preache except they be sent As it is wrytten howe beautiful are the feete of them whiche bryng tydynges of peace bryng tydinges of good thinges But they haue not al obeyed the gospel For Esai sayth Lord who hath beleued our sayinges â—o then fayth commeth by hearing and hearing cummeth by the worde of God But I aske haue they not hearde No doubt their sounde went out into all landes and theyr wordes into the endes of the worlde In yâ— the prophet sayeth whosoeuer taketh he not away al differeÌ„ce betwixt Iew GeÌ„tile And in yâ— he sayth beleueth wtout meÌ„cion making of circumcision or suche other lyke abolysheth he not vtterlye the ceremonies of the law Fayth only is requyred whom euery man maye equallye enioye and haue And god lykewyse is he whiche is not onely lorde of the Iewes but of all indifferently whose bounteousnes is not so narrow and straite that it can no ferther reache but onlye to the Iewes so that amoÌ„g theÌ„ the same is vtterly worne out but wtout ende is his goodnes pleÌ„tifully flowyng furth not only vpon this nacion or yâ— but vpon all people of any couÌ„trey what soeuer they be so that with a sure trust in god they desyre his helpe The Prophete Micheas also affirmeth the same saying Whosoeuer cal vpon the name of the Lord shal be saued In the prophetes laying no kynde of men is there excepted But euery maÌ„ whatsoeuer he be be he either Iewe Grecian or of any nacion els yf the same with a sure confidence call vpon the name of god he shal be saued And on the other syde whoso calleth not vpon his name shall vtterly peryshe Nowe vpon hym vseth no man to cal or to desyre his help in whom he hath conceyued no truste But who wyll in hym put any trust of whom he neuer erste heard speake Againe how caÌ„ meÌ„ heare speake of an other vnles ther be some to preache the name of hym whiche is in suche sort unknowen And as for apostles howe can they preache vnles they by hym to whom the gospell apertayneth be sent so to do of whome the same prophet Esai makyng mencion sayeth howe beautiful are the feete of them whiche preache tydynges of peace and bryng tydynges of good thynges By whiche wordes ye heare and perceiue what Christes messengers are commaunded to preache neither circumcision as ye see nor yet kepyng of the Iewyshe Sabboth day but peace whiche after that oure synnes are through fayth forgyuen by mutuall charitie ioyneth vs together in Christ and to preache suche good thynges as because they are of themselfe naturally good are in all tymes and in euery place good And yet notwithstandyng this wonderfull benefite of god which hath so vsed all meanes to call euery nacion to euerlastyng blysse that none is ther but the same hath hearde of the ioyfull tydynges of the gospell all yet beleue not the gospel But that it should so be the same Prophet Esai long before sayde speakyng in the person of the apostles Lord who hath beleued oure sayinges For euen among the Gentiles but very few beleue the gospel if they be coÌ„pared to the multitude of suche as beleue not The briefnes of this our matier shortlye comprised is this then yf calling vpon the name of the lorde worke oure saluacion yf suche as beleue not cal not vpon hym a playne profe is it that fayth is specially required and not circumcision Nowe is not fayth in mannes soule conceyued by experience but by the preachyng of the apostles that is to saye not by the iyes but by the eares throughe whom as meanes the gospell of Christ is powred into the obedient soule Syth now then the bryght beames of the gospell hath lyghtened all the worlde so that Christes name is throughlye knowen what meaneth this that so fewe of the Iewes gyue credence thereto Canne they saye for theyr excuse that they of Christe haue heard nothyng No for nowe se we that fulfilled whiche Dauid prophecied of before wheÌ„ he saide Their sounde went out into al landes and theyr wordes into the endes of the worlde The texte But I demaunde whether Israel did knowe or not Fyrst Moses saythe I wyll prouoke you to enuye by them that are no people by a folyshe nacion I wyl anger you Esai after that is bolde and sayth I am founde of them that sought me not I am manifest vnto them yâ— asked not after me But agaynst Israel he sayth Al day long haue I stretched furthe my handes vnto a people that beleued not but speaketh agaynst me Then sythe Christe so many hundred yeares gone was in prophecies promysed and nowe throughout all the worlde by his apostles mete and conuenient witnesses preached and theyr preachyng with so many miracles confirmed can the Iewes for themselfes colourably saye that they knowe not Christe No for they sawe the lyght but malice blynded theyr iyes They hearde the gospell but rancour and enuy stopped theyr eares Rather had they beare malyce and displeasure agaynste the Gentiles called to euerlastyng saluacion than to folowe theyr fayth Both which two thynges yâ— is to wytte that the Iewes should reiect the ioyful tidynges of gods worde that the GeÌ„tiles should receyue it wer long before prophecied of by Moses also Esai of which two the fyrst in the boke of Deuteronomi in a song maketh the lorde beyng displeased with the vnbeleuyng Iewes this wyse to speake I wyll prouoke you to enuye by a very vile nacion whiche heretofore in comparison of you hath bene acoumpted for no nacion for somuche as ye thynke your selfes to be wyse I wyl anger you with a kynde of people which in your iudgemeÌ„t is folyshe and beastlye therby to make you more enuious And Esai whiche prophecied after Moses tyme without all feare playnly sayeth that god more accepted the Gentiles obedience then the Iewes stubbernes For on this wyse speaketh he in the person of Christe I was found of them that sought me not and playnlye appeared vnto them that asked not after me Suche a glorious witnes beareth god vnto the Gentiles fayth But agaynst the people of Israel whom muche rather it besemed to embrace the fayth of the gospell what sayth streyght after the same Esai Al the daye long haue I stretched furth my handes vnto a people that beleued not I sente them prophetes them murdered they vp my selfe with sundry miracles prouoked them to goodnes in stede of thankes they saied the deuil is in hym and by the power of Beelzebub chief deuyll worketh he these wunders My humblenes they despised and my myghtie power toke they in a wrong sence The .xi. Chapiter The texte ¶ I saye then hath god caste awaye his people God forbid For euen I also am an Israelite of the seede of AbrahaÌ„ of the tribe of Beniamin God hathe not caste away his people whiche he knewe before Wote ye not what scripture sayeth of Helias how he maketh intercession
this matier chalengyng nothyng to hymselfe as his own gaue ouer the whole prayse and glorie to god only whome he by his sure and constant fayth both testified to be true of promise as whiche woulde deceyue no man lykewyse to be almightye as whoÌ„ he thoughte able to perfourme his promise were the same neuer somuche passyng all worldly strength This is the glorie wherwith god is chieflye delighted whiche nedeth no seruice of ours and therfore as the scripture sayeth it was reckened vnto hym for ryghteousnes The texte ¶ Neuerthelesse it is not wrytten for hym onelye that it was reckened to hym for ryghteousnes but also for vs to whom it shal be coumpted for ryghteousnes so that we beleue in hym that raised vp Iesus our Lorde from the dead whiche was deliuered for our synnes and was raised agyue for our iustification Nor is it to be supposed that this was wryten onely for Abrahams sake when it is sayd yâ— his faith was reckened vnto hym for righteousnes for yâ— scripture laboreth not so muche for the auauÌ„cemeÌ„t of AbrahaÌ„s glory only but rather to gyue vs which are of AbrahaÌ„s posteritie an example wherby al the world might vnderstande that as Abraham for his faythe 's sake without healpe or ayde of the lawe obteyned before god to be coumpted for righteouse so should none of vs by kepyng of the law only thynke to haue the same AbrahaÌ„ theÌ„ was called righteouse because he beleued god And surely entry haue we none to ryghteousnes vnles we lykewise beleue in the same god whiche to vs hath brought to passe in Iesus Christ oure lorde whome he raysed from death to lyfe euen that he promised to Abraham in the fygure of Isaac therby declaryng that the fayth of Abraham was no vayne fayth whiche beleued yâ— god was suche one as coulde geue lyfe euen to the deade call agayne suche thinges as are not as thoughe they were Let vs not therfore for our righteousnes and cleannes of lyfe thanke Moses but Christ whiche gaue hymselfe to death to the entent he would freely through fayth forgyue our synnes whiche also rose agayne from death to the entent we shoulde abstayne from deadly synne nor displease hym by committyng agayne suche thynges for which his pleasure was to dye He dyed I saye to kyll synne in vs and rose agayne from death to th entent that by hym fyrst dying to oure olde synnes so furthe with hym and by hym beyng brought and restored into a newe kynde of lyfe we may hereafter lyue vnto yâ— ryghteousnes which we haue through his goodnes receyued The .v. Chapiter The texte Because therfore yâ— we are iustified by fayth we are at peace with god through our lord Iesus Christe by whome also it chaunced vnto vs to be brought in through fayth vnto this grace wherin we stande reioyse in hope of the glorye of the chyldren of god Not that only but also we reioyse in tribulatioÌ„ knowyng yâ— tribulatioÌ„ bryngeth pacieÌ„ce pacience bringeth experience experience bringeth hope and hope maketh not ashamed for the loue of god is shed abrode in our heartes by the holy ghost whiche is geuen vnto vs. COnsyderyng that only syn causeth variaunce betwixt god and man now are we certeynly at peace with god because that of wicked synful people we are made ryghteous that neither by Moses law whiche rather encreased oure offeÌ„ces nor for our workes but as our father AbrahaÌ„ was for oure faythe 's sake reconciled vnto god yâ— father whose frende also through fayth Abraham became that neither through Moses but through the only sonne of god our lorde Iesus Christ which with his bloud washed away our offences by his death reconcilyng vs vnto god beyng before yâ— tyme displeased with vs so opened for vs an entrye yâ— we through lyke fayth without either the lawe or circumcision mighte be brought into this grace of god promysed by the ghospell In whiche fayth we stande stedfaste and not only stande with good wyll couragiouslye but also reioyce not only because we are at peace with god but also for that we are pute in sure hope that through oure stedfastnes of fayth we shal in tyme to come enioye the glorie of heauen Nor enuye we the Iewes through the glory of their circumcision and as we enuye them not so mislike we not our fayth the brynger furthe of suche plentifull fruicte nor yet repent we our glory with hope wherof we for this present tyme are aduaunced vnderpyght Whiche glorie albeit it be suche as cannot yet be seene and thoughe without sufferyng of aduersities and troubles we attayne not therunto yet eueÌ„ the same troubles in the meane season recken we a thyng to reioyce and glorye of as whiche we suffer both to our hyghe prayse are also suche as open vnto vs the gate to life euerlasting For this new example hath Christ both geueÌ„ vs by him also taught are we this excellent doctrine that by sufferyng of tribulatioÌ„s the vertue of pacience is strengthened and as the fyer tryeth golde so throughe pacience become we better tryed and proued both of god man Agayne the more tribulatioÌ„s we suffer the surer hope of rewarde stande we in Nor is it to be feared leste this hope mysse disapoynt vs of our belief make vs ashamed before yâ— wicked people because we haue eueÌ„ now therof in hande a moste sure pledge and earnest penye whiche is the meruaylous and vnspeakeable loue of god towarde vs not onlye externally shewed vnto vs but most pleÌ„tifully printed in our heartes in manier coÌ„pellyng vs to loue hym agayne wrought by the holy ghost in steade of the watryshe letter of the lawe gyuen vnto vs as a gage assuryng vs of his promise herafter surely to be perfourmed The texte For when we were yet weake accordyng to the tyme Christ dyed for vs which wer vngodlye Yet scarce wyl any man dye for a ryghteouse man Peraduenture for a good man durste a man dye But god setteth but his loue towarde vs seyng that whyle we were yet synners according to the tyme Christ dyed for vs Muche more then nowe we that are iustified by his bloude shal be saued from wrathe through hym For had not god of his great mercy singulerly loued and pitied vs. Iesus Christ his only sonne had neuer by the wyl of his father descended into earth nor haue taken oure mortall fleshe vpon hym and so haue dyed namely what tyme we were weake thrall and subiecte to beastlye desyres whiche were by the lawe more lyke to be prouoked than to be brydelâ—d and suppressed Bad yet as we then were he loued vs in hope of saluacion yea he loued vs beyng wycked people and deuilyshe ydolaters and so loued vs that for our sakes he wyllyngly suffered death whiche was the greatest euident and moste singuler poynt of loue that euer could be shewed Among men scarcely shal any man fynde
and in fayth growe stronger whervnto ye shal muche rather bryng him by fauourable meanes than by cōtencious reasonyng and disputacions Considre in suche matters how vnmete a thing it is that suche actes as may without offence be done should streight be taken in the worse parte But to th entent that peace and cōcorde may among you be maintained and stedfastly abyde certaine thinges must be wynked at some thinges must be suffered and some thinges must gently be takē Suche gentle fauorable takyng of thinges vpholdeth and preserueth the felowship of this our comen lite And synce mennes mindes among them selues are sondry and diuers surely in a multitude neuer wyl there be stedfast peace vnlesse in diuers pointes one geue place to an other For he that is without all serupulositie thynketh it lawfull without any difference to eate what meate him lust in that acte nothyng els regardyng but what nature requireth Againe he that is yet weake and somewhat supersticious lest he might chaunce either vpō fishe or other meates forbidden either by the Iewes lawe or offered vp to idols liueth with herbes Suche thinges among you ought not so to be regarded that for them brotherly peace be broken Let him that is strong eateth al meates so vse his strength that yet he dispise not the weaker whiche feareth to eate Let him againe whiche folowyng the weakenes of his mynde abstaineth from certayne kyndes of meate neither judge nor condemne him whiche without difference taketh whatsoeuer is sette before him But rather lette him that is strong beare with the weake in this sence takyng it this errour conceiued and gathered by long custome of his former life cannot sodainly be plucked out of his minde it wyll by litle and lytle weare away as in him godlynes groweth supersticion wyll vanishe and auoyde Lykewyse he that is scrupulous when he seeth an other eate all kyndes of meate let him this wyse thynke with him selfe what matter maketh it to me what this man doeth ▪ and likely it is that he doeth it of a good mynde synce God hath receiued and taken him vnto him and made him his owne at whose pleasure heliueth against whom onely he offendeth if there be in suche thinges any offence as of them selfe are not cuil Now if it be an arrogant point to dispise the weakenes of him that is supersticious and deceiued through rudenes how muche more intollerable pride wyl this be thinke ye if suche one as in y◠fayth is but weake take vpō him to iudge and condemne him that is stronger euen as the rule and custome of vnlearned people is whiche thinke nothing rightful but that them selfe do and thinke all that good that they allowe Maye not a man wel say to suche one what art thou that iudgest and condemnest an other mannes seruaunt There is but one lord and maister of al Iesus Christ To him stādeth he ▪ if he be strong in fayth to him falleth he if he offende as thou thinkest he doeth For he in dede for this shall not fall but rather be stablished to continue in his strong fayth His maister is sufficiently able and mete to strengthen his seruaunt that he stagger not at all The texte This man putteth difference betwene day day an other mā coumpteth all dayes alike Let euery manues mynde satisfie him selfe He that obserueth the day doeth it vnto the lorde And he that doeth not obserue the day doeth it for the lorde also He that eateth doeth it to please the lorde for he geueth God thankes And he that eateth not eateth not to please the lorde withal and geueth God thankes For noue of vs lyueth for him selfe and no man dyeth for him selfe For if we liue we liue vnto the lorde And if we dye we dye vnto the lorde Whether we liue thefore or dye we are the lordes For Christ therfore dyed and rose againe reuiued that he might be lorde of dead and quicke And that I haue now tolde you of the choyse of meates the same in kepyng the sabboth day and feastes of the newe moone is like wyse to be vnderstande For he that is weake and of vnperfite fayth maketh a difference betwixte day and day as though one were holye and the other were not and thinketh it vnlawful in this day to eate certaine meates or to labor whiche man other day might well and lawfully be done On the other lyde he that is perfite and strong in his fayth conceiueth in dayes no suche difference but rather thinketh al the space of his life consectate and halowed to godly conuersacion Breake not for suche pointes christian concorde among you but without condemnyng of other mennes cōsciences let euery one herein do as he iudgeth best specially synce bothe wayes are without synne and with both standeth the chiefe point of our religion Whoso estemeth and iudgeth in his conscience that euery day is like pure and holy doth so to his lorde and to the little belongeth it how well he doeth Lykewyse he that iudgeth that there is betwixte day and day some difference if he be deceiued he doeth it vnto his lorde thou hast therwith nothyng to do Lykewyse he that without difference eateth all kyndes of meate he eateth to his lorde forasmuche as he geueth thankes to God through whose benefite he eateth whose free goodnes made all thynges for mannes vse Againe whoso through the weakenes of his conscience abstaineth from certaine meates he abstaineth to his lorde and nothyng haste thou to do therwith synce he eatyug hearbes and rootes geueth thankes to God as wel as thou doest If God allowe and accepte his thankes geuyng why art thou so bolde vpō him to geue sentence The cause of both is diuers the matter one both one mynde and one lorde is there of both The one geueth thankes for the libertie he hath to eat what he lust knowing that the gospel putteth a difference betwixte mindes and not betwixt meates ▪ the other whiles he shonneth the occasion of surfettyng by the reason of his abstinence he is kept within the bondes of temperaunce In all suche thinges we are equal so that it besemeth no mā in defēce of his doyng to striue with his brother sufficient it is if God approue it to whō the iudgement of such thinges belōgeth as are either vncertain or els suche as must for the tyme be borne with No christian man hath power further vpon other but y◠eche one do good to another Nor liueth any man for him selfe because we are all his whiche from synne brought vs to goodnes and from death restored vs to life No mā therfore either liueth to him selfe or dyeth to him selfe nomore than any mans seruaunt doeth vpō whose life and death his maister hath ful power authoritie Now if the seruaunt liue he liueth not for his owne nor none other mans auauntage but for the auauntage or disauauntage of his maister If he
cleansed from theyr olde vices and beastelye lustes from pryde throughe ryches and worldlye learnyng and from other diseases by meanes whereof among men debate and dissencion oftetymes arise farre otherwyse than they shoulde whome one God one delyuerer Christ one baptisme one religion one rewarde doeth so dyuersly ioyne and knyt together Once hath Christe frelye taken from you the sinnes of your former lyfe to the entente that hencefoorth by vertuouse exercyse ye shoulde preserue and kepe the godlye state by hym restored vnto you For neyther gote ye it throughe youre owne desertes nor are ye for thesame bounden to thanke youre ryches or Philosophie or the keapyng of Moses lawe eyther but Iesus Christe whiche bothe purged you fyrste with his bloude and after called you to a continuall perfeccion and holynes of lyfe Nor belongen these my woordes onelye to you but generally to all nacions of the worlde that professe the name of our Lorde Iesus Christe whether they bee among the Iewes or among the Gentyles so that they putte no vayne truste in theyr great ryches and possessions but wholy leane and haue a confidence vpon his helpe and succoure There is of all but one churche and christian congregacion all are equallye bounde to Christe onelye bothe for theyr delyueraunce from the moste vilanouse bondage of synne and also for theyr callyng chusyng oute to godlynes of lyfe There is neither place nor countreye that seuereth the ghospell but as all menne haue one Christe so are all his gyftes free to all menne His common grace and peace therfore wyshe I vnto you and to them also whiche bothe no manne els canne geue but he that geueth you all thinges I meane god the father of whome as of the very fountayne all oure weale commeth and oure Lorde Iesus Christe by whome onely his fathers pleasure was to geue you all thynges Grace obtayned shall saue and kepe you vnharmefull and innocente and with an vnharmefull lyfe is ioyned peace and concorde Grace excludeth synne and bryngeth vs into goddes fauoure peace reconcyleth eche one of you to another By the one ye in suche sorte receyue goddes benefite that ye forget not the chief gyuer by the other a declaracion is made that ye are not onelye by name christiannes but also very christiannes in deede By grace partakers are ye of goodes heauenly benefit by peace and concorde according to your abilitie ye bestowe your heauenly gyftes eche one of you vpon another Some thing is there in you by goddes free gyfte for the whiche I am glad in your behalfe and gyue god thankes And some thing againe I mislyke and would wyshe were amended Some are there among you that lyue a christian lyfe and some there bee in whome yet the dregges and fylthynes of theyr olde synfull lyfe remayne styll For as I coumpte youre weale myne owne so yf ought among you bee amisse I thynke my parte therein And therefore on youre behalfe I thanke my God alwayes by whose grace and goodnes Christes free gyfte is in suche plentifull sorte departed among you that whereas heretofore ye buisylye soughte for earthly frayle and transitory riches ye are nowe throughe Christes benefite enriched with heauenlye treasures and suche ryches as shall neuer peryshe but bryng vs vnto the true and perfite weale In token whereof no kynde of language or gyfte of knowledge is there whiche ye haue not obtayned aboundauntly Of late proude were ye of youre vayne Philosophie but synce in the steede of a false ye embraced the true wysedome ye vse your selues discretelye Of late proude were ye by reason of your worldly eloquence highlye standyng in your owne conceytes but synce ye were from aboue inspired with the gifte of tongues ye speake of heauenly matters stedfastlye continuyng in that which ye knowe is beste by meane whereof both the trueth of the ghospel and the faith of Christ is in greatter renoume more strēgthned whiles al mē clearely see perceiue that the fact which is wrought in you was not wrought in you by any worldely policie but by the myght of God which geuing his gyftes vnto vs brought our preaching in credite Insomuche that albeit ye neyther sawe Peter nor Iames whom some coumpt either the only or chiefe Apostles yet no gifte is there wherwith God is wonte to auaunce the ministerie of his Apostles wherin ye ought to thinke your selfes behynde other so farre that euery manne maye well perceyue that notwithstanding the ministers be diuerse yet is the chiefe doer one synce one effecte doeth alwaye folowe And as these giftes are geuen vnto you lyke earnest money or as a pledge of the euerlasting life to come so ye by suche playne and sensible tokens concernyng an hope of thinges that cannot be seen awayte for that daye wherin Christe which nowe yet semeth in his membres to suffre affliccion shall playnly shewe his maiestie and deuyde the godly from the vngodly and deliuer his seruauntes from all trouble and vexacion for desyre of which day ye suffre displeasures and for feare of the same ye doe your dewtie Menne maye peraduenture vnrighteously condemne or quyte but in that day shal God without any wrong at all apoynte you eyther to euerlastyng paynes or euerlasting pleasures But yet distrust ye nothing he for this presente time is your ayder and defender which in that day shal be your iudge Of his goodnesse it is that ye are restored from your olde errours to godly life and as ye haue begūne to leade a godly life and a pure so shal ye likewyse through his goodnesse continew in suche a vertuouse conuersacion that in the fearefull daye of our Lorde Iesus ye be founde blamelesse As my trust is ye shall not by your strength or myne but by the goodnesse of God whiche disapoynteth no man of the hope he standeth in and surely perfourmeth asmuche as he promised The texte ¶ God is faythfull by whom ye are called vnto the felowshippe of his soune Iesus Christe our Lorde I beseche you brethren by the name of our Lorde Iesus Christe that ye all speake one thyng and that there be no dissencion among you but that ye may be a whole body of one mynde and of one meanyng For it is shewed vnto me my brethren of you by them whiche are of the house of Chloe that there is strife among you I speake of the same that euery one of you sayeth I holde of Paul I holde of Apollo I holde of Cephas I holde of Christe Is Christe deuided Was Paul crucified for you eyther were ye baptized in the name of Paul I thanke God that I baptized none of you but Crispus and Caius leste any should saye that I had baptised in myne owne name I baptized also the house of Stephana Furthermore knowe I not whether I baptized any man of you or no. For Christe sente me not to baptize but to preache the ghospell not with wysedome of woordes leste the crosse of Christe
How much more may we iudge thinges that pertayn to yâ— lyfe If ye haue iudgementes of worldly matters take theÌ„ which are despysed in the congregacion â— make them iudges This I say to your shame Is there vtterly no wyse man among you What not one at all that can iudge betwene brother brother but one brother goeth to lawe with another and that vnder the vndelieuers BEsides these faultes I espie also amoÌ„g you some dregges of your former life which sauer of the leauen of couetousnes As to you it nothyng belongeth to iudge of such as are not of the christian congregacioÌ„ so an vnsemely thing is it that christian men shoulde be iudged of suche as are not christians Fyrste of all this meruaile I at how anye christian maÌ„ can finde in his harte in strife for money matters to appeale to any iudge and that whiche maie worsse be borne with to appeale rather vnto a heathen iudge than to a christian Will he trowe ye geue righteous iudgement whose whole life and profession is vnrighteous Se ye not the frowardnes of this doyng that the world whose vngodlines shal in tyme to come by the fayth and godly life of good people be condemned shoulde now as thoughe it were more vpryghte and better geue sentence vpon good mennes mattiers and determyne theyr accions Yf ye wyth so greate a mattier bee putte in truste that by you the lyfe of the whole worlde that is to saye of all wycked people shall bee condemned thynke ye your selfes vnmeete to iudge of small lyghte tryfles Ye are the lighte of the worlde appoynted to reproue the erroures of suche as are vngodlye And howe canne this bee doone of you if in you there bee darkenes and such enormities as are wel woorthye reprofe But now remoue ye your accions and bryng them before wicked iudges as though they were eyther wyser than ye are or as though they were menne of more equitie than are ye Knowe ye not that in tyme to come ye shal not onely iudge menne geuen to the worlde but also wicked angelles the tyrannes of this worlde Thynke it no greate matter among youre selfes to finishe suche lowe quarelles of thynges appertayning to the vse of our bodyly lyfe Your fayth shall condemne theyr incredulitie your godly lyfe theyr vngodlines your vnhurtefulnes shal condemne theyr vnclennes and euen nowe condemneth yf ye bee good and lyue christianlye And forgette ye nowe your honour by makyng suche to bee iudges of your suites of al whose condeÌ„nacion by you in tyme to come sentence shal be geuen But yet if ye be so debatefull and contencious so desirous of transitorye thynges whose contempte ye take vpon you that ye for them are not onelye at dissencion but are in suche sorte at dissencion that youre matters muste needes bee heard of a iudge rather bryng them to the vyleste and loweste of youre congregacion than as ye do I speake not this because I would haue it to bee so but I speake it to make you ashamed of youre braulyng and suite among your selfes before heathen iudges Yf ye bee such as ye take vpon you to bee the moste vile among you is better than he that among the heathen is coumpted chiefeste Why dooe ye so greatlye despyse your selfes Is there among you none so wise as in lyght matters to sitte in iudgemente and to finishe strifes betwyxte christian menne among whom by reason of brotherlye loue and by reason that all thynges are commen it were conuenient that agremente shoulde easily bee made But nowe are ye so farre from agremente that one christian manne gooeth to lawe with an other christian manne and that whiche is more reprochful euen before them whiche to Christe are straungers as though suche were by the rule of mans lawes hable to geue iuste sentence and ye not hable to do thesame by the rule of the Gospell Marke howe many wayes ye offende herein The texte Now theâ—fore there is vtterly a faute among you because ye go to lawe one with another Why rather suffre ye not wrong why rather suffre ye not your selues to haue harme Nay ye yourselues do wroÌ„g and robbe and that the brethren Do ye not knowe how that the vnrighteous shal not inherite the kyngdom of god Be not disceaued For neither fornicatours neyther worshyppers of images neyther aduouterers neyther weakelynges neyther abusers of themselues wyth mankynde neyther theues neyther couetouse neyther drounkardes neyther cursed speakers neyther-pillers shall inherite the kyngdome of God Fyrste it is shame for you that ye among your selfes apease not suche smalle matters nor goe throughe them without greate busines or â—angling as ye myght eyther by geuyng place one to another or at the least ende your matters by arbytremente but are come to suche stoubernes that whiles nether geueth place to thother nor geueth ouer any thing to another the matter in syghte of the people muste bee trauersed before the commen officers Yf suche matters were brought and heard before christian iudges it were not all without faulte but to iangle and stryue at the law before heathen iudges euen for trifles howe foule a sight thynke ye it Our religion is peace and for asmuche as we are nowe through Christe planted and made one bodye we thereby are become more than brethren And beside this vnitie yâ— despising of these vile worldlye goodes for yâ— whiche the grosse people striue for one with another maketh vs verye christian menne But now when menne so eagerlye stryue eche one wyth other so that one christian manne is not ashamed to call another into the lawe and accuse hym beefore a wicked iudge what thynke ye iudge they that looke hereupon Wyll they not thys wyse thynke wyth themselfe where is among these christians shamefastenesse become where is brotherlye charitie Where is the peace that they somuche speake of where is the communitie of possession where is theyr despisyng of ryches where is the myldenesse of the Gospell where by they are commaunded euen gladly to forgoe theyr coate also yf any haue taken away theyr cloke Behold how shamefully for a smal matter thei striue not only with vs but also among theÌ„selfes How coÌ„meth it about ye Corinthians yâ— ye yet somuch set by money yâ— for thesame ye haue so greatly defamed christian name religion But here some one wil answer say onles I prosecute yâ— matter and laboure for my righte I am sure to take wrong onlesse I recouer myne owne title I shal bee in the losyng syde But I woulde aduyse you take hede leste whiles ye feare a small losse of money ye appayre both your Innocencie and good name and cause also the gospell to bee hindered Better were it neuer to winne youre goodes than with the recouerye of them to geue vn beleuers any occasion to mysreporte and speake euil of Christ Better were it not to passe vpon a smal wrong than whiles thou labourest for thy right openlye to declare that thou
with gentyll remedyes Therfore not onely the iudgement of god touching thy synceritie not onely myne example not onely thyne owne profession and in yâ— thou arte a souldiour of Christ but also suche mennes abominable example ought to kyndle thy harte to doe thyne offyce throughly as thou shouldest doe The .ii. Chapter The texte ¶ I exhorte therfore that aboue all thinges prayers supplicacions intercessions and geuyng of thankes be had for all men for kynges and for all that are in auctorite that we maye lyue a quiete and a peaceable life with all godlynes auâ— honesty For that is good and accepted in the syght of god our sauioure whiche wyll haue all men to be saued and to come vnto the knowledge of the trueth For there is one God and one mediatoure betwene God and man euen the man Christ Jesus whiche gaue hym selfe a raunsome for all men that it shoulde be testifyed at his tyme whenunto I am ordeyned a preacher and an Apostle I tell the trueth in Christ and lye not beynge the teacher of the Gentyls wiâ—â— faith and veritie IT is not ynoughe for the to be without fault thy selfe but it is the parte of a byshop to prescriâ—e also vnto other what is necessarye for them to doe And those ought to be suche thinges as maye appeare worthy an Euangelical conscience To be briefe it standeth them in hande that professe Christ to be moost ferre of â—â—om desyre of reuengement from desyre of hurte doing and from all kynde of dyspleasure Therfore see thou exhorte those that thyne are to begynne the first thing they doe in the mornynge to vse godlynes and to worshyp Christ And first of al let them praye to god to put awaye all thinges that trouble and disquiet the state of Religion and of the commune wealthe Than let them aske of him those thinges that are auayleable to godlye doyng and to the tranquillitie of the commune wealth This doen let them beseache Christe nothing elles against suche as persecute his flocke but his ayde and succoure Laste of all let thankes be rendred vnto him for those thinges that by goddes goodnes haue happened and earnest supplicacions made for the thinges that haue not yet happened And let these be doen not onely for the Christians but for all maner of men also lest Christian loue shoulde appeare to be but a straite laced loue as though it fauoured none but of his owne sorte but set it be extended abrode in moost large maner after thexample of god bothe to the good and to the badde lyke as he beyng parfitely good and beneficiall to all as much as in him is bestoweth his sonne to shyne vnto the iuste and also to the vniust And in asmuche as god geueth vs publique quietnesse by meanes of Ethnike rulers it is reason that thankes be rendâ—ed also for them â–ª And it is vncertayne to vs whether that ruler beyng a wycked ymage worshypper shall in shorte space receyue the gospel For that cause Christian loue wyssheth the saluacioÌ„ of al. The Iewe loueth the Iewe the newly entred into a secte loueth his lyke the Greke loueth the greke the borther loueth the brother the kynsman loueth the kynsman This is not a Gospellyke loue but that is a gospellyke loue that loueth the godlye for Christ and loueth the wycked that they maye once re pente and turne vnto Christ They doe sacrifice vnto deuylles and curse y ou bytterlye And you contrary wyse cleaue harde to the fotesteppes of Christe who whan he was exalted vpon the crosse and was reuiled with such spyght full rebukes as were more greuous than the punyshemente of the crosse selfe he gaue none euyll wordes againe he cursed not bytterly againe but with an excedynge great crye besought the father to forgeue them And praier is to be made not onely for yâ— who le general sorte of meÌ„ but also especially for kinges yea though they be Ethnikes and straungiers from the profession of Christe and for all them that after the publique ordre of the worlde are set in any autoritie And let not this moue you that of them we be afflicted we be beaten we be caste in pryson we be put to death Rather theyr blyndenes is to be pitied and not malyce requitte with malyce Or elles they shalbe neuer the better and we shall ceasse also to be Christians This waye pleased Christe as a waye of mooste speciall efficacie wherwith he woulde haue all dryuen to him selfe And thoughe there be some vpon whom our loue is lost yet wee wyll not geue ouer to be lyke oure selues for al that This world hath his ordre which it is not expedyent that we shoulde dysquyet seyng it is our duetye to procure peace in euery place Their power and autoritie in some purpose doeth seruice vnto the iustyce of God in that they holde vnder the euyll doers with punishementes in that they kept the naughtye ones in their duetie doing in that they put awaye robberyes in that with their martiall powers they defende the publique peace in that they gouerne the commune wealthe with their lawes These thinges albeit they doe not for the loue of Christ yet in a generaltye it is not expedient that the state of the commune wealth shoulde be dysturbed by meanes of vs lest the doctrine of the gospell shoulde seme a sedicious doctrine and than we shoulde begynne to runne in a hatered not bycause we professe Christe but bycause we hynder the publique peace And in case they abuse their power vpon vs at any tyme it is a Christian mans parte to forget the euyll turnes and remembre the good turne In this we are bounden to their autoritie in this we are boundeÌ„ to their defence and marciall powers yea we are rather bounden to God by them in this that we maye be safe from sedicions safe from robbynge safe from battayles and leade a quiet lyfe without trouble It woulde doe well to haue in remembraunce what a greate sea of myschiefes the hurly burly of warre bryngeth in with it and what coÌ„modities peace hath in it Many are the myschiefes that beggerly nede of necessarie thinges procureth Peace bryngeth plentie In peace there is oportunitie to vse godlynesse and warre teacheth all maner of wyckednes Our profession loueth chaste behauiour and in warre who can be safely chaste as he shoulde be And thoughe men for the moost parte abuse the benefyte of peace to wycked sensuall purposes yet for all that let vs vse the publique peace to the seruing of god and integritie of honest manners obeying princes in the meane season in al thinges that they eyther commaunde vs rightely accordinge to their office or elles doe nothing vnto vs but make vs punyshed persons and not wicked persons They take awaye our substaunce but yet no parte of our honestye is dyminished They lade vs with fetters but they drawe vs not away from Christ They slea the body and sende vs ouer to the hauen of immortalitie
them that professe the lawe of perfite charitie But mercie and liberalitie to the neyghbour is so muche auayleable with God that a woman that an harlot that a straunger was commended for keping of hospitalitie and deserued to be nombred in the regestre of Godly people in the regestre of citezens and in the regestre of the moste tryedlye proued Patriarkes Rhahab was not a Iewe she was maystres of a howse of baldrye and gate her lyuyng with no very honest gaynes of occupung and yet in Goddes boke she hathe a worthye commendacion of righteousnes not of faythe only in that she was persuaded that no mannes good dedes should be loste God being the rewarder namely that is bestowed vpon good folkes or at leste in the respecte of God but of that that she not regarding the daunger of her life prouided to saue the life of the spies in that she sent out the messangers whom the guide of yâ— Iewes had sente to spye by stealth an other way lest they should perish She might haue come in no smal fauour with her own couÌ„trey folkes if she had as it was in her hande to haue done betrayed the spyes But she had rather serue the wyll of God than her own gayne nether dystrusted she but that she should bee repayed a more pleynteous rewarde of hym than of menne Likewise than as Abraham had the worthy praise of righteousnes not of naked faithe but of faythe tried by dedes euen so Rhahab had beleued in vayne that the God of the Iewes is the true very God excepte whan occasion serued she had declared by her dedes that she had beleued with her whole harte otherwise faythe as I sayed that is colde of charitie and vttreth not it selfe whan matter requireth it is veryly no faythe at all but only a vayne name of faithe For like as the body being destitue of the soule is dead and vnprofitable euen so faithe if it want working charitie is dead and vneffectuall The .iii. Chapter The texte My brethren be not euery man a maister knowing howe that we shall receaue the greater damnacion for in many thinges we synne all If a manne synue not in worde the same is a perfecte man and able also to came all the bodye Beholde we put byttes into the horses mouthes that they may obey vs and we turne about all the body of them Beholde also the shippes whiche though they be so greate and are dryuen of fearce windes yer are they turned about with a very smal helme whyther soeuer the violente of the gouernour wyl Euen so the tongue is a lytell membre also and boasteth greate thynges GReate is the profitablenes of a mannes tongue if a man teache those thynges that pertaine to true godlynes but it is a perilâ—ous pece of woorke to take thoffice of a teacher in hande and fyrste it requireth that a manne bee excellently learned in the thynges that concerne the doctrine of the gospell and than to be of moste pure affeccions it is not ynough for euery man to teache vprightly but for him that respecteth nothing elles but to the glorye of God Such a teacher like as he may do very much good if he loue that he teacheth euen so whose doctrine is corrupte or whose minde is corrupt with wicked desires with hatred yre desire of reuengemeÌ„t couetousnes ambicion or lecherous lustes he occupieth the roume of a teacher to the greate marring of the people Therfore my brethren couet not euery where to be maisters It is more sure to herken than to speake And a few teachers are ynow to instructe many Therfore he that taketh vpon hym the rowme of a byshop and of a teacher muste often and manye tymes examyne him selfe whether he be mete to take that charge in hande and let hym thinke thys specially with him selfe that he taketh a trauaile in hande endaungered with myghtie peryl and shall rendre a moste streyght reconyng to the moste highe Iudge â–ª if he teache otherwise than becometh him For hys doctryne throweth abrode hys venome so muche the more wyder and perilouslier in that it is set forthe by autoritye of a speaker And there is nothyng of more difficultie than in euery poynt so to tempre the tongue that it neuer speake amysse For in asmuche as the infirmytie of mannes nature is suche that there is no manne but he dayly doeth amysse in many thynges if anye manne canne auoyde all escapes of the tongue he maye be thought a perfite and a mete manne to gouerne the whole bodye as it were with the brydie of reason after that he hathe beue hable to restrayne that moste slyppery membre that it offende not From thys daunger he is farther of that had rather beare the rowme of a scholar than of a teacher It is somwhat to rule the bely it is not nothynge to tempre the eyes and the eares it is somwhat to refrayne the handes but of all other it is the most harde matter to gouerne the tongue perfitely The tongue is a small membre yea but yet the whole bodye dooeth almoste all together depende of it The speche of a man is a certayn effectuous and an excellent thyng of importaunce either to the profite or to the destroying of many It pearceth into the myndes of the hearers it engraffeth or bryngeth forthe noysome opinions it stereth vp or aswageth displeasures it moueth vnto bataille it draweth vnto peace and it strayneth the hearer to thys waye or that waye So we do put brydles in horses mouthes that they maye obey vs and with a small bytte we turne about the horses whole bodye at our owne pleasure The thing that the brydled mouthe is to the sitter the same is the tameo tongue vnto the manne You see what houge weyghtie substaunce the shippes be of they where as whan the sayles are spredde abroade are carryed on the waters with a wonderous violence of wyndes yet are they turned about with a very litell stearne whither so euer the shippe maisters mynde that gouerneth the rother will set it He dryueth the stearne by a sleyght and that so great a weyghtie substaunce is gouerned of the leaste parte of it Therfore the temperate gouernaunce of the tongue is not to be contemned It is a small membre yea but it is a swellinge membre and ful of bragges and entermyngleth destruccion wyde and broade and stereth vp myghty tumultes onles it bee restrayned by the brydle of the mynde it setteth all people and all kyngdomes together by the eares one with an other The texte ¶ Beholde how great a thyng a lytell fyre kyndleth and the tongue is fyre euen a worlde of wyckednesse So is the tonge set amonge oure members that it defyleth the whole body and setteth a fyre all that we haue of nature and is it selfe set a fyre euen of hell All the natures of beastes of byrdes and of serpentes and thynges of the sea art meked and tamed of the nature of man But the