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
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
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.
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
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
who would not then count it exceeding ioy when they fall into diuers temptations Troubles in the wicked are causes or rather occasions in them to fret and fume to grudge and groane mutter and murmure against God But in Gods Saintes they are the instruments whereby God worketh patience in their hearts therefore to be reioyced in count it therefore my brethren exceeding ioy whē you fal into temptations because the triall of your faith bringeth foorth patience Rom. 5. But it may be obiected that this place and doctrine is against Saint Paul who entreating of the like argumēt saith contrary to this For Saint Iames saith That the triall or proofe of our faith bringeth forth patience But S. Paul saith That patience bringeth foorth triall or proofe These are contrary and how can they then hang togither The reconciliation of these places may be this 1 The words by Iames and Paul vsed are not the same therefore neither is the thing the same Speaking then of diuers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things they speake not contrarily one to the other In this place proofe is taken actiuely as it signifieth those things whereby we are tried as afflictions themselues whereby occasion is ministred of trying and proouing the faithfull Thus temptations and afflictions trie vs and this triall or proofe that is the things whereby wee are tried and prooued which are afflictions bringeth foorth patience that is ministreth matter of our patience And thus triall with James here is as cause of that triall with Paul which after this manner is as an effect With Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 triall is taken passiuely as it signifieth that proofe and triall which is made of vs by which wee are made knowen This knowledge commeth through our patience for patience maketh vs to be knowen whether we mutter and murmure or whether we be quiet in our sufferings And thus patience causeth bringeth foorth that experience proofe or triall which is made of vs. And thus is patience cause as it were of triall 2 We may not looke so straitly and narrowly into causes and effects but that we may graunt the same to be cause and effect also in sundrie kindes of causes or in diuers respects For triall proofe experience of most prosperous successe and happie issue in many troubles encreaseth our patience and confirmeth our constancie so that the more triall we haue of good successe the more patient and more constant are we made in affliction and thus triall causeth parience as Saint Iames saith On the other side patience and suffering of the crosse causeth great experience and proofe of Gods presence to deliuer vs also maketh vs knowen of what behauiour wee be in our troubles And thus patience causeth triall as Saint Paul faith and so triall and patience are mutuall helpers and nourishers one to another and both cause and effect one of the other Thus S. James saying that triall of our faith bringeth foorth patience and Saint Paul that patience bringeth foorth triall or proofe speaketh trueth also For the triall of our faith maketh perfect our patience that the more we are tried the more patient we are And patience causeth triall because he whose faith faileth not whose patience is inuincible is thereby prooued and knowen to be of excellent constancie These thinges thus premised and set downe before the meaning of the Apostle is not doubtfull The triall of your faith bringeth forth patience that is the afflictions and temptations themselues whereby your faith is tried bringeth foorth patience And this is one and the same which Saint Paul preacheth to the Romans We reioyce in tribulation knowing that tribulation bringeth foorth Rom. 5. patience Our trials and tribulations our afflictions and miseries which here wee suffer inure and accustome vs to the crosse and men accustomed to a thing grow therein to be patient What we are dayly vsed vnto that we finally beare quietly dayly afflictions make vs so accustomed and acquainted with sufferings that thereby we grow to be patient Wherefore as Milo Crotoniales by bearing a calf when it was yong was made able by dayly exercise to beare it also when it was an olde oxe So men by daily bearing the crosse shal be enhabled to beare it patiently Lament 3. Therfore the prophet said wisely that it was good to beare the crosse from a child that as the affliction groweth greater so our patience might grow greater also and so affliction and the triall of our faith make vs patient Thus afflictions and the triall of our faith thereby bring foorth patience not as the efficient cause of patience and the geuer of patience which is God onely Therefore Paul 1. Philip. saith to the Philippians that it was geuen to them both to beleeue in Christ and also to suffer for him But as the instrumentall cause as the occasion ministred whereon our patience may worke Seeing therefore afflictions do thus bring foorth patience so excelient a vertue as whereby Luke 21. Heb. 10. we possesse our soules and obteine the promises as both our Sauiour witnesseth and the Apostle protesteth this is reason inough to moue vs in afflictions to reioyce And this is the second reason why the Saintes should count it exceeding ioy when they fall into diuers temptations because the triall of their faith bringeth foorth patience 3 From euent or effect the Apostle finally reasoneth The Saints must count it exceeding ioy when they fall into temptations because patience in affliction maketh men entire and perfect Affliction and the crosse of Christ are the instruments whereby God doth pollish vs and refine vs till we grow to be perfect in Christ and become like and conformable vnto the sonne of God him selfe the perfect pattern of all patience Seeing then by patience we be made perfect and patience is caused and gendred of affliction we therefore ought in affliction to reioyce Here the word perfect signifieth stable constant abiding and perseuering continuing and enduring vnto the end in the most holy profession of the Gospell with courage inuinsible as absolute entire and lacking nothing to this perfection we attaine by patience Patience in affliction is the schoole and nurture-house of Christ and of the holy Ghost and the effectuall meane which the Lord our God vseth to make vs perfect wherein if we be continually trayned vve shall grow to full measure and perfection of vertue Thus Abraham Isaac and Jacob thus Joseph and holy Job mightie Patriarkes thus Moises Isai Jeremie thus Michai and Zacharie holy Prophets thus Dauid Hezechia and the rest of the zealous Princes thus Paul Peter Iohn and others true Apostles thus Steuen Polycarpe and infinite the like faithfull Martyrs haue by patience in afflictions growen to such measure of perfection as in the weakenes of nature and infirmitie of man may be attained vnto Saint Cyprian in his De bono patientiae booke entituled Of the profit and good of patience in a
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
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
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
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
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
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
why we should not speake euill of ◠Reason or condemne the brethren is drawen frō the duetie of the saints it is the dutie of Gods children to do the lawe not to iudge or condemne it The law saith speake not euil of thy brother neither condemne thy brother this law must Leuit. 19. Mat. 7. we do and endeuour to fulfill it in euery point not by withstanding it seeme to cōdemne it and be iudges of it Men condemne the law when they condemne their brethren they iudge the lawe when they will not be taught thereby nor reformed but as iudging it vnworthy to be the rule and line of their life they withstand it God hath not appointed vs to iudge his lawe but rather to doe it therfore by not speaking euil of the brethren must we do the law and not by resisting it condemne and iudge it How men are saide to do the law See S. Iames ch 1. v. 22. The meaning of this place is that we are ordained to be doers of the lavv and by God vvilled to labour to fulfill it therfore it standeth vs vpon thereunto to tende therein to labour and trauell and not by arrogantly iudging of our brethren rashly to iudge of the law Men become the iudges of the law when by obstinately transgressing of the law they seeme superiours and aboue the law as such as will not be subiect therunto and not by doing it seeme inferiours as they which will be ruled thereby then when we speake euill of our brethren which the law forbiddeth in rising vp resisting against this law we seeme to be aboue the law as such as will not be restrained thereby To iudge the law not to do it is great sinne Therfore must we rather in not speaking euill Deut. 27. of the law do it then in speaking euill thereof iudge it Great blessings are promised such as do obserue the law a great curse likewise is threatened to them which do not keepe it Moses therefore saith Cursed is euery one that continueth not in all the wordes of this law to do them This Apostle pronounceth them blessed which looke into Iames 1. 1. Ioh. 2. the perfect lawe of libertie to do it Saint Iohn witnesseth that such as do the will of God shall remaine and abide for euer and we are called to the doing of the law vvee ought therefore to do it that vve may be blessed in our deede and remayne for euer and not iudge it by violating thereof least vvee taste of the curse vvhich is threatened When vve speake not euill of our brethren vvee fulfill the royall lavve vvhich saith Loue thy neighbour as thy selfe vvhen vvee speake euill of them and iudge them because they vvalke not according to our pleasures vve iudge the lavve vvhich is farre from our dutie The lavv is by God ordained to be the line and leuell of our life the guyde of our feete the gouernour of our pathes therefore the princely Prophete Dauid Psal 119. saith Thy vvorde ô Lorde is a lanterne vnto my feete and a light vnto my pathes this lavv of God is the touchstone of our actions the triall of al our vvorkes the ballance to waigh vvhether they be according to the lavve of equity iustice to do this law not to iudg it ar we called For which cause almighty God in his law witnesseth that Deut. 4 6. he had giuen lawes vnto his people to do them Our Sauiour so often requireth the doing of the lawe and worde of God in the saints not euery one that saith vnto me Lord Lorde shall enter into the kingdome of heauen Mat. 7. but hee that doth the will of my father which is in heauen to the woman which pronounced the wombe blessed Luke 10. that bore him and the pappes that gaue him sucke He saith yea rather blessed are they that heare the worde of God and doe it To his disciples after the washing Iohā 13. of their feete blessed are yee if you know these thinges and doe them Saint James requireth this and calleth Iames 1. men to the doing of the lawe and worde of God be yee doers of the lavve not hearers onely Finally the Apostle in his Reuelation blessed is he that readeth and heareth Reuel 1. the vvordes of this prophesie and keepeth those things which are written therein to this law we must submit our selues and giue ouer all our actions thereby to be iudged this law forbiddeth euill speach of the brethren this forbiddeth proudly to iudge them arrogantly to cōdemne them because they walke not according to our wils this law must we not resist but obey notwithstand but fulfill this is the dutie of the saints of God this is the thing wee are bound vnto vvherefore if notwithstanding we speake euill of the brethren we do not the law but we iudge it and so swarue from the dutie of Gods saints and the thing whereunto we are called which is to be doers not to become iudges of the lawe of God And this is the second reason of the Apostle why we may not speake euill of the brethren because in so doing we are not doers of the law which dutie requireth but iudges which becommeth not the saints 3. A third reason why men may not proudly condemne 3. Reason arrogantly iudge their brethren is drawen frō the vsurping of the office of God of Christ men must not proudly arrogate that to themselues which is proper to God to giue lawes of their liues vnto men which if they embrace not at our pleasure to speake euill of thē to cōdemne thē therfore appertaineth not to vs for there is one only law giuer which prescribeth rules to vs to our brethren how we shall liue one iudge which shall iudge both vs and them if we doe not thereafter and this law maker and iudge is not mans fancie will pleasure but God himselfe so that when we will take vpon vs to prescribe vnto other men and woulde haue all men liue after our examples and pleasures Which if they will not proudly to iudge them bitterly to speake of them seuerely to censure and condemne them is to vsurpe the office of God our heauenly father to arrogate to our selues the thing which apperteineth not vnto vs therfore ought we not to doe it That God is the onely Law geuer and iudge which is able to saue and to destroy and that no man ought to take vpon him to set lawes of life and death to mens consciences and restraine them to their pleasures it appeareth For in the holy mountain with great feare and terror with sights and soundes from aboue almightie God Exod. 19. 20. deliuered vnto Moses the two tables of the lawe In the preface whereof the Lord setteth downe his own name as the authour thereof I am the Lorde thy God which brought thee out of the lande of Egypt thou shalt haue no
his will but by voluntarie offering of himselfe because his time was then come and standing in the iudgement hall examined and apposed concerning his doctrine by the high priest whom he willed to aske such as had heard him speake and preach for which answere hee was smitten of a seruant of the high priests though in minde he put vp the iniurie and in bodie was now at their pleasures yet in speach and worde hee withstoode the iniurie when hee saide to his smiter If I haue spoken euill beare witnesse of euill If well why smitest thou me Saint Paul beeing smitten on the face at the vniust commaundement of the Acts 23. high priest Ananias resisted in wordes that iniurie aud vniust fact and sayde the Lorde shall strike thee thou painted wall fittest thou here to iudge me according to the law and commaundest thou me contrarie to the law to be smitten Saint Augustine writing to Marcellinus diligently Epistol S. Mercel weighing the precept of Christ and of Paul and carefully comparing their examples with their doctrine witnesseth that the precepts of our Sauiour and the Apostle ought rather to be referred to the pacience and quietnesse of our hearts in the bearing of iniuries then to our outward actions and behauiour affirming that in these cases outwardly wee ought to haue greater care of our oppressours profite then of their willes and pleasures concluding that by the precept of not resisting euill in holy Scripture contained wee are prepared in minde and heart euermore to more and more iniuries but outwardly that it is lawfull either to doe or to say that which may most profite the oppressour and best keepe him from doing further iniurie As Christ and Paul his Apostle in minde and heart prepared to death it selfe yet outwardly did and spoke that which might best represse and restraine the aduersarie VVherehence it followeth when by bearing and suffering of men we make them woorse rather then by our pacience winne and gaine them then is it our dutie in minde to prepare our selues still to beare but in our outwarde action speach and behauiour to do that which may moste profite the oppressour and withholde the enemie from further iniurie and in this wise also is it permitted the Saintes of GOD to make resistaunce not repugnant to this or anie like place of holy Scripture 3 Finally there are times and seasons when by repelling force by force it is lawfull to resist also When Christians are so narrowly besteed and so straitly beset with their enemies as that they cannot haue the ayde of ciuill powers and lawfull magistrates of the common wealth but must either resist by force or bee in daunger of the losse of their liues and goods without all recouerie or recompence in such a case to resist I holde it lawfull altogether so that it bee done in a moderate defence of our selues without priuate malice or desire of shedding of blood If a man in a house be beset with wicked persons so that he can not haue aide of ciuill power for the present instant neither hath hope of recouering the damage which he may sustaine either of goodes or of life to resist with all strength power and courage and to fight for our goodes liues and bodily safegarde is not forbidden If in the high way we bee inwrapped in daunger where no Magistrates are to succour wee are as extraordinarie Magistrates to our selues to withstande force by force violence by violence might by might VVhich properly is not violence or iniurie but lawfull defence which nature it selfe hath imprinted and impressed in the hearts of men Thereof the heathen Oratour Tullie speaketh it is For Mil◠sayeth hee a lawe not written but borne with vs which wee haue not receyued learned nor read but drawen and sucked from Nature her selfe vnto which wee are not taught but made not infourmed but inured that if our life fall into snares force ot dartes of our enemies or robbers wee should seeke all honest meanes of preseruing our safegard and health And our blessed Sauiour Christ permitted his Disciples Luke 22. to carrie and weare swoordes about them for their owne defence when they coulde not haue the lawfull ayde of princes and Magistrates So that albeit hee reprooued Peter for smiting with the swoorde and cutting off the eare of Malchus for that then the magistrate and ciuill officer was at hande and shoulde haue defended his innocencie yet at other times and when they went abroade he permitted them to weare weapons Hereunto the customes of Countreyes and Nations yeelde which permit it as lawfull in iourneyes and trauailes and the like opportunities to weare and carrie weapons for their honest defence about them And by these meanes is it not forbidden the iust men to resist the wicked Nowe as in some cases it is lawfull to make priuate resistance to priuate men howsoeuer blockish Anabaptists chatte chirpe or chatter to the contrarie so may it be demaunded whether it may stand with a righteous and iust mans dutie to make publike resistance by warre and publike reuengement I answere that these places doe not forbidde lawful warres Which to bee a thing lawfull in the Saintes of God it may manie wayes appeare euidently the olde and the newe Testament confirmeth it the examples of renowmed men highly euen therefore commended approue it Saint Augustine wryteth that the Manichies for this Contra Faust Manich. lib. 22. cap. 73. cause found fault with Moises because he was a man of warre and such a prince as armed the people of God agaynst manie Nations and slue mightie princes and shed much bloud The like fault the Anabaptists finde nowe with Christians whose opinions as they are not soundly grounded vpon the worde of God nor the examples of the Saints so neither is there any substanciall Why warres are lawfull reasō to approue thē but manifoldly may they be refuted 1 And first of all it may appeare that some warres be lawfull in that Almightie God himselfe teacheth Dent. 20. what in warres by his people ought to be obserued as first to offer them conditions of peace and other things in the lawe expressed Moises promiseth the people that the Lord should be their captaine to destroy the nations and Deut. 31. by warres subdue them to the people The Lorde armed the people in sundrie cases and commaunded them Deut. 13. with the sworde and by force of warres to subdue the idolaters of the lande For which cause hee also willed Num. 10. Moises to prepare him Trumpettes and other warlike instruments for the people The Lorde God spoke in an other place to Moises and willed him to auenge the iniuries Num. 31. Exod. 17. done by the Madianites against his people and against the Amalakites in another place in like manner whome the Lorde by dint of the sworde of Israel mightily destroyed By God was Iosua set a worke in all Iosua 1. c. his warres
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 shrinke from it saying of the fruire of thy bodie will I sett vpon thy throne The Prophet Isai speaking of the deliuerance of the Israelites out of their captiuitie in Babylon by Cyrus Isai 45. and of the calling of the Gentiles for the faithful accomplishment of that promise hee bringeth in God himselfe swearing I haue sworne by my selfe the worde is gone out of my mouth in righteousnesse and shall not returne that euerie knee shall bowe vnto me and euerie tongue shall sweare by my name The Lord himselfe willeth the Prophet in his name to make this protestation vnto the Ezech. 33. world Say vnto them as I liue saieth the Lord God I desire not the death of the wicked but that the wicked turne from his wayes and liue Which place Tertullian citing crieth out the Lord sweareth saying as I liue hee Lib. de poenitentia would that men should beleeue him O happie men for whose cause the Lord sweareth O most miserable wretched if we beleeue not the Lord when he sweareth More of the othe of God may be seene Psal 95. v. 11. Iere. 11. 5. Luke 1. 73. Heb. 6. 13. Deut. 4. v. 21. 31. From God to come to the example of the Patriarks Abraham the great and mightie Patriarke making a Gen. â—1 league with Abimelech the king of the Philistins swore vnto him that hee for his part woulde keepe that league inuiolable Whose sonne Isaac the patriarke to like Gene. 26. purpose swore to the same prince and his people Dauid a Prophet and a Patriarke as Peter calleth him swore to Ionathan 1. Kin. 20. 2. Actes 2. when hee made a league of friendship with him and by othe also promised to Saul that he would not destroy his posteritie Our Sauiour Christ his othe in the Gospel was Amen Amen Velily verily I say vnto you 1. King 24. which not onely S. Chrysostome taketh for an othe but others innumerable of great learning sounde iudgement singular knowledge in the Scriptures of God Which othe is in many places set downe by the Euangelists as Mat. 5. 18. 26. v. in Iohn more often 3. Iohn 3. v. 5. Iohn 24. 25. verses 14. Iohn 12. Iohn 16. 20. Saint Paul drawen on and led by these examples almost in euery Epistle sweareth God is my record whom I Rom. 1. serue in my spirit in the Gospel of his sonne that without ceasing I make mention of you saith he to the Church of Rome then being In another place I take God to record 2. Cor. 1. against my owne soule that to spare you I came not as yet to Corinth To the Church and Congregation of God Gal. 1 at Galatia hee thus breaketh out the things that I write vnto you beholde I witnesse before God that I lie not Thus both God and the Patriarkes Christ and his Apostle is our example hereof so that it cannot be a thing vnlawfull Nowe if they replie that it was lawfull in the time of the lawe but not in the time of the Gospel that may easily bee refuted for our Sauiour Christ disanulled no Mat. 5. part of the morall lawe but fulfilled it therefore thereof sayeth hee I came not to breake the lawe but to fulfill it And this is a part of the morall lawe therefore at Christes comming was it not abholished but standeth in full strength power and vertue for euer Neither can their cauill impeach this doctrine for that our Sauiour the setter foorth of the Gospel and Paul a faythfull preacher of the same and both in the prime of the Gospell haue sworne wherehence it is apparant that euen vnder the Gospell it was lawfull for Christians to sweare 3 Lastly the lawfulnes of an othe euen among Christians herehence appeareth in that the ende of othes is profitable and the vse necessarie among men For whose vse is profitable and good and whose ende is needefull and necessarie that must needes be good profitable and lawfull Such a thing is an othe taken in the feare of God Some things are done in such secrecie and so priuilie that they cannot bee knowne or come ro light but onely by an othe then men are forced to take an othe and to witnesse a truth in the name of God the knowledge whereof is right necessarie among men So in the lawe when a man had laid a pawne or any other thing vpoÌ„ trust to another and the thing were lost or miscaried vnder Exod. 22. Num. 5. 19. his hands if the theefe were not founde the receyuer should be brought before the Iudge and take his othe whether hee had stole it conueyed it away and embefiled it or no. VVhereof seeing the owner had no witnesse he to whom it was committed and had receyned it was put to his othe whether it was gone by his meane and knowledge Thus had this othe a necessarie ende and vse among the people VVhen the people of Israel were afflicted by the men of Ai for the trespasse and sinne of Achan in taking the execrable thing from Hiericho Iosua 7. this thing beeing secrete and vnknowne Iosua commaunding all the tribes to appeare and Achan at the length taken Iosua willeth him to sweare and to vtter the truth which he did and was punishid and the fauour of God againe obtained for his people The authour to the Hebrewes commending lawfull othes vnto Heb. 6. men affirmeth that an othe for confirmation among men is the ende of all strife In euerie christian common wealth othes are for many such causes taken without which as many sinnes would lie secret and vnknowne to the great hurt of men so many duties would bee vnperformed were not men therunto bound by solemne othe and protestation the reuerend care whereof woorketh great good in the Church and common wealth albeeit many most wickedly and vngodly haue and doe despise the religion thereof Seeing then the lawe it selfe commendeth it the example of God the Patriarkes Christ and his Apostles confirmeth it seeing the end is necessarie and the vse profitable in the church coÌ„mon wealths of Christians what absurditie is it in supersticious Anabaptists to condemne all othes al swearings amoÌ„g men Othes then taken onely in the name of God for matters weightie and of importance righteous iust and true to the glorie of God the ending of controuersies the performance of duetie the profite peace and quietnesse of the Church and common wealth with pure affection to truth equitie and godlinesse with hatefull minds to falshood iniuries wickednes and oppression are lawfull in the Saints of God and in true Christians euen vnder the Gospel of Iesus Christ These things thus premised and set downe before wherehence it appeareth that all othes are not condemned neither euerie manner of swearing forbidden the Saints of God what manner of swearing doth the Lord in his law our Sauiour in the Gospell and this Apostle in this place forbid and condemne When
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
Homilie let the inquisition and inquiring out of thy sinne be in thy hearte and thought Of confess and repent this inquiring and iudgement let it be without witnes let God alone see thy confessing which onely doth not vpbraid thee with the sinnes but forgiueth them Saint Augustine not abiding that proude presumption Lib. 10. confes c. 3. of men sharpely inueigheth against them in his confessions what haue I to doo saith he with men that they should heare my confessions as if they could heale my sores a curious kinde of men to know the liues of others and a slouthfull to correct their owne How know they when they heare of me of my selfe whether I 1. Cor. 2. speake the truth sith no man knoweth what is done in man but the spirite of man that is in him This intollerable arrogancie of men to heare the confessions of other mens sinnes Lysander could not abide wherefore when he asked counsell in Samothracia Lysander of the Oracle being willed by the priest and keeper thereof to tell the greatest sinne that euer he committed asked whether he should do it at his bidding or at the commaundement of the gods When it was tolde hm it was the commaundement of the gods he willed the priest to stande a parte and he would tell it the gods if they did aske him Thus the very heathen detested this auricular confession of their sinnes vnto others Wherefore let that be abandoned farre from the schoole of Christ which the very heathen by reason did not admit and let it be condemned for euer as an errour or heresie not tollerable which neyther Scripture confirmeth nor Fathers allow of Saint James in this place speaketh nothing hereof but only of confession of offences priuately committed which either for mutuall comfort or for mutuall reconciliation ought to be mutually confessed as Erasmus Bede expound it Vnto which cōfession mutual praier is ioined wherof albeit in the 14. 15. verses he had spoken yet to shew the excellencie and necessitie thereof here repeateth it againe requireth it Which he cōmendeth from the effect that all men might see and know that there is nothing more effectuall and forceble to the healing of our bodily diseases then vnfained praier proceeding frō a liuelie faith a pure heart and good conscience to God Which effect of mutuall confession and praier is health acknowledge your faults one to another and pray one for another that you may be healed our mindes cleere of malice our hearts of hatred our affections of enuie our desires of wrath and reuenge our bodies shall the sooner be restored to health by the Lord. Seeing then such an effect followeth mutuall prayer we ought to be councelled by the holy Ghost and aduised by the Apostle to praie one for another that wee may be healed But of this more hath beene spoken vpon the 14. and 15. verses before going Where Saint Iames exhorteth vs to pray one for another it no whitte at all fauoureth the opinion of Popish persons either for their praiers to the dead or for the dead To the deceased Saints herence are we not moued to pray as to mediatours and aduocates for vs to God For here the Apostle as before desireth the liuing saints to pray one for another that they may be healed The Lords prayer teacheth that men aliue may pray for men liuing therefore therein we pray not for our selues alone but for the whole bodie of the Church One man may sue to God for another being aliue and we are willed to seeke for the praiers of the liuing Saints that they may be poured out for vs to God But to sue for the helpe of the praiers of the soules and spirites of men and women deceased neither doeth this place neither any other in the canonical Scriptures of God teach or perswade vs. And as we are not taught to sue to the dead so neither are we taught to sue for the dead for the liuing saints must pray one for another being aliue they are willed to praie for those that are sicke but not dead Dauid praied 2. Kings 12. for the childe begotten of Bersebah when it was sicke but assoone as it was dead he ceased Abraham praied for the Gen. 18. Sodomites being aliue but when they were destroyed we heare no prayer for them Moises praied to GOD for the Leuit. transgressing Israelites but when they were destroyed by the hand of God he praied not Saint Paul praied for the Rom. 9. 1◠lewes his brethren according to the flesh but it is neuer mentioned that he praied for any of them deceased Prayers for the soules in purgatory therfore herence can no wise be gathered Now that health followeth the praiers of Gods saints we must not take it that as all they for whom praier was made were alwaies healed in the time of the Apostles euen so also now but that as in that time it was the ordinarie meane and had his effect in all euen so ought it to be a meane now and no doubt in sundrie it shal be and is assuredly very effectuall though the gift of healing be not as it was in the time of the Apostles for GOD will heare the praiers of his seruants and will fulfill their desires whose eares are open to the suites of the righteous and will graunt their requests as shall stand best with his heauenly wisdome This effect oftentimes to followe the praiers of the Saints it is shewed for that the praiers of the righteous are very forcible and preuaile much if they be feruent Of the force of the Saints praiers see Sermon 2. vpon S. Iames leafe 19. 1. page c. Sermon 3. leafe 26. page 1. c. Sermon 17. vpon 4. Iames leafe 184. page 1. c. To which places this also may here be added that Two things required in prayer that it may be effectuall to the efficacie of mens praiers the Apostle requireth two things One in him that praieth the other in the praier it selfe 1 Touching him that praieth if he wil haue his praier heard he must be iust and righteous for it is here saide that the praier of the righteous auaileth much They must be such as feare God and beleeue in Iesus Christ such as are carefull to serue him in spirite and trueth such as doe walke before him in holines and righteousnesse of life These are they whose praiers auaile much For this cause Saint Paul exhorteth men to praie to God lifting vp pure 1. Tim. 2 Psal 145. Psal 34. 1. Peter 3 handes vnto him The Princely Prophet Dauid affirmeth that God will fulfill the desires of them that feare him and heare their crie and saue them And in another place which is alleadged carefully by Saint Peter the prophet promiseth the present helpe and the priest aide of god to our praiers when we are righteous the eyes of the Lord are ouer the righteous and his eares are open to
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.