The Institution of Christian Religion

Certain Anabaptists in this age, devise I wot not what phrē tike §14intemperance in stead of spiritual regeneration: saying that the children of God restored into the state of innocency, now ought no more to be careful for bridling of the lust of the flesh: that the Spirit is to be followed for their guide, under whose guiding they never go out of the way. It were incredible that mans mind could fall to so great madness, unless they did openly and proudly babble abroad this doctrine. Truly it is monstrous. But it is mete that such should suffer the punishment of such blasphemous boldness, that so have persuaded their mind to turn the truth of God into a lie. Shall all the choice of honesty and dishonesty, right and wrong, good and evil, virtue and vice, be taken away▪ Such difference (say they) cometh of the cursedness of old Adam, from which we are exempted by Christ. So now there shall be no difference between fornication and chastity, plain dealing and subtlety, truth and lying, justice and extortion. Take away vain fear, say they, the Spirit will command thee no evil thing, so that thou boldly and without fear yield thee to the guiding thereof. Who can choose but be astonished at these monstrous things? Yet it is a common learning among them, which blinded with madness of lusts, have put of all common reason, but what Christ (I beseech you) do they frame unto us, and what spirit do they belch out? For we reknowledge one Christ, and his only Spirit whom the Prophets have commended, whom the Gospel given us doth preach, of whom we there hear no such thing. That Spirit is no patron of manslaughter, whoredom, drunkenness, pride, contention, covetousness, & gutle: but the author of love, chastity, sobriety, modesty, peace, temperance & truth. It is not a giddy spirit and runneth headlong without consideration through right and wrong, but is full of wisdom & understanding, that discerneth rightly between just and unjust. It stirreth not unto dissolute and unbridled licentiousness, but maketh difference between lawful and unlawful, and teacheth to keep measure and temperance: but why do we labour any longer in confuting this beastly rage?

Certaine Anabaptistes in this age, deuise I wote not what phrē tike §14intemperance in stede of spirituall regeneration: sayeng that the children of God restored into the state of innocēcie, now ought no more to be carefull for bridlyng of the luste of the fleshe: that the Spirit is to be folowed for their guide, vnder whose guidyng they neuer goe out of the way. It were incredible that mans minde could fall to so great madnesse, vnlesse they did opēly and proudely babble abrode this doctrine. Truely it is monstruous. But it is mete that suche should suffer the punishment of suche blasphemous boldnesse, that so haue persuaded their minde to turne the truth of God into a lie. Shal al the choise of honestie and dishonestie, righte and wronge, good and euell, vertue and vice, be taken awaye Suche difference (saye they) cōmeth of the cursednesse of olde Adam, from whiche we are exempted by Christe. So nowe there shalbe no difference betwene fornication and chastitie, playne dealyng and sutteltie, truthe and lyeng, iustice and extortion. Take awaye vayne feare, saye they, the Spirit will commaund thee no euell thyng, so that thou boldly and without feare yelde thee to the guidynge thereof. Whoe can choose but be astonished at these monstruous thinges? Yet it is a common learnyng amonge them, whiche blynded wyth madnesse of lustes, haue put of all common reason, but what Christ (I beseche you) doe they frame vnto vs, and what spirite doe they belche out? For we reknowledge one Christ, and his only Spirit whome the Prophetes haue commended, whom the Gospell geuen vs doth preache, of whome we there heare no such thyng. That Spirit is no patrone of manslaughter, whoredom, drō kennesse, pride, cōtentiō, couetousnesse, & gutle: but the author of loue, chastitie, sobrietie, modestie, peace, tēperāce & truth. It is not a giddy spirit and runneth hedlong without consideration through right and wrong, but is ful of wisedome & vnderstanding, that discerneth rightly betwene iust and vniust. It stirreth not vnto dissolute and vnbridled licentiousnesse, but maketh difference betwene lawefull and vnlawfull, and teacheth to kepe measure and temperance: but why doe we labour any longer in confutynge this beastly rage?