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
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
with them and not of the sauour of him who giueth rewards Agayne if they haue any punishment for not kéeping of the lawe they duely suffer it for their iust deserts In which things they bée likened to a dayly workeman which if he worke and make an ende of his charge and appoynted taske he hath his wages therefore but if he loyter and â—â—outhfully driue the day away with idlenesse he is then duely punished for it But the Gentiles which knowe not the Ceremonies of the law and the Iewes that forsake the sayde Ceremonies turning to the fayth in Chryst and worke not according to the couenaunts of the law but â—â—â—â—ly and wholly beléeue in him whiche giueth iustification of his owne frée motion and fauour in all suche the fayth of Abraham is an occasion that they be iustified Which procéedeth not of the dignitie of the lawe but of onely fayth to the which no man is enforced or constrayned but is gently desired and allured therevnto through the ioyfull and swéete promises of God and the deseruings of his deare sonne Iesus Chryst to the ende that the sayde fayth should be voluntarie and not seruile or bond by which we beléeue in Chryst And that it may come of the grace of God and not of any couenaunt that we be numbred among the iuste by him the kingly Prophete Dauid the highest glory among all the Iewes after Abraham in whom was promised vnto vs Chryst the onely fountayne of our iustification maketh muche for our parte in this poynt For he describeth vnto vs in the .xxxij. Psalme our iustification not to come of the workes of the Law as due vnto vs but onely of the goodnesse of God as it is declared in the Gospell Blessed are they sayth he whose offences be forgiuen and whose sinnes are couered And blessed is that man vnto whom the Lorde imputeth no sinne Héere you perceiue that the sinnes be forgiuen which are done agaynst the lawe of Moyses Also you perceiue those offences to be forgiuen that are done agaynst the law of Nature And you perceiue also that no kynde of sinne is imputed vnto him that hath obteyned his blessednesse by Chryst and that without any mention making of kéeping the law Therefore the Iewes haue no good ground to say that the blessednesse described of Dauid and the prayse of iustification that was imputed to Abraham appertayneth onely to them and not also vnto the Gentiles let them answere me and tell me whether this blessednesse that is here promised doth onely appertayne to them that be circumcised and kéepe the custome of the law and not also to the vncircumcised which know not the ceremonies thereof I doubte not but they will say that iustification was imputed to Abraham before circumcision which considering he was the head and the beginning of all the Iewish nation it is necessarie that all the 〈…〉 be so ordered For the children can chalenge none other right than their fathers had before It is openly knoweÌ„ that Abraham was called righteous but they can not say that it was for circumcisioÌ„ sake but only for his faith without any mention of circuÌ„cision And al the Iewes do know that his iustification could not come to him throgh his circumcision séeing that at the present time wheÌ„ he was called righteous he was neither circumcised nor coÌ„maunded to be circumcised And yet he beleued long before that Christ shold be borne of his posteritie by whoÌ„ they shold al obteine this blessednesse all nations else and for this cause Abraham was pronounced righteous Then after that he was circuÌ„cised not to the ende it should iustifie him but that it should be a certaine badge or note amongst men and not with God by which all men should be knowen to be his children and of his posteritie aswell they that were circumcised as not circumcised so that they onely beléeued in Iesus Chryst If the circumcised had beléeued and had ben onely called righteous it might peraduenture haue ben thought that saluation perteined onely vnto the Iewes But before Abraham was commaunded to be circuÌ„cised he was called righteous through the dignitie of his faith for which cause the Gentiles through their faith in christ are become the children of Abraham Yet notwithstanding it was necessarie for him to be circumcised not for that it should iustifie him which was alredy fulfilled but that it should be a certayne figure of the true circumcision to come that is of an innocent and chast life to be in all such as should beléeue in Iesus Chryst Which maner of circumcision is not wrought with a flint stone to cut therwith the priuie meÌ„bers but with the spirit to cut away all the vaine thoughts of the hart And further circumcision was giuen to AbrahaÌ„ that it might be a sure testimonie vnto him that the promise of god for his posterity shold not immediatly be perfourmed in his sonne Isaac but at the time appoynted to be accomplished in the sonne of god And after this sort béeing the example of fayth be is vnderstanded the father of al nations which imitating folowing him beleue in Iesus Christ without al carnal circumcision therfore like as iustification was imputed to AbrahaÌ„ without circuÌ„cisioÌ„ so it shal be imputed to al other natioÌ„s for their iustification the beleue in christ as the true begotten children of AbrahaÌ„ Howbeit AbrahaÌ„ is the father of all natioÌ„s after such a sort that the Iewes be not secluded from him so that they glory not in their circuÌ„cision and proudly boast that they come onely of the stock of Abraham béeing his kinsmen by lyneall descente but rather doo expresse his fayth by which he was pronounced iuste before circumcision Neither is there any stronger argument to proue that a childe is no bastarde than by folowing the very steppes of his fathers vertues And wheras it is a custome amongst men not to take theÌ„ for their children which do not only not resemble their complexions and conditions but also do degenerate from them in their conuersation of life muche rather wil God make a difference betwixte his lawful child and a bastarde Furthermore Abraham deserued not to be pronounced righteous by kéeping of the lawe of Moyses which was not at that time declared neither by the merit of circumcision neither yet had he deserued any suche thing of God that he shoulde promise to hym so noble a gyfte as was to be the father of all Nations and that the Lorde of all the worlde shoulde descende from him vnto his posteritie as by inheritaunce but it was onely through the dignitie of his fayth by vertue whereof he was called iuste Euen so the Iewes shoulde suppose that the goodnesse and frute of his promise commeth not to them for their circumcision or for the names sake of their law but that it commeth to the posteritie in such sort as it began first in the head For if all
séeth that he wente about this that we should trust to the Lorde and serue him in holinesse and innocencie of life And whereas through the faulte and calamitie which destroyed our nature at the beginning we be so tyed to affections that we doe none of those things which God requireth of vs rightly and as we ought to do It commeth also to passe that the iustice of God feareth vs on the other side For howsoeuer we call him good and mercifull yet are we compelled to acknowledge him to be iust also Neither shoulde it bée truely good that lacked iustice Now that his iustice also might continue inuiolate and yet man which doth nothing worthy of iustice should not euer be depriued of his companie he found a way by the which both his iustice should be satisfied and the poore miser restored again to the company of god He sent his sonne therfore which should be made our iustice sanctification and price of Redemption and for them onely to be so made which being chosen of God and taught within forth by his spirite beléeued this firmly that by one way of the mercy of God for that he pacyfied his iustice by offring his sonne it is lykewise the work of mercie the way should be open vnto eternal blessednesse nowe of this mercie his sonne is made the pledge and suretie For howe shall he not giue vs all things which hath giuen vs his sonne Not being eaten but made the foundation our hope Not in that he is fleshe but in that he is the sonne of God that tooke fleshe Thus thou hast in few wordes howe I knowledge Christe Namely that he is the light and moste high wisedome which hathe so lightned the worlde that he mighte sée God to be pleased with none other seruices than with the seruice of innocencie That heauen is wonne with none other price or tribute but with the redemption of the sonne of god That a man is stirred vp to the exercise of true vertue with none other spurres than by the inflammation of the spirit That true comfort is brought into our soules by no other instruments then by the watring influence of the same spirite Thus I know Christ Nowe if this be not to knowe Christe earnestly I will confesse me not to haue knowne him yet A fewe wordes touching the Couenaunt that God hath made vnto his Churche in Christe translated oute of Huldrich Zuinglie in his Subsidie annexed to the woorke aforesaide THEY bring the woordes of Paule againste me ◠Cor. 11. Where he sayth thus This cup is the newe couenant in my bloud Of which woordes they thus withstand me that which is héere giuen is the newe couenant But the new couenaunt is not any signe but the very bloud of Christ For as muche then as this cuppe is the newe couenant it muste néedes be the corporall bloud of Christ for the bloud is the couenaunt I am glad that this place is laide against me and specially for this cause that the variation of the couenaunte which is found in many places of the scriptures may be a little excussed Couenaunt as in this pointe is nothing else than a condition promised of god As when the Lord stroke a bargaine or couenaunt with Abraham I am God almightie saythe he walke before me and be perfecte and I wil put my couenant betweene me thée and betwéene thy séede after thée in their generations with an euerlasting couenant that I be thy god and the God of thy séede after thee And I will giue to thée and to thy séede after thee the land of thy Pilgrimage and all the land of Canaan in possession for euer and I will be thy god Héere is nothing spoken but the couenaunte which God by fauoure vouchedsafe to make with Abraham But what containeth this couenaunte With what conditions is it made These be then the conditions I will be thy god Thou shalt walke before me moste purely I will make thée a father of many Nations I will géeue the séede of Sara And I wil be the God of that posteritie of thine also which I promise I will giue to thée and to thy séede the lande in the which thou art now a stranger The which cōditions be euen the very couenaunte selfe But to the couenauntes are added signes Which althoughe they be called by the names of the couenaunts be not the couenaunts for all that as it is manifest in the same place For it foloweth on this wise This is my couenant that thou shalt kéepe betwéene me and thee and thy séede after thée Let euery mā childe of you be circumcised Sée howe he calleth the circumcision the couenaunte When for all that it was not the couenant but the signe of the couenant euen as the diuine saying it selfe teacheth on this wise And yée shal circumcise the fleshe of your foreskin that it may be a token or signe betwéene me and you We sée it to be now called the signe of the couenaunt which a little before was called the couenaunt It is therefore euident inoughe that the signes of the couenaunts be not the couenants although they haue sometimes the names of the couenaunts put vpon them As when circumcision is héere called the couenant wheras it is yet but the signe of the couenaunt And Baptisme 1. Pet. 3. is taken for Christ when he saythe that we are saued by baptisme yet are we saued by only Christ This is the text of S. Peter When the long suffering of God was once loked for in the dayes of Noe while the Arke was a preparing wherin fewe that is to say eight soules were saued by the water like as Baptisme nowe saueth vs Not the putting away the filthe of the fleshe but in that a good conscience consenteth to God by the resurrection of Iesus Christe Zuinglie expoundeth this place in his subsidie or helpe as folovveth vve thought it not necessary to repeat any further those things vvhich vve broughte in our commentarie for vve truste that vve haue satisfied them that be godly and somevvhat more grovvne in the faithe vvhich commit them selfe to Christ in this floud that drovvneth this vvorlde none othervvise then Noe did in the olde time committe him selfe and his and the remnaunts of the vvhole vovrld that forthvvith shuld be destroyed to that greate shippe as men borne after the deathe of their father For they that put their confidence in Christe require Christe no more according to the fleshe for they knovve that fleshe profiteth nothing as is vvritten in the sixth of Ihon if thou eate it but then knovv that it profiteth much if thou beleeue Christ to be slaine for thee in the fleshe And that thou put thy confidence in that In this vvinde they svvimme safely to land In this shippe they are saued But Baptisme is as well the signe of the Christian people which haue receiued of God this couenaunt that his sonne is oures As the Circumcision was in the olde
god But euery suche promisse is not properly called a vowe for there be certaine promisses in the lawe which although they were made at will yet coulde they not be omitted as was the promisse by which Israell tooke vppon him to doe of his owne will all the things that the lawe commaunded according to the saying of Exodus All things which the Lord hath spoken will we do heare This promisse did the manner of the couenant expresse to Israell as in whose conditions it was expresly put that God woulde be the God of his people if he woulde heare the words of the couenant and obey vnto the law Le. 26. Deu. 28. Nowe a vow is a voluntarie promisse which is in a mannes choise to promisse or not to promisse withoute offence according to this of Deutronomie when thou vowest a vow to the Lord thy God thou shalt not be slacke to pay it for the Lord thy God wil require it And if thou deferre it or slack the time to pay it it shall be reckened to thée for sinne But if thou lust not to promisse thou shalt be without sinne But the matter was otherwise touching solempne oblations or only commaunded for a time according as euery mannes estimation was Exod. 30. Such oblations were voluntarie yet they were no vowes Therefore we must séeke a difference by which a vow may be sundred ▪ from other oblations And that differēce shall be made with a diffinition A vowe is a voluntarie promise made after the example and forme of the lawe which is put in the power to vowe it or not to vowe it as was the law of the Nazarites and also the vowe of the soule of which we reade in Leuit. 27. But in this vowe were two things regarded One principall which was chéefely acceptable to God namely an harte prone and inclined by feare to the glory of God which hart the law required before al things The other not principall which is the externe oblation being but mysticall and figuratiue which was destinate to a certaine ende that is to wit to the kingdome of Christ in which it should be finished that is fulfilled spiritually according to this saying of the Apostle These things are the shadow of things to come but the body is in Christ Therfore as pertaining to this part of vowes a distinction héere offereth it selfe againe that thou put one vowe of the law and an other of the gospell ▪ This to be true the other mystical the first Moses teacheth the latter Christ And that the apostle closely toucheth to the Romanes when he sayeth Therefore are we buried togither with him by Baptisme vnto death that as Christe was raysed vp from the deade by the glory of the Father euen so we also walke in newenesse of life Thys is the true Vowe thys is the true Consecration of the godly by the whiche the Sainctes bynde them selues to God that they will walke in a newe life laying a side the olde by the light of the spirite of Christe being forebrought vnto them not by their owne power but by the power of God by which they are newe borne to the hauing of these desires in them selues and by which they are thus brought to offer them selues vnto god In which power of regeneration who so be therein it is as frée to them bothe to thinke well and to doe well as it is to beastes to goe by the vitall breath of naturall life or as it is to birdes to flie abrode vnder the skie Which vowe of the newe lawe the godly did prefigure in the olde couenaunt by externe oblations as did the Nazarites by the regal bushe of their heades by the auoiding of deade corpses and by abstaining from wine And this performed they according to the measure of the spirit of childhoode So that there is one and an especiall vowe euen as there is one kingdome of God one and principall couenante one Priesthoode which is annoynted with the spirit that oile of heauen one sacrifice one heauenly inheritāce but according to the time Besides all these true and principall things the people that were vnder the lawe prefigured mysticall vowes and sacrifices a mystical couenaunt also shewed in the fleshe and deputed to an earthly inheritaunce and a mysticall kingdome likewise Priesthoode vntil the fulnesse of times Of which things the Apostle sayeth to the Hebrues The law obtaining the shadowe of good things to come but not the image it selfe of things Nowe this image is veritie the fulfiller of the olde lawe by the spirite giuen of the newe lawe In which euen as other things so vowes also only spiritual haue place being attempered to the nature and disposition of the lawe Further this lawe is written by the spirit in the harts of the Sainctes being frée from externe obseruation of time of sacrifice of place of ceremonies and of nation according to this saying of Christ The kingdome of heauen commeth not with obseruation Therfore let cease suche prophane vowe◠of superstitious religions which are taken in apparell in meates in liuing vnmaried in place and to places and to obserue times for they haue neither the lawe nor the gospell to stande on their side As for the lawe pertaining to mysticall things that is externe things 〈◊〉 is abrogated The others kingdome trauaileth not in the externe choise and respecte of things but contrarywise it standeth in peace and ioy of the holy ghost as the Apostle sayth to the Romanes Thou vowest a prescript manner of apparell the gospel prescribeth thée none but maketh it frée Thou segregatest a certaine kinds of meate and drinke to thy selfe but the Gospell segregateth none Thou iudgest thy selfe in meat and drinke contrary to that which the Apostle biddeth which saith Let no man therfore iudge you in meat and drinke Thou maist say If there be none obligation of vowe iudgement hathe no place But thou naughtily vowest and by thy vowe separatest the vse of meate which Christ maketh frée to thée to whose féete and to the feete of his members all things are subiecte by the ordinance of God according to Genesis and to the Psalme The Apostle sharply inueying against you calleth you false Prophets which commaundeth to abstaine from meates which God hathe created to be receiued with thankes giuing of the faithfull Thou furthermore vowest to liue vnmarried being vncertaine with thy selfe of the gifte of chastitie or what successe it will haue with thée which is not mannes gifte nor at our owne arbitrement but the méere gift of God namely to be obtained by prayer at the will of the giuer of none other mannes power according to this saying All are not able to cōprehend this saying but they to whome it is giuen Therefore if thou canste be continent or chaste thou art continent by the benefite of God and not by thine owne Therefore be thou chaste fréely according
euery man according to the measure of the giuing of Christ the head agréeing to this For God giueth not the spirit to him by measure And as pertaining to the donation we read this For he shall receyue of mine and shall declare it vnto you In like sorte to the Ephesians 4. But grace is giuen to euery one of vs according to the measure of the gift of Christe 64 And so only the sainctes are partakers of spiritual perfection of part and from member to member of which Christ is fully in possession whome the kingly annoynting of the fathers power glory and maiestie annoynteth without measure to all perfection of God the father Whereunto also this of the Apostle pertaineth you are Christes and Christe is Gods. You I say are Christes as the membres of the head but Christe is Gods as the heade of the vniuersall diuinitie For that perfection of the body which is poured out throughout all the members the same resteth whole in Christe the head Esay 11. 65 This is it which the Apostle calleth corporally and héereunto also pertaineth that woorde the fulnesse or complement whereupon the Psalme sayth of Christ The Lord sayd vnto my lord And an other Psalme sayth of the Sainctes I haue sayd yée are Gods. And Peter sayth ye are partakers of the diuine nature 66 Which places are truely to be vnderstanded as the new borne are truely called the children of god For as there is a true regeneration euen so there is a true participation and possession of the diuine nature and of the diuine lighte wisedome and rightuousnesse This is our hope and vocation in Christ the head of the participation of the substāce of God and of the nature of the father by that we be borne a newe of the spirite of Christ Iohn 3. 1. Pet. 1. Rom. 8. Gal. 4. 67 But we speake héere of Christe as the treating of him pertaineth to the cause of regeneration which commeth of the spirite For what the scripture speaketh of the eternall word we holily woorship and will speake thereof in an other place 68 Therfore we be not called the sonnes of God newe men after the same sort that Christ is For he is the naturall sonne of God and the newe man bothe within and wythout But we be the sonnes of God by adoption and new men only inwardly in this world He is borne the sonne of God and the newe man We are begotten the children of death and of sinne by the first Adam and we are borne the sonnes of God and a newe creature by the second Adam For of the earth we be earthie and in Christ the heauenly man we are taken to grace and to the enheritance of sonnes by newe birth which shall in the day of resurrection put on newe fleshe vppon vs euen of the fleshe of Christe 69 So that héer being renued while we liue in this world we consist of two men of an outwarde and inwarde man of a body corrupted with concupiscence and of a minde repaired with the spirite of the newe couenaunt 70 The body once corrupted is not restored in this world for it is all earthie tending to the earth of his owne will and waight And therefore he also returneth vnto it bicause of the sentence once giuen vppon it when the temprament of this worldes elements is dissolued of which it is made as Salomon oft teacheth in this sermon And is now and then mortified that it folowe not the desires to which he is inclined that firie spirit of the heauenly new birth quite burning them vp 71 The inner man therefore that is the minde which is put into this body to rule it is only renued in this life to the felowship of the diuine light 72 Wherefore they that be regenerate in this fraile life cary men about with them as cōtrary the one to the other as are light and darkenesse death and life and as farre dissident as heauen and earth The outwarde and olde man is visible the inward and new man is inuisible The outwarde man is earthly and the inwarde man is heauenly The outward man is conceiued of carnal seede and the inward man is strengthened with the spiritual séede of the word of the liuing god The outward man is fed with meats that will perish but the inward man groweth with eternal foode The one is made flesh of the flesh of man the other is made a spirit of the spirit of God. 73 The outwarde man is euer polluted and sinneth but the inward and new man neuer neither cannot it sinne as it cannot die 74 And no maruel for as much as thou shalt finde contrary lawes in them The one of sinne which holdeth vs downe to the ground persuading earthy and carnal desires the other calleth vs vpwarde burning in desires of heauenly things where a man may sée the maruellous coniunction of bothe men set together for experience of so great things not without the maruellous councels of the diuine prouidence 75 Further the olde man is created of God and therefore made of nothing the newe man is borne of God so of something namely of his spirite Wherof he neuer dieth he neuer waxeth olde And these are the things which Christ disputeth of the life eternal which true faith bringeth that is to say the spirit of Gods light Vppon this poynt standeth the hope and consolation of Sainctes 76 By this faith the outwarde man obtaineth pardone if the spirite of the inwarde man remurmur against him while we dwel in this life For faithe staide vp with the rightuousnesse of an other that is with Christe which being innocent died for offenders deliuereth the faithfull from dampnatorie sentence of death and sinne and draweth backe the desires of the olde man that he do them not the bridle of the spirit caste in his téethe For it is not obtained that they haue no being in vs and that they wholely be destroyed in this worlde as long as this flesh liueth the resurrection giueth that in which both the body it selfe shall be also raised vp out of the duste of the earth from deathe vnto life to fulfill the body of Christe which as the head to the body went before being the first begotten sonne of the newe creature and the vnspotted firste frutes of the kingdome of the fathers maiestie 77 For what life shal the head haue without the body or the body without the members 78 And the fall of the first man so repaired and amended we shal be restored to that from whence we fel that is to wit to rightuousnesse and innocencie but in a far better state and condition for in this innocencie the earthy life shal be chāged for an heauenly mortalitie for immortalitie and after sinne fall shall be changed for resurrection and the ignomie of the crosse for glory So great is the goodnesse and wisdom of God which thus farre and this way must be reuealed 79
Not only the olde man but also euery other creature shall be redéemed and deliuered from vanitie vnder the reuelation of so great a kingdom the Apostle witnesseth Rom. 8. 80 But how Shall the plants reuiue againe and florishe a newe And shal the beastes and liuing things put immortalitie vpon them yea verily but not by themselues in theyr subsistences or beings but in the whole that is in the heade Christ and in the sainctes his body whilest in them their bodies life sense and minde be restored to newnesse glory which degrées conclude the vniuersall perfection bothe of the worke created and also of that which is to be renued and the same in the newe and blessed man Christ Iesus the true God and very eternal sonne of god the father Where is diligently to be marked that we distinct these thrée diligētly in Christ namely a true fleshe and very bones a very soule and minde in déede and the very spirite of his father In such sorte that of euery one of these the nature be seperately distinctly kept and reserued to it selfe in the kingdom of glory not one mixed with an other euen as Christ himselfe did distinct them when after the resurrection he proued and verified to be in him the nature of very flesh and bones In which order the holy ghost obtaineth the highest place as the kingly vnction of the Fathers maiestie The second is the minde the thirde are bones and flesh Which thing if it shal be marked we shal ouercome great difficulties and shall escape most gréeuous errors that are now in these dayes of the flesh of Christ Therefore as by this Christ all things were made both visible and inuisible euen so by the same and in the same all things shall be renued to glory the woorke of restauration so farre passing the first woorke of creation as mutable is excelled of immutable and as that which is renuable is excelled and surmounted of that which already is renued to better and into the best state it may haue 82 This is the merite of the pure bloud of Christe Iesus the heauenly man which being sprinkled abrode vppon all things mundifieth that is maketh cleane al things in heauen and in earth the oldnesse of corruption dissolued the newnesse of incorruptibilitie brought in that shall abide for euer when this shal be spoken Stabilitie of stablenesse al things are stable as hitherto hath bene said vanitie of vanities all things are vanitie while the vanitie of the olde creature raigned Thāks therfore and glory be to God the father who hath giuen vs this victorie by our Lord Iesus Christ the new mā VVho repair in vs integritie and nevvnesse of life after this old corrupt disposition of the olde and first Adam Amen Amen An exhortation sent from a straunger a worthy and famous learned man of God to the righte highe and mightie Prince Edvvard Duke of Somerset for the seeking and quiet establishing of peace and rightuousnesse in the Church of England Immediatly vpon the commotions sodainly raised vp in the vvest partes as also in Suffolke and Norfolke In the yeare of our Lord Christ 1549. MY Lorde although God hathe giuen vnto youre grace a singuler prudēce magnanimitie other godly vertues requisite to the place wher he hathe ordained you and for the affaires that he hathe put into your hand neuerthelesse for as muche as ye doe estéeme me for a seruaunte of his sonne Christ whome you aboue all desire to obey I am certaine that for the loues sake of him you will receiue gently that which I nowe wryte vnto you in his name As in déede I pretend none other end but in folowing stil that which you haue already begun you might therein continue and séeke the aduauncement of his glory more and more vntill the time yée haue established his kingdome and raigne in suche perfection as it may rightly be knowne vnto the world And also ye shal know that without aduauncing any thing of mine owne fantasie all that I nowe purpose to wryte shall be drawne oute of his moste pure and holesome doctrine And for as muche as you refuse not to be taughte of the same maister whome I serue but that you rather preferre to all the rest the grace that he hathe giuen vnto you to be one of hys Disciples I thinke that I haue no néede to make vnto you any long excuse or preface bicause I finde you sufficiently disposed to receiue all suche things as shall procéede of him We haue all great cause to render thanks vnto our Lord God and father for that he hath thus willed to be so reuerently obeyed and serued of you in so excellent and high a worke as in setting foorth agayne I meane the pure and true rule of his seruice in Englande and in causing the sincere doctrine of health to haue place and to be there faythfully published to all them that will heare and for that that he hath giuen vnto you such vertue and constancie to continue vnto this time agaynst so many temptations and difficulties and for that he hath also strengthned you in blessing all your counsels and labours for the prospering of them for they be things that stirre all true and faythfull men to magnifie and prayse his name But in the meane time bicause that Sathan ceasseth not to rayse vp by all meanes possible new combates and that it is a thing of it selfe so harde that there can be nothing more harde than to cause that the worde of God may peaceably rule amongest the people which through the corruption of their owne natures be giuen to lyes and fantasies And forasmuche as there are so many circumstances which impecheth in these dayes the strayght course of the same and aboue all that the superstitions of Antichryst hauing taken roote so long time may not easily be taken away from their hartes It séemeth vnto me yée haue great néede to be confirmed and strengthned by some holy exhortations and I doubt not but the experience therof teacheth you to féele the same whiche shall be the cause to make me procéede more frankly considering that my purpose as I beléeue shall be conformable to your desire And albeit that mine exhortations shall be superfluous yet I am sure that you wil beare with that good zeale affection of mine which vndoubtedly stirreth me to doo it Wherfore I thinke according to reason that the necessitie which ye féele shall cause mine exhortations a great deale the sonner and the better to be receiued whatsoeuer they shal be I beséech your Lordship that it may please you to giue me hearing in some aduertisements that I entende shortely to declare vnto you hoping that when yée shall vnderstande them yée shall at the leaste finde some sauour to be recomforted and to take a greate deale the better courage to continue the holy and moste noble enterpryse vnto which God hath appoynted you at
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
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