HOMILY AGAINST STRIFE AND CONTENTION

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

 Edited to 2003 American English by Curtis I. Caldwell on 27 March 2003.
Revised 18 July 2004.

A SERMON AGAINST
CONTENTION AND BRAWLING

This day (good Christian people) shall be declared unto you the unprofitableness and shameful dishonesty 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 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 than is contention in matters of religion. Avoid (said Saint Paul), foolish and unlearned questions, knowing that they breed strife (2 Timothy 2:23). It is not appropriate for 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. For too many there are, which upon the bar stools or other places, delight to set forth certain questions, not so much pertaining to edification as to vain-glory, 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 sometimes from hot-words, to further inconvenience. Saint Paul could not abide to hear among the Corinthians these words of discord or dissention, "I follow Paul, I follow Cephas, and I follow Apollo" (1 Corinthians 3:4). What would he then say, if he heard these words of contention (which are now almost in every man's mouth?) He is a Pharisee. He claims only his sect has the true Gospel; he is of the new sort; he is of the old faith; he is a new broched [?] brother; he is a good Catholic Father; he is a Papist; he is a heretic. O how the Church is divided? Oh how the cities are cut and mangled? O how the coat of Christ, that was without seam, is all split and torn? O body mystical of Christ, where is that holy and happy unity, out of which whoever is, he is not in Christ? If one member is pulled from another, where is the body? If the body is drawn in torture 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 said, "That as long as emulation or envying, contention, and factions or sects are among us, we are carnal, and walk according to the fleshly man" ( 1 Corinthians 3:3). And Saint James said, "If you 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, who begs 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 dissention 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 is reasonable and honest, why do we not grant it? If his request is for our profit, why do we refuse it? And if we listen not to hear his petition of prayer, yet let us hear his exhortation, where he said, "I exhort you that you walk as it becomes the vocation in which you are called, with all submission and meekness, with mild disposition 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 (said 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 joins and knits all things in one. And how can this one Spirit reign in us when we among ourselves are 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 who are baptized be one? Contention causes division, wherefore it ought not to be among Christians, whom one faith and baptism joins in a unity. But if we contemn Saint Paul's request and exhortation, yet at the least let us regard his earnest entreating, in the which he does very earnestly charge us and (as I may so speak) conjure us in this form and manner, "If there is any consolation in Christ, if there is 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 has 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 is more sharp than any two edged sword) may not cut and break asunder? Wherefore let us endeavor ourselves to fulfill Saint Paul's joy here in this place, which shall be at length to our great joy in another place.

How We Should Read the Scripture. Let us so read the Scripture that, by reading thereof, we may be made better livers, rather than more contentious disputers. If anything is necessary to be taught, reasoned, or disputed, let us do it with all meekness, softness, and mild disposition. If anything shall chance to be spoken unpleasingly, let one bear another's frailty. He that is faulty, let him rather amend, than defend that which he has spoken amiss, lest he fall by contention from a foolish error into an obstinate heresy. For it is better to give place meekly than to win the victory with the breach of charity, which happens when every man will defend his opinion obstinately. If we are Christian men, why do we not follow Christ, who said, "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, (said 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 comes not from God, but is worldly wisdom, man's wisdom, and devilish wisdom. For the wisdom that comes 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 and contention" (James 3:13-17). It is tractable, obedient, not grudging to learn, and to give place to those who 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 upper 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 breeds contention, brawling, and chiding, which is a vice among all others most pernicious and pestilent to common peace and quietness. And it stands between two persons and parties (for no man commonly chides with himself), so it comprehends two most detestable vices: the one is picking of quarrels, with sharp and contentious words, the other stands in obstreperous answering, and multiplying evil words again. The first is so abominable, that Saint Paul said, "If any that is called a brother is a worshipper of idols, a brawler, a picker of quarrels, a thief, or an extortioner, see that you eat not with him who is such a man" ( 1 Corinthians 5:11).

Against quarrel picking. Now here consider that Saint Paul numbers a scolder, a brawler, or a picker of quarrels, among thieves and idolaters, and many times there comes less hurt from a thief than of a railing tongue, for one takes away a man's good name, the other takes but his riches, which is of much less value and estimation than is his good name. And a thief hurts only him from whom he steals, but he that has an evil tongue troubles all the town where he dwells, and sometime the whole country. And a railing tongue is a pestilence so full of contagiousness that Saint Paul wants Christian men to forbear the company of such, and neither to eat nor drink with them (1 Corinthians 5:11). And whereas he desires not that a Christian woman should forsake her husband, although he be an infidel, or that a Christian servant should depart from his master who is an infidel and heathen, and so permit a Christian man to keep company with an infidel, yet he forbids us to eat or drink with a scolder or quarrel-picker. And also in the first chapter to the Corinthians, he said 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 certainly be a great fault that moves and causes the father to disinherit his natural son. And how can it otherwise be, but that this cursed speaking must necessarily be a most damnable sin, which causes God, our most merciful and loving Father, to deprive us of his most blessed kingdom of heaven?

Against Obstreperous Answering. Against the other sin that stands in requiting taunt for taunt, speaks Christ himself, saying: "I say unto you, resist not evil, but love your enemies, and speak well of those that speak evil of you; do good unto those who do evil unto you, and pray for them that hurt and persecute you, that you may be the children of your Father who is in heaven, who suffers his sun to rise both upon good and evil, and sends his rain both upon the just and unjust" (Matthew 5:39, 44-45). To this doctrine of Christ, agrees very well the teaching of St. Paul, that chosen vessel of God, who ceases not to exhort and call upon us, saying, "Bless those who curse you. Bless I say, and curse not; recompense to no man evil for evil; if it is possible (as much as lies in you) live peaceably with all men" (Romans 12:14, 17-18).

It has been declared to you in this sermon against strife and brawling what great inconvenience comes thereby, especially of such contention as grows in matters of religion, and when no man will give place to another, there is none end of contention and discord. And that unity which God requires of Christians is utterly thereby neglected and broken. And that this contention stands chiefly in two points: as in picking of quarrels, and making of obstreperous answers. Now you shall hear Saint Paul's words, saying, "Dearly beloved, avenge not yourselves, but rather give place unto the wrath of God, for it is written, 'Vengeance is mine, and I will revenge', said the Lord. Therefore if your enemy hungers, feed him; if he thirsts, give him drink; be not overcome with evil, but overcome evil with goodness" (Romans 12:19-21).

An objection. All these are the words of Saint Paul, but they that are 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 am reviled, shall I stand still like a goose, or a fool, with my finger in my mouth? Shall I be such an idiot and fool, to permit every man to speak upon me what they desire, to rail what they desire, to spew out all their venom against me at their pleasures? Is it not convenient that he that speaks evil should be answered accordingly? If I shall use this mild disposition and softness, I shall both increase my enemies' obstreperousness, and provoke others to do likewise. Such reasons make those who can suffer nothing, for the defense of their impatience.

An answer. And yet if by obstreperous answering to a obstreperous person, there were hope to remedy his obstreperousness, he should less offend who so should answer, doing the same not of ire or malice, but only of that intent, that he who is so obstreperous or malicious may be reformed. But he that cannot amend an other man's fault, or cannot amend it without his own fault, better it were that one should perish, than 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 than to do evil, to say well than to say evil. For to speak well against evil comes of the spirit of God, but to render evil for evil comes from the contrary spirit. And he that cannot temper nor rule his own anger is but weak and feeble, and rather more like a woman or a child than a strong man. For 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 fumes and chases 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 man's folly, we double and augment our own folly. But many pretences find they who are willful, to color their impatience. My enemy, say they, is not worthy to have gentle words or deeds, being so full of malice or obstreperousness. The less he is worthy, the more are you therefore allowed by God, and the more are you commended by Christ, for whose sake you should render good for evil, because he has commanded you, and also deserved that you should so do. Your neighbor has perhaps with a word offended you. Call to your remembrance with how many words and deeds, how grievously you have offended your Lord God. What was man when Christ died for him? Was he not his enemy, and unworthy to have his favor and mercy? Even so, with what gentleness and patience does he forbear, and tolerate, and endure you, although he is daily offended by you? Forgive, therefore, a light trespass to your neighbor that Christ may forgive you many thousands of trespasses, which are everyday an offender. For if you forgive your brother, being to you a trespasser, then have you a sure sign and token that God will forgive you, to whom all men are debtors and trespassers. How would you have God merciful to you, if you will be cruel to your brother? Can you not find in your heart to do that towards another who is your fellow, which God has done to you, who are but his servant? Ought not one sinner to forgive another, seeing that Christ, who was no sinner, prayed to his Father for those who, without mercy and despitefully, 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 who judges rightfully (1 Peter 2:23). And what crakest you of your head [?], if you labor not to be in the body? You can be no member of Christ if you follow not the steps of Christ, who (as the Prophet said) was led to death like a Lamb, not opening his mouth to reviling (Isaiah 53:7), but opening his mouth to praying for those that crucified him, saying, "Father, forgive them, for they cannot know what they do" (Luke 23:34). The example, at once after Christ, which Saint Steven followed (Acts 7:60), and after St. Paul, "We are evil spoken of, (said 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 St. Paul taught that which he did, and he did that which he taught. Bless (said he) those who persecute you. Bless you, and curse not. Is it a great thing to speak well to your adversary, to whom Christ commands you to do good? David, when Shimei cursed him, did not chide again, but said patiently, "Permit him to speak evil, if perchance the Lord will have mercy on me." Histories are full of examples of heathen men that took very meekly both opprobrious and reproachful words, and injurious or wrongful deeds. And shall those heathen excel in patience us who 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 often as you will, and leave out nothing, if perchance by this means you may discharge yourself of those naughty things, with which it seems that you are full laden." Many men speak evil of all men because they can speak well of no man. After this sort, this wise man avoids from him the reproachful words spoken unto him, imputing and laying them to the natural sicknesses 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 than heathen people in a thing chiefly pertaining to Christ's religion? Shall philosophy persuade them more than God's word shall persuade us? Shall natural reason prevail more with them than religion shall with us? Shall man's 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.

Reasons to move men from quarrel-picking. But how much better is it, and more like 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 spoke these words, but it was in a sudden heat, or the drink spoke them, and not he, or he spoke them at the motion of some other, or he spoke them being ignorant of the truth, he spoke 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 finds in another. For it is a shame when he who blames 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 who is completely blind to call him one with weak eyes who is but partly blind. For this is to see a straw in another man's eye when a man has a block in his own eye.

Then let him consider that he who speaks evil shall commonly be evil spoken of again. And he that speaks 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 obstreperous answering. And as touching evil answering, although we are never so much provoked by other men's evil speaking, yet we shall not follow their obstreperousness by evil answering if we consider that anger is a kind of madness, and that he who is angry is (as it were for the time) in a frenzy. Wherefore, let him beware, least in his fury he speak anything whereof afterward he may have just cause to be sorry. And he that will defend that anger is not fury, but that he has 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 anything in my anger which hereafter, when I would feign, cannot be changed? Wherefore shall I do anything, now being (as it were) out of my wit for which, when I shall come to myself again, I shall be very sad?" Why does not reason, why does not godliness, yea why does not Christ obtain that thing now of me, which hereafter, time shall obtain of me? If a man is called an adulterer, usurer, drunkard, or by any other shameful name, let him consider earnestly whether he is called so truly or falsely. If truly, let him amend his fault, that his adversary may not later worthily charge him with such offences. If these things be said against him falsely, yet let him consider whether he has given any occasion to be suspected of such things, and so he may both cut off that suspicion, whereof this flander[?] did arise, and in other things shall live more warily. And thus using ourselves, 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 than the gentle admonition of a friend. Philippus the king of Macedonia, when he was spoken evil of by the chief rulers of the city of Athens, he thanked them heartily, because by them he was made better, both in his words and deeds: "For I study (says he) both by my sayings and doings to prove them liars."

You heard in the last lesson of the sermon against strife and brawling, how we may answer those who maintain their obstreperous 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 ourselves, 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 man's adversary, so to live that all who 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, in this fashion, that those faults are laid against him falsely. For it is truth that the wise man said, "A soft answer assuages anger, and a hard and sharp answer stirs 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 ourselves with patience, meekness, and silence, lest with multiplying words with the enemy, we are made as evil as he.

An objection. But they who cannot bear one evil word, peradventure for their own excuse will allege that which is written. He that despises his good name is cruel.

Answer. Also we read, "Answer a fool according to his foolishness" (Proverbs 26:5). And our Lord Jesus held his peace at certain evil sayings, but to some he answered diligently. He heard men call him a Samaritan, a carpenter's son, a wine drinker, and he held his peace; but when he heard them say, "You have the devil within you", 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, unless he should seem in his own conceit to be wise. And sometimes it is not profitable to answer a fool according to his foolishness, unless 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 rebukes Peter eagerly, saying, "Get behind me Satan" (Matthew 16:23). Likewise St. Paul reproves Elymas the magician, saying, "O you full of all craft and guile, enemy to all justice. You cease not to destroy the right ways of God. And now lo, the hand of the Lord is upon you, and you shall be blind and not see for a time" (Acts 13:10-11). And Saint Peter reprehends Ananias very sharply, saying, "Ananias, how is it that Satan has filled your heart, that you should lie to the Holy Ghost" (Acts 5:3)? This zeal has been so fervent in many good men, that it has 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 are 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 broke the two tablets which he had received at God's hand when he saw the Israelites dancing about the calf, and caused to be killed by his own people (Exodus 32:19). In this zeal, Phinehas the son of Eleazar did thrust through with his sword Zimri son of Salu, and Cozbi daughter of Zur, whom he found together joined in the act of uncleanness (Numbers 25:8).

But these examples are not to be followed by everybody, but as men called to office and set in authority. Wherefore, now to return again to contentious words, and especially in matters of religion, and God's word (which would be used with all modesty, soberness, and chastity) the words of St. James ought to be well marked, and born in memory, where he said, "That of contention rises all evil" (James 3:16). And the wise King Solomon said, "Honor is due to a man that keeps himself from contention, and all that mingle themselves therewith are fools" (Proverbs 20:3). And because this vice is so much hurtful to the society of a commonwealth, in all well ordered cities, these common brawlers and scolders are punished with a notable kind of pain, as to be displayed in public for scorn and ridicule. And they are unworthy to live in a commonwealth, which do as much as lie in them, with brawling and scolding to disturb the quietness and peace of the same. And whereof comes this contention, strife, and variance, but of pride and vain glory? Let us therefore humble ourselves under the mighty hand of God, which has promised to rest upon those that are humble and low in spirit (1 Peter 5:5, Luke 1:52). If we are good and 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 has been a railing condemning critic, now let him be a sober counselor. He that has been a malicious slanderer, now let him be a loving comforter. He that has been a vain taunter, now let him be a ghostly teacher. He that has abused his tongue in cursing, now let him use it in blessing. He that has abused his tongue in evil speaking, now let him use it in speaking well. All bitterness, anger, railing, and blasphemy, let it be avoided by you. If you may, and it be possible, in no manner 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 are provoked with evil speaking, arm yourself with patience, mild disposition, and silence, either speaking nothing, or else being very soft, meek, and gentle in answering. Overcome your 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 bless our nation.

*Editing goals: Clear the text from obsolete words and phrases and from references local to England, its constitution, and laws.