led Anomæi, who takyng the good sentences of S. Paule, did abuse the same to filthy licence of the flesh, and corruptiō of wicked lyfe. &c.

But to let these slaunders passe, now what the errours be of the Churche of Rome touchyng this part of doctrine, remayneth to be declared. Whose errour first stādeth in this. that they misvnderstādyng the definition of good workes, do call good workes, not such as properly are commaunded by the law of God: but such as are agreable to the Popes law: As buildyng of Abbayes, and Churches, giuing to the high altar, foundyng of trentals, findyng of chauntries, gildyng of Images, hearing of Masses, going on pilgrimage, fighting for the holy crosse, keeping of vowes, entryng to orders, fasting of vigiles, creepyng to the Crosse, praying to Saintes, &c. All whiche are not onely reputed for good workes, but so preferred also before all other workes, that to these is giuen pardon from the Pope, double and triplefold more, then to any other good worke of charitie commaunded in the law of almightie God.

MarginaliaThe second errour of the Papistes in the doctrine of good workes.An other errour also may be noted in the Papistes, touchyng the efficient or formall cause of good workes. For albeit they all confesse in their bookes, that Gratia Dei gratis data, is the chief principall cause therof, and worketh in vs Iustitiam primam (as they call it) yet the good workes after regeneration, they referre to other subordinate causes vnder God, as to free will, or to habitum virtutis, or ad integra naturalia, and nothyng at all to fayth, whē as fayth onely next vnder God, is the roote and fountaine of all well doyng: MarginaliaFayth the roote and cause of good workes.as in the fruites of a good tree, albeit the planter or the husbandman be the principall agent therof, and some cause also may be in the good ground, yet the next and immediate cause is the roote that maketh the tree frutefull. In like maner the grace of God, in a soft and repentaunt mollified hart planteth the gift of fayth. Fayth as a good roote can not lye dead or vnoccupyed, but springeth forth and maketh both the tree fruitful, and also the fruites therof to be good, whiche otherwise had no acceptation nor goodnes in them were it not for the goodnes of the roote from whence they spryng. MarginaliaWorkes are not to be called good but by reason of fayth.So Paule, although he had certeine workes in him, such as they were, before his conuersion, yet had he no good workes before the grace of Christ had rooted fayth in him. So Mary Magdalene the sinner, and Zacheus the Publicane. So all nations of the Gentiles began to bryng forth fruite, and especially good fruite, when they began to be ingrafted in Christ & to receaue the roote of his fayth, whose fruites before that were all damnable and vnsauery. MarginaliaThe office of fayth to iustifie.As touchyng the cause therfore of good workes, there is no other in man but fayth, whose office as it is to iustifie vs in heauen: so the nature of it is here in earth to worke by loue, as the roote worketh by the sappe. MarginaliaThe effect of faith to bryng forth good workes.For as a man seeth and feeleth by fayth, the loue and grace of God toward hym in Christ his sonne: so begynneth he to loue agayne both God & man, and to do for his neighbour as God hath done to him. MarginaliaFides per dilectionē operans. Gal. 5.And hereof properly springeth the runnyng fountaine of all good workes, and deeds of charitie.

MarginaliaThe 3. errour of the Papistes touchyng the end of the law and good workes.Thirdly, as they erre in the cause of good workes, so do they erre much more in the end of the law, & of good workes: for where S. Paule teacheth the law to be giuē to this vse & end, to conuict our transgressions, to proue vs sinners, to shew and condēne our infirmitie, and so driue vs to Christ: they take and apply no other end to the law but to make vs perfect, to keepe vs from wrath, and to make vs iust before God. MarginaliaThe end of the law and good workes peruerted.And lykewise, where S. Paule proueth all our good workes to bee vnperfect, and vtterly secludeth them from the end of Iustifiyng: they contrariwise do teach, as though the end of good workes were to merite remission of sinnes, to satisfie vnto God, to deserue grace, to redeme soules from Purgatory, and that by them the person of the regenerate man doth please God and is made iust before God. For so they teach most wickedly and horribly, saying: MarginaliaThom. Aquinas. Hosius in 2. tom. cōfes. cap. 1.That Christ suffered for originall sinne, or sinnes goyng before Baptisme, but the actuall sinnes, which follow after Baptisme, must be done away by mens merites. And so they assigne to Christ the begynnyng of saluation, or obteinyng of the first grace (as they call it) but the perfection or consummation of grace they geue to workes and our owne strength. Neither can they in any case abyde, that we be iustified freely by the mercy of God through fayth onely, apprehēding the merites of Christ. Howbeit neither do all papistes in this their errour agree in one. For some make distinction and say: that we are iustified by Christ principaliter. i. principally: & minus principaliter. i. lesse principally, by the dignitie of our owne deedes, contrary to the 8. principle before mentioned: page 24. MarginaliaThe diuers opinions of the Catholicke Papistes, how fayth iustifieth.Other hold that we are made righteous before God, not by the workes that go before fayth: but by our vertues that follow after. Some agayne do thus expounde the saying of S. Paule: we are iustified by faith: that is (say they) by fayth preparyng vs, or settyng vs in a good way to be iustified. Other expounde it by the figure Sinecdoche, that is, by fayth conioyned together with other vertues. Other thus: by fayth, that is, beyng formed with charitie, &c. MarginaliaThe Popes doctrine agaynst the principles of Scripture.Thus all these do derogate from the benefite of Christ, and attribute vnto workes a great or the greatest part of our iustificatiō, directly agaynst the true veyne of S. Paules doctrine and first institution of the auncient Church of Rome, and agaynst all the principles of holy Scripture.

MarginaliaThe 4. errour of the Papistes touching the imperfectiō of man in satisfiyng the perfection of the law.Furthermore, as touchyng the sayd doctrine of the law & workes, they erre in misunderstandyng the nature of the law and workes. For where S. Paule disputeth that the law is spirituall, & requireth of vs perfect obedience of the whole power of man, which we beyng carnall are neuer able to accomplish: they affirme otherwise, that the law doth require but onely outward obedience of man, and therewith is contented: And this obedience, they say, man is not onely able to performe, but also to do more and greater thynges then the law requireth. MarginaliaAgaynst the principles of Scripture.Wherof riseth the workes of supererogation, contrary to the 6. and 8. principles aboue specified pag. 24. Also there be, say they, among other certaine workes of the law, which pertaine not to all men, MarginaliaPreceptes & Counsailes.but are consilia, coūsailes, left for perfect men, as matter for them to merite by, and these they call opera perfectonis,MarginaliaWorkes of supererogation.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 pouertie, difference of meates and garmentes, pilgrimage to reliques and Saintes, worshypyng of the dead, superstitious ceremonies, rosaries &c. with such like, and these they call workes of perfection, whiche they preferre before the other commaunded in the law of God. In so much that in comparison of these, the other necessary duetyes 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, MarginaliaAgaynst the principle of Scripture.and accounted as prophane in comparison of these, contrary to the 10. principle aboue mentioned, pag. 24.

MarginaliaErroneous doctrine of the latter Churche of Rome concernyng sinne.OF Sinne likewise they teach not rightly, nor after the Institution of the Apostles, and the auncient Churche of Rome, while they consider not the deepenes and largenes of sinne, supposing sinne to be nothyng els but inward actions with 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 man to God and his word. The sense of flesh Saint Paule also calleth an enemy agaynst God, and feeleth in hym selfe, that is, in his flesh nothyng dwellyng but sinne. Rom. 7.

MarginaliaOriginall sinne what it is.As touchyng also originall sinne, wherein we are borne, which is the destruction of original iustice, and of Gods Image in vs (remainyng in vs and bringyng forth in vs wicked cogitations, affections, and motions of naughtynes, agaynst the law of God, and neuer ceaseth, so long as man lyueth) this originall sinne the Popes doctrine doth not deny, but yet doth much extenuate the same and holdeth that this inward concupiscence and 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 higher, but onely of the lower partes of man, MarginaliaOriginall sinne extenuated.beyng as a thyng ἀδιάφορον, indifferent, and no lesse naturall in vs then is the appetite to eate and drinke, and that the same is left to remaine in the Saintes after Baptisme, to be to thē occasion of more merityng &c.

MarginaliaFalse doctrine of the latter Church of Rome, touchyng penaunce.OF Penaunce, this latter Laterane Church of Rome, of late hath made a Sacrament (contrary to the fourth principle before. pag. 24.) whiche penaunce say they, standeth of 3. partes. Contrition, Confession, and Satisfaction canonicall. MarginaliaContrition.Contritiō (as they teach) may be had by strēgth of free will, without the law, and the holy ghost per actus elicitos: through mans owne action and endeuour. Whiche contrition first must be sufficient, and so it meriteth remission of sinne. MarginaliaConfessiō.In confession, they require a full rehearsall of all sinnes, whereby the Priest knowyng the crimes, may minister satisfaction accordyngly. And this rehearsing of