HOMILY AGAINST STRIFE AND CONTENTION
Short-Title Catalogue 13675. Renaissance Electronic Texts 1.1.
copyright 1994 Ian Lanca****re (ed.) University of Toronto
A SERMON AGAINST
Contention and Brawling.
THis day (good Christian people) shall bee declared vnto you, the
vnprofitablenesse and shamefull vnhonestie of contention, strife, and
debate, to the intent, that when you shall see as it were in a table
painted before your eyes, the euillfauourednesse and deformitie of
this most detestable vice, your stomackes may bee mooued to rise
against it, and to detest and abhorre that sinne, which is so much to
be hated, and pernicious, and hurtfull to all men. But among all
kindes of Contention, none is more hurtfull then is Contention in
matters of Religion. Eschew (saith Saint Paul), foolish and vnlearned
questions, knowing that they breed strife (2 Timothy 2.23). It
becommeth not the seruant of GOD to fight, or striue, but to bee meeke
toward all men (2 Timothy 2.24). This Contention and strife was in
Saint Paul's time among the Corinthians, and is at this time among vs
English men. For too many there bee which vpon the Ale-benches or
other places, delight to set foorth certaine questions, not so much
pertaining to edification, as to vaine-glorie, and shewing foorth of
their cunning, and so vnsoberly to reason and dispute, that when
neither part will giue place to other, they fall to chiding and
contention, and sometime from hot-words, to further inconuenience.
Saint Paul could not abide to heare among the Corinthians, these words
of discord or dissention, I holde of Paul, I of Cephas, and I of
Apollo (1 Corinthians 3.4): What would hee then say, if hee heard
these words of Contention (which be now almost in euery mans mouth?)
Hee is a Pharisee, he is a Gospeller, he is of the new sort, he is of
the olde faith, he is a new broched brother, he is a good Catholike
Father, hee is a Papist, he is an Heretike. O how the Church is
diuided? Oh how the cities be cut and mangled? O how the coat of
Christ, that was without seame, is all to rent and torne? O body
mysticall of Christ, where is that holy and happy vnitie, out of the
which whosoeuer is, he is not in Christ? If one member be pulled from
another, where is the body? If the bodie be drawen from the head,
where is the life of the bodie? Wee cannot be ioyned to Christ our
head, except we be glued with concord and charitie one to another. For
hee that is not of this vnitie, is not of the Church of Christ, which
is a congregation or vnitie together, and not a diuision. Saint Paul
saith, That as long as emulation or enuying, contention, and factions
or sects be among vs, we be carnall, and walke according to the
fleshly man ( 1 Corinthians 3.3). And Saint Iames saith, If yee haue
bitter emulation or enuying, and contention in your hearts, glorie not
of it (James 3.14): for where as contention is, there is
vnstedfastnesse, and all euill deeds. And why doe we not heare Saint
Paul, which prayeth vs, where as hee might command vs, saying, I
beseech you in the Name of our Lord Iesus Christ, that you will speake
all one thing, and that there be no dissention among you, but that you
will be one whole bodie, of one mind, and of one opinion in the truth
(1 Corinthians 1.10). If his desire be reasonable and honest, why doe
we not grant it? if his request be for our profit, why doe we refuse
it? And if we list not to heare his petition of prayer, yet let vs
heare his exhortation, where he saith, I exhort you that you walke as
it becommeth the vocation in which you be called, with all submission
and meekenesse, with lenitie and softnesse of minde, bearing one
another by charitie, studying to keepe the vnitie of the spirit by the
bond of peace: For there is one Bodie, one Spirit, one Faith, one
Baptisme (Ephesians 4.1-5). There is (saith he) but one Bodie, of the
which he can be no liuely member, that is at variance with the other
members. There is one Spirit, which ioyneth and knitteth all things in
one. And how can this one Spirit raine in vs, when we among our selues
be diuided? There is but one Faith, and how can we then say, He is of
the old Faith, and he is of the new Faith? There is but one Baptisme,
and then shall not all they which be Baptized be one? Contention
causeth diuision, wherefore it ought not to be among Christians, whom
one Faith and Baptisme ioyneth in an vnitie. But if wee contemne Saint
Paul's request and exhortation, yet at the least let vs regard his
earnest entreating, in the which hee doeth very earnestly charge vs
and (as I may so speake) coniure vs in this forme and manner, If there
be any consolation in Christ, if there be any comfort of loue, if you
haue any fellow****p of the Spirit, if you haue any bowels of pittie
and compassion, fulfill my ioy, being all like affected, hauing one
charitie, being of one mind, of one opinion, that nothing be done by
contention, or vaineglorie (Philippians 2.1-3). Who is he that hath
any bowels of pittie, that will not be mooued with these wordes so
pithie? whose heart is so stonie, that the sword of these words (which
be more sharpe then any two edged sword) may not cut and breake
asunder? wherefore let vs endeauour our selues to fulfill Saint Paul's
ioy here in this place, which shall be at length to our great ioy in
another place.
How Wee Should Read the Scripture. Let vs so read the Scripture, that
by reading thereof, wee may be made the better liuers, rather then the
more contentious disputers. If any thing be necessary to be taught,
reasoned, or disputed, let vs doe it with all meekenesse, softnesse,
and lenitie If any thing shall chance to be spoken vncomely, let one
beare anothers frailtie. He that is faultie, let him rather amend,
then defend that which hee hath spoken amisse, lest hee fall by
contention from a foolish errour into an obstinate Heresie. For it is
better to giue place meekely, then to win the victorie with the breach
of charitie, which chanceth when euery man will defend his opinion
obstinately. If wee be the Christian men, why doe we not follow
Christ, which saith, Learne of mee, for I am meeke and lowly in heart
(Matthew 11.29)? A Disciple must learne the lesson of his
Schoolemaster, and a seruant must obey the commandement of his Master.
Hee that is wise and learned, (saith Saint Iames) let him shew his
goodnesse by his good conuersation, and sobernesse of his wisedome.
For where there is enuie and contention, that wisedome commeth not
from GOD, but is worldly wisedome, mans wisedome and deuilish
wisedome. For the wisdome that commeth from aboue from the spirit of
GOD, is chaste and pure, corrupted with no euill affections: it is
quiet, meeke, and peaceable, abhorring all desire & contention (James
3.13-17): it is tractable, obedient, not grudging to learne, and to
giue place to them that teach better for the reformation. For there
shall neuer bee an end of striuing and contention, if we contend who
in contention shall be master, and haue the ouer hand: if wee shall
heape errour vpon errour, if wee continue to defend that obstinately,
which was spoken vnaduisedly. For trueth it is, that stifnesse in
maintaining an opinion, breedeth contention, brawling, and chiding,
which is a vice among all other most pernicious and pestilent to
common peace and quietnesse. And it standeth betwixt two persons and
parties (for no man commonly doth chide with himselfe) so it
comprehendeth two most detestable vices: the one is picking of
quarrelles, with sharpe and contentious words: the other standeth in
froward answering, and multiplying euill wordes againe. The first is
so abominable, that Saint Paul saith, if any that is called a brother,
be a wor****pper of idoles, a brawler, a picker of quarrels, a thiefe,
or an extortioner, with him that is such a man, see that yee eate not
( 1 Corinthians 5.11).
Against quarrell picking. Now here consider that Saint Paul numbreth a
scoulder, a brawler, or a picker of quarrelles, among theeues and
idolaters, and many times there commeth lesse hurt of a theefe, then
of a railing tongue: for the one taketh away a mans good name, the
other taketh but his riches, which is of much lesse value and
estimation then is his good name. And a theefe hurteth but him from
whom hee stealeth: but hee that hath an euill tongue, troubleth all
the towne, where hee dwelleth, and sometime the whole countrey. And a
rayling tongue is a pestilence so full of contagiousnesse, that Saint
Paul willeth Christian men to forbeare the company of such, and
neither to eate nor drinke with them (1 Corinthians 5.11). And whereas
hee will not that a Christian woman should forsake her husband,
although he be an Infidell, or that a Christian seruant should depart
from his Master, which is an Infidell and Heathen, and so suffer a
Christian man to keepe company with an Infidell: yet he forbiddeth vs
to eate or drinke with a scoulder, or quarrelpicker. And also in the
first Chapter to the Corinthians, hee saith thus, Be not deceiued, for
neither fornicators, neither wor****ppers of Idols, neither theeues,
nor drunkards, nor cursed speakers shall dwell in the kingdome of
heauen (1 Corinthians 6.9-10). It must needs be a great fault, that
doth moue and cause the father to disherite his naturall sonne. And
how can it otherwise be, but that this cursed speaking must needs be a
most damnable sin, the which doeth cause GOD our most mercifull and
louing Father, to depriue vs of his most blessed kingdome of heauen?
Against Froward Answering. Against the other sin that standeth in
requiting taunt for taunt, speaketh Christ himselfe, saying: I say
vnto you, resist not euill, but loue your enemies, and say well by
them, that say euill by you, doe well vnto them that doe euill vnto
you, and pray for them that doe hurt and persecute you, that you may
bee the children of your Father which is in heauen, who suffereth his
Sunne to rise both vpon good and euill, and sendeth his raine both
vpon the iust and vniust (Matthew 5.39, 44-45). To this doctrine of
Christ agreeth very well the teaching of S. Paul, that chosen vessell
of GOD, who ceaseth not to exhort and call vpon vs, saying, Blesse
them that curse you, blesse I say, and curse not, recompense to no man
euill for euill, if it be possible (as much as lyeth in you) liue
peaceably with all men (Romans 12.14, 17-18).
THE SECOND PART OF THE SERMON AGAINST CONTENTION.
IT hath beene declared vnto you in this Sermon against strife and
brawling, what great inconuenience commeth thereby, specially of such
contention as groweth in matters of religion: and how when as no man
will giue place to another, there is none end of contention and
discord: and that vnity which GOD requireth of Christians, is vtterly
thereby neglected and broken: and that this contention standeth
chiefly in two points, as in picking of quarrelles, and making of
froward answers. Now yee shall heare Saint Paul's words, saying,
Dearely beloued, auenge not your selues, but rather giue place vnto
wrath, for it is written, Vengeance is mine, and I will reuenge, saith
the Lord. Therefore if thine enemie hunger, feed him, if hee thirst,
giue him drinke: bee not ouercome with euill, but ouercome euill with
goodnesse (Romans 12.19-21).
An obiection. All these bee the words of Saint Paul, but they that bee
full of stomacke, and set so much by themselues, that they may not
abide so much as one euill word to be spoken of them, peraduenture
will say: If I be reuiled, shall I stand still like a Goose, or a
foole, with my finger in my mouth? Shall I be such an ideot and
dizard, to suffer euery man to speake vpon me what they list, to raile
what they list, to spue out all their venome against me at their
pleasures? Is it not conuenient that he that speaketh euill, should be
answered accordingly? If I shall vse this lenitie and softnesse, I
shall both increase mine enemies frowardnesse, and prouoke other to
doe like. Such reasons make they that can suffer nothing, for the
defence of their impatience.
An answere. And yet if by froward answering to a froward person, there
were hope to remedie his frowardnesse, hee should lesse offend that so
should answere, doing the same not of ire or malice, but onely of that
intent, that he that is so froward or malicious, may be reformed. But
he that cannot amend an other mans fault, or cannot amend it without
his owne fault, better it were that one should perish, then two. Then
if he cannot quiet him with gentle words, at the least let him not
follow him in wicked and vncharitable words. If he can pacifie him
with suffering, let him suffer, and if not, it is better to suffer
euill, then to doe euill, to say well, then to say euill. For to
speake well against euill, commeth of the Spirit of GOD: but to render
euill for euill, commeth of the contrary spirit. And he that cannot
temper nor rule his own anger, is but weake & feeble, and rather more
like a woman or a childe, then a strong man. For the true strength and
manlinesse is to ouercome wrath, and to despise iniuries, and other
mens foolishnesse. And besides this, he that shall despise the wrong
done vnto him by his enemy, euery man shall perceiue that it was
spoken or done without cause: whereas contrarily, he that doth fume
and chase at it, shall helpe the cause of his aduersarie, giuing
suspicion that the thing is true. And in so going about to reuenge
euill, wee shew our selues to bee euil, and while we will punish and
reuenge another mans follie, we double and augment our owne follie.
But many pretences finde they that bee wilfull, to colour their
impatience. Mine enemy, say they, is not worthy to haue gentle words
or deeds, being so full of malice or frowardnesse. The lesse hee is
worthy, the more art thou therefore allowed of GOD, and the more art
thou commended of Christ, for whose sake thou shouldest render good
for euill, because hee hath commaunded thee, and also deserued that
thou shouldest so doe. Thy neighbour hath peraduenture with a word
offended thee: call thou to thy remembrance with how many words and
deeds, how grieuously thou hast offended thy Lord GOD. What was man,
when Christ dyed for him? was hee not his enemy, and vnworthy to haue
his fauour and mercie? Euen so, with what gentlenesse and patience
doeth hee forbeare, and tolerate, and suffer thee, although hee is
dayly offended by thee? Forgiue therefore a light trespasse to thy
neighbour that Christ may forgiue thee many thousands of tresp*****,
which art euery day an offender. For if thou forgiue thy brother,
being to thee a trespasser, then hast thou a sure signe and token,
that GOD will forgiue thee, to whom all men bee debters and
trespassers. How wouldest thou haue GOD mercifull to thee, if thou
wilt be cruell vnto thy brother? Canst thou not finde in thine heart
to doe that towards another that is thy fellow, which GOD hath done to
thee, that art but his seruant? Ought not one sinner to forgiue
another, seeing that Christ which was no sinner, did pray to his
Father for them that without mercy and despitefully put him to death?
Who, when hee was reuiled, he did not vse reuiling words againe, and
when he suffred wrongfully, he did not threaten, but gaue all
vengeance to the iudgement of his Father which iudgeth rightfully (1
Peter 2.23). And what crakest thou of thy head, if thou labour not to
bee in the body? Thou canst bee no member of Christ, if thou follow
not the steppes of Christ: (who as the Prophet saith) was ledde to
death like a Lambe, not opening his mouth to reuiling (Isaiah 53.7),
but opening his mouth to praying for them that crucified him, saying,
Father, forgiue them, for they cannot tell what they doe (Luke 23.34).
The which example, anon after Christ, Saint Steuen did follow (Acts
7.60), and after S. Paul: We be euill spoken of, (saith he) and wee
speake well: wee suffer persecution, and take it patiently: Men curse
vs, and we gently entreate ( 1 Corinthians 4.12-13). Thus S. Paul
taught that he did, and he did that he taught. Blesse you (saith he)
them that persecute you: blesse you, and curse not. Is it a great
thing to speake well to thine aduersary, to whom Christ doth command
thee to doe well? Dauid when Semei did call him all to naught, did not
chide againe, but said patiently, Suffer him to speake euill, if
perchance the Lord will haue mercy on me. Histories bee full of
examples of Heathen men, that tooke very meekely both opprobrious &
reprochful words, and iniurious or wrongful deedes. And shall those
Heathen excell in patience vs that professe Christ, the teacher and
example of all patience? Lisander, when on did rage against him, in
reuiling of him, he was nothing mooued, but sayd, Goe to, go to,
speake against me as much and as oft as thou wilt, and leaue out
nothing, if perchance by this meanes thou mayest discharge thee of
those naughty things, with the which it seemeth that thou art full
laden. Many men speake euill of all men, because they can speake well
of no man. After this sort, this wise man auoydeth from him, the
reprochfull words spoken vnto him, imputing and laying them to the
naturall sickenesse of his aduersary. Pericles when a certaine
scoulder, or rayling fellow did reuile him, hee answered not a worde
againe, but went into a gallery, and after towards night, when he went
home, this scoulder followed him, raging still more and more, because
he saw the other to set nothing by him: and after that he came to his
gate (being darke night) Pericles commanded one of his seruants to
light a torch, and to bring the scoulder home to his owne house. Hee
did not onely with quietnesse suffer this brauler patiently, but also
recompenced an euill turne with a good turne, and that to his enemie.
Is it not a shame for vs that professe Christ, to be worse then
Heathen people, in a thing chiefely pertayning to Christ's religion:
shall philosophie perswade them more then GOD'S word shall perswade
vs? shall naturall reason preuaile more with them, then religion shall
with vs? shall mans wisedome leade them to those things, whereunto the
heauenly doctrine cannot leade vs? What blindnesse, wilfulnesse, or
rather madnesse is this (Pericles being prouoked to anger with many
villanous wordes answered not a word. But we, stirred but with one
little word, what foule worke doe we make? How doe wee fume, rage,
stampe, and stare like mad men? Many men, of euery trifle wil make a
great matter, and of the sparke of a little word will kindle a great
fire, taking all things in the worst part.
Reasons to moue men from quarelpicking. But how much better is it, and
more like to the example and doctrine of Christ, to make rather of a
great fault in our neighbor, a small fault, reasoning with our selues
after this sort. Hee spake these wordes, but it was in a suddaine
heate, or the drinke spake them, and not he, or he spake them at the
motion of some other, or hee spake them being ignorant of the trueth,
hee spake them not against mee, but against him whom he thought me to
be. But as touching euill speaking, he that is ready to speake euill
against other men, first let him examine himselfe, whether he bee
faultlesse and cleare of the fault which hee findeth in another. For
it is a shame when hee that blameth another for any fault, is guiltie
himselfe, either in the same fault, or in a greater. It is a shame for
him that is blind to call another man blinde, and it is more shame for
him that is whole blind to call him blinkard, that is but purblinde.
For this is to see a straw in another mans eye, when a man hath a
blocke in his owne eye.
Then let him consider, that he that vseth to speake euill, shall
commonly be euill spoken of againe. And hee that speaketh what hee
will for his pleasure, shall be compelled to heare what hee would not,
to his displeasure. Moreouer, let him remember that saying, that wee
shall giue an account for euery idle word (Matthew 12.36). How much
more then shall we make reckoning for our sharpe, bitter, brauling and
chiding words, which prouoke our brother to bee angrie, and so to the
breach of his charitie?
Reasons to moue men from froward answering. And as touching euill
answering, although wee bee neuer so much prouoked by other mens euill
speaking, yet wee shall not follow their frowardnesse by euill
answering, if wee consider that anger is a kinde of madnesse, and that
hee which is angrie, is (as it were for the time) in a phrensie.
Wherfore let him beware, least in his fury hee speake any thing,
wherof afterward hee may haue iust cause to bee sorry. And he that
will defend that anger is not fury, but that hee hath reason, euen
when hee is most angry: then let him reason thus with himselfe when
hee is angry; Now I am so mooued and chafed, that within a little
while after I shall be otherwise minded: wherefore then should I now
speake any thing in mine anger, which heereafter, when I would
fainest, cannot bee changed? Wherefore shall I doe any thing, now
being (as it were) out of my wit for the which, when I shall come to
my selfe againe, I shall bee very sad? Why doth not reason, why doth
not godlines, yea why doth not Christ obtaine that thing now of mee,
which hereafter time shall obtaine of mee? If a man bee called an
adulterer, vsurer, drunkarde, or by any other shamefull name, let him
consider earnestly, whether hee bee so called truely or falsely: if
truely, let him amend his fault, that his aduersarie may not after
worthily charge him with such offences: if these things bee layd
against him falsly, yet let him consider whether he hath giuen any
occasion to bee suspected of such things, and so hee may both cut off
that suspicion, whereof this flander did arise, and in other things
shall liue more warily. And thus vsing our selues, wee may take no
hurt, but rather much good, by the rebukes and slaunders of our
enemie. For the reproch of an enemie may be to many men a quicker
spurre to the amendment of their life, then the gentle monition of a
friend. Philippus the king of Macedonie, when he was euill spoken of
by the chiefe Rulers of the citie of Athens, he did thanke them
heartily, because by them he was made better, both in his wordes and
deedes: for I studie (sayeth hee) both by my sayings and doings to
prooue them lyars.
THE THIRD PART OF THE SERMON AGAINST CONTENTION.
YEe heard in the last lesson of the Sermon against strife and
brawling, how we may answere them which maintaine their froward
sayings in contention, and that will reuenge with wordes such euill as
other men doe them, and finally how we may according to GOD'S will
order our selues, and what to consider towards them when wee are
prouoked to contention and strife with rayling wordes. Now to proceede
in the same matter, you shall know the right way how to disprooue and
ouercome your aduersarie and enemie. This is the best way to improue a
mans aduersary, so to liue, that all which shall know his honestie,
may beare witnesse that he is slaundered vnworthily. If the fault,
whereof he is slaundered, be such, that for the defence of his
honestie, hee must needes make answere, let him answere quietly and
softly, on this fa****on, That those faults be layd against him
falsely. For it is trueth that the wise man saith, A soft answere
asswageth anger, and a hard and sharpe answere doeth stirre vp rage
and furie (Proverbs 15.1). The sharpe answere of Nabal, prouoked Dauid
to cruell vengeance: but the gentle wordes of Abigail quenched the
fire againe that was all in a flame (1 Samuel 25.10-35). And a
speciall remedie against malicious tongues, is to arme our selues with
patience, meekenesse, and silence, lest with multiplying wordes with
the enemie, we be made as euill as he.
An obiection. But they that cannot beare one euil word, peraduenture
for their own excuse will alledge that which is written: He that
despiseth his good name, is cruell.
Answere. Also we reade, Answere a foole according to his foolishnesse
(Proverbs 26.5). And our Lord Iesus did holde his peace at certaine
euill sayings: but to some he answered diligently. He heard men call
him a Samaritane, a Carpenters sonne, a wine drinker, and he held his
peace: but when he heard them say, Thou hast the deuill within thee,
he answered, to that earnestly. Trueth it is indeede, that there is a
time, when it is conuenient to answer a foole according to his
foolishnesse, lest hee should seeme in his owne conceit to bee wise.
And sometime it is not profitable to answer a foole according to his
foolishnesse, lest the wise man be made like to the foole. When our
infamie, or the reproach that is done vnto vs, is ioyned with the
perill of many, then it is necessary in answering, to be quicke and
ready. For wee read that many holy men of good zeale, haue sharpely
and fiercely both spoken and answered tyrants and euill men: which
sharpe words came not of anger, rancor, or malice, or desire of
vengeance, but of a feruent desire to bring them to the true knowledge
of GOD, and from vngodly liuing, by an earnest and sharpe rebuke and
chiding. In this zeale, Saint Iohn Baptist called the Pharisees,
Adders brood (Matthew 3.7): and Saint Paul called the Galathians,
fooles (Galatians 3.1): and the men of Creete, he called liars, euill
beasts, and sluggish bellies (Titus 1.12): and the false Apostles, he
called dogges, and crafty workmen (Philippians 3.2). And his zeale is
godly, and to bee allowed, as it is plainely prooued by the example of
Christ, who although hee were the fountaine and spring of all
meekenesse, gentlenesse, and softnesse: yet he called the obstinate
Scribes and Pharisees, blinde guides, fooles, painted graues,
hypocrites, Serpents, Adders brood, a corrupt and wicked generation
(Matthew 23.16). Also he rebuketh Peter eagerly, saying, Get behinde
mee Satan (Matthew 16.23). Likewise S. Paul reprooueth Elimas, saying,
O thou full of all craft and guile, enemy to all iustice, thou ceasest
not to destroy the right wayes of GOD: and now loe, the hand of the
Lord is vpon thee, and thou shalt be blinde, and not see for a time
(Acts 13.10-11). And Saint Peter reprehendeth Ananias very sharply,
saying, Ananias, how is it that Satan hath filled thy heart, that thou
shouldest lie vnto the holy Ghost (Acts 5.3)? This zeale hath beene so
feruent in many good men, that it hath stirred them; not onely to
speake bitter and eager words, but also to doe things, which might
seeme to some to be cruell, but indeed they be very iust, charitable,
and godly, because they were not done of ire, malice, or contentious
minde, but of a feruent minde, to the glory of GOD, and the correction
of sin, executed by men called to that office. For in this zeale our
Lord Iesus Christ did driue with a whippe the buyers and sellers out
of the Temple (John 2.15). In this zeale Moses brake the two Tables
which hee had receiued at GOD'S hand, when hee saw the Israelites
dancing about the Calfe, and caused to be killed xxiiii. M. of his
owne people (Exodus 32.19). In this zeale Phinees the sonne of
Eleazer, did thrust thorow with his sword, Zimri, and Cosbi, whom hee
found together ioyned in the act of vncleannesse (Numbers 25.8).
But these examples are not to be followed of euery body, but as men
bee called to office and set in authority. Wherefore now to returne
againe to contentious words, and specially in matters of Religion, and
GOD'S word (which would bee vsed with all modesty, sobernesse, and
chastity) the words of S. Iames ought to be well marked, and borne in
memory, where he sayth, that of contention riseth all euill. And the
wise King Solomon sayth, Honour is due to a man that keepeth himselfe
from contention, and all that mingle themselues therewith bee fooles
(Proverbs 20.3). And because this vice is so much hurtfull to the
society of a common wealth, in all well ordered cities, these common
brawlers and scoulders be punished with a notable kinde of paine: as
to be set on the cucking stoole, pillory, or such like. And they bee
vnworthy to liue in a common wealth, the which doe as much as lieth in
them, with brawling and scoulding to disturbe the quietnesse and peace
of the same. And whereof commeth this contention, strife, and
variance, but of pride and vaine glory? Let vs therefore humble our
selues vnder the mighty hand of GOD, which hath promised to rest vpon
them that be humble and low in spirit (1 Peter 5.5, Luke 1.52). If we
bee good & quiet Christian men, let it appeare in our speech and
tongues. If we haue forsaken the Diuell, let vs vse no more Diuellish
tongues: He that hath beene a rayling scowlder, now let him bee a
sober counsayler. He that hath beene a malicious slanderer, now let
him bee a louing comforter. He that hath been a vaine rayler, now let
him be a ghostly teacher. He that hath abused his tongue in cursing,
now let him vse it in blessing. He that hath abused his tongue in
euill speaking, now let him vse it in speaking well. All bitternesse,
anger, rayling, and blasphemy, let it be auoyded from you. If you may,
and it be possible, in no wise be angry. But if you may not be cleane
voyd of this passion, then yet so temper and bridle it, that it stirre
you not to contention and brawling. If you be prouoked with euill
speaking, arme your selfe with patience, lenitie, and silence, either
speaking nothing, or else being very soft, meeke, and gentle in
answering. Ouercome thine aduersary with benefits and gentlenesse. And
aboue all things, keepe peace and vnity: bee no peace breakers, but
peace makers. And then there is no doubt, but that GOD the authour of
comfort and peace, will grant vs peace of conscience, and such concord
and agreement, that with one mouth and minde, wee may glorifie GOD the
Father of our Lord Iesus Christ, to whom bee all glory, now and for
euer. AMEN.
HEereafter shall follow Sermons of Fasting, Praying, Almes deedes, of
the Natiuity, Passion, Resurrection, and Ascension of our Sauiour
Christ: of the due receiuing of his blessed Body and Blood, vnder the
forme of Bread and Wine: against Idlenesse, against Gluttony and
Drunkennesse, against Couetousnesse, against Enuie, ire, and malice,
with many other matters, aswell fruitfull as necessary to the edifying
of Christian people, and the increase of godly liuing.
God Saue the King.
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The Anglican Library, This HTML edition copyright 1999.
http://www.anglicanlibrary.org/homilies/bk1hom12.htm
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