haue crucified the Lorde of glorie Christ may be called the Lord of glorie 1 Because he is full of maiestie power and glorie at the right hand Philip. 2. of God Which glorie Saint Paul noting vnto men affirmeth that God his father had highly exalted him and giuen him a name aboue all names that at the name of Iesus euery knee should bowe of things in heauen things on earth and things vnder the earth and euerie tongue should confesse Iesus Christ to be Lord to the glorie of God And in another place to like purpose entreating of the same glorie of Christ at the right hand of God auoucheth Ephes 1. that God had raised vp his sonne Christ and set him at his right hand in heauenly places farre aboue all principalities and might and power and dominion euerie name that is named not onely in this world but in the world to come Which the author to the Hebrues calleth the right hand of maiestie in highest places Which glorious Heb. 1. exaltation S. Peter expressing writeth that Christ is at the right hande of GOD gone into heauen to whom 1. Pet. 1. the powers and angels and might are subiect this being Heb. 1. a glorie farre aboue the glorious and most excellent condition of Angels to whom the Lord neuer saide Sit at my right hande till I make thine enemies thy footstoole and this glorie being proper vnto Christ our Lord hee may be called our glorious Lord or the Lord of glory 2 Christ Isai 53. Zach. 9. is the Lord of glorie because howsoeuer hee first came in basenesse great humilitie yet at his second appeaing and comming he shall come in vnspeakeable glorie as the Scriptures haue auouched The holy Euangelists with one mouth as it were describing the cōming of our Lord Matt. 24. Luke 21. Marke 13. Iesus Christ to iudgement affirme that he should come in the clouds with great power glorie S. Mathew setting down the maner of the general iudgemēt the summoning citing of all creatures before Christ the sentence of Mat. 25. iudgement which should be pronoūced to al writeth that when the sonne of man should come in his glorie and all his holy angels with him thē should he sit vpō the throne of his glorie and all nations should bee gathered before him that he should diuide the one from the other as a shedheard diuideth the sheepe from the goates and set the sheep on his right hand and the goats on his left and say to the sheepe Come ye blessed of my father receyue the kingdome prepared for you but to the goats depart from me ye cursed into euerlasting fire prepared for the diuell and his angels Saint Iude the Apostle intreating of this glorie of Christ which he proueth out of Enoch writeth thereof in this wise Behold the Lord commeth with Iude v. 14. thousands of his saints to giue iudgement against al men Accompanied with so glorious a troupe and traine of his saints his comming is glorious S. Paul painting out the same matter vnto vs and shewing the glorious cōming of our Sauiour Christ auoucheth that the Lord Iesus should discend from heauen with a shoute and with the voice of 1. Thes 4. the archāgel with the trumpet of God The archangel being the harminger or the proclaimer of Christs comming the trumpet of God soūding out the same to all the world doth not a litle shew the glory of Christs cōming His comming therefore being so glorious he is the glorious Lorde or the Lorde of glory as the Apostle calleth him 3 Christ to conclude is a glorious Lord because he bringeth and aduanceth his seruants to immortall glory after his appearing in iudgement For he exalteth and lifteth Iohn 12 them to his eternal kingdom of glory as himselfe of himself witnesseth to the Iewes whom he telleth that when by death vpon the crosse he should be lifted vp so exalted to his kingdom he would draw all men all that beleeue vnto him to the same glory To which purpose he praieth Iohn 17. vnto his father father I will that they whom thou hast giuen me be with me euen where I am that they may behold that my glory which thou hast giuen me Wherof he assureth his Church in the person of the disciples as my Luke 22. father hath appointed vnto me a kingdom euen so I appoint vnto you that you may eat drink in my kingdom and sit iudge the twelue tribes of Israel Vnto the reall possession wherof he calleth all his saints in the sentence Mat. 25. of the general iudgement to them by him pronounced when with most comforable voice hee crieth nowe vnto them Come ye blessed of my father possesse the kingdom prepared for you from the beginning of the world S. Paul Col. 3. subscribeth hereunto We are dead and our life is hid with Christ in God when Christ which is our life shall appeare thē shal we also appeare with him in glory Wherin the apostle assureth vs that howsoeuer our glorious condition by reason of worldly miseries calamities afflictions whervnto weare here subiect is as it were hid yet shal wehaue the accomplishmēt of our glory at Christs comming when we shall be exalted to our glorie which wee haue in Christ Iesus Saint Iohn disputing of the glorie 1. Iohn 3. which we shall inioy by Christ and the excellent dignitie and calling to that immortall glorie wherunto at his cōming by him the Saints shal be exalted saith dearly beloued we are the sonnes of God but it is not manifest what we shal be and we know that when he shal appeare we shal be like him So that albeit in this life we receiue not the perfect measure of our glorie yet when he commeth to iudge the worlde our glorie shall bee reuealed and we made like him partakers of the like and same Rom. 8. though not of equall glory with the sonne of God Christ Iesus This is that glorious libertie of the sonnes of God whereunto the saints are brought by Iesus christ our Lord not onely himselfe full of maiestie and glorie but appearing to the world in the last day in excellent glorie and then making all his seruants partakers of the like glorie is for these and like respects in Scripture called the glorious Lord or the Lord of glorie This glorie of Christ yea this glory of his poore saints if we would esteem as we ought there would not be such respect of persons as there is among men to esteeme of the riche and wealthie though prophane and wicked and to contemne and disdainfully account of the poore albeit vertuous and godly 3 To haue this faith of Christ our glorious Lord in respect of persons is to esteeme the faith religion and profession of Christ by the outward appearance of men VVhich this Apostle here condemning saieth My brethren haue not the faith of our glorious
giuen vnto the Lord that he is the Lord of hostes as 1. c. v. 6. 8. 9. 10. 11. 14 2. c. v. 2. 4. 7. 8 ch 3. v. 1. 5. 7. 10. 11. 14. 17 c. 4. v. 1. 3. And innumerable the like places in holy Scriptures Whereunto our Apostle according to the phrase of Scripture respecting to note the power of God and his hablenes to bring destruction vpō the prophane rich men of the world for detaining holding backe the wages of the hireling affirmeth that the voice of the detained wages crieth and is gone vp into the eares of the Lord of hosts Which place containeth no small comfort vnto the poore afflicted saints of God in that the Lord is called the Lord of hostes who being mighty in power hauing all the creatures in heauen earth at a bay and vseth them at his will as his hoste armie protesteth professeth himselfe to be the protectour and defence of his seruaunts S. Iames therfore partly for the terrour of the wicked who in due time shall feele the waight of his reuenging hand and partly for the comforte of his afflicted seruaunts whose wages wicked men holde backe by fraude calleth almighty God the Lord of hostes as hauing a power alwaies prepared and an armie euermore in a readinesse to fight against his enemies Now if the cries of their detained wages which worke in our bodily and earthly haruest be entred into the eares of the Lord of hostes which of wicked persons is helde backe by fraude and therefore heare so heauie a sentence of endlesse destruction against them how much more fearefull iudgement shal be pronounced against them vnder how wofull wretched condition are they who by fraude or by force detaine withhold and keepe backe the hyre and wages of them that labour in the heauenly Mat. 9. Mat. 10. Mat. 20. and spirituall haruest of the Lord who sowe the forrowes of your heartes with the diuine seede of the worde of truth and should reape the encrease of their laboures with great ioyfulnes which are Gods labourers sent into Heb. 13. the haruest of the worlde to gather in many soules into the Lordes barnes and to fill his garners with the spirites of the Saints This mē care not for in these daies who do not only withhold from the ministers and preachers of the word of God which labour in the spiritual haruest of the Lord those wages that hire which by them is due vnto them but also endeuour by all meanes to take that hire from them which many yeares past for this end hath beene giuen that there being no hire no reward no wages or at the least very little proposed they might discourage all from labouring in the Lords vineyard might bring in barbarisme darke ignorance into the church of Christ And I would to God they did not tempt this matter who would otherwise seeme most zealous to Gods glorie and as it were chiefe men in the Church of Christ God for Christes sake graunt that the venim of this poyson sinke not into the heartes of princes and men in authoritie for then shall there be nothing to be looked for but desolation miserie wretchednes extreame contempt and vtter subuertion of the glorious gospell which euill be farre from vs and our posteritie now and for euer Amen The first euill then in this place condemned and for which this sentence of iudgement is gone out against the prophane riche men of the worlde is their fraudulent detaining and withholding of their labourers wages the crie whereof entred into the eares of the Lorde of hosts This seconde euill and sinne for which the Apostle 2. Euill or sinne in the wicked threateneth their destruction to the wicked is their sensualitie and carnall life which consisteth briefly in three things 1. Pleasure 2. Wantonnesse 3. Riotousnes and excessiue banquetting you haue liued in pleasure on the earth and in wantonnesse you haue nourished your harts as in a day of slaughter Pleasure heere signifieth the deliciousnesse of men in this life whereunto they giue themselues that they faring deliciously euerie daie may spende their time and life in pleasure like Epicures by the which they are not onely condemned as iniurious vnto others but also are accused as mispending that which they detaine from their workemen vpon their owne pleasure and delights Such pleasure the men of the first world gaue thēselues vnto such was the pleasure and delicacie of the Sodomites Mat. 24. Ezech. 16. for these gaue themselues to eating to drinking to pleasure and daintinesse of their liues and so liued in pleasure vpon the earth Which is that euill condēned by Salomon Eccles. 2. when men withhold nothing from their soules but giue them whatsoeuer their hearts or eies desire withdrawing themselues from no ioy nor pleasure Who encourage one another to the fulfilling of their lustes Come let vs Wised 2. inioy the pleasures that are present let vs cheerefully vse the creatures as in youth lette vs fill our selues with costly wine and oyntments let not the flower of life passe by vs let vs crowne our selues with rose buddes before they be weathered let vs be partakers of our wantonnesse let vs leaue some token of our pleasures in euery place where we come for this is our portion and our lot These are such as S. Paul mencioneth whose belly is their God Philip. 3. whose glory is to their shame being carnally minded who imitate follow the exāple of the rich glutton who Luc. 16. fared deliciously euery day they eat they drinke they rest they sleepe they giue thēselues to idlenes in all things take their pleasure wherin their sensualitie appeareth Thē which there is nothing more dangerous or pernicious in men in so much that the very heathen folke and philosophers haue said that it is not onely dangerous but altogether vnworthy the excellencie of man The Saints of God ought to remēber with themselues how far it is frō duty thereby the holy garmēt which we haue put on in the day of baptisme is stained thereby the tēple of the holy ghost which are the bodies of Christians is polluted defiled with the filthines of satan in thē faith patience tēperance modesty iustice all the rest of christian vertues should appeare all which that filthy strumpet pleasure putteth out of place whereunto rich men for the most parte giue themselues and therefore are condemned by the Apostle 2. Their sensualitie also sheweth it selfe in the wantonnes of their liues wherby carnal vncleanes is vnderstood as S. Paul to the Romanes walke honestly as in the day Rom. 13. time not in drunkennesse and surfetting not in chambering and wantonnes wher by chambering and wantonnes is vnderstood that effect which riseth of chambering and wantonnes as venerie fleshly vncleannes therunto also most rich mē are giuē For riches minister matter of liuing deliciously delicious liuing pricketh forward
another This grudging and murmuring is either when we greiue that wicked rich men should so highly be exalted should abound in wealth excell in power and the poore yet righteous and iust men should by pouertie iniurie and penâ—rie be pressed downe in the world Or els it is that muttering and murmuring whereby we take it in euill parte that our selues should be so tost and tormoiled other should be dealt withall more gently thinking that wee beare a greater burthen and heauier crosse from God then wee haue deserued and that other men as yet not touched haue deserued more Or finally it is that grudging which is in our afflictions whereby we are discontent that wee should sigh so long vnder our afflictions and the wicked which afflicte vs should so long scape vnpunished and through impatiencie complaine hereof to God This ought not to be in the Saints of God who ought to bee renowmed for their vnspeakeable pacience Whose bounden duetie it is to pray euen for their enemies to wish well to them which haue done them iniurie to blesse them that curse Matt. 1. 6. 18. Ephes 4. 1. Pet. â— them or forgiue and forget offences committed in all godly moderation to settle their hearts and to commit their cause to him that iudgeth righteously And if this moderation and equitie of our minds be to be shewed towards our enemies for whose iniuries and oppressions we ought not to murmure or impaciently to complaine against them vnto god how much lesse ought we then to grudge or murmure one against another How much lesse becommeth it the Saints to grudge and murmure one against another for the dayly offences which are giuen For who is he that can liue so vprightly but that in one thing or another at one time or another hee shall giue offence If euerie one giue some offence vnto another shall we complaine to God in the bitternesse of our heart shall we desire reuenge from God against theÌ„ and shall we not all then perish for no man liueth without some offence giuing We therefore in these small offences asking iudgement from God and reuenge agaynst others desire the same agaynst our selues in as much as we in the like offende our brethren and so shall we all be condemned This grudging and muttering proceedeth from impaciencie argueth discontentment of the mind causeth mutuall complaining vnto God and desireth reuenge against such as haue done vs iniurie VVhich thing is farre from the excellencie and dignitie of a Christian Finally it bringeth condemnation vpon vs who haue lost pacience according to the denouncing of the scripture wo be vnto them that haue lost pacience thereby falling from dutie to men from charitie to the brethren from obedience to God from trust in his diuine prouidence from sincere imbracing of the Gospell of Christ which prescribeth vnto vs pacience and so we incurre iust and deserued condemnation for which cause the holy Apostle in this place doth not onely recommend vnto the Saints the excellent vertue of pacience but also disswadeth murmuring therunto contrarie grudge not one against aâ— other brethren least ye be condemned The reason why we should not murmure one agaynst another is drawne from the presence of the Lord who is at hande as a iust iudge to auenge vs of our enemies and to crowne vs for our pacience or punish our murmuring The Lorde our God beholdeth our iniuries with open eie and seeth our oppression by the wicked he is prest and at hand to rescue and deliuer vs as it shall seeme best to his diuine maiestie he marketh all our behauiour vnder the crosse let vs not therefore be impacient neither murmure but therein shewe all Christian moderation as becommeth Saints The Lord is at hand the iudge standeth before the How God is at hand doore 1 In that he seeth all the creatures of the world and beholdeth all the miseries and oppressions of his people Thus was he at hand and at the doores of the Aegyptians to see and behold the grieuous oppression of his people Exod. 3. Israel Wherefore he protesteth to his seruant Moises I haue seene I haue seene the trouble of my people Israel in Aegypt and haue heard their crie because of their taskemasters and do know their sorrowes For it is the Lord that beholdeth from heauen al the children of men Psal 33. and from the habitation of his dwelling he considereth them all that dwel on the earth Thus was he at the doores of Abraham to behold the mocking and persecution of Jsmael Gene. 21. against Isaac at the doores of Isaac to heare the intended murther of Esau against his brother Iacob He was at hand and at the doores and gates of Laban to beholde his oppressing of his nephew Iacob He was at the doores Gene. 27. Daniel 3. of Nabuchodonosor to beholde the fierie triall of the three children At the heeles doores and gates of the princes of the prouinces of Babylon to beholde and see heare and marke the wicked purpose and deuise they imagined against Daniel At the doores of Saules palace to beholde Daniel 6. 1. King 18. 19. c. the persecution of Dauid At the doores of the Sâ—cibes Pharisies high priests and princes of the Iewes marking and viewing their crueltie against his sonne Iesus Christ and his holy Apostles At the doores of the persecuting Emperours to beholde their crueltie towards the blessed martyrs At the doores of all oppressours extortioners vsurers couetous persons iniurers and hurters of their brethren to see view marke and beholde with open eye the violence wickednes of men against his seruaÌ„ts 2 As he is at hand and at the doore to see our miseries so also is he at the doore to deliuer vs from our enemies rescue vs from our oppressours Moises telleth Israel Deut. 4â— that there is no God that coÌ„meth so neare to any people as the Lord commeth neare to them to helpe and deliuer them from all their dangers Dauid the princely prophet Psal 34. subscribeth and consenteth hereunto the Lord saith he is neare vnto them that are of a contrite heart and wil saue such as be afflicted in spirit to deliuer them for though many be the trobles of the righteous yet is the Lorde at hand to deliuer them Therefore saith he in another place God is our hope strength our helpe in trouble neare Psal 46. readie to be found And the Lord himselfe promiseth his presence to helpe his Church and defende it against all Isai 27. their oppressions and iniuries I the Lord sayth God doe keepe it that is his Church I will water it euery moment least any assault it I will keepe it night and day Thus is the Lord at hand thus standeth the iudge at the doore euermore prest and readie 3 The Iudge standeth at the doore to beholde our behauiour vnder the crosse and to see howe we take these afflictions which he suffereth according to
may whollie rest and relie vpon his diuine pleasure that after we haue suffered a little he may make vs perfect confirme strengthen and stablish vs. To whom be glory dominion and maiestie now and for euermore Amen Iames Chapter 5. verse 12 Sermon 26. Ver. 12 But before al things my brethren sweare not neither by heauen nor by earth nor by any other othe but let your yea be yea and your nay nay least ye fall into condemnation 3. Place of the Chapter NOw commeth the Apostle to the thirde place in this chapter handled which is concerning swearing Vnto which he slideth descendeth very orderly for that in the former treatise he had exhorted the Saints to patience and disswaded al murmuring and impatiencie and commonly most grieuous and horrible othes with most bitter execrations growe of our impatiencie Therefore hauing discoursed thereof he addeth in the next place admonition and councell touching swearing willing vs to detest all such wickednes and to accustome our tongues to simple and true speach Though then the Apostle seeme properly to speake of such vaine and wicked othes as where unto men breake oftentimes through impatiencie yet will I touch this more generally and hereunder conteine all othes whatsoeuer are rashly and wickedly made by men In this 12. verse conteyning the third place concerning swearing three things are to be noted Namely 1. The condemning of the thing as horrible and detestable sinne 2. The correcting of that euil what men in stead of wicked swearing should doe 3. The reason why men ought not to sweare 1 Touching the first of these thinges thereof thus saith our Apostle Aboue all things my brethren sweare not Where he condemneth othes and swearing Which place being falsly applied by the Anabaptists for the condemning of all othes and of swearing it shall not be impertinent to this place but both profitable and proper to consider whether all swearing ought vtterly to be condēned or no. And if not then what swearing what othes the Apostle here reproueth Which thing that it may the better appeare let vs in briefe and in a word consider what an othe is what it is to sweare An othe is the affirming or denying of a thing An othe with the calling on of the name of God to witnesse and auouch the trueth of the thing vttered To sweare is to affirme or denie a thing with the calling on of the name of God for the auouching of the trueth of that thing which with solemne othe we haue protested Or an othe is an earnest and vehement affirmation or negation of a thing lawfull and honest by the name of God whereby we desire him to be a witnesse vnto the trueth and a reuenger and punisher of all such as vse deceat falshood This being the definition of an othe whether is it altogether condemned or not The Anabaptists abusing this place and that of our Sauiour Christ Sweare not at all condemne all othes as Mat. 5. vnlawfull in Christians But the word of God rightlie and trulie vnderstoode permitteth Christians in some causes and cases to sweare By which men must not challenge vnto themselues libertie of swearing for what they luste but ought to learne neuer to sweare at al but so and vnder such condition as the scriptures teach them and no other wise That Christians and the Saints of God may sweare Wheather Christians may sweare in some cases and therefore all othes and swearing not vtterly condemned it may by sundrie groundes and arguments be proued 1 What the morall lawe of God permitted that is lawfull for the morall lawe is perpetuall vniuersall and generall binding all men comprising all times containing al things that are lawfull This lawe permitteh men to sweare this giueth licence to the Saints in some cases and some causes to sweare Moyses in the repeating of the Deut. 6. lawe from the mouth of God gaue this charge to Israell the people of God thou shalt feare the Lord thy God and serue him and thou shalt sweare by his name To the like purpose in the same booke the prophet giueth the like commaundement thou shalt feare the Lorde thy God Deut. 10. thou shalt cleaue vnto him sweare by his name Thus almighty God maketh the calling vpon his name in their lawfull othes to be a parte of his diuine seruice and permitteth the same vnto his people so that to sweare by the law of God is permitted The holie prophets the best expounders and interpreters of the lawe haue therefore taught the people in certaine cases to sweare Ieremie saith thus to Israell thou shalt sweare the Lorde liueth in Ierimie 4. truth in equitie in iudgement The prophet Dauid the Psal 63. worthy prince of Israell protesteth that all they shal be commended that sweare in the name of God their heauenly King Isay exhorteth and willeth that who so sweareth Isay 65. Ierimie 12. on earth should sweare by the true God The Lorde in Ieremie his prophet teaching this not only to bee lawfull but laudable and praise worthy in al his seruantes and therefore also requireth it as a parte of his diuine seruice and saith it shal be that if they haue learned the waies of my people then they shall sweare in my name the Lorde liueth Thus the lawe and the Prophets teach that in certaine cases and in some respects it is lawfull to sweare 2 That whereof we haue God himselfe the Patriarkes Christ and Saint Paul for our example and warrant cannot be altogether vnlawfull But the Lord our God a most holy God and most iust the Patriarkes the most deare seruants of God Iesus Christ the eternall sonne of the father and the onely true patterne of all perfection the holie Apostle the most elect vessell and most pure seruant of Iesus Christ haue sworne how then are al othes vnlawfull how is all swearing forbidden And first touching God is not hee recorded at sundrie times to haue sworne and that by himselfe VVhen Abraham at Gods commaundement was readie to haue Gene. 2◠offered vp his onely sonne in sacrifice to God the Lord stayed his hande and saide by my selfe haue I sworne sayeth the Lord because thou hast done this thing and hast not spared thy onely sonne therefore will I surely blesse thee and will greatly multiplie thy seede as th◠starres of heauen and as the sande which is vpon the sea shore and thy seede shall possesse the gates of their enemies The princely Prophet Dauid prophecying of the Psal 110. eternall Kingdome and Priesthoode of Christ bringeth in God swearing vnto him The Lorde sware and will not repent thou art a Priest for euer after the order of Melchisedech VVho speaking also of the othe of the Lord made vnto him touching his posteritie whereon the Psal 132. people grounded their praiers and desired the establishment thereof sayeth in like manner the Lorde hath sworne in trueth to Dauid and hee will
place subscribing thereunto he Psal 145. affirmeth that the Lord is neare to them that call vpon him euen all such as call vpon him faithfully Our blessed Sauiour in the Gospel to allure all men earnestly to pray commendeth praier and the force thereof from the Mat. 7. promise thereof made of obteyning therefore saith he 2 Seeke and you shall finde aske and you shall haue Iohn 14. 16. Mat. 21. 22 knock and it shal be opened vnto you And againe What soeuer you aske the Father in my name hee will geue it you Seeing then to praier so liberall and large promises are made by God and by Christ doeth it not greatly aduaunce and set foorth the excellencie and vertue of praier The Apostle Saint Iohn to commend praier vnto meÌ„ from the largenes and certainty of this promise witnesseth 1. Iohn 5. vnto vs that whatsoeuer we aske of God according to his will it should be geuen vs. And finally our Apostle thererence to shew the excellencie and rare vertue of praier willed if any man want wisdome he should aske it and it should be geuen him Herence then is praier commended James 1. that thereunto are so large promises made that what we aske in praier shal be geuen vs. 2 As the promises made of obteining doe greatlie commend the excellent vertue and force of praier so doe the testimonies and witnesses in Scripture touching the worthines thereof not a little commend it vnto vs. For what vertue is there whose praise in more places whose force in better manner whose excellent vertue by more Ecclus. 35. testimonies is commended Sirach extolling the great vertue inlarging the singular excellencie of prayer c. writeth that who so serueth the Lord should be accepted with fauour and his praier should reach vnto the clouds Matt. 21. Our sauiour Christ expressing the rare force and vertue of praier auoucheth that men shal be able to make mouÌ„tains remone out of their places to cast themselues into the sea Saint John in the Reuclation calleth the praiers of the Reuel 5. 8. Saints that sweet odour which came out of the golden vials and censers and ascended vp to God S. James expressing James 5. the great vertue of praier saith that the praier of the righteous is of great force if it be ferueÌ„t Many like are the testimonies of holy scripture wherin great force is attributed to praier which were tedious to set down in particular Finally our apostle attributeth this force power vnto James 1. it that it obtaineth the vertue of pacience a singular point of diuine wisdome To all which S. Augustine subscribing in Sermon 226. de tempo aduancing the worthines of praier affirmeth that it is the key which openeth heauen and bringeth vs to the presence of God our praier ascendeth and Gods mercy discendeth vpon vs. Praiers therefore proceeding from faith easily mount vp and pearce euen vnto God S. Chrisost in Vpon 22. Mat. opus imperf de prefect euangelij like maner both vpon the Gospel in other places of his writings setting downe the great praise of praier and the excellencie thereof concludeth that there is nothing of greater force power then sincere earnest praier Whether then we respect the promises made vnto the praiers of the Saints or whether we looke vnto the liuely testimonies of the holy scriptures the reuerend fathers whereby the force of praier is witnessed both waies praier for the excellent vertue is commaunded vnto vs. 3 Finally the vertue and force of praier by sundrie effects diuerse examples of men by praier working great matters and miracles also is manifest and apparant Herein leauing the effects of the praiers of the holy Patriarkes before the time and law of Moses wherein the great power and force of praier appeared let vs come to Moses and Exad chap â—4 and 17. such as succeeded in their times and places What shal we here say of the praiers ef Moses were they not of great force when thereby he both remoued the plagues of God from Pharao and also obtained passage by the red sea Pharao and his armie therein destroied Were they not of great vertue when at the praier of Moses the people ouercame Exod. 17. the Amalakites their enemies when hee ceassed they were ouercome of them The praier of Iosua was of great vertue when thereby the Sunne staied in the heauen Iosua 10. vntill hee had subdued the fiue kings his enimies Great was the praier of the man of God when at his praier the hand of king Jeroboam which was dried vp for 3. Kin. 13. that he stretched it out against the Prophet was restored Great were the praiers of Dauid who in infinite places witnesseth that he cried vnto the Lord his praiers were Psal effectuall Great was the force of Elias his praier who praied to God and it rained not for three yeeres and sixe 3. King 17. 18. chap. monethes and he praied againe and it rained and the land was fruitfull as the Apostle out of the storie gathereth Great were the praiers of the same Prophet and Elizeus Iames 5. 3. King 17. 4 chap. 4. Job 24. also by whose praiers the dead were restored Great was the praier of Job when God accepted it for his three friends which had in the matter of Job so shamefully offended in handling so euill a matter so cunningly What should I rehearse vnto you the praiers of Peter and Iohn Acts 3. whereby the begging cripple was healed The praiers of Peter alone whereby both Eneas was healed of the palsie and Tabitha restored to life also The praier of Paul and Asts 9. Acts 16. Acts 4. Sylas whereby the foundation of the prison was shaken They shake then both earth and heauen to make way and passage vnto God As also the place was shaken wherein the Apostles were praying being persecuted of the Iewes By praier Iehosaphat was deliuered from the danger when with Ahab he fought against the Aramites in Ramoth Gilead By praier hee obtained victorie against the Moabites 3. King 22. 2. Chron. 20 2. Chron. 32. and Ammonites which came out against him By praier Hezekiah escaped the huge host of Sennacherib king of the Assirians whose princes captaines and people were mightily by the Angel of God destroied and Hezekiah deliuered By praier Anna obtained a sonne By praier Daniel was deliuered from the rage of cruell Lions What shall 〈◊〉 1. â—e say of the rest of gods Saints who through praier haue wrought miracles raised the dead vanquished their enemies subdued the rage of cruell tyrants obtained victorie ouer Satan got strength against temptations wisdome to beare afflictions and finally haue seene wonderfull effects of their praiers so that the vertue and force of praier herehence is worthily commended vnto vs which in this place the Apostle by all these meanes intimating willeth if any man
another The lawe of loue therefore comming and proceeding from God the king of all kings and kingdomes of the earth is therefore called royall kingly princely 2 Because it is the chiefe of all lawes which concerne our dueties towardes our brethren perswading men and drawing them to the o-obedience of the seconde table which in perfourming of loue is fulfilled Therefore is loue so often called the fulfilling of the lawe Saint Paul saieth that the whole Rom. 13. law is briefly contained in this loue the neighbour as thy selfe To like effect in another place to another Church he sayeth All the lawe is fulfilled in one worde Gal. 5. which is this loue thy neighbour as thy selfe And to his scholer Timothie the end of the commandement is loue 1. Tim. 1. out of a pure heart and good conscience and faith vnfeigned Seeing then the lawe of loue is as the chiefe head and as it were the Queene ouer other vertues and duties and the onely thing wherein all the lawe of the seconde Table is contained complete and fulfilled it maye therefore not amisse bee called royall or princely 3 This law furthermore is called royall because it is like the kings high way for as the kings high way is open for euerie man to passe therein and bringeth men from place to place foorth out right without turnings So the lawe of GOD which is the lawe of loue is open plaine without turnings of all men to bee gone in trauailed past through not turning either to the right hande or to the left through respect of persons whereunto who so respecteth declineth turneth out of the high way and wandereth 3 The law of loue being this roiall law and for these causes so called enioyneth men to loue their neighbours as themselues In which three things may here briefly be obserued 1 What this law requireth loue 2 To whom to our neighbour 3 How as to our selues That Gods lawe requireth loue who readeth the Scriptures and seeth not who peruseth the word of god and is ignorant God himselfe in the verie lawe expresly Leuit. 19. commaundeth that men should loue one another Our Sauiour Christ the very expounder of his fathers will vnto men exhorteth all the Saints thereunto as to the cognizance and liuerie wherby they should bee knowne to be his seruants The Apostles the interpreters of this Iohn 13. lawe enfourmed and taught by the holy Ghost the spirite whereby they were ledde into all truth haue thereof beene carefull Therefore Saint Paul owe nothing Rom. 13. Ephes 5. to any but that ye loue one another And againe be yee followers of God as deare children and walke in loue euen as you haue Christ for example And againe And Col. 3. aboue all things put on loue which is the bonde of perfectnesse To whom Saint Peter subscribeth aboue all 1. Pet. 4. things haue feruent loue among your selues for loue couereth the multitude of sinnes Saint John in his three Epistles therein laboureth especially to perswade the Saints to follow loue Of which in the time of his preaching he was so carefull that as Saint Ierome recordeth Vpon 6. to Galath being verie aged and not able without helpe to ascende into the Pulpet preached still of loue vntill his auditours were wearie of the same to whom he answered it was the thing that the whole lawe required and enioyned of God which who so hath hath all things VVherefore if we looke either into the olde Testament or the newe wee shall finde that the royall lawe of God enioyneth loue Whereof we are forgetfull when enuie and malice hatred and rancour debate and contention couetousnesse and vsurie slaundering and backebiting lying and deceite separating our selues from the brethren respect of riches honour glory worldly pompe not of religion pietie and godlinesse reigneth in our hearts The persons whom we must loue are our neighbors thou shalt loue thy neighbour as thy selfe But who is Leuit. 19. our neighbour Our Sauiour Christ by the parable of the man falling into the handes of the theeues betwixt Luke 10. Hierico and Hierusalem telleth the lawier who questioned with Christ to tempt him that all men which neede our help or to whom any dutie belongeth are our neighbours whether neare at hand or farre of whether friends or enemies rich or poore one or another Wherehence Saint Augustine concludeth that all men are our neighbours to whom either dutie should bee shewed if it bee Lib. 1. doctrine Christ. c. 30. needfull either remaineth due if it be required And citing that place of Saint Paul thou shalt not commit adulterie thou shalt not kill thou shalt not steale thou shalt not beare false witnesse against thy neighbour and if there bee any other commaundement it is briefly contained in this thou shalt loue thy neighbour as thy selfe by neighbour saith he must wee vnderstande all men vnlesse we will say it is lawfull to commit adulterie with the wife or some or to kill some or to rob some or beare false witnesse against some But seeing these cannot lawfully be done against any therefore vnder neighbour euerie man is comprised In his worke of true religion reprouing men for louing men not because they were men and the creatures of God but because they De vera religione were allianced or affianced vnto them sayeth it were discourtesie not to loue in respect they are men and to loue in respect they are fathers or children c. Thereby teaching vs to loue all men because all men in that they are men are our neighbours The lawe teaching vs to loue all men and to doe duetie vnto them as vnto neighbours for to respect the persons of the riche and preferre them with neglect of the poore is agaynst this lawe whereof in so doing wee are transgressours The manner howe wee must loue is as our selues And euerie man vnfeignedly feruently continually loueth himselfe so must wee also loue our neighbours albeit straungers albeit enemies who are all our neighbours 4 This then being the summe and substance of this royall lawe to loue our neighbours as our selues who finally may be saide to fulfill this lawe They fulfill the royall lawe of loue who through faith working by loue â—al 5. obey this lawe of God And this faith of Gods Saints looketh not to the outward appearance of mens persons but to the vnfeigned profession of Christian religion Of this fulfilling of the law the Apostle may seeme to speake if ye fulfill the royall law according to the Scripture which saith Loue thy neighbour as thy selfe you do well The obedience of Gods children is accepted albeit vnperfect for Christs sake whose righteousnes imputed vnto vs we are by faith through imputation saide to fulfill the lawe As before vpon the 1. Chap. ver 22. hath beene said The obedience and fulfilling of Gods law is accepted according to the measure of faith distributed to euery Ephe. 4. Rom.
his vengeaunce to persequute them when they see they can take no hold-fast of Gods mercie for their intollerable pryde and finall apostasie against his heauenly maiestie they cannot but feare they cannot but tremble Now if the Deuils beleeue there is one God then Psal 14. the Epicures the Atheistes the wicked fooles of the vvorlde vvhich say in their heartes there is no God are worse then deuils If the deuils tremble before Gods presence and throne of iudgement then are many men and women which iest at the day of iudgement make a mocke at appearing before the tribunall seate of God to receyue according to their workes worse then deuils If then hypocrites haue no better faith then deuils haue and it be a most absurde thing to say the deuils are saued then is it no lesse absurditie to say that wicked men by like faith can be saued seeing they are destitute of all goodnesse voide of all righteousnesse farre from all fruites of sanctification Which thing this holy Apostle teacheth vs in this place thou beleuest there is one God thou doest well the deuils also belieue and tremble Finally then it may herehence appeare necessarie that as men are truly iustified before God through faith in Christ so they should by their workes the liuely testimonies of true faith shewe themselues before men to be in deede righteous that as inwardly with God they are made iust by their beleefe so outwardly with men they might be knowen to be iuste by their deedes that so they might adde to their faith vertue to their profession sanctification to their religion holy conuersation which is the scope and drifte of this Apostles doctrine Neither is this doctrine a doctrine eyther rarely heard of or vnusiall in other places of holy Scripture for the whole bodie of the Scriptures teach vs the necessitie of good vvorkes and fruits of sanctification in the saints without which all holinesse is hypocrisie all deuotion dissimulation And to this ende not onely the Prophets in their bookes but our Sauiour Christ in the gospell and the holy Apostles in their sacred writings haue moued men professing godlinesse to the fruits of righteousnesse least they otherwise doing be iustly reprooued for their hypocrisie And for asmuch as it is not onely a matter of most great account in all times to haue this godly care of bringing forth fruites of true sanctification vnto Gods glory but is also the most liuely testimonie of our election who are therefore called of God that we might be Ephes 1. irreprehensible through loue and the sure signe of our regeneration and new birth whose chiefe end is to walke in good workes which God hath prepared for vs as witnesseth the Scriptures we are the workemanship of God Ephes 2. created in Iesus Christ vnto good workes that we should walke therein Which thing also Zacharie the father of S. Iohn baptist maketh the end of our redemption Luc. 1. we are redeemed by him from the power or handes of our enemies that we should serue him without feare in holinesse and righteousnesse all the daies of our life Much more not onely might but also ought to be spoken touching these matters but I hope this may suffice reasonable creatures touching the office of faith and vse or end of good vvorkes in the Saints of God Now God which is the fountaine of all goodnesse the father of all lightes the giuer of all spirituall grace the sender downe of all vertues into our heartes powre downe vpon vs that most excellent gifte of vnfayned faith without vvhich nothing is acceptable nothing pleasant in his sight that it in vs vvorking through loue and vve replenished with all fruites of righteousnesse and abounding in all sanctification may thereby giue infallible testimonie of our iustification and in the whole course of our life may alwaies through righteousnesse and holinesse so glorifie God here that by him vvee may be glorified in the life to come not through our merites but of his only mercie through Iesus Christ our onely Lord and Sauiour who with the father and the holy ghost liueth and raigneth one immortall inuisible and onely wise God both now and for euermore Amen Iames Chapter 2. verses 20. 21. 22. 23. 24. 25. 26. Sermon 13. Verses 20. But wilt thou vnderstand O thou vaine man that the faith which is without workes is dead 21. Was not Abraham our father iustified through workes when he offered vp Isaac his sonne vpon the altar 22. Seest thou not that faith wrought with his works through the works was the faith made perfect 23. And the Scripture was fulfilled which saith Abraham beleeued God and it was imputed vnto him for righteousnesse and he was called the friend of God 24. Ye see then how that of works a man is iustified and not of faith onely 25. Likewise also was not Rahab the harlot iustified through workes when she had receyued the messengers sent them out another way 26. For as the body without the spirite is dead so faith without works is dead In these words of the Apostle there are two things to be considered as appeareth Namely 1. The other part of his confirmation conteining the 3. Thirde argument from the example of Abraham 20. 21. 22. 23. 4. Fourth from the example of Rahab 25. 2. The conclusion of the whole discourse 1. Made and set downe vers 24. 2. Repeated 26. The third reason why true faith is not without good 3. Reason workes is drawen from the example of Abraham who had no doubt a true and liuely faith for which cause hee is Gen. 15. Rom. 4. highly praised both of Moses the Prophet and Paul the Apostle of Christ yet did this great and holy Patriarke by offering vp his sonne Isaac in whom the hope of his posteritie and the truth of Gods promise consisted shew what manner faith he had not a dead barren and fruitelesse faith but quick liuely and plentifull in all good workes to the glorie of God For which cause he receaued a true testimonie from Gods owne mouth and it was set downe by Moses for all posteritie for euermore that he was righteous indeede and the friend of God Such a faith ought euery one of Gods Saints to haue therefore whereby they may recete auestimonie from God man of their integritie righteousnes and iustification The force of this reason is this what maner of faith Abraham the father of the faithfull had such faith ought all his children all the Saintes all that rightly beleeue in God and his Sonne Iesus Christ for to haue also But the faith of Abraham was no shadowe nor shewe but a substance and soundnes of faith His faith was not in worde onely but in worke also not in tongue and talke alone but in truth and veritie not a bare barren fruitelesse faith but a liuely working and plentifull faith such faith therefore ought the faith of all Gods Saints to bee and not
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
vs that whosoeuer will be a friend of the world maketh himselfe the enemie of God Seeing then there is such contrarietie betwixt the loue of God and of the world as who so making friendship with the world procureth hatred with God it is meete therefore that all professed Christians should addresse themselues to the renouncing of worldly loue and seeke to holde fast the knotte of Gods loue without wauering that we may remaine his friends for euer The case therefore thus standing with men that who so seeketh the friendship of the world therby professeth hatred against God it appeareth manifestly that many men and women which professe christian religion are notwithstanding enemies vnto God For whosoeuer maketh himselfe the friende of this worlde thereby professeth himselfe or at least maketh himselfe in deed the enemie of God and most men and women seeke dayly the friendship of this world as the couetous prowde wanton persons ambitious men adulterers fornicatours vncleane persons vserers extortioners oppressours dronkards surfetters liers blasphemers slaunderers and the rest Isai 29. Iere. 12. v. 2. of the wicked route in whose mouthes God is often but he is farre from their hearts and raines Then is it euident that many euen professing godlines make themselues the enemies of God in that they strike hands and enter league with this wicked world Whom the holy Apostle therefore reproueth Ye adulterers adultresses know you not that the amitie of the world is enmitie with God Whosoeuer therefore will be a friend of the world maketh himselfe the enemie of God This is the voice of God therefore must wee heare it it is the sonnde of the spirite of trueth therefore must we obey it it is Christ Iesus which thus reprooueth in his seruants therefore must we beleeue him And this is the reproofe of these desires and the reason wherefore they must bee auoided of the children of men because they purchase hatred with God 3. The last and thirde thing in this fourth braunch of the first part of this Chapter is a preuenting of an obiection in the fifth and sixt verses contained They might haue sayde to Saint Iames O blessed Apostle howe is it that thou in heighest against these desires so sharpely as to repute them for wicked adulterers and adultresses which seeke and followe after them are not these such as nature hath engraffed Being therefore naturall they ought not with such sharpenesse such bitternesse such vehemenice to be reproued Hereunto the Apostle answereth doe you thinke that the Scripture sayeth in vaine The spirite that dwelleth in vs lusteth after enuie But the Scripture offereth more grace and therefore sayth God resisteth the proud but giueth grace vnto the humble As who shoulde say True it is that we are giuen to these vices naturally and the Scripture confirmeth the same yet doth not this excuse vs but rather howe much more vehemently wee are by corruption of nature caried away with these things so much more diligently must wee beware of them Neither shall our labour therein be in vaine but shall receyue a full rewarde in as much as GOD resisteth the proude ambicious couetous which hunt after these desires and leaue him and also ministreth grace sendeth helpe giueth ayde to such as are humble and in true lowlinesse of minde cleaue inseparably to him Let vs a little vnfolde and rippe open the wordes where he sayeth Thinke you that the Scripture sayeth in vaine VVhat meaneth the Apostle here by the worde Scripture Surely hee may thereby meane and vnderstande some place either of the olde or of the newe Testament though the place bee not manifest neither this sentence verbatim worde for worde as it lyeth here there to bee founde so that this meaning may bee well gathered out of any place as no doubt it might Albeit then this Scripture it selfe can no where be found in holy Scripture yet seeing it may therhence be gathered it is inough and therefore he calleth it Scripture The Apostles had this libertie not only to giue out the plaine place of any Prophet or of Christ himselfe for Scripture but also that which might bee gathered out of such places they haue in their writings tendered for Scripture Acts 20. Iohn 7. 38. vnto posteritie As Saint Paul to the Ephesians at Miletum alledgeth for Christs saying this It is a blessed thing to giue rather then to receyue VVhich Scripture is not orderly written nor spoken by Christ in any place yet may it bee gathered out of diuerse places of the Scripture in effect and therefore as Scripture he alledgeth it In like maner in the Epistle to the same Church and congregation faith Saint Paul after many exhortations Ephe. 5. and arguments to perswade them to holinesse and sanctification of life therefore he saith awake thou that sleepest and stand vp from the dead and Christ shall giue you light This Scripture worde for worde is no where to be founde in any place of holy Scripture yet because it may bee gathered out of diuerse places of Jsai as out of the 9. Chapter 2. verse 26 chap. ver 19. 60 chap. ver 1. or the like either in him or other as sundrie are of sundrie opinions thereaboutes therefore hee alledgeth it for Scripture Saint James in like maner gathering this Sentence out of the Scripture though worde for worde it bee not there to bee founde alledgeth it for Scripture and so calleth it Doe you thinke that the Scripture sayeth in vaine the Spirite that dwelleth in vs lusteth after enuie This place may be gathered out of diuerse testimonies of Scriptures For it may be gathered out of Moises his booke of Genesis where it is thus written that God sawe that the wickednesse of the earth or man vpon the earth was great and the imaginations of his heart onely Gene. 6. euill continually VVhere the Prophet teacheth that man naturally is wicked and all his imaginations of heart euil therehence Iames might gather that naturally our spirite lusteth after enuie after euill things seeing the imaginations of mans heart are all euill continually It might bee gathered also out of that which after the deluge and floud God saide in his heart I will no more curse the ground for mans sake for the imagination Gene. 8. of mans heart is euill euen from his youth this also intimateth that man naturally is giuen to corrupt lusts and euill desires that therehence Saint James might say Thinke you that the Scripture sayth in vaine the spirite that dwelleth in vs lusteth after enuie Or else it may bee gathered out of Ieremie when hee sayeth The heart Iere. 17. is deceytfull aboue all things who can knowe it This in effect importeth thus much that naturally wee lust after enuie and euill things For hereby and by other testimonies is auouched that men not regenerate are caryed naturally with all force to euill Thus therefore hee answereth their obiection though these lustes bee naturall yet ought they to
the 1. Pet. 5. name of the Lord thy God in vaine for he will not holde him giltlesse that taketh his name in vaine If hee tempt Exod. 20. vs to vsurie drawe out this sword of the spirit this word of God it is written thou shalt not geue to vsurie vnto thy Deut. 23. brother vsurie of money vsurie of meate or of any thing which is put to vsurie which who so doeth shall not dwell in the Lords tabernacle nor rest vpon his holy mountain Psal 15. If we be tempted to deceite and sraudulent dealing let vs resist by this it is written let no man oppresse or deceaue 1. Thess 4. his brother in bargaining for the Lord is a iudge of such things If he moue vs to dronkennes remember it is written 1. Cor. 6 the dronkard shall not inherite the kingdome of God and of Christ If he moue vs to disloyaltie and disobedience to Princes let vs resist him with that of Paul let euerie 1. Cor. 6 Rom. 13. soule be subiect to the higher powers for there is no power but of God and who so resisteth power resisteth the ordinance of God and shall receaue vnto themselues condemnation If he sollicite vs to vnnaturalnes to our parents let vs driue him back and say it is written honour Exod. 20. Ephes 6. thy father and thy mother that thy daies may be long vp pon the land which the Lord thy God geueth thee If hee moue vs to slaunder and backbiting if he moue vs to bribery corruption if he moue vs to false iudgement if he moue vs to filthie talke and ribaldrie if hee moue vs to wastfulnes and prodigalitie finally to what sinne or iniquitie soeuer he moueth vs we must resist him with this we are by God commaunded the contrarie And thus shall we haue him alwaies at a bay thus shal we keep him still at swords point and thus shall we resist him that hee hurt vs not 5 To conclude this our enemie is resisted by the aide of Gods spirite and by the presence of his power whereby we subdue our enemies therefore are we exhorted to be strong in the Lord in the power of his might therefore is the spirite of power the spirite of might the Ephes 6. Luke 10. 18. Isai 11. spirite of wisdome the spirite of strength the spirit of fortitude the spirite of boldnes promised the Church that by the help thereof not onely our mortall enemies but our ghostly aduersaries might be resisted By these or the like waies ought al the saints of god to oppose themselues to Sathan and resist the deuill as they are admonished thus should Adam and Euah thus should the men of the first world thus should the Sodomites thus should the Israelites thus should Dauid thus should Salomon thus should the Iewes thus should Judas haue resisted when by satā they were solicited and stirred vp to wickednes thus finally must all Gods seruants resist him if they will perfourme true submission vnto God Very well therefore admonisheth S. Cyprian fol. 196. de zelo liuore 3 The precept and the contrarie being thus sette downe the thirde thing in this former part of duetie is the reason of the contrarie why wee shoulde oppose our selues vnto Sathan and set our selues to resist him Which reason is drawen from hope of victorie if we thus and by al meanes resist him then he flieth from vs then is he put to flight repelled and put back Resist the deuill and hee will flie from you that they may put Sathan to flight and triumph victoriouslie ouer him men ought by all meanes to resist him Sathan the deuill is of a dastardlie and cowardlie nature fierce and furious against the fearefull but flieth away from such as withstand and resist him Saint Barnard 1. Epistle saith to this purpose truely of him The enemie more willingly pursueth thee flying thē sustaineth thee resisting more audaciouslie and boldly followeth at the back then resisteth to the face Wherefore he may very worthely be compared and resembled to the Crocodile who as it is Crocodile affirmed flieth away when a man turneth boldely vnto him but followeth very fiercely when he is not resisted So Sathan that olde dragon that cruell crocodile flieth when he is resisted but followeth vs hardly when we geue place vnto him Seeing men to withstande him by strong faith earnest praier true holines the sword of Gods Spirite which is the word of God and by the aide of the power and Spirite of God he flieth wherefore wee hauing this hope of victorie ouer him we ought to be encouraged to resist him But how is this true that if we resist the deuill hee flieth from vs when daily experience teacheth the contrarie See we not that where he is withstood yet not long after he renueth his battle and giueth a new attempt and assault against vs I answere that albeit the deuill be infatigable and neuer wearied albeit in one battle put to flight hee renue his assaults and prepare new temptations for vs yet so often as he tempteth and setteth vpon vs if wee thus resiste him he shal flie from vs and we in al temptatiōs shall haue the vpper and better hand of him He is therfore like a malicious professed enemie who oftentimes put to the soile and ouercome driuen See Luk. 4. 13 out of the field and put to flight yet so long as he liueth he is alwaies rising and resisting daiely preparing newe force to geue a fresh battle Euen so Sathan bearing a tyrannous hatred and malicious minde against the sonnes of God by whom through Gods resisting grace repelled and driuen back often yet euer anon renueth his battle and geueth new assaults vnto vs. Neitheir is his subtiltie altogether vnlike the order of Players who hauing for a time spoken for a time again voyde the Stage goe out disguize thēselues change their apparel so at length come in again as if they were others so satan somtimes leaueth the stage of tēptations and departeth from vs for a season in the meane time hee 2. Cor. 11. disguiseth himselfe and changeth as it were his apparell transformeth himselfe euen as it were into an angel of light and entreth the place againe as if he were some other and then plaieth a new part and prize to deceiue vs. Finally as the beast Camelion turneth it selfe into all Camelion formes and fashions so this great beast the deuill and satanas changeth himselfe into a thousand shapes tenne thousand fashions with all wilines falshoode lying wonders all craftines and spirituall wickednes in high places assaulting and assailing men to drawe them to iniquitie In all which conflicts the Apostle exhorteth vs to resiste him To which endeuour he promiseth assured victorie resist the deuill and he shall flee from you This must be our comfort in this dangerous skirmige this must be our encouragement in this
length of daies from seede time to haruest shall not christians looking for immortall fruite of their patience settle their hearts so that neither multitude of troubles nor waight of miseries nor grieuousnes of oppressions nor number of iniuries shal be able to dawnte and disquiet them be yee therefore patient and settle your hearts saith the Apostle And in the manifold afflictions of this life the harts Mēs minds settled in affections minds of Gods Saints are sundrie waies settled 1. Our hearts are settled in our afflictions by the sweete promises we haue from God of our deliuerance who hath promised to deliuer the righteous out of troubles and such a◠put their trust in him Dauid thereof saith Many are Psal 34. the troubles of the righteous but the Lorde deliuereth out of all In another place to like purpose the saluation Psal 37. of the righteous is of the Lorde hee shal be their strength in time of trouble Therefore almighty GOD Psal 5◠saith to his people call vpon me in the day of thy trouble and I will deliuer thee and thou shalt glorifie mee The Prophete exhorting men to settle themselues to rest Psal 36. 91. 15. and relie vpon God in their miseries yea in all thinges giueth this counsell from the promise of God commit thy cause or thy way vnto the Lord and trust in him and he shall bring it to passe He will bring foorth thy righteousnesse as the light and thy iudgements as the noone day Thus hath God promised to defend our cause to restore vs to our right and in our miseries to deliuer vs therfore ought we therby to settle our mindes God saith 1. Cor. 10. Paul is faithful which wil not suffer vs to be tempted aboue our strength but wil giue the issue with the tētatiō that we may bear it And S. Peter The Lord knoweth how 2. Pet. 2. to deliuer the godly out of tentation Seeing then wee haue such sweete promises of deliueraunce out of troubles therefore therein ought we to be patient and to settle our mindes vpon these promises that the Lorde will deliuer vs in due time from all afflictions and finallie washe away all teares from our eyes as the Scripture teacheth 2. As by the promises of our deliuerance our hearts or settled through patience in our oppression so also ought they to be settled in the experience we haue of the power of God in the deliuerance of the righteous If we looke to others or our selues we shall finde experience triall of this truth whereby our heartes ought in all our miseries to be settled Hath not God deliuered Moses and Exod. 14. Israell his people from the armie of Pharao when the red sea was before them hard sharpe rockes on both sides the enemie at their heeles following so that their state was daungerous What did not God deliuer Dauid from 1. King 18 19. 20. 21. 23. 24. sundry attempts of Saul who sought by many waies his vtter confusion for which cause he so often praiseth God for his deliuerance as the booke of Psalmes therewith is replenished and full Was not Hezechiah the godly king deliuered Psal 18. 23. 27. 86. 144. 4. Kings 19 mightily by God from the powre and armie of Sennacherib into whose iawes God put his bitte bridle and ledde him away into his owne countrie by a rumour of inuision that vvas brought him and by the destruction of his armie by the Angell of God Did he not deliuer the Israelites out of the hands of the Philistines other their enemies which often and long time had them in subiection as the booke of Iudges of Samuell recordeth When the Aramites had besieged Samaria therfore Iudges 1. Samu. 4. Kings 7. the people Prince and countrie in great distresse by famine and perill by reason of the enemie was it not deliuered miraculously by God who caused the Aramites to heare a noyse of horses and charrets vvherewith they terrified fledde and lefte their prouision behind them Was not Iehosaphat by him deliuered both in the battle 3. Kings 22 in Ramoth Gilead and also from the Moabites Amorites and Amalachites which ioyned battle against him hath he not deliuered infinite other his holy Saints from 2. Chron. 22 their oppressions afflictions and troubles they haue suffered if wee seeke experience in our selues vvhich of See Psalm 61. v. 4. 63. v. 7. 91. 4. vs is it vvhom at one time or another God hath not deliuered eyther from peril by lande or by sea at home or abroade eyther from oppression and iniuries of open enemies or daungers of counterfaite friendes either from griefe of minde of sickenesse of bodie eyther from spoyle of goods or perill of life by the wicked Seeing therefore we haue this triall and experience of Gods helpe in our oppressions shall we not therein be patient and settle our hearts 3. Neither thus onely are our hearts settled in our miseries but also when we cast our eies vpō the crowne of glory which we shall receaue the glorious hope whereof we shal be pertakers if we endure with patience we should settle and quiet our mindes in our miseries Thus Paul exhorting the Romanes to settle their hearts and in their Rom. 8. afflictions which by the example of Christ they should suffer comforting them telleth them that the sufferings of this their mortall and temporall life are not to be compared to the glory which should be reuealed to the sonnes of God And in like manner to the Church of Corinth the 2. Cor. 4. momentanie afflictions which are for a season cause vnto vs a far more excellent eternall waight of glory while we look not to things which are seen but to things which are not seene for the things which are seene are temporal but the things which are not seene are eternall Our Sauiour Heb. 12. Christ settled his hart vpō the hope he had of the glorious crowne wherof he should be partaker By whose example S. Paul exhorteth vs also to endure with patience the afflictiōs of this life run with setled minds the race which is set before vs looking vnto Iesus the authour and finisher of the faith Who for the ioy that was set before him endured the crosse and dispised the shame and is set at the right hand of the throne of God This crowne is giuen the Saints after their miseries here be ended and they are made partakers of the promises after the troubles of this life are finished whereunto hauing an earnest regard and casting their eyes continually thereby their hearts and mindes are settled so that these miseries and afflictiōs are mightily borne of them vnder the burden whereof they are not greatly disquieted As in the Apostles the holy martyrs and many other of the chosen Sonnes of God is apparent 4. Finally our hearts in afflictions are settled when we record and recount often the