worde what it worketh in the children of men 2 The remouing of certaine faults which hinder our attending to this worde so excellent 3 Against these faults he setteth downe certaine exhortations and admonitions flowing out of the worde and they are foure as shall appeare from the 21. verse to the ende Now touching these verses they are of this fourth and last part Wherein are two things set downe by the Apostle and to bee considered of vs. 1 The excellencie of the worde of God iâ— selfe 2 The remoouing of hinderances to the attending therunto and they are two 1 Babling and talking when we should heare 2 Wrath and anger when wee are taught and reprooued Touching the former of these the excellencie of the worde of God it selfe in speciall thereunto he discendeth by the former treatise Wherein disputing of the goodnes of God he here sheweth that his goodnes especially appeareth in the worke of our regeneration the instrumentall cause whereof is the worde of God whereof in this place he speaketh So then in this 18. verse the Apostle giueth vs as it were a taste of that which in generall he had spoken that God is the fountaine of all goodnes which as in sundrie other things appeareth so especially in the worke of our regeneration the most expresse testimonie of his goodnesse towardes vs which being apparant and manifest wee must needes confesse that all good giuings and all good giftes come from him so that wee can not say without blasphemie nor thinke without impietie that GOD is authour or cause of our euill temptations and in as much as GOD both first created man in perfect innocencie and afterwarde regenerated him to bee like the image of his owne sonne in excellent vertue his great goodnesse doeth so appeare to all men that it were incomparable iniquitie in any wise to make him cause of our wickednesse To come therefore to the excellencie of the worde which is the meane of our regeneration the Apostle setteth downe the other causes thereof also so that in this 18. verse there are three causes of our regeneration the most apparant testimonie of the goodnes of God towards man 1. the efficient 2. the instrumentall 3. the finall cause 2 The efficient cause of our regeneration is the free will of God Of his owne will sayth Iames begate he vs. The good will of God the gracious fauour and free purpose of God is the first and efficient cause of saluation and regeneration in men to the trueth whereof all the Scriptures of GOD beare witnesse The electing preferring and aduauncing the Iewes aboue all other people beeing as it were a figure and resemblaunce of the eternall election and regeneration of the Saints was not for any merite of man but of the onely mercie and loue of GOD towardes them as Moises witnessed But Saint Paul speaking not of a temporall Deut. 7. 9. calling as was that of the Iewes but of an eternall calling of Gods Saintes to regenerate them to eternall Ephes 1. 1. Iohn 12. 13. life maketh the onely true and efficient cause thereof the free-will and goodnesse of God whereof he sayeth God hath predestinate vs to be adopted through Iesus Christ in himselfe according to the good pleasure of his will Whereunto that is agreeable in another place all haue sinned and are depriued of the glorie of God and are iustified freely by his grace through the redemption Rom. 3. that is in Christ Iesus Thus of his owne will and freely hee electeth thus of his owne goodnesse hee iustifieth thus of his meere mercie hee regenerateth vs vnto life The holy Apostle noting this cause of all these wonderfull workes of God in man affirmeth that God worketh Philip. 2. in vs both to will and to doe according to his owne good pleasure To like sense soundeth that to his scholer and sonne Timothie God saith he hath saued vs called 2. Tim. 1. vs with an holy calling not according to our works but according to his own purpose and grace which was giuen vnto vs in Iesus Christ before the worlde was Finally to Titus when the bountifulnesse and loue of God Tit. 3. our Sauiour towards man appeared not according to our workes but according to his mercie he saued vs. Thus in this place of regeneration he maketh the good will and free mercie of God the cause of our regeneration As God therefore freely and of his owne will worketh in all things So in the election iustification and regeneration Ose 14. of the Saints it is apparant Herence is it that God saith by his Prophet I will loue thee freely and of mine owne wil. The Prophet Dauid saith therefore vnto God Thou hast saued vs for naught what is that for naught saith Saint Augustine but this Thou foundest nothing in vs wherefore Psal De verbis Apost 15. John 15. thou shouldest saue vs yet hast thou saued vs Freely doest thou geue freely doest thou saue This our blessed Sauiour to expresse telleth his Disciples that hee chose them not they him because there was nothing in them wherefore he should choose them yet of his owne free wil he chose them Saint John subscribeth hereunto in that hee saith 1. John 4. Herein is loue not that we loued him but that he loued vs first and gaue his sonne to be a reconciliation for our sinnes Saint Paul to ouerthrowe all foreseen workes Rom. 11. merites in man and to shew that in election iustification predestination and sanctification God worketh all after his owne will freely he thus concludeth Who hath geuen him first he shal be recompenced for of him through him and for him are all things to him be glorie for euer Amen Thus his free will and fauour towardes man is the onely efficiencie as of al other his vnspeakeable graces so of regeneration in his children That therefore saith Beda which he said before that euery good geuing and ouery perfect gift commeth from aboue from the father S. Bede of light that doeth he consequently confirme by adding that not for our merites but by the benefite of his owne will through the water of regeneration he hath changed vs from the children of darcknesse to be the children of light In this place therefore not only plainly Saint Iames but agreeably to the Scripture reuerende Beda condemneth the doctrine of done or foreseene works held by the Papists and out of this Epistle as they dreame most specially concluded For if regeneration be through the free will of God if predestination election iustification and sanctification be from the mercie and fauour of God as from the first and efficient cause then are none of all these by-workes or deserts of men for there is a playne contrarietie betwixt fauour and merite grace and deseruing so that Paul reasoneth from the opposition thereof against workes in the matter of iustification To him that worketh the wages is not counted of fauour
their amendement or touched with the extremitie whervnto the innocent and sillie people were subiect he prayed vnto God againe and the Lorde heard him and it rayned and the earth brought fruite Thus at his prayer the heauen was shutte for a time and opened againe whereby it euidently appearerh that earnest and feruent prayers of the righteous are of greate force But leaste any man should say Elias in deede was a great prophet in high fouour with God therefore it is no merueile that his prayer so greatly preuailed but far vnlike him are we He raysed the deade he caused fire to come downe from heauen he therefore might thus preuaile but all are not like him The Apostle answereth not with standing his great graces yet was he a man as we are and subiect vnto passions infirmites and sinnes as other men are yeat God heard him euen so though we be sinners yet if wee serue God according to the measure of his grace geuen vs wee shal be accepted when we pray And if God heard the praier of one man so that thereat heauen was shut opened how much more wil he heare the praiers of the Church the societie of the Saints congregation of the faithfull when in assured hope strong faith vnfeined loue and perfect vnitie they call vpon him And thus much touching remedies in bodily diseases and infirmities Now let vs pray c. Iames Chap. 5. verses 19. 20. Sermon 28. Verse 19. Brethren if any of you haue erred from the truth and some man hath conuerted him 20 Let him know that he which hath conuerted the sinner from going astray out of his way shal saue a soule from death and shall couer a multitude of sinnes AFter the remedies to bodily diseases set downe generally and particularly generally in affliction to pray particularly in sickenesse to sende for the Elders of the Church that they might pray for the diseased and annoint them with oile in the name of the Lord which in that time was in force though not now and also that they should acknowledge their sinnes and offences priuately committed one to another and pray one for another that they might bee healed The Apostle discendeth to the remedie of inwarde infirmities and diseases in the errours of mens Remedie of inward infirmities as errours mindes whereof greater care ought to be taken so that whether they erre in manners and conuersation or in faith and opinion touching religion the Saints and brethren ought to seeke by all meanes their conuersion Which in this place Saint James here commendeth vnto vs who therewith endeth and shutteth vp his Epistle as with a most golden sentence and graue exhortation for the conuerting of others and leading them into the way of truth that they may bee saued then which there is no dutie no deed no action more precious pleasant or pleasing vnto God These two verses containing this argument and matter haue two things to be noted namely 1 The counsell trauaile and endeuour to call such as go astray vnto the way of truth 2 The reward of them and the benefite which by reclayming and calling from errour other men they shall receyue which thus call and conuerte their brethren Concerning then this exhortatioÌ„ touching inward diseases and infirmities of the minde it followeth verie orderly vpon the former For seeing inward diseases as errours of our mindes either in manners life or in opinion and faith are oftentimes causes of our outwarde infirmities and diseases of the bodie and the Apostle hath before spoken of bodily infirmities it followeth directly that hee speake some thing touching diseases of the minde and errours howe they also ought to bee dealt withall which thing in the last place and last wordes is prescribed Therein two things obserued thereof the firste is what the Saintes ought to doe when their brethren erre and goe astray they muste doe their endeuour and giue all diligence to reclayme conuert and call home such as go out of the way and erre Double error Now seeing men erre and go astray two wayes either in false opinion concerning faith or in corruption touching life in both these must the Saints of God trauell for the conuersion of such as therein wander of whose errour this is the onely remedie to seeke their connersion and drawing into the way of truth This is a diuine labour this is a holy exercise this is a heauenly trauaile the labour and trauaile to purchase and get soules and winne them to Gods holy trueth whereunto as vnto a most needefull point of loue the holy Scriptures exhort vs. Wise Salomon speaketh of this excellent labour of loue when he saith that the fruite of Prou. 11. the righteous is a tree of life and he that winneth soules is wise To winne soules in this place is to bring them to the knowledge of God and his holy truth and as the Apostle speaketh the conuerting of a sinner from going astray out of his way Our blessed Sauiour seemeth to Matt. 1â— haue aimed and shot as it were hereat when in the Gospel he would haue the Saints by telling the offending brethren of their priuate offences committed and warning them thereof to endeuour to conuert them from their errour which if priuate admonition could not effect then they should make two or three acquainted therewith if that coulde not preuaile they shoulde tell it vnto the Church leauing no meane or way vnattempted for their conuersion Where he speaketh of offences and errours in life and manners Saint Iude teaching the Saints what Iude v. 22. 23 loue they should haue of their brethren and what care should presse their hearts for their conuersion willeth that they should haue compassion vppon some putting difference and that they shoulde saue other with feare plucking them out of the fire Not onely teaching men this duetie to seeke the conuersion of the brethren which goe astray and wander but also teaching them howe therein they shoulde behaue themselues to make this godly choise therein that they seeke to winne some by gentle meanes and in mercifull compassion others by terrour and godly seueritie thus by all possible meanes must we seeke the turning and conuersion of our brethren Did not God intimate that in his lawe when hee Exod. 23. Deut. 22. 1. 4. v. biddeth that when we see our neighbours oxe or asse or beast whatsoeuer readie to fall into a ditâ—h and daunger wherein he might perish then wee should holde them from hurte keepe them from perishing and plucke them out of daunger Hath God care of oxen and not much more of men Shall wee drawe an oxe out of the pitte wherein hee might perish and shall we not drawe our brethren out of their errours wherehence if they bee not reclaymed they shall bee plunged into the bottomlesse pit of perdition When God likewise willeth in his lawe that if wee see our neighbours beast going astray wee should bring Exod. 23.
that they shoulde not heare it onely but doe it also 3. that such as will be religious must moderate their toÌ„gues 4. that the Saints embrace true religion which consisteth in two things 1. in charity towards the poore and needie 2. in innocencie and true holines The Analysis or resolution of the first chapter of S. Iames. Chapter â—â— the Aâ—â—stle S. â—â—mes â—â—th as we â—â—e two â—â—râ—s â—amely 1. Title of the Epistle wherin 3. thinges are to be noted v. 1. 1. The person which writeth and sendeth the epistle In whom two things are noted 1. His name who he was Saint Iames. 2. His calling what he was the seruant of Christ. 2. The persons to whom he writeth and sendeth his Epistle the twelue tribes of Israell dispersed 3. The greeting or salutation 2. The handling of the places therin conteined the places are foure 2. vers to the end 1. The bearing of the crosse outward afflictions patiently herein foure things must be noted 1. The proposition the saints must reioyce vnder afflictions verse 2. 2. The confirmation reasons why they should so do Which are three 1. From honestie and comelines 3. v. 2. From profite the crosse causeth patience that excellent vertue 3. v. 3. From euent or end it maketh men perfect v. 4. 3. A distinguishing of persons thereby shewing that the crosse is profitable to all men v. 9. 10. 11. 4. Conclusion v. 12. 2. CondeÌ„ning wauering prayer which hee doth three waies 1. By a similitude comparing it to the wanes of the sea euermore tossed v. 6. 2. From disaduantage such a praier profiteth not 7. verse 3. By a sentence generall a wauering man is troublesome in all his waies verse 8. 3. Concerning internal temptations therin are foure things to be obserued 13. to 18. verse namely 1. The proposition denying God to be cause of euill temptations 2. The confirmation 1. From his nature who teÌ„pteth not so nether is teÌ„pted 13. v. 2. From the true cause 14. v. 3. From contrarie effects 17. v. 3. The effects of lust which are two v. 15. 1. Sinne. 2. Death 4. The conclusion v. 16. 4. The excelleÌ„cie and effect of the worde of God herein three things are to be marked 18. v. to the end 1. What the worde of God is and what is the excellencie therof v. 18. 2. The remouing of things hindering the hearing of this worde which are two 1. Loquacitie and talketiuenesse when we should heare rather 2. Anger wheÌ„ we are reproued 3. Exhortations to the regenerate persons which are foure 1. To heare paciently v. 21. 2. To do the worde which wee heare 22. 23. 24. 25. 3. To moderate our tongues 26. 4 To embrace true religion in two things consisting Namely 1. charitie 2. innocencie 27. v. THE EPISTLE OF SAINT IAMES THE FIRST VERSE THE FIRST SERMON Verse 1 Iames a seruant of God and of the Lord Iesus Christ to the twelue tribes which are scattered abroad Salutation Herein is conteyâ—ed the title of he epistle being be first parte of his chap. Thereof are 3. parts 1. The person writing in whom two things are considered Namely 2. The persons to whom he writeth The twelue Tribes dispersed 3. The salutation and greeting which he sendeth vnto them 1. His name which was lames 2. His calling and profession a seruant of GOD and of Christ IN this title the first thing is the First the person writing person which wrote this Epistle In whose circumstaÌ„ce two things are to be considered 1. His name who or what hee was 2. His calling and profession that he was a seruant of God and of Christ First touching his name who he was He was Iames called Iames the iust or Iames the lesse brother â—o Iude the apostle called also the brother of the Lord. Among the Apostles there were two of this name the one was the sonne of Zebedee and brother of Iohn the other the sonne of â—â—t 10. Alphee and brother of Iude. This was also called the brother of the Lord as Paul tearmeth him who writing to the Galathians saith That he came to Hierusalem to visite and see Peter â—lat 1. with whom hee staied fifteene dayes But of the Apostles he saith he saw none but Iames the brother of the Lord. Not that he was the naturall brother of Christ as Heluidius gathered but because he was sonne of Mary Cleopha sister to the blessed Virgin and so his cosen germane called his brother after the manner of the Hebrewes who call them brethren and sisters who are of the same kinred as Saint Hierom Hier. against luid â—ne 13 â—â—e 29. â—â—t 12. â—â—t 13. sheweth According to which speech Abraham calleth his nephue Lot brother and Iacob Laban his vncle Laban Iacob his cosen brother Thus Mathew speaketh who reporteth that while Christ was preaching his mother brethren came and desired to speake with him And who these his brethren were a little after he noteth by the confession of the people who hearing his wonderfull wisdome and seeing the strange myracles which hee wrought among the people as amazed thereat cryed out Is not this the Carpenters sonne is not his mother called Mary and his brethren Iames and Ioses Simon and Iude and are not his sisters with vs Whence then hath he these things Thus the Hebrewes called them brethren which were of kinred so was Iames called the Lords brother in that respect onely that he was his kinsman and cosen german his mothers sisters sonne Iames theÌ„ son of Alphee cosen to Christ one of the 12. Apostles 〈◊〉 4. 10. as in the gospel it appeareth was the writer of this Epistle For which cause both the Greeks the Syrians geue him the name of an apostle affirming that Iames the Apostle wrote this Notwithstanding there were in former times and are now also some whith doubt of the authoritie of this Epistle Into which doubt they haue been brought by these reasons specially First he calleth himselfe a seruant of Christ but not an Apostle therefore say they it appeareth that it was not Iames the Apostle This reason is most weake and by the like may be refuted Saint Iohn in his first Epistle calleth himselfe neither the seruant of Christ neither an Apostle shoulde wee therefore conclude that Iohn was neither the seruant nor the Apostle of Christ Were not this absurde In the other two Epistles he calleth himselfe Elder but not Apostle Therefore was he not an Apostle which wrote them Saint Iude in his generall Epistle calleth himselfe the seruant of Iesus Christ Jude ver and brother of this Iames shall we therefore inferre and conclude because he calleth not himselfe an Apostle therefore he was none If a king in his title should omitte the name of his kingdome should it therefore follow he is no king If because he calleth not himselfe an Apostle the reason shoulde followe therefore he were not an Apostle then should the like
finally and deceauing themselues in the power and prouidence of God towards the sonnes of mē Such a temptation is it when men continue in sinne wallow Ephes 4. and welter in iniquitie committing wickednes with greedines presuming vpon the mercie of God and say with themselues Haue not I sinned and what euill hath come vnto me The greater my sinne is the greater shall Ecclus. 5. his mercie be in forgeuing me the Lord hath mercie in store for vs all be we neuer so wicked In the last houre I will returne vnto him and I shal be receaued This is a temptation tending to presumption abusing the mercie and goodnes of the Lord. Such is that temptation whereby wee are sollicited to say I know the goodnesse of the Lord is great ouer all his creatures I know he hath a fatherly and prouident care ouer me and he will not see the worke of his owne hande to perish for lacke of sustinance God that giueth clothing Mat. 6. Psal 147. to the floures and lillies of the field and feedeth the yoong rauens that call vpon him will cloth me and feede me also what need I to wearie or waste my selfe with toilesome and troublesome labour I will rest vpon his prouidence such is the temptation of witlesse persons and very harebraines who say I know there shall not one haire of my head fall away without the knowledge of God I know that he is alwaies at hand present to helpe and succour at time of neede I will feare nothing therefore I vvill runne through fire and vvater I vvill not be terrified by the glittering and glistring svvorde or sheild I vvill passe through the pikes by svvord and famine cold and nakednesse perill and pestilence come on it vvhat vvill those are sollicited by satan to presume of Gods mercy povver prouidence and goodnesse Satan assailed Christ himselfe in this kinde solliciting him to cast himselfe Mat. 4. dovvne from the pinacle of the temple because God had giuen his Angels charge ouer him that he should not hurt his foote against a stone To sinne then because God is mercifull to loyter and be idle because God is liberall to cast our selues into present daunger rashly because he is able to deliuer vs to lie still in the ditch and not to helpe Psal 91. our selues because he is of povver and can rayse vs is a temptation and suggestion of satan vvhereby he mooueth vs to presumption 3 There is finally a temptation which is to deceiue and seduce men drawing them into error mouing them to euil stirring them forward to iniquitie and vngodlines aduenturing and enterprising any thing repugnant to the law and will of God Of this there are two kindes also 1 Temptation to deceiue externall 2 Temptation to deceiue internall Externall temptation whereby wee are drawen into any sinne is that temptation whose cause is externall and outward and the beginning therof without vs as when by Sathan by the world and the thinges which here compasse vs about though in some sence they are inward because they moue our hearts and inwarde parts yet in as much as the causes are without and the beginning of these temptatiōs from others then our selues they may be called outward Sathan tempteth vs by false doctrine which he moueth by offence which he causeth by occasiōs and allurements to euill which he ministreth and otherwise The cause of which temptations and the instrument also being without the temptation is called externall The world to deceiue vs tempteth by vanitie thereof by improbitie therein the vaine pompe of the world tickleth vs the corruptions therein inuade and assault vs with the examples of wickednesse dayly seene of vs these things often seduce deceiue and the temptation is outward The things wherewith we be compassed tempt men manifoldly power honour ambition pleasure on the one side feare daunger and perill famine nakednesse pouertie death on the other thus are men also outwardly tempted and drawen into the errours and corruptions of our common life and thereby deceiued and led into euill The temptations which seduce men and are internall are such whose immediate and next cause is in our selues as man is tempted to commit euill by his owne corruption and concupiscense mooued by his owne disordered appetite to commit sinne Thus haue we in our bosoms a domesticall tyrant originall sinne and natural corruption from Adam pulling haling drawing vs dayly to euill that sinne in all things might exercise power ouer vs. Hereunto though Satan helpe yet the cause is in our selues in as much as by him wee are not constrained but come and follow freely deceiued and seduced by our own concupiscense And of this kinde of temptation the Apostle chiefly speaketh when he saith If any man be tempted let him not say I am tempted of God God to proue men tempteth his seruāts but to cause them to presume or to deceiue and draw them to euil he doth not So that he is not the cause of such temptations neither may wee referre these euil temptations vnto him And this the proposition of this place teacheth vs Let no man say when he is tempted I am tempted of God If God tempt no man to euill why saith the Scripture that he hardeneth the heart of Pharao that he blindeth Exod. 4. 7. 10. 11. Esai 14. Psal 81. man and giueth him ouer into a reprobate minde As of Pharao in the booke of Exodus in many places and chapters is recorded of Israel the people of God as in Isai in Dauid and other Prophets is mencioned of the Gentiles thrise in the first chapter to the Romans is confessed of others in other places in like maner Hereunto it may bee answered first that God in his iudgements which are sometimes open sometimes secret but alwayes iust moueth and inclineth mens willes whither him lusteth wherein hee either with the latter sinne of man punisheth the former or else hee taketh away his grace from men whereof destitute they runne headlong into their owne destruction by committing sinne with greedinesse or finally hee bringeth to passe Ephes 4. his purpose by the wickednesse either of Satan or men as able to worke out that which is good by the iniquitie of men and thus he is alwayes iust So that we may say with the Apostle that hee is not the cause of our euill temptations Let no man say that when hee is tempted he is tempted of God God mooueth not men to euill hee driueth not men to euill affections hee instilleth wickednesse into no mans heart but partly in taking away his spirite from them partly in punishing one sinne with another partly by bringing to light the sinnes of men which before were couered partly in accomplishing his owne will and bringing to passe his determinate counsailes and purposes euen by euill meanes and instruments as ruling all thinges after his will he is saide to indurate and harden the hearts of men and to giue
and subiect whereof the Gospell entreateth it is the word of truth for it entreteth of Christ and Christ is trueth it selfe therefore the Gospel the word of truth That it entreateth of Christ it appeareth by all the Euangelists who entitle Iohn 14. their writings the holy Gospell of Iesus Christ of whom therein they entreat by the Apostles which cal their preachings and writings the Gospell the testimonie of Christ of whom therein they speake and to whom they giue and beare witnesse I am not ashamed of the Gospell of Christ 1. Rom. for it is the power of God to saluation to euerie one that beleueth Els where if our Gospel be hid to any it is hid to those that are lost in whom the God of this world hath 2. Cor. 4. blinded their mindes that is the infidels that the glorious Gospell of Christ which is the image of God should not shine vnto them Paul saith he hath sent Timothie the minister of God and his labour-fellow in the Gospell of Christ vnto the Thessalonians and for this cause is it also 1. Thes 3. called the testimony of Christ because it beareth witness and record of him To which sence soundeth that of Saint Paule who geueth thanks to God for the riches of the 1. Cor. 1. grace of God vpon the Corinthians who abounded in all knowledge euen as the testimonie of Iesus Christ that is his Gospell was confirmed in them And a little after he 1. Cor. 2. saith that when he came vnto them he came not in excellencie of words and wisedom preaching vnto them the testimonie of Iesus Christ and finally he exhorteth his 2. Tim. 1. scholer Timothie not to be ashamed of the testimonie of Christ that is the gospell neither of him the Lordes prisoner Seeing then the Gospell speaketh wholy of Christ or at least tendeth wholy vnto him and he trueth as himselfe affirmeth I am the way the trueth the life Ioh. 14. the gospel in that respect also is the word of trueth 3 Moreouer this word is inspired from the spirit For all Scripture saith Paul is inspired from aboue And Saint Peter saith that Prophesie came not in former times by 2. Tim. 2. Pet. 1. the will of man but holy men spoke and vttered the word as they were moued and inspired by the holy Ghost the holy Ghost is the spirit of trueth as our sauiour affirmeth I wil pray the Father and he shal geue you another comforter Iohn 14. Iohn 16. that he may abide with you for euer euen the spirite of trueth And againe when the comforter shall come whom I wil send vnto you from my father euen the spirite of trueth which proceedeth from the father he shal testifie of me 16. Ioh. 13. 1. Ioh. 5. 6. The word gospell being inspired by that spirit which is the spirit of trueth is in that respect Iohn 15. 26. also the word of trueth 4 In respect that euery particular thing in the gospel conteined is true therefore is it also the worde of trueth Whatsoeuer Christ spoke and preached it is truly in effect there deliuered whatsoeuer hee did it is truely reported whatsoeuer he promised it is truely and shal truely be performed what punishment is therin threatened to the wicked it shall assuredly be inflicted Finally whatsoeuer is there mentioned is most true This word conteyning nothing but the sound trueth and hauing therein no lie no vntrueth no falshood no errors as the words of mē haue for al men are liers and their words oftentimes are ful of Pasl 116. 11. Rom. 3. 4. vntruethes therefore may the gospel rightly be called the word of trueth Wherfore whether we respect God the authour or Christ the subiecte or matter or the holy Ghost the inspirer or the things themselues in this worde conteyned it is the word of trueth For God is God of trueth Christ is Lord of trueth the holy Ghost the spirite of trueth the things in this word things of trueth Therefore the Gospell the word of trueth By which word of trueth we are begotten adn regenerate we are new framed and as it were new fashioned vnto a holy birth to our new birth whereby wee are borne not of flesh and bloud but by the word of trueth to eternall life This is the seede of the new birth frō hence 1. Cor. 4. our new birth and regeneration ariseth whereof S. Paul speaking testifieth to the Corinthians that he had begot them through the gospell For this cause speaking of the spirituall begetting and of the regeneration of Timothie Tim. 1. Tit. 1. and Titus whom he had begotten by the gospell and by his meane through the word of trueth regenerate he calleth them his naturall sonnes through faith because they comming by his ministring to the knowledge of the faith of Christ were regenerate by the worde of trueth by him preached Saint Peter speaking of the causes of our regeneration 1. Pet. 1. maketh the gospell and word of God the meane and instrument of our new birth Being borne anew saith he not of mortall but of immortal seed by the word of God which endureth for euer Therefore attributing our new birth and growing vp by regeneration vnto the worde as 1. Pet. 2. the meane and instrument in the next Chapter he prosecuteth his former purpose and addeth thereunto exhortation Therefore saith he as new borne babes desire the sincere milke of the word that you may grow thereby and as the word of trueth is the instrument whereby our newe birth is caused so is it the meane also whereby therein we are continued and therefore a thing of singular excellencie Finally our Sauiour Christ acknowledging the word Iohn 17. of trueth to be the meane and instrumēt of our regeneration to that end praieth vnto his father that his Disciples might not onely be consecrate to his seruice and by him made fitte for the office of the Apostleship whereunto they were called but also might be purged regenerate and born anew saith Sanctifie them with thy trueth thy word is trueth If the gospell of Christ be the word of trueth why doe we not beleeue it if it be the instrument of our regeneration why doe we not honourably embrace it if therby God hath begotten vs againe why are we in any wise so carelesse of it that only such times excepted as for feare of law or shame of the world they must come they come not to the hearing of this word of trueth but either they talke our at table or walke out abroad or sleepe out at home or play out with companie or spende out in vaine exercise or contriue out with dalliance or passe out by euill meanes that time which is apointed for the preaching and hearing of the word These are carnal men and haue not the spirite lumpish and earthly whose affectiōs reach not to this heauenly doctrine If the gospell be the word
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
milke of the worde with the exceeding comfort of the Sacraments and bringeth vs vp vnder the most wholsome discipline of Iesus Christ that we might be holy blameles before him through loue Whō if we agnize not and recount as our mother neither may we presume Ephe. 1. to thinke God to bee our father for such mutuall coniunction there is betwixt God and his Church as who so hath not her for his mother cannot haue God for his father as S. Cyprian very well writeth Christians therefore De simpli praelato and the vnfeined professours of true religion hauing the Church for their common misticall mother are a misticall and spirituall brotherhood among themselues 3 Neither that onely but they are also begotten with one seede of their new birth and regeneration which is Iames 1. the immortall seede of the word This the Apostle Saint James hath foretolde and foretaught vs when disputing of the causes of our new birth he sayeth of his owne will begate he vs with the worde of truth that we should bee the first fruits of his creatures Saint Peter therunto subscribeth 1. Pet. 1. being borne againe not of mortall but of immortall seede of the worde of God Saint Paul thereunto agreeth protesting to the Church of Corinth that he 1. Cor. 4. had begotten thē through the Gospel VVherfore as men springing from the same seede of the same parents are brethren in nature so Christians in hauing the same seed of the word of God whereby they are mistically begotten againe and regenerate are spiritually brethren so reputed so that the saints of God are to be counted brethren because they are all begotten with the immortall seed of the word of God the instrument of their regeneration 4 If Christ vouchsafe vs the name of brethren and so we haue him as a common brother then are we therefore also brethren by right among our selues For as those men which haue one third for their brother are brethren among themselues in nature as Iames Ioses hauing Iude Matt. 13. for their brother so that he being one third brother to both they must therfore be brethren betwixt thēselues so all Christians hauing Iesus Christ as their elder brother are brethren by grace among themselues also Now that Christ is our brother and so vouchsafeth vs it is apparant Iohn 20. therof assuring vs he telleth Mary that she must go to his brethren the apostles tell thē that he was ascended to his father and their father to his God their God Now Matt. 22. that which in speciall was spoken vnto them our Sauiour applieth generally to all the Saints who so shall doe my fathers will which is in heauen the same is my brother sister and mother The author to the Hebrues auoucheth the same out of Dauid I will declare thy name to my Psal 22. Heb. 1. 2. brethren in the middest of the congregation will I praise thee And a little after inferring this as graunted he sayeth It became him in all things to bee like his brethren that hee might bee mercifull and a faithfull high Priest in things appertayning to God Finally Saint Paul those whome hee knewe before hath hee also predestinate to bee like the image of his sonne Rom. 8. that hee might bee the first borne among manie brethren Christians then hauing Christ as their elder brother are therefore called brethren by right among themselues 5 Finally inasmuch as the Saints diuide the same inheritance among them therfore are they called brethren For brethren they are as Aristotle writeth among whō the Ethico 9. same inheritāce is diuided yea they which diuide the same lands liuing patrimony possessiō goods or riches are cōmonly reputed brethren the sons saints of god cōmunicate the same inheritance diuide the same kingdome of their heauenly father among them are coheires ioint-heires of the heauenly patrimonie eternall life therefore brethren S. Paul exhorting Christians to vnitie loue draweth his reason from the inheritance of the Saints we Ephe. 4. haue all one hope of calling we all cōmunicate the same inheritance of eternal life we all looke for the same kingdome therefore must we liue in concord and vnitie Saint Peter sheweth in like manner that there is one inheritance one common kingdome the same promises of life 2. Pet. 1. to all the Saints of God wherefore he saith that they all are by the same promises made partakers of the same heauenly nature In regard therefore of their inheritance which is one to all the Saints they are also brethren And this diuine and heauenly brotherhoode is violate and broken when either by erronious doctrine or corruption in religion or dissention in opinion or disdainfull contempt the poore and true Saints are disquieted and troubled Frater fere alter almost another equall of like condition The diligent consideration of this holy brotherhood greatly nourisheth amitie and cherisheth loue among the Saints whereunto respect of persons is opposed and therefore the more effectually to mooue them to loue whereof hee afterwarde speaketh the Apostle in the first place noting the persons calleth them brethren which brotherhood carefully remembred shall both remoue respect of persons from them cherish loue in their hearts and bosoms whose condition calling is like equall The Saints whom he calleth brethren being the persons 2. The thing it selfe whom he admonisheth in the next place commeth the thing it selfe whereof they are admonished that they haue not the faith of Christ in respect of persons wherewith true loue true charitie true religion cannot stande nor consist wherein the Saints are giuen to vnderstand that they must not professe Christian religion in respect of persons as reuerencing regarding respecting the rich and wealthy men of the world and neglecting disdaining contemning the poore but rather in their publike meetings and assemblies brotherly and louingly to embrace one another without disdainig the poore brethren who being of the same heauenly and holy brotherhood wherby they are of equall condition before God ought not then to be contemned or neglected of men haue not the faith of our Lord Iesus Christ in respect of persons 1 What is here ment by faith Christian religion the true seruice of Christ the profession of the Gospel whereunto respect of persons is contrarie For if pure religion and vndefiled before God be this to visite the fatherlesse and widowes in their aduersities and to regarde the poore in their miseries as before was taught vs then contrarie hereunto is the contempt of the poore and preferring of the rich which respect of persons is here condemned 2 Christ is called the glorious Lorde in this place sometime to like purpose is he called the Lord of glorie by S. Paul to the Corinthians when he sayth that none 1. Cor. 2. of the Princes of this world did know Christ for had they knowne him they would neuer
deuill 3 The reason why that he may flie from vs. 2 Approaching neere to God and therin also are three things touched v. 8. 1 What he commandeth to draw neere to God 2 What he promiseth such as doe so that God will draw neere to them 3 How it must be done After a double manner 1 By cleansing our hands 2 By purging our hearts 3 Is of humiliation or humbling our selues before God consisting of two things namely of 1 Chastising our selues through repentance and mortification Wherein are two thinges to be noted v. 9. 1 What he commandeth to suffer affliction 2 The waies how it must be done 1 Sorowing 2 Weeping 3 Turning laughter into mourning 4 Ioy into heauines 2 Casting downe our selues before God where two things are touched by the Apostle v. 10. 1 The precept or thing he commandeth to be done 2 The reason why that God may lift vs vp 4 Touching the remoouing of certaine euils of pride verse 11. to the end Now the euils of pride here mentioned are two namely 1 Reproach and speaking euill of our brethren therein two things must be considered v. 11. 12. 1 What he forbiddeth speaking euill of our brethren verse 11. 2 Why it muste bee shunned the reasons are 4. Namely from 1 The violating of the law verse 11. 2 The duty of the saints 11. 3 The vsurping of Gods office v. 12. 4 Our owne condition v. 12 2. part 2 Vain confidence in determining long before of thinges to come therein fiue things are noted 1 What he coÌ„demneth vain confidence of men v. 13. 2 Why wee should not so determine v. 14. 1 Because tyme altereth things 2 Because our life is vaine and vncertaine 3 Acorrecting of the euill v. 15. 4 The repeating of it with reproofe v. 16. 5 The conclusion 17. THE FOVRTH CHAP. OF S. IAMES THE FIRST SECOND AND THIRD VERSES THE XVII SERMON Verse 1 From whence are warres and contentions among you are they not herehence euen from of your pleasures that fight in your members 2 Ye lust and haue not ye enuie and desire inordinately and cannot obtain ye fight and warre and get nothing because ye aske not 3 Yee aske and receyue not because yee aske amisse that ye might lay the same out on your pleasures IN this fourth Chapter the holy Apostle goeth on with the matter of brawling and contention in the ende of the former Chapter discussed of setting downe other causes of contentions and warres among men which he condemneth The whole Chapter may be resolued into foure braunches or members 1 Is touching contention 2 Touching our duetie to God 3 Concerning humiliation 4 Is the reproofe of two euils proceeding of pride In the first there are fiue things 1 A question 2 An answere 3 A condemning of vaine pleasures as voide of effect 4 The rendring of causes why they are void 5 A bitter and sharpe reprofe of those things And these are contained in the sixe former verses In the seconde place touching the duetie of men to God there are two things wherin it consisteth 1 Submission wherein there are three things 1 What is commaunded 2 The contratie 3 The reason 2 Approching and drawing neere to God wherein there are three things also 1 A precept 2 A promise 3 Howe the thing is to be done v. 7. 8. The third part is of humiliation and thereof are two branches 1 Chastising our selues wherein two things are to be considered 1 What he commaundeth 2 How it is to be done by sorowing weeping turning laughter into mourning and ioy into heauinesse 2 Point of dutie to God is casting downe our selues before God therein are two things the precept the reason And this part is absolued in the 9. and 10. verses The fourth part is the condemning of two euils of pride 1 the one is euil speaking 2 The other vaine confidence In euill speach two things are noted 1 What is forbidden 2 Why it is forbidden The reasons are foure 1 Thereby the lawe is violate and iniuried 2 it is the duetie of Christians to doe the lawe not to iudge it as in slaundering and speaking euill of their brethren they doe 3 Hereby men vsurpe Gods office 4 Al men are of fraile condition therefore ought they not to speake euill one of another 2 The other euill of pride is vaine confidence when men long before without good regarde will determine of things therein are fiue things 1 VVhat is condemned 2 VVhy wee shoulde not so vainely trust 3 A correcting of the euill 4 The repeating of it with reproofe 5 The conclusion And this last part is finished from the 11. verse to the ende These things thus generally noted the first part of the Chapter is from the first to the seuenth verse wherein fiue things are noted 1 The question 2 The answere 3 The condemning of the vaine pleasures of men as without effect 4 The rendering of reasons why the desires of men are voide of their effects 5 A sharpe reproofe of these things In the three first verses are foure of these fiue set downe as namely 1 The question 2 The answere 3 The condemning of the things as voide of effect 4 Why they are voide of effect because 1 They are not asked 2 They are asked amisse Nowe let vs come vnto these particulars the first 1 The question whereof is the interrogation demaunde or question wherein the Apostle beginning a fresh the matter of contention seeketh out other causes thereof then in the former Chapter he had alledged therefore saith he from whence are warres and contentions among you Here by warres he vnderstandeth rather those striuings and broyles whereby men rise vp by the depressing and â—eeping vnder of others and those fightings and quarâ—els which in the common life of man fall out then â—arres commonly so called when great multitudes of â—en oppose themselues one vnto another which warres â—hus commonly and properly so called oftentimes are â—aused by the same meane and priuate contention brawâ—ngs and debates of men of might and power doe ofâ—entimes breake our into open warres The Apostle to â—arch out other causes of seditions tumults contentiâ—ns and the like euils demaundeth and asketh this question From whence are warres and contentions among you The demaund made in few words requireth answere 2 The answere and the Apostle answereth the former interrogation by another question from whence are warres and coÌ„tentions among you Are they not sayeth he herehence euen from your pleasures which fight in your members This second interrogation with the wordes in the next verse ye lust and haue not yee enuie and desire immoderately containe the assigment of the causes of warres broiles contentions among men and the causes are assigned here two vnruly pleasures fighting in the members of men and immoderate desire If therefore we demaund beside that which before hath beene spoken Chapter 3. 14. 15. 16. verses what furthermore is cause of brawlings brabblements contentions and warres among
Seing then this is true let vs cast downe our proud lookes and hornes which are set vp on high and let vs with all humble reuerēce cleaue vnto the Lord that he may increase his heauenly graces in vs for he resisteth the proud but giueth grace vnto the humble And this I take to be the plaine meaning of the Apostle in these two verses Notwithstanding if any be of an other opinion I contend not Euery one may abound in his owne sence to edification For some expound it as I haue saide thus Thinke you that the Scripture saith in vaine the Spirite that dwelleth in you lusteth after enuie doe you thinke that the Scripture teacheth that wee are stirred vp to enuie by Gods spirite is his spirit a spirit of enuie of quarrelling of contention The spirite of God which dwelleth in you and whereby you are sealed vp to the day of redemption Ephes 4 moueth you not thereunto but rather the spirit of Sathan which was a murtherer from the beginning who is also that enuious man which soweth sedition debates Iohn 8. contentions braules and broiles hartburning and all mischiefe in the hearts of men If you thinke thus you Mat. 13. are deceaued for the Scripture offereth more grace and therefore saith God resisteth the proud c. Whereby as by a reason of contraries he proueth that Gods spirite is not cause of contentions which come of pride because he resisteth the proud and contentious and geueth grace to the humble Some others expound it in this wise Think you that the Scripture saith in vaine The spirite that dwelleth in you lusteth after enuie Thinke you that the Scripture saith in vaine That Gods spirite in you is iealous that it enuyeth that you should loue any other that you should geue your selues to the loue of the world Nay the Scripture saith not that in vaine For the Spirite of God is a ielous Spirite and taketh in euill parte that you shoulde forsake him to loue the world he enuieth that any part of your loue should be deriued from him to creatures seing-you are commanded to loue him with all your harts strength power might and all that is in you And if you say it is hard not at all to desire worldlie things and cleaue wholly to God I denie it not yet God geueth more grace vnto you whereby you shal be able to doe this They which thus expound it as many doe leaue out this whole sentence God resisteth the proude and geueth grace to the humble These being the common expositions and fathered vpon the best Authours thereof that which most agreeth with the circumstance of the place as me thinketh the first doeth let it runne for the most currante And thus much touching these verses the first part of this Chapter Now let vs pray c. Iames Chap. 4. verses 7. 8. Sermon 19. Verse 7 Submitte your selues to God resist the deuill and hee will flye from you 8 Drawe neere to God and he wil drawe neere to you cleanse your hands ye sinners and purge your heartes yee double minded These wordes conteine the secōd thing in this Chapter touching our duetie to God Which cōsisteth of 2. things 1. Submissiō to god wherein three things are noted Namely 1 What be commaundeth to The second place or part of the Chapter submit our selues to God 2. The contrarie to resiste the deuill 3. The reason why that hee might flie from vs. 2. Approching drawing nere to God wherein three thinges are to be considered Namely 1. What he commaundeth to drawe neere to God 2. What he promiseth to such as doe so that god wil draw neere to them 3. How it is done 1. By cleansing of hands 2. By purging of hearts THe holy Apostle James hauing now ended the first part of the Chapter concerning contention which in the ende of the former he had spoaken of and set downe the causes of contentions the lustes and desires of men fighting in their members and rendered the reasons and causes why mens desires are oftentimes without effect and finally answered the obiection which might haue concerning that matter beene made against him In the second place hee commeth to our duetie to God warde which thing the Apostle opposeth to the other vices before mencioned shewing that as in contention enuie ambitious and fleshly desires men follow the suggestions of Satan so ought they nowe to obey God and resist Satan the generall enemie of all mankinde and that with sure and certaine hope of victorie and finally to draw neere vnto God in integritie innocencie and puritie of their life Whereunto these two verses serue Now our dutie to God is here set downe in two thinges in submitting our selues to God and drawing Submission to God neere vnto him Concerning submission to God therin three things are to be noted 1. what is inioyned 2. the contrarie 3. the reason 1. The thing inioyned is submission to God then which nothing is or can be more acceptable or pleasant vnto him nothing more commendable among men For what doth God better accept of then of our holy obedience vnto him this is more acceptable to God then sacrifice this is more pleasant then the fatte of rammes This 1. Kings 15. duetie men are necessarilie to perfourme vnto God and vnto his sonne Iesus Christ to whom they are betrothed as to an husband God witnesseth by Ose his Prophet that he had maried the Saints vnto himselfe in the words which he vttered vnto his chosen people I haue maried thee vnto my Ose 2. Isai 54. 5. Ier. 31. 32. 2. Cor. 21. selfe in faithfulnes and thou shalt know the Lord. The Church is espoused vnto Iesus Christ therfore saint Paul saith I haue prepared you for one husbād to present you as a pure virgin vnto Christ Therefore as the Spouse and maried wife oweth her subiection submission and obedience vnto him whose wife she is and in all honestie duetifulnesse ought to applie her selfe to the will of her husbande euen so ought the Church and Saintes of God in all duetifull obedience to submit themselues to God and his sonne Iesus Christ For this cause Saint Ephe. 5. Paul instituteth and maketh a large comparison betwixt the wife and the Church Christ and the husbande that by the mutuall collation of the Church and the maried wife and the anologicall proportion betwixt them both the wife might learne obedience to her husband and the Church and Saints their subiection to God Whose onely worde must be the rule of our whole life whose will in al things we must obey To whose commandement we must be applyable which is our reuerende submission vnto God Laying therefore aside all enuie malice contention wrath indignation fighting quarrelling Whereunto wee are mooued by the contentious spirite of Satan wee must in all humilitie of our mindes submit our selues vnto God as the Apostle exhorteth Submit your selues to God Men submit themselues vnto
from false surmised crimes and voide of all deserued spotte of false suspicion to be assailed and assaulted with reproachfull slaunder of the wicked wherein they seeke neither the glorie of god neither the peace of their countrey neither the welfare of Princes neither the happie estate of Commonwealthes but onely their owne priuate profitte and commoditie which they endeuour to enlarge increase by the discrediting diffaming backbiting and slaundering of others Neither is this true in great personages in Princes and Peeres of Common-wealthes before whom the innocent oftentimes for gaine are accused of the wicked but also in our priuate and ciuile life it is a practise moste generall for our owne gaine priuate lucre and commoditie to accuse condemne speake euill of other men and to slaunder one another 3 Neither for these causes onely doe we speake euil of our brethren but also stirred vp by enuie for the graces and benefites of God poured in plentifull maner vpon our neighbours wherat we being moued through enuie we speake euil of them as vnworthie those graces and benefites receaued and therfore it commeth oftentimes to passe that the wicked moued with enuie for the blessings of God vpon his children speake euil of them Whē the malicious and malignant people of this worlde see the Saints of GOD to flourish in vertue to increase in grace to excell in faith to be zealous in religion constant in profession of good hope in all afflictions aduanced to honour enriched with worldly wealth or any such way either inwardly or outwardly blessed by God they enuying them for the same slaunder them taunte them and speake euill of them in most wicked and vngodly manner The princes of the prouinces of Babilon seeing the vertue honour and glorie of Daniel whereunto hee was aduanced by God through Darius the King of Babilon enuying his state forged and framed an accusation Dan. 6. against him to Darius whereby he was adiudged to the denne of Lions when the obstinate and rebellious Iewes saw the zeale boldnes constancie and courage of the Ierem. 18. holy prophet who would not be feared with the faces of men from exequting his charge then they through mere malice and enuie slaundered the prophet and deuised against him and smit him with their bitter and backbitimg tonges The scribes and Pharisies through enuy of the graces of God in our blessed Sauiour Christ Mat. 12. John 8. raised vp many false accusations and vttered many slaunderous speaches against his royall person as the holy gospell witnesseth Herewith were the Iewes stirred vp against Actes 6 Steuen whose spirite they not able to withstande and resist they raised false accusations and suborned false witnesses in forged manner slaunderously to accuse him as one that had spoken euill of Moses and God The same cause pricked them forward in like maner to speak Acts 13. against the doctrine of Saint Paul and to raile against his person through malice and enuie conceaued against him To cōclude there is nothing more cōmon in the life of man then for such as are indued either with inwarde graces of the spirite or outward benefites by the hande of God for the malice and hatred wherewith men followe and pursue them to be euill spoaken of and slaundered 4 Finallie that which properly concerneth this place our euill speaking proceedeth of pride and therefore as a mischiefe and effect of pride it is here condemned The pride which of our selues we haue conceaued maketh vs to mislike whatsoeuer is not according to our pleasures and mislike moueth vs to speake euill of other men who walke not liue not doe not all thinges to our liking For as the Ape and Rauen thinke their owne young ones fairest and best fauoured yet is there not a more deformed thing among beastes then the Ape neither a fouler among the birdes then the young Rauen So men like their owne doings be they neuer so bad and condemne all others in comparison of themselues The Isai 65. Iewes through pride of their owne heartes contemned the Gentiles and spoke euill of them Stand aparte say Luke 18. they to the Gentiles for I am worthier then thou The proud conceite of his owne righteousnesse which the proud Pharisie had conceaued made him to contemne the poore Publican and to speak euill of him euen to the face and in the presence of God in the Temple I thanke thee O God that I am not as other mē extortioners vniust adulterers or euen as this Publicane The proud and wicked men of the world seeing that the Saintes woulde not runne the same excesse of riot with them and liue as pleased them therefore saith Saint Peter they speake euil 1. Pet. 4 of them Our Apostle here making pride the cause of this euill and insinuating that the proud and arrogant persons of the world will proudely condemne and slanderously speake of all those who liue not after their pleasures condemneth it as the effect of pride neither is there finally any thing that more moueth men to speak euil one of another then pride doeth So that the proud person hardly euer speaketh well of any but that he only may be in estimation account and credite he speaketh euill of al others These and the like causes may be alleadged of this euil and mischiefe which S. Iames worthely condemneth Speake not euill one of another brethren How men speak euil This mischiefe is manifolde and sundrie waies are men saide to speake euill one of another 1 When men misreport of vs and charge vs with that which is not true then speake they euil of vs. In this kinde was Dauid euil spoaken of as in the Psalme he witnesseth Cruell witnesses rose vp against me they asked me things Psal 35. I knew not they charged him with things vntrue to bring him into disgrace discredite and disfauour with men Thus Doeg the Edomite the chiefe of Sauls Heardmen spoke euill of Dauid and Achimelech the Priest of Nob affirming that they tooke councell together against 1. Kings 22. the king I saw the sonne of Ishai when he came to Nob to Achimelech the sonne of Ahitub who asked councell of the Lord for him Such euill speaches were they of those flattering Parasites and backbiting Sicophants who falslie infourmed Saul that Dauid intended mischiefe against him In this kinde proud Hamon spoke euill against Mardocheus 1. Kings 24 Hester 3 and the people of the Iewes who charged them with thinges vntrue in bringing vp euill and false reports of them There is a people saith he scattered and dispersed among the people in all the Prouinces of thy kingdome whose lawes are diuers to all lawes obserue not the lawes of the king In the seruice indeede of their God they obeyed not but in ciuill things they were obedient vnto the lawes of Assuerus and therfore were charged falsly with disloyaltie rebellion against the lawes of the king Thus we speake euill one
of the worde of God 18. 19. 20. 21. 22. 23. c. 2. Containeth onely two chiefe places 1 Respect of persons in religion and in profession of the gospel it to be remooued 1. 2. to 14. verse 2 Good works as testimonies and fruites of faith must be embraced and practised of the Saints 14. 15. c. to the end 3. Containeth 3. cōmon places 1 Not to vsurpe authoritie rashly to iudge or censure the brethren 1. ver and part of the 2. 2 To gouerne and moderate the tongue part of 2. ver 3. 4. 5. to 13. verse 3 Touching gentlenes and peaceable liuing wherunto cōtentions and enuie are opposed 13. 14. c. 4. Contayneth 4. general things 1 Contention condemned 1. 2. 3. 4. 5. 6. verses 2 Humilitie must be shewed toward God 7. 8. 9. 10. verses 3 Euill speach and slander forbidden 11. 12. 4 Vaine confidence and presumption condemned 13. 14. 15. c. to the ende 5. Containeth also 4. generall places 1 The condemning of prophane couetous and wicked rich men 1. 2. 3. 4. 5. 6. ver 2 The discourse of pacience wherunto he exhorteth 7. 8. 9. 10. 11. verses 3 Forbidding rash othes and swearing 12. verse 4 Remedies against infirmities of the brethren 13. 14. c. to the ende Saint Iames Epistle generally resolued THe Epistle of Saint Iames cōtaineth fiue chapters and euery chapter containeth certaine common places and generall instructions for all the Saints of God 1 Containeth foure generall chiefe common places The first is concerning the bearing of the crosse and suffring externall afflictions with pacience 1. 2. 3. 4. 5. 9. 10. 11. 12. v. The secōd is against wauering prayers of men which profite them nothing which make them 6. 7. 8. verses The third is of internal temptation wherof the proper cause is our owne concupiscence 13. 14. 15. 16. 17. verses The fourth in this first Chapter is the excellencie efficacie and proper effect of the worde of God 18. 19. 20. verses to the ende 2 Chapter containeth two onely places The first is against respect of persons which ought to bee farre from religion and the profession of the Gospel 1. verse to 14. The second place in this Chapter is touching good workes which as testimonies and effects of faith ought to bee embraced and practised of the Saintes from the 14. verse to the end 3 Chapter containeth three things or cōmon places 1 Is of not rash iudging censuring our brethren 1. v. part of the 2. The secōd is of moderating our tongs From part of the second verse to the 13. verse The third is of meeknesse and gentlenesse of minde desiring peace among men whereunto enuie and contention is opposed verse 13. vnto the ende 4 Containeth foure things 1 The reprouing of contentiousnesse before begonne 1. 2. 3. 4. 5. 6. verses 2 The humbling of our selues before God 7. 8. 9. 10. verses 3 Is against euill speeche and slaunder 11. 12. verses 4 And last in this fourth chapter is against vain confidence and presumption 13. 14. 15. c. to the ende 5 Chapter containeth foure places 1 Is against prophane couetous wicked rich men whose miserie he foretelleth 1. 2. 3. 4. 5. 6. verses 2 Is of pacience wherunto he earnestly exhorteth 7. 8. 9. 10. 11. verses 3 Or rashe and vaine othes and swearing which he condemneth 12. verse 4 Is of the remedies which against infirmities must be vsed whether they be outward in the bodie or inward in the mind 13. 14. 15. to the ende And thus in the whole Epistle there are chieflie handled seuenteene common places as in their seuerall places shall appeare THE ANALYSIS OF THE FIRST CHAPTER OF S. IAMES IN the first chapter of S Iames there are two parts The first is the title of the Epistle the other is the handling of the places and doctrines therein contained The title being the first thing according vnto the manner of Epistles containeth three thinges 1. The person which writeth it 2. The persons to whom the Epistle is written 3. The greeting or salutation he sendeth them In the person which writeth there are two things noted 1. his name Saint Iames. 2. his calling the seruant of Christ The persons to whom he writeth were the twelue tribes of Israell dispersed the greeting or salutation he wisheth them to reioyce The second part of this chapter is the handling of the places and doctrines therein contained And the places are foure 1. is of bearing the crosse and suffering outwarde affliction wherein foure things may be noted 1. the proposition of the place the saints must reioyce vnder manifold temptations 2. the confirmation and the reasons why they should so doo 1. from honestie and comelinesse 2. from profite and commoditie 3. from the cause and ende why it should be done that we may be perfit 3. a distinguishing of persons thereby shewing that afflictions are profitable to all both poore and rich 4. The conclusion from the reward of our sufferings Wherein he sheweth 1. the greatnes of the reward 2. the certainenes thereof 3. the persons thereof capable The next place handled is touching wauering prayers which he intermingleth with the former place whereof 2. 3. 4. 5. verses in 6. 7. 8. the Apostle by a digression speaketh of wandering and wauering praiers which he condemneth three waies 1. from a similitude or comparison comparing them to the waues of the sea which are alwaies tossed 2. from their vnprofitablenes they get and obtayne nothing at Gods hand 3. from a generall sentence wherby he affirmeth that such persons are troublesome in their whole life and in all their waies The third place here handled is of inward temptations proceeding from our owne corrupt concupiscence in which place S. Iames setteth downe four things 1. the proposition wherin he dischargeth God from being author of euill temptations partly because the nature of God is such as he can neither tempt nor be tempted to euil partly because there are other true causes of such like temptatiōs euen our own lustes concupiscence partly from contrarie effects God is authour of all good therefore cannot be authour of euil temptations 2. the putting downe of the true cause of temptations our own concucupiscence 3. What effects that worketh after it conceaueth once it bringeth foorth sinne and death 4. In this place the last thing is the conclusion admonishing vs that we erre not neyther commit so great sinne as to ascribe vnto God our euill temptations The fourth and last part here handled is the excellencie of the word of God whereby wee are regenerate and borne anewe In which place may three things be noted 1. the worde what it is and what it doeth 2. the remouing of things which hinder the course and efficacie of this worde loquacitie and speaking when we should be silent and anger when wee are reproued 3 finallie he setteth down exhortations to the regenerate 1. That they shoulde peaceably heare the word 2.
by their owne choise therefore haue no cause therein to reioice theeues robbers pirates murtherers man quellers euill doers busie bodies who by their own desert procure their owne miserie ought not therein to reioyce Let no man saith Saint Peter suffer as a theefe murtherer euill doer 1. Pet 4. or as a busie bodie in other mens matters but if any suffer as a Christian let him not be ashamed but let him glorifie God in that behalfe When men are causes of their owne crosses and procure by their wickednesse their own punishments and afflictions they must not therein reioyce but rather lament and be sorie but when we fall into temptations by the will of God then must we count it exceeding ioy Foolish men punished for their wickednesse malefactors chastined for their vngodlinesse wicked ones afflicted for their vngraciousnesse haue cause of sorow not of ioy of mourning not of mirth of lamentation not of laughter in that they fall not hereinto by Gods will but by their owne wickednesse though secretly they doe that which from euerlasting God hath determined Vnder the worde Falling into is insinuated vnto men vnder what affliction and crosse they must reioyce vnder that crosse which God imposeth and layeth vpon vs vnder those afflictions whereinto wee fall by the pleasure and purpose of God to trie vs therein when we suffer we must count it exceeding ioy 3 The circumstance of time may not be lightly passed ouer My brethren count it exceeding ioy when you fall that is whensoeuer you fall into temptations This teacheth the children of God that once or twise to reioyce vnder the crosse is not inough to the perfect dutie of a Christian but whensoeuer as often soeuer at what time soeuer we are assaulted and assailed with temptations so often to shew our selues pacient therein and ioyous because Heb. 10. our crowne is onely giuen in the ende of all our combats which the authour to the Hebrues recounting teacheth vs that we haue alwaies neede of pacience that in fine and at length wee may obtaine the promise For which cause the Angell requireth patience in the Smyrnians Reuel 2. and constancie vnder the crosse to the ende Bee thou constant vnto death and I will giue vnto thee the crowne of life It is not inough to begin to runne in the race of pacience but wee must runne out our race with pacience if we will be crowned Therefore Saint Paul admonisheth that we runne on with pacience the race that Heb. 12. is set before vs. Wherefore as he that hath borne the brunt of many bickerings and hath quit himselfe valiantly and like a man in sundrie assaults and skirmishes If before the ende of the battell he faint and giue ouer loseth all his former labor and as he that plaieth on a stage though he behaue himselfe excellently in sundry acts yet if in the last act he quaile he beareth away neither prime nor price in that action and as hee that runneth a long time but falleth or sitteth downe before he come to the goale hath not the crowne or garland so if men in manie miseries in sundrie temptations in diuers afflictions haue reioyced vnlesse whensoeuer they fall thereunto they still reioice they loose their praise and commendation of pacience whereof the Apostle to foretell and foreteach vs would haue vs count it exceedtng ioy whensoeuer wee fall into temptations 4 Finally hee would men to count it exceeding ioy when they fall into diuers or manifolde temptations Wherein we must learne that the afflictions of the saints are manifolde diuers and sundrie and that specially in three respects 1 These afflictions are manifolde in respect of the diuersitie of instrumēts which God vseth in inflicting them vpon the Saints For some times hee vseth the Diuel sometimes the meanes of men some times other his creatures as instruments and meanes by afflictions to tempt the Saints Hee vsed Satan in the temptation of Job 1. 2. ca. Job to whom he gaue licence in his goodes and in his bodie to afflict him Men almightie God vsed to afflict Israel his people wherefore in the Prophets the Assirians the Babilonians the Philistines and Aegyptians with other are both plainly called and manifestly discribed as the instuments of God to afflict his people In which sense Assur is called the rodde of the Lords furie and the staffe Esai 10. Iere. 27. Ezec. 17. 26 of his wrath and indignation Thus the Lord calleth Nabuchodonosor that cruell tyrant and shamefull idolater his seruant because he vsed him as a meane to afflict his people Thus vsed also God the Caldeans and Sabians as Iob. 1. his instruments to afflict Job the Patriarch and seruant of God Thus he vsed Sennecharib to afflict Hezekiah the Scribes and Pharisees to afflict our Sauiour and to vse all meanes of persecution against the Apostles and disciples Thus he vseth men to rob spoile slaie murther and euerie way to afflict his saints and seruants God vseth in like maner other creatures in afflicting of his Saints Sometimes the heauens giue abundance of raine whereby the corne and graine of the earth is destroied and the Saints and others brought to extremitie some times the aire is infected wherehence sicknesse plagues pestilence groweth and the people are destroied Some times brute beasts rise vp against men and destroy them as the Lion did the Prophet The Lions which destroied 3. Kings 13. those whom Salmanaser sent to inhabite Samaria whereof that none were good were hard to affirme By infinite 4. Kings 17. other his creatures the saints themselues are oftentimes afflicted wherefore if we respect but the diuersitie of instruments which almightie God vseth in these externall afflictions we shal easily be forced to confesse that in that regard euen our afflictions and temptations are sundrie 2 As in respect of the diuers instruments thereunto by God vsed the temptations of men are diuers and manifold so if we looke into the nature of temptations they Psal 34. are no lesse manifold and diuers Hereunto the holy prophet hauing regard crieth out Manie are the troubles of the righteous but the Lord deliuereth out of all As many in number so diuers in nature are our afflictions Some are afflicted by exile and banishment some by captiuitie and imprisonment some by famin and nakednesse some by perill and persecution some by slaunder and reprochfull contumelie some by rackings and tearings in peeces some by slaughter and sworde some by fire and fagots some by sores of bodie and sundrie diseases some suffer in themselues some are afflicted in their friends in their wiues in their children some in their goods some in their bodies some in their credits some by sea some by land some at home some abroade some by open enemies some by counterfeit friends some by cruell oppression some by manifest iniuries some by force some by fraud some afflicted and tempted by one meanes some by another
lacke wisdome to aske it of God and it shall be giuen them 4 Lastly out of this place of S. Iames who willeth vs to pray without doubting wauering it taketh away the multiude of mediators for when men in need necessitie are sent and posted ouer to many meanes and mediators and rest not vpon one onely they doubt to which they shoulde runne vnto whether to men Saints or women Saints whether to Angels or to the spirits of men for succor whether to this Angell or that this Saint of God or that in the dayes of their afflictions The establishing of many mediators is the cause of the distracting of mens minds cause of wauering which this place remoueth from the praiers of men especially which professe godlinesse and the Gospell of Christ Whereof thus the Apostle hee that wauereth is like the waues of the sea tost with the winde and caried away neither let him thinke to obtaine any thing of God A double minded man is vnstable in all his waies and this is that which I haue to note out of this place and to adde to the former place of the Apostle and containeth the second place by the Apostle handled concerning the iust reproofe and condemning of doubting and wauering praiers Let vs pray vnto Almightie God to establish our hearts in the vnfallible truth of his heauenly promises that in all things we may rest vpon his power and promptnesse in all our petitions that in all our needs we may call vpon him vvithout vvauering and obtaine the things vve pray for according to his vvill through Iesus Christ our Lord to vvhom vvith the father and the holy Spiirite be all praise and honour all glorie and maiestie for euer and euer Amen Iames Chapter 1. verses 9. 10. 11. 12. Sermon 4. 9 Let the brother of lowe degree reioice in that he is exalted 10 Againe hee that is riche in that hee is made lowe for as the flower of the grasse shall he vanish away 11 For as when the Sunne riseth with heat then the grasse withereth and his flower falleth away and the goodly shape of it perisheth euen so shal the rich man wither in all his wayes 12 Blessed is the man that endureth temptation for when he is tried hee shall receyue the crowne of life which the Lorde hath promised to them that loue him IN vvhich vvords the Apostle returneth and commeth againe to the matter proposed vvhich is of pacience and cōfort in afflictions vvhich vvas the first place of the Chapter and consisteth of four things 1. Of the proposing of the matter 2. Of the confirming thereof 3. Of the distinguishing of the persons to whō the crosse is profitable 4. Of the conclusion Of these tvvo of them are gone before the other tvvo in these vvords are contained Two thinges in these words and verses are to be obserued Namely 1. The distinguishing of men to whom the crosse is profitable and whereunder they must reioyce and all men are 1. Either low of degree and they must reioyce vnder afflictions remembring that they are exalted to the profession of Christ 2. Either rich and mighty and they must reioyce vnder it because thereby they are profitably humbled 2. The cōclusion which is drawen from the rewarde of pacience wherin may bee noted fiue things 1. The reward it selfe blessednesse promised to the Saints 2. When it shall be giuen when they are tried 3. Whereunto it is compared to a crowne of life 4. How shall it be giuen by promise not by desert 5. To whom to such as loue God Touching the first of these vvhich is the third thing in the treatise of the crosse it is the distinguishing of persons 3. Things in the treatise of the crosse to vvhom the crosse is profitable and this doctrine to reioyce in affliction necessarie There are tvvo sortes of men poore and rich to both the crosse and doctrine of pacience therein is necessarie so that it is profitable then to all First to the poore brother wherof thus saith James The poore Let the brother of lovv degree reioyce in that hee is exalted The crosse and doctrine of afflictions and pacience is profitable for the poore brother for if he bee afflicted vvith pouertie contempt ignominie or anie other calamitie hee must not bee pressed dovvne vvith sorovve griefe feare and fainting of heart but reioyce rather vnder his crosse and calamitie because he by the crosse is exalted For by affliction the poore brethren humbled are thereby exalted either to the true profession of the crosse and Gospell of Christ either to be like Christ and his Saints vvho haue all in this vvorld drunke of the cuppe of afflictions or els to the glorious companie of Christ and his holy Angels vnto vvhom the vvay is persecution and suffering For euen as Christ himselfe by manifolde persecutions and troubles and by dayly crosse and sufferings in Luke 24. his life entred into the glorie of his father as he protested vnto his disciples betvvixt Hierusalem and Emaus so in Acts 14. like maner must all the Saints by many tribulations enter into the kingdome of God as the Apostle Paul auoucheth to the brethren of Lystra Iconium and Antiochia in the Scriptures for vvhich cause he assureth vs no othervvise to be heires vvith Christ of glorie then condicionally Rom. 8. that vve suffer vvith him If vve be sonnes then also heires and heires annexed vvith Iesus Christ so that vve suffer vvith him that vve also may bee glorified vvith him neither othervvise to be crovvned vvith him then that first here vvith him vve be crossed also for if vve bee 2. Tim. 2. dead with Christ then shall we liue with him also and if we suffer with him wee shall also reigne with him if the crosse aduance vs to the crown if the suffring of calamitie and miserie here bring vs to glorie if our humbling by afflictions exalt the brethren of lowe degree to the profession of the Gospel in this life and in the life to come to immortalitie and glorie with Christ then must the brethren humbled by the crosse and by any afflicted reioyce therein let the brother of lowe degree reioyce when by the crosse he is exalted The humbling of vs by affliction in this worlde is the exalting of vs to glorie before God the casting downe of vs here by the crosse is the lifting of vs vp to heauen before the Lorde the abasing of our selues vnder the diuers temptations of this life is the aduanncing of vs in the kingdome of Christ Seeing then by pacience vnder the crosse the brother of low degree is exalted he ought therin not to be faint hearted 2. Phil. but ioyous and glad As then our Sauiour Christ beeing by affliction and death it selfe humbled by the father was therefore and thereby exalted vnto great glorie euen so if paciently we suffer the triall of our faith by afflictions Philip. 2. and suffer our selues
capacitie of man applying it self to the weaknesse of our wittes and so in the doctrine of workes hee doth so also oftner mencioning workes then faith because works are more familiar then faith being an inward vertue 2. Seeing God hath made vs capable of reason and hath giuen vs desire will and iudgement whereby we are caried sometimes to that is good sometimes to that is euill therefore it pleased the holy Ghost oftentimes to mention workes and to vse sundrie exhortations admonitions reprehensions and reproofes thereby to stirre our desirâ—s will and iudgement to that which is good and to shunne and decline the contrarie 3. Works are trials and tokens signes and testimonies of mens faith which being an internall qualitie and habite of minde is knowen in it selfe onely vnto God whereof that men might haue knowledge and might also followe it in vs therefore by workes it must be made manifest Therefore are wee willed to make our inwarde man knowen too by good workes 4. Moreouer men naturally giuen to hyprocrisie would easily deceiue not themselues onely but others also in a vaine ostentation and name of faith carelesse of the fruites of righteousnesse without which our faith is dead which to shew the Scriptures require works as fruits in al such as were once iustified by faith in Christ Iesus 5. Wee are easily stirred vp to the doing of things by rewards and deterred by punishments That we might by rewards be stirred vp to the fruites of righteousnesse therefore doth almightie God promise great rewards vnto the workes of men thereby to allure vs to righteousnesse and holinesse Which workes he also doth worke in vs for he worketh in man both the will and the deed according to his pleasure Wherfore when he crowneth our Philip. 2. vertues and good workes in vs which he himselfe onely worketh in vs he crowneth not our merits but his owne gifts as notably auoucheth Saint Angustine So then by Tract 3. vpon S. John Luke 17. working we deserue nothing yea rather if we looke into our owne deseruings we shall be forced to crie that we are altogether vnprofitable seruants The Scriptures then mention workes not thereby to merit but by promise of reward to allure to vertue 6. The Scriptures mention vvorkes so often to teach vs our dutie to be fruitfull in all vvorkes of righteousnesse and in all goodnesse to imitate Christ our example and patterne in all vertue that vvee might be such vnto christians our brethren as Iesus Christ vvas to vs louing gentle pacient bountifull righteous easily entreated readie to forgiue and plentifull in good workes and in the fruites of righteousnesse to the glorie of God 7 Finally they mention workes and thereof the rewards are promised to shew what shall followe our workes of obedience euen eternall life not for desert of workes but by the grace of God and according to his mercifull promise as in this place the Apostle promiseth the crowne of life to the pacience of Gods Saints not for the worke of pacience but for the promise of God who hath promised to rewarde therewith the pacience of his Saints whose pacience is the way and meane but not the cause of their happinesse For as the high way is not cause of our comming into the Citie but the meane whereby we come therunto and as the race or place of running is not the cause of the goale or garland there giuen but the way and meane therunto so are not our workes neither is our pacience the cause of our crowne but the way and meane whereby we come vnto it And that our workes can not cause our crowne and eternall blessednesse it is manifest 1 If man might deserue eternall life then the workes of men might binde God but God cannot be bound by vs because he receiueth Psal 16. Job 53 nothing by our workes of righteousnesse as both Dauid and Iob auouch therefore wee can not deserue life 2 If men could deserue life then were not life the gift of God through Iesus Christ therefore man can not deserue it 3 If man could deserue eternall life then must there be a proportion betwixt that which deserueth which is temporall righteousnesse and that which is deserued eternall happinesse and what proposition is there betwixt things temporall and things eternall Insomuch as Paul sayth thar our sufferings are not to be compared with our Rom. 8. 2. Cor. 4. future glorie and that momentanie afflictions cause a farre more excellent and an eternall weight of glorie 4 Such as will deserue must haue in themselues whereby they deserue but all our vertues whereby in the vanitie of our mindes wee hope to gaine heauen are from God not of our selues we haue nothing that we haue not 1. Cor 4. 1. James 2. Cor. 3. receiued of our selues we can do nothing not so much as thinke that is good whose willes are framed by God to euerie vertue practised of vs therefore can not wee deserue eternall life let vs holde then with this Apostle that this crowne is due to pacience not by our deserts but by the promise of God 5 Now to conclude this place this is giuen to such as loue God to them which loue God in many places 2. Tim. 4 8 Rom 5. 28. manie promises are made so in this place the crowne of life is promised to them that loue God Why Because we can expresse our loue by no way better then by suffering for him and by bearing such things as he layeth vpon vs. Thus then such as shewe themselues to loue God in pacient bearing afflictions from him are they to whom the crowne of life shall be giuen Now let vs pray c. Iames Chap. 1. ver 13. 14. 15. 16. 17. Sermon 5. 13 Let no man say when he is tempted I 3. Place of the Chapter am tempted of God for God cannot be tempted with euill neither tempteth he any man 14 But euery man is tempted when he is drawen away by his owne concupiscence and is intised 15 Then when lust hath coÌ„ceiued it bringeth forth sinne and sinne when it is finished bringeth forth death 16 Erre not my deare brethren 17 Euery good gift and euery perfect gift is from aboue and commeth downe from the father of lights with whom is no variablenesse neither shadow of turning In these verses are foure things to bee obserued Namely 1. The proposition that men may not count God the cause of their temptations 2. The reasons arguments for coÌ„firmation of the proposition they are three 1. From the nature of God who neither is tempted nor tempteth 2. From the true and naturall cause which is concupiscense 3. From contrarie effects 3. The effects of lust concupiscense which is cause of euil teÌ„ptations they are 2 1. Sinne. 2. Death 4. The conclusion seeing then God cannot be counted the cause of our temptations we must beware that we erre not in making him cause therof THe Apostle hauing ended the
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
conception of concupiscense then the birth the first and the second Touching the conception of concupiscense it is the assent and agreeing of the will when it possesseth the affection and will of man so that the assenting and agreeing of our willes to the inticement of concupiscense is the conception of concupiscense euen the first thing that it worketh in vs. When the lust and concupiscense of man seazeth and resteth vpon any obiect whether it be by desiring as glorie riches pleasure or the like or by auoiding it as Gods word holy life vertue and godlines which lust naturally careth not for either by hating as iniuries oppressions wrongs rebukes violence of men such like then is mans lust said to conceiue Concupiscense had her conception in Euah when she seeing the fruit of the forbidden tree to be faire and pleasant to the Gene. 3. eie her lust rising thereupon and giuing consent to that iniquitie lust in her conceyued When the Israelites sawe Num. 25. the daughters of Moab their lust seazing resting about their beautie lust conceiued in them When the children of God sawe the daughters of men that they were faire Gene. 6. their lust resting about that matter and they yeelding consent to the inticement concupiscense conceiued adulterie in them When Sichem his lust rested vpon Dinah Putiphars wife vpon Ioseph Dauid his lust vpon the beautie of Barseba they yeelding the consent of their willes Gene. 34. Gine 39. 2. Reg. 11. 3 King 21 thereunto lust conceiued in them When Ahab the king set his affection vpon Naboth his vineyard and thereabout his lust resting yeelding thereunto the consent of his will desire and lust conceyued in him Generally in all sinne specially in euerie sinne whether it be in desire to couetousnes or in pleasure to adulterie or in reuenge to murther or in ambition to honour either in disdaine to contempt or finally in mislike to reproch and slaunder when our lust resteth thereabout and we giue consent of will to the inticement of concupiscense then doth concupiscense conceiue in vs. Wherefore as in naturall procreation first there is conception then afterwarde birth so in inward temptations to euill lust first conceyueth then is it deliuered and bringeth forth After conception in it time birth and bringing forth followeth so by obtaining consent of will lust conceyuing at it time bringeth forth also Therefore the Apostle saith Then when lust hath conceiued it bringeth forth first sinne then death Here is the former and the latter birth of lust first it bringeth foorth sinne as the immediate thing which after conception once had followeth where by sinne actuall sinne is vnderstoode such a sinne as is brought into act and done in deed as in the examples before cited is manifest Euah giuing consent to concupiscense Gene. 3. intising concupiscense conceiued and hauing conceyued it brought forth sinne in her euen the verie tasting and eating of the fruite it selfe which was forbidden Numb 25. When the Israelites gaue their consent of will to the intising lust towarde the daughters of Moab their lust conceyued by consent and brought foorth sinne euen the committing of adulterie with them Lust conceyued in the men of the first worlde when their Gen. 6. consent of will was to the daughters of men but their lust brought foorth the first birth sinne when it caused them to commit fornication in deede with them Lust conceiued in Sichem the sonne of Emor whē he gaue consent Gene. 34. to his desire towarde Dinah the daughter of Iacob but when he rauished her lay with her the lust brought forth sinne in him When Dauid yeelded to the temptation of his lust by the beautie of Barseba lust conceyued but when 2. Kings 11. he sent for her and had the vse of her bodie then lust brought foorth sinne in him VVhen Ahab desired the Vineyarde of Naboth lust conceyued but when he knew 3 Kings 21. he was wrongfully put to death and went to take possession of the Vineyarde concupiscense brought forth sinne Finally whē in any thing lust so ouermastreth ouerruleth vs as that therby we put in action that wherunto lust enticeth and tempteth thē lust in vs bringeth forth sinne The first fruites and birth of lust in men is sinne for when lust and concupiscense hath conceiued when time place opportunitie serueth it also bringeth forth sinne That the Apostle here saith Lust when it hath conceiued bringeth foorth sinne thereupon our aduersaries the Papists take an occasion to broch this their opinion concerning concupiscense that it is no sinne for thus they conclude lust bringeth forth sinne therefore lust is not finne One thing can not be cause and effect too the effect it selfe and the cause of it selfe lust therefore cannot be sinne if it bring forth sinne For then should it be cause of it self and bring forth it selfe which is a speach most vnproper To this be it answered that one thing may be cause and effect also but not cause and effect in the same respect One thing may be cause of sinne and yet sinne for one sinne is oftentimes cause of another sinne Concupiscense and lust therefore is not onely cause of sinne but sinne it selfe yet not the same sinne whereof it is cause Lust conceiueth and bringeth forth sinne that is an actual sinne a sinne done in deed seene of men manifestly apparant to the view Such a sinne is not lust but the cause of this sinne but lust is a conceiued euill an inward consenting to euill and therefore sinne Thus lust is not only the cause of actuall sinne but sinne it selfe not onelie before baptisme but euen after also Lust is sinne Which may appeare by reasons of inuincible strength Whatsoeuer GOD in his lawe Christ in his Gospell the Apostles in their Epistles and canonized writings haue forbidden that is sinne God Christ the Apostles haue forbidden and condemned lust therefore it is sinne That nothing is in Scripture condemned but that which is euill and sinne no man of witte capacitie or reason can denie That concupiscense and lust that desire it selfe is in the Scriptures condemned it appeareth euidently Almightie God in the lawe hauing forbidden theft and adultery and such like sinnes when they come into acte least any should thinke If theft and adulterie Exod. 20. onely be accounted for sinnes thē when they come into an open action then peraduenture to lust and desire my neighbours goods is nothing so that I absteine from theft to desire lust after my neighbours wife is no sin so that I keep my selfe from the acte of adulterie To preuent this God telleth vs that we must not onely not vse our neighbours wife in fleshly manner but not luste after her We must not onely not robbe or steale but not so much as desire the goods of our neighbour wherefore in the last commaundement he vtterly forbiddeth desire or lust Thou shalt not lust after thy neighbors
because all graces and giftes wherewith the Church is beautified come from God as from a fountaine and father of vertues The Apostle Saint John recordeth of God that hee is light 1. Iohn 1. and in him is no darkenesse the fountaine of all vertue the giuer of all grace a nature most perfect and iust farre from all contagion or mixture of sinne the authour of good but not of any euill this the Apostle in these wordes expressing calleth GOD the father of lightes By lights hee vnderstandeth vertues graces good things as by darkenesse the contrarie is vnderstoode by the phraise of the Hebrues If then God be the father fountaine and authour of lightes vertues graces and good things in men then may it not be said that he is cause of euill temptations for that agreeth not to light but to darkenesse 2 Moreouer it is attributed vnto God that hee is not variable mutable chaungeable with whom there is sayeth Iames no variablenesse This is added to preuent that which otherwise might haue beene obiected they might say God in deede is sometimes the cause of good things among men it followeth not therefore but that he may be sometimes in like maner the cause of euill Men excelling in vertue and causes of good things in common wealthes may sometimes change their good into euill and sometimes do one thing sometimes the other and why may not God so do the Apostle sheweth God is not variable there is no changing with him he is constant alwayes alike euer cause of good neuer author of euil Whereof euen Balaam the couetous prophet hath Num. 23. truely prophecied to Balac the King of Moab GOD is not as man that hee should lie nor as the sonne of man that he should repent Seeing then hee had once blessed his people Israel hee beeing alwayes like himselfe will not varie or chaunge his purpose The Psal 102. Psal 89. 34. princely Prophet Dauid remouing all variablenesse from God and making him constant and euer like himselfe affirmeth that albeit heauen and earth perish be changed like a garment yet he remaineth the same and his yeares faile not This Samuel told Saul the king of Israel 1. Kings 15. that seeing he had giuen the kingdome from him to Dauid therefore that purpose shoulde stande because the strength of Israel will not lie nor repent for he is not a man that he should repent God is like himselfe in all things with whom there is no variablenesse VVhen God altereth things at his owne pleasure saith Saint Gregorie the things alter but he remaineth the same and chaungeth Lib. 20. 25. on Iob. not Therefore by his Prophet Malachie he crieth I am the Lord I chaunge not and your sonnes of Iacob Malac. 3. are not consumed VVhen then in Scripture it is saide often it repented God the Scripture speaketh to the capacitie of men but in no wise attributeth inconstancie and variablenesse to God This doe those manifolde places teach which witnesse that GOD is sure immutable and constant in all his wayes If therefore GOD varie not then hee being once the authour of good things hee alwayes doeth good not euill and is the fountaine of good giftes not cause of euill temptations to any 3 As God chaungeth not so there is no shadowe of turning with him He is not like the Sunne the Moone the Starres which appeare and shine sometimes but at other times are couered with darkenesse which haue their chaunges and their courses the day nowe within ten eleuen or twelue houres the night the Sunne glorious now in beautie but anon in an Eclipse the Moone nowe in the full nowe in the waine now newe nowe a quarter olde and so forth The Planets nowe in this place of heauen nowe in that shining There is no such turning with God He is not now good and nowe turned to the contrarie for hee is alwayes light and with him is no 1. Jhon 1. darkenesse at all For his goodnesse is alwayes cleare bright and continually shining his light chaungeth not with Sunne Moone or Starres in the Firmament he giueth not good things at one time and at another draweth vs to euill by any temptation but as himselfe is immutable so are his graces and giftes alwayes good and not chaungeable into euill wherefore hee is not to bee counted authour of euill in any wise as by the wicked he is wrongfully charged neither sendeth hee euill at any time to men whereof they themselues are not the first causes he excelleth not now in vertue and anon falleth into infirmitie he is not now the authour of good things and anon turneth to the contrarie but hee is in deede that God of grace and goodnesse that fountaine and father of lights with whom there is no variablenesse nor shadowe of chaunging wherefore the worker of good things but not the prouoker of man vnto wickednesse by any euill temptation which is the thirde thing here attributed vnto God that with him there is no shadow of turning and this is the thirde reason why men beeing tempted ought not to say they are tempted of God because he is the authour of good and therefore cannot be authour of euill for that he cannot be cause of contrarie effects And thus entreating of the goodnesse of God as the fountaine of al grace in man and shewing by these reasons that God cannot be counted the authour of our euill or the cause of euill temptations in vs he discendeth to the worke of regeneration as the most manifest token and testimonie of his goodnesse For the greatnesse therefore of his goodnesse towardes the children of men and for his manifold graces let vs dayly pray vnto him that he may shrowde vs vnder his mercifull shield of protection and defence that thereby we being armed may be able to withstande all assaultes and temptations of Satan the worlde and our owne concupiscence that we may stand fast in the day of our triall and with inuincible fortitude and pacience may finish our wearifull pilgrimage in his feare religion and seruice to the glorie of his name the profite of our brethren the comfort of our owne conscience the strengthening of our faith through Iesus Christ our Lord to whom with the father and the holy ghost be praise for euer and euer Amen Iames Chap. 1. verses 18. 19. 20. Sermon 6. 18 Of his owne will begate he vs with the worde of truth that we should be as the first fruits of his creatures 19 Wherefore my brethren let euery man be swift to heare and slow to speake slow to wrath 20 For the wrath of man doeth not accomplish the righteousnesse of God IN these wordes and so to the 4. Part of this Chapter end of the Chapter the Apostle handleth the fourth and last part of the chapter which is touching the excellencie of the worde of God In which three things must be obserued 1 The excellencie it selfe and the singular effect of the
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
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
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
themselues that they do God good seruice if now and then onely they haue a spirt a crash a fit at the worde and leaue off but our Apostle willeth vs to continue therein often yea alwayes to be looking in the perfect law of libertie 4 Therein we must not be idle hearers but doers of the worde the promise of happinesse is not made to the hearing but to the doing of the worde we hearing must do that therein we are taught and so as good ground bring forth fruits with pacience 5 This if we do we shall be blessed in our deed not that our deedes do make vs blessed but because studie and endeuour to do well is a qualitie of such as shall be blessed And this blessednesse is giuen as a free gift and reward from God to such as walke in holinesse of life which life is not the cause of our reigning with God in eternall blessednesse but the way to the kingdome saith Saint Bernard neither are our good workes efficient and Bernard vpon 1. Psal proper causes of saluation and happinesse but ornaments of our faith as Saint Ambrose writeth But of this more was spoken 1. Iames 12. Here it may be obiected that in as much as happinesse is promised to our workes in Scripture therefore our workes purchase this happinesse Dauid pronounceth Psal 1. Psal 41. 119. 8. Luke 11. Reuel 1. him blessed which walketh not in the connsaile neither standeth in the way of sinners him blessed also who considereth the poore and needie those that are vndefiled in the way such as feare God and walke in his wayes Our Sauiour counteth them blessed which heare the worde and do it the Angel those which heare the words of that prophecie and fulfill them The Apostle here those which looke into the law of libertie and continue therein being not idle hearers but doers of the worde I answere that herehence if followeth not that men deserue by their works this happinesse but first these places entreate not of the cause why men are blessed but of their qualitie who shall be blessed euen such as do these things Secondly such things are vnderstoode of their workes who by faith are iustified accepted and blessed in whom the blessednesse of their workes doth followe the blessednesse of their faith as the effect the cause euen as ciuill righteousnesse or righteousnesse by workes whereby the fairh of our heart is knowen to men doth follow righteousnesse by faith which is before God Thirdly rewards are promised to works of grace and not of dutie so that no man by workes can chalenge happinesse vnto himselfe which as also eternal life is the meere gift of God through Iesus Christ Rom. 6. This part of the Apostles comparison is that who so looketh into the law of God with carefulnesse to liue thereafter shall be blessed in his deed Wherefore as Socrates the great Philosopher exhorted all men but specially yong men alwayes to looke into their glasses that if they were beautifull they should behaue themselues accordingly if deformed they should then hide and couer their deformities by vertue and learning so ought all Christians men and women to looke continually into this glasse of Gods worde that if they be alreadie beautified by the graces of God they may walke worthy their Ephes 4. Philip. 1. 2. Tim. 1. glorious calling in true holinesse and righteousnesse if they be deformed through sinne they may learne thereby to couer and correct their deformities of sinne by true obedience vnto the Gospel that they continuing in vertue may be blessed in their deeds not for their owne merits but of the mercie of God to whom with the sonne and the holy ghost be all praises dominion and maieâ—tie now and for euermore Amen Iames Chap. 1. verses 26. 27. Sermon 8. 26 If any man among you seemeth religious and refraineth not his tongue but deceyueth his owne heart this mans religion is in vaine 27 Pure religion vndefiled before God is this to visite the fatherlesse widowes in their aduersitie to keepe himselfe vnspotted of the world IN which wordes are the other two exhortations or admonitions namely the third and the fourth contained the thirde that Gods worde giueth and setteth downe the rule not onely to do well but to speake wel also The fourth that pure and perfect religion holy and acceptable seruice to God standeth in charitie towards the needie and in puritie of our liues These two verses containe the other two admonitions 3 To refraine the toÌ„gue wherin are two things 1 admonition it selfe 2 The reasons 1 It causeth errour and hurt 2 It defileth religion 4 Wherein pure Religion before God consisteth namely in 1 Charitie towarde the needie 2 Puritie and innocencie in our owne liues The thirde admonition of the Apostle is touching 3. Admonition the restraint and moderation of the tongue wherein he teacheth vs that the worde of truth whereby we are regenerate and begotten through the will of God prescribeth vnto vs not onely a rule of doing well but of speaking well also Wherefore the holy and vnfaigned professours of this worde must endeuour thereby not onely to reforme their actions but also to restraine their speaches and moderate their tongues that they fall not into those vices whereunto the godlesse tongue is giuen therefore sayeth he if any man among you seeme religious and refrayneth not his tongue but deceyueth his owne heart this mans religion is in vaine This admonition teacheth that the law of God being Psal 119. a lanterne vnto our feete and a light vnto our paths and a thing diuinely inspired from aboue to make a man perfect in righteousnesse and absolute to euerie good worke doth not onely restraine the vnbrideled actions of men but also refraineth and holdeth backe the 2. Tim. 3 disordered speaches of their mouthes that both in action and communication they may be holy vnto the Lorde For this cause haue we many exhortations in the sacred Scriptures of God to moderate our tongues and to restraine them In stead of many it may suffice which the holie Prophet and Prince of Israel teacheth vs If any Psal 34. man loue long life and would see happie dayes let him refraine his tongue from euill and his lips they speake no guile Hereof wee haue heard more verse 19. before and shall heare more 3. chapter from 2. verse to 13. verse thereof The reasons hereof are two 1 it causeth errour in our liues and hurt vnto our selues when wee are giuen to babling and prating thereby our hearts are deceyued and our selues indangered For great hurt commeth vnto men for want of moderation and gouernement of their tongues Solomon setting downe the inconuenience of not refraining the tongue affirmeth that life Prou. 18. and death are therein and they that loue it should eat the fruite thereof shewing how dangerous a thing it is to be loose which who is is subiect to great daunger Therfore
Lord Iesus Christ in respect of persons VVhich place giueth vs occasion to consider these foure things 1 VVhat respect of persons is 2 That respect of persons in all things and all men by the scriptures of God is coudemned 3 How many waies respect of persons is had and offence therby committed 4 That respect of persons cannot stand with the faith religion and profession of the gospel neither with christian charitie loue of all those which call vpon Iesus Christ especially to be nourished and cherished 1 What is respect of persons it is to respect anie thing besides the cause and matter it selfe which onely ought of vs to be considered whereby we decline from the matter to the man from the thing to the person and swarue from equitie righteous iudgement and true estimation of things VVhich thing may appeare more euident by examples one or two set downe and considered If then for example sake two men laboure in the Church or common wealth for one and the same office vpon a worthie man onely to be conferred the one very worthie and fitte for the place but neither kinsman friend familiar nor of acquaintance the other not worthy yet near vnto vs by birth linked with vs in league of loue of our familiar and best acquaintance to look vnto kinred familiaritie and acquaintance and not to the worthines of the man and necessitie of the place whereunto we ought to haue regard this is respect of persons for we regard not so much the worthines which ought to be in him whom we should thereunto promote as we doe to his person whom we haue promoted In like manner if two men haue committed like trespasse thereby deseruing either Bridewell Newgate or Tiburne or any such like punishment yet the one our frend rich honorable the other a stranger poore miserable to spare the one for his riches honor friendshippe and to punish the other is respect of persons and falling from iustice If two stand in need of our helpe the one lewde yet neare vnto vs the other honest yet further of to haue regard to kinred familiaritie or any such respect and not to the commandements of Christ Geue to euery one that asketh to him Luke 6. Gal. 6. that would borow turne not away and to the rule of S. Paul while we haue time let vs doe good to all men but especially to those of the housholde of faith is respect of persons in the assemblies and meetings of Christians to regard one for his riches another for his glorie a thirde for his nobility or for like respects and to disdain others for their pouertie basenes and meannes of condition is respect of persons here condemned haue not the faith of our glorious Lord Iesus Christ in respect of persons Thus then to looke vnto or respect any thing beside the matter and cause it selfe onely to be regarded is respect of persons To which euill it apperteineth to haue consideration of kith or kinne of sexe or kinde affinitie or consanguinite nobilitie or auncientrie friendshippe or familiaritie condition or countrie birth or parentage pompe or riches power or might or such like To fixe our affections vpon externall things to esteeme according to the outward appearance of men and in regarde thereof either to fauour or to contemne them to account of thē or to disdaine them and in regard of like consideration either to doe for fauour or not to doe for feare any thing against equitie iustice charitie is respect of persons Whē we see rich mighty honourable men adorned with costly aray decked with golde and pretious pearles attēded vpon with great traines of men to iudge according to this outward appearance and to haue them in account admiration with the contempt of the poor which are religious zealous vertuous and honest is to haue the faith of Christ in respect of persons wherof to beware the Apostle admonisheth the Saints 2 Which sinne as pernicious and perillous in all causes in all persons at all times the sacred Scripture cōdemneth as a thing most repugnant to equitie iustice and charitie God almighty ordeyning lawes whereby the cōmonwealth Leuit. 19. of Israel might most happely bee gouerned commaundeth that they should respect neither poore nor riche but haue a sound and simple eye to iustice Moses Deut. 1. in his informations to the Iudges and Magistrates of the people chargeth them not to regard either Iewe or stranger but to iudge equally betwixt man and man the small and the great neither to feare the face of man which who so doeth respecteth mens persons And exhorting the officers not to wrest iudgement requireth them to respecte Deut. 16. no mans person for thereby no doubt the lawe whose tenour is loue is wroong and wrested of men The princely prophet seeing how men swarue away Psal 82. from true iudgement by partialitie respecting the persons of men crieth out against the Iudges and magistrats o◠his time therefore How long will you iudge vniustly and respect the persons of the wicked whom Salomon his sonne following in that opiniō condemneth the same as Pro. 18. hurtfull and dangerous among men It is not good to accept the person of the wicked in iudgement and againe Pro. 24. it is not good to haue respect of any mans person in iudge ment If god forbid respect of mens persons in ciuil iudge ments shall it not much more be condemned in matters of religion Our Sauiour therefore to remoue al sinister John 7. iudgement and respect of persons from the professors of religion willeth that men iudge not according to the out ward appearance but according to righteous iudgement geuing a most diuine and heauenly admonition to al mē to iudge according to the trueth of things not to regarde mens persons least thereby they were turned away from righteousnes in iudgement as were the foolish Iewes who Mat. 13. seeing his basenes accounted him for an abiect of Galile the sonne of a poore Carpēter whose kinred was of mean condition and in respect of his person they condemned him not looking to the matter and trueth which he preached among them S. Paul seeing this respect of mens persons and esteeming by the outwarde appearance of men 1. Tim. 5. wisely and wel forewarneth his Scholer Timothie to do the duetie of a Minister without preferring one to another neither to doe any thing partially Finally our Apostle in this place agreeably to the Scriptures admonisheth the brethren not to haue the faith of Christ in respect of persons Thus then both in the olde in the new testament is this euil condemned as repugnant to iustice cōtrary to charitie dissonant and disagreeing to the gospel of Christ 3 This euill is diuersly committed both generally and particularly of men 1. When in our meetings and Christian assemblies we account of men not for their vertue religion honestie but for their countenance they beare the pompe
peruersnesse in iudgement Our Sauiour Christ shewing whom Almightie God hath called Matt. 5. to eternall happinesse in his euerlasting kingdome pronouÌ„ceth the poore in spirit to be heires therof wherfore he saith Blessed are the poore in spirit for theirs is the kingdome of heauen So then such as by the miserable condition pouertie of this life haue their minds and spirites brought vnder and tamed to obey God are they whom God hath chosen to be rich in faith heires of the kingdome of heauen This thing the blessed virgin acknowledging affirmeth such as of whome no account Luke 1. is made in the world and are altogether vile in the eies of men by God to be aduaunced euen to heauenly dignitie and therefore sayeth that God had put downe the mightie from their seate and exalted them of low degree Saint Paul disputing of the calling of men to eternall saluation by the preaching of the Gospel shewing that the poore of this worlde haue the chiefe rowme and place in the eternall election of the Saints writeth thereof in this wise to the Church of Corinth brethren you see your calling howe that not manie wise â— Cor. 1. after the flesh not manie mightie not manie noble are called but GOD hath chosen the foolish things of the worlde to confound the wise God hath chosen the weake things to confounde the mightie vile things and things which are despised in the worlde hath God chosen and things which are not to confound the things which are that no flesh should reioyce in his sight Such Leuit. 26. Jere. 31. 1. Cor. 6. as were vile weake miserable poore base hath God called to be heires of his kingdom To these hath God made promise of good things euen that he would be their God they should be his people These are the Lords inheritance Exod. 19. 1. Pet. 2. and his portion for euer these are a chosen genetion a holy nation a roiall priesthoode a peculiar people vnto the Lord. Though then their condition be miserable in the worlde albeit they be implicate and inwrapped in basenesse pouertie yet are they replenished with spiritual treasure and chosen of God to be rich in faith and heires of his kingdome Seeing God so regardeth esteemeth and honoureth the poore of this world that in the inheritance of his heauenly kingdome he preferreth theÌ„ before the rich and proude of the people then is it great peruersnesse of iudgement to preferre the rich whom he reiecteth and contemne those whom he honoureth with the glorie of his heauenly kingdome Which place as it worthily condemneth the vanitie and peruersnes of their iudgment which preferre the prophane rich men of the world to the poore which are godly religious so is it also full of singular consolation and comfort for the poore thus dispised of men For if they haue an eye to the heauenly kingdom wherunto they are called by God what is more excellent If they regard eternall life whereof they are heires by Iesus Christ what is more glorious If they looke vnto the immortal incorruptible inheritance which is laid vp reserued for them 1. Pet. 1. in heauen what is more singular If they record recount with themselues that they are chosen of God to be rich in faith what is more comfortable Which dutifull consideration swaloweth vp as a bottomles gulfe deuoureth Rom. 8. all the miseries afflictions calamities of this world while wee holde fast the principle of the Apostle that all the afflictions and suffering of this life are not to be compared vnto the glorie which shal be reuealed to the children 2. Cor. 4. of God whose momentanie and light afflictions cause vnto them a farre more excellent waight of glorie while they looke not to the things which are present but to the things which are to come neither to those which are seene but to those that are not seene for the things which are seene are teÌ„porall but the things which are not seene are eternal This consolation incouragement paciently to endure the pouerty basenes of their life is herehence ministred by the apostle when to condemne such as haue the faith of Christ in respect of persons of peruersenes of iudgement he sayth Hearken my deare brethren hath not God chosen the poore of this worlde to bee rich in faith and heires of the kingdome which he hath promised vnto those that loue him That the Apostle sayeth hath not God chosen the poore of this world that they should be rich in faith c. it followeth not that therefore hee casteth off all rich men But here is mention made of the choosing of the poore partly for their comfort partly to beare downe the intollerable pride and insolencie of the prophane rich men partly to teach that God chooseth not men to his eternall inheritance for any thing whereof the worlde accounteth Otherwise it is true that God our of all estates of men chooseth certaine whome hee will make rich in fayth and heires of his kingdome which consisteth of all estates degrees and conditions of men seruants and maisters princes and people rich poore base and honourable for God would all men to be saued 1. Tim. 2. 2. Pet. 3. and to come to the knowledge of the truth God hath chosen the poore to be heires of his kingdom but you haue despised them to despise them whom God hath chosen to contemne them whom he accouÌ„teth of is in iudgement to swaâ—ue from God which is peruersnes for to oppose our selues to God in our iudgemeÌ„t and therein to be contrarie vnto him to preferre those whom he refuseth to refuse them whom god preferreth to honor theÌ„ whom God reiecteth to reiect those whom God honoreth is waâ—wardnes peruersnes in iudgmeÌ„t wherof they are guilty which honor rich prophane persons dispise the poore which are godly which is the first euil in these respecters of persons by the apostle here condeÌ„ned 2 The second euill in them is madnes it is a kinde of frantikenes madnes for men to reuerence honour and preferre those before the godly brethreÌ„ whoÌ„ they for many causes ought rather to accouÌ„t execrable cursed The prophane rich men for sundry causes ought to be held as execrable cursed theÌ„ to honor prefer exalt these is a kind of madnes This do the respecters of persoÌ„s who seeing a maÌ„ come in with a gold ring on his finger in good â—y apparrell say Sitte thou downe in a good place but to the poore in vile rayment say with contempt Sitte there â—or here vnder my footstoole The respecters of persons therefore are not onely peruerse in iudgement but mad after a manner also That the rich ought rather to be counted and helde â—s cursed then to be honoured and preferred before the â—oore brethren the Apostle sheweth and that for 3 great â—uils and sinnes which commonly raigne in the prophane â—ich men of
another The lawe of loue therefore comming and proceeding from God the king of all kings and kingdomes of the earth is therefore called royall kingly princely 2 Because it is the chiefe of all lawes which concerne our dueties towardes our brethren perswading men and drawing them to the o-obedience of the seconde table which in perfourming of loue is fulfilled Therefore is loue so often called the fulfilling of the lawe Saint Paul saieth that the whole Rom. 13. law is briefly contained in this loue the neighbour as thy selfe To like effect in another place to another Church he sayeth All the lawe is fulfilled in one worde Gal. 5. which is this loue thy neighbour as thy selfe And to his scholer Timothie the end of the commandement is loue 1. Tim. 1. out of a pure heart and good conscience and faith vnfeigned Seeing then the lawe of loue is as the chiefe head and as it were the Queene ouer other vertues and duties and the onely thing wherein all the lawe of the seconde Table is contained complete and fulfilled it maye therefore not amisse bee called royall or princely 3 This law furthermore is called royall because it is like the kings high way for as the kings high way is open for euerie man to passe therein and bringeth men from place to place foorth out right without turnings So the lawe of GOD which is the lawe of loue is open plaine without turnings of all men to bee gone in trauailed past through not turning either to the right hande or to the left through respect of persons whereunto who so respecteth declineth turneth out of the high way and wandereth 3 The law of loue being this roiall law and for these causes so called enioyneth men to loue their neighbours as themselues In which three things may here briefly be obserued 1 What this law requireth loue 2 To whom to our neighbour 3 How as to our selues That Gods lawe requireth loue who readeth the Scriptures and seeth not who peruseth the word of god and is ignorant God himselfe in the verie lawe expresly Leuit. 19. commaundeth that men should loue one another Our Sauiour Christ the very expounder of his fathers will vnto men exhorteth all the Saints thereunto as to the cognizance and liuerie wherby they should bee knowne to be his seruants The Apostles the interpreters of this Iohn 13. lawe enfourmed and taught by the holy Ghost the spirite whereby they were ledde into all truth haue thereof beene carefull Therefore Saint Paul owe nothing Rom. 13. Ephes 5. to any but that ye loue one another And againe be yee followers of God as deare children and walke in loue euen as you haue Christ for example And againe And Col. 3. aboue all things put on loue which is the bonde of perfectnesse To whom Saint Peter subscribeth aboue all 1. Pet. 4. things haue feruent loue among your selues for loue couereth the multitude of sinnes Saint John in his three Epistles therein laboureth especially to perswade the Saints to follow loue Of which in the time of his preaching he was so carefull that as Saint Ierome recordeth Vpon 6. to Galath being verie aged and not able without helpe to ascende into the Pulpet preached still of loue vntill his auditours were wearie of the same to whom he answered it was the thing that the whole lawe required and enioyned of God which who so hath hath all things VVherefore if we looke either into the olde Testament or the newe wee shall finde that the royall lawe of God enioyneth loue Whereof we are forgetfull when enuie and malice hatred and rancour debate and contention couetousnesse and vsurie slaundering and backebiting lying and deceite separating our selues from the brethren respect of riches honour glory worldly pompe not of religion pietie and godlinesse reigneth in our hearts The persons whom we must loue are our neighbors thou shalt loue thy neighbour as thy selfe But who is Leuit. 19. our neighbour Our Sauiour Christ by the parable of the man falling into the handes of the theeues betwixt Luke 10. Hierico and Hierusalem telleth the lawier who questioned with Christ to tempt him that all men which neede our help or to whom any dutie belongeth are our neighbours whether neare at hand or farre of whether friends or enemies rich or poore one or another Wherehence Saint Augustine concludeth that all men are our neighbours to whom either dutie should bee shewed if it bee Lib. 1. doctrine Christ. c. 30. needfull either remaineth due if it be required And citing that place of Saint Paul thou shalt not commit adulterie thou shalt not kill thou shalt not steale thou shalt not beare false witnesse against thy neighbour and if there bee any other commaundement it is briefly contained in this thou shalt loue thy neighbour as thy selfe by neighbour saith he must wee vnderstande all men vnlesse we will say it is lawfull to commit adulterie with the wife or some or to kill some or to rob some or beare false witnesse against some But seeing these cannot lawfully be done against any therefore vnder neighbour euerie man is comprised In his worke of true religion reprouing men for louing men not because they were men and the creatures of God but because they De vera religione were allianced or affianced vnto them sayeth it were discourtesie not to loue in respect they are men and to loue in respect they are fathers or children c. Thereby teaching vs to loue all men because all men in that they are men are our neighbours The lawe teaching vs to loue all men and to doe duetie vnto them as vnto neighbours for to respect the persons of the riche and preferre them with neglect of the poore is agaynst this lawe whereof in so doing wee are transgressours The manner howe wee must loue is as our selues And euerie man vnfeignedly feruently continually loueth himselfe so must wee also loue our neighbours albeit straungers albeit enemies who are all our neighbours 4 This then being the summe and substance of this royall lawe to loue our neighbours as our selues who finally may be saide to fulfill this lawe They fulfill the royall lawe of loue who through faith working by loue â—al 5. obey this lawe of God And this faith of Gods Saints looketh not to the outward appearance of mens persons but to the vnfeigned profession of Christian religion Of this fulfilling of the law the Apostle may seeme to speake if ye fulfill the royall law according to the Scripture which saith Loue thy neighbour as thy selfe you do well The obedience of Gods children is accepted albeit vnperfect for Christs sake whose righteousnes imputed vnto vs we are by faith through imputation saide to fulfill the lawe As before vpon the 1. Chap. ver 22. hath beene said The obedience and fulfilling of Gods law is accepted according to the measure of faith distributed to euery Ephe. 4. Rom.
feete cut off gathered bread vnder my table as I haue done so hath God rewarded me His crueltie was punished from God by like crueltie Samuel telleth the same tale to Agag king of the Amalakites wheÌ„ he cut his bodie in peeces in Gilgal as thy 1. King 15. sword hath made women childles so shall thy mother be childlesse aboue other women and so he slue him and cut him in peeces before the Lorde thus crueltie with crueltie bloud with bloud was repaied from the Lord. And this is the thing which God by his Prophet threatneth against Mount Seir for their crucltie against Israel Ezech. 35. the people of God therefore as I liue saieth the Lorde God I will euen do according to thy wrath and according to thine indignation and hatred which thou hast vsed against them euen as thou hast dealt cruelly euen so shalt thou be cruelly handled The Angel coÌ„mendeth the righteous iudgement of God in executing the seueritie of his Reuel 16. wrath against them who were sharpe seuere and cruell against his people Lorde thou art iust and holy because thou hast iudged these things For they shed the bloud of the Saints and Prophets and therefore hast thou giuen them bloud to drinke for they are worthie Thus haue they the heauier iudgement from God whose deedes are cruel and seuere toward others Neither is this true onely in the crueltie of mens deeds but also in the rigour of their iudgement against others who incurre so much heauier wrath and iuster condemnation from God how much the sharper they are towards their brethren in iudging censuring theÌ„ according to the apostles doctrine Our Sauiour Christ had respect and regard to this who disswaded men from rash ambicious and rigorous Matt. 7. iudgement iudge not least you bee iudged condemne not least you be condemned For they incurre the worthier iudgement and shall assuredly find the heauier condemnation which offend themselues in iudging and condemning their brethren S. Paul maketh those meÌ„ subiect to the greater coÌ„demnation who being themselues faultie Rom 2. yet ambiciously censure their brethren therfore saith he thou art inexcusable O maÌ„ whosoeuer thou art which coÌ„demnest for in that thou condeÌ„nest other thou coÌ„demnest thy selfe Wherby the apostle S. Iames disswadeth men from vsurping authoritie of rigourous iudgement of others My brethren saith he be not many masters knowing that we shall receiue the greater condemnation By which it euidently appeareth that how much the more rigorously we iudge others so much the heauier coÌ„demnation we heape against our selues but most especially being guiltie of the same sinnes or as great as we rigorously condemne in our brethren If wee condemne a theefe to the bottomlesse pitte of hell as vnworthie life yet our selues steale be oppressours vsurers or extortioners of the people if we condemne without fauour or pittie the adulterous person and yet our selues breake wedlocke if we condemne lying and vse our tongues to deceite slaunder and horrible blasphemie if we condemne dronkennesse with austere seueritie yet geue ouer our selues to riotousnes banquetting and faring deliciouslie euery day if we condemne couetousnes yet bee rauished Luke 16. 1. Tim. 6. Ephes 5. with loue of money making our golde our god our siluer our safegarde our substance our succour if wee reprooue anger in our brethren and burne and boile in irreconciled hatred and deadly malice of heart if finally we be rigorous against our brethren and vsurpe ambitiously the authoritie to iudge and condemne them we prouoke the greater wrath we heape vp the seuerer iudgement we receiue the iuster condemnation against our selues Which Saint Iames here vseth as his first reason why wee should not so doe My brethren be not many masters knowing that we shall receiue the greater condemnation The seconde reason why men ought not to vsurpe 2. Reason this authoritie ouer their brethren is from the viewe of our owne weakenes the consideration of our owne condition the facilitie in our selues to fall through naturall frailtie therof the Apostle thus In many things we offend all therefore we must not be too rigorous against other men seeking and looking rather into our owne readinesse to sinne Let vs take the view of all states degrees of men Princes and people masters and seruants fathers children husbands and wiues rich and poore learned and ignorant high and lowe wise and foolish preachers and hearers all all I say are subiect to the same imbecilitie and frailtie of nature in many things we fall all Is there a bodie without a blemishe is there a day without a cloude is there a man without offence is it Prou. 24. true that Salomon saith the righteous and iust man falleth seuen times a day and riseth vp againe are wee not all subiect to sundrie infirmities and offend in many thinges euery one of the sonnes of Adam shall not the remembrance of this our common condition remoue so great seueritie rigor of iudgement from vs This ought then to make vs lesse secure and more remisse and gentle towards the offences of the brethren The very Heathen knew that all men are subiect to Hâ—ratius this condition wherefore one of their owne Poets saide No man liueth without crime or sinne The continuall meditation thereof should induce vs to follow gentlenes and not to vse too great rigour towards others Men fall and sinne as Lactantius hath noted three Lib. 6. c. 13. waies in deedes in speeches in thoughts and cogitations and there is no man which doeth not fall through euerie one of these sundriwise In deede men sinne be they neuer so holy for who is he whose life is incorrupt whose feete haue neuer slipt whose whole life is cleare from all Pro. 20. sinne Shew him me and I will praise him tell mee where he is and I will honour him let me see him and I wil worshippe him as a mortall god He shal be in my iudgemeÌ„t holier then Abraham he shal be more renowmed then Moses and Aaron he shal be more pure then Dauid or Daniel he shal be more perfect then Iob the righteous hee shal be more glorious then Paul the elect vessell of Iesus Christ for all these in action haue sinned In wordes whereof in the next place our Apostle shall speake who offendeth not Who either in anger moued or in mirth pleasant or in pastime delighted or by importunitie of men pricked forwarde hath not fallen either to cursing or to slaunder or to swearing or to loosenes or vanitie of his talke that he hath not in respect therof iust cause with Dauid and Sirach to pray to haue the dore of Psal 141. Ecclus. 22. his lips kept and a seale of wisdome set before his mouth that he offend not in his words In thought our falles are so many as that it passeth the strength of man by cogitation not to admit the thing which is either wicked in deed or euil to vtter
vsurpe authoritie rashly to iudge and condemne the brethren This I would to God our sharpe censurers and seuere iudgers would weigh who geue definitiue and peremptorie sentence of al men who chalenge a chiefe power and absolute authoritie ouer all their brethren who condemne without charitie whatsoeuer doeth not please them selues Would God they would but turne ouer the leafe wherein their owne infirmities are registred and turne the other ende of the wallet before them to fixe their sight vpon their owne blemishes and blottes of corruption then would their pride be abated their heate asswaged their chollor cooled their iudgementes moderated their arrogancie delaied and qualified and thēselues brought to a temperature not so ambitiously to vsurpe and arrogate to themselues the censuring of their brethren Which to effect and compasse in the Saints the Apostle vseth this reason also My brethren be not many masters knowing that we shall receiue the greater condemnation for in many things we sinne and fall all Of our manifolde fallings many are the occasions sundrie are the causes 1 The original corruption which lieth couched in our bosomes wherby we are led captiue vnto sinne 2 The snares of Sathan which he laieth to take vs and intangle vs in the pitfold of iniquitie 3 The euil examples which are presented before vs whereby we are drawen to all vngodlines euery day 4 The lenitie of the gouernours of discipline who according to the rule of iustice take not execution vpō sinne whereby others are pricked forwarde to like sinne For whereas punishment is not executed saith Salomō speedelie there are the hearts of men set vpon mischiefe Eccles. 8. Psal 101. Therefore Dauid saith hee would betimes destroy all the wicked of the land that he might cut off all the workers of wickednes from the citie of God 5 Finally the fearefulnes and flatterie of the Ministers of the word who either for feare or for fauour tell not men of their manifolde offences wherby they are occasioned sundrie waies to fall The reason of the Apostle is this Seeing all men are subiect to many falles and infirmities therfore must they not be too seuere against their brethren be not many masters saith the Apostle knowing that we shall receiue the greater condemnation for in many things we offend all Now the fall of man is double either particular or generall Particular as to fal into any one sinne or more as theft dronkennes adulterie murther couetousnes vsurie extortion slaunder lying blasphemy and the like Into some or many of these euen the most holy Saintes haue may and doe daily fall Generall falling is when men fall Heb. 6. 1. Iohn 5. Mat. 12 away not in one onely sinne but generally in all resist the grace of God offered This is apostacie this is the sin vnto death this is the sinne against the holy Ghost euen a generall and vniuersall falling away frō the knowen trueth Heb 6. 10. 2. Pet. 2. Whereof the authour to the Hebrewes affirmeth that who so doeth so sinne cannot be restored by repentance And S. Peter auoucheth that it were better for mē not to haue knowen the trueth then after that they haue knowen it to fall away from the holy commaundements Thus doe not the Saints fall but onely the reprobate Of the former kinde the Apostle speaketh for al men fal particularly in many things which we ought alwaies to cōsider that it might teach vs not to vsurpe authoritie ambitiously to censure and iudge our brethren whereunto this place and exhortation serueth My brethren be not many masters for we shal receiue the greater iudgement for in many things we offende or fall all Whereas Saint James willeth that wee be not many masters doeth it take away the authority of masters ouer their seruāts No assuredly for then would neither S. Paul so carefully nor Saint Peter so diligently haue geuen precepts concerning obedience of seruantes to their masters Saint Paul exhorteth seruants to be subiect to their 2. Tit. Ephes 6. masters and to please them in all things to be obedient to them which are their masters according to the flesh with feare and trembling in singlenes of minde as vnto the 1. Tim. 6. Lord. In another place in this wise he councelleth them Let as many seruants as are vnder the yoke count their 1. Pet. 2 masters worthy all honour that the name of God and his doctrine be not euill spoken of To whom Saint Peter subscribeth Seruants saith he be subiect to your masters with all feare not onelie to the good and courteous but also to the froward Seeing these Apostles haue enioyned this obedience to seruants towards their masters and the same spirite spoke in them and in Iames our Apostle it foloweth then that the authoritie of masters is not here abandoned If we must not be many masters neither be iudges ouer our brethren shall we thinke that power is taken away hereby from Princes iudges and magistrates ouer their Subiects and such as are vnder them Neither For then woulde not the Scriptures teach what magistrates should be in common wealthes neither enioyne obedience to be performed vnto them Moises being wearied with the gouernement of the whole people of Israel Exod. 18. is taught by Jethro his father in law the priest of Midian to chuse more offiicers and gouernours vnder him whose qualities are foure Men they must be 1 of courage 2 fearing God 3 dealing truly 4 hating couetousnesse Moises according to this counsell ordained Deut. 1. 16. officers and iudges ouer the people taught them their dueties and set downe the qualities in them required To whom obedience by the law of God is to bee performed Exod 20. Which God contained in the fourth commaundement where it is said honour thy father and thy mother not onely the parents of our bodies but the parents and fathers of the countrie which are princes and magistrates in common wealthes This obedience he requireth when he giueth them authoritie to determine causes and willeth Exod. 22. men to stande to their verdit Our Sauiour Christ taught the same by his own example who in tokē of ciuil Matt. 17. subiection paied tribute to Caesar And afterwarde being tempted by the Scribes and Herodians and demaunded Matt. 22. the question whether it were lawfull to giue tribute to Caesar or no answered them in this wise Giue to Caesar that which belongeth to Caesar and to God that which belongeth vnto God S. Paul by Christes spirit taught willeth euery soule to be subiect to hier powers because Rom. 13. their power is from God Finally S. Peter exhorteth all men to submit themselues to all maner humaine ordinance 1. Pet. 2. for the Lords sake The soueraintie of the prince ouer the people the correcting controlling and iudging of the magistrate and ciuill officer of the transgressing and offending persons is not hereby remoued VVhat if we may not bee many masters shall
at the pleasure of the rider The bitte being little in comparison of the horse preuaileth so greatly Euen so the tongue a small part and one of the least of all our boidly members guideth the whole body to good or to euill being moderated by reason then it profiteth no doubt greatly This when Theophrastus the Theophrastus famous philosopher considered he said not amisse That it were better trusting to an vntamed and an vnbrideled horse then to an vnbrideled tongue for the danger of the horse by not medling with him may bee preuented but because we carrie our vnbrideled tongues alwaies about vs the perill and danger thereof cannot bee auoyded The other similitude is from the sterne or rudder of the shippe Beholde the shippes also although they be great and driuen with fierce windes yet are they turned about with a small rudder whethersoeuer the gouernour lusteth The rudder is but a small peece of wood in respect of the whole shippe yet it turneth the greatest ship that is whethersoeuer the master pleaseth to auoide dangerous rockes sinking sandes and other perils of sea and waters and to bring it to the desired hauen whereunto they bende their iorney So the tongue is a little member yet ruled by reason it guideth the bodie and keepeth it from falling into sundrie mischiefes wherunto otherwise we are endangered It is little and small among other members of the bodie yet it boasteth great thinges and is effectuall and of force to compasse or at least attempt great matters Wherefore what the bitte in the horse mouth is to the gouerning of his whole bodie and the rudder of the shippe to keepe it from dangers to turne it to winde it to direct it in all points as shall seeme best vnto the master euen the same is a moderate tongue to the rule of the whole body If thou drawe and plucke in the bridle thou restrainest if thou geue the head vnbrideled horses will endanger thee if thou holde wisely the rudder thou maist saile in safetie if thou let it goe as it will the windes take holde of the shippe and carrie it into perill if thou pluck the raignes of the tongue thou restrainest it if thou geue libertie to the tongue it will bring thee to destruction if thou holde thy tongue with wisdome and reason thou liuest in securitie if thou let it runne at randonne thou shalt be plunged into vnrecouerable danger Thus by these two familiar similitudes of horses and shippes the one by the bitte the other by the rudder gouerned and directed the Apostle plainly setteth downe what profit and benefit redoundeth by the moderating of the tongue vnto men which is the first part of the handling of this matter These two similitudes in the thirde fourth and part of the fifth were conteined set downe to shewe the profit The 2. part of the handling of moderating our tongues In the other part of the fifth verss and in the other verses to the fifteenth the Apostle setteth downe the other part of the treatise and handling of this matter namely how good a thing it is to bridle and moderate our tongues from the euils and inconueniences which followe the vnbrideled tongue For as the profit of moderating our tongues is great so contrariwise the discommodities of the vntamed tongue and vnbrideled mouth are many Which thing he sheweth first generally then particularly Generallie the euils and discommodities of an euill tongue are set downe by two comparisons First the vntamed tongue is like fire a little fire is able to destroie much matter the tongue being little yet doeth great mischiefe A coale yea a sparke of fire oftentimes hath raised great flames whereby whole houses villages townes and cities woods fieldes and forrestes haue beene deuoured Costly buildings gorgeous houses goodly cities large kingdomes huge countries ample wildernesses and pleasant forrests by a little fire may bee subdued and brought to nothing So the tongue is a fire which destroyeth and wasteth the greatest matters One word of the tongue hath kindled fire of hatred in mens heartes which vntill death hath neuer beene extinct and put out yea it hath caused so great a flame as hath destroied many people and burnt vp many Nations so that with S Iames wee may worthely compare it to fire Which to signifie it may be that God almighty hath made it of forme colour and fashion like vnto a fire The tongue is sharpe rounde and small at the tippe or toppe but greater wider and broader downeward So fire vpward is sharpe small rounde but greater larger and broader downeward So that the vpper ende of the flame is sharpe but the nearer wee goe to the matter whereon it feedeth or burneth the larger wider and greater is the flame and fire Wherfore in shape and forme the tongue is like fire The tongue in colour is reddish so is the colour of the fire so that therein they agree together The fire is swift and runneth speedely sending out flames nowe this way now that way So the tongue runneth and rouleth this way and that way is swift also and nimble sending out sound farre and neare and therefore not vnlike vnto fire so that for many like respectes it may not amisse bee compared vnto fire Now as it is compared vnto fire so is it called a world of wickednes It is a sea of sinne a pitte of vice without bottome a masse of mischiefe the originall or instrumentall cause of manifolde euils so that verye heathen poets and persons haue confessed it the cause of all euill as the Poet Menander did Menander It is a world of wickednes because most mischiefes and greatest sinnes among men by vnbrideled and wicked tongus are determined attempted and perfourmed By the tongue theeues conferre together talke and determine of robberies manquellers and murtherers by their tongues raise vp braulings the causes oftentimes of cruell murther By their tongues adulterous and lechearous persons first tempt the chastitie of others and with their wordes agree vpon the wickednes By the tongue lying dissembling flatterie and counterfetting is committed By the tongue slaunder backbiting swearing blasphemie and periurie is vttered By the tongue false sentence is pronounced either to the condemning of the righteous or absoluing of the wicked both which are abhominable before the Lord. By the tongue men are led into errour through false doctrine drawen to wickednes Pro. 17. by lewde councell Through the tongue by false reports priuate men and princes kingdomes and countreis townes and cities societies and families are sette at variance By the tongue familiars and frendes haue beene set at daggers drawing and their quarrels thereby haue ended in bloud By the tongue quarrels are picked contentions See Basil in Psal 33. fol. 85. pag. 2. caused braulings growen to the great hurte of priuate states and the marueilous hurte and disturbance of of weales publicke With filthines of speach it corrupteth with dissembling and flatterie it deceaueth
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
men we may answere aright either the vnruly pleasures or the immoderate desires of increasing our priuate wealth and estate for from these two fountains and well heades all contention commonly ariseth The vnruly and immoderate desire of honour the infinite desire men haue to encrease their owne estates whereby they are caried headlong to those things which seeme pleasant delectable glorious and profitable vnto them chiefly moue and pricke men forwarde to contention and quarrelling brawling and fighting Insomuch as that Saint James demaunding the question from whence warres and contentions arise answereth euen from the pleasures which fight in mens members And howe truely vnrulie pleasures and immoderate desires are causes not onely of priuate quarrels debates broiles and contentions but also euen of open warres in deede experience sufficiently doth teach vs so that there is nothing almost more manifest then that the fulfilling of our lusts the enlarging of our honour and worldly pompe the encreasing of our priuate vvealth is cause of contentions and vvarres among men VVhereof vvhether vvee vvill haue examples in holy Scripture they are plentifull or vvhether vve looke to examples prophane of the heathen they are aboundant or vvhether vve looke to proofe at home it is manifest or vvhether vvee regarde experience abroade it is euident or vvhether vvee haue an eye to priuate men or publike persons to the vvise or to the foolish learned or ignorant base or honourable one or another it is apparant that the contentions or vvarres among them haue flovved from desire of riches vvealth promotion honour glorie vvhereby they might excell one another From vvhence vvas the contention betvvixt the Gene. 13. heardmen of Abraham and his nephevv Lot vvas it not herehence euen from their desires of encreasing their vvealth insomuch that they vvere faine to depart the one from the other whereby the verie bond as it were of nature was broken Wherehence were the contentions and warres betwixt Chederleomer king of Elam and Tidall Gene. 14. king of Nations Amruphell king of Siner and Arioh king of Ellosar against the king of Sodom and the king of Gomorrah the king of Admah the king of Zeboiim and the king of Bela which is Soar were they not from their ambicious desires each of others kingdome which is the chiefe cause of warres among princes From whence was the warre and contention betwixt Abimelech Gene. 26. and Isaac was it not from the greedie desire to haue had the wealth and riches of Isaac From whence were the warres of Sennacherib against Hezekiah were they 4. Kings 18. not herehence euen of his greedie couetousnesse and ambitious desire towardes the wealth and kingdome of Israel From whence were the warres of Nabuchodonosor Iudeth 1. agaynst Arphaxad of the Medes and agaynst all other people and Nations was it not from immoderate ambition and desire of glorie which fought in his members that hee might for power haue beene reuerenced as an earthly GOD of all men Wherehence was the warre by Antiochus vndertaken agaynst 1 Macc. 1. Aegypt was it not from his desire hee had to raigne ouer it that hee might haue the dominion ouer two countries thus these and the like examples in the Scriptures teach vs that the cause both of contention and also open warres haue beene ambition vnruly lusts immoderate desire of increasing of mens priuate estates according to the doctrine of the Apostle From whence are warres and contentions among you are they not herehence euen from your pleasures whiche fight in your members If you will by examples prophane learne how true this is it may in two or three appeare euident what other cause so euer Phillip the king of Macedonia had against Philipp the Athenians this no doubt was one of those warres broyles and tumultes against them his luste and inward affection his desire of glory and his ambition his greedy care to enlarge his kingdome and encrease his riches The same pleasures the like desires moued Alexander the great the sonne of Phillip to moue warre Alexander against Darius the king of Persia What other or greater cause was there of the ciuill wars betwixt Cesar and Pompey Sylla and Marius Antonie and Augustus and other Romaines then the lustes ambition glory desire of encreasing of their own estates which ruled mightily in thē What cause hath bene knowen greater of the warres and tumultes among the peeres of our owne countrie and common wealth Then the desire they had each to exceede and excell an other in riches wealth honour and glory If we aske the stories they wil assure vs if we seeke the chronicles they will persuade vs. If we looke to priuate men and of meaner calling what causes may be assigned of so many tumultes contentions suites in lawe quarrels debates fallings out and strifes among men are not our vnruly desires the fulfilling of our owne lustes the enriching of our selues by the inioying of other mē◠landes goods liuings the chiefe causes thereof from whence were the cōtentions betwixt Eusebius the bishop of Cesaria and S. Basill betwixt Demetrius the B. of Alexandria and Origen betwixt Arrius and other heretikes the holy fathers were they not from the vaine glory and ambitious desire in Eusebius Demetrius Arrius and Montanus c. as the stories ecclesiasticall witnes wherence came the cōtentions among sundry bishops and certaine Popes was it not about the supremacie which ambitious popes haue prowdely challenged Finally if wee should rippe vp all stories and cast our eies vpon euery particular contention quarrell debate and broyle among men I doubte not but our vaine and vnruly pleasures our ambitious and immoderate desires shall be found the causes thereof So that we may conclude with the Apostle that vnruly pleasures euill affections immoderate desires fighting in our members are the causes of all warres and contentions among vs and worthily affirme with Paul 1. Timo. 6. that our couetous desires are the causes of all euill the very mother and roote of all wickednesse as from whence enuie deceyte fraude lies periuries swearings cursings bitternesse vsurie oppression extortion thefte murthers not of straungers onely but friends familiers kinsfolke brethren sisters fathers and mothers also haue sprong Truly therefore may wee say with James From whence are warres and contētions among you are they not hence euen of the pleasures which fight in your members By pleasures here saint Iames vnderstandeth those greedie desires men haue either to enlarge their honour either to encrease their wealth or fulfill their desires and these pleasures are sayde to fight in our members because these pleasures these couetous ambitious volupteous desires vse both the powers of our minde and also the partes of our bodies as souldiours to fight with as instruments and weapons wherby sinne accomplisheth and finisheth her worke in vs. And it agreeth with that speach of Saint Paul Let Rom. 6. not sinne therfore raigne in your mortall body that you should obey
it in the lustes thereof neyther giue you your members as weapons of vnrighteousnesse vnto sinne In some sense these and all other euill pleasures and Rom. 7. euill desires as branches of the olde tree and roote of Adam fight in the very elect of God as saint Paul confessed of him selfe that he had a lawe fighting in his members withstanding and resisting the lawe of his minde and leading him captiue vnto sinne whereof in another Gal. 5. place he speaketh when hee saith that the flesh fighteth against the spirite and the spirite contendeth against the flesh that we cannot doo the thinges wee would Euen in the most elect and chosen vessels of God there is a fighting in their members The vnregenerate parte striueth against the regenerate the olde Adam against the newe Man the outwarde Man against the inwarde so so that there is in the Saints a striuing and a fighting in their members But here Saint Iames seemeth to call that the fighting of pleasures in our members not when the spirite striueth against the fleshe but when wee giue ouer our selues wholy to the following obeying of our lustes pleasures in following seeking after wealth honour fleshly lusts when we bend all our force when we imploy all our labour bestow all our time spende all our wits and studie when wee make our bodies and soules seruantes of our wealth honour and desires and for those striue by all possible meanes then do our pleasures fight in our members then vse we them as souldiours to fight for our couetousnesse and ambition where vnto to resigne the rule and gouernment ouer vs is properly according to the Apostles doctrine to haue pleasures fighting in our members Where vnruly pleasures and immoderate lusts are assigned causes of warres and contentions which causes beyng euill the effectes cannot be good vvee may not therence condemne all contention neyther all vvarres as vnlavvfull For neither contention for religion against superstition neither for truth against falshood neither for sound doctrine against blasphemous heresie neyther for true iustice against open iniurie neyther for excellent vertue against shamefull iniquitie is here reproued but prayse vvorthy as chapter 3 verse 14. hath beene shevved Neither is lavvfull vvarre for defense of religion aduauncement of Gods glorie repelling intollerable iniury from the church of Christ or common wealth vvherein vve liue condemned as a vice but as a vertue renovvmed as chapter 5. verse 6. shall appeare Here is then the question asked here is also the ansvvere made from vvhence are vvarres and contentions among you are they not hence euē of the pleasures vvhich fight in your members These thinges thus set downe in the thirde place Pleasures condemned 3 he commeth to the condemning of these vnruly pleasures these couetous and ambitious desires of menne these striuings and contentions of men from their effectes they profite or helpe not at all they bring no good thing vvith them they are without effect they onely bring anguish and anxietie of minde vexation and trouble griefe and torment conceaued of not obtaining the desires of our harts Thereof Saint Iames saith yee luste and haue not you enuie and desire immoderately and cannot obtaine yee fight and warre and get nothing Thus are the labours desires and trauailes of men to attaine riches and honour by their owne euill meanes oftentimes frustrate and voyde of effects Carking and caring pinching and pining lusting and desiring fighting and cōtending for honour or wealth preuaile nothing without the helpe of God Dauid the Prophet to this purpose auoucheth that Psal 12 7. it is in vaine to rise vp early go late to bed to eate the bread of carefulnes as therby by our selues to attaine vnto great matters the trauell of man by himselfe without the blessing of God is nothing worth vain vnprofitable for of our selues we cānot adde one cubite to our stature Math. 6. nay wee cannot make one hayre white or blacke as our Math. 5. Sauiour witnesseth couetous and miserable men oftentimes luste and long after the goods of their neighboures and brethren they hate they enuy such as prosper by them they earnestly desire and affect the riches of others they sigh they sobbe they sorrow they grieue that they cannot bring about their purpose to enioy their neighbours liuings As Achab did for not obteyning the inheritance of Naboth they fight they brawle 3. Kings 21. they frette they fume they stampe they stare they fome at mouth like wilde boores they raise tumultes as Demetrius for his commoditie against Paul they Act. 19. 16. 19. picke and spie out holes they frame accusations they inuent matter they forge lies they deuise slaunders they suborne witnesses against their brethren iniuriously to attaine vnto their riches by right by wrong by hooke by crooke by all meanes they seeke to rush into the possessions of their neighbors They turne euery stone they labour by all meanes to attaine to honour estimation wealth and riches power and glorie in the worlde and all is oftentimes in vaine and they misse of their purpose They lust saith Iames and haue not they enuie and desire immoderately obtaine not they fight and warre and get nothing One man ambitiously desireth honour another couetously hunteth after gaine and commoditie this man aymeth at a kingdome another shooteth at promotion one followeth his carnall desire another seeketh after other pleasures euery one either for greedy gaine priuate increase or for ambitious desire of augmenting his honour trouble excruciat and vexe themselues miserably and yet all in vayne For these their vnruly pleasures and immoderate desires are very often fruitlesse and without effect as experience teacheth vs. Some men seeke by their greedy desire to attaine vnto great wealth therefore they toyle moyle themselfes at yeares end get nothing Yea sometimes loose that they had already as those that will occupie many trades set vp many shops of sundrie commodities haue many irons in fire at once busie themselues with many thinges whereof sometimes they are ignorant thus busying themselues now here now there now about this thing now about that trusting many venting their commodities diuers waies for triple gaine as they thinke in fine gaine nothing but the losse of time goods and labour Such also are they which hauing very good gainfull trades whereof they liue well yet for greedines of gaine they betake thēselues vnto other trades as the occupier when after many yeares he wil play the marchant aduenturer for so he doeth oftentimes aduentureth all and bringeth home nothing but a heauie heart a fooles head experience dearely bought repentance too late the prouerb of foolish had I wist I would not haue done it These and such like ouer greedie of hastie wealth lose their labours oftentimes and profite themselues nothing at all Some in like manner hauing aspiring heartes and mindes caried away with ambition seeking increase of honour come to
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
greatly broken when he roared for very griefe of his heart Daniel the holy Saint and man of God in like manner Dan. 9. afflicted and chastised himselfe with sackcloth fasting and ashes for his owne sinnes and the sinnes of the people Thus haue the Saints of God done thus must all they doe which feare God by true repentance of their heartes and true mortification of their liues chastise themselues which is the suffering of affliction which the Apostle here teacheth Suffer afflictions This place nothing fauoureth their heresie which holde that they ought to beate themselues with scourges Iesuites and Papists for that it did more put away sinne then any confession Which their doating follie they compared with martyrdome Of which sect of heretiques Alphonsus speaketh Who because they scourged themselues were called Flagellarij or Flagellantes se beating themselues Alphonsus de Castro lib. 2. cont heresis Whose heresie hath patronage neither in the olde nor in the newe testament neither of man nor woman in all the whole Scripture commended Neither must it foster the foolish opinion of wicked Iesuites and popish persons who for vaine-glorie for opinion of desert and merite at the hand of God at certaine times scourge and beate themselues in like maner But of that popish practise we haue no example either of holy Patriarch Prince or Prophet either of blessed Apostle Euangelist or Martyr neither of man woman or saint whatsoeuer in Scripture mentioned neither any commaundement counsell or exhortation either in the olde or in the new testament neither from God Christ the Prophets or Apostles of Iesus Christ neither finde we any iote title sillable in all the worde of God therefore is that practise as drawen from heretiques condemned and disallowed Here the chastising of our selues the suffering of affliction by the Apostle specified is the vnfained repentaunce of our hearts for sinnes coÌ„mitted our true humiliation before God for the same which S. Iames here commendeth vnto vs suffer affliction 2. The way whereby this our humbling and chastising of our selues is performed is also here expressed and it is in foure thinges which are as signes and tokens of the true chastening of our selues before God 1 Men shewe their chastising in their sorrowe and heauines of heart which is not the least token of afflicting Signes of this outward affliction our selues and of our suffering affliction prescribed by the Apostle which is the inseperable companion of our true repentance before God This sorrowing and heauines of our heartes is that contrite spirite that humbled and broken heart which Psal 51. 2. Cor. 7. is a sacrifice acceptable and pleasant before God Which sorrowe Saint Paul commendeth euen that sorow which leadeth to repentance not to be repented of I now reioyce saith hee not that you sorrowed but that you 1. Cor. 5. sorrowed to repentance This godly sorrow Saint Paul required in the Corinthians for that they had tollerated the incestuous adulterer ye are puft vp and haue not rather sorrowed that he that hath done this deed might be put from among you This is that inward grife of the Saints which in their hearts they conceiue for their sinnes committed agaynst God and thereby shewe their afflicting and chastising of themselues before him Thus holy Dauid by vnfeyned sorrowe for his sinnes committed shewed himselfe humbled and afflicted before God as both in the storie and in his Psalme of lamentable repentance is affirmed Manasses 2. Kin. 12. Psal 51. 2. Chron. 33. hauing done manie things agaynst God to despite the Lorde withall being caried away into captiuitie humbled himselfe and afflicted himselfe by repentance which in his sorrow and griefe he conceyued appeared Marie Magdalen chastising and afflicting herselfe for sinne by repentance gaue manifest token thereof in the great sorrowe which she shewed herselfe to haue conceyued euen in the presence of Iesus Christ Saint Peter hauing denied his maister shewed himselfe to haue bene Mat. 26. therefore chastened in conceiuing such great griefe and heauines of heart as forced him to go out of the iudgement hall which was the house of the high priest and to weepe bittetly Thus the holy men of god calling to remembrance their iniquities and sinnes againg God committed and therfore afflicting themselues by repentance before the Lord begin their afflicting and chastising them selues with sorow And this sorow bewraieth it selfe partly in hanging downe of the heade in the casting downe of the countenance partly in outwart behauiour and gesture of the bodie partly in our speeches and words which are the witnesses of our affections and giue testimonie of our heartie sorrowe And this is the first thing wherein the chastising and afflicting our selues appeareth 2 As the chastising and afflicting of our selues consisteth in sorow and griefe conceiued for sinne so doth it in like maner appeare in our weeping and lamenting for the same vvhen we povvre out teares before God in token of our vnfeigned repentaunce vnto him VVhich thing must not be counted altogether effeminate and such as becommeth women onely but it is euen in the best men and most holy Saintes of God a thing commendable and highly to be praysed being ioyned with true faith in Iesus Christ For which cause Dauid the princely Prophet and holy man of God vvas not ashamed to confesse that in signe of his chastising of himselfe Psal 6. by true repentaunce hee wette his bedde and watered his couse with teares VVhen the booke of the lawe of God was founde and brought to Iosiah the godly and vertuous prince and he thereby had perceyued howe greatly the people 4. King 22. had offended in signe of his humilitie and chastising of himselfe with true repentaunce he wept before the Lord. The Prophet Ioel calling the people to this afflicting of themselues by true repentaunce therein hee requireth Ioel. 2. weeping Turne saith hee vnto the Lord with weeping fasting and mourning The Prophets calling the people to repentaunce haue exhorted them to mourne weepe before the Lorde Saint Peter for feare of the Iewes hauing denied and for sworne his master Christ at the looking backe of Christ he remembred himselfe he repented Mat. 26. him of his sinne his heart melted and rent in peeces as it were for sorrowe and to testifie his humiliating of himselfe for the sinne committed he went out and vvept bitterly To this purpose therefore this Apostle exhorting the Saints to suffer affliction to chastice themselues by vnfeigned repentaunce shevving the vvay and manner hovve it must be done teacheth that it must bee in sorrovv and vveeping Herehence then vve see vvhat the true vse of vveeping is and for vvhat cause vve may vveepe lavvfully to vtter the sorrovv of our hearts to testifie our true repentance to God to vvitnesse our afflicting of our selues for our sinnes agaynst God committed vve are exhorted Why the saiâ—â— may weepe to vveepe Saint Augustine that graue and reuerend
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
practise of Christ or looke vnto the examples of the Apostles wee shall see and finde that in all times destruction calamitie and miserie hath beene denounced against menne According whereunto hee foretelleth in this place their destruction to the prophane men of the worlde and saith Go to yee rich men weepe and howle c. This being the denouncing of calamitie in the second place the persons are to be considered against whom he thus denounceth who by the Apostle are specified goe to now you rich men The rich men then of the world are they against whom the Apostle threatneth what shal we say are all rich men vnder this denouncement and commination shall they all weepe and howle for their miseries which should come vpon them was Abraham the Gen. 12. 13 noble patriarke whose riches were great and his wealth exceeding subiect to this or the like iudgement was Isaac Gen. 26. his sonne whom for his heards of cattle flocks of sheepe and other riches the Philistines enuied vnder this cōmination was Dauid the king a man according to the mind of God himselfe greatly enriched by God hereunto subiect was Hezechiah or Iosias the famous princes whose zeale to Gods religion and glory the Scriptures haue renowmed were the Centurions mentioned in the gospell Mat. 8. Act. 10. and storie of the Apostles men of wealth condemned by this place of the Scriptures no assuredly For these and many more mentioned in the booke of God haue bene wealthie and riche yet godly also neyther doeth Iames denounce this against all men which are rich without all exception for riches are the gifte of GOD and oftentimes bestowed vppon the most elect and most deare children of God for the which they are not subiect to this condemnation commination and threatening Wherefore as when Christ had tolde his disciples Mat. 19. that it was easier for a Camell to passe through the eye of a needle then for a riche man to enter into the kingdome of heauen he expoundeth his meaning for he meaneth Mar. 10. not of all rich men in generall but of such as trusted in their riches which he plainely protesteth to his disciples who tooke an occasion thereby to doubte of the saluation of many euen so when the Apostle threateneth riche men whose vtter destruction and calamitie he denounceth he ought not to be vnderstood of all rich men without exception for there be many rich who vse their riches to Gods glorie and the comfort of their poor brethren who are to be exempted from this commination of the Apostle Manifest it is by the circumstance of the place that his drifte is onely to condemne prophane and wicked rich men who abuse their riches and wealth to all impietie iniquitie and vngodlines whose life is puffed vp with pride whose heart is oppressed with crueltie who wallowe and welter in vncleannes of the flesh who altogether flowe in pleasure These are they whom the Apostle calleth to weeping and howling these are they against whom this destruction is denounced who exceeding in aboundance of all things liuing at ease and in all securitie geuing themselues ouer to all vanitie in the middest of all their iollitie haue iuster cause of mourning then of mirth of sorrowe then of ioye of weeping then of laughter of howling then of reioycing for that riches in wicked persons are the occasion of manifolde mischiefes they gender vaine hope they nourish wicked confidence they hatch fraude and deceate they cause oppression extortion wrongful dealing voluptuousnesse intemperancie and pride the mother of all wickednes Which when they consider they haue cause to lament seeing that so sharpe a sentence so straite a iudgement so bitter a commination is geuen out against them goe to now ye rich men Against like prophane couetous rich men the like threatnings are gone out by others Isai the Prophet denounceth vengeance and calamitie vpon those cruel and Isai 5 prophane rich men who in their vnsatiable couetousnes ioyne house to house land to land that they alone may dwell vpon the face of the earth The Prophet Abacuk in like manner crieth out against couetous rich men who by briberie and corruptition Abac. 2 by crueltie and oppression enriched themselues woe to him that coueteth an euill couetousnes to his owne house that he may set his neast on high to escape from the power of euill Thou hast consulted shame to thine owne The Apostle Saint Iames therefore in deciphering their miserable and wretched state to come and their future calamities whereof they shoulde taste when they should drinke vp the dregges of the iudgement of God prepared for them exhorteth them to weepe how not thereby to preuent by repentance the miseries to come but as without all hope and as plunged ouer head and eares in all dispaire with all horror and terror of minde to look daylie for these miseries which should not be preuented nor auoided of them 4 This thing these prophane persons must doe because of the miseries which they shall suffer and the eternall punishments whereof in fine they shal be partakers For though in this world they reioyce solace and repaste themselues and take their pleasure vpon earth as the rich chuffe and carle did in the Gospell who was costly apparrelled and fared deliciouslie euery day yet shall they be assured hereafter to taste of all miserie and torments Luke 16. intollerable the recounting recording whereof should cause them to weepe to warie to howle to crie to lament without ceasing and gnash their teeth for paine and punishment to come For seeing these are thrust cleane out of the fauour of God seeing they are excluded from the kingdome of Christ the inheritance of God the felowship of the saints seeing they heare in their owne consciences the dreadful sentence of eternall condemnation pronounced against them seeing they haue so bitter and sharpe a iudgement geuen of them and so heauie destruction threatened by the Spirite of God in the mouth of the Apostle seeing they are concluded in that number which at the lefte hand of Christ shall haue their deserued rewarde to goe Mat. 25. in to hel fire prepared for the deuill and his angels Haue they not cause for this extreame miserie of all miseries the greatest to weepe and howle as they are aduised by the Apostle Goe to now you rich men whose golde is your god whose siluer is your safetie whose felicitie is worldly prosperitie whose glorie is your shame being earthly minded weepe and howle for the miseries which shall come vpon you Which miseries are not common but tragicall and full of extreame calamitie as the miserie of Aiax Oedipus Hercules or the like among the heathen By which the Apostle teacheth the woefull euent and vnhappie ende of the wicked which howsoeuer they passe their daies here where sometimes they taste of the cup of Gods wrath yet shal they in fine receaue the iust full reward and
measure of their wickednes Whereunto the Apostle had respect in this place when hee willeth them to weep and howle for their miseries to come 5 Whose miseries being generally touched as the cause of their comfortlesse lamentation so in the laste place it is shewed wherin this their miserie consisteth In this especially that the thinges wherein they so greatly trusted are vaine and vncertaine and shall testifie against them in the day of their punnishment And for as much as by their vaine trust and confidence in these thinges 1. Cause of their weeping and the first point of their miserie they heape and hoorde vp for themselues treasure of the wrath of God against the last day 1 And first the things wherein they trusted are vncertaine which appeareth both in generall and in particular also In generall riches are vncertaine vaine and transitorie subiect to manifolde corruptions which this Apostle teaching telleth the prophane and wicked rich men of the world that their riches are corrupt Doeth not the holy Scripture often foretell vs of the corruption vanitie and vncertaintie of riches Is it not an argument oftentimes beaten vpon in the word of trueth Are they not for great vncertainnes to be compared vnto an Ecle which wringeth slideth and slippeth out of the hand before we be aware thereof Are they not like a birde which now we haue in hand but our hand being opened she flieth from vs and wee cannot recouer her Psal 37. Salomon disswading men from immoderat loue and desire thereof geueth this wise aduice and councell Trauel not too much to be rich but cease from such a purpose wilt thou cast thine eye vpon it that is nothing for riches taketh her to her winges as an Egle and flieth into the heauens Whose father the princely prophete Dauid intreating of the vncertaine condition of prophane and wicked Psal 37. rich men crieth out be it they be strong and shoote vp as the greene bay tree yet are they cut of from the earth like grasse and wither as the greene hearbe they passe away and are not if thou seeke their place thou shalt not finde it And Solomon in his book of wisdom maketh the wicked Wisedom 5. riche men now burning and boyling in hell torments to acknowledge the frayltie and vncertaintie of riches which passe and perish as a shadowe or a poste that passeth by flie away as an arrowe in the aire a shippe in the vvater a birde in the heauens Our blessed Sauiour entreating of the corruption of vvorldly riches confesseth Mat. 6. Luk. 12. they are subiecte to theefes to the moth and canker The vncertainty wherof he sheweth in the parable of him who enlarged his barnes and saide vnto his Soule Soule eate drinke and take thy pleasure for there is great store of riches reposed and laide vp for thee for many yeares to whō it was replied by God that that night they should take his soule from him And many folde experience teacheth vs that when men haue feathered there nestes at their pleasure and hope to liue at ease many faire yeares and purpose with them selues to spende their daies in iollytie euen then often times not lyuing only but life is also taken from them Saint Paule seeing the ftayltie and vncertaine state of riches and the corruption where vnto they are subiecte giueth them this epithite or addition 1. Timo. 6. vncertaine charge them that are riche in this world that they truste not in vncertaine riches This our Apostle not varying from him selfe describing the brittle and fickell state of riches compareth them to grasse which is Iames. 4. subiect to sudden speady corruption for as soone as the sunne ariseth with heate the grasse wethereth and the flower falleth away so subiecte is the state of riches to corruption and vanitie Though Cresus King of Lydia were of infinite riches so that it grewe into a prouerbe richer then Cresus yet came his riches and all his glorious pompe vnto corruption when waging warre agaynst Cyrus the king of Persia hee was ouercome taken and subdued Though Xerxes were neuer so rich that he conducted an infinite armie of 1000000. men agaynst Greece and with his shippes made a bridge ouer the sea Hellespont and through his riches waxed so proude that he thought not onely that al men shoulde obey him but commaunded the Sea also to be quiet and calme and the mountaines to giue place vnto him yet was his state subiect to corruption when his armie was discomfited by the nauie of the Grecians on the Sea by the Isle Salamine insomuch as himselfe for the securitie of his owne person was forced to escape vnknowen in a fishers boate and so with great dishonour and losse of infinite preparation men and riches returned Though manie men in our memorie and the memorie of our forefathers haue in their times flourished in wealth yet their riches haue corrupted and themselues oftentimes haue beene thereof suddenly bereft or else their heires haue not enioyed the riches of their fathers whereby it appeareth in plaine euidence howe subiect to corruption our riches bee that the Apostle might rightly say that their riches were corrupt and therefore they trusting to a thing vncertaine and subiect vnto vanitie and for loue thereof leauing the Lorde who for that contempt bringeth destruction vpon them they ought to weepe and howle for that poynt and part of their misetie Seeing then in generall that riches are things vncertaine and shall in fine vanish away and come to nothing seeing they are of no continuance but subiect to alteration chaunge and corruption seeing the time shall come wherein they shall perish from you and when you Wisd 9. shall say with the wicked in the wise man Salomon what hath pride profited vs or what hath the pompe of riches brought vs All these are past away like a shadow and as a post that passeth by as the shippe that passeth uer the water which being gone by the trace thereof cannot be founde neither the path in the flouds as the flying and flittering of a birde in the aire or as an arrowe shotte at a marke which passeth through the aire and no man can tell the way whereby therefore for this miserie weepe and howle Goe to nowe you rich men weepe and howle for the miseries shall come vpon you your riches are corrupt The corruption and vncertaintie of their riches wherein they trusted is one poynt of their miserie wherefore they are called to comfortlesse lamentation 2 As riches ingenerall ar vncertaine and subiect to corruption so neither are the partes of riches more sure but euerie thing vnder heauen whereof a man maketh his account as of riches is subiect to vanitie and corruption and the chiefest partes of riches are gaye cloathing and costly apparell Siluer gold and the like which all are subiect to corruption 1 Touching gay garments costly clothing fine apparell Apparell though it be neuer so costly
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
are subiect whensoeuer the times be what manner so euer the meanes be what kinde so euer we suffer in For which cause the exhortations in the holy and sacred worde of God thereunto apperteyning are sundrie and manifolde Which to passe ouer and as it were onely to geue a taste thereof by the way What saith Saint Paul touching Rom. 1â— this matter Doeth not he exhort the Saintes to reioyce in hope to be patient in tribulation to continue in praier Who elswhere setting downe the steppes and degrees wherein the Saintes must treade if they wil walk worthie the calling whereunto they are called requireth Ephes 4. 1. Pet. 4. 12. Iames 1. 2. Reuel 2. 10. Heb. 10. 35. 36. as the third steppe to Christian conuersation long suffering or patience wherefore he saith I therefore as a prisoner in the Lord exhort you that you walke worthie the calling whereunto you are called How With al humblenesse of minde and meekenesse with patience or long suffering supporting one another through loue endeuouring to keepe the vnitie of the Spirit in the bond of peace The holy and blessed Apostle Saint Peter describing 2. Pet. 1. vnto the Saintes that golden chaine of all excellent vertues wherewith he would haue all the elect of God to be adorned and beautified as the most incomparable ornament of their life maketh patience the fifth linke therof whereunto in this wise he perswadeth therfore giue all diligence thereunto Ioyne moreouer vertue with faith and with vertue knowledge with knowledge temperance with temperance patience with patience godlines with godlines brotherly kindnes with brotherly kindnes loue For if these things be in you and abound they will make you not to be idle nor vnfruitefull in the acknowledging of our Lorde and onely Sauiour Iesus Christ These and infinite other the like places wee haue generally mouing vs to this excellent and commendable vertue patience Particularly the Apostle in this place exhorteth to patience which is in bearing and suffering the iniuries and cruell oppressions of prophane rich men by whose tyrannie and cruell dealing they were marueylouslie afflicted which they ought with all patience to beare looking and wayting for the comming of the Lorde Iesus Christ to auenge their causes and quarrelles against the wicked Our holy and blessed Sauiour Christ in particular exhorteth vnto patience which in the bearing of violence Mat. 5. and iniuries of men consisteth Resist not euill saith our sauiour Christ but if one smite thee on the one cheeke offer vnto him the other and if he sue thee at the lawe to take away thy coate from thee let him haue thy cloake also if he constraine thee to goe with him a mile go two Whereby our Sauiour exhorteth the Saintes to prepare themselues alwaies against iniuries and with all patience and quietnes of their mindes to beare the oppressions of men which wrongfully should be offered Hereunto this Apostle hauing respect willeth and exhorteth the Saints to beare the iniuries and cruell oppressions of the wicked with patience and with all godly quietnes to wayte for the comming of Iesus Christ Be ye therefore patient saith the Apostle Saint James vntill the comming of the Lord. Wherein we are taught that seeing we must stay our selues and settle our hearts and with patience runne the race of afflictions vntill the comming of Christ therfore both the reward of their patience and other vertues of the Saints and also the punishment of their aduersaries and oppressours are reserued till the day of Christ till his comming in glorious maiestie to iudge the quick and the dead and to geue sentence against all men Wherefore albeit the Saintes of God haue some small and little feeling of their future ioyes and glorie to come as in the meditating vpon heauenly thinges in the setled peace and quietnes of our consciences with God Col. 3. Rom. 5. and the like and the wicked also euen in this life sometime feele and tast of their extreame calamities to come Isay 57. Isay 66. by the disquietnes of their consciences the continuall anguish of their soules the great vexation of their minds and the comfortlesse sorrowe of their hearts which they often suffer Yet neither the Saints shall haue the consummation of their ioyes neither the wicked the full measure of their punishments before the day of iudgement and comming of Iesus Christ Wherefore S. Iames here exhorteth the Saints to waite for both these til the comming of the Lord. The consideration hereof is comfortable and the knowledge therof most profitable to the Saints wherfore we may note this in particular a little And first for the glorie of the Saints and their deliuerance it is in perfect measure to be looked for only at the appearing of Iesus Christ in glorious maiestie Our Sauiour Iesus Christ to that purpose foretelling his Apostles of his comming to iudgement and the signes which Luke 21. Mat. 24. 31. should forerunne it exhorteth them against that day to lifte vp their heads to be of good cheare and to be comforted because their redemption approached then onely promising them full deliuerance from miseries and perfect redemption of soule and body Saint Paul affirmeth to the Romanes that in this life they should be subiect to Rom. 8 manifold afflictions and troubles euen as the Lord Iesus Christ was and that here there is no ende of affliction to be looked for but we must waite for that til the comming of Christ which with sighing and sorrowing he witnessed they waited for euen the deliuerance and redemption of their bodies This glorious redemption onlie is perfected at the comming of the Lord. Paul writing to the church Coloss 3. of Colossa auoucheth that our life is hid with Christ and that when Christ which is our life shall appeare then shal we also appeare with him in glorie What is the glorie of the Saints Is it not to be conformable to the image of Rom. 8. the sonne and to be made like vnto him But wee come not to that perfect conformitie and likenes with Christ in this mortall life but in the life to come therefore the Col. 3. 1. Iohn 3. glory of the saints in the day of iudgement in perfect measure onely is reuealed Saint Iohn therefore saith now are wee the sonnes of God but yet it is not made manifest what we shal be we knowe that when he shall appeare we shal be like vn to him for we shall see him as he is Thus the glorie of Gods Saintes in perfect beutie shall not appeare before Iesus Christ be reueiled againe from heauen The holy Apostle and electe vessell of Christ Saint Paul looked for his glorious 2. Tim. 4. 1. Pet. 1. 5. 6. 7. 1. Pet. 4. 13. 1. Pet. 5. 4. crowne only in the day of Christ his appearing therfore saith he I haue fought a good fight I haue finished my course I haue ended my race I haue kepte the faith from
not all then vnder this condemnation Let as many then as haue any feare of God before their eies any care of their owne saluation any desire to escape endlesse condemnation any remorce of conscience for their sinne in this behoofe cōmitted any sparcle of grace any feeling of the Spirite of God whereby they are sealed vp to the day of redemption Ephes 4. repent themselues of this wickednes correcte this grieuous sinne in their manners reforme and refraine their lippes from all vaine swearing and blasphemie that thereby they fall not into condemnation but may liue for euer If condemnation be threatened to the vaine swearing of men how much more subiect thereunto are they which geue themselues to horrible periuries and false swearings Which thing almightie God reseruing finally to be punished in eternall torments of hell fire yet to shew how greatly hee detesteth this wickednes euen in this life in some measure he punisheth it When Iosua Josua 9. the Princes of Israel had made a faithfull othe to the Gibeonites Saul afterward violated it almightie God in the 2. King 21. daies of Dauid punished it with three yeares famine thorow out Israel till the seuen sonnes of Saul were geuen to the Gibeonites to bee slaine When Mataniah named by Nabuchodonosour Zedichiah had sworne subiection to the 4. Kings 24. 25. King but afterward forswearing him sealfe and rebelling the Lorde punished his periurie by the King of Babylon who tooke him prisoner slue his sonnes before his eies then put out both his eies and caried him bounde into Babylon where he was kept in perpetuall miserie I neede not say that therefore none of the posteritie of Edward the fourth came vnto the possessiō of the crowne of England because he solemnely swore at Yorke to holde him sealfe contented with his owne duke dome and to performe loyall obedience to the King Duke Elphred conspiring against King Adelstane for swore him sealfe in his purgation therefore at Rome wherefore almightie God stroke him presently in Saint Peters church there and so hee died Earle Godwine hauing treaterously slaine Alphrede brother to King Edward the third thereof charged by the King at table at a certaine time the Earle tooke breade in his hand and swore desiring that the bread might choake him if he were there of giltie which breade hee eating was there with all sodenly choaked that hee fell downe and died To be shorte one may stande for many which is notoriously knowen that a woman which in the yeare 1575. for alittle flaxce forswore her selfe in wood-streate in London therefore was presently stroken and miserably died with great torture tormentes and terrour Infinire like exampls of the iuste iudgements of God in this behalfe are exstant and albeit God doe not alwaies strike all persons in like manner offending yet that it might appeare how greatly he detesteth this wickednes he giueth men a taste of his anger and wrathfull indignation euen in this life present shewing thereby how much more sharpely they shal be punished in the world to come And thought in great patience he beareth with this intollerable sinne of men for a long time and season yet shall they not be vnpunished for euer Truely in this thing therefore saith the poet Tibullus Though that periurie be at the first couered yet at length punishment commeth without noyse secretely And Homer in like manner saith Albeit God foorthwith punish not periuries yet doeth hee at length whereby most grieuous punishments falle on the authour his companion and children which hath committed them Which thing seemeth to haue beene fulfilled in Philip king of Macedonia his children whom Pausanias recordeth to haue fallen into so many miseries calamities and troubles because he violated his othes and falsified his promises so often Wherfore howsoeuer either vain swearers or periured persons doe here escape the reuenging hand of God yet shall they vndoubtedly be subiect to eternall condemnation vnlesse they both leaue their wickednes and speedely repent themselues of their sinne embrace the councell of the Apostle who correcteth this euil Let your yea be yea and your nay nay least ye fal into condemnation This reason drawen from danger not temporal only but eternal rather might be a sufficient stop and stay to keep our lips from this wickednes from which refraining we are so far that we pretend excuses to our vanity 1 Some therefore say I am forced to sweare men otherwise will not beleeue me Shall man force thee to blaspheme and shal not Gods word drawe thee to obedience shall man make thee to doe more in transgressing then Gods word in obeying Is there any necessitie to force thee to doe that which doing thou fallest into condemnation yea is not thy owne vanitie thy inconstancie in thy words thy falshood in thy promises thy periurie in thy othes thy often swearing not vainly only but vntruely also cause that no man giueth thee credit if in al thing◠thy deedes were agreeable to thy words thy performāces according to thy promises if thou wert thy words master and neuer protestedst but the trueth if thy tongue were geuen to simplicitie and thy lippes not defiled with lies then shoulde thy worde be beleeued as well yea rather better then thine othe but because thy wordes are but wind and in thy speaches there is no hold because thy promises are without perfourmance in thy saying there is no faith because in thy tongue there is no trust and in thy talke there is no trueth therefore thou swearest yet thou art not beleeued The law saith He that is once presupposed and taken for an euill man is alwaies so presupposed and he that is taken once for faithlesse vntrustie is alwaies so presupposed Aristotle as Laertius writeth or Demetrius as other affirme being asked what Laertius de vitaphilo profite men gate by their lies falshoode and vntrueths in them answered this onely that oftentimes whē they tell the trueth yet men will not beleeue them The fault therfore redoundeth vpon thy owne head that thou art not beleeued so farre therefore is this pretence from excusing thy swearing that it rather encreaseth thy offence 2 If we pretend our custome doeth this excuse our sinne Nay doeth not custome of doing euill aggrauate the wickednes that seruant that is accustomed to rob his master and doeth it therefore more commonly is more punishable thē he that hath once done it so hath done The childe that by vse and custome groweth to be disobedient deserueth with more seueritie to be chastened then he that once offendeth and so leaueth Euery wickednes how much more commonly it is done so much more hainous is it The man more accustomed to adulteries is the more filthie whoremonger the wife that hath more vsually prostituted her selfe to others is the more detestable harlot the theefe that by custome robbeth deserueth more iustly to be hanged the more vsually any euill is committed the more haynous
and horrible is the sinne both before God and man And shall we think it our lawfull excuse we haue got a custome of swearing we cannot leaue it therefore we are to be excused Things therefore that are receiued by custome being euil are so much the worse how much more customable and ought with so much greater care to be corrected how much more wee are therewithall inured 3 Neither can example of the multitude helpe vs we doe but as all other men doe we see such men such women sweare as deepely as we doe This excuseth not the fact this deliuereth not from punishment The more men sinned in the sinnes of the first world the more was Gen. 6. 7. Gods wrath kindled and the heauier condemnation fell vpon them The more vniuersall and common the sinnes of Sodom were the lowder they cried to GOD for vengeance Gen. 19. The more the Israelites were defiled with fornication with the daughters of Moab the more therfore by the hand of God pearished The more the Prophetes of Numb 25. Baal were the more horrible was their idolatrie The 3. Kings 18. Ierem. 44. more resisted the word of the Lord by the handes of Ieremie the greater was the rebellion The more rose vp against Steuen the Martyr the greater was their contempte and wickednes The Apostles of Christ Peter Paul and Iude do not diminish the sinne but increase the wickednes of the seducers Acts 7. of men by their multitude Let not the multitude of wicked persons let not the vaine example of vile sinners drawe vs vnto this transgression but laying apart all excuse for the vanitie and wickednes of out othes let vs incontinently leaue them least we running on in our horrible and blasphemous swearing procure the heauy hand of God against vs in this life by sundrie plagues to punish vs and in the life to come to cast bodie and soul into that bottomlesse pitte of perdition and finall condemnation there for our vaine swearing to be punished for euer From which torments hee deliuer vs who was wounded for our transgressions and broken for our iniquities chastised and punished for our sinnes and through whose onely stripes we are healed euen Iesus Christ our blessed Sauiour To whom with the Father and the holy Ghost be all praise dominion power and maiestie now and for euer more Amen Iames Chapter 5. verses 13. 14. 15. 16. 17. 18. Sermon 27. Verse 13 Is any afflicted among you let him pray Is any mery let him sing psalmes 14 Is any sick among you let him call for the elders of the church and let them pray for him and annoint him with oyle in the name of the Lord. 15 And the prayer of the faithfull shal saue the sicke and the Lord shall rayse him vp and if hee hath committed sinnes they shal be forgeuen him 16 Acknowledge your faults one to another praie one for another that you may be healed for the praier of a righteous mā auaileth much if it be feruent 17 Elias was a man subiect to like passions as we are and he prayed earnestly that it might not raine and it rained not on the earth for three yeares and six moneths 18 And againe he prayed and the heauens gaue raine the earth brought forth her fruite 4. parte of this chapter IN these wordes and the rest to the ende of the Chapter the fourth and laste parte of this Chapter is conteyned namely touching our behauiour both in our owne infirmities and in the infirmities of others what is best therein to bee done In which place two things may be obserued First what is the best remedie against outwarde and bodily afflictions and infirmities Secondly what is best to be done in the inwarde infirmities of our brethren and howe wee ought therein to behaue our selues These wordes concerne the first thing what is the best remedie agaynst bodily and outwarde infirmities or afflictions and how therein the Saintes should behaue themselues These words therefore shew how wee shoulde behaue our selues in bodily afflictiōs infirmities which thing the Apostle doth 1 Generally shewing what is the best remedie against all afflictions outwarde and bodily namely prayer which hath place both in sorrowe and in ioy 2 Particularly in sicknes what ought to be done what remedies to seeke after 1 The praiers of the elders with annointing with oyle in the name of the Lord. 2 Mutual confession with mutuall prayer Concerning then the remedie against bodily and Remedie against outwar◠afflictions in general outward molestations and infirmities the Apostle beginneth with the generall shewing what is the best remedie generally agaynst all afflictions of the bodie and outwarde euen prayer which hath place both in sorrowe and in mirth and ioy whereof thus sayeth the Apostle Is anie among you afflicted Let him pray Is any merrie let him sing Wherein we are taught what Christians should doe and howe to behaue themselues in all the chaunges and chaunces of this life whether they taste of the bitter cuppe of afflictions or else bee partakers of the pleasantnesse of prosperitie whether they bee in wo or whether they bee in wealth in both which states and conditions of our life our recourse must bee to God in affliction by petition in ioy and mirth by thankes giuing the other part of prayer So that praier is profitable and hath it place both in sorrowe and in ioy both in mourning and in mirth which thing Saint James to insinuate and signifie to vs sayth is any man among you afflicted Let him pray Is any merrie let him sing Thus in our afflictions must we pray for comfort and deliuerance in ioy and mirth must wee sing Psalmes of praise and thankesgiuing for his blessings and benefites vnto God Whereby the corruption and peruersnesse of our nature is corrected who in our afflictions cast downe the countenancethang downe the head grind the teeth and fome at the mouth in our posperitie and mirth are forgetfull of God the giuer of all goodnesse and graces are puft vp with pride and swell in our vaine confidence Deut. 8. Psal 10. c. 30. Iere. 31. Which our vanitie is here corrected and we taught in affliction to pray and in ioy to be thankefull And to come to these in particular is any man among you afflicted saith the Apostle let him pray Affliction in this place is not so much that destresse and trouble whereof the causes are apparant and manifest against which pacience frō the seuenth to the twelft ver was set downe as a remedie as that trouble whereof the causes are not knowen or apparaunt so manifestly as the former and yet wee afflicted whereunto the Apostle setteth downe prayer as the best remedie Is any among you afflicted let him pray Are wee pinched with pouertie are we distressed with famine are we pressed with miserie are we compassed about with anie calamitie then let vs pray that God will giue
can it be grownded then vppon the Euangelists doctrine The Apostles themselues did not alwaies necessarily vse that signe in healing but sometimes the word and prayer only somtimes laying on of hands only sometimes touching Act. 3. v. 6. Act. 9. v. 34. 40. Acts 28. 8. Acts 20. 10 Acts 5. 15 only sometime lying vpon as in the Actes of the holie Apostles in sundrie places appeareth Sometimes the verie shadowe of the Apostles serued as the shadowe of Peter healed many sometimes things brought from them and giuen to the sicke as from Paul were brought vnto the sicke kercheifs and hand kercheifs and deceases were taken from them and foule spirites departed So Acts 19 then it was no such sacrament in the dayes of the Apostles Neither doth this place any whitte helpe or profit them For heere annoynting is a signe of health and recouerie the gifte therof seasing the signe must cease also neither ment James that it should be vsed as a salue of a surgeon or as a medicine of the physition but that in sickenes they lifting vp their minds to God and powring out their prayers to him might receaue that in signe that as their bodies by that externall meane should bee healed so their souls should be clenged purged and purified by the holy annoynting of the spirite of God and of Iesus Christ So that the Apostle speaketh not of their sacramente which thing euen Cardinall Caietane their Caietane owne man confesseth in like manner The Aposte in this place speaketh according as the gifte of healing was in force in his time and binding hereby men thereunto during the time of the continuance of the same and not for euer as the papists doe Out of which place we may learne thus much that as when in the Apostles time the gifte of healing was in force men were willed to sende for the Elders of the Church that they might pray for the sicke and annoint them with oile that they might recouer So nowe the gift being taken away in our great and extreame sickenesse to send for the elders of the Church the Pastours the Ministers the preachers of the worde with the faithfull brethren that by them we may be taught that the cause of our sickenesse is our sinne that they may informe vs in the doctrine of vnfained repentance that they may comfort and counsell vs in our extremities that they may powre out praiers vnto God for the assistance of his grace and encrease of all needfull spirituall vertues in vs and for riddance out of our paines and sickenesse as shall seeme best to his heauenly wisedome VVhich done we may vse all other lawful meanes of phisicke or the like for our recouerie in the feare of God But now is it quite contrarie with most men for as if sickenesse befell men rather by chaunce and fortune then by the prouidence of God and by naturall causes onely and not as punishments of sinne chastisements of men in this world from the hand of God or as trials of our pacience and exercises of our faith in their bodily diseases they foorthwith flie to outward remedies shewing that they haue more care of the life of their bodies then of the saluation of their soules They poste to the Physition they sende in all haste to the Apoticarie they runne to the Surgeon they greedily seeke after all outwarde meanes but their hearts are not turned to God who sendeth death and giueth life who woundeth and maketh whole bringeth to graue and lifteth vp againe they search not out the true cause of their sicknes which is their sin But whē Phisitiō leaueth hearing ceaseth speach faileth senses are gone and the partie more then halfe deade then doe most sende for the minister runne for the Pastour seeke to the preacher when he can not profite the sicke person VVhat counsell can nowe bee giuen what instruction can nowe be taken what comfort can now be ministred what exhortation can preuaile in this extremitie This ought not to be so my brethren it is not the meaning of the Apostle whose counsell is rather that in all our bodily diseases we should flie first to spirituall and ghostly physitions as appeareth Wherefore in this place the Apostle willeth that if anie be sicke they should call for the elders of the Church that they might pray for them VVhose prayers in that behalfe of what force they be the Apostle expresseth the praier of the faithful shal saue the sicke and the Lorde shall raise him vp and if he haue committed sinne it shall be forgiuen him Which place teacheth that healing in that time was not to be ascribed and assigned to the annoiting with oile but to the praiers of the Elders flowing from faith and the praier of the faith shall saue him saieth the Apostle The praier of faith proceeding from a stedfast hope an vndoubted trust an earnest beliefe is therfore of great force For God is neare at hande to heare all such as call Psal 145. vppon him euen such as call vppon him faithfully and our Sauiour telleth him which in the Gospell sued for his sonne possessed with a foule spirite that all thinges Matt. 9. are possible to him that beleeued and in another place whatsoeuer you aske beleeue and you shall obtaine it Of Marke 11. this matter see more Iames 1. ver 6. Prayer is the effectuall instrument and meane to the obtaining of health which to that effect God would to bee vsed Therefore when the holy Prophets or blessed Apostles restored life to the dead sight to the blind limmes to the lame health to the sicke hearing to the deafe speach to the dumme or the like they haue vsed praier thereunto Elias the Prophet restoring the sonne of the widowe of Sareptha being deade to health or rather 3. Kings 17. to life it selfe stretched himselfe vppon him and called vppon the name of the Lorde And Elizeus his seruant and successour in the place of prophecie restoring the deade sonne of the Sunamite to his life againe went into the childe shutte the doore vppon 4. Kings 4. him prayed and stretched himselfe vppon the childe and hee reuiued When Peter restored Tabitha to life hee kneeled Acts 9. downe and praied and then turned to the bodie and said Tabitha arise VVhen Christ raised vp Lazarus hee first Iohn 11. prayed Father I thanke thee that thou hast heard me I knowe thou hearest me alwayes but because of the people that stand by I said it that they may beleeue that thou sendest me And in other cures both our Sauiour himselfe and the Apostles vsed prayer VVhich is the meane and instrument of healing here by the Apostle sette downe the efficient cause whereof is God himselfe therefore hee sayeth And God shall raise him vppe and if hee hath committed any sinne it shall bee forgiuen him Life and death Ecclus. 11. Deut. 32. 1. King 2. 6. 16. Wisd 13. 13. Tob. 2. sickenesse and
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