ceremonies of the whiche thynges in all ages infinite disputations and coÌ„tentions haue bene How many degrees of christeÌ„ libertie be there †Four The fyrst that remission of synnes and reputing of iustice is gyuen not for the lawe but for nothynge by Christe This is the must speciall and principal degree perteyning nothinge vnto ciuile life but only vnto the striuing of the conscience in the iudgemente of God wherein thys comforte is necessarie Of thys degree sayeth Christe Iohn viii If the sonne shall deliuer you ye shal be free in deede ☞ The seconde is gyuyng of the holy goste whereby the beleuers be iustified and gouerned and defended against the tyranny of the deuyl Here of speaketh Paule .ii. Corhinthi iii. Where the spirite of the Lorde is there is libertie ☞ The thirde That the Gospell delyuereth vs from the ceremonies Iudiciall lawes of Moyses Thys decree perteyneth in a maner vnto outwarde lyfe but it hath the cause of these whiche be aboue sayed ¶ For the Gospell doeth not require Leuiticall ceremonies because it teacheth vs to purchaise remission of sinnes freely and pronounceth vs iustified by mercie for Christes sake not for any seruice or our workes The fourth teacheth what is to be iudged of ecclesiastical ceremonyes whyche the byshoppes or other men haue instituted For because in thys lyfe certayne rites places and tymes be necessarye the gospell permytteth customes to be made in the churche wythout vprore and contention Therefore be certayne dayes appoynted that the people maye knowe when they ought to come together to heare the word of god These tradicions be tollerable yet iustificatioÌ„ is notto be sought in them ☞ Vnto what thynge is thys doctrine of Christen libertye profitable ☞ Vnto manye thynges For if this doctrine be not in the church there insue many discoÌ„modites Fyrst the iustification of faith is blynded and blotted out that is to saye when the benifyte of Christe is attrybuted vnto tradicions that is when men esteme them selues to deserue remission of synnes be pronounced ryghtuousse for such rites customes by the whiche persuasions consciences dooe fall into desperation and they lose the true knowledg of fayth and of Christ The seconde the vnlerned fainynge suche outwarde obseruations and rites to be true worshipping and and seruice of God and true perfection when perfection is neuer the lesse feare faith loue and the workes of our vocation The thyrde the concorde of churches is confounded as it is of the easter The fourth If consciences esteme those rites to be necessarye they caÌ„ neuer rest For who euer hath obserued al mens tradicioÌ„s whereof suche summes so manye bokes haue ben written that they can not wel be numbred ☞ But thou saiest obedience is necessarye althoughe the powers do abuse the right For ☞ Christ sayth vpon the chayre of Moyses sitte the Scribes and Phariseis c. ☞ What soeuer they shal commaund you do it In thynges whiche perteyne vnto goddes lawe the conscience muste necessarily obeye the Pastours accordynge vnto thys he whiche heareth you heareth me But in Ecclesiastical traditions it ought so to obey that it auoyde offensions and that iustification be not sought in theÌ„ nor the opinion of necessitie be added therto But wheÌ„ vngodly thinges be commauÌ„ded or taught theÌ„ is the rule of the Apostles to be folowed God muste rather be obeyed then men ☞ But what saye ye of the ceremonies whiche be instituted of Christe ¶ They muste be obserued because they haue the commaundement of God And yet the libertie of the gospel teacheth that we be not iustified with ceremonies wythout fayth also that necessitie doth excuse vs if we haue impediment whereby we can not vse them as if by some chaunce a certeyne maÌ„ coulde not obteyne baptisme yet if he shoulde beleue stedfastly in Christe he shoulde be saued wythout the ceremony ¶ Of Councels ☞ Be councels taught in the Gospel by Christe or no SOme haue feyned councelles to be in the Gospell of not reueÌ„ging of pouertie of virginitie of chastitie Then after sayd they that those workes were perfectnes But these opinioÌ„s be full of errours superstition For the lawe of God is one which conteyneth nothyng but preceptes and Christes longe sermon Mathew v. is nothynge els then the enterpretyng of the awe For Christes purpose is to declare the perfecte obedience that is required in the lawe Wherefore when he forbiddeth hatred concupiscence desiâ—e of vengeaunce he bryngeth in no newe counceles but he expoundeth the verye lawe of God and doeth teache the preceptes He threateneth also euerlasteing punishmente He whiche is angrye sayeth he wyth hys brother he is accused of iudgemet Also who so euer seeth a woman for to desire hir he hath committed adultrye alredy in hys herte ¶ Of Reuenging ☞ What commaundeth he of reuengynge HE forbyddeth priuate reuengynge that is desire of reuengynge and that whiche is without the authority of the officers he doeth not inhibite comon reuengynge which is exercised by the officers For the Gospell doeth not abolyshe rulars or magistrates But rather confirme them Rome xiii Therfore thys sediouse opinion which teacheth that ther is a counsel of reuenging is to be reiected And we must wysely make difference betwene open and priuate reuengynge for the Lorde sayeth giue me the vengeaunce I shal recompence ☞ But what of this seÌ„tence is it lawful to resiste force wyth force ⧠The Gospell doth not resiste thys sayeing For to resiste force wyth force belongeth vnto the lawe of nature if it be rightly vnderstanded for it must be applied vnto the coÌ„mon reuengyng that is vnto the office of the rulers So the rulers do resiste force by force wheÌ„ they driue awaye theft and robbery with harnais sweard For wherefore shoulde rulars be necessarye if we should priuately euery one exercise reuenginge Of Pouertie ☞ What commauÌ„deth it of pouertye THe Gospell doeth neyther commmaund nor yet couÌ„sel any man to forsake hys goodes or conferre vse all thynges communely but rather alloweth politike ordeynynges and diuision or proprietie of goodes But the Gospell commaundeth to helpe them whiche be pore and needy leberally and it promiseth great rewardes boeth bodely and gostli for such liberality as Christ sayeth Geue and it shal be gyuen vnto you And â–ª ii Corhint ix He which soweth scarsli he shal reape scarsly c. Solomon Prouerbes .v. doeth excellently set furth and describe a great part of house rulynge drynke sayth he water out of thyne owne fountaynes and thy fountaynes shall be deriued the ryuers shall runne into the streetes Be thou alone the mayster of theÌ„ none other wyth the. Solomon wyll that euerie one giue vnto the needful of the fruites of his farme holde but so that he keepe styll his farme holde lest he be brought vnto beggerry So Paule commaundeth to gyue so that we make not oure selfe pore and that slogardes shall not misuse our liberalitie To be shorte many testimonies do coÌ„firme
The suÌ„ of diuinitie drawen out of the holy scripture very necessary not onlye for Curates yong â—â—udentes in diuinitie but also for al christen men and women what so euer age they be of ☞ Drawen out of Latine into Englyshe by Robert Hutten ☞ ☜ ¶ Anno. 1548. Vvilliam Turner to the Reader AFter that my scholer suÌ„time and seruaunte Robert hutteÌ„ had traunslated thys boke oute of latyne into Englyshe he mystrustynge hys owne Iudgement to be suffycyent to iudge whether the coÌ„piler of this boke had in his writing done al thinges according to the veine of holy scripture offered the boke vnto me that I should examen it wyth the touchestone of the scripture whyche thynge I haue done as diligentelye as the tyme that I had to spare would suffer me The boke I dare saye is godlye and full of holsome doctrine and is veri necessary for all studeÌ„tes of diuinitie for curates for yong children and for al them that haue anye rule ouer anye greate houshoulde ye may haue bokes that shall promise more theÌ„ this doeth but none that intreateth of thys kynde of matter that performeth more then thys doth It hath not so many newe freÌ„ch englyshe blossomes as many bokes haue but better fruyte then thys hath I thinke ye shal finde either none that writteth of thys argumeÌ„t or else very few This traÌ„latour hath applied hym selfe as much as he caÌ„ to find out the moste playn vsed wordes that be in englaÌ„d that men of all shyres of EnglaÌ„d maye the more eassy perceiue the meanynge of the boke Some nowe a dayes more sekyng their owne glorye then the profyte of the readers write so frenche Englishe and so latine that no man excepte he be both a latine man a french man and also an englyshe man shal be able to vnderstande their writinge whose example I woulde disswade all men to folowe For the people if they shoulde haue any profyte by such mennes laboures had nede of two dictionaries euer by theÌ„ one in french and an other in englysh Whych thyng because it is to tedious it would plucke back all men from the redynge of suche good and christen bokes as they do translate But thys boke is boeth playne in sentence and easy in style and nothynge swarueinge from the comon speache Therefore reade and examyne it wyth the word of God as far as it doeth agree wyth the scripture alow it and no farther The Table of the places contayned in thys boke OF a pastour his office Of the lawe power Of the gospell Of promises Of synne Of Iustification Of good workes Of repentaunce Of absolution Of fayeth Of God Of the creation Of fre wyll Of predestination Of the differeÌ„ce betwen the olde and newe testament Of the abrogation of saintes the lawe Of the ChristiaÌ„ libertie Of counsels Of reuenginge Of pouertye Of chaystiye Of the church Of Ecclesiasticall Of offeÌ„sions Of Sacramentes Of the Baptising of chylder Of the supper of the lord Of sacrifices Of the crosse and aduersityes Of humilitie Of humiliacion Of praier Of the Lords prayer Of the offyce of rulars Of matrimonie Of ImitatioÌ„ of Of Buriall Of the risyge agayne of the dead Of the ende of the world Of euerlastynge lyfe ☞ ☜ ¶ What is a pastoure of the church HE is a personne whych is called Lawfullye by the authoritye and commauÌ„demente of God vnto the Cure of soules of the congregation whyche is commytted vnto hym to teache the doctryne of the gospell vnto it and minister the sacramentes ☞ What is the office of a pastoure ¶ It is to rule and gouerne fayethfullye the churche whyche is commytted vnto hys charge wyth the ministringe of the word and sacramentes and to holde oute and expell false doctrine and offeÌ„sions Of this office commaundeth Paulus Act. xx Take hede to youre selfe and the whole stocke wher in the holi gost hath set you to fede the churche of God ☞ What is required in a pastoure that he be apt ☞ Fyrste of all that he haue vocacion and commaundement Secondarily that he be ryghtly instituted in the doctrine of the Gospell and knowe a certayne forme of christen doctryne out of the holye scripture that he maye teache and set forth it purelye sincerlye and euidentlye Lyke as Paule commaundeth a byshoppe to be Didactum that is to saye apte to teache and he commaundeth Timotheus to holde a certayne forme of holsume doctryne Thirdly that in teachynge he gyue credence and wysdome and knowledge accordynge vnto the doctryne of Paule to deuide perfectly the doctrine of godlynes And that in settynge forth the doctryne he wysely shewe the differences and endes betwene the Gospell and other doctrynes and learnedly knowe to confirme the articles and sum of the doctryne and to coÌ„fute false opinions and doctrines whyche be vncleane in comparison to the worde of God Also â–ª that in gouerning and rullynge of consciences he gyue all cure and dylygence that they whyche be ignoraunte be instytute that he teache and delyuer them whyche be doubtfull from errours that he confirme them whyche be weake and correct and cal backe theÌ„ whyche do erre that he rebuke and chastice theÌ„ whiche be synners and that he comforth them which be affrayde and in aduersity Fourthelye that he rule the people in his liuynge with example of hys fayeth and good worckes Lyke as Paulle commaundeth Timothe Be thou an example to the fayethfull c. And Peter Be ye examples vnto the congregation ⧠What is lawfull vocacion ¶ It is when one is admytted vnto the office of a pastour by the authoritie and commaundement of God ☞ Howe is vocation ¶ Ther be to kindes of vocation One is immediatly of God This is properly the maner of chosinge prophetes and Apostles whereof Paule speaketh that he was not called of men nor yet by meÌ„ The other is of God as by gods commaundemente but yet by men lyke as they were whiche the scripture calleth the sons and disciples of prophetes whyche were instituted and learned of the prophetes to the intente they shoulde be apte to teache So were Byshoppes Pastoures of churches ordeyned by the apostles and afterwardes by ministers chosen and ordeyned bi the church Therfore thys is also a lawefull vocation and very godly when the seruice of the word is coÌ„mitted to one by the authoritye of the churche or of them to whome the church coÌ„mitteth iudgment ☞ Is it not lawfull to desire the office of a pastour ☞ I answere Ther is difference betwene peticion or axynge and ambition For ambition is plainly forbydden ☞ What is peticion ¶ It is when one proferreth hys diligence and laboure vnto the churche but so that fre iudgement be left vnto them which haue knowledge whether he be apte or no. Therefore he whyche desireth it so doth not ambiciously couet but signifyeth only hys wyll that if he be called of the churche and iudged to be able he wyll not refuse to take vpon hym
proprietie of goodes For it is lawful to possesse ryches as Christe and Paule testifie ☞ What is pouertie ¶ Pouertie is not beggerie For that in them whiche be Idle and stronge is synne .ii. Thessa iii. He whiche laboureth not shall not eate But the pouertie of the gospell is spirituall that is to keepe our goodes whiche god hath lent vs without couetousnes without pride that is to saye without confidence of oure riches wythout vngodlines that is when we be in ieopardie for the gospell sake that we wyl rather leese our goodes thē forsake the gospell so was Abraham Iob Dauid many other mo pore in spirite although they did possesse great riches Pouertie cōteineth pacience that is to say when our riches be wythdrawen frō vs or perishe by any chaunce that we be not angrie with god nor yet do any thing against his cōmaūdemēt but that we suffre this iniury or chaunce wyth an equal mind for the loue of god ☞ Howe many kyndes of forsakynge of ryches be there ¶ Two The one is by our election wythout the commaundemente of God and wythout vocation This forsakinge of ryches is not the worshyppyng of God Mathewe xv They worshyppe me in vayne wyth the cōmaundementes of men The other is whiche is commaunded of God and is our vocation as when tirantes compell vs either to leese oure goodes or to forsake the Gospell Thys doeth Christe prayse He that will forsake faieth he his field house c. for the gospel sake that is for the acknowledgeinge of the Gospell he shal receyue an hūdreth fold c. Marke .x. To be shorte lyke as he doth not prayse them whiche forsake theyr wyfe and childer or whych kylle them selfe euen so doeth he not prayse them whyche forsake their patrimony wythout the commaundement of God ¶ Of Chastitie What commaundeth it of chastitie THe Gospell commaundeth not onely the chastitie of virgins but also of them whiche be maryed For matrimonie is the commaundemente of God and al they whiche haue not the gyft of chastitie are cōmaunded to mary i Corhinthians vii For the auoydyng of fornication let euery man haue his wyfe ☞ What is chastitie ☞ Chastitie is not only virginitie but also moderate vse of them whyche be maried Hebr. xiii mariage is honorable wythe all men and an vndefiled bed but whoremongers and adulters wyll the Lorde iudge ☞ Yet Paule sayeth as concerninge virgines I haue no commaundement of the Lorde but I gyue councel c ¶ Paulle iudgeth not any man rather to deserue iustification for virginitye then for mariage For boeth they whiche be maried and virgines muste esteme that they be iustified by the mercye of God and accepted for Christes sake not for the dignitye of mariage or virginite ☞ Wherefore then do papistes preferre single lyfe ☞ There hathe euer bene deuelyshe and fantasticalle spirites which haue denied that mariage was lawefull vnto Christen men as Tatinus Hierax Although papistes wyll not be thoughte to condempne mariage yet doe they deforme it verye muche for they dreame that they doe rather deserue remission of synnes and iustyfication with their single lyfe then other menne Afterwarde fayne they that single lyfe is perfection of the Gospell wherein they doe greately erre For there haue ben many whyche were maried that were as perfecte As Abrahame Isaacke Iacobe Dauid c as mani virgines Single life is no perfection but the perfection of the gospel is to acknoweledge the in firmite of mankind and to be affrayed and agayne to be vpholden with fayth In suche exercises standeth the perfection of the Gospell yf there be anye so to be called ☞ Wherefore then doeth Paule prayse and councell virginitie and singlenes ⧠For a polyticke purpose that is to saye that we may be more redy to learne to teache execute the ecclesiasticall offices So Christe praiseth thē whiche be single whē he sayth Mat. xix There be also Eunuches whiche haue gelded thē selfe for the gospell sake that is for the cause of learning teachyng For it is true that Paule sayeth He whiche is single goeth aboute those thynges whiche perteyne vnto the Lorde that they maye please the Lord. Therfore let virgins search their powres and labour to liue purely sincereli let them auoyed idlenes and ryote and let them be abstinente that their herte may be occupied with vertue But they whiche fal into lustes cōtrary vnto the cōmaundemente of God let them knowe that god wyl punish thē For fornicatours adulterers shall not entre into the kingdō of god Many tymes for the cause of suche whole cōmon wealthes be punished lyke as the Historie of the sodomites and the floude of Noe testifieth Also god sayeth that he woulde destroye the Cananites for their vnsearchable vncleane lustes Paule sayeth also the punishmente of lustes to be blyndnes and dotynge madnes Ro. i. And careles fleshlines Ephesia .iiii. And Oseas sayeth fornicaon wyne and drunckennes take awaye the herte Therefore these fayned and forged virgins be occasion of synne vnto manie and the authours of fylthy example ¶ Of the churche ☞ What is the churche IT is the cōgregation of all thē whiche professe the gospell and be not excommunicate where be one wyth the other as well good as euyll lyke as the parable of the net caste into the sea teacheth Math. xiii Here vpon be also tow bodies of the churche described in the scripture the one is the bodye of the true churche the other of the church of hypocrites ☞ When dyd the churche begynne It is certeyne that the churche dyd begyn in the tyme of Adam and after Adam among al them whiche do professe the Gospell to haue remayned vnto thys day as yet to be with thē which profes it ☞ Howe many kindes of churches be ther ¶ Two The false hypocriticall churche and the true churche ☞ Which is the hipocriticall church ⧠That whiche fighteth warreth agaynst the true church lyke as the Iewes dyd pursewe the prophetes then after Christe Thys calleth Dauid the church of the maliciouse or enuious And Esaias discribeth it in these wordes Cap xxix This people drawyth nigh vnto me wythe their mouthe an honoureth me wyth their lippes but the hert of them is farre from me but they worshippe me in vayne teaching the doctrines and preceptes of mē This church is set before thy eyes because all the workes al the seruice wher with it beleueth it selfe to worship god is external it is the similitude visiō of the true church with mans tradicions in the stead of sincere doctrine worshippyng god with mouth and lippes onelye wythout the affections of the hert ☞ What is the true churche ☞ It is the congregation of the righteouse whiche beleue truely in Christe be saynctified by the spirit of Christ Of this speaketh Paule .i. Timoth. iii. The church is a piller or the seate of veritie Thys is called catholyke or vniuersall because it is no mans politicke
the labours and ieoperdyes which be in the office Contraye wyse ambition is wheÌ„ one thrusteth in hym selfe either by arrogancy or some other couetousnes or forhys belly only not lokyng for iudgemente nor wyllynge to be proued But conteÌ„deth with money and other subtyl craftes But the true peticion whiche is wythout ambicion is to be praysed And vertuouse men are to be prouoked vnto it for it hath much goodnes Fyrst of al it is expedieÌ„t that ther be many instituted vnto the mynistery that the vse of it may be in the church Secondarily it is expedient that ther be many desirers of the office that the church may know the maners of theÌ„ whiche are to be choseÌ„ and may haue choise Thirdly therin consisteth the vertue of modestye that they whyche dooe axe the offyce submytte themselfe vnto the iudgemente of the churche and be in doubt of theyr owne existimatioÌ„ Fourthly that same thynge styrreth vp and sharpeneth dilygence and studye in them whyche wyll be axers of the offyce that they prepare them selfe with more diligence vnto theyr duity ☞ By what testimony can they proue that it is lawfull so to axe the office Paule 1. Timothe iii. sayeth If any man require the office of a bishop he desireth a good worke Also i. Corinth xiiii desire spirituall thynges but rather that ye prophecy ☞ What is to be propounded vnto hym whych wyl take vpon hand the office of a pastoure Fyrst the dignitie and greatnes of the minystery For it is so greate an office so to axe the ministery that no greater an offyce caÌ„ be found and also very godly Therefore Paule doeth greately auaunce and prayse it and calleth them which teache the Gospel the ministers of god also godo worckmeÌ„ and helpers Therefore greate reuerence is dew vnto thys office and it is coÌ„uenyente to take it vpon hande wyth greate deuoutnesse and diligence Secondarily the wyl and commaundement of God is to be consydered for God wyll require a rekenynge for the soules and threateneth horrible payne vnto them whiche dooe not fayethfully theyr dewty lyke as the scripture doth oft teach Ezech. xxxiii and Christ in the parables of the euell seruaunt c. Thirdly the promises of reward for god graunteth greate rewardes vnto them whyche faythfull-ly execute their office susteyne laboures hatred and peryses for the worde sake as Christe sayeth blessed is that seruaunte for hys mayster wyll make hym ruler ouer all And Peter ye shall receyue the incorruptyble crowne of glorye ☞ What is the summe of christen Doctryne to be taughte in the Churche ☞ Christe hath mooste aptlye shewed that in the laste Chapyter of Lucas where he sayeth Gooe preachynge in my name repentaunce remission of synnes Therefore the summe of thys offyce in the churche consysteth in thys that penitence and remission of synnes be taught ☞ Whiche is the mooste briefe partition of the whole scripture ¶ There be two partes For it is eithere a doctryne commaundynge what shall be donne and rebukeyng synne Or eles it is a doctrine of remission of synnes And these two partes be called the lawe and the Gospell ¶ Of the law ☞ What is the law IT is a doctryne commaundynge howe we oughte to vse oure selfe what we shoulde do and what leaue vndone ☞ How many kyndes of lawes be there The first diuision some be goddes lawes other some mans lawes ☞ What is gods lawe ☞ That whiche is instituted of God and commaundeth not onely of external actions but requireth also inwarde motions of the herte and perfecte obedyence toward God and condempneth all those which do not obserue it ☞ What is mans law ☞ Whyche is institute by mans arbitriment and commaundeth of external actions and offices ☞ An other diuision ☞ Of lawes some be naturall and some positiue and thereof be rehersed commonlye thre kindes the lawe of nature The godlye lawe of Moyses and mans law ¶ What is the lawe of nature ☞ It is the knowledge of goddes lawe whyche is infixed in mans nature by God whereby he vnderstandeth God to be that he is the creatoure and gouernour good iust mercifull to the rightuousse and a punysher of the vnrightuouse and that obedyence is dewe vnto hym Also that felowshipe is to be hadde amonge menne that parentes ought to be obeied that men ought to be loued and holpen and no man to be hurte accordyng vnto thys Do not vnto other men that thou woulde not shoulde be done vnto thy selfe ¶ What is gods lawe ¶ Thys call we the lawe whiche was gyuen by Moyses ¶ Howe many kyndes of Moyses lawe be there ☞ Three morall iuditiall and ceremonial ☞ What is moral law †It is a doctrine whyche commaundeth perfect obedyence towarde God or of liuing and good workes towarde God and all men ☞ Where is the moral lawe set furth ⧠A briefe and perfecte description of it is conteyned in the ten commaundementes gyuen by Moises vnto the people of Israel whiche we cal Decalogum ☞ What dieâ—â—rence is betwene the law of nature and the moral lawe or the ten commaÌ„dementes ⧠Naturall lawes be Goddes lawes and the very same whych be conteyned in the tenne commaundementes that is to say in the wrytten moral lawe ☞ Wherefore then was the lawe deliuered vnto Moyses seynge the lawe of nature was before ☞ Althoughe that lyghte and those knoweledges were infyxed in the herte of manne before hys fall in nature not as yet corrupted they were sure and perfecte and men coulde surelye consente thereunto but afterwarde they wrre greatly blinded by original synne and the consentynge therto is verye weake ofte tymes shaken of wyth doubtynge and almoste blotted oute Therefore God dyd gyue the lawe wrytten that goddes lawe renued by the voice of the law of nature should be made more cleare and excelleÌ„t also that the word of God should witnes that thys natural knowledg is the law of God â— Howe manye naturall lawes be dystrybuted The ten commaundementes is the moste apte summe of all naturall lawes and the selfe dystribution and declarynge of the lawes of nature Therfore ther can no distributyon be founde more apte then in expoundynge ordinatly the ten commaundemeÌ„tes ☞ Bind the ten coÌ„mauÌ„demeÌ„tes al meÌ„ or no Althoughe Moyses law be abrogated and doeth not bynd the gentils yet bicause the ten commaundementes be nothyng eles then the reuelation declaringe of the lawe of nature therfore the ten coÌ„mauÌ„demeÌ„ts do remaine bind al meÌ„ Not because they were deliuered vnto Moises but because they be that interpretation seting forth of the euerlasting wil of god which is the very lawe of nature ☞ What is the particion of the ten commaÌ„dementes Ther be two tables The firste conteyneth preceptes of a spirituall lyfe howe we shoulde behaue oure selfe towarde God or of those workes wherewyth we properlye be conuersaunte wyth God And they discribe the true and proper worshippynge of god The seconde conteyneth preceptes of politycke lyueynge among men how we
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
the faith charitie of any mā ⧠How many kindes of offension be there ☞ Two taken and geuen ☞ What is offension taken ¶ It is when pharises and hypocrites be offēded either with true doctrine or some necessarie good worke and they conceiue hatered against the gospel and godly mē lyke as the Phariseis dyd hate both the Gospel and the teachers therof Thys pharisaicall offence is not to be eschewed for the commaundemēt doth excuse vs. But it must be vndertakē that the doctrine is true certeine profitable vnto the churche For it is the most greuous syn to trouble the church of god with euil vncerteine and vnprofitable disputations ☞ Geue exemples ¶ The Phariseis scribes were offended when Christe dyd heale sicke men vpon the sabboth whē his disciples dyd not washe theyr handes when they dyd plucke of eares of corne Euen so be our hypocrites offended because we wyll not suffre them to coniure water salte wyllowe vowes herbes and suche lyke trifles c. Here doeth Goddes cōmaundemente excuse the Godly for they be commaunded of God to teach holsome and true doctrine Also necessary workes of mercie wherby they which nede maye be holpen Thys commaundemente muste be playnely obeyed nor hypocritical fellowes are not to be regarded accordyng vnto thys we muste rather obey God then men ☞ What is offence geuen ¶ It is vngodly doctrine or euell exemple whiche annoyeth other either because they do followe it or because men be affrayed frome the gospell All vngodly doctrines mennes traditions which can not be obserued without synne be of thys kynde of offensions Christe doeth threaten the authour of suche offensions Mathewe .xviii. Wo be vnto the mā by whom offēsion doeth come Therefore these offensions ought wyth all diligence to ve eschewed leste wee be either authours or maintainers of vngodly doctrine or followers of vngodlie seruice or worshippynges ☞ But what is to be done in indifferent thynges ¶ Here is the rule of Paule to be obserued as cōcernyng the vse of libertie for so cōmmaūdeth he them whiche be learned Ro. xiiii Receyue ye hym whiche is weake in fayth Itē let al be done for the edification For we must not vse our liberty amōg thē which haue not as yet hearde the gospel or amonge the bretherne whiche be not as yet well cōfirmed but the exemple of Paule muste be folowed I am made weake sayeth he to them whiche be weake Item If meate offende my brother I wyl neuer eate fleshe But where the Gospell is declared and the churche metely wel cōfirmed the paynefull obseruynge of vnprofitable traditiōs is not to be required For Paule because he would shewe an exēple of libertie would not circumcise Titus workes whereunto Godly promises be made then maye many sacramentes be founde as prayer shall be a sacrament for it is a certayne worke of ours and it hath excellent promises Iohn .xvi. What so euer ye shall axe the father in my name he wyll geue it you But aduersities and almesse deedes shall also be sacramentes because they be workes annorned wyth Godly promises As geue and it shall be geuen vnto you Also by muche tribulation muste we entre into the kyngdome of heauen So the office of rulers and mariage be eternall thynges anourned with the word of God and promises But if we cal sacramentes ceremonies or customes instituted in the Gospell properlie belongyng vnto the chiefe promesse in the Gospell that is remission of sinnes there be two sacramentes onely baptisme and the supper of the Lorde ☞ Be there not diuerse opinions concernyng the sacramentes ¶ Yes For there be thre opiniōs Fyrst scholemen do fayne that men vsinge the Sacramentes of the newe Testament be iustified by the worke whiche is wrought Thys opinion is to be hissed out for it is againste iustification of fayeth For they iudge a man to be iustified by the vse of the saied ceremonie althoughe he do not beleue nor yet haue so muche as one good intention of the herte so that he be not letted wyth this hindraūce that is to saye the actuall purpose of mortall synne Seconde other some do holde that the sacramentes be not tokens of the wyll of God towarde vs but onely tokens of oure profession for we must haue certeine tokens whereby wee maye be knowen from other people which be no christians lyke as a cowle maketh a mōke to be knowen frō other men Thyrdly therfore the true sentence and meanynge of the scripture is that the Sacramentes of the newe testament be visible tokens of the wyll of God towarde vs appearynge before oure eyes to the entent thei shoulde admonishe vs to beleue the promesse whiche is sette furth in the Gospell Sainct Austen sayeth Sacramentum is a visible worde that is to saye lyke as the worde is a certayne token whiche is receyued in the eares so is the Sacramente a shewe or picture whiche is set before the eyes Lyke as the worde is an instrumente whereby the holy goste taketh effecte as Paule sayth Roma .i. So by the sacramentes the holy gost taketh effecte when they be receyued wyth fayth for they do admonish and moue vs to beleue lyke as the worde doeth ☞ Wherefore hath Christ instituted sacramentes ¶ For oure infirmitie For the mynde of man after Adams fall is so weake and feble that it can not beleue the plaine word Therfore Christe moued with oure infirmitie dyd geue vnto his word tokens whereby he mighte heale oure infirmitie and that by a certayne mutuall agreinge of the worde and tokens we shoulde be led vnto fayeth towarde the promises of God as saincte Austen wytnesseth where he sayeth man before his sinne did se God vnder stande him and beleue him After his synne committed man cā not se nor perceiue God vnlesse he be holpen wyth a certeyne meane For these causes is the word of God geuen accordyng vnto thys sentence lette the worde and the element come together and so let the sacrament be made ¶ Of Baptisme ☞ What is Baptisme IT is a token or ceremonie instituted of Christe that is to saye to be washed wyth water and pronouncynge of the wordes whiche be ordeyned for the same purpose that it maye testifie vs to be receiued of God and reconciled vnto God ☞ Where is Baptisme instituted ¶ Mathewe Marcke the last Chapter Ye goinge into all the worlde teache al people baptising them in the name of the father and the sonne and the holy goste He whiche wyl beleue and is baptised he shal be saued ☞ For what purpose is it instituted ☞ That we maye stedfastly beleue oure synnes to be forgeuen vs. For baptisme is a testimonie and token of remission of synnes and geuyng of the holy goste For thys cause olde authours called sacramentes also tokens of grace or fauour that is to saye tokēs of the wyll of God towarde vs. For when we be baptised the promise of God is written in our bodyes ¶ What doeth baptisme signifie ¶