one charitie beeynge of one minde of one opinion that nothynge be done by comencion or vayneglorye Who is he that hath any bowels of pitie that wyll not be moued with these wordes so pithye Whose hearte is so stony the sweorde of these woordes whyche bee more sharpe then anye two edged sweorde maye not Phili. iii. â—ut and breake a sonder Wherfore let vs endeuoure our selues to fulfil S. Paules ioy here in this place whiche shal be at length to our great ioy in an other place â—ow we â—houlde â—cade the â—cripture Let vs so reade the scripture that by readyng therof we may be made the better lyuers rather theÌ„ tue more contencious disputers If any thyng is necessary to be taughte reasoned or disputed let vs do it with all mekenesse softnesse and lenitie If anye thyng shall chaunce to be spoken vncomely lette one beare an others frailtie He that is faultye let hym rather amende then defende that whyche he hath spoken amisse lest he fal by contencyon from a folish erroure into an obstinate heresye for it is better to geue place mekely then to winne the victorye wyth the breache of charitie which chauÌ„seth where euerie man wil defend his opinion obstinately If we bee Christen meÌ„ why do we not folowe Chryst whyche sayeth â—ath x. learne of me for I am meeke and lowelye in heart A disciple must learne the lesson of his scoolemaster and a seruaunt must obeye the commaundement of his mayster He that is wyse learned saith S. Iames let him shewe his goodnes by his good conuersacion and sobrenes of hys wysedome For where there is enuy and contencion that wysedome commeth not from God but is worldly wysedome mans wysedome and deuillishe wisedome For the wysedome that commeth from aboue from the spirite of god is chaste and pure corrupted with no euil affeâ—â—ions it is quiete meke and peaceable abhorring all desyre of contencyon Iâ—â—â— iiâ— it is tractable obedyeme not grudging to learne and to geue place to them that â—eache better for their reformacyon For there shall neuer bee an ende of striuing and contencion if we contend who in contencion shal be master and haue the ouer hande if we shall heape erroure vpon errour if we continue to defend that obstinatly whiche was spokeÌ„ vnaduisedly For trueth it is that stifnes in mainteining an opinion bredeth contencioÌ„ brauling and chiding which is a vice amonge all other most pernicious and pestilent to common peace and quietnes And as it standeth betwixte two persons and parties for no man commonly doth chide with himselfe so it comprehendeth two moste detestable vices the one is picking of querels with sharpe and contencious wordes the other standeth in frowarde answering multiplying euill wordes again i. Cor v. The firste is so abhominable that sainct Paule saieth if any that is called a brother bee a worshipper of ydols a brauler or picker of querels a thief or an extorcioner with him that is such a manne see that ye eate not Now here considre that sainct Paul numbreth a scolder a brauler or a picker of querels among thiefes and idolaters Agâ—ist querell pickig and many times commeth lesse hurt of a thiefe then of a railinge tounge for the one taketh awaye a mannes good name the other taketh but his riches whiche is of muche lesse value estimacioÌ„ theÌ„ is his good name And a thief hurteth but him from whom he stealeth but he that hath an euil tonge troubleth al the towne where he dwelleth sometime the whole countrie And a caâ—ling tongue is a pestilence so full of coÌ„tagiousnes i. Cor. â—i yâ— sainct Paul willeth christian menne to forbeare the company of suche neither to eate nor drinke with them And wheras he will not that a thrisâ—ia womaÌ„ shoulde forsake her husbande althoughe he bee an infidele nor that a christian seruaunt shoulde depart from his master which is an infidele and Heathen and so suffre a christian man to kepe companie with an infidele yet he forbiddeth vs to eate or drike with a scolder or a quarel picker And also in the .vi. chap. to the. Cor. he saith thus Be not deceiued for neither fornicators â— Corin. vi neither worshippers of ydols neither thieues nor druÌ„kerds neither cursed speakers shal dwel in the kingdom of heauen It must nedes be a great fault that doth moue and cause the father to disherite his natural sonne And how can it otherwise be but that this cursed speakinge muste nedes be a moste damnable sinne the whiche doeth cause god our most merciful and louing father Against fro â—aro ounswering to depriue vs of his most blessed kingdome of heauen Against the other sinne that standeth in requiting taunte for taunte speaketh Christe himselfe I saye vnto you saith our sauiour Christe resiste not euill â—at v. but loue your enemies and saye well by them that saye euill by you doe wel vnto them that doe euil to you and praye for them that doe hurte and persecute you that you maye bee the children of your father whiche is in heauen who suffereth his sunne too rise both vpon good and euell and sendeth his raine both to the iuste and vniuste To this doctrine of Christe agreeth very well the teaching of sainct Paul Roma xiâ— that chosen vessel of God who ceaseth not to exhorte and cal vpon vs saying blesse them that curse you blesse I say and curse not recompence to no man euil for euil if it be possible asmuch as lieth in you liâ—e peaceably with all men 〈…〉 against contencion IT hath ben declared vnto you in this sermon againste strife and braulinge what greate inconuenience commeth thereby specially of suche contencion as groweth in matters of religion And howe when as no man will geue place to an other there is none ende of contencion and discorde And that vnitie whiche God requireth of christians is vtterly thereby neglected and broken And that this contencion standeth chiefely in two pointes as in picking of quarelles and makinge froward aunswers Nowe ye shal heare Sainct Paules wordes sayinge Dearely beloued auenge not your selues but rather geue place vnto wrath for it is written vengeaunce is mine I wil reuenge saieth the lorde Therefore if thine enemy hunger fede him if he thirst geue him drinke bee not ouercome with euill Deu. xxxii but ouercome euill with goodnes All these be the wordes of sainct Paule But they that be so ful of stomacke and sette so muche by themselues that they maye not abide so muche as one euill woorde to be spoken of them â—eraduenture will saye if I bee euill reuiled shall I stand still like a goose or a foole with my finger in my mouth Shall I bee suche an ydiote diserd an obieccioÌ„ to suffre euery manne to speake vpon me what they list to rayle what they list to spewe out all their veâ—ume against me at their pleasures Is it not conueniente that he that
great fault in our neighbour a small fault reasoning with our selfes after this sort He spake these wordes but it was in a sodaine heate or the drinke spake them not he or he spake them at the mocioÌ„ of some other or he spake them being ignoraunt of the truth he spake them not against me but against him whome he thought me to bee But as touching euil speaking ReasoÌ„s to â—noue men â—rom querel â—ickinge he that is ready to speake euil against other menne first lette him examine himselfe whether he be faultlesse and cleare of the faulte whiche he findeth in an nother For it is a shame when he that blameth an other for any fault is giltie himself either in the same faulte either in a greater It is a shame for him that is blinde to call another manne blinde and it is more shame for him that is whole blinde to cal him blinkarde that is but pore blinde For this is to see a strawe in another mannes eye when a man hath a blocke in his own eye Then let him consider that he that vseth to speake euill shall commonly bee euill spoken of againe And he that speaketh what he will for his pleasure shal be compelled to heare that he would not to his displeasure Moreouer lette him remembre that saying that we shall geue an accoumpte for euery idle worde Mat. xii Howe muche more then shall we make a reconinge for our sharpe bitter brauling and chiding wordes whiche prouoke our brother to be angrie so to the breache of his charitie And as touching euill answearinge al though we â—ee neuer somuche prouoked by other mennes euill speaking yet we shall not folow their frowardnes by euil aunsweryng if we coÌ„sider that anger is a kinde of madnes and that he whyche is angry is as it wer for the time in a phrensy Reason 〈◊〉 to moue men from frowardeâ— aunswerynge Wherfore let him beware lest in his fury he speake any thing wherof afterwarde he may haue iust cause to be sory And he that wil defende that anger is no fury but that he hath reason eueÌ„ when he is most angry then let him reason thus wyth himselfe wheÌ„ he is angrye Nowe I am so moued and chafed that within a litle while after I shal be otherwaies minded wherfore then should I now speake any thynge in mine anger which hereafter when I would faynest cannot be chaunged Wherfore shal I doe any thing now beeing as it were out of my wit for the which wheÌ„ I shall come to my selfe againe I shal be verye sadde Why dooeth not reason Why doeth not godlines Yea why doeth not Chryst obtein the thyng now of me which hereafter time shal obteine of me If a man be called an adulterer vsurer drunkarde or by any other shamefull name let hym coÌ„sider earnestly whether he be so called truly or falsly if truely let him amende hys fault that his aduersary may not after worthely charge him with such offences if these thinges be layed against hym falsly yet let him consider whether he hath geuen any occasion to bee suspected of such thynges and so he maye both cut of that suspicion wherof thys slaunder did arise and in other thynges shall lyue more warelye And thus vsing oure selues we maye take no hurte but rather muche good by the rebukes and slaunders of oure enemye For the reproche of an enemye maye be to many men a quicker spurre to the amendemeâ—te of their life then the gentle monicion of a frende Phillippus the king of Macedonye when he was euil-spoken of by the chyefe rulers of the citie of Arthens he did thanke them hertely because by them he was made better both in his wordes and dedes for I studye saied he bothe by my sayinges and doynges to proue them lyars ¶ The thirde parte of the Sermon â—gaynst contencion YE heard in the last lesson of the sermon agaynst â—â—fe and braulynge howe we may answere them whiche mainteine their frowarde sayingâ—s in coÌ„tencion that wyl reuenge with wordes such euil as other men doe to them And finally howe we may accordynge to gods wyl order our selues what to consider towardes them when we are prouoked to contencioÌ„ and strife wyth raylyng wordes Now to procede in the same matter you shall knowe the ryght waye how to disproue and ouercome your aduersary and enemye Thys is the best way to improue a mans aduersary so to lyue that all whiche shall knowe his honestye may beare wytnes that he is slaundered vnworthely If the faulte whereof he is slaundered bee suche that for the defence of hys honeslye he muste nedes make answere â–ª yet let him answer quietly and softely on thys fashyon that those faultes bee layed agaynste hym falslye For it is trueth that the wise maÌ„ sayeth Pâ—â— .xv. a softe aunswere asswageth anger and a heard and sharpe aunswere doeth stirre vp rage and furye The sharpe aunswere of Nabal did prouoke Dauid to cruel vengeaunce i. res xxâ— but the gentle wordes of Abigail quenched the fier again that was all in a flame And a speciall remedy agaynste malycyous ionges is to arme oure selues with pacience mekenes silence lest with multiplying wordes which the enemie we be made as euil as he An obieâ—cyon But they that cannot beare one euil worde peraduenture for their owne excuse wil allege that which is written he that despyseth his good name is cruel Also we reade answere a foole accordyng to hys fooly sâ—â—es Pro. xxvi And our lord Iesus did hold his peace at certain euil sayings but to some he answered diligenâ—â—â— â–ª He heard men call him a Samaritaine a carpentâ—â—s sonne a wine drinker and he helde hys peâ—â—e but when he heard them say thou hast a Deuil within the Iohn xix he answered to that earnestly Trueth it is in dede that there is a tyme An nuâ—â—swere â— when it is conuenient to answer a foole accordyng to his folishnes lest he should seme in his own conceite to be wise And sometyme it is not profitable to answere a fole accordyng to hys folishnes lest the wyse man be made lyke to the fole When our infamye or the reproche that is done vnto vs is ioyned with the perill of many then is it necessarye in aunswering to be quicke and ready For we reade that many holy men of good zeales haue sharpelye and fiercely both spoken and answered tirauÌ„tes and euil men whiche sharpe wordes came not of anger rancor or malice or desyer of vengeaunce but of a feruent desyer to bryng them to she true knowledge of God and from vngodly liuinge by an earneste and sharpe rebuke and chydyng Mat. iâ—i In thys zeale Saincte Iohn Baptist called the Phariseis Adders broobe and. 〈◊〉 iii. S. Paule called the Galathyans soles and the men of Crete he called lyars euill beastes and sluggishe bellies â—imâ— i. â—baâ—li iii. and the false Apostles he called dogges and craftye workemen
of God he taught in this wise vnto a doctour of the law that asked him which was the great chief commaundement in the law Lone thy Lord God saâ—ed Christ with al thy heart with all thy lyfe Mat. 11. and with all thy mynde And of the loue that we ought to haue amonge our selues eche to other he teacheth vs thus You haue hearde it taught in times past thou shalt loue thy frende and hate thy foe Math. 5. but I tel you loue your enemies speke wel of them that diffame you and speak euyl of you doe well to theim that hate you praye for them that vexe and persecute you that you maye be the childreÌ„ of youre father that is in heauen Math. 5 For he maketh hys â—imne to â—yse both vpon the euyll and good and sendeth rayne to iuste and vniuste For if you loue them that loue you what rewarde shall you haue Dooe not the Publiâ— anos lykewyse And yf you speake well onelye of them that be youre brethren and dere beloued freÌ„des what great matter is that Do not the Heathen the same also These be the very wordes of our Sauiour CHRIST himselfe touchinge the loue of our neyghbour And forasmuch as the Pharisies with theyr most pestilent tradicions false interpretations gloses had corrupted almost clerely stopped vp thys pure well of GODS lyuelye woorde teaching that this loue and charitie pertayned onely to a mans frendes and that it was suffycyent for a man to loue them which do loue him to hate his fooes therefore CHRIST opened thys well agayne pourged it and scoured it by geuing vnto his godly lawe of charitie a true clere interpretation which is this that we ought to loue euery man both frend and fooe adding therto what commoditie we shall haue thereby and what incommoditie by doyng the contrary What thing can we wyshe so good for vs as the eternal heaueÌ„ly father to rekenne take vs for his children And this shall we be sure of sayeth CHRIST if we loue euery manne withoute exception And yf we doe otherwyse sayeth he we be no better then the Phariseis Publicans Heathen and shall haue our rewarde with them that is to be shut out from the numbre of GODS chosen chyldren and froÌ„ his euerlasting inheritaunce in heauen Thus of true Charitie CHRIST taught that euery man is bound to loue GOD aboue all thynges and to loue euery man frend fooe And thus lykewyse he did vse himselfe exhortynge his aduersaryes rebukynge the faultes of hys aduersaryes and when he coulde not amende them yet he prayed for them Fyrst he loued GOD hys father aboue althynges so much that he soughte not his owne glorye and wyl but the glory and wyl of his father I seke not sayd he mine owne wil but the wil of him that sente me Nor he refused not to die Ihon. 5. to satisfie hys fathers wil saying Mat. 29 if it may bee let this cuppe of death go from me if not thy wyll be done and not myne He loued not onely his frendes but also his enemyes whiche in their hertes bare exceding great hatred against him and in their tounges spake aleuyll of hym and in theyr actes and dedes pursued him with all their myght and power euen vnto death Yet al this not withstandyng he withdre we not his sauoure from them but stil loued theÌ„ preached vnto them of loue rebuked theyr false doctryne theyr wycked lyuyng and did good vnto them pacientlye takynge whatsoeuer they spake or dyd a gaynste hym When they gaue hym euyl wordes he gasâ—e none euyll agayne when they dyd stryke hym he did not smyte agayne and when he suffered deth he dyd not slea them nor threaten them but prayed for them and dyd put all thynges to hys fathers wyl Esai 53. Actes 8 And as a shepe that is led vnto the shambles to be slayne and as a lambe that is shorne of his fleese maketh no noyse nor resistence euen so went he vnto his death without any repugnaunce or openyng of his mouth to saye any euyll Thus haue I sette forth vnto you what charytye is aswel by the doctrine as by the example of Christ hymselfe Wherby also euery man maye without error know himself what state and condicion he standeth in whether he be in charitie and so the child of the father in heauen or not For although almooste euery man perswadeth himselfe to be in charitie yet let him examine none other man but his own hart his life and conuersation he shall not be deceyued but truely decerne iudge whether he be in perfect charitie or not For he that foloweth not hys owne appetite wil but geueth himself earnestly to GOD. to do al his wil and commaundementes he maye be sure that he loueth GOD aboue al thinges els surely he loueth hym not whatsoeuer he pretende as Christ said if ye loue me Iohn 13 kepe my commaundemeÌ„ts For he that knoweth my commaundementes kepeth theÌ„ he it is said Christ that loueth me And again he saith he that loueth me wil kepe my worde my father will loue him and we will both come to hym and dwell with him And he that loueth me not wil not kepe my wordes And lykewyse he that beareth good hearte minde and vseth wel his tongue and dedes vnto euerie man frend and foe he may know therby that he hath charitie And then he is sure also that almighty GOD taketh him for his dere beloued sonne as S. Iohn saieth 1 Ioh 4 hereby manyfestly are knowen the chyldren of God from the chyldren of the deuyll for whosoeuer doth not loue hys brother belongeth not vnto GOD. ¶ The second part of the Sermon of Charytie YOu haue heard a playne a fruitfull setting forth of Charitie and how profitable and necessary a thing charitie is Howe charitie stretcheth it selfe both to GOD and man frend and foe and that by the doctryne and example of CHRIST And also who may certifye himselfe whether he be in perfect charitie or not nowe as coÌ„cernyng the same matter it foloweth The peruerse nature of man corrupte with synne and destitute of GODS word and grace thinketh it against al reason that a man should loue his enemie and hath manye perswasions Agaynste carnal meÌ„ that wyll not forgeue ther enemies which bring him to the contrarye Agaynst al which reasons we ought aswel to set the teachyng as the lyuynge of our Sauyoure Chryste who louyng vs when we were his enemyes dothe teach vs to loue our enemies He did paciently take for vs many reproches suffered beatyng and moste cruell death Therfore we be no membres of him yf we will not folowe hym Chryste sayth S. Peter suffered for vs leauyng an example that we shoulde folowe hym 1. Pet. 2. Furthermore we must consydre that to loue our frendes is no more but that which thieues adulterers homicides and al wicked persoÌ„s do
at this presente abhorreth all maner of vncleannesse no lesse then he did in the olde lawe and will vndoubtedly punishe it both in this world and in the worlde to come â—â—ful v. For he is a God that can abide none wickednesse therefore oughte it to bee eschewed of all that tendre the glory of God and the saluacion of their owne soules Saincte Paule saieth i Cor. x. al these thinges are wriâ—ten for oure example and to teache vs the feare of god and the obedience to his holy lawe For if god spared not the naturall branches neither will he spare vs that be but graftes if wee commit like offence If god destroied many thousandes of peopâ—â— many cities yea the whole world for whoredom let vs not flatter our selues and thinke we shall escape fre and without punishement For he hathe promised in his holy lawe to sende most grieuous plagues vpon them that transgresse or breake his holy commaundementes Thus haue we hearde howe God â—unisheth the sinne of adultery let vs nowe heare â—ertaine lâ—â—es whiche the ciuil Magistrates deuised in diuerse couÌ„treyes for the punishment therof that we may learne how vnclennes hath euer bene detested in all well ordred cities and commen wealthes and emonge all honeste persons The lawe emong the Lepreians was this that wheÌ„ any were taken in adultery Lawes deâ—â—sed for â—unishment â—f whordoÌ„ they were bound and caried thre daies through the citie and afterwarde as longe as they liued were they despised and with shame and confusion coumpted as persones voide of all honestye Emonge the Locrensians the adulteres haue bothe their eyes thruste oute The Romanes in times paste punished whoredome sometime by fire sometime by sweorde If a manne emonge the Egipcians hadde been taken in adulterie the lawe was that he shoulde openly in the presence of al the people be scourged naked with whippes vnto the numbre of a thousande stripes The woman that was taken with him had hert nose cutt of whereby she was knowen euer after to bee an whore and therfore to be abhorred of all men Emong the Arabians they that wer taken in adultery hadde their heades striken from their bodies The AtheniaÌ„s punished whoredome by death in like maner So likewise did the Barbarous Tartarians Emonge the Turkes euen at this day they that be taken in adultery both man and womaÌ„ are stoned streightwaies to death without mercy Thus see we what godlye actes wer deuised in times past of the high powers for the putting away of whoredome for the maintaining of holi matrimony or wedlock pure coÌ„uersacion And the auctors of these actes were no Christians but heathen yet were they so enflamed wyth the loue of honestye and purenes of life that for the maintenaunce and conseruacioÌ„ or keping vp of that they made godly statutes suffering nether fornicacion nor adultery to reigne in their realmes vnpunished Christ said to the people the Niniuites shal rise at the iudgement Luke xi with thys nacion meaning the vnfaithful Iewes shal condemne theÌ„ For they repeÌ„ted at the preachyng of Ionas but behold saith he a greater than Ionas is here meaning himself and yet they repent not Shal not thinke you likewise the Locrensians Arabians Athenians with suche other rise vp at the iudgemente and condemne vs forasmuch as they seaced from whoredom at the coÌ„maundement of man and we haue the lawe and manifest preceptes and commaundementes of god and yet forsake we not our filthy conuersacion Truelye truely it shal be easier at the day of iudgement to these heathen theÌ„ to vs except we repent and amend For although death of body semeth to vs a grieuous punishment in this world for whoredome yet is that payne nothing in coÌ„parisoÌ„ of the grieuous tormeÌ„tes which adulters fornicatours and al vncleane persones shall suffer after thys lyfe For al suche shal be excluded and shut out of the kingdome of heauen as Saincte Paule sayeth be not deceiued 1. Cor. vi Golâ— v. Ephe. v. for neyther whoremoÌ„gers nor worshippers of Images nor adulterers nor softlynges nor sodomites nor threues nor couetousse persons nor dronkardes nor cursed speakers nor pyllers shall inherite the kingdome of God And S. Iohn in his reuelacion sayeth Epo xxi that whoremongers shall haue their parte with murderers sorcerers enchaunters liars idolaters suche other in the lake whiche burneth with fier brymstone which is the seconde death The punishmente of the bodye althoughe it be death hath an ende but the punishment of the soule which S. Iohn calleth the seconde death is euerlasting there shal be fier brimstone Mat xui Luke .iii. there shal be weping gnashing of teeth the worme that shal there gnaw the conscience of the damned shall neuer dye O whose heart distylleth not euen droppes of bloud to heare and consider these thynges If we tremble and shake at the hearing and naming of these paynes oh what shal thei doe that shall fele them that shall suffre them yea euer shall suffer worldes withoute ende God haue mercy vpoÌ„ vs. Who is now so drowned in sinne and paste all Godlynesse that he wyl set more by a filthy and stynkyng pleasure whych soone passeth away then by the losse of euerlastyng glorye Agayne who wyll so geue hymselfe to the lustes of the fleshe that he feareth nothyng at al the paynes of hell fier But let vs heare how we may eschewe the sinne of whordome and adulcery that we maye walke in the feare of god and be free from those most grieuous and in tollerable tormentes whyche abide al vncleane persons To auoyde fornicacion adulterye and all vnclennes let vs prouide Remecies whereby to auoyde fornicacion adulterye that aboue all thynges we maye kepe our heartes pure and cleane from al euil thoughtes and carnal lustes For if that be once infected and corrupte we fall headlong into al kynde of vngodlynesse Thys shall we easelye doe if when we fele inwardlye that Sathan oure olde enemye tempteth vs vnto whoredome we by no meanes coÌ„sente to hys craftye suggestions but valyauntly resyste and withstande hym by stronge faythe in the worde of God aleadgynge a gaynste hym alwayes in oure hearte thys commaundement of god Scriptum est non mae chaberis It is written thou shalt not commit whoredome It shal be good also for vs euer to lyue in the feare of god and to sette before oure eyes the grieuous threatnynges of god agaynste all vngodly synners and to consyder in our mynde how filthy beastely and shorte that pleasure is whereunto Sathan moueth vs. And againe howe the payne appoynted for that synne is intollerable and euerlastyng Moreouer to vse a temperaunce and sobrietie in eatynge and drynkyng to eschewe vncleane communicacion to a noyde all filthy company to flee idlenes to delighte in readyng holy scripture to watch in godly praiers and vertuouse meditacions and at al tymes to exercyse some godly trauayles shall helpe greatlye vnto the esche wing of
speaketh euill should bee aunswered accordinglye If I shall vse this lenitie and softnes I shal both iÌ„crease mine enemies frowardnesse and prouoke other to doe like Suche reasons make they that can suffre nothinge An aÌ„swere for the defence of their impacience And yet if by frowarde answering to a froward person there were hope to remedie his frowardnesse he should lesse offend that should so answere doing the same not of yre or malice but onely of that intente that he that is so frowarde or malicious maye be refourmed But he that cannot amende another mannes faulte or caÌ„not amend it without his owne fault better it were that one shoulde perish then two Then if he cannot quiete him with gentle wordes at the least lett him not folowe him in wicked and vncharitable woordes If he can paeifie him with sufferinge lette him suffre and if not it is better to suffre euill then to dooe euill too saye well then to saye euill For to speake well againste euill commeth of the spirite of GOD but to rendre euill for euill commeth of the contrarie spirite And he that cannot temper ne rule his owne anger is but weake and feble and rather more like a woman or a childe then a stronge manne For the true strength and manlinesse is to ouercome wrathe and to despise iniurie and other mennes foolisshenesse And besides this he that shall despise the wronge doen vnto him by his enemye euery mane shall perceiue that it was spoken or doen without cause where as contrarye he that doth fume chafe at it shall helpe the cause of his aduersarie geuinge suspicion that the thinge is true And so in going about to reuenge euâ—l we shewe our selues to be euil and while wee will punishe and reuenge an other mans foly we double and augement our owne foly But many pretenses finde they that be wilful to colour their impacience Mine enemie say they is not worthy to haue gentle wordes or deedes beinge so ful of malice or frowardnes The lesse he is worthy the more arte thou allowed of GOD the more art thou coÌ„mended of Christ for whose sake thou shouldest rendre good for euill because he hath commauÌ„ded thee also deserued that thou shouldest so dooe Thy neighbor hath peraduenture with a worde offended the cal thou to thy remembraunce with how many wordes dedes how grieuousâ—y thou hast offended thy lorde god What was man when Christe died for him was he not his enemie and vnworthy to haue his fauour and mercy Euen so with what gentlenes and pacience doeth he forbeare and tollerate suffer thee althoughe he is daiely offended by thee Forgeue therfore a ligt â—repasse to thy neighbour that Christ maye forgeue thee many thousandes of trespasses whiche art euerie day an offender For if thou forgeue thy brother being to thee a trespasser then hast thou a sure signe and tokeÌ„ that god wil forgeue thee to whom al men be debters or trespassers How wouldest thou haue god merciful to the if thou wilte be cruell vnto thy brother Canst thou not finde in thine hearte to do that towardes an other that is thy felow whiche god hath doen to thee that art but his seruaunte Ought not one sinner to forgeue another seing that Christ whiche was no synner did praye to his father for them that withoute mercy â—nd dispitfully put him to death Who when he was reuiled i. Pet. ii did not vse reuiling wordes againe when he suffred wrongfully he did not threaten but gaue all vengeaunce to the iudgemente of his father which iudgeth rightfully And what crakest thou of thy heade if thou laboure not to bee in the body Thou canst be no membre of Christ if thou folow not the steppes of Christ who as the Prophete saith was led to death like a lambe â—soi iiii not openinge his mouth to reuiling but opening his mouthe too praying for them that crucified him saiyng Father forgeue them Luke .xxiii. for they cannot tell what they doe The which example a none after Christ sainct Stephin did folowe Acte vii and after sainct Paule We be euill spoken of saith he and speake well we suffre persecucion take it paciently 〈◊〉 Cor. iiii Men curse vs we gently entreate Thus. s Paule taught that he did he did that he taught Blesse you saieth he theÌ„ that persecute you blesse you and curse not Is it a great thiÌ„g to speake wel to thine aduersarie to whome Christ doth commaund the to do well Dauid wheÌ„ Semei did call him all to nought did not chide againe but said paciently suffre him to speake euil if perchaunce the lord wil haue mercy on me Histories be ful of exaÌ„ples of HeatheÌ„ men that toke very mekely both opprobrious reprocheful wordes iÌ„iurious or wroÌ„gful dedes And shal those HeatheÌ„ excel in pacieÌ„ce vs that professe Christ the teacher and exaÌ„ple of all pacieÌ„ce Lisander when one did rage against him in reuiliÌ„g of him he was nothinge moued but said goe to go to speake against me asmuch as oft as thou wilt leaue out nothinge if perchaunce by this meanes thou maist discharge the of those naughtie thinges with the whiche it semeth that thou art full laden Many men speake euil of al menne because they caÌ„ speake well of no manne After this sort this wise man auoided from him the reprocheful wordes spoken vnto him imputing and laying them to the naturall sicknes of his aduersarie Pericles when a certaine scoulder or a railing felow did reuile him he answered not a worde again but went into a galery after toward night when he went home this scoulder folowed him rageing still more and more because he sawe the other so sett nothing by him And after that he came to his gate being darcke nighte Pericles commaunded one of his seruauntes to light a torche to bringe the scolder home to his owne house He did not onely with quietnes suffre this brawler pacientely but also recompenced an euill turne with a good turne that to his enemie Is it not a shame for vs that professe Christ to be worse then Heathen people in a thinge chiefly pertaining to Christes religion shal philosophie perswade them more then goddes woorde shall perswade vs Shall naturall reason preuaile more with theÌ„ then religion shal do with vs Shal mans wisedome leade them to that thinge wherunto the heauenly doctrine cannot leade vs What blindenes wilfulnes or rather madnesse is this Pericles being prouoked to anger with many vilainous wordes answered not a worde But we stirred but with one litle word what foule worke do we make How do we sinne rage stampe and stare like madde men Many men of euery trifle will make a great matter and of the sparke of a litle worde will kindle a great fire taking all thinges in the worste parte But how muche better is it and more like to the example and doctrine of Christ to make rather of a