A short instruction for to arm all good Christian people against the pestiferous errors…A short instruction for to arme all good Christian people agaynst the pestiferous errours…

But we shall have a short solution of this question, if we do remit the discretion thereof unto God, that is to say, if we agree to that which he hath pronounced, as reason would we should, for seeing that to him only is reserved the authority to pardon since, it pertaineth to him also to determine which since are remissible, and which not. Now from the first beginning he hath ordained among the people of Israel that there should be two kinds of daily sacrifices. The one, for voluntary since, the other, for those which were done by ignorance▪ adding a promise to forgive the one as well as the other. What will these poor fantasticals say unto this? The Lord hath said that he will forgive the voluntary since of the faithful (for the sacrifices were done for those which were already members of the church) and these men will bind the hands of God, and withstand him, that he shall show no such mercy if they reply, that this thing was done in the old law, & that the reason is otherwise in our time this cavillation is to foolish. For we know that the infinite goodness of God is not restrained by the coming of the Lord Jesus: but rather enlarged. More over we know that the ancient sacrifices were but figures of those things which should be fulfilled in Christ Jesus. Seeing now that remission of voluntary ⟨image 24⟩since, is represented in the ancient sacrifices, and is promised to be done unto them that are of the household of faith: It is a plain and evident testimony, that the faithful obtain, by the means of Jesus Christ, remission not only of their ignorances, but also of their offences which they have done willingly. And to say troth, we have so many examples, that it is a shameless boldness for any man to bring the thing in doubt. If we take the old testament: the Patriarchs when they conspired their brothers death, were not ignorant that it was evil done. Reuben did not defile his fathers bed through simplicity. Judah knew well, that whoredom was a thing displeasant to God: & yet he did not forsake the doing of it. David which daily punished his subjects for evil doing, could not commit the adultery which he did, by simple ignorance. The mercy which God showed unto all these, is it spent or dead, that he can not as well show it now a days.

But we shal haue a shorte solution of this question, if we do remit the discresion therof vnto God, that is to saye, if we agre to that whiche he hath pronounced, as reason wold we shoulde, for seynge that to hym onelye is reserued the authoritie to pardon synnes, it pertayneth to hym also to determine whiche synnes are remissible, and whyche not. Now frō ye first beginning he hath ordeyned amōg the people of Israel that there should be two kyndes of daylye sacrifices. The one, for voluntarye synnes, the other, for those whyche were done by ignoraunce adding a promise to forgeue the one as well as the other. What wyll these poore phantasticals saye vnto thys? The Lorde hathe sayed that he wyll forgeue the voluntarye synnes of the fayethfull (for the sacrifices were done for those whyche were alreadye membres of the churche) and these men wyll bynde the handes of God, and wythstande hym, that he shall shewe no such mercy if they reply, that thys thyng was done in the olde law, & that the reson is otherwise in our time thys cauelation is to folishe. For we knowe that the infinite goodnes of God is not restrayned by the comminge of the Lorde Iesus: but rather inlarged. More ouer we knowe that the aunciēt sacrifices were but figures of those thynges whyche should be fulfilled in Christ Iesus. Seynge nowe that remission of voluntarye