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
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 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
beleue in him and that we shal iudge this to be the euerlastynge and vnchāgeable wil of god that for Christes sake al these thynges are vndoubtedly graunted vnto vs which the gospel promiseth ☞ Haue we then merit in reconciliation ☞ We haue no merite whereby we cā obteyne grace that is remissiō of synnes reputacion of righteousnes but it is the vndeserued rewarde as Paul sayeth it is the gyft of god not of you lest ani mā shuld glory Also Ro. vi The gift of god is euerlastyng lyfe Therfore thys meane is takē away in reconciliatiō not because we shuld do nothing be idle but because the promis is a rewarde to the intente it maye be certayne that is to aye not hauing ought of the conditiō of oure worthines yet we in the meane season muste receyue not reiecte the promisse ☞ Which be the effectes of grace ☞ The effectes be motions of the holy goste which be when we receyue the Gospell And the firste and princypall effecte is fayeth whereby wee lyfte vp oure selfe and iudge God to be mercyefull vnto vs for Christes sake This motiō is called a reuiuing for wythe fayeth the threateninges and feares of synne and death be ouercome And thys trust is deliueraunce from synne and euerlastynge death and the verye begynnynge of euerlastynge lyfe Then after folowe other motions that is to saye a newe obedyence toward god inuocatiō feare loue paciēce other vertues Ther be also other effectes of grace the helpe of god againste the deuyll and death comforte in aduersities Also delyueraunce from the lawe The laste effecte is which solowyth the finall cause Renewing of hole nature euerlasting lyfe ☞ By what menanes doth grace deliuer vs from syn and death seinge syn remayneth as yet infixed in our flesh and also bodely death ⧠I answere Although in this life the fleshe abideth as yet viciouse yet this presente infirmitye is not imputed vnto them which beleue althoughe thys euel by it owne nature is synne or a thyng whyche deserueth dampnatyon moreouer newe motyons and a newe lyfe is begune in vs which shal be made perfecte when thys fleshe mortified shal be renewed And so grace deliuereth from synne after two sortes For it is remission of synnes whyche bee past and forgyuenes or not reputynge of the presente euell which is in vs remayneth infixed in our fleshe Secondarily we be delyuered from death For nowe is euerlastynge death taken awaye to thē which beleue Then remaineth as yet bodilye deathe and other aduerlityes in thys lyfe but yet is death robbed of his darte and only bodelye death doth remaine for thys purpose that thys vicyouse and corrupted flesh should be abolyshed Afterwardes shall thys bodelie deathe bee also abolyshed and a newe glorified nature shall come after in the resurrection of the dead ☞ Wherfore maketh Paule difference betwen Grace and the reward Paule calleth grace remission of sinnes or reconcilynge or the vndeserued acceptinge for Christes sake He calleth the rewarde the gyuing of the holy gooste and euerlastinge life Therfore thys word reward signifieth the very effectes of grace whereof I haue spoken But althoughe these two be so cōioyned yet Paule lernedly maketh difference betwene them for a necessari cause And thys is the maner of dyfference as is aboue sayed For althoughe it be necessarye that new spiritual motiōs be begunne in vs yet oure conscience is stryuynge and before the iudgement of god must not haue respecte to the renuinge of it whych is done by the holy gooste nor yet to seke if it haue vertues inowe or no whether it beleue loue inough For so can it neuer be certified of remission of synnes but it muste playnely behold the promisse of the gospel iudge that it hath vndoubtedly remission of synnes vndeserued for Christes sake not for any dignity or vertues which it hath ⧠What signifyeth the spirite of grace and prayer in the prophet zacharie †zacharias Chapi xii hath most pleasātly described the benifytes of the new testament in these words I wyl poure out vpō the house of Dauyde the spirite of grace and prayers He calleth the spirite of grace whereby we knowe that God is mercyful vnto vs forgyueth oure synnes The spirite of prayers conteyneth all inwarde worshyp inuocation and all exercisynges of fayeth whiche the holye goste performeth after we haue receyued confort and beleue that we haue remissyon of sinnes for Christes sake ¶ Of Iustification ☞ What signifye these two wordes to be iustifyed and iustification TO be iustifyed signifyeth properly in the hebrue Phrases to bee quyte from sinne and to be pronounted iuste that is to say acceptable as if thou woulde saye he is absolued and recōciled or receiued into fauour So sayth Paul Rom. iiii To hym whyche beleueth in hym whyche iustifyeth the vngodlye that is to saye delyuereth and pronounceth ryghtuouse Euē so Iustificatiō signifieth the recōcilyng or acceptation of god For although it be necessary that newe motions be in them whych be recōciled yet iustifycatiō must not be vnderstanded in thys proposition we be iustifyed by fayth of the diuicyon of qualityes or newe vertues But it muste be vnderstanded in referrynge to an other thynge that is to saye the wyll of God acceptynge and allowynge vs euen wyth the remission of synnes and pacifiynge of conscience So also this worde Iustus signifyeth in comparison of an other not one hauyng new qualities but one reconciled or accepted hauing remissiō of synnes ☞ What doeth iustification conteyne It conteyneth thre membres remission of sinnes acceptation vnto euerlastynge lyfe and giuyng of the holy gooste Althoughe the reste be contayned in remission of synnes yet for the cause of teachinge it is expediente to discerne these thre that we maye perceiue all thes to be gyuen vnto vs not for our worthines but onelye by mercy for Christe And not to be Imagined that althoughe wee obtayne remissyon of synnes by mercy yet after that we be iustifyed by oure owne qualityes or vertues ☞ How is iustification ⧠It is sayed aboue in the gospel thes two to be taught repentaunce and remission of sinnes in my name Therefore we must begynne wyth the same preachyng whyche rebuketh synne and setteth forth the benifites of Christ Therefore thys is the waye of iustification Contrition is necessarye whyche maye esteme that God is angrye wyth synne and maye ernestlye be sorye for it In suche feares the conscience muste be lyfted vp wyth fayeth whyche taketh the promisse of the gospell of Christe and accordynge vnto it determyneth oure synnes to be forgyuen vs and that we be reputed iust and inheriters of euer lastynge lyfe for Christes sake by hys mercye of oure parte vndeserued When we be so comforted in repentaunce or contrition we be iuste or acceptable vnto god that is to saye we haue remission of synnes and acceptatyon vnto euerlastynge lyfe not for our dygnitye but for Christe whom neuer the lesse we muste receyue
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
partes accordynge vnto the condicion or greatenes of the faute and accordynge vnto theyr synnes so hadde they theyr rules or canonnes ☞ What is satisfaction after the papystes ¶ It is to do certayne workes prescribed to redeme paynes out of purgatorye or other temporall paines For the papistes say that synne is not forgyuen by absolution but the euerlastyng paine that was due for the synnes to be chaunged into temporall payne of purgatorye Then after saye they that some of those synnes be forgyuen by the powre of the keyes and some to be redemed wyth oure satisfactions that is with thos appointed workes So then do they teache that satisfactions deserue remission and to be a recōpence of euerlasting paines ☞ From whence commeth satisfactyon of the papistes ⧠In old time famouse sinners were not receyued into the churche wythoute open chastysynge for a certayne tyme thys was called open repentaūce and satisfaction and it was a certain outwarde and polityke order instituted by men not that it was satisfaction before God or that synnes were therefore forgyuen Afterwardes that order beynge abolyshed the worde onlye of satisfaction remayned Whereupon vnlearned men afterwardes made of a politicke order a spirituall order as a thinge necessary for remission of sinnes What is to be iudged of remission of payne and whether the keys can charg one wyth punyshment or take it away or no ⧠Fyrste of all it is to be knowē that remission as well of synne as punishment is of oure parte the vndeserued benifit of Christ and that we are deliuered both from sin and euerlastinge death ☞ Thē is dyfference to be made betwene euerlastynge payne and temporall payne for althoughe remission of euerlastyng payn be ioined with the remissyō of the syn yet neuerthelesse holy mē in this lyfe suffer cōmō miseres of mākind as corporal death and other miseries wherof Paule sayth the bodye is mortified for sinne ▪ And god somtyme punisheth for certayne sins lyke as dauid suffered punishmēt for hys adultry But that is not vniuersal for synnes be forgiuē with out the due punyshmēt Thyrdly The punishmēt whiche god doth ioyne can no powre of keyes remitte nor they haue no commandemēt of remittynge or enioining anye suche punishmente ¶ Fourthlye it is to be knowen that suche punishmentes be ofte mytigated or eles taken altogyther awaye by oure repentaunce Lyke as many tymes boeth common and pryuate myseries were mitygated by repentaunce as Paul sayeth if we woulde iudge our selfe we shuld not be iudged of the Lorde Fiftly aduersityes of mē be not alwayes punyshmentes for certayne synnes as the aduersytyes of Iob and other saintes Also the punishmēt of the Apostles and martyrs but they be synguler workes of god wherewyth the fayth of holy mē is exercised and the glorye of God is set furth Moreouer vertuouse men must iudge also thys to be the end and purpose of suche paynes and aduersityes that they be not tokens of the wrath of god but of goddes good wil that is to saye that god wyl them to be exercyses wherewyth synne maye be abolyshed out of vs and the spirituall newenes maye growe Nor godlye men oughte not to esteme that they be caste awaye of God as Paule sayeth We be corrected of the Lorde leste we shoulde be condemned with this world ¶ Of absolucion ☞ What is absolution IT is a certification of remissyon of synnes and of the mercye of God toward synners For so sayeth Christ Math. xviii what so euer ye louse vpō earth it shal be loused in heauen And. Iohn xx whose synnes ye shall forgyue they shal be forgiuen ☞ Maye a man haue ofter then once remission of synnes Yes when Peter axed Christ howe ofte shall I forgyue my brothere He answered seuentye tymes seuē tymes Paul saieth If a man be possessed with any syn ye that be spirituall correcte hym in the spirite of gentilnes And the churche prayeth daily forgiue vs our faultes And Christe sayeth Luke .xv. There is Ioye amonge the Angeles of god for one sinner which doeth repent ☞ Dooe the Nouatians and Catharines rightly deny that they which fall after Baptisme dooe not obtayne remissyon of synnes Those heretikes do mischeuously erre For manye exāples maye be shewed boeth of the olde testament and the newe where they whyche were fallen dyd purches remission of sinnes and absolucion of Christe and the churche For an example by Dauid manasses Peter The church of the Galathyās was fallen called againe to repētaūce by Paul And Paule hym selfe commaundeth the lecherouse mā of the Corrinthians to be receiued after repentaūce The Lord speaketh also by Ezechiel xxxiii I lyue sayeth the Lord I wyl not the death of a synner but rather that he be conuerted and lyue Here doeth god make an oth the cōsciēces this maye be comforted and lifted vp when they here not onely the promis but also that it is established wyth an othe ☞ But what say ye to the places of the Epistel to the Hebrues .vi. It is impossible that they which be once lightened c. And .x. the whiche sinne voluntarily c. ⧠These places dooe not denye them whiche be fallen to returne vnto grace the benifit of Christ For the fyrste place intreateth of the cursed blasphemars obstinate personnes whych agaynste their owne conscience do persecute the word of god and do so sore dispise admoniciō and repentaunce that they supposinge them selfe sure dooe triumphe and dooe greately reioice in thē selfe for their wisdome because they were so bolde as to mocke the worde of God These can not be renued so long as they continue and crucyfye Christe and do not obey the gospell The other place commaundeth to kepe the fauour and benifit of Christe and to be ware that it be not loste For he which loseth the benifit of Christ is accused of iudgement ☞ Is there a synne whyche can not be forgyuen ¶ Christe Math. xii maketh distinction betwene the syn whyche may be forgyuen and that which cannot be forgyuen Who so euer speaketh a word agaynst the sonne of manne it shal be forgeuen hym But he whych speaketh a worde against the holye goste shall not be forgyuen neythere in thys worlde nor in the world to come And Iohn sayeth He whych knoweth hys brothere to commytte a synne whyche is not deadelye lette hym praye for hym and it shall be forgyuen him But ther is a synne vnto death I saie not that anye manne shal praye for it ☞ Which is syn agaynste the holye gooste ☞ Saynte Austyne vnderstandeth synne agaynst the holy goste eyther in them whiche continually do neuer repent and whych receyue not the Gospell or eles desperation For these synnes be plainly contrary vnto grace and dooe reiecte it Other synnes when we fleye vnto grace be forgeuen Therfore S. Augustine doeth so interprete the sayenge of Christe He that speaketh a worde agaynst the holy gost that is to saye he which finally doeth forsake and cast a waye