HOMILY AGAINST STRIFE AND CONTENTION

from Short-Title Catalogue 13675. Renaissance Electronic Texts 1.1.
copyright 1994 Ian Lancashire (ed.) University of Toronto

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<ttdv2 n="12" t="sermon">

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<heading>
<bkdv3 n="4862"><f t="rl">A SERMON AGAINST<f t="r">
<bkdv3 n="4863">Contention and Brawling.<f t="bk">
</heading>

<ttdv3 n="1" t="part">

<p>
<ttdv4 n="I.12.1-1"><bkdv3 n="4864">T<f t="bl">His day (good Christian people) shall
<ttdv4 n="I.12.1-2"><bkdv3 n="4865">bee declared vnto you, the vnprofitable{\-}
<ttdv4 n="I.12.1-3"><bkdv3 n="4866">nesse and shamefull vnhonestie of conten{\-}
<ttdv4 n="I.12.1-4"><bkdv3 n="4867">tion, strife, and debate, to the intent, that
<ttdv4 n="I.12.1-5"><bkdv3 n="4868">when you shall see as it were in a table
<ttdv4 n="I.12.1-6"><bkdv3 n="4869">painted before your eyes, the euillfauou{\-}
<ttdv4 n="I.12.1-7"><bkdv3 n="4870">rednesse and deformitie of this most de{\-}
<ttdv4 n="I.12.1-8"><bkdv3 n="4871">testable vice, your stomackes may bee
<ttdv4 n="I.12.1-9"><bkdv3 n="4872">mooued to rise against it, and to detest
<ttdv4 n="I.12.1-10"><bkdv3 n="4873">and abhorre that sinne, which is so much
<ttdv4 n="I.12.1-11"><bkdv3 n="4874">to be hated, and pernicious, and hurt{\-}
<ttdv4 n="I.12.1-12"><bkdv3 n="4875">full to all men. But among all kindes of
<ttdv4 n="I.12.1-13"><bkdv3 n="4876">Contention, none is more hurtfull then
<ttdv4 n="I.12.1-14"><bkdv3 n="4877">is Contention in matters of Religion. Eschew (saith Saint <f t="r"><name t="ps">Paul</name><f t="bl">)

<note place="rmargin">
<bkdv3 n="4878"><cit work="NT. 2 Timothy 2.23"><f t="r">1.Tim.1.</cit>
<bkdv3 n="4879"><cit work="NT. 2 Timothy 2.24">2.Tim.2.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.1-15"><bkdv3 n="4880">foolish and vnlearned questions, knowing that they breed strife. It be{\-}
<ttdv4 n="I.12.1-16"><bkdv3 n="4881">commeth not the seruant of <f t="bll">GOD<f t="bl"> to fight, or striue, but to bee meeke
<ttdv4 n="I.12.1-17"><bkdv3 n="4882">toward all men. This Contention and strife was in Saint <f t="r"><name t="ps">Pauls</name><f t="bl"> time
<ttdv4 n="I.12.1-18"><bkdv3 n="4883">among the <name t="ps">Corinthians</name>, and is at this time among vs English men. For
<ttdv4 n="I.12.1-19"><bkdv3 n="4884">too many there bee which vpon the Ale-benches or other places, delight
<ttdv4 n="I.12.1-20"><bkdv3 n="4885">to set foorth certaine questions, not so much pertaining to edification, as

<bkdv3 n="4886"><fw t="sig">H 3</fw><fw t="catch">to</fw>

<bkdv2 type="page" n="90" sig="H3v" side="inner" forme="3">

<bkdv3 n="4887"><f t="r"><fw t="pag">90</fw> <fw t="header">The I. part of the Sermon</fw><f t="bl">

<ttdv4 n="I.12.1-21"><bkdv3 n="4888">to vaine-glorie, and shewing foorth of their cunning, and so vnsoberly to
<ttdv4 n="I.12.1-22"><bkdv3 n="4889">reason and dispute, that when neither part will giue place to other, they
<ttdv4 n="I.12.1-23"><bkdv3 n="4890">fall to chiding and contention, and sometime from hot-words, to fur{\-}

<note place="lmargin">
<bkdv3 n="4891"><cit work="NT. 1 Corinthians 3.4"><f t="r">1.Cor.3.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.1-24"><bkdv3 n="4892">ther inconuenience. Saint <f t="r"><name t="ps">Paul</name><f t="bl"> could not abide to heare among the
<ttdv4 n="I.12.1-25"><bkdv3 n="4893"><name t="ps">Corinthians</name>, these words of discord or dissention, I holde of <f t="r"><name t="ps">Paul</name><f t="bl">, I of
<ttdv4 n="I.12.1-26"><bkdv3 n="4894"><f t="r"><name t="ps">Cephas</name><f t="bl">, and I of <f t="r"><name t="ps">Apollo</name><f t="bl">: What would hee then say, if hee heard these
<ttdv4 n="I.12.1-27"><bkdv3 n="4895">words of Contention (which be now almost in euery mans mouth?)
<ttdv4 n="I.12.1-28"><bkdv3 n="4896">Hee is a Pharisee, he is a Gospeller, he is of the new sort, he is of the olde
<ttdv4 n="I.12.1-29"><bkdv3 n="4897">faith, he is a new broched brother, he is a good Catholike Father, hee is
<ttdv4 n="I.12.1-30"><bkdv3 n="4898">a Papist, he is an Heretike. O how the Church is diuided? Oh how
<ttdv4 n="I.12.1-31"><bkdv3 n="4899">the cities be cut and mangled? O how the coat of <name t="ps">Christ</name>, that was with{\-}
<ttdv4 n="I.12.1-32"><bkdv3 n="4900">out seame, is all to rent and torne? O body mysticall of <name t="ps">Christ</name>, where is
<ttdv4 n="I.12.1-33"><bkdv3 n="4901">that holy and happy vnitie, out of the which whosoeuer is, he is not in
<ttdv4 n="I.12.1-34"><bkdv3 n="4902"><name t="ps">Christ</name>? If one member be pulled from another, where is the body? If
<ttdv4 n="I.12.1-35"><bkdv3 n="4903">the bodie be drawen from the head, where is the life of the bodie? Wee
<ttdv4 n="I.12.1-36"><bkdv3 n="4904">cannot be ioyned to <name t="ps">Christ</name> our head, except we be glued with concord and
<ttdv4 n="I.12.1-37"><bkdv3 n="4905">charitie one to another. For hee that is not of this vnitie, is not of the
<ttdv4 n="I.12.1-38"><bkdv3 n="4906">Church of <name t="ps">Christ</name>, which is a congregation or vnitie together, and not a

<note place="lmargin">
<bkdv3 n="4907"><cit work="NT. 1 Corinthians 3.3"><f t="r">1.Cor.3.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.1-39"><bkdv3 n="4908">diuision. Saint <f t="r"><name t="ps">Paul</name><f t="bl"> saith, That as long as emulation or enuying, con{\-}
<ttdv4 n="I.12.1-40"><bkdv3 n="4909">tention, and factions or sects be among vs, we be carnall, and walke ac{\-}
<ttdv4 n="I.12.1-41"><bkdv3 n="4910">cording to the fleshly man. And Saint <f t="r"><name t="ps">Iames</name><f t="bl"> saith, If yee haue bitter

<note place="lmargin">
<bkdv3 n="4911"><cit work="NT. James 3.14, 16"><f t="r">Iam.3.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.1-42"><bkdv3 n="4912">emulation or enuying, and contention in your hearts, glorie not of it:

<note place="lmargin">
<bkdv3 n="4913"><cit work="NT. 1 Corinthians 1.10"><f t="r">1.Cor.1.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.1-43"><bkdv3 n="4914">for where as contention is, there is vnstedfastnesse, and all euill deeds.
<ttdv4 n="I.12.1-44"><bkdv3 n="4915">And why doe we not heare Saint <f t="r"><name t="ps">Paul</name><f t="bl">, which prayeth vs, where as hee
<ttdv4 n="I.12.1-45"><bkdv3 n="4916">might command vs, saying, I beseech you in the Name of our Lord <name t="ps">Ie{\-}</name>
<ttdv4 n="I.12.1-46"><bkdv3 n="4917"><name t="ps">us Christ</name>, that you will speake all one thing, and that there be no dissen{\-}
<ttdv4 n="I.12.1-47"><bkdv3 n="4918">tion among you, but that you will be one whole bodie, of one mind, and of
<ttdv4 n="I.12.1-48"><bkdv3 n="4919">one opinion in the truth. If his desire be reasonable and honest, why doe
<ttdv4 n="I.12.1-49"><bkdv3 n="4920">we not grant it? if his request be for our profit, why doe we refuse it? And
<ttdv4 n="I.12.1-50"><bkdv3 n="4921">if we list not to heare his petition of prayer, yet let vs heare his exhortati{\-}

<note place="lmargin">
<bkdv3 n="4922"><cit work="NT. Ephesians 4.1-5"><f t="r">Ephes.4.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.1-51"><bkdv3 n="4923">on, where he saith, I exhort you that you walke as it becommeth the vo{\-}
<ttdv4 n="I.12.1-52"><bkdv3 n="4924">cation in which you be called, with all submission and meekenesse, with
<ttdv4 n="I.12.1-53"><bkdv3 n="4925">lenitie and softnesse of minde, bearing one another by charitie, study{\-}
<ttdv4 n="I.12.1-54"><bkdv3 n="4926">ing to keepe the vnitie of the spirit by the bond of peace: For there is one
<ttdv4 n="I.12.1-55"><bkdv3 n="4927">Bodie, one Spirit, one Faith, one Baptisme. There is (saith he) but
<ttdv4 n="I.12.1-56"><bkdv3 n="4928">one Bodie, of the which he can be no liuely member, that is at variance
<ttdv4 n="I.12.1-57"><bkdv3 n="4929">with the other members. There is one Spirit, which ioyneth and knit{\-}
<ttdv4 n="I.12.1-58"><bkdv3 n="4930">teth all things in one. And how can this one Spirit raine in vs, when
<ttdv4 n="I.12.1-59"><bkdv3 n="4931">we among our selues be diuided? There is but one Faith, and how can we
<ttdv4 n="I.12.1-60"><bkdv3 n="4932">then say, He is of the old Faith, and he is of the new Faith? There is but
<ttdv4 n="I.12.1-61"><bkdv3 n="4933">one Baptisme, and then shall not all they which be Baptized be one? Con{\-}
<ttdv4 n="I.12.1-62"><bkdv3 n="4934">tention causeth diuision, wherefore it ought not to be among Christians,
<ttdv4 n="I.12.1-63"><bkdv3 n="4935">whom one Faith and Baptisme ioyneth in an vnitie. But if wee con{\-}
<ttdv4 n="I.12.1-64"><bkdv3 n="4936">temne Saint <f t="r"><name t="ps">Pauls</name><f t="bl"> request and exhortation, yet at the least let vs regard
<ttdv4 n="I.12.1-65"><bkdv3 n="4937">his earnest entreating, in the which hee doeth very earnestly charge vs

<note place="lmargin">
<bkdv3 n="4938"><cit work="NT. Philippians 2.1-3"><f t="r">Philip.2.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.1-66"><bkdv3 n="4939">and (as I may so speake) coniure vs in this forme and manner, If there
<ttdv4 n="I.12.1-67"><bkdv3 n="4940">be any consolation in <name t="ps">Christ</name>, if there be any comfort of loue, if you haue

<bkdv3 n="4941"><fw t="catch">any</fw>

<bkdv2 type="page" n="91" sig="H4r" side="inner" forme="3">

<bkdv3 n="4942"><f t="r"><fw t="header"> against Contention.</fw><fw t="pag">91</fw><f t="bl">

<ttdv4 n="I.12.1-68"><bkdv3 n="4943">any fellowship of the Spirit, if you haue any bowels of pittie and com{\-}
<ttdv4 n="I.12.1-69"><bkdv3 n="4944">passion, fulfill my ioy, being all like affected, hauing one charitie, being
<ttdv4 n="I.12.1-70"><bkdv3 n="4945">of one mind, of one opinion, that nothing be done by contention, or vaine{\-}
<ttdv4 n="I.12.1-71"><bkdv3 n="4946">glorie. Who is he that hath any bowels of pittie, that will not be moo{\-}
<ttdv4 n="I.12.1-72"><bkdv3 n="4947">ued with these wordes so pithie? whose heart is so stonie, that the sword
<ttdv4 n="I.12.1-73"><bkdv3 n="4948">of these words (which be more sharpe then any two edged sword) may not
<ttdv4 n="I.12.1-74"><bkdv3 n="4949">cut and breake asunder? wherefore let vs endeauour our selues to fulfill
<ttdv4 n="I.12.1-75"><bkdv3 n="4950">Saint <f t="r"><name t="ps">Pauls</name><f t="bl"> ioy here in this place, which shall be at length to our great
<ttdv4 n="I.12.1-76"><bkdv3 n="4951">ioy in another place. Let vs so read the Scripture, that by reading

<note place="rmargin">
<bkdv3 n="4952"><f t="i">How wee
<bkdv3 n="4953">should read
<bkdv3 n="4954">the Scrip{\-}
<bkdv3 n="4955">ture. <f t="bl">
</note>

<ttdv4 n="I.12.1-77"><bkdv3 n="4956">thereof, wee may be made the better liuers, rather then the more conten{\-}
<ttdv4 n="I.12.1-78"><bkdv3 n="4957">tious disputers. If any thing be necessary to be taught, reasoned, or
<ttdv4 n="I.12.1-79"><bkdv3 n="4958">disputed, let vs doe it with all meekenesse, softnesse, and lenitie If any
<ttdv4 n="I.12.1-80"><bkdv3 n="4959">thing shall chance to be spoken vncomely, let one beare anothers frailtie.
<ttdv4 n="I.12.1-81"><bkdv3 n="4960">He that is faultie, let him rather amend, then defend that which hee
<ttdv4 n="I.12.1-82"><bkdv3 n="4961">hath spoken amisse, lest hee fall by contention from a foolish errour into
<ttdv4 n="I.12.1-83"><bkdv3 n="4962">an obstinate Heresie. For it is better to giue place meekely, then to win
<ttdv4 n="I.12.1-84"><bkdv3 n="4963">the victorie with the breach of charitie, which chanceth when euery man
<ttdv4 n="I.12.1-85"><bkdv3 n="4964">will defend his opinion obstinately. If wee be the Christian men, why

<note place="rmargin">
<bkdv3 n="4965"><cit work="NT. Matthew 11.29"><f t="r">Matth.11.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.1-86"><bkdv3 n="4966">doe we not follow <name t="ps">Christ</name>, which saith, Learne of mee, for I am meeke
<ttdv4 n="I.12.1-87"><bkdv3 n="4967">and lowly in heart? A Disciple must learne the lesson of his Schoole{\-}
<ttdv4 n="I.12.1-88"><bkdv3 n="4968">master, and a seruant must obey the commandement of his Master. Hee
<ttdv4 n="I.12.1-89"><bkdv3 n="4969">that is wise and learned, (saith Saint <f t="r"><name t="ps">Iames</name><f t="bl">) let him shew his goodnesse

<note place="rmargin">
<bkdv3 n="4970"><cit work="NT. James 3.13-17"><f t="r">Iames 3.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.1-90"><bkdv3 n="4971">by his good conuersation, and sobernesse of his wisedome. For where
<ttdv4 n="I.12.1-91"><bkdv3 n="4972">there is enuie and contention, that wisedome commeth not from <f t="bll">GOD<f t="bl">,
<ttdv4 n="I.12.1-92"><bkdv3 n="4973">but is worldly wisedome, mans wisedome and deuilish wisedome. For
<ttdv4 n="I.12.1-93"><bkdv3 n="4974">the wisdome that commeth from aboue from the spirit of <f t="bll">GOD<f t="bl">, is chaste
<ttdv4 n="I.12.1-94"><bkdv3 n="4975">and pure, corrupted with no euill affections: it is quiet, meeke, and peace{\-}
<ttdv4 n="I.12.1-95"><bkdv3 n="4976">able, abhorring all desire |&| contention: it is tractable, obedient, not grud{\-}
<ttdv4 n="I.12.1-96"><bkdv3 n="4977">ging to learne, and to giue place to them that teach better for the refor{\-}
<ttdv4 n="I.12.1-97"><bkdv3 n="4978">mation. For there shall neuer bee an end of striuing and contention, if
<ttdv4 n="I.12.1-98"><bkdv3 n="4979">we contend who in contention shall be master, and haue the ouer hand: if
<ttdv4 n="I.12.1-99"><bkdv3 n="4980">wee shall heape errour vpon errour, if wee continue to defend that obsti{\-}
<ttdv4 n="I.12.1-100"><bkdv3 n="4981">nately, which was spoken vnaduisedly. For trueth it is, that stifnesse
<ttdv4 n="I.12.1-101"><bkdv3 n="4982">in maintaining an opinion, breedeth contention, brawling, and chi{\-}
<ttdv4 n="I.12.1-102"><bkdv3 n="4983">ding, which is a vice among all other most pernicious and pestilent to
<ttdv4 n="I.12.1-103"><bkdv3 n="4984">common peace and quietnesse. And it standeth betwixt two persons and
<ttdv4 n="I.12.1-104"><bkdv3 n="4985">parties (for no man commonly doth chide with himselfe) so it comprehen{\-}
<ttdv4 n="I.12.1-105"><bkdv3 n="4986">deth two most detestable vices: the one is picking of quarrelles, with
<ttdv4 n="I.12.1-106"><bkdv3 n="4987">sharpe and contentious words: the other standeth in froward answering,
<ttdv4 n="I.12.1-107"><bkdv3 n="4988">and multiplying euill wordes againe. The first is so abominable, that

<note place="rmargin">
<bkdv3 n="4989"><cit work="NT. 1 Corinthians 5.11"><f t="r">1.Cor.5.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.1-108"><bkdv3 n="4990">Saint <f t="r"><name t="ps">Paul</name><f t="bl"> saith, if any that is called a brother, be a worshipper of idoles,
<ttdv4 n="I.12.1-109"><bkdv3 n="4991">a brawler, a picker of quarrels, a thiefe, or an extortioner, with him
<ttdv4 n="I.12.1-110"><bkdv3 n="4992">that is such a man, see that yee eate not. Now here consider that Saint
<ttdv4 n="I.12.1-111"><bkdv3 n="4993"><f t="r"><name t="ps">Paul</name><f t="bl"> numbreth a scoulder, a brawler, or a picker of quarrelles, among
<ttdv4 n="I.12.1-112"><bkdv3 n="4994">theeues and idolaters, and many times there commeth lesse hurt of a

<note place="rmargin">
<bkdv3 n="4995"><f t="i">Against
<bkdv3 n="4996">quarrell pic{\-}
<bkdv3 n="4997">king. <f t="bl">
</note>

<ttdv4 n="I.12.1-113"><bkdv3 n="4998">theefe, then of a railing tongue: for the one taketh away a mans good
<ttdv4 n="I.12.1-114"><bkdv3 n="4999">name, the other taketh but his riches, which is of much lesse value and

<bkdv3 n="5115">><fw t="catch">estimation</fw>

<bkdv2 type="page" n="92" sig="H4v" side="outer" forme="3">

<bkdv3 n="5001"><f t="r"><fw t="pag">92</fw> <fw t="header">The II. part of the Sermon</fw><f t="bl">

<ttdv4 n="I.12.1-116"><bkdv3 n="5002">estimation then is his good name. And a theefe hurteth but him from
<ttdv4 n="I.12.1-117"><bkdv3 n="5003">whom hee stealeth: but hee that hath an euill tongue, troubleth all the
<ttdv4 n="I.12.1-118"><bkdv3 n="5004">towne, where hee dwelleth, and sometime the whole countrey. And a
<ttdv4 n="I.12.1-119"><bkdv3 n="5005">rayling tongue is a pestilence so full of contagiousnesse, that Saint <f t="r"><name t="ps">Paul</name><f t="bl">

<note place="lmargin">
<bkdv3 n="5006"><cit work="NT. 1 Corinthians 5.11"><f t="r">1.Cor.5.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.1-120"><bkdv3 n="5007">willeth Christian men to forbeare the company of such, and neither to
<ttdv4 n="I.12.1-121"><bkdv3 n="5008">eate nor drinke with them. And whereas hee will not that a Christian
<ttdv4 n="I.12.1-122"><bkdv3 n="5009">woman should forsake her husband, although he be an Infidell, or that a
<ttdv4 n="I.12.1-123"><bkdv3 n="5010">Christian seruant should depart from his Master, which is an Infidell
<ttdv4 n="I.12.1-124"><bkdv3 n="5011">and Heathen, and so suffer a Christian man to keepe company with an
<ttdv4 n="I.12.1-125"><bkdv3 n="5012">Infidell: yet he forbiddeth vs to eate or drinke with a scoulder, or quarrel{\-}
<ttdv4 n="I.12.1-126"><bkdv3 n="5013">picker. And also in the first Chapter to the Corinthians, hee saith thus,

<note place="lmargin">
<bkdv3 n="5014"><cit work="NT. 1 Corinthians 6.9-10"><f t="r">1.Cor.6.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.1-127"><bkdv3 n="5015">Be not deceiued, for neither fornicators, neither worshippers of Idols,
<ttdv4 n="I.12.1-128"><bkdv3 n="5016">neither theeues, nor drunkards, nor cursed speakers shall dwell in the
<ttdv4 n="I.12.1-129"><bkdv3 n="5017">kingdome of heauen. It must needs be a great fault, that doth moue and
<ttdv4 n="I.12.1-130"><bkdv3 n="5018">cause the father to disherite his naturall sonne. And how can it other{\-}
<ttdv4 n="I.12.1-131"><bkdv3 n="5019">wise be, but that this cursed speaking must needs be a most damnable sin,
<ttdv4 n="I.12.1-132"><bkdv3 n="5020">the which doeth cause <f t="bll">GOD<f t="bl"> our most mercifull and louing Father, to
<ttdv4 n="I.12.1-133"><bkdv3 n="5021">depriue vs of his most blessed kingdome of heauen? Against the other sin

<note place="lmargin">
<bkdv3 n="5022"><f t="i">Against fro
<bkdv3 n="5023">ward answe{\-}
<bkdv3 n="5024">ring. <f t="bl">
</note>

<ttdv4 n="I.12.1-134"><bkdv3 n="5025">that standeth in requiting taunt for taunt, speaketh <name t="ps">Christ</name> himselfe, say{\-}
<ttdv4 n="I.12.1-135"><bkdv3 n="5026">ing: I say vnto you, resist not euill, but loue your enemies, and say well
<ttdv4 n="I.12.1-136"><bkdv3 n="5027">by them, that say euill by you, doe well vnto them that doe euill vnto you,

<note place="lmargin">
<bkdv3 n="5028"><cit work="NT. Matthew 5.39, 44-45"><f t="r">Matth.5.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.1-137"><bkdv3 n="5029">and pray for them that doe hurt and persecute you, that you may bee the
<ttdv4 n="I.12.1-138"><bkdv3 n="5030">children of your Father which is in heauen, who suffereth his Sunne to
<ttdv4 n="I.12.1-139"><bkdv3 n="5031">rise both vpon good and euill, and sendeth his raine both vpon the iust
<ttdv4 n="I.12.1-140"><bkdv3 n="5032">and vniust. To this doctrine of <name t="ps">Christ</name> agreeth very well the teaching of
<ttdv4 n="I.12.1-141"><bkdv3 n="5033">S. <f t="r"><name t="ps">Paul</name><f t="bl">, that chosen vessell of <f t="bll">GOD<f t="bl">, who ceaseth not to exhort and call
<ttdv4 n="I.12.1-142"><bkdv3 n="5034">vpon vs, saying, Blesse them that curse you, blesse I say, and curse not,

<note place="lmargin">
<bkdv3 n="5035"><cit work="NT. Romans 12.14, 17-18"><f t="r">Rom.12.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.1-143"><bkdv3 n="5036">recompense to no man euill for euill, if it be possible (as much as lyeth in
<ttdv4 n="I.12.1-144"><bkdv3 n="5037">you) liue peaceably with all men.<f t="r">

</ttdv3>

<ttdv3 n="2" t="part">

<hr>

<heading>
<bkdv3 n="5038">{P} The second part of the Sermon against
<bkdv3 n="5039"><f t="i">Contention. <f t="bk">
</heading>

<p>
<ttdv4 n="I.12.2-145"><bkdv3 n="5040">I<f t="bl">T hath beene declared vnto you in this Sermon against
<ttdv4 n="I.12.2-146"><bkdv3 n="5041">strife and brawling, what great inconuenience com{\-}
<ttdv4 n="I.12.2-147"><bkdv3 n="5042">meth thereby, specially of such contention as groweth
<ttdv4 n="I.12.2-148"><bkdv3 n="5043">in matters of religion: and how when as no man will
<ttdv4 n="I.12.2-149"><bkdv3 n="5044">giue place to another, there is none end of contention
<ttdv4 n="I.12.2-150"><bkdv3 n="5045">and discord: and that vnity which <f t="bll">GOD<f t="bl"> requireth of
<ttdv4 n="I.12.2-151"><bkdv3 n="5046">Christians, is vtterly thereby neglected and broken: and
<ttdv4 n="I.12.2-152"><bkdv3 n="5047">that this contention standeth chiefly in two points, as in picking of quar{\-}
<ttdv4 n="I.12.2-153"><bkdv3 n="5048">relles, and making of froward answers. Now yee shall heare Saint

<note place="lmargin">
<bkdv3 n="5049"><cit work="NT. Romans 12.19-21"><f t="r">Rom.12.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.2-154"><bkdv3 n="5050"><f t="r"><name t="ps">Pauls</name><f t="bl"> words, saying, Dearely beloued, auenge not your selues, but ra{\-}
<ttdv4 n="I.12.2-155"><bkdv3 n="5051">ther giue place vnto wrath, for it is written, Vengeance is mine, and

<bkdv3 n="5052"><fw t="catch">I</fw>

<bkdv2 type="page" n="93" sig="H5r" side="inner" forme="2">

<bkdv3 n="5053"><f t="r"><fw t="header">against Contention.</fw><fw t="pag">93</fw><f t="bl">

<ttdv4 n="I.12.2-156"><bkdv3 n="5054">I will reuenge, saith the Lord. Therefore if thine enemie hunger, feed
<ttdv4 n="I.12.2-157"><bkdv3 n="5055">him, if hee thirst, giue him drinke: bee not ouercome with euill, but o{\-}
<ttdv4 n="I.12.2-158"><bkdv3 n="5056">uercome euill with goodnesse. All these bee the words of Saint <f t="r"><name t="ps">Paul</name><f t="bl">, but
<ttdv4 n="I.12.2-159"><bkdv3 n="5057">they that bee full of stomacke, and set so much by themselues, that they
<ttdv4 n="I.12.2-160"><bkdv3 n="5058">may not abide so much as one euill word to be spoken of them, peraduen{\-}
<ttdv4 n="I.12.2-161"><bkdv3 n="5059">ture will say: If I be reuiled, shall I stand still like a Goose, or a foole,

<note place="rmargin">
<bkdv3 n="5060"><f t="i">An obiecti{\-}
<bkdv3 n="5061">on. <f t="bl">
</note>

<ttdv4 n="I.12.2-162"><bkdv3 n="5062">with my finger in my mouth? Shall I be such an ideot and dizard, to suf{\-}
<ttdv4 n="I.12.2-163"><bkdv3 n="5063">fer euery man to speake vpon me what they list, to raile what they list, to
<ttdv4 n="I.12.2-164"><bkdv3 n="5064">spue out all their venome against me at their pleasures? Is it not conue{\-}
<ttdv4 n="I.12.2-165"><bkdv3 n="5065">nient that he that speaketh euill, should be answered accordingly? If I
<ttdv4 n="I.12.2-166"><bkdv3 n="5066">shall vse this lenitie and softnesse, I shall both increase mine enemies fro{\-}
<ttdv4 n="I.12.2-167"><bkdv3 n="5067">wardnesse, and prouoke other to doe like. Such reasons make they that
<ttdv4 n="I.12.2-168"><bkdv3 n="5068">can suffer nothing, for the defence of their impatience. And yet if by fro{\-}

<note place="rmargin">
<bkdv3 n="5069"><f t="i">An answere. <f t="bl">
</note>

<ttdv4 n="I.12.2-169"><bkdv3 n="5070">ward answering to a froward person, there were hope to remedie his fro{\-}
<ttdv4 n="I.12.2-170"><bkdv3 n="5071">wardnesse, hee should lesse offend that so should answere, doing the same
<ttdv4 n="I.12.2-171"><bkdv3 n="5072">not of ire or malice, but onely of that intent, that he that is so froward or
<ttdv4 n="I.12.2-172"><bkdv3 n="5073">malicious, may be reformed. But he that cannot amend an other mans
<ttdv4 n="I.12.2-173"><bkdv3 n="5074">fault, or cannot amend it without his owne fault, better it were that one
<ttdv4 n="I.12.2-174"><bkdv3 n="5075">should perish, then two. Then if he cannot quiet him with gentle words,
<ttdv4 n="I.12.2-175"><bkdv3 n="5076">at the least let him not follow him in wicked and vncharitable words.
<ttdv4 n="I.12.2-176"><bkdv3 n="5077">If he can pacifie him with suffering, let him suffer, and if not, it is better
<ttdv4 n="I.12.2-177"><bkdv3 n="5078">to suffer euill, then to doe euill, to say well, then to say euill. For to speake
<ttdv4 n="I.12.2-178"><bkdv3 n="5079">well against euill, commeth of the Spirit of <f t="bll">GOD<f t="bl">: but to render euill
<ttdv4 n="I.12.2-179"><bkdv3 n="5080">for euill, commeth of the contrary spirit. And he that cannot temper nor
<ttdv4 n="I.12.2-180"><bkdv3 n="5081">rule his own anger, is but weake |&| feeble, and rather more like a woman
<ttdv4 n="I.12.2-181"><bkdv3 n="5082">or a childe, then a strong man. For the true strength and manlinesse is to
<ttdv4 n="I.12.2-182"><bkdv3 n="5083">ouercome wrath, and to despise iniuries, and other mens foolishnesse. And
<ttdv4 n="I.12.2-183"><bkdv3 n="5084">besides this, he that shall despise the wrong done vnto him by his enemy,
<ttdv4 n="I.12.2-184"><bkdv3 n="5085">euery man shall perceiue that it was spoken or done without cause:
<ttdv4 n="I.12.2-185"><bkdv3 n="5086">whereas contrarily, he that doth fume and chase at it, shall helpe
<ttdv4 n="I.12.2-186"><bkdv3 n="5087">the cause of his aduersarie, giuing suspicion that the thing is true.
<ttdv4 n="I.12.2-187"><bkdv3 n="5088">And in so going about to reuenge euill, wee shew our selues to bee
<ttdv4 n="I.12.2-188"><bkdv3 n="5089">euil, and while we will punish and reuenge another mans follie, we
<ttdv4 n="I.12.2-189"><bkdv3 n="5090">double and augment our owne follie. But many pretences finde they
<ttdv4 n="I.12.2-190"><bkdv3 n="5091">that bee wilfull, to colour their impatience. Mine enemy, say they,
<ttdv4 n="I.12.2-191"><bkdv3 n="5092">is not worthy to haue gentle words or deeds, being so full of malice
<ttdv4 n="I.12.2-192"><bkdv3 n="5093">or frowardnesse. The lesse hee is worthy, the more art thou there{\-}
<ttdv4 n="I.12.2-193"><bkdv3 n="5094">fore allowed of <f t="bll">GOD<f t="bl">, and the more art thou commended of <name t="ps">Christ</name>,
<ttdv4 n="I.12.2-194"><bkdv3 n="5095">for whose sake thou shouldest render good for euill, because hee hath
<ttdv4 n="I.12.2-195"><bkdv3 n="5096">commaunded thee, and also deserued that thou shouldest so doe. Thy
<ttdv4 n="I.12.2-196"><bkdv3 n="5097">neighbour hath peraduenture with a word offended thee: call thou to
<ttdv4 n="I.12.2-197"><bkdv3 n="5098">thy remembrance with how many words and deeds, how grieuously
<ttdv4 n="I.12.2-198"><bkdv3 n="5099">thou hast offended thy Lord <f t="bll">GOD<f t="bl">. What was man, when <name t="ps">Christ</name>
<ttdv4 n="I.12.2-199"><bkdv3 n="5100">dyed for him? was hee not his enemy, and vnworthy to haue his fa{\-}
<ttdv4 n="I.12.2-200"><bkdv3 n="5101">uour and mercie? Euen so, with what gentlenesse and patience do{\-}
<ttdv4 n="I.12.2-201"><bkdv3 n="5102">eth hee forbeare, and tolerate, and suffer thee, although hee is dayly
<ttdv4 n="I.12.2-202"><bkdv3 n="5103">offended by thee? Forgiue therefore a light trespasse to thy neighbour

<bkdv3 n="5104"><fw t="catch">that</fw>

<bkdv2 type="page" n="94" sig="H5v" side="outer" forme="2">

<bkdv3 n="5105"><f t="r"><fw t="pag">94</fw> <fw t="header">The II. part of the Sermon</fw><f t="bl">

<ttdv4 n="I.12.2-203"><bkdv3 n="5106">that <name t="ps">Christ</name> may forgiue thee many thousands of trespasses, which art
<ttdv4 n="I.12.2-204"><bkdv3 n="5107">euery day an offender. For if thou forgiue thy brother, being to thee a
<ttdv4 n="I.12.2-205"><bkdv3 n="5108">trespasser, then hast thou a sure signe and token, that <f t="bll">GOD<f t="bl"> will forgiue
<ttdv4 n="I.12.2-206"><bkdv3 n="5109">thee, to whom all men bee debters and trespassers. How wouldest thou
<ttdv4 n="I.12.2-207"><bkdv3 n="5110">haue <f t="bll">GOD<f t="bl"> mercifull to thee, if thou wilt be cruell vnto thy brother?
<ttdv4 n="I.12.2-208"><bkdv3 n="5111">Canst thou not finde in thine heart to doe that towards another that is
<ttdv4 n="I.12.2-209"><bkdv3 n="5112">thy fellow, which <f t="bll">GOD<f t="bl"> hath done to thee, that art but his seruant?
<ttdv4 n="I.12.2-210"><bkdv3 n="5113">Ought not one sinner to forgiue another, seeing that <name t="ps">Christ</name> which was
<ttdv4 n="I.12.2-211"><bkdv3 n="5114">no sinner, did pray to his Father for them that without mercy and despite{\-}

<note place="lmargin">
<bkdv3 n="5115"><cit work="NT. 1 Peter 2.23"><f t="r">1.Pet.2.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.2-212"><bkdv3 n="5116">fully put him to death? Who, when hee was reuiled, he did not vse reui{\-}
<ttdv4 n="I.12.2-213"><bkdv3 n="5117">ling words againe, and when he suffred wrongfully, he did not threaten,
<ttdv4 n="I.12.2-214"><bkdv3 n="5118">but gaue all vengeance to the iudgement of his Father which iudgeth
<ttdv4 n="I.12.2-215"><bkdv3 n="5119">rightfully. And what crakest thou of thy head, if thou labour not to bee
<ttdv4 n="I.12.2-216"><bkdv3 n="5120">in the body? Thou canst bee no member of <name t="ps">Christ</name>, if thou follow not the

<note place="lmargin">
<bkdv3 n="5121"><cit work="OT. Isaiah 53.7"><f t="r">Esai.53.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.2-217"><bkdv3 n="5122">steppes of <name t="ps">Christ</name>: (who as the Prophet saith) was ledde to death like a
<ttdv4 n="I.12.2-218"><bkdv3 n="5123">Lambe, not opening his mouth to reuiling, but opening his mouth to

<note place="lmargin">
<bkdv3 n="5124"><cit work="NT. Luke 23.34"><f t="r">Luke 23.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.2-219"><bkdv3 n="5125">praying for them that crucified him, saying, Father, forgiue them, for
<ttdv4 n="I.12.2-220"><bkdv3 n="5126">they cannot tell what they doe. The which example, anon after <name t="ps">Christ</name>,

<note place="lmargin">
<bkdv3 n="5127"><cit work="NT. Acts 7.60"><f t="r">Actes 7.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.2-221"><bkdv3 n="5128">Saint <f t="r"><name t="ps">Steuen</name><f t="bl"> did follow, and after S. <f t="r"><name t="ps">Paul</name><f t="bl">: We be euill spoken of, (saith
<ttdv4 n="I.12.2-222"><bkdv3 n="5129">he) and wee speake well: wee suffer persecution, and take it patiently:

<note place="lmargin">
<bkdv3 n="5130"><cit work="NT. 1 Corinthians 4.12-13"><f t="r">1.Cor.4.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.2-223"><bkdv3 n="5131">Men curse vs, and we gently entreate. Thus S. <f t="r"><name t="ps">Paul</name><f t="bl"> taught that he did,
<ttdv4 n="I.12.2-224"><bkdv3 n="5132">and he did that he taught. Blesse you (saith he) them that persecute you:
<ttdv4 n="I.12.2-225"><bkdv3 n="5133">blesse you, and curse not. Is it a great thing to speake well to thine ad{\-}
<ttdv4 n="I.12.2-226"><bkdv3 n="5134">uersary, to whom <name t="ps">Christ</name> doth command thee to doe well? <f t="r"><name t="ps">Dauid</name><f t="bl"> when
<ttdv4 n="I.12.2-227"><bkdv3 n="5135"><f t="r"><name t="ps">Semei</name><f t="bl"> did call him all to naught, did not chide againe, but said patiently,
<ttdv4 n="I.12.2-228"><bkdv3 n="5136">Suffer him to speake euill, if perchance the Lord will haue mercy on me.
<ttdv4 n="I.12.2-229"><bkdv3 n="5137">Histories bee full of examples of Heathen men, that tooke very meekely
<ttdv4 n="I.12.2-230"><bkdv3 n="5138">both opprobrious |&| reprochful words, and iniurious or wrongful deedes.
<ttdv4 n="I.12.2-231"><bkdv3 n="5139">And shall those Heathen excell in patience vs that professe <name t="ps">Christ</name>, the
<ttdv4 n="I.12.2-232"><bkdv3 n="5140">teacher and example of all patience? <f t="r"><name t="ps">Lisander</name><f t="bl">, when on did rage against
<ttdv4 n="I.12.2-233"><bkdv3 n="5141">him, in reuiling of him, he was nothing mooued, but sayd, Goe to, go to,
<ttdv4 n="I.12.2-234"><bkdv3 n="5142">speake against me as much and as oft as thou wilt, and leaue out nothing,
<ttdv4 n="I.12.2-235"><bkdv3 n="5143">if perchance by this meanes thou mayest discharge thee of those naughty
<ttdv4 n="I.12.2-236"><bkdv3 n="5144">things, with the which it seemeth that thou art full laden. Many men
<ttdv4 n="I.12.2-237"><bkdv3 n="5145">speake euill of all men, because they can speake well of no man. After this
<ttdv4 n="I.12.2-238"><bkdv3 n="5146">sort, this wise man auoydeth from him, the reprochfull words spoken vn{\-}
<ttdv4 n="I.12.2-239"><bkdv3 n="5147">to him, imputing and laying them to the naturall sickenesse of his aduer{\-}
<ttdv4 n="I.12.2-240"><bkdv3 n="5148">sary. <f t="r"><name t="ps">Pericles</name><f t="bl"> when a certaine scoulder, or rayling fellow did reuile him,
<ttdv4 n="I.12.2-241"><bkdv3 n="5149">hee answered not a worde againe, but went into a gallery, and after to{\-}
<ttdv4 n="I.12.2-242"><bkdv3 n="5150">wards night, when he went home, this scoulder followed him, raging still
<ttdv4 n="I.12.2-243"><bkdv3 n="5151">more and more, because he saw the other to set nothing by him: and after
<ttdv4 n="I.12.2-244"><bkdv3 n="5152">that he came to his gate (being darke night) <f t="r"><name t="ps">Pericles</name><f t="bl"> commanded one of
<ttdv4 n="I.12.2-245"><bkdv3 n="5153">his seruants to light a torch, and to bring the scoulder home to his owne
<ttdv4 n="I.12.2-246"><bkdv3 n="5154">house. Hee did not onely with quietnesse suffer this brauler patiently,
<ttdv4 n="I.12.2-247"><bkdv3 n="5155">but also recompenced an euill turne with a good turne, and that to his
<ttdv4 n="I.12.2-248"><bkdv3 n="5156">enemie. Is it not a shame for vs that professe <name t="ps">Christ</name>, to be worse then Hea{\-}
<ttdv4 n="I.12.2-249"><bkdv3 n="5157">then people, in a thing chiefely pertayning to <name t="ps">Christs</name> religion: shall phi{\-}

<bkdv3 n="5158"><fw t="catch">losophie</fw>

<bkdv2 type="page" n="95" sig="H6r" side="inner" forme="1">

<bkdv3 n="5159"><f t="r"><fw t="header">against contention.</fw><fw t="pag">95</fw><f t="bl">

<ttdv4 n="I.12.2-250"><bkdv3 n="5160">losophie perswade them more then <f t="bll">GODS<f t="bl"> word shall perswade vs?
<ttdv4 n="I.12.2-251"><bkdv3 n="5161">shall naturall reason preuaile more with them, then religion shall with
<ttdv4 n="I.12.2-252"><bkdv3 n="5162">vs? shall mans wisedome leade them to those things, whereunto the hea{\-}
<ttdv4 n="I.12.2-253"><bkdv3 n="5163">uenly doctrine cannot leade vs? What blindnesse, wilfulnesse, or rather
<ttdv4 n="I.12.2-254"><bkdv3 n="5164">madnesse is this (<f t="r"><name t="ps">Pericles</name><f t="bl"> being prouoked to anger with many villanous
<ttdv4 n="I.12.2-255"><bkdv3 n="5165">wordes answered not a word. But we, stirred but with one little word,
<ttdv4 n="I.12.2-256"><bkdv3 n="5166">what foule worke doe we make? How doe wee fume, rage, stampe, and
<ttdv4 n="I.12.2-257"><bkdv3 n="5167">stare like mad men? Many men, of euery trifle wil make a great matter,
<ttdv4 n="I.12.2-258"><bkdv3 n="5168">and of the sparke of a little word will kindle a great fire, taking all things
<ttdv4 n="I.12.2-259"><bkdv3 n="5169">in the worst part. But how much better is it, and more like to the exam{\-}

<note place="rmargin">
<bkdv3 n="5170"><f t="i">Reasons to
<bkdv3 n="5171">moue men
<bkdv3 n="5172">from quarel{\-}
<bkdv3 n="5173">picking. <f t="bl">
</note>

<ttdv4 n="I.12.2-260"><bkdv3 n="5174">ple and doctrine of <name t="ps">Christ</name>, to make rather of a great fault in our neighbor,
<ttdv4 n="I.12.2-261"><bkdv3 n="5175">a small fault, reasoning with our selues after this sort. Hee spake these
<ttdv4 n="I.12.2-262"><bkdv3 n="5176">wordes, but it was in a suddaine heate, or the drinke spake them, and not
<ttdv4 n="I.12.2-263"><bkdv3 n="5177">he, or he spake them at the motion of some other, or hee spake them being
<ttdv4 n="I.12.2-264"><bkdv3 n="5178">ignorant of the trueth, hee spake them not against mee, but against him
<ttdv4 n="I.12.2-265"><bkdv3 n="5179">whom he thought me to be. But as touching euill speaking, he that is
<ttdv4 n="I.12.2-266"><bkdv3 n="5180">ready to speake euill against other men, first let him examine himselfe,
<ttdv4 n="I.12.2-267"><bkdv3 n="5181">whether he bee faultlesse and cleare of the fault which hee findeth in ano{\-}
<ttdv4 n="I.12.2-268"><bkdv3 n="5182">ther. For it is a shame when hee that blameth another for any fault, is
<ttdv4 n="I.12.2-269"><bkdv3 n="5183">guiltie himselfe, either in the same fault, or in a greater. It is a shame for
<ttdv4 n="I.12.2-270"><bkdv3 n="5184">him that is blind to call another man blinde, and it is more shame for him
<ttdv4 n="I.12.2-271"><bkdv3 n="5185">that is whole blind to call him blinkard, that is but purblinde. For this
<ttdv4 n="I.12.2-272"><bkdv3 n="5186">is to see a straw in another mans eye, when a man hath a blocke in his
<ttdv4 n="I.12.2-273"><bkdv3 n="5187">owne eye.
<p>
<ttdv4 n="I.12.2-274"><bkdv3 n="5188">Then let him consider, that he that vseth to speake euill, shall common{\-}
<ttdv4 n="I.12.2-275"><bkdv3 n="5189">ly be euill spoken of againe. And hee that speaketh what hee will for his
<ttdv4 n="I.12.2-276"><bkdv3 n="5190">pleasure, shall be compelled to heare what hee would not, to his displea{\-}
<ttdv4 n="I.12.2-277"><bkdv3 n="5191">sure. Moreouer, let him remember that saying, that wee shall giue an

<note place="rmargin">
<bkdv3 n="5192"><cit work="NT. Matthew 12.36"><f t="r">Matth.12.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.2-278"><bkdv3 n="5193">account for euery idle word. How much more then shall we make recko{\-}
<ttdv4 n="I.12.2-279"><bkdv3 n="5194">ning for our sharpe, bitter, brauling and chiding words, which prouoke
<ttdv4 n="I.12.2-280"><bkdv3 n="5195">our brother to bee angrie, and so to the breach of his charitie? And as
<ttdv4 n="I.12.2-281"><bkdv3 n="5196">touching euill answering, although wee bee neuer so much prouoked by
<ttdv4 n="I.12.2-282"><bkdv3 n="5197">other mens euill speaking, yet wee shall not follow their frowardnesse by
<ttdv4 n="I.12.2-283"><bkdv3 n="5198">euill answering, if wee consider that anger is a kinde of madnesse, and
<ttdv4 n="I.12.2-284"><bkdv3 n="5199">that hee which is angrie, is (as it were for the time) in a phrensie. Wher{\-}

<note place="rmargin">
<bkdv3 n="52285"><f t="i">Reasons to
<bkdv3 n="5201">moue men
<bkdv3 n="5202">form fro{\-}
<bkdv3 n="5203">ward answe{\-}
<bkdv3 n="5204">ring. <f t="bl">
</note>

<ttdv4 n="I.12.2-286"><bkdv3 n="5205">fore let him beware, least in his fury hee speake any thing, wherof after{\-}
<ttdv4 n="I.12.2-287"><bkdv3 n="5206">ward hee may haue iust cause to bee sorry. And he that will defend that
<ttdv4 n="I.12.2-288"><bkdv3 n="5207">anger is not fury, but that hee hath reason, euen when hee is most an{\-}
<ttdv4 n="I.12.2-289"><bkdv3 n="5208">gry: then let him reason thus with himselfe when hee is angry; Now
<ttdv4 n="I.12.2-290"><bkdv3 n="5209">I am so mooued and chafed, that within a little while after I shall be o{\-}
<ttdv4 n="I.12.2-291"><bkdv3 n="5210">therwise minded: wherefore then should I now speake any thing in mine
<ttdv4 n="I.12.2-292"><bkdv3 n="5211">anger, which heereafter, when I would fainest, cannot bee changed?
<ttdv4 n="I.12.2-293"><bkdv3 n="5212">Wherefore shall I doe any thing, now being (as it were) out of my wit
<ttdv4 n="I.12.2-294"><bkdv3 n="5213">for the which, when I shall come to my selfe againe, I shall bee very sad?
<ttdv4 n="I.12.2-295"><bkdv3 n="5214">Why doth not reason, why doth not godlines, yea why doth not <name t="ps">Christ</name> ob{\-}
<ttdv4 n="I.12.2-296"><bkdv3 n="5215">taine that thing now of mee, which hereafter time shall obtaine of mee?
<ttdv4 n="I.12.2-297"><bkdv3 n="5216">If a man bee called an adulterer, vsurer, drunkarde, or by any other

<bkdv3 n="5217"><fw t="catch">shamefull</fw>

<bkdv2 type="page" n="96" sig="H6v" side="outer" forme="1">

<bkdv3 n="5218"><f t="r"><fw t="pag">96</fw> <fw t="header">The III. part of the Sermon</fw><f t="bl">

<ttdv4 n="I.12.2-298"><bkdv3 n="5219">shamefull name, let him consider earnestly, whether hee bee so called
<ttdv4 n="I.12.2-299"><bkdv3 n="5220">truely or falsely: if truely, let him amend his fault, that his aduersarie
<ttdv4 n="I.12.2-300"><bkdv3 n="5221">may not after worthily charge him with such offences: if these things bee
<ttdv4 n="I.12.2-301"><bkdv3 n="5222">layd against him falsly, yet let him consider whether he hath giuen any
<ttdv4 n="I.12.2-302"><bkdv3 n="5223">occasion to bee suspected of such things, and so hee may both cut off that
<ttdv4 n="I.12.2-303"><bkdv3 n="5224">suspicion, whereof this flander did arise, and in other things shall liue
<ttdv4 n="I.12.2-304"><bkdv3 n="5225">more warily. And thus vsing our selues, wee may take no hurt, but ra{\-}
<ttdv4 n="I.12.2-305"><bkdv3 n="5226">ther much good, by the rebukes and slaunders of our enemie. For the
<ttdv4 n="I.12.2-306"><bkdv3 n="5227">reproch of an enemie may be to many men a quicker spurre to the amend{\-}
<ttdv4 n="I.12.2-307"><bkdv3 n="5228">ment of their life, then the gentle monition of a friend. <f t="r"><name t="ps">Philippus</name><f t="bl"> the king
<ttdv4 n="I.12.2-308"><bkdv3 n="5229">of <f t="r"><name t="pl">Macedonie</name><f t="bl">, when he was euill spoken of by the chiefe Rulers of the citie
<ttdv4 n="I.12.2-309"><bkdv3 n="5230">of <f t="r"><name t="pl">Athens</name><f t="bl">, he did thanke them heartily, because by them he was made bet{\-}
<ttdv4 n="I.12.2-310"><bkdv3 n="5231">ter, both in his wordes and deedes: for I studie (sayeth hee) both by my
<ttdv4 n="I.12.2-311"><bkdv3 n="5232">sayings and doings to prooue them lyars.<f t="r">

</ttdv3>

<ttdv3 n="3" t="part">

<hr>

<heading>
<bkdv3 n="5233">{P} The third part of the Sermon
<bkdv3 n="5234"><f t="i">against contention. <f t="bk">
</heading>

<p>
<ttdv4 n="I.12.3-312"><bkdv3 n="5235">Y<f t="bl">Ee heard in the last lesson of the Sermon against strife
<ttdv4 n="I.12.3-313"><bkdv3 n="5236">and brawling, how we may answere them which main{\-}
<ttdv4 n="I.12.3-314"><bkdv3 n="5237">taine their froward sayings in contention, and that will
<ttdv4 n="I.12.3-315"><bkdv3 n="5238">reuenge with wordes such euill as other men doe them,
<ttdv4 n="I.12.3-316"><bkdv3 n="5239">and finally how we may according to <f t="bll">GODS<f t="bl"> will or{\-}
<ttdv4 n="I.12.3-317"><bkdv3 n="5240">der our selues, and what to consider towards them when
<ttdv4 n="I.12.3-318"><bkdv3 n="5241">wee are prouoked to contention and strife with rayling
<ttdv4 n="I.12.3-319"><bkdv3 n="5242">wordes. Now to proceede in the same matter, you shall know the right
<ttdv4 n="I.12.3-320"><bkdv3 n="5243">way how to disprooue and ouercome your aduersarie and enemie. This
<ttdv4 n="I.12.3-321"><bkdv3 n="5244">is the best way to improue a mans aduersary, so to liue, that all which
<ttdv4 n="I.12.3-322"><bkdv3 n="5245">shall know his honestie, may beare witnesse that he is slaundered vnwor{\-}
<ttdv4 n="I.12.3-323"><bkdv3 n="5246">thily. If the fault, whereof he is slaundered, be such, that for the defence
<ttdv4 n="I.12.3-324"><bkdv3 n="5247">of his honestie, hee must needes make answere, let him answere quietly
<ttdv4 n="I.12.3-325"><bkdv3 n="5248">and softly, on this fashion, That those faults be layd against him falsely.

<note place="lmargin">
<bkdv3 n="5249"><cit work="OT. Proverbs 15.1"><f t="r">Prou.15.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.3-326"><bkdv3 n="5250">For it is trueth that the wise man saith, A soft answere asswageth an{\-}
<ttdv4 n="I.12.3-327"><bkdv3 n="5251">ger, and a hard and sharpe answere doeth stirre vp rage and furie. The

<note place="lmargin">
<bkdv3 n="5252"><cit work="OT. 1 Samuel 25.10-35"><f t="r">1.King.25.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.3-328"><bkdv3 n="5253">sharpe answere of <f t="r"><name t="ps">Nabal</name><f t="bl">, prouoked <f t="r"><name t="ps">Dauid</name><f t="bl"> to cruell vengeance: but the
<ttdv4 n="I.12.3-329"><bkdv3 n="5254">gentle wordes of <f t="r"><name t="ps">Abigail</name><f t="bl"> quenched the fire againe that was all in a flame.
<ttdv4 n="I.12.3-330"><bkdv3 n="5255">And a speciall remedie against malicious tongues, is to arme our selues
<ttdv4 n="I.12.3-331"><bkdv3 n="5256">with patience, meekenesse, and silence, lest with multiplying wordes with

<note place="lmargin">
<bkdv3 n="5257"><f t="i">An obie{\-}
<bkdv3 n="5258">ction. <f t="bl">
</note>

<ttdv4 n="I.12.3-332"><bkdv3 n="5259">the enemie, we be made as euill as he. But they that cannot beare one
<ttdv4 n="I.12.3-333"><bkdv3 n="5260">euil word, peraduenture for their own excuse wil alledge |&|that; which is writ{\-}

<note place="lmargin">
<bkdv3 n="5261"><cit work="OT. Proverbs 26.5"><f t="r">Prou.26.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.3-334"><bkdv3 n="5262">ten: He that despiseth his good name, is cruell. Also we reade, Answere
<ttdv4 n="I.12.3-335"><bkdv3 n="5263">a foole according to his foolishnesse. And our Lord Iesus did holde his
<ttdv4 n="I.12.3-336"><bkdv3 n="5264">peace at certaine euill sayings: but to some he answered diligently. He
<ttdv4 n="I.12.3-337"><bkdv3 n="5265">heard men call him a Samaritane, a Carpenters sonne, a wine drinker,

<note place="lmargin">
<bkdv3 n="5266"><f t="i">Answere. <f t="bl">
</note>

<ttdv4 n="I.12.3-338"><bkdv3 n="5267">and he held his peace: but when he heard them say, Thou hast the deuill

<bkdv3 n="5268"><fw t="catch">within</fw>

<bkdv1 type="gathering" n="10" format="folio" in="3s">
<bkdv2 type="page" n="97" sig="I1r" side="outer" forme="1">

<bkdv3 n="5269"><f t="r"><fw t="header">against Contention.</fw><fw t="pag">97</fw><f t="bl">

<ttdv4 n="I.12.3-339"><bkdv3 n="5270">within thee, he answered, to that earnestly. Trueth it is indeede, that
<ttdv4 n="I.12.3-340"><bkdv3 n="5271">there is a time, when it is conuenient to answer a foole according to his
<ttdv4 n="I.12.3-341"><bkdv3 n="5272">foolishnesse, lest hee should seeme in his owne conceit to bee wise. And
<ttdv4 n="I.12.3-342"><bkdv3 n="5273">sometime it is not profitable to answer a foole according to his foolish{\-}
<ttdv4 n="I.12.3-343"><bkdv3 n="5274">nesse, lest the wise man be made like to the foole. When our infamie, or
<ttdv4 n="I.12.3-344"><bkdv3 n="5275">the reproach that is done vnto vs, is ioyned with the perill of many, then
<ttdv4 n="I.12.3-345"><bkdv3 n="5276">it is necessary in answering, to be quicke and ready. For wee read that
<ttdv4 n="I.12.3-346"><bkdv3 n="5277">many holy men of good zeale, haue sharpely and fiercely both spoken and
<ttdv4 n="I.12.3-347"><bkdv3 n="5278">answered tyrants and euill men: which sharpe words came not of anger,
<ttdv4 n="I.12.3-348"><bkdv3 n="5279">rancor, or malice, or desire of vengeance, but of a feruent desire to bring
<ttdv4 n="I.12.3-349"><bkdv3 n="5280">them to the true knowledge of <f t="bll">GOD<f t="bl">, and from vngodly liuing, by an
<ttdv4 n="I.12.3-350"><bkdv3 n="5281">earnest and sharpe rebuke and chiding. In this zeale, Saint <f t="r"><name t="ps">Iohn</name><f t="bl"> Bap{\-}
<ttdv4 n="I.12.3-351"><bkdv3 n="5282">tist called the Pharisees, Adders brood: and Saint <f t="r"><name t="ps">Paul</name><f t="bl"> called the Gala{\-}

<note place="rmargin">
<bkdv3 n="5283"><cit work="NT. Matthew 3.7"><f t="r">Matt. 3.</cit>
<bkdv3 n="5284"><cit work="NT. Galatians 3.1">Gal. 3.</cit>
<bkdv3 n="5285"><cit work="NT. Titus 1.12">Titus 1.</cit>
<bkdv3 n="5286"><cit work="NT. Philippians 3.2">. Phil. 3.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.3-352"><bkdv3 n="5287">thians, fooles: and the men of Creete, he called liars, euill beasts, and
<ttdv4 n="I.12.3-353"><bkdv3 n="5288">sluggish bellies: and the false Apostles, he called dogges, and crafty work{\-}
<ttdv4 n="I.12.3-354"><bkdv3 n="5289">men. And his zeale is godly, and to bee allowed, as it is plainely proo{\-}
<ttdv4 n="I.12.3-355"><bkdv3 n="5290">ued by the example of <name t="ps">Christ</name>, who although hee were the fountaine and
<ttdv4 n="I.12.3-356"><bkdv3 n="5291">spring of all meekenesse, gentlenesse, and softnesse: yet he called the obsti{\-}
<ttdv4 n="I.12.3-357"><bkdv3 n="5292">nate Scribes and Pharisees, blinde guides, fooles, painted graues, hy{\-}

<note place="rmargin">
<bkdv3 n="5293"><cit work="NT. Matthew 23.16"><f t="r">Matt. 23.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.3-358"><bkdv3 n="5294">pocrites, Serpents, Adders brood, a corrupt and wicked generation.

<note place="rmargin">
<bkdv3 n="5295"><cit work="NT. Matthew 16.23"><f t="r">Matth.16.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.3-359"><bkdv3 n="5296">Also he rebuketh <f t="r"><name t="ps">Peter</name><f t="bl"> eagerly, saying, Get behinde mee Satan. Like{\-}
<ttdv4 n="I.12.3-360"><bkdv3 n="5297">wise S. <f t="r"><name t="ps">Paul</name><f t="bl"> reprooueth <f t="r"><name t="ps">Elimas</name><f t="bl">, saying, O thou full of all craft and guile,

<note place="rmargin">
<bkdv3 n="5298"><cit work="NT. Acts 13.10-11"><f t="r">Acts 13.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.3-361"><bkdv3 n="5299">enemy to all iustice, thou ceasest not to destroy the right wayes of <f t="bll">GOD<f t="bl">:
<ttdv4 n="I.12.3-362"><bkdv3 n="5300">and now loe, the hand of the Lord is vpon thee, and thou shalt be blinde,
<ttdv4 n="I.12.3-363"><bkdv3 n="5301">and not see for a time. And Saint <f t="r"><name t="ps">Peter</name><f t="bl"> reprehendeth <f t="r"><name t="ps">Ananias</name><f t="bl"> very sharp{\-}
<ttdv4 n="I.12.3-364"><bkdv3 n="5302">ly, saying, <f t="r"><name t="ps">Ananias</name><f t="bl">, how is it that Satan hath filled thy heart, that thou

<note place="rmargin">
<bkdv3 n="5303"><cit work="NT. Acts 5.3"><f t="r">Acts 5.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.3-365"><bkdv3 n="5304">shouldest lie vnto the holy Ghost? This zeale hath beene so feruent in ma{\-}
<ttdv4 n="I.12.3-366"><bkdv3 n="5305">ny good men, that it hath stirred them; not onely to speake bitter and ea{\-}
<ttdv4 n="I.12.3-367"><bkdv3 n="5306">ger words, but also to doe things, which might seeme to some to be cruell,
<ttdv4 n="I.12.3-368"><bkdv3 n="5307">but indeed they be very iust, charitable, and godly, because they were not
<ttdv4 n="I.12.3-369"><bkdv3 n="5308">done of ire, malice, or contentious minde, but of a feruent minde, to the
<ttdv4 n="I.12.3-370"><bkdv3 n="5309">glory of <f t="bll">GOD<f t="bl">, and the correction of sin, executed by men called to that
<ttdv4 n="I.12.3-371"><bkdv3 n="5310">office. For in this zeale our Lord <name t="ps">Iesus Christ</name> did driue with a whippe
<ttdv4 n="I.12.3-372"><bkdv3 n="5311">the buyers and sellers out of the Temple. In this zeale <f t="r"><name t="ps">Moses</name><f t="bl"> brake the

<note place="rmargin">
<bkdv3 n="5312"><cit work="NT. John 2.15"><f t="r">Iohn 2.</cit>
<bkdv3 n="5313"><cit work="OT. Exodus 32.19">Exod. 32.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.3-373"><bkdv3 n="5314">two Tables which hee had receiued at <f t="bll">GODS<f t="bl"> hand, when hee saw
<ttdv4 n="I.12.3-374"><bkdv3 n="5315">the Israelites dancing about the Calfe, and caused to be killed xxiiii. M.
<ttdv4 n="I.12.3-375"><bkdv3 n="5316">of his owne people. In this zeale <f t="r"><name t="ps">Phinees</name><f t="bl"> the sonne of <f t="r"><name t="ps">Eleazer</name><f t="bl">, did thrust

<note place="rmargin">
<bkdv3 n="5317"><cit work="OT. Numbers 25.8"><f t="r">Num. 25.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.3-376"><bkdv3 n="5318">thorow with his sword, <f t="r"><name t="ps">Zimri</name><f t="bl">, and <f t="r"><name t="ps">Cosbi</name><f t="bl">, whom hee found together ioy{\-}

<note place="rmargin">
<bkdv3 n="5319"><f t="i">But these ex{\-}
<bkdv3 n="5320">amples are
<bkdv3 n="5321">not to be fol{\-}
<bkdv3 n="5322">lowed of eue{\-}
<bkdv3 n="5323">ry body, but
<bkdv3 n="5324">as men bee
<bkdv3 n="5325">called to of{\-}
<bkdv3 n="5326">fice and set
<bkdv3 n="5327">in authority. <f t="bl">
</note>

<ttdv4 n="I.12.3-377"><bkdv3 n="5328">ned in the act of vncleannesse, Wherefore now to returne againe to con{\-}
<ttdv4 n="I.12.3-378"><bkdv3 n="5329">tentious words, and specially in matters of Religion, and <f t="bll">GODS<f t="bl">
<ttdv4 n="I.12.3-379"><bkdv3 n="5330">word (which would bee vsed with all modesty, sobernesse, and chastity)
<ttdv4 n="I.12.3-380"><bkdv3 n="5331">the words of S. <f t="r"><name t="ps">Iames</name><f t="bl"> ought to be well marked, and borne in memory,
<ttdv4 n="I.12.3-381"><bkdv3 n="5332">where he sayth, that of contention riseth all euill. And the wise King
<ttdv4 n="I.12.3-382"><bkdv3 n="5333"><f t="r"><name t="ps">Solomon</name><f t="bl"> sayth, Honour is due to a man that keepeth himselfe from con{\-}
<ttdv4 n="I.12.3-383"><bkdv3 n="5334">tention, and all that mingle themselues therewith bee fooles. And be{\-}
<ttdv4 n="I.12.3-384"><bkdv3 n="5335">cause this vice is so much hurtfull to the society of a common wealth, in

<note place="rmargin">
<bkdv3 n="5336"><cit work="OT. Proverbs 20.3"><f t="r">Pro. 20.<f t="bl"></cit>
</note>

<ttdv4 n="I.12.3-385"><bkdv3 n="5337">all well ordered cities, these common brawlers and scoulders be punished

<bkdv3 n="5338"><fw t="sig">I</fw><fw t="catch">with</fw>

<bkdv2 type="page" n="98" sig="I1v" side="inner" forme="1">

<bkdv3 n="5339"><f t="r"><fw t="pag">98</fw> <fw t="header">The III. part of the Sermon |&|c.</fw><f t="bl">

<ttdv4 n="I.12.3-386"><bkdv3 n="5340">with a notable kinde of paine: as to be set on the cucking stoole, pillory,
<ttdv4 n="I.12.3-387"><bkdv3 n="5341">or such like. And they bee vnworthy to liue in a common wealth, the
<ttdv4 n="I.12.3-388"><bkdv3 n="5342">which doe as much as lieth in them, with brawling and scoulding to di{\-}
<ttdv4 n="I.12.3-389"><bkdv3 n="5343">sturbe the quietnesse and peace of the same. And whereof commeth this
<ttdv4 n="I.12.3-390"><bkdv3 n="5344">contention, strife, and variance, but of pride and vaine glory? Let vs

<note place="lmargin">
<bkdv3 n="5345"><cit work="NT. 1 Peter 5.5">.Pet.5.</cit>
<bkdv3 n="5346"><cit work="NT. Luke 1.52">Luk. 1.</cit>
</note>

<ttdv4 n="I.12.3-391"><bkdv3 n="5347">therefore humble our selues vnder the mighty hand of <f t="bll">GOD<f t="bl">, which
<ttdv4 n="I.12.3-392"><bkdv3 n="5348">hath promised to rest vpon them that be humble and low in spirit. If we
<ttdv4 n="I.12.3-393"><bkdv3 n="5349">bee good |&| quiet Christian men, let it appeare in our speech and tongues.
<ttdv4 n="I.12.3-394"><bkdv3 n="5350">If we haue forsaken the Diuell, let vs vse no more Diuellish tongues:
<ttdv4 n="I.12.3-395"><bkdv3 n="5351">He that hath beene a rayling scowlder, now let him bee a sober counsay{\-}
<ttdv4 n="I.12.3-396"><bkdv3 n="5352">ler. He that hath beene a malicious slanderer, now let him bee a louing
<ttdv4 n="I.12.3-397"><bkdv3 n="5353">comforter. He that hath been a vaine rayler, now let him be a ghostly tea{\-}
<ttdv4 n="I.12.3-398"><bkdv3 n="5354">cher. He that hath abused his tongue in cursing, now let him vse it in bles{\-}
<ttdv4 n="I.12.3-399"><bkdv3 n="5355">sing. He that hath abused his tongue in euill speaking, now let him
<ttdv4 n="I.12.3-400"><bkdv3 n="5356">vse it in speaking well. All bitternesse, anger, rayling, and blasphemy,
<ttdv4 n="I.12.3-401"><bkdv3 n="5357">let it be auoyded from you. If you may, and it be possible, in no wise be
<ttdv4 n="I.12.3-402"><bkdv3 n="5358">angry. But if you may not be cleane voyd of this passion, then yet so
<ttdv4 n="I.12.3-403"><bkdv3 n="5359">temper and bridle it, that it stirre you not to contention and brawling. If
<ttdv4 n="I.12.3-404"><bkdv3 n="5360">you be prouoked with euill speaking, arme your selfe with patience, leni{\-}
<ttdv4 n="I.12.3-405"><bkdv3 n="5361">tie, and silence, either speaking nothing, or else being very soft, meeke, and
<ttdv4 n="I.12.3-406"><bkdv3 n="5362">gentle in answering. Ouercome thine aduersary with benefits and
<ttdv4 n="I.12.3-407"><bkdv3 n="5363">gentlenesse. And aboue all things, keepe peace and vnity: bee no peace
<ttdv4 n="I.12.3-408"><bkdv3 n="5364">breakers, but peace makers. And then there is no doubt, but that <f t="bll">GOD<f t="bl">
<ttdv4 n="I.12.3-409"><bkdv3 n="5365">the authour of comfort and peace, will grant vs peace of conscience, and
<ttdv4 n="I.12.3-410"><bkdv3 n="5366">such concord and agreement, that with one mouth and minde, wee may
<ttdv4 n="I.12.3-411"><bkdv3 n="5367">glorifie <f t="bll">GOD<f t="bl"> the Father of our Lord <name t="ps">Iesus Christ</name>, to whom bee all
<ttdv4 n="I.12.3-412"><bkdv3 n="5368">glory, now and for euer. AMEN.<f t="bk">
<hr>

</ttdv3>
</ttdv2>
</ttdv1>
</body>

<back>

<p>
<bkdv3 n="5369">H<f t="bl">Eereafter shall follow Sermons of Fasting, Praying, Almes
<bkdv3 n="5370">deedes, of the Natiuity, Passion, Resurrection, and Ascension
<bkdv3 n="5371">of our Sauiour <name t="ps">Christ</name>: of the due receiuing of his blessed Body
<bkdv3 n="5372">and Blood, vnder the forme of Bread and Wine: against Idlenesse, a{\-}
<bkdv3 n="5373">gainst Gluttony and Drunkennesse, against Couetousnesse, against En{\-}
<bkdv3 n="5374">uie, ire, and malice, with many other matters, aswell fruitfull as neces{\-}
<bkdv3 n="5375">sary to the edifying of Christian people, and the increase of godly liuing.
<p>

<closing>
<bkdv3 n="5376"><f t="i">God Saue the King. <f t="r">
</closing>

</back>
</text>