image of the holy vnion that wée haue with the sonne of God is defiled and that the alyaunce 〈…〉 â—dissoluble is moste cor◠〈…〉 â—e take not these thinges to 〈…〉 it is a playne signe that wée 〈…〉 â—o god Touching also whore◠〈…〉 â—s that S. Paule doth compare it to 〈…〉 as by the same the temples of God 〈…〉 â—es be prophaned and defiled Also that 〈…〉 â—eration of whormongers of what estate or 〈…〉 they be in the worlde or how holy soeuer they 〈◊〉 â—o the worlde God who séeth the fylthinesse of their â—s dothe banish them from his eternall region and kingdome as also drunkardes and are playnely forbidden not to vse any coÌ„pany or familiaritie with them God also threatneth to plague among all the reste those cursed vyces of pride and excesse which now so horribly ouerrunneth the earth Wherefore it followeth that suche euils ought not to be suffered in the Churche of God without sharpe punishement for the auoyding of the wrath of god And these things are the cause that so many and great tribulations be at thys day vppon the earth for insomuche as men doo pardon and winke at suche enormities and greate abuses it muste vndoubtedly follow that God by his iustice wil take vengeance vpon vs Wherfore my Lorde to the intente that his great yre and wrath may be preuented I pray you holde short the bridle to cause them the rather that be the hearers and fauorers of the doctrine of Chrystes holy Gospell doo also proue them selues to be Christian men by the holynesse of their lyues For as Chrystes holy doctrine is the soule of the Churche to giue life so the discipline of the Church and correction of vices be as the sinowes to mainteyne the body of the same in his cleane force and strength It is the office of Byshops and Curates diligent and faythfull Pastours to take good héede to so gret a charge to the intent that the Supper of our Lorde be not polluted defiled by folkes of slaunderous dishonest life But considering the authoritie which God hath committed vnto you the high and principal charge returneth vnto you to sée that the Christian fauourers of the Gospell of truthe ma◠〈…〉 ende that euery one 〈…〉 â—cause with godly 〈…〉 order which is moste go◠〈…〉 â—ly reuerenced and obserueâ— Now my Lorde folowing the 〈…〉 héere made before I will not excuse my 〈…〉 â—ther of the prolixitie or largenesse of my Le◠〈…〉 which I haue liberally declared according to m◠〈…〉 I trust that mine affection is knowen vnto your gr◠〈◊〉 I humbly referre to the iudgement of your wisedome 〈◊〉 as you be exercised in the holy scriptures you sée out of whâ— fountayne I haue drawen all that which is herein contayned Wherefore I doo not feare that I haue béene importune and tedious vnto your Lordeshippe in declaring the best of my power through the good desire which I haue that the name of God be daily by you more largely glorified for the which I dayly call vpon him praying that it may please his diuine Maiestie to poure abundauntly his grace vpon you and to confirme you by his holy spirite in a perfecte and inuincible constancie mayntayning you agaynst your enimies alwayes hauing you with your whole houshold in his holy protection and that you may also administer happily the charge which is committed vnto you so that the King that godly yong Prince may hereafter haue occasion to giue thanks to his Lorde God for that he hath had suche a gouernour in his tender and yong age aswell of his person as also of his Realme Thus I make an ende and haue me moste hartily commended vnto your good Grace The .xxij. of October In the yere of our Lord. 1549. Act. 8.9.26 Act. 13. Act. 13. Deut. 18. Act. 3. Math. 1. 2. Timo. 3. Act. 9. 1. Cor. 1. Gala. 1. 2. Tit. 1. The cause whi Paule desireth to be at Rome Paule excuseth himselfe and shewith the cause of his going to Rome The gospell of Christ is offered vnto al meÌ„ without exception Paules boldenesse in preaching the gospell Ignoraunce of the soules sicknesse From whence our sure iustification floweth Abac. 2. Hebr. 10. The iust cause of Gods fury after the knowen light of the Gospell Act. 18. One way how to knowe almighty god The workes of God. The world hath his beginning and ending God without beginning or ending Psalm 106. Iere. 2. Eze. 14. Great abhomination 2. Reg. 11. Ezechi 14. A grosse sinne yet remaining among the professors of Christ Leuit. 18. Prouerb 1. Act. 7. Greate are the abhominations of manne where the grace of God is withdravveÌ„ God terribly plageth after his grace once offered and vnthankfully taken or wilfully neglected Ose 7. Math 7. 2. Reg. 12. An exhortation to auoid rashe condemnation and iudgement Esay 30. Act. 17. The lenitie of God abused Psalm 61. God by his loue and long suffering stirreth man to repentaunce and to flye therby the terror of his veÌ„geaÌ„ce Psalm 61. Thessa. 1. Act. 10. Ephe. 6. Gala 2. Math. 7. Luc. 6. Iac. 1. Gods lavve knovven and practised requireth sharpe punishment Math. 25. Iohn 8. The lawe what it worketh To trust to the lawe is daungerouse Math. 7. Esay 52. Ezechi 36. Iohn 8. Roma 9. Collos 2. Rom. 2. 2. Timo. Iohn 3. Psalm 115. Psalme 50. Psalme 14. Psalme 53. Aspis is a smal serpent and greatly venemouse bredd in Affricke Psalm 35. Gala. 3. Hebr. 7. Esay 53. Exod. 25. Hebr. 5. Our reconciliation vnto god the father coÌ„meth not by ceremonies by figures or by workes of the lawe but only by the innoceÌ„t bloud of christ shed vppon the crosse Gala â— Esay 51. Gene. 15. Gala. 3. Iaco. 2. Whether they be Iewes or Gentiles they be all only the children of Abraham that haue the faith of Abraham Gene. 15. Gala. 3. Iaco. 2. Psalm 32. Gene. 15. Gene. 17. Abraham was couÌ„ted righteouse before the deedes of the lawe through the only dignitie of his faith Circumcision what it meaneth Abraham the father of all the faithfull As Abraham was iustified without the deedes of the lawe so shal al nations that haue the faith of Abraham How to know the true childe of the father from a bastard Gala. 3. The lawe what it worketh The Iewes deceiued Esay 51. Gene. 17. Luc. 13. â—â— Iohn 2. Gala. 17. Gene. 17. The acceptable faith of Abraham and the sure trust in him of the promise of God. Gene. 15. Abraham as strong in fayth as weake in bodye Psalm 114. Roman 15. 1. Tim. 1. Gala. 1. Christ onely is to bee thanked for our iustification and not the lawe of Moyses Esay 26. Iohn 6. Hebr. 3. A man may not think that the troubles which we here suffer wil bring vs to saluatioÌ„ or els be helpers therevnto for the thing beloÌ„geth only vnto Christes death But they secretly witnes vnto euery maÌ„ that he which suffereth any such troubles for Christes sake and the truth
Prophets spoken and the law declared And héere peraduenture some man will aske me How dyd it chaunce then that the Iewes did so sodenly forsake and shake off Chryst Verily euen bicause God can not abide the stubborne and proude men but giueth him selfe wholly vnto the méeke gentle and lowely hearted And bicause the Iewes were stubborne proude and wilfull and would not beléeue the Gospell of Chryst and his promises he dyd renounce and forsake them For which cause the Gentiles acknowledging their wretchednesse and submitting them selues to the fayth in Chryst God receiued them to hys grace whereas the Iewes he reiected and caste off bycause they gloried in a false righteousnesse in their holy dayes in their washing in their circumcision and in suche their lyke obserucāes which refused to submit them selues to the faith of Chryst and denied him and put him the author of their life vnto death the which selfe thing Esay did prophecie should come to passe that is that Chryst whom the law before had promised to be a sauiour should be vnto them for their vnfaythfulnesse sake an occasion of their fall and he should also be a stone wherevpon the faythfull should repose them selues and vnto the Iewes it should be turned to their destruction inasmuche as they rather did chose to stumble at it and to be at variaunce among them selues agaynst it than to take their rest vpon it through the vertue of their beléefe For euen so dothe the father of Chryst him selfe speake by the prophet and sayth Beholde I put in Syon a stone to stumble at and a rocke to fall vpon But who soeuer shall beléeue on it shall not be ashamed of his beléefe The .x. Chapter The vnfaythfulnesse of the Iewes Two maner of righteousnesses DEare brethren verily I say this vnto you not without great sorow and heauinesse of harte bicause I inwardly wishe with the same the happie state and prosperitie of the Iewes And if it were in mine abilitie and power I would most gladly reléeue them and ease them of their fal and most wretched mischaunce But of this thing they be all assured and out of doubt that I pray to God dayly and hartily for them that they may yet once agayne turne to repentaunce and not thus alwayes to continue in their damnable blyndnesse Surely I can not excuse them of their vnbeléefe howbeit somewhat may yet be sayde in that behalfe for their comforts for they be not so farre from Chryst as the Gentiles were for asmuche as he is somewhat néerer the truthe that knoweth some parte thereof than he that knoweth yet nothing at all For which cause I would the rather wish that the same thing may now be brought to good effecte in them which they heretofore went about and that they may now obtayne the very truth it selfe wherof long since they haue had but the tipe and shadowe And although they did fall into a moste horrible and lamentable vice in that they so maliciously crucified the Lord which was the fountaine of al glory yet notwithstanding the same I muste néedes confesse that they did it for some loue which they bare towardes God thoughe it were done neither with wisdome nor iudgement For their entent was to call himself the sonne of God which in their opinions was a detestable blasphemie to the Father of heauen but in this pointe their carnall reason was deceyued Wherefore they did not altogither misse in the affection of godlynesse thoughe the same did misse in the ordering and in the right applying therof and better it is to haue some one kinde of religion thā to haue none at all Also they did deserue thoughe they had but little godlinesse in them to haue had more giuen vnto them if they had not bene so stiffe necked in their firste rules of godlinesse hauing in contempte the true godlinesse it selfe when it was once offered vnto them and also if they had not maintained and so stoutly fortified theyr shadowes and only similitudes of truthe and in steade therof to deride and mocke the veritie and perfect truth it selfe And euery of them though they should not then haue caste of from them their lawe of Moses yet they did strius for the fortification thereof without all knowledge or godly iudgement In the doing of which they contended against him for whom the whole lawe was firste made and proclaimed For theyr holy dayes their Circumcision their differences of meates the auoyding from deade carcases their Fastings their Festiuall dayes were all appoynted for this intent that they shoulde passe foorthe for their time in these sortes of beginning and to pretende by the outwarde or worldly rightuousnesse therof a comming at the time appoynted to the true rightuousnesse of almightie God. Howe be it it was not conuenient for them that for the loues sake and affection they then had to their Ceremoniall rightuousnesse to despise cast him away frō them for whose only cause al their lawe Ceremonies were ordained but the more pitie it is that the Iewes though they had in most large and godly maner declared truely vnto them all the righteousnesse of God yet they would not forsake the worldly righteousnesse of their Ceremonies but moste peruersly and without all good order sought to vpholde the continuaunce of them For they so stiffely defended their olde righteousnesse which in déede was made of none effecte and is now rather become to all men which trust therein their deadly wound and sting that they would not once know the true ryghteousnesse of God but stil wasting their liues in Ceremonies they resisted the Gospell of Chryst wherevnto they should haue submitted them selues with all humblenesse and thankesgiuing if in very déede they had ben mindefull to be righteous For we must imagine thus with our selues as though there were before vs two kinde of righteousnesses the one hath Moyses for their author the other hath Chryst The firste standeth in the fulfilling of Ceremonies the seconde consisteth in the fayth of Iesus Chryst and in the obedience to his Gospell The first of these two was but the preamble and first beginning of the seconde euen as a stocke or rough péece of woode is the beginning of the Image that is made thereof or else as the crudding togither of the bloud is the beginning of the issue that commeth therof Therfore it shall be but extreme foolishnesse to sticke to the beginning and to be setled with delight therein when we haue once receiued the perfecte issue and true thing it selfe And euen thus is Chryst the very perfect issue or ende of Moyses law which was in déede but a very weake and vnperfecte beginning of our righteousnesse And this same issue is fedde and nourished to be our helpe and comforte in time to come with the moste delicate deyntie and sweete milke of fayth and not with the da lying toyes of Circumcision or other the like trifling Ceremonies The comming vnto
owne seruaunte from stumbling Neither wyll his Lorde take it for any stumbling at all to mysse herein bicause he séeth that hys faythe and conscience doo kéepe him quiete and safe from all the daungers thereof And euen thus as it is héere spoken of the choyse of meates that enter into a mans body so lykewise it is to be vnderstanded of the obseruation of Holy dayes and feastes of the newe Moone with all other suche Ceremonies which are onely to be suffered for the weaklings sake or else for no cause at all For to obserue them amongest men that are perfecte it is greatly repugning the will of God and the holy Gospell Also the weake man in his fayth maketh difference betwixt day and day as though one day were holy and another vnholy and that it is lawfull to eate that thing vpon one day which may not be eaten vppon another day But contrary he that is strong and sounde in his fayth taketh vnto hym selfe all dayes indifferently and iudgeth the whole tyme of his life to be consecrate and appoynted altogither to godlynesse and true Religion For the disputation or questioning about these matters let not the Christian concord be broken amongest you in any case but let euery man for the tyme follow his owne iudgement and not condemne any other mans opinion inasmuche as either of the parties may be without offence in either of them a time of perfection may be séene to grow to true vnderstanding and godlynesse But that man which iudgeth to him selfe that all days alike be holy and are dedicate to all godly vses he iudgeth aright vnto the Lord neither is it material vnto thée how much it is that he iudgeth Also he that maketh difference of dayes if he doo erre therin he erreth vnto his Lord and it maketh no matter at all vnto thée Further he that without scrupulositie eateth of all kinds of meats the same also eateth for the Lords pleasure inasmuche as he therfore giueth thanks vnto him thorough whose onely benefite he eateth and through whose gracious benignitie al things are created for the vse of mankind Againe he that abstaineth frō sundry meates by reason of his weaknes he abstaineth for the lords pleasure this is nothing materiall vnto thee considering that though he eate but herbs rootes yet notwithstanding he yeldeth his harty thanks vnto the lord euen as thou thy self also doest vnto him Wherin if God shall allow and accept his thanks what hast thou then to do with him for it The cause of this matter is not one but the matter it selfe is one and the minde is one and the Lorde also is one This man is thankfull to God for his bountifull goodnesse hauing libertie by him to eate what him list and that bicause the law of the Gospell maketh rather a difference and choyse of our minds than it dothe of meats And another man thanketh him for his frugality and temperaunce in meates considering that by occasion of his weaknes in this behalfe eschueth surfetting vnnatural contagion by reason hereof kéepeth also him selfe within the limites of chastitie In suche things we be all of like affecte neither oughte we for the vpholding of our fantasticall opinions in these poynts be therfore at variaunce with our brother or one christian man with another It shal be sufficient vnto either partie to be contented if god him self do allow the thing vnto whom onely appertayneth the moste true and iuste iudgemente For the thing it selfe is indifferente and to bée borne withall according to the condition of tyme One Christian man hath no further to doo with another but onely to profite one another Neither dothe any man liue his owne seruaunte or properly to him selfe considering wée be all seruauntes to the Lorde which hathe boughte vs from vyce to godlynesse and from death vnto lyfe Therefore there is no man that either liueth or dyeth his owne seruaunte but the seruaunte of another maister whych hathe power ouer him euen bothe for lyfe and death Thus then if the seruaunt liue he liueth not for his owne pleasure and honour but onely for the Lords honour or otherwise for his dishonour Which if he dye he doth it also to fulfill the wil of the Lorde Wherefore whether he liue or dye if the Lordes will therein bée doone it commeth of him selfe and not of thée neither will he therfore chalenge any thing at thy hand How shamefull a thyng then shall it be for one seruaunts to be comptroller of another seruaunte which is felow seruaunte with him in the seruice of God if he to whom the seruyce is doone bée sufficiently therewith contented And there is no bondeman amongest men so muche bonde vnto hys maister as wée béeing all seruauntes are bounde to our maister Chryst which hathe bought vs and redéemed vs not with siluer nor golde but onely with his most precious bloud Therfore if we fall we fall vnto him and if we stand we stand vnto him Agayne if we liue we liue to him and if we dye we dye vnto him All other bonde men doo ceasse to bée any more bounde to their Lorde and Mayster after they be once dead but all we that haue Chryst to our Lord be in suche case with him that whether we liue or whether we dye we be alwayes his for whose sake all things do◠liue and haue their béeing For Chryst hathe authoritie not onely vppon them that bée aliue but also vppon them that be deade inasmuche as he employeth bothe his life and deathe for our saluation For thy sake he was made man and for thy loue he once dyed and the same rose agayne from his death vnto lyfe to the ende he shoulde bée Lorde bothe of the quicke and of the deade If wée liue vnto godlynesse we may thanke hym for it if wée bee deade to our vyces wée may refer it to his only goodnesse he is the Lorde and he is the Iudge And why then shoulde one seruaunt take authoritie vpon him agaynst another forasmuch as the thing onely appertayneth vnto the lord Thou that art superstitious how darest thou be so bold to iudge him that is stronger than thou thy self which eateth without any questiō of al kind of meats and vseth al daies alike in the seruice of god or else thou that art strong why darest thou haue thy brother in contempte that is weaker than thou thy selfe as though a man woulde say that thou shewest thy selfe rather his Lorde than felowe seruant with him To what end doth either this or that man take vpon him the roume of the Lord preuenteth the iudgements of God which shall be onely at the last day at the glorious appeasaunce of Iesus Christ Wherfore one man may not iudge another but one must helpe and instruct an other in the most holy and perfect state of religion For Christ that is Lorde vnto vs all will giue iudgement vppon all at what tyme wée
thys presente to bée employed I doubte not but that the greate troubles whiche not long since happened vnto you hathe béene very harde and noysome and moste of all for that many might haue taken occasion of slaunder forasmuche as they were moued in some parte vnder the shadowe of chaunging the Religion Wherfore it can not bée but it hathe béene vnto you a very troublesome and harde assaulte as well for the cares whiche myghte come vnto you as for the mutinies of the maligne and wicked ignoraunt people and also for the feare great daunger and trouble specially of the Prince and of all the whole companie of the honest and godly Truely the brute that I haue heard a farre off hathe caused mée to haue in myne hearte no small gréefe vntill suche time as I had after knowledge that God had begunne to put foorth some remedie Neuerthelesse considering that they be not yet all pacifyed and quiet and that the Diuell may yet renue them agayne yée shall remember that which the holy Hystorie reciteth of the good king Ezechias that is to say when he had abolyshed the superstitions in Iewry and refourmed the state of the Churche according to the lawe of God that then he was so oppressed of hys enemies that he was lykely to be a very loste and desperate man. It is not without great cause O noble Prince that the holy spirite of God so notably expresseth that suche affliction happened vnto him immediately after he had established the true Religion in his perfecte and due order for it was very likely that assoone as he went about to set foorthe the glory of God he should not haue his Realme long quiete so all faythfull Rulers Princes and gouernours of Countreis and common wealthes be aduertised truely by this example that the more they shall employ and endeuour their labours to clense their Countreis and to put out all Idolatries humayne fantasies and vayne superstitions and procure that God be truely worshipped in déede as he ought the more shall their fayth then be proued and tryed with the fyre of diuers temptations euen as golde is tryed in the furnace It is Gods good pleasure so to suffer it and so will he haue it to declare the truth and constancie of all those that be his and by such meanes to exercise them that they should haue regard to a more high and excellent thing than to any transitorious or corruptible thing in this worlde In the meane tyme the Diuell dothe also his office entending by all couert and hidden meane to destroy the good and holesome doctrine bicause he can not openly attayne to his most cursed lothsome purpose But folowing the admonishments of S. Iames which saythe vnto vs that in considering the pacience of Iob we must take héede to the ende We muste also cast our eyes directly vpon the ende which was giuen to the foresaide good king that as God succored him in all his aduersities great troubles so in the ende he remained all quiet and victorious This thing considered and forasmuch as the hand of God is not shorter than it was that he hath at this day in so great recommendation the defence of his people his truth veritie as euer he had doubt not my Lord but that he wil helpe you and not onely for one time or for one quarell but at all times and in as many temptations as he shall sende vnto you yea if the most part of the worlde shall resiste the Gospell and enforce them selues with all rage and violence to impech hinder the setting foorth therof It is the iust quarell of God and he will defend and mayntayne his right Neither ought we to thinke this kind of wickednesse a new strange thing for it is the very corruption of mans nature and his ingratefulnesse which euer hath ben haue therin felt the violence of the wrath of God and shall be hencefoorth enforced to requoyle when God approcheth them And also to stumble agaynst hym when he will charge them with his yoke Moreouer forasmuche as of their nature they be giuen to fayned holynesse to hipocrisie and blindnesse they may not endure to be brought to that most cleare and true light of the worde of God which playnely discouereth their infamie and shame nor to be drawen out of those leud superstitiōs which serueth vnto them as hyding places or to giue them shadow and darkenesse It is then no new thing if there be contradiction when the godly Rulers and ministers goeth about to bring them to the pure and perfecte obedience of god And also we haue aduertisement of our Lorde Iesus which sayth vnto vs that he hath brought the sworde of aduersitie with his Gospell but yet this may not make vs astonied and the worse willing or fearefull for in the ende when men shall haue largely and sufficiently mainteined and put foorth their rancour and malice they shall be confounded in a momente and shall ouerthrow them selues with their owne violence as experience in all rebellions hath well approued It is true which is sayde in the seconde Psalme that God shall but laugh at their raging and vayne stirring that is to say that in dissimuling he shall leaue them a whyle vntroubled as though the thing touched him not but yet in the ende they shall be vtterly driuen backe by his violent force and power euen with the breath of his owne mouth wyth the which if we be armed we haue right good perfect and inuincible Munition agaynst all conspiracies what soeuer the diuell may procure or stirre vp agaynst vs and in the ende we shall know by experience that as the Gospell is the messanger of peace and the reconciliation betwéene God and vs so he can aswell pacifie for vs the breakers of peace and by this meanes also we shall féele that Esai hath not sayde in vayne that when Iesus Chryst shall reigne amongest vs by his doctrine that then swordes shall be conuerted into Ploughe shares and the Speares into Sithes In the meane time albeit that the malice and rebellion of men be the occasion of sedition and mutinies which riseth agaynst the true Gospell of God neuerthelesse it behoueth vs to take héede to our selues and to knowe that God chasteneth our faults by them which otherwise can not serue but to Sathan It hathe béene an auncient complaynt that the Gospell of Chryst hathe béene the meane and worker of all suche euill and calamities as hathe in tymes happened amongest men In déede wée reade in Hystories that not long after Christianitie was spredde in all places there was not almoste a corner in the worlde whiche was not horribly afflicted The motion of the warres was an vniuersall fyre lightened in all Countreis the Floudes on the one side the Pestilences and Famines on the other side and an horrible confusion of all good orders and pollicies In suche wyse
crafty wilines of the wicked Sapi. 6. 1. Pet. 2. 1. Pet. 2. To rebell ageinst authoritie is also to rebell against God him selfe by whose iustice they shall be coÌ„founded The sword of the magistrate is due only vnto rebelles and wicked offendors The necessitie of obedience towardes the magistrate by the testimonye of the true conscience Math. 17.22 Obedience to christiaÌ„ duties In the schewing of euill God before maÌ„ is to be obeied The obedieÌ„ce of Christ hym selfe vnto authoritie In geuing honour to the prince God himselfe is honored Gala 6. 1 Timo. 1. Exod 20. Deut. 5. Leuit. 19. Math. 22. 1. Corin. 13. Charitie what it woorketh To the loue of charitie the coÌ„dition of the time presente should mightely enforce vs Collos 3. Luc. 21. 1. Corin. 6. Ephe. 5. Iaco. 3 How we be aparelled in putting on christ Gala. 5. 1. Pet. 2. IndiffereÌ„t that is to saye neyther good nor bad of themselues neyther yet furthering nor hindering any man to his saluation of theit owne proper nature but only there maibe wrought by them either good or bad according to the intent and purpose of the vser and occupier of them What charitie willeth for the vpholding of peace The let to christian peace Freedom from supersticion BoÌ„dage in supersticion Strong in Christ A Godly consideration of those that be stroÌ„g in christe towards suche as are yet but weake in him The coÌ„sideration of the scrupulouse and weake towards suche as be strong in Christ Iaco. 4. The weake in faith Strong in faith Colloss 2. The whole duty of christian men one towards another Actes 2. Philip. 2. Gala. 6. Esay 46. Philip. 2. Math. 25. 2. Corin. 5. 1. Corin. 8. Iustice Peace To be spiritually minded is to seeke peace Tit. 1. 1. Corin. â— Question Aunswer Tit. 1. Psalm 68. Roma 4. 1. Macha 12. The true professors of christ are knowen not onely by agreemente in doctrine but also in theyr actes to bee of one mutuall consente and mynde The mercye of God in Chryst towardes the Gentiles 2. Reg. 22. Psal. 17. Deu. 32. Psal. 126. Esaye 11. Acts. 3 2. Pet. 1. The glorying of Paule in the prospering of the Gospell Esay 52. Acts. 11. 1. Corin. 16. 2. Corin. 8.9 1. Corin. 9. Gala. 6. Paule earnestli requesteth the Romains to pray for him 1. Corin. 14. Cenchrea is a citie in Iewry Acts. 18. 2. Timo. 4. 1. Corin. 13. Collos 2. Tit. 3. Philip 3. Obedience the first step or degree to godlinesse Math. 10. Acts. 6. Philip. 2. Acts. 13. Acts. 20. 1. Corin. 1. Roma 11. 1. Corin. 1. Collos 2. No iustification in any externe thing No place No time No person Zwingly Gene. 17. Take this for both sacrameÌ„ts that is to say Baptime and the Lords supper for both are but flesh touching the extern vse Collos 2. Hebr. 9. Hebr. 8. 1. Pet. 2.3 Prouerb 3 1. Roma 8. Psalm 3 8. Psalm 103. Aungells Ephe. 3. Esay 6. Reue. 4.5 Esay 66. 2. Pet. 3. Reue. 21. Iob. 25. Reciprocis mutacionibus Roma 8. Hebr. 1. Roma 8. Esay â—4 Esay 11. Prouerb 14. Psalm 94. Exod. 24. Leuit. 26. Deut. 28. Deut. 23. Exod. 30. Numer 6. Leuit. 27. Collos 2. Nota. Roma 6. Hebr. 10. Iere. 31. Collos 2. Hebr. 10. Luk. 17. Roma 14. Collos 2. Gene. 1. Psalm 8. 1. Timo. 4. Math. 19. Iohn 3. Leui. 27. Numeri 6. Gene. 2. 2. Corin. 7. Deut. 12. Leui. 27. Deut. 12. Gene. 3. Gene. 1â— What iustice is Psalm 5. 1. Iohn 4. Psalm 9. Esay 31. Psalm 8. Iohn 9. Math. 12. Iohn 20. Roma â— â–ª Acts. 13. Iohn 14. Math. 3. Iohn 3. Iohn 16. Collos 1. Ephe. 1. Psalm 50. Gene. 3. Collos 3. 2. Corin. 4. Mala 3. Collos 3. 1. Pet. 1. Iohn 11. 1. Iohn 3. Esay 53. Roma 5. Collos 1. Hebr. 1 The distincte nature in Christ reserued after he was glorified Occasions of greate thankefulnes of God. Sathans diligence Antechristes supersticions Troubles ensuing the reformation of wicked religion Princes and all christian magistrates that seeke truly the worshipping of God shall haue their faith tried with dyuers temptations for the triall of their truth and constancie The ende of al troubles for the causes of God is ioyfull peace and quietnesse God ioineth with princes to helpe them in his owne cause at all times and in al temptations To repugne the gospell of Christ is no new thing The naturall inclination of the blinde and wicked of this world The sword of aduersitie and the profession of the gospell are ioyned together God for a while suffereth the wicked but in the end he sharply reuengeth God at his pleasure pacifieth the breakers of peace An auncient complaint of the blind and folish The iudgements of God against sinne after the entraunce of the Gospell The cause of Gods punishments ought to be considered The cause whi God in these daies more sharply punisheth Two kindes of mutinies Rebelles rise not only against their prince but also against god â–ª The duty of a perfect christian The hatefull abhomination of Papistes Papistes the scourges of God. Noble men Lâ—wiers A Christian exhortation meete for all princes and men Three speciall pointes to be noted and coÌ„sidered â—an what he not him selfe A fault most happily now reformed through the mightie power and great mercy of God. Curiositie vnseemly in the doctrine of the gospell An oth motioned and to be offered to the ministers of Gods word and why Cathechisme Cathechism for two pâ—rposes Necessitie to binde pastors and curats Princes and pastors both mainteiners of the christian state A Bastarde christianitie The cause of the Gospells infection Half cropping of rotten abuses â–ª maketh christianitie mixed and countersect Moderation Lothsom seeds of hipocrisie and lyes are frutefull Sathans inueÌ„tions to be â—schewed The hurt that ensueth by the remnaunt of Popish reliques left in the church Ceremonies Dregges of papistrie Prayer according to the scripture Creame and vnction 〈…〉 The cause whi weaklings are troubled One speciall cause of Gods greate displeasure 〈…〉 of 〈◊〉 â—urch and that otherwhiles miraculously through true obedience of the people The church ruled by the spirit of God. 〈…〉 ordinaâ—◠〈◊〉 raining in 〈◊〉 church Gods fury against blasphemie Holy matrimonie defiled Pride and excesse As Christes gospell is the soule of the church to giue life so discipline in the Church is as sinewes to strengthen the whole body of the same Imprinted at London by Henry Bynneman for William Norton
and mightie Prince Edvvarde Duke of Somerset for the seeking and quiet establishing of peace and rightuousnesse in the Churche of Englande immediatly vpon the commotions sodainly raised vp in the VVest partes as also in Suffolke and Nâ—â—â—olke in the yeare of our Lord Christe 1549. 86 ¶ A Paraphrase vpon the Epistle of the holy Apostle S. Paule to the Romanes The first Chapter I Paul whom men heretofore haue called Saule that is to say one which is now become of a busie and troublesome felow or of a very tyrant and persecuter a well stayed peaceable and quiet man and was bound many yeres agone vnder the law of Moyses strayghtly to serue and obey him but now at this tyme â—n made frée from him set at libertie and prefâ—rred to the highe fréedome seruice and dignitie of the great God our Lorde Iesus Chryst yet notwithstanding I am not thereby falne into the corrupte state of Apostacie or a cleane forsaker of Moyses institutions but am called to be Chrystes true messanger and therefore now more highly aduaunced than when I was one of the stoute and mightie dâ—â—â—â—ders of the Pharisies secte against Moyses For the cause thereof was that béeing then not truely godly nor ledde by the spirite of truthe and although learned yet not rightly learned but a wanderer in darkenesse and error I missed very farre from the veritie and from the true vnderstanding of the holy law of god But now I may rightly be called a true Pharisie that is one which by grace am chosen separated and put aparte by the Lorde Iesus Chryst him selfe who hath endued me with the spirite of truth to preach and teache the Gospell of his eternall father which is not any new Gospell of lately inuented but the same that was promised long before by the holy Prophets vppon the sonne of man which at hys tyme appoynted was borne of the stocke of Dauid as touching the fleshe and was also declared of the holy Ghoste to bée the eternall Sonne of the euerlasting God as moste truely appeareth bycause after hys bodily death and buriall in the Sepulchre he triumphantly rose agayne euen with the same very flesh In which mightie and notable mysterie he dyd not only teache vs the resurrection also to come of our fleshe but also him selfe to be the beginner and onely author of the same By whom I am appoynted to the function and high office of an Apostle that like as the Gospell of God hath ben promulgate and taught among the nation of the Iewes so it might also by me be declared vnto the Gentiles Not to any suche intente that they should be burdened with the mightinesse and charges of the law but rather that they shoulde submitte them selues to the onely true fayth in Iesus Chryste and to be brought herevnto not by the vayne gloses of Philosophers of the which sort all you be that are Gentiles but by receiuing the name of Chryst in holy baptisme and so made the children of God by adoption to refrayne your selues from al vayne and fantasticall persuasions paynted and damnable opinions as be now and long hath ben amongst you inasmuche as the adoption it selfe is through grace in Chryst Iesus generally offered to all men Therfore I say to al you that be at Rome the faythfull louers of God and forsakers of your olde iniquities I wish the grace mercy and peace of God not such peace verily as the world giueth but the very true perfect and new peace which onely procéedeth from the father almightie God of heauen And first of all things I thanke the same father of heauen for you that it hath pleased him by his sonne Iesus Chryst to giue this inestimable benefite vnto you Which although you haue ben heretofore al infidels miscreants and idolaters deserued by Gods iustice to be eternally damned yet now he wil that your fayth and profession shuld in such sort be changed made 〈…〉 strong in him that it may most happily redounde to your â—â—â—noume and speciall commendation throughout all the whole world The which thing considering my deare tender loue towards you can not be but most ioyfull and comfortable to me for God the father is my recorde whom I now serue not in vayne and dead Ceremonies but in the powre of his spirite preaching the glad tidings of his deare sonne that always from time to time I haue you in my thought remembraunce praying continually to God that if it be possible I might once come vnto you and sée you at Rome for I thinke very long there to sée you and to be made ioyfull of your godly companies Not séeking therby mine owne profite or singuler aduauntage but most hartily desirous to bestow vpon you some healthsome frute of my Apostleship and to exhibite vnto you not the grosse seruice or dead Ceremonies of Moses but the very delectable yea most swete and spiritual good taste of the sauiour Iesus Christ and to speake vnto you after mine affection familiaritie togither to the ende that one of vs may comfort another in the onely true fayth which wée now haue in our Lord Iesus and to the confirmation establishing one another in the same heauenly gifte All whiche though they be not yet hitherto done as moste rightly behoueth surely for my parte I am in no faulte thereof for I haue most earnestly wished to haue ben among you but alas I haue had many impediments and lets to the contrary And for this cause specially I haue desired to sée you that it might bée my lotte and good happe aswell to profite you and to doo you good as I haue doone vnto other Nations For as God him selfe is an vniuersall God and Lorde of mercy to all men euen so by his mercy is the Gospell vniuersall and in time to be vttered to all nations Wherefore in déede I confesse it my duetie not onely to declare the holy Gospell to the Iew but also to the Gentile not onely to the wise and learned but also to the most barbarous rude vnlearned yea to euery man whatsoeuer he be without exception onlesse he most wickedly and with fixed will withstande and resist the same For which consideration in the zeale of my Lorde Chryst to do you good mine hart melteth within me vntil I preache the Gospell also vnto you that be at Rome And you shall vnderstande that as I feare not at all the state of your great mighty famouse and pompouse Empire so am I not ashamed of the humble and base state or appearaunce of Chrysts kingdome nor of the preaching of his holy Gospell in the simplicitie and plainenesse therof which although it bée to the vnfaythfull but a scoffe a mocke or scorne yet is the same to all the faythfull the moste high mightie and puissaunt vertue of GOD through which onely they bée brought to the hauen of felicitie and to eternall saluation The
relieuement and succoure of man he tooke paciently vnto him selfe the most vilanous and despitefull rebukes like as Dauid by the spirite of God prophesied before of him saying The rebukes of them that rebuked thee fell vppon me And this same is written in the Psalmes not only to oure knowledge therin but that we should also daily practise and folow it and should learne by his example with what leuitie softnesse and gentlenesse our neighbor is to be entertained vntil he waxe more strong in Christ and forsake the very childehoode of his imbecillitie and weaknesse Therfore like as Christ did embase him selfe to our owne miserable and weake estate to the ende that litle and little he might bring vs familiarly vnto his moste excellent highnesse euen so it shall best become vs to take example by him to allure our neighbor with humblenesse vnto the true worshipping of the eternal and true god And this example is in such sort declared vnto vs through the whole scriptures euē as though by painting in a table it were plainly set forth before our eyes to the end we shuld alwayes haue it in our ful sight where so euer at any time we dispose our selues which is that as Christ through his sufferāce redéemed saued vs also by his meeknesse came to euerlasting glory euē so al we likewise through the vsing of our softnesse with our ignorant weak brethrē let vs trust to come vnto the same benefite of God which indifferently abideth al them that do walk in his wayes and be apte folowers of his example whose rule we haue professed which is loue peace Wherfore I pray vnto almightie God the aucthor of loue peace and pacience which exhorteth you vnto sufferance by his holy scriptures and withoute whose helpe we can doe nothing at all that he woulde vouchesafe to woorke in you and amongst you all one only will and consent and that you be conioined together in a most perfecte vnitie one to another after the example of Christ which charged vs with nothing so much in all the world as he did wyth peace with mildnesse mutuall loue and concord And so verily we shall set foorth amongst men the glory of God the very father of Iesus Christ if we shall shew one to another here in this present life that thing whiche he taught and shewed before vnto vs And euen so also shall al men perceiue you to be the true disciples of Christ if that like as you al professe and preache Christe with one mouth you shall also declare your selues together in your actes to be of one mutuall consent and minde Wherfore I beséeche you euen in the bowells of Chryste that ye occasion not the Gentiles to be doubtfull of your most holy profession or to stirre them to dissention and variaunce among themselues which are now but newly called from idolls vnto Christ neither yet the Iewes which be appointed frō their olde tipes and shadowes to the true worshipping of the true God himselfe but rather do you entreate one another with all obsequie and obedience and in faithfull shaking one another by the handes do you profite togither in all goodnesse that like as Christe entertained all you neither did impute vnto you the errors of your olde life but by brotherly charitie embraced you all to declare therby his loue the glory of his eternall father both towards you and to all men euen so you should in folowing and performing of the same one towardes another declare also in your déedes the loue and glorye of Christ whiche obeied vnto both sortes of men that is as well vnto the Iewes as vnto the Gentiles Vnto the Iewes he shewed his obedience to the ende he wold in all his actes set foorth the truth of his father which said before that he wold truly performe that thing to the posteritie whiche he promised to their elders by the holy oracles and saying of the Prophets that among themselues they mighte be ioyfull and glad seeing they haue now receiued the truthe it selfe which Moyses before declared should come in his figures similitudes And to the Gentiles whiche had nothing at al promised vnto them he became also obedient and kinde to the end that all they through the only mercy of God and his owne most painfull deserts were brought from their miserable death vnto the most pleasaunt life ioy and saluation Let the Iewes therefore now reioyce in them selues bicause they haue already receiued the thing which by promyse they haue long wished and looked for And let the Gentiles also reioyce for their parts bicause they haue receiued that thing which they neuer thought to haue attayned vnto For euen so God himself ordeyned the thing to come to passe as Christ by his spirite speaketh in the Psalmes saying For this cause will I prayse thée among the Gentiles and sing in thy name Agayne he sayth Reioyce ye Gentiles and laude him al ye nations Also Esaias prophesying the same thing sayth There shal be the roote of Iesse and he that shal rise to reigne ouer the Gentiles in him shall the Gentiles trust Therfore vnto God almightie I pray with mine heart for you which hath thus by his Prophetes giuen you occasion to haue hope in him that he will now perfourme that thing in déede vnto you which he hath heretofore promised and that in the taking away from you all dissention and variaunce he will replenish you with ioy concorde and peace by the meanes of your stayed fayth in his sonne Chryst to the ende that your hope which you haue alredy conceiued of God may dayly encrease more more in you through the strength of the same fayth and the working in you of the holy ghost These things I speake vnto you not as one that doubteth of you feareth you to be faynte or colde in the right vse of vertue for I am well assured that among many vertues ye are all specially endued with the noble vertue of charitie and with the gifte of perfecte knowledge among your selues whereby you are all able one of you sufficiently to instructe another herein without néedefull trauell of any other teacher Notwithstanding I did the more boldely write this same vnto you not respecting herein any iuste cause of your ignorance or as though my seruice were now offered vnto you as vnto vnwilling receiuers but onely to admonish you what thing moste principally you ought to doo according to your knowledge as vertuouse and well doers and that voluntarily and of your own frée motions yet that ye might the rather from hencefoorth muche more copiously worke the same at mine earnest desire and exhortation In the behalfe wherof I do extende myne office which is appoynted vnto me although thereof I bée vnworthy obeying gladly vnto the wyll of Chryst Iesus whose cause I doo now entreate endeuoring my selfe to the vttermoste of my power to set foorth his most holy Gospell
meane time I say not but that it is good and also necessarie to binde and restraine the Pastoures and Curates to a certaine order and forme wrytten for to supplie the ignoraunce and simplenesse of some of them and for to shew the better conformitie and concorde with all Churches Thirdly for to bridle and ouerthrowe all vaine curiositie and newe inuentions of such as desireth nothing but to runne riotte the sayd Cathechisme as I haue before rehearsed shal serue and be a good bridell for suche folkes And also in suche sorte and order are the ministring of the holy Sacramentes to be giuen and in like manner the publike Prayers And in the meane season your grace muste take héede to auoide suche pollicies as may destroy the strength and vertue that oughte to be in the preaching of the Gospell and that you employ your laboure and diligence as muche as yée can possible that there be liuely and good Trumpettes whose sounde may enter into the déepenesse of their hartes For there is danger and great doutfulnesse that yée shall not sée great profit of such reformation howe great holy so euer it be vnlesse euen at once with it the power and vertue of good preaching be displayed and set foorthe togither It is not without cause which is saide that Iesus Christ shal strike the earth by the scepter of his mouthe and shall destroy the euill by the spirite of his lips It is Gods disposed good way wherby he will ouerthrowe vs in destroying all that which is againste him And for that cause the gospell is also called the power the raigne or kingdome of god And notwithstāding that the ordinances and statues of Princes be good helpes to aduance and maintaine the state of christianitie yet will God haue his soueraigne vertue declared in the spirituall swoorde of his woorde which is set foorthe by his appoynted pastoures And to the ende I will not long trouble your Lordship I wil come to the second point that I haue purposed to shewe vnto you Which is to abolishe and take cleane away the abuses and corruptions that Sathan héeretofore hath mingled with the ordinance of god We know that vnder the Pope there is a bastarde christianitie that God shall disalowe at the laste day for as muche as at this day he hath condemned it by his woorde If we desire to flée backe and retire from the worlde and from suche approued perdition there is nothing better than to folowe the example of S. Paule the which willing to correcte the euill that the Corrinthians had ioyned to the supper of the Lord said vnto them I haue receiued of the Lorde that which I haue giuen vnto you Of that we must al gather one generall instruction that is to returne to the righte and naturall commaundement of God if we will haue a good and an approued reformation of him For as many minglings as men hathe aduaunced of their owne wicked inuentions so many infections be there throughe the which we are turned from the holy vsage of that which God hathe giuen vnto vs for our sauing health Therfore to fall to cropping or cutting off but only half the branches of such rotten abuses it cannot bring again the good things into their perfect pure estate bicause that we shall then haue amongst vs a christianitie continually mixed and counterfayte I say thys bicause that some vnder the colour of moderation be of opinion to suffer many abuses in the Churche without taking them cleane away and they thinke that it is inough to haue taken oute the roote onely of the principall abuses But to the contrarie wée sée howe muche the lothesome séedes of Hypocrisie and lyes are fertile and that one grayne thereof is sufficient to fill and annoy all the worlde within thrée dayes as men bée aptely enclined and giuen thereunto Our Lorde God who is all goodnesse and truthe and vnto whom wée ought onely enclyne giueth vs other instruction For when Dauid speaketh of Idolles he saythe that their names shall not passe by hys mouthe to the entente to declare vnto vs in what detestation and contempte wée oughte alwayes to haue them And if in suche wyckednesse wée oughte to consider well howe greately wée haue offended GOD in the tyme of our ignoraunce howe muche rather oughte wée nowe to remember the eschewing of Sathans inuentions that hathe and dothe yet styll prouoke vs to committe suche euilles as are allurementes whiche serueth not but onely to seduce the poore simple soules On the other side wée sée that although men bée sufficiently warned of their faultes and erroures and bée aduertised of them as muche as is possible yet neuerthelesse they bée so hardened that no man can attayne to their good and perfect ende Then if there shall bée lefte vnto them some Reliques or fonde fantasies to remayne it shall bée a nourishemente in déede of muche more contempte and greater obstinacie and a couerture to darken and hyde all doctrine that may bée proponed vnto them I confesse that as it is conuenient to obserue some moderation and that too greate extremitie is not good nor profitable so likewise it is not vnséemely to vse the Ceremonies according to the time and grosnesse of the people but it may not be that any thing which is of Sathan and of Antechryst should once passe vnder any such colour For that cause the holy Scripture commendeth those good kinges which did destroy the Idolatries neuerthelesse in not plucking away altogither gaue yet vnto them a marke for that they had not destroyed the Chappels and places of vayne and foolish deuotion Wherefore my Lorde séeing that God hathe hitherto preserued you raysed you vp to honoure and hathe broughte you now so farre forwardes in his workes I pray you goe on and continue your dooing without any exception to the ende he may approue you his diligente ouerséer and setter foorth of his temple in suche wise that the time of the king your Nephew may be compared vnto the time of Iosias and that you shall put all things in such good estate as there shall remaine nothing to him but to maintaine the good established order which God shall haue prepared vnto him by your gracious meane I will alleage vnto you an example of suche dregges that may peraduenture reste to be a little leauen which in the ende will make the paaste sowre They vse in your Countrey of Englande some kinde of prayer for the dead when the Communion is receiued I know well that it is not to aduouch the Purgatorie of the Pope I know also that it may be alleaged by auncient custome to doo some remembraunce for the dead to the ende to ioyne togither all the members of the body But there is an apparentorie argumente to the contrarie that the Supper of Iesus Chryst is so holy a thing that it ought not to be defiled by no inuention of