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
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
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
you any harde thing to know them for they doo neuer sincerely teach that which is right neither doo they administer their office in the Gospell according to the pleasure of God but doo onely serue their owne bellies séeking their owne profites and with swéete preachings and flattering wordes they goe about to seduce rather the Innocentes and simple creatures than holesomly to reforme them Which kinde of simple men are surely soone turned out of the right way through the colourable or false precepte of suche wretches vngodly Religion Agayne touching your godly obedience I reioyce greatly therin for I heare it muche spoken of amongest all men and commended And I doo the rather reioyce bicause your obedience is the firste steppe or degrée to go foreward◠vnto true godlynesse Yet notwithstanding this same you muste diligently beware vnto whom you do obey Simplicitie verily is highly to be commended and a goodly vertue before God but the same bicause it thinketh vppon no guile ne deceit it is oftentimes in déede deceiued among the deceiuers blinded most wickedly seduced from the truthe Wherfore I wil that your simplicitie be after suche sorte that thereby ye hurt not ne deceiue any man and againe so wise and circumspect towardes your selues for the truth sake that as therby ye shal plainly sée howe to knowe and holde faste the truthe so to auoide the way of vnrightuousnesse and all false deformers of the truth Surely I am not so ignorant but that I do very wel knowe how amongste you there are many that labor what they can to stop the procéeding of Christes gospell For some there be which in the wickednesse of their harts do diuersly labour the stopping thereof as through their crueltie and persecution some through hipocrisie some through deceitfull and sugred doctrine some through outward shew of holinesse in their superstitious and false religion some againe very watchfull to drawe vs from the fréedome of Christ and to make vs againe bonde seruauntes vnto the traditions and ceremonies of Moses But as for you as I trust well of Gods strengthe in you so I admonishe you still to continue in the obedience of the gospel and God will at all times be ready at your handes to fortifie your soules in the same Whome if you shall haue for your defence what thing then is it that you shoulde stande in feare off For he being of moste might and power will soone forcibly spurne downe and treade vnder fote your old aduersarie the diuel and Sathanas and wil make him couche lowe and fall flat before your faces and that very shortly doute you not The grace of our Lord Iesus Christ be with you al. Amē Timotheus my worke felowe in preaching the holy gospell and with him Lucius and Iason and Socipater my kinsman haue them all commended vnto you And I Tertius which wrote this same Epistle haue me hartily commended vnto you all Cayus mine hoste as also the hoste to all the congregations hathe him commended vnto you And Erastus the Chamberlaine of the citie Corinthin hathe bene likewise cōmended vnto you and so hathe Quartus a brother of the congregations And euen thus once againe I pray that the grace of our Lord Iesus Christ may be with you all whom I most hartely beséeche that by his holy will and power it will now fulfill and establishe all my desires in your hartes for by his only might and good will it must be broughte to passe but in no wise by any helpe at all from our selues according to the truthe of my gospell and the preaching of Iesus Christe By which holy gospel the law of Moses is not vtterly abrogate but the meaning or secreat mysterie thereof for that which many yeares héeretofore hathe bene hid from vs is nowe at the appoynted time according to the sayings of the Prophets plainly opened and declared in truthe vnto vs for oure more perfecte vnderstanding euen the light of the gospel and that as I saide by the only will and commaundement of almightie God which hath committed vnto vs the administration of the same to the ende that after the declaration of the gospel by which al superstition and false woorshipping of images and idolles be quite banished from vs as also the ceremonies of Moses ceassing now from henceforthe for euermore all creatures should wholely obay vnto only Christe by theyr true and liuely faith and moste humbly submit them selues vnto God their father which for our health is the only fountaine of all grace and wisedome To whom we all yéelde our hartie thankes throughe the grace of hys deare sonne Iesus Christe to whome also and the holy Ghost be eternall glory and praise nowe and for euermore Amen ¶ Huldrich Zwinglius in his frendly exposition to Luther touching the EVCHARIST confesseth vvhat he acknowledgeth of Iesus Christ. I Acknowledge Christ to be according to the saying of the Apostle Wisedome from God ryghtuousnesse sanctification and redemption Wisedome bicause he is by nature God which not only knoweth all things but gouerneth thē also Also wisdome from God for so much as the almightie father sente him vnto vs not as thoughe he had not bene in the earth before but that we vnderstande this woorde sente for the taking of mannes nature that he mighte teache the heauenly wisedome so perfectly and clearely that whatsoeuer he had taughte that should be finally the figure of true wisedome Whereupon euen Paule confesseth him self also to know nothing but Christ Iesus and him crucified Which thing that most discret man would neuer haue saide If he had not perceiued all aboundance of wisedome and knowledge to be in him as he witnesseth in the seconde to the Colossians Wisedom from God that we might know of suretie thereby that none externe things can iustifie The which thing is manifest both by all his life and doctrine For what externe things be there but he hath disanulled them Is there any place For when he communed with the woman he shewed that it shuld come to passe that men should neither woorshippe in the Mount Garizim neither yet at Ierusalem But that the true worshippers should worship euery where in spirit and truth And he admonished his disciples that to what place soeuer they shuld be sent to find Christ there they shuld not come at it Is there any time but he hathe disanulled it for he saith that the Sabothe was made for man and not man for the Sabothe And teacheth that a man muste pray at all times Is there any persone but all they sayeth he that haue come before me are robbers and théeues And he called the pretēce of those prayers which the religious mē among the Iewes made for the common people and idiots for stipends and wages he called it I say nets and wayes deuised to catch mens mony and goods To be short he so taught that there is no man that hath witte but he
kéepe suche good order by reformation among the people that the slaunderous persons rebellions and séekers of disorder may not haue place through sufferaunce whereby the name of God shoulde be blasphemed And as touching the first I minde not to declare vnto you what doctrine ought to haue place but rather giuing thanks vnto almightie God for that he hath not onely giuen vnto you the lighte of his pure knowledge but that he hath also giuen vnto you good counsell and discretion to cause his pure veritie to be preached So that God bée thanked you bee not to teache what is the true fayth of Christian men and the doctrine which they ought to receiue seing that by your meanes the puritie and truth of the christen fayth is agayne restored that is that wée beléeue God to bée the only gouernour of our soules that wée kéepe his lawe for the onely rule and spirituall gouernaunce of our consciences not to serue him after the fantasticall and foolishe inuentions of men Also that according to his diuine nature he will bée accordingly serued in spirite and in all puritie of heart Of the other parte acknowledging that there is in vs nothing but all euill and wickednesse and that wee be in all our knowledge and affections in such wise corrupted that our soules béeing dispayred in our selues be lyke vnto a bottomlesse pitte or a world of all abhomination and iniquitie And all the presumption of our wisdome dignitie or power to do wel be taken away we may haue free recourse to the fountaine of all goodnesse which is Iesus Christ receiuing that which he giueth vnto vs that is to say the only merites of his death and passion to the end that by the same meane we may be reconciled vnto the Lorde our God that being washed with his bloud we shoulde not feare that our faultes shoulde impéeche vs but to finde grace before his celestiall throne that being assured our sinnes be fréely forgiuen vs and pardoned by the vertue of his moste blessed sacrifice we shall put therin our whole trust and assurance and not to dout at any time of our heauenly comfort and health and that we be sanctified by his spirite in giuing our selues to the obedience of the iustice of God that being fortified by his power and grace we shall be valyant conquerors of Sathan the world and the fleshe and finally that being members of his body we feare not but that God will take vs for his children and that we may haue confidence to call vnto him as vnto our father And that we be aduertised to bring to this ende all that is saide and done in the churche that is being retired from this sinnefull world and other our deadly aduersaries we may be lifted vp to heauen with Christ our head our Lord and sauioure Wherefore then séeing that God hath wrought in you and giuen you the grace to restore againe the knowledge of this moste sounde and holy doctrine which hath bene so long time buryed by curssed Antichriste I leaue to kéepe you with longer purpose and that which I haue touched of the manner of teaching is only for that the people may be rightly instructed and to féele that which the Apostle sayth that is that the woorde of God is a sworde cutting with two edges piercing the thoughts affections euen vnto the marowe of the bone I say this my Lord for that I thinke there is very few liuely preachings in the realme but rather that the moste part reciteth them as it were by lector I wel perceiue the necessitie that constraineth your Lordship therunto for â—â—rst yée haue not commonly as I thinke your Pastors so good and apte as you would lawfully wishe and desire wherfore it is néedefull for you to séeke diligently and to supplie that lacke Secondly there might chance to be many light spirites which would peraduenture leape beyonde their boundes sowing corrupted and foolishe fantasies as oftentimes they doe in newe things But all these considerations impéecheth not but that the ordinaunce of Iesus Christe ought to haue his course as in preaching the gospell Nowe this preaching oughte not to be deade but quicke and liuely bothe for to teache exhorte and to reprehende as S. Paule saith to Timothe in suche sorte as if any infidell do enter he may be wounded ouercome and taken as he saith in another place to giue glory and praise to god You knowe also my Lord how that he speaketh of the liuelynesse the ought to be in the mouthes of them which would approue them selues good and faithfull ministers of the Gospell of Christe that they ought not to haue or vse woordes of Rethoricke or muche curiositie entending therby to be in the greater estimation but that the spirite of God oughte to sounde in their voyces for to woorke in power and vertue All the daungers that are to be feared of men ought not with humaine policies so appeare at any time or in any place that thereby the spirite of God be impeached or let to haue his libertie and due course in them in whome he hath so plentifully distributed of his graces for the edifying of the church of god It is true that in the meane time nothing were better nor more expedient than to stoppe the lightnesse of fantasticall spirites which taketh ouer much licence Also to shutte and close fast the gates of all curiosities and newe wicked doctrines But the best and moste conuenient meane shall be such as God him selfe hath appoynted and shewed vnto vs that first bicause there be some resolute of the doctrine that all oughte to preache the which all Prelates and Curates should sweare to folow that none be receiued into any Ecclesiastical charge onlesse he promisse to obserue the same true concorde and vnion After that to haue a formall and common instruction for to instructe the yong children and the ignorante people which should make them acquainted with the true Doctrine in such wise that they may discerne it from lies and corruptions which else might be brought in To the contrary beléeue me my Lord that the Churche of God shall be neuer well conserued without Cathechisme For it is as the séede to be kept that the good graine perisheth not but that it may growe and encrease from age to age Wherefore if your grace desire to builde a woorke long to endure which shoulde not shortly be in decaie cause that the children in their yonge age be instructed with a good Cathechisme that may learne them bréefely and according to their small capacitie to knowe wherein consisteth the true christianitie or most perfect religion of Christe This Cathechisme shall serue for two purposes that is to say for an introduction to all people to profitte well in that which shall be preached vnto them and also the rather to descerne if the wicked shal at any time presumptuously set forth any vnsound or straunge kindes of Doctrine In the
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