men we may answere aright either the vnruly pleasures or the immoderate desires of increasing our priuate wealth and estate for from these two fountains and well heades all contention commonly ariseth The vnruly and immoderate desire of honour the infinite desire men haue to encrease their owne estates whereby they are caried headlong to those things which seeme pleasant delectable glorious and profitable vnto them chiefly moue and pricke men forwarde to contention and quarrelling brawling and fighting Insomuch as that Saint James demaunding the question from whence warres and contentions arise answereth euen from the pleasures which fight in mens members And howe truely vnrulie pleasures and immoderate desires are causes not onely of priuate quarrels debates broiles and contentions but also euen of open warres in deede experience sufficiently doth teach vs so that there is nothing almost more manifest then that the fulfilling of our lusts the enlarging of our honour and worldly pompe the encreasing of our priuate vvealth is cause of contentions and vvarres among men VVhereof vvhether vvee vvill haue examples in holy Scripture they are plentifull or vvhether vve looke to examples prophane of the heathen they are aboundant or vvhether vve looke to proofe at home it is manifest or vvhether vvee regarde experience abroade it is euident or vvhether vvee haue an eye to priuate men or publike persons to the vvise or to the foolish learned or ignorant base or honourable one or another it is apparant that the contentions or vvarres among them haue flovved from desire of riches vvealth promotion honour glorie vvhereby they might excell one another From vvhence vvas the contention betvvixt the Gene. 13. heardmen of Abraham and his nephevv Lot vvas it not herehence euen from their desires of encreasing their vvealth insomuch that they vvere faine to depart the one from the other whereby the verie bond as it were of nature was broken Wherehence were the contentions and warres betwixt Chederleomer king of Elam and Tidall Gene. 14. king of Nations Amruphell king of Siner and Arioh king of Ellosar against the king of Sodom and the king of Gomorrah the king of Admah the king of Zeboiim and the king of Bela which is Soar were they not from their ambicious desires each of others kingdome which is the chiefe cause of warres among princes From whence was the warre and contention betwixt Abimelech Gene. 26. and Isaac was it not from the greedie desire to haue had the wealth and riches of Isaac From whence were the warres of Sennacherib against Hezekiah were they 4. Kings 18. not herehence euen of his greedie couetousnesse and ambitious desire towardes the wealth and kingdome of Israel From whence were the warres of Nabuchodonosor Iudeth 1. agaynst Arphaxad of the Medes and agaynst all other people and Nations was it not from immoderate ambition and desire of glorie which fought in his members that hee might for power haue beene reuerenced as an earthly GOD of all men Wherehence was the warre by Antiochus vndertaken agaynst 1 Macc. 1. Aegypt was it not from his desire hee had to raigne ouer it that hee might haue the dominion ouer two countries thus these and the like examples in the Scriptures teach vs that the cause both of contention and also open warres haue beene ambition vnruly lusts immoderate desire of increasing of mens priuate estates according to the doctrine of the Apostle From whence are warres and contentions among you are they not herehence euen from your pleasures whiche fight in your members If you will by examples prophane learne how true this is it may in two or three appeare euident what other cause so euer Phillip the king of Macedonia had against Philipp the Athenians this no doubt was one of those warres broyles and tumultes against them his luste and inward affection his desire of glory and his ambition his greedy care to enlarge his kingdome and encrease his riches The same pleasures the like desires moued Alexander the great the sonne of Phillip to moue warre Alexander against Darius the king of Persia What other or greater cause was there of the ciuill wars betwixt Cesar and Pompey Sylla and Marius Antonie and Augustus and other Romaines then the lustes ambition glory desire of encreasing of their own estates which ruled mightily in thē What cause hath bene knowen greater of the warres and tumultes among the peeres of our owne countrie and common wealth Then the desire they had each to exceede and excell an other in riches wealth honour and glory If we aske the stories they wil assure vs if we seeke the chronicles they will persuade vs. If we looke to priuate men and of meaner calling what causes may be assigned of so many tumultes contentions suites in lawe quarrels debates fallings out and strifes among men are not our vnruly desires the fulfilling of our owne lustes the enriching of our selues by the inioying of other mē◠landes goods liuings the chiefe causes thereof from whence were the cōtentions betwixt Eusebius the bishop of Cesaria and S. Basill betwixt Demetrius the B. of Alexandria and Origen betwixt Arrius and other heretikes the holy fathers were they not from the vaine glory and ambitious desire in Eusebius Demetrius Arrius and Montanus c. as the stories ecclesiasticall witnes wherence came the cōtentions among sundry bishops and certaine Popes was it not about the supremacie which ambitious popes haue prowdely challenged Finally if wee should rippe vp all stories and cast our eies vpon euery particular contention quarrell debate and broyle among men I doubte not but our vaine and vnruly pleasures our ambitious and immoderate desires shall be found the causes thereof So that we may conclude with the Apostle that vnruly pleasures euill affections immoderate desires fighting in our members are the causes of all warres and contentions among vs and worthily affirme with Paul 1. Timo. 6. that our couetous desires are the causes of all euill the very mother and roote of all wickednesse as from whence enuie deceyte fraude lies periuries swearings cursings bitternesse vsurie oppression extortion thefte murthers not of straungers onely but friends familiers kinsfolke brethren sisters fathers and mothers also haue sprong Truly therefore may wee say with James From whence are warres and contētions among you are they not hence euen of the pleasures which fight in your members By pleasures here saint Iames vnderstandeth those greedie desires men haue either to enlarge their honour either to encrease their wealth or fulfill their desires and these pleasures are sayde to fight in our members because these pleasures these couetous ambitious volupteous desires vse both the powers of our minde and also the partes of our bodies as souldiours to fight with as instruments and weapons wherby sinne accomplisheth and finisheth her worke in vs. And it agreeth with that speach of Saint Paul Let Rom. 6. not sinne therfore raigne in your mortall body that you should obey
for this cause to desire not goodes onelie but might also to protect the Saintes power to preserue them honour and worldlie countenaunce to deliuer them from the tyrannie S. Aug. epist 64. Chrysost 10. ho. Tim. 1. of the wicked I hold it tollerable both in the temporaltie and also in the cleargie 3 Finally in our prayers wee must set the glorie of GOD before our eyes seeking his glorie in all things alwayes bearing in minde Saint Pauls most 1. Cor. 10. Col. 3. graue and diuine counsaile VVhether wee eate or drinke or what soeuer other thing wee doe let vs doe all to the glorie of GOD. This shall wee best doe 2. Kings 15. when we referre our selues wholy to the will of GOD. As Dauid who desiring deliueraunce from the vnnaturall dealing of Absalon and to bee restored to the Tabernacle of GOD yet hee referreth all to the will of GOD to doe with him as shoulde seeme Mat. 26. best in his eyes And our Sauiour Christ crauing that the bitter cuppe of persecution yea of his passion might passe from him yet said he not my will O father but thine be fulfilled These endes in our prayers ought we to respect if we will looke for any thing at the hands of God or haue our praiers heard of him But if we respect other and worldly ends our praiers shal be voide and without effects when then we pray with the mother of Zebedeus childrē that either our selues or children may sit at the right or left hand of Christ respecting our owne ambitiō not either our owne need Math. 20. or the aide of other or the glorie of God we are worthy with her to be repelled when we desire to bye the gift of the holy Ghost with monie as Simon Magus did thereby Act. 8. neyther seeking the benefite of the brethren nor the glory of God but thinking by that feate to get much mony we deserue the repulse to heare with him thy monie perish with thee if men desire riches not to supply their owne needes neither to helpe their brethren in their necessities neither to vse them to Gods glory but to counteruaile and counterpeese their enimies in wealth and therein to make their partes a good if we desire riches to ruffle in our silkes and veluets and set out our selues in flaunting wise to apparell our selues gorgiously and to fare deliciously euery day with the glutton in the gospell to wallow and walter in all carnall and fleshly pleasure or any wise to mispende the things wee craue Luc. 16. at the handes of God we aske amisse to lay it out vpon our pleasures and therefore are wee seldome hearde so praying Thus to pray for riches to fulfill our filthie desire to oppresse our poore brethren to craue honour that we may liue without checke as we luste our selues to afflict others vvhich are inferiour vnto vs this vvere to aske amisse to spent the thinges vvee aske vppon our pleasures yea it vvere great impudencie to desire the help patronage and fauour of God in those things vvhich shame restrayneth to make knovven to others in vvhich order vvhen vve pray vve are not only not heard of God but also sometimes seuerely punished And these are the two causes why mens desires are voide of effect partly because we aske not partly because when we do aske wee aske amisse to consume it on our pleasures Let vs pray c. Iames Chapter 4. verses 4. 5. 6. Sermon 18. Verse 4. Ye adulterers and adulteresses know you not that the amitie of the world is enmitie with God whosoeuer therfore wil be a friend of the world maketh himselfe the enemie of God 5. Do you thinke that the Scripture saith in vaine the spirite that dwelleth in vs lusteth after enuie 6. But the Scripture offereth more grace and therefore saith God resisteth the prowde and giueth grace to the humble 5. Thing in the first parte WHich wordes contayne the last and fifth thing in the first part of this chapter which is a sharpe and bitter reproofe of wicked men for follovving the vayne and filthie desires of the vvorld These three verses containing the fifth and last member of the first parte of this cbapter note vnto vs three things namely 1. The reproofe it selfe in part of the 4. verse ye adulterers and adulteresses know you not that the friendship of the worlde is enmitie with God 2. The reason of the reproofe in the rest of 4. verse because hee that professeth friendship to the world professeth enmitie to Godward 3. The preuenting of an obiection vers 5. 6. 1. Of these three the first is the reproofe it selfe wherein S. Iames sharpely rebuketh men for the lustes 5. parte of the first member and desires in them which in these wordes is contained Ye adulterers and adulteresses know ye not that the amitie of the world is enmitie with God which speach argueth that the Apostle was much moued and sore troubled at the iniquitie and great wickednesse of these men that he should fall into such sharpe and bitter speaches ye adulterers and adulteresses By adulterers and adulteresses here the Apostle meaneth not suche as defile their bodies with straunge lustes and ioyne themselues in carnall copulation with such as they should not as a woman or woman kinde to haue the vse of any bodie but of a lawfull husbande or a man to knowe any woman in like manner but his lawfull wife onely but here by adulterers and adulteresses according to the manner of holy Scripture he meaneth all such as preferre externall and outward thinges as riches honour dignitie and worldly pleasure whatsoeuer to and before the loue of God and his only sonne our Sauiour Iesus Christ and so leauing God and Christ Iesus to whome onely they should cleaue as a chaste spouse to their deare husbande ioyne themselues to the Mammon of iniquitie and other worldly louers preferring things temporall to things eternall things earthly to things celestiall things momentanie to things perpetuall and therewith runne a whoring after their owne inuentions After which sence the princely Prophete speaketh Lo they that withdraw themselues from thee Psal 73. Numbers 15. 39. shall perish for thou distroyest all them that go a whoring from thee reputing that for whoredome vvhen men forsake the Lord and seeke after his creatures so preferre carnall things before God himselfe So our holy and most blessed Sauiour calleth the Mat. 16. Iewes an adulterous generation for that they forsoke God and his deere Sonne Christ and gaue themselues ouer to idolatrie hypocrisie vanitie traditions of the elders and such like doting follies S. Iames following this phrase of speach calleth the ambitious couetous persōs of his time who were held with infinit desire of riches honours for loue whereof they breake the knot bonde of coniunction with God adulterers and adulteresses Which name in this behalfe we worthily deserue because God hath coupled
Diabolus a slaunderer an accuser This father and patrone of all euill speach spared Gen. 3. not God himselfe but spake euill of him to Adam and Euah in paradise hath God saith he said you shal die nay but you shall not die for God knoweth that at what time you eate your eyes shal be opened and yee shal be as Gods knowing good and euill Thus he sought to haue falsified the truth of God thus he brought vp an euill reporte of God himselfe as inuying the state of Adam thus he shronke not ne sticked to speake euil of God who Psal 31. Psal 145. is the God of truth and in whom there is no vnrighteousnesse at all who is faithfull in all his sayings and holy in all his workes as the Scripture teacheth This enemie of God and man with like malice set Iob 1. vpon holy Iob the righteous person accusing him as a temporizer and seruer of time a counterfait and hypocrite in hearte and such a one as serued God for profite onely Wherefore of him thus speaketh satan to God what doth Iob serue thee for naught haste thou not hemmed and hedged him in on euery side haste thou not blessed the workes of his handes and his substaunce is increased in the lande but stretch out thine hande and touch all that he hath and he will blaspheme thee to thy face thus he sought to bring Iob into dislike and disfauour with God thus hee brought vp an euill reporte of the most holy patriarke thus he accused him of hypocrisie who serued the Lorde vnfainedly from his heart thus he impeached his credite like whom there was none vpoÌ„ the earth a iust man and vpright fearing God eschewing euill This is he that begitteth all slaunderous reprochfull persons all euill speakers and backbiters of their brethren he it is who rayseth these motions in our heartes and bloweth the flame of these affections in the mindes of the wicked in whose steps who so treadeth whose example who so followeth whose practise who so expresseth whose suggestion who so obeyeth therein may not be reputed as the seruant of Christ but the slaue of satan not the childe of God but the sonne of the deuill not the heire of life but the firebrande of hell there to suffer torments with their ghostly father the slaunderer of the brethren for euer vnlesse they heartely repent themselues of the sinne and leaue the iniquitie wherunto they are giuen This is that poison of Aspis the venemous serpent Psal 140. which lieth and lurketh vnder the lippes of the reprochfull slaunderer this is that deadly poison wherewith the Apostle saith the tongues of men are infected these are Iames 3. those biting and cruell beastes who slay many with the venim of their lippes of whom Diogenes the philosopher Diogenes speaketh who being demanded what beasts did bite most daungerously answered of tame beastes the flatterer of wild beastes the slaunderer biteth soorest These wound and slay at hande and farre of at home and abroad the quicke the dead these spare neither prince nor people neither priest nor prelate neither friend nor foe rich nor poore base nor honorable man nor woman one nor another these destroy whole houses and families as Doeg 1. Kings 22. by his slaunder caused the familie of the priestes at Nob to be destroyed Haman his slaunder caused sentence of condemnation Hester 3. to goe out against the whole familie of the Ecclus. 28. Iewes these haue destroied such as haue bene at peace among themselues Therfore Sirach exhorteth men to abhorre the slaunderer and double tongued for as much as such haue destroied many that were at peace and vnitie among themselues This hath disquieted many and driuen them from nation to nation cast downe strong cities and ouer throwen the houses of mighty men and brought downe the strength of mighty people bene the decay of many nations this is that setteth princes at variance and armed mighty men one against another for the froward person soweth strife and a tale bearer maketh diuision Prou. 16. among Princes saith Salomon See more 3. chapt James v. 8. How great then is the sinne which God condemneth Dauid excludeth from the tabernacle of God our Sauiour counteth for cruell murther Saint Paul shutteth out from the presence of God in his kingdome S. Peter reproueth and which worketh so great euill to the children of men The common causes for which men speake euill Causes of euil speach one of another are chiefly these 1. Men slaunder speake euill thereby to be reueâ—ned of â—uch as eyther haue done them hurte or else are thought to haue done them iniurie Thus men and women not able with violence to make their parte a good vse their slaunderous tongues as instruments and weapons of their reuenge thus the desire of reuenge which burneth boileth in our breasts stirreth vs vp to speake euil and to slander those on whom wee would be auenged Here hence it is that hauing sustained iniurie at the handes of men and otherwise not able to be reuenged wee to reuenge our quarrels and repay the iniurie giue ouer our tongues to reuile to slaunder misreporte backbite and speake euil of them by whome the iniuries are done and committed and how commonly this cause moueth vs hereunto our selues are better then all witnesses and dayly experience sheweth more plainely then that wee ought in any wise to doubte thereof 2. As desire to be auenged pricketh men forward to this mischiefe so also desire of gaine moueth men therevnto for we see sometimes that the bringing of others by slaunder into contempt may breed our coÌ„moditie wherewith all we moued giue ouer our tongues as weapons instruments of slaunder and this thing maketh men not only to speake euil of others before priuate persons but also in the presence of princes Doeg might seeme to haue 1. Kings 22. respected this matter in his slaunderous accusation of Dauid and Achimclech with the Priestes of Nob to Saul the king from whom he expected not onely greate fauour but great profit also at the kings hands by this accusatioÌ„ But without peraduenture Siba the seruaunt of Mephibosecke 2. Kings 16. had regard in his slaunder to his gaine and commoditie when he tolde Dauid the king that Mephiboseck the son of Ionathan in Dauids persequutioÌ„ by Absolon his son had said that that day the house of Israel would restore to him the kingdome of his father This cause moued Ptolomeus 1. Machab. 11. chap. the king of Egipt to forge and frame a foolish accusation to Demetrius against Alexander that he sought his death would haue slain him that thus by bringing him into discredite he might the better inuade his kingdom the desire wherof moued him to slaunder being the onely thing he aimed at shotte at and looked vnto as the thing sheweth In Princes courtes nothing is more coÌ„mon or customable then for men cleer
length of daies from seede time to haruest shall not christians looking for immortall fruite of their patience settle their hearts so that neither multitude of troubles nor waight of miseries nor grieuousnes of oppressions nor number of iniuries shal be able to dawnte and disquiet them be yee therefore patient and settle your hearts saith the Apostle And in the manifold afflictions of this life the harts Mēs minds settled in affections minds of Gods Saints are sundrie waies settled 1. Our hearts are settled in our afflictions by the sweete promises we haue from God of our deliuerance who hath promised to deliuer the righteous out of troubles and such a◠put their trust in him Dauid thereof saith Many are Psal 34. the troubles of the righteous but the Lorde deliuereth out of all In another place to like purpose the saluation Psal 37. of the righteous is of the Lorde hee shal be their strength in time of trouble Therefore almighty GOD Psal 5◠saith to his people call vpon me in the day of thy trouble and I will deliuer thee and thou shalt glorifie mee The Prophete exhorting men to settle themselues to rest Psal 36. 91. 15. and relie vpon God in their miseries yea in all thinges giueth this counsell from the promise of God commit thy cause or thy way vnto the Lord and trust in him and he shall bring it to passe He will bring foorth thy righteousnesse as the light and thy iudgements as the noone day Thus hath God promised to defend our cause to restore vs to our right and in our miseries to deliuer vs therfore ought we therby to settle our mindes God saith 1. Cor. 10. Paul is faithful which wil not suffer vs to be tempted aboue our strength but wil giue the issue with the tētatiō that we may bear it And S. Peter The Lord knoweth how 2. Pet. 2. to deliuer the godly out of tentation Seeing then wee haue such sweete promises of deliueraunce out of troubles therefore therein ought we to be patient and to settle our mindes vpon these promises that the Lorde will deliuer vs in due time from all afflictions and finallie washe away all teares from our eyes as the Scripture teacheth 2. As by the promises of our deliuerance our hearts or settled through patience in our oppression so also ought they to be settled in the experience we haue of the power of God in the deliuerance of the righteous If we looke to others or our selues we shall finde experience triall of this truth whereby our heartes ought in all our miseries to be settled Hath not God deliuered Moses and Exod. 14. Israell his people from the armie of Pharao when the red sea was before them hard sharpe rockes on both sides the enemie at their heeles following so that their state was daungerous What did not God deliuer Dauid from 1. King 18 19. 20. 21. 23. 24. sundry attempts of Saul who sought by many waies his vtter confusion for which cause he so often praiseth God for his deliuerance as the booke of Psalmes therewith is replenished and full Was not Hezechiah the godly king deliuered Psal 18. 23. 27. 86. 144. 4. Kings 19 mightily by God from the powre and armie of Sennacherib into whose iawes God put his bitte bridle and ledde him away into his owne countrie by a rumour of inuision that vvas brought him and by the destruction of his armie by the Angell of God Did he not deliuer the Israelites out of the hands of the Philistines other their enemies which often and long time had them in subiection as the booke of Iudges of Samuell recordeth When the Aramites had besieged Samaria therfore Iudges 1. Samu. 4. Kings 7. the people Prince and countrie in great distresse by famine and perill by reason of the enemie was it not deliuered miraculously by God who caused the Aramites to heare a noyse of horses and charrets vvherewith they terrified fledde and lefte their prouision behind them Was not Iehosaphat by him deliuered both in the battle 3. Kings 22 in Ramoth Gilead and also from the Moabites Amorites and Amalachites which ioyned battle against him hath he not deliuered infinite other his holy Saints from 2. Chron. 22 their oppressions afflictions and troubles they haue suffered if wee seeke experience in our selues vvhich of See Psalm 61. v. 4. 63. v. 7. 91. 4. vs is it vvhom at one time or another God hath not deliuered eyther from peril by lande or by sea at home or abroade eyther from oppression and iniuries of open enemies or daungers of counterfaite friendes either from griefe of minde of sickenesse of bodie eyther from spoyle of goods or perill of life by the wicked Seeing therefore we haue this triall and experience of Gods helpe in our oppressions shall we not therein be patient and settle our hearts 3. Neither thus onely are our hearts settled in our miseries but also when we cast our eies vpō the crowne of glory which we shall receaue the glorious hope whereof we shal be pertakers if we endure with patience we should settle and quiet our mindes in our miseries Thus Paul exhorting the Romanes to settle their hearts and in their Rom. 8. afflictions which by the example of Christ they should suffer comforting them telleth them that the sufferings of this their mortall and temporall life are not to be compared to the glory which should be reuealed to the sonnes of God And in like manner to the Church of Corinth the 2. Cor. 4. momentanie afflictions which are for a season cause vnto vs a far more excellent eternall waight of glory while we look not to things which are seen but to things which are not seene for the things which are seene are temporal but the things which are not seene are eternall Our Sauiour Heb. 12. Christ settled his hart vpō the hope he had of the glorious crowne wherof he should be partaker By whose example S. Paul exhorteth vs also to endure with patience the afflictiōs of this life run with setled minds the race which is set before vs looking vnto Iesus the authour and finisher of the faith Who for the ioy that was set before him endured the crosse and dispised the shame and is set at the right hand of the throne of God This crowne is giuen the Saints after their miseries here be ended and they are made partakers of the promises after the troubles of this life are finished whereunto hauing an earnest regard and casting their eyes continually thereby their hearts and mindes are settled so that these miseries and afflictiōs are mightily borne of them vnder the burden whereof they are not greatly disquieted As in the Apostles the holy martyrs and many other of the chosen Sonnes of God is apparent 4. Finally our hearts in afflictions are settled when we record and recount often the
who would not then count it exceeding ioy when they fall into diuers temptations Troubles in the wicked are causes or rather occasions in them to fret and fume to grudge and groane mutter and murmure against God But in Gods Saintes they are the instruments whereby God worketh patience in their hearts therefore to be reioyced in count it therefore my brethren exceeding ioy whē you fal into temptations because the triall of your faith bringeth foorth patience Rom. 5. But it may be obiected that this place and doctrine is against Saint Paul who entreating of the like argumēt saith contrary to this For Saint Iames saith That the triall or proofe of our faith bringeth forth patience But S. Paul saith That patience bringeth foorth triall or proofe These are contrary and how can they then hang togither The reconciliation of these places may be this 1 The words by Iames and Paul vsed are not the same therefore neither is the thing the same Speaking then of diuers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things they speake not contrarily one to the other In this place proofe is taken actiuely as it signifieth those things whereby we are tried as afflictions themselues whereby occasion is ministred of trying and proouing the faithfull Thus temptations and afflictions trie vs and this triall or proofe that is the things whereby wee are tried and prooued which are afflictions bringeth foorth patience that is ministreth matter of our patience And thus triall with James here is as cause of that triall with Paul which after this manner is as an effect With Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 triall is taken passiuely as it signifieth that proofe and triall which is made of vs by which wee are made knowen This knowledge commeth through our patience for patience maketh vs to be knowen whether we mutter and murmure or whether we be quiet in our sufferings And thus patience causeth bringeth foorth that experience proofe or triall which is made of vs. And thus is patience cause as it were of triall 2 We may not looke so straitly and narrowly into causes and effects but that we may graunt the same to be cause and effect also in sundrie kindes of causes or in diuers respects For triall proofe experience of most prosperous successe and happie issue in many troubles encreaseth our patience and confirmeth our constancie so that the more triall we haue of good successe the more patient and more constant are we made in affliction and thus triall causeth parience as Saint Iames saith On the other side patience and suffering of the crosse causeth great experience and proofe of Gods presence to deliuer vs also maketh vs knowen of what behauiour wee be in our troubles And thus patience causeth triall as Saint Paul faith and so triall and patience are mutuall helpers and nourishers one to another and both cause and effect one of the other Thus S. James saying that triall of our faith bringeth foorth patience and Saint Paul that patience bringeth foorth triall or proofe speaketh trueth also For the triall of our faith maketh perfect our patience that the more we are tried the more patient we are And patience causeth triall because he whose faith faileth not whose patience is inuincible is thereby prooued and knowen to be of excellent constancie These thinges thus premised and set downe before the meaning of the Apostle is not doubtfull The triall of your faith bringeth forth patience that is the afflictions and temptations themselues whereby your faith is tried bringeth foorth patience And this is one and the same which Saint Paul preacheth to the Romans We reioyce in tribulation knowing that tribulation bringeth foorth Rom. 5. patience Our trials and tribulations our afflictions and miseries which here wee suffer inure and accustome vs to the crosse and men accustomed to a thing grow therein to be patient What we are dayly vsed vnto that we finally beare quietly dayly afflictions make vs so accustomed and acquainted with sufferings that thereby we grow to be patient Wherefore as Milo Crotoniales by bearing a calf when it was yong was made able by dayly exercise to beare it also when it was an olde oxe So men by daily bearing the crosse shal be enhabled to beare it patiently Lament 3. Therfore the prophet said wisely that it was good to beare the crosse from a child that as the affliction groweth greater so our patience might grow greater also and so affliction and the triall of our faith make vs patient Thus afflictions and the triall of our faith thereby bring foorth patience not as the efficient cause of patience and the geuer of patience which is God onely Therefore Paul 1. Philip. saith to the Philippians that it was geuen to them both to beleeue in Christ and also to suffer for him But as the instrumentall cause as the occasion ministred whereon our patience may worke Seeing therefore afflictions do thus bring foorth patience so excelient a vertue as whereby Luke 21. Heb. 10. we possesse our soules and obteine the promises as both our Sauiour witnesseth and the Apostle protesteth this is reason inough to moue vs in afflictions to reioyce And this is the second reason why the Saintes should count it exceeding ioy when they fall into diuers temptations because the triall of their faith bringeth foorth patience 3 From euent or effect the Apostle finally reasoneth The Saints must count it exceeding ioy when they fall into temptations because patience in affliction maketh men entire and perfect Affliction and the crosse of Christ are the instruments whereby God doth pollish vs and refine vs till we grow to be perfect in Christ and become like and conformable vnto the sonne of God him selfe the perfect pattern of all patience Seeing then by patience we be made perfect and patience is caused and gendred of affliction we therefore ought in affliction to reioyce Here the word perfect signifieth stable constant abiding and perseuering continuing and enduring vnto the end in the most holy profession of the Gospell with courage inuinsible as absolute entire and lacking nothing to this perfection we attaine by patience Patience in affliction is the schoole and nurture-house of Christ and of the holy Ghost and the effectuall meane which the Lord our God vseth to make vs perfect wherein if we be continually trayned vve shall grow to full measure and perfection of vertue Thus Abraham Isaac and Jacob thus Joseph and holy Job mightie Patriarkes thus Moises Isai Jeremie thus Michai and Zacharie holy Prophets thus Dauid Hezechia and the rest of the zealous Princes thus Paul Peter Iohn and others true Apostles thus Steuen Polycarpe and infinite the like faithfull Martyrs haue by patience in afflictions growen to such measure of perfection as in the weakenes of nature and infirmitie of man may be attained vnto Saint Cyprian in his De bono patientiae booke entituled Of the profit and good of patience in a
large discourse sheweth that by patience we are commended and presented to God that anger is repressed the tongue refrayned the minde gouerned and man thereby on euery side perfect True then is the Apostles saying auouching that patience maketh vs perfect and entire lacking nothing But now that the Apostle here saith that by pacience we are made perfect we may note that perfection is double One perfection there is of the substance of thinges as he that beleeueth constantly vpon Christ without wauering is perfect in faith for hee hath the perfection of the substance of faith Who so holdeth the doctrine of Christ as the infallible word of trueth and therunto cleaueth immoueably as to the anchor of the soule both sure and stedfast hee hath the word of God perfectly concerning the substance Who so constantly continueth in the Heb. 6. profession of his religion that neither with blast of vayne perswasion neither with storme of cruel persecution he be remoued is perfect Thus men in this world may be perfect in vertues when they haue the true substance of the vertues for which they are commended There is another perfection which is of degrees which is such as cannot be encreased in any degree as to haue such faith as that we need not to pray Lord increase Luke 17. our faith to haue such knowledge as wee neede not with Dauid desire further to be enstructed in the wayes of the Psal 25. 119. 86. Lord to haue such patience as that cannot be augmented such perfection as in nothing canbe encreased thus no man is perfect in this infirmitie and weaknes of nature by patience we grow to perfection of the substance of sundrie vertues but not to perfection in degrees but to such a measure as of men in this life may be attayned whereunto the name of perfection is geuen Thus both men in holy Scripture and things are sometimes called perfect as Iob Zacharie and Elizabeth and others yet not absolutely but either in comparison of the wicked and vngodly then whom the Saints are more holy and in comparison perfect either because the Saintes excell in the greater part of their life in excellent vertues as S. Augustine auoucheth and another father to like purpose Men 2. De meritis remis c. 2. are called perfect not that there is no imperfection in thē but because they are commended with a great heape of vertues Or finally because that measure whereunto wee grow and those vertues whereunto we aspire and clime are reputed in the Saints for perfect by the imputation of the perfection of Iesus Christ whereby all the vertues of the Saints are accepted with God Seeing then by patience vnder the manifold afflictions of this life we increase in vertue and growe to be entire perfect and as lacking nothing shall we not thereby be moued to holde fast the exhortation and proposition of the Apostle Brethren count it exceeding ioy whē you fall into diuers temptations knowing that your triall of faith bringeth foorth patience and let patience haue her perfect worke that you may be perfect and entire lacke nothing And these are the three reasons wherefore wee ought to count it exceeding ioy when we fall into diuers temptations These things thus set down the Saints might haue obiected 3. A preoccupation against his doctrin It were good thus to do we deny not but it is not so soon done as easilie spokē as thogh we were able of our selues thus in our afflictions to moderate our selues that whensoeuer we be afflicted to accoūt it exceeding ioy This obiection the Apostle answereth I know this is not a qualitie in the power and strength of nature but it is a speciall grace and gift of God in our affliction to comfort our selues that we be not cast downe nor faint hearted but rather be glad and reioyce Therefore it is to be asked of him which onely geueth this heauenly wisdome In which place there may two things be obserued 1. The obiectiō which might haue been made 2. Then the answere thereunto 1 The obiection is Wee cannot of our selues thus beare the crosse we haue no such strength in nature there is nothing more vnpleasant or vnsauourie to the flesh then is the crosse We know that in vs that is in our flesh Rom. 7. dwelleth no good thing of our selues as of our selues wee cannot so much as thinke a good thought How vnequall 2. Cor. 13. are we then to the bearing of so heauie a burthen Wee must needes sinke vnder the crosse wherefore in vaine O holy and blessed apostle in vain assuredly is this doctrine preached vnto vs. 2 The answere hereunto is this I know that this is a hard doctrine to the flesh I confesse wee are vnable of our selues to performe it this is the speciall grace gifte of God to account our afflictions exceeding ioy vnto vs. Therefore is it not to be hoped for in our selues but from him to be praied for wherfore if any man lack wisdome let him aske it of God which geueth to all men liberally and reproacheth none and it shal be geuen him but let him aske it in faith and wauer not In which answer foure things are to be considered 1 What this wisdome is It is the doctrine of the crosse here specified namely to endure patiently whatsoeuer God layeth vpon vs and to know that God in singular loue correcteth all those with the rodde of affliction whom he purposeth to make heires of his eternall glory This to knowe is wisdome farre greater then the wisdome of men This wisdome standeth in two things 1. In knowledge that we wisely vnderstand the causes for which we are thus afflicted of God as that partly for the punishmēt of our sinnes as the princely Prophet recordeth For iniquitie Psal hast thou chastened man partly for the more manifestation and plainer triall of our faith as Abraham Iob Israel the seruant and people of God partly for the aduauncement of Gods greater glory that thereby in the deliuerance of men from their calamities hee might be more glorified Finally that hereby wee being touched 1. Cor. 11. might repent lest that wee perish with the worlde Hereof to haue true vnderstanding and knowledge is a great point of wisdome euen of this wisdome whereof the Apostle speaketh As the wisdome how to beare the crosse consisteth in knowledge and vnderstanding of the ends wherefore it is inflicted and laide vpon vs so also it consisteth in an inward feeling and iudgement when in our heartes soules and consciences we haue sense and feeling of the comfort of the spirite which in afflictions of this life and in the crosse wherunto we are subiect vpholdeth and supporteth vs and with assured hope of safe deliuerāce in due season vnderproppeth vs This point of wisdome to feele inwardly the comfort of the spirite was in holy Iob who therefore in the Iob. 19. midst of all his miseries and in the
and liberalitie of our God that he doth not lade man onely but all liuing creatures with his goodnes Psal 104. who daily waite vpon him that he may giue them meate in due season God giueth it them and they gather it he openeth his hands and they are filled with goodnesse saith the holie Prophet Such is his goodnesse toward all flesh as that he giueth food to the beasts meate to the yong rauens which call vpon him Shall he carie a continuall Psal 147. and prouident care ouer all his creatures and shall he not heare the supplications of men whom hee hath made a little lower then the angels to crowne them with Psal 8. glorie and worship aboue other creatures Shal he heare the beasts of the field and the birdes of the aire when they crie to him for sustenance and shall hee not heare men who vnder the crosse call vpon him for wisdome to beare it to his glorie Shall he giue liberally to all men and shall he not giue vs wisdome when we pray therefore vnto his heauenly maiestie he is liberall towardes all and whie should we any of vs all doubt of his goodnesse wherfore if God giue liberally vnto all men there is great cause that wee should conceiue hope of obteining this wisedome at the hands of God who is so liberall to all men 3 Thirdly we haue hope to obteine this wisedome at the handes of God from the goodnesse of his nature he giueth his gifts liberally to all men and hee vpbraideth none neither casteth any man in the teeth either with his benefites so plentifully powred vppon vs or with our beggerlinesse and miserable want whereunto we are subiect therefore is there great hope of obtaining the wisedome we pray for Men when they haue done any good turne to any if they be neuer so little offended they cast men in the teeth with the benefites they haue done them and vpbraid them with the good turne they haue shewed wherfore men are loath to make request to such for any thing neither can they bee perswaded they shall obtaine when they meete with such dispositions and natures But such a one is not God for he giueth to all men liberally and vpbraideth none but such as are more vngratefull and forgetful of his benefites then bruite beasts themselues Seeing God then is bountifull of nature and giueth to all men liberally and without vpbraiding enuie malignitie bestoweth his blessings vpon vs then is there great hope of obtaining this wisedome at his mercifull hands whereof the Apostle here assureth vs If any man lack wisdome let him aske it of God who giueth to euery man liberally and vpbraideth no man and it shall be giuen him 4 But how shall we aske this wisdome hovv shall we pray for the gift of pacience that wee may obtaine it in the last and fourth place the Apostle teacheth vs if we aske it in faith and wauer not Faith therefore in all the praiers of Gods Saints is necessarie neither is there anie thing which more hindereth the graunts of God towards man then when they doubt or wauer in their praiers distrusting either the power of god as not able or his goodnesse as not willing to heare vs in the daies of our necessities which distrustfulnesse and wauering is no small euill in the sight of God neither is it a light matter to doubt of obtaining that thou desirest wherby thy double heart and wauering minde is descried who in asking pretendest hope in wuering a distrustest either the power or promptnesse or readinesse of God to giue thee the desire of thy heart and to doubt either of his power or promptnesse readinesse of minde is great impietie disloialtie and vngodlinesse Saint Augustine therefore writing to Vitalis most christianly remooueth all doubfulnesse and wauering Epist 107. from our praiers to which purpose he saith God forbid be it far frō vs that what we desire God to do for vs with our mouthes and voices we should denie him to be able to do in our hearts cogitations Men not fully perswaded of the power readinesse of God to heare them and graunt the things they pray for turne many reasons and dispute for and against in themselues whether it were good or no to aske such and such things at the hands of God by which meanes their minds being distracted into diuers opinions and caried thereby hither and thither obtaine not those things they thus doubtfully desire but rather thereby teach God to denie them Wherefore Seneca in his Tragedies saith truly he that asketh fearefully In Hippolito and doubtfully teacheth him to denie of whom hee asketh and men doubting they shall not obtaine make God vnwilling to heare them Saint Hierome to like purpose Sup. 7. Mat. saith If he that asketh obtaineth and he that seeketh findeth and he that knocketh hath the doore opened vnto him then is it apparant that he hath not asked sought knocked as he should to whom is not giuen who findeth not to whom it is not opened when he knocketh and why because of vnbeleefe doubtfulnesse and wauering the greatest enemie to the efficacie of our praiers The Apostle therefore in the obtaining of this heauenly wisdome to beare the crosse of Christ as is conuenient best serueth for his glorie remoouing all doubtfull wauering from the Saints vvilleth that they aske this wisdome in assured hope and vnfeined faith that it might be obtained wherefore he saith If any man want vvisedome let him aske it of God vvho giueth to euerie man liberally and vpbraideth none and it shall bee giuen him but let him aske it in faith and wauer not By faith our praiers are strengthned and made effectuall vvith God wherein approching to God by praier we are heard The princely Prophet teacheth vs that God is neare to such as call vpon him yet onely such as call Psal 14. vpon him faithfully Our blessed Sauiour in the holie Gospell assureth vs of obteining what we aske beleeuing Marke 11. and not doubting to obtaine it The holy Apostle and seruant of Christ S. John protesteth that whatsoeuer we aske 1. Iohn 5. of God according to his wil he would giue vs when do we aske according to the wil of God rather then when in assurance of faith and in vndoubted hope of obteining we drawe neere to the throne of his grace and mercie by praier Wherefore as when men perswade themselues of the goodnes and liberalitie of men and nothing doubt but they shall obtaine they are then caried hastily to make suite vnto them So when we are perswaded to obtaine we then soonest pray vnto God And as we must be thus persvvaded of men if wee looke to obtaine so must we persvvade our selues of God that he is both able and willing to graunt our praiers if vve looke to obtaine anie thing at the handes of the Lord vvhereof the Apostle to persvvade vs vvilleth that if vve will
thereby by God to be humbled whether it be by pouertie whether by contempt whether by calamitie whatsoeuer if we fixe and fasten not our eies vpon the present miseries but lift vp our hearts and cast our cogitations vpon the glorie whereof we shall be partakers we shall also be exalted so that we haue great and iust cause to reioice vnder the crosse whereunto the Apostle exhorteth Let the brother of lowe degree reioice when he is exalted Nowe as the crosse and afflictions are profitable to the poore brother and brother of lowe degree who thereby is exalted so also is this doctrine needfull and profitable to the rich Againe saith he He that is rich let him reioice in that he is made low wherein is taught how men which haue al things at wil should behaue themselues in wealth that they waxe not proud of their abundance and plentie neither trust too much to the frailtie of their cōdition but alwayes to looke to the crosse which followeth them which if it be laied on them therein they ought to reioice also When God then taketh away and remoueth the flattering and deceitfull baites of this world from rich men and so they become contemptible vnto others if he turne their wealth into wo their mirth into mourning their plentie into pouertie their abundance into want their worldly happinesse into miserie in this their humbling are they exhorted by the Apostle to reioice for thereby many occasions of many sinnes are remoued and therefore rich men by spoile of goodes losse of wealth decrease of riches or what other way soeuer tried in that they are humbled must reioice Seeing then in the state of this life there is great occasion ministred of impacience both in the poore and low degree of men and also in the rich and plenteous estate of men the onely salue of both their sores is in all changes and chaunces of this life to behaue themselues pacient vnder the crosse and thus is the doctrine here deliuered profitable for poore and rich as the Apostle teacheth Let the brother of lowe degree reioyce in that he is exalted and againe the rich in that he is humbled If any obiect here that Saint Iames willeth the brother of low degree to reioyce when he is exalted and the rich man when he is made low and humbled which seemeth contrarie to other Scriptures where we are exhorted Iere. 9. to reioyce onely in God as by the Prophet Ieremie men are commanded neither to reioice in their wisdome riches strength nor any other thing but in that they know God which executeth iudgement equitie and iustice on earth And by Saint Paul who aduiseth men to reioice in Philp. 4. the Lord onely Reioice in the Lord alway and againe I say reioice Hereunto the answere is easie 1. If we acknowledge whatsoeuer happeneth vnto vs to be from God who both woundeth and healeth casteth down and lifteth vp humbleth and exalteth then either in our low degree being 1. Kings 2. exalted or in our riches and plentie being humbled to reioice is to reioice in that God sendeth and so to reioice in the Lord. 2. If againe we looke into our owne wretched cōditiō who of our selues haue nothing but whatsoeuer we haue we haue receiued it thē in the things which we haue receiued from the hands of God moderately to 1. Cor. 4. reioice is also to reioice in the Lord who is the fountaine and well-head of all graces and blessings 3. Finally if we hold this as a ground and foundation that all good 1. Per. 5. gifts flowing vnto man grow of his meere fauour and mercy not from any merit or desert of ours then in the good blessings of God of exaltation aduauncement glorie or other whatsoeuer to reioice is godly christian and dutifull and thus men reioycing reioice in the Lorde The Apostle Saint Iames then in exhorting the brother of lowe degree to reioice when he is exalted and the rich in like maner when he is made lowe and humbled is in all points ansvverable vnto other Scriptures vvherein vve are required to reioyce in the Lord for thus for Gods sake and in the obedience of his commandements to reioyce is to reioyce in the Lord also These things thus set downe the Apostle geueth a A reason reason of the later doctrine that the rich must reioice whē he is made lowe Which reason is drawen from the nature of the things themselues for wealth riches and worldlie pompe are most vaine vncertaine transitorie and fraile so that when we enioy them and they flowe we must not be Psal 62. 1. Tim. 6. proud of them nor set our mindes vpon them if we be bereft of them we must not cast downe the head heart but rather reioice as the Apostle exhorteth For what should men put confidence in vain and transitory riches or why should they faint in hart for the losse of that which most easily pearisheth Touching the vanitie and vncertainetie of worldly wealth pompe and glorie how often and how carefully therof are we admonished in holy scripture Solomon the wiseman dissuading men from settling their eies and affections Pro. 23. vpon worldly wealth and riches reasoneth from their vncertainenes and vanitie wilt thou cast thy eie vppon that which is nothing riches taketh her to her wings as an egle and flieth away into the heauē Dauid his father through longe experience seeing that there was nothing Psal 37. more vaine then the riches and goods of this world Acknowledgeth that albeit the riche be strong and shoote vp like the greene bay tree yet are they cut downe from the earth like Grasse which withereth They passe away and are not if thou seeke their place thou shalt not finde it Solomon bringeth in the rich proude and couetous men of Wisd 5. the earth whose whole delight and happines was worldly pompe and glorie euen from the bottome of hell it selfe to confesse the vncertainty and vanitie of their condition wherein in their times they so greately gloried What say they hath pride profited vs or what profit hath the pomp of riches purchased vs all these paste away as a shadow and as a post that passeth by As a shipp in the water an arrow in the ayre a birde in the heauen and element our Sauiour Christ dissuading men from heaping and hurding Mat. 6. vp such vncertaine treasures willeth that men should not lay vp for them sealues treasure on earth where ruste and moath corrupteth and theeues breake through and steal To which purpose the Apostle giueth them epithites or additions and calleth them vncertaine charge them that are rich in this world that they bee not high minded and 1. Timo. 6. that they trust not in vncertaine riches therefore our Sauiour termeth him a fool that in the vanity of his minde Lu. 12. through confidence in vncertaine wealth plucked down his barnes and enlarged them and then
worde what it worketh in the children of men 2 The remouing of certaine faults which hinder our attending to this worde so excellent 3 Against these faults he setteth downe certaine exhortations and admonitions flowing out of the worde and they are foure as shall appeare from the 21. verse to the ende Now touching these verses they are of this fourth and last part Wherein are two things set downe by the Apostle and to bee considered of vs. 1 The excellencie of the worde of God iâ— selfe 2 The remoouing of hinderances to the attending therunto and they are two 1 Babling and talking when we should heare 2 Wrath and anger when wee are taught and reprooued Touching the former of these the excellencie of the worde of God it selfe in speciall thereunto he discendeth by the former treatise Wherein disputing of the goodnes of God he here sheweth that his goodnes especially appeareth in the worke of our regeneration the instrumentall cause whereof is the worde of God whereof in this place he speaketh So then in this 18. verse the Apostle giueth vs as it were a taste of that which in generall he had spoken that God is the fountaine of all goodnes which as in sundrie other things appeareth so especially in the worke of our regeneration the most expresse testimonie of his goodnesse towardes vs which being apparant and manifest wee must needes confesse that all good giuings and all good giftes come from him so that wee can not say without blasphemie nor thinke without impietie that GOD is authour or cause of our euill temptations and in as much as GOD both first created man in perfect innocencie and afterwarde regenerated him to bee like the image of his owne sonne in excellent vertue his great goodnesse doeth so appeare to all men that it were incomparable iniquitie in any wise to make him cause of our wickednesse To come therefore to the excellencie of the worde which is the meane of our regeneration the Apostle setteth downe the other causes thereof also so that in this 18. verse there are three causes of our regeneration the most apparant testimonie of the goodnes of God towards man 1. the efficient 2. the instrumentall 3. the finall cause 2 The efficient cause of our regeneration is the free will of God Of his owne will sayth Iames begate he vs. The good will of God the gracious fauour and free purpose of God is the first and efficient cause of saluation and regeneration in men to the trueth whereof all the Scriptures of GOD beare witnesse The electing preferring and aduauncing the Iewes aboue all other people beeing as it were a figure and resemblaunce of the eternall election and regeneration of the Saints was not for any merite of man but of the onely mercie and loue of GOD towardes them as Moises witnessed But Saint Paul speaking not of a temporall Deut. 7. 9. calling as was that of the Iewes but of an eternall calling of Gods Saintes to regenerate them to eternall Ephes 1. 1. Iohn 12. 13. life maketh the onely true and efficient cause thereof the free-will and goodnesse of God whereof he sayeth God hath predestinate vs to be adopted through Iesus Christ in himselfe according to the good pleasure of his will Whereunto that is agreeable in another place all haue sinned and are depriued of the glorie of God and are iustified freely by his grace through the redemption Rom. 3. that is in Christ Iesus Thus of his owne will and freely hee electeth thus of his owne goodnesse hee iustifieth thus of his meere mercie hee regenerateth vs vnto life The holy Apostle noting this cause of all these wonderfull workes of God in man affirmeth that God worketh Philip. 2. in vs both to will and to doe according to his owne good pleasure To like sense soundeth that to his scholer and sonne Timothie God saith he hath saued vs called 2. Tim. 1. vs with an holy calling not according to our works but according to his own purpose and grace which was giuen vnto vs in Iesus Christ before the worlde was Finally to Titus when the bountifulnesse and loue of God Tit. 3. our Sauiour towards man appeared not according to our workes but according to his mercie he saued vs. Thus in this place of regeneration he maketh the good will and free mercie of God the cause of our regeneration As God therefore freely and of his owne will worketh in all things So in the election iustification and regeneration Ose 14. of the Saints it is apparant Herence is it that God saith by his Prophet I will loue thee freely and of mine owne wil. The Prophet Dauid saith therefore vnto God Thou hast saued vs for naught what is that for naught saith Saint Augustine but this Thou foundest nothing in vs wherefore Psal De verbis Apost 15. John 15. thou shouldest saue vs yet hast thou saued vs Freely doest thou geue freely doest thou saue This our blessed Sauiour to expresse telleth his Disciples that hee chose them not they him because there was nothing in them wherefore he should choose them yet of his owne free wil he chose them Saint John subscribeth hereunto in that hee saith 1. John 4. Herein is loue not that we loued him but that he loued vs first and gaue his sonne to be a reconciliation for our sinnes Saint Paul to ouerthrowe all foreseen workes Rom. 11. merites in man and to shew that in election iustification predestination and sanctification God worketh all after his owne will freely he thus concludeth Who hath geuen him first he shal be recompenced for of him through him and for him are all things to him be glorie for euer Amen Thus his free will and fauour towardes man is the onely efficiencie as of al other his vnspeakeable graces so of regeneration in his children That therefore saith Beda which he said before that euery good geuing and ouery perfect gift commeth from aboue from the father S. Bede of light that doeth he consequently confirme by adding that not for our merites but by the benefite of his owne will through the water of regeneration he hath changed vs from the children of darcknesse to be the children of light In this place therefore not only plainly Saint Iames but agreeably to the Scripture reuerende Beda condemneth the doctrine of done or foreseene works held by the Papists and out of this Epistle as they dreame most specially concluded For if regeneration be through the free will of God if predestination election iustification and sanctification be from the mercie and fauour of God as from the first and efficient cause then are none of all these by-workes or deserts of men for there is a playne contrarietie betwixt fauour and merite grace and deseruing so that Paul reasoneth from the opposition thereof against workes in the matter of iustification To him that worketh the wages is not counted of fauour
Lord Iesus Christ in respect of persons VVhich place giueth vs occasion to consider these foure things 1 VVhat respect of persons is 2 That respect of persons in all things and all men by the scriptures of God is coudemned 3 How many waies respect of persons is had and offence therby committed 4 That respect of persons cannot stand with the faith religion and profession of the gospel neither with christian charitie loue of all those which call vpon Iesus Christ especially to be nourished and cherished 1 What is respect of persons it is to respect anie thing besides the cause and matter it selfe which onely ought of vs to be considered whereby we decline from the matter to the man from the thing to the person and swarue from equitie righteous iudgement and true estimation of things VVhich thing may appeare more euident by examples one or two set downe and considered If then for example sake two men laboure in the Church or common wealth for one and the same office vpon a worthie man onely to be conferred the one very worthie and fitte for the place but neither kinsman friend familiar nor of acquaintance the other not worthy yet near vnto vs by birth linked with vs in league of loue of our familiar and best acquaintance to look vnto kinred familiaritie and acquaintance and not to the worthines of the man and necessitie of the place whereunto we ought to haue regard this is respect of persons for we regard not so much the worthines which ought to be in him whom we should thereunto promote as we doe to his person whom we haue promoted In like manner if two men haue committed like trespasse thereby deseruing either Bridewell Newgate or Tiburne or any such like punishment yet the one our frend rich honorable the other a stranger poore miserable to spare the one for his riches honor friendshippe and to punish the other is respect of persons and falling from iustice If two stand in need of our helpe the one lewde yet neare vnto vs the other honest yet further of to haue regard to kinred familiaritie or any such respect and not to the commandements of Christ Geue to euery one that asketh to him Luke 6. Gal. 6. that would borow turne not away and to the rule of S. Paul while we haue time let vs doe good to all men but especially to those of the housholde of faith is respect of persons in the assemblies and meetings of Christians to regard one for his riches another for his glorie a thirde for his nobility or for like respects and to disdain others for their pouertie basenes and meannes of condition is respect of persons here condemned haue not the faith of our glorious Lord Iesus Christ in respect of persons Thus then to looke vnto or respect any thing beside the matter and cause it selfe onely to be regarded is respect of persons To which euill it apperteineth to haue consideration of kith or kinne of sexe or kinde affinitie or consanguinite nobilitie or auncientrie friendshippe or familiaritie condition or countrie birth or parentage pompe or riches power or might or such like To fixe our affections vpon externall things to esteeme according to the outward appearance of men and in regarde thereof either to fauour or to contemne them to account of thē or to disdaine them and in regard of like consideration either to doe for fauour or not to doe for feare any thing against equitie iustice charitie is respect of persons Whē we see rich mighty honourable men adorned with costly aray decked with golde and pretious pearles attēded vpon with great traines of men to iudge according to this outward appearance and to haue them in account admiration with the contempt of the poor which are religious zealous vertuous and honest is to haue the faith of Christ in respect of persons wherof to beware the Apostle admonisheth the Saints 2 Which sinne as pernicious and perillous in all causes in all persons at all times the sacred Scripture cōdemneth as a thing most repugnant to equitie iustice and charitie God almighty ordeyning lawes whereby the cōmonwealth Leuit. 19. of Israel might most happely bee gouerned commaundeth that they should respect neither poore nor riche but haue a sound and simple eye to iustice Moses Deut. 1. in his informations to the Iudges and Magistrates of the people chargeth them not to regard either Iewe or stranger but to iudge equally betwixt man and man the small and the great neither to feare the face of man which who so doeth respecteth mens persons And exhorting the officers not to wrest iudgement requireth them to respecte Deut. 16. no mans person for thereby no doubt the lawe whose tenour is loue is wroong and wrested of men The princely prophet seeing how men swarue away Psal 82. from true iudgement by partialitie respecting the persons of men crieth out against the Iudges and magistrats o◠his time therefore How long will you iudge vniustly and respect the persons of the wicked whom Salomon his sonne following in that opiniō condemneth the same as Pro. 18. hurtfull and dangerous among men It is not good to accept the person of the wicked in iudgement and againe Pro. 24. it is not good to haue respect of any mans person in iudge ment If god forbid respect of mens persons in ciuil iudge ments shall it not much more be condemned in matters of religion Our Sauiour therefore to remoue al sinister John 7. iudgement and respect of persons from the professors of religion willeth that men iudge not according to the out ward appearance but according to righteous iudgement geuing a most diuine and heauenly admonition to al mē to iudge according to the trueth of things not to regarde mens persons least thereby they were turned away from righteousnes in iudgement as were the foolish Iewes who Mat. 13. seeing his basenes accounted him for an abiect of Galile the sonne of a poore Carpēter whose kinred was of mean condition and in respect of his person they condemned him not looking to the matter and trueth which he preached among them S. Paul seeing this respect of mens persons and esteeming by the outwarde appearance of men 1. Tim. 5. wisely and wel forewarneth his Scholer Timothie to do the duetie of a Minister without preferring one to another neither to doe any thing partially Finally our Apostle in this place agreeably to the Scriptures admonisheth the brethren not to haue the faith of Christ in respect of persons Thus then both in the olde in the new testament is this euil condemned as repugnant to iustice cōtrary to charitie dissonant and disagreeing to the gospel of Christ 3 This euill is diuersly committed both generally and particularly of men 1. When in our meetings and Christian assemblies we account of men not for their vertue religion honestie but for their countenance they beare the pompe
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
then the sinne of ignorance concludeth thus Wherefore he that knoweth to doe aright and doeth it not to him it is sinne that is the greater finne Our Sauiour in like manner condemneth the Iewes of Iohn 15. greater sinne because hee came in person to them and spoke vnto them yet they vtterly refused him and his doctrine which had they not done their sinne had been the lesse Thus their sinne of wilfulnes by Christ is iudged the greater their sinne of ignorance the lesser If men therefore weigh the causes beginnings affections of meÌ„ from whence sinnes spring that some are of wilfulnes others of ignorance some of malice others of infirmitie Therence may we easilie see the inequalitie of sinne 2 As of their causes sinnes are iudged so also they are iudged of their euents sinnes of malicious wickednes thrust out and expell the holy Ghost and Spirit of God so doe not sinnes of infirmitie Therefore sinnes of malicious wilfulnes are greater then sinnes of infirmitie Sinnes of wilfulnes abolish all faith from the hearts and all repentance from the liues of men and so consequently all Heb. 6. 16. Heb. 10. 26. Heb. 12. 17 hope of pardon and forgeuenes So doe not sinnes of infirmitie or ignorance This was and is manifest in Cain in Saul in the Pharisies in Iudas in Julian the Apostata backslidar in Lucian the mocker and such like Whereby it appeared that their sinnes were greater then the sinnes of other men And thus also may we iudge the inequality of sinnes 3 If we looke into the inequalitie of punishments they also argue inequalitie of sinnes for it were against equitie and right to punish like sinnes in one more sharply in another more slenderly Wherefore seeing almighty God the righteous and iust iudge of the whole earth Gen. 18. doeth punish some sinnes with greater some with lighter punishments it argueth vndoubtedly a manifest differeÌ„ce Gen. 3. of sinnes When Adam and Euah had sinned God layeth vnlike punishments vpon them lesse vpon Adam greater vpon Euah whereby it may appeare that the sinne of Euah 1. Tim. 2. 14. was greater then the sinne of Adam Salomon in his booke of wisdome in the difference of punishment intimateth Wisdome 6 the difference of sinnes Wherefore to shew that the sinnes of Princes are greater then the sinnes of the people he saith They which are most lowe are worthie mercie but the mightie shal be mightely tormented Our Sauiour Christ the eternall wisdome of God by inequalitie of punishments witnesseth inequalitie of sinnes vnto Luke 12. men To which purpose that serueth in the Gospell That seruant which knoweth the wil of his master and doeth it not shal be beaten with many stripes but he that knoweth not the will of his master yet committed things worthie of stripes shal be beaten with fewe stripes That sinne therfore which is punished with many stripes is the greater that which with fewer is the lesse sinne In another place he setteth downe degrees of punishments wherence degrees of sinnes may be gathered He saith Christ which is angrie with his brother vnaduisedly is worthie of iudgement Mat. 5. he that calleth him Racha is worthie of a councel who so calleth him foole is worthy to bee punished with hell fire As then a councell is greater then iudgement and hell fire then a councell so is contempt signified by Racha greater sinne then vnaduised anger and slaunderous and reproachfull speach by foole signified greater Mat. 10. then the signes of contempt Herence may it appeare that the sinne of Sodome was lesse then the contempt of the Gospel because our Sauiour auoucheth that it should be easier in the day of iudgement for the men of Sodome and Gomorrha then for that Citie which receaued not the Gospell Thus hee shewetb that the sinnes of Corazin and Mat. 11. Bethsaida are greater then the sinnes of Tyrus and Sydon the sinnes of Capernaum greater then of Sodome by the punishments which should be greater and heauier vpon Corazin and Bethsaida then vpon Tyrus and Sydon vpon Capernaum then vpon Sodom Wherefore he vpbraideth them and denounceth horrible vengeance against them Woe to thee Corazin woe to thee Bethsaida for if the myracles done in thee had been done in Tyrus and Sydon they had long agoe repented in sackcloth and ashes Verely I say vnto you it shal be easier for Tyrus and Sidon in the day of iudgemeÌ„t then for you And thou Capernaum which art lifted vp to heauen thou shalt be brought downe vnto hell for if the great workes which haue been done in thee had beene done among them of Sodom they had remained vnto this day But I say vnto you it shâ—lbe easier for theÌ„ of Sodome in the day of iudgement then for thee In that he therfore denounceth heauier iudgement against these Cities then against Tyrus Sydon and Sodoma it appeareth that their sinnes were the greater so they were indeede in respect of their knowledge of Gods will and the manifolde myracles they had shewed them to prouoke them which were not done vnto Tyrus Sidon or Sodoma the famous Cities To like purpose Mat. 12. the threatning of greater punishment to the blaspheming of the holy ghost then to the blaspheming of the sonne of man intimateth greater to be the sinne of blasphemie against the holy ghost in wilfully and maliciously resisting the trueth then the sinne of blasphemy against the sonne of man in taking offence at his basenes and humilitie And in reprouing the great hypocrisie of the Scribes and Mat. 23. Pharisies for deuouring poore widowes houses vnder pretence of long praier Christ sheweth that their sinne is greater then the other sinnes of men in that therunto he denounceth heauier condemnation Saint Paul maketh difference of mens sinnes by the difference of the punishments thereunto threatned or inflicted Rom. 2. wherefore in that men by contemning the long patience of God heape and treasure vp vnto themselues the greater punishment Therence it appeareth that the contempt of Gods great mercie and patience is a sinne greater then the common sinnes of men Saint Iames to Iames 3. Heb. 10. 28. signifie that vsurping authoritie ouer our brethren in curiouslie and rigorouslie condemning them when we our selues are likewise guiltie and faultie is a greater sinne then other sinnes among men declareth that by the punishment because it prouoketh God to punish vs therefore more seuerely therefore hee disswadeth the Saintes therefro My brethren be not many masters knowing that we shall receaue the greater condemnation The lawe it Deut. 25. self to teach an inequalitie of sinnes by the inequality of punishments willeth that punishments should be according to the hainousnes of the sinnes implying inequality of sinnes by inequalitie of punishments Salomon the wise man shewing that thefte is not so Pro. 6. abhominable in the sight of God as whordome is by the punishment of both for theft might be redeemed but adulterie
In so much as righteous and holy men who abstaine in many thinges from wicked actions yet oftentimes through infirmity of nature are caried by cogitations to euil thoughts so that there is no mā vnlesse he be trāslated as it were into the nature of God who sinneth not in cogitation So that the Apostle in respect of these hath here truely auouched in many thinges we fall all Which thing men considering shall the better refraine their seueritie of iudgement and rigor in censuring their christian brethren Three respects there are in men wherby their rigor towards others should be abated 1 To recount what in former times themselues haue beene 2 To thinke what hereafter they may be 3 To remember what presently they are 1 If we consider what our selues haue beene in former times it shall mittigate greatly the seueritie of our iudgemēts and rigorous censuring of our brethren Saint Paul exhorting men to patience and gentlenes towardes other and not to be seuere against their offending weak brethren thus reasoneth They now are what you in former Tit. 3. times haue beene call therefore to minde your former condition and be patient shewe all meeknes therefore to all men For we our selues were in times past vnwise disobedient deceiued seruing lustes and diuers pleasures liuing in maliciousnes and enuie hatefull hating one another The recounting therefore of our former condition must asswage the seueritie of our iudgement and make vs more moderate toward such as now are what we haue beene Wee our selues once were ignorant wee once went out of the way wee sometimes haue beene ouertaken with naturall infirmitie whereby we haue committed things not conuenient Let vs not seuerely iudge and tigorously condemne such as are subiect to the cōmon infirmities and frailties of nature 2 As to record our former state shall abate our sharpnes so to thinke with our selues whereunto wee may fall being compassed about alwaies with these infirmities S. Paul to perswade men to shew meeknes not sharpenes Gal. 6. of iudgement towards such as fall through occasion reasoneth from the frailtie of our state whereby we are subiect to like falling to which purpose he thus speaketh to the Saints of Galatia Brethren if a man be sodenly taken in any offēce ye which are spirituall restore such a one in the spirite of meekenes considering thy selfe least thou also be tempted Wherein he wisely condemneth imortunate rigour and worthelie reproueth those which are commonly most seuere iudges against their brethren whē they altogether forget their owne infirmitie wherby they may fall into like offences Now there is no infirmitie no iniquitie among men finall impenitencie and the sinne vnto death or against the holy Ghost excepted whereinto euen the best men may not fall Which if they consider it will easilie moderate their rigour and seueritie against their brethren and make them take heede least ambitiously they vsurpe this authoritie against others And how true it is that euen the best may fall euident examples and wofull experience may teach vs. Who knoweth not that lyeng is a sinne against the ninth commaundement condemned by God and his Prophets yet holy and faithfull Abraham godly Isaac fell thereinto as Gen. 12. 26. Gen. 20. the storie beareth record Murmuring is a great sinne against GOD arguing impatiencie yet Moses was thereof guilty as it appeareth Idolatrie seemeth to be sinne in the highest degree yet that by Aaron the Saint of God was committed Adulteterie a grieuous euill whereof God in his lawe hath forewarned Exod. 32. and in sundrie people men and Nations punished Exod. 20. 2. Kings 11. yet Dauid the man of God was tardie therein To denie Christ with execrable cursing banning swearing Mat. 26. is great iniquitie yet Peter the blessed Apostle therein offended To persecute the church to blaspheme the trueth is horrible impietie yet Saint Paul the chosen vessell of God committed both As these examples shewe that the best may because these haue done with whome none are 1. Tim. 1. now or haue been since to be cōpared So daily experiēce conuinceth the same While we see daily before our eies men of farre greatest excellencie to fall into sundry infirmities Out of whose falles a triple profit insueth 1. Therby the glorie of God his power and mercie is made manifest in making them vessels of glory who by their sinnes deserued his eternall displeasure for which cause S. Paul 1. Tim. 1. crieth out that in his conuersion Christ shewed all clemencie Secondly by the falles of great persons both themselues haue cause to humble themselues before god and not waxe proud of any thing and others seeing the most excellent men subiect to infirmitie are therence to be admonished of their greater infirmities for if the great oakes of Basan and the mightie and tall Cedars of Libanon fall what is to be looked for of the lowe trees of the forrest if the righteous bee hardly saued what shall become of the wicked 1. Pet. 4. Thirdly all men may thereby gather the frailtie of their nature and so pray to God when they stande that 1. Cor. 10. they fall not Now seeing all men are subiect to this condition that they may fall if they be not vpholden and supported by the helpe of God it ought to qualifie our hasty iudgement and to moderate the seueritie of the same against the brethren 3 Finally we shal be more temperate towards other men if we consider whereunto wee are presently subiect which is the reason here vrged The conscience of our owne sinnes and the diligent view of our owne weaknes and wickednes maketh vs more gentle towardes others which men then forget when they are too seuere iudges of their brethren To this purpose Siracides exhorteth mē Ecclus. 8. not to despise such as hauing sinned turne therefro neither to cast it in their teeth but rather to remember that we are all worthy of blame When we consider our owne selues we shall see there is in vs many things to be amended This diligent consideration will make vs more carefull of not rigorously and rashely iudgeing our brethren Are we not couetous as they are yet are wee proude and disdainfull Are we not proud yet are we fleshely wanton Are we not wanton yet are we slaunderous and reproachfull Are we not reproachfull yet are wee enuious and malicious What are we not malicious yet are wee riotous and intemperate What are we not intemperate yet are we prodigall and wastfull If not prodigall yet lyers and blasphemers if not blasphemers yet extortioners and oppressors of our brethren Or finally geuen to these and these iniquities so that it is as cleare as the sunne in his brightnesse that in many things we offend all Which who so considereth and pondereth in equal ballance shal thereby be counterpeized and brought to a moderate censure and iudgement of the sinnes and liues of others and taught effectually not to
vsurpe authoritie rashly to iudge and condemne the brethren This I would to God our sharpe censurers and seuere iudgers would weigh who geue definitiue and peremptorie sentence of al men who chalenge a chiefe power and absolute authoritie ouer all their brethren who condemne without charitie whatsoeuer doeth not please them selues Would God they would but turne ouer the leafe wherein their owne infirmities are registred and turne the other ende of the wallet before them to fixe their sight vpon their owne blemishes and blottes of corruption then would their pride be abated their heate asswaged their chollor cooled their iudgementes moderated their arrogancie delaied and qualified and thēselues brought to a temperature not so ambitiously to vsurpe and arrogate to themselues the censuring of their brethren Which to effect and compasse in the Saints the Apostle vseth this reason also My brethren be not many masters knowing that we shall receiue the greater condemnation for in many things we sinne and fall all Of our manifolde fallings many are the occasions sundrie are the causes 1 The original corruption which lieth couched in our bosomes wherby we are led captiue vnto sinne 2 The snares of Sathan which he laieth to take vs and intangle vs in the pitfold of iniquitie 3 The euil examples which are presented before vs whereby we are drawen to all vngodlines euery day 4 The lenitie of the gouernours of discipline who according to the rule of iustice take not execution vpō sinne whereby others are pricked forwarde to like sinne For whereas punishment is not executed saith Salomō speedelie there are the hearts of men set vpon mischiefe Eccles. 8. Psal 101. Therefore Dauid saith hee would betimes destroy all the wicked of the land that he might cut off all the workers of wickednes from the citie of God 5 Finally the fearefulnes and flatterie of the Ministers of the word who either for feare or for fauour tell not men of their manifolde offences wherby they are occasioned sundrie waies to fall The reason of the Apostle is this Seeing all men are subiect to many falles and infirmities therfore must they not be too seuere against their brethren be not many masters saith the Apostle knowing that we shall receiue the greater condemnation for in many things we offend all Now the fall of man is double either particular or generall Particular as to fal into any one sinne or more as theft dronkennes adulterie murther couetousnes vsurie extortion slaunder lying blasphemy and the like Into some or many of these euen the most holy Saintes haue may and doe daily fall Generall falling is when men fall Heb. 6. 1. Iohn 5. Mat. 12 away not in one onely sinne but generally in all resist the grace of God offered This is apostacie this is the sin vnto death this is the sinne against the holy Ghost euen a generall and vniuersall falling away frō the knowen trueth Heb 6. 10. 2. Pet. 2. Whereof the authour to the Hebrewes affirmeth that who so doeth so sinne cannot be restored by repentance And S. Peter auoucheth that it were better for mē not to haue knowen the trueth then after that they haue knowen it to fall away from the holy commaundements Thus doe not the Saints fall but onely the reprobate Of the former kinde the Apostle speaketh for al men fal particularly in many things which we ought alwaies to cōsider that it might teach vs not to vsurpe authoritie ambitiously to censure and iudge our brethren whereunto this place and exhortation serueth My brethren be not many masters for we shal receiue the greater iudgement for in many things we offende or fall all Whereas Saint James willeth that wee be not many masters doeth it take away the authority of masters ouer their seruāts No assuredly for then would neither S. Paul so carefully nor Saint Peter so diligently haue geuen precepts concerning obedience of seruantes to their masters Saint Paul exhorteth seruants to be subiect to their 2. Tit. Ephes 6. masters and to please them in all things to be obedient to them which are their masters according to the flesh with feare and trembling in singlenes of minde as vnto the 1. Tim. 6. Lord. In another place in this wise he councelleth them Let as many seruants as are vnder the yoke count their 1. Pet. 2 masters worthy all honour that the name of God and his doctrine be not euill spoken of To whom Saint Peter subscribeth Seruants saith he be subiect to your masters with all feare not onelie to the good and courteous but also to the froward Seeing these Apostles haue enioyned this obedience to seruants towards their masters and the same spirite spoke in them and in Iames our Apostle it foloweth then that the authoritie of masters is not here abandoned If we must not be many masters neither be iudges ouer our brethren shall we thinke that power is taken away hereby from Princes iudges and magistrates ouer their Subiects and such as are vnder them Neither For then woulde not the Scriptures teach what magistrates should be in common wealthes neither enioyne obedience to be performed vnto them Moises being wearied with the gouernement of the whole people of Israel Exod. 18. is taught by Jethro his father in law the priest of Midian to chuse more offiicers and gouernours vnder him whose qualities are foure Men they must be 1 of courage 2 fearing God 3 dealing truly 4 hating couetousnesse Moises according to this counsell ordained Deut. 1. 16. officers and iudges ouer the people taught them their dueties and set downe the qualities in them required To whom obedience by the law of God is to bee performed Exod 20. Which God contained in the fourth commaundement where it is said honour thy father and thy mother not onely the parents of our bodies but the parents and fathers of the countrie which are princes and magistrates in common wealthes This obedience he requireth when he giueth them authoritie to determine causes and willeth Exod. 22. men to stande to their verdit Our Sauiour Christ taught the same by his own example who in tokē of ciuil Matt. 17. subiection paied tribute to Caesar And afterwarde being tempted by the Scribes and Herodians and demaunded Matt. 22. the question whether it were lawfull to giue tribute to Caesar or no answered them in this wise Giue to Caesar that which belongeth to Caesar and to God that which belongeth vnto God S. Paul by Christes spirit taught willeth euery soule to be subiect to hier powers because Rom. 13. their power is from God Finally S. Peter exhorteth all men to submit themselues to all maner humaine ordinance 1. Pet. 2. for the Lords sake The soueraintie of the prince ouer the people the correcting controlling and iudging of the magistrate and ciuill officer of the transgressing and offending persons is not hereby remoued VVhat if we may not bee many masters shall
at the pleasure of the rider The bitte being little in comparison of the horse preuaileth so greatly Euen so the tongue a small part and one of the least of all our boidly members guideth the whole body to good or to euill being moderated by reason then it profiteth no doubt greatly This when Theophrastus the Theophrastus famous philosopher considered he said not amisse That it were better trusting to an vntamed and an vnbrideled horse then to an vnbrideled tongue for the danger of the horse by not medling with him may bee preuented but because we carrie our vnbrideled tongues alwaies about vs the perill and danger thereof cannot bee auoyded The other similitude is from the sterne or rudder of the shippe Beholde the shippes also although they be great and driuen with fierce windes yet are they turned about with a small rudder whethersoeuer the gouernour lusteth The rudder is but a small peece of wood in respect of the whole shippe yet it turneth the greatest ship that is whethersoeuer the master pleaseth to auoide dangerous rockes sinking sandes and other perils of sea and waters and to bring it to the desired hauen whereunto they bende their iorney So the tongue is a little member yet ruled by reason it guideth the bodie and keepeth it from falling into sundrie mischiefes wherunto otherwise we are endangered It is little and small among other members of the bodie yet it boasteth great thinges and is effectuall and of force to compasse or at least attempt great matters Wherefore what the bitte in the horse mouth is to the gouerning of his whole bodie and the rudder of the shippe to keepe it from dangers to turne it to winde it to direct it in all points as shall seeme best vnto the master euen the same is a moderate tongue to the rule of the whole body If thou drawe and plucke in the bridle thou restrainest if thou geue the head vnbrideled horses will endanger thee if thou holde wisely the rudder thou maist saile in safetie if thou let it goe as it will the windes take holde of the shippe and carrie it into perill if thou pluck the raignes of the tongue thou restrainest it if thou geue libertie to the tongue it will bring thee to destruction if thou holde thy tongue with wisdome and reason thou liuest in securitie if thou let it runne at randonne thou shalt be plunged into vnrecouerable danger Thus by these two familiar similitudes of horses and shippes the one by the bitte the other by the rudder gouerned and directed the Apostle plainly setteth downe what profit and benefit redoundeth by the moderating of the tongue vnto men which is the first part of the handling of this matter These two similitudes in the thirde fourth and part of the fifth were conteined set downe to shewe the profit The 2. part of the handling of moderating our tongues In the other part of the fifth verss and in the other verses to the fifteenth the Apostle setteth downe the other part of the treatise and handling of this matter namely how good a thing it is to bridle and moderate our tongues from the euils and inconueniences which followe the vnbrideled tongue For as the profit of moderating our tongues is great so contrariwise the discommodities of the vntamed tongue and vnbrideled mouth are many Which thing he sheweth first generally then particularly Generallie the euils and discommodities of an euill tongue are set downe by two comparisons First the vntamed tongue is like fire a little fire is able to destroie much matter the tongue being little yet doeth great mischiefe A coale yea a sparke of fire oftentimes hath raised great flames whereby whole houses villages townes and cities woods fieldes and forrestes haue beene deuoured Costly buildings gorgeous houses goodly cities large kingdomes huge countries ample wildernesses and pleasant forrests by a little fire may bee subdued and brought to nothing So the tongue is a fire which destroyeth and wasteth the greatest matters One word of the tongue hath kindled fire of hatred in mens heartes which vntill death hath neuer beene extinct and put out yea it hath caused so great a flame as hath destroied many people and burnt vp many Nations so that with S Iames wee may worthely compare it to fire Which to signifie it may be that God almighty hath made it of forme colour and fashion like vnto a fire The tongue is sharpe rounde and small at the tippe or toppe but greater wider and broader downeward So fire vpward is sharpe small rounde but greater larger and broader downeward So that the vpper ende of the flame is sharpe but the nearer wee goe to the matter whereon it feedeth or burneth the larger wider and greater is the flame and fire Wherfore in shape and forme the tongue is like fire The tongue in colour is reddish so is the colour of the fire so that therein they agree together The fire is swift and runneth speedely sending out flames nowe this way now that way So the tongue runneth and rouleth this way and that way is swift also and nimble sending out sound farre and neare and therefore not vnlike vnto fire so that for many like respectes it may not amisse bee compared vnto fire Now as it is compared vnto fire so is it called a world of wickednes It is a sea of sinne a pitte of vice without bottome a masse of mischiefe the originall or instrumentall cause of manifolde euils so that verye heathen poets and persons haue confessed it the cause of all euill as the Poet Menander did Menander It is a world of wickednes because most mischiefes and greatest sinnes among men by vnbrideled and wicked tongus are determined attempted and perfourmed By the tongue theeues conferre together talke and determine of robberies manquellers and murtherers by their tongues raise vp braulings the causes oftentimes of cruell murther By their tongues adulterous and lechearous persons first tempt the chastitie of others and with their wordes agree vpon the wickednes By the tongue lying dissembling flatterie and counterfetting is committed By the tongue slaunder backbiting swearing blasphemie and periurie is vttered By the tongue false sentence is pronounced either to the condemning of the righteous or absoluing of the wicked both which are abhominable before the Lord. By the tongue men are led into errour through false doctrine drawen to wickednes Pro. 17. by lewde councell Through the tongue by false reports priuate men and princes kingdomes and countreis townes and cities societies and families are sette at variance By the tongue familiars and frendes haue beene set at daggers drawing and their quarrels thereby haue ended in bloud By the tongue quarrels are picked contentions See Basil in Psal 33. fol. 85. pag. 2. caused braulings growen to the great hurte of priuate states and the marueilous hurte and disturbance of of weales publicke With filthines of speach it corrupteth with dissembling and flatterie it deceaueth
that in both he may bee glorified through Iesus Christ our Lord to whom with the Father and the holie Ghost our sanctifier be all prayse dominion power and maiestie now and for euer Amen Iames Chap. 3. verses 13. 14. 15. 16. 17. 18. Sermon 16. 13 Who is a wise man and endued with knowledge among you let him shew by good conuersation his workes in meekenesse of wisedome 14 But if you haue bitter enuying strife in your hearts reioice not neither be liers against the truth 15 This wisedome discendeth not from aboue but is earthly sensuall and diuelish 16 For where enuying and strife is there is sedition and all manner of euill workes 17 But the wisdome which is from aboue is first pure then peaceable gentle easie to bee entreated full of mercie and good fruites without iudging without hyhocrisie 18 And the fruit of righteousnes is sowen in peace of them that loue peace 3. Place THese woordes are concerning the thirde and last parte or place of this Chapter which is touching meekenesse and gentlenesse to bee perfourmed of Christians These words in these sixe verses conteined minister the consideration of foure thinges vnto vs Namely 1 The exhortation to meckenes 13. 2 The opposing of strife and enuying to the worthie vertue of meekenes verse 14. 3 A distinguishing of wisdome where by a gate is shutte vp to many euils 15. 16. 17. 4 A reason wherfore the saints should follow peace and meekenes drawen from reward verse 18. 1 Of these foure the first is the exhortation to meekenes The exhortation inferred and brought in by the way of an interrogation Who is a wise man saith he and indued with knowledge among you Let him shew by good conuersation the meeknes of wisdome As who shoulde say All men seeke to be counted wise but if any wil be wise in deede let him by meeknes shew his wisdome For therin indeed wisdome consisteth The occasion of this exhortation may be the sinne which the Apostle in the first place condemned namely that many chalenged authority to themselues to reproue and checke their brethren and to bee as censurers ouer them thereby seeking the opinion of wisdome among men which notwithstanding were themselues enuious and contentious Saint James here to abate their pride to beat downe the arrogancie of their spirites to asswage their malice and to coole the heate of their madnes and furie telleth them that it is not the way to be counted wise to be contentious among meÌ„ but rather that herin wisdome consisteth that they shew themselues modest quiet meeke and gentle in their whole conuersation This place condemneth the sophisticall scholemen this condemneth the brauling Anabaptists this condemneth al such whose liues are spent in contention of words this condemneth popish persons seditious seminaries tumultuous Iesuits the vain curious contentious men of out time who geue themselues to tumults contentions seditions dissencions brauling and brabling most deadly to the disturbance of the commonwealth disquietnes of the church slaunder of the gospel hurte to priuate states and conditions of men In which practise wisdome consisteth not but in meekenes Christian wisdome is not in ambitious vsurping authoritie ouer the brethren neither in quarrellous braulings contentions about trifles neither in vnbrideled pride and arrogancie of spirite neither in tumultuous vprores and disquieting of the people neither is it sillogistically and sophistically to striue about words neither insoleÌ„tly to oppose our selues against such as are in chiefe authoritie neither standeth it in foolish affecting of rigorous seueritie But in gentle behauiour in tractablenes of life meekenes of conuersation wherof the Apostle telleth vs Who is wise and indued with knowledge among you Let him shewe by good conuersation his works in meekenes of wisdome Meekenes is a vertue moderating pride and anger repressing desire of reuenge forgetting offences and pardoning iniuries for priuate and publique quietnes sake Whereunto our Sauiour Christ exhorteth pronouncing Mat. 5. them blessed which are meeke to whom also the inheritance of the earth appertaineth Blessed saith he are the meeke for they shall inherite the earth Saint Paul reckoning vp the fruites of the spirite in men reformed among Gal. 5. other most holy and excellent vertues putteth downe meekenes The fruites saith he of the spirite are loue peace ioy long suffering gentlenes goodnes faith meeknes temperance against such there is no law Who also exhorting all men to liue walk worthie the calling where-they Ephes 4. are called instructing them how they should so do Walke worthie saith he the calling whereunto you are called in all humblenes and lowlines in meekenes with â—ong suffering supporting one another in loue endeuouâ—ing to keepe the vnitie of the Spirite in the bonde of â—eace In like manner perswading the Colossians to put on Col. 3. â—hose vertues and chiefe ornaments of their liues whereâ—y their profession might be better beautified exhorteth â—fter this manner Now as the elect of God holy and â—eloued put on the bowels of mercie kindnes humbleâ—es of minde meekenes long suffering forbearing one an â—ther forgeuing one another if any man haue a quarâ—ell to another eueÌ„ as Christ forgaue so doe you Finally instructing Titus his scholer and the chiefe 3. Tit. Minister of Creta how he should infourme the people of that I le and countrie geueth him this charge Put them â—n remembrance that they be subiect to the principalities and powers and that they be obedient and readie to euery good worke that they speake euil of no man that they be no fighters but soft shewing all meekenes to all men Whereunto in this place the Apostle hauing respect vseth like exhortation Who is a wise man and indued with knowledge among you Let him shew his good conuersation in meekenes of wisdome Of which vertue sundrie are the examples whereby we may be drawen to imitation For if we looke well about vs we shal finde almightie God a most liuely patern and president hereof who in great meekenes forbore the sinnes of the world along season and suffered his owne people sinning and prouoking him fourtie yeares in the wildernes forgetting and forgeuing daylie the innumerable sinnes of men For which cause he is celebrated and Exod. 34. 6 Psa 103. 6 Ioel 2. 13. c renowmed to be a god of patience long sufferance meeknes and gentlenes towards the sonnes of men Neither God the Father onely but Iesus Christ his sonne our sauiour in like manner is our example who inuiteth and calleth men to the imitation of the same vertue in him selfe Come vnto me all ye that are laden and Marke 11 wearie and I will refresh you take my yoake vpon you learne of me for I am humble and meeke and you shall finde rest vnto your soules If wee require examples of men as more familiar vnto vs we haue not a few excellent for wisdome prepotent in power renowmed for vertue herein
witchcraft hatred debate emulations wrath contentions seditions heresies enuie murthers c. In another place exhorting Rom. 13. the Saints to walke vprightly the Apostle setteth downe certaine couples of vices as enimies and hinderers of the honest conuersation of the Saints In which number enuy is reckoned Therfore saith he walke honestly as in the day time not in dronkennes and surfetting nor in chambering and wantonnes neither in strife and enuying 1. Pet. 2. Finally S. Peter informing those that were regenerate and borne againe not of mortall but of immortall seed of 1. Pet. 1. the word of god to cast from them the works of their former conuersation to embrace those things which were according vnto godlines geueth them this exhortation Wherfore laying aside all maliciousnes al guile dissimulation enuie and euil speaking as new borne babes desire that sincere milke of the word that you may growe thereby Infinite are the testimonies of holy Scripture whereby this euill is condemned To the originall and beginning whereof if wee look it is from Sathan the deuill who enuying the prosperitie of man in the beginning not onely to sequester them from their pleasant aboade in Paradise but to alienate them from the fauour of God and expell them from all happines tempted to tast of the forbidden fruite contrarie Gen. 3. to the commaundement whereby hee plunged both himselfe and his posteritie into perdition Gen. 4. Whose eldest sonne Cain the runnagate and reprobate by the example of the deuil his father enuied his brother Abell for that God accepted the sacrifice of his brother proceeding from a sincere affection but not his proceeding from a double and dissembling minde with GOD through which enuy he followed him neuer leauing him he had laied his cruell clubbe vpon the innocent head of his brother Children of the same father were the Philistims Gen. 26. enuying the flocks of sheepe and heads or heards of cattle whereby Isaac was enriched by sundrie waies from time to time molested crossed and ouerthwarted the holy Patriarke Saul a twigge of the same tree a brāch of the same roote a childe of the same parent enuied the 1. Kings 18. vertue and glorie of Dauid who for slaying the Philistim Goliah hauing farre greater praise then Saul Saul hath slaine his thousand but Dauid his tenne thousande was therefore all the daies of Sauls life enuied and sought to haue beene destroied The Scribes and Pharisies and Elders of the people of the Iewes pursuing our blessed Sauiour Mat. 26. 27. with like hatred and enuie for the wonderful miracles and works he shewed among the people neuer lefte him before they had suborned false witnesses to accuse him a corrupt iudge to condemne him and cruel persons to crucifie him Such are finally in our daies such as grieue at enuie and sorowe at the riches honour estimation welfare and euery good thing in their brethren of which wickednes if they repent not they shall shewe themselues the sonnes of Sathan the slaues of sinne the children of perdition the heires of death and endlesse damnation Of which euill least the Saints should be partakers Saint Iames forewarneth them setteth it against meeknes of wisdome a speciall ornament in the chosen of God And this enuie hath this epithite or addition bitter because the heart of man therewith once infected turneth all things into bitternesse Nowe as enuie is opposite to meekenesse so is strife Strife and contention Strife or contention is stirred vp when men are addicted to themselues defending their owne opinions and actions not onely stoutly but stubbornely in nothing submitting themselues to the authoritie of others but as wise aboue all others they will censure and iudge all but bee iudged of none wherehence great disdaine discorde and disturbaunce ariseth among men both in the common wealth and in the Church of God VVhich the holy Apostle carefully considering hath disswaded it as a thing pernicious and daungerous in the Rom. 13. Saintes and seruaunts of GOD. This is in those couples which are enemies to holy conuersation mencioned before Walke honestly as in the day time not in drunkennesse and surfetting not in chambering and wantonnesse not in strife and enuying This Saint Paul 1. Cor. 3. condemned as a token of carnally minded men when he sayeth to the Corinthians Where as there is among you enuying and strife and diuisions are you not carnall and walke after the flesh And admonisheth the Philippians Philip. 2. that they doe nothing through contention or vaine-glorie but that in meekenesse of minde euerie Rom. 1. one esteeme another better then himselfe This is reckened for one of the workes wherewith the wicked Gentiles were infected This is a woorke of the flesh Gal. 5. whereby the life of man is corrupted This is a mischiefe which bringeth great miserie to the Church common weale of Christians The contention betwixt Haimo and Haniball the Carthagenians was the ouerthrow of their famous Citie The contention and strife betwixt Lacedemon and Athens the two lights of Grecia was the ruine of their whole countrie The cōtention betwixt the Numantians was the onely cause they were ouercome by Scipio who asking Tyretius the captaine general what was the reason that in former times it was inexpugnable thē ouercom vāquished was answered that their cōcord caused their continuance their contention bred their destruction The contention betwixt Anthonie and Augustus burst into open warres to the great damage of the Romanes Betwixt Caesar and Pompei Silla and Marius and other the Romanes was cause of great hurt to the state of Italie The contentions in our owne countrey betwixt men of the noblest houses what hurt it caused who was so blind that sawe not who was so malicious that lamented not who was so happie that rued not In priuate families contentions betwixt father and childe mother and daughter maister and seruaunt husband and wife cause both continuall disquietnesse and dayly sorrowe and decrease of state and many mischiefs besides as experience in manie too euidently doth teach vs so that there is not a more pernicious thing either in the common wealth or in priuate estates then is strife and contention among men In the Church it is no lesse pestilent and pernicious The contention and strife betwixt Eusebius the Bishop of Caesarea and Basill the great betwixt Arius after his repulse concerning the Bishoprike of Alexandria and others in the Church haue done much hurt contentions striuings and brawlings in our times about white or blacke rounde or square and the like things of no weight haue and doe cause great hurt in the Church of Christ as wofull and lamentable experience teacheth So that in the common wealth in priuate states in the Church it selfe great hurt commeth through contention Wherefore with all carefulnesse it ought to bee shunned of the Saints of God VVherein wee must beware least through flying of contention
this proceedeth from those who beeing sensuall and carnall men men naturall not regenerate perceyue not the things of GOD neither can they vnderstand them because they are spirituallie discerned This is a part of Rom. 8. the wisedome of the flesh which is enmitie with God and neither is neither can bee subiect to him This Isai 5. is a poynt of selfe-wisedome where against the Prophet denounceth vengeaunce wo to them which seeme wise in their owne eyes and prudent in their owne sight Thus to doe wee haue of our mother witte and fathers wisedome euen from our prime parents and first fathers from whome wee drawe all maliciousnesse enuie and iniquitie Hereunto our owne sense mooueth our owne desire leadeth our owne nature pricketh which wee haue sucked with our conception from Adam and Eue and is altogether sensuall and naturall To giue our selues then to bitter enuie to brawling contention to strife and emulation to trust in our owne wits to flatter our selues in our owne conceit to stand too much vpon our pantiples to be quarrelous through pride to chalenge authoritie ouer other men and not to abide the checke of anie to striue and contend with euery one is wisedome in a false perswasion of men but wisedome worldly and wicked VVherewith who so are indued are carnall not spirituall sensuall not regenerate hauing not the spirit but led with their owne sensualitie as beasts in whom is no reason this the Apostle to intimate telleth vs that this wisdome is sensuall also 3 Finally and thirdly it is diuelish The originall of enuie and contention wherein the wicked worldlings repose wisedome is from Satan himselfe the authour the fountaine the well-heade of maliciousnesse enuie contention debate and sedâ—tion among men whereunto onely through him are men mooued Therefore the Apostle calleth this wisedome diuelish because it is not inspired by God but suggested by Satan not infused from heauen but powred into vs from beneath not instilled from the father of light but ministred vnto vs by the prince of the darkenesse of this world and therefore called diuelish Satan was contentious from the beginning lifting vp himselfe euen against God through the insolencie of his minde for which hee was cast downe from heauen Jude v. 6. and is reserued in euerlasting darknesse to the iudgement of the great day He was a murtherer from the beginning Iohn 8. as Christ witnesseth from whome all enuie hatred malice debate and contention aryseth He is therefore called the enuious man who soweth tares among the corne Matt. 13. of the husbande man euen the seede of hatred sedition debate and contention in the Church of Christ and in the common wealth also By him was the sedicious contention of Core Dathan and Abiram caused by him were Jannes and Iambres stirred vp to withstand Moises Num. 16. Exod. 7. 11. 2. Tim. 3. 8. by him the bellowes of all brawlings were blowne in the Pharisies and Scribes to contend and striue agaynst the open truth of Iesus Christ by him were the malicious Iewes pricked forwarde to withstande and contende agaynst the Apostles and preachers of the Gospell by him were the heretiques hatched who contended against the Catholike fathers in the primitiue Church by him were the proude Popes and prelates of Rome raysed vp to sowe the seede of sedition in all the Churches of Christendome by him are now contentious persons stirred vp to disturbe the peace of Hierusalem by him rebels rise vp against lawfull Princes princes are stirred vp one against another for couetous desire and ambition of minde each to seeke the casting downe of each others crowne and kingdome by him are priuate men set at deadly variance and prouoked often to the shedding of the blood of their brethren by him all contention and sedition all brawlings and brabblements all fallings out and quarrels in priuate states are caused so that we may right well conclude with the Apostle that wisedome to contention strife and debate in whatsoeuer kinde it be is from the diuell and therefore diuelish and these are the qualities and properties wherby it is described Nowe as the worldly and wicked wisedome is by properties noted so is it also set downe by effects which follow contention and strife Whereof Saint Same 's sayth where enuying and strife is there is sedition and all maner of euill workes Whereby he teacheth that sedition and all maner of euill workes ensue and follow contention and strife among men and therefore ought it with all carefulnesse and diligence be auoided That sedition and all maner of euill workes proceed from enuious aed contentious wisedome in few wordes it appeareth out of Salomon who witnessing that when Prou. 13. euery man contendeth striueth for the preheminence and will not giue place to another much mischiefe great disturbaunce disquietnesse and disdaine to ensue sayth Onely by pride doth man make contention and of contention all euill as experience proueth followeth Pride is cause of contention contention of sedition tumults rebellions vprores in coÌ„mon wealths Salomon not in the former place only but elswhere also coÌ„sumeth the first he Prou. 28. that is of a proud heart stirreth vp strife the example of Corah Dathan Abiram coÌ„firmeth the second for their Num. 16. contentiousnes caused them seditiously to rise vp against Moses Absolom of a contentious spirit couering his aspiring minde with sugered flatterie fell from contention 2. Kings 15. with Ioab to rebellion and sedition against Dauid his owne father The proud and contentious spirite of Ieroboam sonne of Nebat moued him to lift vp his hand against Salomon the king his master and openly to rebel against Rehoboam his sonne for euer Zimrie in like manner 3. Kings 11. 12. through pride became contentious and of contentious seditious and rebellious So that he being Captaine of halfe the hoast of Basha rose vp against Basha his sonne 3. Kings 16. the king and slewe him and raigned in his stead The contentioÌ„ of LacedemoÌ„ Athens ended in sedition Themistocles enuious contentioÌ„ against Aristides raised sparks of sedition among the people Silla Marius contention ended in ciuil dissention The like may be saide of Caesar and Pompey Anthonie and Augustus and infinite the like whose contentions and enuie hath ended in sedition This is true in the Commonwealth This is true in priuate states of men This is true in the Church of Christ This is true in all states and degrees so that Saint Iames saith truely that where enuie and strife is there is sedition and all manner of euill workes Seeing then contention enuy strife causeth sedition and all manner of euill works The wisdome which vpholdeth contention strife and enuie may worthely bee condemned which Saint Iames doeth both in describing the qualities and setting downe the effectes If you haue bitter enuying and strife among your selues reioyce not neither be liers against the trueth This wisdome discendeth
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
our sinnes the ioy which vve take in vayne or wicked things must vvholy be lefte of and turned into heauinesse if by suffering afflictions and chastising our selues before God we will shew our selues humbled Euen such ioy as wee conceaue in our wealth and worldly condition such ioy as of our dignities honours here arise in our harts such ioy as of any worldly thing whatsoeuer is gathered such mirth and ioy as eyther wee cause to our selues or counterfeit fooles make vnto vs such vaine merimentes as for wanton recreation men deuise for their dissolute and disordered solace cheering vp of thēselues such ioy as the couetuous man taketh of his riches the proude man or woman of their brauery the leacherous and adulterous person of his filthie vncleannes or any other maketh of any vanitie whatsoeuer must be turned into heauines as the Apostle exhorteth that so wee may shewe foorth the true humiliation and chastising of our selues by repentance wherevnto the Apostle moueth suffer affliction sorrowe and weepe let your laughter be turned into mourning and your ioy into heauinesse Neyther must such like mirth and ioy onely be remoued but in the dayes of our heauinesse in the time of our repentaunce in the affliction of our selues before God euen honest and lawfull mirth for a time must be layd a parte and we must wholy giue our selues to mourning whereunto Saint Iames called the men of his time suffer affliction sorrow weepe let your laughter be turned into mourning and your ioy into heanines And haue not we as great and as iuste cause to exhort Why England should mourne men in these daies haue not we cause to suffer afflictions ought not wee to sorrowe and weepe is there not cause now ministred vnto vs why our laughter should be turned into mourning and our ioy into heauinesse 1. If wee waigh and ponder our sinnes aright vvhich euerie one in perticular committeth or if wee caste our eyes vpon the sinnes generally committed in the world and what punishment might both specially hange ouer euery one and generally ouer vs all for the same is it not cause enough why we should sorrow and weepe why our laughter should be turned into mourning and our ioy into heauinesse When the princely prophet Dauid tooke the suruey and vewe of his owne sinnes and recounted the due punishment which he had deserued for the same then sorrowed 2. Kings 12 15. Psal 6. 35. 51. c. he and wept then was his laughter turned into mourning and his ioy into heauinesse When the king of Niniue considered at Jonas his preaching the greatnesse of his sinne and the destruction of the citie within Ionas 3. fortie dayes for the same then turned he all his laughter into mourning and his ioy into heauinesse and shall not we whose eyes are full of adulteries whose handes are replenished with bribes whose feete are swifte to shedde innocent bloud whose lippes are giuen to lying whose tongues can tell no truth whose mouthes are full of blaspemie cursing and bitternes whose mindes are set on mischiefe whose hearts burne and boile with malice whose liues are puft vp with pride whose bodies are stayned with all iniquitie sorow and weepe for these sinnes shall not our laughter be turned into mourning and our ioy into heauines for these iniquities against God committed When Isai and Jeremie the holy Prophets men of God saw the sinne of Iuda and Hierusalem and the heauy Isai 22. Ierem. 9. punishment hanging ouer them for their grieuous iniquities so turned all their laughter into mourning and their ioy into heauinesse as that the one wepte day and night therefore and would not be comforted the other desired a fountaine of teares in his head to bewayle the calamitie that was imminent When holy Dauid sawe Psal 119. that men kepte not the lawe of God his laughter was so turned into mourning and his ioy into heauinesse as that his eyes gushed out with water for the transgression of his people When Esdras the scribe sawe the shamefull 1. Esd 9. and horrible abominatiō of the people in mixing the holy seede with the people of the lande wherein the handes of the princes and peeres of the people were the chiefe he rente his clothes for sorowe he tore of the hayre of his bearde for griefe he sat downe astonied turning all his laughter into mourning and his ioy into heauinesse When our blessed Sauiour sawe the obstinacie and hardnes Luke 19. of the peoples harts whose cogitations were so darkned they could not see the day of their visitation and perceyued in his spirite their destruction approching euē his mirth such as it was for his laughter we read not seemed to haue bene turned into mourning and his ioy into heauines whē he burst out into weeping watry tears ouer the city of Hierusalem said ô that thou hadst euen knowē at the least in this thy day the things which appertaine vnto thy peace But now are they hidden from thee Shal these men of god for these causes turn their laughter into mourning and their ioy into heauines in the publike breach of Gods lawes in the diminishing of his maiestie in blemishing of his glory in falsifiyng of his truth prophaning of his Gospell counterfeyting in his profession abusing of his patience contemning of his threatenings shall not our laughter be turned into mourning and our ioy into heauines 2. Moreouer if we consider how the malice of the whole worlde and the hatred of the greatest princes and men of might is kindled and inflamed against vs how they are confederate and haue combined themselues against the truth of God and against the Lordes annointed for the defence of the same who by secrete conspiracies and open attempts of horrible treason by raysing Anno 1586. the subiect against the Prince and the people against their lawfull Soueraigne haue at many times by diuerse wayes endeuoured the death of her Royall person decay of religion destruction and vtter calamitie of this our natiue counttie whose determinations had they effected according to their mindes our streates had runne with streames of bloud our children had bene slayne before our faces our daughters rauished in our owne sightes our wiues abused before our eyes our houses on flaming fire in our presence our selues finally murthered in moste cruell manner Gods truth had perished from among vs religion and the Gospell had beene put to flight Romish superstition had inuaded this lande againe to the destruction of innumerables soules when with thankfull harts for this miraculous deliuerance out of the iawes of so cruell Lions gratefull memorie to God for so wōderfull safety frō so bloudy enemies we shal reméber these things shal not our laughter be turned into mourning and our ioy into heauines 3. When we consider besides this that the hope of our happines the state of our wealth the continuance of the gospell the terme and time of our
of â—ide before of things to come The former of these two is contained in these two verses These two verses containe the condemning of the first euil of pride which is euill speach wherein ther are 2. things obserued namely 1 The thing and euill which hee condemneth reproch slaunder euill speach against our brethren 2 Why men should not so doe The reasons are foure 1 Who so speaketh euil of his brother or condemneth his brother speaketh euil of the law and condemneth it So From violating the law 2 Christians must obserue and keepe the lawe and not iudge it From the dutie of the Saints 3 To iudge and speake euil of our brother is to vsurpe the office of god From vsurping that office which concerneth not vs. 4 We our selues are fraile by condition therfore ought we noâ— to condemne and speake euill of others From the frailnes of our owne state 1 Of these two the first is the thing it selfe which he condemneth whereof hee giueth this precept negatiuely speake not euill saith he one of another brethren In which precept negatiue all slaunder all rash iudgement all reproch all obloquie all vile and backbiting speach proceeding from malicious hatefull proude and peruerse iudgement is condemned whether it bee open or secret whether before thy face or behinde thy backe whether publikely or priuately it be done to our selues or others for the discrediting defaming and impeaching the estimation and good report of the brethren Which euill and mischiefe for the most part commeth and riseth of pride when insolent and arrogant persons when the high minded and proude men of the earth desire that all men should daunce to their pipe and liue according to their willes which thing if it bee not done to their contentation then breake they and brust out into euill speach then fall they to rash iudgement then condemne they euery thing and euerie person which pleaseth them not wherewithall the Apostle to meete and to represse so great a mischiefe in the life and societie of men giueth out this precept and exhortation Speake not euill one of another brethren This euill how great it is and how largely spredde abroade in the liues and manners of men who is so blinde that seeth not VVho is so ignorant that knoweth not VVho is so wilfull that confesseth not Is not this the custome and common course of all men to reuile to speake euill of to iudge at their owne pleasure whatsoeuer and whosoeuer they mislike and is not according to their fancies Then which there is not a greater or more manifold mischiefe in the life of man Against theft robberie spoiling and taking away of our goodes wee all with one voice crie out against the taking away of our good name against the impeaching of our honestie against the impairing of our estimation and lawfull credite shall wee not cry out If a good name bee to bee chosen before great riches and Prou. 22. 1. louing fauour before siluer and golde as Salomon writeth then howe much the good name of a man is greater then riches and worldly wealth so much greater euill is euill speach slaunder wherby a man is spoiled of his credite and estimation then robberie whereby he is bereft of his riches And as euery sinne ought to bee Deut. 25. 1. punished with greater or lesse punishments according to the nature of the sinne then sith euill speach is greater then theft and robbery it ought also to be subiect to the greater punishment This thing is quite contrary to the law of loue this is altogether repugnant to the lawe of charitie this is a manifest breach of the second table of Gods holy commaundements therefore in the sacred worde and diuine law of God not once but often not in the olde testament alone but in the new in like manner worthily condemned What that God in the ordering of the common-wealth Leuit. 19. of Israel his people commandeth that they should not go about as slaunderers and backebiters with tales and euill reportes against their brethren what that the wise Sirach counselleth vs not to be counted tale bearers Ecclus. 5. neither to waite with our tongues to speake euill for that shame and repentaunce followeth the theef and an euill condemnation is ouer him that is double tongued but confusion hatred and enuy pursueth him that is a backebiter and euill speaker of his brother What that the princely Prophete seeking and searching who they bee Psal 15. that should dwell in the Lordes tabernacle and rest vpon his holy hill and be reputed for true members of the Church there hence excludeth and thrusteth out all such as with their tongues speake euill and slaunder their neighbours What that our blessed Sauiour Christ the true expositor of the lawe of God condemneth slaunder Math. 5. as a parte of murther for thereby with our tongues wee slay and murther our brethren adiudging him worthy hell fire which shal be found guiltie thereof What that Saint Paul by the same spirite moued 1. Cor. 6. crieth out to the Church be not deceaued for neyther fornicators nor idolators nor adulterers nor wantons nor buggerers nor theeues nor drunkardes nor raylers nor backebiters nor extortioners shall inherite the kingdome of God What that the same Apostle condemning Eph. 4. all the workes of olde Adam in the Saincts and exhorting them to put on the new man created after God in holinesse and true righteousnesse in fine and conclusion of his discourse knitteth and shutteth vp the matter with this admonition Let all bitternesse and anger and wrath and enuie euill speaking be put away from you with all maliciousnesse What that Saint Peter singeth 1. Pet. 3. the same song to the Saincts finally my brethren be yee all of one mind one suffer with another loue as brethren be mercifull be courteous not rendring euill for euill nor rebuke for rebuke but contrariwise blesse knowing that you are called thereunto euen to be heyres of the blessing doe not these and infinite the like condemne all backbiting euill speaking slaundering one of another which ought to be wholy abaÌ„doned and abolished from the saints of God Wherfore whether it be openly to the faces of meÌ„ done as reprochfull taunting speaches or whether it be priuily secretly done as backbiting slaunder tending to the diffamation discredite and hurting of his name of whoÌ„ men speake it is generally indifferently condeÌ„ned The originall of this euill is from satan the petigree of euill speach is to be fetched deriued froÌ„ the deuill the great dragon the old serpent For which cause as Reuel 12. by the way of prerogatiue aboue all other he is called the slaunderer the backbiter the false accuser of the brethren before God whose labour and studie whose endeuour trauell is to raise vp lies false accusations euil reports of the saints of God and therefore is called by a name agreable thereunto
and curious neuer so gay and gairish neuer so goodly and gallant yet is it subiect to corruption as other things For the matter whereof bee it cloath bee it silke bee it veluet it is subiect to the moth which in time will deuoure it eate it and consume it Let rich men make neuer so great account of their manifolde and costly suites of apparell of their gay garments and fine cloathing yet all this is but vanitie and subiect vnto the moth of wormes or flies not the greatest By which meane because garments and apparell commonly are consumed therefore the Apostle telleth the prophane riche men of the worlde that if their treasure and riches bee in costly apparell their hope is vaine for that apparell is subiect to moth-eating your garments are moth-eaten Our Sauiour Christ setting downe the common Mat. 6. meanes and wayes whereby mens riches are consumed and wasted and therefore exhorteth his Saints and seruants not to treasure vp to themselues such manner of riches but such as are heauenly and of euerlasting continuance affirmeth that their are three wayes whereby riches are subiect to consuming rust moth and the theefe VVhat our Sauiour generally applieth to riches as a way to bring them to corruption the same our Apostle particularly applyeth to one part of riches which is apparell and telleth the riche men of the worlde that their riches are corrupt and eaten with moth Your garments are moth-eaten Wherefore when we thinke our garments without harme hurt or daunger in our Chestes or Presses faire brushed well foulded carefully layde vppe euen then is the moth in eating and the vile Worme in consuming of them And if any man shoulde here say all garments are not consumed and eaten with moth for wee can keepe our fine apparell from that well inough that they shall not thus perish thereunto bee it answered that yet our apparell is thereunto subiect and that oftentimes it thus commeth to passe or by like wayes that our garments are consumed The Apostle hauing regarde to that way of their consuming which is most vsuall and commeth most naturally of themselues as the moth groweth of apparell it selfe which it also consumeth telleth the rich men that as their riches generally are subiect to corruption euen so particularly their gay and gallant garments their curious and costly apparell is also subiect to moth-eating your garments are moth-eaten If there bee no greater stay nor certaintie in riches and specially in apparell then this if they bee so subiect to alteration and corruption that the vile moth is able to consume them what doting follie what extreame madnesse is it for men to waxe proude of things so vaine or put any truste in such vncertainenesse VVherefore seeing you riche men of the earth vvaxe proude of these things seeing you make these a chiefe part and portion of your wealth and riches seeing you haue no small confidence herein in as much as they are subiect to worme-eating and are consumed with the moth this part of your confidence ioy and comfort remooued VVeepe and howle for your miseries to come For your riches are corrupt and your garments are moth-eaten 2 Another chiefe part of riches wherein greater Golde and siluer confidence is reposed is golde and siluer Which of all mettall or things growing in the mineralls and bowels of the earth is the finest and most pure yet haue they also their consuming and corruption for the rust and canker eateth and consumeth those things also And this experience teacheth if it be golde in our bagges and coffers or plate in our Chests the one and the other is subiect to canker and rust money is oftentimes kept so long as that the canker hath eaten into it and the rust hath consumed it Howe is it else that wee sometimes receyue money in payments as greene as a leeke with rust eaten in sundrie places with the canker But because either long kept or lost for a time it gathereth cause of it owne corruption and thus is oftentimes consumed Besides this which all mens eyes at one time or another doe see doeth not the dayly vse of man the often vsing the much handling the often deliuering of money from man to man shew that money golde or siluer is subiect to corruption in as much as by these daylie vses it weareth Money of long time vsed which hath passed through the handes of infinite men thereby waxeth thinner and by little and little consumeth Plate in our Chests in processe and continuance of time gathereth moysture aire and dust or some such soile the cause of rust or canker oftentimes beeing neuer so curiously and carefully kept yet at length euen as out of it selfe the canker and rust riseth and groweth So that the Apostle may truely say thereof as oftenest commeth to passe and whereunto naturally these things are inclined that their golde and siluer is cankerd and thus the chiefest and most speciall treasures of men and the greatest matter of their wealth and riches by these means are consumed and come to nothing for which cause they haue to weepe and howle for the miseries which should come vpon them VVherefore as the drunkerd and surfetter weepeth and howleth without hope or comfort when the occasion of his excesse as wine and delicate meates are taken away from him and as the proude man consumeth away when the matter whereof he is proude is remoued and the ambicious person languisheth with sorrow pineth away vvith griefe falleth avvay vvith heauinesse of heart vvhen the hope of his honour is gone and perished euen so ought the prophane and vvicked riche men of this vvorlde seeing their riches as apparell golde and siluer is subiect to corruption vvherein they so much reioyced and delighted seeing the things vvherein they trusted and reposed the vvhole hope of their happinesse are and shall bee vtterly and altogether remooued come to nothing and be consumed vveepe and hovvle as men vvithout hope for these miseries vvhich thus shall come vpon them vvhereunto the Apostle in this denouncing and threatning of them their destruction calleth them Goe to novve yee rich men vveepe and hovvle for the miseries vvhich shall come vppon you your riches are corrupt your garments are moth-eaten your golde and siluer is cankerd And albeit this bee true in manie couetous men yet some couetous men keepe the rust from their golde by their flying vsurie vvhereby they gaul their brethren a common trade among manie For vvhich sinne vvould God either some Lycurgus vvoulde thrust from the gates of Lacedemon or some seuere Cato vvoulde expell from Cycilia or some Agis vvoulde banish thē the common wealth of Sparta or some worthy Emperour put them out from all Christian regions 2. As the corruptible state and transitorie condition 2. Cause of their howling and another parte of their miserie of these things wherein the rich men repose their trust is one chiefe cause why they should weepe and howle and
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
his good will to be laide vpon our loynes He is at hand to view whether through impacience we bite the lippe hang downe the heade wring the handes stampe with the foote stare with the eyes murmure with our mouthes or any wise frette fume or rage agaynst God or whether in the moderation and quietnesse of our mindes wee in inuincible fortitude manhoode and courage doe beare the oppressions of the wicked that either hee may punish our impaciencie our crowne our constancie with immortalitie and glorie This consideration might teach vs carefully therein to behaue our selues For as the eye of the mistres keepeth the maiden the eye of the parents the childe the eye of the maister his seruant in awe and in order euen so the presence of the Lorde and his watching and wakefull eye keepeth vs in our afflictions in godly moderation that therein we breake not out into rages through our impaciencie 4 Finally the Lord is at hand and the iudge at the doore to execute his iust iudgements vppon them that wrongfully afflict his seruants and powre out the vessels and vials of his wrath agaynst them that trouble his chosen So that albeit our persecutours and aduersaries for a time rage exercise their tyranny vpon vs yet they shall not endure and continue alwayes neyther shall they scape scotfree neyther shall they auoyde the reuenging hand of God which in it due time shall light vpon them in full weight and presse them to powder in his sore indignation who suffereth not the rodde of the wicked alwayes to bee vpon the righteous but by executing vengeaunce vppon their aduersaries giueth peace vnto Israel whereunto hee is readie for as a Iudge hee is at hande to reuenge the righteous and to punish also the wicked and cruell oppressours of his people This place of Saint Iames may easily teach vs that the cause of all impaciencie and desire of reuenge agaynst our aduersaries and all muttering and murmuring in our afflictions proceedeth and groweth from this wicked stocke roote heade or fountaine euen from the ignoraunce of the power and presence of God For were we throughly perswaded that God almightie seeth our miseries is able to deliuer vs beholdeth our behauiour vnder the crosse and will in due time auenge our cause vpon our enemies were we fullie assured that we are not left to the rashnesse and temeritie of foolish fortune and blinde chaunce which thinges Christians doe not acknowledge neither subiect to the willes pleasures crueltie and tyrannie of men but according to the good purpose of our God who numbreth euen euery heare of Matt. 10. our heades so that without his prouidence not one of them shall perish what a steppe would this make to pacience what quietnesse would it worke in our hearts what strong consolation and comfort would it cause in our afflictions howe effectually would it remooue all murmuring from vs that in all things we should holde fast the exhortation of the Apostle grudge not one against another brethren least you be condemned behold the iudge standeth before the doore Reasons why we should be pacient 4 The fourth and last thing in this treatise concerning pacience is the rendring of certaine reasons why the Saints of God ought to addres them to pacience vnder the crosse and the manifold afflictions of this life the reasons are foure as hath beene noted 1 From the example of the Prophets which haue spoken vnto vs in the name of the Lord. Which reason may thus be formed that which the holy Prophets of God haue suffered that wee by their example ought to suffer in like manner but the Prophets of God haue suffered aduersitie and haue had pacience we ought therefore to suffer in like manner and in all our troubles to haue pacience To reason from example of other and thereby to moue to pacience is most vsuall in holy Scripture Christ Matt. 5. our Sauiour exhorteth his to suffer paciently reuilements persecutions and all manner of euill by the example of the holy prophets whome men in their time Heb. 12. likewise persecuted The authour to the Hebrues reasoneth from the example of our Sauiour Christ wherby he stirreth and moueth the Iewes to pacience seeing we are compassed about with so great a cloud of witnesses let vs cast away euery thing that presseth downe and the sinne that hangeth on so fast and let vs runne with pacience the race which is set before vs looking vnto Iesus the authour and finisher of the faith who for the ioye that was set before him endured the crosse despised the shame and is set downe at the right hand of the throne of God The Apostle S. Peter also reasoneth from the same 1. Pet. 2. example in sundrie places of his first Epistle to the same vertue but chiefly when he thus writeth hereunto are ye called for Christ also suffered for you leauing you an example that you should follow his steps Who when he was reuiled reuiled not againe when he suffered threatened not but committed it to him that iudgeth righteously in which place through the consideration and vew of Christs example the Apostle moueth Christian seruāts to abide with patience the heauie yoke of their harde seruitude vnder infidels and vnbelieuing maisters And our Apostle S. James persuading the saints and chosen seruants of God patiently to endure the cruel persecutiō and affliction of prophane rich men of this worlde draweth his first argument and reason from the example of the holy prophets take saith he my brethren the prophets for example of suffering aduersitie and of long patience which haue spoken vnto vs in the name of the Lord. The examples of Gods saints in generall who haue bene subiect to manifold afflictions therin haue quit themselues patient are many And leauing Abels suffering by Cain his brother Abraham his patiēce in the iniuries he suffered by the Egiptians Philistins princes of the east Isaac his patience in respect of the iniuries of Ismael and the Philistins Jacob touching the oppressions attempts and deuises of Esau Joseph by the patriarks his brethren and infinite the like the Apostle generally propoundeth vnto vs the example of the prophets which haue spoken vnto men in the name of the Lord. Which thing if we shall particularly vnfold let vs begin with Moses the great Prophete which spoke in the name of the Lorde to Pharao and the Egyptians to Israel and the Iewish people Exod. 5. 6. 16. Nu. 11. 16. the chosen people of God what vile speaches reproches and checkes bore he at the hands of Pharao what rebellions vprores false accusations suffered he at the hands of the people who is so blinde that seeth not or so ignorant which knoweth not How Elias was persequuted by 3. Kings 18. 19. 4. Kings 2. 9. Achab and Iesabel how Eliseus was mocked of the children and sought for by the king of Syriah to haue bene punished the stories aboundantly witnesse vnto all
father of many children in one houre to become childlesse altogether of whole to become fore of reuerenced to be contemned to be reproched of his wife to be slaūdered of his familiar friends to be abhorred of all men what calamitie like vnto this one miserie to follow at the taile of an other one affliction to follow another at the heeles as water followeth water in the conduits water pipes one Psal 42. trouble to meete another in the necke that all miserie might seeme to haue bene powred out vpō one man was a wonderful triall yet was he patient in al these his troubles Wherefore as the onely patterne of rare patience is he proposed vnto vs in the holy Scriptures of God Of whom with reuerend mention the Apostle speaking vseth his example for a reason to moue vnto pacience you haue heard of the pacience of Job and haue knowen what ende the Lord made But thou wilt say how may he be thought a vvorthie example of patience who shevved so many signes of impatiencie he cursed the day of his birth he vvished he had perished in the vvombe of his mother and vttered Iob 3. many such like speaches vvhereby it appeared that he was impacient I answeare that as his trials were wonderfull so had he diuers and sundrie conflictes in himselfe wherein hee shewed the great weakenesse and infirmitie of nature Yet after many combattes and conflictes with his owne reason and naturall wisdome after diuers striuinges and struglinges against his owne weakenesse and fraile affections in fine and ende he submitted his iudgement to Gods wisdome he raunged himselfe vnder the good pleasure of the almightie and became tractable vnto his will So that hee carried away like a most triumphant and victorious Captaine most glorious victorie in all his temptations and is therefore sette downe as an example of singular patience to all posteritie for euermore Whose example we must follow whose patience wee must imitate whose vertue we must imbrace whereunto we are referred in this place You haue heard of the patience of Iob and you haue knowen what end the Lord made As the patience of Iob was rare so the gracious and mercifull Lord gaue and made a good ende thereof for he both gaue him strength to preuaile against all temptations and blessed him in the ende after his sundrie afflictions Sathan tempted him but did not subdue him anguish and griefe of minde assailed him but did not suppresse him losse of goods losse of children and all that euer the man had troubled him but did not ouercome him inhumanitie of men wickednes of wife sorenesse of bodie pressed him but did not cast him downe miserie and affliction disquieted him yet therein was hee more then conquerour through the assistance and help of God who in all thinges gaue him good successe and issue and in the ende encreased and doubled his wealth multiplied his children enlarged his daies and blessed Iob. 42. him with long life So that he sawe his sonnes and daughters to foure generations This was the end which God gaue to his patience By whose example if wee suffer losse of our goods death of frends decay of wealth oppressions of men iniuries and manifold afflictions which here shal be offred vs then will the Lord also look downe fauourablie vpon vs then wil he send happy successe good issue blessed end to our afflictions also euen in sorrow ioy in bonds freedom in prison libertie in sicknes health in trouble comfort in death life and in miserie happines and true felicitie let vs therfore by his example learne to be patient 4 The last reason is drawen from the nature of god who in punishing vs any manner of way yea euen by the oppressions and iniuries of the wicked is therin merciful howsoeuer he seem to our corrupt affections seuere rigorous and hard Then seeing euen in these our afflictions his mercie appeareth therin we ought therfore to be patient The princely Prophet Dauid saith that as a Father pittieth his childrē euen so hath the Lord compassion on Psal 103. them that feare him and as the mercie loue of natural parents appeareth no lesse in their fatherly corrections then in their fonde cockerings so the louing kindnesse of God and his mercie appeareth no lesse towards vs when for our benefite he punisheth then when for our comfort he sendeth his manifold blessings vpon vs. Therfore the authour to the Hebrewes exhorteth men in their corrections chastisements from God to shew themselues patient Heb. 12. My son despise not the chastisements of the Lord neither faint when thou art rebuked of him For whom he loueth those he chasteneth and he scourgeth euerie sonne whom he receaueth Albeit then God for great and iust cause lay affliction vpon our loines though hee cause vs to passe through Psal 66. fire and water though he cause cruell men by infinite oppressions to ride ouer our heads and many waies to afflict vs yet euen in the midst of these afflictions hath he remembrance of his mercie and therfore neuer suffereth his to be tempted aboue their strength but euen in the 1. Cor. 10. temptatiō geueth he an issue that we may beare it Whether therefore we be afflicted in our selues or in others which are neere vnto vs whether we suffer losse of goods or be oppressed by the wicked whether we be reuiled by the bitter teeth of backbiting or be iniuried by the prophane wicked men of the world or whatsoeuer other calamitie we are subiect vnto all in God is of mercie who therein is euermore prone to lenitie kindnes and louing compassion so that thereby we ought to be patient Let vs therefore in our afflictions respect the nature of God who bringeth calamitie vpon men not alwaies in rigour and seueritie of his iudgements but oftentimes in mercie thereby to correct enormities in our nature as the mercifull and pittifull Surgeons and Physicions doe many things which are painfull to the patient thereby to correct and represse corrupte humors and other infirmities of the bodie we acknowledging him in the middle of our afflictiōs to be prone vnto mercie might in all things shewe our selues patient which is the force of the Apostles reason why in our afflictions we should be patient because euen therein the Lord is mercifull and inclined to pittie correcting vs for our benefite readie in our afflictions to deliuer and rescue vs and to sende vs a gloririous deliuerance out of all our miseries according to Psal 50. the vnfallible trueth of his promise who willeth vs to cal vpon him in the day of our trouble and promiseth to deliuer vs that we might glorifie him And thus much of the second part and place here set downe by the Apostle of the matter of patience God for his infinite mercies sake graunte vnto vs this most excellent gift of patience that without fretting fuming stamping staring grudging or murmuring against him in all our troubles we
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