be
against
this
diffinition
I
wil
bring
forth
some
testimonies
of
them
.
Greg.
in
the
third
boke
of
dialoges
.
Of
compunction
,
that
is
repentaunce
,
there
be
two
kyndes
,
by
which
the
soule
thursting
after
god
,
is
first
pricked
to
feare
god
,
&
afterward
to
loue
god
.
This
fear
is
contricion
,
loue
th
effect
of
fayth
.
Amb.
S.
Ambrose
writeth
thus
:
wherfore
we
ought
to
bileue
that
both
repentaunce
is
to
be
had
&
pardon
to
be
giuen
,
to
th
intent
we
might
hope
for
pardon
as
it
were
by
faith
,
which
pardon
fayth
obteyneth
,
as
it
were
by
an
hand
writing
or
indenture
of
couenaunt
,
Tertullian
agreeth
to
the
same
,
Tertulian
.
where
he
saith
:
It
is
good
to
be
always
penitent
.
what
doubtest
thou
?
God
hath
so
commaunded
.
☞
And
he
hath
not
only
commaunded
but
also
ꝓuoketh
&
allureth
the
by
the
rewarde
of
euerlasting
saluacion
,
Ezechi
.
xviii
.
yea
,
&
addeth
also
an
oth
,
saying
:
I
lyue
,
he
that
swereth
wold
be
bileued
.
O
happy
and
blessed
be
we
,
for
whose
cause
god
swereth
.
On
the
●trary
parte
most
wretched
be
we
if
we
bileue
not
the
lord
,
neither
when
he
swereth
.
Barnard
.
BERN.
in
the
third
sermon
of
the
anūciacion
writeth
thus
.
Let
euery
man
in
his
fear
&
anguish
of
minde
say
,
I
shal
go
downe
to
the
gates
of
hell
,
to
th
intent
that
now
we
shold
not
loke
vp
for
confort
but
in
the
only
mercy
of
god
.
CAVSES
of
penaunce
or
repentance
be
.
T
holy
ghost
&
the
word
.
Causes
of
penaunce
.
The
holy
ghost
,
lest
in
true
penaunce
we
shold
ascribe
any
thyng
to
our
owne
powers
.
Of
this
cause
testifieth
these
scriptures
Hiere
.
31.
After
that
,
o
lord
,
thou
shewedst
my
offences
vnto
me
,
I
strake
my selfe
vpon
the
thigh
.i.
reg.
ij
.
The
lord
kylleth
&
maketh
alyue
.
Item
Christ
saith
:
Iohan.
xvi
.
b
when
t
holy
gost
commeth
he
shal
reproue
the
world
of
syn
.
&c.
The
worde
is
the
cause
,
bicause
it
is
the
meane
wherby
the
holy
ghost
moueth
to
repentaunce
accordinge
to
the
exemple
in
Dauid
who
by
the
word
being
rebuked
of
Nathan
,
sayd
:
ii
.
Reg.
xii
.
b
I
haue
sinned
against
the
lord
.
Now
I
do
not
seuer
here
the
law
from
the
word
,
but
vnder
the
word
I
comprise
both
the
law
&
gospel
.
The
law
sheweth
the
syn
,
it
killeth
&
driueth
down
the
●science
.
The
conscience
at
last
seketh
confort
.
Then
the
gospel
commeth
&
ꝓmiseth
to
the
bileuers
therof
remission
of
sinnes
&
helth
,
if
they
lyue
a
new
life
accordingly
.
Th effectis
of
penaunce
be
taken
either
of
the
ꝑtes
of
the
same
,
Effectes
of
repentaunce
.
either
of
thingꝭ
annexed
as
commodities
which
do
chaunce
in●enaunce
,
or
which
folowe
it
bicause
of
fayth
an
other
parte
of
penaunce
.
So
that
for
the
most
parte
,
these
effectis
do
ꝓcede
ioyntly
of
th
effectes
of
contricion
&
of
fayth
.
For
to
be
sory
for
sinnes
,
maketh
not
the
perfect
effect
of
repentaunce
,
onlesse
thou
also
addest
faith
which
lifteth
vp
it self
from
the
sinnes
,
wherfore
th effectis
be
these
.
To
be
sory
in
the
hert
for
thy
sinnes
,
&
to
lifte
vp
thy self
agayn
by
fayth
to
th
intent
y●
mayst
receyue
remission
of
synnes
.
To
bewayle
euen
from
the
hert
for
thy
sinnes
:
to
confesse
thy
synnes
&
agayn
to
confort
thy self
by
fayth
,
to
th
ende
y●
mayst
receyue
forgiuenes
of
sinnes
.
To
acknowlege
with
thy
hert
thy
sinnes
,
to
damn
them
&
agyne
to
aspyre
by
fayth
vnto
grace
.
To
dye
vnto
synnes
by
contricion
,
&
agayne
by
fayth
to
rise
vp
vnto
the
newnes
of
lyfe
,
to
th
intent
that
mightest
be
renued
by
the
spirit
,
&
put
on
a
new
man
.
To
mortify
the
old
Adam
,
&
agayne
by
fayth
to
be
renued
●y
the
spirite
of
the
myndes
.
Ephe.
iiii
.
●
.
To
lay
downe
lyes
,
&
to
speke
the
trouth
.
To
tremble
&
quake
for
the
horriblenes
of
sinnes
,
&
agayne
to
seke
by
fayth
the
discharge
of
the
same
.
To
be
sad
and
heuy
with
the
brosyng
and
beating
of
the
hert
,
which
beating
I
cal
contricion
,
and
agayne
to
be
glad
&
ioyful
because
of
fayth
,
to
eschew
euil
and
do
good
.
To
damne
al
our
owne
workes
,
our
rightousnes
,
iudgementes
,
yea
and
the
best
thynges
in
vs
,
and
from
thens
by
faith
to
fle
vnto
grace
.
For
to
be
truly
penitent
,
is
not
only
to
forsake
euyl
workes
,
but
also
to
damne
al
such
thinges
as
thou
hast
before
trusted
in
.
Therfore
Chryste
sayth
,
Iohn
.
xvi
.
b.
that
the
holy
ghost
shall
come
to
th
intent
that
he
maye
repreue
the
world
of
synne
,
of
rightousnesse
,
and
of
iudgement
,
all
which
thinges
the
worlde
oughte
to
condemne
in
them selues
,
yf
they
wyll
be
partakers
of
the
ryghtousnes
of
Christ.
This
effect
of
penaunce
Iohn
the
baptist
also
requyreth
,
where
he
saith
.
Mark.
i.
b.
Repent
ye
&
byleue
the
gospel
,
that
is
,
distrust
your
own
rightousnes
&
imbrace
Christ
who
is
ꝓmised
in
the
gospel
.
To
receyue
the
holy
that
is
gyuen
.
For
when
by
faith
Christ
is
taken
hold
of
in
repentaunce
,
the
sinnes
be
released
&
the
holy
is
giuen
,
who
af●ward
ruleth
defendeth
&
createth
new
mocions
to
draw
with
it
wiping
out
of
synnes
,
according
to
the
saying
of
Peter
in
the
act
.
Be
ye
repentaunt
&
turne
,
Act.
iii.
d.
that
your
synnes
may
be
wiped
away
.
To
draw
with
it
quietnes
of
conscience
&
helth
,
according
to
the
ꝓphete
Hieremy
.
Hiere
.
z.
d.
g
Be
ye
turned
that
ye
may
rest
&
be
saued
.
To
bring
life
with
it
according
to
Ezech.
Eze.
xviii
.
c
Yf
the
wicked
shal
repent
from
al
his
synnes
whiche
he
hath
done
,
&
shal
kepe
my
commaundementes
,
&
do
that
thing
that
is
egal
&
right
.
&c.
he
shal
be
saued
.
Certes
these
&
such
semblable
effectes
of
penaunce
taken
forth
of
the
commodities
annexed
to
the
same
,
do
folow
euen
for
the
penaunce
sake
,
but
eyther
bycause
of
the
promesse
of
god
added
thervnto
,
or
for
fayth
sake
thother
parte
of
penaunce
,
which
cleueth
to
the
promises
of
god
.
FINALLY
,
forasmoch
as
fayth
is
an
other
parte
of
penaunce
,
&
charite
is
a
thing
allied
to
faith
,
therfore
also
charite
fyrst
towardes
god
,
&
sithens
towardes
the
neyghbour
must
nedes
folowe
penaunce
.
From
hens
do
flow
forthe
now
also
outward
good
workis
,
which
testifye
the
penaunce
to
be
true
.
For
what
outward
thinges
so
euer
penaunce
requireth
,
yea
,
&
what
outward
thinges
so
euer
foloweth
penaunce
,
the
same
bear
witnes
only
of
the
true
penaunce
,
according
to
s.
Aug.
Augustine
.
in
his
boke
of
penaunce
,
which
sayth
.
Sicut
penitencie
comes
est
dolor
,
ita
lachrime
sunt
doloris
,
that
is
:
like
as
the
compagnion
of
penaunce
is
sorow
,
so
the
teres
be
witnesses
of
sorow
.
Hereof
it
commeth
that
to
worke
well
outwardly
,
to
giue
almes
,
to
fast
to
subdue
the
flesh
,
&
to
do
semblable
workes
or
exercises
conuenient
for
repentaunce
,
we
iudge
symplely
to
be
testimonies
of
the
true
repentaunce
in
the
hert
which
be
done
euen
for
this
very
purpose
,
that
the
flesh
maye
be
tamed
by
them
,
to
th
intent
that
hensforth
it
might
the
lesse
offende
.
Also
forasmoch
as
we
rede
in
scripture
diuers
exemples
which
testify
that
through
repentaunce
,
temporal
peynes
be
here
mitigate
in
this
life
therfore
we
attribute
also
this
effecte
vnto
penaunce
that
it
doth
mitigate
temporal
peynes
in
this
lyfe
,
according
to
th exemple
of
the
Niniuites
&
of
the
children
of
Israel
Ionas
.
iii.
Iosue
.
vii
.
a
where
god
turned
away
his
furye
from
them
after
the
Achan
was
punysshed
which
toke
away
of
the
excommunicate
thinges
.
Item
in
the
boke
of
iudges
.
cap.
x.
the
children
of
Israel
do
●fesse
theyr
sinnes
,
and
with
outward
factes
also
declare
that
they
truly
repented
,
&
therfore
they
threw
away
their
ydols
,
wherfore
god
deliuereth
Israel
from
the
bondage
of
the
Philistins
&
of
Amon
.
But
this
mitigacion
of
temporal
peynes
chaunceth
not
merely
euen
for
the
penaunce
sake
,
as
tofore
I
haue
said
of
the
other
effectis
,
but
for
faythes
sake
thother
parte
of
penaunce
.
To
this
effect
of
penaunce
belong
al
such
places
of
scripture
as
either
do
ꝓmise
mitigacion
of
temporal
peynes
bicause
of
repentaunce
or
declare
that
the
mitigacion
of
temporal
peines
haue
folowed
vpon
repentaunce
,
as
be
these
,
if
we
wil
condemne
our selues
,
we
shal
not
be
condemned
of
the
lord
.
Item
almeses
deliuer
from
synnes
,
that
is
to
wite
as
apperyth
to
the
remission
of
peyne
in
this
lyfe
.
Contraries
to
penaunce
be
these
.
Contraryes
to
repentaunce
.
Catharans
Nouacians
.
To
deny
with
the
Catharans
&
Nouacians
that
such
as
fall
agayne
after
baptisme
can
forthink
them selues
or
be
penitent
,
●trary
to
the
manifest
exemples
of
Dauid
,
of
Manasses
,
of
Peter
,
&
infinite
others
.
To
hold
,
that
by
this
worde
penaunce
is
onely
signified
a
sorowe
for
sinespast
,
which
errour
commeth
of
the
ꝑtes
of
penaunce
not
rightly
vnderstand
.
To
holde
that
penaunce
is
only
a
bewayling
or
weping
for
suche
synnes
as
be
past
.
To
saye
penaunce
is
only
a
ceasing
from
outward
vices
without
the
sorow
of
the
hert
.
To
ascribe
penaunce
to
our
own
powers
.
To
graunt
the
penaunce
commeth
by
any
other
common
mean
,
than
by
the
word
preached
,
wherby
the
holy
ghost
dāncth
our
wickednes
,
yea
&
our
own
rightousnes
iudgementes
&
opinions
.
Al
which
thinges
the
worlde
lay
agaynst
the
iustyce
of
Chryst.
To
affyrme
that
there
be
other
partes
of
repentaunce
,
or
more
then
contricion
&
faith
.
Schole
men
.
To
put
with
the
schole
men
thre
partes
of
penaunce
,
contrici●●
confession
,
and
satisfaction
.
To
mainteyn
that
there
is
one
&
the
self
same
penaunce
common
to
al
maner
of
persons
.
This
errour
confoundeth
the
true
and
fayned
penaunce
togyther
,
where
as
vndoubtedly
besyde
the
true
repentaunce
whiche
consysteth
in
the
true
sorowes
of
the
herte
,
lyftynge
vp
it selfe
with
sure
faythe
towardes
the
promyses
of
god
concerning
the
frank
remission
of
sinnes
,
☞
there
is
also
a
feyned
&
hypocritical
penaunce
,
which
men
lay
vpon
theyr
owne
backes
and
diuise
it
with
outward
workes
or
outward
chastitie
without
the
true
terrours
of
the
hert
&
of
the
conscience
and
without
faith
.
In
the
meane
season
to
what
purpose
these
outward
thinges
serue
,
I
haue
declared
before
in
th
effectes
of
penaunce
.
To
hold
that
penaunce
●uē
for
the
very
workes
sake
do
iustify
without
fayth
,
or
conferreth
grace
.
To
say
th
effectes
of
penaunce
ꝓceding
of
the
commodities
therof
do
folow
for
any
other
thinges
then
for
faythes
sake
an
other
parte
of
penaunce
.
To
hold
that
by
repentaunce
or
as
they
cal
it
penaunce
,
only
the
actuall
blame
is
remitted
,
&
not
the
peyne
whiche
they
say
is
done
away
by
satisfaction
.
To
hold
that
th
effectes
of
penaunce
do
Pap●●sticall
errour
.
folow
bicause
of
the
preestis
absolucion
,
although
the
penitent
lacke
fayth
.
To
maynteyn
that
by
repentaunce
though
the
hole
blame
be
released
,
yet
not
always
the
hole
gilt
,
that
is
to
wite
,
that
which
is
due
to
the
hole
payne
.
The
●eresye
of
papistes
.
To
say
that
in
repentaunce
all
the
drosse
of
actuall
syn
is
not
remitted
,
onlesse
penaunce
be
perfect
according
to
al
his
papistical
ꝑtes
,
that
is
to
wite
,
contricion
,
confession
,
&
satisfaction
.
To
hold
the
true
repentaunce
can
stande
without
the
workes
of
charite
or
other
good
workes
.
To
deny
that
penaunce
ought
to
endure
throughout
the
hole
life
for
sithens
we
do
dayly
commit
synnes
,
therfore
so
long
as
we
liue
we
nede
repentaunce
.
Of
contricion
a
parte
of
penaunce
.
CA.
XXXVIII
.
COntricion
is
a
true
remorse
or
fearfulnes
of
●science
,
Diffinition
.
which
feleth
that
god
is
angry
with
syn
,
&
therfore
it
soroweth
for
synnes
.
MANY
places
of
scripture
there
be
Probacions
.
which
make
vs
certeyn
of
contricion
,
that
it
is
a
remorse
&
terrour
of
conscience
.
The
ꝓphet
Ioel
saith
.
Iohel
.
ii
,
c.
Rent
your
hertis
&
not
your
clothes
.
Item
Ps.
6.
haue
mercy
on
me
lord
,
for
I
am
weike
,
heale
me
lord
,
for
my
bones
are
troubled
.
2.
co.
8
Ye
be
made
sad
vnto
repentaunce
.
☞
This
word
(
true
)
excludeth
hypocresy
which
fayneth
●tricion
in
fastingꝭ
,
watchingꝭ
&
semblable
outward
workes
,
all
which
neuertheles
do
folow
,
if
so
be
the
●tricion
be
true
,
but
without
the
true
feares
of
conscience
,
al
suche
outward
workes
be
nothing
worth
.
Finally
faith
also
ought
to
approche
to
the
outward
workes
whiche
make
them
quicke
&
true
.
THE
causes
of
constricion
be
t
holy
ghost
Causes
of
contricion
.
&
the
word
.
The
holy
ghost
moueth
&
ledeth
vs
to
constricion
,
according
to
his
office
,
while
he
reproueth
vs
of
our
syn
,
Iohn
.
xvi
.
b.
of
iudgement
,
&
of
our
rightousnes
.
The
world
is
the
mean
wherby
t
holy
gost
ledeth
to
constricion
:
●i
.
Reg.
xii
.
a
So
Dauid
being
rebuked
by
gods
worde
of
Nathan
,
sayth
.
I
haue
synned
agaynst
the
lorde
.
THE
true
contricion
is
one
only
thing
Partes
none
consisting
in
the
conscience
,
endued
with
true
remorses
&
trobles
springing
forth
thrugh
the
preching
of
gods
word
,
repreuing
vs
of
our
sines
,
&
is
the
gift
of
t
holy
gost
.
Besidis
this
there
is
also
a
countrefet
or
hypocritical
contricion
,
which
men
do
lay
vpon
them selues
by
outward
workes
without
the
true
troubles
of
conscience
.
This
is
reiected
of
scripture
.
Theffectes
of
contricion
,
Effectis
be
none
other
thing
than
true
fearingꝭ
&
troubles
of
conscience
,
rising
by
the
knowlege
of
sinnes
,
as
these
,
To
sorow
with
the
herte
for
the
sines
acknowleged
,
&
outwardly
to
testify
this
sorow
with
good
workes
,
e●ēple
of
Mary
Magdaleyn
,
Luc.
vii
.
●
which
in
her
hert
sorowed
for
her
synnes
,
&
declared
outwardly
this
griefe
of
herte
with
teares
&
workis
of
loue
towardes
Christ.
To
be
wayle
euen
from
the
hert
thy
synnes
,
&
to
confesse
the
same
.
Thus
Dauid
(
as
is
said
)
being
chidden
of
Nathan
soroweth
for
ii
.
Reg.
d.
his
synnes
,
&
sayth
with
a
mournful
herte
I
haue
synned
agaynst
the
lord
.
And
to
the
true
contricion
of
synnes
is
necessarily
requyred
the
confession
of
synnes
before
god
.
Psal.
xiii
.
Kyng
Dauid
witnessynge
the
same
wher
he
saith
,
I
shal
●fesse
against
me
myne
vnrightousnes
before
the
lord
,
and
y●
hast
pardoned
the
wickednes
of
my
hert
.
To
acknowlege
in
hert
our
synnes
,
to
whiche
knowlege
verye
egrely
ꝓuoketh
vs
the
ꝓphet
Hier.
ca.
2.
3.
&
4.
To
damn
thy
synnes
euen
with
thy
hert
.
To
dye
vnto
syn
euen
with
the
very
hert
.
To
sorow
hertely
for
thy
sines
with
purpose
to
chaunge
thy
hole
life
in
to
better
.
Now
outwarde
thinges
,
as
fastynges
,
watchynges
,
chastitie
,
wepynges
,
&
(
to
be
shorte
)
all
maner
of
outwarde
thinges
make
nothing
to
the
contricion
of
hert
saue
that
they
be
markes
or
testimonyes
of
the
contricion
of
hert
,
profitable
to
subdue
the
flesh
that
hensforth
it
maye
synne
the
lesse
.
Contraryes
to
●trincion
be
these
.
Contraries
or
errours
.
To
say
contricion
is
nothing
els
but
a
voluntary
sorowing
for
synnes
with
a
purpose
of
confessing
&
satisfyeng
.
Scholemen
.
To
trifle
with
certaine
scholemen
of
the
difference
of
attricion
&
contricion
.
Attricion
&
contricion
To
dispute
suꝑsticiously
with
the
scholemen
whether
sinnes
be
remitted
by
attricion
or
contricion
.
They
cal
attricion
an
imꝑfite
displeasaunce
for
sinnes
that
be
committed
.
To
say
contricion
is
our
owne
worke
.
To
maynteyn
that
there
be
other
causes
of
contricion
than
the
holy
ghost
&
the
worde
.
To
hold
that
contricion
is
conuersaunt
essentially
Scholemen
.
in
the
hert
,
&
virtually
in
confessing
&
satisfieng
outwardly
.
To
make
folish
distinctions
bitwene
a
first
●tricion
,
that
must
be
a
moderate
sorow
,
&
a
second
●tricion
,
that
must
be
the
greatest
sorow
,
but
not
to
moche
.
To
hold
that
contricion
according
to
grace
,
requyreth
sorow
&
meryte
.
This
errour
I
graunt
iudgeth
aryght
of
sorowe
&
grace
,
but
of
meryte
it
iudgeth
amysse
,
as
perteyneth
to
the
remission
of
the
blame
,
&
euerlastyng
payne
.
To
graunt
that
contricion
ought
to
be
had
for
euery
offence
which
we
know
,
but
for
such
as
we
haue
forgotten
the
common
contricion
suffyseth
.
To
say
the
contricion
be
it
neuer
so
litle
euen
of
it self
wipeth
away
al
the
blame
and
peyne
.
To
hold
that
the
outward
nurture
or
disciplyne
of
workes
&
exercises
serueth
for
part
of
penaunce
or
true
remorse
of
conscience
.
To
say
●tricion
always
requyreth
of
necessitie
teares
,
or
other
outward
gestures
.
To
defend
that
th
obseruing
of
outwarde
thinges
serue
to
an
other
purpose
than
to
testify
of
the
true
●triciou
of
hert
,
&
to
bridle
the
flesh
that
it
be
no
more
so
prone
to
sin
.
To
hold
that
contricion
by
reason
of
charite
wypeth
away
the
blame
,
&
by
reason
of
sorow
quencheth
the
peyne
.
To
maynteyn
that
contricion
without
fayth
is
any
other
thing
then
very
desperacion
,
for
doubtles
it
can
be
nothing
els
when
the
conscience
do
fele
theyr
synnes
and
se
no
remedyes
howe
to
be
discharged
of
the
same
.
Of
fayth
the
other
parte
of
repentaunce
.
CA.
XXXIX
.
FAyth
thother
&
necessary
parte
of
penaunce
,
Diffinition
.
is
that
wherby
the
●sciences
be
agayn
deliuered
out
of
the
fearfulnes
,
vnto
the
certeyn
&
sure
remission
of
synnes
,
lest
they
shold
despayre
,
being
made
afrayde
by
the
greatnes
&
abundance
of
synnes
.
I
thought
good
here
seuerally
to
handle
Proue
.
also
fayth
as
it
is
thother
parte
of
penaunce
,
to
th
end
that
the
vertue
of
penaunce
may
be
the
better
knowen
.
But
what
thing
properly
fayth
is
,
I
haue
before
in
the
title
of
faith
declared
sufficiently
,
which
treatise
maye
be
also
referred
hyther
.
Now
,
how
necessarily
faith
is
required
vnto
penaunce
,
&
how
&
in
what
wise
the
consciences
be
deliuered
out
of
their
fear
by
fayth
these
reasons
folowing
which
be
grounded
vpon
the
word
,
shall
ꝓue
wel
ynough
.
For
take
me
awaye
faith
&
the
●sciences
being
dep̄ssed
by
sines
haue
no
thing
wherby
they
may
raise
vp
them
selues
agayn
out
of
●tricion
.
Furthermore
sines
being
by
●tricion
bewayled
&
detested
can
yet
not
be
remitted
without
faith
.
Finally
penaunce
is
vtterly
vnꝓfitable
yea
and
also
full
of
despayre
without
this
faith
:
Melancthon
loke
more
of
this
mater
in
the
common
places
of
Philip
Melanchton
.
Faith
as
it
is
a
parte
of
penaunce
is
not
diuided
No
partes
in
to
ꝑtes
.
For
it
is
one
certeyn
affection
of
mynd
of
a
sure
●fidēce
app̄hending
remission
of
sinnes
by
Christ.
THE
causes
of
faith
be
as
before
the
Causes
.
holy
gost
&
the
word
.
To
these
also
may
be
added
absolucion
,
which
neuertheles
is
the
self
word
,
which
word
when
the
consciences
do
hear
concerning
remission
of
sinnes
,
they
raise
them selues
by
faith
which
afterward
receiueth
th
effect
of
the
word
euen
remission
of
synnes
.
HYTHER
maye
well
be
referred
Effectes
.
th
effectes
of
fayth
,
so
that
thou
applye
the
same
hither
vnto
repentaunce
.
For
fayth
as
a
parte
of
penaunce
differeth
nothing
from
faith
iustifieng
.
Of
which
I
haue
heretofore
seuerally
entreated
.
Theffectes
be
these
.
To
attayne
remyssyon
of
synnes
acknowleged
,
and
detested
in
contricyon
,
for
fayth
iustifyeth
.
To
rayse
vp
,
to
quycken
,
and
to
releue
the
dismayed
conscience
in
contricion
.
To
delyuer
the
concyence
from
desperacion
.
To
make
quyete
conscyences
,
whiche
be
assured
they
be
released
of
theyr
synnes
throughe
Chryste
.
☞
To
brynge
with
it
the
holye
ghoste
to
be
our
leader
,
and
the
creatour
of
new
affections
and
mocyons
in
vs
vnto
a
newe
lyfe
.
For
Chryste
yf
he
be
cleaued
vnto
by
faythe
,
gyueth
vnto
vs
the
holye
ghoste
.
To
cause
a
ryghte
loue
towardes
god
and
the
neyghboure
.
For
charitie
can
not
be
true
and
accepted
,
before
there
be
an
attonement
made
by
faythe
.
To
engenōre
of
it selfe
al
good
workes
,
&
to
cause
that
they
may
plese
god
,
accordynge
to
this
texte
,
withoute
faythe
it
is
impossyble
to
please
god
.
Roma
.
xiiii
.
Item
,
all
that
is
not
of
faythe
is
syn
.
To
shewe
the
difference
bytwene
frutful
contricion
&
vnfrutful
,
helthsom
&
damnable
,
bitwene
the
●tricion
of
Iudas
&
of
Peter
,
of
Dauid
&
of
Saul
.
For
the
●tricion
of
Iudas
and
of
Saul
was
therfore
vnꝓfitable
&
dā●able
bicause
it
lacked
faith
the
necessary
parte
of
repentaunce
.
To
shew
the
difference
bitwene
the
seruile
&
the
filial
fear
.
The
seruile
fear
is
fear
without
fayth
:
the
filial
fear
is
ioyned
with
fayth
.
Contraries
Contraries
to
the
faith
be
these
.
To
deny
the
faith
is
thother
parte
of
penaunce
.
To
say
penaunce
auayleth
without
fayth
.
To
hold
that
penaunce
without
faith
is
any
other
thing
then
very
desperacion
.
To
hold
that
fayth
thother
parte
of
repentaunce
is
our
worke
.
To
defend
that
the
foresaid
frutis
of
penaunce
do
folow
by
reason
of
any
other
thing
then
of
fayth
.
Of
confession
.
CA.
XL.
COnfession
is
of
four
sortis
.
Diuision
of
confession
.
One
is
before
god
.
An other
open
.
The
.iii
priuate
,
but
yet
of
open
crimes
,
&
which
folowed
in
stede
of
opē●fession
.
The
fourth
auricular
.
¶
Of
confession
before
god
.
CONFESSYON
which
is
made
Dyffinicion
.
before
god
is
wherby
we
dayly
confesse
before
god
our
synnes
,
condemning
our
selues
for
vniust
&
wretched
siners
,
to
th
ende
that
by
the
mercy
of
god
on
which
we
cal
,
we
may
obteyne
forgyuenes
of
our
synnes
.
NOW
,
Probacion
.
that
there
is
a
confession
to
be
made
before
god
,
we
be
certified
by
many
places
of
scripture
.
The
ꝓphete
saith
:
Psal.
xx●i
.
Mine
offence
I
haue
knowleged
vnto
the
,
&
mine
vnrightousnes
I
haue
not
hyd
from
the.
I
said
,
I
wil
confesse
against
me
my
vnrightousnes
vnto
god
,
&
thou
hast
forgiue
the
wickednes
of
my
hert
.
These
wordes
of
the
prophet
besides
that
they
ꝓue
this
confession
,
they
do
also
set
forth
th
effect
,
which
foloweth
such
as
confesse
them
vnto
god
,
that
is
to
wite
remission
of
synnes
.
This
diffinition
also
is
approued
by
the
hole
.
50.
psalme
of
the
ꝓphet
.
i.
Iohan.
i.
S.
Iohn
agreeth
to
the
sane
where
he
sayth
.
Yf
we
confesse
our
synnes
,
god
is
faythful
that
he
wil
forgiue
vs
our
sinnes
.
To
this
confession
euerywhere
we
be
exhorted
by
the
ꝓphetes
,
namely
of
Hiere
.
ca.
2.
3.
and.
4.
This
confession
is
a
dayly
confession
bycause
we
synne
daylye
,
Math.
vi
.
e
Luc.
xi
.
a
and
therfore
Christ
did
put
it
in
the
prayer
whiche
be
taught
vs
to
praye
,
named
the
Pater
noster
,
wherin
we
saye
forgyue
vs
our
synnes
.
&c.
THE
causes
of
this
●fession
be
t
holy
Causes
gost
&
the
word
.
For
while
t
holy
gost
rebuketh
vs
according
to
his
office
of
sin
iudgement
&
rightousnes
,
&
that
by
the
word
it
commeth
to
passe
that
we
be
brought
to
the
knowlege
of
our
synnes
,
&
aft
we
haue
knowen
them
,
that
we
●fesse
the
same
before
god
,
which
he
forgiueth
when
his
ꝓmise
of
mercy
is
ones
layd
hold
of
by
faith
.
according
to
his
own
saying
by
the
ꝓhet
Ier.
Hiere.
3.
d.
Know
thou
thine
iiquite
bicause
y●
hast
forsaken
the
lord
thy
god
,
☞
&
hast
made
thy self
partaker
of
strange
goddes
vnder
al
grene
trees
,
but
hast
had
no
wil
to
hear
my
voyce
saith
the
lord
:
oh
ye
shrinking
children
,
turne
agayn
saith
the
lord
,
&
I
wil
be
maryed
with
you
.
&c.
Item
a
litle
before
he
sayth
.
Hiere
.
iii.
b
Therfore
at
the
lest
way
from
hensforth
cal
on
me
in
this
wise
.
O
my
father
,
y●
art
he
which
hast
brought
me
vp
in
my
virginitie
,
wilte
y●
then
be
angry
for
euer
?
&c.
TO
the
foresayd
causes
also
the
commaundementes
of
god
is
to
be
added
,
whiche
comaundeth
vs
to
confesse
our
synnes
to
god
,
wherby
we
be
certified
that
this
confession
pleaseth
god
.
This
commaundement
is
openly
espied
in
this
place
where
Christ
saith
.
Repent
ye
.
For
this
confession
is
th
effect
of
contricion
whiche
is
an
other
parte
of
penaunce
.
Mark.
i.
a.
In
the
gospell
of
Marke
it
is
red
that
all
were
baptised
of
Iohn
in
the
floude
Iordane
,
confessynge
theyr
synnes
.
Furthermore
,
contricyon
is
cause
of
this
confessyon
.
For
he
that
is
contryte
,
shall
necessarily
also
confesse
his
synnes
.
THERE
be
no
ꝑtes
of
this
confession
.
No
partes
.
For
it
is
one
certeyn
confession
before
god
of
synnes
euen
from
the
hert
,
which
neuerthelesse
is
done
of
diuers
persons
with
diuers
and
sundry
gestures
.
The
confession
of
hypocrtis
.
It
is
an
hypocriticall
confessyon
whiche
is
made
onely
with
the
mouthe
,
without
the
true
terrours
of
conscience
without
fayth
.
&c.
YF
fayth
be
put
to
this
confession
,
Effectes
.
so
that
thou
confessest
thy
synnes
before
god
vnder
a
certeyn
confidence
had
vpon
the
promises
of
god
,
by
whiche
he
hath
promised
to
penitentes
&
suche
as
confesse
theyr
synnes
remission
of
the
same
,
than
thou
receyuest
forgyuenes
of
synnes
.
Wherfore
the
chief
effect
of
this
confession
,
is
forgiuenes
of
sinnes
purchased
by
fayth
.
Thother
effectes
be
common
with
th
effectes
of
contricion
.
For
●fession
before
god
dothe
nothynge
differ
from
contricion
,
but
as
the
causes
&
effectes
differ
.
And
he
that
is
contrite
,
neuer
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
ynough
,
&
so
to
despise
the
keyes
&
absolucion
ministred
by
thy
brother
.
☞
To
say
that
this
confession
before
god
,
taketh
away
●fession
that
ought
to
be
made
to
thy
brother
lerned
in
gods
worde
,
to
th
intent
thou
mightest
be
instructed
in
the
knowlege
of
that
word
&
receyue
by
the
word
absolucion
of
thy
sinnes
.
To
hold
that
confession
before
god
done
as
it
shold
be
is
our
work
.
To
say
this
confession
hath
none
expresse
commaundement
in
scripture
.
The
errour
of
papistes
.
To
hold
that
confession
before
god
is
vnprofitable
,
bicause
we
be
vncerteyn
of
absolucion
.
This
errour
is
great
,
for
this
confession
hath
his
absolucion
by
the
worde
.
And
hitherto
ꝑteyn
such
places
of
scripture
as
do
remit
synnes
vnto
the
repentaunt
persons
&
which
testify
that
by
this
confession
the
holy
fathers
haue
obteyned
remissyon
of
synnes
,
as
psal.
31.
And
thou
hast
remitted
the
wickednes
of
my
hert
.
To
holde
the
forgyuenes
of
synnes
which
folow
the
confession
before
god
,
doth
folow
for
any
other
thing
then
fayth
.
Of
open
confessyon
.
CA.
XLI
.
OPEN
confession
is
by
which
in
Definicy●●●
times
past
the
committers
of
open
crymes
did
confesse
theyr
sines
before
the
hole
congregacion
,
ernestly
ꝓmising
that
they
wold
hensforth
amend
theyr
lyuing
,
which
done
,
they
were
pardoned
,
and
admitted
agayne
in
to
the
congregacion
.
WE
be
certeyn
of
this
diffinition
by
Probacion
.
th
exemples
of
scripture
,
which
do
aswel
testify
that
this
confession
was
in
vre
in
the
church
as
also
ꝓue
the
residue
of
the
diffinitiō●cerning
the
forme
of
this
●fession
Thexemples
hereof
be
.
1.
Cor.
5.
&
.
2.
Cor.
2.
In
the
first
place
th
apostle
wryteth
thus
.
i.
Corin.
v.
a.
It
is
reapported
constantly
that
there
is
fornicacion
amongis
you
,
&
such
fornicacion
as
is
not
ones
named
amongꝭ
the
gentiles
,
that
one
shold
haue
his
fathers
wife
And
ye
swel
,
&
haue
not
rather
sorowed
,
that
he
which
hath
done
this
dede
might
be
excluded
your
company
.
For
I
veryly
as
absent
in
body
,
yet
present
in
spirit
haue
determined
alredy
,
as
though
I
were
present
,
of
him
that
hath
done
this
dede
.
In
the
name
of
our
lord
Iesu
Christ
,
when
ye
are
gathered
togither
,
&
my
spirite
,
with
the
power
of
the
lord
Iesu
Christ
deliuer
him
vnto
Satan
for
the
destruction
of
the
flesh
,
that
the
spirit
may
be
saued
in
the
day
of
the
lord
Iesus
.
&c.
ii
.
Cor.
ii
.
b
In
the
seconde
place
he
writeth
thus
.
It
is
sufficient
for
the
same
man
that
he
was
rebuked
of
many
,
so
that
now
contrary
wise
ye
ought
to
forgiue
him
&
confort
him
,
lest
the
same
person
shold
be
swalowed
vp
with
ouermoche
heuynesse
.
&c.
TO
this
confession
was
not
added
satisfaction
,
as
openly
teacheth
Paule
by
these
wordes
:
It
is
sufficient
for
the
man
that
he
was
rebuked
of
many
.
IN
asmoch
as
this
confession
semeth
Causes
.
Mat.
xviii
.
c.
to
apperteyn
to
the
forme
of
repreuing
the
brother
that
sinneth
taught
by
Christ
,
it
hath
the
commaundement
of
god
for
the
cause
.
For
albeit
Chryste
speaketh
there
of
the
synnes
of
priuate
persons
,
yet
bycause
we
be
commaunded
there
to
disclose
the
synnes
of
our
stubborne
brother
vnto
the
churche
,
therfore
it
semeth
that
this
publique
or
open
confession
toke
her
occasion
&
beginnyng
of
the
said
commaundement
.
Furthermore
this
confession
in
the
respect
of
absolucion
hath
gods
word
for
the
cause
.
The
circumstaunces
and
ceremonies
of
the
thyng
was
instituted
by
the
authoritie
of
man
.
THIS
confession
is
not
diuided
in
to
No
partes
.
ꝑtes
,
but
is
one
symple
thing
,
euen
a
publique
&
open
disclosyng
of
notorious
crimes
according
to
the
maner
&
forme
aboue
specified
.
THEFFECTES
of
open
confession
be
these
.
Effectes
.
To
wyn
the
brother
that
falleth
,
as
Chryste
sheweth
Math.
18.
To
reconcile
him
that
is
fallen
in
to
synne
vnto
the
churche
agayne
.
Of
this
effect
monissheth
vs
th
apostle
where
he
saith
Wherfore
I
pray
you
do
so
that
charitie
ii
.
Cor.
ii
.
may
be
wrought
vpon
him
,
meanyng
the
person
that
was
fallen
in
to
sinne
.
To
warne
others
by
this
open
confession
,
and
to
fraye
them
from
commyttynge
the
lyke
enormytyes
.
To
be
a
token
of
earnest
repentaunce
,
or
a
triall
whereby
theyr
stomackes
be
examined
whether
they
haue
earnestly
repented
.
Contraries
to
this
confession
be
.
Contraries
.
To
deny
open
confession
to
be
of
gods
law
as
hauing
regarde
to
the
.xviii.
chapiter
of
Mathewe
.
To
holde
that
open
confession
hathe
satisfaction
annexed
vnto
it
.
To
saye
that
this
open
and
publique
confession
,
which
in
tymes
past
hath
ben
vsed
of
the
fathers
,
☞
is
not
to
be
brought
agayn
in
to
vre
,
☞
specialy
as
farforth
as
it
is
of
gods
law
.
Of
confessyon
pryuate
of
open
crymes
before
a
priuate
preest
.
CA.
XLII
.
Confession
priuate
of
open
crimes
Diffinicyon
.
before
a
priuate
preest
,
is
whiche
hath
succeded
in
place
of
publique
confession
before
remembred
by
which
open
synners
were
wont
to
confesse
their
sinnes
before
som
one
prest
appointed
out
of
the
nombre
of
the
elders
for
that
purpose
which
to
such
as
were
in
wil
to
repent
,
enioyned
a
certeyn
punishment
(
whiche
coruptly
thy
cal
now
penaunce
)
before
the
●gregaciō
,
by
which
they
were
tried
whether
they
wold
ernestly
forthik
and
forsake
theyr
old
lyfe
,
which
done
,
they
were
then
fyrst
receyued
vnto
the
congregacion
agayne
.
OF
this
diffinition
such
writers
are
to
Probacions
be
sought
&
loked
vpon
which
haue
writen
of
this
confession
.
S.
Cyprian
.
Cyprian
maketh
mencion
of
this
in
his
sermon
De
lapsis
,
&
els
where
.
Tripartita
historia
.
Also
the
tripartite
history
whose
wordes
thou
shalt
fynd
in
the
common
places
of
Melanchton
.
Also
an
exemple
somwhat
like
vnto
this
confession
remayneth
yet
in
such
places
as
pardons
be
had
,
whervnto
murtherers
or
other
open
synners
resort
,
&
there
making
a
priuate
confession
before
some
certein
prest
be
afterward
caried
aboute
the
temple
,
holding
vnder
theyr
lefte
arme
a
rod
,
&
in
their
ryght
hand
a
bre●nyng
tapre
,
with
the
rod
they
be
beaten
of
euery
one
of
the
confessours
,
al
which
thinges
done
,
they
be
enioyned
certein
fastinges
&
prayers
,
&
so
at
last
be
admitted
to
the
company
of
the
faithful
.
Certeynly
of
this
confession
a
like
exemple
remayneth
yet
at
this
day
in
Rome
where
is
a
special
place
appoynted
for
penitentes
,
&
where
they
stand
euen
like
vnto
mourners
.
Item
certeyn
west
churches
are
reapported
to
kepe
styl
a
lyke
vsage
of
this
confession
.
THIS
confession
depꝑteth
further
from
Causes
.
the
word
of
god
than
the
open
confession
afore
mencioned
,
wherfore
the
cause
of
this
confession
we
may
laufully
make
mans
authoritie
by
which
it
was
fyrst
ordeined
as
the
tripartite
history
also
declareth
Tripartite
hystorye
.
where
it
saith
.
☞
It
was
sene
to
the
auncient
bisshops
,
that
as
it
were
in
a
stage
play
notorious
crimes
shold
be
layd
open
to
the
testimony
of
the
church
,
&
for
this
cause
they
appoynted
forth
a
prest
of
a
good
●uersaciō
,
a
faythful
kepe●
of
counsel
,
&
a
wise
man
,
vnto
whom
such
as
had
offended
might
approche
&
confesse
their
enormities
.
And
the
prest
according
to
euery
mans
fault
enioyned
punishment
.
&c.
THIS
confession
hath
no
ꝑtes
,
No
partes
.
but
is
of
one
sort
,
according
to
the
forme
before
prescribed
.
Theffectes
hereof
be
not
vnlyke
to
the
Effectes
.
effectes
of
open
confession
set
forth
heretofore
,
as
.
To
wyn
the
brother
that
is
fallen
.
To
reconcile
him
to
the
church
.
To
monish
and
feare
other
from
lyke
fallynge
.
To
be
the
tryall
of
true
repentaunce
.
Contraryes
be
these
.
Contraries
To
say
this
confession
is
by
gods
law
although
in
some
parte
I
can
not
deny
but
it
had
occasion
of
the
former
confession
.
To
hold
that
the
penaltie
or
punishment
is
added
to
this
confession
that
the
penitent
by
the
same
might
satisfye
for
his
synnes
.
To
hold
that
this
confession
in
whiche
the
preest
enioyneth
penaltie
or
punishment
(
which
they
folyshly
call
penaunce
)
is
of
necessitie
to
be
vsed
,
wheras
in
dede
the
same
is
not
commaunded
by
the
law
of
god
.
Of
auricular
or
eare
confession
.
CA.
XLIII
.
AUricular
or
eare
confession
is
D●ffinicion
.
wherby
doubtfull
consciences
&
loden
with
synnes
seke
by
the
worde
assurance
,
instruction
,
confort
,
&
a
certeyn
way
to
com
to
remission
of
sinnes
,
which
the
bileuers
also
receyue
bicause
of
absolucion
&
the
power
of
the
keyes
.
THE
necessary
vse
of
this
confession
Probacyon
.
proueth
sufficiently
this
diffinition
.
For
man
being
laden
with
the
burthen
of
sinnes
for
the
most
parte
can
not
comfort
him selfe
,
eyther
bicause
he
is
not
well
taught
in
the
worde
,
or
bycause
the
batayls
of
his
conscience
be
greater
then
that
it
can
wel
ryd
it selfe
of
the
same
.
Wherfore
by
al
meanes
this
confession
is
necessary
&
ꝓfitable
,
to
th
intent
that
by
it
the
conscience
may
be
instructed
and
taught
where
it
ought
to
seke
for
comfort
,
that
it
may
obtein
remission
of
sinnes
.
Nowe
,
that
remission
of
synnes
foloweth
this
confession
bycause
of
absolucion
,
and
the
power
of
the
keys
,
these
places
teache
vs
.
He
that
heareth
you
,
heareth
me
.
Item
to
whome
so
euer
ye
shall
remyt
synnes
,
Math.
xviii
.
●
they
shall
be
forgyuen
in
heuen
.
The
cause
of
this
●fession
,
Causes
.
I
graunt
,
is
mans
authoritie
.
But
forasmoch
as
god
approueth
absolucion
,
&
euery
man
hath
nede
of
it
,
therfore
this
confession
is
to
be
kept
still
in
the
churche
,
yf
so
be
we
wil
that
there
be
any
vse
of
the
keyes
in
☞
the
churche
.
Neyther
do
I
se
why
men
shold
be
greued
with
this
confession
,
onles
I
suppose
bicause
they
haue
no
delite
to
be
instructed
in
the
word
,
where
as
yet
they
most
of
al
glory
of
the
gospell
,
or
bicause
remission
of
synnes
is
vnthankful
vnto
them
,
which
is
offred
in
this
confession
by
absolucion
.
Thou
therfore
whiche
hast
that
gospel
,
which
disdaynest
not
to
run
to
sermons
,
imbrasing
the
same
with
great
admiracion
&
delectacion
of
mind
why
dost
thou
shrinke
back
from
confessing
or
askyng
counsel
concerning
thy
helth
and
saluacion
,
and
frendly
to
talke
with
the
curate
or
shepeherde
,
to
th
intente
thou
mayste
lerne
of
hym
euen
the
selfe
same
thynge
that
thou
hearest
at
sermons
by
the
open
preachynge
of
the
worde
.
EARE
confession
is
not
diuided
into
No
partes
.
ꝑtes
but
is
one
simple
confession
wherby
the
consciences
do
seke
confort
institution
&
remission
of
synnes
,
through
absolucion
,
which
is
by
the
worde
.
Th effectis
of
auricular
confession
ꝓcede
Effectes
of
the
ꝓfyte
&
necessitie
of
the
same
as
.
To
be
institute
&
instructed
better
in
the
christen
doctrine
.
To
receyue
a
stronger
comfort
by
further
instruction
.
To
here
of
remyssion
of
sinnes
by
the
power
of
the
keyes
.
To
receyue
remyssion
of
sinnes
by
the
word
throuh
the
power
of
the
keyes
there
may
also
be
gathered
other
effectis
of
eare
confession
forth
of
the
commodities
of
the
same
which
helpe
to
repre●●e
the
occasions
of
sinnes
when
the
conscience
do
here
in
confession
the
heynousnes
of
sinnes
&
how
horryble
god
punisheth
sinne
.
On
the
contrary
part
how
greate
rewardes
he
will
giue
to
good
workes
.
¶
Contraryes
to
eare
confession
be
these
Contraryes
To
holde
that
eare
confession
is
by
gods
lawe
.
Albeit
I
graunt
that
god
approueth
absolusion
.
To
dispise
auryculer
confession
or
to
neglecte
it
which
although
it
be
not
commaunded
by
the
law
of
god
yet
for
the
foresayde
commodities
it
is
not
to
be
dispised
ne
neglected
,
oneles
a
man
thinketh
that
he
nedeth
not
the
worde
whiche
he
heareth
in
the
institucion
and
absolucion
.
To
bynde
auricular
confession
to
to
a
time
certaine
.
To
saye
that
the
rehersal
&
rekening
vp
of
al
sinnes
is
requyred
in
confession
by
goddes
law
.
To
say
eare
confession
is
therfore
necessary
that
the
penitent
may
receyue
satisfaction
for
his
sinnes
.
To
hold
that
all
the
sines
are
to
be
confessed
vnder
paine
of
deedly
sin
.
Papisticall
To
hold
that
auricular
confession
without
satisfaction
added
to
the
same
is
in
vayne
&
nothinge
worth
.
To
holde
that
all
sinnes
are
to
be
confessed
to gither
with
all
the
circumstaunces
be
longinge
to
the
same
.
To
saye
eare
confession
of
it selfe
concerneth
necessite
of
helth
as
perteyneth
to
the
remyssion
of
the
blame
but
not
to
the
remyssion
of
the
paine
for
whiche
they
holde
that
satisfaction
is
to
be
had
.
Papisticall
errour
.
To
holde
that
eare
confession
euen
of
it self
wypeth
away
sinnes
aswell
concerning
the
blame
as
that
paine
The
errour
of
scholemen
.
To
saye
eare
confession
maketh
of
a
deedly
sin
veniall
sin
.
To
holde
that
auricular
confession
as
a
worke
of
it self
delyuereth
from
the
euerlasting
peine
&
dimynissheth
the
temporall
peyne
,
The
heresye
of
.
S.
Thomas
worshipped
mought
he
be
.
To
holde
with
Thomas
the
scholeman
that
the
pryncypaul
effectis
of
eare
●fession
be
to
delyuer
from
euerlasting
peyne
&
frome
the
peyne
of
purgatory
in
which
the
sayd
Thomas
sayeth
that
suche
as
be
confessed
be
more
easly
pūysshed
than
such
●s
be
but
only
contrite
.
Of
satisfaction
.
CA.
XLIIII
.
SAtisfaction
is
of
two
sortes
the
one
A
diuision
of
satisfaction
.
whiche
in
tymes
past
was
added
to
open
penaunce
that
other
is
deuysed
by
the
scholemen
,
&
by
reason
of
many
opinions
added
to
the
same
is
vtterly
wicked
and
vngodly
.
¶
Of
satisfaction
vsed
in
times
past
in
open
repentaunce
.
¶
Satisfaction
vsed
in
old
time
in
open
penaunce
,
Diffinition
.
is
a
certaine
peyn
or
punishment
which
in
olde
time
was
enioyned
by
the
preest
to
the
penitent
persons
for
their
open
sinnes
to
try
them
whether
they
were
ernestly
repentaunt
.
There
is
no
doubt
of
this
diffinicion
whiche
Probacion
.
is
taken
forth
of
the
triꝑtite
histo.
whiche
sheweth
the
originall
beginning
of
this
satisfaction
enioyned
by
the
prest
,
accordinge
to
the
qualitie
of
th
offence
,
by
which
y●
penitentꝭ
exercised
them selues
vntil
the
time
appointed
by
the
bishop
,
when
the
bysshop
being
present
they
were
admytted
againe
to
the
ꝑtaking
of
the
lordes
supper
,
the
finall
effect
can
not
be
called
in
to
doubt
,
for
we
must
kepe
stil
this
dorctin
that
by
only
faith
we
obteyn
remission
of
sinis
,
thorow
christ
&
not
through
our
owne
workes
.
¶
The
cause
of
this
effection
is
mans
authorytye
,
Causes
.
according
to
that
of
the
tripertite
history
.
It
was
sene
to
the
auncient
bisshops
.
&c.
as
before
in
the
title
of
confession
of
open
crymes
before
a
pryuate
preest
that
cause
also
of
this
satisfaction
is
the
preest
which
enioyned
the
payne
or
punishment
for
which
folowed
satisfaction
,
which
lasted
tyll
the
tyme
prescribed
of
the
prest
Furthermore
the
cause
of
this
satisfactyon
is
the
penitent
,
which
performed
the
same
.
Thoccacion
of
this
satisfaction
was
giuen
Occasion
.
by
the
malyce
&
noughtines
of
men
,
whiche
by
their
false
&
feyned
repentaunce
disceyued
the
church
.
¶
Sundry
sortes
of
satisfaction
there
wer
Partes
.
according
to
the
qualytie
&
gretnes
of
th
offence
.
And
as
the
sinnes
were
,
so
had
they
canons
rules
&
lawes
for
the
same
.
¶
Theffectes
be
these
.
Effectes
or
workes
of
satisfaccion
in
olde
tyme
vsed
.
To
try
by
the
enioyned
satisfaction
whether
the
penitentꝭ
wer
truly
sory
for
their
sinis
.
To
attempt
them
whether
they
wysshed
hertely
to
come
againe
to
the
congregacion
.
To
tame
the
flesh
from
the
wantonnes
of
sinning
.
To
be
an
impediment
to
the
flesh
that
it
fal
no
more
so
sone
into
vices
.
¶
Contraryes
be
these
.
Contraryes
To
say
satisfaction
in
old
time
was
by
gods
law
,
to
holde
that
there
is
an
other
satisfaction
for
sinnes
than
the
merites
of
Christ.
Papistical
erroures
.
To
meynteyn
two
maner
of
satisfactions
,
one
for
veniall
sinnes
&
an
other
for
deedly
.
To
say
satisfaction
standeth
not
of
due
workis
but
superogatiue
that
is
of
superfluous
workes
&
more
than
nede
by
which
be
redemed
the
paynes
of
purgatorye
or
other
temporall
peynes
.
This
is
a
papistical
satisfaction
of
which
I
wyl
entreate
her
after
.
Purgatorie
men
.
To
holde
that
satisfaction
chaungeth
eternal
peines
into
peynes
of
purgatory
or
other
temporal
paines
.
To
hold
that
such
peynes
be
remytted
partly
by
the
power
of
S.
Peters
keyes
&
partly
by
satisfaction
.
To
say
satisfaction
taketh
awaye
the
blame
&
giueth
remyssion
of
sinnes
.
Good
Saint
Thomas
.
To
meynteine
with
Thomas
that
the
confessour
doth
laudablye
when
he
☞
sayth
to
his
gostly
childe
.
What
so
euer
good
thou
do
by
satisfaction
the
same
mought
be
vnto
the
for
remyssion
of
sinnes
.
To
holde
that
satisfaction
suffiseth
for
the
purginge
of
the
peine
eyther
eternall
or
temporall
,
To
defend
that
the
penitent
obteyneth
by
satisfaction
the
perfit
frute
of
grace
.
To
defende
that
satisfaction
is
called
a
price
raunsom
or
recompence
for
sinnes
.
To
holde
that
one
man
maye
satisfye
for
an
other
as
well
for
the
peyne
as
for
the
blame
.
To
graunt
that
satisfactions
do
yet
serue
when
they
be
done
in
deadly
sin
.
To
hold
that
the
satisfaction
of
Christ
serueth
for
the
hole
nature
of
man
but
yet
that
euery
man
ought
to
satisfy
for
his
owne
sinnes
.
To
maynteyne
that
there
he
superogatyue
or
superfluous
workes
which
be
not
vtterly
wycked
&
abhomynable
.
To
holde
that
fastinges
&
other
exercises
to
brydle
the
ryote
of
the
flesh
be
not
due
workes
to
be
done
duting
life
&
not
at
times
appoynted
.
Of
satisfaction
dyuised
by
scholemen
.
CA.
xlv
.
SAtisfaction
diuised
by
scholemen
is
Diffinicyon
.
which
standeth
of
workis
not
due
but
suꝑrogatiue
or
superfluous
wherby
be
redemed
the
peines
of
purgatory
or
at
lest
way
other
temporall
peyne
.
Probacions
¶
The
reasons
which
that
scholemen
bringforth
for
the
con●irmacion
of
their
heresy
be
these
.
Iniuryes
commytted
must
be
recompensed
or
satisfyed
according
to
the
egaltye
of
iustice
.
Etgo
say
they
workes
not
due
but
superogatiue
are
requyred
.
Also
where
as
god
is
mercyfull
he
remytteth
the
blame
&
wheras
be
is
a
rightous
iudg
he
chaungeth
the
euerlastinge
peyne
in
to
the
peyn
of
purgatory
or
other
temporal
peines
.
Now
,
part
of
these
peynts
they
say
is
relesed
by
power
of
the
popish
keit●
&
parte
is
to
be
redemed
by
satisfactions
.
¶
The
cause
of
this
satysfaction
is
th
autorytie
Causes
.
of
man
which
besides
gods
worde
yea
against
the
most
open
word
of
god
hath
dyuysed
satisfaction
.
Thoccasion
of
this
deuyse
was
the
confession
in
olde
tyme
vsed
of
publique
crimes
before
a
priuate
prest
not
rightly
vnderstand
which
added
to
the
penitentes
a
certayne
penalty
or
punyshment
not
that
by
the
executinge
of
the
same
they
sholde
satisfye
for
their
sinnes
but
that
beinge
now
realesed
of
theym
by
the
power
of
the
keyes
they
myghte
declare
before
the
hole
churche
that
they
ernestly
repented
.
The
causers
also
of
this
satisfaction
be
the
popish
prestes
that
enioyne
this
satisfaction
or
penaū●
as
they
call
it
to
suche
as
be
confessed
of
them
.
Out
holy
relygions
parsons
laye
penaunce
vpon
them selues
.
Item
they
which
say
it
vpon
them selues
as
hertofore
hath
ben
vsed
to
be
done
of
workemen
,
I
cal
them
so
which
stryue
to
wyn
heuen
by
theyr
owne
good
workes
as
they
cal
them
,
The
mater
or
substaunce
of
this
satisfaction
is
taken
forth
of
the
self
workes
which
they
cal
supererogatyue
or
superfluous
(
in
dede
they
be
superfluous
&
veine
)
as
be
pilgremages
,
rosaries
of
our
lady
,
vygilles
,
tormentaryes
&
betinges
of
their
owne
bodyes
wearing
of
●●y●ces
made
of
heer
rope
girdels
goinge
wolwarde
&
barefote
or
with
windowes
in
their
shoes
,
&
such
other
most
vyle
workis
yea
and
often
times
most
folysh
.
Partes
.
¶
The
●umysshe
schole
doctours
of
later
tyme
which
write
that
satisfaction
deserueth
remission
of
sinnes
make
two
ꝑtes
therof
.
The
one
which
satisfieth
for
veniall
sinnes
for
which
they
dreme
that
pytter
patteringes
dayly
sayde
be
sufficient
.
The
other
,
which
satisfieth
for
deedly
sinnes
&
for
the
peine
of
purgatory
.
Effectes
¶
Effectes
of
this
scholastical
,
or
rather
diabolycal
satisfaction
,
they
wyll
haue
these
.
To
chaunge
the
euerlasting
payne
into
paines
of
purgatory
,
of
which
part
is
remytted
say
they
,
by
the
power
of
the
popish
keyes
&
part
by
satifactions
.
To
redem
themporal
paines
to
merite
remission
of
sinnes
or
of
the
blame
.
To
merite
(
for
they
be
greate
meriters
)
lyfe
euerlasting
.
These
two
last
effectes
,
the
rude
and
folysh
monkes
haue
put
to
,
deuising
them
out
of
theyr
drowsy
pates
.
Of
pardons
or
indulgences
,
CA.
XLVI
.
INdulgences
or
pardons
were
in
times
Diffinicion
.
past
forgiuīges
of
open
penaunces
(
as
they
call
them
)
or
satisfactions
.
Proue
.
¶
This
diffinicion
taken
forth
of
the
maner
&
custome
of
open
penaunce
,
&
therfore
it
is
certein
and
sure
.
¶
THE
cause
of
pardons
is
the
preest
Causes
.
which
released
the
inioyned
penaunce
or
satisfaction
.
¶
Indulgences
haue
no
partes
which
neuertheles
Partes
.
according
to
the
state
of
the
persons
,
&
necessitie
of
the
thing
were
otherwhiles
graunted
more
,
otherwhiles
lesse
vnto
the
penitentes
.
Theffectes
of
pardons
were
these
.
Effectes
.
To
vnburden
the
penitences
,
either
bycause
of
their
weaknes
,
or
for
other
causes
,
To
serue
in
the
stede
of
satisfaction
,
that
was
inioyned
.
¶
Contraries
to
this
auncient
ordinaunce
be
these
.
Contraries
or
erroures
.
Papistes
.
To
graunte
with
the
papistes
that
pardons
is
a
release
of
payne
which
deseruingly
we
sholde
suffre
for
our
own
sinnes
,
taken
oute
of
the
treasure
of
the
church
,
to
pay
home
the
iustice
of
god
.
To
say
with
the
holy
man
S.
Thomas
of
Thomas
of
Aquyn
.
of
aquyne
,
that
indulgences
by
gyuen
by
satisfactions
to
the
honour
of
god
&
common
profite
of
the
church
.
In
dede
it
is
to
great
profite
&
aduauntage
of
the
popish
church
which
is
ecclesia
malingnātum
,
euen
the
church
of
harlotꝭ
.
To
hold
with
schole
clerkes
,
that
pardons
be
not
giuen
for
corporall
thinges
of
them selues
but
as
temporall
thinges
be
ordeyned
vnto
spiritual
,
se
how
pretely
they
cloke
their
stinking
gaynes
.
☞
To
defende
that
pardons
by
the
power
of
S.
Peters
keyes
do
delyuer
soules
out
of
Purgatory
To
say
pardons
do
good
seruyce
for
the
remyssyon
of
temporal
paynes
.
Rome
Pardones
.
To
graunt
out
pardons
with
the
bysshop
of
Rome
and
his
reuerende
clergye
,
for
suche
as
gyue
theyr
helpyng
handes
to
the
buyldynge
of
chapels
&
churches
.
To
holde
that
pardons
be
auaylable
for
those
that
dyed
in
grace
,
Papistes
.
or
also
oute
of
grace
.
To
mayntyne
with
the
disgysed
papystes
,
the
pardons
take
awaye
both
culpam
&
penam
,
the
syn
&
the
punysshment
due
●or
the
same
.
Of
the
ecclesiastical
power
or
power
of
the
churche
.
CA.
XLVII
.
THe
ecclesiasticall
power
or
power
of
the
churche
,
Diffinicion
.
is
whiche
standeth
in
teachynge
the
gospell
,
admynistratyng
the
sacramentes
,
&
excōminicating
such
as
●e
open
synners
,
&
agayn
in
assoy●ing
the
same
when
they
demaund
absolucion
THE
realme
of
Chryst
is
spyritual
,
Probacyon●●er
of
.
not
ruled
by
the
swe●de
,
by
the
armours
,
&
other
thinges
apperteynynge
to
a
worldly
polycye
:
wherfore
this
chyrchly
power
is
ryghtly
descrybed
by
the
wordes
aforesayd
.
Furthermore
Chryste
which
is
both
the
〈◊〉
&
maker
of
this
churchly
power
remoued
all
worldly
gouernaunce
bothe
from
him selfe
,
&
from
his
discyples
vnto
the
prynces
of
the
world
from
himself
which
wolde
not
be
chosen
to
be
kyng
,
but
fled
away
from
his
apostles
&
disciples
where
as
he
sai●h
vnto
them
,
Ioh.
vi
.
d
the
rulers
of
the
gentyles
haue
dominion
on
them
but
so
shall
it
not
be
amonges
you
.
Now
S.
Peter
him self
,
whom
the
papistes
make
the
need
of
theyr
popysshe
power
or
rather
tyranny
,
vsed
no
worldly
or
temporal
power
,
i.
Pet.
ii
.
c.
yea
on
the
contrary
parte
S.
Peter
wryteth
that
we
ought
to
obey
the
temporall
rulers
ordeyned
of
god
for
the
defence
of
such
as
be
good
,
&
punyshment
of
the
wycked
.
i.
Peter
.
v.
a.
Also
S.
Peter
exhorteth
his
felowe
preestes
to
fede
the
flocke
of
Chryst
&
to
play
the
ꝑtes
of
bisshops
Some
of
our
bysshps
had
nede
be
constrayned
to
this
.
(
for
so
it
is
in
the
greke
)
not
constreynedly
but
wyllynglye
,
not
for
fowle
lucouts
sake
but
of
a
prompte
mynde
,
not
as
though
they
bare
rule
ouer
theyr
flocke
alotted
to
theyr
spiritual
charge
but
in
such
wyse
as
they
may
be
exemplers
vnto
theyr
flocke
.
Neyther
doth
his
felow
s.
Paule
dyssent
from
him
who
also
testifyeth
vnto
the
Corynth
.
of
him
selfe
sayng
.
Corin.
xxii
.
d
Not
that
we
are
lordes
ouer
your
fayth
but
we
are
helpers
of
your
ioye
Now
to
teache
the
gospell
they
be
commaunded
of
Christ
who
saith
,
Mar●
.
xvi
.
d
Iohn
.
xx
.
f.
go
ye
into
the
hole
world
&
preach
the
gospell
.
Item
as
my
father
hath
sent
me
,
so
send
I
you
.
¶
By
sacramentes
I
vnderstand
here
baptisme
,
the
souper
of
the
lord
,
Mat.
xxviij
.
d
&
absolucyon
.
Of
baptysme
speaketh
Chryst
thus
.
Go
&
teache
all
nacyones
,
baptisyng
them
in
the
name
of
the
father
&
the
son
&
t
holy
ghost
.
Of
the
souper
of
the
lorde
he
sayth
,
Math.
xxvi
.
c.
Mat.
xviii
.
c
Eate
ye
drynke
ye
,
&c.
Of
absolucion
he
sayt●
▪
Uerely
I
say
vnto
you
,
what
so
euer
ye
bynd
vpon
erth
it
shall
be
bounde
in
heuen
,
&c.
The
diffinicyon
also
appeareth
certayne
by
the
partes
of
the
ecclesiastical
power
which
be
these
,
the
power
of
doctryne
or
order
,
&
the
power
of
excōmunicacyon
&
absolcuyō
.
Of
excōmunycacyon
speaketh
Chryst
in
the
.xviii.
chap.
of
Math.
Exemples
of
excommunicacyon
appeare
in
the
fyrste
epistle
to
Timoth.
cap.
i.
in
the
persons
of
Hymeneus
&
of
Alexander
whom
saynt
Paule
betoke
to
Sathan
that
is
to
say
he
excommunitated
i.
Timot.
i.
d.
that
they
shuld
lerne
not
to
blaspheme
.
Item
th
apostle
blameth
y●
Corinth
,
i.
Cor.
v.
a.
that
they
accused
not
,
that
is
that
they
put
not
out
of
theyr
company
the
man
that
had
committed
adultery
with
his
owne
fathers
wyfe
.
And
agayne
afterward
he
blameth
them
after
they
had
excommunicate
him
whan
he
toke
greate
sorow
for
his
offence
that
they
receyued
him
not
in
to
their
company
,
Finally
such
as
haue
fallen
&
he
repugnaunt
ought
to
be
taken
agayne
accordyng
to
th
exemple
of
Peter
,
&
infynyte
other
.
¶
Chryst
is
the
principal
cause
of
this
power
.
Causes
of
the
power
of
the
church
.
For
he
ordeyned
it
&
commytted
it
to
the
congregacion
,
as
appeareth
.
Mat.
xvj
.
&
xviii
&
in
the
gospell
of
Iohn
.
cap.
xx
.
After
Chryste
,
the
churche
is
a
secondarye
cause
of
the
ecclesiasticall
power
,
which
hath
authorite
do
confer
&
to
exerciyse
it
.
No
pryuate
person
,
no
bysshop
,
no
archebysshop
,
or
what
so
euer
name
he
beateth
or
taketh
vpon
hym
hath
no
power
,
onles
it
be
committed
to
suche
pryuate
persons
by
the
hole
congregacyon
,
not
taken
awaye
agayne
for
the
abusynge
of
the
same
.
The
vsurpacion
of
the
bishop
of
Rome
.
wherfore
the
bysshop
of
Rome
is
not
a
lytle
to
blame
that
he
draweth
the
power
of
the
churche
to
his
owne
ꝓpre
person
&
vsurpeth
vpon
the
authoritie
of
the
same
moost
tyrannously
.
For
onely
the
churche
hath
the
keyes
,
&
therfore
it
also
hath
the
power
to
electe
&
nominate
suche
as
ought
to
administre
the
keyes
of
the
churche
where
the
pure
worde
of
god
is
bad
&
the
ryght
vse
of
the
sacramentes
.
The
maner
&
The
auncient
vsage
of
the
churche
:
forme
of
callyng
&
chosyng
the
ministers
in
olde
tyme
vsed
in
the
churche
was
this
.
The
people
dyd
those
&
☞
afterwarde
came
the
next
bysshop
adioynynge
to
that
diocese
&
approued
the
election
.
Testimonyes
of
this
election
thou
shalte
fynde
in
common
places
of
Melancthon
.
And
saynt
Paule
commaundeth
Titus
to
ordeyne
preestes
in
the
places
nere
aboute
hym
.
Afterward
by
authorytie
of
the
counsayle
of
Nyce
,
the
confyrmynge
of
the
bysshop
elected
Dist.
lxiiii
.
●●a
.
Episcopi
was
gyuen
▪
to
all
the
bysshops
of
the
same
prouynce
,
which
constitution
bycause
it
semed
very
harde
,
was
chaunged
to
the
confyrmacyon
of
thre
,
eyther
beyng
there
present
,
or
elles
by
wrytynges
agreynge
thervnto
.
¶
Hable
persons
to
the
ministration
of
Parsones
.
mete
to
be
the
ministres
of
the
congregation
.
gods
worde
be
described
of
th
apostle
in
his
epistles
to
Timo.
&
to
Titus
,
which
description
is
approued
.
Dist.
xxv
.
Hyther
pert●ine
also
other
decrees
,
as
dist.
xxiiij
.
where
it
is
commaunded
that
suche
be
ꝓmoted
to
the
dignitie
of
a
bisshop
as
be
apꝓued
of
longe
tyme
,
as
well
by
the
word
of
fayth
,
as
by
th
exemple
of
ryght
conuersacion
.
Item
dist
,
xxiij
.
cap.
Tales
.
Let
suche
be
elected
to
be
ministers
of
the
churche
as
can
worthyly
handle
the
diuyne
sacramentes
.
Also
dist.
xxiij
.
cap.
Hiis
igitur
.
Let
them
studye
&
endeuour
them selues
to
kepe
perpetually
the
chastyte
of
an
vndefyled
bodye
,
or
at
leestwaye
let
them
be
coupled
with
the
yoke
of
one
onely
matrymonye
.
¶
It
is
Turrian
olde
diuision
of
the
churchly
or
Partes
ecclesiasticall
power
,
to
deuyde
it
into
power
of
order
or
doctrine
,
whervnto
perteyneth
prechyng
of
the
gospel
,
declaryng
of
remyssyon
of
syunes
,
&
communicatyng
therof
,
administrynge
of
the
sacramentes
.
And
into
the
power
of
iurisdiction
,
to
which
belongeth
excommunication
&
absolucion
.
¶
Theffectes
of
the
ecclesiastical
power
Effecte●
be
these
.
To
teach
the
pure
worde
or
gospell
,
accordyng
to
the
sayng
of
Chryst
,
I
send
you
,
as
my
father
hath
sent
me
,
but
Christ
was
not
sent
to
teach
lyes
,
ergo
nether
the
p̄chers
be
sent
to
teche
lyes
.
To
teche
repentaunce
&
remission
of
synꝭ
in
the
name
of
Chryst
,
for
these
be
the
ꝑtes
of
the
pure
worde
or
gospel
.
To
ministre
remission
of
synnes
to
others
,
for
this
is
the
chefe
effect
of
the
gospel
.
To
ministre
sacramentis
,
accordyng
to
the
word
.
To
assoyle
by
the
power
of
the
keyes
al
true
penitentꝭ
demaundyng
the
same
.
To
excommunicate
open
siners
,
amongꝭ
whom
I
recken
blasphemours
,
fals
techers
.
i.
Tiom
.
●
&c.
Semblably
Pau.
excommunicated
Hymeneus
&
Alexander
for
their
blasphemie
.
To
receyue
agayn
such
as
couet
to
returne
agayne
vnto
the
churche
,
&
so
to
assoyle
them
,
according
to
th
exemple
of
the
aduout●er
mencioned
of
th
apostle
in
the
seconde
epystle
to
the
Corin
.
ii
.
Cor.
ii
.
Nowe
,
these
effectes
&
offycies
they
may
not
exercyse
in
a
corner
,
but
openly
&
in
the
syght
of
the
congregacyon
.
For
the
doctryne
of
the
gospell
is
an
open
&
ii
.
Cor.
xiiii
.
manyfest
preachynge
.
Neither
is
it
lefull
for
euery
pryuate
☞
person
to
exercyse
these
offyces
,
but
onely
to
suche
as
be
appoynted
&
called
thervnto
by
the
churche
,
that
all
thyngꝭ
maye
be
done
in
the
congregacyon
semyngly
,
&
in
due
ordre
.
Neuertheles
euery
man
may
,
yea
&
is
bounde
preuely
to
teache
&
instructe
his
neyghbour
,
to
declare
vnto
affrayed
conscyences
remyssyon
of
synnes
&
that
by
the
word
&
so
to
assoyle
them
.
Also
in
case
of
necessitie
it
is
lawfull
for
euery
person
to
minister
the
sacramentes
.
But
to
excomunicate
is
not
lawfull
for
any
pryuate
ꝑson
as
it
is
neyther
lawful
to
ossoyle
the
excomunicate
person
.
For
these
thynges
bycause
they
be
publyke
iudgmentis
&
spectacles
ought
to
be
done
before
the
hole
church
.
And
therfore
th
apostle
wryteth
to
the
hole
churche
of
Corinth
.
&
not
onelye
to
the
mynystres
of
the
churche
that
they
sholde
receyue
hym
agayne
into
theyr
companye
which
had
commytted
th
aduoutrye
.
¶
I
thought
good
amonges
the
contraryes
Contraries
herof
,
compendyously
to
touch
the
ecclesisticall
power
which
vnto
this
daye
the
byshop
of
Rome
hath
vsed
or
rather
abused
with
horible
tyrany
,
which
thing
I
wil
the
gladlyer
do
bycause
I
knowe
that
the
true
ecclesiasticall
power
shall
the
better
be
espied
,
when
on
the
contrarye
side
the
false
&
tyrannycal
power
of
this
monstre
is
set
forth
.
¶
Of
the
popish
power
.
THE
power
of
the
church
which
hythervnto
Diffinicion
.
the
pope
hath
vsurped
is
a
domynion
in
thinges
spiritual
&
temporal
yea
rather
a
power
aswell
vpon
all
the
laytie
as
vpon
the
clergy
with
authorytye
of
making
&
statuting
lawes
to
rule
men
withal
,
aswell
in
spirituall
as
temporall
thinges
&
where
lawes
haue
no
place
there
to
exercise
the
swerd
for
the
mayntenaunce
&
defence
of
the
goodes
both
spiritual
&
temporal
of
the
church
mylytaunt
.
THE
first
parte
of
the
diffinition
is
apparaunt
Probacyon
.
dist.
xix
.
capt.
Ita
dominus
.
Also
in
the
decretalles
de
electione
.
ca.
significasit
.
Also
in
the
decretales
de
hereticis
ca.
A●
abolendam
.
Nowe
of
his
dominion
vpon
the
layty
,
there
be
exemples
ynough
in
which
we
se
the
tyrany
of
the
bisshops
of
Rome
vpon
emperours
&
kinges
,
pope
zacharye
deposed
Hilderich
the
frenche
zacharie
.
king
&
made
of
a
king
a
monke
.
Innocent
the
.iiii.
dyd
put
downe
Frederike
the
.ii.
from
the
empyre
&
in
his
place
set
vp
an
other
,
Alexander
the
thyrde
.
pope
Alexandre
the
thirde
before
him
did
trede
with
his
fete
vpon
Frederike
the
first
emperour
of
that
name
surnamed
Barbarossa
father
to
the
said
Friderike
the
.ii.
And
of
th
authorytye
of
making
&
inactinge
lawes
at
their
pleasure
which
they
bynd
men
vnto
more
straightly
than
to
the
gospel
certifieth
vs
Leo
,
Leo.
Dist.
4.
ca.
de
libellis
,
Now
,
Boniface
Boniface
.
the
.8
.
raised
great
warres
in
Italy
.
Grego
.
Gregorie
.
moued
al
warres
vpon
the
emperours
of
Rome
for
maynteyning
the
confyrmacion
of
the
bisshop
of
Rome
.
Iulius
.
Pope
Iulius
bicause
he
made
many
warres
is
honoured
of
som
for
a
Saint
&
a
blessed
man
.
The
false
&
traytorous
warres
or
rather
conspiracyes
of
Clement
be
not
vnknowen
.
Clement
.
¶
This
popish
ecclesiastical
power
Particion
of
the
popishe
power
.
they
diuide
into
ordre
wherby
they
chose
their
mynistres
that
may
proclayme
&
preach
this
power
furnyshed
with
lyes
&
tirannye
,
&
in
great
abuse
distrybute
the
sacramentes
.
And
into
iurisdiction
spirituall
and
temporal
.
¶
Of
this
power
the
causes
be
Tiranny
Causes
.
&
a
mere
lust
to
raign
wherby
Boniface
the
thyrd
obteyned
of
the
emperour
Phocas
the
name
of
the
vniuersall
bisshop
,
which
obteyned
by
litle
&
litle
to
his
powers
,
he
encreased
the
same
,
and
to
th
intent
it
myght
be
the
more
sure
&
stable
&
also
extende
the
farder
,
his
successours
bysshops
of
Rome
studyed
the
same
that
Bonyface
dyd
,
tyll
at
last
they
were
become
in
worldly
power
far
myghtyer
than
kinges
&
emperours
,
whom
other
whyles
they
vtterly
deposed
of
th
empyre
,
fynally
,
I
call
the
popish
power
a
tyrranny
,
forasmoch
as
it
is
a
power
gotten
without
righte
&
vnrightlye
possed
of
them
,
namely
sithens
they
also
glory
&
bost
to
be
the
vica●s
of
Christ
,
by
which
facte
they
declare
them selues
to
be
very
ātichristꝭ
that
is
to
say
agaynst
Christ.
¶
Their
effectes
&
Effectes
.
workes
be
these
.
To
d●uise
&
make
lawes
,
statutes
,
ceremonyes
,
articles
of
the
faith
,
&
now
these
nowe
those
rites
which
the
bisshops
of
Rome
do
lay
vpon
the
fely
congregacion
as
oracles
of
god
or
gospels
with
this
condicion
annexed
therunto
that
who
so
euer
transgresseth
the
same
shall
be
depryued
of
the
name
of
a
christen
man
as
openly
testifieth
Leo.
dist.
iiii
.
ca
de
libellis
.
To
confyrme
the
highest
temporall
ruler
in
erth
dist.
xxii
.
C.
Omnes
,
where
it
is
red
that
S.
Peter
receyued
of
Christ
the
admynynistraciō
both
of
the
erthely
&
of
the
heuenly
empire
.
To
administre
wordly
powers
whch
power
the
bysshops
of
Rome
take
vnto
them
of
Peter
their
predecessour
accordyng
to
their
lawe
aforesayd
.
To
make
temporal
lawes
.
To
giue
sentence
of
deth
accordinge
to
the
same
.
To
make
warres
for
defence
of
the
church
goodes
.
These
temporal
office
&
be
nothing
mete
&
conuenient
for
bysshops
especially
sythens
(
as
I
sayd
)
they
wyll
be
vyca●s
of
Christ
in
the
kingdom
of
christ
which
was
altogyther
estraunge
from
this
worlde
.
To
ordeyne
&
electe
blynde
bousardes
,
contrary
to
theyr
owne
decrees
,
as
well
to
preache
impute
doctrine
defoyled
with
mans
inuencions
&
for
the
most
part
repungnaunt
to
the
sincere
worde
of
god
as
to
distribute
the
sacramentes
in
an
horyble
abuse
.
To
curse
&
excommunicate
euery
man
at
their
owne
pleasure
,
as
testifye
exemples
of
th
emperours
of
whome
there
hath
ben
in
maner
none
before
our
tymes
which
hath
eskaped
their
thunderboltes
.
¶
Here
folowe
the
rest
whiche
be
contraryes
to
the
true
ecclesiasticall
power
.
Contraryes
therfore
to
the
true
power
Contraryes
of
the
churche
be
these
.
To
holde
that
the
right
of
conferring
the
ecclesiastical
power
remayneth
only
with
the
pope
and
not
with
the
churche
whiche
hathe
the
keyes
giuen
vnto
them
of
Christ.
Papistical
To
say
no
man
ought
to
be
admitted
to
ministre
the
word
onlesse
he
be
elected
ordinate
&
confyrmed
of
the
pope
or
his
deputies
.
To
deny
that
euery
particular
congregacion
hath
power
to
elect
their
ministres
of
the
word
by
the
authorite
of
the
keyes
The
detestable
heresie
of
papistes
.
commytted
vnto
them
.
To
say
that
only
to
S.
Peter
&
his
successours
bysshops
of
Rome
were
gyuen
the
keyes
of
the
ecclesiasticall
power
&
not
to
the
churche
.
To
denye
that
the
principall
effectes
of
the
churchely
power
be
,
to
teache
gods
worde
,
to
preache
remyssion
of
synnes
by
Christ
,
to
bestow
the
same
vpon
such
as
couer
it
to
distrybute
ryghtly
&
purely
the
sacramentes
.
☞
To
hold
that
the
power
of
the
church
standeth
not
but
amonges
the
annoynted
prestis
.
☞
To
hold
that
priuate
persons
may
not
priuatly
exercyse
thoftyces
of
the
ecclesiasticall
power
as
to
instruct
theyr
neyghbour
in
gods
worde
,
to
speake
&
talke
of
the
gospel
,
in
necessitye
to
distribute
the
sacramentes
.
&c.
To
hold
that
open
confession
is
not
necessary
.
The
erruor
of
phantasticall
persons
To
do
away
priuate
absolucion
&
be
contē●ed
with
an
absolucion
phantastical
.
To
say
that
publyque
absolucion
can
not
stande
with
pryuate
absolucion
but
that
th
one
or
thother
is
to
be
abolyshed
.
To
defend
the
excommunycacion
apperyth
to
priuat
persons
that
they
maye
excommunicate
of
theyr
own
authoryty
whom
they
lust
To
holde
that
excomunycacion
may
duly
be
done
althoughe
it
be
not
openlye
done
before
the
congregacion
.
To
say
that
only
such
as
preach
euyll
doctrine
are
to
be
excomunicate
&
not
such
as
giue
euill
exemples
of
lyuyng
.
Errour
of
Anabaptists
.
To
deny
that
such
are
to
be
receyued
againe
into
the
congregacyon
which
haue
repented
.
To
seke
any
other
thing
by
the
ecciesiasticall
power
then
the
execucion
of
the
fore saide
effectes
.
To
exercyse
the
officies
of
the
eclesiastical
power
openly
without
lawfull
calling
by
the
church
to
the
same
.
To
resiste
rashely
the
mynisters
of
the
church
contrary
to
the
commaundement
of
Christ
who
sayth
.
Math.
xxiii
.
a
All
thinges
that
they
commaunde
you
to
do
that
do
ye
,
that
is
to
wyte
,
as
longe
as
they
sit
in
the
chaire
of
Moses
.
What
is
to
sit
in
Moyses
chayer
.
Now
to
sit
in
the
chayre
of
Moses
is
to
expown
the
lawe
of
god
purely
&
sincere●y
.
To
holde
that
the
vse
of
the
ecclesiasticall
power
is
leted
or
taken
awaye
through
euyl
ministers
,
so
that
they
sit
in
the
chayre
of
Moses
.
Therfore
Christ
signifieth
that
there
sit
in
the
chaire
of
Moses
scribes
&
pharises
both
good
&
had
.
wherunto
accordeth
Paule
writting
to
the
phi.
Philip.
i.
thus
Some
preach
Christ
of
enuy
and
contencion
,
some
also
of
a
good
wyll
.
&c.
But
what
forceth
it
,
saith
Paul
,
so
that
Christe
be
preched
by
any
maner
of
wayes
whyther
it
be
by
occasion
or
of
true
meaning
I
therin
ioye
,
yea
&
wyl
ioye
.
To
abuse
the
offices
of
the
eccliastical
power
for
gaines
&
foule
lurce
.
To
hold
that
the
ecclesiastical
power
is
of
no
force
.
Heresie
of
purpatorye
men
.
To
holde
that
by
the
power
of
the
keyes
soules
be
delyuered
through
pordons
out
of
purgatory
.
Popishe
errour
.
To
say
in
reseruacion
of
cases
not
only
the
canonical
payne
but
also
the
offence
maye
be
reserued
,
yea
and
in
suche
as
be
truly
repentaunt
.
Of
mens
tradicions
in
the
churche
CAPI.
XLVIII
.
I
Wolde
not
put
the
place
of
mens
tradicions
amonge
th
effectes
of
the
ecclesiastical
power
,
as
though
it
shold
ꝓtain
ꝑprely
thyther
,
forasmoch
as
to
constitute
humane
tradicyons
in
the
churche
,
is
not
the
propre
effecte
of
the
churchly
power
,
but
which
myxed
therwith
for
certayne
and
necessarye
causes
,
as
hereafter
shall
more
playnly
appeare
.
Discription
.
Mens
tradicions
in
the
churche
therfore
be
ordinaunces
of
men
which
they
make
,
which
haue
a
commyssyon
of
the
churche
to
the
same
,
to
th
intent
that
althinges
may
be
done
in
the
congregacion
with
comelynesse
and
in
ordre
.
THIS
diffinicion
is
playne
.
Probacion
.
For
they
be
not
gods
whiche
ordeyned
humane
tradicions
in
the
churche
,
or
yet
do
ordeyn
.
Furthermore
certayne
it
is
that
the
tradicions
be
not
of
the
lawe
diuyne
,
bicause
they
be
not
expresly
mencyoned
of
in
the
worde
.
And
th
apostle
,
i.
Corynthi
.
vij
.
where
as
he
had
not
an
open
worde
of
god
to
serue
for
his
purpose
durste
not
but
call
his
tradicions
counsels
&
not
cōmaūdem̄tes
where
he
sayth
:
Concerning
virgyns
I
haue
no
commaundement
of
the
lorde
,
●
.
Cor.
vii
,
c
but
I
gyue
counsel
,
&c.
Wherfore
we
ought
diligently
,
accordynge
to
the
maner
of
Paule
,
to
discerne
mens
tradicions
from
the
expresse
commaundementes
of
god
,
For
thus
the
apostle
alwayes
ꝑte●eth
before
his
tradicions
:
I
speake
this
of
fauour
,
i.
Cor.
vii
.
a.
&
not
of
commaundement
.
Item
to
the
rest
speake
I
(
sayth
Paule
)
and
not
the
lorde
.
i.
Cor.
vii
.
c.
The
finall
effect
putteth
Paule
where
be
saith
:
i.
Cori.
xiiii
.
g.
wherfore
brethren
endeuer
your selues
to
this
,
that
ye
ꝑphecy
(
he
calleth
prop●●●ye
interpretacion
of
scrypture
)
&
forbyd
not
to
speake
with
tonges
,
and
let
al
thynges
be
done
honestly
and
in
ordre
.
So
there
Paule
doth
institu●e
lessons
or
redynges
in
the
churche
.
Item
that
women
speake
not
in
the
congregacion
but
kepe
sylence
.
Also
in
the
.xi.
chap.
that
women
haueth
eyr
hedes
couered
and
that
men
be
bare
heeded
when
they
pray
Item
in
the
vij
.
chap.
that
the
man
and
wyfe
abstayne
one
from
an
other
for
a
tyme
,
but
not
so
but
they
come
agayne
togyder
afterwarde
.
lest
Sathan
myght
tempt
them
for
incontinencie
.
Also
that
the
faithfull
husbande
forsake
not
his
vnfaithful
wyfe
,
so
that
she
wyl
agree
to
tary
with
him
.
And
th
apostle
addeth
the
finall
effecte
wherwith
he
concludeth
his
tradicyons
,
saying
:
Not
that
I
should
cast
a
innare
vpon
you
,
i.
Cor.
vii
.
e
but
that
ye
myght
folow
that
whiche
is
honest
&
comely
.
&c.
Hereby
it
also
appeareth
the
humane
tradicions
be
no
sacrifices
or
seruyce
of
god
,
but
thinges
indifferent
which
may
be
chaunged
,
altred
,
correct
,
&
reiected
,
accordynge
to
th
occasion
of
the
tyme
,
euen
as
the
same
selfe
thynge
was
done
in
counsels
,
folowyng
whiche
customably
haue
corrected
&
oftentymes
reiected
the
constitucyons
of
their
predecessours
which
thing
they
might
not
haue
done
yf
humane
tradicions
had
ben
of
gods
lawe
.
THE
causes
of
humane
tradicions
in
the
Causes
.
churche
be
these
.
Thauthorytie
of
man
,
&
the
power
which
the
pastours
&
mynysters
haue
that
be
called
of
the
churche
.
Partes
.
¶
Humane
tradicions
be
of
all
one
sorte
in
the
churche
which
som
men
call
rytes
,
som
cerymonies
.
And
forasmoch
as
som
ordynaunces
apertayne
to
ordre
,
&
other
some
to
institucion
,
therfore
they
may
be
diuyded
in
to
tradicyons
ordinall
&
institutory
.
Unto
ordinal
may
be
referred
holy
dayes
,
fastyng
dayes
,
dyuersitie
of
garmentes
.
&c.
Unto
institutorye
lawes
may
be
referred
lessons
&
songes
,
wherwith
the
youth
&
the
rude
people
be
instructyd
.
The
papystes
diuyde
the
trudycions
in
to
vniuersall
&
perticular
.
The
vniuersall
they
say
ought
not
to
be
corrected
ne
chaunged
but
the
particular
may
.
¶
Theffectes
of
humane
tradicyons
in
Effectes
i.
Cor.
xiiii
.
the
churche
be
these
.
To
make
that
all
thinges
(
accordyng
to
the
rule
of
Paul
)
be
done
in
the
churche
honestlye
and
in
ordre
.
i.
Corin.
vii
.
f.
Also
in
an
other
place
he
saythe
:
This
I
speake
for
your
profyte
not
to
intangle
you
in
a
snare
but
that
ye
myght
folow
that
is
honest
&
comely
.
Item
to
make
the
confusion
vnmete
for
the
churche
be
eschued
.
To
cause
that
soberly
&
quyetly
all
thinges
be
executed
in
the
church
.
To
brynge
to
passe
that
the
youth
and
vulerred
people
maye
be
instructe
,
and
brought
vp
in
the
worde
of
god
.
¶
Contraryes
to
mens
tradicions
in
the
Contraryes
churche
be
these
.
To
hold
the
humane
tradicyons
be
institute
in
the
churche
to
be
a
true
seruyce
of
god
.
To
say
mens
tradicyons
in
the
churche
yf
they
be
repungnaunt
to
the
worde
ought
not
to
be
cast
forthe
.
To
say
all
humane
tradicions
ordeyned
of
popes
in
the
churche
are
to
be
kepte
vnder
payne
of
deedly
syn
,
The
most
damnable
heresie
of
papistes
.
bicause
popꝭ
be
hedes
of
the
church
&
bycars
of
christ
To
hold
that
mens
tradicyons
must
be
had
in
suche
pryce
that
we
may
not
ones
doubt
or
aske
the
questyon
whether
they
be
repungnaunce
with
the
worde
or
no.
To
hold
that
it
is
in
the
bysshop
of
Romes
power
to
make
tradicions
and
lawes
of
lyke
strength
with
the
commaundementes
of
god
.
To
holde
that
humane
tradicyons
deserue
grace
or
remyssyon
of
synnes
.
To
meyntayne
that
mens
tradicion
in
the
churche
serue
to
pacify
god
&
to
satisfye
for
synnes
.
To
say
mens
tradicions
in
the
congregacion
may
not
be
broken
in
case
of
necessitie
.
To
cast
forth
of
that
church
al
humane
traciciōs
,
yea
&
those
also
whiche
be
not
repungnaunt
to
the
word
whiche
rashnes
is
cause
of
great
dissencion
&
of
manifold
incommodities
.
To
denye
that
we
ought
to
obey
mens
tradicions
which
be
not
contrary
to
the
gospel
but
ordeyned
to
this
onely
ende
that
all
thinges
be
done
in
the
church
semyngly
&
in
ordre
.
To
raise
discorde
for
mens
tradicions
in
i.
Cor.
xi
.
c.
the
church
.
Against
these
speaketh
Paule
where
he
sayth
.
But
if
any
man
seme
to
be
contentious
amonges
you
,
let
hym
know
that
we
haue
no
suche
custome
neyther
the
congregacions
of
god
to
meynteine
that
this
lyfe
may
be
ruled
without
ceremonyes
&
rites
.
To
auaunce
&
extoll
humane
tradicions
aboue
the
commaundementes
of
god
as
they
haue
done
which
haue
dreamed
superfluyitie
of
ceremonyes
.
To
snarle
the
conscience
by
humane
tradicions
against
whome
writeth
Paul
i.
Corin.
vii
.
To
denye
mens
tradicions
Ceremonies
be
thinges
in
different
.
whether
they
be
rites
or
ceremonyes
to
be
thinges
indiff●rent
.
I
call
the
indifferent
wherin
consisteth
neither
rightousnes
neither
sin
.
To
transgresse
the
tradicions
of
men
in
the
church
after
a
sedicious
maner
and
to
the
sklaundre
of
others
.
To
say
the
scriptur
only
damneth
humane
tradicions
among
that
Iewes
where
Christe
saith
:
They
worship
me
in
vayne
with
the
commaundementes
of
men
.
&c.
To
lade
the
church
with
humane
tradicions
.
To
kepe
&
obserue
tradicions
of
men
supersticiouslye
.
The
errour
of
supersticious
persones
.
To
say
mens
tradicions
may
not
be
of
diuers
sortes
in
dyuers
places
.
To
saye
that
of
necessitie
of
saluacion
al
humane
tradicions
ought
to
be
in
al
places
alyke
.
☞
To
deny
that
honest
ceremonyes
&
rytes
vsed
hitherto
in
the
churche
whiche
be
not
against
the
worde
may
more
ꝓfytably
be
kept
styl
then
new
ordeyned
.
To
denye
that
the
chaunginge
of
humane
tradicions
onles
necessite
or
vrgent
commodite
moueth
to
the
contrarye
,
is
cause
of
infinite
myscheues
&
incommodities
.
To
n
such
as
haue
throwen
out
of
their
☞
churches
vnꝓfitable
&
wicked
ceremonyes
.
To
denye
that
charitie
&
necessite
be
the
meanes
wherby
all
mens
tradicions
in
the
churche
ought
to
be
measured
.
Of
the
churche
of
congregacyon
.
CA.
XLIX
.
THe
place
or
title
of
churche
foloweth
very
conueniently
the
ecclesiasticall
power
.
For
the
churche
is
the
kingdom
wherin
is
exercised
this
ecclesiastical
power
,
&
from
whens
it
procedeth
originaly
by
reson
of
the
keies
committed
by
the
churche
vnto
the
mynisters
of
the
same
.
But
for
asmoch
as
the
church
consisteth
indifferently
,
as
wel
of
that
true
fayth
full
persons
,
as
also
of
hypocrytes
&
false
harlots
.
it
is
hard
so
to
descrybe
that
churche
that
thou
mayst
therby
knowe
wherin
the
godly
do
dyffre
from
the
counterfayte
&
disgysed
game
players
(
we
call
such
hypocrytes
)
namely
sythens
these
two
sortes
of
men
haue
in
outwarde
apperaunce
al
thinges
alyke
.
I
neuerthelesse
to
th intent
I
may
shew
som
difference
bytwene
the
true
membres
of
the
churche
&
the
disgysed
hypocrytes
haue
to
my
power
seuered
them
in
the
causes
&
effectes
,
leest
I
shuld
gyue
occasyon
of
sklaundre
to
the
papystes
which
be
euer
barkynge
&
crying
out
against
vs
,
of
that
one
church
we
make
two
,
bycause
we
make
dystinction
bytwene
the
true
and
the
counterfayte
.
¶
Wherfore
the
churche
in
a
generalytie
Diffinicion
.
is
the
congregacion
of
all
suche
as
professe
the
gospel
,
only
the
excommunicate
excepted
.
I
thynke
it
vnknowen
to
no
man
that
Probacions
.
the
churche
taketh
his
original
beginnyng
of
the
professyon
of
the
gospell
,
&
that
then
it
began
when
the
fyrste
promyse
was
made
of
the
gospell
,
whiche
forasmoche
as
it
befell
euen
in
Adams
tyme
,
and
vnto
Adam
,
it
is
certayn
that
the
churche
began
euen
then
,
&
that
from
Adam
vntyll
this
day
it
hath
stande
amongꝭ
al
the
ꝓfessours
of
the
gospel
,
&
yet
it
standeth
with
all
suche
as
professe
the
same
.
I
Added
(
in
a
generalitie
)
bycause
I
wolde
make
a
distinction
&
difference
bytwene
the
true
bylyuers
or
ryghtous
persons
,
&
bytwne
false
hypocrytes
and
dysceyuers
.
And
albeit
the
scrypture
nameth
aswel
the
bad
as
the
good
vnder
the
name
of
churche
,
as
the
parable
of
the
nette
casten
in
to
the
see
teacheth
in
which
be
taken
bothe
good
&
euyl
fysshe
,
yet
euery
man
wyl
iudge
that
the
good
fysshes
are
to
be
preferred
before
the
bad
.
Wherfore
no
man
oughte
to
merueyle
though
we
bicause
of
the
open
testimonies
of
scrypture
,
haue
seperated
the
church
of
the
true
bylyuers
from
the
hypocrytes
,
which
churche
king
Dauyd
calleth
ecclesiam
malignantium
/
the
churche
of
the
euyll
&
wycked
persons
,
whiche
he
wolde
not
haue
done
yf
there
were
only
without
dyuersitie
one
generall
churche
,
&
besydes
it
none
other
which
may
truly
be
called
the
churche
as
hereafter
I
shall
declare
in
the
causes
.
Now
the
excommunicat
persons
be
no
longer
of
the
churche
according
to
the
saying
of
our
sauyour
Chryst.
That
yf
he
wyll
not
here
the
churche
,
Math.
xviii●
let
him
be
vnto
the
as
a
hethen
person
,
&
publyca●
.
Partes
.
¶
There
is
one
churche
in
a
generalitie
(
as
said
is
)
throughout
al
christendome
in
which
church
be
two
sortes
of
men
〈◊〉
be
holy
in
dede
,
some
counterfait
holy
or
hypocrites
.
The
congregacion
of
those
,
the
scripture
otherwhiles
calleth
the
co●saile
of
the
rightous
,
as
.
psalm
.
ci.
other
whiles
the
immaculate
or
vndefyled
church
,
as
cātt
,
v.
now
without
wrincle
as
Ephe.
v.
now
the
seat
of
Dauid
,
as
Esay
.
ix
.
now
the
kingdome
of
Dauid
,
as
euen
in
the
same
place
,
now
the
body
of
christ
as
.i.
Cor.
ii
.
now
the
church
of
the
saintes
as
.
psalm
.
lxxxviiii
.
now
the
membres
of
Christ
,
now
the
multitude
of
beleuers
.
&c
But
the
church
of
the
other
the
scriptur
calleth
the
congregacion
of
the
vngodly
&
of
disseueraunce
.
THE
true
&
ꝓprely
called
church
is
thus
discribed
of
Paul.
Ep.
i.
The
discription
of
the
true
churche
.
The
churche
of
the
rightous
is
which
Christ
loued
so
wel
that
he
bestowed
euen
him self
for
it
to
th intent
he
might
sanctify
it
being
purged
with
the
washing
of
water
by
the
word
that
he
myght
make
it
a
gloryous
churche
not
hauinge
eyther
spot
or
wrincle
&
that
it
might
be
holy
&
without
fault
.
And
this
true
church
is
not
laid
open
to
the
eyes
but
is
byleued
accordinge
to
the
article
of
our
Crede
.
I
byleue
the
holy
church
catholyke
,
the
communion
of
sayntes
.
The
church
of
hypocrites
describeth
the
ꝓphet
Esaie
with
these
wordes
.
Esa.
xxvi
.
d.
This
people
(
saith
the
lord
)
approcheth
vnto
me
with
theyr
mouth
,
&
with
theyr
lyppis
they
honour
me
,
but
their
hert
is
far
from
me
in
vayne
they
worship
me
,
teaching
doctrynes
&
commaundementes
of
men
.
This
church
contraryly
is
open
&
apparaunt
to
the
eyes
,
for
al
her
workis
,
al
her
worship
wherwith
it
thinketh
to
serue
god
is
outward
.
It
is
an
outward
hue
or
vysour
of
the
pure
churche
,
with
mens
tradicions
in
stede
of
the
syncere
doctrine
,
with
the
mouth
&
lyppes
only
without
affections
of
the
hert
worshipping
god
.
AND
forasmoche
as
I
sayde
in
the
Cause●
churche
to
be
two
sortes
of
men
,
true
faithful
,
&
con●itrefet
or
hypocritis
,
therfore
now
also
two
sortes
of
causes
are
to
be
set
,
ꝓceding
neuertheles
of
al
one
mater
,
to
th
intent
it
may
appere
why
these
be
hipocrites
,
and
thother
verily
faythful
.
These
causes
therfore
ensuing
of
the
true
churche
,
whiche
otherwhiles
the
fathers
haue
called
the
piller
of
the
trouth
.
The
ꝓmise
of
god
or
the
gospel
,
Causes
of
●
true
churche
.
,
Christ
faith
,
t
holy
ghost
,
the
pure
doctrine
hole
&
perfite
in
al
her
effectes
and
iurisdiction
.
THE
ꝓmise
of
god
or
the
gospell
is
the
cause
of
the
true
churche
,
forasmoch
as
through
the
promise
of
the
gospel
it
had
her
beginninge
whervpon
it
was
founded
.
For
forthwith
as
the
ꝓmise
of
the
gospel
was
ones
made
the
church
began
to
spring
,
&
whervnto
as
sone
as
Adam
gaue
credite
he
becam
a
membre
of
the
same
.
☞
So
euen
at
this
day
such
as
by
faith
take
hold
of
the
glad
tidyngis
of
Christ
(
for
that
is
the
gospel
)
ar●
become
the
true
membres
of
the
churche
.
I
speke
here
of
fayth
as
it
is
an
assured
confidence
vpon
the
ꝓmise
of
the
gospel
,
and
not
of
the
fayned
faith
of
hypocrites
,
which
is
only
a
knowlege
without
true
mocions
of
hert
,
wherof
I
shal
here
after
speke
in
the
causes
of
the
hypocritical
or
counterfet
church
.
Now
,
Christ
is
cause
of
the
true
congregacion
,
for
asmoch
as
of
him
the
ꝓmise
of
the
gospel
was
made
,
&
who
also
satisfied
the
same
.
Also
bicause
he
is
the
heed
of
the
churche
wherof
the
taketh
al
her
sustentacion
,
Ephe
xv
.
Colos.
i.
Ela.
viii
.
i.
Cor.
iii.
Gala.
ii
.
increase
ryghtousnesse
,
glory
,
clennes
,
holynes
,
Item
bycause
he
is
the
fundacion
of
the
churche
.
The
holy
ghost
is
cause
of
the
true
churche
,
forasmoche
as
he
gyuen
vnto
the
churche
of
Christ
to
be
the
ruler
and
gouernour
callethe
the
churche
by
the
worde
,
gathereth
it
togyther
,
sanctifyeth
or
maketh
it
holy
(
wherof
also
he
hath
his
name
)
furnissheth
it
with
sundry
gyftes
,
comforteth
&
rayseth
it
vp
agayne
in
tribulacion
,
maketh
it
apte
&
mete
to
do
liuely
and
true
workes
,
whiche
maye
please
god
,
and
which
be
most
acceptable
and
thankfull
sacrifices
vnto
hym
,
full
of
good
sauoure
,
and
finally
whiche
preserueth
it
in
the
trouthe
acknowleged
,
that
it
fall
not
away
agayne
from
the
same
.
THE
formal
cause
of
the
true
churche
The
formall
cause
is
the
pure
doctrine
being
absolute
and
☞
perfite
in
all
effectes
and
iurisdiction
.
For
this
doctryne
is
a
sure
signe
and
a
certein
marke
wherby
the
true
congregacyon
is
knowen
frome
the
forged
churche
.
I
vnderstande
vnder
this
doctryne
the
pure
preachynge
of
the
gospell
,
and
the
lyuely
effectes
of
the
same
in
the
conscyences
.
For
so
dothe
oure
shepeherde
Christ
discerne
the
doctrine
of
false
prophetes
or
hypocrites
frome
the
true
doctrine
where
he
saith
.
Math.
viii
.
c.
Take
hede
of
false
prophetes
whiche
come
vnto
you
in
shepes
clothes
,
that
is
to
saye
,
in
outwarde
apperaunce
of
true
doctryne
.
For
all
that
hole
place
muste
be
referred
to
doctryne
,
but
inwardly
saith
Christ
)
they
be
rauenous
wolues
that
is
,
tearing
&
plucking
peces
mens
consciences
with
their
wicked
&
false
doctrine
by
their
frutis
ye
shal
know
them
,
that
is
,
by
th effectis
of
their
doctrine
.
Whether
do
men
gather
grapes
of
thornes
,
or
figges
of
breres
,
whether
can
hipocrites
gyue
rest
vnto
mens
●sciences
with
their
doctrine
.
For
by
fygges
&
grapes
be
vnderstande
most
swete
frutis
of
●science
,
as
be
peax
ioy
,
&
tranquillitie
.
So
euery
good
tree
maketh
good
frutes
,
that
is
,
good
techers
with
their
true
doctrine
,
bring
vnto
the
consciences
peax
,
ioye
,
tranquillitie
.
&c.
A
corrupt
tree
maketh
euil
frutes
,
that
is
the
impure
doctrine
of
hypocrites
disseuereth
,
confoundeth
and
disturbeth
the
consciences
.
&c.
I
refer
also
vnto
the
pure
doctrine
the
lauful
vse
of
sacramentes
,
for
this
is
a
parte
of
the
pure
doctrine
.
Item
fre
remission
of
synnes
which
is
th
effecte
of
pure
doctrine
.
Also
absolucion
&
exconmunincacion
formed
of
the
word
of
god
,
all
which
I
make
here
to
be
signes
and
sure
markes
wherby
the
true
churche
is
kowen
.
¶
The
causes
of
the
hypocriticall
churche
.
AS
to
the
outward
shew
&
apperance
the
false
&
counterfet
church
hath
the
self
Causes
.
same
causes
that
the
true
church
hath
.
The
churche
of
Rome
.
For
it
hath
the
same
gospel
,
the
same
bibles
the
same
sacramentis
,
they
ꝓfesse
the
same
Christ
,
they
glory
of
the
same
fayth
,
they
ꝑscribe
the
same
holy
gost
vnto
al
their
counsels
,
&
the
same
they
dreme
to
be
the
author
of
all
their
affayres
&
doinges
.
But
loke
neuertheles
how
moche
diuersitie
there
is
bitwene
trouth
&
dissimulacion
,
bitwene
apperance
of
thinges
&
the
thinges
self
,
bitwen
a
painted
face
&
a
natiue
colour
,
euen
so
moch
difference
there
is
bitwene
the
causes
of
the
true
churche
&
the
causes
of
the
feyned
&
hipocriticall
churche
.
Fryer
forestꝭ
churche
.
A
lyuely
exemple
of
this
hipocriticall
churche
is
at
this
day
the
popish
assemble
.
For
the
papistes
do
ascribe
their
church
to
be
a
societie
or
felowship
of
outward
thinges
&
rites
&c.
wherfore
they
them selues
make
their
church
th
exemplar
of
the
hypocritical
congregacion
&
not
I
,
namely
sith
it
is
apparaunt
that
the
true
churche
is
spiritual
,
not
of
this
world
,
neither
commeth
it
with
appointing
&
marking
,
&
which
is
not
open
&
layd
out
to
the
eyes
,
but
bileued
only
by
faith
,
according
to
th
article
of
the
Crede
,
I
bileue
the
catholike
church
.
Th exemple
also
of
the
ꝓphet
Elias
teacheth
the
same
,
ii
.
Reg.
xxi
.
c
Roma
.
xi
.
a
▪
This
Baall
amonges
vs
is
the
byshop
of
Rome
the
greate
god
of
the
erthe
.
who●
when
he
sawe
the
outwardly
apparaunt
membres
of
the
church
,
said
to
the
lord
,
I
only
am
left
,
but
the
lorde
answered
,
I
haue
lefte
me
seuen
thousand
in
Israel
of
which
neuer
one
man
bowed
his
knees
vnto
Baal
,
nor
kyssed
him
with
his
mouth
.
¶
Theffectes
of
the
true
churche
.
DOVBLE
effectes
do
aryse
of
the
Effectes
.
two
sundry
kyndes
of
men
in
one
general
churche
.
But
to
the
true
church
these
effectes
ensuing
apꝑteyn
which
the
true
churche
worketh
by
th
assistence
&
gouernaunce
of
t
holy
ghost
.
To
heare
the
pure
word
truly
.
To
receyue
the
word
〈◊〉
the
hert
.
To
byleue
the
word
with
confidence
.
To
vnderstand
truly
the
worde
herd
receyued
&
bileued
,
Math.
xiii
.
c.
according
to
the
parable
of
the
sower
where
Christ
expowneth
the
good
seed
the
true
churche
.
To
vse
the
sacramentis
laufully
according
as
is
appointed
by
the
word
.
For
who
so
reteyneth
the
pure
worde
,
kepeth
also
the
sacramentes
in
the
ryght
forme
being
a
parte
of
the
word
.
Iohn
.
x.
a.
To
loue
the
pure
word
,
according
to
the
saying
of
Christ.
My
shepe
do
hear
my
voyce
.
To
departe
in
no
wyse
from
the
true
worde
forasmoch
as
the
church
is
the
pyller
of
the
trouth
,
bicause
it
is
buylt
vpon
Christ
the
stone
.
To
fle
the
vnpure
word
,
none
otherwise
then
shepe
do
fle
euil
pastures
and
that
by
the
commaundement
of
theyr
shepeherde
Christ
who
byddeth
them
beware
of
false
ꝓphetes
&
also
of
the
leuen
of
the
pharysees
.
Math.
vii
.
●
Math.
xvi
.
To
knowe
&
receyue
onely
Christ
for
theyr
herdman
,
heed
,
iustifiour
,
sanctifiour
and
sauiour
.
For
what
so
euer
holines
the
churche
hath
,
what
so
euer
iustificacion
,
what
so
euer
clennesse
,
it
taketh
it
al
togither
of
Christ.
To
be
ruled
of
the
holy
gost
to
th
intent
that
al
the
workes
of
the
churche
maye
be
bothe
lyuely
and
affectual
and
also
pleasaunt
to
god
.
To
exercise
the
keyes
gyuen
vnto
them
of
Chryste
and
to
commytte
the
same
to
pryuate
personnes
,
to
th
ende
that
the
pure
worde
maye
be
preached
,
and
the
free
remissyon
of
synnes
in
Chryste
publysshed
,
that
men
maye
be
comforted
by
absolucyon
,
and
brydled
by
excommunicacion
.
To
sacrifyce
vnto
god
sacrifyces
i.
Pet.
ii
.
H●bru
.
xiii
.
Roma
.
xii
.
Mat.
xviiii
.
c.
of
prayse
,
and
spirituall
sacrifyces
,
euen
of
our
owne
bodyes
,
and
the
frute
of
our
lyppes
.
To
be
kepte
from
erroure
,
rindx
;
accordynge
to
the
sayinge
of
Christ
that
the
false
ꝓphetes
shal
arise
and
shal
bring
in
to
errour
,
euen
the
very
elect
or
chosen
persons
may
erre
finally
or
to
th
ende
,
euen
bycause
they
be
in
the
hand
of
Christ
,
out
of
whose
hande
no
man
can
take
awaye
.
To
obey
euery
humane
creature
for
the
lordes
sake
.
To
haue
of
ꝓmise
euerlasting
life
annexed
,
and
other
infinite
rewardes
in
this
life
.
To
folow
thrughly
Christ
as
capiteyn
and
leader
in
the
doctrine
&
maners
of
life
.
For
so
is
Christ
ꝓpowned
in
the
scripture
,
as
an
exemple
for
the
church
to
folow
.
Semblable
effectes
very
many
may
be
yet
gathered
of
the
true
churche
,
all
which
the
scripture
expresseth
in
the
name
of
spouse
by
which
the
churche
is
signified
.
Now
,
The
propertes
of
a
spous
or
bryde
the
offices
&
ꝑtes
of
a
spouse
or
bryde
be
,
in
all
thynges
to
obeye
the
brydegrome
,
to
loue
the
brydegrome
,
to
haue
a
good
hope
&
confidence
in
the
bridegrome
,
to
cleue
only
vnto
him
,
to
obeye
him
,
to
fear
&
honour
the
brydegrome
,
to
be
agaynst
the
dihonestie
of
the
bridegrome
,
&
to
do
all
thinges
that
may
tende
to
the
honest
fame
&
worship
of
him
,
to
reuerence
,
to
magnifie
&
auaunce
him
,
to
reioyse
in
the
brydegrome
,
to
be
obedient
to
his
commaundement
,
to
execute
his
pleasure
louingly
&
with
gladnes
,
to
vse
in
comm●ne
all
his
goodes
togyther
with
him
.
&c.
Al
these
thinges
also
ought
to
be
appropriate
and
be
the
very
partes
of
the
churche
towardes
Christ
the
brydegrome
.
BVT
now
,
albeit
the
spouse
performeth
all
these
thinges
truly
&
is
made
handfast
by
t
holy
ghoste
,
yet
is
she
not
called
euen
for
these
workes
sake
a
church
immaculate
or
vndefyled
,
holy
,
&
without
wrincle
,
but
for
Christis
sake
,
who
hath
halowed
it
,
Ephe.
v.
putting
him self
in
to
the
vtter
perils
of
death
for
his
spouse
sake
.
Also
bicause
the
churche
hath
t
holy
gost
,
yeuen
her
as
a
tuter
or
defensour
who
by
christ
preserueth
&
gouerneth
her
to
th
obteining
of
euerlasting
life
&
the
hereditary
goodes
of
Christ
,
to
whom
she
is
espoused
,
which
goodis
she
alredy
possesseth
in
sure
&
certeyn
hope
.
¶
Theffectes
of
hypocrites
in
the
churche
.
Theffectes
of
hypocrites
in
the
churche
be
taken
by
the
contrary
of
th
effectes
perteyning
to
the
true
church
,
as
be
these
.
To
hear
the
word
but
not
purely
.
To
receyue
the
worde
but
not
with
the
herte
.
To
bileue
the
word
,
but
not
only
.
To
vnderstand
after
a
maner
the
word
,
but
without
frut
.
To
vse
the
sacramentis
vnlaufully
,
&
wickedly
to
abuse
them
.
To
loue
the
word
embrued
with
mens
tradicions
,
●
with
them
to
contaminate
the
pure
word
.
To
p̄fer
or
at
lestway
to
matche
mens
tradicions
with
the
self
word
of
god
,
and
with
the
same
to
defete
gods
word
.
Of
this
effect
Christ
accuseth
the
hypocrites
in
the
gospel
of
Mat.
Math.
xv
.
b.
where
he
saith
:
ye
haue
disanulled
the
commaundement
of
god
thrugh
your
tradicions
.
To
departe
from
the
pure
worde
,
according
to
the
parable
of
the
sower
,
where
Christ
declareth
the
hypocrites
to
be
shrinkers
from
the
word
,
bileuing
only
for
a
tyme
.
To
embrace
workes
besides
Christ
,
&
by
the
same
to
seke
rightousnes
.
To
deny
remission
of
synnes
by
only
fayth
in
Christ.
To
bost
&
brag
of
the
holy
gost
,
but
without
regeneracion
without
liuely
workes
&
pleasing
god
.
The
reason
is
bycause
hypocritis
imbrace
not
purely
christ
,
therfore
the
holy
ghost
is
not
giuen
them
,
without
which
all
the
workes
of
hypocritis
be
deed
.
To
preche
the
vertues
&
benefitis
of
workis
euen
as
the
godly
preche
the
powers
vertues
&
benefites
of
Christ.
i.
Pet.
ii
.
To
exercise
the
keyes
of
the
church
after
their
lust
as
☞
manye
cruel
factis
of
bisshops
of
Rome
do
testify
.
To
abuse
the
keyes
horribly
to
the
oppression
of
the
sincere
word
&
effectes
of
the
same
.
To
be
holly
conuersaunt
in
outward
&
carnal
thinges
,
according
to
the
saying
of
Chryst
:
Math.
xxiii
.
Wo
be
to
you
pharisees
&
hypocrites
,
for
ye
make
clene
the
outwarde
partes
of
the
cup
.
&c.
loke
vpon
the
hole
.xxiij.
chap.
of
Math.
To
worke
without
all
frute
.
For
lyke
as
with
frute
the
true
byleuers
worke
their
workes
,
bycause
they
byleue
truly
,
and
bycause
they
be
regenerate
&
borne
agayne
of
t
holy
ghost
.
So
the
hypocrites
bicause
they
want
fayth
bicause
they
haue
not
t
holy
ghost
,
therfore
al
theyr
workes
be
deed
and
plese
not
god
.
To
sacrifyce
vnto
god
outward
sacrifyces
,
by
which
they
studye
to
pacifie
god
.
To
haue
alwayes
troubled
consciences
&
full
of
feare
,
Esaye
.
xxxi
.
according
to
the
prophet
Esaie
.
The
siners
in
Syon
be
made
affrayd
,
fear
hath
possessed
the
hypocrites
.
Mat.
vi
.
xxiii
Math.
xxiii
.
To
do
workes
to
th
intent
to
be
sene
of
men
,
and
to
be
commended
.
To
couet
to
be
glorified
before
men
.
To
erre
,
according
to
Christ
where
he
sayth
:
False
prophetes
shall
aryse
and
bring
in
to
errour
.
&c.
Moreouer
god
punissheth
hypocritis
for
their
vngodlynes
,
with
other
sinnes
&
errours
.
To
be
prompt
and
redy
to
suche
thynges
as
perteyn
to
this
worlde
,
accordynge
to
the
sayinge
of
Chryst
:
Math
xvi
.
a
ye
hypocritis
,
the
face
of
the
skye
ye
can
iudge
,
and
can
ye
not
discerne
the
signes
of
the
times
.
To
take
vpon
them
temporal
power
as
many
exemples
of
bysshops
of
Rome
do
teache
,
yea
&
the
membres
of
the
hole
popish
church
.
To
be
frustrate
of
euerlastinge
lyfe
,
accordinge
to
the
sayinge
of
Iob.
Iob.
viii
.
Spes
imperiorum
peribit
.
The
hope
of
the
vngodly
shal
perish
.
For
the
ꝓmise
of
euerlasting
life
,
perteyneth
only
to
the
true
bileuers
,
according
to
this
of
Chryst.
Iohn
.
viii
.
Who
byleueth
in
me
,
hath
eeuerlasting
life
.
Finally
th
effectes
of
hipocrites
,
The
ꝓpertis
of
the
aduoutrous
church
or
of
the
paynted
&
hypocritical
churche
do
appere
most
euidently
of
proꝑties
of
the
bride
that
is
an
harlot
,
for
she
semeth
in
outwarde
apparaunce
to
loue
the
brydegrome
,
to
bileue
his
wordes
.
&c.
where
as
in
dede
she
doth
in
her
hert
nothing
lesse
but
runneth
a
hooring
yea
she
can
not
hertly
loue
the
bridegrome
bicause
she
receyueth
no
dowry
for
the
spousels
of
t
holy
ghost
the
handfaster
but
renneth
a
horing
after
straunge
goddes
,
☞
namely
the
pope
the
great
god
in
erth
&
Babylonical
strompet
.
Contraries
to
the
church
be
these
.
Contraries
.
To
hold
that
the
churche
began
fyrst
when
the
gospell
was
disclosed
at
the
byrthe
of
Christ.
To
say
they
be
true
membres
of
the
church
which
only
do
hear
,
&
with
the
mouth
ꝓfesse
the
gospel
.
To
cut
the
church
in
to
ꝑtes
saue
only
for
the.
ij
.
kindes
of
men
which
vnder
the
generall
terme
of
churche
be
comprised
,
that
is
to
wite
of
the
rightous
&
of
the
hypocrites
.
To
holde
that
the
true
membres
of
the
church
may
be
deed
in
whom
worketh
not
Christ
n●
t
holy
gost
.
Popish●
errour
To
mainteyn
that
the
churche
as
it
is
truly
&
properly
taken
for
the
congregacion
of
the
holy
is
a
temporal
kingdom
,
which
nedeth
a
secular
arme
worldly
defences
,
&
that
ought
to
be
ruled
by
mens
tradicions
to
the
helth
of
their
soules
.
☞
To
deny
that
the
sayntes
&
true
bileuers
be
only
the
true
church
.
To
say
the
true
churche
which
is
of
the
faythfull
may
be
sene
with
the
bodyly
eyes
contrary
to
the
article
of
faith
I
bileue
the
catholike
churche
.
&c.
To
define
the
church
to
be
a
felowship
of
outward
thinges
&
rites
.
To
defend
that
the
true
church
may
stand
without
the
pure
gospel
&
lauful
vse
of
sacramentis
onles
tyranny
letteth
the
same
.
Papisticall
.
To
say
the
church
is
only
an
outward
policy
of
good
&
bad
,
which
errour
defaceth
the
kyngdom
of
Christe
&
ryghtousnes
of
the
hert
,
&
taketh
awaye
the
holy
ghost
gouernour
of
the
catholike
churche
.
For
then
it
is
byleued
that
the
churche
is
nothing
els
then
a
keping
of
certeyn
rites
or
seruices
.
To
bind
the
catholique
congregacion
to
certein
obseruaunces
,
against
this
of
Christ.
Obseruaun●
The
detestable
heresye
of
papistes
.
My
kingdom
commeth
not
with
obseruacion
or
wayting
.
To
hold
that
the
catholique
churche
is
left
to
the
bisshop
of
Rome
or
to
any
other
priuate
ꝑson
to
be
administred
at
his
pleasure
.
This
errour
is
against
the
euerlasting
bisshopryche
of
Christ.
To
●old
with
the
fabryle
Faber
,
The
errour
of
Faber
.
that
the
catholyque
churche
doth
not
always
p̄ferre
the
word
of
god
before
mens
tradicions
.
To
say
the
catholique
churche
apperyth
to
men
by
reason
of
power
of
dignitie
either
ecclesiastical
or
secular
.
Papistes
.
To
hold
with
the
papistes
,
that
the
churche
is
an
outward
&
sup̄me
monarchie
or
raigne
of
the
hole
worlde
,
in
whiche
the
pope
hath
a
power
irrefragable
aswel
vpon
the
laytie
as
vpon
the
clergie
,
agaynst
whom
it
is
leful
for
no
mortal
man
to
resist
eyther
in
dedes
or
in
wordes
.
To
say
the
general
churche
may
stand
without
hypocrites
.
To
bynd
the
true
churche
to
outward
sacrifices
.
To
say
the
hypocrites
in
the
church
be
any
other
thinges
then
a
graue
paynted
outwardly
&
within
ful
of
deed
mens
bones
,
that
is
to
saye
ful
of
vngodlynes
.
To
make
the
hypocrites
the
lyuely
membres
of
the
true
churche
.
To
say
hypocrites
may
be
in
the
churche
without
the
foyle
&
contaminacion
of
gods
word
,
&
of
the
sacramentes
.
To
deny
that
the
parte
in
the
churche
of
hypocrites
is
the
cloke
,
visour
,
and
counterfeyture
of
the
trouth
.
To
make
here
in
earth
a
churche
,
wherin
be
not
both
holy
men
&
hypocrites
,
contrary
to
the
place
in
Mat.
Math.
xiii
.
f.
So
shal
it
be
in
th
ende
of
the
worlde
,
the
aungels
shal
come
&
seuer
the
bad
from
the
good
.
&c.
wherby
is
signified
that
in
the
kyngdom
of
heuen
here
in
erth
,
that
is
to
say
in
the
church
be
both
good
&
bad
.
&c.
Of
sklaunder
or
offence
.
CA.
L.
SKlaunder
bycause
it
ryseth
in
the
churche
,
therfore
very
conueniently
it
may
be
put
af●
the
title
of
church
which
of
necessitie
is
vexed
with
many
sclaunders
&
offences
,
according
to
the
saying
of
Chryst
:
Math.
xviii
.
a
wo
be
vnto
the
world
bycause
of
offences
,
howbeit
it
can
not
be
auoyded
but
that
offences
shall
be
giuen
.
&c.
wherfore
forasmoch
as
Christ
saith
that
offences
or
sclaunders
do
necessarily
chaunce
,
let
vs
diligently
enserche
the
causes
of
this
necessitie
.
Ce●tes
of
them selues
sclaunders
be
not
necessary
,
neither
ought
they
to
be
giuen
,
sith
Chryst
hath
ꝓhibite
them
,
but
that
they
shold
perish
which
by
the
iust
iudgement
of
god
ought
to
perish
,
it
must
nedes
be
that
sclaunders
be
gyuen
,
which
be
as
it
were
meanes
wherby
the
vngodlye
hypocrites
be
called
away
,
&
frayd
from
the
trouthe
,
but
it
is
a
verye
perillous
thing
to
gyue
offendinges
or
sclaunders
vnto
the
godly
,
according
to
the
communicacion
of
Christ
in
the
sayd
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
sclaunders
to
vexe
&
trouble
their
myndes
,
and
to
make
them
either
to
doubt
of
the
trouth
of
gods
word
,
or
to
be
the
more
remisse
or
slacke
in
regardyng
the
same
is
vndoubtedly
a
right
haynous
syn
.
¶
The
diffinition
of
offending
or
sclaunder
in
a
generalitie
.
Sclaunder
therfore
in
a
generalitie
is
Diffinicion
.
an
offence
or
greuaunce
wherby
the
consciences
are
frayd
away
from
the
doctrine
that
they
haue
receyued
and
maners
of
lyfe
,
&
be
prouoked
&
led
away
to
the
folowynge
of
an
other
opinion
and
maners
of
lyfe
,
eyther
by
doctryne
or
by
maners
of
lyfe
.
This
general
description
of
sclaunder
shal
appere
in
the
declaracion
of
ꝑtes
.
And
throughont
the
new
testament
testimonyes
do
appere
of
the
doctrine
&
maners
of
lyfe
,
whiche
be
principall
causes
of
sclaunder
,
as
orderly
shall
be
declared
hereafter
.
THERE
be
two
sortes
of
sclaunder
Dinision
of
sklaunder
.
one
wherby
hipocrites
or
pharisees
be
offended
,
an
other
wherby
the
godly
brethren
be
offended
:
Of
this
sclaunder
or
offence
the
scripture
speketh
more
often
then
of
thother
.
¶
Of
th
offending
of
hypocrites
.
Thoffending
of
hypocrites
is
a
greuaunce
what
th
offending
of
hypocrites
is
.
of
the
right
doctrine
or
necessary
workes
commaunded
in
the
word
,
which
the
godly
do
gyue
frely
without
synne
whyle
they
care
rather
to
obeye
god
,
then
men
.
Thexemples
which
throughout
al
the
Probacyons
euangelistes
be
recounted
do
approne
this
description
of
which
the
euangelist
Iohn
hath
before
other
a
gret
nombre
,
namely
in
the
second
,
thirde
,
fyfth
,
seuenth
and
ryght
chap.
where
Christ
ꝑtly
teacheth
partly
healeth
the
sycke
in
the
Saboth
daye
.
Also
hyther
perteyn
all
sclaunders
throughoute
the
newe
testament
,
where
the
hypocrites
&
pharisees
togither
with
the
scribes
were
greued
with
crist
eyther
bicause
of
his
doctrine
,
or
for
necessary
workis
.
For
doctrine
&
necessary
workes
be
causes
of
this
offendinge
.
I
cal
necessary
workes
which
either
necessitie
or
charite
requyreth
.
Mark.
ii
.
d.
Math.
xii
.
a
Of
necessitie
an
exemple
thou
hast
where
the
disciples
of
Christ
on
the
Saboth
day
passing
through
the
cornes
,
began
to
pluk
the
eares
of
corne
,
at
which
the
pharisees
were
offended
&
cryed
vnto
Christ
lo
why
do
they
on
the
Saboth
dayes
that
which
is
not
lawfull
?
Mat.
xii
.
●
.
An
exemple
of
charitie
thou
hast
where
Christ
healed
in
the
Saboth
day
a
man
hauing
a
withered
hand
&
dryed
vp
.
VNTO
necessary
workes
ꝓtein
also
al
fre
maners
and
exemples
of
lyfe
,
yea
though
they
be
not
prescribed
ne
appoynted
expresly
in
gods
word
which
neuerthelesse
be
done
of
the
godly
without
syn
,
but
the
hypocrites
be
offended
with
them
by
reason
of
their
●stitutiōs
.
Thus
were
the
pharises
&
scribes
offended
with
Christis
apostles
,
Math.
xv
.
a.
only
bicause
they
wasshed
not
theyr
handes
,
when
they
eate
breed
according
to
the
tradicions
of
the
elders
.
Thus
at
this
day
while
our
hypocrites
do
se
Holy
water
.
that
we
suffre
no
longer
the
water
to
be
consecrate
☞
they
be
offended
as
thoughe
we
had
committed
a
great
offence
.
The
commaundement
of
god
excuseth
the
godly
in
this
pharisaical
offending
.
For
they
haue
for
them
a
commaundement
of
god
concerning
the
pure
&
right
doctrine
,
&
concerning
necessarye
workes
wherwith
the
neighbour
for
the
most
part
is
holpen
.
This
commaundement
we
oughte
to
obey
symplely
,
and
these
hypocrites
ought
not
to
be
regarded
according
to
this
texte
.
Act.
iiii
.
It
behoueth
to
obeye
rather
god
,
then
men
.
☞
Nowe
suche
thynges
as
the
open
&
special
commaundement
of
god
,
excuseth
not
in
the
godly
concerning
this
kind
of
offending
,
The
christen
libertie
excuseth
.
yet
the
christen
libertie
excuseth
wherby
the
godly
be
fre
from
al
mens
tradicions
which
oftentymes
the
hypocrites
preferre
,
or
at
leest
matche
with
gods
worde
,
I
am
moued
to
speake
this
of
the
christen
libertye
,
bycause
the
hypocrites
requyre
speciall
commaundementes
of
god
for
euery
work
that
the
godly
do
.
☞
For
they
crye
oute
agaynste
vs
,
that
we
haue
no
commaundement
of
god
to
despyse
or
neglecte
the
holywater
and
lyke
tradicions
.
THE
causes
of
this
offending
,
Causes
.
be
the
holsom
doctrine
and
necessary
workes
wherby
for
the
most
parte
the
neighbour
is
holpen
eyther
in
a
tyme
or
in
a
place
which
ought
not
to
be
done
after
the
tradicions
of
the
hypocrites
or
done
against
their
fastingꝭ
or
semblable
their
●stitutiōs
yea
or
agaynst
the
very
Saboth
day
the
law
of
god
,
which
neuertheles
god
setteth
behynd
the
vse
&
help
of
the
neyghbour
,
as
many
places
&
exemples
of
scripture
do
wytnes
,
as
that
of
the
prophete
Osee.
Osee.
vi
.
●
Misericordiam
volo
,
non
sacrificium
.
I
wil
haue
mercy
,
Math.
xix
.
b.
&
not
sacrifice
.
Item
the
Saboth
daye
(
sayth
Christ
)
is
made
for
man
,
Marc.
ii
.
d.
&
not
man
for
the
Saboth
day
.
Wherfore
the
son
of
man
is
lorde
euen
of
the
Saboth
day
.
Also
in
the
prophet
Esaie
god
sayth
:
Esay
.
i.
d.
offre
me
no
mo
oblacions
for
it
is
but
lost
labour
,
I
abhor●●
your
sensing
,
I
may
not
away
with
your
new
mones
,
your
Sabothes
&
solempne
dayes
,
your
fastinges
also
are
in
vayne
I
hate
your
new
holy
dayes
&
fastingꝭ
euen
from
my
very
hert
.
They
make
me
wery
,
I
can
not
abyde
them
.
&c.
Lerne
to
do
righte
,
applye
your selfe
to
equitie
,
deliuer
the
oppressed
,
helpe
the
fatherles
.
&c.
Math.
v.
d.
Likewise
Christ
sayth
:
when
thou
offrest
thy
oblacion
at
the
aulter
,
&
there
remembrest
that
thy
brother
hath
any
thyng
agaynst
the
,
leue
there
thyne
offring
&
go
first
be
at
one
with
thy
brother
and
then
come
&
offre
thy
gyft
.
Necessarie
worke
what
it
is
.
Finally
by
necessary
workes
ought
to
be
vnderstand
not
only
such
workes
wherwith
the
neyghbour
is
holpen
,
but
also
wherwith
we
helpe
our selues
in
necessitye
,
for
yf
it
be
leful
for
me
to
help
my
neighbour
in
the
Saboth
day
,
how
moch
more
may
I
helpe
my selfe
.
THE
partes
of
this
sclaunder
wherby
Partes
.
hipocrites
be
offended
may
be
taken
of
the
foresaid
causes
,
so
that
thou
mayst
diuide
the
offending
of
hypocrites
in
to
the
offending
which
riseth
by
doctrine
or
teching
,
&
in
to
the
which
ꝓcedeth
of
workes
or
maners
of
lyuing
.
Theffectes
of
this
offending
Christ
semeth
Effectes
.
with
one
word
to
expresse
where
he
sayth
:
Math.
xxi
.
d.
who
so
euer
shal
fall
on
this
stone
,
he
shall
be
broken
,
but
on
whome
so
euer
it
shal
fal
,
it
shal
grynde
him
to
poudre
.
So
that
the
chief
effect
of
this
offending
by
Christes
wordes
is
that
the
hypocrites
be
cofounded
&
destroyed
whiche
by
the
iust
iudgement
of
god
ought
to
perysh
.
Luc.
ii
.
e
For
Chryst
is
put
vnto
suche
for
a
fall
.
&c.
Other
effectes
also
of
this
offendinge
may
be
fetched
forth
of
the
thinges
annexed
,
as
induracion
of
hert
&
cruel
tyranny
,
which
the
hypocrites
being
offended
with
holsom
doctrines
&
necessary
workes
do
exercise
against
the
trouth
,
&
against
the
prechers
&
publisshers
of
the
same
.
And
albeit
these
effectes
be
euil
&
horrible
,
yet
the
godly
oughte
not
to
regarde
them
.
Act.
iiii
For
it
behoueth
rather
to
obey
god
,
then
men
:
though
the
guttes
of
the
hypocrites
sholde
brust
,
&
of
the
hole
worlde
.
¶
Of
offending
the
brethren
.
THE
sclaunder
or
offence
wherby
the
brethren
be
offended
,
Diffinicion
.
is
committed
when
weyke
consciences
be
plucked
away
from
the
simplicitie
&
purenes
of
gods
word
vnto
these
&
those
opinions
&
maners
of
lyfe
,
either
by
false
&
vncerten
doctrine
or
by
maners
&
exemples
of
liuing
.
THIS
diffinition
is
certeyn
of
gods
word
.
Probacion
.
For
the
scripture
alwais
giueth
commaundement
of
this
sclaunder
.
As
touching
doctrin
Crist
mouisheth
wher
he
saith
,
Math.
xviii
.
a
Luc.
xvii
.
a
who
so
euer
offend
one
of
these
litleones
which
byleue
in
me
,
better
it
were
for
him
that
a
milstone
were
hanged
about
his
necke
,
&
that
he
were
drowned
in
the
depth
of
the
see
,
that
is
to
say
,
who
so
euer
ledeth
away
these
litleons
from
the
purenes
&
☞
simplicitie
of
gods
word
.
&c.
For
this
worde
sclaunder
or
offending
signifieth
here
proprely
a
griefe
or
a
stomblinge
stocke
wherby
we
be
led
awaye
from
the
symple
trouthe
of
gods
worde
,
through
the
diuersitie
of
opinions
,
whiche
he
brought
agaynste
the
same
.
Marke
how
the
weake
be
offended
.
For
who
is
he
in
maner
that
can
fynde
in
his
herte
to
become
a
chylde
agayne
in
the
kyngdom
of
Christ
,
but
wil
sauour
beyonde
the
worde
of
god
,
whiche
thyng
when
the
weyke
persons
se
done
:
forthwith
they
be
offenctd
,
that
is
,
they
be
brought
away
&
plucked
from
the
symple
worde
,
☞
&
yf
vtterly
they
byd
not
farewell
to
the
gospel
,
at
lestway
they
begin
somwhat
to
doubte
of
it
,
till
at
last
they
shrinke
clene
awaye
from
the
ryght
&
true
doctryne
vnto
straunge
opinions
.
As
touching
maners
or
exemples
Paule
euery
where
maketh
mencion
namely
.
Ro.
14.
&
15.
1.
Cor.
8.
Gal.
6.
Phil.
1.
ALBEIT
it
had
been
ynough
to
haue
shewed
false
doctrine
&
Causes
of
the
offending
of
the
weake
brethren
.
vncerteyn
and
the
euil
maners
or
exemples
of
lyfe
as
general
causes
of
this
sclaundre
,
yet
there
be
other
causes
which
may
be
brought
declarynge
the
very
oryginall
roote
of
those
general
causes
,
which
be
these
.
Satan
,
the
euyll
vnderstandynge
of
the
chrysten
lybertie
,
dissencyon
,
lacke
of
lernyng
,
presumption
of
the
teachers
,
batred
of
the
neighbour
,
&
semblable
causes
.
The
de●yll
Now
Satan
is
the
cause
of
this
sclaunder
or
offending
forasmoch
as
he
impelleth
&
stireth
to
the
same
,
&
furthermore
he
maketh
the
true
doctrine
to
be
suspect
bringing
all
thynges
in
to
a
rore
.
Mistaking
of
the
christen
libertye
The
misvndestanding
of
the
christen
liberty
is
cause
,
forasmoch
as
the
rash
christens
whyle
they
bileue
that
they
be
fre
from
all
outward
thinges
as
perteyning
to
iustificacion
which
is
tied
vnto
no
obseruacions
or
ceremonies
,
furthwith
of
the
christen
&
spiritual
libertye
they
make
a
fleshly
liberty
,
&
thinke
now
al
thinges
to
be
lefull
vnto
them
especially
in
the
maners
of
lyfe
,
☞
by
meanes
wherof
inumerable
offendinges
and
sclaunders
do
aryse
,
of
which
at
this
day
Germany
is
ful
:
Dissen●ion
of
preachers
.
this
dissencion
of
the
teachers
is
cause
also
of
this
sclaunder
,
whyle
they
defende
〈◊〉
wicked
&
oftentymes
folysh
opinions
,
as
they
do
at
this
day
,
which
with
sondry
heresyes
disturbe
the
pure
doctrine
.
The
lacke
of
lerning
also
of
techers
is
cause
,
Syr
Iohan
lacke
lerning
dothe
moche
harme
.
in
asmoch
as
blind
bouserdes
rush
out
at
all
aduentures
suche
stuffe
as
they
haue
,
&
declare
not
sufficiently
the
maters
as
they
haue
purpsed
,
but
leue
the
consciences
of
the
hearers
doubtful
&
in
the
brires
.
For
this
cause
th
apostle
Paul
wil
that
a
bisshop
i.
Timot.
iii.
●
(
that
is
to
say
a
teacher
,
a
pastour
,
an
ouerseer
)
be
apt
to
teache
,
that
is
to
say
,
which
hath
the
feat
&
cunning
hansomly
&
properly
to
declare
his
maters
.
Certes
,
the
apte
&
propre
way
of
teaching
,
is
to
folowe
in
teching
the
methodical
forme
of
doctrine
,
whiche
is
naturall
indifferently
common
to
all
men
,
saue
that
it
excelleth
in
some
,
&
is
more
apparaunt
by
reason
of
preceptes
&
instructions
which
they
haue
lerned
to
induce
them
.
From
which
trade
&
forme
of
teaching
,
who
so
euer
abhorreth
,
vndoubtedly
shal
neuer
hansomly
instruct
the
conscience
of
men
,
neither
shal
vtter
&
declare
sufficiently
his
purpose
.
Neither
do
there
want
at
this
day
exemples
herof
in
the
church
.
Arrogancie
.
The
arrogancie
of
techers
is
cause
of
this
offending
when
one
swelleth
,
when
one
enuieth
an
other
when
euery
man
wold
be
counted
best
lerned
,
when
no
man
wil
be
made
a
chylde
in
the
churche
,
&
while
they
thus
striue
for
preeminencie
&
primacie
,
in
the
mean
season
the
weyke
brother
is
offended
,
occasion
is
giuen
either
to
forsake
the
symple
&
pure
worde
,
or
at
lest
to
sclaunder
it
,
&
bringe
all
thynges
in
doubte
.
But
this
cause
toucheth
not
onely
the
teachers
,
but
generally
al
that
of
hye
mynd
and
statelynes
offend
the
weike
brethren
,
while
they
declaring
them selues
to
moch
spiritual
,
Hatred
.
thinke
al
thinges
lawful
vnto
them
.
Hatred
to
the
neibour
is
cause
forasmoch
as
sclaūdersarise
of
it
,
while
the
brother
hateth
the
brother
.
The
●trary
to
this
cause
s.
Iohn
putteth
charite
,
i.
Iohn
.
ii
.
where
he
saith
,
he
that
loueth
his
brother
dwelleth
in
light
,
Partes
.
&
sclaundre
is
not
in
him
.
OF
one
sort
is
this
sclaunder
,
wherby
the
brethren
be
offended
of
the
false
&
to
fre
brethren
,
yet
hauing
respect
to
the
causes
this
sclaunder
may
be
deuided
in
to
Diuision
.
sclaundre
that
riseth
of
doctrine
and
that
ryseth
of
maners
or
exemples
of
lyfe
.
Also
to
the
place
of
ꝑtis
of
this
sclaundre
may
be
referred
also
an
other
sclaundre
whiche
the
godly
do
suffre
through
the
happy
lucke
of
the
noughty
persons
&
hypocritis
whyle
they
se
that
al
thinges
ꝓspere
with
them
.
This
offeding
now
adayes
entangleth
many
,
whiche
measure
&
wey
the
goodnes
of
lernynge
by
the
successe
of
noughty
hypocrites
,
as
though
their
doctrine
were
therfore
sound
bicause
they
be
in
best
reputacion
,
&
be
counted
the
wise
the
mighty
,
the
ryche
&
great
men
in
the
world
.
Against
this
sclaundre
Christ
oftentymes
armeth
his
disciples
,
conforting
them
agaynst
the
sclaunders
of
the
crosse
.
Item
th
apostles
euer
among
do
arme
good
myndes
agaynst
this
offending
.
And
among
other
places
this
text
of
s.
Paul
is
notorious
,
i.
Cor.
i.
d
where
he
sayth
:
Uyle
thynges
of
the
worlde
and
thynges
which
are
despised
,
hath
god
chosen
.
&c.
To
this
kynd
of
sklaunder
perteyn
al
bountiful
thinges
in
the
world
as
wysdome
,
power
,
rychesse
,
greate
men
.
&c.
EFFECTES
of
sclaunder
wherby
good
men
be
offended
be
these
.
Effectes
of
offendinge
the
weake
.
bretherne
.
To
pluck
away
the
weyke
brethren
from
the
simple
worde
.
To
make
doubtful
consciences
of
the
trouth
of
the
christen
doctrine
.
To
styre
weyke
myndis
to
sclaundre
the
true
gospell
,
&
to
receyue
false
opinions
.
Spritishe
r●●our
.
To
brynge
to
passe
the
weyke
brethren
shal
folow
euill
exemples
and
maners
,
which
the
rash
brethren
,
&
for
the
most
parte
to
moche
spritish
vse
amonges
suche
as
haue
not
yet
herd
the
pure
kynde
of
lernynge
,
or
be
not
yet
throughly
entred
in
the
same
.
To
chase
away
weyke
myndes
from
the
gospell
causing
them
to
condemne
&
vtterly
to
disalowe
it
,
and
to
returne
agayne
to
popyshnesse
and
wicked
doctryne
.
For
the
auoyding
of
these
effectes
the
thretes
of
Christ
are
to
be
red
Math.
xviij
.
Item
Ro.
xiiij
.
and
.xv.
where
amonge
other
thinges
th
apostle
saith
:
lose
not
him
with
thy
meate
,
for
whom
Christ
hath
dyed
.
¶
Contraryes
to
the
hole
offendyng
or
sclaunder
.
Contraryes
to
sclaunder
be
these
.
Contraries
.
To
say
sclaunder
only
commeth
of
doctrine
.
To
holde
y●
vnto
doctrine
&
maners
of
lyfe
all
sclaunders
can
not
be
●ueniētly
referred
.
To
say
of
power
,
wisdom
,
riches
&
other
great
thinges
in
the
worlde
sclaunder
neuer
ryseth
,
where
as
in
dede
these
thinges
be
for
the
most
parte
causes
of
euil
maners
.
For
power
,
wisdom
&
ryches
do
chaunge
verye
oftentymes
the
maners
of
men
.
To
deny
the
pharisaical
or
hypocritical
sclaunder
wherby
the
pharisees
&
hypocrites
be
offended
.
For
there
is
one
general
church
in
which
be
bothe
good
&
bad
,
godly
and
hypocrites
.
To
say
no
man
can
so
be
offended
that
he
shal
vtterly
be
destroyed
and
lost
.
To
hold
that
the
commaundement
of
god
ought
not
alwayes
to
be
preferred
before
sclaunder
.
To
say
the
weyke
consciences
haue
always
iust
causes
to
☞
be
offended
,
when
they
se
cloked
religion
&
vngodly
destroyed
,
or
therfore
concorde
bisturbed
,
debate
raysed
in
the
church
,
comminalties
&
empires
brought
to
nought
,
when
the
weyke
consciences
se
this
thing
done
,
they
ought
to
confort
them selues
with
this
sayinge
.
It
is
better
to
obey
god
then
men
.
To
hold
that
scripture
forbyddeth
al
sclaunder
.
Scripture
▪
forbyddeth
not
al
man●r
offendynge
.
For
here
is
the
sclaunder
excepted
,
wherby
hypocritis
be
offended
,
which
offending
ought
not
to
be
eschued
in
such
wise
as
we
shal
deny
the
true
doctrine
,
or
leue
necessary
workis
.
Libertie
is
not
alwyes
to
be
vsed
.
To
hold
that
we
must
vse
the
christen
liberty
euery
where
in
al
thingꝭ
,
&
amonges
al
men
,
whether
the
weike
be
offended
or
not
.
This
errour
th
apostle
destroyeth
sufficiently
wher
he
saith
.
I
am
made
al
thinges
to
al
men
,
weyke
to
the
weike
&c.
that
I
might
wyn
al
men
to
Christ.
Diffrence
betwene
maners
and
doctryne
.
To
say
by
the
same
reason
we
may
vse
maners
amonges
all
men
as
we
vse
the
right
doctrine
amongis
al.
This
errour
☞
answereth
s.
Paul
by
his
exemple
,
Act.
xvi
.
●
which
with
out
doubt
kept
not
in
the
pure
word
&
yet
in
the
meane
season
th
occasion
of
the
weyke
so
requyring
he
suffered
Timothe
to
be
circumcised
.
To
hold
it
not
laufull
to
vse
the
libertie
where
stubburnes
is
&
not
weiknes
,
or
where
mens
tradicions
or
Moses
lawes
be
matched
with
the
gospell
,
or
necessaryly
requyred
vnto
rightousnes
.
Against
this
errour
serueth
the
exemple
of
Paul
,
Gala.
ii
.
a
who
durst
kepe
Titus
vncircumcised
.
To
denye
the
charite
is
the
maystres
in
moderating
&
gouerning
the
sclaunders
of
maners
or
in
letting
the
same
.
Of
the
kyngdom
or
reigne
of
Chryst.
CA.
LI.
THe
churche
&
the
reigne
of
Christ
signifie
al
one
thing
wherin
god
reygneth
in
his
subiectes
that
be
godly
by
the
word
,
&
wherin
the
godly
do
reigne
ouer
all
spiritual
ennemies
,
ouer
syn
,
the
deuil
,
deth
,
hel
.
&c.
But
forasmoch
as
this
word
reigne
or
kingdom
semeth
to
set
out
the
name
of
church
,
&
to
make
it
more
triumphant
&
magnificent
,
therfore
I
thinke
it
good
to
put
before
your
eyes
a
compendious
treatise
of
the
kyngdom
of
Christ.
Discryption
.
The
kingdom
of
Christ
is
spirituall
consisting
in
the
conscience
,
&
making
spiritual
subiectis
,
that
is
,
which
be
led
with
the
spirite
,
&
in
whom
Christ
reigneth
by
the
holy
spirite
,
&
by
his
word
here
in
erth
,
but
sitting
on
the
right
hand
of
god
the
father
to
make
intercession
for
his
subiectes
&
to
defende
them
,
yea
&
to
gyue
them
iustificacion
&
spirituall
goodes
for
euerlasting
lyfe
.
This
their
kynge
as
wel
in
doctrine
as
in
maners
of
lyfe
is
this
spiritual
kyngdom
,
his
subiectis
ought
to
folowe
as
their
guyde
&
capteyn
.
This
reigne
is
begon
here
in
fayth
and
spirite
,
and
shall
be
fynysshed
to
the
ful
perfection
after
this
lyfe
euerlastyngly
.
Probacions
Iohn
.
●viii
.
●
.
THAT
Christes
reygne
is
spiritual
is
proued
by
Christ
where
he
saith
:
My
kyngdom
is
not
in
this
worlde
.
Nowe
that
whiche
is
spirituall
agreeth
onely
to
the
conscience
,
I
call
the
reygne
of
Chryste
spirituall
of
th
effecte
that
it
maketh
spirituall
eyther
bycause
the
subiectes
of
this
kongdome
be
led
and
ruled
of
this
spirite
,
either
bicause
this
kyngdome
onely
stretcheth
to
spirituall
thynges
,
or
finally
bycause
he
maketh
his
subiectes
kynges
ouer
all
spirituall
enemyes
.
It
is
called
the
reigne
of
Chryste
bycause
Chryste
is
the
author
of
it
,
the
preseruer
and
ruler
in
this
reygne
or
kyngdome
.
The
holye
ghost
and
the
worde
be
meanes
wherby
and
wherwith
Chryste
reygneth
in
this
kyngdome
.
For
to
this
intent
the
holy
ghost
is
sent
where
Christ
ruleth
that
he
shold
glorify
him
,
expound
and
proclayme
hym
.
Iohan.
xiiij
.
xv
.
and
xvi
.
which
mought
lede
in
to
al
trouth
,
that
is
,
mought
declare
Chryst
the
kynges
wil
in
the
hertes
of
the
godly
,
his
ꝓclamacions
,
his
commaundementes
,
his
benefites
,
and
therwithal
mought
make
vs
obedient
subiectes
.
But
al
these
thinges
the
holy
ghost
worketh
not
but
by
the
worde
,
as
th
apostle
teacheth
.
Ro.
x.
And
left
no
man
shold
doubt
eyther
of
the
power
of
Christ
the
kyng
,
The
seats
●
throne
of
Chryst.
or
shold
not
know
his
seat
,
or
wold
thynke
him
not
to
regarde
his
subiect
,
let
him
know
that
Chryste
the
kynge
sytteth
on
the
right
hande
of
god
the
father
,
of
egall
power
,
and
beyng
with
god
the
father
,
bothe
to
defend
his
subiectes
,
in
that
he
is
kynge
,
and
to
make
intercession
for
them
in
that
he
is
preest
.
what
rewardes
the
kyng
christ
sheweth
to
this
subictꝭ
Iustificacion
and
euerlastynge
lyfe
be
benefytes
and
priuyleges
of
the
kynge
Chryst
,
wherwith
he
hath
rewarded
,
and
yet
dayly
dothe
rewarde
his
subiectes
,
and
whiche
by
his
continual
sute
,
he
obteyneth
and
getteth
for
his
subiectes
.
But
now
what
the
subiectes
ought
to
folowe
in
this
kyngdom
,
they
must
lerne
of
their
kynge
Chryste
as
well
in
doctryne
as
manours
of
life
,
and
thus
the
scripture
propowneth
our
kynge
Chryst
vnto
vs
for
an
exemplar
whome
we
sholde
folowe
.
So
Christ
hath
imbrased
the
onely
wyll
of
god
hath
preached
it
&
declared
the
same
to
men
.
1.
Pet.
●
.
So
we
in
lyke
wise
beside
the
pure
&
sincere
worde
oughte
to
imbrase
nothinge
more
desyreouslye
ne
ought
to
prech
&
declare
any
thing
more
often
.
And
as
pertayneth
to
the
maners
of
lyfe
,
so
Christ
being
reuiled
,
reuyled
not
agayne
beynge
euyll
intreated
,
rendred
not
euyl
for
euil
.
So
Crist
dysturbed
not
temporal
polycies
,
wherfore
neither
we
ought
to
disturbe
them
Christ
bare
the
Crosse
paciently
wherfore
we
ought
also
paciently
to
suffre
.
Finally
forasmuch
as
this
kingdom
is
spritual
&
euerlasting
&
not
sene
with
the
eyes
.
Therfore
it
is
only
with
faith
&
the
spirite
espied
&
begon
which
after
this
lyfe
shal
in
the
very
thing
self
be
opened
&
made
manyfest
euerlastingly
&
as
th
apostle
saith
euen
face
to
face
.
The
causes
of
this
kingdome
be
god
the
Causes
of
the
reigne
of
Chryst.
father
which
ordeined
it
&
with
ꝓmises
confyrmed
it
christ
in
whome
this
kingdome
was
constitute
&
whiche
is
the
king
herof
.
The
holy
ghost
is
cause
in
that
he
sanctyfyeth
&
with
sundry
gyftes
furnisheth
this
kingdom
.
And
lyke
as
these
causes
be
not
carnall
,
but
spirituall
:
so
neither
the
kingdom
institute
of
them
can
be
carnal
.
The
meane
wherby
this
realm
is
administred
is
gods
word
by
whiche
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
diuided
in
to
ꝑtes
,
One
onely
.
spirituall
kingedom
of
Chryst.
for
euen
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
perfecte
after
his
life
eternally
.
¶
Theffectes
of
the
reigne
of
Christe
,
Effectes
.
be
partly
taken
of
Christ
the
king
,
&
partly
of
the
subiectes
.
Theffectes
of
the
kinge
Christ
be
nothing
els
but
benefites
and
priuileges
whiche
god
bestoweth
vpon
his
subiectes
,
&
be
these
.
To
giue
remission
of
sinnes
.
☞
To
delyuer
&
enfraunchese
the
consciences
from
al
outwarde
thynges
as
appertaining
to
iusti●icacion
.
To
delyuer
the
subiectes
from
the
power
of
sinne
&
of
deth
.
To
defend
the
subiectes
from
the
power
of
the
deuyl
,
of
the
world
,
&
from
a
●uyls
.
To
giue
the
holy
ghost
that
may
rule
,
defend
,
guyde
,
staye
and
kepe
his
subiectes
in
his
realme
.
Roma
.
viii
.
i.
Iohn
.
ii
.
To
make
intercession
vnto
the
father
for
his
subiectis
and
play
the
aduocate
.
To
make
his
subiectes
kinges
ouer
all
spiritual
enemyes
that
is
to
saye
,
sinne
,
the
deuill
dethe
,
hell
,
and
the
worlde
also
,
accordinge
to
the
saying
in
the
reuelacion
of
Iohn
,
Apoca.
i.
b
where
is
saide
,
that
Christ
made
vs
kingis
&
prestes
.
To
make
his
subiectes
prestes
so
that
they
may
offre
spritual
sacrifices
to
god
according
to
the
saiyng
of
pet.
i.
Pet.
ii
.
●
Ye
are
made
a
spiritual
house
&
Turrian
holy
presthode
for
to
offre
vp
spiritual
sacrifices
acceptable
to
god
by
Iesus
Christ
,
&
therfore
the
subiectes
of
this
kingdom
be
called
a
kingly
or
royal
presthode
of
the
saide
Peter
.
1.
Pet.
ii
.
b
And
of
Iohn
in
his
reuelacion
they
be
caled
the
prestes
of
god
.
Apoca.
i.
b
To
reward
his
subiectis
with
euerlasting
life
which
in
faith
and
spirite
begineth
here
&
shal
be
ꝑfected
after
this
life
eternally
.
Semblable
effectes
may
be
brought
hither
out
of
th
effectes
of
Christ
set
out
before
.
Also
out
of
the
places
of
abrogacion
,
&
of
the
christen
lyberty
.
Effectes
procedyng
of
the
subiectes
.
Theffectes
of
the
subiectes
of
this
kindome
be
gathered
of
th
obedience
,
whiche
they
owe
to
their
king
Christ
,
to
th intent
they
sholde
folow
him
as
wel
in
doctrine
as
in
maners
of
life
,
as
.
To
loue
&
imbrase
the
same
word
.
To
teach
the
same
word
that
Christ
taught
.
To
cleue
to
the
worde
of
Christ
faithfully
according
to
th
exemple
of
hym
.
To
proclayme
Christ
their
king
.
To
magnify
him
.
To
byleue
and
haue
affiaunce
in
Christ
that
he
will
saue
.
kepe
and
defende
theym
,
and
also
that
he
can
do
these
thinges
.
Not
to
shrinke
ne
swa●ue
from
Christe
their
kinge
trayterously
vnto
Sathan
and
his
kingdom
.
To
execute
louyngly
al
the
commaundementes
of
theyr
king
Christ.
☞
To
deny
themselues
.
&
to
thynk
no
goodnes
of
them
selues
in
respect
of
this
christ
their
kyng
.
To
suffre
by
th exemple
of
Christ
their
kynge
paciently
.
To
fle
vnto
Christ
their
kyng
in
temptacion
or
affliction
,
&
not
vnto
weapons
,
vnto
the
swerde
wherwith
y●
mayst
defend
the
,
&
that
also
by
th exemple
of
christ
thy
kyng
,
which
when
he
was
afflicted
in
the
crosse
he
fled
by
prayer
in
faith
vnto
the
father
.
To
honour
temporal
rulers
,
to
obey
them
,
not
to
chase
them
away
,
not
to
disturbe
common
weyles
,
or
to
inuade
empyres
&
other
mens
dominions
,
&
al
this
by
th exemple
their
kynge
Christ.
To
loue
not
only
their
frend
,
but
also
their
enemies
by
th exemple
of
Christ
,
Not
to
rendre
euyl
for
euyl
,
but
good
for
euyl
by
th exemple
of
christ
.
To
be
seruaunt
to
al
men
,
&
contrary
to
no
man
,
&
the
by
th exemple
of
chryst
theyr
kyng
.
These
&
sēmblable
effectes
in
numerable
may
be
gathered
of
th
obedience
of
the
subiectes
of
this
kyīgdō
whiche
for
the
most
part
standeth
only
in
imitacion
that
subiectes
shold
folow
Christ
theyr
kyng
in
doctrine
&
in
maners
of
life
,
&
so
by
all
thinges
obey
Christ
euen
as
he
obeyd
the
father
,
&c.
Item
the
tytle
of
church
to fore
expounded
gyueth
more
effectes
of
subiectes
,
for
ther
is
no
difference
bytwen
the
church
&
the
kingdom
of
christ
but
that
in
thexpounīg
of
the
kingdom
the
benefites
&
pryuyleges
of
the
congregacion
be
more
euidently
espied
which
it
taketh
at
Christes
handes
&
him
whom
in
this
kingdeom
we
cal
king
,
Contrar●es
.
in
the
church
we
called
hed
¶
Contraryes
to
the
kingdom
of
Chryste
are
these
.
To
graunt
the
kingdom
of
Christ
Papisticall
Luke
.
xiii
.
to
be
carnal
or
temporal
or
of
this
worlde
To
bynd
Christes
kingdom
to
outward
obseruacions
contrary
to
this
of
Christ
My
kingdome
commeth
not
with
markinge
.
To
say
Christ
the
kinge
of
this
realme
sitteth
on
the
right
hand
of
god
the
father
idle
&
nothing
regarding
here
in
erth
his
subiectes
.
Therrour
of
Epicurians
This
errour
is
the
Epicurians
erroure
.
To
saye
Christe
ascending
vp
to
heuen
left
his
kingdome
The
detestable
here●ye
of
papystes
.
here
in
erth
vnto
the
pope
his
deputy
to
be
admynistred
of
him
,
which
erroure
is
againste
the
eternal
reigne
of
Christ
his
eternall
byshoprich
&
presthode
.
To
say
there
may
be
true
subiectes
of
this
kingdom
which
beleue
not
.
To
say
Christ
ruleth
his
kingdom
by
other
meanes
than
by
the
holy
ghost
&
his
worde
.
To
deny
this
kingdome
to
begin
here
in
faithe
&
in
spirite
&
after
this
lyfe
to
endure
eternally
.
To
hold
that
the
subiectis
of
this
kingdome
owe
an
other
obedience
then
that
whiche
Christ
their
kinge
vsed
towardes
god
the
father
which
was
of
all
the
most
perfect
.
To
say
Christ
the
king
in
his
kingdeom
is
only
to
be
folowed
in
docrtine
&
not
in
maners
of
lyfe
.
To
deny
that
in
this
kingdom
generally
taken
be
hypocrites
&
shal
be
to
th
end
of
the
world
.
Chiliasts
To
bold
with
chiliastes
that
Christ
shal
reigne
here
in
erth
a.
M.
yere
with
the
godly
in
al
kinde
of
pleasures
.
Anabaptystꝭ
.
To
graunt
with
the
Anabaptistes
&
the
captaines
of
that
errour
that
is
to
say
Nicholas
Storkey
,
Storkey
.
Monetary
Pipery
Monetarie
Piperie
.
&
other
new
heretikes
that
the
godly
here
in
erth
shal
set
vp
a
corporal
&
ciuyle
kindome
al
the
vngodly
put
downe
.
This
errour
those
furious
persons
haue
taken
forth
of
the
psal
where
it
is
wri●ten
in
this
Psal.
cxlix
.
wise
,
let
the
saintes
be
ioyful
with
glory
,
let
them
reioyse
in
their
beddes
,
let
the
prayses
of
god
be
in
their
mouth
&
〈◊〉
in
their
handes
,
that
they
may
be
auenged
of
the
hethen
&
rebuke
the
people
that
they
may
bynde
theyr
kinges
in
chaynes
&
their
nobles
with
lynkes
of
yron
.
That
they
may
be
auenged
of
them
as
it
is
writen
,
such
honour
haue
al
his
sayntes
.
This
psalm
they
haue
carnally
wrested
to
their
purpose
wheras
if
it
be
wel
considered
it
maketh
nothinge
with
them
al.
Item
it
is
contrary
to
this
doctrine
to
forbyd
vnto
the
subiectis
of
this
kingdom
〈◊〉
or
ciuile
workes
.
As
to
●er●
any
temporal
offyce
,
to
play
the
kyng
,
the
mayre
,
the
constable
,
the
sheryf
,
or
any
other
īferior
rowmes
,
to
bye
to
sel
,
or
to
exercyse
any
maner
of
contracte
in
the
worlde
.
Of
resurrection
.
CA.
LII
.
THe
resurrection
of
the
deed
is
wherbi
Diffinicion
.
in
the
last
day
all
men
shal
ryse
agayn
from
deth
,
the
good
to
euerlasting
lyfe
the
wycked
to
euerlastynge
punyshment
.
¶
Probacion
of
the
diffinicion
.
Merueil
not
at
this
(
saith
christ
)
The
Ioh
v.
e
hour
shal
come
when
al
that
are
in
the
graues
shal
beare
his
voyce
,
Math.
xxv
.
&
shal
com
forthe
,
they
that
haue
done
good
vnto
the
resurrection
of
lyfe
,
but
they
that
haue
done
euyl
,
vnto
the
resurrection
of
damnacion
.
The
vniuersall
cause
of
the
resurrection
Causes
is
the
ꝓmyse
of
god
,
wherbi
god
ꝓmyseth
in
scripture
the
resurrection
.
Hither
also
mai
be
reduced
suche
places
of
scripture
〈◊〉
treat
of
the
resurrection
,
namely
Esai
.
36.
66
24.
Dani.
12.
Oseas
.
13.
Iob.
19.
Beside
the
forsayd
cause
of
resurrection
christ
also
is
cause
specially
for
the
godly
,
according
to
Paul.
i.
cor.
xv
.
where
he
ꝓueth
the
resurrection
by
th exemple
of
the
resurrection
of
Christ
in
this
wyse
.
Chryst
rose
from
deth
to
lyfe
,
ergo
the
deed
also
shal
rise
agayn
.
The
same
argum●nt
he
vseth
in
his
fyrst
epystle
to
the
thessa
.
ca.
4.
wher
he
sayth
in
this
wyse
,
for
yf
we
bilyue
that
Iesus
dyed
&
rose
agayne
,
euen
so
them
also
which
stepe
by
Iesus
,
god
wyl
bryng
againe
with
him
.
In
the
same
place
th
apostle
also
descrybeth
the
maner
and
forme
of
the
resurrection
.
Partes
.
The
resurrection
shall
be
one
syngle
thing
&
common
to
all
men
euen
an
vprysynge
aswell
of
the
vngodly
as
of
the
godly
but
vnto
dyuers
endes
.
Forasmoche
as
two
sortes
of
men
shal
Effectes
.
ryse
agayn
a
godly
&
vngodly
▪
therfore
ther
be
.ij.
sortis
of
final
effectis
to
be
made
of
the
resurrection
.
The
godly
shall
haue
these
effectis
folowing
them
.
To
rise
vp
vnto
euerlasting
lyfe
.
To
be
with
the
lord
alwaies
according
to
Paules
saying
.
Iohn
.
v.
And
so
shal
we
euer
be
with
the
lorde
.
i.
Thes.
iiii
.
d
The
vngodly
shal
folow
these
effectes
.
To
ryse
again
to
euerlasting
punyshmentes
.
Iohn
.
v.
To
be
for
euermore
with
the
deuyl
&
his
aungelles
Math.
xxv
.
Contraryes
Contraries
to
resurrection
be
these
.
To
deny
with
the
Sadducians
,
Sadducians
Symonians
Symonians
Archōtykes
,
Archontiks
Hierarchytes
Hierarchits
&
other
heretykes
the
resurrection
of
the
deed
.
To
say
with
the
Chyliastes
Chiliastes
.
that
there
shal
be
after
the
resurrection
in
erth
a
ciuyle
kingdom
induryng
a
thousand
yeres
,
in
which
shal
reygne
the
godly
with
Chryst
in
al
kinde
of
pleasure
.
To
hold
with
the
Seleucians
Seleucians
that
ther
shal
be
no
resurrection
at
all
in
tyme
to
come
but
that
it
is
nowe
dayly
made
in
the
regeneracyon
of
the
chyldren
of
god
To
saye
with
the
heretykes
of
Araby
that
the
sowle
peryssheth
togyther
with
the
bodye
.
To
be
of
the
same
opinyon
that
Many
cheus
was
whiche
sayd
that
his
hearers
or
disciples
were
resolued
in
to
the
electe
or
baytes
of
the
elect
&
that
the
other
sowles
returned
in
to
wyld
bestes
To
hold
with
certayne
heretykes
that
the
sowles
of
wycked
persons
be
conuerted
in
to
deuiles
&
in
to
other
beastes
according
to
theyr
desertes
.
To
say
the
deed
forthwith
after
theyr
deth
do
rise
agayn
by
th
exemple
of
Christ.
Against
whom
Tertulian
disputeth
in
his
boke
de
resurrectione
carnis
,
to
hold
with
the
Epicurians
Epicurians
&
with
certain
other
philosophers
that
al
thinges
be
at
a
poynt
after
deth
To
hold
with
Marcion
,
Marcion
Basilides
,
Basilides
&
Ualentinus
Ualentinus
that
we
shal
not
rise
again
in
flesshe
.
To
holde
that
the
hole
man
shal
not
rise
againe
but
onely
eyther
the
flesshe
eyther
the
soule
eyther
the
spirite
against
which
errour
disputeth
copyously
Tertulian
in
his
boke
de
resurrectione
carnis
.
To
graunt
a
spirituall
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
godlye
shall
ryse
again
●
for
whose
contemte
the
vngodly
shal
be
damned
risinge
againe
to
their
eternal
damnacion
.
To
make
two
resurrections
one
of
the
flesh
or
body
,
an
other
of
the
soul
or
spirite
.
To
holde
with
the
Anabaptistis
Anabaptistes
that
the
soules
of
the
damned
persons
shall
rise
agayne
the
seconde
tyme
vnto
euerlasting
lyfe
when
they
haue
ones
suffered
punishment
ynoughe
for
theyr
sinnes
.
This
erroure
they
haue
taken
by
the
occasion
of
that
text
in
the
psalm
where
it
is
saide
non
imperpetuu
irascetur
deus
neque
ineternum
cōmouebit̄
.
God
shall
not
be
angry
perpetually
,
neither
shal
he
be
moued
for
euermore
.
Item
out
of
the
fourth
boke
of
Esdras
where
hel
is
like●ed
iiii
.
Es.
iiii
.
d
to
amatrix
.
To
dispute
fondly
&
supersticiously
byside
the
worde
of
god
of
the
maner
&
forme
of
the
resurrection
.
To
iudge
of
the
resurrection
after
the
iudgement
of
reason
leauinge
the
word
,
like
as
saducians
Saducians
do
iudge
of
the
resurrection
in
the
gospel
,
Mar●
.
xxii.d.
where
Christ
calleth
them
backe
againe
from
the
iudgement
of
reason
Math.
xxii
.
c
.
vnto
the
worde
of
god
saying
.
Luc.
xx
.
d
Haue
ye
not
red
in
the
boke
of
Moses
.
&c.
Of
euerlastinge
life
CA.
LIII
.
EUerlasting
lyfe
is
a
certeyne
&
sure
Diffini●ion
.
knowlege
of
god
&
of
our
lord
Iesus
Christ
which
beginneth
here
in
fayth
vnder
suer
hope
&
in
spirite
&
shal
be
made
manifest
after
this
lyfe
vnto
perpetual
ioye
&
imortall
inheritaunce
.
¶
Probacions
.
As
y●
hast
gyuen
vnto
him
power
ouer
Ioh●
.
xv●●●
euery
flesh
&
all
which
y●
hast
gyuen
vnto
him
that
he
may
gyue
vnto
them
euerlasting
lyfe
.
Now
this
is
the
euerlasting
lyfe
that
they
shold
know
that
only
to
be
the
true
god
&
whom
thou
hast
sene
Iesus
chryst
.
The
rest
of
the
diffinicion
ꝓueth
th
apostle
Peter
in
●is
first
epistle
.
ca.
i.
Blessed
be
god
the
father
of
our
lord
Iesus
christ
whiche
through
his
aboūdan̄t
mercy
begate
vs
agayn
vnto
a
lyuely
hope
by
the
resurrection
of
Ies●
christ
from
deth
,
to
enioy
an
inheritaunce
immortall
&
vndefyled
&
vnperysshable
reserued
in
heauen
for
you
which
are
kept
by
the
power
of
god
thorow
fayth
vnto
saluacion
which
is
prepared
alredy
to
be
shewed
in
the
last
tyme
when
ye
shal
reioyse
,
though
nowe
for
a
season
,
yfnede
requyre
,
ye
are
in
heuynesse
thrugh
manifold
temptacions
,
that
your
faith
ones
being
moch
more
precyous
than
gold
that
perissheth
,
though
it
be
tryed
with
fyre
,
myght
be
founde
vnto
prayse
,
glory
,
&
honour
,
1.
Corin.
xiii
.
d
at
the
appering
of
Iesus
christ
.
&c.
Also
th
apostle
Paule
,
sayth
:
we
se
now
in
a
glasse
euen
in
darke
speakynge
but
then
shall
we
se
face
to
face
.
Theffectes
of
euerlasting
lyfe
appeare
also
in
other
places
euery
where
in
scrypture
,
as
apoc.
21.
2
pet.
3.
Esa.
36.
63.
66.
&
they
ought
to
be
gathered
by
the
contrary
of
th
effectes
of
euerlastyng
punisshment
which
abydeth
for
the
vngodly
.
The
cause
of
euerlasting
life
is
the
ꝓmis
Causes
.
of
god
.
For
bicause
god
hath
ꝓmysed
euerlasting
lyfe
to
suche
as
bilyue
in
christ
therfore
they
receyue
it
.
Therfore
also
the
apostle
calleth
euerlastyge
lyfe
the
gyft
of
god
,
Roma
.
vi
.
&
in
the
fourth
cha.
to
y●
Ro.
he
ascribeth
the
inherytaunce
not
to
the
law
but
to
the
ꝓmyse
.
Christ
is
the
ꝑson
for
whom
god
hath
ꝓmysed
eternal
life
&
for
whom
it
is
gyuen
according
to
this
of
chryst
.
Iohn
.
v.
●
Uerily
verily
I
saye
vnto
you
he
that
heareth
mi
wordes
&
biliueth
on
him
that
sent
me
hath
euerlasting
lyfe
,
&
shal
not
come
in
to
damnacion
but
is
eskaped
from
deth
vnto
lyfe
.
Item
,
Chryst
gyueth
euerlastynge
lyfe
to
suche
as
cleaue
vnto
him
by
fayth
according
to
this
.
Iohn
.
xvii
.
All
whom
thou
hast
gyuen
vnto
him
he
shal
gyue
them
eternal
lyfe
To
these
causes
maye
also
fayth
be
added
.
For
fayth
taketh
holde
of
Chryste
,
and
so
iustificacyon
ensueth
:
but
vnto
iustificacyon
is
eternall
lyfe
annexed
.
Eternall
lyfe
is
not
cut
in
to
partes
Partes
.
but
the
scrypture
calleth
lyfe
eternall
one
certayne
and
perpetuall
ioye
in
a
newe
heauen
and
a
newe
erth
in
which
the
godlye
shall
be
euerlastynglye
with
god
and
shal
worshyp
god
according
to
Esay
the
prophete
:
Esay
.
lxvi
.
And
all
flesshe
shall
come
to
worshyp
before
my
face
.
¶
Theffectes
of
eternal
lyfe
be
taken
chefly
of
the
commodities
and
ioyes
ensuyng
in
Effectes
the
lyfe
to
come
,
&
be
these
:
To
haue
eternal
ioyes
.
For
in
the
euerlastyng
lyfe
shall
cease
all
waylyng
,
all
sorow
,
finally
all
afflictions
&
sadnesse
.
Apoc.
21.
And
god
shal
wype
a
way
euery
teare
frome
theyr
eyes
.
Esaye
.
lxv
.
●●
To
ioy
&
reioyse
euerlastyngly
.
Esaie
.
xxv
.
To
worship
god
perpetually
not
to
fele
any
more
syn
,
deth
,
&
persecucions
.
For
deth
also
shall
be
vtterly
deuoured
,
Apoca.
xxi
.
b
&
god
shal
wype
away
euery
teare
,
as
afore
I
sayd
.
Certes
these
effectes
&
semble
of
eternal
lyfe
be
far
from
all
understanding
of
man
.
For
euerlastynge
lyfe
is
suche
a
thyng
as
is
beyond
the
capacite
of
man
,
&
aboue
al
humane
thinges
.
Math.
xxii
.
c
As
also
Chryst
teacheth
where
he
sayth
that
in
the
resurection
of
the
deed
,
Luc.
xx
.
d
they
shal
neyther
mary
nor
be
gyuen
in
maryage
(
that
is
to
say
)
no
erthly
nor
carnall
thyng
shall
be
in
the
euerlastynge
lyfe
.
Mar●
.
xii
.
¶
Contraryes
to
eternall
lyfe
be
these
.
Contraryes
To
say
there
is
any
other
more
principal
cause
of
euerlasting
lyfe
then
the
promyse
made
to
the
bilyuers
in
Christ.
Papisticall
To
graunte
the
euerlasting
lyfe
chaunceth
for
our
workis
or
merites
.
Popishe
errours
To
say
euerlasting
life
is
a
du●eward
for
our
workes
.
To
say
from
purgatory
is
the
way
to
euerlasting
lyfe
.
The
errour
of
the
Anabaptistes
To
hold
y●
the
wicked
&
the
deuils
shal
ones
at
last
come
to
euerlastynge
lyfe
,
after
they
be
ones
sufficiently
pourged
.
To
drem
,
any
carnall
thynge
of
euerlastyng
lyfe
as
of
pypynge
and
dauncyng
,
of
eating
and
drynkynge
,
of
delicate
fare
.
&c.
To
iudge
of
euerlastyng
lyfe
by
natural
reason
,
leauyng
the
open
worde
of
god
.
Of
prayer
.
CA.
LIIII
.
PRayer
is
an
askynge
with
fayth
of
some
thyng
of
god
,
●escriptino
.
with
an
effection
of
hert
,
and
is
gyuyng
of
thankes
for
benefytes
receyued
of
god
.
THIS
description
of
prayer
is
playn
bycause
of
the
two
kyndes
of
prayer
,
Probacion
.
peticion
,
and
thankesgyuyng
:
Concerning
the
effection
of
the
herte
,
we
be
aduertised
by
the
prophete
Esaye
.
Esaye
.
xxix
.
d.
This
people
(
sayth
the
lorde
)
approcheth
vnto
me
with
theyr
mouth
,
and
honour
me
with
their
lyppes
,
but
theyr
hert
is
farre
from
me
.
&c.
Concerning
fayth
Christ
saith
:
Marc.
xi
.
Therfore
I
say
vnto
you
,
what
so
euer
ye
aske
when
ye
pray
,
b●liue
that
ye
shal
haue
it
,
and
it
shall
be
done
vnto
you
.
There
be
two
kyndes
of
prayer
,
Partes
Inuocacion
Peticion
callyng
on
,
or
petition
&
gyuing
of
thankes
.
Callyng
on
or
peticion
is
in
which
god
is
called
vpon
in
some
thynge
,
or
wherin
any
thing
is
asked
of
god
.
To
this
kinde
of
prayer
perteyne
suche
psalmes
as
be
peticionarye
or
inuocatorye
,
in
whiche
thou
mayst
very
well
beholde
the
force
nature
,
&
forme
of
callynge
on
.
Suche
be
these
psalmes
.
xi
.
xij
.
xxi
.
xxiiij
.
xxxiiij
.
Gyuynge
of
thankes
is
wherby
we
Thankesgy●uynge
tendre
and
yelde
thankes
to
god
for
the
hearynge
of
youre
prayer
,
and
for
thynges
receyued
of
god
.
Unto
this
kynde
of
prayer
ꝑteyn
suche
psalmes
as
be
demonstratyue
conteynyng
prayses
and
thankes
for
the
delyuery
out
of
peryls
,
and
for
other
benefytes
,
as
be
these
psalmes
the
thyrde
.
xvij
.
xxix
.
xxxix
.
Causes
of
the
hole
prayer
be
,
the
commaundement
,
Causes
.
ꝓmise
,
faith
,
&
necessite
.
Iohan.
xvi
.
●
Of
the
two
former
causes
,
thus
speaketh
christ
Aske
&
it
shal
be
gyuen
you
.
Item
what
so
euer
ye
shal
aske
the
father
in
my
name
he
wyll
gyue
it
you
.
Of
faythe
speaketh
Paul
Rom.
x.
How
shall
they
cal
on
him
vpon
whome
they
haue
not
bilyued
Item
Mar.
xi
.
Christ
sayth
:
what
thynge
so
euer
in
youre
prayer
ye
aske
,
bylyue
that
ye
receyue
it
&
it
shal
be
done
vnto
you
.
Vndoutedly
vnto
christ
for
whose
cause
we
be
herde
of
god
the
father
,
is
requyred
fayth
▪
which
taketh
holde
of
the
ꝓmyse
wherby
god
hath
promysed
that
we
shal
be
herde
in
Christe
.
This
faithe
is
espyed
very
well
in
the
myracles
of
Christ
in
the
gospell
,
where
alway
before
any
myracle
was
declared
,
fayth
went
before
,
although
the
euangelystes
haue
not
alwaye
set
it
out
.
Necessitie
the
fourthe
cause
of
prayer
proueth
Esay
the
ꝓphete
where
he
saythe
.
〈…〉
.
Lorde
in
theyr
straytes
they
haue
sought
y●
.
So
Susanna
forsaken
of
all
began
to
cry
to
the
lord
:
Daniel
.
xiii
.
Iones
.
ii
.
So
Ionas
the
ꝓphete
being
in
the
whalles
bely
poured
out
this
prayers
to
god
:
so
Dauid
euer
among
prayeth
in
his
necessitie
&
perils
,
he
is
herde
&
gyueth
thankes
to
god
.
So
also
Christ
in
the
orchyarde
prayeth
.
Math.
xvi
.
●
Mark.
xiiii
.
d
Luke
.
xxii
.
c
And
these
forsayd
causes
do
ꝓprely
belong
to
inuocacion
or
callinge
on
:
Thankesgyuyng
taketh
his
propre
cause
of
the
duty
.
For
in
that
we
be
the
people
of
god
,
god
hereth
vs
/
yea
&
in
maner
he
ouerwhelmeth
vs
with
his
benefytes
.
Therfore
we
owe
of
duty
to
rendre
thankes
,
besyde
which
god
requyreth
of
vs
none
other
recompensacion
or
rewarde
for
his
benefytes
,
as
euery
where
the
scrypture
testifyeth
.
¶
Theffectes
of
prayer
that
demaundeth
or
calleth
on
the
lord
,
Effectes
of
peticion
and
inuocacion
.
be
these
.
To
be
herd
of
god
.
To
obtayn
our
demaundes
.
To
be
delyuered
from
euyls
or
perils
.
But
these
efectes
do
not
chaunce
euen
for
the
selfprayer
sake
,
but
for
the
promyse
sake
added
to
the
praier
,
according
to
this
,
aske
&
it
shal
be
giuen
you
.
Math.
vii
.
d
Now
bicause
Christ
byddeth
vs
pray
,
&
hath
ꝓmised
hearing
of
the
father
,
euen
therfore
we
be
herd
.
Furthermore
these
effectes
be
brought
forth
of
god
,
&
sontimes
they
folow
not
the
praier
which
thing
neuertheles
is
not
done
with
out
our
gret
vtilitie
&
ꝓfit
.
Note
this
s●mylitude
For
like
as
a
wise
&
☞
prudent
father
giueth
not
forth
with
al
thinges
to
his
son
that
he
asketh
vnwisly
,
or
of
other
causes
,
so
the
heuenly
father
knoweth
th
opportunitie
of
tyme
when
to
giue
to
graunt
&
to
hear
vs
,
and
that
for
our
incredible
ꝓfyt
,
wherfore
no
tyme
of
hearing
ought
to
be
appointed
vnto
god
.
But
when
we
haue
made
our
prayer
,
we
must
abyde
with
al
pacience
til
it
pleseth
god
to
graunt
vs
our
requestis
,
from
whens
therfore
ꝓcede
these
offices
of
prayer
.
To
pray
alweis
.
Ec.
18.
Be
that
not
letted
alwais
to
pray
.
Item
in
the
gospel
of
Luke
we
be
commaunded
of
Christ
still
to
pray
&
not
to
faint
.
Luc.
xviii
.
●
Loke
there
vpon
the
parable
of
the
wicked
iudge
.
Colos.
iiii
.
i.
Thess.
iiii●
Item
to
be
in
stant
in
prayer
.
To
pray
without
ceasing
.
Theffectes
of
giuing
thankes
of
god
be
these
:
Theffectes
of
thankesgiuing
To
praise
god
,
to
render
thankes
to
god
,
to
magnify
god
,
to
●fesse
his
name
:
These
effectes
be
called
in
scripture
the
sacrifices
of
prayse
,
&
Ebre
.
xii
.
f.
frutes
of
our
lippes
,
which
we
offre
to
god
for
his
benefites
towardes
vs
.
Now
as
in
th effectis
of
peticion
&
inuocacion
be
excluded
the
circumstaunces
of
time
&
of
places
,
so
al●●
in
thankesgiuing
.
Contraries
to
the
true
prayer
are
these
:
〈◊〉
.
The
erro●
of
fryers
an
monckes
.
The
error
of
sayntment
.
To
make
of
prayer
a
worke
that
of
it self
deserueth
iustificacion
,
bearyng
&
other
thinges
.
To
worship
saintes
:
to
cal
on
saintes
.
To
bind
praier
to
certein
circumstances
of
places
,
of
times
.
&c.
To
pray
without
faith
&
hope
of
hearing
.
To
pray
with
a
wauering
mind
.
To
pray
without
necessitie
or
when
thou
hast
not
occasion
to
demaunde
any
thing
of
god
.
☞
To
mumble
vp
certeyn
psalmes
or
prayers
in
vayne
,
contrary
to
the
second
commaundement
,
thou
shalt
not
take
the
name
of
god
in
vayn
.
Not
to
pray
or
cal
on
god
or
giue
thankes
for
benefites
receyued
for
him
,
sith
we
haue
a
commaundement
to
pray
,
to
call
on
,
&
to
giue
thankes
.
To
hold
that
our
prayers
be
herd
of
god
euen
for
our
workes
sake
bicause
we
pray
,
&
not
bicause
of
the
ꝓmis
made
that
the
praiers
shal
be
herd
.
To
leue
praying
when
god
heareth
vs
not
forthwt.
The
error
of
temple
men
.
To
expound
the
commaundement
of
scripture
of
praying
always
,
night
&
day
to
kepe
in
the
temple
&
to
mumble
vp
prayers
.
To
pray
to
th
intent
thou
maist
be
sene
&
praysed
of
men
,
after
the
facion
of
hypocrites
Mat.
vi
.
To
be
a
blaber
&
pytterpatterer
Hypocrites
Piterpatterynge
when
thou
prayest
.
Mat.
vi
.
To
p̄fer
or
matche
prayers
diuised
of
men
with
the
lordes
prayer
,
named
the
Pa●n●
.
To
deny
that
god
doth
defer
the
tyme
of
hearing
vs
,
to
our
own
ꝓfite
&
commoditie
.
To
deny
that
prayer
maye
be
applied
for
the
necessities
of
other
.
Of
rule
.
CA.
LV.
RUle
is
gods
ordynaunce
,
Diffinicion
.
to
appoynt
good
and
profitable
thinges
to
be
done
,
to
punish
the
fauty
,
and
saue
the
vnfauty
,
which
is
to
be
obeied
,
not
only
for
wrath
,
but
also
for
conscience
sake
.
¶
Proues
of
this
diffinition
.
THERE
is
no
power
(
saith
Paul
)
but
of
god
,
Roma
.
xiii
.
●
the
powers
that
be
,
are
ordined
of
god
,
who
so
euer
therfore
resysteth
power
,
resisteth
gods
ordinaunce
.
And
they
that
resist
,
shal
haue
to
them selues
damnacion
.
&c.
Hither
ꝑteyn
manysentences
out
of
the
prouerbes
of
Salomon
which
confyrme
the
ciuill
&
temporall
power
to
be
the
ordinaunce
of
god
,
as
this
sentence
:
Per
me
reges
regnant
.
&c.
By
me
the
kynges
reygne
,
Prou.
viii
.
c
and
prynces
make
iuste
lawes
,
through
me
lordes
bear
rule
,
&
al
iudges
of
the
erth
execute
iudgement
.
Here
Salomon
signifieth
that
the
temporal
power
is
ordeined
by
the
word
of
god
.
Prouer.
xvi
.
b
Item
he
saith
:
Diuinacio
in
labijs
regis
,
in
iudicij●
non
errabit
oseius
:
that
is
,
diuinacion
is
in
the
lippes
of
the
king
,
&
in
iudgement
his
mouth
shal
not
erre
.
&c.
The
offices
&
ꝑtes
of
a
ruler
be
declared
of
th
apostle
Paul
by
these
wordes
:
Roma
.
xiii
.
b
wilt
y●
be
without
fear
of
the
power
,
☞
do
wel
then
,
&
so
shalt
that
be
praysed
of
the
same
,
for
he
is
the
minister
of
god
for
thy
welth
.
But
if
y●
do
euil
,
them
fear
,
for
he
beareth
not
the
swerd
for
nought
,
but
is
the
minister
of
god
to
take
vengeaunce
on
them
that
do
euil
.
The
selfe
same
offices
be
put
of
Peter
.
i.
Pe.
ij
.
Furthermore
the
ruler
ought
to
prescribe
&
commaund
his
subiectes
such
thinges
as
be
right
ꝓfitable
,
&
to
punish
the
euil
,
&
saue
the
innocent
for
the
●seruaciō
of
publique
peax
&
honestie
.
And
lyke
as
rule
is
th
ordinaunce
of
god
,
so
the
ordinaunce
of
the
ruler
&
his
offices
god
ascribeth
to
him
self
,
lest
a
man
sholde
contemne
them
or
set
them
at
nought
,
Prouer.
xxi
.
d
according
to
the
said
text
of
Salomon
,
di●inaciō
is
in
the
mouth
of
the
king
neither
his
mouth
shal
erre
in
iudgement
.
Item
a
true
measure
&
a
true
balaunce
are
the
lordes
,
&
he
is
the
author
or
weightis
.
Thoffice
of
the
ruler
●cerning
the
p̄scribing
of
right
&
ꝓfitable
thinges
in
a
common
wele
is
set
forth
by
a
goodly
description
of
Cicero
in
his
.
ij
.
boke
de
legibus
.
Cicero
.
But
●cerning
our
obedience
towardis
the
ruler
,
Roma
.
xiii
.
b
thus
writeth
th
apostle
in
his
epistle
to
y●
Ro.
wherfore
ye
must
nedes
obey
(
saith
Paul
)
not
for
feare
of
vengeaunce
only
,
but
also
bicause
of
conscience
,
that
is
,
that
the
●science
be
not
spotted
with
syn
.
Hither
ꝑteyn
such
sentences
in
the
ꝓuerbes
of
Salomon
as
teche
that
rulers
are
to
be
fered
,
as
Pro.
16.
☞
Indignatio
regis
nūcium
est
mortis
,
at
vir
sapiens
placabit
.
The
kinges
displesure
is
the
messenger
of
deth
,
but
a
wise
man
wil
pacify
him
.
Item
in
an
other
place
.
The
terrour
of
the
king
is
as
the
roring
of
the
lyon
,
he
that
offendeth
him
his
soule
synneth
.
THE
causes
of
rule
be
these
:
Causes
.
God
whose
ordinaunce
it
is
,
&
the
persons
ordeyned
to
elect
the
ruler
(
where
as
it
goeth
by
election
)
or
a
iust
tytle
of
inheritaunce
(
wher
it
goeth
by
succession
of
blood
)
to
th
intent
al
thinges
be
done
in
order
.
The
formal
cause
is
taken
out
of
the
priuileges
of
th
emperours
,
kinges
&
princes
,
or
by
any
othervsage
wherby
the
ruler
is
constitute
.
OF
temporal
rulers
,
Partes
.
some
is
superiour
and
heed
,
other
be
inferyours
&
vnder
powers
.
Theffectes
of
the
magistrate
or
ruler
Effectes
.
be
his
selfe
offices
whiche
he
exerciseth
for
the
ꝓfite
&
auayle
of
his
subiectis
,
as
To
prescribe
that
is
egall
&
profitable
.
To
ordeyn
&
institute
a
certeyn
&
sure
policy
stablysshed
with
good
&
honest
lawes
.
To
defend
the
giltles
,
●
.
Petri.
ii
.
to
punish
the
gylty
,
to
put
of
wronges
.
To
maynteyn
tranquilitie
&
quietie
.
To
defend
a
peasible
&
quiet
life
,
for
to
the
purpose
will
th
apostle
the
subiectes
shold
pray
for
their
kynges
,
euen
that
we
may
lyue
(
saith
he
)
a
quiet
&
●
.
Timot.
ii
.
b
peasible
life
in
al
godlines
&
honesty
.
To
reuenge
wronges
done
to
his
subiectis
.
To
punish
euil
.
Roma
.
xiii
.
a
To
be
dred
of
euil
doers
.
To
preserue
&
●serue
a
publique
honesty
&
peax
in
the
world
.
Of
this
effect
&
office
haue
written
many
excellent
,
wise
,
&
politikely
lerned
men
,
Plato
.
Aristotle
.
Cicero
as
Plato
,
Aristotle
,
Cicero
&
other
.
To
accept
the
word
of
god
according
as
is
commaunded
in
y●
.
2.
psal.
Nunc
regis
ītelligīte
.
Now
ye
kinges
be
ye
wise
,
be
ye
lerned
,
ye
that
are
iudges
of
the
erth
.
Serue
ye
the
lorde
with
feare
.
&c.
Now
,
to
serue
the
lord
with
feare
,
is
to
receyue
&
take
his
word
.
Item
th
office
&
ꝑtes
of
a
prince
is
to
se
the
true
&
syncere
religion
of
god
be
set
forth
to
his
subiectes
,
according
to
th exemple
of
Salomon
ii
.
Pat.
viii
.
c
who
ordeined
the
offyces
of
the
prestes
by
certeyn
courses
and
dayes
.
Item
according
to
th
exemple
of
king
Iosaphat
ij
.
Par.
xviii
.
of
Ezechias
.
ii
.
Par.
xviii
.
☞
Item
in
the
boke
of
Iosue
.
ca.
viii
.
it
is
writen
how
Iosue
the
capteyn
red
vnto
the
people
the
boke
of
Deut.
euen
al
the
wordes
of
the
lawe
,
bothe
the
blessynge
and
cursynge
,
accordynge
to
all
that
is
written
in
the
boke
of
the
lawe
.
Finally
it
is
the
offyce
of
the
ruler
to
nourysshe
and
maynteyne
the
teachers
of
the
pure
relygion
,
vnto
whiche
offyce
the
prophet
Esaye
exhorteth
the
rulers
,
Esaye
.
xli●
.
●
where
he
writeth
that
kynges
shal
be
the
noursyng
fathers
of
the
churche
and
quenes
shall
be
the
noursynge
mothers
.
Contraryes
to
the
lauful
rule
&
temporal
power
be
these
.
Contraries
and
errours
To
deny
that
temporal
power
is
the
ordinaunce
of
god
,
contrary
to
the
open
place
of
Paul.
Ro.
xiii
.
To
saye
in
depressynge
the
dignitie
of
temporall
power
that
is
th
ordinaunce
of
nature
.
To
hold
that
temporal
rule
is
a
casual
ordynaunce
,
which
men
ordeyned
amonges
them selues
by
fortune
and
chaunce
,
as
they
dyd
other
thynges
.
To
saye
that
an
vngodly
ruler
ought
not
to
be
obeyed
in
temporal
or
ciuil
thinges
,
☞
contrary
to
th
exemple
of
Ioseph
,
of
Daniel
&
other
saintes
which
haue
lyued
vnder
wicked
maiestrates
,
in
high
obedience
.
To
hold
that
the
gospel
dothe
abrogate
ciuil
power
,
wheras
in
dede
the
gospel
only
perteyneth
to
the
conscience
,
&
in
such
thinges
as
we
haue
to
do
with
god
.
Euen
tyrant
oughte
of
a
christen
man
to
be
obeyed
.
●
.
Pet.
ii
.
c
To
denye
that
we
owe
obedience
in
al
ciuil
thinges
vnto
euil
Magistrates
&
tirauntes
,
contrary
to
the
place
of
Peter
which
requireth
obedience
vnto
the
heedes
,
not
onely
yf
they
be
good
&
curteous
,
but
also
yf
they
be
froward
.
To
say
there
is
any
other
cause
of
disobedience
of
som
subiectis
towardes
their
rulers
then
the
iudgement
of
reason
.
For
wheras
reason
vnderstandeth
not
that
the
temporal
power
is
the
ordinaunce
of
god
it
disdeyneth
&
thinketh
it
a
thing
vnworthely
to
obey
.
To
deny
that
a
good
ruler
is
a
synguler
gyft
of
god
,
●trary
to
the
place
of
Ecclesiasticus
where
it
is
said
.
Ecclesia
.
x.
a.
The
power
of
the
erth
is
in
the
hand
of
god
,
&
when
his
time
is
he
shal
set
a
ꝓfitable
ruler
vpon
it
.
To
deny
that
an
euil
ruler
is
giuen
for
the
synnes
of
men
,
●trary
to
this
of
the
ꝓphete
.
For
the
synnes
of
the
people
hath
he
made
hypocrites
to
reigne
,
also
the
prophet
Esaie
.
ca.
iij.
I
shal
giue
children
to
be
their
princes
(
saith
the
lord
)
&
babes
shal
haue
the
rule
of
you
.
Item
Salomon
saith
in
his
ꝓuerbꝭ
.
Pro.
xxviii
.
a.
Bicause
of
syn
the
land
doth
oft
chaunge
her
prince
.
To
graunt
the
subiectes
may
a
uenge
them selues
of
their
own
iniury
,
contrary
to
this
of
Christ.
Mat.
xxvi
.
e
Iohn
.
xviii
.
b
He
that
striketh
with
the
swerd
,
shal
with
the
swerd
perish
.
To
deny
that
the
counsels
,
the
statutes
,
iudgementes
,
&
the
reignes
of
kinges
&
rulers
be
of
god
,
contrary
to
these
places
folowing
.
Pro.
6.
Diuinacion
is
in
the
lippes
of
the
king
.
Item
Iob.
God
casteth
not
away
the
mighty
ones
bicause
he
him selfe
is
mighty
.
Pro.
21.
The
hert
of
the
king
is
in
the
hand
of
the
lord
,
lyke
as
the
ryuers
of
water
he
may
turne
it
whither
so
euer
he
wil.
Item
the
weightes
&
euen
measures
be
the
iudgement
of
the
lorde
.
To
hold
we
ought
to
obey
rulers
,
commaunding
wicked
thinges
,
Act.
iiii
.
d
●trary
to
this
of
Pe●
.
it
behoueth
rather
to
serue
god
than
men
.
Neither
wold
Mathathias
as
we
rede
in
the
first
of
the
Machabees
ne
his
i.
Macha
.
ii
.
b
sonnes
in
any
wise
obey
the
king
Antiochus
commaunding
to
sacrifice
to
ydols
against
the
commaundement
of
god
.
In
lyke
wise
neither
the
ꝓphet
Balaam
wold
obey
kyng
Balaac
.
Numer
.
xxii
.
To
say
that
the
election
of
publique
officers
&
magistrates
doth
not
rather
ꝑteyn
to
princes
,
aldermen
or
such
as
be
in
authoritie
,
them
to
the
multitude
of
subiectes
,
which
for
their
rudenes
&
lak
of
experience
in
ciuil
thinges
be
for
the
most
parte
voyde
of
iudgement
&
blynded
.
To
hold
that
the
felicitie
of
common
weales
standeth
in
altering
rulers
.
To
disturbe
the
common
peax
for
the
election
of
the
ruler
To
pluk
violently
vnto
them
the
election
of
the
ruler
,
against
the
old
priuileges
lawes
&
customes
.
To
vsurpe
the
office
of
a
king
or
ruler
without
lauful
calling
or
election
.
To
hold
that
god
doth
ꝓspere
such
ruler
as
violently
or
tyrannically
,
that
is
,
without
lauful
vocacion
vsurpeth
any
rule
,
contrary
to
the
open
exemples
of
histories
&
very
experience
.
To
graunt
that
any
impe●eis
or
kingdoms
may
be
constitute
&
ruled
without
heroicall
men
indowed
with
noble
&
heroical
vertues
,
for
which
ma●
loke
vpon
Plato
.
Plato
.
ii
.
de
Legibus
.
To
diuide
the
ciuil
magistrate
or
ruler
in
to
the
seculer
&
spiritual
ruler
.
To
deny
that
such
subiectes
as
resist
the
temporal
power
&
refuse
oftentimes
light
burthens
be
not
more
greuously
punisshed
of
god
,
●ier
.
xxviii
.
d
as
the
ꝓphet
Ier.
also
witnesseth
.
Thus
sayth
the
lord
,
y●
hast
broken
the
cheines
of
wod
,
and
y●
shalt
make
for
them
cheynes
of
yron
.
☞
To
deny
that
the
disobedient
&
sedicious
subiectes
against
their
prynce
&
ruler
be
most
greuously
punisshed
of
god
,
according
to
th exemple
of
Dathan
,
Abiron
,
&
Chore
,
as
is
red
in
the
boke
of
Nu.
16.
ii
.
Reg.
xv
.
Item
according
to
th exemple
of
Zambry
.
TO
say
there
may
be
such
a
prince
or
ruler
as
may
plese
al
his
subiectis
wheras
the
good
king
Dauid
●trarily
was
reported
of
Absolon
his
own
son
that
he
was
not
egal
in
iudgement
vnto
the
people
,
also
Salomon
that
he
greued
the
people
to
moch
To
forbid
with
the
Anabaptistes
temporal
power
vnto
christen
men
,
Holy
&
godly
persons
haue
borne
rule
.
contrary
to
the
open
exemples
of
scripture
wheras
Ioseph
&
Dauid
which
bileued
in
Christ
bare
temporal
rules
,
Cornelius
as
we
rede
in
the
actes
was
an
officer
of
Rome
.
Item
the
Centurion
in
the
gospel
with
infinite
other
.
To
forbid
vnto
christen
rulers
batels
in
defence
of
their
subiectis
,
execution
of
iudge
mentes
with
the
swerd
vpon
the
transgressours
&
other
ciuil
offices
wherby
realmes
&
imperies
be
kept
,
mainteined
&
conserued
.
So
Abraham
was
a
christen
man
for
the
faith
which
he
had
in
Christ
,
&
yet
neuerthelesse
he
made
many
warres
.
So
king
Dauid
&
other
.
To
say
that
to
play
the
ruler
is
to
play
the
thefe
&
robber
.
A
wycked
●
knauishe
errour
This
errour
is
against
the
honestie
of
the
offices
of
kynges
&
rulers
whose
offices
be
to
defend
his
honest
subiectes
,
to
kepe
common
peax
.
&c.
whiche
offices
to
do
,
is
not
to
play
the
thefe
.
For
although
there
be
found
some
rulers
which
do
exercise
robberyes
pillagies
&
theftes
,
yet
the
office
remaineth
of
it self
good
,
neither
ought
it
to
be
dispraysed
,
bicause
of
certeyn
euil
officers
.
Math.
xx
.
c.
To
hold
by
this
place
of
the
gospel
,
the
kynges
of
the
gentyles
haue
rule
ouer
them
.
&c.
that
a
christen
man
can
not
bear
office
or
rule
.
This
errour
springeth
of
the
misvnderstanding
of
the
comparison
where
Christ
compareth
the
apostles
which
were
subiectes
with
kinges
constitute
in
lauful
rule
.
To
deny
vnto
rulers
their
customs
,
tributes
&
taxes
to
the
sustentacion
&
maintenaunce
of
their
empyre
or
kingdom
,
contrary
to
the
place
of
Paul.
Ro.
13.
wher
he
saith
,
giue
tribute
to
whom
tribute
belongeth
,
custom
to
whom
custom
is
due
.
&c.
To
deny
due
reuerence
to
the
ruler
,
Roma
.
xiii
.
b
contrary
to
Paul
,
who
saith
giue
honour
to
whom
honour
perteyneth
.
To
depose
&
put
downe
the
magistrate
&
ruler
by
the
subiectes
&
to
make
new
rulers
,
☞
where
as
their
formar
rulers
wil
not
receiue
the
gospel
,
which
errour
was
in
maner
the
destruction
of
a
sort
of
cities
in
Germany
.
To
neglect
the
office
committed
vnto
him
,
or
negligently
to
regarde
his
office
.
For
wheras
the
scripture
p̄scribeth
to
officers
and
publique
ministers
their
offices
,
it
wil
haue
them
also
accordingly
to
execute
the
same
,
to
defende
the
good
&
punish
the
bad
.
Hither
ꝑteyn
such
exhortacions
in
the
ꝓphetes
Ernest
adm●●nistracion
as
exhorte
the
rulers
to
ernest
administracion
of
the
common
wele
,
as
Esaie
.
☞
i.
Lerne
to
do
right
,
apply
your selues
to
equitie
,
deliuer
the
oppressed
,
helpe
the
fatherles
to
his
right
,
let
the
widowes
complaint
come
before
you
.
Item
the
ꝓphet
Zach.
ca.
7.
Execute
true
iudgement
.
&c.
To
regarde
slouthfully
the
offices
of
a
ruler
,
when
y●
seest
thy
subiectes
rebellious
&
sedicious
,
which
euil
by
litle
&
litle
destroyeth
common
weales
.
Of
wedlocke
.
CA.
LVI
.
WEdlok
is
the
laufull
couple
of
man
&
wife
,
Definicyon
ordeyned
indissolubly
to
bring
forth
children
,
&
to
eschew
fornicacion
.
THAT
matrimony
is
the
couple
of
Probacyon●
man
and
wife
doubteth
no
man
.
This
word
(
lauful
)
excludeth
al
gyle
&
fraud
which
may
chaunce
about
persons
contracting
matrimony
.
Now
the
formar
effect
of
matrimony
,
which
is
,
that
it
is
ordeyned
to
the
procreacion
of
yssue
,
proueth
the
place
of
Gene.
ca.
i.
Cressi●e
et
multiplicamini
.
Encrease
,
&
be
ye
multiplied
.
The
latter
effect
declareth
Paul
to
the
Corin.
●
.
Corin.
vii
.
writynge
:
It
is
good
for
man
not
to
touche
a
woman
,
neuerthelesse
to
auoyde
fornicacion
let
euery
man
haue
his
wyfe
,
and
let
euerye
woman
haue
her
husband
.
As
touching
the
institution
,
god
did
institute
wedlocke
.
Ge.
ij
.
I
added
this
terme
(
indissolubly
)
that
is
to
saye
,
vndepartably
or
without
breakyng
,
that
a
man
shold
not
thinke
that
wedlocke
ones
lawfullye
made
can
be
vndone
&
broken
,
which
thynge
Chryst
him self
forbyddeth
saying
.
That
god
conioyned
,
Mat.
xix
.
a
let
no
man
separate
.
Howbeit
where
aduoutry
commeth
bitwene
,
there
is
no
longer
wedlocke
.
For
the
ꝓmesse
gyuen
is
broken
,
wherfore
in
such
case
it
is
lawful
,
according
to
the
doctrine
of
Christ
to
seperate
the
persons
whiche
before
were
contracted
in
matrymonye
.
Causes
of
wedlocke
be
these
:
Causes
.
God
the
instituter
,
the
consent
of
the
parentes
,
or
of
such
as
supply
their
rowmes
,
&
of
the
persons
contracting
.
Item
the
lawes
as
wel
natural
as
politique
,
the
customes
of
the
countrey
.
&c.
For
matrimony
belongeth
also
to
ciuil
&
politique
thinges
,
wherfore
the
lawes
of
nature
,
of
princes
,
the
customes
of
the
countrey
may
not
be
neglected
about
matrimony
.
Wedlok
is
of
one
kynde
,
Partes
that
is
to
wi●e
,
the
lawful
couple
of
man
&
wife
,
by
the
agrement
of
bothe
.
THEFFECTES
of
wedlocke
be
these
.
Effectes
of
matr●monye
.
To
bring
forth
children
.
Gene.
i.
This
effect
although
it
proprely
belongeth
to
wedlocke
,
yet
it
chaunceth
not
without
the
singuler
blessing
of
god
or
gift
of
the
lord
,
wherwith
god
rewardeth
suche
as
feare
him
,
accordinge
to
the
prophete
:
Psal.
cxxvi●
.
Blessed
are
all
they
that
feare
the
lord
and
walke
in
his
wayes
thy
wyfe
shall
be
as
the
frutefull
vyne
vpon
the
walles
of
thy
house
,
thy
children
lyke
the
olyue
braunches
round
aboute
thy
table
:
lo
,
thus
shal
the
man
be
blessed
that
feareth
the
lorde
.
i.
Cor.
vii
.
a
To
be
a
remedy
agaynst
fornicacion
.
To
be
a
signe
of
gods
wil
towardes
vs
in
that
we
knowe
this
kynd
of
lyfe
please
god
,
&
therfore
is
decked
with
the
promises
of
god
,
and
with
the
worde
.
To
be
a
token
of
the
spiritual
wedlocke
and
felowship
,
which
is
bitwene
the
church
and
Christ
,
Ephe.
v.
●
according
to
Paul.
This
is
a
great
mistery
,
but
I
speke
bitwene
Christ
and
the
congregacion
.
Contraryes
to
matrimony
be
these
.
Contraryes
To
say
matrimonye
is
not
th
ordinaunce
of
god
,
but
mans
inuencion
.
To
say
matrimony
is
a
sacrament
,
iustifieng
euen
of
the
very
worke
selfe
.
Poligamie
,
that
is
,
the
hauing
of
many
wyues
togyther
is
forbydden
.
To
holde
a
man
may
haue
by
gods
lawe
mo
wyues
at
ones
then
one
,
contrary
to
the
first
ordinaunce
of
matrimony
.
Ge.
2.
And
they
.ij.
shall
be
one
flesh
.
&c.
Neither
is
there
red
any
commaundement
in
the
old
testament
for
the
hauing
of
many
wiues
,
although
exemples
do
testify
that
it
was
in
vre
,
&
ꝑchaunce
also
suffred
at
those
times
for
increase
of
yssue
or
for
other
causes
.
But
the
newe
testament
doth
vtterly
forbyd
the
hauing
of
many
wiues
,
&
that
by
th
auctorite
of
Christ
,
who
bringeth
vs
back
agayn
to
the
true
instinct
of
nature
,
&
right
ordinance
of
god
.
☞
To
hold
it
a
lauful
matrimony
that
is
contracted
against
gods
lawes
of
princes
,
vsages
of
the
countrey
,
●sent
of
the
parentes
,
or
of
such
as
represent
their
rowme
,
against
the
consent
of
the
contractours
or
whiche
is
contracted
bitwene
persons
impotent
vnhable
&
vnmete
to
the
same
.
To
hold
that
certeyn
matrimonies
contracted
against
some
of
the
causes
afore
said
ought
to
be
dissolued
&
broken
after
they
be
made
,
&
can
not
be
vndone
.
To
hold
that
it
is
lauful
about
matrimony
to
vse
al
maner
of
gyle
&
fraud
.
Math.
v.
xix
.
To
say
the
bare
consent
of
the
man
&
wyfe
ought
to
make
matrimony
.
To
say
matrimony
may
be
broken
for
any
other
causes
than
for
only
aduoutry
.
To
say
sycknes
or
other
chaunce
of
fortune
,
Forbydding
of
wedlocke
is
the
doctrine
of
deuyls
i.
Corin.
vii
.
●
either
ꝓsperous
or
aduerse
may
breke
matrimony
ones
laufully
contracted
.
To
hold
that
the
infidelitie
or
vnfaithfulnes
of
eyther
of
the
persons
in
matrimony
breketh
matrimony
,
contrary
to
the
apostle
.
1.
Cor.
7.
To
say
it
were
not
better
to
marye
then
to
burne
in
outwarde
concupisscence
&
lustes
.
To
exercise
frowardnes
and
vngentlenes
in
matrimony
.
To
regarde
matrimony
slouthfully
,
or
not
to
susteyn
louingly
suche
thynges
as
pertayne
vnto
it
.
(
?
)
¶
The
ende
of
the
common
places
of
Erasmus
Sarcerius
.
●ELOS
.
¶
The
table
of
the
common
places
handled
in
this
presente
boke
.
-
FYrst
an
epistle
to
the
kyngis
maiestie
.
-
Of
God
.
Folio
.
i.
-
Of
god
the
father
.
fo.
ii
.
-
Of
god
the
sonne
.
fo.
iii.
-
Of
god
the
holy
ghost
.
fo.
viii
.
-
Of
predectinacion
.
fo.
xii
.
-
Of
contingencie
.
fo.
xvii
.
-
Of
creacion
.
fo.
xx
.
-
Of
creatures
fo.
xxii
.
-
Of
aungels
or
good
spirites
.
fo.
xxv
.
-
Of
euil
spirites
or
aungels
.
fo.
xxviii
.
-
Of
man
.
fo.
xxxii
.
-
Of
the
olde
man
fo.
xxxiiii
.
-
Of
the
newe
man
.
fo.
xxxvi
.
-
Of
fre
wyll
fo.
xxxviii
.
-
Of
fre
wyl
before
the
fall
fo.
xxxviii
.
-
Of
fre
wil
after
the
fall
fo.
xl
.
-
Of
synne
.
fo.
xliiii
.
-
Of
oryginal
synne
fo.
xlv
.
-
Of
actual
synne
fo.
l.
-
Of
venial
synne
fo.
lvii
.
-
Of
syn
against
t
holy
ghost
fo.
lviii
.
-
Of
the
lawe
.
fo.
lx
.
-
Of
the
law
of
nature
fo.
lx
.
-
Of
the
law
of
god
fo.
lxiii
.
-
Of
moral
lawes
fo.
lxvi
.
-
Of
lawes
iudicial
fo.
lxviii
.
-
Of
ceremonial
lawes
fo.
lxviii
.
-
Of
humane
lawes
fo.
lxxi
.
-
Of
the
gospell
.
fo.
lxxiii
.
-
Of
fayth
fo.
lxxvi
.
-
Of
iustificacion
fo.
lxxxii
.
-
Of
hope
fo.
lxxxv
.
-
Of
loue
towardes
god
fo.
lxxxviii
.
-
Of
loue
towardes
the
neyghbour
.
fo.
xc
.
-
Of
good
workes
fo.
xcvi
.
-
Of
fulfyllynge
the
lawe
fo.
cv
.
-
Of
the
abrogacion
of
the
lawe
fo.
cx
.
-
Of
the
christen
libertie
fo.
cxv
.
-
Of
the
crosse
fo.
cxix
.
-
Of
humilitie
fo.
cxxv
.
-
Of
sacramentes
or
signes
fo.
cxxvi
.
-
Of
baptisme
fo.
cxxix
.
-
Of
the
souper
of
the
lorde
fo.
cxxxiii
.
-
Of
sacrifice
fo.
cxxxix
.
-
Of
repentaunce
fo.
cxlvii
.
-
Of
contricion
fo.
cliiii
.
-
Of
faythe
the
other
parte
of
repentaunce
.
fo.
clv.
-
Of
confession
before
god
fo.
clvi
.
-
Of
open
confession
fo.
clix
.
-
Of
confession
priuate
.
&c.
fo.
clx
.
-
Of
auriculer
or
eare
confession
.
fo.
clxii
.
-
Of
satisfaction
fo.
clxiii
.
-
Of
pardons
fo.
clxvi
.
-
Of
the
eclesiastical
power
fo.
clxvii
.
-
Of
the
popysh
power
fo.
clxxij
-
Of
mens
tradicions
fo.
clxxiiii
.
-
Of
the
church
or
●gregaciō
.
fo.
clxxvi
.
-
Of
sclaunder
or
offending
.
fo.
clxxxvi
.
-
Of
the
kyngdom
of
Christ
fo.
cxciii
.
-
Of
resurection
fo.
cxcvii
.
-
Of
euerlasting
lyfe
fo.
cxcix
.
-
Of
prayer
fo.
cciii
.
-
Of
rule
fo.
ccv
.
-
Of
wedlocke
.
fo.
ccx
.
FINIS
.
Imprinted
at
London
by
Iohum
Byddell
,
dwellyng
in
Fletestrete
at
the
sygne
of
the
Sonne
ouer
agaynst
the
Cundyte
.
In
the
yere
of
our
lorde
god
.
M.
CCCCC.xxxviii
.
Cum
priuilegio
.
❧
❧