ED. LAT. 1563. ENGLISH ED. 1571. AMERICAN REVIS. 1801. tiunt, qui veteres tantùm in Wherefore they are not to Man. Wherefore they are promissiones temporarias spe- be hearde whiche faigne not to be heard, which rasse confingunt. Quanquam that the olde fathers dyd feign that the old Fathers Lex à Deo data per Mosen, looke only for transitorie did look only for transiquoad Ceremonias et ritus, promises. Although the tory promises. Although Christianos non astringat, lawe geuen from God by the Law given from God neque ciuilia eius præcepta Moses, as touchyng cere- by Moses, as touching in aliqua Republica neces- monies and rites, do not Ceremonies and Rites, do sariò recipi debeant: nihilo- bynde Christian men, nor not bind Christian men, minus tamen ab obedientia the ciuile preceptes there- nor the Civil precepts mandatorum, quæ Moralia of, ought of necessitie to thereof ought of necessity vocantur, nullus quantumius be receaued in any com- to be received in any comChristianus, est solutus. mon wealth: yet notwith-monwealth; yet notwith- Athanasij, et quod vulgo Crede, Athanasian Crede, that which is commonly Apostolicum appellatur, om- and that whiche is com-called the Apostles' Creed, nino recipienda sunt et cre- monlye called the Apos-ought thoroughly to be redenda. Nam firmissimis tles' Crede, ought through-ceived and believed: for Scripturarum testimonijs lye to be receaued and be- they may be proved by probari possunt. leued for they may be most certain warrants of proued by moste certayne Holy Scripture. warrauntes of holye script ure. IX. Peccatum Ooriginale. Of originall or birth sinne. Of Original or Birth-Sin. Peccatum originis non est Originall sinne standeth Original sin standeth (vt fabulantur Pelagiani) not in the following of not in the following of in imitatione Adami situm, Adam (as the Pelagians Adam (as the Pelagians sed est vitium et depraua- do vaynely talke) but it is do vainly talk); but it is tio naturæ cuiuslibet homi- the fault and corruption the fault and corruption nis ex Adamo naturaliter of the nature of euery of the Nature of every propagati, qua fit, vt ab ori- man, that naturally is en- man, that naturally is enginali iustitia quàm longis- gendered of the ofspring gendered of the offspring ED. LAT. 1563. ENGLISH ED. 1571. AMERICAN REVIS. 1801. men ad dogmata confirman-struction of manners: but ners: but yet doth it not da non adhibet: ut sunt yet doth it not applie apply to them to establish them to establishe any any doctrine: such are these doctrene. Such are these following: followyng. The third boke of Esdras.The Third Book of Esdras, The Book of Judith, The booke of Tobias. The booke of Iudith. The rest of the booke of The rest of the Book of Hester. The booke of Wisdome. Esther, The Book of Wisdom, The Story of Susanna, The Second Book of Mac- Noui Testamenti Libros om- All the bookes of the All the Books of the nes (ut uulgo recepti sunt) newe Testament, as they New Testament, as they recipimus et habemus pro are commonly receaued, are commonly received, we Canonicis. we do receaue and ac- do receive, and account compt them for Canon- them Canonical. icall. VII. De Veteri Testamento. VII. VII. Of the Olde Testament. Of the Old Testament. The Old Testament is Testamentum vetus Nouo contrarium non est, quando- not contrary to the newe, not contrary to the New: quidem tam in veteri quàm for both in the olde and for both in the Old and nouo, per Christum, qui vni- newe Testament euerlast- New Testament everlasting cus est mediator Dei et ho- yng lyfe is offered to man- life is offered to Mankind minum, Deus et Homo, ater- kynde by Christe, who is by Christ, who is the only na vita humano generi est the onlye mediatour be- Mediator between God and proposita. Quare malè sen- tweene God and man. Man, being both God and ED. LAT. 1568. pietatis opera facienda, quæ Deo grata sint et accepta, nihil valemus. XI. ENGLISH ED. 1571. AMERICAN REVIS. 1801. ceptable to God, without God, without the grace of the grace of God by Christe God by Christ preventing preuentyng us, that we may us, that we may have a haue a good wyll, and good will, and working workyng with vs, when we with us, when we have haue that good wyll. that good will. XI. Of the iustification of man. XI. Of the Justification of Man. De Hominis Iustificatione. Tantum propter meritum Domini ac Seruatoris nostri eous before God, only for eous before God, only for Iesu Christi, per fidem, non the merite of our Lord and the merit of our Lord and propter opera et merita no- sauiour Jesus Christe, by Saviour Jesus Christ by stra, iusti coram Deo repu- faith, and not for our owne Faith, and not for our tamur: Quare sola fide nos workes or deseruynges. own works or deservings. iustificari, doctrina est salu- Wherefore, that we are ius- Wherefore, that we are berrima, ac consolationis ple- tified by fayth onely, is justified by Faith only, is nissima: ut in Homilia de most wholesome doctrine, a most wholesome DocIustificatione hominis fusius and very full of comfort, trine, and very full of comexplicatur. as more largely is expressed fort, as more largely is exin the Homilie of iustifica-pressed in the Homily of Albeit that good workes Justification. XII. Of Good Works. Albeit that Good Works, Bona opera quæ sunt fructus fidei et iustificatos se- which are the fruites of which are the fruits of quuntur, quanquam peccata fayth, and folowe after Faith, and follow after nostra expiari et diuini iu- iustification, can not put Justification, can not put dicij seueritatem ferre non away our sinnes, and en- away our sins, and endure possunt, Deo tamen grata dure the seueritie of Gods the severity of God's judgsunt et accepta in Christo, iudgement: yet are they ment; yet are they pleas atque ex uera et uiua fide pleasing and acceptable to ing and acceptable to God necessario profluunt, ut plane God in Christe, and do in Christ, and do spring ex illis, æque fides uiua co- spring out necessarily of a out necessarily of a true gnosci possit, atque arbor ex true and liuely fayth, in and lively Faith; insomuch fructu iudicari. so muche that by them, a that by them a lively Faith may be as evidently known as a tree discerned by the fruit. Opera ante Iustificatio- Of workes before iustifica Of Works before Justifica Workes done before the tion. Opera quæ fiunt ante graWorks done before the tiam Christi, et spiritus eius grace of Christe, and the grace of Christ, and the afflatum, cum ex fide Iesu inspiration of his spirite, Inspiration of his Spirit, Christi non prodeant, mi- are not pleasaunt to God are not pleasant to God, nimè Deo grata sunt: neque forasmuche as they spring forasmuch as they spring gratiam (ut multi uocant) not of fayth in Jesu Christ, not of faith in Jesus Christ; de congruo merentur: Imo neither do they make men neither do they make men cum non sint facta ut Deus meete to receaue grace, or meet to receive grace, or illa fieri uoluit et præcepit, (as the schole aucthours (as the School-authors say) peccati rationem habere non saye) deserue grace of con- deserve grace of congruity: dubitamus. gruitie: yea rather for that yea rather, for that they they are not done as GOD are not done as God hath hath wylled and com-willed and commanded maunded them to be done, them to be done, we doubt we doubt not but they haue not but they have the nathe nature of synne. ture of sin. XIV. Opera Supererogationis. Of workes of supererogation. Of Works of Supererogation. Opera quæ supererogatio- Voluntarie workes be- Voluntary Works besides, nis appellant, non possunt sydes, ouer and aboue over and above, God's Comsine arrogantia et impietate Gods commaundementes, mandments, which they call prædicari. Nam illis de- which they call workes Works of Supererogation, clarant homines non tantum of supererogation, can not can not be taught without se Deo reddere quæ tenentur be taught without arro- arrogancy and impiety: for sed plus in eius gratiam fa- gancie and impietie. For by them men do declare, cere quam deberent: cum by them men do declare that they do not only renapertè Christus dicat: Cum that they do not onely der unto God as much as feceritis omnia quæcunque render vnto God as muche they are bound to do, but præcepta sunt vobis, dicite: as they are bounde to do, that they do more for his Serui inutiles sumus. but that they do more for sake, than of bounden duty seruantes. Christus in nostræ naturæ Christe in the trueth of Christ in the truth of our ueritate per omnia similis oure nature, was made lyke nature was made like unto factus est nobis, excepto pec- vnto vs in al thinges (sinne us in all things, sin only cato, à quo prorsus erat im- only except) from which he except, from which he was munis, tum in carne tum in was clearley voyde, both in clearly void, both in his spiritu. Venit, ut Agnus his fleshe, and in his spir- flesh, and in his spirit. absque macula esset, qui ite. He came to be the He came to be the Lamb mundi peccata per immola- lambe without spot, who without spot, who, by sactionem sui semel factam, by the sacrifice of hym self rifice of himself once made, tolleret: et peccatum (ut once made, shoulde take should take away the sins inquit Ioannes) in eo non away the sinnes of the of the world; and sin (as erat. Sed nos reliqui, etiam worlde: and sinne, (as S. Saint John saith) was not baptizati, et in Christo re- John sayeth) was not in in him. But all we the generati, in multis tamen hym. But al we the rest, rest, although baptized, offendimus omnes: Et si (although baptized, and and born again in Christ, dixerimus quia peccatum borne agayne in Christ) yet offend in many things; non habemus, nos ipsos sedu- yet offende in many and if we say we have no cimus, et veritas in nobis thinges, and if we say we sin, we deceive ourselves, haue no sinne, we deceaue and the truth is not in us. non est. XVI. De Lapsis post Baptismum. our selues, and the trueth XVI. Of sinne after Baptisme. Not euery deadly sinne willingly committed after XVI. Of Sin after Baptism. Not every deadly sin willingly committed after Non omne peccatum Mortale post baptismum uoluntarie perpetratum, est pec- baptisme, is sinne agaynst Baptism is sin against the catum in Spiritum sanctum the holy ghost, and vnpar- Holy Ghost, and unpardonet irremissible. Proinde lap- donable. Wherefore the able. Wherefore the grant sis à baptismo in peccata, graunt of repentaunce is of repentance is not to be locus pœnitentia non est ne- not to be denyed to such denied to such as fall into gandus. Post acceptum spi- as fall into sinne after bap- sin after Baptism. After ritum sanctum, possumus à tisme. After we have re- we have received the Holy gratia data recedere atque ceaued the holy ghost, we Ghost, we may depart from peccare, denuóque per gra- may depart from grace grace given, and fall into tiam Dei resurgere ac resi- geuen, and fall into sinne, sin, and by the grace of piscere. Ideóque illi dam- and by the grace of God God we may arise again, nandi sunt, qui se quamdiu (we may) aryse agayne, and amend our lives. And |