hypocrites thinke their counterfeite hoâ—ynesse to bee true holinesse wherefore they embrace it they brooke it they delight therein they loue it as if it were sincere and perfect integritie And thus they may bee compared vnto fooles looking into glasses who heare the worde awd looke into the law being carelesse to obey it The other part of this similitude is who so looketh into the perfect law of libertie hee not being a forgetfull hearer but a doer of the worde shall be blessed in his deede In which member we see the lawe is called perfect and a perfect law of libertie 1 Perfect which addition Dauid also giueth vnto the law The law of the Lord is perfect conuerting the soule Psal 19. therefore so called because whatsoeuer appertaineth to faith and godlinesse is therein aboundantly set downe and deliuered so that neither in doctrine neither in maners we ought to seek for any other thing whatsoeuer S John entreating of the perfection of the newe lawe which is the Gospell confesseth that therein all things which Iohn 20. our Sauiour did were not written yet sufficient things to be written which men beleeuing might thereby liue wherefore he saith Many other signes and tokens did Iesus in the presence of his Disciples which are not written in this booke but these things are written that yee might beleeue that Iesus is Christ the sonne of God and that in beleeuing ye might haue life through his name Saint Paul writeth that he kept not backe any thing from the Church of Ephesus but hath shewed them all the Acts 20. counsels of God Tertulian crieth out that that Church is happie to which the Apostles haue powred out all the Tertulian doctrine of God euen with their owne bloud Our Sauiour promiseth the Church a Comforter which should Iohn 16. bring them into all truth What truth is it that the holy Ghost did not teach the Church But yet least wee should thinke there were other truthes beside such as were preached by Christ and penned by the Euangelists it is added that that Comforter should teach them whatsoeuer Christ had taught them before Wherein was enough to saluation as Iohn witnesseth Saint Paul sheweth the excellencie of the worde of God and how perfect it is in all poynts affirmeth that all Scripture is inspired 1. Tim. 3. from aboue and is profitable to teach to improue to correct to instruct in righteousnesse that the man of God might be perfect instructed to euerie good worke Vnto this truth the fathers reuerendly subscribe Saint Tract 49. vpon Iohn Augustine sayeth that where as Christ had done manie things which were not written yet such things were chosen to bee written which the writers thought sufficient for the saluation of them which beleeued Saint Cirill Lib. 12. vpon Iohn hath almost the same wordes All things that were done by Christ were not written but those things onely which seemed sufficient both to maners and to doctrine that men shining through true faith and good workes might come to the heauenly kingdome by Iesus Christ our Lorde Chrysostome vpon Matthew not once and Vpon Mat. 22. 4. hom vpon the Epistle to Titus in like manner sheweth that all things necessarie are in Scripture reuealed therefore concludeth he that they are perfect Athanasius finally affirmeth that the Scriptures inspired froÌ„ aboue is sufficient for instruction in all vertue And this is true in the whole lawe of God but most manifest in the doctrine of the Gospel The lawe which by Moises ministerie was giuen the people was so perfite that almightie God forewarned them that they should neither adde nor diminish therefrom end howe seuerely he punished that malapert and Deut. 4. 12. Prou. 30. sawsie boldnesse in the Israelites which aduentured to adde any thing either to the doctrine or the ceremonies so many sermons of the Prophets the interpreters of the lawes so many testimonies of holy Scripture the holy sacred diuine histories our Sauiour Christ himselfe witnesseth most plainly Shall we thinke more basely now of the Gospell which is a doctrine more excellent then the â—awe Shall wee thinke God had lesse carefull consideâ—ation of his church in the daies of his son being on earth â—nd afterward then he had in the time of Moises Or shall â—e dare to imagin the Prophets to haue left a more perâ—ect doctrine then the apostles taught by the very mouth â—f Christ and ledde into all truth by the holy Ghost according to the promise Wherefore if the lawe were perfect so that the people durst adde thereto or detract therefro nothing which who tempted were punished shall not the Gospel containe a most perfect doctrine whereunto nothing may be added from which nothing may be detracted This the Angel acknowledged wheÌ„ in Reuel 22. the shutting vp and concluding of the Gospel he protesteth that if any man adde to the wordes of that booke God should adde the plagues in that booke written vnto him and if any should diminish any thing therein God would diminish and take away his name from out of the booke of life Thereby therefore is the perfection of the Gospel concluded Which thing the holy Apostle here to expresse vnto vs calleth the worde of God the perfect law For this cause the Scripture hath the name of a Canon giuen it and is called Canonicall because it is the onely perfect rule line leuell and square whereby all doctrines and all maners must be meet measured examined and prooued as by that which is most sufficient and perfect which suffereth no addition nor detraction for then the rule and measure faileth This being true as most true it is not onely by the infallible worde of God but by the manifest testimonies of the reuerend fathers then Ambrose 3. de virgini all inuentions dreames doctrines traditions vnwritten verities must fall to the ground and be condemned as counterfet adulterie and sacriligious which are not warranted out of the perfect law of the Gospel as Saint Ambros affirmeth The Gospel here hence then is proued to be perfect 2 As it is perfect so is it a law of libertie not that it bringeth men into carnall freedome to do what they lust 1. Pet. 2. whereunto the wicked abuse it for a cloake of wickednesse but because it setteth vs at libertie in our consciences from Satan sinne and death which we obtainie by Christ Iohn 8. who freeing vs we are free in deede He therefore calling vs to the glorious libertie of the sonnes of God and the Gospel preaching this libertie of conscience vnto men is called the law of libertie 3 In this law must we continue herein must we looke continually herein must we meditate day and night herein must we spend our dayes Some thinke it enough Psal 1. to looke into this law once in their liues Some thinke it much to looke into it once in a yeare two three or seuen Some perswade
word of God the holy Scriptures cōmend vnto vs. To which ende our Sauiour Christ exhorteth the Saints that when they come to offer any gift vpon the altar and Mat. 5. then remember any breach betwixt them and the brethren there to leaue their gift and to go and be reconciled which is by ripping vp and acknowledging offences To like purpose the Lord Iesus teacheth vs that if our brother offend against vs seuen times a day and say it repenteth Luc. 17. me and confesse the offence that we should forgiue meaning that how often soeuer our brethren offende vs and acknowledge their faultes we should forgiue them shewing that of mutuall offences there should be mutuall acknowledgment Saint James in this place either for mutuall comfort which they might receyue one of another by acknowledging their faultes or for mutuall reconciliation which in sicknesse is requisite exhorteth the saints to acknowledge their faultes one to another which thing is most expedient for it is not expedient that such as haue giuen offence should acknowledge the offence done thereby to satisfie for the trespasse committed to entertaine peace vnitie loue and charitie among themselues to liue and loue together as brethren And for asmuch as wee here eyther not at all or very hardly liue without offence giuing vnto others is it not very necessarie for the saluing vp of all matters that wee mutually confesse offences mutually be reconciled and mutually forgiue one the other And this acknowledging of our offences and faults this confession is of priuate offences done by one to another which as at other times is needefull so in our sicknes is necessarie that we being in perfect loue and peace with all men may eyther thereby finde release of paine the sooner or els with more quiet mindes sleepe in euerlasting rest and quietnesse when we shal be dissolued out of these our mortall bodies This thing how greatly doth it profite an euill minde full of wrath and indignation replenished with enuie burning with mortall hatred and boyling with desire of reuenge encreaseth our paine prolongeth our griefe continueth our sicknesse incenseth almighty God more sharply against vs and hindereth his louing kindnesse and fauour towards vs it is good therefore to put away all malice wrath anger fiercenesse hatred out of our hearts and to acknowledge our faults one to another This being the plaine meaning of this place how can our aduersaries establish their auricular confession hereupon this place by the very circumstance of the place it selfe doth not make any thing for their purpose For first here is mention made of confession of faults in sicknesse at the priuate houses of men sicke and diseased that the sicke person to the standers by might confesse wherein he had offended them and the standers by wherin they had offended him and not in the Church not in health to the priest not in his eare at Lente 2. Here he requireth that we confesse our sinnes and faults one to another and not all to one wherefore this place bindeth the minister to acknowledge asvvell to the people if in any thing he hath offended them as the people to the minister if they haue offended him The priest must asvvell confesse to the parish as the parish to the priest by this rule or else hovv can they be saide to confesse one to another if many confesse vnto me and I confesse vnto none hovv may it be said that vve haue confessed our faultes one to another 3. As vvee are commaunded to confesse our faultes one to another so must vve pray one for another But they blush to say that this appertayneth onely to the priest why should confession then more appertaine to the priest then prayer Wherefore as the people may praie one for another and for the prieste also so the priest for the people and for himselfe also that so it may be done mutually 4. In like manner by this place the people are willed to acknowledg their offences done against the priest and the priest his against them and this is mutuall prayer and mutuall confession ◠Iohn 1. Where beside this they vrge Saint Iohn if wee confesse our sinnes he is righteous to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse it cannot be vnderstood of the priest without horrible blasphemie He to vvhom vvee must confesse is righteous but no man can be so counted absolutely therefore it cannot be vnderstood of the priest Moreouer he to whom we must confesse is said to be righteous and faithfull to forgiue vs our sinnes and to cleanse vs from all vnrighteousnes and can any priest forgiue sinnes and cleanse vs from all vnrighteousnesse Doth it not appertayne to God alone to forgiue sinnes Doth not God challenge that as proper Isai 43. 44 Ps 31. 52. to himselfe Doth not Dauid confesse the same when for the forgiuenesse of sinnes he praieth onely vnto God Did not the Iewes holde that for a truth being therefore offended with Christ because he tooke vpon him to Mat. 9. forgiue sinnes not erring in their opinion that none could forgiue sinnes but God onely but in this that they knevv not Christ for true God and therefore able to forgiue sinnes neyther of these places therefore establish their auricular confession With which doctrine the Scripture is not acquainted hereof the Prophetes haue not spoken neyther haue Ioh. 14 16. the Apostles heard of it this did not the holy Ghost teach the church yet vvas it promised that it should bring them to all truth and teach them all things If the holy Ghost shall teach the church all thinges why hath it not taught this one thing And if it shall leade the Saints into all truth if this be a truth vvhy hath it not and why doth it not lead them thereunto The Glosse seeing that Distinct 5. ca. de penitent the spirite of God hath not taught it denieth it to bee taught in the Scripture therefore referreth it to the traditions of the Elders and of the Church Wherefore he saith it is better to say that this confession is from the tradition of the vniuersall church then ordained eyther by the authoritie of the new or old testament The reuerende Fathers haue disallovved it as curious and needlesse S. Chrysostome thereof saith in this wise Hom. 31. vpon the Hebru I say not vnto thee that thou come forth and shewe thy selfe openly neither that thou accuse thy selfe to others but I would haue thee to obey the Prophete saying reueale thy life vnto the Lord. Vpon the 51. Psalme thus 2. Homil. vpō Psal 51. saith the same Father Confesse and tell thy sinnes that thou maist blot and put them out if thou be ashamed to tell them any body then tell them euery day in thy soule I say not that thou confesse them to thy fellovv seruaunt that he may cast thee in the teeth tel them to God which cureth them And in another
but of debt Rom. 4 Rom. 11. And againe in the question of election If it be of grace it is no more of works els were grace no grace if of works it is no more of grace for then were workes no more works This contrarietie Saint Augustine confessing sheweth that grace fauour and free gift cannot be mingled Epist 120. with works and therefore concludeth and defineth what grace or free gift is Haec est gratia This is fauour free gift grace which is geuen freely not for the merites of the worker but by the mercie of the geuer Seeing therefore that wee which were all by nature the children of wrath the sonnes of Adam subiect to eternall death and Eph. 2. damnation replenished in minde heart and will with iniquitie and sinne compassed about with thick darke and mistie cloudes of error and wickednes loathing heauen and louing earth caried away of our owne desires to work wickednes with greedines are now not for our merites but of Gods meere mercie not by our workes but by his Eph. 4. grace not of our deserts but of his owne will begotten againe and regenerate We must referre this whole work to his good wil and account his goodnes for the only efficiēt cause of our regeneration Whereby it appeareth that he is the fountaine of all goodnes and that our wickednesse must not be imputed vnto him The regeneration then of Gods Saints a most manifest testimonie of his goodnes sheweth that he is ōly author of good not of euil which th'apostle here prouing addeth of his own wil begat he vs. 2 The good will and fauour of God being the first and efficient cause of regeneration The second cause which is the instrumentall cause and meane whereby wee are regenerate is the word of God which Saint James expresseth in this place in this manner of his owne will he hath begotten vs with the word of trueth In which place he slideth and falleth into the cōmendation of the worde of God the chiefe thing in this laste parte to be obserued Which words are as it were the circumscribing and setting foorth of the word of God and the gospell of Christ whereunto is attributed specially aboue all other wordes that it is the word of trueth Which addition the Prophet Dauid geueth to Gods word because therein onely is the Psal 86. sound trueth to be found and in no other In which word as in many other places he desirous to be instructed geueth that addition to the word that it is trueth Teach me thy waies O Lord saith the Prophet and I will walk in thy trueth And in another place calling the word of God by Psal 119. the name of trueth saith Thy word endureth for euer in heauen thy trueth is from generation to generation Our Sauiour Christ in his most holy praier to God hereunto subscribeth who desiring that the Disciples might be sanctified Iohn 17. with the trueth sheweth that by the trueth he meaneth the word and gospell Sanctifie them saith he with thy trueth thy word is trueth This name of excellencie this marke of difference S. Paul geueth vnto the gospell 2. Cor. 13. 3. Gal. C. 5. 7. 2. Cor. 6. 7. 1. Col. 5. Ephes 1. 13. Heb. 10. 16. Ephes 4. aboue other words whē he affirmeth he could do nothing against the trueth but for the trueth Who vpbraiding the Galathians for reuolting and sliding away frōthe gospell crieth out O you foolish Galathians who hath bewitched you that ye should not beleue the trueth To like purpose exhorting the Ephesians to be constant in the profession of the gospell calleth that the profession of trueth where fore he thus exhorteth Let vs folow the trueth in loue the gospel the profession of the trueth it is therfore an excellent ornament and an honourable addition in this place geuen to the word of God that it is the word of trueth And this addition to be called the word of trueth most fitly agreeth vnto the holy word and Gospell of Iesus Christ and that in foure respects and for foure chiefe considerations 1. in respect of God 2. in respect of Christ 3 in respect of the holy Ghost and spirite of God 4 in respect of the particular things them selues in the word contained 1 In respect of God the word and Gospell is the word of truth because it is Gods word and Gospell who is true and cannot lie therefore this his word is then the word of truth That this word is Gods word and Gospell it is euident 1. Rom. 1. Cor. 1. 1. Rom. Saint Paul calleth it therefore the power of God to saluation to al that beleue and in another place the preaching of the crosse is to them which perish foolishnes but vnto vs which are saued it is the power of God he saith in the beginning of his Epistle to the Romās that he was seperated to preach the Gospell of God and cleering him selfe from the surmised suspicious of his aduersaries 2. Cor. 11. he thus writeth haue I therefore offended because I abased my selfe that you might be exalted and that I preached freely the Gospell of God vnto you Saint Peter subscribeth thereunto the time is come that iudgement beginne first at the house of God if iudgement beginne first at vs what shal be the end of those that beleeue not 1. Pet. 4. the Gospell of God And this God who is the author of this word and Gospell is true and cannot lie Balam the Numb 23. prophet could say of God that he is not a man that hee should lie neither as the sonne of man that he should repente Moyses in his song beareth recorde to the truth of God perfect saith he is the worke of the mightie God for Deut. 32. all his waies are iudgements God is true and without wickednes iust righteous is he Samuel telleth King Saul that indeede the strength of Israell wil not lie nor repente 1. Kings 15. John 8. Rom. 3. for he is not a man that he should repent Our blessed Sauiour Christ speaketh of his father and saith I haue many things to say and iudge of you but he that sent me is true and the things that I haue hard of him those spoake I vnto the world Saint Paul defending Gods trueth saith Rom. 3. Let God be true and euery man a lier as it is written that thou maiest be iustified in thy words and ouercome when thou art iudged And for this cause holy Dauid calleth god Psal 31. the God of truth into thy hands I commende my spirite thou God of trueth Seing the Gospell is the word Gospell of God and God the God of trut hand cannot lie thē must needes this word be true and the word of truth 2 As in respect of God the author thereof the Gospell may rightly be called the word of truth so in respect of Christ who is the matter the very substance
of trueth whereby we are regenerate and borne againe why are men and women so daintie and coy why are they so choise hereof that they wil heare it onely when where and of whom they luste as if the men make it the word of trueth and the instrument of our regeneration Let not men and women pretend that they are sanctified men and women let them not vaunte themselues to be purer then their brethren and heare this word with this partialitie For I protest vnto euery such in the feare of God that vnlesse this word of trueth and instrument of regeneration be sweeter vnto them then the hony and the hony combe by what messenger soeuer the Lord doeth send it that they flatter and deceiue them selues in a vaine shadowe of holines and are not truely sanctified vnto the Lord neither haue effectually tasted of the doctrine of regeneratioÌ„ wherof this word is the mean and instrument As then our regeneration is attributed vnto the word of trueth as vnto the meane and instrument so is saluation also as afterward is added to the Sacraments in like manner as Saint Paul saith that Christ washeth and sanctifieth Ephes 5. his Church by the washing of water through the word And againe when the bountifulnes of God our Sauiour Tit. 3. appeared not by workes but according to his mercie hath he saued vs by the washing of the new birth and the renuing of the holy Ghost The holy Sacramentes are meanes the word of trueth the instrument mean whereby we are begotten againe and new borne which greatly commendeth the excellencie of the word which this Apostle expressing saith Of his owne will begat he vs with the word of trueth 3 The finall cause of our regeneration is that wee should bee the first fruites of his creatures that is that out of the whole lumpe and masse of mankinde out of all people tongues nations and kinreds of the earth wee might be select culled and chosen out to bee a peculiar proper and speciall people vnto him who had called vs euen vnto God whose chiefe treasure whose portion and lot whose inheritance and peculiar people the Saints are In which place hee alludeth chiefly vnto the lawe wherein the first fruits and first encrease were the Lords as things picked out set a part chosen out for God himselfe Whereof thus saith God in the law Thou shalt not Exod. 22. linger nor deferre to render thy tithes and thy first fruits and thou shalt giue me thy first borne of thy children In the same booke of Moises it is commaunded the people that they offer the first fruits of their ground in the house Exod. 34. 35. â— Leuit. 2. 14. Deut. 12. of the Lord their God In the repeating of the lawe by Moises thus was it saide to Israel Thou maiest not eate in the towns the tithes of thy corne wine or oile neither the first fruits of thy cattell or sheepe nor the fruits of thy hands The first fruits therefore as appeareth were dedicate to God neither was it 〈…〉 for men to eate or touch them as things reserued for the vse of the Lorde onely As then the first fruits were the Lords portion of the people and things dedicated and consecrate as holy vnto him so the Saints of God regenerate by his word are holy peculiar proper sanctified to the vse of the Lord the chiefe treasure he hath the thing he hath commaunded to bee receyued for himselfe which the Apostle insinuateth in this place when setting downe the ende of our regeneration affirmeth it to bee that we might bee the first fruites of his creatures of his owne will begate he vs with the worde of truth that we might be the first fruits of his creatures The Israelites Iere. 2 were called sometimes the first fruites of God because they were chosen of God aboue all other people to serue the Lord only and the first offred vnto the Lord of al nations whereof the prophet Ieremie saith Israel was as a thing hallowed vnto the Lord and his first fruits all that eate it shall offende euill shall come vpon them saith the Lord. This is most true of the true Israel which is of God of the Saints of the Church whom God hath separated from all people hallowed and sanctified vnto him selfe chosen to be a speciall possession inheritance and treasure vnto himselfe for which cause we by him are regenerate Of his owne will hath he begoten vs with the word of trueth that we might be the first fruits of his creatures S. Paul disputing to like purpose of the causes Tit. 3. of our regeneration and saluation teacheth vs the ende thereof to be the inheritance of life we are saued by his mercie through the washing of the newe birth and the renuing of the holy Ghost which he shed vpon vs aboundantly through Iesus Christ our Lord that we being iustified by his grace should be made heires according to the hope of eternaâ—l life The like end shall we find of our redemption predestination and the like all which tende to one end to shew that we are redeemed called iustified regenerated to be partakers of immortal glorie that therfore we should be dedicate and consecrate to God to be a speciall treasure vnto him to serue him in holinesse and righteousnes all the dayes of our life We are begotten by the will of God with the word of truth according to the Luke 1. Apostles doctrine Being now to this end regenerate we must endeuour our selues to shine in vertue to excell in holinesse to abound in all righteousnesse and be chiefly carefull that we bereaue not our selues of so holy an ende of regeneration by contagion of sinnes and the workes of wickednesse The excellencie therefore of the word of God is here apparant partly in that it is called the word of truth partly in that it is here the meane and instrument of regeneration the most manifest token of Gods goodnesse towards vs. Sundrie are the commendations of the word of God Psal 19. and the Gospel of Christ Dauid the holy Prophet falling into the praise therof saith the law of the Lord is perfect conuerting the soule the testimonie of the Lord is sure and giueth light or wisdome to the simple the statutes of the Lord are right and reioice the heart the commandement of god is pure and giueth light vnto the eies the feare of the lord is cleare endureth for euer the iudgements of the lord are true righteous altogither more to be desired then gold yea then much fine gold sweeter also then the honie and the honie combe Moreouer by them is thy seruant made circumspect and in keeping of them there is great reward In another place to like praise is it Psal 12. spoken The words of the Lord are pure words as the siluer tried in a fornace of earth fined seuen folde It is no small commendation of the word that it is the
Heare O Israel the ordinances lawes and statutes which I teach you to doe that you may liue and goe in and possesse the lande which the God of your fathers geueth you The princely Prophet Dauid exhorteth the people Psal 78. to the hearing of those laws which frō god he would geue vnto them as a thing of greatest weight therefore saith he heare my law O my people incline your eares to the words of my mouth for I will open my mouth in a parable and vtter heard sentences of olde The holy Prophet Isai calling all men to Christ exhorting them to heare Esay 55. his law and attend therunto crieth out Incline your eares come vnto me heare and your soule shall liue and I will make an euerlasting couenant with you euen the sure mercies of Dauid Hearing and attending to Gods worde is the way whereby we come vnto heauenly wisdome wherefore the sonne of Sirach calleth all those who would learn diuine Verse 34. wisdome to the hearing of his doctrine My sonne heare thou my doctrine and despise not my counsell And a litle after in the same place If thou loue to heare thou shalt receiue doctrine if thou delight in hearing thou shalt be wise The wise man Salomon commending hearing as the 1. par c. 8. v. 6. 7. c. 22. v. 17. 18. 19. 23. 19. Rom. 10. way to attaine wisdome and knowledge saith The wise man shall attaine vnto wisdome by hearing And S. Paul making it the meane whereby we come to faith which is the greatest point of heauenly wisdome in men thereof saith Faith commeth by hearing and hearing by the word of God And our Sauiour Christ being the cheefe Scholemaster and onely teacher from God of this wisdome is Mat. 3. 17. by God himselfe commended vnto vs to be hearkened vnto Wherefore the Disciples and John Baptist the one in the daies of Christs baptisme by John the other as the Disciples Peter Iames and John in the daies of Christes transfiguration 1. Iohn 1. were from heauen commanded to heare him This is my welbeloued sonne heare him Saint Iohn confesseth this to haue beene one way wherby they beleeued John 8. in Christ the worde of life That saith he which was frō the beginning which we haue heard which we haue seen and our hands haue handled the word of life this the true saints of god know for which cause they heare the word of Iohn 10. god as of thē our sauiour witnesseth They that are of god heare Gods word And againe My sheepe heare my voice Luke 10. Therfore whē Marie saw that she by hearing might attain vnto faith in Christ and the true wisdome of God she sate downe at the feete of Christ and heard him preaching for which attention she is by Christ commended Marie hath chosen the better part and it shall not be taken from her Finally the Angell of God in the Reuelation teaching Reuel 2. 3. Iohn what he should write to euery one of the seuen Churches of Asia to that which he had spoken to ech one of thē hee addeth as a thing most necessarie Let him that hath an eare heare what the spirit saith to the 7. churches And to conclude our Sauiour commēding hearing as a most necessarie thing in all those that would be pertakers of the word of trueth and his heauenly doctrine so oftē in the Gospel vrgeth this he that hath eares to heare let him heare If thē the prophets hereunto haue so often moued the people If it be the way and meane whereby we attaine to heanenly wisdom if by this we be made partakers of faith and heauenly misteries if it be the propertie of the Saints of God sheepe of Christ if Marie were therefore so highly commended by Christ himselfe if as a necesarie addition to the seuerall charge of euerie Church it was added by the angell if our Sauiour so often repeate it he that hath eares to heare let him heare who is so wilfully blinded so malitiousl◠obstinate so peeuishly peruerse that seeth not how necessary a thing it is to heare the word of trueth whereof our Apostle here not ignorante geueth the Saints this first admoniton to here the word But because in all ages and times many do heare yet neuer the nearer wee are not only taught to heare 2 The maner but how we should heare that we might heare with profit For if it be to some the sauour of life vnto life but to others the sauour of death vnto death if the worde sound in the eares of many to their iuster condemnation then is it not enough to knowe we must heare but also to learne how to heare is necesarie for which cause the Apostle 2. Cor. 2. Ezech. 2. 3. teacheth vs how we ought to heare receaue this word of trueth whereby God of his owne good will hath begotten vs againe to be the first fruites of his creatures In the manner of our hearing and receauing this word the Apostle first remoueth certaine euils from vs which hinder our profitable hearing then hee sheweth positiuely and affirmatiuely how we must heare Touching the former he willeth in hearing to put away all filthines and superfluitie of maliciousnes all iniquitie all carnall affection all losenes of life all pride and insolencie of minde all arrogancie and disdainefulnes of spirite wherence wrath anger debate contention often ariseth and the fructifieng of the worde is alwaies hindered all which must be abandoned and abolished vtterly from them which wil profitably heare the word of trueth Filthines and corruption of heare or affection is wherby our mindes doe wander and we are occupied about other matters thinking of our pride pleasures vanitie and such like when our mindes should be stayed and fixed in the hearing of the word Superfluitie of maliciousnes is wherby we growe into contempt of the word speaking euil and disdainfully of the diuine doctrine and heauenly wisdom of God which two must first be remoued For whereas mens mindes are a wool-gathering and caried away with filthy cogitations and desires there men cannot heare the worde with profit and when men growe in dislike of the worde hate of the trueth speake euill of the mysterie of godlines what commoditie can it then bring to such and what hope is there that in them it shall fructifie This Saint Iames verie well perceyued therefore hee remooueth these euils from godly hearers This shall all men by their owne experience most easily learne and therefore must carefully remooue them Whereof to speake no more but this howe is it that many men often heare and learne nothing yea being asked what hath beene sayde remember nothing but that when they should heare their mindes are either set vppon couetous desires or occupied about fleshly imaginations or caried away with proude conceytes or rauished with filthie cogitations or else alienated by mislike hatred and contempt from the worde preached so
In so much as righteous and holy men who abstaine in many thinges from wicked actions yet oftentimes through infirmity of nature are caried by cogitations to euil thoughts so that there is no mā vnlesse he be trāslated as it were into the nature of God who sinneth not in cogitation So that the Apostle in respect of these hath here truely auouched in many thinges we fall all Which thing men considering shall the better refraine their seueritie of iudgement and rigor in censuring their christian brethren Three respects there are in men wherby their rigor towards others should be abated 1 To recount what in former times themselues haue beene 2 To thinke what hereafter they may be 3 To remember what presently they are 1 If we consider what our selues haue beene in former times it shall mittigate greatly the seueritie of our iudgemēts and rigorous censuring of our brethren Saint Paul exhorting men to patience and gentlenes towardes other and not to be seuere against their offending weak brethren thus reasoneth They now are what you in former Tit. 3. times haue beene call therefore to minde your former condition and be patient shewe all meeknes therefore to all men For we our selues were in times past vnwise disobedient deceiued seruing lustes and diuers pleasures liuing in maliciousnes and enuie hatefull hating one another The recounting therefore of our former condition must asswage the seueritie of our iudgement and make vs more moderate toward such as now are what we haue beene Wee our selues once were ignorant wee once went out of the way wee sometimes haue beene ouertaken with naturall infirmitie whereby we haue committed things not conuenient Let vs not seuerely iudge and tigorously condemne such as are subiect to the cōmon infirmities and frailties of nature 2 As to record our former state shall abate our sharpnes so to thinke with our selues whereunto wee may fall being compassed about alwaies with these infirmities S. Paul to perswade men to shew meeknes not sharpenes Gal. 6. of iudgement towards such as fall through occasion reasoneth from the frailtie of our state whereby we are subiect to like falling to which purpose he thus speaketh to the Saints of Galatia Brethren if a man be sodenly taken in any offēce ye which are spirituall restore such a one in the spirite of meekenes considering thy selfe least thou also be tempted Wherein he wisely condemneth imortunate rigour and worthelie reproueth those which are commonly most seuere iudges against their brethren whē they altogether forget their owne infirmitie wherby they may fall into like offences Now there is no infirmitie no iniquitie among men finall impenitencie and the sinne vnto death or against the holy Ghost excepted whereinto euen the best men may not fall Which if they consider it will easilie moderate their rigour and seueritie against their brethren and make them take heede least ambitiously they vsurpe this authoritie against others And how true it is that euen the best may fall euident examples and wofull experience may teach vs. Who knoweth not that lyeng is a sinne against the ninth commaundement condemned by God and his Prophets yet holy and faithfull Abraham godly Isaac fell thereinto as Gen. 12. 26. Gen. 20. the storie beareth record Murmuring is a great sinne against GOD arguing impatiencie yet Moses was thereof guilty as it appeareth Idolatrie seemeth to be sinne in the highest degree yet that by Aaron the Saint of God was committed Adulteterie a grieuous euill whereof God in his lawe hath forewarned Exod. 32. and in sundrie people men and Nations punished Exod. 20. 2. Kings 11. yet Dauid the man of God was tardie therein To denie Christ with execrable cursing banning swearing Mat. 26. is great iniquitie yet Peter the blessed Apostle therein offended To persecute the church to blaspheme the trueth is horrible impietie yet Saint Paul the chosen vessell of God committed both As these examples shewe that the best may because these haue done with whome none are 1. Tim. 1. now or haue been since to be cōpared So daily experiēce conuinceth the same While we see daily before our eies men of farre greatest excellencie to fall into sundry infirmities Out of whose falles a triple profit insueth 1. Therby the glorie of God his power and mercie is made manifest in making them vessels of glory who by their sinnes deserued his eternall displeasure for which cause S. Paul 1. Tim. 1. crieth out that in his conuersion Christ shewed all clemencie Secondly by the falles of great persons both themselues haue cause to humble themselues before god and not waxe proud of any thing and others seeing the most excellent men subiect to infirmitie are therence to be admonished of their greater infirmities for if the great oakes of Basan and the mightie and tall Cedars of Libanon fall what is to be looked for of the lowe trees of the forrest if the righteous bee hardly saued what shall become of the wicked 1. Pet. 4. Thirdly all men may thereby gather the frailtie of their nature and so pray to God when they stande that 1. Cor. 10. they fall not Now seeing all men are subiect to this condition that they may fall if they be not vpholden and supported by the helpe of God it ought to qualifie our hasty iudgement and to moderate the seueritie of the same against the brethren 3 Finally we shal be more temperate towards other men if we consider whereunto wee are presently subiect which is the reason here vrged The conscience of our owne sinnes and the diligent view of our owne weaknes and wickednes maketh vs more gentle towardes others which men then forget when they are too seuere iudges of their brethren To this purpose Siracides exhorteth mē Ecclus. 8. not to despise such as hauing sinned turne therefro neither to cast it in their teeth but rather to remember that we are all worthy of blame When we consider our owne selues we shall see there is in vs many things to be amended This diligent consideration will make vs more carefull of not rigorously and rashely iudgeing our brethren Are we not couetous as they are yet are wee proude and disdainfull Are we not proud yet are we fleshely wanton Are we not wanton yet are we slaunderous and reproachfull Are we not reproachfull yet are wee enuious and malicious What are we not malicious yet are wee riotous and intemperate What are we not intemperate yet are we prodigall and wastfull If not prodigall yet lyers and blasphemers if not blasphemers yet extortioners and oppressors of our brethren Or finally geuen to these and these iniquities so that it is as cleare as the sunne in his brightnesse that in many things we offend all Which who so considereth and pondereth in equal ballance shal thereby be counterpeized and brought to a moderate censure and iudgement of the sinnes and liues of others and taught effectually not to
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
health are in the power of God alone and not in the hande of mortall man Men are meanes praiers are instruments but it is God that saueth yea which healeth Another effect of praier is that through the faithfull praiers of the Saints their sinnes are forgiuen the sicke If saith Saint Iames hee hath committed sinne it shall be forgiuen him Whereâ—â—â—o Saint Iohn condiscendeth if any man see his brother sinne a sinne not vnto 1. Ihon. 5. death let him aske and hee shall giue him life for them that sinne not vnto death As therefore the faithfull prayers of Gods Saintes are not causes but instruments of obtayning health so are they also meanes of obteyning remission of our sinnes at the handes of God Matt. 6. Therefore our Sauiour in that fourme of prayer which he woulde to bee vsed for our selues and for our brethren also willeth that wee shoulde praye for forgiuenesse of sinnes not in our selues onely but in our brethren also VVherewith Christ mooued prayed for the Luke 23. Iewes and Steuen for forgeuenesse of those men which persecuted him Seeing therefore that the prayers of the Acts 7. Elders hath this double effect they ought not to be neglected of men Nowe where the Apostle witnessed that the sinnes of the sicke shoulde bee remitted and forgiuen by the praiers of the Elders it sufficiently refuteth the sharpe and rigorous censure of the Nouatian heretikes and their horrible blasphemie who denie pardone of sinne to such as anie wise sinne after their conuersion to the Gospell and the knowledge of the trueth Saint Iames affirmeth that if anie of the brethren any of the professed Christians anie of the Church after the profession of Gods trueth shoulde commit sinne after their conuersion and the Elders prayed for it it should bee forgiuen Salomon confesseth that the righteous offendeth seuen times a day and is a gaine restored Dauid sinned Pro. 24. after he knewe God and his sinnes though notorious and grieuous yet were forgiuen as to him vpon his confession and repentance Nathan promised Iames our Apostle 2. King 12. speaking of the professours of the Gospell confesseth that in manie things they all sinne If there were no Iames 3. remission of sinne after the profession of the Gospel and the knowledge of the truth why doth Saint Paul will Gal. 6. the brethren of Galatia that if any offended of infirmitie they should restore him in the spirit of meekenesse considering themselues least they also were tempted why doth S. Iohn speaking to those that knew the truth say that if any of them sinned they had an aduocate with 1. Iohn 2. the father who was the propitiation for their sinnes euen Iesus Christ the righteous Palpaple therefore is this heresie of the Nouatians and refuted by these and like places of Scripture Moreouer that here the Apostle mencioneth sinnes in mens sickenesse it intimateth and giueth vs to vnderstande Deut. 28. that sinnes are for the most part the causes of our sickenesse and bodily diseases The Lorde threatneth sickenesse pestilence and diseases against such as sinned and transgressed his commaundements God brought vpon Aegypt botch blaine boile and sore Exod. 9. diseases vpon the people for their churlish crueltie towardes the Israelites their shamefull contempt of the Prophets the abusing of the pacience of God Meriah Num. 12. the sister of Moises was stroken with the leprosie for murmuring agaynst her brother the Lordes minister Abimelech and the Philistins were stroken with diseases in their Gene. 20. secrete places for taking away the wife of Abraham Gehesie was plagued with the leprosie of Naaman the Assirian 4. King 5. for his couetousnesse and receyuing of gifts Dauid confesseth that Gods heauie hande of sickenesse was vpon him for his sinne from toppe to toe so that hee had Psal 38. no rest in his bones by reason of his iniquitie Saint Paul recordeth to the Church of Corinth that many of them 1. Cor. 11. were diseased for the abuse of the Lords supper Our Sauiour Christ healing him which was diseased eight thirtie Iohn 5. yeares willed him to sinne no more least a worse thing happen vnto him noting thereby that the cause of his disease was his sinne And no doubt the cause of our newe sickenesses whereof wee taste euerie yeare is the newe sinne which we dayly encrease our newe adulteries New sinnes procure new sickenesses oure newe deuised pride our newe extorcion couetousnesse and oppression our newe crueltie and iniquitie which we multiplie continually against the Lord. VVhich thing Saint Jamee to teach vs telleth vs that if the sicke haue committed sinne it should be forgiuen by prayer and this is the first remedie against bodily infirmities both generall and particular as the Apostle hath prescribed The seconde remedie in particular affliction as 2. Remedie sickenesse is mutuall confession ioyned with prayer so that prayer againe is annexed and ioyned as a remedie whereby that we might helpe one another the better there is required mutuall confession and free conferring one with another touching offences giuen Acknowledge ye your sinnes one to another and pray one for another that ye may bee healed For the prayer of a righteous man auayleth much if it be feruent Helias c. In which words these things may be obserued 1 Mutuall confession with praier is required 2 To what ende to the ende we might be healed 3 The force of the righteous mans praier 4 Howe that force is shewed by example of the praier of Elias Concerning mutuall confession and conferring one Mutuall confession with another about offences giuen done it is very necessary to the recouerie of health in sicknes for God soonest heareth such as haue put away al malice hatred out of their hearts and are at peace and loue with their brethren this is chiefly done where brotherly we confer one with another touching offences and trespasses committed which done we can best helpe one another with our mutual praiers As therfore meÌ„bers al of one body ought Rom. 12. 1. Cor. 12. Ephe. 4. to helpe one another so Christians being all members of one body ech of them meÌ„bers of ech other ought by mutuall helpe to assist and aide one another in sicknesse Wherefore to this purpose as in sicknes he willed that the Elders of the church should be sent for and assembled to praie for the sicke so a second remedie and helpe in sicknes is that the brethren thus assembled should conferre mutually touching offences committed that mutually confessing and mutually forgiuing God might the better heare their mutuall praiers of loue for those which were sicke among them To which purpose this place serueth acknowledge your faultes one to another open that which grieueth you that a remedy may be sought and found out for it the better This mutuall confession and acknowledging one to another wherein one of vs hath offended another the sacred
witchcraft hatred debate emulations wrath contentions seditions heresies enuie murthers c. In another place exhorting Rom. 13. the Saints to walke vprightly the Apostle setteth downe certaine couples of vices as enimies and hinderers of the honest conuersation of the Saints In which number enuy is reckoned Therfore saith he walke honestly as in the day time not in dronkennes and surfetting nor in chambering and wantonnes neither in strife and enuying 1. Pet. 2. Finally S. Peter informing those that were regenerate and borne againe not of mortall but of immortall seed of 1. Pet. 1. the word of god to cast from them the works of their former conuersation to embrace those things which were according vnto godlines geueth them this exhortation Wherfore laying aside all maliciousnes al guile dissimulation enuie and euil speaking as new borne babes desire that sincere milke of the word that you may growe thereby Infinite are the testimonies of holy Scripture whereby this euill is condemned To the originall and beginning whereof if wee look it is from Sathan the deuill who enuying the prosperitie of man in the beginning not onely to sequester them from their pleasant aboade in Paradise but to alienate them from the fauour of God and expell them from all happines tempted to tast of the forbidden fruite contrarie Gen. 3. to the commaundement whereby hee plunged both himselfe and his posteritie into perdition Gen. 4. Whose eldest sonne Cain the runnagate and reprobate by the example of the deuil his father enuied his brother Abell for that God accepted the sacrifice of his brother proceeding from a sincere affection but not his proceeding from a double and dissembling minde with GOD through which enuy he followed him neuer leauing him he had laied his cruell clubbe vpon the innocent head of his brother Children of the same father were the Philistims Gen. 26. enuying the flocks of sheepe and heads or heards of cattle whereby Isaac was enriched by sundrie waies from time to time molested crossed and ouerthwarted the holy Patriarke Saul a twigge of the same tree a brāch of the same roote a childe of the same parent enuied the 1. Kings 18. vertue and glorie of Dauid who for slaying the Philistim Goliah hauing farre greater praise then Saul Saul hath slaine his thousand but Dauid his tenne thousande was therefore all the daies of Sauls life enuied and sought to haue beene destroied The Scribes and Pharisies and Elders of the people of the Iewes pursuing our blessed Sauiour Mat. 26. 27. with like hatred and enuie for the wonderful miracles and works he shewed among the people neuer lefte him before they had suborned false witnesses to accuse him a corrupt iudge to condemne him and cruel persons to crucifie him Such are finally in our daies such as grieue at enuie and sorowe at the riches honour estimation welfare and euery good thing in their brethren of which wickednes if they repent not they shall shewe themselues the sonnes of Sathan the slaues of sinne the children of perdition the heires of death and endlesse damnation Of which euill least the Saints should be partakers Saint Iames forewarneth them setteth it against meeknes of wisdome a speciall ornament in the chosen of God And this enuie hath this epithite or addition bitter because the heart of man therewith once infected turneth all things into bitternesse Nowe as enuie is opposite to meekenesse so is strife Strife and contention Strife or contention is stirred vp when men are addicted to themselues defending their owne opinions and actions not onely stoutly but stubbornely in nothing submitting themselues to the authoritie of others but as wise aboue all others they will censure and iudge all but bee iudged of none wherehence great disdaine discorde and disturbaunce ariseth among men both in the common wealth and in the Church of God VVhich the holy Apostle carefully considering hath disswaded it as a thing pernicious and daungerous in the Rom. 13. Saintes and seruaunts of GOD. This is in those couples which are enemies to holy conuersation mencioned before Walke honestly as in the day time not in drunkennesse and surfetting not in chambering and wantonnesse not in strife and enuying This Saint Paul 1. Cor. 3. condemned as a token of carnally minded men when he sayeth to the Corinthians Where as there is among you enuying and strife and diuisions are you not carnall and walke after the flesh And admonisheth the Philippians Philip. 2. that they doe nothing through contention or vaine-glorie but that in meekenesse of minde euerie Rom. 1. one esteeme another better then himselfe This is reckened for one of the workes wherewith the wicked Gentiles were infected This is a woorke of the flesh Gal. 5. whereby the life of man is corrupted This is a mischiefe which bringeth great miserie to the Church common weale of Christians The contention betwixt Haimo and Haniball the Carthagenians was the ouerthrow of their famous Citie The contention and strife betwixt Lacedemon and Athens the two lights of Grecia was the ruine of their whole countrie The cōtention betwixt the Numantians was the onely cause they were ouercome by Scipio who asking Tyretius the captaine general what was the reason that in former times it was inexpugnable thē ouercom vāquished was answered that their cōcord caused their continuance their contention bred their destruction The contention betwixt Anthonie and Augustus burst into open warres to the great damage of the Romanes Betwixt Caesar and Pompei Silla and Marius and other the Romanes was cause of great hurt to the state of Italie The contentions in our owne countrey betwixt men of the noblest houses what hurt it caused who was so blind that sawe not who was so malicious that lamented not who was so happie that rued not In priuate families contentions betwixt father and childe mother and daughter maister and seruaunt husband and wife cause both continuall disquietnesse and dayly sorrowe and decrease of state and many mischiefs besides as experience in manie too euidently doth teach vs so that there is not a more pernicious thing either in the common wealth or in priuate estates then is strife and contention among men In the Church it is no lesse pestilent and pernicious The contention and strife betwixt Eusebius the Bishop of Caesarea and Basill the great betwixt Arius after his repulse concerning the Bishoprike of Alexandria and others in the Church haue done much hurt contentions striuings and brawlings in our times about white or blacke rounde or square and the like things of no weight haue and doe cause great hurt in the Church of Christ as wofull and lamentable experience teacheth So that in the common wealth in priuate states in the Church it selfe great hurt commeth through contention Wherefore with all carefulnesse it ought to bee shunned of the Saints of God VVherein wee must beware least through flying of contention
wee betray the trueth for which Sirach Ecclus. 4. Iude v. 3. and Jude the Apostle woulde haue vs contende or least by desire of peace wee seeme to sooth vp men in sinne and foster them in wickednesse yea for godlinesse vertue religion Christian faith to shine with all might and maine is not lawfull onely but lawdable also The holie Prophets for these causes haue mightily contended agaynst deceyuers and seducers of the people as Moses Elias Micheas Esay Ieremie and the rest Our blessed Sauiour euen Iesus Christ for the truth Mar. 5. 15. 23. for the lawe for iustice and equitie contended against the deceytefull hypocriticall and superstitious Iewes Scribes Pharisies and high Priests The Apostles for the same causes had fundrie conflicts and combates in their times Saint Paul had sharpe contentions euerie where agaynst the Iewes for iustification by faith without Epistles to the Romans Ephe. Galat. Philip. the woorkes of the lawe agaynst Philosophers and worldly wise men for the truth of Religion agaynst the idolaters of the Gentiles agaynst false brethren which craftily crept in to search out the libertie of the Gospell Galat. 2. 2. Cor. 11. all these contentions were godly VVherefore as Moises agaynst the Amalakites Iosua agaynst the Cananites Israel agaynst the Madianites Sampson against the Philistines Dauid agaynst the Moabites Idumeans and Edomites Asa Hezichia Iosias and other vertuous Princes against idolatrous and wicked persons are commended when they stroue and contended So when for vertue iustice religion Christian fayth and such like quarels we contende our contentions are worthie commendation So then not all strife and contending is euill and opposite to meekenesse but that which breaketh loue alienateth the mindes of brethren renteth in sunder the bond of peace causeth diuisions among Christians and is against the rule of equitie and this is condemned Yea to varie in opinion of sundrie things in confultations and deliberations to disagree to iarre and dissent one from another in disputations of schooles pleadings in court of lawe so that they bee without bitter speaches without spuing out of rancour and poison without wreaking of our wrath and malice of our hearts without vp braiding reuiling taunting defaming and defacing one the other is not forbidden This bitter enuie hurtfull and vncharitable contention and strife whereby loue is broken peace and tranquilitie disturbed and hindered are the two euils opposed to meekenesse whereunto who so is giuen boasteth in vaine of wisedome and lyeth falsely agaynst the truth For the Gospel which is an absolute truth sheweth that onely to be true and sound wisedome when flying bitter enuie shunning contentions and striuings repressing and keeping downe desire of reuenge we shewe by good conuersation our woorkes in meekenesse of wisedome And this is the opposing of these two vices to the vertue of meekenesse the seconde thing in this discourse obserued 3 These things thus set downe in the thirde and next place the Apostle distinguisheth of wisedome and A distinguishing of wisedome setteth each foorth by Epithites and additions by their qualities and markes of difference there is one wisedome earthly another heauenly that condemned and this commended among men Vnto this distinction is he necessarily brought For where contention strife and brawling commonly growe of pride and pride is vsually puft vp with opinion of our owne wisedome hauing spoken of contention the effect of pride he hath iust occasion to speake of wisedome the false opinion whereof is oftentimes cause of pride among men and so distinguisheth of wisedome as that he stoppeth and shutteth a doore or gate against manifolde mischiefes The wicked couer and colour their brawlings brabblements contentions and striuings vnder a cloake of wisedome whose mouthes to stoppe our Apostle protesteth that if to haue bitter enuying and strife in our hearts if to burne and boyle in hatred if to bee giuen to contentions brawlings and disturbing of peace be wisedome as manie men account it yet it is but earthly wisedome sensuall and diuelish and so deserueth not the name of wisedome but vnproperly and as men tearme it vndeseruedly and commeth to distinguish of wisedome one is earthly sensuall and diuelish the which is wicked such wisedome may bee in brawlers and contencious persons another heauenly holy and diuine and this is onely in the true Saints of God Concerning the former which is wicked wisedome Wicked wisedome if wee may call it wisedome after an vnproper speach and by the common speach of men so calling it it is discribed here by three qualities or properties 1 It is earthly such as smelleth and sauoureth altogether of the earth and of the worlde and of worldly demeanour and manners The wisedome of earthly and worldly minded men is to be proude contentious quarellous giuen to reuenge euerie trespasse euerie offence euerie iniurie herehence it is that such are counted wise which take no wrong at any mans hande that put vp no iniuries which will be auenged by force and might They are contrariwise called fooles sillie men innocents which beare iniuries against them committed Insomuch as when we are iniuried and reuenge not the worldlings saying is What fooles are you to suffer it If we bee slaundered and euil spoken of and render not slaunder for slaunder reproch for reproch rebuke for rebuke then say they also What fooles are you If hee had saide so by me I would haue had him by the eares or I would haue spent an hundred pounde but I woulde haue tamed his tongue and made him eate his worde Thus the worldly minded men countbitter enuie and contentious brawlings and dayly striuing with men wisedome VVhich if we graunt to be wisedome yet is it carnall fleshly worldly and earthly Saint Paul hereunto agreeth who condemning the same fault in the Corinthes VVho notwithstanding boasted of their wisedome sayeth in this 1. Cor. 1. wise vnto them Where as is among you enuying and strife and diuisions are you not carnall and walke as men This is wisedome after a manner yet earthly not heauenly carnall not spirituall from beneath not from aboue worldly not godly With this false and coloured wisdome many puft vp thinke it the best way to auoide iniuries to put vp nothing but reuenge euerie quarrell and the onely way to obtaine their willes to cut it out of the whole cloth to quarrell with euerie one to be at endlesse debate and deadly contention with men this is farre from meekenesse this is called wisedome but this wisedome sayeth Saint Iames is onelie earthly 2 As earthly so is this wisedome sensuall naturally blind in heauenly things such whereunto by common sense men are caried as bruite beasts who suffering iniuries one of the other foorth-with either strike againe or push with horne or bite and teare with mouth and so are auenged Such wisedome it is to bee quarrellous contentious and giuen to reuenge This wisedome is 1. Cor. 2. not purged but corrupt with euill affections of nature