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
capacitie of man applying it self to the weaknesse of our wittes and so in the doctrine of workes hee doth so also oftner mencioning workes then faith because works are more familiar then faith being an inward vertue 2. Seeing God hath made vs capable of reason and hath giuen vs desire will and iudgement whereby we are caried sometimes to that is good sometimes to that is euill therefore it pleased the holy Ghost oftentimes to mention workes and to vse sundrie exhortations admonitions reprehensions and reproofes thereby to stirre our desirâ—s will and iudgement to that which is good and to shunne and decline the contrarie 3. Works are trials and tokens signes and testimonies of mens faith which being an internall qualitie and habite of minde is knowen in it selfe onely vnto God whereof that men might haue knowledge and might also followe it in vs therefore by workes it must be made manifest Therefore are wee willed to make our inwarde man knowen too by good workes 4. Moreouer men naturally giuen to hyprocrisie would easily deceiue not themselues onely but others also in a vaine ostentation and name of faith carelesse of the fruites of righteousnesse without which our faith is dead which to shew the Scriptures require works as fruits in al such as were once iustified by faith in Christ Iesus 5. Wee are easily stirred vp to the doing of things by rewards and deterred by punishments That we might by rewards be stirred vp to the fruites of righteousnesse therefore doth almightie God promise great rewards vnto the workes of men thereby to allure vs to righteousnesse and holinesse Which workes he also doth worke in vs for he worketh in man both the will and the deed according to his pleasure Wherfore when he crowneth our Philip. 2. vertues and good workes in vs which he himselfe onely worketh in vs he crowneth not our merits but his owne gifts as notably auoucheth Saint Angustine So then by Tract 3. vpon S. John Luke 17. working we deserue nothing yea rather if we looke into our owne deseruings we shall be forced to crie that we are altogether vnprofitable seruants The Scriptures then mention workes not thereby to merit but by promise of reward to allure to vertue 6. The Scriptures mention vvorkes so often to teach vs our dutie to be fruitfull in all vvorkes of righteousnesse and in all goodnesse to imitate Christ our example and patterne in all vertue that vvee might be such vnto christians our brethren as Iesus Christ vvas to vs louing gentle pacient bountifull righteous easily entreated readie to forgiue and plentifull in good workes and in the fruites of righteousnesse to the glorie of God 7 Finally they mention workes and thereof the rewards are promised to shew what shall followe our workes of obedience euen eternall life not for desert of workes but by the grace of God and according to his mercifull promise as in this place the Apostle promiseth the crowne of life to the pacience of Gods Saints not for the worke of pacience but for the promise of God who hath promised to rewarde therewith the pacience of his Saints whose pacience is the way and meane but not the cause of their happinesse For as the high way is not cause of our comming into the Citie but the meane whereby we come therunto and as the race or place of running is not the cause of the goale or garland there giuen but the way and meane therunto so are not our workes neither is our pacience the cause of our crowne but the way and meane whereby we come vnto it And that our workes can not cause our crowne and eternall blessednesse it is manifest 1 If man might deserue eternall life then the workes of men might binde God but God cannot be bound by vs because he receiueth Psal 16. Job 53 nothing by our workes of righteousnesse as both Dauid and Iob auouch therefore wee can not deserue life 2 If men could deserue life then were not life the gift of God through Iesus Christ therefore man can not deserue it 3 If man could deserue eternall life then must there be a proportion betwixt that which deserueth which is temporall righteousnesse and that which is deserued eternall happinesse and what proposition is there betwixt things temporall and things eternall Insomuch as Paul sayth thar our sufferings are not to be compared with our Rom. 8. 2. Cor. 4. future glorie and that momentanie afflictions cause a farre more excellent and an eternall weight of glorie 4 Such as will deserue must haue in themselues whereby they deserue but all our vertues whereby in the vanitie of our mindes wee hope to gaine heauen are from God not of our selues we haue nothing that we haue not 1. Cor 4. 1. James 2. Cor. 3. receiued of our selues we can do nothing not so much as thinke that is good whose willes are framed by God to euerie vertue practised of vs therefore can not wee deserue eternall life let vs holde then with this Apostle that this crowne is due to pacience not by our deserts but by the promise of God 5 Now to conclude this place this is giuen to such as loue God to them which loue God in many places 2. Tim. 4 8 Rom 5. 28. manie promises are made so in this place the crowne of life is promised to them that loue God Why Because we can expresse our loue by no way better then by suffering for him and by bearing such things as he layeth vpon vs. Thus then such as shewe themselues to loue God in pacient bearing afflictions from him are they to whom the crowne of life shall be giuen Now let vs pray c. Iames Chap. 1. ver 13. 14. 15. 16. 17. Sermon 5. 13 Let no man say when he is tempted I 3. Place of the Chapter am tempted of God for God cannot be tempted with euill neither tempteth he any man 14 But euery man is tempted when he is drawen away by his owne concupiscence and is intised 15 Then when lust hath coÌ„ceiued it bringeth forth sinne and sinne when it is finished bringeth forth death 16 Erre not my deare brethren 17 Euery good gift and euery perfect gift is from aboue and commeth downe from the father of lights with whom is no variablenesse neither shadow of turning In these verses are foure things to bee obserued Namely 1. The proposition that men may not count God the cause of their temptations 2. The reasons arguments for coÌ„firmation of the proposition they are three 1. From the nature of God who neither is tempted nor tempteth 2. From the true and naturall cause which is concupiscense 3. From contrarie effects 3. The effects of lust concupiscense which is cause of euil teÌ„ptations they are 2 1. Sinne. 2. Death 4. The conclusion seeing then God cannot be counted the cause of our temptations we must beware that we erre not in making him cause therof THe Apostle hauing ended the
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
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
finally and deceauing themselues in the power and prouidence of God towards the sonnes of mē Such a temptation is it when men continue in sinne wallow Ephes 4. and welter in iniquitie committing wickednes with greedines presuming vpon the mercie of God and say with themselues Haue not I sinned and what euill hath come vnto me The greater my sinne is the greater shall Ecclus. 5. his mercie be in forgeuing me the Lord hath mercie in store for vs all be we neuer so wicked In the last houre I will returne vnto him and I shal be receaued This is a temptation tending to presumption abusing the mercie and goodnes of the Lord. Such is that temptation whereby wee are sollicited to say I know the goodnesse of the Lord is great ouer all his creatures I know he hath a fatherly and prouident care ouer me and he will not see the worke of his owne hande to perish for lacke of sustinance God that giueth clothing Mat. 6. Psal 147. to the floures and lillies of the field and feedeth the yoong rauens that call vpon him will cloth me and feede me also what need I to wearie or waste my selfe with toilesome and troublesome labour I will rest vpon his prouidence such is the temptation of witlesse persons and very harebraines who say I know there shall not one haire of my head fall away without the knowledge of God I know that he is alwaies at hand present to helpe and succour at time of neede I will feare nothing therefore I vvill runne through fire and vvater I vvill not be terrified by the glittering and glistring svvorde or sheild I vvill passe through the pikes by svvord and famine cold and nakednesse perill and pestilence come on it vvhat vvill those are sollicited by satan to presume of Gods mercy povver prouidence and goodnesse Satan assailed Christ himselfe in this kinde solliciting him to cast himselfe Mat. 4. dovvne from the pinacle of the temple because God had giuen his Angels charge ouer him that he should not hurt his foote against a stone To sinne then because God is mercifull to loyter and be idle because God is liberall to cast our selues into present daunger rashly because he is able to deliuer vs to lie still in the ditch and not to helpe Psal 91. our selues because he is of povver and can rayse vs is a temptation and suggestion of satan vvhereby he mooueth vs to presumption 3 There is finally a temptation which is to deceiue and seduce men drawing them into error mouing them to euil stirring them forward to iniquitie and vngodlines aduenturing and enterprising any thing repugnant to the law and will of God Of this there are two kindes also 1 Temptation to deceiue externall 2 Temptation to deceiue internall Externall temptation whereby wee are drawen into any sinne is that temptation whose cause is externall and outward and the beginning therof without vs as when by Sathan by the world and the thinges which here compasse vs about though in some sence they are inward because they moue our hearts and inwarde parts yet in as much as the causes are without and the beginning of these temptatiōs from others then our selues they may be called outward Sathan tempteth vs by false doctrine which he moueth by offence which he causeth by occasiōs and allurements to euill which he ministreth and otherwise The cause of which temptations and the instrument also being without the temptation is called externall The world to deceiue vs tempteth by vanitie thereof by improbitie therein the vaine pompe of the world tickleth vs the corruptions therein inuade and assault vs with the examples of wickednesse dayly seene of vs these things often seduce deceiue and the temptation is outward The things wherewith we be compassed tempt men manifoldly power honour ambition pleasure on the one side feare daunger and perill famine nakednesse pouertie death on the other thus are men also outwardly tempted and drawen into the errours and corruptions of our common life and thereby deceiued and led into euill The temptations which seduce men and are internall are such whose immediate and next cause is in our selues as man is tempted to commit euill by his owne corruption and concupiscense mooued by his owne disordered appetite to commit sinne Thus haue we in our bosoms a domesticall tyrant originall sinne and natural corruption from Adam pulling haling drawing vs dayly to euill that sinne in all things might exercise power ouer vs. Hereunto though Satan helpe yet the cause is in our selues in as much as by him wee are not constrained but come and follow freely deceiued and seduced by our own concupiscense And of this kinde of temptation the Apostle chiefly speaketh when he saith If any man be tempted let him not say I am tempted of God God to proue men tempteth his seruāts but to cause them to presume or to deceiue and draw them to euil he doth not So that he is not the cause of such temptations neither may wee referre these euil temptations vnto him And this the proposition of this place teacheth vs Let no man say when he is tempted I am tempted of God If God tempt no man to euill why saith the Scripture that he hardeneth the heart of Pharao that he blindeth Exod. 4. 7. 10. 11. Esai 14. Psal 81. man and giueth him ouer into a reprobate minde As of Pharao in the booke of Exodus in many places and chapters is recorded of Israel the people of God as in Isai in Dauid and other Prophets is mencioned of the Gentiles thrise in the first chapter to the Romans is confessed of others in other places in like maner Hereunto it may bee answered first that God in his iudgements which are sometimes open sometimes secret but alwayes iust moueth and inclineth mens willes whither him lusteth wherein hee either with the latter sinne of man punisheth the former or else hee taketh away his grace from men whereof destitute they runne headlong into their owne destruction by committing sinne with greedinesse or finally hee bringeth to passe Ephes 4. his purpose by the wickednesse either of Satan or men as able to worke out that which is good by the iniquitie of men and thus he is alwayes iust So that we may say with the Apostle that hee is not the cause of our euill temptations Let no man say that when hee is tempted he is tempted of God God mooueth not men to euill hee driueth not men to euill affections hee instilleth wickednesse into no mans heart but partly in taking away his spirite from them partly in punishing one sinne with another partly by bringing to light the sinnes of men which before were couered partly in accomplishing his owne will and bringing to passe his determinate counsailes and purposes euen by euill meanes and instruments as ruling all thinges after his will he is saide to indurate and harden the hearts of men and to giue
â—n our conscience which dieth not to burne continuallie Esay 66. Mark 9. â—ith fire which cannot be quenched to be caste into the â—â—ke which burneth with fire and brimstone to be tormenâ—ed in bodie to bee afflicted in conscience for euermore â—his is the thing which sinne committed bringeth forth â—nto men whereof all they shal taste who are not clensed â—â—om all iniquitie by the bloude of Iesus Christ 1. Iohn 1. Let men therefore which delight in their sinnes and haue their pleasure in coÌ„mitting iniquitie whose hand are giuen to spoyle and robberie whose feete are swift to shedde innocent bloud whose toungs are instruments of blasphemy falsshod deceate whose liues are filled with oppression extortion and crueltie whose bodies are weried and wasted with fornication adultery vncleannes of the flesh whose manners are full of all iniquitie impietie and vngodlines alwaies recorde and recount with them selues this saying of the Apostle sinne when it is finished bringeth forth death for howsoeuer wee flatter and deceue our selues in the vanitie of our owne minde and hope we shall finde shifts enough to auoid this iudgement Esay 28. Gal. 6. yet let vs remember that God will not be mocked but looke what we sow the same shall we reape if we sowe to the flesh we shall reape of the flesh corruption and this of the Apostle standeth sure Sinne when it is finished bringeth forth death for if through original sinne inclosed in our breasts al men by nature deserue death and if God shall in the day of his wrath iudge euen the secrete thoughts and cogitations of the wicked and therefore Rom. 5. Rom. 2. Eccles. 12 condemne them shal men thinke that when lust breaketh out into open sinne actually committing of euil they shal not be punished seeing especially the Apostle here affirmeth that sinne being finished bringeth forth death This doctrine carefully considered shoulde put a bit into our iawes and be a bridle to our mouthes and strong raignes in our whole liues to withdrawe and keep vs back from yealding to euil temptations seing the end thereof is death and destruction If intemperate persons drunkerds and surfiters if theeues spoylers robbers if slaunderers liers and blasphemers if adulterers fornicators and vncleane liuers if ambitious men proud and vaine glorious if al workers of wickednes would consider that if they commit and finish sinne in their mortal bodies their sinnes thus finished should bring forth death vexation in soule torments and tortour in bodie in hell fire for euermore were not their harts morehard then Adamants were not themselues more senselesle then beasts had they either care of saluation or dread of destruction loue of God or hatred toward Satan desire of heauen or mislike of hell hope of life or feare of death assurance of ioy or perswasion of punishment in the life to come they woulde herehence bee restrayned holding fast this place of the Apostle as a stoppe agaynst sinne Lust when it hath conceyued bringeth foorth sinne and sinne being finished bringeth forth death These things thus set downe and the fruites of Conclusion lust thus disciphered the conclusion followeth which is interlaced and intermingled among the reasons whereof thus sayeth Saint James Erre not my deare brethren Seeing GOD can not bee tempted neither yet tempteth any to euill Seeing the true and naturall cause of these temptations is our owne concupiscense and lust which both conceyueth and bringeth also foorth first sinne then death in vs then can not God bee the cause thereof so that no man when hee is tempted must say I am tempted of GOD. Doe not so grossely and grieuously erre my brethren as to impute the cause of these thinges to GOD this errour is greate blasphemous and wicked beware therefore you thinke not so of God as that he soliciteth or mooueth any to euill Erre not my deare brethren The conclusion thus interlaced with the reasons 3. Reason the third and last reason why men may not say when they are tempted they are tempted of God is from contrarie effects and things repugnant to be authour of good and euill are things repugnant God is authour of good therefore he can not bee authour of euill temptations euerie good gift and euerie perfect gift is from aboue and commeth downe from the father of lights with whom is no variablenesse neither shadow of turning If God therfore be the cause of all good things then can he not be cause of euill things also not of euill temptations therfore whereby we are solicited to wickednes Nothing can be cause truly and properly of contrarie effects therfore God the cause authour and worker of all good gifts in men may not bee saide to bee cause of euill temptations Of this reason the former part or antecedent is onely set downe Euerie good giuing and euerie perfect gift commeth from aboue from the father of lights c. wherby the Apostle teacheth vs that god is the fountaine of all goodnesse the giuer of all good gifts the authour of all good things in men he is the bottomlesse pit of all grace that cannot be emptied or draweÌ„ drie of vs he worketh whatsoeuer is good in the whole world Herehence Saint Peter calleth him the God of all grace because all 1. Pet. 5. grace and all good gifts come onely from him as from a well head and fountaine The God of all grace who hath called vs vnto his eternall glorie by Iesus Christ after that you haue suffered a little make you perfect strengthen and stablish you S. Iohn Baptist being tolde of the Iewes that Christ baptised and all men came vnto him acknowledging Iohn 3. the graces which were in Christ to come from heauen from God as a fountaine of al goodnes answered and said vnto them a man can do nothing except it be giuen him from aboue this is answerable to this Apostles doctrine Euerie good giuing and euery perfect gift is from aboue from the father of lights All the effects of Gods will are onely good and whatsoeuer vertue grace good gift is it is from God Seeing therefore all good things come from him he being the onely authour of all goodnesse and graces in the children of men we ought not to make him the cause of our temptations whereby we are moued to euill for then should he bee cause not only of diuers but of contrarie effects which he properly cannot be And thus is his reason plaine and euident In this place almightie God is adorned and beautified with three ornaments wherein his excellent goodnesse more appeareth 1 He is called the father of lights the fountaine and well-spring the authour and cause from whence all good giftes flowe and spring vnto men For this cause is God called not onely the father of lights but as pure innocent holy righteous good and the authour of all goodnesse he is also called light So is God called the Isai 60. euerlasting light of his Church
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
themselues that they do God good seruice if now and then onely they haue a spirt a crash a fit at the worde and leaue off but our Apostle willeth vs to continue therein often yea alwayes to be looking in the perfect law of libertie 4 Therein we must not be idle hearers but doers of the worde the promise of happinesse is not made to the hearing but to the doing of the worde we hearing must do that therein we are taught and so as good ground bring forth fruits with pacience 5 This if we do we shall be blessed in our deed not that our deedes do make vs blessed but because studie and endeuour to do well is a qualitie of such as shall be blessed And this blessednesse is giuen as a free gift and reward from God to such as walke in holinesse of life which life is not the cause of our reigning with God in eternall blessednesse but the way to the kingdome saith Saint Bernard neither are our good workes efficient and Bernard vpon 1. Psal proper causes of saluation and happinesse but ornaments of our faith as Saint Ambrose writeth But of this more was spoken 1. Iames 12. Here it may be obiected that in as much as happinesse is promised to our workes in Scripture therefore our workes purchase this happinesse Dauid pronounceth Psal 1. Psal 41. 119. 8. Luke 11. Reuel 1. him blessed which walketh not in the connsaile neither standeth in the way of sinners him blessed also who considereth the poore and needie those that are vndefiled in the way such as feare God and walke in his wayes Our Sauiour counteth them blessed which heare the worde and do it the Angel those which heare the words of that prophecie and fulfill them The Apostle here those which looke into the law of libertie and continue therein being not idle hearers but doers of the worde I answere that herehence if followeth not that men deserue by their works this happinesse but first these places entreate not of the cause why men are blessed but of their qualitie who shall be blessed euen such as do these things Secondly such things are vnderstoode of their workes who by faith are iustified accepted and blessed in whom the blessednesse of their workes doth followe the blessednesse of their faith as the effect the cause euen as ciuill righteousnesse or righteousnesse by workes whereby the fairh of our heart is knowen to men doth follow righteousnesse by faith which is before God Thirdly rewards are promised to works of grace and not of dutie so that no man by workes can chalenge happinesse vnto himselfe which as also eternal life is the meere gift of God through Iesus Christ Rom. 6. This part of the Apostles comparison is that who so looketh into the law of God with carefulnesse to liue thereafter shall be blessed in his deed Wherefore as Socrates the great Philosopher exhorted all men but specially yong men alwayes to looke into their glasses that if they were beautifull they should behaue themselues accordingly if deformed they should then hide and couer their deformities by vertue and learning so ought all Christians men and women to looke continually into this glasse of Gods worde that if they be alreadie beautified by the graces of God they may walke worthy their Ephes 4. Philip. 1. 2. Tim. 1. glorious calling in true holinesse and righteousnesse if they be deformed through sinne they may learne thereby to couer and correct their deformities of sinne by true obedience vnto the Gospel that they continuing in vertue may be blessed in their deeds not for their owne merits but of the mercie of God to whom with the sonne and the holy ghost be all praises dominion and maieâ—tie now and for euermore Amen Iames Chap. 1. verses 26. 27. Sermon 8. 26 If any man among you seemeth religious and refraineth not his tongue but deceyueth his owne heart this mans religion is in vaine 27 Pure religion vndefiled before God is this to visite the fatherlesse widowes in their aduersitie to keepe himselfe vnspotted of the world IN which wordes are the other two exhortations or admonitions namely the third and the fourth contained the thirde that Gods worde giueth and setteth downe the rule not onely to do well but to speake wel also The fourth that pure and perfect religion holy and acceptable seruice to God standeth in charitie towards the needie and in puritie of our liues These two verses containe the other two admonitions 3 To refraine the toÌ„gue wherin are two things 1 admonition it selfe 2 The reasons 1 It causeth errour and hurt 2 It defileth religion 4 Wherein pure Religion before God consisteth namely in 1 Charitie towarde the needie 2 Puritie and innocencie in our owne liues The thirde admonition of the Apostle is touching 3. Admonition the restraint and moderation of the tongue wherein he teacheth vs that the worde of truth whereby we are regenerate and begotten through the will of God prescribeth vnto vs not onely a rule of doing well but of speaking well also Wherefore the holy and vnfaigned professours of this worde must endeuour thereby not onely to reforme their actions but also to restraine their speaches and moderate their tongues that they fall not into those vices whereunto the godlesse tongue is giuen therefore sayeth he if any man among you seeme religious and refrayneth not his tongue but deceyueth his owne heart this mans religion is in vaine This admonition teacheth that the law of God being Psal 119. a lanterne vnto our feete and a light vnto our paths and a thing diuinely inspired from aboue to make a man perfect in righteousnesse and absolute to euerie good worke doth not onely restraine the vnbrideled actions of men but also refraineth and holdeth backe the 2. Tim. 3 disordered speaches of their mouthes that both in action and communication they may be holy vnto the Lorde For this cause haue we many exhortations in the sacred Scriptures of God to moderate our tongues and to restraine them In stead of many it may suffice which the holie Prophet and Prince of Israel teacheth vs If any Psal 34. man loue long life and would see happie dayes let him refraine his tongue from euill and his lips they speake no guile Hereof wee haue heard more verse 19. before and shall heare more 3. chapter from 2. verse to 13. verse thereof The reasons hereof are two 1 it causeth errour in our liues and hurt vnto our selues when wee are giuen to babling and prating thereby our hearts are deceyued and our selues indangered For great hurt commeth vnto men for want of moderation and gouernement of their tongues Solomon setting downe the inconuenience of not refraining the tongue affirmeth that life Prou. 18. and death are therein and they that loue it should eat the fruite thereof shewing how dangerous a thing it is to be loose which who is is subiect to great daunger Therfore
euer men obserue many parts of the lawe yet if they obserue not the whole they are guiltie of the whole and vnder the curse and malediction which to the general breach of the law is threatened Doth not our Sauiour teach that vnlesse we obserue his whole doctrine when we professe him and are baptized in his name that it preuaileth little to obserue some Mat. 28. when he bindeth all his seruants to the obedience of all that which he commaunded the Disciples Would not almightie God geue vs so much to vnderstand when in his lawe hee bindeth vs so often to the obseruation of the whole Which thing to intimate vnto vs the Apostle affirmeth that whosoeuer obserueth the whole law yet faileth in any point is guiltie of all A man therefore keeping all the whole lawe beside that one thing wherin he offendeth is guiltie of the whole and that no lesse in respect of the breach of the law it selfe before God then if he had offended in many points thereof albeit he more greeuously no doubt offendeth that offendeth in more precepts Wherefore as when a Prince enioyneth his Subiects the obseruing of all his lawes and ordinances which he geueth them if any one obserue all the rest saue onely one wherein he offendeth the same is a breaker of the kings commaundement and hath transgressed the law of his Prince and is subiect to the penaltie which is threatened the transgression of the whole lawe Euen so God enioyning vs sundrie precepts willing vs to obserue them all If any man obserue nine of the commaundementes yet offende in the tenth hee is a transgressor of the lawe and is guiltie of the whole law Whereunto full and perfect obedience is enioyned Thus they which obserue all the rest of the law and yet offend in any one point are held as transgressours of the whole lawe whereof they are guiltie for the law is as wel broaken in one as in many offences though not so greeuouslie in one as in many And as a iudge hauing twelue malefactors deseruing like sentence to be punished in like manner all whom the law requireth to be executed if he hang eleuen and let the twelfe escape for fauour he is an vniust a wicked and corrupt iudge in that action euen as if he saued foure sixe or more euen so when men offend in one point of the lawe though they obserue all the rest they are guiltie of the whole in as much as in one as well as in many it is broaken Whereof the Apostle Saint Iames admonishing such as wil be counted iust and obseruers of the lawe and yet haue the faith of our Sauiour Iesus Christ in respect of persons protesteth vnto them that if they keepe all the rest of the law of God yet in this one thing which is against loue they fall away from duetie they are guiltie of all If he that keepeth the whole law beside that one thing wherein he offendeth and in that one offending be guiltie of the whole law then it may seeme that it is all one to offend in one and in many precepts of the lawe that it is like sinne to transgresse in any one tittle or iote and in the whole lawe equall sinne to breake one and all the precepts and commandements of the law of God and so all sinnes may seeme alike and equall as the Stoicall Philosophers were of opinion Hereunto be it answered that the Apostle saith not he that keepeth the whole law and offendeth in one point thereof is guiltie of the whole in like manner or alike as if he had offended in the whole and euery point thereof but he is guiltie of the whole Guiltie he is of the whole who offendeth in one but not so guiltie nor so greeuously offending as if he offended in euery point of the lawe So that the Stoicall equalitie of sinnes that all sinnes are like may not herence be gathered nor auouched Which opinion of those blockish not Philosophers in deede but meere fooles rather is hissed out of the Schoole of Christ And as it may not herence be gathered so may it diuersly be confuted 1 All sinnes not to be equall it appeareth manifestly if that we looke into the causes the beginnings and the affections from whence sinnes rise in men These cōsidered one sinne shal be seene greater or lesse then another For who seeth not that sinnes proceeding of malicious wickednes are greater then such as be committed of infirmitie weaknes ignorance This the holy Prophet Dauid that man of God knew who looking into the causes Psal 59. of sinnes reputeth the sinne of maliciousnes much greater then other sinnes therefore he praieth to GOD 1. Joh. 5. not to forgeue such Saint Iohn measuring sinnes by their causes beginnings and affections accounting that sinne which is from wilfulnes whereby wee sinne vnto death farre beyonde all comparison the worst willeth that the Saints should pray for such brethren as sinne but not vnto death As for such as sinne vnto death by vniuersally and wilfully falling away from the knowē trueth he would no prayers to be made for them Our Sauiour Mat. 11. Mat. 12. Christ iudging and estimating sinnes from their causes promiseth mercie fauour grace and pardon to such as ignorantly receaued him not if at length they would come vnto him but such as maliciouslie resisted the trueth wilfully fought against the gospell obstinately opposed them selues against the holy Ghost who offered them grace they refused and so blasphemed the spirite of Christ hee protesteth should neuer be forgeuen Saint Jude distinguishing of sinnes whereof some are done of infirmitie Iude 22. 23 and simple ignorance some of stubbernes and peeuishnes measuring them by their causes willed that such as sinne in the former kinde should be pittied but such as sinne in the second should seuerely be corrected and chastened Saint Paul in two most worthie places to the Hebrewes Heb. 6. 10 disputing of Apostasie and sliding away from the knowen trueth which commeth of a malicious obstinacie and wilfulnes of mind measuring that sinne from the cause the maliciousnes and wilfulnes of their hearts denieth all pardon thereunto as to a sinne irremissible and which cannot be pardoned as other sinnes are Saint Paul writing of himselfe and his owne sinnes in afflicting 1. Tim. 1. and persecuting the Church of Christ measuring sinnes according to their causes reputeth sinnes done of ignorance lesse then sinnes of wilfulnes Wherefore he offending ignorantly obtained mercie whereas the Scribes and Pharisies and other Iewes opposing themselues to the Gospell were subiect to the eternall iudgement of God In another place pronounceth he the greater iudgement to them which wilfully and impenitently despised the lōg Rom. 2. sufferance and patience of God Finally Saint Iames this our Apostle in this his Epistle Iames 4. esteeming sinnes from the affections and fountaines from whence they come iudging that sinne which is of knowledge greater
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
father of the Church searching and seeking out rhe true Serm. 4. domi 1. quadrag causes for vvhich the Saintes of God might lavvfully vveepe vvriteth that there be tvvo causes for vvhich they may so do 1 Because they haue omitted through negligence many things vvhich they should haue done 2 Because they haue committed through boldnesse manie things also vvhich should haue beene vndone by them the one he calleth the sinne of omitting the other the sinne of committing and for both ought men to vveepe before God Let vs therefore looke hereinto vvith vvakefull and vvatchfull eyes let vs recorde and recounte vvith our selues vvhat dueties and good things vve haue omitted vvhich vvee shoulde haue done either to God or man either to our selues or others to our ovvne charge or to straungers to our friends or to our enemies let vs call to minde vvhat euill we haue done vvhereby God hath beene dishonoured our neighbours iniuried our selues defiled other by our euill example allured to vvickednesse Hovv vve haue dishonoured God by blasphemie oppressed our neighbours by iniurie vsurie extortion deceite and couetousnesse hovve vvee haue defiled our selues vvith fornications adulteries vvantonnesse and fleshly vncleannes vvith drunkennesse surfetting or the like enormities hovv vve haue dravvne on others to like sinne by sight by persvvasion by action by motion shall it not make vs to vtter our repentance by vveeping If vve forget not that vve haue omitted our dutie of praier and inuocation to god and the performance of humble seruice vnto him that vve haue omitted the ministring to the necessitie of the Saints and the helpe vve should haue shevved to the needie brethren that vvee haue omitted many good opportunities vvhich haue beene offered for the encrease of our vertue fayeth pacience mercie and such like that vvee haue neglected the carefull visiting of the poore destitute vvhich liue in our streetes and complaine and perish before our eyes for lacke of reliefe that wee haue omitted many exercises of prayer of preaching of reading and meditating in the lawe of God that we haue omitted the doing of manie things which appertaine vnto godlinesse and true sanctification and committed much wickednes priuately publikely openly secretely in our soules in our bodies at home and abroade agaynst God and men in our conuersation in our communication haue wee not iust cause to chastise and afflict our selues by weeping When wee heare of our cruell dealings our intollerable pride our silthinesse of the flesh our riotousnesse of life our great falsehoode lying deceyte vnderminding one of another our enuie hatred malice slaunder reproch backebytings and all iniquitie which nowe reigneth in our whole life mercifull God what fountaines what welles of teares shoulde it cause in vs VVherefore if Democritus the Philosopher wept continually Democrit 9. to see the ignoraunce blindnesse and doting follie of man shall not wee weepe day and night to see the blindnesse ignorance wretchednesse and wickednes of our selues whereby we continually prouoke the wrathfull indignation of God against vs VVhen our goods are taken by pirates our wealth consumed by shipwracke our houses burnt with fire our landes taken from vs by violent oppression our riches wasted by pestilent vsurie our libertie restrained by cruell persecution our children miscarie suddenly our friendes die from vs dayly and one misfortune fall on the heeles of another what crying what wringing Psalm 42. 7. Job 2. 15. c of handes what lamenting what weeping is there among vs But that God by our wickednesse is offended his name through vs blasphemed his lawe and holy worde contemned his pacience and long sufferance dayly prouoked and abused his threatnings his admonitions his counsels neglected his louing mercie forgotten and his great benefites not remembred that many good things pertaining to duetie haue beene through our follies omitted and manie wickednesses whereof we should haue beene cleare committed by vs who weepeth who lamenteth Let vs deare Christians in the feare of God euermore remember alwayes holde fast this councell of the Apostle that by sorrowing and weeping wee may shew our affliction and chastising our selues by repentance 3. A thirde way of afflicting our selues is by turning our laughter into mourning our wanton laughing which proceedeth frō the dissolutenes of our minds must bee turned into mourning Here by laughter is vnderstoode that lasciuious and wanton mirth and giggling which is rife among fooles and vaine persons and which they take vp vpon euerie vaine occasion in the world whereby their follie appeareth as Sirach witnesseth who Ecclus. 19. making the vaine laughter of men an argument of folly sayth A mans garments excessiue laughter and going declare what he is descrie his follie And in another place not long after A foole lifteth vp his voice with laughter Ecclus. 21. but a wise man doth scarse smile secretly And Salomon in his preacher like as the noise of thornes vnder the pot Eccles. 7. which for a time crackle but profite nothing for they are consumed suddenly and quickely So is the laughter of a foole this is also vanitie This laughter our Sauiour Christ condemneth crying out wo and denouncing Luke 6. vengeance against such as gaue themselues to wanton mirth and vaine laughter Wo vnto you that now laugh for you shall waile and weepe Our foolish giggling our prophane laughter our dissolute mirth our wanton screaming and scrcking our disordered lifting vp of our voices in our incontinent mirth must be laid aside and be turned into mourning if so be we wil humble our selues by true repentance vnto God And here vnder laughter and mirth are vnderstood also all those delicates and delightes all those merry conceyts and pleasant pastimes all those iollities sportings wherein men take pleasure and so become forgetfull of the iudgements of God and neglect the chastising of themselues for their wealth vnto God Whereunto our Mat. 24. Sauiour Christ witnesseth the world should be giuen towardes the end thereof yea and at the very appearing of the Sonne of God in iudgement whereof the saith As the dayes of Noe were so shall the comming of the Sonne of man be for as in the dayes before the floude they did eate and drinke marie and giue in marriage vnto the day that Noe went into the Arke and knew nothing till the floud came and tooke them away euen so shall also the comming of the Sonne of man be Wherein hee shevveth that in the latter dayes men shal be giuen to brutish pleasures delights and pastimes which the Apostle in the Saints of God would haue to be turned into mourning suffer affliction sorrow and weepe let your laughter be turned into mourning 4. Finally as our laughter must be turned into mourning so must also our ioy be turned into heauines the ioy vvhich worldly minded men conceyue of worldly thinges the wanton reioycing of men must be turned into heauinesse hanging downe of head casting downe of countenance in signe of shame for
from false surmised crimes and voide of all deserued spotte of false suspicion to be assailed and assaulted with reproachfull slaunder of the wicked wherein they seeke neither the glorie of god neither the peace of their countrey neither the welfare of Princes neither the happie estate of Commonwealthes but onely their owne priuate profitte and commoditie which they endeuour to enlarge increase by the discrediting diffaming backbiting and slaundering of others Neither is this true in great personages in Princes and Peeres of Common-wealthes before whom the innocent oftentimes for gaine are accused of the wicked but also in our priuate and ciuile life it is a practise moste generall for our owne gaine priuate lucre and commoditie to accuse condemne speake euill of other men and to slaunder one another 3 Neither for these causes onely doe we speake euil of our brethren but also stirred vp by enuie for the graces and benefites of God poured in plentifull maner vpon our neighbours wherat we being moued through enuie we speake euil of them as vnworthie those graces and benefites receaued and therfore it commeth oftentimes to passe that the wicked moued with enuie for the blessings of God vpon his children speake euil of them Whē the malicious and malignant people of this worlde see the Saints of GOD to flourish in vertue to increase in grace to excell in faith to be zealous in religion constant in profession of good hope in all afflictions aduanced to honour enriched with worldly wealth or any such way either inwardly or outwardly blessed by God they enuying them for the same slaunder them taunte them and speake euill of them in most wicked and vngodly manner The princes of the prouinces of Babilon seeing the vertue honour and glorie of Daniel whereunto hee was aduanced by God through Darius the King of Babilon enuying his state forged and framed an accusation Dan. 6. against him to Darius whereby he was adiudged to the denne of Lions when the obstinate and rebellious Iewes saw the zeale boldnes constancie and courage of the Ierem. 18. holy prophet who would not be feared with the faces of men from exequting his charge then they through mere malice and enuie slaundered the prophet and deuised against him and smit him with their bitter and backbitimg tonges The scribes and Pharisies through enuy of the graces of God in our blessed Sauiour Christ Mat. 12. John 8. raised vp many false accusations and vttered many slaunderous speaches against his royall person as the holy gospell witnesseth Herewith were the Iewes stirred vp against Actes 6 Steuen whose spirite they not able to withstande and resist they raised false accusations and suborned false witnesses in forged manner slaunderously to accuse him as one that had spoken euill of Moses and God The same cause pricked them forward in like maner to speak Acts 13. against the doctrine of Saint Paul and to raile against his person through malice and enuie conceaued against him To cōclude there is nothing more cōmon in the life of man then for such as are indued either with inwarde graces of the spirite or outward benefites by the hande of God for the malice and hatred wherewith men followe and pursue them to be euill spoaken of and slaundered 4 Finallie that which properly concerneth this place our euill speaking proceedeth of pride and therefore as a mischiefe and effect of pride it is here condemned The pride which of our selues we haue conceaued maketh vs to mislike whatsoeuer is not according to our pleasures and mislike moueth vs to speake euill of other men who walke not liue not doe not all thinges to our liking For as the Ape and Rauen thinke their owne young ones fairest and best fauoured yet is there not a more deformed thing among beastes then the Ape neither a fouler among the birdes then the young Rauen So men like their owne doings be they neuer so bad and condemne all others in comparison of themselues The Isai 65. Iewes through pride of their owne heartes contemned the Gentiles and spoke euill of them Stand aparte say Luke 18. they to the Gentiles for I am worthier then thou The proud conceite of his owne righteousnesse which the proud Pharisie had conceaued made him to contemne the poore Publican and to speak euill of him euen to the face and in the presence of God in the Temple I thanke thee O God that I am not as other mē extortioners vniust adulterers or euen as this Publicane The proud and wicked men of the world seeing that the Saintes woulde not runne the same excesse of riot with them and liue as pleased them therefore saith Saint Peter they speake euil 1. Pet. 4 of them Our Apostle here making pride the cause of this euill and insinuating that the proud and arrogant persons of the world will proudely condemne and slanderously speake of all those who liue not after their pleasures condemneth it as the effect of pride neither is there finally any thing that more moueth men to speak euil one of another then pride doeth So that the proud person hardly euer speaketh well of any but that he only may be in estimation account and credite he speaketh euill of al others These and the like causes may be alleadged of this euil and mischiefe which S. Iames worthely condemneth Speake not euill one of another brethren How men speak euil This mischiefe is manifolde and sundrie waies are men saide to speake euill one of another 1 When men misreport of vs and charge vs with that which is not true then speake they euil of vs. In this kinde was Dauid euil spoaken of as in the Psalme he witnesseth Cruell witnesses rose vp against me they asked me things Psal 35. I knew not they charged him with things vntrue to bring him into disgrace discredite and disfauour with men Thus Doeg the Edomite the chiefe of Sauls Heardmen spoke euill of Dauid and Achimelech the Priest of Nob affirming that they tooke councell together against 1. Kings 22. the king I saw the sonne of Ishai when he came to Nob to Achimelech the sonne of Ahitub who asked councell of the Lord for him Such euill speaches were they of those flattering Parasites and backbiting Sicophants who falslie infourmed Saul that Dauid intended mischiefe against him In this kinde proud Hamon spoke euill against Mardocheus 1. Kings 24 Hester 3 and the people of the Iewes who charged them with thinges vntrue in bringing vp euill and false reports of them There is a people saith he scattered and dispersed among the people in all the Prouinces of thy kingdome whose lawes are diuers to all lawes obserue not the lawes of the king In the seruice indeede of their God they obeyed not but in ciuill things they were obedient vnto the lawes of Assuerus and therfore were charged falsly with disloyaltie rebellion against the lawes of the king Thus we speake euill one
the cup to their heades haue beene hindered therefro Now if in so short a time as a man may put the cuppe to his mouth many things oftentimes do wonderfully altar what madnesse is it and vanitie of vanitie to determine long before of thinges to come and if vve can not promise to our selues the euents of one day neyther can be assured what shall fall out to morovv vvhat presumption and pryde is it to promise our selues securitie and continuance of our state for moneths yeares and termes of time at our ovvne pleasure the first reason therefore vvhy the Saints of God neyther any other what soeuer should not say in this wise to daye or to morrovve vvill vve goe into such a citie is because the time and euent of things is vncertaine neither can we tel what to morow wil bring vnto vs. 2 Now as we ought not thus to determine of things to come because the time is vncertaine and the euent of things doubtfull so neither ought we thus to determine because our life is fraile brittle vnstable and of all things most vncertaine For vvhich cause it may be compared The vncertaintie of mans life vnto a vapour in the ayre carried vp by the beames of the sun which there is dispersed suddenly and vanisheth Wherefore vvee are not able to promise any thing absolutely to our selues so fraile is our state so transitorie is our life and our daies so short and vncertaine And touching the shortnesse of mans life and the vncertaintie of our worldly condition it is a large fielde to walke in it is a moste ample scope it is a thing vvhereof many haue spoken many thinges this the holy Scripture preacheth thereof the men of God haue vvitnessed to that experience of all men and vvomen vvhich haue bene in former age subscribeth Holy Job falling into the consideration of the mortalitie Iob. 7. of man and the vncertaintie of this temporall life breaketh out into these wordes my dayes are swifter then a vveauers shittle and they are spent vvithout hope remember that my life is but a vvinde and that my eye shall not returne to see pleasure my daies haue beene Iob 9. more svvift then a poste they haue fledde and haue seene no good thing Man that is borne of a vvoman hath but Iob. 14. a shorte continuaunce and is full of miserie he shooteth foorth as a flower and is cut dovvne he vanisheth as a shadow and continueth not Thus hee compareth our life to things of least and shortest continuaunce to the weauers shittle vvhich he catcheth and presently casteth out of hand againe to vvinde vvhich is of greatest swiftnesse to a poste vvhich tarrieth not long in a place but soone departeth to the flower of the fielde which quickly withereth to a shadowe which most easily vanisheth When Dauid and his Princes not long before his death 1. Chron. 29 offered for the building of the temple he freely confesseth that he and they were straungers as all their forefathers were and their dayes like the shadow on the earth In his heauenly Psalmes and songes to GOD he sometimes Psal 90. compareth the life of man in swiftnesse and celeritie to a thought then vvhich vvhat is sooner past our dayes are past in thine anger wee haue spent our dayes Psal 103. as a thought In another place the dayes of man are as grasse as a flower of the fielde so flourisheth he for the winde goeth ouer it and it is gone and the place thereof shall knovv it no more Finally mans life saith he is vanitie Psal 144. his daies are like a shadow that vanisheth Isai the Prophet of God describing the vncertaintie Isai 40. 1. Pet. 1. of mans life and earthly glorie crieth out all fleshe is grasse and all the glorie of man is as the flovver of grasse the grasse vveathereth and the flovver falleth avvay This Apostle to discipher and discouer vnto vs the greate vveakenesse of our nature and the vncertaintie of our life compareth it also to a vapour a thing of short continuance The very Heathen and naturall men by the onely light of nature haue seene no lesse and haue confessed the same painted out the frailtie of our nature and the shortnesse of our life in a diuerse manner Some haue called man a bubble vvhich riseth and falleth suddenly Pindarus the Poet termeth a man a thing of one dayes Pindarus continuance and againe he calleth man the dreame of a shadovv a shadovv seemeth to be something and is nothing and to dreame of a shadovv is lesse then nothing yet doth he call man the dreame of a shadovv A certaine philosopher being asked vvhat the life of man vvas compared it to the playing of a parte vpon a stage and scaffold vvhereon the plaier standeth a little vvhile fetcheth a turne or tvvo and so departeth euen so playeth man his part vpon the stage of this vvorld vvhereon he turneth and vvalketh a vvhile and then departeth Another of the Poetes calleth man a breath and shadovv only then vvhich nothing more subiect to corruption Sophocles to vanitie Therefore haue some made large and long discourses and vvrite vvhole bookes of the misery vanitie and shortnes of mans life The truth vvhereof experience of al men and vvomen that haue bene before vs shevveth For vvhere is novv Adam Cain Abel Noe vvhere are the patriarks Abraham Isaac Jacob Ioseph the rest vvhere are the Prophets Moses Elias Nathan Michea Isai Ieremie Ezechiel Daniel others Where are the kings Saul Dauid Salomon Jereboam Rehoboam Achab Jehozaphat Hezechiah Iosiah Iehoram Ieconiah and all the princes of Iuda Israell Where are the Apostles and Martyrs Where are all the men of might and such as for vertue haue bene renowmed where are all men women rich poore yoong old learned ignorant wise foolish high low base honorable princes and people which haue gone before vs is it not manifest in them all that this our earthly life is no better then a vapour the consideration whereof should keepe vs from presumpteous determining of things to come Let vs therefore oppose our miserable state and wretched condition to this vaine confidence that thereby our pryde may be abated for which things sake it is here set downe by the Apostle as a reason to dissuade vs from our vaine confidence Seeing therefore that the euents of times are doubtfull and our life a thing vncertaine it were meere madnesse for vs thus to presume of our selues and in the vaine confidence of our heartes to determine of thinges to come long before which thing here is condemned by the Apostle and dissuaded by this double reason Goe to now you that say to day or to morrow will wee go into such a citie and continue there a yeare and bie and sell and gaine yet ye can not tell what shal be to morow for what is your life it is euen a vapour which appeareth for a time and afterward
to flesh lines bodily vncleānes for which causes adultery is oftē set downe as the effect of excesse and this wantonnes as the ofspring of pleasure before condemned as Saint Augustine Augustine Ambrose Hierom. and Saint Ambrose vpon the cited place to the Romans haue obserued and Saint Ierome subscribeth to the same The bellie boyling with wine fometh out filthines Saint Ambrose citing the wordes of Paul to the Church of Sup. 5. Ephes Ephesus be not dronken with wine wherein is excesse writeth in this wise Where is dronkennes there is excesse and luxuriousnesse excesse and luxuriousnesse prouoketh to carnall filthines Salomon the wise man searching and seeking out the Pro. 23 effects of dronkennes deliciousnes of life noteth these two specially Looking vpon strange flesh which is lusting after women vnlawfullie and the speaking of lewd things which is rebaldrie The Prophet reckoning vp the euils and sinnes of Sodome and the cause of that vnnaturall Ezech. 16. lust which burned in their bowels like fire noteth vnto vs their fulnes of bread which was their riotousnesse and delicious life and their slouth and idlenes whereunto they were geuen to haue beene the principall causes of that horrible vncleannes And the practise of Gen. 19. Lot otherwise a man most righteous who after hee was made dronken by his daughters committed incest with Iudith 13 ech of them And Holofernes the Captaine general ouer the armie of the Assyrians then only tempteth the chastitie of Iudith when before he was dronken Seeing therefore this wantonnes is the effect as it were of pleasure of dronkennes and deliciousnes of life therefore in the second place it is added to shew the sensualitie of the wicked here condemned To which their wantonnes as they are too prone by naturall inclination so haue they many prickes and prouokements as filthie songes and sonnets which by their eares passe on to their hearts laughter merimentes iesting which are not comely immodest and vnchast musicke whereby the adulterous heartes of men and women are set on fire and inflamed dalliance toying iesture not conuenient filthie speach and talke the verie instrument of this wickednes whereby chastytie is assaulted continencie inuaded honistie corrupted al filthynes determined To this wantonnes rich men giuing them selues and thereby caried headlong to all manner vngodlines are therefore in this place reproued and it is set downe as the second thing wherein the sensuallytie of prophane persons consisteth which is the seconde sinne for which destrution and finall callamitie is threatened againste them 3 Of their sensualytie the laste and third branch is that they nourished their heartes as in the day of slaughter Whereby their continual studie to banquet and make merie is noted that their whole life might be as it were a continual day of feasting by which they grew as fatte as porke or brawne for satan the deuill to feade on in the day of iudgmente The Hebrues call the daies of feasting the daies of slaughter Because at great feastes there is great killyng great slaughter Calues from the stalle sheepe from the folde oxen from the pasture kyddes from the goates lambes from the ewes deere from the forreste bucke from the chase fish from the sea foule from the fenne birdes from the aire capons from the coope fesant from the woode partrige from the couie rabbet from the warrant and infinite the like are then slayne to bee deuoured so that the daies of feasting may welbe called the dayes of slaughter The prophet Isay speaking of the day of Israels destruction by Nabuchodonosour King of Babilon wherein Isay 22. the people gaue them selues to feasting and banquetting saith in that day did the Lorde call to weaping and mourning to baldenes and sackcloth and beholde ioye and gladnes slaying oxen and killing sheepe eating flesh and drinking wine shewing that in the daies of feasting there was slaughter and killing Whereunto the Apostle Saint James in this place hauing regarde painting out the insaciable desire and studie in the wicked rich men continually to feade and fatten them selues by banquetting feasting saith that they nouriched them selues as to the day of slaughter preparing themselues day by day to feasting and banquetting though it be with the hurt neede and hungerstaruing of the poore people of the land For like fault may not we geue like iudgement pronounce like sentence of condemnation against the riche men of these daies Did not they in the great famine of the land wherewith the poor were miserably pinched sit eating Anno 1586. and drinking feading themselues and feasting banquetting and surfetting wherby they euen nourished their harts as in the day of slaughter and therfore must needs heare the thundering threatning of the Apostle Goe to now ye rich men weepe and howle for the miseries which shall come vpon you c. You liue in pleasure and wantonnes you nourish your hearts as in the day of slaughter you feast your selues with the goods of the poore you pamper vp your selues with the penurie of your brethren you fare deliciouslie euery day by pinching of the needy Goe to now therefore weepe and howle for the miseries which shall come vpon you Your neighboures sterue they pearish with hunger with whom you haue to doe the distressed with famine die in your streetes and yet you prolong your feasting and banquetting continually weepe therefore and howle for the miseries which shall come vpon you who liue in pleasure on the earth who geue your selues to wantonnes and carnal lusts you nourish your hearts as in the day of slaughter geuing your selues to daily banquerting and feeding your selues full much like vnto fedde beastes prepared for the slaughter Albeit there be some couetous rich men so farre from pampering vp themselues in this manner as that they cannot affoorde themselues a good dinner or supper once in a quarter and that for very miserablenes and insaciable couetousnes of their mindes which thing is one of the vexations vnder the sunne spoken of by king Salomon Eccles. 6. in his preacher When men haue riches but yet not a liberall heart to vse them for their comfort who therefore may well be compared to Tantalus king of Phrygia whom poets faine for disclosing the councel of the gods to be tormented in hell with apples ouer his head which as he reached for them departed and went vp higher and water vnder him whereunto when he stouped it flowed away so that he could neither eate nor drinke in his torments yet because for the most part these braunches of sensualitie are commonly in the prophane men of the world therefore he reproueth it as a thing incident to that condition of men And this is the seconde euill for which the Apostle denounceth this fearefull iudgement and vtter destruction against them The third sinne and euill for which these men are 3. Euil or sinne in the couetous mē subiect to this iudgement is their crueltie
fight valiantely in this wise fight saith he and feare not for it is great honour to loose a mans life for his countrie therefore the rest of the citizens are defended by our vertue the mothers and children are thus in safegard which are the seede of the age to come Thus the temples remaine and good lawes pietie and shamefastnesse thus euery one shall enioy his owne thinges and landes when the enemies be expulsed to this ende haue lawfull warres bene vndertaken by the Saints these ends Abraham Moses Iosua the godly iudges Samuel Dauid and the rest in their vvarres haue respected and for this cause do vve also pray for princes and magistrates that by their power and prouident care we may lead our liues in 1. Tim. 2. godlinesse and safetie 3. Lastly warres may not rashly but aduisedly bee vndertaken with deliberation and counsell thereunto Prou. 24. the vvise man exhorteth with counsell thou shalt vndertake vvarres peace must be bought and redeemed though it be vvith losse as Hezechiah vvould rather giue his treasure to Sennicherib then wage warre with him Al things 3. Kings 18 and alwaies must be tried before vvee come to handie 3. Kings 18. 1. Off. blovves vvhich counsell the vvise Romane oratour giueth all things are first to be tempted before we contend by force and vveapons and the vvay to discide matters must first be sought out before vve trie the strength of vvarres Wherefore as surgions trie alvvaies before they cut or feare of a mans member vvhich they do at last least it breede to further daunger so may not vvarres be vndertaken but when other meanes haue bene sought and there is imminent perill and daunger ready to ensue thus by warres in certaine cases to resist is not vnlavvfull And these things in generall as they may stop the mouthes of the Anabaptistes so are their reasons in perticular ansvvered by Peter Martyr vpon Genes fol. 56. vpon 1. Samuel fol. 190. And by Caluin against them in his little vvorke so titled against the Anabaptists fol. 56. as the booke is in Octauo Finally it may here be enquireth vvhether righteous men may not resist the rage violence and force of men by aide of law I ansvvere they may Paul vvithstood the rage of his Act. 24. false accusers and enemies by defence in lavve before Festus the gouernour from vvhose corrupt iudgement he chalenging the benefit of the lavv appealed to the iudgement Act. 25. seate of Cesar the Emperour of the Romanes Saint Augustine commended Maximinus the Bishop for that Epist 50. Boniface he vvithstood the rage of the cruell Donatists by the ayde of the lavve and appealing to the magistrate vvhich had he not done saith he his patience had not deserued commendation but his negligence had deserued worthie reproofe Neither doth Paul find faulte with the Corinthians for going to law but that they went to law vnder vnbeleeuing 1. Cor. 6. iudges and that for trifles or else thereby to oppresse one another So that neither this resistaunce is against righteousnes and iustice neither here forbidden when S. Iames saith that prophane rich men slay the righteous and he doth not resist them And these are the three euils and great sinnes for which the Apostle denounceth their destruction against the wicked their fraudulent detayning their labourers wages their sensualitie of life and their crueltie and thus is the first mēber with the true perticular branches therof ended Now let vs pray O eternall and most mighty God the onely righteous iudge of all the world who hatest all oppression crueltie and vnmercifulnesse among men and delightest rather in iustice equitie and vnfayned righteousnesse sende downe thy heauenly spirite into our heartes powre dovvne thy holy Ghost into our mindes that vve alwaies carefull of vpright dealing true innocencie brotherly charitie may flie all deceitfull detayning all cruell oppression all wrongfull iniurying of our neighbours and embrace mercy pitie compassion towardes the poore distressed that we being alwaies farre from withholding the right from others by deceit from afflicting the brethren through violence from murthering the righteous by vnmercifulnesse may thereby auoide the dreadfull sentence of endlesse condemnation against the wicked rich men of the world denounced and euermore remaine in thy louing fauour and be partakers of the inheritance of the Saints in light through Iesus Christ our onely Sauiour Amen Iames Chap. 5. verses 7. 8. 9. 10. 11. Sermon 25. Verse 7 Be patient therefore brethren vnto the comming of the Lord beholde the husbandman watcheth for the precious fruite of the earth and hath long patience for it vntill he receaue the former and the later raine 8 Be ye therfore patient also settle your mindes for the comming of the Lorde draweth neere 9 Grudge not my brethren one against another least ye be condemned beholde the iudge standeth before the dore 10 Take my brethren the Prophets for an example of suffering aduersitie and of long patience which haue spoken vnto vs in the name of the Lord. 11 Beholde we count them blessed which endure yee haue heard of the patience of Iob and haue knowen what end the Lord made For the Lord is very pitifull and mercifull THese wordes are an exhortation to patience 2. Place of the Chapter Being the second place and parte of this Chapter Which place being resolued into the partes and particulars therin conteineth foure speciall members Namely 1. The exhortation to patience 2. A similitude whereby patience is taught vs therein are three things 1. The similitude 2. The applicatiō 3. The reason 3. The handling of patience by the contrary which is grudging 1. The thing 2. The reason 4 The reasōs why we should be patient and they are foure 1. From example of the prophets in generall 2. From the rewarde of patience 3. From example of Iob. 4. From the nature of God who is mercifull and pitifull 1 Touching the first it is the exhortation which S. Iames very fitly and conueniently setteth downe for in the former place hauing entreated of the crueltie iniuries which by the prophane men and couetous wicked riche persons the poore suffer least therewithall they should be pressed downe to the ground The Apostle against these and all other iniuries troubles and afflictions incident to this life comforteth them exhorting them patiently to beare the crosse imposed and to suffer with quietnes the manifolde troubles of this life earnestly expecting in their mindes the comming of the Lord Iesus Christ who shal plentifully auenge their iniuries vpon the heads of their oppressors for which cause they ought to be patient vnto the comming of the Lord. This vertue of patience is a most excellent ornament in the life of a Christian neither is there any other thing more seemely or more answerable to the condition of the professours of the Gospell of Christ Iesus then with inuincible courage and constancie to beare and sufferre the manifolde afflictions whereunto we
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
the like vanitie wickednes Mat. 5. hath our blessed Sauiour in the most holy gospel set down vnto the saints who forbidding men all vaine rash vnnecessary swearing their vsuall oths by heauen earth Hierusalem by their heads such like willeth that in steede therof all their cōmunication should be yea yea nay nay teaching that in our familiar cōmon speach in our vsuall talke cōmunication we should not sweare at all but should affirme things to be affirmed denie things to be denied in al simplicitie of speach without all othes whatsoeuer And it is to be obserued that as our Sauiour repeated iterated the wordes twise yea yea nay nay so our Apostle saith let your yea be yea your nay nay to teach by the geminating repeating doubling of the wordes how constant we should be in all our talke cōmunication with the brethren which constancie and simplicitie ought to be in the tongues talke of all christians which vvere it practised of men professing godlines as it should then should vvicked svvearing and horrible blasphemie be easely abandonned and abolished out of the common speach and talke of Christians To vvhich simplicitie if exhortations admonitions inhibitions cōminations bitter threatenings out of the sacred word of God cannot persuade then ought mē by force of ciuill lawes be therunto compelled Wherfore it ought to be not the least nor the last care of Christian princes to make lavves for such as by vaine vvicked svvearing shall blaspheme the name of the eternal euerliuing God Whereof that noble Prince of most famous memorie Henrie the eight the Henry 8. most victorious K. of England not ignorant endeuoured to plante simplicitie singlenes of speach in men and to remoue all forged svvearing enacted made a lavv that to the vse of the poore euery Duke for euery othe sworne should pay 40. shillings euery Lord for euery othe tvvēty euery Knight ten shillings a gentleman fourtie pence for euery oth swearing Maximilian the Emperour careful in Maximilian this point of the glory of God that it by vaine swearing might not be dishonoured decreed that who so was deprehended for a vaine swearer should pay 13. shillings foure pence which monie who so refused to pay repented not of the wickednes should loose his head Lodouike Lodouike a king of Fraunce ordained that all common and vaine swearers should haue their lips seared with an hote burning iron which he caused to be exequuted openly in the citie of Paris And Philip another of their kings made a Philip. law that who soeuer he were poore or rich high or low base borne or noble in what place soeuer it were though in a commō tauerne at the wine when where wisemen oftentimes ouershote themselues if he blasphemed Gods name by vaine swearing he should straight way be drowned Justinian the Emperour made a law gaue in commission Iustinian cōmandement to the gouernour of the famous citie of Constantinople that he should put to death the blasphemer least that god himself should punish plague both the citie and the whole realme for leauing so great wickednes vnpunished Would God some Henrie or Henrie his seed some Maximilian some Lodouick or Philip some Justinian were stirred vp in euery christian cōmon-wealth kingdome that lawes might not onely be made but seuerely executed against the disorderednes of all states degrees of men for swearing that neither king nor Cesar prince nor people duke nor earle lord nor knight gentleman nor yeoman page nor peasand man nor woman yong nor old one nor another might be found guiltie of blasphemous vaine and wicked swearing but rather that all degrees and states of men and whosoeuer professeth godlines might either by this correction of the Apostle Let your yea be yea and your nay nay or els by seueritie of the Ciuile and positiue lawes there hence be restrained hereof the Apostle according to the example of our Sauiour Christ most carefull correcteth the vanitie and wicked disorderednesse of their swearing and saith Let your yea be yea and your nay nay 3. Why men should thus correct and reforme their The reason of not swearing blasphemous othes the reason followeth least they fal into condemnation Great daunger hangeth ouer the heads of vaine swearers the wrath of God is ouer them to destroy thē This did almighty God threaten in his law whē Exod. 20. he would that mē should not take his holy name in vain for if they did they should not be counted guiltlesse but should be vnder that bitter curse of condēnation pronoūced Deut. 27. by the mouth of Gods holy prophet Cursed is euery one that continueth abideth not in all the words of the law of God to do them In signe of Gods high displeasure Leuit. 24. against so grieuous wickednes almighty God cōmaunded that the blasphemer should be put to death whether he were straunger or borne in the land he should die the death if he blasphemed the name of God To which sin as due punishment is threatened not the death onely of the body which in the wicked is the entraunce to endles condēnation but of the soule for euer without our vnfained Zach. 5. repentance therfore in this present world This eternal cōdēnation against wicked vaine swearers the prophete of God in his reuelation foretelleth who from heauen saw a booke 20. cubits long and 10. cubits broad wherein was nothing but plagues calamities curses miseries threatened against the theese vayn swearer Whereunto Sirach Ecclus. 23. hauing regard protesteth vnto men that the plague of God hangeth ouer their houses for euer which are giuen to blasphemie and delight in swearing And albeit we do not alwaies see the exequution of Gods iust iudgements against such persons yet is it most sure that thereby they fall into condemnation and incurre the iuste displeasure of God for which cause as somtimes he punisheth here eyther in themselues or in their posteritie either in their bodies or in their minds so doth he vndoubtedly punish in the life to come such as offend in this point against the law of the highest This eternall condemnation and the intollerable wrath and indignation of God for euer if we will auoide and shunne then must we hold fast this exhortatiō that in common talke in familiar and daylie communication and conference in our ciuill dealings among men we sweare not at all but that in all things our yea be yea and nay be nay least we fall into condemnation If then condemnation be here threatened against vaine and wicked swearers and all men of all states and degrees of all sexe and kinde men women young olde high lowe rich and poore herein haue corrupted their waies who daily slay the soule wound the heart pierce the sides rent the body of Iesus Christ and blaspheme the holy name whereby they are called are
health are in the power of God alone and not in the hande of mortall man Men are meanes praiers are instruments but it is God that saueth yea which healeth Another effect of praier is that through the faithfull praiers of the Saints their sinnes are forgiuen the sicke If saith Saint Iames hee hath committed sinne it shall be forgiuen him Whereâ—â—â—o Saint Iohn condiscendeth if any man see his brother sinne a sinne not vnto 1. Ihon. 5. death let him aske and hee shall giue him life for them that sinne not vnto death As therefore the faithfull prayers of Gods Saintes are not causes but instruments of obtayning health so are they also meanes of obteyning remission of our sinnes at the handes of God Matt. 6. Therefore our Sauiour in that fourme of prayer which he woulde to bee vsed for our selues and for our brethren also willeth that wee shoulde praye for forgiuenesse of sinnes not in our selues onely but in our brethren also VVherewith Christ mooued prayed for the Luke 23. Iewes and Steuen for forgeuenesse of those men which persecuted him Seeing therefore that the prayers of the Acts 7. Elders hath this double effect they ought not to be neglected of men Nowe where the Apostle witnessed that the sinnes of the sicke shoulde bee remitted and forgiuen by the praiers of the Elders it sufficiently refuteth the sharpe and rigorous censure of the Nouatian heretikes and their horrible blasphemie who denie pardone of sinne to such as anie wise sinne after their conuersion to the Gospell and the knowledge of the trueth Saint Iames affirmeth that if anie of the brethren any of the professed Christians anie of the Church after the profession of Gods trueth shoulde commit sinne after their conuersion and the Elders prayed for it it should bee forgiuen Salomon confesseth that the righteous offendeth seuen times a day and is a gaine restored Dauid sinned Pro. 24. after he knewe God and his sinnes though notorious and grieuous yet were forgiuen as to him vpon his confession and repentance Nathan promised Iames our Apostle 2. King 12. speaking of the professours of the Gospell confesseth that in manie things they all sinne If there were no Iames 3. remission of sinne after the profession of the Gospel and the knowledge of the truth why doth Saint Paul will Gal. 6. the brethren of Galatia that if any offended of infirmitie they should restore him in the spirit of meekenesse considering themselues least they also were tempted why doth S. Iohn speaking to those that knew the truth say that if any of them sinned they had an aduocate with 1. Iohn 2. the father who was the propitiation for their sinnes euen Iesus Christ the righteous Palpaple therefore is this heresie of the Nouatians and refuted by these and like places of Scripture Moreouer that here the Apostle mencioneth sinnes in mens sickenesse it intimateth and giueth vs to vnderstande Deut. 28. that sinnes are for the most part the causes of our sickenesse and bodily diseases The Lorde threatneth sickenesse pestilence and diseases against such as sinned and transgressed his commaundements God brought vpon Aegypt botch blaine boile and sore Exod. 9. diseases vpon the people for their churlish crueltie towardes the Israelites their shamefull contempt of the Prophets the abusing of the pacience of God Meriah Num. 12. the sister of Moises was stroken with the leprosie for murmuring agaynst her brother the Lordes minister Abimelech and the Philistins were stroken with diseases in their Gene. 20. secrete places for taking away the wife of Abraham Gehesie was plagued with the leprosie of Naaman the Assirian 4. King 5. for his couetousnesse and receyuing of gifts Dauid confesseth that Gods heauie hande of sickenesse was vpon him for his sinne from toppe to toe so that hee had Psal 38. no rest in his bones by reason of his iniquitie Saint Paul recordeth to the Church of Corinth that many of them 1. Cor. 11. were diseased for the abuse of the Lords supper Our Sauiour Christ healing him which was diseased eight thirtie Iohn 5. yeares willed him to sinne no more least a worse thing happen vnto him noting thereby that the cause of his disease was his sinne And no doubt the cause of our newe sickenesses whereof wee taste euerie yeare is the newe sinne which we dayly encrease our newe adulteries New sinnes procure new sickenesses oure newe deuised pride our newe extorcion couetousnesse and oppression our newe crueltie and iniquitie which we multiplie continually against the Lord. VVhich thing Saint Jamee to teach vs telleth vs that if the sicke haue committed sinne it should be forgiuen by prayer and this is the first remedie against bodily infirmities both generall and particular as the Apostle hath prescribed The seconde remedie in particular affliction as 2. Remedie sickenesse is mutuall confession ioyned with prayer so that prayer againe is annexed and ioyned as a remedie whereby that we might helpe one another the better there is required mutuall confession and free conferring one with another touching offences giuen Acknowledge ye your sinnes one to another and pray one for another that ye may bee healed For the prayer of a righteous man auayleth much if it be feruent Helias c. In which words these things may be obserued 1 Mutuall confession with praier is required 2 To what ende to the ende we might be healed 3 The force of the righteous mans praier 4 Howe that force is shewed by example of the praier of Elias Concerning mutuall confession and conferring one Mutuall confession with another about offences giuen done it is very necessary to the recouerie of health in sicknes for God soonest heareth such as haue put away al malice hatred out of their hearts and are at peace and loue with their brethren this is chiefly done where brotherly we confer one with another touching offences and trespasses committed which done we can best helpe one another with our mutual praiers As therfore meÌ„bers al of one body ought Rom. 12. 1. Cor. 12. Ephe. 4. to helpe one another so Christians being all members of one body ech of them meÌ„bers of ech other ought by mutuall helpe to assist and aide one another in sicknesse Wherefore to this purpose as in sicknes he willed that the Elders of the church should be sent for and assembled to praie for the sicke so a second remedie and helpe in sicknes is that the brethren thus assembled should conferre mutually touching offences committed that mutually confessing and mutually forgiuing God might the better heare their mutuall praiers of loue for those which were sicke among them To which purpose this place serueth acknowledge your faultes one to another open that which grieueth you that a remedy may be sought and found out for it the better This mutuall confession and acknowledging one to another wherein one of vs hath offended another the sacred
headlong in their shamefull pride and by committing al manner sinne and iniquitie to rush into finall destruction Thus haue we forgotten the exhortation of the Apostle but let all such as feare God learne a better profession by brotherly admonition reprehension and correction to seeke the coÌ„uersion of their brethren as the Apostle teacheth 3. Neither thus only but by exhortation men conuert sinners from going astray out of the way For what way can men be sooner conuerted from errour then by dissuading from vice persuading to vertue wherin exhortation consisteth When Isai the Prophet of God sought Isai 1. the conuersion of the people froÌ„ their errour in idolatrie iniquitie and wickednes wherein a long time they had wallowed he seeketh it by exhortation persuading them to vertue dissuading them from vice To which purpose that exhortation serueth wash you make you cleane put away the euill of your hands from before my eies cease to do euill learne to do good seeke iudgement relieue the oppressed iudge the fatherlesse defend the widow To this purpose the Apostle to the Hebrnes exhorteth men Heb. 3. 1. Thess 5. 11. professing godlines to stirre vp one another and to seeke their conuersion which were departed from the liuing God and to preuent the fall of others by exhortation therefore he saith takeheed my brethren least there be at any time in any of you an euill heart and vnfaithfull to depart from the liuing God but exhort one another daily while it is called to day least any of you be hardened through the deceitfulnes of sinne This meanes vsed Paul and the holy Apostles to conueâ—t and call away men from their errours in the time of their ignoraunce and to bring them to the true knowledge of the gospell Neither is there any way whereby we more reclaime conuert our sinning brethren from going astray out of their way then by daily exhortation and therefore especially is it needfull and necessarie that we exhort one another daily if wee haue any care of winning the soules of our brethâ—en and sisters and of bringing them to the knowledge of godlinesse And this meane is common to all Christians thus must the magistrate thus must the minister thus must the parents thus must the maisters thus must the scholemaisters thus must the neighbour thus must euery man seeke to conuert euery one that erreth by exhortation to turne him from going astray out of his way 4. We seeke more ouer the conuersion of our brethren out of their errours when we conferre with them gently and courteously concerning the causes of their errours Wherefore to vnfold such places as may seeme to bolster vp the erring brethren in falshood of opinion and to remoue such offences as whereby they are wrapped in errour of their liues by conference with them in brotherly manner this is also away to conuerte them 5. Finally we conuert the erring and wandring brethren by our good and godly example of holy life For men erring either in manners or in opinion seing the example of all vertue and godlines in the Saints their faith flourishing their patience abounding their humilitie singular â— Pet. 2. 12 their modestie rare their obedience excellent and all manner of vertue in perfect beautie thereby are ofteÌ„times forced to confesse the truth of their religion which are thus renowmed for vertue and by their godly demeanour to acknowledge their owne corruption so be conuerted It standeth vs therfore greatly vpon to beware least in this respect we be carelesse and negligent and so loose by euill example whom we might by good haue wonne to Iesus Christ and his gospell And for asmuch as the liues and examples of Gods Examples preuaile much Saints preuaile greatly either to vertue or to vice and either persuade to or dissuade from our errours in both kinds from whence as from a perpetuall well spring the floud of all that is good or euill floweth it is our bounden dutie which feare God euery one to watch ouer his brother that by all good example we may call them from their errours and conuert them as here we are exhorted 6. To conclude we seeke the conuersion of our brethren by sharpe chastening out of the word of God For where gentle â—enitiues will not serue there sharpe corsies must be vsed and when milde preparatiues preuaile nothing then must scowring and searching purgations be applied Thus did the Prophets thus did our Sauiour Christ thus did the Apostles seeke their coÌ„uersion whom by other means they could not reclaime nor bring from errour Seeing the case thus standeth with vs so great necessitie constraineth and is layed vpon vs for the conuersion of our brethren then wo to them who then subuert when they should conuert the brethren which hinder wheÌ„ they should helpe their conuersion whose saluation God hath as it were put into their handes Wo to the carnall professours of the gospell whose wicked examples encourage the erring brethren and persons to continue in their errour Wo to the contentious and waywarde vntractable and disobedient of our time who with their quarrell picking and bitter striuings about things oftentimes friuolous and not weightie and other grieuous debates make diuision and cause schisme in the church wherby the Papistes Iesuites and other erroneous persons are fleshed in their errours Wo to al men women by whom the conuersion of soules shal be in aniwise hindered seing we are so necessarily inioyned the care of their conuersion This is the councel of the Apostle this is the remedie against inward infirmities and diseases of our minds this is the labour and trauell of the Saints of God by al meanes to seeke the conuersion of such as doe wander erre out of the way The double profite of this care 2 The next and second thing is the profitte which redoundeth and the reward which is geuen them that are carefull to conuert such as erre let him know that he that coÌ„uerteth a sinner from going astray out of his way shall saue a soule from death and couer a multitude of sinnes Cor. 7. 6. 1. He that thus endeuoureth the coÌ„uersion of other and turneth a sinner from going astray from out of his way saueth his soule that is conuerted whom he reclayming deliuereth from death and damnation wherin thorow error he was intrapped Now to procure the saluation of any one soule is a worke both more excelleÌ„t more difficult more harde and more victorious then the subduing of Countries kingdomes by dint of sword or atchieuing glorious conquests by force of armes ouer our enemies This is a seruice and sacrifice more pleasant vnto God to sacrifice vp one soule to saluation then the slaying of all the bulles and oxen vpon a thousand hilles and to offer them in sacrifice to God Ezech. 18. 33. Hereof God himselfe reioyceth as it were whofe delight is not in the death of a sinner but rather that he should repent