Image: Gerlach Flicke, Portrait of Archbishop Thomas Cranmer (1544). Oil on panel. National Portrait Gallery, London. Source: Wikimedia Commons.
Contents:
A Sermon Against Contention and Brawling
How
We Should Read the Scripture
Against
Quarrel Picking
Against
Froward Answering
The Second Part of the Sermon Against Contention
An Objection: [Forgiveness
Toward Enemies Makes Them More Contentious]
An Answer
[to the Objection]
Reasons to
Move Men from Quarrel Picking
The Third Part of the Sermon Against Contention
An Objection [Gentle
Reproaches are Intolerable to Contentious People]
An Answer
[to the Objection]
[Introductory note: The word 'homily' refers simply to a sermon that is part of the celebration of the eucharistic liturgy; the English Books of Homilies were actually first drafted in 1542, during the reign of king Henry VIII -- he of the many wives. They were meant to be used by disaffected or unlearned clergy who were ineffective at proclaiming Christian teachings due to their lack of education. The authorship of these homilies is not known (Archbishop Cranmer's picture is included here because he was the leading figure in reforming circles during Henry's reign]. For a number of reasons, Henry VIII did not approve the homilies. One was simply the undercurrent of Reformation thinking contained in them: while Henry was interested in religious reform, it is important to realize that his complaints were not necessarily with Catholic liturgy or doctrines concerning salvation, rather bureaucratic interaction and politics. A Second Book of Homilies, still more reformed than the first, was published during the reign of Elizabeth I in 1571].
[Note: The spelling has been modernized enough to facilitate reading, but not so much that to obscure the original flavor of the language]
A Sermon Against Contention and Brawling (1542)
THis day (good Christian people) shall be declared unto you, the unprofitableness
and shameful unhonesty of contention, strife, and debate, to the intent,
that when you shall see as it were in a table painted before your eyes,
the evil-favoredness and deformity of this most detestable vice, your stomachs
may be moved to rise against it, and to detest and abhor that sin, which
is so much to be hated, and pernicious, and hurtful to all men. But
among all kinds of Contention, none is more hurtful then is Contention
in matters of Religion. Eschew (saith Saint Paul), foolish and unlearned
questions, knowing that they breed strife (2 Timothy 2.23). It becommeth
not the servant of GOD to fight, or strive, but to be meek 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 us English men. For too many there be which upon the Ale-benches or other places, delight to set forth certain questions, not so much pertaining to edification, as to vainglory, and showing forth of their cunning, and so unsoberly to reason and dispute, that when neither part will give place to other, they fall to chiding and contention, and sometime from hot words, to further inconvenience. Saint Paul could not abide to hear among the Corinthians, these words of discord or dissension, I hold of Paul, I of Cephas, and I of Apollo (1 Corinthians 3.4): What would he then say, if he heard these words of Contention (which be now almost in every mans mouth?) He is a Pharisee, he is a Gospeller, he is of the new sort, he is of the old faith, he is a new broached brother, he is a good Catholic Father, he is a Papist, he is an Heretic. O how the Church is divided? Oh how the cities be cut and mangled? O how the coat of Christ, that was without seam, is all to rent and torn? O body mystical of Christ, where is that holy and happy unity, out of the which whosoever is, he is not in Christ? If one member be pulled from another, where is the body? If the body be drawn from the head, where is the life of the body? We cannot be joined to Christ our head, except we be glued with concord and charity one to another. For he that is not of this unity, is not of the Church of Christ, which is a congregation or unity together, and not a division.
Saint Paul saith, That as long as emulation or envying, contention, and factions or sects be among us, we be carnal, and walk according to the fleshly man (1 Corinthians 3.3). And Saint James saith, If ye have bitter emulation or envying, and contention in your hearts, glory not of it (James 3.14): for where as contention is, there is unsteadfastness, and all evil deeds. And why do we not hear Saint Paul, which prayeth us, where as he might command us, saying, I beseech you in the Name of our Lord Jesus Christ, that you will speak all one thing, and that there be no dissension among you, but that you will be one whole body, of one mind, and of one opinion in the truth (1 Corinthians 1.10). If his desire be reasonable and honest, why do we not grant it? if his request be for our profit, why do we refuse it?
And if we list not to hear his petition of prayer, yet let us hear his
exhortation, where he saith, I exhort you that you walk as it becommeth
the vocation in which you be called, with all submission and meekness,
with lenity and softness of mind, bearing one another by charity, studying
to keep the unity of the spirit by the bond of peace: For there is
one Body, one Spirit, one Faith, one Baptism (Ephesians 4.1-5). There
is (saith he) but one Body, of the which he can be no lively member, that
is at variance with the other members. There is one Spirit, which
joineth and knitteth all things in one. And how can this one Spirit
reign in us, when we among our selves be divided? 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 Baptism, and then shall not all they
which be Baptized be one? Contention causeth division, wherefore
it ought not to be among Christians, whom one Faith and Baptism joineth
in an unity. But if we condemn Saint Paul's request and exhortation,
yet at the least let us regard his earnest entreating, in the which he
doeth very earnestly charge us and (as I may so speak) conjure us in this
form and manner, If there be any consolation in Christ, if there be any
comfort of love, if you have any fellowship of the Spirit, if you have
any bowels of pity and compassion, fulfill my joy, being all like affected,
having one charity, being of one mind, of one opinion, that nothing be
done by contention, or vainglory (Philippians 2.1-3). Who is he that
hath any bowels of pity, that will not be moved with these words so pithy?
whose heart is so stony, that the sword of these words (which be more sharp
then any two edged sword) may not cut and break asunder? wherefore
let us endeavor our selves to fulfill Saint Paul's joy here in this place,
which shall be at length to our great joy in another place.
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How We Should Read the Scripture.
Let us so read the Scripture, that by reading thereof, we may be made
the better livers, rather then the more contentious disrupters. If
any thing be necessary to be taught, reasoned, or disputed, let us do it
with all meekness, softness, and lenity If any thing shall chance
to be spoken uncomely, let one bear another's frailty. He that is faulty,
let him rather amend, then defend that which he hath spoken amiss, lest
he fall by contention from a foolish error into an obstinate Heresy.
For it is better to give place meekly, then to win the victory with the
breach of charity, which chanceth when every man will defend his opinion
obstinately. If we be the Christian men, why do we not follow Christ,
which saith, Learn of me, for I am meek and lowly in heart (Matthew 11.29)?
A Disciple must learn the lesson of his Schoolmaster, and a servant must
obey the commandment of his Master. He that is wise and learned,
(saith Saint James) let him show his goodness by his good conversation,
and soberness of his wisdom. For where there is envy and contention,
that wisdom commeth not from GOD, but is worldly wisdom, mans wisdom and
devilish wisdom. For the wisdom that commeth from above from the
spirit of GOD, is chaste and pure, corrupted with no evil affections: it
is quiet, meek, and peaceable, abhorring all desire & contention (James
3.13-17): it is tractable, obedient, not grudging to learn, and to give
place to them that teach better for the reformation. For there shall
never be an end of striving and contention, if we contend who in contention
shall be master, and have the over hand: if we shall heap error upon error,
if we continue to defend that obstinately, which was spoken unadvisedly.
For truth it is, that stiffness in maintaining an opinion, breedeth contention,
brawling, and chiding, which is a vice among all other most pernicious
and pestilent to common peace and quietness. And it standeth betwixt
two persons and parties (for no man commonly doth chide with himself) so
it comprehendeth two most detestable vices: the one is picking of quarrels,
with sharp and contentious words: the other standeth in froward answering,
and multiplying evil words again. The first is so abominable, that
Saint Paul saith, if any that is called a brother, be a worshipper of idols,
a brawler, a picker of quarrels, a thief, or an extortionist, with him
that is such a man, see that ye eat not ( 1 Corinthians 5.11).
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Against Quarrel Picking.
Now here consider that Saint Paul numbreth a scolder, a brawler, or
a picker of quarrels, among thieves and idolaters, and many times there
commeth less hurt of a thief, then of a railing tongue: for the one taketh
away a mans good name, the other taketh but his riches, which is of much
less value and estimation then is his good name. And a thief hurteth
but him from whom he stealeth: but he that hath an evil tongue, troubleth
all the town, where he dwelleth, and sometime the whole country.
And a railing tongue is a pestilence so full of contagiousness, that Saint
Paul willeth Christian men to forbear the company of such, and neither
to eat nor drink with them (1 Corinthians 5.11). And whereas he will
not that a Christian woman should forsake her husband, although he be an
Infidel, or that a Christian servant should depart from his Master, which
is an Infidel and Heathen, and so suffer a Christian man to keep company
with an Infidel: yet he forbiddeth us to eat or drink with a scolder, or
quarrel picker. And also in the first Chapter to the Corinthians,
he saith thus, Be not deceived, for neither fornicators, neither worshippers
of Idols, neither thieves, nor drunkards, nor cursed speakers shall dwell
in the kingdom of heaven (1 Corinthians 6.9-10). It must needs be
a great fault, that doth move and cause the father to disinherit his natural
son. And how can it otherwise be, but that this cursed speaking must
needs be a most damnable sin, the which doth cause GOD our most merciful
and loving Father, to deprive us of his most blessed kingdom of heaven?
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Against Froward Answering.
Against the other sin that standeth in requiting taunt for taunt, speaketh
Christ himself, saying: I say unto you, resist not evil, but love your
enemies, and say well by them, that say evil by you, do well unto them
that do evil unto you, and pray for them that do hurt and persecute you,
that you may be the children of your Father which is in heaven, who suffereth
his Sun to rise both upon good and evil, and sendeth his rain both upon
the just and unjust (Matthew 5.39, 44-45). To this doctrine of Christ
agreeth very well the teaching of S. Paul, that chosen vessel of GOD, who
ceaseth not to exhort and call upon us, saying, Bless them that curse you,
bless I say, and curse not, recompense to no man evil for evil, if it be
possible (as much as lyeth in you) live peaceably with all men (Romans
12.14, 17-18).
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THE SECOND PART OF THE SERMON AGAINST CONTENTION.
IT hath been declared unto you in this Sermon against strife and brawling,
what great inconvenience commeth thereby, specially of such contention
as groweth in matters of religion: and how when as no man will give place
to another, there is no end of contention and discord: and that unity which
GOD requireth of Christians, is utterly thereby neglected and broken: and
that this contention standeth chiefly in two points, as in picking of quarrels,
and making of froward answers. Now ye shall hear Saint Paul's words,
saying, Dearly beloved, avenge not your selves, but rather give place unto
wrath, for it is written, Vengeance is mine, and I will revenge, saith
the Lord. Therefore if thine enemy hunger, feed him, if he thirst,
give him drink: be not overcome with evil, but overcome evil with goodness
(Romans 12.19-21).
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An Objection [Forgiveness Toward Enemies Makes Them More Contentious].
All these be the words of Saint Paul, but they that be full of stomach,
and set so much by themselves, that they may not abide so much as one evil
word to be spoken of them, peradventure will say: If I be reviled, shall
I stand still like a Goose, or a fool, with my finger in my mouth?
Shall I be such an idiot and dizard, to suffer every man to speak upon
me what they list, to rail what they list, to spew out all their venom
against me at their pleasures? Is it not convenient that he that
speaketh evil, should be answered accordingly? If I shall use this
lenity and softness, I shall both increase mine enemies frowardness, and
provoke other to do like. Such reasons make they that can suffer
nothing, for the defense of their impatience.
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An Answer [to the Objection].
And yet if by froward answering to a froward person, there were hope
to remedy his frowardness, he should less offend that so should answer,
doing the same not of ire or malice, but only of that intent, that he that
is so froward or malicious, may be reformed. But he that cannot amend
another mans fault, or cannot amend it without his own 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 uncharitable
words. If he can pacify him with suffering, let him suffer, and if not,
it is better to suffer evil, then to do evil, to say well, then to say
evil. For to speak well against evil, commeth of the Spirit of GOD:
but to render evil for evil, commeth of the contrary spirit. And
he that cannot temper nor rule his own anger, is but weak & feeble,
and rather more like a woman or a child, then a strong man. For the
true strength and manliness is to overcome wrath, and to despise injuries,
and other men's foolishness.
And besides this, he that shall despise the wrong done unto him by his enemy, every man shall perceive that it was spoken or done without cause: whereas contrarily, he that doth fume and chase at it, shall help the cause of his adversary, giving suspicion that the thing is true. And in so going about to revenge evil, we show our selves to be evil, and while we will punish and revenge another mans folly, we double and augment our own folly. But many pretenses find they that be willful, to color their impatience. Mine enemy, say they, is not worthy to have gentle words or deeds, being so full of malice or frowardness. The less he 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 evil, because he hath commanded thee, and also deserved that thou shouldest so do. Thy neighbor hath peradventure with a word offended thee: call thou to thy remembrance with how many words and deeds, how grievously thou hast offended thy Lord GOD. What was man, when Christ dyed for him? was he not his enemy, and unworthy to have his favor and mercy? Even so, with what gentleness and patience doth he forbear, and tolerate, and suffer thee, although he is daily offended by thee?
Forgive therefore a light trespass to thy neighbor that Christ may forgive thee many thousands of trespasses, which art every day an offender. For if thou forgive thy brother, being to thee a trespasser, then hast thou a sure sign and token, that GOD will forgive thee, to whom all men be debtors and trespassers. How wouldst thou have GOD merciful to thee, if thou wilt be cruel unto thy brother? Canst thou not find in thine heart to do that towards another that is thy fellow, which GOD hath done to thee, that art but his servant? Ought not one sinner to forgive another, seeing that Christ which was no sinner, did pray to his Father for them that without mercy and spitefully put him to death? Who, when he was reviled, he did not use reviling words again, and when he suffered wrongfully, he did not threaten, but gave all vengeance to the judgment of his Father which judgeth rightfully (1 Peter 2.23).
And what crackest thou of thy head, if thou labor not to be in the body?
Thou canst be no member of Christ, if thou follow not the steps of Christ:
(who as the Prophet saith) was led to death like a Lamb, not opening his
mouth to reviling (Isaiah 53.7), but opening his mouth to praying for them
that crucified him, saying, Father, forgive them, for they cannot tell
what they do (Luke 23.34). The which example, anon after Christ,
Saint Steven did follow (Acts 7.60), and after S. Paul: We be evil spoken
of, (saith he) and we speak well: we suffer persecution, and take it patiently:
Men curse us, and we gently entreat (1 Corinthians 4.12-13). Thus
S. Paul taught that he did, and he did that he taught. Bless you
(saith he) them that persecute you: bless you, and curse not. Is
it a great thing to speak well to thine adversary, to whom Christ doth
command thee to do well? David when Semei did call him all to naught,
did not chide again, but said patiently, Suffer him to speak evil, if perchance
the Lord will have mercy on me. Histories be full of examples of Heathen
men, that took very meekly both opprobrious & reproachful words, and
injurious or wrongful deeds. And shall those Heathen excel in patience
us that profess Christ, the teacher and example of all patience?
Lisander, when on did rage against him, in reviling of him, he was nothing
moved, but said, Go to, go to, speak against me as much and as oft as thou
wilt, and leave out nothing, if perchance by this means thou mayest discharge
thee of those naughty things, with the which it seemeth that thou art full
laden. Many men speak evil of all men, because they can speak well
of no man. After this sort, this wise man avoideth from him, the
reproachful words spoken unto him, imputing and laying them to the natural
sickness of his adversary. Pericles when a certain scolder, or railing
fellow did revile him, he answered not a word again, but went into a gallery,
and after towards night, when he went home, this scolder 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 dark night) Pericles commanded
one of his servants to light a torch, and to bring the scolder home to
his own house. He did not only with quietness suffer this brawler
patiently, but also recompensed an evil turn with a good turn, and that
to his enemy. Is it not a shame for us that profess Christ, to be
worse then Heathen people, in a thing chiefly pertaining to Christ's religion:
shall philosophy persuade them more then GOD'S word shall persuade us?
shall natural reason prevail more with them, then religion shall with us?
shall mans wisdom lead them to those things, whereunto the heavenly doctrine
cannot lead us? What blindness, willfulness, or rather madness is
this (Pericles being provoked to anger with many villainous words answered
not a word. But we, stirred but with one little word, what foul work
do we make? How do we fume, rage, stamp, and stare like mad men?
Many men, of every trifle will make a great matter, and of the spark of
a little word will kindle a great fire, taking all things in the worst
part.
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Reasons to Move Men from Quarrel Picking.
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 selves after this sort. He spake these words,
but it was in a sudden heat, or the drink spake them, and not he, or he
spake them at the motion of some other, or he spake them being ignorant
of the truth, he spake them not against me, but against him whom he thought
me to be. But as touching evil speaking, he that is ready to speak
evil against other men, first let him examine himself, whether he be faultless
and clear of the fault which he findeth in another. For it is a shame
when he that blameth another for any fault, is guilty himself, either in
the same fault, or in a greater. It is a shame for him that is blind
to call another man blind, and it is more shame for him that is whole blind
to call him blinkard, that is but purblind. For this is to see a
straw in another mans eye, when a man hath a block in his own eye.
Then let him consider, that he that useth to speak evil, shall commonly be evil spoken of again. And he that speaketh what he will for his pleasure, shall be compelled to hear what he would not, to his displeasure. Moreover, let him remember that saying, that we shall give an account for every idle word (Matthew 12.36). How much more then shall we make reckoning for our sharp, bitter, brawling and chiding words, which provoke our brother to be angry, and so to the breach of his charity?
Reasons to move men from froward answering. And as touching evil answering,
although we be never so much provoked by other men's evil speaking, yet
we shall not follow their frowardness by evil answering, if we consider
that anger is a kind of madness, and that he which is angry, is (as it
were for the time) in a frenzy. Wherefore let him beware, least in
his fury he speak any thing, whereof afterward he may have just cause to
be sorry. And he that will defend that anger is not fury, but that
he hath reason, even when he is most angry: then let him reason thus with
himself when he is angry; Now I am so moved and chafed, that within a little
while after I shall be otherwise minded: wherefore then should I now speak
any thing in mine anger, which hereafter cannot be changed? Wherefore shall
I do any thing, now being (as it were) out of my wit for the which, when
I shall come to my self again, I shall be very sad? Why doth not reason,
why doth not godliness, yea why doth not Christ obtain that thing now of
me, which hereafter time shall obtain of me? If a man be called an adulterer,
usurer, drunkard, or by any other shameful name, let him consider earnestly,
whether he be so called truly or falsely: if truly, let him amend his fault,
that his adversary may not after worthily charge him with such offenses:
if these things be laid against him falsely, yet let him consider whether
he hath given any occasion to be suspected of such things, and so he may
both cut off that suspicion, whereof this slander did arise, and in other
things shall live more warily. And thus using our selves, we may
take no hurt, but rather much good, by the rebukes and slanders of our
enemy. For the reproach of an enemy may be to many men a quicker
spur to the amendment of their life, then the gentle monition of a friend.
Philip the king of Macedonia, when he was evil spoken of by the chief Rulers
of the city of Athens, he did thank them heartily, because by them he was
made better, both in his words and deeds: for I study (saith he) both by
my sayings and doings to prove them liars.
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THE THIRD PART OF THE SERMON AGAINST CONTENTION.
Ye heard in the last lesson of the Sermon against strife and brawling,
how we may answer them which maintain their froward sayings in contention,
and that will revenge with words such evil as other men do them, and finally
how we may according to GOD'S will order our selves, and what to consider
towards them when we are provoked to contention and strife with railing
words. Now to proceed in the same matter, you shall know the right
way how to disprove and overcome your adversary and enemy. This is
the best way to improve a mans adversary, so to live, that all which shall
know his honesty, may bear witness that he is slandered unworthily.
If the fault, whereof he is slandered, be such, that for the defense of
his honesty, he must needs make answer, let him answer quietly and softly,
on this fashion, That those faults be laid against him falsely. For it
is truth that the wise man saith, A soft answer asuages anger, and a hard
and sharp answer doth stir up rage and fury (Proverbs 15.1). The
sharp answer of Nabal, provoked David to cruel vengeance: but the gentle
words of Abigail quenched the fire again that was all in a flame (1 Samuel
25.10-35). And a special remedy against malicious tongues, is to arm our
selves with patience, meekness, and silence, lest with multiplying words
with the enemy, we be made as evil as he.
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An Objection [Gentle Reproaches are Intolerable to Contentious People].
But they that cannot bear one evil word, peradventure for their own
excuse will allege that which is written: He that despiseth his good name,
is cruel.
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Answer [to the Objection].
Also we read, Answer a fool according to his foolishness (Proverbs
26.5). And our Lord Jesus did hold his peace at certain evil sayings:
but to some he answered diligently. He heard men call him a Samaritan,
a Carpenters son, a wine drinker, and he held his peace: but when he heard
them say, Thou hast the devil within thee, he answered, to that earnestly.
Truth it is indeed, that there is a time, when it is convenient to answer
a fool according to his foolishness, lest he should seem in his own conceit
to be wise. And sometime it is not profitable to answer a fool according
to his foolishness, lest the wise man be made like to the fool. When
our infamy, or the reproach that is done unto us, is joined with the peril
of many, then it is necessary in answering, to be quick and ready.
For we read that many holy men of good zeal, have sharply and fiercely both spoken and answered tyrants and evil men: which sharp words came not of anger, rancor, or malice, or desire of vengeance, but of a fervent desire to bring them to the true knowledge of GOD, and from ungodly living, by an earnest and sharp rebuke and chiding. In this zeal, Saint John Baptist called the Pharisees, Adders brood (Matthew 3.7): and Saint Paul called the Galatians, fools (Galatians 3.1): and the men of Crete, he called liars, evil beasts, and sluggish bellies (Titus 1.12): and the false Apostles, he called dogs, and crafty workmen (Philippians 3.2). And his zeal is godly, and to be allowed, as it is plainly proved by the example of Christ, who although he were the fountain and spring of all meekness, gentleness, and softness: yet he called the obstinate Scribes and Pharisees, blind guides, fools, painted graves, hypocrites, Serpents, Adders brood, a corrupt and wicked generation (Matthew 23.16). Also he rebuketh Peter eagerly, saying, Get behind me Satan (Matthew 16.23). Likewise S. Paul reproveth Elimas, saying, O thou full of all craft and guile, enemy to all justice, thou ceasest not to destroy the right ways of GOD: and now lo, the hand of the Lord is upon thee, and thou shalt be blind, 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 unto the holy Ghost (Acts 5.3)?
This zeal hath been so fervent in many good men, that it hath stirred them; not only to speak bitter and eager words, but also to do things, which might seem to some to be cruel, but indeed they be very just, charitable, and godly, because they were not done of ire, malice, or contentious mind, but of a fervent mind, to the glory of GOD, and the correction of sin, executed by men called to that office. For in this zeal our Lord Jesus Christ did drive with a whip the buyers and sellers out of the Temple (John 2.15). In this zeal Moses brake the two Tables which he had received at GOD'S hand, when he saw the Israelites dancing about the Calf, and caused to be killed xxiiii. M. of his own people (Exodus 32.19). In this zeal Phineas the son of Eleazer, did thrust through with his sword, Zimri, and Cosbi, whom he found together joined in the act of uncleanness (Numbers 25.8).
But these examples are not to be followed of every body, but as men be called to office and set in authority. Wherefore now to return again to contentious words, and specially in matters of Religion, and GOD'S word (which would be used with all modesty, soberness, and chastity) the words of S. James ought to be well marked, and borne in memory, where he saith, that of contention riseth all evil. And the wise King Solomon saith, Honor is due to a man that keepeth himself from contention, and all that mingle themselves therewith be fools (Proverbs 20.3). And because this vice is so much hurtful to the society of a common wealth, in all well ordered cities, these common brawlers and scolders be punished with a notable kind of pain: as to be set on the cucking stool, pillory, or such like. And they be unworthy to live in a common wealth, the which do as much as lyeth in them, with brawling and scolding to disturb the quietness and peace of the same. And whereof commeth this contention, strife, and variance, but of pride and vainglory? Let us therefore humble our selves under the mighty hand of GOD, which hath promised to rest upon them that be humble and low in spirit (1 Peter 5.5, Luke 1.52). If we be good & quiet Christian men, let it appear in our speech and tongues. If we have forsaken the Devil, let us use no more Devilish tongues: He that hath been a railing scolder, now let him be a sober counselor. He that hath been a malicious slanderer, now let him be a loving comforter. He that hath been a vain railer, now let him be a ghostly teacher. He that hath abused his tongue in cursing, now let him use it in blessing. He that hath abused his tongue in evil speaking, now let him use it in speaking well. All bitterness, anger, railing, and blasphemy, let it be annoyed from you. If you may, and it be possible, in no wise be angry. But if you may not be clean void of this passion, then yet so temper and bridle it, that it stir you not to contention and brawling. If you be provoked with evil speaking, arm your self with patience, lenity, and silence, either speaking nothing, or else being very soft, meek, and gentle in answering. Overcome thine adversary with benefits and gentleness. And above all things, keep peace and unity: be no peace breakers, but peace makers. And then there is no doubt, but that GOD the author of comfort and peace, will grant us peace of conscience, and such concord and agreement, that with one mouth and mind, we may glorify GOD the Father of our Lord Jesus Christ, to whom be all glory, now and for ever. AMEN.
Hereafter shall follow Sermons of Fasting, Praying, Alms deeds, of the
Nativity, Passion, Resurrection, and Ascension of our Savior Christ: of
the due receiving of his blessed Body and Blood, under the form of Bread
and Wine: against Idleness, against Gluttony and Drunkenness, against Covetousness,
against Envy, ire, and malice, with many other matters, as well fruitful
as necessary to the edifying of Christian people, and the increase of godly
living.
God Save the King.