which is in men which I call concupiscence remayning euen in the regenerate by the name of euill and how it is euill he expoundeth against Iulian. In the same worke he saith that lust is not only the euill of Contra Iul. lib. 6. c. 2. lib. 5. c. 4. c. 5. punishment but of fault also Finally he saith it is a vice against which wee must striue by vertue Wherefore if either in holy Scripture as we neuer doe directly but by consequent as here wee heare concupiscence is cause of sinne therefore not sinne or in the fathers as in Saint Augustine who in some places calleth not this naturall corruption remaining in the Saintes by the name of sinne but disputeth the contrarie 13. that it is not sinne in them Wee must distinguish of sinne there is sinne raigning there is sinne dwelling in men it is not sinne reigning but it is sinne dwelling in our mortall bodies There is sinne mortall and sinne veniall it is not sinne mortall but veniall because in the Saints it is not imputed There is sinne actuall there is finne in heart and will not effected nor done it is not sin actuall but it is sinne in heart conceiued and consented vnto which before God is sinne When Saint Iames here saith Lust when it hath conceaued bringeth foorth sinne he speaketh of sinne after the phrase of Scripture commonly vsed taking sinne for sinne committed sinne actuall not denying either the coÌ„senting vnto sinne which is the conception of lust neither lust it selfe which is as it were the seede the sountain the matter of mischiefe to be sinnes in their kindes albeit not actuall and committed being as yet suppressed and kept downe in the heart and will of man Neither doeth Iames here curiously dispute when sin is in it selfe and before God when it first springeth and beginneth in the account and iudgement of God but he speaketh of sinne as it is knowen to be sinne before men Sinne conceaued in heart before God is sinne All euill motions cogitations affections of the minde by God are condemned as sinnes but actions and deedes done are knowen onely to men who pearce not into the heart or cogitation Wherefore when a thing is in acte then onely with men it is accounted Seeing then that sinne is not seene and knowen for sinne with men but then when it is in acte and done or doing which is actuall sinne The Apostle in this sense speaking of sinne saith Lust when it hath conceaued bringeth foorth sinne Wherence it followeth not that because lust bringeth foorth sinne therefore it is not sinne For albeit it be not seen for sinne with men who iudge onely by the action of men yet is it sinne 1 Kings 16. with God who knoweth the very heart and first motions Albeit it be not reigning sinne yet is it sinne dwelling albeit it be not mortall sinne in the Saints yet is it veniall sinne in them also washed away and cleansed by baptisme The first birth and first fruite of lust to our knowledge and brought into act is sinne wherof S. James saith Lust when it hath conceaued bringeth foorth sinne The seconde and latter birth of lust is death For lust bringeth foorth sinne and sinne bringeth foorth death death riseth and groweth out of sinne being perfected Rom. 6. 8. 1. Peter 2. and committed sinne being finished bringeth forth death Sinne is then said to be finished or made perfect when we geue consent to it when we yealde our selues thereunto when we suffer it to rule and raigne ouer vs as bearing chiefe sway and swindge in our life Sinne being Rom. 6. Rom. 8. thus perfected bringeth foorth death Wherein he sheweth what effect followeth the carnall life of man agreeable vnto that of Saint Paul The wages or recompence of sinne is death but eternall life is the gift of God through Iesus Christ our Lord. And not long after If ye walke after the flesh ye shall die in as much as sinne bringeth foorth and purchaseth death vnto men This may appeare manifest by one onely example Iudas the traitor was first tempted by couetous motions this temptation Mat. 26. Iohn 18. he withstoode not but consented and followed the motion and so was drawen away from duetie to Christ by his desire so lust conceaued lust hauing now consent of his will broake foorth into treason and so sinne was brought foorth euen the sinne of treason whereby Christ was sold and betrayed to the people and priestes of the Iewes This treason committed and sinne perfected purchased death for thereby he procured and purchased vnto himselfe eternall destruction which followeth sinne as the hire the labour the wages the trauell the crowne the 1. Acts 18. workes of men Men therefore being tempted and entised by their owne lust to committe sinne by committing of sinne procure death because sinne being done indeede bringeth foorth death Death is due to euery sinne which men committe so that no sinne committed considered in it selfe is so little but deserueth death But seeing the sinnes of the Saints are washed away by the fountaine of regeneration through faith in Christ therefore their sinnes which through infirmitie they committe to them procure not death as they do to the wicked But the sinnefull liues of men who tempted to euil by their owne luste and desires and caried away therby to commit sinne procure to them death according to the doctrine of the Apostle sinne wheÌ„ it is finished bringeth forth death This did almighty God intimate nay rather plainely protest to Adam telling Gane 2. him that at what time so euer he eate of the forbidden fruite he should die he finished sinne he eate of the apple by him therefore sinne came vpon him selfe and vpon all his posteritie The prophet Moyses teacheth Israel Ron. 5. 1. Cor. 15. Deut. 30. Ezeciel 18. Pro. 11. 13. 1. Pet. 2. 1. Cor. 6. 3. Col Eph. 5. Reuel 21. that their sinnes and breaches of the law of God should bring vnto them death the prophet Ezechiell from the mouth of God him selfe protesteth that euerie soule that sinneth should die hereunto Saint Peter subscribeth dissuading men from walking after the lust of their flesh because they fight gainst the soule they procure the death and destruction thereof which is that which Saint Paul in soundrie places threatneth to sundrie that they thruste vs out and disinherite vs of the kingdom of God and this death is not the death of the bodie which is naturall and common to all men but the death of bodie and soule for euer which is the seconde death this is due to the committing and finishing of sinne in all men vnlesse there come betwixt our sinne and death the remedy which God for the Saintes hath prepared by Iesus Christ euen his â—eath passion intercession to die for euer To be vnder â—ondemnatioÌ„ to be thrust out from the presence and face â—f God to be in perperuall darkenes to haue a worme
treatise touching outwarde temptations he now proceedeth to the third place in this first Chapter handled which is concerning internall and inwarde temptations of the mind whereby men are pricked forward and mooued to euill proceeding from Satan who by our owne concupiscense and carnall desires solliciteth vs to mischiefe wickednesse The summe whereof is this men may not impute their euill temptations to God neither make him the authour thereof seeing our owne desires do tempt vs and carie vs away to wickednesse and we beare about in our owne bosomes naturall corruption which snatcheth and catcheth euery occasion of comitting euil wherehence all sinne groweth and buddeth as from a stocke and roote and death ensueth and followeth sinne at the heeles as the reward and wages Rom. 6. thereof 1 The first thing in these wordes and this discourse is the proposition of the place whereby their errour is confuted and condemned who hold and affirme that when they are prouoked pricked to euill they are thereunto prouoked and tempted by God which lay the cause of euill concupiscense corrupt affections wicked temptations yea and of sinne it selfe vpon God and say God prouoked and stirred me vp to this euil God seduced and led me into this temptation God mooued and sollicited me to this sinne This the Apostle remouing as an horrible errour from the hearts and mindes of men giueth them this aduice in this present proposition Let no man say when he is tempted I am tempted of God When pleasure prouoketh when pride pricketh whē malice boileth when couetousnesse assaulteth when reuenge kindleth when feare discourageth or any other thing tempteth vs to euil we may not impute this to God and therby thinke our selues excused Let no man say when he is tempted I am tempted of God for God is not the cause of this temptation neither may our sinnes be referred vnto him The trueth of this proposition shall the better be vnderstood and knowen if we consider that there are specially three kindes of temptations in holy Scripture mentioned thus distinguished in the regard of the ends of euery one of them 1 One temptation is called the temptation of proof because the ende thereof is the proofe of men that thereby there may be had a triall of our faith patience constancie with other vertues in vs whatsoeuer And it is thē when either some worke is commanded vs of God which is harde and grieuous vnto the flesh as was that temptation of Abraham who from God was willed to offer and sacrifice Gen. 22. vp his onely and deare sonne Isaac whom he had begotten in his olde age in whom onely was the hope of the accomplishment of all Gods promises vnto him the heire of his goods the seede of his posteritie the very ioy of his heart which thing was commanded for the triall of his faith patience and obedience that he thus tried might be knowen and manifested to the world and his vertue and obedience an example and patterne to all posteritie to imitate and follow for euer Or els when some heauie crosse great miserie strange affliction is laide vpon vs for the triall of our hearts whether from an vnfeyned faith we loue God or no as was the temptation of Iob Job 1. 2. ◠whose crosse was heauie whose miserie was great whose afflictions strange that thereby his patience being tryed he might be thereof an example to all the Saints Thus was he tempted his children destroyed sodenly his goods taken from him violently his body diseased strangely his wife vpbrayding him wickedly his friends rebuking him sharpely What greater crosse could bee laid vpon man bereft of children spoiled of goods abused by his wife cōdemned by his friends sore in body sick in minde what miserie herewith is to be compared yet al to prooue him Like temptation was that of Tobias who sleeping vnder Tob. 2. the wall of his house his face vncouered the dongue of Swallowes fell into his eies and he lost his sight therewith tempted for triall God saith Moses tempted his people fortie yeares leading them vp and downe the wildernes Deut. 8. to humble their hearts to trie their faith to prooue their patience and so make triall of them whether they loued the Lord their God or no. Or finally this temptation is when God sendeth heresies false doctrines errors among men thereby to trie the true Saints of God and the vnfeyned seruants of Iesus Christ This end almightie God respected in the temptation of Israel vnto whom hee sent false Prophets working miracles and shewing also wonders among men thereby to trie his people To which Deut. 13. purpose the holy Apostle affirmeth that therefore heresies 1. Cor. 11. must needes bee among men that they which are proued might be knowen Thus the Church of Christ hath alwaies been tempted In the time of the Apostles many false teachers and sundrie damnable heresies were sproong vp among them as both Paul in sundrie his Epistles and Peter in like maner 1. Cor. 15. 1. Tim. 4. 2. Pet. 2. aboundantly doe testifie After the time of the Apostles in the succeeding ages how many heresies sproong vp whereby the Church was tempted and tried who is conuersant in the writings of the auncient Fathers who is occupied in the turning ouer of Ecclesiasticall stories who is seene in the Chronicles of all times which knoweth not Our time not voide of like temptations for now the Libertines are reuiued the Anabaptists are raked out of hell againe the familie of loue a masse of all mischiefe a world of all wickednes a confusion of heresies is fresh in our daies Papists Seminaries Iesuites newe sectes of popish heresie swarme in euery corner of our Countrey euen among our selues and as it were out of the bosome of the churchmen arise speaking peruerse things drawing Acts. 20. vnder colour of religion and godlines many Disciples after them wherby the peace of Hierusalem is disturbed which to vs also as to other commeth to passe for the triall of the Saints and the proofe of the godly God then sēding these or like things vnto men doth it not to solicite stir or moue them to any euil defectiō or falling from the faith but to trie them to make them know them selues to exercise their vertues to cause them more immouably to cleaue vnto him that they being constant and patient vnder all manner temptations may finally attaine to eternall saluation In which temptations how so euer the instruments thereunto vsed by God be wickedly affected yet in all thinges respecteth he that which tendeth most vnto his owne glorie and the benefite of his Church and so is he neuer to bee charged as the cause of wickednesse among men 2 Beside the temptation to proue there is a temptation also of presumption whereby men are moued to Rom. 2. tempt God too much presuming of his goodnes abusing his patience despising the mercie and long suffering of God flattering
â—n our conscience which dieth not to burne continuallie Esay 66. Mark 9. â—ith fire which cannot be quenched to be caste into the â—â—ke which burneth with fire and brimstone to be tormenâ—ed in bodie to bee afflicted in conscience for euermore â—his is the thing which sinne committed bringeth forth â—nto men whereof all they shal taste who are not clensed â—â—om all iniquitie by the bloude of Iesus Christ 1. Iohn 1. Let men therefore which delight in their sinnes and haue their pleasure in coÌ„mitting iniquitie whose hand are giuen to spoyle and robberie whose feete are swift to shedde innocent bloud whose toungs are instruments of blasphemy falsshod deceate whose liues are filled with oppression extortion and crueltie whose bodies are weried and wasted with fornication adultery vncleannes of the flesh whose manners are full of all iniquitie impietie and vngodlines alwaies recorde and recount with them selues this saying of the Apostle sinne when it is finished bringeth forth death for howsoeuer wee flatter and deceue our selues in the vanitie of our owne minde and hope we shall finde shifts enough to auoid this iudgement Esay 28. Gal. 6. yet let vs remember that God will not be mocked but looke what we sow the same shall we reape if we sowe to the flesh we shall reape of the flesh corruption and this of the Apostle standeth sure Sinne when it is finished bringeth forth death for if through original sinne inclosed in our breasts al men by nature deserue death and if God shall in the day of his wrath iudge euen the secrete thoughts and cogitations of the wicked and therefore Rom. 5. Rom. 2. Eccles. 12 condemne them shal men thinke that when lust breaketh out into open sinne actually committing of euil they shal not be punished seeing especially the Apostle here affirmeth that sinne being finished bringeth forth death This doctrine carefully considered shoulde put a bit into our iawes and be a bridle to our mouthes and strong raignes in our whole liues to withdrawe and keep vs back from yealding to euil temptations seing the end thereof is death and destruction If intemperate persons drunkerds and surfiters if theeues spoylers robbers if slaunderers liers and blasphemers if adulterers fornicators and vncleane liuers if ambitious men proud and vaine glorious if al workers of wickednes would consider that if they commit and finish sinne in their mortal bodies their sinnes thus finished should bring forth death vexation in soule torments and tortour in bodie in hell fire for euermore were not their harts morehard then Adamants were not themselues more senselesle then beasts had they either care of saluation or dread of destruction loue of God or hatred toward Satan desire of heauen or mislike of hell hope of life or feare of death assurance of ioy or perswasion of punishment in the life to come they woulde herehence bee restrayned holding fast this place of the Apostle as a stoppe agaynst sinne Lust when it hath conceyued bringeth foorth sinne and sinne being finished bringeth forth death These things thus set downe and the fruites of Conclusion lust thus disciphered the conclusion followeth which is interlaced and intermingled among the reasons whereof thus sayeth Saint James Erre not my deare brethren Seeing GOD can not bee tempted neither yet tempteth any to euill Seeing the true and naturall cause of these temptations is our owne concupiscense and lust which both conceyueth and bringeth also foorth first sinne then death in vs then can not God bee the cause thereof so that no man when hee is tempted must say I am tempted of GOD. Doe not so grossely and grieuously erre my brethren as to impute the cause of these thinges to GOD this errour is greate blasphemous and wicked beware therefore you thinke not so of God as that he soliciteth or mooueth any to euill Erre not my deare brethren The conclusion thus interlaced with the reasons 3. Reason the third and last reason why men may not say when they are tempted they are tempted of God is from contrarie effects and things repugnant to be authour of good and euill are things repugnant God is authour of good therefore he can not bee authour of euill temptations euerie good gift and euerie perfect gift is from aboue and commeth downe from the father of lights with whom is no variablenesse neither shadow of turning If God therfore be the cause of all good things then can he not be cause of euill things also not of euill temptations therfore whereby we are solicited to wickednes Nothing can be cause truly and properly of contrarie effects therfore God the cause authour and worker of all good gifts in men may not bee saide to bee cause of euill temptations Of this reason the former part or antecedent is onely set downe Euerie good giuing and euerie perfect gift commeth from aboue from the father of lights c. wherby the Apostle teacheth vs that god is the fountaine of all goodnesse the giuer of all good gifts the authour of all good things in men he is the bottomlesse pit of all grace that cannot be emptied or draweÌ„ drie of vs he worketh whatsoeuer is good in the whole world Herehence Saint Peter calleth him the God of all grace because all 1. Pet. 5. grace and all good gifts come onely from him as from a well head and fountaine The God of all grace who hath called vs vnto his eternall glorie by Iesus Christ after that you haue suffered a little make you perfect strengthen and stablish you S. Iohn Baptist being tolde of the Iewes that Christ baptised and all men came vnto him acknowledging Iohn 3. the graces which were in Christ to come from heauen from God as a fountaine of al goodnes answered and said vnto them a man can do nothing except it be giuen him from aboue this is answerable to this Apostles doctrine Euerie good giuing and euery perfect gift is from aboue from the father of lights All the effects of Gods will are onely good and whatsoeuer vertue grace good gift is it is from God Seeing therefore all good things come from him he being the onely authour of all goodnesse and graces in the children of men we ought not to make him the cause of our temptations whereby we are moued to euill for then should he bee cause not only of diuers but of contrarie effects which he properly cannot be And thus is his reason plaine and euident In this place almightie God is adorned and beautified with three ornaments wherein his excellent goodnesse more appeareth 1 He is called the father of lights the fountaine and well-spring the authour and cause from whence all good giftes flowe and spring vnto men For this cause is God called not onely the father of lights but as pure innocent holy righteous good and the authour of all goodnesse he is also called light So is God called the Isai 60. euerlasting light of his Church
and affirmeth that in Africa it was receaued to the ende that men might thereby bee the more stirred vp to zeale to Gods worde feruencie and earnestnesse in praier al other laudable seruices to God And this was in such moderation as that the note carried not away nor lib. 2. retrac confounded the dittie neither the sound the sence of the thing Whereof Saint Augustine being afraide desired the vse of Athanasius in the Church of Alexandria who caused his Reader to stande and sing with so little inflection Lib. 10. confis 23. of the voice and so great moderation and modestie that it was more like the sounde of one pronouncing then singing and yet singing in that modest manner Such like singing therefore whether it bee in our priuate houses or whether it be in the face of the Congregation is commendable And this is the kinde of singing in our exercises to God whether they be priuate or publicke that may be iustified Saint Iames requireth in our priuate gratulations and thanksgeuing for benefites to almightie God that we should in this wise sing Is any merrie let him sing To sing therefore in the modestie and moderation of our affections in the manifolde ioyes and blessinges of this life in token of our thankefull hearts to GOD for the blessinges and benefits from him so plentifully receaued is here commended by the Apostle Is any man mery let him sing In the generall afflictions therefore of our life the best remedie is praier here by Saint Iames prescribed whereof there is vse both in sorow and in ioy in aduersitie and prosperitie according to the doctrine here deliuered Is any among you afflicted let him pray is any merry let him sing Thus are we here taught generally when we are either moued by affliction or merrie in minde by occasion of Gods blessings what to doe which is the first parte of this treatise 2 As men in their afflictions generally are here Remedie in particular affliction of Sickenes taught to commend their causes and cases to GOD by praier so in the next second place he teacheth vs what particularly in sicknes we should doe shewing to what remedie we must runne to what Physicion we must seeke to in our extremitie of sicknes a particular affliction wherof thus saith Saint Iames Is any sicke among you Let him sende for the Elders of the Church and let them praie for him c. The elders of the Church must be our chiefe Physicions Ecclus. 38 9. 10. 11. 12 their praiers vnto God for vs must be the first remedy we must seeke after in our sicknes according to the doctrine of the Apostle By Elders here are vnderstoode the graue godlie wise and discreete brethren they chiefly of the ministerie as most conuenient it shoulde be as vnto whom this excellent gift and power was geuen with other of the people as oftentimes iust occasion serued for them and so often both together as was most profitable such as were able in errour to instruct in griefe to comfort in sorowe to solace and in sicknes to aduise the patient To them not to sorcerers inchaunters witches wise-womē or wise men are we commanded by Saint James in our sicknes to flie To the Saints and Elders of the Church in the Apostles time was the gift of healing sicknes and bodilie infirmities geuen according as our Sauiour Christ had promised his Disciples whom sending foorth Christ encourageth them from the effect their preaching shoulde 〈◊〉 16. take and from the graces which shoulde be geuen them which beleeued through their preaching Goe ye into al the world and preach the Gospell to euery creature hee that shall beleeue and be baptized shal be saued but hee that will not beleeue shal be condemned And these tokens shall followe them which beleeue In my name they shall cast out deuils and shall speake with new tongues and they shall take away serpents and if they shall drinke any deadly thing it shall not hurte them they shall lay their hands on the sicke and they shall recouer This gift was therefore promised the faithfull and the brethren in the second sending foorth of the Apostles into the world Of which gift the Apostles in their first sending out were partakers Therefore Saint Marke thereof speaking saith They cast out many deuils and annointed many that Marke 6. Mat. 10. 8. were sicke and they were healed The Apostle S. Iames speaketh of this matter as it was in his time wherein the Saints and brethren had the gift of healing Saint Paul reckoning vp the gifts of the holy Ghost in his time poured out vpon the Church mentioneth there-among the gift of healing To one is geuen the word of wisdome to 1. Cor. 12. another is geuen the word of knowledge by the same spirite to another is geuen faith by the same spirite to another the gift of healing by the same spirite The signe of this gift of healing was annointing with oile in the name of the Lord therefore Saint Iames here exhorteth that the Elders of the Church be sent for that they pray that they annoint the sicke in the name of the Lord. Whilest then the gift of healing being but a tēporall gift to continue for a season was in the church so long the signe thereof which was annointing with oile continued the gift shortly after the apostles time ceasing the signe ceased also Notwithstanding our aduersaries the Papists by an apish and eluish imitation of the Apostles contrarie to their meaning retaine the signe the thing ceasing And albeit healing be taken from the Church yet doe they anoint still which also they make a Sacrament and call it extreame vnction which they minister to the sick not in signe of health and recouerie as the Apostles did but whē there is no hope of life in them then annointe they men and women as a goodly remedie and helpe against sinne satan death and damnation Whose erronious opinion hath no sure foundation no certaine ground no true establishment in the Scriptures And for those places which they vse and alleadge for the same they helpe no whit at all Where they alleadge out of Marke that the Apostles did annoint with oile and so healed it is true Let them therence reason Marke 6. and their reason is absurd The Apostles annointed such as were thereby healed therefore we will vse to annoint such as are readie to die What sequence or following is there in this reason The Apostles did it to such as recouered they doe it to none but such as they geue ouer to death and haue no hope of their life The Apostles did it in token of health they doe it as a sure aide against satan sinne death and damnation holding that who so in that extremitie is so annoynted shal be out of danger of Satan and death This continued but for a time and these men would haue it to remain as a sacrament for euer How
can it be grownded then vppon the Euangelists doctrine The Apostles themselues did not alwaies necessarily vse that signe in healing but sometimes the word and prayer only somtimes laying on of hands only sometimes touching Act. 3. v. 6. Act. 9. v. 34. 40. Acts 28. 8. Acts 20. 10 Acts 5. 15 only sometime lying vpon as in the Actes of the holie Apostles in sundrie places appeareth Sometimes the verie shadowe of the Apostles serued as the shadowe of Peter healed many sometimes things brought from them and giuen to the sicke as from Paul were brought vnto the sicke kercheifs and hand kercheifs and deceases were taken from them and foule spirites departed So Acts 19 then it was no such sacrament in the dayes of the Apostles Neither doth this place any whitte helpe or profit them For heere annoynting is a signe of health and recouerie the gifte therof seasing the signe must cease also neither ment James that it should be vsed as a salue of a surgeon or as a medicine of the physition but that in sickenes they lifting vp their minds to God and powring out their prayers to him might receaue that in signe that as their bodies by that externall meane should bee healed so their souls should be clenged purged and purified by the holy annoynting of the spirite of God and of Iesus Christ So that the Apostle speaketh not of their sacramente which thing euen Cardinall Caietane their Caietane owne man confesseth in like manner The Aposte in this place speaketh according as the gifte of healing was in force in his time and binding hereby men thereunto during the time of the continuance of the same and not for euer as the papists doe Out of which place we may learne thus much that as when in the Apostles time the gifte of healing was in force men were willed to sende for the Elders of the Church that they might pray for the sicke and annoint them with oile that they might recouer So nowe the gift being taken away in our great and extreame sickenesse to send for the elders of the Church the Pastours the Ministers the preachers of the worde with the faithfull brethren that by them we may be taught that the cause of our sickenesse is our sinne that they may informe vs in the doctrine of vnfained repentance that they may comfort and counsell vs in our extremities that they may powre out praiers vnto God for the assistance of his grace and encrease of all needfull spirituall vertues in vs and for riddance out of our paines and sickenesse as shall seeme best to his heauenly wisedome VVhich done we may vse all other lawful meanes of phisicke or the like for our recouerie in the feare of God But now is it quite contrarie with most men for as if sickenesse befell men rather by chaunce and fortune then by the prouidence of God and by naturall causes onely and not as punishments of sinne chastisements of men in this world from the hand of God or as trials of our pacience and exercises of our faith in their bodily diseases they foorthwith flie to outward remedies shewing that they haue more care of the life of their bodies then of the saluation of their soules They poste to the Physition they sende in all haste to the Apoticarie they runne to the Surgeon they greedily seeke after all outwarde meanes but their hearts are not turned to God who sendeth death and giueth life who woundeth and maketh whole bringeth to graue and lifteth vp againe they search not out the true cause of their sicknes which is their sin But whē Phisitiō leaueth hearing ceaseth speach faileth senses are gone and the partie more then halfe deade then doe most sende for the minister runne for the Pastour seeke to the preacher when he can not profite the sicke person VVhat counsell can nowe bee giuen what instruction can nowe be taken what comfort can now be ministred what exhortation can preuaile in this extremitie This ought not to be so my brethren it is not the meaning of the Apostle whose counsell is rather that in all our bodily diseases we should flie first to spirituall and ghostly physitions as appeareth Wherefore in this place the Apostle willeth that if anie be sicke they should call for the elders of the Church that they might pray for them VVhose prayers in that behalfe of what force they be the Apostle expresseth the praier of the faithful shal saue the sicke and the Lorde shall raise him vp and if he haue committed sinne it shall be forgiuen him Which place teacheth that healing in that time was not to be ascribed and assigned to the annoiting with oile but to the praiers of the Elders flowing from faith and the praier of the faith shall saue him saieth the Apostle The praier of faith proceeding from a stedfast hope an vndoubted trust an earnest beliefe is therfore of great force For God is neare at hande to heare all such as call Psal 145. vppon him euen such as call vppon him faithfully and our Sauiour telleth him which in the Gospell sued for his sonne possessed with a foule spirite that all thinges Matt. 9. are possible to him that beleeued and in another place whatsoeuer you aske beleeue and you shall obtaine it Of Marke 11. this matter see more Iames 1. ver 6. Prayer is the effectuall instrument and meane to the obtaining of health which to that effect God would to bee vsed Therefore when the holy Prophets or blessed Apostles restored life to the dead sight to the blind limmes to the lame health to the sicke hearing to the deafe speach to the dumme or the like they haue vsed praier thereunto Elias the Prophet restoring the sonne of the widowe of Sareptha being deade to health or rather 3. Kings 17. to life it selfe stretched himselfe vppon him and called vppon the name of the Lorde And Elizeus his seruant and successour in the place of prophecie restoring the deade sonne of the Sunamite to his life againe went into the childe shutte the doore vppon 4. Kings 4. him prayed and stretched himselfe vppon the childe and hee reuiued When Peter restored Tabitha to life hee kneeled Acts 9. downe and praied and then turned to the bodie and said Tabitha arise VVhen Christ raised vp Lazarus hee first Iohn 11. prayed Father I thanke thee that thou hast heard me I knowe thou hearest me alwayes but because of the people that stand by I said it that they may beleeue that thou sendest me And in other cures both our Sauiour himselfe and the Apostles vsed prayer VVhich is the meane and instrument of healing here by the Apostle sette downe the efficient cause whereof is God himselfe therefore hee sayeth And God shall raise him vppe and if hee hath committed any sinne it shall bee forgiuen him Life and death Ecclus. 11. Deut. 32. 1. King 2. 6. 16. Wisd 13. 13. Tob. 2. sickenesse and
health are in the power of God alone and not in the hande of mortall man Men are meanes praiers are instruments but it is God that saueth yea which healeth Another effect of praier is that through the faithfull praiers of the Saints their sinnes are forgiuen the sicke If saith Saint Iames hee hath committed sinne it shall be forgiuen him Whereâ—â—â—o Saint Iohn condiscendeth if any man see his brother sinne a sinne not vnto 1. Ihon. 5. death let him aske and hee shall giue him life for them that sinne not vnto death As therefore the faithfull prayers of Gods Saintes are not causes but instruments of obtayning health so are they also meanes of obteyning remission of our sinnes at the handes of God Matt. 6. Therefore our Sauiour in that fourme of prayer which he woulde to bee vsed for our selues and for our brethren also willeth that wee shoulde praye for forgiuenesse of sinnes not in our selues onely but in our brethren also VVherewith Christ mooued prayed for the Luke 23. Iewes and Steuen for forgeuenesse of those men which persecuted him Seeing therefore that the prayers of the Acts 7. Elders hath this double effect they ought not to be neglected of men Nowe where the Apostle witnessed that the sinnes of the sicke shoulde bee remitted and forgiuen by the praiers of the Elders it sufficiently refuteth the sharpe and rigorous censure of the Nouatian heretikes and their horrible blasphemie who denie pardone of sinne to such as anie wise sinne after their conuersion to the Gospell and the knowledge of the trueth Saint Iames affirmeth that if anie of the brethren any of the professed Christians anie of the Church after the profession of Gods trueth shoulde commit sinne after their conuersion and the Elders prayed for it it should bee forgiuen Salomon confesseth that the righteous offendeth seuen times a day and is a gaine restored Dauid sinned Pro. 24. after he knewe God and his sinnes though notorious and grieuous yet were forgiuen as to him vpon his confession and repentance Nathan promised Iames our Apostle 2. King 12. speaking of the professours of the Gospell confesseth that in manie things they all sinne If there were no Iames 3. remission of sinne after the profession of the Gospel and the knowledge of the truth why doth Saint Paul will Gal. 6. the brethren of Galatia that if any offended of infirmitie they should restore him in the spirit of meekenesse considering themselues least they also were tempted why doth S. Iohn speaking to those that knew the truth say that if any of them sinned they had an aduocate with 1. Iohn 2. the father who was the propitiation for their sinnes euen Iesus Christ the righteous Palpaple therefore is this heresie of the Nouatians and refuted by these and like places of Scripture Moreouer that here the Apostle mencioneth sinnes in mens sickenesse it intimateth and giueth vs to vnderstande Deut. 28. that sinnes are for the most part the causes of our sickenesse and bodily diseases The Lorde threatneth sickenesse pestilence and diseases against such as sinned and transgressed his commaundements God brought vpon Aegypt botch blaine boile and sore Exod. 9. diseases vpon the people for their churlish crueltie towardes the Israelites their shamefull contempt of the Prophets the abusing of the pacience of God Meriah Num. 12. the sister of Moises was stroken with the leprosie for murmuring agaynst her brother the Lordes minister Abimelech and the Philistins were stroken with diseases in their Gene. 20. secrete places for taking away the wife of Abraham Gehesie was plagued with the leprosie of Naaman the Assirian 4. King 5. for his couetousnesse and receyuing of gifts Dauid confesseth that Gods heauie hande of sickenesse was vpon him for his sinne from toppe to toe so that hee had Psal 38. no rest in his bones by reason of his iniquitie Saint Paul recordeth to the Church of Corinth that many of them 1. Cor. 11. were diseased for the abuse of the Lords supper Our Sauiour Christ healing him which was diseased eight thirtie Iohn 5. yeares willed him to sinne no more least a worse thing happen vnto him noting thereby that the cause of his disease was his sinne And no doubt the cause of our newe sickenesses whereof wee taste euerie yeare is the newe sinne which we dayly encrease our newe adulteries New sinnes procure new sickenesses oure newe deuised pride our newe extorcion couetousnesse and oppression our newe crueltie and iniquitie which we multiplie continually against the Lord. VVhich thing Saint Jamee to teach vs telleth vs that if the sicke haue committed sinne it should be forgiuen by prayer and this is the first remedie against bodily infirmities both generall and particular as the Apostle hath prescribed The seconde remedie in particular affliction as 2. Remedie sickenesse is mutuall confession ioyned with prayer so that prayer againe is annexed and ioyned as a remedie whereby that we might helpe one another the better there is required mutuall confession and free conferring one with another touching offences giuen Acknowledge ye your sinnes one to another and pray one for another that ye may bee healed For the prayer of a righteous man auayleth much if it be feruent Helias c. In which words these things may be obserued 1 Mutuall confession with praier is required 2 To what ende to the ende we might be healed 3 The force of the righteous mans praier 4 Howe that force is shewed by example of the praier of Elias Concerning mutuall confession and conferring one Mutuall confession with another about offences giuen done it is very necessary to the recouerie of health in sicknes for God soonest heareth such as haue put away al malice hatred out of their hearts and are at peace and loue with their brethren this is chiefly done where brotherly we confer one with another touching offences and trespasses committed which done we can best helpe one another with our mutual praiers As therfore meÌ„bers al of one body ought Rom. 12. 1. Cor. 12. Ephe. 4. to helpe one another so Christians being all members of one body ech of them meÌ„bers of ech other ought by mutuall helpe to assist and aide one another in sicknesse Wherefore to this purpose as in sicknes he willed that the Elders of the church should be sent for and assembled to praie for the sicke so a second remedie and helpe in sicknes is that the brethren thus assembled should conferre mutually touching offences committed that mutually confessing and mutually forgiuing God might the better heare their mutuall praiers of loue for those which were sicke among them To which purpose this place serueth acknowledge your faultes one to another open that which grieueth you that a remedy may be sought and found out for it the better This mutuall confession and acknowledging one to another wherein one of vs hath offended another the sacred
from all our enemies that we should serue him that is Christ our redeemer in holinesse and righteousnesse all the dayes of our life Saint Paule affirmeth that Heb. 9. we are washed and purged in coÌ„science from dead works to serue the liuing God We are Christs both in life and Rom. 14. death none of vs liueth vnto himselfe neither doth any die vnto himselfe for whether we liue we liue vnto the Lorde or whether we die we die vnto the Lord whether we liue therefore or wee die we are the Lordes In all things therefore and at all times wee ought to serue him being not our owne but bought with a price that wee might glorifie God in spirite and in bodie which are both his We are all that we are to serue Christ and his Church 1. Cor. 6. our power our abilitie our strength our witte our riches our knowledge the partes of our bodies the powers of our mindes our limmes our liuings our liues yea euen our owne selues are the Lordes to whom we owe whatsoeuer is in vs. Let vs then in the fcare of God confesse him with our mouthes praise him with our tongues beleeue him with our hearts glorifie him in our workes and Psal 100. in all things serue him as it becommeth vs. 1 For he hath made vs and not we our selues 2 He hath redeemed vs not with corruptible thinges as siluer and golde but by 1. Pet. 1. his owne blood as of a lambe immaculate and vndefiled 3 He saueth vs from death and deliuereth vs from perill and trouble 4 He aduaunceth vs to glorie shall we not serue him then our Sauiour and our God If the creature owe all seruice to the creator if they which are redeemed owe him seruice by whom they are redeemed and deliuered if such as are saued owe seruice to their sauiour and preseruer if they which are glorified owe seruice to him by whom they are aduaunced to glorious dignitie shall not we serue Christ our creator redeemer sauiour and by whom onely we are partakers of immortall glorie What great disloialtie what great impietie what great ingratitude what great iniquitie is then committed against Christ Iesus when wee seruing our selues our pleasures our affections our bellies our backs and our inordinate desires we cast off the yoke of his seruice from vs 3 Seruaunts ought to imitate such vertues and good Mat. 11. 13. Iohn 1. Pet. 2. Ephes 5. Ephes 4. 2. Cor. 8. qualities as they finde to shine and flourish in their maisters as we see often in the seruants of men wee are the seruants of Christ we are bound therfore to imitate those vertues which he the Apostles in him haue coÌ„manded to be followed his meekenesse pacience humilitie loue long sufferance liberalitie kindnesse forgiuenesse of offences and the like vertues which shone in the face as it were and whole life of Iesus Christ 4 Finally seruants must attende vpon their masters will waite their leasures relie and rest vpon their care for them seeke all necessaries at their handes so we the seruants of Christ must do his will in all things waite his leasure paciently for our deliuerance depende vpon his prouident care who careth for vs and in all our needes and necessities haue our recourse to him by praier These and the like dutifull considerations ought this our spirituall seruice to raise vp in our hearts that as in name so in deed we might in all things shew our selues the vnfained seruants of the Lord Iesus as no doubt this Apostle was who not excluding nor shutting out other respects hauing consideration specially of his calling and office of an Apostle calleth himselfe the seruant of God and of the Lord Iesus Iames being the writer and sender of this Epistle sendeth 2. Pérsons to whom he writeth it to the dispersed tribes of Israel so the twelue tribes of Israel were the persons to whom hee writeth and sendeth his Epistle These tribes had their names from the twelue sonnes of Iacob which were the twelue Patriarks who had the land of Canaan diuided into twelue seuerall partes for the twelue tribes of Israel Of these tribes and their heads we may read in the bookes of Genesis Numbers Iosua the Reuelation of Saint Iohn and such like Gen. 49. Num. 1. 32 Iosua 9. 13 Reuel 7. â—laces whereunto for this matter wee may bee referred These tribes taking their names from the holy Patriarks â—n the time of the Apostle were driuen out of their posâ—essions which for many yeares they reteined in the land â—f Canaan and were now dispersed whereof the Apostle â—ere certifieth vs when he saith To the twelue tribes disâ—ersed salutation These being remoued from their owne â—nd olde seates which in Canaan they enioyed manie â—eares were now dispersed and scattered among the Genâ—iles in many places of the world And this dispersing and scattering of these tribes was not at once and together but at diuers times and vpon sundrie occasions partly they were dispersed and scattered when Salmanaser king of the Assirians caried them 4. Kings 17. captiue into Assiria and helde them in cruell bondage partly when they were subdued by Nabuchodonosor and 4. Kings 24 caried into Babylon into captiuitie for the rebellion of â—ehoiakim against the king of Babylon to whom he was subiect partly they were dispersed by reason of the tumults and sturre that was in Asia and Aegypt partly when immediately after the death of Saint Stephen the cruell Acts 8. Pharisies moued persecution against the Church at Hierusalem insomuch as thereby such as beleeued were scattered throughout the regions of Iudea and Samaria The lewes being thus miserablie dispersed and scattered into euery coast and countrie place and prouince of the worlde so that in person and by his presence hee coulde not teach them by liuely voice and worde of mouth the Apostle by his letters which might better be brought vnto them informeth them in their duties and thus writeth vnto them dispersed Of which scattering there was manifest token in that Saint Paul being the Apostle of the Gentiles and sent to preach vnto them into what place so euer he came almost he found a Sinagogue of the 1. Rom. 1. Gal. Acts 9. Acts 13. Iewes and assemblies of them dispersed and scattered among the Gentiles as in Damascus in Siria immediately after his conuersion and in Asia the lesse in Antiochia a towne of Pisidia in Thessalonica a Citie of Macedonia at Corinth Ephesus at Rome also and sundrie other Acts 17. 18. 28. chap. places of the Gentiles whereby it manifestly appeareth that they were dispersed as here S. Iames writeth vnto the twelue tribes dispersed And this dispersing of the beleeuing Iewes among the Gentiles putteth plaine difference betweene the Kingdome of Christ and the kingdoms of this worlde The kingdomes of this worlde be they neuer so ample large and great yet are they contained within certaine bounds circuits and limits
sheepe among wolues and for his sake and the Gospels to be brought before Iudges scourged in Sinagogues expelled and excommunicated their assemblies and euery where euill entreated and spitefullie handled by his owne example exhorteth he thē to beare all these things and willeth them with inuincible courage Iohn 16. and patience to take vp their crosse and follow him And elswhere forewarning them of their oppressions therin he willeth them to be of good cheare and beare their afflictions with patience In the world saith he you shall haue trouble but bee of good cheare I haue ouercome the world The holy Apostle Saint Paul to like purpose perswadeth Rom. 12. men not to faint in heart not to cast downe their heads as discomfited but in the midst of their afflictions and miseries to reioyce Reioyce in hope be patient in tribulation continue in prayer Which condition inseperably ioyned with the profession of the faith ought not to seeme strange vnto the Saints neither to moue them Which S. Paul considering councelleth them to stand fast 1. Thes 3. in the faith and not to be moued with these afflictions because they were thereunto appointed of God The proposition therefore of this place is that the Saints of God must arme themselues against all manner afflictions and therein reioyce exceedingly Come there life or come there death come prosperitie or come miserable aduersitie come there sicknes or come there health come there wealth or come there woe come there persecution or come there pestilence come there sworde or come there famine come there captiuitie or come there any other miserie we must be prepared and armed thereunto and hold fast the proposition of the Apostle Brethren count it exceeding ioy when you shall fall into diuers temptations In this proposition many thinges may bee obserued worthy our consideration 1 That the Saints must coūt it great ioy when they fall into temptations and do suffer afflictions in the world Wherin the ioyes of Gods saints and the ioyes of the wicked are distinguished The wicked reioyce some in one vaine thing of this world some in an other accounting sicknes pouertie imprisonment ignominie miserie persecution famine nakednes sword death and such like afflictions as euils wherefore they shunne them by all meanes they abhorre thē as infallible tokens of the heauie wrath of God his iust hatred against them which suffer them as appeared by the sentence of Eliphas Iob. 4. against holy Iob who condemned him for wicked because he was afflicted and by the censure of the wicked who Isai 53. iudged Christ as reiected of God because he was plagued and smitten by him And the Iewes in like maner so iudged of them vpon whom the tower of Silo fell and whose Luke 13 bloud Pilate mingled with their sacrifice slaying them when they were offering esteeming them for wicked because of their punishment Finally by the sentence of the Barbarians in Melita who seeing a Viper springing out of the fire to rest vpon the hand of the Apostle S. Paul Acts 28. accounted him for a murtherer and a wicked person But so doe not the Saints for they know that these afflictions by the blessing and grace of God tende to their furtherance and saluation in Iesus Christ Wherefore they therein reioyce exceedingly and preferre this ioy before all worldly ioy whatsoeuer Insomuch as in the midst of their miserie and in their tortures torments they haue triumphed as the holy Apostles being afflicted beaten and smitten for the testimonie of Gods trueth departed and went out of the councell reioysing of whom S. Chrysostome Act◠5. saith The Apostles were scourged they reioyced they were bound and imprisoned and they thanked they Homil. pop Antioch 54. Rom. 5. were stoned and they preached The blessed Apostle Paul of himselfe and the rest beareth the like recorde that in their troubles they reioiced We reioyce saith he in trouble knowing that trouble bringeth forth pacience pacience experience experience hope hope maketh not ashamed because the loue of God is shed abroade in our hearts by the holy Ghost which is giuen vnto vs. The holy and blessed martyrs haue in like maner counted it exceeding ioy when they fel into temptations wherin they being by the will of God aboue the strength and course of nature haue triumphed whereas then the wicked shunne these as simply euill the saintes embrace them as testimonies of loue whereas the wicked in their miseries frette fume and fome at mouth for rage and anger stampe stare murmure and mutter against God yea and blaspheme him in extreeme desperation as Saint Reuel 16. c ver 11. 21. John in his Reuelation auoucheth the Saints reioice with ioy vnspeakable and glorious as in wholsome documents of their life corrections of their infirmities prouocations to praier inuitements to GOD repressors of naturall corruption encreasers of zeale and meanes whereby they are made conformable to the image of the sonne of Rom. 8. God Whereas the wicked herein faint and fall into dispaire and reioice in other thinges onely the Saints and holy men of God make affliction the greatest matter of their mirth and to suffer for Christ and his Gospel their soundest ioy remembring the proposition of the Apostle here set downe Brethren count it exceeding ioy when you fall into sundrie temptations Let worldlings then reioyce in their riches and glorie in their wealth let them reioyce in their pleasures and delight themselues in ambition and honour let them make their bankets bellie cheare and riotousnesse their ioy let them counte for their greatest happinesse and felicitie worldly securitie and vacation from all trouble yet this is the ioy the mirth the delight the pleasure the felicitie and happinesse of the the Saints wrongfully to suffer affliction and this they count vpon earth their exceeding ioy and therin they haue their reioycing Let the wicked in their miseries Exod. 7. grow from worse to worse as Pharao by his afflictions waxed worser and more impacient let them vse violent 1. King 31. hands vpon themselues as Saul in daunger of the vncircumcised Philistines fell vpon his owne sword and perished and many other at the losse of their riches the spoile of their goodes the departure of their friends and other afflictions murmured against God yet the Saintes holde vp their heads relie vpon God humbling thēselues before him vnder the crosse and count it exceeding ioy when they fall into manifold temptations 2 The worde Fall into is not without signification whereby the Saints of God are taught that they may neither procure neither hastē their owne crosse nor deserue at the hands of the worlde thus to be afflicted The Papists which in manie places and at sundrie times lay heauie crosses vppon themselues as beating their owne flesh scourging their owne bodies wearying and wasting themselues with long tedious and troublesome pilgrimages fall not by the will of God hereinto but
lacke wisdome to aske it of God and it shall be giuen them 4 Lastly out of this place of S. Iames who willeth vs to pray without doubting wauering it taketh away the multiude of mediators for when men in need necessitie are sent and posted ouer to many meanes and mediators and rest not vpon one onely they doubt to which they shoulde runne vnto whether to men Saints or women Saints whether to Angels or to the spirits of men for succor whether to this Angell or that this Saint of God or that in the dayes of their afflictions The establishing of many mediators is the cause of the distracting of mens minds cause of wauering which this place remoueth from the praiers of men especially which professe godlinesse and the Gospell of Christ Whereof thus the Apostle hee that wauereth is like the waues of the sea tost with the winde and caried away neither let him thinke to obtaine any thing of God A double minded man is vnstable in all his waies and this is that which I haue to note out of this place and to adde to the former place of the Apostle and containeth the second place by the Apostle handled concerning the iust reproofe and condemning of doubting and wauering praiers Let vs pray vnto Almightie God to establish our hearts in the vnfallible truth of his heauenly promises that in all things we may rest vpon his power and promptnesse in all our petitions that in all our needs we may call vpon him vvithout vvauering and obtaine the things vve pray for according to his vvill through Iesus Christ our Lord to vvhom vvith the father and the holy Spiirite be all praise and honour all glorie and maiestie for euer and euer Amen Iames Chapter 1. verses 9. 10. 11. 12. Sermon 4. 9 Let the brother of lowe degree reioice in that he is exalted 10 Againe hee that is riche in that hee is made lowe for as the flower of the grasse shall he vanish away 11 For as when the Sunne riseth with heat then the grasse withereth and his flower falleth away and the goodly shape of it perisheth euen so shal the rich man wither in all his wayes 12 Blessed is the man that endureth temptation for when he is tried hee shall receyue the crowne of life which the Lorde hath promised to them that loue him IN vvhich vvords the Apostle returneth and commeth againe to the matter proposed vvhich is of pacience and cōfort in afflictions vvhich vvas the first place of the Chapter and consisteth of four things 1. Of the proposing of the matter 2. Of the confirming thereof 3. Of the distinguishing of the persons to whō the crosse is profitable 4. Of the conclusion Of these tvvo of them are gone before the other tvvo in these vvords are contained Two thinges in these words and verses are to be obserued Namely 1. The distinguishing of men to whom the crosse is profitable and whereunder they must reioyce and all men are 1. Either low of degree and they must reioyce vnder afflictions remembring that they are exalted to the profession of Christ 2. Either rich and mighty and they must reioyce vnder it because thereby they are profitably humbled 2. The cōclusion which is drawen from the rewarde of pacience wherin may bee noted fiue things 1. The reward it selfe blessednesse promised to the Saints 2. When it shall be giuen when they are tried 3. Whereunto it is compared to a crowne of life 4. How shall it be giuen by promise not by desert 5. To whom to such as loue God Touching the first of these vvhich is the third thing in the treatise of the crosse it is the distinguishing of persons 3. Things in the treatise of the crosse to vvhom the crosse is profitable and this doctrine to reioyce in affliction necessarie There are tvvo sortes of men poore and rich to both the crosse and doctrine of pacience therein is necessarie so that it is profitable then to all First to the poore brother wherof thus saith James The poore Let the brother of lovv degree reioyce in that hee is exalted The crosse and doctrine of afflictions and pacience is profitable for the poore brother for if he bee afflicted vvith pouertie contempt ignominie or anie other calamitie hee must not bee pressed dovvne vvith sorovve griefe feare and fainting of heart but reioyce rather vnder his crosse and calamitie because he by the crosse is exalted For by affliction the poore brethren humbled are thereby exalted either to the true profession of the crosse and Gospell of Christ either to be like Christ and his Saints vvho haue all in this vvorld drunke of the cuppe of afflictions or els to the glorious companie of Christ and his holy Angels vnto vvhom the vvay is persecution and suffering For euen as Christ himselfe by manifolde persecutions and troubles and by dayly crosse and sufferings in Luke 24. his life entred into the glorie of his father as he protested vnto his disciples betvvixt Hierusalem and Emaus so in Acts 14. like maner must all the Saints by many tribulations enter into the kingdome of God as the Apostle Paul auoucheth to the brethren of Lystra Iconium and Antiochia in the Scriptures for vvhich cause he assureth vs no othervvise to be heires vvith Christ of glorie then condicionally Rom. 8. that vve suffer vvith him If vve be sonnes then also heires and heires annexed vvith Iesus Christ so that vve suffer vvith him that vve also may bee glorified vvith him neither othervvise to be crovvned vvith him then that first here vvith him vve be crossed also for if vve bee 2. Tim. 2. dead with Christ then shall we liue with him also and if we suffer with him wee shall also reigne with him if the crosse aduance vs to the crown if the suffring of calamitie and miserie here bring vs to glorie if our humbling by afflictions exalt the brethren of lowe degree to the profession of the Gospel in this life and in the life to come to immortalitie and glorie with Christ then must the brethren humbled by the crosse and by any afflicted reioyce therein let the brother of lowe degree reioyce when by the crosse he is exalted The humbling of vs by affliction in this worlde is the exalting of vs to glorie before God the casting downe of vs here by the crosse is the lifting of vs vp to heauen before the Lorde the abasing of our selues vnder the diuers temptations of this life is the aduanncing of vs in the kingdome of Christ Seeing then by pacience vnder the crosse the brother of low degree is exalted he ought therin not to be faint hearted 2. Phil. but ioyous and glad As then our Sauiour Christ beeing by affliction and death it selfe humbled by the father was therefore and thereby exalted vnto great glorie euen so if paciently we suffer the triall of our faith by afflictions Philip. 2. and suffer our selues
promiseth reward of happines only vnto them that endure temptations and then too only to be giuen when they are fully tried by affliction Wherefore as this blessing is promised only if we endure temptation so is it giuen also then when our triall is finished in the meane time to be looked for in a sound hope 3 To shew the excellencie and greatnes of this reward and of our heauenly happines in the kingdom of God the sacred scripture diuersly compareth it but most specially to a kingdom or to a crowne which is annexed ether to Luke 22. excellēt vertue either els to princely dignitie Our Sauior Christ compareth the happy estate of the Saints to a kingdom when to his disciples apostles who had abode with him in his afflictions and had bene partakers with him of suffering and therefore should also bee partakers of his glorious kingdom he saith you haue continued with me in my temptations therefore I appointe vnto you a kingdom as my father hath appointed vnto me that you may eate and drinke at my table in my kingdome and sit and iudge the twelue tribes of Israel And in another Euangeliste speakinge of the blessed rewarde of the Saints which should be geuen them at the generall iudgement he calleth it by the name of a kingdome Come ye blessed of Matt. 25. my father possesse the kingdome prepared for you from the beginning of the world Wherfore as vpon earth there seemeth nothing to be compared vnto a kingdom wherin are all things whereby worldly happinesse is made perfect so in the kingdome of Christ all things appertaining to happinesse and true felicitie being included and therefore aboue al things to be desired the holy Scriptures describing the most blessed and glorious estate of the saints and the reward wherewith their pacience and other vertues shall bee crowned compareth it sometimes vnto a kingdome And as to a kingdome so also to the crowne which is the rewarde of vertue or the ensigne or tokē of princely dignitie The holy scripture therefore teaching men both what shal be the reward of their vertue and also how excellent singular shall be their dignitie who by Christ 1. 5. Reuel are made both Priestes and Kings vnto God compareth their happy and blessed estate to come to a crowne which is borowed from victorious conquerours who either in warres or bodily masteries ouercomming were crowned some with lawrell some with roses some with bayes some with oliues some with golde some with one thing some with another thereto the scriptures alluding giue the name of crowne to such as excell in vertue ouercome their affections and in the afflictions and miseries of this life are more then conquerours through Christ Saint Paul therefore disputing of the rewarde which shall bee giuen vs if we runne out our race with pacience and fight 1. Cor. 9. constantly vnder the displaied banner of the crosse promiseth an incorruptible crowne to our labours and afflictions and intreating of the reward of his owne trauaile constancie and endurance protesteth that since he had fought a good fight runne forth and finished his race 2. Tim. 4. kept the faith in great cōstancie and inuincible pacience there was therehence laid vp for him a crowne of righteousnesse Saint Iohn is commaunded to exhort the Church 2. Reuel of Smyrna to be pacient vnder the afflictiōs which should be laid vpon them and promiseth a crowne of life to their pacience be thou faithful vnto death and I will giue thee the crowne of life The holy Apostle according to the vse and maner of other Scriptures doth here also compare James 1. the happie reward of the Saints pacience to crownes Blessed is the man that endureth temptation for when he is tried he shall receiue the crowne of life There is old heauing and shouing among men in the world for crownes and great strife cruell warres among princes who shall weare each others crowne and their labour trauell shouing is commonly vnlawful from their ambicious and couetous desires of their hearts and when all is done their crownes are corruptible and mortall Shall not the Saints striue with all Christian fortitude and courage against the miseries and calamities of this life that when they are tried they may receiue an immortall crowne of glorie All men naturally are desirous of life and they often seeke euill and vnlawfull meanes and wayes to prolong their life which yet is but momentanie And shall not the children of God in much affliction in manifold miseries in sundrie temptations in all the chaunges and chaunces of this world acquit themselues like men that paciently bearing the triall of their faith they may in fine receiue the crowne of eternall life 4 To which crowne men attaine not vnto for their worke of pacience as if our pacience deserued this reward but they enioy and receiue it by the promise of God The crowne of life is not then a due and deserued hire but a free reward of our labour from the bountie of God who regardeth not so much what we deserue as what of his liberalitie he hath promised Wherein he doth as a naturall father who promiseth his sonne that if he will do this or that hee will make him lorde and heire of all his lands and liuing which farre passeth that which the child hath deserued yet that done the father perfourmeth that he promiseth not looking so much to the obedience of his sonne as to his owne promise euen so doth God wherefore the Apostle here so much to note vnto vs saith that such as are tried shall receiue the crowne of life by promise Saint Paul in like maner speaketh I haue 2. Cor. 4. fought a good fight I haue finished my course I haue kept the faith henchforth is there laid vp for me a crowne of righteousnesse which least he might seeme arrogantly to haue chalenged for his worke he referreth the gift thereof vnto God which God saith hee shall giue me if it were giuen of God then not deserued of Paul So that the rewarde of our obedience and vertue is giuen vs not for the desert and merite of our workes but for the truth of Gods promise who as he truly promiseth so he faithfully performeth rewardes of righteousnesse to his saints and seruants and giueth eternall life to men of his free mercie Rom. 6. according to the doctrine of the Apostle eternall life is the gift of God through Iesus Christ our Lord. If the crowne of life be not purchased and deserued by our works but onely be giuen by promise and of grace why do so many scriptures promise happines life immortalitie and glorie so often rather mencioning works then faith vnto men It seemeth therefore that happinesse and eternall life are the hire and due reward of our workes of righteousnesse For answere whereof it is worthie the obseruation 1. That the holy Ghost in all the Scripture speaketh according to the
Heare O Israel the ordinances lawes and statutes which I teach you to doe that you may liue and goe in and possesse the lande which the God of your fathers geueth you The princely Prophet Dauid exhorteth the people Psal 78. to the hearing of those laws which frō god he would geue vnto them as a thing of greatest weight therefore saith he heare my law O my people incline your eares to the words of my mouth for I will open my mouth in a parable and vtter heard sentences of olde The holy Prophet Isai calling all men to Christ exhorting them to heare Esay 55. his law and attend therunto crieth out Incline your eares come vnto me heare and your soule shall liue and I will make an euerlasting couenant with you euen the sure mercies of Dauid Hearing and attending to Gods worde is the way whereby we come vnto heauenly wisdome wherefore the sonne of Sirach calleth all those who would learn diuine Verse 34. wisdome to the hearing of his doctrine My sonne heare thou my doctrine and despise not my counsell And a litle after in the same place If thou loue to heare thou shalt receiue doctrine if thou delight in hearing thou shalt be wise The wise man Salomon commending hearing as the 1. par c. 8. v. 6. 7. c. 22. v. 17. 18. 19. 23. 19. Rom. 10. way to attaine wisdome and knowledge saith The wise man shall attaine vnto wisdome by hearing And S. Paul making it the meane whereby we come to faith which is the greatest point of heauenly wisdome in men thereof saith Faith commeth by hearing and hearing by the word of God And our Sauiour Christ being the cheefe Scholemaster and onely teacher from God of this wisdome is Mat. 3. 17. by God himselfe commended vnto vs to be hearkened vnto Wherefore the Disciples and John Baptist the one in the daies of Christs baptisme by John the other as the Disciples Peter Iames and John in the daies of Christes transfiguration 1. Iohn 1. were from heauen commanded to heare him This is my welbeloued sonne heare him Saint Iohn confesseth this to haue beene one way wherby they beleeued John 8. in Christ the worde of life That saith he which was frō the beginning which we haue heard which we haue seen and our hands haue handled the word of life this the true saints of god know for which cause they heare the word of Iohn 10. god as of thē our sauiour witnesseth They that are of god heare Gods word And againe My sheepe heare my voice Luke 10. Therfore whē Marie saw that she by hearing might attain vnto faith in Christ and the true wisdome of God she sate downe at the feete of Christ and heard him preaching for which attention she is by Christ commended Marie hath chosen the better part and it shall not be taken from her Finally the Angell of God in the Reuelation teaching Reuel 2. 3. Iohn what he should write to euery one of the seuen Churches of Asia to that which he had spoken to ech one of thē hee addeth as a thing most necessarie Let him that hath an eare heare what the spirit saith to the 7. churches And to conclude our Sauiour commēding hearing as a most necessarie thing in all those that would be pertakers of the word of trueth and his heauenly doctrine so oftē in the Gospel vrgeth this he that hath eares to heare let him heare If thē the prophets hereunto haue so often moued the people If it be the way and meane whereby we attaine to heanenly wisdom if by this we be made partakers of faith and heauenly misteries if it be the propertie of the Saints of God sheepe of Christ if Marie were therefore so highly commended by Christ himselfe if as a necesarie addition to the seuerall charge of euerie Church it was added by the angell if our Sauiour so often repeate it he that hath eares to heare let him heare who is so wilfully blinded so malitiousl◠obstinate so peeuishly peruerse that seeth not how necessary a thing it is to heare the word of trueth whereof our Apostle here not ignorante geueth the Saints this first admoniton to here the word But because in all ages and times many do heare yet neuer the nearer wee are not only taught to heare 2 The maner but how we should heare that we might heare with profit For if it be to some the sauour of life vnto life but to others the sauour of death vnto death if the worde sound in the eares of many to their iuster condemnation then is it not enough to knowe we must heare but also to learne how to heare is necesarie for which cause the Apostle 2. Cor. 2. Ezech. 2. 3. teacheth vs how we ought to heare receaue this word of trueth whereby God of his owne good will hath begotten vs againe to be the first fruites of his creatures In the manner of our hearing and receauing this word the Apostle first remoueth certaine euils from vs which hinder our profitable hearing then hee sheweth positiuely and affirmatiuely how we must heare Touching the former he willeth in hearing to put away all filthines and superfluitie of maliciousnes all iniquitie all carnall affection all losenes of life all pride and insolencie of minde all arrogancie and disdainefulnes of spirite wherence wrath anger debate contention often ariseth and the fructifieng of the worde is alwaies hindered all which must be abandoned and abolished vtterly from them which wil profitably heare the word of trueth Filthines and corruption of heare or affection is wherby our mindes doe wander and we are occupied about other matters thinking of our pride pleasures vanitie and such like when our mindes should be stayed and fixed in the hearing of the word Superfluitie of maliciousnes is wherby we growe into contempt of the word speaking euil and disdainfully of the diuine doctrine and heauenly wisdom of God which two must first be remoued For whereas mens mindes are a wool-gathering and caried away with filthy cogitations and desires there men cannot heare the worde with profit and when men growe in dislike of the worde hate of the trueth speake euill of the mysterie of godlines what commoditie can it then bring to such and what hope is there that in them it shall fructifie This Saint Iames verie well perceyued therefore hee remooueth these euils from godly hearers This shall all men by their owne experience most easily learne and therefore must carefully remooue them Whereof to speake no more but this howe is it that many men often heare and learne nothing yea being asked what hath beene sayde remember nothing but that when they should heare their mindes are either set vppon couetous desires or occupied about fleshly imaginations or caried away with proude conceytes or rauished with filthie cogitations or else alienated by mislike hatred and contempt from the worde preached so
themselues that they do God good seruice if now and then onely they haue a spirt a crash a fit at the worde and leaue off but our Apostle willeth vs to continue therein often yea alwayes to be looking in the perfect law of libertie 4 Therein we must not be idle hearers but doers of the worde the promise of happinesse is not made to the hearing but to the doing of the worde we hearing must do that therein we are taught and so as good ground bring forth fruits with pacience 5 This if we do we shall be blessed in our deed not that our deedes do make vs blessed but because studie and endeuour to do well is a qualitie of such as shall be blessed And this blessednesse is giuen as a free gift and reward from God to such as walke in holinesse of life which life is not the cause of our reigning with God in eternall blessednesse but the way to the kingdome saith Saint Bernard neither are our good workes efficient and Bernard vpon 1. Psal proper causes of saluation and happinesse but ornaments of our faith as Saint Ambrose writeth But of this more was spoken 1. Iames 12. Here it may be obiected that in as much as happinesse is promised to our workes in Scripture therefore our workes purchase this happinesse Dauid pronounceth Psal 1. Psal 41. 119. 8. Luke 11. Reuel 1. him blessed which walketh not in the connsaile neither standeth in the way of sinners him blessed also who considereth the poore and needie those that are vndefiled in the way such as feare God and walke in his wayes Our Sauiour counteth them blessed which heare the worde and do it the Angel those which heare the words of that prophecie and fulfill them The Apostle here those which looke into the law of libertie and continue therein being not idle hearers but doers of the worde I answere that herehence if followeth not that men deserue by their works this happinesse but first these places entreate not of the cause why men are blessed but of their qualitie who shall be blessed euen such as do these things Secondly such things are vnderstoode of their workes who by faith are iustified accepted and blessed in whom the blessednesse of their workes doth followe the blessednesse of their faith as the effect the cause euen as ciuill righteousnesse or righteousnesse by workes whereby the fairh of our heart is knowen to men doth follow righteousnesse by faith which is before God Thirdly rewards are promised to works of grace and not of dutie so that no man by workes can chalenge happinesse vnto himselfe which as also eternal life is the meere gift of God through Iesus Christ Rom. 6. This part of the Apostles comparison is that who so looketh into the law of God with carefulnesse to liue thereafter shall be blessed in his deed Wherefore as Socrates the great Philosopher exhorted all men but specially yong men alwayes to looke into their glasses that if they were beautifull they should behaue themselues accordingly if deformed they should then hide and couer their deformities by vertue and learning so ought all Christians men and women to looke continually into this glasse of Gods worde that if they be alreadie beautified by the graces of God they may walke worthy their Ephes 4. Philip. 1. 2. Tim. 1. glorious calling in true holinesse and righteousnesse if they be deformed through sinne they may learne thereby to couer and correct their deformities of sinne by true obedience vnto the Gospel that they continuing in vertue may be blessed in their deeds not for their owne merits but of the mercie of God to whom with the sonne and the holy ghost be all praises dominion and maieâ—tie now and for euermore Amen Iames Chap. 1. verses 26. 27. Sermon 8. 26 If any man among you seemeth religious and refraineth not his tongue but deceyueth his owne heart this mans religion is in vaine 27 Pure religion vndefiled before God is this to visite the fatherlesse widowes in their aduersitie to keepe himselfe vnspotted of the world IN which wordes are the other two exhortations or admonitions namely the third and the fourth contained the thirde that Gods worde giueth and setteth downe the rule not onely to do well but to speake wel also The fourth that pure and perfect religion holy and acceptable seruice to God standeth in charitie towards the needie and in puritie of our liues These two verses containe the other two admonitions 3 To refraine the toÌ„gue wherin are two things 1 admonition it selfe 2 The reasons 1 It causeth errour and hurt 2 It defileth religion 4 Wherein pure Religion before God consisteth namely in 1 Charitie towarde the needie 2 Puritie and innocencie in our owne liues The thirde admonition of the Apostle is touching 3. Admonition the restraint and moderation of the tongue wherein he teacheth vs that the worde of truth whereby we are regenerate and begotten through the will of God prescribeth vnto vs not onely a rule of doing well but of speaking well also Wherefore the holy and vnfaigned professours of this worde must endeuour thereby not onely to reforme their actions but also to restraine their speaches and moderate their tongues that they fall not into those vices whereunto the godlesse tongue is giuen therefore sayeth he if any man among you seeme religious and refrayneth not his tongue but deceyueth his owne heart this mans religion is in vaine This admonition teacheth that the law of God being Psal 119. a lanterne vnto our feete and a light vnto our paths and a thing diuinely inspired from aboue to make a man perfect in righteousnesse and absolute to euerie good worke doth not onely restraine the vnbrideled actions of men but also refraineth and holdeth backe the 2. Tim. 3 disordered speaches of their mouthes that both in action and communication they may be holy vnto the Lorde For this cause haue we many exhortations in the sacred Scriptures of God to moderate our tongues and to restraine them In stead of many it may suffice which the holie Prophet and Prince of Israel teacheth vs If any Psal 34. man loue long life and would see happie dayes let him refraine his tongue from euill and his lips they speake no guile Hereof wee haue heard more verse 19. before and shall heare more 3. chapter from 2. verse to 13. verse thereof The reasons hereof are two 1 it causeth errour in our liues and hurt vnto our selues when wee are giuen to babling and prating thereby our hearts are deceyued and our selues indangered For great hurt commeth vnto men for want of moderation and gouernement of their tongues Solomon setting downe the inconuenience of not refraining the tongue affirmeth that life Prou. 18. and death are therein and they that loue it should eat the fruite thereof shewing how dangerous a thing it is to be loose which who is is subiect to great daunger Therfore
Aristotle the Philosopher and heathen sending Calisthenes the Philosopher to Alexander the great king of Macedonia Aristotle oftentimes admonished and commaunded him to speake more rarely and most pleasantly to the King because he carried life and death in his tongue The which the wiseman foreseeing saith He that keepeth his mouth Pro. 21. and his tongue keepeth his soule from trouble And in another place comparing a man whose tongue is vnbrideled to a City vnwalled affirmeth As a citie lying open Pro. 25. and vncompassed with walles euen so is a man that cannot refraine his tongue Which when holy Dauid rightly weyed and aduisedly Psal 141. considered he praieth the Lord to set a watch before his mouth and to keep the dore of his lippes And the sonne of Sirach to the like purpose crieth out Who shall Ecclus. 22. set a watch before my mouth and a seale of wisdome before my lips that I fall not sodenly by them and that my tongue destroy me not Thus men thinking themselues to haue an absolute libertie to prate and prattle what they lust without hurt or danger by their saucie pratling and brabling by the euill of their tongues they greatly endanger themselues and so deceiue their owne hearts Neither that onely but by much talke they thinke to attain to the opinion of wisdome with men who onely speaking would be thought to haue all knowledge but hereby they shewe their greater follie and so deceiue their owne hearts The wise man shewing that it is great follie not to bridle and moderate the tongue saith That the voice of a foole is in the multitude of words and elswhere to like Eccles. 5. purpose A wise man concealeth knowledge but the harts of fooles publish foolishnes The same writeth that wise Pro. 12. men vse fewe words then it followeth that such as vse many words are fooles Wherefore when by much talking Pro. 17. we thinke to obteine opinion of wisdome then most of all we descrie our owne follie and thereby we deceiue our own hearts and therefore we ought to refraine our tongues Finally we thinke our tongues to be geuen vs to prattle at our owne pleasures but they are geuen as instruments to set foorth the mightie and manifolde power of God his miracles and wonderous works which he doth towards the children of men abusing then our toungs at our own pleasure we deceue our own harts Seeing therefore by not moderating our tongues we thus deceiue our selues and our owne hearts we ought with all carefulnes to bridle moderate our tongues by the word of trueth As not moderating our tongues we deceiue our own hearts so we descrie our hypoctisie we corrupt and defile our religiō and make it vaine before God therfore ought we to moderate and refraine our tongues whose speach is not good their religion cannot be acceptable Wherefore vnlesse we refraine our tongues our religion is frustrate and in vaine Now the euils and faults of our tongues frō which they not refrained deceiue our heartes and make our religion vaine are sundrie 1 Vaine talke idle friuolous seruing to no profit to no purpose prating and pratling where there is no neede Mat. 12. for which we shall geue account to God as Christ witnesseth protesting that we shall geue accounts vnto GOD Ephes 5. for euery vaine and idle word proceeding from vs. Saint Paul exhorteth the Saints to put from them all vaine and foolish talke as a thing not becomming them From this euill if we refrain not our tongues our religion is in vain For if any man among you seem religious and refraineth not from this this mans religion is in vaine 2 Another euil to be restrained in men is when we talk of god of his word of his law religion not desirous to reforme our liues according vnto his cōmandements This is a great euil and point of halting hypocrifie wherby our religion is frustrate and in vaine For to talke of Gods word and not to walke in his will profiteth or preuayleth nothing to religion therefore almighty GOD shewing their religion to be but in vaine which talked of him in their mouthes but folowed him not in their harts crieth out This people draweth neare vnto me with their lips but their hearts are farre from me worshipping me in vaine teaching doctrines precepts of men Dauid in Gods person telling the hypocrites that their talking of his couenants was in vaine in as much as Psal 50. they would not be reformed in their conuersations saith What hast thou to doe to declare my ordinances and to take my couenants in thy mouth seeing thou hatest to be reformed and castest my words behind thee Our blessed Sauiour intimateth and witnesseth vnto men that to Mat. 7. call vpon him in their wordes maketh them but hypocrites and sheweth their religion to be vaine when they doe not that which he commaundeth therefore he saith that not euery one that saith vnto him Lord Lord shall therefore enter into his kingdome but such as did the will of his father Finally Saint Paul accounting their religion as 1. Tit. vaine which talke of God in their mouthes but obey him not in their deedes condemneth them as hypocrites who say they know God in word but deny him in deedes being abhominable disobedient and to euery good worke reprobate From this vanitie and foolish prating if wee refraine not our tongues though we seeme neuer so religious yet deceaue wee our selues and our religion is in vaine And yet this is our religion in these daies consisting in lip-labour and talking of God and his commandements but not liuing according as in his lawes he chargeth vs and therefore are we not better then very hypocrites For if any man among vs seem religious refraineth not his tongue from this vanity also surely this mans religion is in vaine 3 As from these euils our tongues must be refrayned so from rash iudgement of our brethren when vpon surmised suspitions we condemne them for this also maketh Mat. 9. our religion vaine Therefore our Sauiour to remoue it farre from the Saints his Church forewarneth them not to iudge least they be iudged not to condēne least they be condemned To whom the Apostle agreeth Iudge nothing before the time vntill the Lord come who 1. Cor. 4. shall lighten things that are in darkenes and make the counsels of the heart manifest In which kinde they sinne which by euentes iudge and condemne their brethren accounting them for most wicked vppon whom the hand of the Lords chastisement lighteth The wicked iudged Christ condemned of God Isai 53. Wisd 3 5. chap. Job 4. Psal 41. 8. because he was chastened of the Father The vngodly condemned the Saints for despised because they were subiect to affliction in the world The frends of Job iudged Iob wicked because hee was so many waies plagued of God The people condemned the Galileans those
of the soule and spirite is deade so fayth vvithout vvoorkes is deade also That vvhen the soule is out of the bodie the bodie is voyde of office of action and all things which argue life So fayth destitute of good workes sheweth no duetie of loue giueth no testimonie of life hath no signe or force and efficacie profiteth not is like a deade carkasse is but an idoll or shadowe of fayth And this is the conclusion These things thus setdowne howbeeit it maie plainely appeare what the drifte and scope of Saint Iames was onelie to beate downe the pride of hypocrites who bragged and boasted of faith without the fruites of iustification and righteousnesse and not to oppose himselfe agaynst Saint Paul who in so manie places prooueth that wee are iustifyed by fayth without the woorkes of the lawe and thereunto alledgeth the same Abraham for example of iustification by fayth whome the Apostle vseth for iustification by workes as Rom. 4. Gal. 3. our aduersaries oppose them and set the one agaynst the other as if the spirite of GOD in them were deuided yet that all doubting and halting betwixt diuerse opinions may bee remooued all controuersie which in appearaunce seemeth great betwixt these Apostles may bee taken away that the controuersie betwixt vs and our aduersaries may the better bee appeased and all occasion of abusing this place for their iustification by works before GOD secluded there are foure things diligently to bee examined and discussed wherein the whole matter consisteth 1 What fayth Saint James meaneth when in this place hee so inueyeth against it 2 In what sense iustification is to bee taken in this controuersie 3 VVhat woorkes hee meaneth woorkes before or after fayth when he ascribeth iustification to woorkes 4 What manner of men and people he dealt withall and to what persons he speaketh 1 Touching faith all men almost boast thereof Faith is diuerse all men glorie therein yet the hundred thousand person scarsely knoweth aright what true sound and iustifying fayth meaneth in respect whereof and in regard that the sundrie signification thereof breedeth controuersie betwixt vs and our aduersaries in the matter and argument of iustification therefore may we profitablie consider thereof The acceptions and significations of faith vsuall and common are chiefly fiue 1 Is ciuill faith consisting in vpright dealing and keeping touch worde and promise with men Of which the Philosophers speake much and M. Cicero giuing the deriuation of the name and worde 1. Off. saith that faith is so called because that is done which is sayde The Prophet Dauid seeing faithfulnesse to Psal 12. perish and decay in men touching the trades and businesse of this life complayneth thereof before GOD Helpe Lorde there is not a godly man left for the faithfull are perished from the children of men and the decay hereof Ieremie lamenteth in like manner let euerie one take heede of his neighbour and trust not in anie Iere. 9. brother for euerie brother will vse deceyte and euerie friend will deale deceytfully This faith is the truth and constancie which ought to bee in our deedes and wordes and the keeping of promise in matters of this life and is therefore called ciuil faith as being conuersant in ciuill things 2 There is also faith which is hystoricall which is the knowledge and confession of the things to bee true which wee reade in the olde or newe Testament Thus in generall wee call the knowledge of these things faith The knowledge of the Articles of our beliefe is called Christian fayth The knowledge of things indifferent is called faith The knowledge of the storie which Rom. 14. the diuels themselues had is called faith the diuels beleeue they beleeue the storie of the creation of the Iames 2. worlde and other things therein contained they beleeue the storie of Christes life death passion sufferings miracles to bee true yet are not saued This faith is historicall because it beleeueth onely the storie written as they that beleeue the Chronicles of Englande Fraunce Irelande Italie Germanie that such Cities Townes Riuers Mountaines are therein haue faith and are sayde to giue faith thereunto To beleeue that Carthage was destroyed by the Romanes Numantia by Scipio Hierusalem by Titus and Vespasian the Kingdome of Israel to haue ended when Shalmanaser the King of Assiria ouercame them the Kingdome 4. King 7. of Iudah and Hierusalem by Nabuchodonosor of Babel who caried them into captiuitie into Babylon that the Babylonians were subdued by the Medes and 4. King 25. Persians that GOD made the worlde that Christ was borne of a Virgine that hee was conuersant vpon earth thirtie yeares or thereaboutes that hee was put to death by the malice of the Iewes through the treason of Judas that hee rose againe and aftetwarde ascended and so therein to go no further is an historicall fayth which is common to men and diuels to Turks and Christians the godlesse and godly the righteous and the wicked 3 Sometimes fayth is taken for the power which is giuen men whereby they are able to worke and doe great miracles That fayth which there about is conuersant is called a fayth myraculous as occupied in 1. Cor. 25. doing miracles Saint Paul so vseth it when he saith to one is giuen the worde of wisedome by the same spirite to an other the worde of knowledge by the same spirite to another is giuen faith by the same spirit Wherof Theophilact saith not faith of doctrine but faith of Theophilact signes which when they are wrought haue power to moue mountaines In which sense in the next Chapter Paul is to bee 1. Cor. 13. vnderstoode where intreating of the faith which consisteth in working of miracles saieth If I had faith so that I coulde mooue mountaines out of their places and haue no loue I were nothing Which kinde of faith Saint Ambrose affirmeth may bee euen in them Ambrose which are wicked and not of good conuersation Which our Sauiour putteth out of doubt when to manie Mat. 7. which prophecied and wrought miracles in his name hee sayde Away from mee ye workers of iniquitie I knowe you not This fayth was euen in the traitour Iudas who with the rest wrought miracles and did wonders among the children of men This faith also if it Luke 10 stay in working of miracles profiteth nothing to saluation 4 Moreouer faith is applied to the outwarde pretence of men when in wordes and shewe they seeme to beleeue in Christ yet are carelesse of the fruites of sanctification and righteousnesse whereby faith is knowen vnto the world This is the faith of hypocrites and therefore called hypocriticall Saint Iames calleth it deade fruitlesse barren This faith beareth great sway and swinge in the worlde ruleth and reigneth in the most part of men and in the common multitude of professours whereof the number is infinit which professe great faith great holinesse great religion yet are
wee thinke that men are herehence forbidden to professe themselues teachers and maisters to informe others in humaine artes liberall sciences faculties belonging to this life No doubt wee may not so thinke for thus to professe is lawfull If we may not be many maisters shall wee suppose that the office of preaching and reprouing iudging and condemning out of the worde of God is forbidden No for it is a thing of all others most necessarie Without which men would runne on headlong into all sinne Saint Ambrose therefore saith he that sinneth so long as hee is Vpon the 5. chap. Ephe. not reproued seemeth to himselfe not to sinne and vices growe into maners and are receyued in stead of vertue The rebuking of sinne is a bridle and bit to restraine others from the like iniquitie Which when Saint Paul considered he willeth Timothie to rebuke such openly as openly offended that others thereby might feare S. Gregorie 1. Tim. 5. saith that when men sinne others knowing thereof they must also bee rebuked in the sight and knowledge Lib. 13. in Iob. cap. 4. of others least if the preacher holde his peace and be silent he thereby seeme to allowe of sinne and that growe into example which the tongue of the minister cutteth not off And as the offences of men giue incouragement to others when they are not reproued so being corrected and reproued others are restrained yea reprehensions out of the worde bring life as Salomon affirmeth corrections Pro. 6. for instruction are the way of life Wherfore cōmending the most excellēt vse of reprehension by the word of god he auoucheth that the instruction of a wise man is as Pro. 13. the well spring of life to turne away from the snares of death Seeing therefore common reprehension of the ministers of God is the bridle and stay from sinne and the way whereby we come to life and bringeth singular profite vnto men it is not to be thought that the Apostle here condemneth it which both the Prophets and the Apostles also haue oftentimes vsed Neither doth this place take away the names and titles of men the honour vnto men in place of honour and dignitie due See 1. Pet. 5. verse 3. Finally seeing we are forewarned not to bee manie maisters shall we thinke that priuate reprehension priuate exhortation priuate admonition is forbidden If it were so why would our Sauiour that one man shoulde Mat. 18. tell another of his fault priuatly for reconciliation VVhy doth Siracides exhort men to tell their neighbours their Ecclus. 19. offences that if they haue done them they doe them no more VVhy doeth God will that euerie man shoulde Leuit. 19. Heb. 3. Col. 1. friendly reproue his brother VVhy doth Saint Paul exhort vs to admonish one another and prouoke one another to vertue by instruction and exhortatien None then of these are here condemned but wee are admonished to surceasse from that maisterlike and proude finding fault with others when ambiciously wee vsurpe authoritie to iudge and condemne to censure and giue sentence of our brethren without charitie rigorously without pitie seuerely without due regard of common imbecilitie austerely VVhich thing in this place condemning Saint James giueth this exhortation My brethren be not manie maisters knowing that wee shall receiue the greater condemnation for in manie things we fall all And thus much concerning the first place God for his mercie sake graunt vs true humilitie of heart that we humbling our selues before the mercie seate of God may shewe like loue one towarde another that wee being not too rigorous towards other men may haue regard of our owne imbecillitie and weakenesse of nature that wee in true loue supporting one another may be are one anothers burden and so fulfill the lawe of Christ who died for our sinnes and rose againe for our righteousnesse to whome with the father and the holy Ghost be all praise dominion and maiestie nowe and for euermore Amen Iames Chap. 3. verses 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. Sermon 15. 2 If a man sinne not in woorde hee is a perfect man and able to bridle all the bodie 3 Beholde wee put bits into the horses mouthes that they should obey vs and we turne about all their bodie 4 Beholde also the ships which though they be great are driuen of fierce windes yet are they turned about with a verie small rudder whither soeuer the gouernour will 5 Euen so the tongue is a little member also and boasteth great things beholde how great a matter a little fire kindeleth 6 And the tongue is fire euen a world of wickednesse so is the tongue set among our members c. To the thirteenth verse HErein from the seconde or latter part The second place part of the second verse to the ende of the twelft is the second part of this chapter contained which is touching the moderation and brideling of the tongue In the second part hereof are two things noted and set downe 1 The proposition or state of the place 2 part v. 2. that man which offendeth not ne falleth in his words is perfect and able to rule the whole bodie 2 The handling thereof which is double 1 From the profites of a brideled tongue set forth in two cōparisons or similituds whereof 1 Is of horses checked with the bridle 3. verse 2 Of shippes gouerned by the rudder verse 4. 2 From the euils of an euiltongue two wayes namely 1 Generally therefore it is called 1 A fire ver 5. 2 A world of wickednes ver 6. 2 Particularly by 3. effects namely 1 Hurt to the whole bodie 2. pa. v. 6 2 Vnbridelednes v. 7. 8 3 Reprochfulnes 9. 10. 11. 12. Hereof to come to the first member the proposition The proposition that man which falleth not in his tongue is a perfect mā and able to bridle the whole bodie it seemeth to haue a necessarie coherence and a fit dependance with the former wordes of the Apostle S. Iames hath saide that in many things wee fall all Seeing then there are so manie falles in the life of man men most easily of all things fal in their tongues and lippes then which to gouerne and keepe from falling there is nothing more difficult therefore after that he had affirmed that in many things wee all offende to giue a caueat against that mischiefe whereunto man is most subiect The falling in wordes Saint James teacheth in the seconde place that hee is a rare and most perfect man and able to bridle all the bodie which offendeth not in tongue Not that there is any which attaineth vnto this perfection but thereby is shewed howe truely it was saide before in manie things we offende all And most chiefly by that slipperie member of the tongue wherein who so sinneth not is perfect Whereby the Apostle insinuateth vnto vs that the Saintes and seruants of God whose chiefe care is not willingly to fall must
confusion shame and ignominie as Absolom not content to be the kings sonne but hunting after 2. Kings 18 the kingdome before his time tooke sword in hand against his father and was miserably confounded and destroyed So euen among vs within our times and knowledge some in high place some in lower roomes endeuouring by greedie desire to rise and aspire higher then reason and calling required haue applied themselues some with popular demeanor some with shamefull treason some with secreat conspiracies some with deuillish and vnnatural treacheries some with one horrible deuise or other to attaine their purpose But blessed be God all in vaine for thereby they seeking great honour haue come to fearefull endes Euen so let all thy enemies pearish O Lorde and the enemies of thine annointed But saue and defend thou her O Lord from the face of her aduersaries and keepe her vnder the shadowe of thy winges let her be before thee as the sunne shining in his might both now and for euer Amen Finally some ambitiously bent to enlarge and increase 3. Kings 23. their kingdomes haue either lost their liues and labours as Achab for his indeuour for Ramoth Gilead or haue spent more by seeking them then gained by the recouery of them or finally keep those kingdoms countreies or prouinces whereunto they haue aspired with greater labour and cost then either comfort to thēselues or commoditie vnto their people and so they haue not obteyned their purpose This hath fallen out in former times this I trust will fall out by the helpe of God to barbarous Turkes cruell Saracens bloudie Spaniards and such ambitious persons Thus no doubt in these as in a light ouershadowing wee see how truely the Apostle affirmeth that the vnrulie pleasures and immoderate desires of men are oftentimes without effect ye lust and haue not ye enuie desire immoderatly and cannot obteine ye fight and warre get nothing Now the reasons folow why such desires of men are voide of their effects commonly and for the most parte Why the desires of men are voide of effaecti frustrate and the reasons are two 1. Men desire riches wealth and honor and seek by all meanes to come therevnto yet they are often deceiued of their purposes because they aske not these things from God the only geuer of all good things yea whose gift riches and honour are in speciall And for riches who can deny them to be the gift of God Was it not by God that Abraham becam so wealthie were not Isaac his riches the gift of God did Gen. 13. Gen. 26. Gen. 30. Gen. 31 Gen. 41. not God blesse Laban with riches for Iacobs sake saith not Iacob to his wiues the daughters of Laban that God had taken away their fathers goods and riches and geuen it to him doeth not Joseph call the second sonne whō the Lord gaue him in Egypt Ephraim because the Lorde had made him increase in wealth riches as well as in children in the land of his affliction Iob confesseth riches to haue beene geuen him from God when thereof speaking he saith The Lord gaue and the Lord taketh away blessed be the name of the Lord. When God had tried Iob Iob had repēted before the Lord the Lord gaue vnto him Iob. 1. twice as much riches as he had before for his first wealth was seuen thousand sheepe but his later fourteene thousand Iob. 41. his former wealth was three thousand Camels but his later was sixe thousand his former wealth was fiue hundred yoake of Oxen his later a thousande his former wealth fiue hūdred she asses but his later was a thousand and this was from God When Salomon had from God choise geuen him what he would aske he asked wisdome 3. Kings 3. to gouern his people which thing so pleased god as that God therefore said vnto him because hee had asked neither long life nor riches nor the life of his enemie therefore he would geue him also that which he asked not both riches and honour Therefore the sonne of Sirach referreth riches to God as the geuer thereof Prosperitie Ecclus. 11 1. Sam. 2. 7. saith he and aduersitie life and death pouertie riches come of the Lord. Seeing then riches are from God they ought to be asked of him and sought for at his handes Which if wee doe not we may labour and trauaile long enough before wee shall attaine thereunto And as riches are from God so honour also is from 1. Kings 2. Psal 113. 7 him Anna the mother of Samuel confesseth the same The Lord saith she maketh poore and maketh rich brin geth lowe and exalteth he raiseth vp the poore out of the dust and lifteth vp the begger out of the dunghill to set them among Princes and to make them inherite the seate of glorie Whereunto the Princely Prophet Dauid Psal 75. subscribeth in the Psalms To come to preferment is neither from the East nor from the West nor from the South but God is the iudge hee maketh lowe and hee maketh high God promiseth Salomon both riches and honour so that among the kings there shoulde be none 3. Kings 3. like him al his daies Dauid confesseth his preferment before 2. Kings 6 3. Kings 20. Saul to be from God The Queen of Saba referreth Salomons glorious and pompous aduancement to god Daniel confesseth all power all promotion all honour all preferment to be from the Lord. Cyrus the heathen king confesseth his glorie to haue beene of God also whereby it appeareth that both riches and glorie are Dan. 2. 4 1. Esdras from the Lord. Wherefore seeing these are both from him when they are not asked no maruaile they be not obteyned The first reason why mens desires concerning wealth and honout are oftentimes voide is because they aske not these things from the hands of God whose gifts they are but they seeke them by their owne meanes by euill waies by vnlawfull trades by wicked endeuours Thus one by fraud another by force one by violence another by villenie one by this euill meane another by that goe about and seeke to attaine to wealth and honour but they seek not these in the fear of god nor at his hāds which geueth them therefore full oft their purposes are frustrate Thus men lust haue not the thing they lust after they enuie and desire immoderately yet obteine not that which they desire and whereafter they enuie They fight they warre they striue they struggle they toile they moile yet compasse not nor comprehende that which they laboure thus after because they aske it not of GOD but seeke by euill meanes to obtaine it They acknowledge not God the geuer of these things therfore they labour in vaine They lust they enuie they desire they fight they warre yet they obteine not because they aske not Wherefore as men hauing any thing in their power and hand to geue looke to be asked and desired the
to haue denied had bene mercie S. Augustine saith therof that God denieth sometimes Epist 121. things in mercie which in wrath he giueth If then wee aske euill things it is his louing kindnesse not to graunt them VVherein God dealeth with men as a tender father with his children if a childe aske an euill thing the father denieth it in loue if he aske a cole of burning fire a sharpe poynted or sharpe edged knife if hee aske poyson for honie a Scorpion for an egge for an Eele a Serpent or whatsoeuer other thing bee hurtfull if hee loue his childe hee will denie it euen so when wee not knowing what or howe to aske aright desire hurtfull things from God in mercie hee heareth not but denieth our praiers When Plato considered that men through ignoraunce oftentimes desire hurtfull In Alcebiade things which being graunted were euill to the parties hee protesteth this to bee the best forme of praier which he gathered out of the olde Poets Iupiter king giue vnto vs praying and not praying vowing and not vowing those things which are best and commaunde that euill things bee farre from vs though wee desire them Thus the heathenish Philosopher sawe that it was not good to be heard when men pray for or desire hurtfull things If the heathen desired not to bee heard when they prayed for euill things to their gods which indeede were no Gods shall not wee repute it a great mercie from the eternall and euerliuing God to haue our prayers denyed when wee desire things that are hurtfull Men therefore praying for things hurtfull to themselues are in mercie repelled and denied Which things if we should obtaine at the hands of God therein saith Chrysostom God should shew himselfe an enemie rather then a louing father Ho. 18. opere imperf Mat. 4 Sometimes we aske things vniust vnhonest vnlawfull would wee God to graunt our prayers Some men aske the liues of their enemies some men aske the goods of their brethren some men aske the vnlawfull vse of strange women some men aske their owne death some men the death of their children some aske agaynst charitie some agaynst equitie some against honestie manie against pietie and vertue And therefore they haue the repulse at the handes of God Wherefore it shall bee good and profitable for men throughly to determine in themselues to aske onely good things at the hands of God least they receyue the deniall For men asking vniust vnlawfull vnhonest things are not heard at the handes of God and there petitions are voide and of none effect When an importunate or rather impudent suter came to Agesilaus the king earnestly entreating him in a certaine matter and saide Sir might it please your grace you promised me such a thing Truth quoth the king so the thing were honest and iust that thou requirest otherwise I spoke it but promised it not The suter replied and vrged further It becommeth a King to perfourme euerie worde of his mouth yea if it were but a becke or nodde of his heade To whome the king answered no more sayeth hee then it becommeth him that will craue any thing of a king to aske onely that is rightfull and honest And thus the king cut off his shamelesse suter VVoulde God all Kings Queenes and Princes woudle denie all sutes vnhonest vniust vnlawfull or such as tende either to priuate hurt or publike harme in their kingdomes Shall a mortall man and earthly king shall a heathen which knewe not God aright denie sutes which are vniust and shall not GOD our heauenly King denie such sutes and petitions as are vncharitable vnhonest vnlawfull vniust when they are made vnto him God beeing righteous delighteth onely in righteousnesse and equitie VVherefore he will not admit wicked vniust and vngodly prayers made vnto him 5 As for these causes the prayers of men are put backe and repelled with God so also as Saint Iames toucheth when we aske amisse to consume and lay out these things vpon our vaine pleasures Thus when we pray it is no maruel that we be denied Wherby it appeareth that in euery prayer which we would to be of force and effectual wee must haue a chiefe regarde and respect to the ende vvherefore vve pray The endes of godly prayers are as I suppose three The endes of lawfull praypers 3 our owne neede the want of others the glorie of God VVhich endes if wee respect in the dâ—sires of our heartes to GOD wee shall bee heard according to his will If wee regarde other endes then in holy Scripture can bee iustifyed no maruaile that wee obtaine not 1 And first in prayer wee must respect our owne neede which either is in things inwardly and touching the soule which beeing the more excellent part ought first of all to bee considered and those things chiefly to bee sought which appertaine to the saluation thereof as the most excellent gift of fayth repentaunce loue good woorkes pardon of sinnes pacience in aduersitie lowlinesse in prosperitie peace of conscience assuraunce of hope ioy of the holie Ghost and the like whereof our Sauiour Christ aduertiseth vs first of all seeke the kingdome of GOD or of heauen and the righteousnesse thereof and all other things shall bee Matt. 6. ministred vnto you Of which things we shoulde haue speciall regarde in as much as wee are but straungers Heb. 13. here and haue no citie of abode but looke for another in the kingdome of Christ wherin is the dwelling of Gods Saints for euer Either else our neede is in things outwarde concerning our bodies for the competencie of things therevnto it is also lawfull to pray-Looking therefore vnto our bodily neede for the supplie of that our want wee may pray without offence to God Solomon the wise man respecting this ende prayed neither for much Prou 13. wealth neither to be pressed downe with pouertie but to haue mediocritie and a competencie to supplie all want Our Sauiour woulde for this ende that men Mat. 6. should dayly pray for their daylie breade whereunder all needefull things for this life are comprehended Thus may wee pray for meate for drinke for health of bodie deliueraunce out of prison prosperous successe in common affaires and all other the like according as our need shall be For our owne wants and needes therefore we may pray to God for temporall things 2 As the supplie of our owne wants is one ende in prayer respected so also may wee pray for temporall things that our brethren may by vs bee sustained VVherefore when I desire a competent state of liuing not onely to mainetaine my selfe and mine owne familie but that I also may haue whereby to releeue my needie neighbour I pray not amisse For if it be a blessed thing rather to giue then to receyue as Saint Paul Acts 20. gathered out of our Sauiour then to desire these temporall things to bee able to minister to the needes of our brethren is commendable And
Ps 90. 17. Ier. 25. 14. Lamentat 3. 64. helpe of the hande as the instrument to bring them to passe as robberies theft picking stealing murther oppression beating bribery corruption such like Vnder the word hand S. Iames comprising the whole life of man all his outward actions requireth such as would draw neare to God to cleanse their hands cleanse your hands you sinners Which in effect is the same which the Prophet Isai 1. exhorted the people of Israell vnto who teaching them information of their liues exhorteth them to vvash themselues and make themselues cleane to take away the euill of their workes from before the eyes of the Lorde The princely Prophete in like manner shewing who they Psalm 24. were which by entring into the Lordes sanctuary drawe neare vnto God saith they were such as were purged from the filthie soile of this world whose hands were innocent and whose hearts pure He that hath innocent hands saith he and a pure heart and hath not lift vp his minde to vanitie nor sworne to deceaue his neighbour he shall receiue a blessing from the Lord and righteousnes from the God of his saluation Cleansing and washing of handes signifieth the innocencie of our outwarde life therefore Mat. 27. when the Iewes besought Pilate to put Iesus to death to shew himself guiltlesse and innocent therein he called for water and washed his hand before them and said I am guiltlesse of this mans bloud looke you vnto it To which sence this of James soundeth clense your handes you sinners But least we should thinke it enough outwardly to be clensed as hypocrites do albeit out harts remayne full of all corruption and filthines therefore to the cleansing of the handes which containeth the reformation of our outward life the Apostle ioyneth the purging of their hearts as an inward reformation in all such as by puritie Purging of heart and sincerenes of life will draw neare to God Which thing he doth most necessarily For the heart Mat. 15. is the fountaine of all our actions from whence all wickednesse euill proceedeth as to the Iewes our Sauiour auouched Which when holy Dauid perceaued he desirous Psal 51. to reforme his life acceptably to God desireth that he might haue a new heart and a right spirite with in him And to this purpose almighty God himselfe in the people of Israell requireth not onely the puritie of the outward workes but the innocencie of their hearts also and Deut. 10. Ierem. 4. therefore willeth them to circumcise the foreskinne of their hearts And generally in his prophetes he requireth the purging of their hearts that their consciences mindes and inward partes might be purged from euill workes that in bodie and soule in life and heart they might serue him and glorifie his name Saint Paul seeing that true innocencie and puritie Rom. 12. must be first grounded in the hearts without reformation wherof al is hypocrisie both to the church of Rome Ephes 4. and of Ephesus also entreating of true reformation and sanctification willeth that they be renewed in the spirite of their mindes Lactantius in many wordes shewing Lib. 6. c. 23. that the heart and minde is the fountaine of all wickednes and that thereis no puritie or chastitie when the hart is not purged saith Howbeit the body be stained and defiled with no euill yet is there not therefore perfect chastitie if the minde be incestious neither may that be counted vndefiled chastitie when lust hath defiled the coÌ„science Wherefore as in perticular there is no pure chastitie though our outward man be cleane vnlesse our affections of heart be pure in like manner euen so generally there is no true innocencie though the outward man be reformed vnlesse the hart be also purged before God Saint Iames to remoue all hypocrisie from men requireth in such as will drawe neare to GOD in puritie of life not onely that their handes bee cleansed but also their heartes purged that both inwardly and outwardly they might bee holy Now that S. Iames exhorteth men to cleanse their hands and purge their heartes as other Scriptures also speake we may not take him as if this cleansing and purging were in our selues or of our selues for there is no 2. Cor. 3. motion or inclination naturally in our selues to any thing that is good for of our selues as of our selues we are not able to thinke a good thought much lesse to performe a good action pleasant and acceptable to God Yea all our sufficiencie is from God who worketh in vs both to will and also to performe according to his good pleasure Philip. 2. And the Lord God is saide in Moses to purge all our euill and wicked affections to circumcise and purge the heart Deut. 30. of his people Which is the truth of Gods promise who promised by the mouth of his seruaunt Ezechiell to giue Ezech. 11. 36. them new harts to take their harde stonie hearts from them and giue them hearts of flesh which might be reformed Wherefore when Israel and Ephraim the people Jerem 31. of God saw that it was not in themselues to returne repent and draw neare to God they desire to haue repenting hearts and relenting mindes from him and therefore pray in this wise to God Turne thou me ô Lord and I shal be turned conuert thou me and I shal be conuerted for thou art the Lord my God In like manner in the Lamentations the saints church say to God Turne thou Lament 5. psal 8. 7. vs vnto thee and we shal be turned Which Dauid wisely considered when he desired reformation and correction of his heart from God Purge me saith he to God with Psal 51. Isope and I shal be cleane wash mee and I shal be vvhither then snovve And a little after Create in me a cleane verse 10. heart ô God and renevv a right spirite in mee So that the cleansing of our handes and purging of our heaâ—ts are not in our ovvne povver but are vvrought by God in the Saints Why do the Prophets theÌ„ vvill vs to do these things Why doth Saint James here vvill sinners to cleanse their handes and double minded persons to purge their heartes Surely to teach vs that when God by his Spirite goeth about to reforme vs we must not drawe backward but in all things geue token of true repentance continually shewe foorth the fruites of the spirite in the whole course but especially in the reformation of our liues And this is the meane or maner how we may draw neere vnto God euen by cleansing our hands and purging our hearts before him These things being so if then we submit our selues to God if we resist the deuill if we drawe neere to God in puritie of our liues if with open eyes we embrace light flie darkenes then shal the sunne of righteousnes shine in our heartes then shall Christ Iesus
dovvne and abasing our selues before God vvorke our glory and our lifting vp by him it is reason sufficient thereunto to moue vs cast dovvne your selues before God and he vvill lift you vp Novv God exalteth and lifteth vp such as cast dovvne How God lifteth the lowly themselues before his diuine maiestie diuerse vvaies 1. When he ministreth invvard comfort of his holy spirite in all the difficulties and daungers of this present vvorld in so much as come life come death come sword come famine come plague come persecution come peril come nakednes come prosperitie come aduersitie come sicknes come health come wealth come woe these are lifted vp in heart with comfort from God So they which caste downe themselues haue the Spirite of God in all distresse to comfort them and so are they exalted by God 2 God also lifteth vp those who cast downe themselues and humble themselues before him by sending theÌ„ deliuerance and riddance from their troubles wherewith Gen. 41. they were afflicted So Ioseph submitting himselfe and casting downe himselfe in all Christian duetifulnes to God was therefore lifted vp by God and deliuered God speaking Esah 17. by his Prophet of the deliuerance of the Church and Saints which cast downe themselues in dutifull maner and were also low and contemned in the world affirmeth that as he would bring downe the high tree the proude so would he by deliuerance exalt and lift vp his seruant the low tree and the tree cast down in the world The Prophet Dauid entreating of the lifting vp of the Psal 149. Saints by deliuerance from their trouble sayeth The Lord hath pleasure in his people he will make the meeke glorious by deliuerance Thus lift he vp Jacob who in Gen. 3. 32. the humilitie of his minde cast downe himselfe before God when he kept him from the iniuries of Laban and from the crueltie of Esau his brother Thus did God lift vp Dauid whome he deliuered out of infinite troubles Thus did God lift vp Hezechiah when hee deliuered him from Sennacherib the king of Assiriah Thus lift he vp many of his deare Saints when hee rid them from their miseries and afflictions whereunto they were subiect Thus he lifteth vs vp dayly nowe deliuering vs from troubles at home now from troubles abroade now from troubles by sea and nowe by land nowe by straungers now by our domesticall and houshold people nowe by professed enemies nowe by counterfeit friends intended Hereof haue we examples innumerable hereof haue we experience in other in our selues thus God Almightie lifteth them vp by deliuerance from their troubles who humble and cast downe themselues before him Whereof neuer people nor nation hath had greater experience and An. 158â— triall then we of England nowe presently haue whome the Lorde hath deliuered by his owne hand from immenent daunger and present perill of the proude Spaniards who with determinate purpose and full resolution to haue inuaded our Countrie and subdued our Nation came with bloudie mindes prepared tortures with a mightie nauie with long preparation with helpe of manieprinces but the Lorde hath deliuered this humble and despised land and hath lodged their shippes in the bottome of the sea and sent their dead carkesses partly into this land partly into Scotland partly into Ireland partly into other Countreys to proclaime what accesse their diuelish and desperate attempte hath had 3 Neither thus onely but God aduaunceth them vp to great honour who in the humilitie of their heart humbled themselues before him When Dauid humbled himselfe before the Lorde and counted himselfe vnworthie 1. Kings 18. of that honour to be the kinges sonne in lawe the Lord not onely aduaunced him thereunto but made him to reigne and rule in the steade of Saul the wicked king of Israel When Moses was appointed by God to doe a Exod. 3. message to Pharaoh he in humilitie refusing it was therefore exalted to bee the prince and captaine of his people Daniel humble in minde and cast downe before the Lord Daniel 1. 2. 3. was by him exalted to great glorie euen to be the chiefe and ouerseer of all the princes of the prouinces of Babylon Psal 113. 1. Kings 2. And thus we see it true both that Dauid and also Anna the mother of Samuel song that the Lord raiseth vp the poore and meeke out of the dung-hill to set him among his princes and to inherite the seate of glorie 4 Finally God lifteth vp those which prostrate and cast downe themselues before him by exalting them in the ende to the glorious kingdome of his sonne euen to the eternall kingdome of heauen Which our Sauiour Christ promiseth to such as are truely humble Blessed Matt. 5. saith he are they which are humble in spirite for theirs is the kingdome of heauen To this kingdome they are in due time exalted who prostrate and cast downe themselues before God And as Christ humbling himselfe before God was therefore highly exalted by him farre aboue Philip. 2. Ephes 1. all principalities and powers and euerie name that is named not in earth onely but in heauen also euen so doth our most gracious God highly exalt and lift vp such as in meekenesse of their hearts in humilitie of their spirites in lowlinesse of their mindes cast downe themselues before him These in fine he crowned with eternall glorie and immortalitie these hee raiseth vp together maketh theÌ„ to reigne with Christ in heauenly places to these he promiseth his eternal kingdome of gorie there to rule reigne with the Saints for euer according to the doctrine of the Apostle cast downe your selues before God and he will lift you vp Now the Lord for his mercie giue vs this grace that we may in all things humble our selues and prostrate our selues before him and be by him exalted And the God of peace which brought againe from the dead our Lorde Iesus Christ the greate shepheard of the sheepe by the bloud of the euerlasting couenaunt make vs perfect in all good workes to doe his will working in vs that which is pleasant in his sight through Iesus Christ to whom bee praise for euer and euer Amen Iames Chap. 4. verses 11. 12. Sermon 21. verse 11. Speake not euill one of another brethren he that speaketh euill of his brother or he that condemneth his brother speaketh euill of the law and condemneth the law and if thou condemnest the law thou art not an obseruer of the law but a Iudge 12 There is one lawe giuer which is able to saue and to destroy who art thou that iudgest another man â— part THese wordes and the rest to the end containe the fourth and laste parte of this Chapter which is touching the remoouing of two euils and mischiefes which grow of pride Whereof the one is reproch and speaking euill of our brethren the other is the vaine confidence of men whereby they rashly determine long â—wo euils
why we should not speake euill of ◠Reason or condemne the brethren is drawen frō the duetie of the saints it is the dutie of Gods children to do the lawe not to iudge or condemne it The law saith speake not euil of thy brother neither condemne thy brother this law must Leuit. 19. Mat. 7. we do and endeuour to fulfill it in euery point not by withstanding it seeme to cōdemne it and be iudges of it Men condemne the law when they condemne their brethren they iudge the lawe when they will not be taught thereby nor reformed but as iudging it vnworthy to be the rule and line of their life they withstand it God hath not appointed vs to iudge his lawe but rather to doe it therfore by not speaking euil of the brethren must we do the law and not by resisting it condemne and iudge it How men are saide to do the law See S. Iames ch 1. v. 22. The meaning of this place is that we are ordained to be doers of the lavv and by God vvilled to labour to fulfill it therfore it standeth vs vpon thereunto to tende therein to labour and trauell and not by arrogantly iudging of our brethren rashly to iudge of the law Men become the iudges of the law when by obstinately transgressing of the law they seeme superiours and aboue the law as such as will not be subiect therunto and not by doing it seeme inferiours as they which will be ruled thereby then when we speake euill of our brethren which the law forbiddeth in rising vp resisting against this law we seeme to be aboue the law as such as will not be restrained thereby To iudge the law not to do it is great sinne Therfore must we rather in not speaking euill Deut. 27. of the law do it then in speaking euill thereof iudge it Great blessings are promised such as do obserue the law a great curse likewise is threatened to them which do not keepe it Moses therefore saith Cursed is euery one that continueth not in all the wordes of this law to do them This Apostle pronounceth them blessed which looke into Iames 1. 1. Ioh. 2. the perfect lawe of libertie to do it Saint Iohn witnesseth that such as do the will of God shall remaine and abide for euer and we are called to the doing of the law vvee ought therefore to do it that vve may be blessed in our deede and remayne for euer and not iudge it by violating thereof least vvee taste of the curse vvhich is threatened When vve speake not euill of our brethren vvee fulfill the royall lavve vvhich saith Loue thy neighbour as thy selfe vvhen vvee speake euill of them and iudge them because they vvalke not according to our pleasures vve iudge the lavve vvhich is farre from our dutie The lavv is by God ordained to be the line and leuell of our life the guyde of our feete the gouernour of our pathes therefore the princely Prophete Dauid Psal 119. saith Thy vvorde ô Lorde is a lanterne vnto my feete and a light vnto my pathes this lavv of God is the touchstone of our actions the triall of al our vvorkes the ballance to waigh vvhether they be according to the lavve of equity iustice to do this law not to iudg it ar we called For which cause almighty God in his law witnesseth that Deut. 4 6. he had giuen lawes vnto his people to do them Our Sauiour so often requireth the doing of the lawe and worde of God in the saints not euery one that saith vnto me Lord Lorde shall enter into the kingdome of heauen Mat. 7. but hee that doth the will of my father which is in heauen to the woman which pronounced the wombe blessed Luke 10. that bore him and the pappes that gaue him sucke He saith yea rather blessed are they that heare the worde of God and doe it To his disciples after the washing Iohā 13. of their feete blessed are yee if you know these thinges and doe them Saint James requireth this and calleth Iames 1. men to the doing of the lawe and worde of God be yee doers of the lavve not hearers onely Finally the Apostle in his Reuelation blessed is he that readeth and heareth Reuel 1. the vvordes of this prophesie and keepeth those things which are written therein to this law we must submit our selues and giue ouer all our actions thereby to be iudged this law forbiddeth euill speach of the brethren this forbiddeth proudly to iudge them arrogantly to cōdemne them because they walke not according to our wils this law must we not resist but obey notwithstand but fulfill this is the dutie of the saints of God this is the thing wee are bound vnto vvherefore if notwithstanding we speake euill of the brethren we do not the law but we iudge it and so swarue from the dutie of Gods saints and the thing whereunto we are called which is to be doers not to become iudges of the lawe of God And this is the second reason of the Apostle why we may not speake euill of the brethren because in so doing we are not doers of the law which dutie requireth but iudges which becommeth not the saints 3. A third reason why men may not proudly condemne 3. Reason arrogantly iudge their brethren is drawen frō the vsurping of the office of God of Christ men must not proudly arrogate that to themselues which is proper to God to giue lawes of their liues vnto men which if they embrace not at our pleasure to speake euill of thē to cōdemne thē therfore appertaineth not to vs for there is one only law giuer which prescribeth rules to vs to our brethren how we shall liue one iudge which shall iudge both vs and them if we doe not thereafter and this law maker and iudge is not mans fancie will pleasure but God himselfe so that when we will take vpon vs to prescribe vnto other men and woulde haue all men liue after our examples and pleasures Which if they will not proudly to iudge them bitterly to speake of them seuerely to censure and condemne them is to vsurpe the office of God our heauenly father to arrogate to our selues the thing which apperteineth not vnto vs therfore ought we not to doe it That God is the onely Law geuer and iudge which is able to saue and to destroy and that no man ought to take vpon him to set lawes of life and death to mens consciences and restraine them to their pleasures it appeareth For in the holy mountain with great feare and terror with sights and soundes from aboue almightie God Exod. 19. 20. deliuered vnto Moses the two tables of the lawe In the preface whereof the Lord setteth downe his own name as the authour thereof I am the Lorde thy God which brought thee out of the lande of Egypt thou shalt haue no
other Gods but me To the obseruing wherof blessing and life is promised to the breach thereof death and cursing Deut. 28. 30. Deut. 27. Leuit. 26. is threatned This is that law which onely geueth definitiue sentence and iudgement peremptorie vpon all men In the whole course of the lawe and Prophets it is witnessed that the lawes of life and death which presse the hearts and consciences of men are only the Lordes and that he onely according thereunto iudgeth so that men may not take vpon them to drawe all others after their tailes and leade them at their pleasures which wheÌ„ they refuse theÌ„ also to speake euil of theÌ„ iudge theÌ„ The holy Prophet Isai subscribeth hereunto The Lord is our Isai 33. Lawe geuer the Lord is our king he will saue vs saith the Church by the mouth of the Prophet It was the Lorde Psal 147. which gaue this law vnto his own people Israel the Lord shewed his word to Jacob his statutes and his ordinances to Israel he established a lawe in Jacob and ordeyned a testimonie in Israell which he commaunded our fathers to teach their children saith Dauid the holie Prophet And this concerning the moral preceptes thereof is euerlasting vniuersall and to all the world giuen Therefore he is to be reputed the law giuer and the iudge only which gaue it first vnto Israel his people Who being the onlie geuer of the lawe can thereby either saue or destroye condemne or iustifie pardon or punish wherefore this must men leaue to him alone which if they do not but wil condemne their brethren after their wills then challenge they to themselues the right of God then thrust they him from his heauenly throne of iudgement therin endeuour they as it were to rise vp in his rome and giue that sentence which only belongeth vnto him then which arrogancie and pride what can be greater It is the Lord that searcheth the hearts and raines it is he who perceth into the cogitations of men and seeth that they are but vaine he knoweth only who are his and he alone can tel when and whom to saue or condeÌ„ne to discharge or destroye this prorogatiue we take from God of this priuiledge we spoile him of this preferment of iudging and condemning of making and setting lawes of life and death to the consciences of men we then bereue God when we in the pride of our hearts speake euil and condemne our brethren vvhen they displease vs and our humours Thus men challenge to themselues that vvhich is Gods and Christs only thus take they sentence of iudgement out of the mouth of God and take the povver of geuing lavves to the Church out of his hands hovv great is this blasphemous presumption hovv hainous is this extreame vngodlynes For as it is not only doting and foule follie but horrible impietie and vvickednes in the highest degree for men to take vppon them to repele the eternall lavves of God geuen by him to the Church and all posteritie for euermore So is it likewise no lesse vngratiousnesse an louer bolde and presumptious rashnes â—o make other lawes contrarie to his as if we would teach him wisdome and thereby to iudge our brethren Christ is our king hee onely is the head ouer his Church therefore as vnto the king and chiefe head of his Church it belongeth of right to geue lawes to the saints Was it euer heard among earthly Princes that loyall subiects either could or would either repell or change the lawes of their Princes or doe they at any time take vpon them to make lawes of their owne heads without their Princes in their owne kingdomes or can there be greater treason and rebellion then to endeuour to seeke such lewde libertie doe the Princes and Peeres of Common-weales call Parlements set downe lawes without the authoritie of their Kinges and Emperours were not this great conspiracie and shall men take vpon them in the church which is the royal seat of Christ and the very septer of his kingdom to establish lawes without his licence were there euer lawes proclaimed in any kingdom but in the name of that king which there raigneth shall men proclaim lawes of their own deuising in christs kingdom vnder any other name or authoritie then by the name authoritie of Iesus Christ wherefore we deny Christs soueraintie ouer vs when without him we will make lawes to others and we refuse God to be our law geuer when besides his lawes we will proclaime lawes to binde our brethren Which thing as grosse sollie and great impietie the Apostle condemneth testifying that God only is our law-geuer and iudge in whose power it is to saue and destroy and therefore men ought not to challenge that to themselues in any wise Of this euill how many are now giltie is not euery one readie to prescribe lawes of the liues of their brethreÌ„ and sisters If we see any either in the habite of apparrell or in the talke of the tongue or in the gesture of the bodie either in the course of his Common life or in the religion and worshippe he perfourmed to God or any other thing which walketh not according to our pleasures and agreeth not in all things to our life and ruie how soone speake we euill of him how proudly doe wee iudge him how peremptorilie doe wee condemne him Thus one man dealeth with another one woman thus iudgeth another thus the people condemne the pastors the pastors the people thus the Cleargie speake euill of the Temporaltie and they of the Cleargie thus one preacher of another one laie man of another and almost euery one of his neighbour Is not this to vsurpe that which belongeth vnto god is not this to take the scepter of iudgement out of the hande of Iesus Christ This is reprooued by Saint Paul who art thou that condemnest another mans seruant he standeth or falleth to his owne master what hast thou to Rom. 14. intermeddle where thou hast not to doe This is condemned by this Apostle who ascribeth prescription of lawes and pronouncing of iudgement to God onely who can saue and destroy but thou ô man canst saue none therefore by thy proud iudgement condemne and destroye none yet condemnest and destroyest as much as in thee lieth thy brother when because hee liueth not after thy pleasure thou speakest euill of him And this is the third argument of the Apostle The fourth and last reason why we should not speake The fourth reason euill or rashly condemne our brethren is from the frailty of our owne common state and condition For all men are subiect to infirmities therefore ought we not one of vs rashly to condemne another And this reason that it might be more forcible it is proposed in the manner of an interrogation Who art thou which iudgest another art not thou a man subiect to like infirmities why doest thou so proudly then iudge thy brother who art thou that iudgest
euill 17 Therefore to him that knoweth howe to do well and doth it not to him it is sinne 2. euil of pride THis is the seconde euill and mischiefe of pride euen the vaine confidence that men haue in themselues when presuming of themselues and the certaintie of their liues and states they determine long before of these and these matters as if it were in their owne powers to doe what they lust and all things did not rather depend and hang vpon the will pleasure and prouidence of God This other mischiefe of pride the Apostle in these wordes condemneth Go to now ye that say c. In which wordes fiue things are to be considered and noted of vs. Namely 1 What he condemneth the vaine confidence of man in determining that before which is not in himselfe to compasse ver 13. 2 Why wee should not do so two reasons there are alledged verse 14. 1 Because times alter things and are vncertaine 2 Because our life is vnsure that thereof we can promise nothing 3 A correcting of the euill and thing here reproued ver 15. 4 The repeating thereof againe verse 16. 5 The conclusion verse 17. 1 Nowe of these fiue the first is the reprehending of the euill and sinne it selfe Go to nowe ye that say to day or to morrow will we go into such a citie and continue there a yeare and by and sel and get gaine in which place the Apostle reporteth and referreth the wordes of the proude Marchants and occupiers of the worlde or generally of any the like who in the insolencie or arrogancie of their hearts and vaine confidence in themselues leauing the reuerende account they should make of the diuine prouidence of God whereby all thinges onely are directed too much trusting in themselues say to day or to morrowe will we goe into such a citie and continue there a yeare and by and sell and occupie Thus in a vaine confidence determine they of future businesse and things to come which is great pride and presumption For who can appoint before hand such matters seeing the euent of the things the state of their owne life the power to compasse our determinations is not in our owne selues and owne handes but wholy dependeth vpon the will of God and his diuine prouidence Let all such as presume too much in vaine confidence of themselues say with him in the Gospel soule rest eate drinke be merrie for thou hast much goods reposed and laid vp for thee for many yeares beware least Luke 12. they heare with him the terrible voyce of God vnto him answering againe Thou foole this night shall they take thy soule from thee This vaine confidence of wicked and proude persons Saint James here condemning cryeth out Go to nowe you that say to day or to morrowe will we go into such a citie and continue there a yeare and by and sell and gaine which woordes may seeme most plaine vnto vs if we consider but a little the speach and practise of proude occupiers who leauing the prouidence and will of God whereby all things are gouerned determine of things long before at their owne pleasures and say among themselues this will wee doe and that will wee doe who shall hinder it who shall let vs Are there not many in our times likewise culpable of the like pride and vanitie Say not princes this will we doe the next yeare and the yeare following and who shall hinder vs Say not captaines we will beseege such a Citie and such a time will inuade such a towne and what shall let vs Say not our marchaunts among themselues wee will shortly go to Turkie to Barbarie to Venice to Constantinople to Hambrough Norenbrough to Fraunce to Flaunders to Spaine to the East Countreys and there will wee occupie thus long and haue our factours and agents in this place and that place of the worlde Say not Gentlemen and rich Citizens at such a time wee will ride downe into the Countrey and there continue so manie weekes so manie dayes wee will then returne and spende the winter in the Citie Say not all men and women almost in the confidence of their owne states this will wee doe and that will wee doe not looking to the will and prouidence of God but determine their matters long before in the vanitie and pride of their owne mindes This is the vaine confidence which men conceyue of themselues reprooued by the Apostle Go to nowe you that say to day or to morrow will we go into such a Citie and there continue a yeare and by and sell and occupie and gaine 2 This speach and vaine considence the Apostle The reasons condemning this pride condemneth by a double reason 1 From the vncertainetie of euents which times alter who knoweth what to morrowe may bring The time to come is vncertaine to morrow may haue euents which we knowe not nor dreame of to morrowe may bring things to passe quite contrarie to our purposes which may altogether alter these determinations wee can not assure our selues of like euents to morrowe as wee see to day who knoweth whether to morrowe will bring life or death pouertie or aduersitie sickenesse or health good or euill Therefore ought wee not to presume of the time to come One night altereth many things Manie men are aliue ouer night deade in the morning Manie are ouer night rich and wealthie by next day impouerished and beggered altogether Manie houses stand to day which before to morrowe may vtterly be destroyed and burnt to the ground Manie regions are now drie land which by to morrowe may be ouer-flowne and ouer whelmed with sudden rushing in of the sea and waters Manie at libertie to day which ere to morrow may be restrained These euents are vncertaine neyther knovve wee vvhat to morrovv vvill bring vnto vs vvhat vanitie then is it to determine of things long before seeing that one night may so easily alter all and turne things vp side dovvne The Sodomites vvere suddenly consumed the men of the first vvorlde vvell ouer Gene. 19. night by the next day ouer-vvhelmed with the flouds and deluge and so destroyed The sonnes and Gene. 6. 7. daughters of holie Iob vvere merrie the one daye Iob. 1. but on the morrow they were oppressed and slaine the house falling on them Job himselfe the one day rich in children in sheepe in oxen in asses in camels but the next day miserably empouerished seeing therefore one day can thus altar the state and condition of things what grosse follie is it for a long time then to determine before hande of these like matters Let vs heare therefore the graue counsell of Salomon the wise Glorie not of to Prou. 27. morow for thou knowest not what to morow will bring Many things alter in moment of time the Latine prouerbe is true assuredly that many thinges fall out betwixt The latin prouerbe the potte and the vpper lippe many ready to put
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
Deut. 22. 1. ver 5. it home to the owner and not cause it to erre Hath he care ouer brute beastes that they should not wander and would he not much rather that men themselues wandering should be conuerted from their errours vnto the way of truth Nature it selfe teacheth vs that it is a point of humanitie to call the wanderer into the way therefore haue the heathen made laws against them and set downe punishments to such as refused to teach and leade the wandering straunger into the right way Shalâ— nature teach vs care of mens bodyes and shall not grace teach vs care of their soules Shall wee bring into the right way him that wandereth in bodie and shall wee not turne them into the true path which leadeth vnto life which through errour wander in their mindes Proâ—lides they say deuised certaine images or signes which Statuae Mercurialis they called Mercuriall hauing three heades and caused them for this purpose in places where three wayes mette to bee erected that they might as it were point and tell which of the three wayes the wandering and wearie trauayler might take without errour or going astray our of his way And for this cause I suppose in Why crosses were sea vp in high waies high wayes which meete in our Countrie there haue beene pillers Crosses or images likewise erected afterwarde by the vanitie of men abused supersticiously Haue the verie heathen had care to leade men into the right way from erring and wandring and shall not christians giue all diligence and imploy all paynes to bring their brethren into the right way least they wander to their destruction Shall not Christians hereof bee chiefly carefull being themselues happily informed in the wayes of the Lord and in the sound doctrine of the Gospel to traine vp others therein and to cal thereunto such as erre wander As almightie God giueth not men riches that they alone might vse them to whom they are giuen but that others might therehence receiue comfort so neithet giueth hee riches of the minde as knowledge learning wisdome vnderstanding to men that they shoulde shutte them in the closet of their owne hearts but that Prou. 15. 7. Mat. 25. 27. Mat 24. 25. 1. Pet. 4. 11. like wise and good stewards they might communicate them to the benefite of others that they may make many brethren partakers of their ioy Wherefore when wee through the prosperous and happie minde of Gods vnmeasurable greatnesse and riches of mercie are arriued at the desired hauen of knowledge and truth wee shoulde not onely courteously but Christianly endeuour to shew such as yet are tost with the waues of errour what way they may escape the quicke-sandes the sharpe rockes the daungerous courses and shipwracke it selfe and as it were with stretched out hands be readie to receiue them least they perish and so by all meanes to labour their conuersion This Apostle hath exhorted Christians in the former treatise by prayer confession of faults the like to seeke to driue away the diseases of the bodies of their brethren how much more care should we haue of driuing away the diseases of their mindes Wherefore if we see any man or woman brother or sister caried either with vaine opinions into falshood or with wicked life into corruption and so either erre in the one or in the other we ought not bitterly to vpbraid them nor sharpely to rebuke them alwayes neither reprochfully to checke them nor vtterly to neglect them but rather by all meekenesse and gentle demeanour to reclaime and conuert them that they may come to the knowledge of the truth and so be saued But if wee suffer and let them alone either in the falshood of their opinioÌ„s or in the corruptioÌ„ of their liues therein to stande or fall liue or die sinke or swimme we shewe our selues carelesse and of a dull spirit hardened in heart not mollifyed nor softened with Christian charitie to bee touched with the errours of our brethren It is the duetie then of euery one that is strong to reach the hand to the feeble and weake brethren to conuert them of them that are wise learned and of vnderstanding to offer their helpe to the ignorant to bring them to knowledge of them that are alreadie annointed with the oyle of gladnesse aboue their fellowes to giue Psal 45. all diligence to winne many vnto Iesus Christ that they may make many brethren pertakers of their ioy that 1. Cor. 9. they may holde fast the exhortation of the Apostle and studie to conuert sinners from going astray out of their waie And the Saints of God seeke the conuersion of sinners from their euill waies by sundrie meanes How men seeke to turne their brethren froÌ„ errour 1. By instructing them which are ignorant and in errour that they may thereby come to the knowledge of the truth 〈◊〉 hereby are men turned away from their errours and euill wayes as the wiseman Salomon affirmeth The instruction of a wiseman saith he is as a well spring Prou. 13. of life to turne away from the snares of death by telling and teaching our brethren what is religion what is superstition what is right and what is wrong what is good what is euill that the one may be imbraced the other refused we seeke to conuert our brethren from going astray out of their waie 2. We seeke the conuerting of our brethren out of their errours wheÌ„ we brotherly reproue them of the wickednes they haue coÌ„mitted that thereby they seing their owne errours iniquities may thereof repent and therefro be turned And this Salomon also maketh a way to conuert Prou. 6. the brethren which erre go astray wherfore shewing that reprehensions out of the Scriptures whereby our sinnes are reproued are waies to reclaime vs and to lead vs vnto life saith corrections for instruction are the way of life Nathan by his reuerend reprehending of the sinnes of 2. Kings 12 Dauid brought him to the knowledge of his wickednesse and so conuerted him from his errour of life stained with shameful adultery cruel murther The holy prophets the blessed Apostles by reprouing men of their wicked liues reclaimed called them away oftentimes from their errours and so conuerted them The ministers preachers of Gods worde the residue and rest of the Saints of God by reprouing and reprehending men for their extreame oppression insaciable coueteousnes biting vsurie swelling hatred intollerable pride horrible adulteries vncleannes beastly dronkennes filthy lying reprochful slaunder and other their iniquities which they haue committed oftentimes thereby reclaime and conuert them Which care most men most women haue now cast of For we are so squemish so full of good manners that for feare of offence we will not reproue the brethren sisters that they may be coÌ„uerted We let them blaspheme speake filthily weary and wast their bodies in vncleannes by lying to slay their soules runne on