the worlde and the fleshe vnperfectly Let vs therfore not be ashamed to confesse plainly our state of imperfectioÌ„ yea let vs not be ashamed to confesse imperfection euen in all oure owne best woorkes Let none of vs be ashamed to say with holy S. Peter I am a sinful maÌ„ Luke vâ— Psal â—vâ— Let vs al say with the holy Prophet Dauid we haue sinned with oure fathers we haue done anrisse â–ª and dealt wickedly Let vs al make opeÌ„ confessioÌ„ with the prodigall sonne to our father say with him we haue sinned against â–ª â—auen before the O father we are not worthy to de called thisâ—â—â—s Let vs al say with holy Baruâ—â— O lord 〈…〉 to vs 〈…〉 is worthâ—â—y 〈…〉 confusyon and to thee righteousnes We haue sinned we haue doeâ— wickedly we haue behaued our selfes vngodly in al thy righteousnes Let vs all saye with the holy Prophet Danyel Daniel is O lord righteousnes belongeth to thee vnto vs belongeth confusion We haue sinned we haue bene naughtie we haue offended we haue fled from thee we haue gone backe from all thy preceptes and iudgmentes So we learne of al good men in holy scripture to humble our selues and to exalte extol praise magnify glorify God Thus we haue heard howe euyll we be of our selues howe of oure selfes and by our selfes we haue no goodnes helpe nor saluacion but contrary wise sinne dampnacion death euerlastynge whiche yf wee depely weigh and considre we sâ—al the better vnderstand the great mercy of God and howe our saluacion commeth onely by Christ For in our selues as of our selues we fynde nothing 〈◊〉 Cor. iii wherby we may be deliuered from this miserable captiuitie into the which we were caste through the enuy of the deuyll by breakinge of gods commaundement â—â—saluâ— i. in our first parente Adam We are all become vncleane but we all are not able to clense our selues nor to make one another of vs but we are not able to make our selues the childreÌ„ cleane â—phe ii We are by nature the childreÌ„ of gods wrath and inherytours of gods glory We are shepe that runne astraye â— Pet. ii but we cannot of oure owne power come againe to the shepfold so great is our imperfection and weakeneâ—â— In our selues therfore maye not we glorye whiche of our selues are nothing but sinfull Neither we maye reioyce in any workes that we do which all be so vnperfect and vnpure that they are not able to stand before the righteous iudgement seate of God as the holy prophet Dauid saith Psa cxiâ—â— Entre not into iudgemet with thy seruauÌ„t O lord for no man that liueth shal be founde righteous in thy syght ii Cor. i. To God therefore must we flee or els shall we neuer fynd peace rest quietnes of conscience in our heartes For he is the father of mercies and God of all consolation He is the lord with whoÌ„ is plenteous redemption He is the God which of his own mercy saueth vs Psal cxxi and setteth out his charitie and exceading loue towardes vs in that of his owne voluntarye goodnes when we were perished he saued vs prouyded an euerlastyng kyngdome for vs. And all these heauenly treasures are geuen vs not for our own deserts merites or good dedes which of our selues we haue none but of his mere mercy freely And for whose sake Truly for Iesus Christes sake that pure vndefyled lambe of God He is that dearely beloued soÌ„ne for whose sake god is fully pacified satisfied Iohn .i. 1. Pet. ii set at one with man He is the lambe of God which taketh away the sinnes of the world of whom onely it may be truly spoken that he did all thinges well in his mouth was founde no craft nor subtiltie Iohn .i. None but he alone may say the Prince of the worlde came and in me he hath nothing And he alone may saye also Iohn viii Hebr .viii. whiche of you shal reproue me of any fault He is that hygh and euerlasting priest which hath offred him selfe anâ— for all vpon the aulter of the crosse and with that one oblacion hath made perfect for euermore thâ—â— that are sanctified Iohn â— He is the alone mediâ—â—◠〈◊〉 twene God and man which payed our raunsome to God with his owne bloud and with that hath he clensed vs all from sinne He is the Phisition which healeth all our diseases Math. i. He is that sauiour which saueth his people froÌ„ all theyr sinnes To be short he is that flowyng and moste plenteous fountayne of whose fulnesse all we haue receiued For in him alone are all the treasures of the wisedome and knowledge of God hydden And in hym and by hym haue we from God the father all good thynges perteynyng eyther to the body or to the soule O howe much are we bounde to this our heauenly father for his great mercies which he hath so plenteously declared vnto vs in Chryst Iesu our Lorde and sauiour What thankes worthy and sufficient can we geue to hym Let vs all with one accorde burste our with ioyfull voyces euer praysyng magnifying this lorde of mercye for his tender kindnesse she wed to vs in his dearely beloued sonne Iesus Christ our Lorde Hytherto haue we hearde what we are of oure selues verely sinfull 〈…〉 wretched and damnable agayne we haue hearde howe that of oure selues by our selues we are not able eyther to thinke a good thought or worke a good dede so that we can fynde in our selues no hope of saluacion but rather whatsoeuer maketh vnto our destruction Agayne we haue hearde the tender kindenesse and great mercy of God the father towardes vs 〈…〉 and howe beneficial he is to vs for Christes sake without our merites or desertes euen of his own mere mercyr and tender goodnesse Nowe howe there exceadyng great mercies of God 〈…〉 set abroade in Chryste Iesu for vs be obteyned and howe we be deliuered from the captiuitie of synne death and hell it shall more at large with Gods helpe be declared in the next Sermon In the meane season yea and at al tymes let vs learne to know our selues our frailtie and weakenesse without any crakyng or bostyng of our owne good deedes and merites Let vs also knowledge the exceading mercy of God towardes vs and confesse that as of our selues commeth all euyll and damnacione so lykewyse of hym commeth all goodnesse and saluacion as God hym selfe saith by the Prophet Oze O Israell Oze xiiâ— thy destruction commeth of thy selfe but in me onely is thy helpe and comfort If we thus humbly submit our selues in the sight of Goâ— we may be sure that in the tyme of hiâ— disitacion he wyll lyfte vs vp vnto the kyngdome of his dearely beloued sonne Christ Iesu our Lord to whom with the father and the holy ghost be all honor and glory for euer AMEN 〈…〉 of mankynd by onely Christ haâ—â— Saâ—â—â—r
office of God onely But in iustificacion is the office of God onely and is not a thyng whiche we render vnto hym but whiche we receiue of hym not whiche we giue to hym but whiche we take of hym by his free mercie and by the onely merites of his moste derely beloued sonne our onely redemer Sauiour and iustifier Iesus Christe So that the true vnderstaÌ„dyng of this doctrine we be iustified frely by faithe without woorkes or that we be iustified by faith in Christ onely is not that this our owne acte to beleue in Christ or this our faithe in Christe whiche is within vs doeth iustifie vs and deserue our iustificacion vnto vs for that were to coumpte our selues to bee iustified by some acte or vertue that is within our selues but the true vnderstanding and meaning therof is that although we heare Gods woorde and beleue it although we haue faith hope charitee repentaunce dread and feare of GOD within vs and doe neuer so many good workes thereunto yet we must renounce the merite of all our saied vertues of faith hope charitie and all our other vertues and good deedes whiche we either haue doen shall doe or can doe as thinges that be farre to weake and insufficient and vnperfecte to deserite remission of our synnes and our iustificacion and therefore we muste trust onely in Gods mercie and that sacrifice which our high prieste and sauiour Christ Iesus the sonne of God one 's offered for vs vpon the crosse to obtaine therby Gods grace and remission aswell of our originall sinne in Baptisme as of all actuall sinne coÌ„mitted by vs after our Baptisme if we truely repent and tourne vnfainedly to hym againe So that as sainct Ihon Baptist although he were neuer so vertuous and Godly a man yet in this matter of forgiuyng of synne he did put the people froÌ„ hym and appoincted theim vnto Christe saiyng thus vnto theim Beholde Ihon. i. yonder is the Lambe of God which taketh awaie the sinnes of the world euen so as great and as godly a vertue as the liuely faith is yet it putteth vs from it self and remitteth or appoincteth vs vnto Christ for to haue onely by hym remission of our synnes or iustificacion So that our faith in Christ as it were saieth vnto vs thus it is not I â–ª that take a waie your synnes but it is Christ onely and to him onely â–ª I send you for that purpose forsaking therin al your good vertues woordes thoughtes and workes and onely puttyng your trust in Christ 〈◊〉 Saâ—uation IT hath bene manifestly declared vnto you â–ª that no man can fulfyl the lawe of God and therfore by the laâ—â—â—â—â—â—enne are condemned wherupon it folowed necessarylye that some other thynge should be required for our saluacion than the lawe and thaâ— is a true and a lyuely faith in Christe bringynge foorth good workes and a lyfe accordyng to Gods commaundementes And also you hearde the auncient aucthours mindes of this sayinge faith in Christ only iustifieth maÌ„ so plainly declared that you sâ— that the very true meaning of this propostcioÌ„ or saâ—yng We be iustified by faith in Christ onely accordyng to the meanyng of the olde auncient auctours is this we putte oure faith in Christe that we be iustified by hym onely that we be iustified by Gods free mercy and the merites of our sauiour Christe onely by no vertue or good worke of our owne that is in vs or that we 〈◊〉 be able to haue or to do for to deserue the same Christe himselfe only being the cause meritorious therof Here you perceaue many wordes to bee vsed to auoyde contention in wordes with them that delyght to braule about woordes â–ª and also to shewe the true meanyng to auoide euil takyng and misvnderstandinge and yet peraduenture al will not serue with them that the contencious but contenâ—â—â—s will euer forâ—e maâ—â—er â—f conâ—ention euen when they haue noâ—e 〈…〉 therto Not withstanding forty nyghtes without meâ—â—t and drinke that he wrought al kynde of miracles declaryng himselfe very god They beleue also that Christ for our sakes suffered moste painefull death to redene vs from euerlastynge death and that he rose againe from death the third day they beleue that he ascenâ—â—d into heauen and that he sitteth on the righte hande of the father at the last end of this world shal come again and iudge both the quicke and the dead These articles of oure fayth the deiuils beleue and so they beleue all thinges that bee written in the new and olde Testament to be true and yet for all this faith they be but deuils remaining styll in theyr damnable estate Iackynge â—â—e very true Christian faith What is the truâ—e â—usâ—◠〈◊〉 syuâ—g fayth For the right and true ChristiaÌ„ faith is not only to beleue that holy scripture and all the foresaide articles of our faith are true but also to haue a sure trust and coÌ„fidence in gods mercifull promises to be saued from euerlastynge damnatioÌ„ by Christ whereof doeth folow a louing hert to obey his commaundemeÌ„tes And this true Christian faith neyther anye deuill hath 〈…〉 nor yet any man which in the outwarde profession of his mouth and in his outward receiuing of the sacramentes â–ª in cumming to the church and in al otheâ— outward appearaunces semeth to be a Christ 〈◊〉 manne yet in his liuinge and dedes sheweth 〈◊〉 contrarye For howe can a manne haue this 〈◊〉 fayth this sure trust and conâ—idence 〈…〉 by the meritâ—s of Christe his sinnes beâ—◠〈…〉 and he recoâ—â—â—â—d to the fâ—uoâ—â—◠〈…〉 paâ—â—akâ—â— of the kingdom of 〈…〉 he lyueth vngodlye and denieth 〈…〉 dedes Surely no suche vngodly maune can haue this saith trust in god For as they know Christe to be the onely sauiour of the world so they know also that wicked men shal not enioye the kyngdoÌ„ of god They know that god hateth vnrighteousnes Psalm .v. that he will destroy all those that speake vâ—truelye that those that haue done good woorkeâ— whiche can not be done without a liuely fayth in Christe shall come furth into the resurrection of life and those that haue doen euil shal come vnto resurrection of iudgement very well they knowe also that to them that be coÌ„tencious and to them that wil not be obedient vnto the trueth but will obeye vnrighteousnes shall come indignation wrath and affliction c. Therfore to conclude coÌ„sidering the infinite benefites of God shewed and geuen vnto vs mercifullye without our desertes who hath not onely created vs of nothing and froÌ„ a piece of vyle clay of his infinite goodnes hathe exalted vs as touchinge our soule vnto his owne similitude and lykenesse but also wheras we wer condemned to hel and death euerlastyng hath geuen his owne naturall sonne being god eternall immortal and equal vnto hymselfe in power and glory to be incarnated and to take our mortal nature vpon hym with the infirmities of the same and in the same nature to suffre
most shamful and painful death for our offences to thintent to iustifye vs and to restore vs to life euerlastynge so makynge vs also his dere beloued children brethren vnto his only sonne our sauiour Christ and inheritors for euer with him of his eternal kyngdome of heauen These greate and mercifull benefites of God yf they be well considered do neyther minister vnto vs occasion to be ydle and to lyue without doynge any good woorkes neyther yet â—â—yrreth vs by any meanes to doe euill thinges but contrary wyse it we be not desperate persons and our heartes harâ—er then stones they moue vs to render our selues vnto god wholy with all oure will heartes might and power to serue him in all good dedes obeying hys commaundementes duryng our lyues to seke in al thinges his glorie and honoure not our sensuall pleasures and vainglory euermore dreadyng willyngly to offend suche a mercifull God aâ—â— louyng redemer in word thought or dede And 〈◊〉 said benefites of God depely considered moue vs â–ª for hys sake also to be euer ready to geue oure selues to our neyghbours and asmuche as lyeth in vs â–ª to studie with all our endeuour to do good to euery man These be the fruites of the true saythe to dooe good asmuche as lyeth in vs to euerye man And aboue al thinges and in all thinges to auaunce the glory of God of whom onelye we haue oure sanctification iustification saluacion and redempcion To whome be euer glorie praise and honour worlde withoute ende Amen ¶ 〈…〉 true liueâ—y and Christian faith THe first coming vnto god good Christian people is throughe faith Fayth whereby as it is declared in the last Sermon we â—e iustified before god And lest â—â—ny man should be deceiued for lacke of â—â—â—ht vnderstandynge therof 〈◊〉 â—â—diligently to be noted that faith is taken in the scripture two maner of wayes There is one faith whiche in scripture is called a dead faith 〈◊〉 dead faythe which bringet furth no good workes but is ydle barrain and vnfruitful And this faith Iames .ii. by the holy Apostle S. Iames is compared to the faith of deuils which beleue god to be true and iust tremble for feare yet they do nothing well â—â—â—ius .i. but al euil And such a maner of faith haue the wicked naughty christian people which confesse god as S. Paule saieth in their mouth but denie him in their deedes beeing abhominable â–ª without the right faith and to al good workes reprouable And this faith is a perswasioÌ„ and beliefe in mannes heart whereby he knoweth that there is a god and agreeth vnto all trueth of gods most holy woorde conteined in holy Scripture So that it consisteth onely in belieuyng in the woorde of god that it is true And this is not properlye called faythe But as he that readeth Ceasars Commentaries belieuing the same to be true hath thereby a knowledge of Ceasars lyfe and not able actes because he beleueth the history 〈◊〉 taâ—â—â— yet it is not properlye sayed that he beleueth in Ceasar of whome he loketh for no helpe nor benefite Euen so he that beleueth that all that is spoken of god in the Bible is true and yet liueth so vngodly that he can not loke to enioye the promises and benefites of god although it may be sayed that suche a man hath a faith and beliefe to the woordes of god yet it is not properlye sayed that he belieueth in god or hath suche a faith and trust iâ— god whereby he may surely loke for grace mercy and euerlasting liâ—â— at gods hand but rather for indignacion and punishment accordyng to the merites of his wicked lyfe For as it is written in a boke entituled to be of Didimus Alexandrinus for asmuche as faith without workes is dead it is not now faith as a dead man is not a maÌ„ This dead faith therfore is not the sure and substantial faith â–ª whiche saueth synners A liuely faith Another faithe there is in scripture which is not as the foresaid faith ydle vnfruitful dead but worketh by charitie as S. Paule declareth Gala v. whiche as the other vayne faith Gaâ—â— â—â— is called 〈◊〉 dead faith so may this be called a quicke or liuely faâ—â—â— And this is not onely the common beliefe of the Articles of oure faythe but iâ— is also a sure 〈◊〉 and confidence of the mercy of God â–ª 〈…〉 Lord Iesus Christ and a stedfaste hope of 〈…〉 thynges to be receyued at gods hande 〈…〉 thoughe we through infirmitie or terâ—◠〈…〉 of our gostly enemy do fall from hym by 〈…〉 we returne aâ—â—ine vnto him by â—rueâ—◠〈…〉 his sonnes sake oure Sauiour Ieâ—â—◠〈…〉 wyll made vs â—â—heritoâ—ir◠〈…〉 lastynge kingdome and that in the meane tyme vntill that kyngdome come he will be our protector and defendor in all perils and daungers whatsoeuer doe chaunce and that though sometime he doth sende vs sharpe aduersitie yet that euermore he wil be a louinge father vnto vs correctynge vs for our sinne but not withdrawing his mercy finaâ—â—ye from vs if we truste in hym and commit oâ—â— selues wholy vnto him hang only vpon hym and call vpon him ready to obey and serue hym This is the true lyuely and vnfained Christian saith and is not in the mouth and outward profession onely but it liueth and stirreth inwardely in the heart And this faith is not without hope and trust in God nor without the loue of GOD and of oure neighbours nor without the feare of God nor without the desire to heare Gods worde and of folowe the same in esche wynge euyll and doynge gladlye all good woorkes This faith â—ebrâ— xi as saint Paule describeth it is the sure ground and foundatioÌ„ of the benefites which we ought to looke for and trust to receiue of God a certificat and sure lookynge for them althoughe thei yet sensibly appeare not vnto vs. And after he saith he that commeth to god must beleue bothe that he is that he is a merciful rewarder of well doers And nothing coÌ„meÌ„deth good men vnto god so much as this assured faith and trust in him Of this faith .iii. thinges are specially to be noted Firste Thre thinges are to be noted of â—â—â—the that this faith dothe not lye dead in the heart but is liuely and fruitful in bringing furth good woorkes Seconde that without it can no good workes be done that shal be acceptable pleasaunt to God Chyrd what maner of good workes they be that this faith doeth bring furth For the first as the light cannot be hyd Faith is full of good workes but will shew furth it selfe at one place or other So a true faith cannot be kept secret but wheÌ„ occasion is offered it will breake out and shewe it selfe by good woorkes And as the lyuinge body of a man euer exerciseth such thinges as belongeth to a natural and liuing body for nourishment and preseruatioÌ„ of the same as it hath nede
and oppresse with pouertie syckenesse or some other aduersitie yet they doo feare death partelyâ— because the fleshe abhorreth naturally his owne sorowfull dissolution whiche death doth threaten vnto them and partelye by reason of such â—â—â—sses and payneful diseases whiche be moste stronge panges and agonies in the flesh and vse commonly to come to sycke men before death or at the leaste accompany death whensoeuer it commeth Although these two causes seme great weighty to a worldly man wherupon he is moued to fear death yet there is another cause much greater then ani of these afore rehersed for which in dede he hath iust cause to feare death and that is the state condition wherunto at the laste ende death bringeth al them that haue theyr heartes fixed vpoÌ„ this world without repentance and amendment This state condition is called the second death whiche vnto al such shall insue after this bodely death And this is that death which in dede ought to be dred feared for it is an euerlasting losse without remedy of the grate and fauour of GOD and of euerlastynge ioye pleasure and felicitie And it is not only the losse for euer of all these eternall pleasures but also it is the condemnation both of body and soule without eyther appellation or hope of redemption vnto euerlastynge paynes in hell Vnto this state death sente the vnmerciful and vngodly ryche man that Luke speaketh of in his gospel Luk 16 who liuinge in al wealthe and pleasure in this worlde and cheryshing himself daylye with dayntye fare and gorgeous apparell despysed poore Lazarus that laye pitifullye at his gate myserably plagued and full of soores and also greuously pyned with hunger Both these two were arrested of death whyche sent Lazarus the poore miserable man by aungels anone vnto Abrahams bosome a place of rest pleasure and consolation But the vnmerciful riche man descended doune into hel beinge in tormentes he cried for comforte complaininge of the intollerable payne that he suffered in the flame of fyre but it was to late So vnto this place bodely death sendeth all them that in this worlde haue theyr ioye felycitie al theÌ„ that in this worlde be vnfaythfull vnto GOD and vncharitable vnto their neighbours so dyinge without repentaunce and hope of GODS mercye Wherefore it is no meruayle that the worldly man feareth death for he hath much more cause so to do then he hym selfe doeth consydre The first Thus we se thre causes why worldly men feare â—eathe One beecause they shall lose thereby theyr worldely honoures riches possessions and all theyr heartes desyres Another Seconde because of the paynefull diseases and bitter pangues which commonly men suffre eyther before or at the time of death but the chiefe cause aboue al other Thyrde is the dreade of the myserable state of eternal damnation both of body and soule which they feare shal folow after theyr departing out of the worldly pleasures of this present lyfe For these causes be al mortal men which be geuen to the loue of this world both in feare state of death through sin as the holy Apostle saith so long as they liue here in this worlde Heâ—â—◠〈◊〉 But euerlastynge thankes bee to almyghtye God for euer there is neuer one of al these causes no nor yet they altogether that can make a true Christian man altayde to dye which is the very membre of CHRIST 1 Co◠〈◊〉 the 〈◊〉 of the holy gost the son of God the very inherit ours of the euerlasting kingdom of heauen but playâ—â—â— contrary be conceiueth great and many causes vndoubtedlye grounded vpon the infallible and euerlastynge trueth of the worde of GOD whiche moue him not only to put away the feare of bodely death but also for the manyfolde benefyttes and synguler commodities which ensue vnto euerye faythful person by reason of the same to wyshe desyre and long heartely for it For death shall be to hym no death at al but a very deliueraunce from death froÌ„ al paines cares and sorowes myseries and wretchednesse of this worlde and the very entry into reste and a begynnyng of euerlasting ioye a tastyng of heauenlye pleasures so greate that neither toungue is able to expresse neither eye to see nor eare to heare them no nor for any earthly mans hearte to conceiue theim So exceding greate benefites they be whiche God oure heauenly father by his mere mercy and for the loue of his sonne IESVS CHRIST hath layed vp in store and prepared for them that humbly submytte them selues to Gods wil and euer more vnfaynedly loue hym from the botome of theyr heartes And we ought to beleue that death being slayne by CHRIST cannot kepe any manne that stedfastlye trusteth in CHRISTE vnder his perpetual tiranny subiectioÌ„ but that he shall ryse from death agayne vnto glory at the laste daye appoynted by almighty God lyke as CHRISTE our head dyd ryse agayne accordynge to Gods appointement the thyrde daye For saynete Augustine sayth The head goyng before the membres trust to folowe and come after And S. Pauls sayeth if Christe be rysen from the deade wee shall ryse also from the same And to comfort all Christen persones herein holy Scripture calleth this bodely death a slepe wherin mans senses be as it were taken from hym for a season yet when he awaketh he is more freshe then he was when he went to bed So although wee haue our soules seperated frome our bodyes for a season yet at the generall resurrection we shal be more freshe beautifull and perfecte then we be now For now we be mortal theÌ„ we shal be immortall now infecte with diuerse infirmities then clearely voide of all mortall infyrmities nowe we be subiecte to al carnall desyres then we shal be all spirituall desyring nothing but Gods glory and thinges eternal Thus is this bodely death a doore or entring vnto life therefore not so muche dreadful if it be rightly considered as it is comfortable not a mischief but a remedy of al mischief no enemy but a frend not a cruel tyraunte but a gentle guide leadinge vs not to mortalitie but to immortalytye not to sorowe and payne but to ioye and pleasure and that to endure for euer if it be thankfully taken and accepted as gods messenger pacientlye borne of vs for Christes loue that suffered moste payneful death for oure loue to redeme vs from death eternall Accordynge herunto Sayncte Paule sayeth oure lyfe is hid with Christe in God Rom â— but when oure lyfe shall appeare then shal we also appere with him in glory Why then shal we feare to die considering the manifold and comfortable promises of the gospel of holye scriptures Iohn 6 God the father hath geuen vs euerlasting lyfe sayth S. Iohn and this lyfe is in his sonne he that hath the sonne hath lyfe and he that hath not the son hath not life And tâ—â— I wrâ—â—â— sayeth S. Iohn
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