This is what I got from the third classes thoughts...
. XIII. XIII.
Opera ante Iustificationem. Of workes before iustification. Of Works before Justification.
Opera quæ fiunt ante gratiam Christi, et spiritus eius afflatum, cum ex fide Iesu Christi non prodeant, minimè Deo grata sunt: neque gratiam (ut multi uocant) de congruo merentur: Imo cum non sint facta ut Deus illa fieri uoluit et præcepit, peccati rationem habere non dubitamus. Workes done before the grace of Christe, and the inspiration of his spirite, are not pleasaunt to God forasmuche as they spring not of fayth in Jesu Christ, neither do they make men meete to receaue grace, or (as the schole aucthours saye) deserue grace of congruitie: yea rather for that they are not done as GOD hath wylled and commaunded them to be done, we doubt not but they haue the nature of synne. Works done before the grace of Christ, and the Inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ; neither do they make men meet to receive grace, or (as the School-authors say) deserve grace of congruity: yea rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.
XIV. XIV. XIV.
Opera Supererogationis. Of workes of supererogation. Of Works of Supererogation.
Opera quæ supererogationis appellant, non possunt sine arrogantia et impietate prædicari. Nam illis declarant homines non tantum se Deo reddere quæ tenentur sed plus in eius gratiam facere quam deberent: cum apertè Christus dicat: Cum feceritis omnia quæcunque præcepta sunt uobis, dicite: Serui inutiles sumus. Voluntarie workes besydes, ouer and aboue Gods commaundementes, which they call workes of supererogation, can not be taught without arrogancie and impietie. For by them men do declare that they do not onely render vnto God as muche as they are bounde to do, but that they do more for his sake than of bounden duetie is required: Whereas Christe sayth playnly, When ye have done al that are commaunded to you, say, We be vnprofltable seruantes. Voluntary Works besides, over and above, God's Commandments, which they call Works of Supererogation, can not be taught without arrogancy and impiety: for by them men ao declare, that they do not only render unto God as much as they are bound to do, but that they do more for his sake, than of bounden duty is required: whereas Christ saith plainly, When ye have done all that are commanded to you, say, We are unprofitable servants.
XV. XV. XV.
Nemo præter Christum sine peccato. Of Christe alone without sinne. Of Christ alone without Sin.
Christus in nostræ naturæ ueritate per omnia similis factus est nobis, excepto peccato, à 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 Ioannes) 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. Christe in the trueth of oure nature, was made lyke vnto vs in al thinges (sinne only except) from which he was clearley voyde, both in his fleshe, and in his spirite. He came to be the lambe without spot, who by the sacrifice of hym self once made, shoulde take away the sinnes of the worlde: and sinne, (as S. John sayeth) was not in hym. But al we the rest, (although baptized, and borne agayne in Christ) yet offende in many thinges, and if we say we haue no sinne, we deceaue our selues, and the trueth is not in vs. Christ in the truth of our nature was made like unto us in all things, sin only except, from which he was clearly void, both in his flesh, and in his spirit. He came to be the Lamb without spot, who, by sacrifice of himself once made, should take away the sins of the world; and sin (as Saint John saith) was not in him. But all we the rest, although baptized, and born again in Christ, yet offend in many things; and if we say we have no sin, we deceive ourselves, and the truth is not in us.
XVI. XVI. XVI.
De Lapsis post Baptismum. Of sinne after Baptisme. Of Sin after Baptism.
Non omne peccatum Mortale post baptismum uoluntarie perpetratum, est peccatum in Spiritum sanctum et irremissible. Proinde lapsis à baptismo in peccata, locus poenitentia non est negandus. Post acceptum spiritum sanctum, possumus à gratia data recedere atque peccare, denuóque per gratiam Dei resurgere ac respiscere. Ideóque illi damnandi sunt, qui se quamdiu Not euery deadly sinne willingly committed after baptisme, is sinne agaynst the holy ghost, and vnpardonable. Wherefore the graunt of repentaunce is not to be denyed to such as fall into sinne after baptisme. After we have receaued the holy ghost, we may depart from grace geuen, and fall into sinne, and by the grace of God (we may) aryse agayne, Not every deadly sin willingly committed after Baptism is sin against the Holy Ghost, and unpardonable. Wherefore the grant of repentance is not to be denied to such as fall into sin after Baptism. After we have received the Holy Ghost, we may depart from grace given, and fall into; sin, and by the grace of God we may arise again, and amend our lives. And
hic viuant, amplius non posse peccare affirmant, aut verè resipiscentibus poenitentiæ locum denegant. and amend our lyues. And therefore, they are to be condemned, whiche say they can no more sinne as long as they lyue here, or denie the place of forgeuenesse to such as truely repent. therefore they are to be condemned, which say, they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent.
XVII. XVII. XVII.
De Prædestinatione et Electione. Of predestination and election. Of Predestination and Election.
Prædestinatio ad uitam, est æternum Dei propositum, quo ante iacta mundi fundamenta, suo consilio, nobis quidem occulto, constanter decreuit, eos quos in Christo elegit ex hominum genere, à maledicto et exitio liberare, atque ut uasa in honorem efficta, per Christum ad æternam salutem adducere: Vnde qui tam præclaro Dei beneficio sunt donati, illi spiritu eius opportuno tempore operante, secundum propositum eius uocantur: uocationi per gratiam parent: iustificantur gratis: adoptantur in filios; vnigeniti Iesu Christi imagini efficiuntur conformes: in bonis operibus sanctè ambulant: et demùm ex Dei misericordia pertingunt ad sempiternam foelicitatem. Predestination to lyfe, is the euerlastyng purpose of God, whereby (before the foundations of the world were layd) he hath constantly decreed by his councell secrete to vs, to deliuer from curse and damnation, those whom he hath chosen in Christe out of rnankynd, and to bryng them by Christe to euerlastyng saluation, as vessels made to honour. Wherefore they which be indued with so excellent a benefite of God, be called accordyng to Gods purpose by his spirite workyng in due season: they through grace obey the callyng: they be iustified freely: they be made sonnes of God by adoption: they be made lyke the image of his onelye begotten sonne Jesus Christe: they walke religiously in good workes, and at length by Gods mercy, they attaine to euerlastyng felicitie. Predestination to Life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God, be called according to God's purpose by his Spirit working in due season: they through Grace obey the calling: they be justified freely: they be made sons of God by adoption: they be made like the image of his only-begotten Son Jesus Christ: they walk religiously in good works, and at length, by God's mercy, they attain to everlasting felicity.
Quemadmodum Prædestinationis et Electionis nostræ in Christo pia consideratio, dulcis, suauis et ineffabilis comolationis plena est verè pijs et his qui sentiunt in se uim spiritus CHRISTI, facta carnis et membra quæ adhuc sunt super terram mortificantem, animumque ad coelestia et superna rapientem, tum quia fidem nostram de æterna salute consequenda per Christum plurimum stabilit atque confirmat, tum quia amorem nostrum in Deum uehementer accendit; ita hominibus curiosis, carnalibus, et spiritu Christi destitutis, ob oculos perpetuò versari Prædestinationis Dei sententiam, pernitiosissimum, est præcipitium, unde illos Diabolus protrudit, uel in desperationem, uel in æquè pernitiosam impurissimæ vitæ securitatem. As the godly consyderation of predestination, and our election in Christe, is full of sweete, pleasaunt, and vnspeakeable comfort to godly persons, and such as feele in themselues the working of the spirite of Christe, mortifying the workes of the fleshe, and their earthlye members, and drawing vp their mynde to hygh and heauenly thinges, as well because it doth greatly establyshe and confirme their fayth of eternal saluation to be enjoyed through Christe, as because it doth feruently kindle their loue towardes God. So, for curious and carnal persons, lacking the spirite of Christe, to haue continually before their eyes the sentence of Gods predestination, is a most daungerous downefall, whereby the deuyll doth thrust them either into desperation, or into rechelesnesse of most vncleane liuing, no lesse perilous then desperation. As the godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal Salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God: So, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God's Predestination, is a most dangerous downfall, whereby the Devil doth thrust them either into desperation, or into wretchlessness of most unclean living, no less perilous than desperation.
Deinde promissiones diuinas sic amplecti oportet, ut nobis in Sacris literis generaliter propositæ sunt: ut Dei voluntas in nostris actionibus ea sequenda est, Furthermore, [802] we must receaue Gods promises in such wyse, as they be generally set foorth to vs in holy scripture: and in our doynges, that wyl of God is to Furthermore, we must receive God's promises in such wise, as they be generally set forth to us in Holy Scripture; and, in our doings, that Will of God is
quam in uerbo Dei habemus disertè reuelatam. be folowed, which we haue expreslye declared vnto vs in the worde of God. to be followed, which we have expressly declared unto us in the Word of God. XVIII. XVIII. XVIII.
Tantum in nomine Christi speranda est æterna salus.
Of obtaynyng eternall saluation, only by the name of Christe.
Of obtaining eternal Salvation only by the Name of Christ. Svnt illi anathematizandi qui dicere audent, vnumquemque in Lege aut secta quam profitetur, esse seruandum: modo iuxta illam et lumen naturæ accurate vixerit: cùm sacræ literæ tantum Iesu Christi nomen prædicent, in quo saluos fieri homines oporteat. They also are to be had accursed, that presume to say, that euery man shal be saued by the lawe or sect which he professeth, so that he be diligent to frame his life accordyng to that lawe, and the light of nature. For holy scripture doth set out vnto vs onely the name of Jesus Christe, whereby men must be saved. They also are to be had accursed that presume to say, That every man shall be saved by the Law or Sect which he professeth, so that he be diligent to frame his life according to that Law, and the light of Nature. For Holy Scripture doth set out unto us only the Name of Jesus Christ, whereby men must be saved.
XIX. XIX. XIX.
De Ecclesia. Of the Church. Of the Church.
Ecclesia Christi visibilis. est coetus fidelium, in quo uerbum Dei purum prædicatur, et sacramenta, quoad ea quæ necessario exiguntur, iuxta Christi institutum recte administrantur. The visible Church of Christe, is a congregation of faythfull men in the which the pure worde of God is preached, and the Sacramentes be duely ministred, accordyng to Christes ordinaunce in all those thynges that of necessitie are requisite to the same. The visible Church of Christ is a congregation of faithful men, in the which the pure Word of God is preached, and the Sacraments be duly ministered according to Christ's ordinance, in all those things that of necessity are requisite to the same. Sicut errauit ecclesia Hierosolymitana, Alexandrina et Antiochena: ita et errauit Ecclesia Romana, non solùm quoad agenda et cæremoniarum, ritus, uerum in hijs etiam quæ credenda sunt. As the Church of Hierusalem, Alexandria, and Antioche haue erred: so also the Church of Rome hath erred, not only in their liuing and maner of ceremonies, but also in matters of fayth. As the Church of Jerusalem, Alexandria, and Antioch, have erred; so also the Church of Rome hath erred, not only in their living and manner of Ceremonies, but also in matters of Faith.
Assante,
POPEn
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