was a perpetuall infamie and death by the lawe of God faith men doe not dispise a thiefe when he stealeth to satisfie his soule when he is hungrie but if he be found he shall restore seuen folde or he shall giue all the substance of his house but he that committeth adulterie with a woman he is destitute of vnderstanding and hee that doeth it destroyeth his owne soule S. Augustine no doubt therefore measuring sinnes according to their Lib. 21. c. 16. ciuit Dei punishments and seeing that inequalitie of paines doe growe of the inequalitie of offences and sinnes writeth that hell fire shall bee greater or lesser according to the wickednesse of men Whose sinnes therefore are greater their punishment shal be sharper whose sinnes are lighter their paines shall bee easier So that inequalitie of punishments doth rightly argue inequalitie of offences God almightie in his word and law partly inflicting partly threatning greater punishment to one sinne then to an other doth thereby sufficiently teach vs the inequalitie of sinnes by men against him committed 4 Neither this onely but euen mans owne conscience when he hath committed sinne sheweth and testifieth inequalitie of sinne in that he is more vexed troubled in mind for some one then for another sinne more inwardly tormented for committing adulterie in breaking the promise which he made before God and his holy Congregation then for theft more in minde disquieted for the committing of murther then for oppressing his neighbour in bargaining more burthened in conscience for slaying his owne father and mother then any other man or woman more grieued in spirite for horrible blasphemie against GOD and his Sonne Christ whose soul men slay as it were whose bodie they rent whose sides they pierse whose flesh they teare whose heart they wounde whose bloud they shedde whose name they prophane by cursed execrable cruell and vngodly othes then for slaunder or backebiting of their brethren Hauing this testimonie of our conscience which by the instinct and light of nature is imprinted and impressed in mens hearts it is euident that there is great difference and inequalitie of sinnes Which thing wee may see in Cain whose sinnes were Gene. 4. many yet no one so much touched his conscience as the shedding of the innocent bloud of his brother Esau had manie sinnes for which he was worthily condemned for a prophane person yet none of his sinnes Gene. 27. Heb. 12. 27. troubled him so much as that for one portion of meate he had solde his birth-right wherefore afterward when hee woulde haue inherited the blessing he was reiected and found no place of repentance though he sought that blessing with teares as the Scripture recordeth Iudas the traitour was an euill man euerie way couetous mercilesse and guiltie of great wickednesse yet none Mat. 27. of these troubled and disquieted his minde so much as his treason and shedding of innocent bloud wherewith he was so touched as that through conscience therof hee brought the money backe againe to the rulers which for his betraying Christ he had receiued and went out and hanged himselfe This wee finde and knowe to bee most true both in hystories sacred and also prophane in common vse and practise of our times that some one sinne so much more then others haue disquieted mens mindes as that some therefore haue fallen phrentike others become desperate some haue beene dayly disquieted and haue languished away others haue beene the butchers of their owne bodies whereby appeareth euidently inequalitie of sinne 5 Moreouer not onely Gods lawes but ciuill Iawes acknowledge inequalitie of sinnes in that they doe not onelie set downe greater punishment to one sinne then to another but also giue more sharpe charge for the auoyding of one sinne then of another As Gods lawe chiefly forbiddeth idolatrie which is spirituall fornication mans lawe chiefly forewarneth to beware of disloyaltie rebellion and rising vp against their princes wherby it appeareth that these are greatest sins both before God and men and so an equalitie of sinnes 6 The verie Scriptures of GOD the woorde of trueth witnesseth that one sinne is greater then an other therefore vndoubtedly sinnes are vnequall Almightie GOD comparing the sinnes of Hierusalem Ezech. 16. Psal 1. 1. with the sinnes of Samaria and Sodome auoucheth that Hierusalem had done worse then they both and had corrupted her wayes more then eyther Samaria or Sodome and had farre exceeded them and iustified them in the abhomination which shee aboue them had committed Our Sauiour auoucheth in plaine maner inequalitie Iohn 19. of sinne when he tolde Pilate that Judas in betraying him had the greater sinne Saint John plainly auoucheth 1. Iohn 5. inequalitie of sinne in that he sayeth There is a sinne not vnto death for which we must pray in the brethren Another vnto death for the which hee woulde not haue praier made Saint Paul preferring adulterie and fornication before other sinnes putteth a plaine 1. Cor. 6. marke of difference betwixt sinnes therefore hee saith Flie fornication euerie sinne that a man doth is without the bodie but hee that committeth fornication sinneth against his owne bodie Finally S. Peter maketh an euident difference and inequalitie of sinnes when hee speaking 2. Pet. 2. of backesliding affirmeth that it had beene better for men neuer to haue knowen the worde of righteousnesse then after they haue knowen it to turne from the holy commaundement giuen vnto them 7 As one vertue is more excellent then another so is one sinne vice worse then another but S. Paul maketh 1. Cor. 13. 13. charitie more excellent then either hope or faith therefore it must so fall out in sinnes that one be woorsse then another Seeing therefore that all sinnes came not from the same roote and originall seeing the like euents follow not all sinnes alike seeing some sinnes are punished more sharpely others more sleightly Seeing some sinnes more trouble the consciences of men then others do seeing not onely Gods lawe but mans also forwarneth of one more then of another seeing the verie Scripture of God affirmeth one to be greater then an other then is the Stoicall opinion false which holdeth an equalitie of all sinnes Neither is it the meaning here of the Apostle to make all transgressions alike as if it were al one to sinne in one and in many precepts but to shew that the whole lawe is so vnited in euerie point that who so breaketh one iot breaketh all and that no man can perfectly fulfill any one commaundement which fulfilleth not all And finally that the Maiestie of God the lawmaker is offended in the breach of euerie commaundement whose will and pleasure is vnaccomplished as well in one part of the lawe as in manie therefore saith he who so euer keepeth the whole lawe and yet faileth in one poynt he is guiltie of all and this is the proposition 2 This proposition of the Apostle is in the seconde place confirmed that hee that
man be iustified by the like The deuils beleeue and tremble yet not iustified not saued Now that the deuils beleeue there is one God yea and confesse Iesus Christ to be his onely sonne yet tremble before his throne and diuine presence the holy word of God and the most sacred scriptures do teach vs when our blessed Lord and Sauiour Iesus Christ was come into the land of the Gergesens there mette him two mâ—n possessed with deuils which came out of the graues very fierce and terrible so that no man might passe by that way And these deuils possessing these two men cried out vnto Christ with trembling and feare Iesus thou sonne of God what haue we to doe with thee art thou come hether to torment vs before the time In another Euangelist in like manner when the people preaced about Christ to be healed the vncleane spirites which were in them whom Christ then cured seeing him fell downe before him and cried saying Thou art the sonne of God The deuill possessing him whom neither fetters could holde nor chaines could binde nor bandes could bridle seeing the Lord Iesus a farre of running and worshipped him crying with a lowde voyce what haue I to doe with thee Iesus the sonne of the most high God To this sense soundeth that also in the Euangelist Saint Luke 4. item v. 41. eius deus Luke 8. 26. Luke who writeth that the vncleane spirite possessing the man in the Synagogue of Capernaum in Galile knew Christ God blessed for euermore and also confessed him openly Whereof the Euangelist saieth thus In the Synagogue there was a man which had a spirite of an vncleane deuill which cried with a loude voice saying vnto Iesus Christ Oh what haue we to doe with thee Iesus of Nazareth Art thou come to destroy vs I know whom thou art euen the holy one of God These places nowe cited out of Saint Matthew cap. 8. ver 18. 19. of S. Marke 3. cap. ver 11. and cap. 5. ver 2. 3. c. of Saint Luke cap. 4. ver 33. 34. c. and 5. 41. Luke cap. 8. ver 26. and many such like places doe euidently shewe a kinde of beliefe to bee in the deuils whereby they be perswaded there is a God Their confessing also the sonne of God Iesus Christ to be God euen the sonne of the most highest and their prostrating and casting downe of themselues before his diuine presence Finally their feare least he should torment them and their desiring of him not to sende them into the deepe the place of their punishment confirmeth this truth the deuils beleeue also and tremble The deuills then doe not onely beleeue there is one God but also confesse Iesus Christ to bee his sonne and tremble for feare of his mightie power To conclude this beliefe of the deuils and vnclean Acts 19. spirites saint Luke in the Acts of the holy Apostles setteth forth most euidently in the storie of the seuen sonnes of Sceua the priest and Iewe. Which sonnes of his being Exorcists and taking vpon them to call on the name of Iesus whom Paul preached coniured therby the foule and vncleane spirites to come out of men but the euill spirit by them thus coniured in a certaine man answered them and said Iesus I know and Paul I know but who are you Thus did the deuil nor only beleeue but confesse also not onely Christ the sonne of the most highest but Paul also the seruant of the Lord and of our blessed Sauiour Iesus Christ Albeit these testimonies out of the newe Testament bee most cleare to teach vs that the deuils beleeue there is one God yet let vs also cast our eyes vppon the former generations and looke euen from the beginning and in the succeeding ages and wee shall see out of the olde Testament also this same confirmed and so haue a most sweete and pleasaunt harmonie of them both together VVhen God Almightie had made man and placed him in the most pleasaunt garden of Eden and had giuen Gene. 3. him commaundement that he shoulde not eate of the forbidden fruite which grewe in the middest of Paradise euen of the tree of the knowledge of good and euill Satan tempting man to disobedience doth not denie that there was anie God which had giuen such commaundement to man but as beleeuing there was one God and confessing the same vnto Euah asketh her whether God indeede had commaunded them not to eate of the tree of knowledge VVhen the sonnes of God the holie Angels stoode all about the throne of God and Satan himselfe comming from the compassing of the earth and the worlde Iob 1. 2. presented himselfe also before his diuine Maiestie and God had demaunded of him whether he had considered Iob his seruant The deuill as beleeuing the heauenlie and diuine nature confesseth the Godheade in his accusation of Iob hath Iob serued God for nought Thus the deuill at that time also beleeued Finally when the Lorde Almightie sitting vpon his heauenly throne and hauing all the hoste of heauen about 3. Kings 22. him as it were consulting and deuising to bring a iust plague vpon Ahab the wicked and vngodly King of Israell had but asked the question who woulde entice Ahab that he might perish in Ramoth Gilead Satan the deuill as beleeuing that diuine nature and excellent maiestie to be God submitted himselfe to Gods will offered himselfe to the execution of his iudgements and sayd I will entice him Thus then both the testimonies of the olde and the authorities of the newe Testament confirme the doctrine of our Apostle the deuils beleeue and tremble Nowe where the Apostle Saint Iames saieth thou beleeuest there is one God thou doest well the deuils also beleeue and tremble this speach thou doest well may haue a double sense For either it may be taken irronically and in taunting wise as iustly vpbraiding and reprouing them for their vaine ostentation of fayth and their boasting in their beleefe which is no better then the faith of diuels VVherefore as when men doe most wickedly yet we in reproouing in taunting in mocking and checking manner say O it is well done and so reproue their iniquitie So here Saint Iames bitterly and sharpely inueighing agaynst the wicked and iustly reproouing their vaine faith sayeth Thou beleeuest there is one God thou doest well the deuâ—ls beleeue also and tremble and so condemneth their hypocrisie As who should say is it well done in deede when thou doest beleeue no better then deuils do Or else it may be spoken affirmatiuely and to this sense thou beleeuest there is one God thou doest well for it is a good thing thus to doe but yet is not this all neither is it inough or sufficient neither must thou rest in that degree of fayth but goe on and proceede and growe from faith to faith and then to beleeue there is one God is well Otherwise thy faith shall not profite thee for the deuils
this proceedeth from those who beeing sensuall and carnall men men naturall not regenerate perceyue not the things of GOD neither can they vnderstand them because they are spirituallie discerned This is a part of Rom. 8. the wisedome of the flesh which is enmitie with God and neither is neither can bee subiect to him This Isai 5. is a poynt of selfe-wisedome where against the Prophet denounceth vengeaunce wo to them which seeme wise in their owne eyes and prudent in their owne sight Thus to doe wee haue of our mother witte and fathers wisedome euen from our prime parents and first fathers from whome wee drawe all maliciousnesse enuie and iniquitie Hereunto our owne sense mooueth our owne desire leadeth our owne nature pricketh which wee haue sucked with our conception from Adam and Eue and is altogether sensuall and naturall To giue our selues then to bitter enuie to brawling contention to strife and emulation to trust in our owne wits to flatter our selues in our owne conceit to stand too much vpon our pantiples to be quarrelous through pride to chalenge authoritie ouer other men and not to abide the checke of anie to striue and contend with euery one is wisedome in a false perswasion of men but wisedome worldly and wicked VVherewith who so are indued are carnall not spirituall sensuall not regenerate hauing not the spirit but led with their owne sensualitie as beasts in whom is no reason this the Apostle to intimate telleth vs that this wisdome is sensuall also 3 Finally and thirdly it is diuelish The originall of enuie and contention wherein the wicked worldlings repose wisedome is from Satan himselfe the authour the fountaine the well-heade of maliciousnesse enuie contention debate and sedâ—tion among men whereunto onely through him are men mooued Therefore the Apostle calleth this wisedome diuelish because it is not inspired by God but suggested by Satan not infused from heauen but powred into vs from beneath not instilled from the father of light but ministred vnto vs by the prince of the darkenesse of this world and therefore called diuelish Satan was contentious from the beginning lifting vp himselfe euen against God through the insolencie of his minde for which hee was cast downe from heauen Jude v. 6. and is reserued in euerlasting darknesse to the iudgement of the great day He was a murtherer from the beginning Iohn 8. as Christ witnesseth from whome all enuie hatred malice debate and contention aryseth He is therefore called the enuious man who soweth tares among the corne Matt. 13. of the husbande man euen the seede of hatred sedition debate and contention in the Church of Christ and in the common wealth also By him was the sedicious contention of Core Dathan and Abiram caused by him were Jannes and Iambres stirred vp to withstand Moises Num. 16. Exod. 7. 11. 2. Tim. 3. 8. by him the bellowes of all brawlings were blowne in the Pharisies and Scribes to contend and striue agaynst the open truth of Iesus Christ by him were the malicious Iewes pricked forwarde to withstande and contende agaynst the Apostles and preachers of the Gospell by him were the heretiques hatched who contended against the Catholike fathers in the primitiue Church by him were the proude Popes and prelates of Rome raysed vp to sowe the seede of sedition in all the Churches of Christendome by him are now contentious persons stirred vp to disturbe the peace of Hierusalem by him rebels rise vp against lawfull Princes princes are stirred vp one against another for couetous desire and ambition of minde each to seeke the casting downe of each others crowne and kingdome by him are priuate men set at deadly variance and prouoked often to the shedding of the blood of their brethren by him all contention and sedition all brawlings and brabblements all fallings out and quarrels in priuate states are caused so that we may right well conclude with the Apostle that wisedome to contention strife and debate in whatsoeuer kinde it be is from the diuell and therefore diuelish and these are the qualities and properties wherby it is described Nowe as the worldly and wicked wisedome is by properties noted so is it also set downe by effects which follow contention and strife Whereof Saint Same 's sayth where enuying and strife is there is sedition and all maner of euill workes Whereby he teacheth that sedition and all maner of euill workes ensue and follow contention and strife among men and therefore ought it with all carefulnesse and diligence be auoided That sedition and all maner of euill workes proceed from enuious aed contentious wisedome in few wordes it appeareth out of Salomon who witnessing that when Prou. 13. euery man contendeth striueth for the preheminence and will not giue place to another much mischiefe great disturbaunce disquietnesse and disdaine to ensue sayth Onely by pride doth man make contention and of contention all euill as experience proueth followeth Pride is cause of contention contention of sedition tumults rebellions vprores in coÌ„mon wealths Salomon not in the former place only but elswhere also coÌ„sumeth the first he Prou. 28. that is of a proud heart stirreth vp strife the example of Corah Dathan Abiram coÌ„firmeth the second for their Num. 16. contentiousnes caused them seditiously to rise vp against Moses Absolom of a contentious spirit couering his aspiring minde with sugered flatterie fell from contention 2. Kings 15. with Ioab to rebellion and sedition against Dauid his owne father The proud and contentious spirite of Ieroboam sonne of Nebat moued him to lift vp his hand against Salomon the king his master and openly to rebel against Rehoboam his sonne for euer Zimrie in like manner 3. Kings 11. 12. through pride became contentious and of contentious seditious and rebellious So that he being Captaine of halfe the hoast of Basha rose vp against Basha his sonne 3. Kings 16. the king and slewe him and raigned in his stead The contentioÌ„ of LacedemoÌ„ Athens ended in sedition Themistocles enuious contentioÌ„ against Aristides raised sparks of sedition among the people Silla Marius contention ended in ciuil dissention The like may be saide of Caesar and Pompey Anthonie and Augustus and infinite the like whose contentions and enuie hath ended in sedition This is true in the Commonwealth This is true in priuate states of men This is true in the Church of Christ This is true in all states and degrees so that Saint Iames saith truely that where enuie and strife is there is sedition and all manner of euill workes Seeing then contention enuy strife causeth sedition and all manner of euill works The wisdome which vpholdeth contention strife and enuie may worthely bee condemned which Saint Iames doeth both in describing the qualities and setting downe the effectes If you haue bitter enuying and strife among your selues reioyce not neither be liers against the trueth This wisdome discendeth
desert of Maon perceiuing the inestimable loue of God toward Psal 116. Psal 143. 12. 144. 10. him protesteth that he will therefore be thankfull and do God seruice Behold Lord for I am thy seruant I am thy seruant and the sonne of thy handmaide In this sence infinitely is setuant taken in holy Scripture meaning all such as serue God in profession of religion Specially they are called the seruants of God and of Christ who in some seueral and chiefe calling do homage vnto God and promote his kingdome So Princes in common wealths Preachers and Ministers in the Church of Christ are seruants of God and of Christ in speciall seruice Our sauiour Christ in some sence is also a seruant in that in the office of a mediatour he serued the wil and pleasure of his father whereof the prophet Ezechiel speaketh Ezech. 34. I will set vp a shepheard ouer them and he shall feed them euen my seruant Dauid he shall feede them and be their Shepheard By Dauid not meaning Dauid the king the sonne of Ishai but Iesus Christ of whom Dauid was a liuely type and figure Isai also speaketh of Christ in the Isai 52. 53 v. 11. 42. 1. person of God Behold my seruant he shall prosper hee shal be extolled and exalted very high speaking of our sauiour Christ in whose hands the worke of our spirituall deliuerance prospered Seruing therefore as the head great Shepheard of the church he is called in a special respect the seruant of God Dauid and other Princes seruing God in the chiefe place of the common wealth in handling the scepter of gouernment are called Gods seruants Magistrates seeking by setting foorth Gods glory and true religion by geuing precepts and making lawes for the aduancement of godlines and vertue are called the seruants of God in that speciall seruice as Augustine Epist 50. to Boniface the Earle at large sheweth So the Apostles and Ministers of Gods word specially called to the ministerie of the word and sacraments are called in respect of that speciall seruice specially the seruants of God and of Christ as Saint Paul in sundrie his Epistles Saint Peter and this Apostle of himselfe speaketh calling themselues the seruants of the Lord. Princes themselues haue no greater honour then to 1. Iames 1. become seruaunts vnto Christ and to licke dust vnder the feet of his Church as the Prophet speaketh which is that earthly Princes should not feare to set out the gospel Psal 72. and geue all their strength to the enlarging of Christ his kingdome though it bee with hazard of their crownes Yea this is by the Apostle to the Hebrewes 1. chap. verse 7. attributed to the angels of God as their hiest honour to be ministring spirites to Christ and to be subiect vnto him How many times doeth Abraham Isaac Iacob Moses Iosua Dauid Ezechiah and all the zealous kinges of Iuda entitle themselues the seruants of God How often doeth God shew foorth his great loue fauour and goodnes to Israel yea and many other vnder this name that they are his seruants Who euer of the Princes of the earth but Pharao and Senacherib and the like exalted themselues against him in this wise Who is the Lorde that I should heare his voice I know not the Lord neither vvill I let the people goe Exod. 5. Exod. 5. If thou vvert as mightie as Dauid the King and Prophet yet this is thy greatest honour vvith him to say Behold Lord for I am thy seruant I am thy seruant and the sonne of thy handmaid Psal 116. If thou excellest al kings in vvisdome riches honor as Salomon did yet this is thy Psal 116. glory to reioyce in the seruice of Iesus Christ If thou vvert vviser then Daniel more righteous then Noah more perfect then the Prophets this is thy glory the seruice of Christ If vve vvere Princes on earth Prelats in the Church Angels in heauen yet this is the height of all glory to reioyce in the seruice of Christ Who are vve and vvhat are our fathers houses vvho can imagine and frame vnto our selues greater glory then to bee seruantes vnto Christ This the Apostles did not vvho alvvais held it their greatest glory to be indeed the seruants of Christ 1 Now this name of seruant must teache vs humilitie that we submitte our selues to Christ whose seruants we are and for his sake and by his example to serue one another wherunto he exhorteth You know that the Lords of the Gentiles haue rule ouer them and they that are Matt. 20. exercise authoritie vpon them But it shall not be so among you but who so will be great among you let him be your seruant and who so wil be chiefe among you let him be your minister euen as the sonne of man came not to be ministred vnto but to minister and to geue himselfe John 13. for a raunsome for many Whereunto his example in washing his Disciples feet serueth Whereupon he concludeth You call me master and Lord and ye say well for so I am if I then your Lord and master haue washed your feete ye ought also to wash one anothers feet For I haue geuen you an example that ye should doe euen as I haue done vnto you Verely verely I say vnto you the seruant is not greater then the master neither the Ambassador greater then hee that sent him So by their calling vnto his seruice hee by his example teacheth them humilitie both to serue him and to serue one another also The holy Apostle teaching the Saints that their freedome and liberty Gal. 5. consisteth in mutuall seruing one another in the humilitie of their hearts thereunto exhorteth Brethren you haue been called vnto libertie onely vse not your libertie as an occasion to the flesh but by loue serue one another Elsewhere about to entreate of the particular dueties of Ephes 5. speciall persons as a sentence generall he premiseth this Submitte your selues one to another in the feare of God Vnto whom Saint Peter subscribeth Submitte your selues 1. Pet. 5 one to another deck your selues inwardly in lowlines of minde for God resisteth the proud and geueth grace to the humble Hereof our profession and calling putteth vs in remembrance who are seruāts by calling to serue God in spirite and trueth and to serue one another in the feare of God Let disdainfull contempt let ambitious honour let insolent pride let peeuish arrogancie be abandoned abolished frō the harts of the Saints who are therfore seruants to serue God his sonne Iesus Christ in all pure holy obediēce for his sake to serue one another in loue 2 By our seruitude we are furthermore taught what we owe vnto Christ Iesus our Lord and maister euen all Luke 1. seruice which is the ende of our redemption and cleansing by Christ from our sinnes Zacharie the father of Saint Iohn Baptist therefore saith wee are redeemed and deliuered
and subiect whereof the Gospell entreateth it is the word of truth for it entreteth of Christ and Christ is trueth it selfe therefore the Gospel the word of truth That it entreateth of Christ it appeareth by all the Euangelists who entitle Iohn 14. their writings the holy Gospell of Iesus Christ of whom therein they entreat by the Apostles which cal their preachings and writings the Gospell the testimonie of Christ of whom therein they speake and to whom they giue and beare witnesse I am not ashamed of the Gospell of Christ 1. Rom. for it is the power of God to saluation to euerie one that beleueth Els where if our Gospel be hid to any it is hid to those that are lost in whom the God of this world hath 2. Cor. 4. blinded their mindes that is the infidels that the glorious Gospell of Christ which is the image of God should not shine vnto them Paul saith he hath sent Timothie the minister of God and his labour-fellow in the Gospell of Christ vnto the Thessalonians and for this cause is it also 1. Thes 3. called the testimony of Christ because it beareth witness and record of him To which sence soundeth that of Saint Paule who geueth thanks to God for the riches of the 1. Cor. 1. grace of God vpon the Corinthians who abounded in all knowledge euen as the testimonie of Iesus Christ that is his Gospell was confirmed in them And a little after he 1. Cor. 2. saith that when he came vnto them he came not in excellencie of words and wisedom preaching vnto them the testimonie of Iesus Christ and finally he exhorteth his 2. Tim. 1. scholer Timothie not to be ashamed of the testimonie of Christ that is the gospell neither of him the Lordes prisoner Seeing then the Gospell speaketh wholy of Christ or at least tendeth wholy vnto him and he trueth as himselfe affirmeth I am the way the trueth the life Ioh. 14. the gospel in that respect also is the word of trueth 3 Moreouer this word is inspired from the spirit For all Scripture saith Paul is inspired from aboue And Saint Peter saith that Prophesie came not in former times by 2. Tim. 2. Pet. 1. the will of man but holy men spoke and vttered the word as they were moued and inspired by the holy Ghost the holy Ghost is the spirit of trueth as our sauiour affirmeth I wil pray the Father and he shal geue you another comforter Iohn 14. Iohn 16. that he may abide with you for euer euen the spirite of trueth And againe when the comforter shall come whom I wil send vnto you from my father euen the spirite of trueth which proceedeth from the father he shal testifie of me 16. Ioh. 13. 1. Ioh. 5. 6. The word gospell being inspired by that spirit which is the spirit of trueth is in that respect Iohn 15. 26. also the word of trueth 4 In respect that euery particular thing in the gospel conteined is true therefore is it also the worde of trueth Whatsoeuer Christ spoke and preached it is truly in effect there deliuered whatsoeuer hee did it is truely reported whatsoeuer he promised it is truely and shal truely be performed what punishment is therin threatened to the wicked it shall assuredly be inflicted Finally whatsoeuer is there mentioned is most true This word conteyning nothing but the sound trueth and hauing therein no lie no vntrueth no falshood no errors as the words of mē haue for al men are liers and their words oftentimes are ful of Pasl 116. 11. Rom. 3. 4. vntruethes therefore may the gospel rightly be called the word of trueth Wherfore whether we respect God the authour or Christ the subiecte or matter or the holy Ghost the inspirer or the things themselues in this worde conteyned it is the word of trueth For God is God of trueth Christ is Lord of trueth the holy Ghost the spirite of trueth the things in this word things of trueth Therefore the Gospell the word of trueth By which word of trueth we are begotten adn regenerate we are new framed and as it were new fashioned vnto a holy birth to our new birth whereby wee are borne not of flesh and bloud but by the word of trueth to eternall life This is the seede of the new birth frō hence 1. Cor. 4. our new birth and regeneration ariseth whereof S. Paul speaking testifieth to the Corinthians that he had begot them through the gospell For this cause speaking of the spirituall begetting and of the regeneration of Timothie Tim. 1. Tit. 1. and Titus whom he had begotten by the gospell and by his meane through the word of trueth regenerate he calleth them his naturall sonnes through faith because they comming by his ministring to the knowledge of the faith of Christ were regenerate by the worde of trueth by him preached Saint Peter speaking of the causes of our regeneration 1. Pet. 1. maketh the gospell and word of God the meane and instrument of our new birth Being borne anew saith he not of mortall but of immortal seed by the word of God which endureth for euer Therefore attributing our new birth and growing vp by regeneration vnto the worde as 1. Pet. 2. the meane and instrument in the next Chapter he prosecuteth his former purpose and addeth thereunto exhortation Therefore saith he as new borne babes desire the sincere milke of the word that you may grow thereby and as the word of trueth is the instrument whereby our newe birth is caused so is it the meane also whereby therein we are continued and therefore a thing of singular excellencie Finally our Sauiour Christ acknowledging the word Iohn 17. of trueth to be the meane and instrumēt of our regeneration to that end praieth vnto his father that his Disciples might not onely be consecrate to his seruice and by him made fitte for the office of the Apostleship whereunto they were called but also might be purged regenerate and born anew saith Sanctifie them with thy trueth thy word is trueth If the gospell of Christ be the word of trueth why doe we not beleeue it if it be the instrument of our regeneration why doe we not honourably embrace it if therby God hath begotten vs againe why are we in any wise so carelesse of it that only such times excepted as for feare of law or shame of the world they must come they come not to the hearing of this word of trueth but either they talke our at table or walke out abroad or sleepe out at home or play out with companie or spende out in vaine exercise or contriue out with dalliance or passe out by euill meanes that time which is apointed for the preaching and hearing of the word These are carnal men and haue not the spirite lumpish and earthly whose affectiōs reach not to this heauenly doctrine If the gospell be the word
testie fooles and wayward which refuse to bee informed these are they of whom Salomon speaketh in his preacher be not of an hastie spirit to anger for anger resteth Eccles. 7. in the bosom of fooles these know nothing and nothing wil they learne If they be reproued they are offēded if they doe know any thing they know not as they should whereof admonished they fal into anger Salomō saith the scorner will not loue him which rebuketh him neither go Pro. 15. Ose 4. to the wise Osei condemneth it in Israell that they spoke against the prophets and preists for rebuking them It was reckned for great sinne in the people for hating the prophets which reptoued them openly in their assemblies Sirach condemneth it with Salomon among the follies and fooleries of men to hate instruction and disdaine to be Amos. 5. Ecclus. 21. taught and informed therefore he saith He that is not wise wil not suffer him selfe to be taught And the Apostle here forbiddeth anger and wrath to be wreaked against them which informe and teach vs wisedom Thus then to hate the instructor to speake against the teacher and prophet to persecute them which rebuke sinne and iniquitie among men to disdaine to be taught and instructed to be angrie with those by whom our sinnes are condemned our enormities reformed our erours reclaimed is not ōly great infirmitie but malitious wickednes and deuelish folly which thing as an hinderance vnto knowledge in the word of truth an impediment to our new birth and regeneration in Christ rebellious and wickedly opposed vnto God himselfe who by the word calleth vs to repentance the Apostl here condemneth and remoueth wherefore my deare brethren Let euery man be swifte to heare but slowe to speake and slowe to wrath Of this latter there is a reason here rendred why men should not be angrie when they are reproued and taught in the word because that that anger worketh not the righteousnes of God A reason from disprofit from disaduantage This wrath and anger herence conceiued worketh not the righteousnes of God yea it hindreth Gods worke in vs in that the audience and hearing of the word is hindered It worketh not that which is righteous before god which of his seruants he requireth namely to heare his word with reuerence to do his wil with carefulnes and be fruitfull in all good workes to his glory This anger wrath geuing place to disordered affections tumults of our minds worketh not the righteousnes of God Yea where this is there godly righteousnes christiā dutifulnes and holy obedience to the word is exiled abandoned abolished clean estranged from among vs there the righteousnes of God ruleth not neither is that moderation and godly attētiō which before was cōmēded that we should be swift to heare but slowe to speake in any measure performed yea rather sinne is suffered to haue his souerainty in vs for as patient godly reuerence hath all other vertues tied as in an indissoluble inseperable chaine so al impietie al vngodlines vnrighteousnes of men ruleth raigneth whē impatience wrath disquieteth vs. This reason ought to moue men to put away al swelling al anger wrath from thē and without choler snuffing or disdaine to heare gods word instructing them that they may be begottē againe by god with the word of truth to be the first fruits of his creatures Now let vs pray vnto God who of his own wil hath begottē vs with the word of truth that we should be the first fruites of his creatures that we may be strēgthned with the grace of his holy spirite in the inward man to heare with redines to speak of his word with sobernes to keep it with carefulnes that in happy issue of our waies we may be blessed with spirituall blessings in Christ our Sauiour To whom with the father the Spirite the most heauenly comforter be praise glory honor and maiestie now and for euer Amen Iames Chapter 1. verses 21. 22. 23. 24. 25. Sermon 7. Verse 21 Wherfore lay apart all filthines and superfluitie of maliciousnes and receaue with meekenes the worde that is graffed in you which is able to saue your soules 22 And be you doers of the worde not hearers onely deceiuing their owne selues 23 For if any heare the worde and doe it not he is like vnto a mā that beholdeth his naturall face in a glasse 24 For when he hath considered himselfe he goeth his way immediately forgetting what manner of one he was 25 But who so looketh into the perfect law of libertie and continueth therin he not being a forgetfull hearer but a doer of of the worke shal be blessed in his deede 3. part of the last member of this chapter THe third branch of this last and fourth thing in this first Chapter conteyned is touching certaine admonitions which follow this doctrine of regeneration and they are as exhortations to the regenerate In setting downe whereof he descendeth to the fruites of regeneration and effects of the word of trueth in the Saints least they hiding this inestimable treasure in the ground and shutting it vp as it were in the secrete closet of their own bosomes might in their liues be found fruitlesse and vnprofitable And the admonitions here are foure Whereof two in these words and verses are conteyned Namely 1. To heare the word of God In which exhortation there are three things 1. What he admonisheth of To heare the worde 2. How it must be heard 1. Laying aside filthines and malice 2. With meeknes 3. Why. The reason It is able to saue our soules 2. Not to heare onely but to doe also In which two things are handled 1. The admonition or exhortation it selfe geuen 2. The reasons rendred 1. From hurt to themselues 2. From the losse of the vse of Gods worde by similitude Now to come to the first admonition and the first 1. Admonition thing therein conteyned The thing whereof he admonisheth it is to heare the word of God the word of trueth Whereof he geueth iust admonition here because hee hath before tolde vs that thereby wee are begotten to be the first fruites of Gods creatures Seeing then the worde of God is that word of trueth wherewith almightie God begetteth vs againe to be the first fruites of his creatures it standeth vs in hand with all peaceablenes and quietnes of minde without filthines and superfluitie of maliciousnes to heare it to receiue it to embrace it Concerning hearing this word of tructh which here is called receiuing the worde what one thing is there wherein the holy Prophets and other the Saintes of God haue more laboured then often to admonish the people to heare the word of the Lord Moses in the repeating of Deut. 4. Deut. 5. the lawe calleth Israel to the hearing of the law of God wherefore in sundrie Chapters he thus exhorteth and admonisheth Deut. 6. c. the people
another The lawe of loue therefore comming and proceeding from God the king of all kings and kingdomes of the earth is therefore called royall kingly princely 2 Because it is the chiefe of all lawes which concerne our dueties towardes our brethren perswading men and drawing them to the o-obedience of the seconde table which in perfourming of loue is fulfilled Therefore is loue so often called the fulfilling of the lawe Saint Paul saieth that the whole Rom. 13. law is briefly contained in this loue the neighbour as thy selfe To like effect in another place to another Church he sayeth All the lawe is fulfilled in one worde Gal. 5. which is this loue thy neighbour as thy selfe And to his scholer Timothie the end of the commandement is loue 1. Tim. 1. out of a pure heart and good conscience and faith vnfeigned Seeing then the lawe of loue is as the chiefe head and as it were the Queene ouer other vertues and duties and the onely thing wherein all the lawe of the seconde Table is contained complete and fulfilled it maye therefore not amisse bee called royall or princely 3 This law furthermore is called royall because it is like the kings high way for as the kings high way is open for euerie man to passe therein and bringeth men from place to place foorth out right without turnings So the lawe of GOD which is the lawe of loue is open plaine without turnings of all men to bee gone in trauailed past through not turning either to the right hande or to the left through respect of persons whereunto who so respecteth declineth turneth out of the high way and wandereth 3 The law of loue being this roiall law and for these causes so called enioyneth men to loue their neighbours as themselues In which three things may here briefly be obserued 1 What this law requireth loue 2 To whom to our neighbour 3 How as to our selues That Gods lawe requireth loue who readeth the Scriptures and seeth not who peruseth the word of god and is ignorant God himselfe in the verie lawe expresly Leuit. 19. commaundeth that men should loue one another Our Sauiour Christ the very expounder of his fathers will vnto men exhorteth all the Saints thereunto as to the cognizance and liuerie wherby they should bee knowne to be his seruants The Apostles the interpreters of this Iohn 13. lawe enfourmed and taught by the holy Ghost the spirite whereby they were ledde into all truth haue thereof beene carefull Therefore Saint Paul owe nothing Rom. 13. Ephes 5. to any but that ye loue one another And againe be yee followers of God as deare children and walke in loue euen as you haue Christ for example And againe And Col. 3. aboue all things put on loue which is the bonde of perfectnesse To whom Saint Peter subscribeth aboue all 1. Pet. 4. things haue feruent loue among your selues for loue couereth the multitude of sinnes Saint John in his three Epistles therein laboureth especially to perswade the Saints to follow loue Of which in the time of his preaching he was so carefull that as Saint Ierome recordeth Vpon 6. to Galath being verie aged and not able without helpe to ascende into the Pulpet preached still of loue vntill his auditours were wearie of the same to whom he answered it was the thing that the whole lawe required and enioyned of God which who so hath hath all things VVherefore if we looke either into the olde Testament or the newe wee shall finde that the royall lawe of God enioyneth loue Whereof we are forgetfull when enuie and malice hatred and rancour debate and contention couetousnesse and vsurie slaundering and backebiting lying and deceite separating our selues from the brethren respect of riches honour glory worldly pompe not of religion pietie and godlinesse reigneth in our hearts The persons whom we must loue are our neighbors thou shalt loue thy neighbour as thy selfe But who is Leuit. 19. our neighbour Our Sauiour Christ by the parable of the man falling into the handes of the theeues betwixt Luke 10. Hierico and Hierusalem telleth the lawier who questioned with Christ to tempt him that all men which neede our help or to whom any dutie belongeth are our neighbours whether neare at hand or farre of whether friends or enemies rich or poore one or another Wherehence Saint Augustine concludeth that all men are our neighbours to whom either dutie should bee shewed if it bee Lib. 1. doctrine Christ. c. 30. needfull either remaineth due if it be required And citing that place of Saint Paul thou shalt not commit adulterie thou shalt not kill thou shalt not steale thou shalt not beare false witnesse against thy neighbour and if there bee any other commaundement it is briefly contained in this thou shalt loue thy neighbour as thy selfe by neighbour saith he must wee vnderstande all men vnlesse we will say it is lawfull to commit adulterie with the wife or some or to kill some or to rob some or beare false witnesse against some But seeing these cannot lawfully be done against any therefore vnder neighbour euerie man is comprised In his worke of true religion reprouing men for louing men not because they were men and the creatures of God but because they De vera religione were allianced or affianced vnto them sayeth it were discourtesie not to loue in respect they are men and to loue in respect they are fathers or children c. Thereby teaching vs to loue all men because all men in that they are men are our neighbours The lawe teaching vs to loue all men and to doe duetie vnto them as vnto neighbours for to respect the persons of the riche and preferre them with neglect of the poore is agaynst this lawe whereof in so doing wee are transgressours The manner howe wee must loue is as our selues And euerie man vnfeignedly feruently continually loueth himselfe so must wee also loue our neighbours albeit straungers albeit enemies who are all our neighbours 4 This then being the summe and substance of this royall lawe to loue our neighbours as our selues who finally may be saide to fulfill this lawe They fulfill the royall lawe of loue who through faith working by loue â—al 5. obey this lawe of God And this faith of Gods Saints looketh not to the outward appearance of mens persons but to the vnfeigned profession of Christian religion Of this fulfilling of the law the Apostle may seeme to speake if ye fulfill the royall law according to the Scripture which saith Loue thy neighbour as thy selfe you do well The obedience of Gods children is accepted albeit vnperfect for Christs sake whose righteousnes imputed vnto vs we are by faith through imputation saide to fulfill the lawe As before vpon the 1. Chap. ver 22. hath beene said The obedience and fulfilling of Gods law is accepted according to the measure of faith distributed to euery Ephe. 4. Rom.
and immortall as God is betwixt our soules and Gods substaunce albeeit the inequalitie be infinite yet is there a resemblance of God in vs. 2 This image is in sanctification and holinesse whereinto as first we were created so againe by Christ are we restored The first is cōmon to all men the secōd is proper to the saints Ephe. 4. 2. Beeing made to the image and likenesse of God of all the creatures on earth most excellent little inseriour to the Angels themselues beeing diuine natures and substaunces Who so speaketh euill of him curseth and reuileth him so excellent a worke of God howe can hee reuerence honour blesse and glorifie GOD the maker creator and woorkemaister of man The ignominie and reproch done to man redoundeth vnto GOD to whose likenesse man is created VVhereby it is euidently apparant that no man can rightly blesse God who cursseth or slaundereth man Which Saint James noteth when hee reasoneth from things vnpossible therewith blesse wee God euen the father and therewith curse we men which are made after the similitude of God If God then be blessed in his creatures as Dauid sayth God is faithfull in all his sayings and to be blessed in all his works and man the most excellent of all Gods creatures vppon the vniuersall face of the earth onelie Psal 145. of all creatures made vnto the image of God then can not a man honour God himselfe which vseth cursed speach and bitternesse vnto man Let all men and women herehence learne an infallible truth a resolute conclusion a singular poynt of wisedome that they pretende Gods Religion in vaine that they honour not woorshippe not serue not blesse not ne yet glorifie GOD aright so long as they are giuen to cursed speaking reprochfull slaunder bitter backebiting one of another This Dauid the princely Prophet weighing excludeth from the Lordes Tabernacle from the holy hill of Psal 15. GOD as hypocrites all such as pretende seruice to God yet giue themselues to slaundering their brethren And almightie God himselfe protesteth to the wicked that it is a vaine thing and profiteth nothing to talke of the lawes of God and take them in their mouthes Psal 50. If they slaunder their brethren to which purpose hee sayeth in this wise to the wicked What hast thou to doe to take my ordinaunces in thy mouth and declare my couenant seeing thou hatest to bee reformed and castest my woordes behinde thee VVhen thou seest a theefe thou runnest with him and art partaker with the adulterer thou giuest thy mouth to euill and with thy tongue thou forgest deceyte Thou sittest and speakest agaynst thy brother and flaunderest thy mothers sonne these thinges who so doe haue not to declare or speake of Gods ordinaunces or to take his couenant in their mouthes They pretende religion they shewe a countenaunce of godlinesse they set a face of honestie they seeme to be desirous to praise and blesse God yet they slaunder and curse their brethren This no man can doe for no man can rightly honour the workemaister which speaketh euill of the worke no man can praise the Creator which reuileth his creature no man can blesse GOD which curseth men made to the image of God himselfe If they in whome the generall image is ought not to bee cursed much lesse they in whom the second and speciall resemblance appeareth 2 Nowe as this cannot be by the reason from the worke to the worke maister from the image to him whose image it is from the resemblaunce or patterne to him whose patterne and resemblaunce it is in deede so in like manner sheweth hee the impossibilitie of this by an argument from contraries the order and course of things which God the establisher of nature hath set will not suffer contrarie effectes to proceede from the same cause things in nature opposed and repugnant in extreeme contrarietie cannot agree together and be at one in the same thing Now to blesse and curse to praise and slaunder are things contrarie therefore can they not agree in one tongue at once together And this appeareth euidently by two similitudes whereby the matter is amplified and enlarged I As the fountaines and heades of waters issuing and springing from the same place cannot sende out sweete water and bitter 2 And as the figge tree cannot bring foorth Oliues nor the vine tree figges Our Sauiour himselfe confirming the same Mat. 7. when hee auoucheth that good woorkes cannot come from an euill man no more then thornes come of grapes or figges of thistles which were against nature So neither can blessing and cursing come out of one mouth praise and dispraise speaking well and slaundering godlinesse and impietie truth and falsehoode Cursing and blessing are contrarie so that they can not agree in one mouth and man together but it were as monstrous as for sweete water and bitter to come at once naturally out of the same fountaine and for the same tree to beare figges and oliues grapes and figges together As euerie tree in nature beareth one kinde of fruite and not diuerse and sundrie much lesse the fruite of other trees so must the tongue haue her proper effect fruite and worke and that one not diuerse much lesse contrarie it must blesse therefore both God and man and curse no bodie as Paul exhorteth Wherefore if we pretende to blesse God in our tongues and therewithall doe curse Rom. 12. 14. ◠Pet. 3. 9. our neighbour the bitternesse of our cursing so turneth the nature of our blessing that it is vnseasonable and vnsauerie before God For as sweete and bitter water mingled blended together the bitter easily taketh away the nature of the sweete and as honie and poyson tempered together the poison farre lesse in quantitie turneth the honie so when cursing and blessing are in one mouth together the bitternesse of the curse turneth the sweetenesse of the blessing and maketh it odious before God Wherefore it is apparant that we can not blesse God if wee curse and slaunder our neighbour The doctrine of this place may then bee this that with this instrument and member which is the tongue there is no duetie acceptably perfourmed vnto GOD when thereby wee harme or hurt our neighbours and brethren Whom when we thus harme if we thinke to please God wee deceyue our selues through hypocrisie And thus much concerning the moderating of the tongue both in respect of the profites and discommodities thereof which out of this place may bee sufficient to haue obserued specially seeing in the first chapter verse 26. and in the next Chapter beeing the fourth verse 11. more may be gathered Nowe the God of peace and the father of our Lorde Iesus Christ powre downe into our hearts his heauenly spirite that not onely our liues may bee refourmed according to his blessed woorde but our tongues also refrayned after his holie will that all the powers of our mindes and partes of our bodies may bee instruments of his prayse
flourishing and shining to the world Was not Moses a man mightie in wordes and deedes for this Num. 12. vertue excellent among the Hebrewes for which cause the Scripture saith he was the meekest man vpon earth Was not Dauid worthely commended for the same who not onely spared Saul his enemie when hee might haue flaine him but pardoned Simei who railed on him and 1. Kings 24 2. 16. cursed him in the day of his persecution by Absolom his sonne Was not Pericles of excellent meekenes among the Pericles heathen who at night sent him home with a torche who all the day had reuiled him in open place of iudgement Was not Socrates among the Philosophers of a singular Socrates spirite in this behalfe who being tolde that one had railed and spoaken euill of him answered with meekenes I neuer knew that he could speake well of any Was not Julius Cesar famous among the Romane Emperours who for meekenes was reputed as a god among men Was not Ceasar Augustus Cesar worthie in that behalfe who therefore was consecrate of the people Was not Philip of Macedonia Philip. among the kings excellent for meekenes who being bitterly backbitten vilely slaundered and reproachfully spoken of by the Athenians thanked them because thereby he was made more circumspect in his whole life Whose heroicall and princely spirite Alexander the great his Alexander sonne resembled who being euill dealt withall and reuiled answered It is kinglike when thou hast done well to be euill reported of Was not Constantine the great worthie Homil. 20. to the people immortall fame for the same who being infourmed that certaine malicious and spitefull persons had caste downe his image broken the head and mangled the face thereof in iesting manner felt his head and face and answered he could perceiue no such thing as Chrisostom reporteth of him The king of Poland Finally did not that Polish king excel in meekenes who being moued by some to punish those which said he was euill spoken of by all men answered merilie I had rather that one should be euill spoken of with all men then all men with one These examples and infinite the like both sacred and prophane haue we whose steps we following might attaine by Gods grace to this vertue and learne by the Apostles councell to shewe our wisdome in meekenes of spirite To the embracing of which vertue many thinges there are which might allure and prouoke vs. 1 The manifolde exhortations therunto seruing geuen out by the spirite of God in the holy Scriptures Which men cannot contemne without contempt done to God himselfe By whose spirite they were enioyned 2 These proposed examples in the holy Scriptures Rom. 15. 1. Cor. 10. which are written for our learning and the examples euen of the heathen whose vertues and righteousnns if we doe not excell we shall neuer enter into the kingdom of God 3 The sharpe threatnings of God against such as hauing lost patience are easilie prouoked to wrath and take reuenge against iniuries committed which ought only to be referred vnto God who saith Reuenge is mine and I will repay it 4 To consider that the more excellent Deut 32. Rom. 12 the spirite of man is and the more worthie the person the lesse desirous he is of reuenge and more enclined to meekenes therefore one of the heathen said How much more excellent and mightie euery man is so much more easie is he to be entreated And the noble and gentleman like minde is capable of gentlest and softest motions 5 Moreouer if we would but view our owne liues whereby we prouoke men and God himselfe wherein we desire meekely to be dealt withall wee should the better be perswaded to meekenes to which purpose Gregory Nazianzene saith If thou know that thou owest to other G. Naziancene men and art beholden to men for remitting thine offences vse thou then meeknes toward others for God is a gentle father towards those that are gentle And certaine it is that so long as men dwell vpon the face of the earth they both offend others and themselues are offended and therefore neede as well to feele gentlenes and meekenes from others as to shewe the same vnto their brethren knowing then that our selues haue neede of the meekenes of others we must also shewe meekenes to our brethren 6 Finallie the good and necessarie endes which meeknes respecteth ought thereunto to moue the saints of God 1 It respecteth the holy obedience which wee owe vnto God for obedience vnto whose will wee must embrace meekenes 2 It hath regard to the priuat peace tranquilitie to the publick quietnes both of the church and commonwealth which by meekenes is mainteyned 3. It hath an eye to the prosperous estate of our selues and others which by brauling contention trouble somnes is hindered but by gentlenes and meekenes of wisdome is nourished 4 It respecteth the force of our praiers to God which by meekenes are made forceable by malice hindred by contention interrupted by braulings weakened by dissention slaked These are the endes which this vertue respecteth which carefully considered of vs should make vs embrace the councell of the Apostle Who is a wise man among you and endued with knowledge let him shew by good conuersation his workes in meekenes of wisdome And this is the exhortation of S. Iames to embrace meekenes 2. To meekenes in the next place is contention opposed The opposing of contention You bragge and boast in vaine of meeknes of wisdome for you are farre from it in as much as you are geuen to bitter enuie and contention vices repugnant and contrarie to Christian wisdome whereunto if you be geuen you boast you reioyce in vaine therof saith S. Iames but if you haue bitter enuying and strife in your heartes reioice not neither be yeliers against the trueth In which place he opposeth two vices to the vertue before commended enuie and strife or contention Enuie is a vice or sinne whereby we grieue that another prospereth and fareth well by vs that any â—aÌ„ should Enuie on crease growe vp be accounted of besides our selues desiring to hurt disquiet and remoue them of mere malice Hereby men pine away languish to see the prosperitie of their brethren as the heathen Poet saith This vice followeth Horace the prosperitie welfare and glorie of our brethreÌ„ is the shadowe followeth the bodie Wherefore Salomon Pro. 23. would not haue men companie with enuious persons neither to eate at their tables for though they make a faire face yet they thinke all too much that another hath This is a worke of our corrupt nature poison which we draw from Adam wherwith all his posteritie was infected Wherefore when S. Paul would reckon vp the works Gal. 5. of the flesh odious in the sight of God he saith Moreouer the works of the flesh are manifest which are adulterie fornication vncleannes wantonnes idolatrie
are void whom selfe-loue opinion of wisdome pride of heart hauing Iude 2. 2. Pet. 2. 10. puffed vp despise gouernment and speake euill of thē that are in authoritie to whom in the vanitie of their opinions in the fancies of their own braines in the conceits of their grene heads they wil not obey though they haue neither found ground nor sufficient reason nor euident proof to lead induce them to their false perswasions Wherefore they also are farre from this wisdome whose propertie it is easilie to be entreated 5 Another qualitie or propertie of this wisdome is Isai 55 1. John 2 mercy it is full of mercy and mercy is specially in two things 1. in pitying the bodily needes of our brethren in pouertie and distresse whereof is largely spoken 1. chapt verse 27. 2. In pitying the spirituall needs of the saints and of all men as when they lacke good councell to minister it when they run astray to call them home againe when they offend to tell them of it that they may be reclaimed to draw them by all meanes out of the snare of satan whereby they otherwise might be caried away to their destruction Whereence it appeareth that the wisdome frō aboue hath a mercifull regard both to the bodies and also to the soules of the saints of God whereof if wee become carelesse then haue wee not that wisedome which is full of mercie 6 The sixt propertie hereof is that it is full of good workes as constancie in profession paciēce in afflictions carefulnes in our vocation continuance in prayer mortification of the flesh renouation of the spirite reformation of our life and finally whatsoeuer tendeth to true sanctification 7 It is also without iudging which is either without respect of persons to regard the matter 2. chapt 1. Ether without ambition and rigour in iudging thy brethren 3. chapt 1. Either without greedie and busie inquiring seeking into other mens liues either iudging all in the worst part either vnaduisedly to iudge or condemne one another These kinds of iudgings either partially either ambitiously and rigorously either curiously either malitiously either rashly are here condemned Not taking away a right estimation and iudgement betwixt man and man thing and thing good and bad truth and falshood iustice and iniurie oppression equitie or any the like either ecclesiasticall or ciuill iudgement 8 Finally this wisdome from aboue is without hypocrisie This doth nothing colourably or counterfetly suttlely or guilefully this wisdome beareth not two faces vnder one hood this wisdome pretendeth not one thing openly and meaning another secretly this doth al things plainely and purely simply and sincerely as proceeding from God the God of truth to whome no dissembling no counterfetting no double dealing is or can be pleasant and these are the properties of heauenly wisedome By this distinguishing of wisedome he stoppeth the dore and gate to all impuritie to all contentiousnes to all rigorousnes and desire of reuenge to all stubbornnes to be corrected or informed to all irreconciliablenes and vntractablenes of men to all vnmercifulnes to all wickednes euill iudgement hypocrisie dissēbling before God and man Where vnto who so is giuē how so euer he haue that earthly sensuall diuelish wisedome yet hath he not this diuine wisedome which commeth from God These things being thus disposed the last thing in this treatise is why wee should shewe by good conuersation our workes in meekenes of wisedome because the fruites of righteousnes are sowen in peace of them which make peace a reason from reward in so much as they shal reape the fruites of righteousnes which they haue sowen in peace This place teacheth vs that whatsoeuer we do whether good or euill it is a seede sowen whose fruite hereafter is to be expected if the seede be good we shall receiue Gal. 6. Job 8 good if euill then shall we receaue euill things euen punishments Which saint Paul confirmeth be not deceiued God is not mocked for whatsoeuer a man soweth that shall he also reape if he sowe to the flesh hee shall of the flesh reape corruption if he sowe to the spirite he shal of the spirite reape life euerlasting That they may receiue pleasant and delectable fruite from the liberall hande of God the Apostle exhorteth them to sowe good seede euen the seede of peace that they may receiue and reape the reward of peace mentioned by our Sauiour which is Mat. 5. eternall blessednes and to be reckoned for the children of God And this reason is set downe to perswade the saints to embrace peace against the corrupt iudgement of the world who iudgeth them miserable foolish wretched that liue peaceably but the spirit of truth teacheth here the contrary that hovvsoeuer the vvorlde iudgeth of peaceable persons yet shall they assuredly in due time reape and receaue the reward of peaceable righteousnes Which reward ought to allure all men to meekenes of wisdom which ought of christians so far foorth to be folowed as a good conscience be retained vice and iniquitie suppressed vertue and godlines promoted loue and charitie in the holy feare of God cherished And this is peaceable wisdome by the Apostle commaunded This wisdome Christ Iesus our Lord who of GOD is for vs made wisdome and righteousnes sanctification and redemption graunt vnto vs that in all peace and quietnes of heart we may serue one another in loue and in one spirite and one trueth with one minde and one mouth maye glorifie God the God of peace To whom with Christ Iesus his sonne our Sauiour and the holy Ghost our comforter be praise in the great congregation of the Saints Amen The Analysis of the fourth Chapter of S. Iames. This fourth Chapter 〈◊〉 foure things or places 1 Is of contentions warres therein 5. thinges are to be marked from v. 1. to 7. 1 An interrogation or question concerning the beginnings and causes of contentions and warres among men verse 1. 2 An answeare to the question conteyning the assignment of the causes which are two 1 Vnruelie pleasures fighting in our members 2 Immoderate desire of increasing our priuate estate and wealth verse 1. 3 A condemning of those pleasures and desires of men which bring with them nothing but anguish and sorrow v. 2. former part 4 Why these desires are without effect or ineffectuall the causes are two 1 Because either men aske not those thinges at Gods hand part of the second verse 2 Or because if they aske thē yet aske they amisse v. 3 5 A sharp reproof of these things Wherein there are 3. things noted 1 The reproofe it selfe v. 4 first part 2 The reason of this reproofe v. 4. 2 part 3 The preuenting of an obiection v. 5. 6. 2 Place is of our duety to God consisting of two things namely 1 Submission to him wherin three things are to be noted v. 7. 1 What he commandeth to submitte our selues to God 2 The contrarie to resist the
bee ouyded for the Scripture teacheth vs that naturally we lust after enuie and desire euill things Thus the Scripture here signifieth that which out of the Scripture is gathered Nowe hee sayeth that the Scripture sayeth that the spirite which dwelleth in vs lusteth after enuie By the Spirite here the corrupt affection and heart of man is vnderstoode the crooked crabbed and corrupt disposition of nature the fancie the inclination of Ezech. 13. our hearts naturally In which sense and signification the Prophet vseth the worde Spirite when God willed him to say to those Prophets which prophecied out of their owne hearts He are the worde of the Lorde Thus sayeth the Lorde GOD Wo vnto the foolish prophets that followe their owne spirite and haue seene nothing The Prophet Daniel speaking of King Belshazzar sayeth that when his heart was puft vp and his Dan 5. Spirit hardened in pride then was hee deposed from his kingdome and they tooke his honour from him In which places and the like the Spirite is taken for the heart minde and corrupt affection of man The meaning then of this place is that it is manifest by testimonies of Scripture tending thereunto that the heart spirit and minde of man is naturally set vpon enuie euill wickednesse neither dooth the Scriptures speake in vaine thereof for we are giuen in deede to lust to enuie to desire to quarrell to contende either for encrease of wealth or of honour among men Therefore the Scripture sayeth not in vaine for it is too sure and certaine that the spirite which dwelleth in vs naturall corruption which possesseth the seate of our hearts lusteth after enuie Some by spirite here vnderstande the Spirit of God and reade the whole sentence interrogatiuely thinke you that the Scripture sayeth in vaine the spirite that dwelleth in you lusteth after enuie Making this the meaning dooth the Scripture teach that Gods spirite moueth vs to enuie debate lust and such like No it is not Gods Spirit that moueth men therunto wherwith we are not guided when we are quarrellous and contentious But how those words then thinke you that the Scripture saith in vaine may be vnderstood I see not Therefore I retaine the former sence as môst naturall The other part of this answere is but the Scripture offereth more grace and therefore saith God resisteth the proude but giueth grace to the humble Whereas naturally wee are giuen to euill and lust after enuie the Scripture offereth more grace and giueth vs better counsell then to giue our selues to these quarrels and to be caried away with such desires therefore it sayth God resisteth the proude but giueth grace to the humble By the Scripture here hee vnderstandeth euident testimonies for this thing is in sundrie places recited By the proude hee vnderstandeth such as in following their owne desires and lusts rebell agaynst God By the humble he meaneth such as in meekenesse of spirite and humilitie of minde submit themselues to God with reuerence and endeuour to suppresse their euill affections in themselues whose endeuour God fauoureth and furthereth giuing his grace vnto them which is farre better then all worldly riches wealth honour whatsoeuer or delights and pleasures most precious among the sonnes of men This saying God resisteth the proude but giueth grace vnto the humble eyther in the verie same woordes or in woordes of the same sense is often repeated and it consisteth of two members 1 That God resisteth the proude 2 That he giueth grace to the humble For the first God resisteth the proude Dauid the princely Prophet auoucheth the same God sayth he wil Psal 18. saue the poore people but will cast downe the proude lookes Which thing Almightie God also rhreatneth against the obstinate and rebellious people by his Prophet the high looke of man shall be humbled and the Isai 2. Iere. 49. 16. 50. 24. 30. Ezec. 17. loftinesse of man shall be abased and the Lord onely shall be exalted in that day Ezechiel setting downe the Parable of the two Eagles whereby Nabuchodonosor king of Babylon and Iochoniah the king of Israel were ment which Nabuchodonosor abounding in power riches and a mightie kingdome should carie the other into captiuitie and afterwarde shoulde bee plagued for his oppression of the Church and people of God comforting the Saints the Prophet telleth them that God would beate downe the proude enemies of the Church and exalt her which was low and despised and saith All the trees of the field shall knowe that I the Lorde haue brought downe the high tree and exalted the lowe tree that I haue dried vp the greene tree and made the drie tree to flourish I the Lorde haue spoken it and done it In like manner entreating of the fall of Zedechiah and the captiuitie of Iehozadecke the Priest in the person Ezec. 21. of GOD the Prophet speaketh thus sayeth the Lorde God I will take away the Diademe and take away the crowne whereof the one might concerne the priest the other the Prince I wil take away the diademe and take of the crowne they shal be nomore the same I will exalte the base or humble abase him that is high And cōparing Pharao with the king of Assiriah for prosperitie Ezech. 31. prophesying like destruction to them both witnesseth that God would abate both their prides and resist the insolencie of their spirites Nabuchodonosor being cast downe by God and afterwarde exalted againe Daniel 4. breaketh forth into these wordes in Daniel the Prophete Now therefore I Nabuchodonosor prayse and extoll and magnifie the King of heauen whose workes are all truth and his wayes iudgements and those that walke in pride he is able to abate The whole 10. chapter of Sirach tendeth Ecclus. 10. almost to no other purpose but to teach that God resisteth the proude Salomon the wise king ouer Israell auoucheth the same truth and saith the pride of a man Prou. 29. shall bring him lowe because God euermore resisteth the proude as the Apostle teacheth Saint Peter hath the very same sentence decke your selues with lowlinesse of 1. Pet. 5. minde for God resisteth the proude and giueth grace to the humble The blessed virgin Marie in her song Luke 1. singeth prayse vnto God who had put downe the mighty from their seate and exalted the humble and meeke Our Sauiour Christ saith that such as exalt themselues Luke 14. in their owne pride shal be abated and brought low And the heathenish Megera in Seneca saith to Lycus rule being proude in minde and beare a lofty and high stomacke Seneca in his traged for God followeth at the backe the proude to punish them and resist them Who so through worldly desires therefore shall lift vp themselues against God must looke to haue God to resist them as an enemie and with his mighty power to withstande them for the Scripture teacheth that God resisteth the proude See Cyprian 1. lib. epist 3. fol. 7.
it his comming vnto them because by the giftes and graces thereof hee draweth neare vnto Mat. 28. â—0 the Saintes I will not leaue you comfortlesse but I will come vnto you not by bodily presence before the iudgement but by the graces of his spirite whereby he draweth neare dayly to his Church Thus hee drewe neare vnto the Apostles when in the day of Pentecost Acts 2. hee sent his Spirite in visible manner and fourme vnto them 4 God draweth neare to men by powring out his temporall benefites vppon them health wealth honour and sending them deliueraunce out of their trouble Thus he drewe neare to Israell whereof Moises speaketh What nation is so great whome the gods come Deut 4. Phil. 4. 5. Psal 69. 18 s Psal 119. 151 34. 13. 46. 1. so neare vnto them as the Lorde our God is neare vs in all that we call vnto him for Thus he drew neare to Moises Israel Dauid Hezekiah and the like 5 God draweth neare vnto man in offering his mercie shewing his fauour assisting with his helpe multiplying his louing kindnesse vnto them 6 God finally draweth neare vnto vs in a spirituall vnion with man through the incarnation of Iesus Christ whereby God is vnited vnto vs and wee to him in the vnion of the two natures in the person of Iesus Christ by which meane God dwelleth among vs and is Iohn 1. 1. Tim. 3. made manifest in the flesh as Saint Iohn and Saint Paul speake And therefore Christ Emmanuel Where then the Apostle sayth drawe neare to God and he will drawe neare to you he speaketh chiefly of Mat. 1. drawing neare by his grace fauour mercie who enlargeth his louing kindnesse towards all those which with reuerence and feare draw neare vnto him 3 These things thus set downe in the last place we are taught howe wee should drawe neare to God which the Apostle expresseth in these wordes Clense your Howe man draweth neere to God handes you sinners and pourge your heartes you double minded Which woordes howsoeuer they may seeme to others a newe or another exhortation yet to me they seeme orderly to follovv as the manner how we should drawe neare vnto God namely in puritie and sincerenesse of life To enlarge this circumstance a little we may consider that as God by many wayes draweth neare vnto vs so we by no lesse draw neare vnto him 1 Men draw neare to God by outward profession though it be not alwayes in sinceritie of heart thus did the people of Israel in outwarde profession and with their mouthes drawe neare to God which as a token Isai 29. 58. 2. 3. of hypocrisie is condemned God therefore speaking there-against sayeth This people commeth neare vnto mee with their mouth and honour mee with their lippes but their hearts haue they remooued farre from mee Against which Jeremie breaketh out thou hast Iere. 12. planted them and they haue taken roote they growe and bring foorth fruite thou art neare in their mouth and farre from their reynes Thus inueyed hee against such as in mouth professed God but denyed him in heart which hee meaneth by reynes This is that hypocrysie worthily condemned by Paul in wordes they Tit. 1. professe they knowe God but haue denied him in deed beeing abhominable disobedient and to euerie good worke reprobate Thus men in the outward profession of the Gospell though sometimes it bee in hypocrisie are said to draw neare to God as now most men doe 2 Men also drawe neare to God by fayth in Iesus Christ whereby they haue enteraunce vnto God Of which kinde the holy Apostle Saint Paul speaketh being iustified by faith wee haue peace with God through Rom. 5. our Lorde Iesus Christ by whome we haue also accesse through faith vnto this grace wherein we stande Which grace is to be reconciled vnto GOD and knitte in a Ephes 2. moste holie league of heauenly and spirituall fellovvship vvith him This in another place is also mencioned vvhere to the Church of Ephesus he auoucheth that by faith both Ievve and Gentile haue accesse and entraunce to the father by one Spirite A little after in like manner sayeth Saint Paul by our Lorde Iesus Christ haue vvee boldnesse and entraunce vvith confidence by faith in him Ephes 3. By fayth in the mediation of Christ vve come boldly Heb. 4. vnto god vvhereunto the Authour to the Hebrues exhorteth VVe haue not an high priest vvhich cannot bee touched vvith the feeling of our infirmities but vvas in all things tempted in like sort yet vvithout sinne Let vs therefore go boldely vnto throne of grace that Heb. 10. vvee may receyue mercie and finde grace to helpe in time of neede In another place the same authour speaking of this drawing neare to God writeth and exhorteth in this wise Seeing we haue an high Priest which is ouer the house of God let vs drawe neare with a true heart in assuraunce of faith sptinckled in our hearts from an euill conscience and washed in our bodies with pure water Let vs sayeth he draw neare with a true heart in assurance of faith Finally shewing the verie high way which leadeth vnto God and whereby wee draw neare and come vnto him hee maketh that to bee faith whereby the holy fathers haue approched and drawne neare vnto him whereof hee thus concludeth withour fayth it is impossible to please God For hee which commeth to Heb. 11. God must beleeue that he is and that he is a rewarder of them that seeke him VVherefore as through infidelitie we were estraunged from God so by faith are wee reconciled vnto him and knit into a misticall coniunction with God whereby we drawe neare vnto him To trust therefore perfectly in the grace of God by Iesus Christ assuredly to beleeue the promises of God made vnto vs in his beloued to repose all our hope of happinesse vpon God through the mediation and merits of Christ crucified to looke for eternall saluation from God by fayth in the onely passion of our blessed Sauiour and so in our consciences to haue peace with God and bee reconciled vnto him is another and second way whereby we drawe neare vnto God 3 Men drawe neare to God also by prayer wherby we ascend as it were to heauen and approch neare to the presence of God which is as it were a paire of wings to carie vs to him whereby as by a key saith Saint Augustine 226. Serm. de tempo Ecclus. 35. 15 the doore of heauen is opened and our praier ascendeth to him the mercie of God descendeth to vs. Thus the Patriarchs had their passage and entraunce to God Thus the Prophet Moises in the departing out of Aegypt and in the encountering in battle with the Amalakites drew neare to God Thus Iosua drew neare to him when Exo. 14. 17 by his praier the Sunne stoode still for the space of two Acts 12. dayes vntill his enimies were
al pride and vanitie the adulterer beareth vp head as if he were right honest the couetous persons vsurers oppressours extortioners deceauers lyers and the rest of that rabble marche on bare-faced without all remorse and spende their daies in prodigalitie and care not Wherefore if there be any consolation in Christ Iesus if there be any feare or dread of endles death or loue to long and euerlasting life if we haue any care of saluation or any feare of vtter condemnation if we haue any desire to the continuance of the Gospell amongst vs or any zeale to Gods eternall glorie if wee delight in sweete and pleasant peace or take pleasure in the prosperitie of our Countrey then let vs in the feare of GOD sorowe and weepe before our destruction come vpon vs let vs turne our wanton mirth into mourning and our ioye into heauines that by our true and heartie repentance and vnfeyned mortification before God wee may turne away the indignation and wrath which wee haue most iustely from him deserued 2 As our humbling our selues before God standeth in thus afflicting of our selues by repentance so also doeth it in our casting downe of our selues before God wherein there are two things to be noted 1 The precept 2 The reason Touching the thing thus saith Saint Iames Caste downe your selues before the Lorde Like vnto which councell is that of Saint Peter Humble and prostrate 1 Petr. 5. your selues vnder the mighty hand of God that he may exalt this casting downe of our selues whereby wee acknowledge our owne vnworthines and testifie and beare witnes of our sinnes before his diuine maiestie confesse from our hearts that we haue deserued al plagues al miseries all calamities all punishments and thereby craue pardon and forgeueues that we may escape that whereof our consciences are afraid is and hath been a signe of our humbling of our selues of true repentance in the saints of God When holy Dauid saw the wrath of God kindled against him for his adulterie and his sore indignation beginning to burne in the punishment of the child then besought 2. Kings 12. he the Lord then went he in and fasted and lay all night vpon the earth and so cast downe himselfe before God In like manner when Absolon had slaine Ammon his brother Dauid the king feeling the wrath of God vpon his house as was threatned by Nathan rent his garments 2. Kings 13 Luke 18. 13 Mat. 8. 8 lay on the groūd in most humble and lamentable maner casting down and prostrating himselfe before God Therunto Saint Iames in this place exhorteth and willeth vs to humble our selues by casting downe prostrating our selues before the Lord. Thus must we abate our proud spirites cast down our loftie and lordly lookes couer our faces for the shame of our sinnes against God committed Whereunto the Apostle respecteth in this exhortation Cast downe you selues before God thus to do how holy a sacrifice how acceptable an offering how pleasant a duetie is it to the Lord To the perfourmance wherof the rather to moue vs The reason the Apostle setteth downe a reason full of comfort Caste downe your selues saith the Apostle before God and he 1. Pet. 5. will lift you vp The same reason Saint Peter vseth Humble your selues therefore vnder the mightie hand of god that he may exalt you in due time That men therefore should not thinke their labour lost when they prostrate and cast downe themselues in true humilitie before God neither their humilitie to be destitute of reward the Apostle reasoneth from the effect Cast down your selues God will lift you vp The proud then shall not alwaies be aloft neither shall the humble alwaies be cast downe but the daies will come when both the proude which exalt themselues shal be brought lowe and the humble which cast downe themselues shal be exalted The Lord exalteth those which in true humilitie of their hearts cast down themselues before him This preached Ezech. 17 God by Ezechiel where promising to pull down the proud enemies of the Church which exalted themselues against it and to exalt and lift vp the Church which was lowe cast down and contemned both in the sight of the world by maliciousnes of the wicked and in the sight of their owne eyes through humilite saith All the trees of the field shall know that is all the world shall know that I haue brought downe the high trees and exalted the low tree that I haue dried vp the greene tree and made the drie tree to flourish God exalteth those that are caste downe and humbled Herunto holy Iob subscribeth God setteth vp on hie Iob. 5 them that be lowe that the sorowful◠may be exalted to Iob. 22 saluation In another place intreating of the deliuerance of the Saints which humble themselues vnder the mightie hand of God and cast downe themselues before his his throne of glorie when the proud and wicked shall be destroyed round about them he faith When others are cast downe then shalt thou say I am lift vp for God will saue the humble person And Salomon to like purpose auoucheth that the Pro. 29 pride of a man should bring him lowe but the humble in spirite should enioy glorie The sonne of Sirach witnesseth Ecclus. 10 to like effect that God casteth downe the thrones of the proud Princes and setteth vp the meeke in their places Which thing our blessed Sauiour preached to the Luke 14. people whom when as ghestes they shoulde be bidden to any feast hee exhorteth that they should not take the highest but the lowestroomes because such as humbled themselues shoulde be exalted In the parable of the Pharisie and Publicane wherof Luke 18. the one lifted vp himselfe in pride and therefore was contemned of God the other cast downe himselfe was exalted hee concludeth and knitteth vp the matter with this heauenly diuine and most godly sentence Hee that exalteth himselfe shall bee brought lowe and hee that humbleth himselfe shall be exalted Finally disswading his Apostles from vaine desire of honour exhorteth them to serue one another in humilitie and true loue because Mat. 23. they who exalt themselues are brought lowe of God and they which humble themselues are by him exalted Seeing then our casting downe before God is rewarded with exaltation and lifting vp by him we thereby ought to be moued to cast downe our selues before him Falling abasement as the Grecians say is the companion of pride and the loftie minde goeth before Prou. 16. 18. ver 12. Prou. 15. destruction saith Salomon so the casting downe of ourselues goeth before our exaltation and glorie Salomon therefore a little before saith to this purpose the feare of the Lord is the instruction of vvisedome and before honour goeth humilitie So then the high vvay and right path to be exalted of God is to humble and cast dovvne our selues before him vvherefore if our casting
not shrinke from it saying of the fruire of thy bodie will I sett vpon thy throne The Prophet Isai speaking of the deliuerance of the Israelites out of their captiuitie in Babylon by Cyrus Isai 45. and of the calling of the Gentiles for the faithful accomplishment of that promise hee bringeth in God himselfe swearing I haue sworne by my selfe the worde is gone out of my mouth in righteousnesse and shall not returne that euerie knee shall bowe vnto me and euerie tongue shall sweare by my name The Lord himselfe willeth the Prophet in his name to make this protestation vnto the Ezech. 33. world Say vnto them as I liue saieth the Lord God I desire not the death of the wicked but that the wicked turne from his wayes and liue Which place Tertullian citing crieth out the Lord sweareth saying as I liue hee Lib. de poenitentia would that men should beleeue him O happie men for whose cause the Lord sweareth O most miserable wretched if we beleeue not the Lord when he sweareth More of the othe of God may be seene Psal 95. v. 11. Iere. 11. 5. Luke 1. 73. Heb. 6. 13. Deut. 4. v. 21. 31. From God to come to the example of the Patriarks Abraham the great and mightie Patriarke making a Gen. â—1 league with Abimelech the king of the Philistins swore vnto him that hee for his part woulde keepe that league inuiolable Whose sonne Isaac the patriarke to like Gene. 26. purpose swore to the same prince and his people Dauid a Prophet and a Patriarke as Peter calleth him swore to Ionathan 1. Kin. 20. 2. Actes 2. when hee made a league of friendship with him and by othe also promised to Saul that he would not destroy his posteritie Our Sauiour Christ his othe in the Gospel was Amen Amen Velily verily I say vnto you 1. King 24. which not onely S. Chrysostome taketh for an othe but others innumerable of great learning sounde iudgement singular knowledge in the Scriptures of God Which othe is in many places set downe by the Euangelists as Mat. 5. 18. 26. v. in Iohn more often 3. Iohn 3. v. 5. Iohn 24. 25. verses 14. Iohn 12. Iohn 16. 20. Saint Paul drawen on and led by these examples almost in euery Epistle sweareth God is my record whom I Rom. 1. serue in my spirit in the Gospel of his sonne that without ceasing I make mention of you saith he to the Church of Rome then being In another place I take God to record 2. Cor. 1. against my owne soule that to spare you I came not as yet to Corinth To the Church and Congregation of God Gal. 1 at Galatia hee thus breaketh out the things that I write vnto you beholde I witnesse before God that I lie not Thus both God and the Patriarkes Christ and his Apostle is our example hereof so that it cannot be a thing vnlawfull Nowe if they replie that it was lawfull in the time of the lawe but not in the time of the Gospel that may easily bee refuted for our Sauiour Christ disanulled no Mat. 5. part of the morall lawe but fulfilled it therefore thereof sayeth hee I came not to breake the lawe but to fulfill it And this is a part of the morall lawe therefore at Christes comming was it not abholished but standeth in full strength power and vertue for euer Neither can their cauill impeach this doctrine for that our Sauiour the setter foorth of the Gospel and Paul a faythfull preacher of the same and both in the prime of the Gospell haue sworne wherehence it is apparant that euen vnder the Gospell it was lawfull for Christians to sweare 3 Lastly the lawfulnes of an othe euen among Christians herehence appeareth in that the ende of othes is profitable and the vse necessarie among men For whose vse is profitable and good and whose ende is needefull and necessarie that must needes be good profitable and lawfull Such a thing is an othe taken in the feare of God Some things are done in such secrecie and so priuilie that they cannot bee knowne or come ro light but onely by an othe then men are forced to take an othe and to witnesse a truth in the name of God the knowledge whereof is right necessarie among men So in the lawe when a man had laid a pawne or any other thing vpoÌ„ trust to another and the thing were lost or miscaried vnder Exod. 22. Num. 5. 19. his hands if the theefe were not founde the receyuer should be brought before the Iudge and take his othe whether hee had stole it conueyed it away and embefiled it or no. VVhereof seeing the owner had no witnesse he to whom it was committed and had receyned it was put to his othe whether it was gone by his meane and knowledge Thus had this othe a necessarie ende and vse among the people VVhen the people of Israel were afflicted by the men of Ai for the trespasse and sinne of Achan in taking the execrable thing from Hiericho Iosua 7. this thing beeing secrete and vnknowne Iosua commaunding all the tribes to appeare and Achan at the length taken Iosua willeth him to sweare and to vtter the truth which he did and was punishid and the fauour of God againe obtained for his people The authour to the Hebrewes commending lawfull othes vnto Heb. 6. men affirmeth that an othe for confirmation among men is the ende of all strife In euerie christian common wealth othes are for many such causes taken without which as many sinnes would lie secret and vnknowne to the great hurt of men so many duties would bee vnperformed were not men therunto bound by solemne othe and protestation the reuerend care whereof woorketh great good in the Church and common wealth albeeit many most wickedly and vngodly haue and doe despise the religion thereof Seeing then the lawe it selfe commendeth it the example of God the Patriarkes Christ and his Apostles confirmeth it seeing the end is necessarie and the vse profitable in the church coÌ„mon wealths of Christians what absurditie is it in supersticious Anabaptists to condemne all othes al swearings amoÌ„g men Othes then taken onely in the name of God for matters weightie and of importance righteous iust and true to the glorie of God the ending of controuersies the performance of duetie the profite peace and quietnesse of the Church and common wealth with pure affection to truth equitie and godlinesse with hatefull minds to falshood iniuries wickednes and oppression are lawfull in the Saints of God and in true Christians euen vnder the Gospel of Iesus Christ These things thus premised and set downe before wherehence it appeareth that all othes are not condemned neither euerie manner of swearing forbidden the Saints of God what manner of swearing doth the Lord in his law our Sauiour in the Gospell and this Apostle in this place forbid and condemne When
lawfull vnto him for his blessings bestovved vpon vs which is the matter here by the Apostle mētioned though sometimes our godly songes may containe some other argument as the songs Psalmes of Dauid vvere for sundry purposes and of manifold matters Yet here I say S. Iames speaketh of singing praises vnto God Concerning the manner how we must sing though curious and deuided musike in our priuate houses for the exercise of our skill for the attaining to perfection of that arte cannot be condemned yet in our songes and exercises to GOD moste chiefely in the face of the church and in the middle of the holy congregation vve must sing in most plaine and modest manner and so as shall serue beste for edification that vvee haue regarde not so much to the sound as to the sense of that which is songe Singing in the best times and among the most holy men of God hath had and now may also haue three ends or opportunities when and wherein it is lawfull and laudable to sing 1. To recreate our heauie and sorowfull heartes with some holy and godly songe and Psalme The princely prophet Dauid oftentimes in the sorow and heauinesse of his heart song to solace recreate his sorovvfull spirite before God Christians in like manner in the anguish of their spirites the troubles of their hearts the vexations of their mindes the griefes of their soules may sing for their godly recreation songes and Psalmes vnto God that thereby they may be lightened and comforted 2. Another ende vse and occasion of singing is the testifying of our thankefulnes vnto God for his immeasurable mercies bountifull benefits gratious goodnes towards vs. Wherin Miriah the sister of Moses with the damsels Exod. 15. and daughters of Israell is an example vvho after the destruction of Pharao and his armie in the redde sea to testifie their gratefull memorie and thankefull hearts for so vvonderfull a deliueraunce songe as followeth I vvill singe vnto the Lord for hee hath triumphed gloriously c. When Barak by the counsell and pricking on of Deborah had armed the people against Sisera the captaine of Iudges 5. the hoste of Iabin king of Canaan and had confounded discomfited his armie and chased him to the tents of Iael who slew him so deliuered the people frō the slauery of Iabin for so vnlooked for a victory for so glorious a conquest mighty deliuerance Deborah and Barake in token of their thankefulnesse song the same day saying prayse ye the Lord for the auenging of Israell and for the people that offered themselues so willingly When litle Dauid so victoriously had triumphed ouer the prowde Goliah of 1. King 18. the Philistines the daughters of Israell met Saul the king and Dauid his seruaunt singing and playing vpon their timbrels violes and other instruments and in token of thanks giuing said Saul hath slaine his thousand and Dauid his ten thousand Dauid being marueilouslie preserued from his infinite enemies and at the length by the mightie power of Psal 18. God brought to sitte on the throne of Israel in signe of his thankfulnes to God therefore euen at the entring in to his kingdome he singeth a psalme of praise vnto God I will loue thee dearely ô God my strength the Lorde is my rock and my fortresse and he that deliuereth me my God and my strength in him will I trust my shielde the horne also of my saluation and my refuge When almightie God had heard the humble suite 1. Kings 2. of Anna the mother of Samuel who being barren desired that she might haue a childe at her request he had geuē her Samuel her sonne to testifie her thankfulnes to God for the same song a song of praise therefore vnto GOD. When the Lord had looked to the humilitie of the blessed Virgin and made her the vessell of Christes conception for that blessing she brake out and sang My soule Luke 1. magnifieth the Lord and my spirite reioiceth in God my Sauiour Zacharie and Simeon in like manner the one after the birth of Iohn Baptist his sonne the other after he had receaued Luke 1. 68 Luke 2. 29. Christ into his armes according to the promise of the holy Angell song in token of their thanksgeuing the song of the former is Benedictus Blessed be the Lorde God of Israel the song of Simeon is Nunc dimittis Lord now lettest thou thy seruant depart in peace according to thy word Whereby and by the like examples it is not only lawful but laudable also in the Saints of God either for benefites blessings either of victory against our enemies or of deliuerance out of trouble or for the fruits of the earth receaued in due seasō or for what thing soeuer we haue mercifullie receaued at his hand to sing to God and so be thankful 3 The third vse and ende of singing is to aduaunce thereby the glorie of God to stirre vp men to zeale to his worde feruencie in praier and earnestnes of perfourming all laudable seruice vnto him Whereunto the example of Elizeus may be referred who at the request of Iehosaphat 4. Kings 3 called for a minstrell who playing singing psalmes to God thereby was stirred vp to pray and prophecie Dauid prouoked himselfe by all meanes forwarde more earnestly to pray to God and to praise him for his Psal 57. mercie wherefore he saith Awake my tongue awake viole and harpe I will awake early I will praise thee among the people ô Lord I wil sing vnto thee among the nations Thus by all possible meanes as by playing vpon instruments and by singing the Prophet stirreth vp himselfe to the aduaunancement of Gods glorie And to this ende he brought in sundrie instruments of musick diuine kindes of songs and psalmes varietie of tunes and harmonies into the church of God The old Hebrewes toke vp and set downe the arke of God with singing this was vsed in the time of the Apostles Saint Paul saith I will pray in the Spirite I will pray with the vnderstanding also I wil sing with the spirit I wil sing with the vnderstanding also wherunto he exhorteth 1. Cor. 14. all the Saints be filled with the Spirite speaking vnto your selues in psalmes and himnes and spiritual songs Ephes 5. 19 Col. 3. 16 singing and making melody in your hearts vnto God geuing thanks alwaies for all things vnto God euen the father in the name of Iesus Christ This vse the beleeuing Iewes afterward retained as both Plinie his answere thereof to Traian the Emperour and Tertullian in his Apologetico aboundantlie recordeth Lib. 10. Epist Tertul. apolog 2. ca. who both auouch of them that they rose vp early to sing songs and psalmes to God Saint Augustine writeth that Saint Ambrose brought the same manner into the Church of Mediolanum where Lib. confis 9. c. 7. he was Bishoppe Whom the other of the west Churches followed