MarginaliaWorkes of supererogation.tionis, or opera indebita: MarginaliaMens traditions preferred before the workes of Gods law.addyng also to these new deuises to serue God after their owne traditions besides the word of God, as Monasticall vowes, willfull pouerty, difference of meates and garmentes, pilgrimage to reliques & Saintes, worshypyng of the dead, superstitious ceremonies, rosaries &c. with such lyke, and these they call workes of perfectiō, which they preferre before the other commaunded in the law of God. In so much that in comparison of these, the other necessary duetyes and functions commaunded and commended by the word of God (as to beare office in the common wealth, to lyue in the godly state of matrimony, to susteyne the office of a seruaunt in a house) is contemned, MarginaliaAgainst the principle of Scripture.and accounted as prophane in comparison of these, contrary to the 10. principle aboue mentioned, pag. 34.

MarginaliaErroneous doctrine of the latter Church of Rome concernyng sinne.OF Synne likewise they teach not rightly, nor after þ^e Institution of the Apostles, & the aunciēt church of Rome, whyle they consider not the depenes and largenes of sinne, supposing sinne to be nothyng els but inward actions w^t consent of will, or outward such as are agaynst will: where as the strength of sinne extendeth not onely to these, but also comprehendeth, the blyndnes and ignoraunce of the mynde, lacke of knowledge and true feare of God, the vntowardnes of mans mynde to Godward, the priuy rebellion of the hart agaynst the law of God, the vndelityng wil of mā to God and hys word. The sense of flesh S. Paule also calleth an enemy agaynst God, and feeleth in hym selfe, that is, in his flesh nothing dwelling but sinne. Rom.

MarginaliaOriginall sinne what it is.As touchyng also originall sinne, wherein we are borne, which is the destruction of originall iustice, & of Gods image in vs (remaynyng in vs and bryngyng forth in vs wicked cogitatiōs, affections, & motions of naughtynes, agaynst the law of God, & neuer ceaseth, so long as man lyueth) this originall sinne þ^e popes doctrine doth not deny, but yet doth much extenuate the same & holdeth that this inward cōcupiscēce & vicious affections not brastyng out in vs with consent of will, are no mortall nor damnable sinne, MarginaliaFomes peccati.but onely fomes peccati: And say moreouer, MarginaliaConcupiscentia.that this concupiscentia in vs, is no deprauation of the hygher, but onely of the lower partes of man, MarginaliaOriginall sinne extenuated.beyng as a thyng ἀδιάφορον  

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Summary of Roman Catholic heresies

Foxe text Greek

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Foxe text translation

indifferent

Comment

An accurate translation: alternative: "not different"

MarginaliaFalse doctrine of the latter Church of Rome, touchyng penaunce.OF Penaūce, this later Laterane church of Rome, of late hath made a Sacrament (contrary to the 4. principle before. pag. 34.) which penaūce say they, stādeth of 3. partes. Contrition, Confession, and Satisfaction canonicall. MarginaliaContritiō.Cōtritiō (as they teach) may be had by strength of free will, without the law, and the holy ghost per actus elicitos: through mans owne action and endeuour. Which contrition first must be sufficiēt, and so it meriteth remission of sinne. MarginaliaConfessiō.In cōfession, they require a full rehearsall of all a mans sinnes, whereby the Priest knowyng the crimes, may minister satisfaction accordyngly. And this rehearsing of sinnes, es opere operato deserueth remission of sinnes, contrary to the 14. principle before, pag. 34. MarginaliaSatisfaction.Satisfactions they call opera in debita, enioyned by the ghostly father. And this satisfaction (say they) taketh away, and chaūgeth eternall punishmēt, into temporall paynes, which paynes also it doth mitigate. And agayne, these satisfactions may be taken away by the Popes indulgence &c.MarginaliaTrue doctrine of repentaunce by the Scripture.
Scripture.

This vnsauery and hethenish doctrine of penaunce far differreth frō the true teachyng of holy Scripture. For the which teachyng repentaunce properly contayneth these 3. partes: MarginaliaPartes of repētaūce.
1. Cōtritiō.contrition, fayth, and new lyfe. Contrition is called the Scripture the sorrow of hart, rysing vpon the consideration of sinne committed, and of the anger of God prouoked: which sorrow driueth a man to Christ for succour: whereupon ryseth faith. Marginalia2. Fayth.Fayth bryngeth afterward amendement or newnes of lyfe, which we call Marginalia3. New obedience.new obedience, workyng fruites worthy of repentaunce.

MarginaliaThe blynd ignoraunce of the popes Church in not distinctyng the law from the Gospell.AS there is nothyng more necessary and confortable for troubled consciēces, then to be well instructed in the difference betwene þ^e law and the Gospel, so is the Church of Rome much to blame in this behalfe, because it confoūdeth together those ij. beyng in nature so diuers and contrary one from the other: MarginaliaA Babylonicall confusion in the Popes doctrine.as threatnynges & promises, thynges temporall with thynges eternall: sorrowfull thyngs with glad tydynges, death with lyfe, bondage with freedome &c. teachyng the people, that what soeuer the law sayth the Gospell confirmeth, and what soeuer the Gospell sayth, the same is agreable to the law, MarginaliaWhat difference the Papistes put betwene Moses and Christ.and so make they no difference betwen Moses and Christ, saue onely that Moses (they say) was the gyuer of the old law, Christ is gyuer of the new and a more perfect law. MarginaliaPapistes make the Gospell a a new law.And thus imagine they the Gospell to be nothyng els but a new law gyuen by Christ, and bynd to the promises therof the condition of our doynges and deseruynges, no otherwise, then to the old law. MarginaliaPapistes diuide the law, to the law of nature, the law of Moses, and the law of Christ.And so deuide they the whole law after this distinction, into 3. partes, to wytte, the law of Nature, the law of Moses, and the law of Christ. And as for the Gospell (they say) it is reueled for no other cause, but to shew to the world more perfect preceptes and counsayles, then were in the old law: to the fulfillyng whereof they attribute iustification, and so leaue the poore consciences of men in perpetuall doubt, and induce other manifold errours: MarginaliaThe Popes Church blynd in the office of Christ.bryngyng the people into a false opiniō of Christ, as though he were not a remedy against the law, but came as an other Moses, to gyue a new law to the world.

MarginaliaThe tyme of þ^e law, and tyme of the Gospell distincted.Furthermore as they make no difference betwene the nature of the law and nature of the Gospell, confoūdyng Moses and Christ together: so neither do they distinct or discerne the tyme of the law, and tyme of the Gospell a sonder. For where S. Paul, bryngeth in the law to bee a scholemaster and lymiteth hym hys tyme vnto Christ: and sayth that Christ is the end of the law, that is, that where the law ceaseth, there Christ begynneth, and where Christ begynneth, there þ^e law endeth, they cōtrary make the law to haue no end nor ceasing, but gyue to it immortal lyfe and kyngdome equal with Christ, so that Christ and the law together do reigne ouer the soule and consciēce of man. Which is vntrue. For either Christ must gyue place, and the law stand: Or els the law (the condemnation and malediction of þ^e law I meane) must end, and Christ reigne. MarginaliaMalediction of the law ceaseth in Christ. The vse of the law remaineth.
Christ and the law can not reigne together.For both these, Christ and the law, grace and malediction, can not reigne and gouerne together. But Christ þ^e sonne of God which once dyed, can dye no more, but must reigne for euer. Wherfore the law with hys strength, stynge, and curse, must nedes cease and haue an end. And this is it that S. Paul speakyng of the triumph of Christ, sayth: that hee ascendyng vp led away captiuitie captiue, MarginaliaEphes. 4.and hath set mā at liberty: not at liberty to liue as flesh lysteth, neither hath freed hym from the vse and exercise of the law: MarginaliaThe power of the law is for a tyme the power of Christ is eternall.but from the dominion and power of the law, so that there is now no condemnation to them that be in Christ Iesu, which walke not after the flesh. &c. Rom. 8. MarginaliaRom. 8.And in an other place S. Paul speakyng of the same power and dominiō of the law, sayth, that Christ hath taken the obligation written agaynst vs in Decrees, and hath nayled it vpon the Crosse, triumphyng ouer all. &c. MarginaliaColos. 2.so that as the kyngdome of Christ first began vpon the Crosse, euen so vpō the same Crosse, and at the same tyme the kyngdome of the law expired, MarginaliaThe malediction of the law geueth place to Christ.and the malediction of the law was so crucified vpon the Crosse, that it shall neuer ryse agayne, to haue any