without Christe nothing can be acceptable Therefore sayth Christe his selfe wythout me can ye do nothinge Therefore it is necessary that the gospel of Christ be added vnto the doctryne of the lawe and fayth is necessary for the accomplishinge of the lawe So then be good workes done when oure hertes be lifted vp with the Gospel the holy gost mouing and we also consentinge then is the holye goste receiued also and newe spirituall motions are begun in vs Oure hertes after they iudg by fayth that God is mercifull vnto vs for Christes sake that God taketh care for vs wil here vs theÌ„ acknowledge we God the father and we delyuered froÌ„ doubte and desperation do begin to loue God vnfainedly to cal vpoÌ„ him and to put our trust in his helpe against al ieoperdies and periles we take aduersities in good worth fulfil our obedience for the glory of god we helpe oure neyghbours we do the duetye of our vocation more diligentlye and we accomplyshe the exercisyng of godlines chastity diligence in repressing our affections and such lyke Therefore this is the benifite of the doctrine of the gospel when it teacheth of faith it learneth how the holye gooste shal be receyued which stirreth vp in vs newe motions and we vnderstande howe the law is possible as Paul saith the lawe is stablyshed by fayeth ¶ The third Question ☞ Whether new obedience do fulfil the law and be wythout synne or no. Althoughe new obedieÌ„ce be in theÌ„ which beleue as it is sayd yet is it to be knoweÌ„ the sayed obedieÌ„ce to be vnperfect not to be wythout syn but that much infirmity and vice doeth remayne as yet euen in them whyche be santifyed Wherefore this newe begunne obedience so muche as pertaineth vnto it selfe doth not satisfy the lawe nor can not be sette against the iudgemente of God For ther is as yet in holye meÌ„ coÌ„cupiscence whiche is by the owne nature sinne and deserueth death nor it is not idle but engendereth perpetual viciouse affections Therefore holy men can not iudge or esteme them selfe to be iuste and please God for newe obedience sake But they are compelled to seke mercy beleue that they please God onli for Christes sake So perceiue thei that continual repentaunce is required of them and that they haue euer nede of remission of sinnes like as christe requireth repentaunce of all men leste they shoulde be to proude of the confidence of theyr owne dignitie when he sayeth There is ioye with the angelles for one synner whiche doth repentaunce more theÌ„ for nine ninety iuste Therefore the doctryne of oure aduersaries is to be condemned which fayneth that Sayntes be without sinne and concupiscence which they cal an enticemente not to be by it owne nature sin they iudge those whyche be renewed to be iustified bi their own obedieÌ„ce So take thei Christ vtterly awaye and blynde the doctrine of the Gospell ☞ Testimonies that synne remayneth as yet in sayntes i. Iohn i. If we shal saye that we haue no synne we deceyue oure selfe and the trueth is not in vs Romay vii In my fleshe I serue the law of synne c. Rome .x. he hath shitte vp all vnder synne to the entent he myght be mercifull to al Psalme Clxii Enter not in to iudgmente wyth thy seruaunt for no man shal be iustified in thy sighte Psalme Cxxxix If thou shall abserue iniquities O Lord who can continew Psalme .xviii. Who vnderstandeth trespases c Psalme .xxxi. Blessed is the man to whom the Lorde hath not imputed synne Therfore syn might be imputed vnto all men no not the sayntes be wythout syn as it foloweth in the Psalme For thys shall euerye Saynte praye vnto the in dewe season Also the sayntes do acknoweledge these synnes when they praie forgiue vs our fautes c. ¶ The fourth QuestioÌ„ ☞ Seynge that synne remayneth also in Sayntes howe can the newe obedience be acceptable ☞ Hereof is it specially necessary conscieÌ„ces to be instructed in the church bi what meanes our new obedience is acceptable seynge it is vnperfecte falleth much froÌ„ the perfection of the lawe So then is it to be answered This new obedience pleaseth not for the owne dignitie or perfection but for Christe so also the obedieÌ„ce which foloweth or good worckes althoughe they be defyled wyth sinne which remayneth as yet in nature yet be they accepted for Christ that which is viciouse is forgyuen them which beleue for Christ the mediatours sake So is it to be knowen that as well the personne as the worke is accepted for Christe and that thys newe obedience by mercye for hys sake is allowed reputed as thoughe the lawe were satisfied and it is called fulfyliynge of the lawe or righteousnes because we be nowe chyldren and inâ—eâ—iters wyth Christ ☞ Testimonies that this new obedience is acceptable ☞ Rom. viii Nowe is there no condempnatioÌ„ vnto them whiche walke in Iesus Christ etc. Also if ye shal mortify the workes of the fleshe wyth the spirite ye shall lyue Gala. v. In Christ neither circumcision is of any valure But fayeth by loue taketh effect oure loue then is acceptable but so that fayeth be knytte wyth it whyche receyueth before Christe the mediatour Rome xiii He whiche in these thynges serueth Christe he pleaseth God and is allowed of men i. Peter .ii. That ye maye offer spiritual sacrifices acceptable vnto God for Christ etc i. Iohn .iii. Because we kepe hys commaundemeÌ„tes and dooe these thynges before hym whiche be acceptable ¶ The fifte Question ¶ Of the dignitie causes of good workes ¶ Thys doctrine doeth greatelie adorne and commend the endles greatnes of the mercy of god wheÌ„ wee perceyue oure obedyence to please God for Christes sake and to be reputed for the accomplishinge of the lawe and to be adorned with greate prayse and to be called rightuoussenes worshippe sacrifices wherewyth God is honoured also to deserue greate rewardes Wherefore the dignitye of good workes is not to be dimynished but rather amplified that it maye inflame in vs the desyre of wel workynge ☞ Whiche be the causes then which should prouoke vs vnto good workes ¶ Fyue Necessitye dignytye the rewardes whyche are promised exercising of fayeth and the helpe of the holy gost ☞ Whiche is the first cause ¶ The necessitie of good workes ☞ For faith must encrease in vs wyth continuall exercises in inuocation repentaunce and perils accordyng vnto this do the worthy frutes of repentaunce c. For fayeth can not consiste wyth an euell conscience because it is the truste that God is mercyfull vnto vs an euel conscience iudgeth the contrary Also they which do repent but gyue them selfe to viciouse lustes and desires do not kepe their fayth For fayth seketh for remission of synnes it is not delited wyth syn nor the holy gost doth not remayne in them which giue theÌ„sefe to vicious affectioÌ„s according vnto this He that worketh sin is of
euerlastynge lyfe promised vnto vs as iustifyed not because our obedience is worthy so great a benifite but because for Christes sake we be now reputed iust and the rewarde is due vnto vs not for oure worthynes but because it is promised vs for Christes sake And thys rewarde is not the recompence of the due offyce but it is of an vndeserued gyfte or benifytte and yet not for the obedience whyche is not due but whych is due yet in vs it is vnperfecte and dothe not satysfye the lawe Som were wont to speake also in this place of the differeÌ„ce of mortall synne and veniall For because synne remayneth as yet in holy meÌ„ it is necessary that dyfference be made betwene synnes whiche remayneth as yet in the sanctifyed and which maye stand wyth fayeth and good conscience and whyche can not stande wyth fayeth but be suche that they whiche do commytte them falle froÌ„ the grace and fauour of God and be no more counted holye lyke as the adultrye of Dauyd was But of thys dyfference it is aboue sayed ¶ Of Repentaunce ☞ What is repentaunce IT is whereby we be mortifyed from syn wyth true coÌ„trition and rayse vp oure selues wyth faieth to receiue remission of our synnes ☞ Howe manie thynges be necessary to them whyche do repente ☞ Two Contrition and fayeth ☞ What is contrition ¶ It is feare and sorines of conscience which perceiueth the god is angry with syn and is sorye that it hath synned Hereof be manye testimonies in the scriptures Do repentaunce and beleue the Gopell Marci .i. Cutte your hertes Ioell .ii Where shall the Lorde dwel In a contryte and humble spirite Esaye .lxvi. Cease to do frowardly And thys contrytyon muste encrese Vnto that we acknowledg not only our outward sinnes but al so our inwarde fylthynes Wherfore repentaunce is not in hypocrytes whyche be afflyeted wyth no sorowe yet in the meane seasonne stande they in theyr owne conceyte as thoughe they were cleane from al synne And Christe doeth ofte moste ernestlye rebuke thys carnall surenes Vnlesse sayeth he ye wyll do repentaunce ye shall altogether perishe ☞ From whence come these sorowes and feares in vs ¶ By the worde of god whyche rebuketh syn Rom. i. The wrath of God is declared vpon all vngodlines And Iohn xvi The holy gost shall rebuke the worlde of synne c. ☞ What then is fayeth necessarye to them whych do repent ☞ Yes for it is the truste wherehy euerye one beleueth that hys synnes be forgyuen for Christes sake vndeserued Thys fayeth muste esteme that the sinnes be forgyuen the. Thereof be manye testymonies in scriptures Actes .x. vnto him giue al the prophetes witnes that they whyche beleue in hym shall haue remyssion of theyr synnes for hys names sake Rom. v. We iustifyed by sayth haue peace wyth god that is to say appeased and quiet consciences And that synnes be forgyuen for nothyng vnto the the vnworthye these places testify Rom iii We iustifyed wythoute oure deseruinges bi his grace Ephes iii. Ye be saued by grace it is the gyfâ—e of God not of you Item Rom. v. By him haue we entraÌ„ce vnto the father And Psalme .xxxi. I haue sayed I wyll acknowledge my vnryghtuousnesse agaynste my selfe vnto the Lord and thou forgyuest the vngodlynes of my sin â–ª Rome .viii. When it was vnpossyble vnto the lawe God sente hys sonne in fleshe c. Rom. iiii Therefore by fayth wythout deseruynge c. This fayth maketh difference betwene the contrycion of Peter and Iudas of Dauid and Saul The contricion of Peter and Dauid was profytable because it had fayeth Whereby they did receyue the mercye promysed and were comforted But the contrityoÌ„ of Iudas and Saul auayled nothing because thei did not ioin thys fayeth wyth it This faieth also maketh dyfference betwene seruile feare and childelye feare ☞ Seruile feare ¶ Is feare wythout fayth ☞ Childly feare Is feare where vnto cometh fayeth which lifteth vp and comfortethe the herte amonge suche feares ☞ But what seye ye of confession and satisfaction These be come of an ecclesiasticall ryte of an opeÌ„ repentaunce For in old tyme they which were accused of open synnes were excommunicate nor they were not receiued vnlesse they would fyrst make confessyon and testyfye before the pastores that thei would amend theyr maners and vnlesse they dyd axe absolution After that was satisfaction added that is to saye a certayne open chastifynge But thys custome of confessyon is abrogated longe ago in the greke churche because a woman so confessyng was defyled in the temple of a certayne deacon Therefore such custome is not of goddes lawe ☞ What is the common confession which is done vnto the prieste It is a numbringe of synnes yet not commaunded by goddes law It is yet expedieÌ„t to be kept in the churche for the cause of absolucion and learneynge For by that occasion the vnlerned maye be heard and more commodiously instructed of the whole doctryne and it is an vncomly thynge that a maÌ„ should come vnto the communion beynge nothynge at all serched But yet it is to be knowen that consciences are not to be loden or ouercharged wyth numberynge of synnes For they maie wythout that are counsell and absolution For thys numbringe of synnes vnpossible accordynge vnto thys Who vnderstandeth hys synnes c. ☞ I reason agaynst you The iudge doeth not absolue before he knowe the matter In this confessioÌ„ is absolution therfore the numbring and acknoweledging of sines is necessari to be I answere vnto the maior there is difference betwen Iudicyal power or of iurisdictioÌ„ and the power of ministring the worde In this confession is onelye power of ministeryng the word For the pastor absolueth not as a iudge but as a minister hauiÌ„g no coÌ„mauÌ„demeÌ„t to call for a rekening of other mens sines but only to giue absolutioÌ„ c. But ther is besid this an other power of iurisdictioÌ„ which is a certain outeward iudgmeÌ„t of the church which perteineth onely vnto opeÌ„ crimes whereby opeÌ„ siÌ„ners be excomunicat and they whyche be excoÌ„municate receiued againe c. ☞ What is fatisfaction ☞ It is a certayne polityke outward order in the churche instytute by mans authority or for an exaÌ„ple to affray other froÌ„ syn or for to serch the myndes of them whych did returne vnto the churche whether they dyd ernestly repeÌ„t or no For in olde tyme open synners were not receiued wythout a certain open chastisyng and they called it satisfaction ☞ How many kindes of satisfactioÌ„ is ther Two The one in tyme past of opeÌ„ repeÌ„taÌ„ce the other of the papistes ☞ What is satisfaction of repentaunce ¶ It is a punyshement whyche was appoynted of the pastor vnto theÌ„ which dyd repeÌ„t for their open sines to proue theÌ„ if they woulde ernestly ameÌ„d or no wherin when they had exercysed theyr selfe for the tyme prescribed of the byshop they were admytted agayne vnto the Supper of the Lord. Of this satisfaction were diuerse
v. Gala. v. The workes of the fleshe be opeÌ„ adulterie whore huntynge vncleanlynes vncleanes of liuinge Idolatry impoisoning or sorcery hatred chidiges brauilinges desire of glori strife sectes enui murder druÌ„cknes vnmesurable eatiÌ„g and drinkyng wherof I shew vnto you that they whiche do committe suche shall not possesse the kyngdome of god ☞ What thynkest thou of the diuision of actual synnes whyche olde writers vsed that is inwarde actual synne and outwarde ¶ This diuisyoÌ„ is not so ieopardouse If thou saye some actual synnes be inwarde lyke as affectyoÌ„s and thoughtes be whych maye be called venyall in them whyche resyste wyth fayeth and therefore be as yet reputed iuste Some be outwarde as euell doinges and sayeinges wherin they whyche falle be destitute of grace nor be no more reputed iust Yet shalte thou knowe that as well inwarde as outwarde synnes be mortall in them whyche lacke fayeth nor dooe not resiste suche euel motyons For because they lacke fayth they haue no remission of synnes Therfore in such can no veniall synnes be ☞ What sayest thou of the synnes of omission and wylful ignoraunce ☞ They be also mortall synnes For thys same wylfull ignorauÌ„ce is agaynst conscience as if a man wil not knowe the gospell or wyl not perceiue his dewtye or doetâ— it negligently Such be the faiâ—tes of manye men nowe a dayes whych dispyse to here and knowe the gospell althoughe they knowe that this is commaunded of god heare hym Suche lyke was the ignoraunce of the Iewes whiche dyd persecute Christe Euen so is the Idolatrye of the Gentyles deadly synne ☞ What is to be required in them which be conuerted ☞ That they maye repaire to haue a cleare conscience and thei beinge sory for their sinnes shalt not contynewe in them whyche they iudg in them selfe to haue coÌ„mitted agaynst the wyl of God As it is writteÌ„ I wyl not the death of a sinner but rather that he be conuerted And againe if I shall saye vnto the vngodly thou shalt dye and if it shal repente hym of his sinnes and if he do iudgemeÌ„t and iustice he shall liue And yet let theÌ„ knowe in the meane tyme the saied obedience whiche they perfourme not to be perfect And therfore in the iudgemente of god let them not trust in the dignitie or worthines of their workes but let theim beleue the person to be accepted for Christes sake Then let theÌ„ obserue this which Paul saith Make not sorye the holye spirite of God wherwyth we bee marked vnto the daye of redemption that is let vs not cast away the benifite of Christe and so perishe Of Grace ¶ What signifyeth thys worde Gratia THis word gratia in scripturs especially in Paull wheÌ„ he disputeth of iustyfication signifyeth not a quality or state which is poured into the soule as the Papistes do teach of gratia and abuse the worde for charitie or loue whyche is in vs But it muste be taken incomparyng wyth an other and it signyfyeth the vndeserued receyuynge into fauoure or reconsiliation of God towarde vs. ¶ What is Gratia then ¶ Gratia properly is remissioÌ„ of synnes and reconcilyng or reputyng of righteousnes or acceptacion or allowaunce of the person whych is by mercye for Christes sake vndeserued with the whych allowaunce the gyfte of the holye gost is conioyned whereby oure hertes in repentaunce bee lyfted vp wyth fayth and receyue comforth wherby newe motions are created and agreable vnto the lawe of god ☞ Howe shall thys be vnderstanded when it is sared we be iustifyed by grace ☞ It must not be vnderstanded as the papistes do Imagine that it shoulde signyfy that we purchase remissioÌ„ of synnes or be iustifyed for anye state or qualitye whyche is in vs that is to saye for oure loue or newe obedyence for that is the verye waye to opresse the doctrye of fayeth and to take awaye Christe our mediator But it must be so vnderstanded that we obtayne remissyon of synnes or rekeninge to be iustifyed when god accepteth vs without any of our deseruinges bi his mercy for an other thynge whyche is wtout vs. that is to saye for Christes sake And yet is it to be knowen that the giuyng of the holy gost is conioyned with remissioÌ„ of sins that is to saye when we be lyfted vp wyth fayeth whyche maketh in vs the performed obedience Therfore in the stryuynge of our conscience when it seketh for remissioÌ„ of sinnes disputeth of the wil of god toward it we ought not to haue respect vnto our qualities or our own worthines but we muste beholde the promisse of Christe accordig vnto that shal we iudge of the wyll of god towarde vs we shall receyue the self mediator by fayeth Thys done the holye goste is giuen which bringeth coÌ„forte taketh effect that new motioÌ„s be created Therfore both these seÌ„tences must be hold both the newe motioÌ„s ought to be made in vs bi the holigost and that oure conscience neuer the lesse oughte to haue respecte without our selfe to be iustified bi him that is to say that we haue remission of synnes and be accepted vnto euerlastynge lyfe ☞ Whiche be the causes of grace ☞ The efficient cause is the wil of God which would that Christ shoulde be a sacrifice for vs for his sake to be merciful vnto vs. Therefore onlye the merite of Christe is the cause for the whiche grace is gyuen ☞ Howe chaunceth grace vnto vs. ☞ The instrumeÌ„t all cause is the preaching of the gospell and mynistringe of the sacramentes For god wyl be effectual by hys word if so be we receyue it in fayth For our wyl muste come therto also which mai receiue the word For he wyl not take effecte in theÌ„ which do resyst and in theÌ„ whych obteyne not grace in heareynge the worde the cause is their owne wyl whych resysteth the word So then obteyne we grace when by the worde or promysse declared and set forth in the gospell oure hertes conceyue comforth and ouercome feare and lifte vp theym selfe wyth fayeth vndoubtedly iudgyng that they haue remission of synnes and are accounted to bee iustifyed accordinge vnto the promisse for Christes sake Therefore sayeth Paule Galath iii. that we shoulde take the promission in spirite by fayeth that is when we affraied for the iudgemente of God dooe lyfte vp oure selfe with fayth whiche leaneth vpon the promesse of Christ Here are fantastical and mad spirites to be condempned as the Anabaptistes whyche looke to be lightened by the holy goost without the worde of God Also they whyche do imagyne the holy gost to rune before the word and wheÌ„ they perceyue that they haue those new lightninges they faine that they wil beleue Also disputatioÌ„s of predestination are to be casten awaye here For lyke as the doctrine of repentauÌ„ce which rebuketh sin is vniuersal ther is an vniuersal commaundement of Christ euen so is the promysse of the Gospell vniuersal commauÌ„ding that we shal al
ought to vse our selfe toward our neighbour ☞ Resite the ten commaundementes THou shalt haue no straing gods before me Thou shalte not take the name of God thy Lorde in vayne Remēber that thou sanctyfye the sabboth daie Honour thy father and mother that thou maye haue longe lyfe vpon the earth Thou shalte not kyl Thou shalt not cōmitte adultry Thou shalt not steale Thou shalt not speake false wytnes against thy neighbour Thou shalt not desire thy neyghbours house Thou shalte not desire hys wyfe his seruaūt his hādmaid his oxe his asse or any other thing of hys ¶ What do the preceptes commaūde vs The firste commaundeth the inwarde worshippe of God that is to saye the true and perfecte feare the true and perfecte fayth and the perfect loue of god The seconde commaundeth the outwarde worshyppe the vse of the name of god that is to say inuocacion thankes gyuynge preachinge of the word of god and cōfessiō these be sacrifices of prayse The thyrde commaundeth preaching of the word to be holyly obserued and ceremonies whiche be gyuen by god to be kepte for the minister sake that we giue some tyme to hearynge the worde and exercising by ceremonies The fourth cōmaūdeth obediēce towarde parentes officers and thys precept conteineth excellent vertues that is to saye diligence in obeyng doinge our vocaciō modestnes pitie toward our parētes the cōmō welth such like vertues The fyfte commaundeth to hurte no man it forbydeth desire of vengeaunce hatred enuy and suche lyke affections and it conteyneth many vertues that is to say iustice mekenes constaunce pacience and clemency ¶ The syxte alloweth mariage and commaundeth to absteyne frome whorhuntynge It conteyneth these vertues chastitye temperaunce continence sobriety and such lyke The seuenth defēdeth propriety of goods and commaundeth to absteine frō other mens goods It conteyneth sparynge liberality diligence and such lyke The eyght defendeth iudgementes and requireth the truch of couenaūtes and testymonyes The nynth and tenthe dooe gyue declaration vnto all the other preceptes that not onely externall factes are forbydden but also euel affections desires and that the cōscience is euer accused ☞ What be the iudiciall or polytyke lawes of Moyses ☞ Whyche commaunde of the rites of mariages of successions of punishynge of offenders and such other polityke thynges Those perteyn not vnto christen men vnlesse ther be some of them naturall as when mariage of aliance and kinfsolke is forbidden For reuerence of bloud oughte to be obserued amonge all people and at all tymes For the Cananites were destroied for vnlaufull lustes bycause they maryed theyr kynswomen ☞ Whiche be ceremoniall lawe ¶ Which commaund of the tēple rites of sacrifices which rites and customes dooe separate the Iues from the Gentiles Christen men be delyuered from these lawes Yet God wyll thys that wee vse at certayne tymes the ceremonyes whyche be commaunded vs of God and come togither vnto the preachynge of the worde for nothynge is more necessarye then the preachinge of the worde of God ¶ What is the effecte of goddes lawe and howe many offices be thereof ¶ Thre the firste the lawe doth constreine and plucke downe all menne wyth a certayne perfecte forme of liuynge Therefore saith Paulle The law is geuen for the vniust And agayne The lawe is a scholemaister vnto Christe For thys forme of good lyfe ordeyned and officers the doctryne of the lawe punishmente for mannes wretchednes etc. The seconde declareth syn accuseth affraieth condēneth our conscience whereupon Paule saieth By the lawe is knowledge of sinne Also the lawe worketh wrath Item By the lawe is sin excellētly giltye Item the pricke of death is sinne but the myghte of synne is the law The thyrd teacheth what workes be acceptable before god and commaundeth certayne workes wherein we maye exercise obedience toward god For althoughe we be fre frome the law in so muche as belongeth to iustification yet as concernynge our obedience the lawe remayneth For it is necessary that we being iustified by God obey him ☞ Maye a man by hys owne power fulfyll the law of God or no ¶ Nothynge lesse For the lawe of god is not satysfyed wyth our external workes as the papistes teach nor yet by the inward endeuour of oure wyll wtout fayth and the holye goost But Christ is the ende of the lawe that is to saye wythout Christ the lawe auaileth nothinge ☞ May a man be iustifyed by the lawe ¶ No for Paule wythdraweth iustification frome the lawe in thys corrupted nature For no-man satiffyeth the lawe wyth the powre of nature Therefore they whyche be not reconcyled wyth fayeth althoughe they fulfyl certayne workes of the lawe yet can thei not please god for thei be euer accused of the lawe and they remayne in doubt and desperatiō ⧠Wherefore then be Moyses lawes gyuē seinge they iustify not ☞ Therefore be they gyuen that the Israelytes should be knowen frō Gentyles vnto the preaching of Christe For god woulde segregate and deuid thys people from other nations that ther shoulde be a certayne kynde of people ▪ wherein Christe shoulde be borne and wherein the promises should be kepte and that ther should be certayne testimonies of the word of God therefore was thys people ledde out of Egypte wyth so many greate and wonderfull miracles Although then the Israelytes dyd not deserue remyssion of sinnes before god for kepynge of these lawes yet god dyd subiecte them vnto these lawes as vnto a schole maister as Paulle sayeth But they dyd obteyne remission of synnes by the truste of the mercy of god promised vnto them for Christes sake whyche was to come whome the gospell declareth nowe to be come ¶ Of the Gospel ¶ What is the Gospel IT is the preachynge of repentaunce and remission of sinnes and iustification whiche naturall reason can not perceyue but it is godly declared wherein god promyseth that he wyll forgyue synnes for Christe hys sonnes sake and pronownceth vs iustifyed that is to saye acceptable and gyueth vs the holye gooste and euerlastinge lyfe If we beleue onely that these do vndoubtedlye chaunce vnto vs for Christes sake ☞ What difference is betwene the law and the Gospell ¶ The lawe requireth perfecte obedience the true feare of God true beleue it affrayeth oure hertes and consciences it forgyueth not synnes for nothinge it pronownceth vs not rightuousse vnlesse we fulfyll the lawe And allthough it hath promises yet they require the condicion of the lawe fulfilled that is to saye He that doeth these shal lyue in them Item do thys and thou shalt lyue But the Gospel is the preachinge of repentaunce conteyning the promises of the benifites of Christe It comforteth the hertes which be affraied it forgiueth sinne for nothinge and pronounceth vs iustifyed although we do not fulfil the law ¶ Of promissions ☞ Howe manye promissions of the holye scripture be ther TWo some be added vnto the law and haue the condicion of the lawe that is to saye they
the powers of man agaynst the lawe of God ☞ Whiche be the effectes of synne ¶ Effectes be the punishment of sinne But ther be .iii. degrees The first punishmente is the very corruption of nature whereof we haue spoken that is to saye concupiscence whych afterwardes engendereth all actuall synnes wherefore they be also motions of the corruption of nature The seconde punyshemente is deathe and all wrechednes of mankinde The thyrd is tirranny of the deuell to whome mannes nature is subiected whyche laboureth boeth to destroye men wyth bodely eueles and prouoketh them to all kynde of synne to Idolatrye the despite of God heresyes ▪ vniust man slaughter curssed lustes and other mischiefe ¶ Remayneth not original synne in holy mē Or how is original syn forgeuē in baptisme ¶ When it is sayd that original sinne is forgiuen in the sacramēt of Baptysme it muste not be so vnderstanded that no vicious thyng remayneth after baptisme whyche is worthy damnacyon But so is to be vnderstāded that in baptisme the giltines is forgyuen that is to say it is not reputed for synne althoughe corruption or concupiscence remayne as yet in nature whych remayneth also in holy men and is a thynge by it owne nature worthy damnation but it is not reputed or ascribed for Christes sake when we receyue hym wyth fayth Therfore the formality of synne that is to say the reputyng or accusation of it is taken awaye in baptisme in thē whych be sāctifyed but the naturall cause that is the very affection an corruption of nature remayneth as yet in nature and yet when the holy goste is gyuen vnto them whyche haue fayeth they conceyue newe and godly motions whereby the euel is somthynge mitygate After the same maner teacheth vs Saynte Austen of the remission of origynall synne in baptysme when he sayeth Synne is forgyuen not to the intente that it shal remaine no more but that it shal not be ascribed or laied vnto our charge Item Synne passeth awaye as concernyng accusation but it remayneth in acte ☞ Wherefore remaineth punishement that is to saye bodely death and other miseries seinge synne is forgyuen ¶ Because syn or corruption remayneth in nature therefore remayneth death also as it is sayed Rom. viii The body is mortifyed for synne that is to saye beynge presente and remaynynge as yet in nature For thys corruption must vtterli be abolyshed that afterwarde we maye be clothed wyth a new and perfecte nature But the corruptyon of thys nature can not be abolished and put awaye but by death ☞ What is actual synne It is euerye motion euerye thought euerye worde and dede againste the lawe of GOD and wythoute doubte what so euer is done without fayth Or more briefelye Actuall synne is the fruites of nature corrupted lyke as euell motyons bee thoughtes wordes and deades done agaynst gods lawe But we muste intertayne boeth the personne and the worcke together for althoughe the vngodlye haue honest worckes yet neuertheles because the persons be viciouse the workes be not acceptable to god What maketh the personne viciouse ¶ Infydelity to doubte of God to lacke feare and truste in God For althoughe Pomponius and Cicero where excellente men I put the case that they had a certain knowledg of the law that is to say that God is rightuouse good c. Yet they do not know Gospell that God remytteth syn wythout oure deseruinges And therefore in greate aduersytyes troubles they iudge their selfe to be reiected of God Wherefore seynge they haue euell effections inwardelye theire external actes be so polluted accordynge vnto thys of Paulle what so euer is not of fayeth it is synne Romaynes .xiiii. The stoutnes of mynde in Achilles was an excellēt vertue and the verye gyfte of God but it is by chaūce viciouse that is to saye by the personne whyche is euel whyche doubteth whether God haue respect of men or no. Also he lacketh the feare trust of God ☞ What Maketh the personne acceptable vnto God ¶ Fayeth For if fayeth be ioyned wyth vertuous liuyng and good workes the person is acceptable vnto God ☞ How many kindes of affections be in the nature of man ¶ Two some do playnelye resiste the lawe of God to desire the gooddes or the wyfe of an other man to be sorye that other men haue the benifites of God to dystruste in god to hate God to desire prayse whiche is not dewe to exalt ones selfe aboue other men to be angry with the iudgemente of god These mocions be properly the fruit of originall syn And they be manifestely euell viciouse and to be reiected oute of mannes nature ¶ There be other affections whych do not resyste the lawe of god as for a mā to loue his wyfe his chyldren and frendes Also to be angry wyth vices If anye mā go about to take these affections frō nature he destroieth motyon and lyfe And although they be defyled also by original synne yet of them selfe they be not euell or vicyouse but they must be keped in nature and we muste laboure to make them more pure and cleane ☞ Howe be sinnes knowen ⧠By the preachynge of the law Rom. vii By the lawe is synne knowen For I should not know that cōcupiscence were sin vnles the lawe sayed Thou shalte not carnally desire ☞ What iudgest thou of mortal synne and veniall synne ☞ Mortall sinne that is to saye whiche is worthy death euerlastynge is not onlye a certayne action but it is the euell whyche is infixed in nature whyche is called original synne Thys motion condempneth the vnbeleuynge and vngodlye accordynge vnto this saiyng Iohn .iii. He that beleueth not he is alredi iuged But thys affection is forgyuen them whyche receyue remission of synnes by fayth according vnto that Rom. viii No condempnation is now vnto thē which be in christ ☞ From whence come veniall sinnes then The originall synne is not idle but it engendereth vicyouse desires and lustes euen in holy men accordynge vnto thys sayeinge The fleshe lusteth agaynste the spirite But because suche affections be foregyuen them whyche be godly they be made veniall For the godlye doeth not allowe those affections but doeth resyste them Therefore because fayeth is in them whyche dooe resyste yet be they pronownced ryghtuousse neuer the lesse ☞ What is mortall synne ☞ It is a kynde of actyon whych is suche that they whyche do cōmit it fall from the grace of God be no more reputed righteousse and be condempned vnlesse they do amende These actions be called mortal synnes for an example To allowe or do anie thynge agaynste cōscience that is to say vngodli opiniōs misbeleuing not to resist viciouse affections also to cōmit bodily syn agaynste the cōmaūdemēt of god Of thys speaketh Paul .i. Cor. vi Neither whoremūger nor Idolater nor adulterers nor the effeminat nor buggers nor theues nor the defaitfull nor drunkardes nor slaunderers nor robberes nor rauishers shal possesse the kyngdome of God So. Ephese
the worde of grace whyche is preached and confyrmed wyth gostely testimonyes he committeth syn agaynst the holy gost ☞ Is not euerye fal after the trueth be once knowen synne whiche can not be forgyuen ¶ No. For ther be many examples and wytnesses which teach that suche fallynges be forgyuen And euerye persecution of the Gospell is not to be iudged synne vnforgyueable Because Manasses Pauli and other persecuted the worde of god yet purchassed they forgeuenes Wherefore boeth the sentences are to be holden Fyrste that all synnes be forgyuen them whyche beleue because the promysse is vniuersall accordyng vnto thys he hath coÌ„cluded all vnder synne that he myght be merciful vnto all Also i. Iohn .i. He is a sacrifice not only for oure synnes but for the synnes of the whole world Secondarelye thys is also to be holden that ther is a synne whyche can not be forgiuen or a synne vnto death But who committeth that the cannot be forgiueÌ„ it is not oure deutye to iudge it is sufficieÌ„t to iudge of the whych foloweth that ther is no such sin in theÌ„ which come to repeÌ„tauÌ„ce faithe And vnforgiuable sin perteineth only vnto theÌ„ whyche continewe vnto the veri end in infidelity do no repeÌ„tauÌ„ce for thei which do repeÌ„t haue no vnforgiuable sinnes ☞ What is the effecte of repentaunce The effects fruits of repeÌ„tauÌ„ce be together newenes of lyfe and maners For in theÌ„ which be receiued into grace the rightuousnes of good coÌ„scieÌ„ce must folow whereof IhoÌ„ sayth do the worthi workes of repeÌ„tauÌ„ce of the necessitie of this newe obedieÌ„ce haue we entreted ¶ Of faith ☞ What is fayth Faith is not onli a knoledg of the historie of christ but it is the vnfained trust of the hert which ê¯seÌ„teth vnto the promis of the gospel but specially it signifieth the trust of merci promised for christ For altough there be many kyndes of promises diuers purposes wher about fayth is occupyed like as the busines pereles of diuerse meÌ„ be as the busines of Moises of Dauid of Paul be diuers yet this is the pricipal purpos of faith which i al busines is euer the first most speciall that is to say trust of merci wherw t the hert iugeth that it hath remissioÌ„ of siÌ„nes pleaseth god for christ Thys faith must go before giue light in euery inuocacioÌ„ the hert lifted vp ther with desireth loketh for the help of god in al maner of teÌ„tatioÌ„s Againe wtout this fayeth or trust of mercye ther is no inuocatioÌ„ nor no ieoperdies can be ouer come For vnles their be such faith in the hert the mind is oppres led w e doutiÌ„g indignatioÌ„ agaiÌ„st god in the sore striuiÌ„ges of the coÌ„cieÌ„ce ☞ Howe standeth this faith in our herte The holy gost moueth our herts bi the gospel which teacheth the sin is forgeuen vs for christ which was made an offering for vs. So theÌ„ standeth this when we heare this promisse and behold Christe our mediator we beleue for hys sake that we be forgyuen and acceptable before god and to be heard nor we sufferre not thys truste to be shaken of vs. Thys fayeth is the self reuiueing of herte and ouercommeth feares of sinne and death it bryngeth a sure comfort it vpholdeth in al periles it axeth obtaineth things of God ⧠Proue the faith signifieth truste of mercy ☞ In thys tyme also certayne learned men do contende thys worde Fayeth to sygnifye onely the knoweledge of the historye or professioÌ„ of the Articles which may be also in the vngodlye and they denye truste of mercye to be signisyed by thys worde Fides Therefore stronge argumentes must be holde that Fides in thys proposition signifyeth truste of mercy .i. Paule confirmeth the promise and fayth whiche taketh the promesse Rome iiii when he sayth therefore by faith without deseruynge that the promes maye be sure for he meaneth that the promes is of none effecte vnlesse it be taken wyth fayeth Therefore seinge fayth is compared vnto the promesse as to a thinge about whiche fayeth doth exercise hys office it is necessarye Paule to speake of such a fayeth whiche is a conseniynge wherewith we consente and agree vnto to the promis But thys fayeth agreing vnto the promisse is the very truste of mercye not onely the knoweledge of the hostorye For so Galla. iii. saith he that the promisse by fayth maye be gyuen vnto them whyche beleue c. ii Rome v. speaketh he of Abrahamme He doubted not wyth distruste but he was confyrmed in fayth here speaketh he playnelye of faith whych resisteth douting despaire and recouereth the promis For he speaketh manifestly of the trust of the promis He dyd not doubte of the promyse of God by mystruste .iii. Paul speaketh of such a fayth which is not an idle knowledge of the history but which worketh for remissioÌ„ of sinnes he attributeth vnto it liuely causes the is to say that it coÌ„forteth our hertes in feares maketh our coÌ„sciences quiet and ouercoÌ„meth syn death Rom. iiii We iustifyed by faith be pacified IteÌ„ Eph. i. By whoÌ„ we haue truste enterauÌ„ce by iayth Therefore it is necessari that fayth be taken for the trust which coÌ„forteth lifteth vp oure hertes Also Christ whiche saieth vnto the sinfull womaÌ„ thi faieth hath made the safe speaketh surely of such a faith whiche beleueth knowledgeth that hir sinnes be remitted according to the worde of Christe Thy synnes be forgiuen the So also in suche lyke places when he speaketh after the same sort vnto the woman of Cananie and to hir which was affected with the flux of bloud he vnderstaÌ„deth the trust which did loke for helpe vpoÌ„ him nor it was no idle knowledg of the history iiii Peter in the Actes saith our hertes to be purified with fayth to haue remission of synnes and quietnes of conscience But it is manifest that our hertes be not clensed with the bare knowledge whyche is also in the vngodli Therfor it is necessari that fayth signifieth here trust which receiueth merci remissioÌ„ of sins v In the seÌ„teÌ„ces of prayer it is manifest this word fayth to signifye nothing els but a trust which beleueth with fauoure as Iacob i If any maÌ„ nede wysâ—om let him axe it in fayeth doubtinge nothyng So sayth Christe also what so euer ye praienge do axe beleue ☞ So also in the old testament for ye shall receiue it c. this word fides and Credere signifie truste of mercy as Abraham beleued God c. Also Iosaphat .ii. Paralip xx Beleue in god ☞ What is the meaning of thys senteÌ„ce the ryghtuouse shal lyue by hys fayth It attributeth vnto faith two thinges that is to say iustification lyuelines that is deliueraÌ„ce from sin death It teacheth that by fayth we be iust or accepted vnto god that by faith we be reuiued and quikned that is that we receiue coÌ„forth wherbi
vpon al. And Rome .x. The same is Lord of al rich towarde al which call vpon him ¶ Also God wylle all men to be saued God wyll not the death of a synner but rather that he be conuerted and liue Ezech. xviii Mathewe .xi. Comme vnto me al ye whiche laboure and are Laden and I shall refreshe you Iohn the iii. Chapter ☞ That all whyche beleue in hym shoulde not peryshe but haue euerlastynge lyfe Also Actes .x. Wyth god is no difference of personnes With these and suche sentences muste consciences be vpholdē against natural mistruste and desperation But because the euel cometh of vs we muste take heede that we gyue not oure selfe wyllingly vnto natural mystruste and resyste the promisse but we amendynge our lyfe muste beleue the promisse ¶ Of the difference betwene the new olde Testamēt ☞ What is the difference betwene the new testament and olde THE olde testamente was properlye the lawe and all the polytyke ruelynge of Moyses which had promises gyuen vnto the people of Israel cōcernynge theyr kyngedome and outward policy The newe testamente is not the ministerynge of the lawe but of the gospel taht is to saye a couenaunte of the spiritual and euerlastyng kyngdome of Christe and it hath the promesse of iustification and euerlastynge lyfe to be geuen for Christe ☞ Wherefore is that called the olde Testament and thys the newe Testament ¶ Not for the ordre and succession of tymes as though the newe testamente dyd not belonge vnto the fathers but for the difference of the office and promises ☞ For the olde testamente was the ministrynge of the lawe and obseruyng of the leuiticall rytes and of the commune welth of the people of Israell it had promises concerning their kyngdome ¶ But thoffice of the newe testament is an other thyng an other promesse that is to saye of euerlastyng thynges nor it doeth not consiste in outward obseruynges but it requireth spirituall worshipynges that is true motions of the herte ☞ Indureth the olde Testament no more ☞ Althoughe the lawe of Moyses and that polytyke order appointed for a certayne time doth now cease after the Christe is come nor it is not necessary to obserue those rites of Moyses polytyke lawe yet because the doctryne of the morall lawe is written in nature and is commō to al men in so muche belonge they vnto the olde testamente whiche hath only the knoweledge of the lawe nor hath not the knowledg of the Gospell nor be not renued of the holy goost Contrarily the newe testament that is to say the promisse of remission of synnes and renuyng by the holy goost pertayneth not onely vnto one tyme but vnto all ages lyke as the promesse of Christ was made vnto the fathers in the olde testamente ☞ What signifie these two wordes in Saynct Paule ☞ The letter and spirite ☞ By the letter he vnderstādeth all thoughtes and obseruynges and as they cal them good intencions or endeuoringes of reason without the holy goste that is to saye wythout the true feare and true fayth of Christ By the spirite he vnderstandeth spirituall motions whyche the holy gost doth stirre vp in our hertes Therefore the lawe is the letter when we folowe it with good entencions or outward maners without the holy gost that is without true feare true fayth And the gospel is the letter also when it is not receyued in spirite that is when we do not trulie feare God and stedfastly beleue in him Moreouer the law is the ministeryng of death because it promyseth not remission of synnes vnles it be deserued nor it bryngeth not the holy goste But the gospell is the ministrynge of the spirite and lyfe because it promiseth remission of synnes frely and geueth the holy goste and euerlastyng lyfe Therfore the interpretation of Origine is to be reiected whiche calleth the letter the grammaticall sence and the spirite the allegorie ¶ Of abrogation of the lawe ☞ What is the abrogation of the lawe IT is the abolyshing of the cursse or malediction of the lawe done by Christe that nowe al whiche beleue in Christe be delyuered from the powre of the lawe euer accusynge the conscience and condemnynge it for vnperfecte obedience before god Gala. iii. Christ redemed vs from the cursse of the lawe whiles he was made accurssed for vs. And Romaines .viii. ¶ No condempnation is nowe vnto them whiche be grafted in Iesu Christe c. ☞ Be the vngodly deliuered from the lawe ¶ No. For Paule sayth the lawe is ordeyned for the vniust that is for infideles and them which are not as yet vnder grace or whiche haue not receyued Christe wyth fayth nor haue not taken the holy goste by whom they shoulde be gouerned In these the lawe doeth as yet to thys daye no lesse exercise the powre and deutie in accusynge and condempnynge their consciences then in olde tyme vnder Moyses ¶ For the lawe is our schole maister vnto Christe ☞ Whiche be the causes of the abrogation of the lawe i. The promises of God for God promised that thys abrogation of the lawe shoulde be in Christ Hieremie .xxxi. I wyl make wyth the house of Israell a newe bond not according vnto the couenant that I haue made wyth youre fathers ii Oure infirmitye dyd gyue occasion of abrogatynge the lawe Actu xv whiche neither our fathers nor we were able to beare ☞ Is the whole lawe abrogated The whole lawe is abrogated vnto hym whyche beleueth that is to say that the lawe can haue no powre of accusynge and condemnynge hym For he hath an other thinge whereby he is iustified then the lawe ☞ Wherefore then it is not lawefull to omytte the ten commaundementes ☞ I answere The Gospell bryngeth spirituall and euerlastynge lyfe therefore it kepeth that part of the lawe which teacheth what that newe lyfe is and it consenteth wyth the lawe of nature which is the sayde knowledge of the tē cōmaundementes Wherefore the ten commaundementes may not be so vnderstanded to be abrogat that they oughte not to be obserued no more as the other partes of the lawe that is to saye the ceremonyes and the iudiciales of Moyses be abrogated whiche be onely outwarde ordeininges and customes perteining vnto the bodily lyfe But in them whyche be iustifyed and receyue the holie gooste is nowe a newe spirituall obedyence begonne whyche is required in the ten commaundementes or morall lawe ¶ Of Christen libertie whyche is the effecte of the lawe abrogated ☞ What is Christen libertie IT is the fre settyng at liberty in a spirituall kyngedome by Iesus Christe whereby we be fre frome bondage and frome the cursfe of the lawe from the powre of synne and death and from all outwarde obseruations also so muche as perteyneth vnto iustification before God whiche freely wythout deseruyng is giuen vnto them whiche beleue Or more briefly so it is a doctrine shewing wherein christen ryghtuousnesse doeth properly consist and what is to be iudged of
ordinaūce appoynted vnto one place or certayne tradicions of men but it is the spirituall company of the godly whiche be dispersed thorowout all the worlde and yet do they agree at all tymes in the doctrine of the gospell Thys churche doth Paule declare in these wordes Ephesi v. Christe loued his churche or congregation so greatly that he deliuered vp hym owne selfe for it that he might sāctifie it cleansed wyth the lauer of water by hys worde that he myght make it gloriouse vnto hym selfe wythout spot or wrincle and that it should be holy and vnreproueable This churche is not visible but it is beleued accordynge vnto the article of the crede I beleue the holy catholyke church the communion of sainctes Yet hath it certayne tokens whereby it is knowen that is to say the true word of god and the lawefull vse of sacramentes and the keyes whiche it vseth in the ministringe of the worde and sacramentes ☞ But what is to be iuged of them whiche be excomunicate ¶ They whiche be excommunicate be rekened no more membres of the churche accordynge vnto thys Math. viii And if he wyll not heare the churche take thou him for an Ethnike and publican ☞ What difference is betwene the hypocriticall churche and the true churche ☞ Howe muche difference is betwene the trueth and falsehead betwene the likenes of truth and the truth it selfe betwene fayned and forged colour and true natural colour so muche difference is betwene the hypocritical churche and the true ¶ It is certeyne that Hypocrites haue the same Gospell and same sacramētes But thei be not therewyth contente but brynge in mannes traditions whiche they compare wyth the Gospell and make them equalle wyth the gospell and manye tymes do prayse it aboue the Gospell they do not receyue the gospell puerly and sincerelye These beleue not in theire herte nor yet stand stedfaste but when tempestes do ryse they fall backe and can not stād Also the Hypocrites do vse the sacramentes vnpurely makynge an other head then Christ wherof they are their ryghtuousnes sanctifiyng and helpe They vse the holye goste none other wyse thē a cloke wherwyth they couer their vncleane doctryne whiche thynge disperseth and troubleth consciences which in dede is not the worcke of the holy gost which doeth gather togyther and comfort consciences To be short the Hypocriticall church is a visour an outward lykenes or shadowe faulse and deceitfull pretended foleyshe yet neuer the lesse enuiouse and wythout the knoweledge of the true churche Of ecclesiastical pouer ☞ What is the keye or power of the church VVhich consisteth in teachinge the gospel ministring of the sacramentes and in excommunicatynge them which be accused of open synnes and absoluynge them agayne when they are absolution Or it is a certayne rule of an howseholde whiche is not by bodily force but by the worde onely For the kingdome of Christe is spirituall whiche is not ruled wyth the swerde wepons other thinges perteining vnto a ciuile kingdome For Christ the author of this powre of the church and institutor hathe deliuered all ciuyle gouernaunce both frō himselfe because he would not be chosē for a kyng but he conueieth himselfe away From hys Apostles when he sayeth the princes of the people shal haue dominion ouer them but so shall not ye ☞ Howe many kyndes of ecclesiasticall power be there ¶ Two of ordre and of iurisdiction What is the powre of order ¶ It is a commaundement of teachyng the gospel of shewing remission of synnes and of ministryng the sacramentes to one or mo Here is it not lawful to bring in any newe doctrine but the doctrine whyche was taughte of Christe muste be set furth lyke as he cōmaundeth in the last Chapter of Mathewe teachynge them to obserue all thynges what soeuer I haue comaunded you And Paule sayeth Galath i. If an angell come from heauen and shall teache you any other gospel then we haue taught you curssed be it ☞ What is powre of iurisdiction ⧠It is the power of excommunicatynge them whyche be accused of open crimes and agayne of absoluynge them if they being conuerted do require absolution Thys powre oughte not to be tirānical but as christ hath taught Math. xviii If he wyl not heare the church take thou hym for an Ethnik And Paul .ii. Cor. i. We haue no dominiō ouer your faith but we be healpers of your reioycynge ☞ What difference is betwene Ecclesiastical power and politicke power ¶ Politicke or ciuile power maketh lawes for the defētion of bodies of the diuision of dominiōs of couenaūtes of crimes it cōstreineth mē with bodely strēgth Agayne ecclesiastical power doth minister euerlastinge spirituall thinges that is to say it hath an heauēly doctrine it cōstreineth men wyth the worde of God Wherefore it doeth not disalowe nor abolishe ciuile power but it doeth rather allowe it subiecteth the bodies of holi mē vnto it ☞ Whē hath the church receiued the keyes ¶ When Christ sayed vnto Peter Mathew xvi To the wyll I gyue the keyes of the kyngdome of heauen And Mathewe .xviii. What so euer thou shalte bynde vpon earth it shal be bounde also in heauē c. And Iohn .xx. Take ye the holy goste whose synnes so euer ye shall forgyue c. ☞ Auayleth not the ministrynge of euyll ministers ¶ Yes it auayleth For the word and sacramētes be no ministers but they belonge vnto Christe whiche if they be ryghtly ministered the malice of the minister cānot hurt vs. And it is a cōmon saiyng The life of the minister doth not chaūge the vertue of the sacramētes the administring of the sacramētes is not of no valure althoughe the maners of the ministers be viciouse But thys muste be vnderstanded of them whiche be euyll not of them whiche be open blasphemers none other wise then if they were Iewes or Turkes vnto such ought the churche to commit no office ☞ Is not obedience due vnto ministers of the churche ¶ Like as obedience is dewe vnto the worde of God euen so is it dewe vnto them whiche do ministre it in so much as belongeth vnto the office as the scripture doth commaunde he whiche heareth you heareth me Luke .x. What so euer they shall saye do it Mathew xxiii Also obey your rulers Hebrues xiii These sentēces speake of the ministring thei require dewe obediēce vnto the gospel But thei do not cōstitute a kingdom vnto the teachers without thauthoritie of the gospel Also obedience is dewe vnto them in iurisdiction which thei haue by the authoritie of the Gospell that is to saye in knowing crimes in hearing the witnesses in lawful excōmunicatiō c. ¶ Of offension ☞ What is offension IT is whē one geueth occasion of synne or euyl exēple to other men whereby their myndes be troubled the is to say affraied or els inticed vnto suche lyke synne Or it is the deprauing or peruerting of doctrine or the good liuing or