is suche thynges dothe he thynke speake and worke But we be fleshe therfor we sauour of fleshly thynges Why do we not graunte with saynt Austin in the boke of true innocency that whan a man lyueth after his owne way and not after God he is lyke the deuel for an angel shulde not haue lyued after an angell but after God that he myght stonde in the trueth A mā hath nought of hym self but lyeng and synne but yf a man haue ony trueth or ryghteousnesse he hath it of the welle which is Christe And that which we haue by goddes lyberalite hangeth of gods power and not of oure myght Fyrst cōsider me well the wordes of the holy goost Ro. ix where he calleth his owne the vessels of mercy and Roma viii The children of God be led with the sprite of god Esaie xxvi Lorde thou hast wrought all our workes in vs. Therfore knowlege thyself the handy worke of the almyghty maker ordened in Chiste Iesu to brynge forth good workes that he hath ordeyned marke which he hath ordeyned that we shuld worke in them Ephes ii Therfore that thou consentest to the inspiracion of God hast a good wyll and workest wel the grace of god worketh all these thynges in ye. Thou in dede cōsentest wylleste and workest but god maketh the to consente wyll and worke so that thys sayng also may be alwayes iustly layd before thyne eyes what hast thou that thou hast not receaued Yf thou hast receaued it of other why doest thou reioyce boaste as though thou haddest not receaued it i. Corinth iiii Not to vs Lorde not vnto vs but to thy name geue prayse Behold nowe not thy frewyll but bounde But yf the sonne delyuer the then salte thou be truly fre Iohā viii For we be delyuered from syn by Christ that we may serue ryghteousnesse Roma vi ¶ Of fayth workes the newe learnynge Not onely faythe iustifyeth for workes iustifye also and fayth may stande and be without good fruts grace that iustifieth in hym that is a breaker of the cōmaundemēt of god Therfore ther are two kyndes of ryghteousnesses necessary to saluatiō that is to wyte of fayth workes The one without the other excepte a mā haue no tyme or leasur doth not saue a man ¶ The olde learninge We suppose that a man is iustifyed by fayth without the dedes of the lawe Ro. iii. Here the Apostell doth not doute or gesse as som do vnderstonde hym a mysse for the truthe of the greke hath we reken or gather by reason For Theophilactus doth expoūde thys word sayth sillogizometha as though by reasonynge he gathered thys foresayde sayenge Wherfore workes do not iustifye but fayth And this is not my dreame but the moost pure doctrine of the holy goost in the .iii. .iiii. to the Roma Where as the Apostell reasonyng by the scripture of Abrahā beyng iustifyed most euidently proueth that fayth is rekened to vs for righteousnes Yf Abrahā sayth he was iustified by his works he hath where vpō he may boast but not before god For what sayeth the scripture Genest xv Abraham gaue credence to God and that was rekened vnto hym for righteousnesse And in the ende of the fourth chapt he sayeth That it was not wrytten for hym onely that it was rekened to hym for ryghteousnesse but also for vs to whome it shal be rekened Nother vnderstandeth he here onely the ceremonyall workes of the lawe but also of the .x. cōmandementes the which is playne Roma iii. when he sayde that no man was iustifyed by the workes of the lawe shortly after he sayeth For the knowlege of syn is thorow the lawe The which clause doth sufficiētly shewe of what workes of the lawe he speaketh Yf it be so that oure workes also do iustifye than Christ geueth but the halfe of oure saluacion and then how many saueours shal ther be Ther is onely but one iustifyer and saueoure that is Christe by whome we be iustifyed frely thorow hys grace Roma iii. Thefore workes do not iustifye but fayth in Christe not that fayth the scoolmen cal informis that is a dead fayth but that true and lyuyng faythe workynge by charite Gala. v. chapt lykewyse as we be iustifyed before god by fayth the which is the true iustifycacion so before men that se vs in the face we be iustifyed by workes that is to saye we be knowen to be ryghteous by the frute of good workes of the which thynge the wordes of saynt Iames ought to be vnderstonde so he that wyll loke well on Paules disputacion of fayth and workes shall easely perceaue why that we saye that faythe alone iustifyeth For we fayne not with this word alone a fayth that is wthout charite but we shew that workes be not the begynnyng of oure iustifycacion Also we be not saued by workes Titum iii. but accordynge to the mercy of god thorow the lauour of regeneracion and by renewynge of the holy goost lest ony man shulde boaste of man Good workes are not forbydden by this doctrine but faythe the welle of good workes is taught and vnto grace is geuen that is hyr dewty Parte of the prayse is geuen vnto vs by the newe learnyng of scoolmen the which thynge how blasphemous a thyng it is the faythful Christē men can tell And so the old learnyng taketh not away workes but setteth them in theyr place that they maye be witnesses of our fayth subdue the fleshe serue our neyghbour but not that they shuld iustifye seynge that onely fayth of the mere mercy of god thorow his worde doth iustifye a man The person that is iustified worketh iustly yet for al that it doth not boaste of the righteousnesse of workes as necessary to saluatiō leste when it seketh his owne righteousnesse it lese the ryghteousnesse of God that is faythe Roma x. And it graunteth the very truth with Esay .lxiiii. That the ryghteousnesse of his workes is lyke a fylthy clothe defyled with the flours of a woman And he an vnprofitable seruaunt The which is onely the way to come to true ryghteousnesse of oure workes That is when thou workyng besely yet in al thy workes knowlegest thy self a synner flyēge onely to the grace of the mediatour settest muche by the pryce of oure redempciōn For yf the ryghteousnesse of our workes be of ony value the death of Christe hath not wholy and fully wrought oure saluacion the whiche is blasphemous The short argument of Paule stondeth and is sure and vnmoueable Yf the righteousnesse come of the lawe then is Christe dead in vayne But Christ dyed not in vayne therfore ye boaste in vayne of the ryghteousnesse of workes and of the lawe ¶ Of meryte or deseruynge the newe learnynge Whan we do that lyeth in vs ī drawynge out of a good mocion towarde god by the frenesse of the wyll we deserue the fyrste grace of congruite semlynesse although not of worthynes Also the soule endued with
the benefites receaued of hym And fyrste wyll I declare the maner of iustificacyon remission of synnes and saluacyon whiche in scripture are all one thynge of whom it doth come and to how many thynges it is applyed Fyrst it is applyed vnto God for Paul sayeth Rom. viii It is God that iustifyeth or maketh ryghteous c. And Ro. iii. That he onely myght be ryghteous and the ryghteous maker of hym which is of the fayth on Iesus Secondarely it is referred vnto Christ Actu iiii sayeth Peter Ther is none other name geuen vnto men vnder heauen in the which we shulde be saued Roma iii. sayeth Paul Without deseruynge are they made ryghteous or iustifyed euen by his grace thorow the redempcyon that is done by Christ Iesu whom God hath set forth for a mercy seate thorow fayth in his bloude to shewe the ryghteousnesse that auayleth before hym c. Thyrdly it is applyed vnto mercy Tit. iii. Not of workes or dedes of ryghteousnes which we wrought but after his mercy he saued vs. Roma viii Therfore whan God wolde shewe wrath and to make his power knowen he brought forth with great pacyence the vessels of wrath which are ordeyned to damnacyon that he myght declare the ryches of his glory on the vessels of mercy which he hath prepared vnto glory whome he hath called c. Item i. Pet. i. Blessed be God and the father of oure Lorde Iesus Christ which accordynge to his great mercy hath begottē vs agayn to a lyuely hope Fourthly it is attributed vnto his eleccyon Ephe. i. Accordynge as he hath chosen vs by hym or euer the fundacyon of the worlde was layed that we shulde be holy and with out blame before him in loue Ioh. xv I haue chosen you and ordyned you that ye go and brynge forth frute .ii. Timo. i. God hath saued vs and called vs wyth an holy callynge not accordynge to oure dedes but accordynge to his owne purpose and grace Fyfthly it is attributed vnto grace Ephe ii By grace are ye saued thorow fayth and that not of youre selues Gala. i. I maruayle that ye are so soone turned from hym that hath called you in the grace of Christ Tit. ii The grace of God that bryngeth saluacyon vnto all men hath appeared Syxtly it is assygned vnto the worde Ioh. xv Now are ye clene because of the word which I haue spokē vnto you Esa lv Lyke as the rayne and snow cōmeth downe from heauen and returneth not thyther agayne but watereth the earth maketh it frutfull and grene that it maye geue corne and breade vnto the sower So the worde also that commeth out of my mouth shall not turne agayne voyde vnto me but shall accomplysh my wyll and prosper in the thynge whervnto I shall sende it Seuēthly it is asscrybed vnto fayth as Rom. iii. I speake of the ryghteousnesse before God whiche cōmeth by fayth on Iesus Christ And Roma iiii Vnto hym that beleueth on hym that iustifyeth the vngodly is fayth counted for ryghteousnesse Ro. v. Because that we are iustifyed by fayth we haue peace with God thorow our Lorde Iesus Christ Eyghtly it is attribute vnto good workes as Iac. i. Ye se thē how that of dedes a mā is iustifyed not of fayth The places are so manifest notwithstanding the cōmune opiniō the faith only iustifieth that I am sure it troubleth no small nōbre of people and peraduenture it may astōny euen them which counte thē selues well learned For it is a great thynge to bringe the olde and wylye foxe to a lease Yee it is euen a new thynge vnto the proud Pharyses to saye that good workes are not meritorious to obtayne heauen by for hetherto haue they founded and vnderpropped theyr church with nothynge so greatly as with thys opinion What hath abused fastynge more than thereby to obtayne heauen For fastynge after theyr owne chosynge they left the true fast that God requyreth and cōmaūdeth Esa lviii zach vii What caused more abuse of the supper of the Lorde thē to vse it that is the remembraunce of the benefyt and sacrifyce for our synnes for a net hooke to gather catch mony with sayeng that it is a worke meritorious a sacrifyce for redemyng of synnes Somtyme were none chosen prestes but such as were endued with such gyftes as Paul requyreth in a byshop now that the B. of Ro. kyngdom requyreth many fauterers adherētes that purgatory may be swepte and kepte clene the which is no office for such Lordes as byshops be therfore syr Ihon lacklatyne shal suffise for that office wel ynough and masse shal be made a sacrifice to pourge and clense pylgatory purgatory shuld I haue sayd Lord Lord opē once oure eyen that we maye se the blasphemy done to thy holy bloude Now wyll I go to youre cōsciences ye that boast so greatly of good meritorious workes I require you by the answer that we all shall geue at the great daye Dyd Peter that was prince of the apostles as ye saye euer say nasse for the dead ether hym selfe or by other shew here vpō ony autenticall cronicle or hys owne wrytynge Yf ye can not than graunt that it is an inuencion of youre owne ergo a lye and a thynge that shall perysh with your dayes Yf Gods mercy shudle be bounde to sende soules to youre purgatory and at youre massynge agayne to release them than were Christ no Iesus and God no father but a seruaunt of yours and contrary to hys owne wordes doctryne Leaue therfore youre new erronious doctryne and wyth the olde teachers geue God humbly glory What caused more the abuse of honourynge of sayntes whyche dyenge in charite are ioyned with vs is charyte and therfore as true membres of one body ceasse not to praye with vs so that worshyppyng theyr pictures ymages we rather blaspheme God which hath forbiddē such maner of worshyppynge than worshyp them But leste I be to tedious vnto the good reader therfore wyll I do my dilygence to expresse the pyth of all thys matter in fewe wordes God the father thorow the loue that he had to hys sonne Christ Iesu dyd caste hys mercy vnto vs which were sonken into the depth of synne and pytied vs of his mercy and pitye he chose vs that we shulde be holy and wythout spotte in hys syghte And to them that he chose he instilled the grace of hys sprite and sent them the word of health which they receaued thorow beleuynge it than come they to the felynge of the goodnesse of God and of very loue are ready to fulfyll what soeuer God commaundeth thē and loke how muche they beleue euen so much they worke And though it be true that we be iustifyed in Christ before the fundacions of the worlde were layed yet is that only knowe to God and we haue no felynge of it vntyll fayth come And euen as God commeth downwarde for he thorow Christ had mercy on vs and of mercy dyd chose vs before we were and than after we come into this world instilleth grace thorow his sprete and than sendeth vs hys worde whiche the sprete causeth vs to beleue worketh fayth in vs from whence all good workes flowe euē so do we go vpward and by my fayth do know surely that God hath sent me hys word grace thorow his sprete to cause me beleue it therfore cōclud that he hath chosen me hath mercy vnto me thorow Christ hys only son which is the mage of the inuisible God fyrst begottē before all creatures Now is my dewtye agayne whā I haue perceaue this goodnesse of God the father and hys sonne Iesus Christ to me warde that I stonde not styll and let hys grace be vacant and ydle in me but accordynge to the sprete the he hath poured in me and the grace that is geuē me to vse hys gyftes accordynge to hys wyll cōmaundement to procede from vertue to vertue as from steppe to steppe alwaye approchynge oure louynge fathers kyngdome nearer and nearer where he sytteth rayneth worlde without ende To the which brynge vs he that wyll all mankynde to be saued AMEN ¶ Fautes escaped in the pryntynge The iiii leafe the ii page the xii lyne reade Fare ye well and praye for c.
grace by an acte draweÌ„ out of the frewyll of grace deserueth worthely euerlastynge lyfe Beholde christen reader whan as carnall wysdome shall heare that she hath such power and can drawe forth by naturall power a good mocion towarde God may deserue therby wyll she not fall to the pharisaycall pryde and wyll she not attribute to her selfe it that pertayneth to god The whiche is nothynge elles but to treade vnder fete the sonne of god and to reken the bloud of the testamente but as an vnholy and a ê“phane thynge by the which we be fanctifyed Moreouer oure nature which leaneth and setteth to muche by her selfe swellynge wyth thys learnynge is brought into coÌ„fidence of workes For nature hearyng that we partly can deserue euerlastynge lyfe with oure dedes wyll enforce herselfe to heape together merytes the whiche beyng many and plenteous she wyl truste and haue a good hope in them and when they fayle an decay she wyll fall in to despayre by the whiche errour the worthynesse and deseruyng of Chrystes death is defaced and hyd wyth darcknes and mans conscience is buylded vpon the sonde of workes and surely at euery tempeste of tribulacion it wyll fall ¶ The olde learnynge In the seconde Epistle vnto Timothe the i. Chapter God saued vs not accordyng to oure workes but accordyng to his purpose and grace which was geuen vnto vs before the euerlastyng tymes Such lyke is ther also Tit. iii. IteÌ„ Ephe. ii Ye be saued by grace thorow fayth and not of youre selues it is the gyft of God not of workes leste ony man shulde boaste The scripture here taketh away the cause of deseruynge or merite froÌ„ oure workes and geueth to grace that we be saued For that he sayth not accordyng to our workes and also not of yow suerly he doth not admitte or receaue that acte or dede that is drawen out of wyll to the prayse of saluacion or merite Christe deserued all thinges vnto vs with his bloud And we are iustifyed frely Roma iii. The heretage was not gotteÌ„ by oure laboure but by Christes The fayth in Christe maketh vs sonnes therefor heyres ergo workes do it not Ro. iiii To hym that worketh is the rewarde not rekened of fauoure but of deutye To hym that worketh not but beleueth in hym that iustifyeth the vngodly is fayth couÌ„ted for ryghteousnesse Ro. viii For I suppose that the affliccyons of this lyfe are not worthy the glory which shal be shewed vpon vs. Lu. vii Whan ye haue done all thynges that be coÌ„maunded you yet saye that ye be vnprofyble seruauntes Esay lxiiii All our ryghteousnesses are as a defyled cloth c. i. Corin. iiii What haste thou that thou hast not receaued Rom. xi Who hath geuen hym oughte afore hande that he myght be recompenced agayn Philip. ii It is God which worketh in you both the wyll also the dede eueÌ„ of good wyll Yf so be that God worketh in vs goodnesse what shal we arrogauÌ„tly clayme and ascrybe there vpon to oure power and strength And yf we deserue the blysse why doth scripture cal it grace Therfore be not we saued by oures but onely by the workes merytes of Christ But where as the scripture somtyme maketh mencyon of rewarde ther can no man there vpon take iuste occasyon to swell and be proude for fayth workynge by charite is the gyfte of God good workes are the gyfte of God so that yf God do rewarde vs we muste vnderstande that he doth not rewarde oure workes but his owne workes in vs. But thou yf thou clayme ony thynge there vpon to thy selfe then shalte thou receaue no reward of glorye wyth the wycked pharyses but thou shalte fele the punyshment of the fyre of hell And seynge that it is so it maye be easely iudged who teacheth more truely I wyth the Apostle do alwayes exorte meÌ„ to the true good workes whiche be done in fayth alwayes takynge hede that a maÌ„ by reason of them trust not in hymselfe and be reproued with the pharyse They do so pricke and moue vnto good workes that they reste and put in them the hope of saluacyon and the cause of merites wherby at chauÌ„seth that euery where men do them wyth this false opinion to be iustifyed and saued by them We not despysynge the grace of God do teach both that we be saued only by the grace of God and we buylde mens conscyences not vpon workes but vpon the stone that is Christ agaynst the whiche the gates of hell can not preuayle and do alwayes beate in this moost confortable gospell or glad tydynges That heretage is geuen by fayth that the promyses may be sure after grace As sayeth Paul Ro. iiii and .v. We iustifyed by fayth haue peace wyth God thorowe Christe ¶ Of synne The new learnynge The lust or concupiscence that remayneth in a man after baptyme the lawe of the membres infirmitie or sycknesse is no synne nother veniall nor mortall and after baptyme it is not original but is the payne of synne Neuerthelesse it bryngeth forth synne This opinion maketh a man that is baptysed slowe and dull to fyght agaynst the fleshe for he beleueth that he is all whole in sauegarde ¶ The olde learnynge Concupiscence which sheweth her selfe by hir euell frutes euen in a man that is baptysed is synne of her selfe Ro. vii Here the Apostle sayeth Now I myne owne selfe do not this but the synne which dwelleth remayneth in me The Apostel doth not here speake iÌ„ the person of wycked meÌ„ for wycked meÌ„ do not coÌ„sent to the law they serue obey not the law of god with theyr mynde S. AusteÌ„ was soÌ„tyme of this opinioÌ„ that the apostle had spokeÌ„ these wordes in the person of euel men but iÌ„ his retractioÌ„s against IuliaÌ„ he doth reuoke this opinioÌ„ and he sayd that at that tyme he vnderstode not Apostell aryght Now he that speaketh so and was baptysed and was the electe instrument of God and yet complayneth of concupiscence and calleth it synne then let the scoolemeÌ„ tell whether the Apostell doth well call that concupiscence which bryngeth forth euell frutes excepte it be stopped synne or no Yee let them tell whether the holy goost dyd erre in that worde Verely .i. Corin. xiiii the Apostell thanketh God that he spake more wyth tunges then all the Corinthians dyd Therfore so great an Apostell knewe with what wordes he shuld name concupiscence WheÌ„ we folowe that maner of speakyng we are chaced out mocked and cast out as heretykes of them that are lytell moued with the cause of so great matters so that they may triumphe in the worlde and lyue in peace Then the trueth is that concupiscence the which bryngeth forth the same frutes after baptyme that it dyd before is called synne as the Apostel doth exhorte theÌ„ that be baptysed Ro. vi Let not synne reygne in your mortall bodyes He doth not saye concupiscence but synne for so the trueth of
only of the wyll of many For the Apostles seniors cōmaunded that the people shulde absteyne from those thynges that were offred vp to ydols from bloud from strangled and frō fornicaciō The chefe and the sum of the matter was That a man shuld be iustifyed not by the workes of the lawe but by grace the whiche ryghteousnesse of fayth longe tyme ago was approued wyth the wytnesse of the lawe and the prophetes Romano iii. Farthermore yf the Apostles dyd sufficientlye teache by the authoryte of the holy goost the maner of iustifyenge an vnrighteous man why dyd they that came after deuyse ymagen other wayes of iustifyenge For those thynges that they called necessary were not necessary for rygteousnesse but for charite For the occasyōs of fallyng of the weaklynges were to be auoyded To be shorte it that the Apostles determyned they myght vphold and proue by scripture As concernynge it that was offred vnto ydoles it is playne ynough for they had it in Deutronomy that the brother shulde not be hurt or despysed Oure brother is despysed yf we geue hym an occasion of fallynge They dyd know that it was lawfull to eate all meates that were to be solde in the shambles and that to the cleane all thynges are cleane that all thynges are lawfull but all thynges are not expedient or necessary and that ther was nothynge of it self commune or vncleane but they wold not that theyr brother shuld be offended for whome Christ dyed Farthermor Exod. xxxiiii it is clearly commaunded the Iewes that they shuld not eate of the thynges that are offered vp the which obseruacion and kepynge seynge that the lawe stocke so styfly as yet in the Iewes hartes wtout offending coulde not haystely be taken awaye and be contemned Genesis ix the eatynge of bloude is forbydden the same also is forbydden Leuitici vii xvii and .xix. The Lorde commaunded to abstayne from strangled Exodi xxii and Leuit. xxii Whordom fornition are forbydden Deutero v. and .xxiii. The councell had at Ierusalem might haue ben strenghtened and stabilyshed with these places of scripture the which made the Iewes that they coulde not enioye the lyberte of Christ with an whole and a sounde conscience Wherfore the lawe of charite cōmaūded that the offendyng of oure bretheren shuld be auoyded Let our councels defende theyr constitucions with scriptures or let them commaunde those thynges that be grounded vpon the scripture let them haue a respecte to the auoydynge of offences Let them lay nothyng on mens neckes but those that are necessary after the same way that they were necessary which were ordened of the Apostles at that season and no man shall withstande them Therefore bretheren I beseke yow for the mercy of God for here we do not intreat of landemarkes or of frayle thynges but of soule health take hede and loke vpon the thynge that is in all poyntes greatest of all other set all affections and troublynge of your myndes asyde weye the matter truly and syncerly Let no man seke those thynges that be hys but those that be Iesus Christes Let no mā rate snatche speake agaynste hys brother I haue a conscience also I thynke worshypfully by the fathers and the councels I do not despise the prophecyes or the interpretatiōs of scripture but before al other thynges I loue and regarde holy scripture as the only treasure of the congregaciō The scripture is of greater authorite sayeth saynte Augustyn than all the capacite of mans witte Yf it had ben sufficient vnto vs to haue holy mē excellyng both in witte in learninge to rule the church or congregacion what nede it to orden the canon of scripture Yf they only make decrees of outwarde thynges in the which we haue lyberte why do some charge mens cōsciences with these thynges and so lade thē that they cōmaund beate in as dilygently yee a great deale more diligently mās lawes then the moost holy lawe of God As for me self wittyngly with my wyll I deceaue no man nor I wyll affyrme or hold nothyng which is disagreyng to the worde of God and the tatholike congregacion So earnestly moue I to the worde of God that yet I wold not the occasion of fallyng shuld be geuen the which specially doth springe as thys tyme is of the tradycions of men And I do not study for al that I that myght vtterly destroy ceremonyes and the statutes of the fathers but I dyd geue warnyng as it was my deuty For ther was great difference betwene the kepyng of ceremonyes and mās tradicions and the ryghteousnesse of God that ther was a certayne righteousnesse which must be earnestly loked vpon that we may know after what fashyon mens consciences shuld be stablyshed made stronge agaynst the gates of hell and in what thynges trew penaūce and amendyng of our lyuyng doth stād In the meane season for the kepyng of peace and charite I moue exhorte to kepe the ceremonyes tradiciōs of the church the fathers where as they hynder not the study of true holynesse or haue no blame or faute Onely I moued that we shuld not thynke that all the strength of holynesse dyd stande in despisyng or kepynge of ceremonyes Yf ony man wyll confute it that we haue wrytten wythout the bytternesse of enuy let hym handle the matter as it were with his brother not with hys enemye for we be redy to confute without stubbournesse to be confuted wtout ony angre or stomack at al. Yf that I be thought to ony man more haysty and styrred than the mistery seruyce of the word can beare let hym not be angry with me but with them which ouercōme me with theyr dyuelyshe vngodly ouerseynge wynkyng at abuses errours They graunt playnly that ther be maruaylous greate abuses in the churche but amēde thē not wher as they be so oft warned of them both in season out of season the which they know wel ynough to be the sede of discord pestelēce destructiō of true holynes But let vs leaue alone thys kynd of mē which be not seruēt in the spret wold to god that they sayd not with the vnwyse mā in theyr hart Ther is no god Welbeloued brother I haue drawen out thys geare after a rude fashion not gatheryng together all thynges which myght haue ben spokē as it doth appere for this matter but out of a great heap I toke a few thynges here there but I wyl treate vpō these matters in our cōmun places more at large The grace of Christ be with the. Amen ¶ The ende of the olde learnynge and new ¶ To the Christen reader THat thou mayest the better vnderstande good reader the artycles of Fre wyll Fayth Good workes and of Merytes which in this present boke be treated vpon I shall here brefely shew what God doth and hath done for vs and what we agayne oughte to do for his sake as they that be thankfull of
A coÌ„parison betwene the Olde learnynge the Newe ¶ Translated out of latin in Englysh by Wyliam Turner Prynted in Sowthwarke by me Iames NicolsoÌ„ Anno. 1537. The contentes of this boke Of the sacramentes Of penaunce Of confession Of satisfaccyon Of frewyll Of fayth and workes Of merites Of synne Of the worshippynge of sayntes Of the supper of the Lorde Of the choyse of meates Of fastynge Of the difference of dayes Of prayer Of vowes Of counselles Of matrimony Of bisshoppes Of ceremonies Of mans traditions Of councels lawes made by a multitude of bisshoppes gathered together ¶ To the reader Some ther be that do defye All that is newe and euer do crye The olde is better awaye with the new Because it is false and the olde is true Let them this boke reade and beholde For it preferreth the learnyng most olde ¶ Vrbanus Regius to a certayne frende of his wysheth CHRIST oure ryghteousnesse WHan our saueour in the fyrst of Marke had caste out of a man an vncleane sprete the Iewes were astoÌ„nyed sayenge what new learnynge is this It was thought new to those wretches for lacke of knowlege of scripture which of all thynges was oldest that is to saye the Gospell the which was longe tofore promysed by the prophetes in the scripture of the soÌ„ne of God Iesu Christ The same thynge was sayd to Paul whan he preached Christ at Athene they toke him led hym to Marcis strete sayenge May we not knowe what new learnyng this is that ye teach for ye brynge in to our eares new thynges Was the teachynge of the Apostles I praye you strayght waye new because it was thought new to the proude gentyles swellynge and bounde with theyr carnall and fleshly wysedome Euen suche lyke thinges in these later dayes do they al suffer which teach purely the Gospel of the gracyous fauour and glory of God Which do not abuse the worde of euerlastynge truth for auauÌ„tage but as it were of syncernesse but as it were of god so speak we by Christ in the syght of God This is the new doctrine saye our aduersaries lately deuysed fâ—rnyshed in the shoppes or workhouses of heretikes Let vs abyde styl in our old fayth Let the holynesse of our fathers the authorite of the couÌ„cels the consent of the longe tyme so many ages holde vs in the wayes of our fathers Let the heretikes go shake theyr eares with theyr new learnynge which spronge and rose vp of late Those thynges which we teach came not all from Christe and the Apostles by wrytynge neuerthelesse they came by a faythfull reuelacyon shewynge vnto vs. To whom I wyll answere none otherwyse then Christ answered the Saduces Ye erre sayeth he and ar ignoraunt in the scripture And wolde to God that I myghte purchace and obtayne so much equyte of a braynlesse kynde of meÌ„ as one heythen man sheweth to another that is yf they wolde fyrst heare the cause or matter and then afterwarde yf it please them condemne hym that is accused Now they condemne innocentes without ony hearynge of theyr cause And they crye vnto vs which defeÌ„de the worde of God with nothynge but galowes ropes and fyre not witesafyng vs the leest corner of the catholyke church In so much that I wonder of what sprete they be of For that gentle and pleasaunt sprete of Christ the which fedeth the mysticall body seketh for the health and not for the destruccyon of them that erre Charite the frute of the holy goost as the apostell sayeth doth thynke none euell but is glad and reioyceth with the trueth beleueth all thynges trusteth all thynges Surely they that set asyde the blynde iudgement of the affeccyon and loke earnestly vpon the matter iudge otherwyse of vs. For the olde auÌ„cient fathers dyd neuer knowe or heare tell of the moost parte of those thynges whiche oure condemners do teache then ye maye be sure that theyr learnynge ought not to be rekened for olde learnynge and apostolicall Furthermore not euery thynge that the olde fathers wrote sauoureth of the syncernesse and purenesse of the sprete of the Apostles Certayne thynges which were deuised with in these foure hundreth yeares yee rather euen of late haue bene receaued by and by of them as soone as they were made namely this is theyr learnynge and so olde that they desyre for this that the Gospell almoost shulde be cast awaye and couÌ„ted as a new teachynge and learnynge Therfore I wolde that they shulde knowe and vnderstande that we do teache and preache the olde and the trewe heauenly doctryne of the sprete that is the gospell of god The greate mystery of holynesse and godlynesse that god was declared in the fleshe was iustified in sprete sene of the angelles preached to the gentyles that coÌ„fidence was geueÌ„ to him in the worlde was receaued in to glory What saye you be these newes God dyd predestinate vs that he myght chose and purches vs to be his soÌ„nes by Christe Iesus in his owne selfe accordynge to the pleasure of his wyl that the glory of the grace of God myght be praysed whereby he made vs welbeloued thorowe his welbeloud by whome we haue redeÌ„pcioÌ„ thorowe his bloude forgeuenesse of synnes accordyng to the ryches of his grace This was the fathers counsell vpon vs before the begynnyng of the worlde that he shuld saue vs and calle vs with an holy vocacion not accordyng to our workes but accordyng to his purpose and grace whiche is geuen vnto vs thorowe Iesus Christ before the euerlasting times but it is opened and declared nowe by the appearing of our saueour Christ which put deathe away and hathe thorowe the gospel brought forthe the lyfe into lyght and mortalite The which thyng seyng that it was promysed so longe ago by the prophetes at the coÌ„maundement of the holy gooste and nowe published thorowe al the coastes of the worlde howe dare they for shame call it newe learnyng Ceasse you wycked men and staunche your blasphemyes geue glory and prayse with vs vnto god and enbrace loue as ye ought to do the mysteries of the truthe with deuoute myndes lefte ye be indurate and made harde harted of god with the reprobate and castawayes the which beleue not the truth but alowe vnryghtuousnesse The are is layed at the roote of the trees Wherfore I doynge the offyce of a christen brother haue made a comparyson betwene the newe learnynge and the olde whereby deare brother thou maye easely knowe whether we are called worthely or vnworthely the preachers of new learnyng For so dyd they call vs of late scornynge and of a contempte and you desyred of me to know what I thought best to answer to these braynles and madde fellowes The which thynge seynge that it can not be expressed in an epystell I thought it beste to bestow a few houres in thys matter in these dayes called fastyngam in latyn carnis priuium whiche hath the name of the takyng awaye
righteous by the lawe and workes of Moses lawe how muche lesse by the worke of vowes whan as scripture vtterly refuseth and defyeth all mans traditions and God wyll not be worshypped with lawes of mans tradicions Esay xxix Math. xv Marc. vii For onely fayth in Christe doth iustifye and not workes what so euer they be and syncere fayth wyll not suffer men to put confidence in theyr workes In dede fayth brīgeth forth workes because she worketh by charite but she suffereth no man to trust vnto them with thys vngodly opinion that he shuld be iustifyed by them because that were to deny the Lord that bought vs with hys precious bloud Vowes are wont to be taken with none other opinion thē that by them synnes shuld be done away and to deserue grace and remission of synnes therefore they spring of the ignoraūce of Christes religion they be playnely wicked therfor they be nought and of no pryce For euen the scoole mē say that those thynges be no vowes which do turne to the dāmage or hynderaūce of a mās saluation seyng that a vowe hathe the same thynges folowynge which an oth hathe that is iustice iudgement truthe To wyll desyre to be iustifyed by workes is to cast away the grace of Christ and that is to lese the true healthe and saluacion Therfore these vowes that be so greatly boasted of be no vowes and of no value for thys short argument of Paule fearfull to all vowers shall stande yf ryghteousnesse be of the law then Chryst dyed in vayne Galat. v. Ye are gone quyte from Christ as many as are iustifyed by the lawe and are fallē from grace Gala. ii We know that a man is not iustifyed by the workes of the law but by the fayth of Iesu Christe Yf these thynges be sayde vnto the Iewes the which presumed to be iustifyed by the works of moses law who can abyde our vngodlynesse which loke for those thynges by the workes of our lawes the which onely Christ geueth in fayth Therfore it repenteth vs of oure rechlesse vowe we desyre forgeuenesse of God for our syn done by oure folysh vowe we turne agayn to the lyberte which Christes bloude gat vnto vs with a sure belefe and defyenge the masters teachers of workes the opē enemyes of Christe we rather heare the saynge of the holy goost Gala. v. Stande in the lyberte where with Christ hath made vs fre wrap not your selues agayn in the yock of bondage As touching the places which they bring owt of the old testament for the mayntaynyng and stablyssynge of vowes they make nothynge for the purpose for the maner of vowyng pertayned vnto the Iewes now be put away as be sacrifices Actu xv Fayth in Christe maketh all outwarde thynges fre nother doth the bondage of vowes and our lyberte agre What nede many wordes Oure vowes be without faythe therfore they be syn Now who wold be afrayed to leaue forsake syn ¶ Of counsels the newe learnynge The gospell is diuyded into counsels and cōmaūdementes we be bound to kepe the cōmaundementes not to despyse the counsels The counselles be in .v. of Math. to loue our enemyes not to resist euell not to stryue in the court or law to lende euery one that nedeth such other lyke The wich yf they were cōmaundementes they were to heuy burthens for the new lawe Thus saye the Parisiās ¶ The olde learnynge We haue a counsel in the gospel of lyuyng syngle Math. xix .i. Corint vii But they that be in the fyfte of Math. they be no counselles but preceptes the which thynge is manyfest by the circūstaūce of the text For Christ dothe threatē the which he wolde not haue done yf he had onely coūselled He that doth threaten a payn doth propound set forth a law coūselleth not Moreouer it is cōmaūded Loue thy neyghboure as thy selfe That loue conteyneth in it those thinges which we haue spokē of And also lust is forbyddē therfore be the aforesayd forbyddē Whā mat he had rehearsed those thynges which the scoolmē rekē amōg coūsels sayeth by by after That ye may be the chyldren of youre father whiche is in heauen Math. v. Lykewyse also saynt Luke after that he had rekened vp these lawes sayeth And ye shal be the sonnes of the mooste hyest Therfore they that do them not shall not be the chyldren Surely a counsell her wolde not haue spokē after this maner yee thus dyd Chrisostom Austen Hilary vnderstand the wordes of Christe Then yf the Lord cōmaūded all those thynges why do we that be seruaūtes louse and breake the lawes of the Lord for oure pleasure ¶ Of matrymony The newe learnynge The fourthe degre of kynred stoppeth matrimony There be .xii. impedimentes of matrymony which hinder maryage to be made and lose it yf it be contract namely errour condition vowe kynred faute or cryme the diuersite of worshippyng power bond honesty yf thou be of affynite yf thou be impotent in rendrynge dutye These hynder mariage to be made yf it be made breake it agayne Certayne thynges ther be which hyndre mariage to be made but they lose it not yf it be contract that is the tyme of not spousynge and the forbyddyng of the churche Also a spirituall kynred is gottē by the sacrament of baptyme cōfirmation or byshoppynge the which letteth matrymony to be and putteth a sunder it that is made Itē the order of subdeacō deacon and presthod stop matrymony to be taken and putte it awaye yf it is taken bycause that the vowe of chastite is ioyned to those orders Also yf ther be a deuorcement both the man and the woman must abyde vnmaryed ¶ The olde learnynge Ther be degrees of kynne or consanguinite and affinite red to be forbydden in the .xviii. of Leuiticus namely father mother stepmother a natural syster lawful syster both of father and mother cosyn aūte of the fathers syde of the mothers syde the wyfe of myne vncle the doughter in lawe the wyfe of my brother stepdoughter the son of the stepson or stepdoughter the syster of my wyfe my wyfe beynge alyue Here is forbyddē the fyrst degre of affinite the secōd of kyne or consanguinite thoughe the doughter or nefe of my brother or syster is not rekened to be forbydden Seyng that these be prouyded taken hede of by the law of God they must nedes be honest so that it were folysh hardynesse for a man put his decrees to the worde of God Those thynges that be spoken of the tymes that be voyde of spousels of the forbyddynge of the churche they be mans inuencyons And the spirituall kynred hath no testimony in the scripture Therfore yf it shyne and glyster wyth neuer so fare and goodly a lykenesse we maye as easely despise it as receaue it Why doth not holy fraternite let mariage by the which we are all knyt together in Christe