their praiers The praiers of the righteous pearce euen Ecclus. 35. vnto heauen they reach vnto the cloudes they come vnto God himselfe they ascend to him and his graces discend vnto the righteous Though then there be infinite distance betwixt heauen and earth God and man yet heareth he from his holie hill the praiers of his righteous seruantes poured out vnto him Which Ieroboam that wicked king also knew who hauing his hand which hee thrust out to haue taken the 3. Kings 13 man of God dried vp he desired the Prophet and man of Exodus God to pray that it might be restored Pharao king of Egypt knew that the praier of Moses and Aaron the righteous seruants of God preuailed much wherfore when the plagues of God fel vpon him and his people then desired he Moses and Aaron to praie for him This the captaines Jerem. 4◠and remnant of the people of Israel after their ouerthrow destruction by Nabuchodonozer right wel cōfidered how effectuall the praiers of the righteous we are with God for which cause they besought Ieremie the Lords seruant to pray for them This thing to teach Abimelech king of Gerar almightie God tolde him that Abraham whose Gen. 20. wife the king had taken away was a Prophet he should praie for him who praying the people and Prince were healed of their disease wherewith God for Sarah had plagued them To which purpose to shew of what weight the praiers of Gods Saints are with him he commaunded the three frends of Iob to goe and be reconciled vnto Iob Iob. 42. whom they had not comforted in affliction as they should haue done and telleth them that hee should pray for them at whose praier he would be intreated All which teacheth that onely their prayers are of force with God for good who are iust and righteous The praier saith Saint Iames of the righteous preuaileth much As in him that praieth it is required that he be righteous so is it required in the praier of the righteous that it be also feruent proceeding from a pure affection flowing from vnfeined faith kindled by a burning zeale influmed with feruent loue continued in great earnestnesse and constancie without which our praiers obteine little or nothing at the hands of God but being earnest constant and feruent they preuaile greatly When Moses continued Exod. 17. feruent in praier in the battell against the Amalechites the people of Israel prospered Our Sauiour Christ teacheth by two places in Saint Luke his gospell that our Prayers must be feruent and constant by the example of Luke 11. 18. the man that obteined the borowing of bread of his friēd by his feruencie and earnestnes in asking and would not take the deniall or repulse and so through importunitie obteined of the widow who solliciting the vniust iudge to auenge her cause vpō her enemie obteined her request at length with much a do through her constancie continuance in praier Wherby our Sauiour also teacheth vs that we must continue in praier and cease not if we wil obteine the petitions of our heartes with God The woman of Cannan often reiected yet still feruently persisting obteined Mat. 15 and had her request for her daughter from our sauiour Iesus Christ And the Apostle in this place teacheth that the praiers of the righteous auaile much if they be feruent Wherfore as he that praieth must be righteous so must his praier be feruent earnest and constant if hee wil obteine any thing at the hands of God Wherence we may learne that the wicked are out of hope of obteining for their comfort the things they praie for because it is said that the praiers of the righteous auaile much not the praiers of the wicked whose praiers being heard of God tend to their greater and iuster condemnation destruction and punishment And the praiers also of the righteous are then effectuall when they are feruent Let all them which hope to receaue their petitions at rhe hands of God in all things applie themselues to righteousnesse let them not be faint hearted of a wauering minde colde in asking easilie repelled soone discouraged in praying but let them be feruent and constant therein if they look to be regarded for our Apostle affirmeth that the praier of the righteous auaileth much if it be feruent And that the praier of the righteous auaileth much being feruent the Apostle proueth by the example of Elias at his praier the heauen was as it were shutte vp for a time and againe thereat opened Whereof thus saith S. Iames Elias was a man subiect to like passions as we are and praied earnestly that it might not raine and it rained not on the earth for 3. yeares and 6. moneths he praied againe and the heauen gaue raine and the earth brought foorth her fruite This storie touching Elias is recorded in the book of 3. Kings 17. 18. Kings where it is mentioned that in the daies of Achab Iezabel there was great and extreame famine drought vpon the land so that men perished for want of food cattle died for lacke of water in the Countrey of Samaria In which distresse Achab and his seruant Obadia deuided the land to seeke for water for the residue of their cattle and horses least they also for want of water should pearish At what time Obadiah met with Elias Elias talked with Ahab whom he councelled to make hast and to get home least the raine should stay him After which raine ensued immediatly in the land Which storie James here citing faith that Elias praied and it rained not for 3. yeares 6. moneths and he praied againe and it rained In the story there is no mention of his praier neither for drought neither for raine concerning the drought this only is said that Elias tolde Ahab the king that there should neither raine nor dewe fall but according to his word for certaine yeares yet the Apostle saith he praied and it rained not for 3. yeares and 6. moneths Cōcerning the raine he is said to haue tolde this to the king whom he biddeth to haste least the raine did stay him he is saide to haue couched vpon the ground to haue put his head and face betwixt his knees and to haue commaūded his seruante to looke to the sea ward but mention of his prayer is none But hereby is it manifeste that in both cases he praied when he saw the horrible idolatrie of the princes and people and the bloudie persecution where vnto the Church and Saintes were subiecte for zeale to Gods glorie for care ouer the church he praied for famine and drought frō the Lord that thereby they being punished might remember them selues repente of the wickednes they had committed and retourne vnfainedly vnto God Whose prayer God heard and brought famine drought vpon the lande for three yeares and sixe monthes And afterwardes either seeing their repentance or hoping for
them vp to reprobate mindes as the scripture speaketh The proposition of the holy Apostle standeth still for true Let no man say when he is tempted I am tempted of God Of this matter more may be seene vpon the first Epistle of Peter 3. Chap. v. 17. Rom. 9. 18. v. Thus their errour is refuted who holde that as good motions are inspired vs from God so euill suggestions are suggested by him also so that when men steale take away by violence commit adultery do iniurie to their brethren or any such like they must not say we are moued solicited and stirred vp thereunto by God Wherefore the Apostle here in his proposition giueth them admonition Let no man say when he is tempted I am tempted of God 2 This being the proposition in the second and next place followeth the confirmation of that proposition containing the arguments and reasons why men may not say they are tempted of God which reasons are three The first reason is drawen from the nature of God God is by nature and of himselfe pure simple holy righteous good neither doth he admit the darknesse of errour or deceite neither moueth or solliciteth hee any to errour or euill he falleth not himselfe neither casteth he any into wickednesse For he being in nature good pure holy cannot be moued to commit euill neither moueth he any thereunto wherefore hee is not authour of euill temptations in men 2 That God is good holy pure innocent righteous and one that hateth sinne the Scriptures in sundry places teach vs. For first in the booke of Leuiticus not once but often it is said that the Lorde is holy and therefore the people by like example ought in like maner to be holy Leuit. 11. 20. 2. Chron. 19. Iehosaphat the King exhorted his princes rulers officers magistrates and iudges to execute iudgement and iustice without partialitie or respect had of mens persons rendering this reason because they executed the iudgement of God with whom there is no respect of persons nor any iniquitie Dauid the princely prophet telleth men that the wicked shall not stande in Gods sight because Psal 5. GOD hateth all those that committe iniquitie In an other place hee beareth this recorde of God that Psal 145. he is true in all his sayings and holy in all his workes Siracides the sonne of Sirach would not men to impute Ecclus. 15. the cause of their sinnes vnto GOD because he hateth all sinne and wickednesse of man wherefore he thus exhorteth Say not thou it is through the Lorde that I turne backe for thou oughtest not to do the thing that hee hateth and say not thou hee hath caused mee to erre for hee hath no neede of the sinfull man for the Lorde hateth all abhomination of errour and they which feare him loue it not Many mo the like places are in scripture set downe which affirme of God that he is holy righteous iust and a hater of iniquitie which all confirme this place of the Apostle who disputing of the nature of God sheweth that hee neither is tempted to euill neither tempteth any for which cause men ought not to say when they are tempted they were tempted to euill by God Satan beeing a lyer from the beginning and not continuing in the truth Iohn 8. Ephes 6. mooueth men to falshoode and errour and not God the Diuell being the prince of the wickednesse and darknesse of this world stirreth and soliciteth men therein to wickednesse and tempteth many wayes to euill and mischiefe for which cause he is called the tempter because he alwayes tempteth men to commit iniquitie and sinne Matth. 4. So doth not God who is of a pure perfect holy righteous disposition and neither himselfe is tempted neither tempteth he any to euill Whereupon the Apostle as by his first reason here sheweth that when men are tempted they must not lay the euil vpon God neither say they were tempted of God because he neither can be tempted of any to euill neither tempteth he any 2 Another reason why when men are tempted to euil they may not say they are tempted of god is drawne from the setting downe of the verie true and perfect cause of temptations The true natural proper immediate cause of temptations is our owne concupiscense therefore not God For there cannot be two or many true naturall immediate proper efficient causes of one thing Therefore seeing of temptations to euill we haue the true naturall and proper cause in our selues euen concupiscence and carnall corruption which dwelleth in vs by original deprauation we may not make God but that the cause of our temptations to euill Saint Hierome therefore against Jouinian saieth that as in good things God is the Contra Jouinian Rom. 9. doer and perfecter for it is neither in the willer neither in the runner but in GOD which sheweth mercie and helpeth that we may come vnto the ende so euill things and sinnes the seede that is in vs is the prouocation and pricker forwarde but the diuell the perfecter of all euill The chiefe and immediate cause of euill temptations is our owne corruption and concupiscense which drawing vs away from the rule of reason and the right path of the commaundementes of God entiseth vs whereof Saint James here saith euery man is tempted when he is drawne away by his own concupiscense and is enticed The similitude of entising is taken either from beasts which hunting after their pray are oftentimes intangled by the baite of the taker and pursuite of the hunter or from birdes which seeking for meate spying corne or breade crummes or vvormes or the like baite in the snare or pitfolde or among lime tvvigges or vnder the net vvhich shall ouervvhelme them are taken entised and entrapped or from the fish vvhich greedily gaping and running after the baite of the angler svvallovveth dovvne both baite and hooke and so is deceyued Euen so men through their concupiscence are drawne avvay either the sweetnesse and pleasure either the gaine and profite either the easinesse and facilitie of a thing proposed and so are entised Our owne concupiscense therefore drawing vs away and intising to euill being the naturall and proper cause of euill temptations wee may not ascribe our temptations vnto God but vnto our selues and this is the second reason why when we are tempted we may not say that wee are tempted of GOD because our owne concupiscense not God is cause of these temptations 3 By occasion of this place before hee come to the The effests of lust and concupiscense third reason he setteth downe the effects of this concupiscense the cause of euill temptations which I noted for the third thing in this discourse This he doth by a kinde of gradation or slipping from one thing to another wherof thus saieth Saint James Then when lust hath conceiued it bringeth foorth sinne and sinne when it is finished bringeth forth death In which place he noteth first the
gifte thereof and thinke them vnworthie the benefit which thinke themselues too good to craue and desire it and therefore men often misse those things they woulde full faine haue because they seeke not to the geuer but goe about by other meanes to obteine them Euen so God though he geue many things vnasked especially to his seruants and sometimes vnto the wicked yet woulde hee for his riches and honours be sought vnto and thinketh them vnworthie his singular benefits who thinke scorne to desire them wherefore they ofttimes misse of their purpose because they seeke to obteine it otherwise then by praier vnto God who geueth these thinges onely vnto men Which reason Saint Iames here setteth downe in the first place why men lust desire after things which they obteine not because they aske them not of God Now as this is specially applied here by Saint Iames so may we more generally consider of it and as it is geuen here for a reason why honour and riches whereafter men seeke are not alwaies attained so may it be a reason certaine and sound in other thinges innumerable that therefore we attaine not vnto them because we seek them not from God We haue no children and we desire them but we obteine not for we seek by some slibber slabber or other deuice to obtain theÌ„ but not froÌ„ god We haue not our health of bodie and we desire it but wee obtaine it not because we seeke to cunning women which for the most part are arrant witches or to skilfull Physicions in whom we put our confidence and by whom not by God we look to obteine it To be short generally in all other things and particularly in enery one this is a iust cause of not obteining because we aske not the things we would haue from god the only geuer of all good things Where Saint Iames saith that men obteine not the things which they desire because they aske them not we may herence learne how necessarie a thing it is to pray in all our needes and necessities to God for the supplie of our wants Wherof hath beene spoken Chap. 1. verse 8. sermon 3. fol. 25. Sermon 27. 2 The second reason why men lust and desire but obtaine not because they aske these things amisse to lay them out vpon their pleasures They desire and aske riches to spend them lewdly they would haue honour to abuse it shamefully Thus they aske but they aske amisse to spend and lay out riches vpon their pleasures that is to euill vses to euill purposes This reason is added by the way of preuenâ—ing an obiection these men might haue said Doe not we aske yea assuredly we aske and we aske dayly and yet oâ—taine not Wherefore sayest thou O blessed Apostle that wee obtaine not because we aske not Hereunto Saint Iames answereth well it may bee that you aske but when you doe aske yet you aske amisse for you aske these things and Gods good blessings to spend them vpon your pleasures to euill vses to euill purposes therefore though you aske yet you obtaine not God who is rich to all such as call vpon him promiseth to heare men but yet so as that they pray according to his will and a right but when we pray amisse he will not heare vs. Saint Iohn saith that what soeuer we aske according 1. Iohn 5. to the will of God wee shall obtaine it If then we aske not aright neither according to Gods will then may we not looke to obtaine the thinges wee pray for Saint Hierom writing vpon the wordes of Christ in the Vpon 7. Matt. gospell saith well and worthily If hee that asketh obtaine and he that seeketh finde and it be opened to him that knocketh then to whom it is not giuen who findeth not and to whome it is not opened it is apparant that he hath not asked sought knocked as he should agreeable to the words of this Apostle you aske and haue not because you aske amisse Many other causes there are why men desiring and asking things from God yet doe not obteine the thinges they aske 1 They which aske are oftentimes wicked and such God heareth not though they multiplie sundrie praiers The Lord therefore said to the wicked Iewes that he would not heare them though they poured out many Jsai 1. praiers vnto him neither see them albeit they stretched out their hands vnto him To which purpose he protesteth Ezech. 8 Amos. in Ezechiel that for their abhominations hee woulde not heare his people Amos in many places almost in euery Chapter witnesseth that God woulde not turne to sundrie people hauing regard to the manifold transgressions which they had committed for which hee woulde shewe no fauourable countenaunce vnto them neither Mich. 3. heare them The Prophet affirmeth that God woulde not heare the wicked people which hated the good loued the euill oppressed their brethren by cruell extortion and plucked their skinnes from their backes and their flesh from their bones and chopt them in peeces as flesh to the pot and meate to the caldron The blinde man in the Gospel restored to sight by Christ whom the Iohn 9. malicious Scribes and Pharisies reputed for wicked because hee did that miracle on the Sabboth day sheweth that Christ was righteous because that God heard him we know saith he that God heareth not sinners wicked men contemning God and delighting in sinne but if any man be a worshipper of God and dooth his will him God heareth VVhereby it appeareth that the wickednes of men is one cause vvhy they are not heard of God 2 Sometimes men aske and obtaine not because they themselues are hard hearted vnto others and will not heare them Dauid auouching that God reiecteth Psal 18. the praiers of such as themselues reiected the crie of the afflicted sayeth They cryed but there was none to saue them euen vnto the Lord but he would not heare them Solomon his sonne subscribeth to his father when he writeth that such as shutte their eares vnto the cries of other Prou. 21. men shoulde crie themselues and not be heard Therefore our Sauiour exhorteth all men when they pray to Mat. 6 s 7. Marke 11. Mat. 18. be readie to forgiue others and heare their desires that they themselues crying may be receyued VVherefore when vvee will not graunt the humble and needfull desires of the poore afflicted when wee are so strait laced so maliciously minded so hard hearted that wee will heare no suite made vnto vs our selues may often crie and not bee heard and sundrie times aske that wee obtaine not For God is not commonly woont to heare such as disdaine the cries of their poore brethren 3 Sometimes men aske those things which are hurtfull vnto them therefore not to aske them were wisedome but when we aske them not to obtaine them is mercie from God The Israelites asked meate for their Num. 11. lust in anger it was giuen which
why we should not speake euill of ◠Reason or condemne the brethren is drawen frō the duetie of the saints it is the dutie of Gods children to do the lawe not to iudge or condemne it The law saith speake not euil of thy brother neither condemne thy brother this law must Leuit. 19. Mat. 7. we do and endeuour to fulfill it in euery point not by withstanding it seeme to cōdemne it and be iudges of it Men condemne the law when they condemne their brethren they iudge the lawe when they will not be taught thereby nor reformed but as iudging it vnworthy to be the rule and line of their life they withstand it God hath not appointed vs to iudge his lawe but rather to doe it therfore by not speaking euil of the brethren must we do the law and not by resisting it condemne and iudge it How men are saide to do the law See S. Iames ch 1. v. 22. The meaning of this place is that we are ordained to be doers of the lavv and by God vvilled to labour to fulfill it therfore it standeth vs vpon thereunto to tende therein to labour and trauell and not by arrogantly iudging of our brethren rashly to iudge of the law Men become the iudges of the law when by obstinately transgressing of the law they seeme superiours and aboue the law as such as will not be subiect therunto and not by doing it seeme inferiours as they which will be ruled thereby then when we speake euill of our brethren which the law forbiddeth in rising vp resisting against this law we seeme to be aboue the law as such as will not be restrained thereby To iudge the law not to do it is great sinne Therfore must we rather in not speaking euill Deut. 27. of the law do it then in speaking euill thereof iudge it Great blessings are promised such as do obserue the law a great curse likewise is threatened to them which do not keepe it Moses therefore saith Cursed is euery one that continueth not in all the wordes of this law to do them This Apostle pronounceth them blessed which looke into Iames 1. 1. Ioh. 2. the perfect lawe of libertie to do it Saint Iohn witnesseth that such as do the will of God shall remaine and abide for euer and we are called to the doing of the law vvee ought therefore to do it that vve may be blessed in our deede and remayne for euer and not iudge it by violating thereof least vvee taste of the curse vvhich is threatened When vve speake not euill of our brethren vvee fulfill the royall lavve vvhich saith Loue thy neighbour as thy selfe vvhen vvee speake euill of them and iudge them because they vvalke not according to our pleasures vve iudge the lavve vvhich is farre from our dutie The lavv is by God ordained to be the line and leuell of our life the guyde of our feete the gouernour of our pathes therefore the princely Prophete Dauid Psal 119. saith Thy vvorde ô Lorde is a lanterne vnto my feete and a light vnto my pathes this lavv of God is the touchstone of our actions the triall of al our vvorkes the ballance to waigh vvhether they be according to the lavve of equity iustice to do this law not to iudg it ar we called For which cause almighty God in his law witnesseth that Deut. 4 6. he had giuen lawes vnto his people to do them Our Sauiour so often requireth the doing of the lawe and worde of God in the saints not euery one that saith vnto me Lord Lorde shall enter into the kingdome of heauen Mat. 7. but hee that doth the will of my father which is in heauen to the woman which pronounced the wombe blessed Luke 10. that bore him and the pappes that gaue him sucke He saith yea rather blessed are they that heare the worde of God and doe it To his disciples after the washing Iohā 13. of their feete blessed are yee if you know these thinges and doe them Saint James requireth this and calleth Iames 1. men to the doing of the lawe and worde of God be yee doers of the lavve not hearers onely Finally the Apostle in his Reuelation blessed is he that readeth and heareth Reuel 1. the vvordes of this prophesie and keepeth those things which are written therein to this law we must submit our selues and giue ouer all our actions thereby to be iudged this law forbiddeth euill speach of the brethren this forbiddeth proudly to iudge them arrogantly to cōdemne them because they walke not according to our wils this law must we not resist but obey notwithstand but fulfill this is the dutie of the saints of God this is the thing wee are bound vnto vvherefore if notwithstanding we speake euill of the brethren we do not the law but we iudge it and so swarue from the dutie of Gods saints and the thing whereunto we are called which is to be doers not to become iudges of the lawe of God And this is the second reason of the Apostle why we may not speake euill of the brethren because in so doing we are not doers of the law which dutie requireth but iudges which becommeth not the saints 3. A third reason why men may not proudly condemne 3. Reason arrogantly iudge their brethren is drawen frō the vsurping of the office of God of Christ men must not proudly arrogate that to themselues which is proper to God to giue lawes of their liues vnto men which if they embrace not at our pleasure to speake euill of thē to cōdemne thē therfore appertaineth not to vs for there is one only law giuer which prescribeth rules to vs to our brethren how we shall liue one iudge which shall iudge both vs and them if we doe not thereafter and this law maker and iudge is not mans fancie will pleasure but God himselfe so that when we will take vpon vs to prescribe vnto other men and woulde haue all men liue after our examples and pleasures Which if they will not proudly to iudge them bitterly to speake of them seuerely to censure and condemne them is to vsurpe the office of God our heauenly father to arrogate to our selues the thing which apperteineth not vnto vs therfore ought we not to doe it That God is the onely Law geuer and iudge which is able to saue and to destroy and that no man ought to take vpon him to set lawes of life and death to mens consciences and restraine them to their pleasures it appeareth For in the holy mountain with great feare and terror with sights and soundes from aboue almightie God Exod. 19. 20. deliuered vnto Moses the two tables of the lawe In the preface whereof the Lord setteth downe his own name as the authour thereof I am the Lorde thy God which brought thee out of the lande of Egypt thou shalt haue no
his will but by voluntarie offering of himselfe because his time was then come and standing in the iudgement hall examined and apposed concerning his doctrine by the high priest whom he willed to aske such as had heard him speake and preach for which answere hee was smitten of a seruant of the high priests though in minde he put vp the iniurie and in bodie was now at their pleasures yet in speach and worde hee withstoode the iniurie when hee saide to his smiter If I haue spoken euill beare witnesse of euill If well why smitest thou me Saint Paul beeing smitten on the face at the vniust commaundement of the Acts 23. high priest Ananias resisted in wordes that iniurie aud vniust fact and sayde the Lorde shall strike thee thou painted wall fittest thou here to iudge me according to the law and commaundest thou me contrarie to the law to be smitten Saint Augustine writing to Marcellinus diligently Epistol S. Mercel weighing the precept of Christ and of Paul and carefully comparing their examples with their doctrine witnesseth that the precepts of our Sauiour and the Apostle ought rather to be referred to the pacience and quietnesse of our hearts in the bearing of iniuries then to our outward actions and behauiour affirming that in these cases outwardly wee ought to haue greater care of our oppressours profite then of their willes and pleasures concluding that by the precept of not resisting euill in holy Scripture contained wee are prepared in minde and heart euermore to more and more iniuries but outwardly that it is lawfull either to doe or to say that which may most profite the oppressour and best keepe him from doing further iniurie As Christ and Paul his Apostle in minde and heart prepared to death it selfe yet outwardly did and spoke that which might best represse and restraine the aduersarie VVherehence it followeth when by bearing and suffering of men we make them woorse rather then by our pacience winne and gaine them then is it our dutie in minde to prepare our selues still to beare but in our outwarde action speach and behauiour to do that which may moste profite the oppressour and withholde the enemie from further iniurie and in this wise also is it permitted the Saintes of GOD to make resistaunce not repugnant to this or anie like place of holy Scripture 3 Finally there are times and seasons when by repelling force by force it is lawfull to resist also When Christians are so narrowly besteed and so straitly beset with their enemies as that they cannot haue the ayde of ciuill powers and lawfull magistrates of the common wealth but must either resist by force or bee in daunger of the losse of their liues and goods without all recouerie or recompence in such a case to resist I holde it lawfull altogether so that it bee done in a moderate defence of our selues without priuate malice or desire of shedding of blood If a man in a house be beset with wicked persons so that he can not haue aide of ciuill power for the present instant neither hath hope of recouering the damage which he may sustaine either of goodes or of life to resist with all strength power and courage and to fight for our goodes liues and bodily safegarde is not forbidden If in the high way we bee inwrapped in daunger where no Magistrates are to succour wee are as extraordinarie Magistrates to our selues to withstande force by force violence by violence might by might VVhich properly is not violence or iniurie but lawfull defence which nature it selfe hath imprinted and impressed in the hearts of men Thereof the heathen Oratour Tullie speaketh it is For Mil◠sayeth hee a lawe not written but borne with vs which wee haue not receyued learned nor read but drawen and sucked from Nature her selfe vnto which wee are not taught but made not infourmed but inured that if our life fall into snares force ot dartes of our enemies or robbers wee should seeke all honest meanes of preseruing our safegard and health And our blessed Sauiour Christ permitted his Disciples Luke 22. to carrie and weare swoordes about them for their owne defence when they coulde not haue the lawfull ayde of princes and Magistrates So that albeit hee reprooued Peter for smiting with the swoorde and cutting off the eare of Malchus for that then the magistrate and ciuill officer was at hande and shoulde haue defended his innocencie yet at other times and when they went abroade he permitted them to weare weapons Hereunto the customes of Countreyes and Nations yeelde which permit it as lawfull in iourneyes and trauailes and the like opportunities to weare and carrie weapons for their honest defence about them And by these meanes is it not forbidden the iust men to resist the wicked Nowe as in some cases it is lawfull to make priuate resistance to priuate men howsoeuer blockish Anabaptists chatte chirpe or chatter to the contrarie so may it be demaunded whether it may stand with a righteous and iust mans dutie to make publike resistance by warre and publike reuengement I answere that these places doe not forbidde lawful warres Which to bee a thing lawfull in the Saintes of God it may manie wayes appeare euidently the olde and the newe Testament confirmeth it the examples of renowmed men highly euen therefore commended approue it Saint Augustine wryteth that the Manichies for this Contra Faust Manich. lib. 22. cap. 73. cause found fault with Moises because he was a man of warre and such a prince as armed the people of God agaynst manie Nations and slue mightie princes and shed much bloud The like fault the Anabaptists finde nowe with Christians whose opinions as they are not soundly grounded vpon the worde of God nor the examples of the Saints so neither is there any substanciall Why warres are lawfull reasō to approue thē but manifoldly may they be refuted 1 And first of all it may appeare that some warres be lawfull in that Almightie God himselfe teacheth Dent. 20. what in warres by his people ought to be obserued as first to offer them conditions of peace and other things in the lawe expressed Moises promiseth the people that the Lord should be their captaine to destroy the nations and Deut. 31. by warres subdue them to the people The Lorde armed the people in sundrie cases and commaunded them Deut. 13. with the sworde and by force of warres to subdue the idolaters of the lande For which cause hee also willed Num. 10. Moises to prepare him Trumpettes and other warlike instruments for the people The Lorde God spoke in an other place to Moises and willed him to auenge the iniuries Num. 31. Exod. 17. done by the Madianites against his people and against the Amalakites in another place in like manner whome the Lorde by dint of the sworde of Israel mightily destroyed By God was Iosua set a worke in all Iosua 1. c. his warres
fight valiantely in this wise fight saith he and feare not for it is great honour to loose a mans life for his countrie therefore the rest of the citizens are defended by our vertue the mothers and children are thus in safegard which are the seede of the age to come Thus the temples remaine and good lawes pietie and shamefastnesse thus euery one shall enioy his owne thinges and landes when the enemies be expulsed to this ende haue lawfull warres bene vndertaken by the Saints these ends Abraham Moses Iosua the godly iudges Samuel Dauid and the rest in their vvarres haue respected and for this cause do vve also pray for princes and magistrates that by their power and prouident care we may lead our liues in 1. Tim. 2. godlinesse and safetie 3. Lastly warres may not rashly but aduisedly bee vndertaken with deliberation and counsell thereunto Prou. 24. the vvise man exhorteth with counsell thou shalt vndertake vvarres peace must be bought and redeemed though it be vvith losse as Hezechiah vvould rather giue his treasure to Sennicherib then wage warre with him Al things 3. Kings 18 and alwaies must be tried before vvee come to handie 3. Kings 18. 1. Off. blovves vvhich counsell the vvise Romane oratour giueth all things are first to be tempted before we contend by force and vveapons and the vvay to discide matters must first be sought out before vve trie the strength of vvarres Wherefore as surgions trie alvvaies before they cut or feare of a mans member vvhich they do at last least it breede to further daunger so may not vvarres be vndertaken but when other meanes haue bene sought and there is imminent perill and daunger ready to ensue thus by warres in certaine cases to resist is not vnlavvfull And these things in generall as they may stop the mouthes of the Anabaptistes so are their reasons in perticular ansvvered by Peter Martyr vpon Genes fol. 56. vpon 1. Samuel fol. 190. And by Caluin against them in his little vvorke so titled against the Anabaptists fol. 56. as the booke is in Octauo Finally it may here be enquireth vvhether righteous men may not resist the rage violence and force of men by aide of law I ansvvere they may Paul vvithstood the rage of his Act. 24. false accusers and enemies by defence in lavve before Festus the gouernour from vvhose corrupt iudgement he chalenging the benefit of the lavv appealed to the iudgement Act. 25. seate of Cesar the Emperour of the Romanes Saint Augustine commended Maximinus the Bishop for that Epist 50. Boniface he vvithstood the rage of the cruell Donatists by the ayde of the lavve and appealing to the magistrate vvhich had he not done saith he his patience had not deserued commendation but his negligence had deserued worthie reproofe Neither doth Paul find faulte with the Corinthians for going to law but that they went to law vnder vnbeleeuing 1. Cor. 6. iudges and that for trifles or else thereby to oppresse one another So that neither this resistaunce is against righteousnes and iustice neither here forbidden when S. Iames saith that prophane rich men slay the righteous and he doth not resist them And these are the three euils and great sinnes for which the Apostle denounceth their destruction against the wicked their fraudulent detayning their labourers wages their sensualitie of life and their crueltie and thus is the first mēber with the true perticular branches therof ended Now let vs pray O eternall and most mighty God the onely righteous iudge of all the world who hatest all oppression crueltie and vnmercifulnesse among men and delightest rather in iustice equitie and vnfayned righteousnesse sende downe thy heauenly spirite into our heartes powre dovvne thy holy Ghost into our mindes that vve alwaies carefull of vpright dealing true innocencie brotherly charitie may flie all deceitfull detayning all cruell oppression all wrongfull iniurying of our neighbours and embrace mercy pitie compassion towardes the poore distressed that we being alwaies farre from withholding the right from others by deceit from afflicting the brethren through violence from murthering the righteous by vnmercifulnesse may thereby auoide the dreadfull sentence of endlesse condemnation against the wicked rich men of the world denounced and euermore remaine in thy louing fauour and be partakers of the inheritance of the Saints in light through Iesus Christ our onely Sauiour Amen Iames Chap. 5. verses 7. 8. 9. 10. 11. Sermon 25. Verse 7 Be patient therefore brethren vnto the comming of the Lord beholde the husbandman watcheth for the precious fruite of the earth and hath long patience for it vntill he receaue the former and the later raine 8 Be ye therfore patient also settle your mindes for the comming of the Lorde draweth neere 9 Grudge not my brethren one against another least ye be condemned beholde the iudge standeth before the dore 10 Take my brethren the Prophets for an example of suffering aduersitie and of long patience which haue spoken vnto vs in the name of the Lord. 11 Beholde we count them blessed which endure yee haue heard of the patience of Iob and haue knowen what end the Lord made For the Lord is very pitifull and mercifull THese wordes are an exhortation to patience 2. Place of the Chapter Being the second place and parte of this Chapter Which place being resolued into the partes and particulars therin conteineth foure speciall members Namely 1. The exhortation to patience 2. A similitude whereby patience is taught vs therein are three things 1. The similitude 2. The applicatiō 3. The reason 3. The handling of patience by the contrary which is grudging 1. The thing 2. The reason 4 The reasōs why we should be patient and they are foure 1. From example of the prophets in generall 2. From the rewarde of patience 3. From example of Iob. 4. From the nature of God who is mercifull and pitifull 1 Touching the first it is the exhortation which S. Iames very fitly and conueniently setteth downe for in the former place hauing entreated of the crueltie iniuries which by the prophane men and couetous wicked riche persons the poore suffer least therewithall they should be pressed downe to the ground The Apostle against these and all other iniuries troubles and afflictions incident to this life comforteth them exhorting them patiently to beare the crosse imposed and to suffer with quietnes the manifolde troubles of this life earnestly expecting in their mindes the comming of the Lord Iesus Christ who shal plentifully auenge their iniuries vpon the heads of their oppressors for which cause they ought to be patient vnto the comming of the Lord. This vertue of patience is a most excellent ornament in the life of a Christian neither is there any other thing more seemely or more answerable to the condition of the professours of the Gospell of Christ Iesus then with inuincible courage and constancie to beare and sufferre the manifolde afflictions whereunto we
length of daies from seede time to haruest shall not christians looking for immortall fruite of their patience settle their hearts so that neither multitude of troubles nor waight of miseries nor grieuousnes of oppressions nor number of iniuries shal be able to dawnte and disquiet them be yee therefore patient and settle your hearts saith the Apostle And in the manifold afflictions of this life the harts Mēs minds settled in affections minds of Gods Saints are sundrie waies settled 1. Our hearts are settled in our afflictions by the sweete promises we haue from God of our deliuerance who hath promised to deliuer the righteous out of troubles and such a◠put their trust in him Dauid thereof saith Many are Psal 34. the troubles of the righteous but the Lorde deliuereth out of all In another place to like purpose the saluation Psal 37. of the righteous is of the Lorde hee shal be their strength in time of trouble Therefore almighty GOD Psal 5◠saith to his people call vpon me in the day of thy trouble and I will deliuer thee and thou shalt glorifie mee The Prophete exhorting men to settle themselues to rest Psal 36. 91. 15. and relie vpon God in their miseries yea in all thinges giueth this counsell from the promise of God commit thy cause or thy way vnto the Lord and trust in him and he shall bring it to passe He will bring foorth thy righteousnesse as the light and thy iudgements as the noone day Thus hath God promised to defend our cause to restore vs to our right and in our miseries to deliuer vs therfore ought we therby to settle our mindes God saith 1. Cor. 10. Paul is faithful which wil not suffer vs to be tempted aboue our strength but wil giue the issue with the tētatiō that we may bear it And S. Peter The Lord knoweth how 2. Pet. 2. to deliuer the godly out of tentation Seeing then wee haue such sweete promises of deliueraunce out of troubles therefore therein ought we to be patient and to settle our mindes vpon these promises that the Lorde will deliuer vs in due time from all afflictions and finallie washe away all teares from our eyes as the Scripture teacheth 2. As by the promises of our deliuerance our hearts or settled through patience in our oppression so also ought they to be settled in the experience we haue of the power of God in the deliuerance of the righteous If we looke to others or our selues we shall finde experience triall of this truth whereby our heartes ought in all our miseries to be settled Hath not God deliuered Moses and Exod. 14. Israell his people from the armie of Pharao when the red sea was before them hard sharpe rockes on both sides the enemie at their heeles following so that their state was daungerous What did not God deliuer Dauid from 1. King 18 19. 20. 21. 23. 24. sundry attempts of Saul who sought by many waies his vtter confusion for which cause he so often praiseth God for his deliuerance as the booke of Psalmes therewith is replenished and full Was not Hezechiah the godly king deliuered Psal 18. 23. 27. 86. 144. 4. Kings 19 mightily by God from the powre and armie of Sennacherib into whose iawes God put his bitte bridle and ledde him away into his owne countrie by a rumour of inuision that vvas brought him and by the destruction of his armie by the Angell of God Did he not deliuer the Israelites out of the hands of the Philistines other their enemies which often and long time had them in subiection as the booke of Iudges of Samuell recordeth When the Aramites had besieged Samaria therfore Iudges 1. Samu. 4. Kings 7. the people Prince and countrie in great distresse by famine and perill by reason of the enemie was it not deliuered miraculously by God who caused the Aramites to heare a noyse of horses and charrets vvherewith they terrified fledde and lefte their prouision behind them Was not Iehosaphat by him deliuered both in the battle 3. Kings 22 in Ramoth Gilead and also from the Moabites Amorites and Amalachites which ioyned battle against him hath he not deliuered infinite other his holy Saints from 2. Chron. 22 their oppressions afflictions and troubles they haue suffered if wee seeke experience in our selues vvhich of See Psalm 61. v. 4. 63. v. 7. 91. 4. vs is it vvhom at one time or another God hath not deliuered eyther from peril by lande or by sea at home or abroade eyther from oppression and iniuries of open enemies or daungers of counterfaite friendes either from griefe of minde of sickenesse of bodie eyther from spoyle of goods or perill of life by the wicked Seeing therefore we haue this triall and experience of Gods helpe in our oppressions shall we not therein be patient and settle our hearts 3. Neither thus onely are our hearts settled in our miseries but also when we cast our eies vpō the crowne of glory which we shall receaue the glorious hope whereof we shal be pertakers if we endure with patience we should settle and quiet our mindes in our miseries Thus Paul exhorting the Romanes to settle their hearts and in their Rom. 8. afflictions which by the example of Christ they should suffer comforting them telleth them that the sufferings of this their mortall and temporall life are not to be compared to the glory which should be reuealed to the sonnes of God And in like manner to the Church of Corinth the 2. Cor. 4. momentanie afflictions which are for a season cause vnto vs a far more excellent eternall waight of glory while we look not to things which are seen but to things which are not seene for the things which are seene are temporal but the things which are not seene are eternall Our Sauiour Heb. 12. Christ settled his hart vpō the hope he had of the glorious crowne wherof he should be partaker By whose example S. Paul exhorteth vs also to endure with patience the afflictiōs of this life run with setled minds the race which is set before vs looking vnto Iesus the authour and finisher of the faith Who for the ioy that was set before him endured the crosse and dispised the shame and is set at the right hand of the throne of God This crowne is giuen the Saints after their miseries here be ended and they are made partakers of the promises after the troubles of this life are finished whereunto hauing an earnest regard and casting their eyes continually thereby their hearts and mindes are settled so that these miseries and afflictiōs are mightily borne of them vnder the burden whereof they are not greatly disquieted As in the Apostles the holy martyrs and many other of the chosen Sonnes of God is apparent 4. Finally our hearts in afflictions are settled when we record and recount often the
may whollie rest and relie vpon his diuine pleasure that after we haue suffered a little he may make vs perfect confirme strengthen and stablish vs. To whom be glory dominion and maiestie now and for euermore Amen Iames Chapter 5. verse 12 Sermon 26. Ver. 12 But before al things my brethren sweare not neither by heauen nor by earth nor by any other othe but let your yea be yea and your nay nay least ye fall into condemnation 3. Place of the Chapter NOw commeth the Apostle to the thirde place in this chapter handled which is concerning swearing Vnto which he slideth descendeth very orderly for that in the former treatise he had exhorted the Saints to patience and disswaded al murmuring and impatiencie and commonly most grieuous and horrible othes with most bitter execrations growe of our impatiencie Therefore hauing discoursed thereof he addeth in the next place admonition and councell touching swearing willing vs to detest all such wickednes and to accustome our tongues to simple and true speach Though then the Apostle seeme properly to speake of such vaine and wicked othes as where unto men breake oftentimes through impatiencie yet will I touch this more generally and hereunder conteine all othes whatsoeuer are rashly and wickedly made by men In this 12. verse conteyning the third place concerning swearing three things are to be noted Namely 1. The condemning of the thing as horrible and detestable sinne 2. The correcting of that euil what men in stead of wicked swearing should doe 3. The reason why men ought not to sweare 1 Touching the first of these thinges thereof thus saith our Apostle Aboue all things my brethren sweare not Where he condemneth othes and swearing Which place being falsly applied by the Anabaptists for the condemning of all othes and of swearing it shall not be impertinent to this place but both profitable and proper to consider whether all swearing ought vtterly to be condēned or no. And if not then what swearing what othes the Apostle here reproueth Which thing that it may the better appeare let vs in briefe and in a word consider what an othe is what it is to sweare An othe is the affirming or denying of a thing An othe with the calling on of the name of God to witnesse and auouch the trueth of the thing vttered To sweare is to affirme or denie a thing with the calling on of the name of God for the auouching of the trueth of that thing which with solemne othe we haue protested Or an othe is an earnest and vehement affirmation or negation of a thing lawfull and honest by the name of God whereby we desire him to be a witnesse vnto the trueth and a reuenger and punisher of all such as vse deceat falshood This being the definition of an othe whether is it altogether condemned or not The Anabaptists abusing this place and that of our Sauiour Christ Sweare not at all condemne all othes as Mat. 5. vnlawfull in Christians But the word of God rightlie and trulie vnderstoode permitteth Christians in some causes and cases to sweare By which men must not challenge vnto themselues libertie of swearing for what they luste but ought to learne neuer to sweare at al but so and vnder such condition as the scriptures teach them and no other wise That Christians and the Saints of God may sweare Wheather Christians may sweare in some cases and therefore all othes and swearing not vtterly condemned it may by sundrie groundes and arguments be proued 1 What the morall lawe of God permitted that is lawfull for the morall lawe is perpetuall vniuersall and generall binding all men comprising all times containing al things that are lawfull This lawe permitteh men to sweare this giueth licence to the Saints in some cases and some causes to sweare Moyses in the repeating of the Deut. 6. lawe from the mouth of God gaue this charge to Israell the people of God thou shalt feare the Lord thy God and serue him and thou shalt sweare by his name To the like purpose in the same booke the prophet giueth the like commaundement thou shalt feare the Lorde thy God Deut. 10. thou shalt cleaue vnto him sweare by his name Thus almighty God maketh the calling vpon his name in their lawfull othes to be a parte of his diuine seruice and permitteth the same vnto his people so that to sweare by the law of God is permitted The holie prophets the best expounders and interpreters of the lawe haue therefore taught the people in certaine cases to sweare Ieremie saith thus to Israell thou shalt sweare the Lorde liueth in Ierimie 4. truth in equitie in iudgement The prophet Dauid the Psal 63. worthy prince of Israell protesteth that all they shal be commended that sweare in the name of God their heauenly King Isay exhorteth and willeth that who so sweareth Isay 65. Ierimie 12. on earth should sweare by the true God The Lorde in Ieremie his prophet teaching this not only to bee lawfull but laudable and praise worthy in al his seruantes and therefore also requireth it as a parte of his diuine seruice and saith it shal be that if they haue learned the waies of my people then they shall sweare in my name the Lorde liueth Thus the lawe and the Prophets teach that in certaine cases and in some respects it is lawfull to sweare 2 That whereof we haue God himselfe the Patriarkes Christ and Saint Paul for our example and warrant cannot be altogether vnlawfull But the Lord our God a most holy God and most iust the Patriarkes the most deare seruants of God Iesus Christ the eternall sonne of the father and the onely true patterne of all perfection the holie Apostle the most elect vessell and most pure seruant of Iesus Christ haue sworne how then are al othes vnlawfull how is all swearing forbidden And first touching God is not hee recorded at sundrie times to haue sworne and that by himselfe VVhen Abraham at Gods commaundement was readie to haue Gene. 2◠offered vp his onely sonne in sacrifice to God the Lord stayed his hande and saide by my selfe haue I sworne sayeth the Lord because thou hast done this thing and hast not spared thy onely sonne therefore will I surely blesse thee and will greatly multiplie thy seede as th◠starres of heauen and as the sande which is vpon the sea shore and thy seede shall possesse the gates of their enemies The princely Prophet Dauid prophecying of the Psal 110. eternall Kingdome and Priesthoode of Christ bringeth in God swearing vnto him The Lorde sware and will not repent thou art a Priest for euer after the order of Melchisedech VVho speaking also of the othe of the Lord made vnto him touching his posteritie whereon the Psal 132. people grounded their praiers and desired the establishment thereof sayeth in like manner the Lorde hath sworne in trueth to Dauid and hee will
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