longissime distet, ad malum sua natura propendeat et caro semper adversus spiritum concupiscat: unde in unoquoque nascentium, iram Dei atque damnationem meretur. Manet etiam in renatis hæc naturæ depravatio, qua fit ut affectus carnis, græce φρόνημα σαρκός, quod alii sapientiam, alii sensum, alii affectum, alii studium vocant, legi Dei non subjiciatur. Et quamquam renatis et credentibus nulla propter Christum est condemnatio, peccati tamen in sese rationem habere concupiscentiam fatetur Apostolus.

engendred of the ofspring of Adam, whereby manne is very farre gone from his former righteousnesse, whiche he had at his creation and is of his owne nature geuen to euill, so that the fleshe desireth alwaies contrarie to the spirit, and therefore in euery persone borne into this worlde, it deserueth Goddes wrath and damnation: And this infection of nature doeth remaine, yea in theim that are baptized, wherby the lust of the fleshe called in Greke φρόνημα σapxós, (whiche some do expoune, the wisedome, some sensualitie, some the affection, some the desire of the flesh) is not subiect to the lawe of God. And although there is no condemnation for theim that beleue, and are baptized, yet the Apostle doeth confesse, that concupiscence, and lust hath of it self the nature of sinne.

Nemo præter Christum est sine
peccato.

Christus in nostræ naturæ veritate, per omnia similis factus est nobis, excepto peccato, a quo prorsus erat immunis, tum in carne tum in spiritu. Venit ut agnus absque macula esset, qui mundi peccata per immolationem sui semel factam tolleret: et peccatum (ut inquit Joannes) in eo non erat. Sed nos reliqui etiam baptizati, et in Christo regenerati, in multis tamen offendimus omnes, et si dixerimus quia peccatum non habemus, nos ipsos seducimus, et veritas in nobis non est.

XV.

De peccato in spiritum sanctum. Non omne peccatum mortale post baptismum voluntarie perpetratum, est peccatum in spiritum sanctum et irremissibile: proinde lapsis à baptismo in peccata, locus penitentiæ non est negandus. Post acceptum spiritum sanctum possumus a gratia data recedere atque peccare, denuoque pe gratiam Dei

without arrogancie, and iniquitie. For by theim menne dooe declare, that thei dooe not onely rendre to GOD, as moche as thei are bounde to dooe, but that thei dooe more for his sake, then of bounden duetie is required: Whereas Christe saieth plainlie: when you haue dooen al that are commaunded you, saie, We be unprofitable seruauntes.

XIV.

No man is without sinne, but
Christe alone.

Christe in the trueth of our nature was made like unto us in al thinges, sinne onely except, from whiche he was clearelie uoide both in his fleshe, and in his spirite. He came to be the lambe without spotte, who by sacrifice of himself made ones for euer, should take away the sinnes of the worlde: and sinne (as Saint Jhon saieth) was not in him. But the rest, yea, although we be baptized, and borne againe in Christe, yeat we all offende in many thinges: and if we saie, we have no sinne, wee deceive our selues, and the trueth is not in us.

XV.

Of sinne against the holie Ghoste.

Euery deadlie sinne willinglie committed after Baptisme, is not sinne against the holie Ghoste, and unpardonable: wherfore the place for penitentes, is not to hee denied to soche as fall into sinne after Baptisme. After we haue received the holie Ghoste, we maie departe from grace geuen, and fall

De Prædestinatione et Electione. Prædestinatio ad vitam est æternum Dei propositum, quo ante jacta mundi fundamenta suo consilio, nobis quidem occulto, constanter decrevit eos quos elegit ex hominum genere, a maledicto et exitio liberare, atque ut vasa in honorem efficta, per Christum ad æternam salutem adducere; unde qui tam præclaro Dei beneficio sunt donati, illi, spiritu ejus opportuno tempore operante, secundum propositum ejus vocantur, vocationi per gratiam parent, justificantur gratis, adoptantur in filios uni

XVII.

Of predestination and election. Predestination to life, is the euerlasting purpose of God, whereby (before the foundacions of the worlde were laied) he hath constantlie decreed by his owne judgemente secrete to vs, to deliuer from curse, and damnation those whom he hath chosen out of mankinde, and to bring them to euerlasting saluation by Christ, as vesselles made to honour: whereupon, soche as haue so excellent a benefite of GOD geuen unto theim be called, according to Goddes purpose, by his spirite, woorking in due