their praiers The praiers of the righteous pearce euen Ecclus. 35. vnto heauen they reach vnto the cloudes they come vnto God himselfe they ascend to him and his graces discend vnto the righteous Though then there be infinite distance betwixt heauen and earth God and man yet heareth he from his holie hill the praiers of his righteous seruantes poured out vnto him Which Ieroboam that wicked king also knew who hauing his hand which hee thrust out to haue taken the 3. Kings 13 man of God dried vp he desired the Prophet and man of Exodus God to pray that it might be restored Pharao king of Egypt knew that the praier of Moses and Aaron the righteous seruants of God preuailed much wherfore when the plagues of God fel vpon him and his people then desired he Moses and Aaron to praie for him This the captaines Jerem. 4◠and remnant of the people of Israel after their ouerthrow destruction by Nabuchodonozer right wel cōfidered how effectuall the praiers of the righteous we are with God for which cause they besought Ieremie the Lords seruant to pray for them This thing to teach Abimelech king of Gerar almightie God tolde him that Abraham whose Gen. 20. wife the king had taken away was a Prophet he should praie for him who praying the people and Prince were healed of their disease wherewith God for Sarah had plagued them To which purpose to shew of what weight the praiers of Gods Saints are with him he commaunded the three frends of Iob to goe and be reconciled vnto Iob Iob. 42. whom they had not comforted in affliction as they should haue done and telleth them that hee should pray for them at whose praier he would be intreated All which teacheth that onely their prayers are of force with God for good who are iust and righteous The praier saith Saint Iames of the righteous preuaileth much As in him that praieth it is required that he be righteous so is it required in the praier of the righteous that it be also feruent proceeding from a pure affection flowing from vnfeined faith kindled by a burning zeale influmed with feruent loue continued in great earnestnesse and constancie without which our praiers obteine little or nothing at the hands of God but being earnest constant and feruent they preuaile greatly When Moses continued Exod. 17. feruent in praier in the battell against the Amalechites the people of Israel prospered Our Sauiour Christ teacheth by two places in Saint Luke his gospell that our Prayers must be feruent and constant by the example of Luke 11. 18. the man that obteined the borowing of bread of his friēd by his feruencie and earnestnes in asking and would not take the deniall or repulse and so through importunitie obteined of the widow who solliciting the vniust iudge to auenge her cause vpō her enemie obteined her request at length with much a do through her constancie continuance in praier Wherby our Sauiour also teacheth vs that we must continue in praier and cease not if we wil obteine the petitions of our heartes with God The woman of Cannan often reiected yet still feruently persisting obteined Mat. 15 and had her request for her daughter from our sauiour Iesus Christ And the Apostle in this place teacheth that the praiers of the righteous auaile much if they be feruent Wherfore as he that praieth must be righteous so must his praier be feruent earnest and constant if hee wil obteine any thing at the hands of God Wherence we may learne that the wicked are out of hope of obteining for their comfort the things they praie for because it is said that the praiers of the righteous auaile much not the praiers of the wicked whose praiers being heard of God tend to their greater and iuster condemnation destruction and punishment And the praiers also of the righteous are then effectuall when they are feruent Let all them which hope to receaue their petitions at rhe hands of God in all things applie themselues to righteousnesse let them not be faint hearted of a wauering minde colde in asking easilie repelled soone discouraged in praying but let them be feruent and constant therein if they look to be regarded for our Apostle affirmeth that the praier of the righteous auaileth much if it be feruent And that the praier of the righteous auaileth much being feruent the Apostle proueth by the example of Elias at his praier the heauen was as it were shutte vp for a time and againe thereat opened Whereof thus saith S. Iames Elias was a man subiect to like passions as we are and praied earnestly that it might not raine and it rained not on the earth for 3. yeares and 6. moneths he praied againe and the heauen gaue raine and the earth brought foorth her fruite This storie touching Elias is recorded in the book of 3. Kings 17. 18. Kings where it is mentioned that in the daies of Achab Iezabel there was great and extreame famine drought vpon the land so that men perished for want of food cattle died for lacke of water in the Countrey of Samaria In which distresse Achab and his seruant Obadia deuided the land to seeke for water for the residue of their cattle and horses least they also for want of water should pearish At what time Obadiah met with Elias Elias talked with Ahab whom he councelled to make hast and to get home least the raine should stay him After which raine ensued immediatly in the land Which storie James here citing faith that Elias praied and it rained not for 3. yeares 6. moneths and he praied againe and it rained In the story there is no mention of his praier neither for drought neither for raine concerning the drought this only is said that Elias tolde Ahab the king that there should neither raine nor dewe fall but according to his word for certaine yeares yet the Apostle saith he praied and it rained not for 3. yeares and 6. moneths Cōcerning the raine he is said to haue tolde this to the king whom he biddeth to haste least the raine did stay him he is saide to haue couched vpon the ground to haue put his head and face betwixt his knees and to haue commaūded his seruante to looke to the sea ward but mention of his prayer is none But hereby is it manifeste that in both cases he praied when he saw the horrible idolatrie of the princes and people and the bloudie persecution where vnto the Church and Saintes were subiecte for zeale to Gods glorie for care ouer the church he praied for famine and drought frō the Lord that thereby they being punished might remember them selues repente of the wickednes they had committed and retourne vnfainedly vnto God Whose prayer God heard and brought famine drought vpon the lande for three yeares and sixe monthes And afterwardes either seeing their repentance or hoping for
because all graces and giftes wherewith the Church is beautified come from God as from a fountaine and father of vertues The Apostle Saint John recordeth of God that hee is light 1. Iohn 1. and in him is no darkenesse the fountaine of all vertue the giuer of all grace a nature most perfect and iust farre from all contagion or mixture of sinne the authour of good but not of any euill this the Apostle in these wordes expressing calleth GOD the father of lightes By lights hee vnderstandeth vertues graces good things as by darkenesse the contrarie is vnderstoode by the phraise of the Hebrues If then God be the father fountaine and authour of lightes vertues graces and good things in men then may it not be said that he is cause of euill temptations for that agreeth not to light but to darkenesse 2 Moreouer it is attributed vnto God that hee is not variable mutable chaungeable with whom there is sayeth Iames no variablenesse This is added to preuent that which otherwise might haue beene obiected they might say God in deede is sometimes the cause of good things among men it followeth not therefore but that he may be sometimes in like maner the cause of euill Men excelling in vertue and causes of good things in common wealthes may sometimes change their good into euill and sometimes do one thing sometimes the other and why may not God so do the Apostle sheweth God is not variable there is no changing with him he is constant alwayes alike euer cause of good neuer author of euil Whereof euen Balaam the couetous prophet hath Num. 23. truely prophecied to Balac the King of Moab GOD is not as man that hee should lie nor as the sonne of man that he should repent Seeing then hee had once blessed his people Israel hee beeing alwayes like himselfe will not varie or chaunge his purpose The Psal 102. Psal 89. 34. princely Prophet Dauid remouing all variablenesse from God and making him constant and euer like himselfe affirmeth that albeit heauen and earth perish be changed like a garment yet he remaineth the same and his yeares faile not This Samuel told Saul the king of Israel 1. Kings 15. that seeing he had giuen the kingdome from him to Dauid therefore that purpose shoulde stande because the strength of Israel will not lie nor repent for he is not a man that he should repent God is like himselfe in all things with whom there is no variablenesse VVhen God altereth things at his owne pleasure saith Saint Gregorie the things alter but he remaineth the same and chaungeth Lib. 20. 25. on Iob. not Therefore by his Prophet Malachie he crieth I am the Lord I chaunge not and your sonnes of Iacob Malac. 3. are not consumed VVhen then in Scripture it is saide often it repented God the Scripture speaketh to the capacitie of men but in no wise attributeth inconstancie and variablenesse to God This doe those manifolde places teach which witnesse that GOD is sure immutable and constant in all his wayes If therefore GOD varie not then hee being once the authour of good things hee alwayes doeth good not euill and is the fountaine of good giftes not cause of euill temptations to any 3 As God chaungeth not so there is no shadowe of turning with him He is not like the Sunne the Moone the Starres which appeare and shine sometimes but at other times are couered with darkenesse which haue their chaunges and their courses the day nowe within ten eleuen or twelue houres the night the Sunne glorious now in beautie but anon in an Eclipse the Moone nowe in the full nowe in the waine now newe nowe a quarter olde and so forth The Planets nowe in this place of heauen nowe in that shining There is no such turning with God He is not now good and nowe turned to the contrarie for hee is alwayes light and with him is no 1. Jhon 1. darkenesse at all For his goodnesse is alwayes cleare bright and continually shining his light chaungeth not with Sunne Moone or Starres in the Firmament he giueth not good things at one time and at another draweth vs to euill by any temptation but as himselfe is immutable so are his graces and giftes alwayes good and not chaungeable into euill wherefore hee is not to bee counted authour of euill in any wise as by the wicked he is wrongfully charged neither sendeth hee euill at any time to men whereof they themselues are not the first causes he excelleth not now in vertue and anon falleth into infirmitie he is not now the authour of good things and anon turneth to the contrarie but hee is in deede that God of grace and goodnesse that fountaine and father of lights with whom there is no variablenesse nor shadowe of chaunging wherefore the worker of good things but not the prouoker of man vnto wickednesse by any euill temptation which is the thirde thing here attributed vnto God that with him there is no shadow of turning and this is the thirde reason why men beeing tempted ought not to say they are tempted of God because he is the authour of good and therefore cannot be authour of euill for that he cannot be cause of contrarie effects And thus entreating of the goodnesse of God as the fountaine of al grace in man and shewing by these reasons that God cannot be counted the authour of our euill or the cause of euill temptations in vs he discendeth to the worke of regeneration as the most manifest token and testimonie of his goodnesse For the greatnesse therefore of his goodnesse towardes the children of men and for his manifold graces let vs dayly pray vnto him that he may shrowde vs vnder his mercifull shield of protection and defence that thereby we being armed may be able to withstande all assaultes and temptations of Satan the worlde and our owne concupiscence that we may stand fast in the day of our triall and with inuincible fortitude and pacience may finish our wearifull pilgrimage in his feare religion and seruice to the glorie of his name the profite of our brethren the comfort of our owne conscience the strengthening of our faith through Iesus Christ our Lord to whom with the father and the holy ghost be praise for euer and euer Amen Iames Chap. 1. verses 18. 19. 20. Sermon 6. 18 Of his owne will begate he vs with the worde of truth that we should be as the first fruits of his creatures 19 Wherefore my brethren let euery man be swift to heare and slow to speake slow to wrath 20 For the wrath of man doeth not accomplish the righteousnesse of God IN these wordes and so to the 4. Part of this Chapter end of the Chapter the Apostle handleth the fourth and last part of the chapter which is touching the excellencie of the worde of God In which three things must be obserued 1 The excellencie it selfe and the singular effect of the
direction Psal 119. of our youth a lanterne to our feete and a light vnto our paths Which holy Job feeling counted it more precious Iob. 23. and deare vnto him then his dayly food Yet is there no praise greater nor any thing that more extolleth the incōparable glory therof thē that it is here called the word of truth whereby we are begotten againe to bee the first fruits of the creatures of God Seeing therefore the word of God conuerteth mens soules seeing it is pure as the golde and siluer which seuen times is tried seeing it is the direction of vnbrideled youth the guide of our sliding feete and the sure light to the wandering paths of man seeing it is more precious then dayly food to Gods children seeing it is the word of saluation the immortall seede of our regeneration the worde of truth the instrument whereby we are borne a new to be the first fruits of the creatures of God who is then so blind which seeth not so wilfully ignorant which knoweth not so maliciously wicked which confesseth not the incomparable and singular excellencie of the worde and heauenly doctrine of the Gospel Whereof the Apostle to assure vs saith of his owne will hath hee begotten vs with the worde of truth that we should be the first fruites of his creatures 2 The worde of God being then so excellent and the Remouing hinderances excellencie it selfe thereof set foorth in that it is the word of trueth and the meane of our regeneration in the seconde place of this treatise the Apostle remooueth such things as hinder the attending thereunto and the things which greatly hinder the woorde are two 1 Babling and talking when wee should heare with attentiue and deepe silence 2 and anger when wee are taught and reformed by the word 1 Concerning the first thus sayth Saint James therefore my brethren let euery man be swift to heare but flow to speake Wherein our vaine babling and foolish talking when we should heare is condemned and attention audience to the word commanded vnto the saints that we shew our selues prompt and readie to learne and not hastie to teach others when we should heare and learn our selues rather Thus is our rashnes which are vnlearned reproued when we talke of high heauenly matters too excellent and deepe for our slender capacitie As of the nature secret wisdome of God of his inscrutible iudgement in calling and choosing some and condemning other at his free pleasure and such like wherein we must stay our selues contented therein to bee informed with pacience and silence of such as are learned The heathen Philosophers would not men rashly to Pythagoras speake but rather to heare with silence for which cause noble Pythagoras inioyned his hearers vij yeares silence that that while they might learne but not rashly talke of the precepts of philosophie Was that needfull in humain philosophie and is it not much more needfull in the heauenly philosophie of God that we be swift to heare and slow to speake of the diuine misteries of his word And Cleobulus taught that mē should be more careful to heare Cleobulus then to speake because audience and attentiue hearing more becommeth most men then to speake When Zeno heard a yong man prating and speaking much mocking Zeno. him hee tolde him that his eares were growne in to his tongue because he heard little and spoke much where he should haue heard much and spoken little Nature it selfe would haue vs swift to heare but slow to speake for which cause we haue two eares giuen vs to heare much and but one tongue to speake little When men therefore haue not the sufficient knowledge of things they ought rather to heare in silence and learne with pacience then rashly to speake of the things they knowe not A thing no doubt not onely needfull in worldly wisedome but necessarie also in heauenlie philosophie Sirach wisheth men to bee swift to heare good things and to be of pure life but to giue answere Ecclus. 5. with aduised patience And if they haue vnderstanding to shape an answere vnto their neighbour if not to lay their handes vpon their mouthes least they be trapped in an vndiscrete worde and so bee blamed The Apostle Saint Iames seeing rash babling to bee a disturbance vnto the attention of men which they ought to performe to the worde exhorteth men to be swift to heare but slowe to speake That wee are willed to bee swift quicke readie and prompt to heare and learne but slowe to speake it forbiddeth not men to speake at all but not to speake rashly but to obserue time place person and other circumstaunces in their speach as shall be most conuenient And the circumstaunces in our talke and speaking to be obserued are specially these 1 The person to whom 2 The place where 3 The time when 4 The maner how 5 The things whereof wee speake 6 The ende wherefore which carefully obserued greatly beautifie and adorne the talke and speach of men 1 The person to whom we speake whether our equal our better our inferiour whether a prince or subiect honourable or of meane birth learned ignoraunt wise or foolish this ought in talke to be considered that regard had of the person our talke may be accordingly 2 The place is to be noted for in some place it is better Prou. 25. 11. to speake then to be silent in another place better to be silent then speake 3 Time also maketh much to the fitnesse of our speach There is a time to speake and a time to be silent faith 〈◊〉 Preacher The sonne of Sirach accounteth it a great point Ecclus. 3. of wisdom to seeke oportunitie to speake in therfore he sayth A wise man will hold his tongue till he see oportunitie Ecclus. 20. but a trifler and foole will regard no time And againe a tale out of time is as musicke in mourning but wisdome knoweth the seasons of correction and doctrine Ecclus. 22. The Prophet counted it a great gift to speake in time wherefore he sayth The Lord hath giuen mee a Isai 50. tongue of the learned to know how to minister a worde in time to him that is wearie Salomon teaching men how Pro. 15. to make their talk comfortable and profitable vnto men willeth them to waite for time and season A ioy commeth to man by the answere of his mouth and how good is a worde in due season When Abigail saw the drunkennes of Nabal she saide nothing vnto him touching Dauid 1. Kings 25. whom he had bitterly reuiled and abused shamefully but in the morning she tolde him of the matter Thus sought opportunitie Archesilaus the Philosopher therefore being at a banket and among the pots being desired to dispute and reason of a certaine matter refused and answered that it was a chiefe thing and proper especially to philosophie to know the time of euerie thing If the light of nature
are amisse this profit and vse vve loose vvhē we heare the vvord only and doe not thereafter this vse of Gods lavve and vvord Moises commendeth vnto princes and people Deut. 7 vvho exhorting the King continually to reade and meditate in the lavve shevveth him for vvhat end he should so doe to learne to feare the Lord and not to heare and knovve alone but to keepe his commaundements This vse vvas respected vvhen he vvilled the Leuites to teach the lavve vnto the people that they might learne to doe Deut. 31. Psal 119. and keepe the ordinances and the vvords of the lavve of God prescribed Dauid disputing of the vse and end of the lavve maketh it the reformer of our manners the directer of our pathes the line and leuell of our life and the guide of our waies to godlines Saint Paul affirmeth that all scripture is inspired from aboue and is profitable to teach 2. Tim. 3. such as are ignorant to conuince such as are repugnant to correct such as erre and wander in conuersation to instructe in righteousnes wherefore to what end to what vse to what purpose euen that thereby the man of God may be absolute perfect to euery good worke Perfectiō in righteousnes holy conuersation in life is the vse of the law and word of God As therefore the chiefe ende of sciences and humaine artes is not knowledge but action that when a thing is learned it may be put in vre and practise And as the vse and ende of morall philosophie is not to knowe only but to practise also whereunto they are vnfit which lacke experience to practise as Aristotle teacheth so the 1. lib. Ethic. c. 3. vse of Gods word which is the arte of all artes and that diuine philosophie which neither Thalis nor Pythagoras Socratet nor Plato Zeno nor Aristotle neither any other of the learned heathen haue deuised and inuēted but which we haue receiued from God himselfe is not meere knowledge to wote what to doe but practise of obedience that we may so doe in action as by hearing the word we haue learned This vse and end men then lose when they content themselues with hearing onely Which thing the Apostle here proueth by a fit similitude wherein he compareth the word of God to a glasse As the chiefe vse of the glasse is not to see our faces only but to correct our faults that there be no blemish or deformitie therein so the word of God hath this vse not to shew our selues only but to reforme our enormities that there remaine no iniquitie in vs. The word of God may well be compared to a glasse The word like a glasse Three speciall properties are in a glasse wherby the word is resembled vnto it 1 A glasse sheweth the perfecte forme of our faces with all the deformities and blemishes therein to correct them if they may be corrected So the lawe and worde of God sheweth the perfect face and fashion of sinne in vs that so farre forth as natural infimitie permitteth all blemishes may be amended for which cause Saint Paul saith that thereby we come to see sinne and by the lawe haue knowledge thereof because by the lawe is the knowledge of sinne that then being knowen we might by grace reforme Rom. 3. it 2 The glasse sheweth their owne faces which looke thereinto and not the faces of others that they might be carefull to wipe away their owne blemish and dyrty spots and not be curious in clearing of others So the lawe sheweth euery one that loketh thereinto his owne sinnes cheifely not the sinnes of his brethren so much that euerie one should be carefull of his owne life and not be too curious in the liues of others Wherefore holy Dauid so often desired to bee informed in the lawe and statutes of Psal 14. Psal 25. Psal 86 God that he him selfe might walke therein and be reformed as in his psalmes many waies it appeareth and the Apostle exhorting all men to make triall of themselues by the word not only at the receauing of Sacraments but otherwise 1. Cor. 11 by the ministerie of the word for the proofe of their faith woulde not haue them as busie in the liues of others but as carefull of their owne to mend themselues Let euerie one examine him selfe and so let him eate of this bread and drinke of this cup And againe proue your 2. Cor. 13. selues whether you are in faith examine your selues know you not that Christ dwelleth in you except ye be reprobates the word must teach vs to see our selues and our owne infirmities and endeuour to reforme our owne blemishes of sinne and not to be curious in them searching into the liues of others before our owne be throughly reformed 3 The glasse sheweth vs our blemishes which seene we hate and with mislike wipe them away so the worde of God sheweth vs the deformitie of sinne which sinne must be hated of vs thus Gods word taught Dauid to hate his owne waies and Marie Magdalen to loth here former life This maketh the Saints of God to hare the very garments defiled with the flesh and conceyue mislike against those sinnes wherevnto in times past they were giuen These things being so the Apostle compareth the word of God to a glasse Of which comparison there are two partes or members 1 They which looke into the worde of God without endeuour or yet desire to reforme their liues thereby are like such as looke into a glasse to see themselues but not to reforme their faults or blemishes of life as soone as they are gone they forget what fashion they were of thus their peering pooring and peeping into the glasse profiteth nothing as good neuer a whit as neuer the better The looking or hearing of hypocrites is like the vaine looking into glasses of fooles Fooles looke into glasses to see themselues but not to correct any thing amisse in them so hypocrites heare the worde of God and looke into his will to see it but not to correct their maners thereby Fooles looking into glasses with perswasion of themselues that they are faire when they are deformed come therehence as wise as they went and hypocrites thinking themselues righteous when they are wicked come as wise from a Sermon as they went thither As fooles looking into glasses see not that therein that which is indeede the right side is the left and the left the right and so thinke all is well So hypocrites seeing not by the worde their disordered liues that all things are topsie turuie in them perswade themselues all is well inough and so are not profited As fooles looking into glasses thinke they see a face in deede when they see but the reflexe or turning backe of a face therefore they coll they kisse they fall in loue oftentimes with the face seene in the glasse as Nareissus did with his owne face when he behelde himselfe in the water 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
Againe we haue the faith and religion of Christ in respect of persons when wee holde that onely for true religion which hath succession of many Bishoppes confirmation of diuers Councels defence from sundry Princes continuance of many yeares regard had to these circumstances not to the trueth it selfe whereunto they must haue respect Thus might and did the lewes defend their idolatrie against the Prophet Ieremie from succession Ierem. 44. of Priestes authoritie of Princes continuance of time thus our aduersaries the Papistes by the like means measure the religion of Christ and therefore haue it in respect of persons when they rather respect the successiō of their Romish Bishoppes the consent of Councels called by themselues defence of Princes either bewitched with the entising strumpet of Babylon or ouerruled by the authoritie of the Pope himselfe Continuance of time which serueth for defence of all idolatrie and iniquitie of the heathen then the worde it selfe grounded vpon the foundation of the Prophets and Apostles Iesus Ephes 2. Christ himselfe being the head corner stone Thus haue they also the faith of Iesus Christ in respect of persons 5 What when for gaine and aduauntage wee can make the Gospell to serue mens pleasures and do apply it to mens humors which is making marchaundise of the gospel reprooued by Paul haue we not the faith of Christ 2. Cor. 2. in respect of persons 6 What when either for feare or fauour wee spare some and bitterly inueigh against others not once touching some and for the same or some lesse fault cōdemne others to the bottomlesse pitte of destruction are we not partiall in our selues and haue we not the faith of Christ in respect of persons The Apostle condemning all these but specially the first kinde exhorteth the brethren not to haue the faith of our glorious Lord in respect of persons 4 This euill cannot stande with Christian profession the Gospell teacheth that with God is no respect of Acts 10. persons but that they all which fear God work righteousnes are accepted through the ioyfull tidings of saluation Gal. 3. by Iesus Christ in whome there is neither male nor female bonde nor free neither rich nor poore but they are all alike vnto him The sound of this Gospel went not to the rich noble honourable and mightie men of the world alone but it was preached to the poor also Hereby are we vnited into an holy brotherhood and this brother hood implyeth equalitie in this case so that the rich may not be regarded the poore neglected but the Spiritual brotherhoode is violate and broaken Through the Gospell we become all of vs members of one body each of vs 1. Cor. 12. members of each other and all members of Christ our head If then for riches honour worldly pompe we esteem and count of men and not for their vnion with Christ and their incorporation with him we fall away frō Christian religion Thus the respect of mens persons and esteming religion by outward appearance of men cannot stande with the faith of Christ which teacheth vs to embrace Christians with brotherly loue and not to regarde one with the contempt of another which as a thing vnseemely our calling repugnant to loue contrary to our profession S. Iames in his proposition condemning exhorteth the brethren not to haue the faith of our glorious Lord Iesus Christ in respect of persons And these are the two things in the first place in the proposition or state of this Treatise obserued the persons whom he admonisheth and the thing whereof he admonisheth My brethrē haue not the faith of our glorious Lord Iesus Christ in respect of persons Now this glorious Lorde euen our Sauiour Iesus Christ who hath loued vs and geuen himselfe for vs to Ephes 5. Tit. 2. be a sacrifice of a sweete smell vnto God geue vs grace so to esteeme of our Christian brethren as that wee preferre not one to the disgrace and contempt of another but that we equally esteeming them all as bought with the bloud of the same Lambe immaculate and vndefiled may haue a right estimation and iudgement of Christian profession and that men without respect of persons walking sincerely may glorifie God of him be glorified in the life to come through our Lord Iesus Christ To whom with the father c. Iames Chap. 2. verses 2. 3. 4. 5. 6. 7. 8. 9 Sermon 10. 2 For if there come into your companie a man with a gold ring and in goodly apparell and there come also a poore man in vile apparell 3 And ye haue a respect to him that weareth the gay clothing and say vnto him sit thou here in a goodly place and say vnto the poore Stande thou there or sit here vnder my footstoole 4 Are you not partiall in your selues and become iudges of euill thoughts 5 Hearken my deare brethren hath not God chosen the poore of this world that they should be rich in faith and heires of the kingdome promised to them that loue him 6 But ye haue despised the poore Do not the rich oppresse you by tyrannie and doe they not draw you before the iudgement seates 7 Doe they not blaspheme the worthie name after which ye be named 8 But if ye fulfill the roiall law according to the scripture which saith thou shalt loue thy neighbor as thy self ye do wel 9 But if ye regard the persons ye commit sinne and are rebuked of the lawe as transgressours IN these wordes and the rest to 14. verse the Apostle confirmeth that which he before proposed and proueth by two arguments that to haue the faith of Iesus Christ in respect of persons is euill The first reason is from the example of such as thus accept the persons of men the other is from the nature of the lawe of God which by this meane is transgressed The first argument is handled in these words and verses set downe In which reason frō their example which respect mēs persons there are three things to be considered 1 the example it selfe verses 2. 3. 4. 2 The euils in that example condemned which are two 1 Peruersnesse of iudgement ver 5. part 6. 2 Madnes part 6 7 verse 3 The conclusion v. 8. 9. In which there are foure things 1 What this law is 2 Why called roiall 3 What it willeth 4 How it is fulfilled The example of such as haue the saith of christ in respect of persons 1 Concerning the first the example of men thus respecting the rich with the cōtempt of the poore christian brethren thereof thus saith S. James For if there come into your companie a man with a gold ring and in goodly apparell and there come in also a poore man in vile raiment and ye haue respect to him that weareth the gay clothing say vnto him Sit here in a goodly place but say to the poore Stand there or sit here vnder my footestoole are you not partiall
man be iustified by the like The deuils beleeue and tremble yet not iustified not saued Now that the deuils beleeue there is one God yea and confesse Iesus Christ to be his onely sonne yet tremble before his throne and diuine presence the holy word of God and the most sacred scriptures do teach vs when our blessed Lord and Sauiour Iesus Christ was come into the land of the Gergesens there mette him two mâ—n possessed with deuils which came out of the graues very fierce and terrible so that no man might passe by that way And these deuils possessing these two men cried out vnto Christ with trembling and feare Iesus thou sonne of God what haue we to doe with thee art thou come hether to torment vs before the time In another Euangelist in like manner when the people preaced about Christ to be healed the vncleane spirites which were in them whom Christ then cured seeing him fell downe before him and cried saying Thou art the sonne of God The deuill possessing him whom neither fetters could holde nor chaines could binde nor bandes could bridle seeing the Lord Iesus a farre of running and worshipped him crying with a lowde voyce what haue I to doe with thee Iesus the sonne of the most high God To this sense soundeth that also in the Euangelist Saint Luke 4. item v. 41. eius deus Luke 8. 26. Luke who writeth that the vncleane spirite possessing the man in the Synagogue of Capernaum in Galile knew Christ God blessed for euermore and also confessed him openly Whereof the Euangelist saieth thus In the Synagogue there was a man which had a spirite of an vncleane deuill which cried with a loude voice saying vnto Iesus Christ Oh what haue we to doe with thee Iesus of Nazareth Art thou come to destroy vs I know whom thou art euen the holy one of God These places nowe cited out of Saint Matthew cap. 8. ver 18. 19. of S. Marke 3. cap. ver 11. and cap. 5. ver 2. 3. c. of Saint Luke cap. 4. ver 33. 34. c. and 5. 41. Luke cap. 8. ver 26. and many such like places doe euidently shewe a kinde of beliefe to bee in the deuils whereby they be perswaded there is a God Their confessing also the sonne of God Iesus Christ to be God euen the sonne of the most highest and their prostrating and casting downe of themselues before his diuine presence Finally their feare least he should torment them and their desiring of him not to sende them into the deepe the place of their punishment confirmeth this truth the deuils beleeue also and tremble The deuills then doe not onely beleeue there is one God but also confesse Iesus Christ to bee his sonne and tremble for feare of his mightie power To conclude this beliefe of the deuils and vnclean Acts 19. spirites saint Luke in the Acts of the holy Apostles setteth forth most euidently in the storie of the seuen sonnes of Sceua the priest and Iewe. Which sonnes of his being Exorcists and taking vpon them to call on the name of Iesus whom Paul preached coniured therby the foule and vncleane spirites to come out of men but the euill spirit by them thus coniured in a certaine man answered them and said Iesus I know and Paul I know but who are you Thus did the deuil nor only beleeue but confesse also not onely Christ the sonne of the most highest but Paul also the seruant of the Lord and of our blessed Sauiour Iesus Christ Albeit these testimonies out of the newe Testament bee most cleare to teach vs that the deuils beleeue there is one God yet let vs also cast our eyes vppon the former generations and looke euen from the beginning and in the succeeding ages and wee shall see out of the olde Testament also this same confirmed and so haue a most sweete and pleasaunt harmonie of them both together VVhen God Almightie had made man and placed him in the most pleasaunt garden of Eden and had giuen Gene. 3. him commaundement that he shoulde not eate of the forbidden fruite which grewe in the middest of Paradise euen of the tree of the knowledge of good and euill Satan tempting man to disobedience doth not denie that there was anie God which had giuen such commaundement to man but as beleeuing there was one God and confessing the same vnto Euah asketh her whether God indeede had commaunded them not to eate of the tree of knowledge VVhen the sonnes of God the holie Angels stoode all about the throne of God and Satan himselfe comming from the compassing of the earth and the worlde Iob 1. 2. presented himselfe also before his diuine Maiestie and God had demaunded of him whether he had considered Iob his seruant The deuill as beleeuing the heauenlie and diuine nature confesseth the Godheade in his accusation of Iob hath Iob serued God for nought Thus the deuill at that time also beleeued Finally when the Lorde Almightie sitting vpon his heauenly throne and hauing all the hoste of heauen about 3. Kings 22. him as it were consulting and deuising to bring a iust plague vpon Ahab the wicked and vngodly King of Israell had but asked the question who woulde entice Ahab that he might perish in Ramoth Gilead Satan the deuill as beleeuing that diuine nature and excellent maiestie to be God submitted himselfe to Gods will offered himselfe to the execution of his iudgements and sayd I will entice him Thus then both the testimonies of the olde and the authorities of the newe Testament confirme the doctrine of our Apostle the deuils beleeue and tremble Nowe where the Apostle Saint Iames saieth thou beleeuest there is one God thou doest well the deuils also beleeue and tremble this speach thou doest well may haue a double sense For either it may be taken irronically and in taunting wise as iustly vpbraiding and reprouing them for their vaine ostentation of fayth and their boasting in their beleefe which is no better then the faith of diuels VVherefore as when men doe most wickedly yet we in reproouing in taunting in mocking and checking manner say O it is well done and so reproue their iniquitie So here Saint Iames bitterly and sharpely inueighing agaynst the wicked and iustly reproouing their vaine faith sayeth Thou beleeuest there is one God thou doest well the deuâ—ls beleeue also and tremble and so condemneth their hypocrisie As who should say is it well done in deede when thou doest beleeue no better then deuils do Or else it may be spoken affirmatiuely and to this sense thou beleeuest there is one God thou doest well for it is a good thing thus to doe but yet is not this all neither is it inough or sufficient neither must thou rest in that degree of fayth but goe on and proceede and growe from faith to faith and then to beleeue there is one God is well Otherwise thy faith shall not profite thee for the deuils
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
vanisheth away 3. The thing condemned and the reasons why deliuered in the third place followeth a correcting of the euill in stead of saying to day and to morow we wil go to such a citie let vs say if the Lord will and if we liue we will do this or that thus correcteth he the euill for yee ought to say saith he if the Lord will if we liue we will do this or that It is a speciall point of godlinesse in all things that are to be done first to make honourable mention of the Lords will and pleasure and euermore to recount and record our owne frailnesse and in all things to say if the Lord wil and if we liue we wil do this or that Our whole life relieth vpon him in him it is onely to direct all our waye without his leaue can wee doe nothing lette vs therefore referre all things to his will and say as wee are taught by the Apostle if the Lord will and if we liue we will do this or that The whole course of mans life is ruled by God the heart of mā saith Salomon purposeth his way but the Lord Prou. 16. Prou. 20. directeth his steppes the steps of man are ruled by the Lord how can a man then vnderstand his owne waies I know saith Ieremie that the way of man is not in himselfe Ierem. 20. neyther is it in man to guide and direct his steps And this is not onely true in walking after the law of God and directing our liues according to his vvill which without his speciall fauour and grace cannot be but of the whole course of our life which is altogether directed by his pleasure prouidence wherfore in all things men ought to prefer the will of God To which purpose our Sauiour Christ putteth a petition concerning the will of God before Mat. 6. the things appertaining vnto this life What can any man otherwise of neuer so great might do without the will of God if Pharao could haue done any thing by his Exod. 14. owne absolute power without the vvill of God then had the Israelites at once bene ouerthrowen his kingdome in securitie If Aman could haue done any thing vvithout Ester 3. the vvill of God then had Mardocai gone to the pot and all the men of the Ievvish nation If Sennacherib could haue done any thing vvithout Gods vvill then Hezechia 4. Kings 18. 19. Reue. 12. had bene plagued by the Assyrians If the deuill himselfe could doe any thing vvithout the vvill of God then long since had the vvhole Church of God bene destroied vtterly No man neyther in these like matters nor in any ciuill affayres can doe any thing but according as God hath determined and after his vvill for vvhich cause in all things and actions vve aduenture and enterprise vve must preferre his vvil if God will When Paul tooke his leaue of the Ephesians readie Acts 18. to iournie tovvardes Hierusalem he promised to returne to them againe yet not simply but if God vvould Being at Corinth he protesteth to the Romaines that he praied to God that he by one meane or another might haue Rom. 1. a prosperous iournie vnto them by the vvil of God When he vvas at Philippi in Macedonia frō thēce vvrote to the 1. Cor. 4. Corinthians into vvhose church many false brethren were crept he promised to come shortly vnto thē againe yet he preferreth the will of the Lord and saith If that the Lord will wherefore he saith But I wil come shortly vnto you if the Lord will and will know not the wordes of them which are puffed vp but the power And againe I will not now see you in my iourney but I trust to abide a while 1. Cor. 16 with you if the Lord permitte In all his determinations had he speciall respect to the will of God as is apparant By whose example according to this councel must men correct their vanitie and foolish speaches If the Lorde will we will doe this or that Seeing Gods will must be preferred in al things who at his owne pleasure by his diuine prouidence ruleth ouer all if we can doe nothing without him in whom onely we haue our life being and Acts 17. mouing what temeritie and rashnes what impietie and vngodlines is it in this pride of our heartes without any regarde had to his will of our selues to determine any thing Now as Gods wil must first be preferred to all our actions So also hauing respect to our mortalitie fraile condition subiect to speedie death wee also adde If wee liue which is requisite to our determinations seeing our life is so vncertaine The Apostle therefore to correcte this greate euill and mischiefe of pride whereby men in vaine confidence promise to themselues many matters and determine long before of things vncertaine in that they say To day or to morrow we will goe into such a citie and continue there a yeare and by and sell gaine teacheth vs in stead thereof to say if the Lord will and if we liue we wil doe this or that This euen reason it selfe beside the word of GOD teacheth vs for is it not reason that we should say by his leaue we will doe this or that from whom wee haue our life our mouing and being and this we haue from God is it not reason that we should yeelde our selues vnder his will Wherefore Socrates taught by naturall reason this doctrine willeth Alcibiades in all thinges to say If God Socrates will Christians ought therefore rather by the worde of trueth taught to learne this lesson least in their affaires determinations counsells and busines not preferring Gods will they be worse then the very heathen 4 Haue not our age hatched many such birdes as say not only not if God will we will do this or that but will he nill he we will do it Haue we not such as determine things long before against religion iustice equitie honestie or Godlines haue wee not many proude and wilfull persons which in their purposes counsels determinations actions neuer care for the will of God nor regard whether hee will or will not such things as they determine But let all such as feare God bee aduised by the Apostle and correcte the vanitie of their pride and say in all things if the Lorde will and if we liue wee will doe this or that as heere wee are exhorted Yet is it not the purpose of the holie Ghoste heere to condemne all for proude and wicked who at all times and in all things vse not thus to say if the Lorde will and if wee liue we will do this or that For the very Saints of God trusting perfectly vppon the grace of God brought 1. Pet. 1. vnto them by the Reuelation of Iesus Christ who serue God instantly day and night and worshippe him in spirit and in truth whose soules and bodies are quicke holy
horrible sinnes For albeit there bee no sinne so little or small in the opinion or estimation of man but that it commeth before the Lorde and entreth into his eares whose eares heare and whose eyes see all the workes of men neither is their anie sinne kept from his knowledge yet to note the horrour and haynousnesse of some sinnes aboue others the holie Ghost in the sacred Scripture sayeth of such that they crie vnto the Lorde VVherefore Moises to shewe the great and grieuous sinne of Cain in murthering his louing and naturall Gene. 4. brother bringeth in GOD speaking thereof to him Cain what hast thou done the voyce of thy brothers bloud crieth vnto mee from the ground When the filthie Sodomites had stained themselues with vnnaturall lust with foule fornication and all shamefull vncleannesse Gene. 18. of the flesh impietie and vngodlinesse the crie of their iniquitie was great in the Lordes eares and their sinne exceeding grieuous in his sight To shewe the barbarous crueltie of the people of Aegypt and their extreeme exactions wherewith they ouercharged Exod. 3. Isai 5. 9. 1. Kings 9. 16 Iob. 34. 28. and pressed to grounde the Israelites the Prophet thereof speaking bringeth in God thus conferring with him there-about in Horeb I haue seene I haue seene the oppression of my people which are in Aegypt and haue heard their crie because of their taske-maisters To like purpose our Apostle setting foorth the great iniquitie and iniurie done to the poore labourers in the detaining and keeping backe of their wages by the rich men of the world affirmeth that the same crieth vnto God and that the crie thereof is gone vp to the eares of the Lord of hostes Wherehence we are taught and may well learne that albeit men themselues by vs oppressed doe not alwayes powre out the bitternesse of their hearts neither alwayes ring in the eares of the Lorde agaynst them by whome they are oppressed yet the verie iniquities and sinnes of the wicked themselues crie out day and night in the eares of the Lorde against them for vengeance Thus Gene. 4. murther though kept for a season from the knowledge of men thus adulterie fornication and fleshly vncleannesse Ecclus. 23. though it be done in secrete that no eye doeth see it thus oppression and extortion though all men almoste practise it thus pride though the whole lande Isay 3 flyeth after it thus vsurie briberie and all manner couetousnesse thus peruerting of righteous iudgement and all manner wrongfulnesse and iniurie thus lying swearing blasphemie and slaunder thus all iniquitie and vnrighteousnesse of men whereby the lande Sophonie 3. Osea 4. is altogether polluted and bloud thereby toucheth bloud cryeth in the eares of the Lorde of hostes who beeing a righteous iudge and that GOD onely to Deut. 32. Psal 94. whom repaying vengeance belongeth will reward it accordingly And assuredly as all sinnes at all times haue cried out for vengeance from the Lorde who hath heard them and in iust measure punished them so the haynous and horrible sinnes of our age crye out in like manner for vengeaunce our shamelesse adulteries whereof our countrie is full our cruell hatred whereby we murther one another in our heartes our intollerable pride in flaunting ruffes in coloured starchings in newe cuts and iagges in periwigges and french frilles in the deuill and all which our vanitie and the iniquitie of our times haue deuised our suttle and fraudulent dealings our voluntarie bankerouting our great oppression and extortion whereby the faces of the poore are pitifully grinded our vsurie which hath succeeded and gotte in the place of noble marchaundizing whereby we eate vp one another our manifolde open and secrete publike and priuate offences daily and hourely in moste wicked manner committed crie out in the eares of the Lorde of hostes and vnlesse wee seeke speedy redresse through vnfained repentaunce vnto GOD vvee shall feele the smarte and griefe thereof subiect to the like destruction here mentioned by the Apostle sith wee are guiltie of the like or the same iniquities against which it is iustly denounced Here God is called the Lord of hostes which attribute God the Lorde of hostes or addition is oftentimes and in sundrie places giuen vnto him because he hath all his creatures alwaies readie as an innumerable and infinite hoste to fight at his pleasure and becke against the wicked for the maintenaunce of his glory and defence of his seruauntes Which thing Sirach notably expresseth there are saith he spirites created for vengeaunce which in their rigour Ecclus. 39. lay on sure strokes in the time of destruction they shevve forth their power and accomplish the wrath of him that made them fire and hayle and famine and death these are created for vengeaunce the teeth of wild beastes the scorpions and the serpentes and the sworde execute vengeaunce for the destruction of the wicked They shal be gladde to do his commaundement and when neede is they shal be readie vpon earth and when their houre is come they shall not ouer passe the commaundement The droppes of raine from heauen were his hoste to fight against and destroy the men of the first world Fire Gen. 6 7. Gen. 19. from heauen was his hoste to fal downe and consume the Sodomites and them of Gomorrah The mightie hayle stones which fel vpō the soldeours of the kings which ioined battle with Iosua wherewith more perished then by the sword of the people the scrawling wormes the hopping Iosua 10. frogges the creeping lice and other like creatures were his hoste to fight against Pharao and his people Exod. 7. 8. 9. 10. 14. and the raging sea rose vp against him and ouerwhelmed him and his armie One people is his armie to punish another and euery one of his creatures serue at his Psal 105. 28. 29. 30. c. pleasure either to worke the deliuerance of his seruants or the destruction of his enemies and therefore is God often called the Lord of hostes The Seraphins in the prophete stood vp and cried one to another holy holy holy is the Isay 6. 1. 9. Lord of hostes the whole world is full of thy glorie Ieremie Ierem. 10. the prophete yeeldeth this attribute and name vnto him who cōparing the idols of the natiōs with the Lord saith the portion of Iacob is not like them for he is the maker of all things and Israel is the rodde of his inheritaunce the Lord of hostes is his name Nahum the prophet Nahum 2 describing the victories of the Caldeans against the Assyrians and the punishments by God brought by them vpon the same people crieth behold I come vnto thee saith the Lord of hostes and I will burne her charrets in the smoke and the sword shall destroy thy yong lions and I wil cut of thy spoyle from the earth and the voyce of thy messengers shall no more be heard In the prophecie of Malachie it is often
from whome he had both commaundement and courage for the fighting of the Lordes battailes After whose death and the manifolde battailes hee had with Kings and Countreys the people came to the Lord to enquire who should succeede him as their captaine to Iudges 1. fight against the nations and hee appointed Iudah captaine ouer them Dauid the valiant warriour confesseth in sundrie Psalmes that his warrely prowis and fortitude Psal 18. was from the Lorde therefore hee cryeth out in the Lordes prayse I will loue thee dearely O Lorde my strength the Lord is my rocke and my fortresse and hee that deliuereth me my God and my strength in him will I trust my shielde the horne of my saluation and my refuge To like purpose in another place Through thee Psal 44. saith he to God we thrust backe our enemies and in thy name shall we tread downe those that rise vp against vs. Finally he breaketh out and praiseth God Blessed be the Psal 144. Lord my strength which teacheth my hands to fight and my fingers to battaile he is my goodnesse and my fortresse my tower and my deliuerer my shield and in him I wil trust whch subdueth my people vnder me Which had beene great impietie in the princely Prophet had warres beene altogether vnlawfull Salomon the diuine and heauenly Eccles. 3. preacher affirmeth that there is a time for all things a mong other things he sayth there is a time for peace and a time for warre Nowe we knowe there is no time for wicked things if warre were wicked and euill there were no time for it 2 Neither doe these places onely shewe it to bee lawfull in the former times vnder the lawe and Prophets in the time of the olde Testament but also the new Testament confirmeth the same to bee as lawfull vnder the Gospell VVhen Iohn Baptist preached and infourmed all Luke 3. states and degrees of men in their dueties when the soldiours asked him vvhat they should do he biddeth them not forsake their calling as a thing vnlawfull but sheweth how it might be vsed aright oppresse no man saith he and be content with your wages Whereupon Saint Augustine thus concludeth whom he willeth to be content with their wages he willeth not Epist. 5. Marcellino Mat. 8. to leaue their warfare When our Sauiour was besought to heale the Centurions seruaunt vvhich vvas a man of vvarre the gouernour of a hundreth soldiours he neyther disdained his person neyther condemned his calling nor denied his suite but cōmended his faith without any more ado vvhich he would not haue done had the calling beene vnlawfull Saint Peter by God was sent to another Centurion Act. 10. to whom he preached all the wordes of life yet is there no sillable nor sounde of condemning the condition and calling of the Centurion Cornelius When there was a greate conspiracie against Paul of more then fourtie which sought his life he was contented through the ayd Act. 23. of armed souldiours to be brought safely to Cesaria and so deliuered from the rage of his enemies which eyther he would neuer haue done or if through feare hee had done yet it should and would eyther by Luke in the storie or by himselfe in some place haue beene confessed to haue bene euill done vvere vvarres vnlavvfull altogether The author to the Hebrewes commending the most holy men and Saints of God as for other many excellent Heb. 11. effectes of faith so also that through faith they subdued kingdomes wrought righteousnesse obtained the promises stoppeth the mouthes of Lions quenched the violence of fire escaped the edge of the sworde of weake were made strōg waxed violent in battle turned to flight the armies of the aliants If to waxe stronge in battle to subdue kingdomes and putte to flight the armies of the aliants be praise-worthie hovv then can vvarres bee but lavvfull 3. Tributes are certaine contributions made by the people and giuen to the Prince to defend them by warre if occasion serued whereof beyng demaundeth his iudgement whether it were lavvfull to giue it or no our Sauiour Mat. 22. willed tribute to be giuen to Cesar the Emperour and himselfe for himselfe and his traine paid it as Saint Mat. 17. Rom. 13. Matthew recordeth Saint Paul exhorteth the Christian subiectes to the paying of tribute as parte of their subiection and obedience vvilling that custome be payed to whom custome and tribute bee paid to whom tribute belongeth 4. The learned auncient fathers found no such matter in vvarres but commended them as things most lavvfull Saint Cyprian in his Epistles saith of vvarre When 2. Lib. epist 2. priuate men shedde bloud it is sinne and a great faulte but when it is publikely done it is a vertue wherein he counteth priuate reuenge and thereby shedding of mans bloud haynous murther but waging lawfull warres he reputeth as a singular vertue Saint Augustine in sundry places as in his Epistles to Epist 5. 48. to Bonifa a warrier others and also in that which he writeth to Bonifacius a warrier sheweth that as the Gospell hath not taken away the lavvfull vse of meate and drinke mariage riches and such like so neyther hath it taken away the vse of lavvfull warres without which no common-wealth can bee preserued the lavvfulnesse vvhereof the examples of Abraham Moses Josuah Dauid the godly Centurions in the gospell and infinite the like shevv most euidently 5. Conditions in vvarres required that they may be lavvfull though there might many be assigned yet I suppose that these be the chiefest 1. That no warres be vndertaken but by the authoritie of the King Prince Emperour or other chiefe officer and gouernour in the common-wealth so that warres without his appointment are not lawful warres but vprores rebellions and ciuill seditions vtterly condemned Thus Core Dathan and Abiram rising vp against Moses Absolon Num. 16. 2. Kings 15 taking sworde in hande against Dauid his naturall father Adoniah against Salomon Basha Zimrie Shallum and 1. Kings 1. the seruants of Ammon the king not armed by the authoritie of their princes but against them are thus condemned Brutur and Cassius and such like of their owne heads arming themselues against their common-weales and countries haue bene condemned as seditious persons 2. Warres also must be vvaged and vndertaken for defence of religion of publike peace of the state of the countrie and the safetie of the common-wealth and people committed vnto princes for the suppressing of wicked malefactours and the lavvfull defence of loyall subiectes Saint Augustine therefore vvriteth thus to Boniface Augustine to Bonif. 48. Epist the vvarrier all thinges are quiet and husht vvhen vvarres are vvaged for they are not vndertaken of desire to rule or for crueltie but for studie of peace that the godly may be supported and the vvicked punished which endes euen the very Heathen respected For Homer bringeth in Hector exhorting his souldiers Homer Ili to
are subiect whensoeuer the times be what manner so euer the meanes be what kinde so euer we suffer in For which cause the exhortations in the holy and sacred worde of God thereunto apperteyning are sundrie and manifolde Which to passe ouer and as it were onely to geue a taste thereof by the way What saith Saint Paul touching Rom. 1â— this matter Doeth not he exhort the Saintes to reioyce in hope to be patient in tribulation to continue in praier Who elswhere setting downe the steppes and degrees wherein the Saintes must treade if they wil walk worthie the calling whereunto they are called requireth Ephes 4. 1. Pet. 4. 12. Iames 1. 2. Reuel 2. 10. Heb. 10. 35. 36. as the third steppe to Christian conuersation long suffering or patience wherefore he saith I therefore as a prisoner in the Lord exhort you that you walke worthie the calling whereunto you are called How With al humblenesse of minde and meekenesse with patience or long suffering supporting one another through loue endeuouring to keepe the vnitie of the Spirit in the bond of peace The holy and blessed Apostle Saint Peter describing 2. Pet. 1. vnto the Saintes that golden chaine of all excellent vertues wherewith he would haue all the elect of God to be adorned and beautified as the most incomparable ornament of their life maketh patience the fifth linke therof whereunto in this wise he perswadeth therfore giue all diligence thereunto Ioyne moreouer vertue with faith and with vertue knowledge with knowledge temperance with temperance patience with patience godlines with godlines brotherly kindnes with brotherly kindnes loue For if these things be in you and abound they will make you not to be idle nor vnfruitefull in the acknowledging of our Lorde and onely Sauiour Iesus Christ These and infinite other the like places wee haue generally mouing vs to this excellent and commendable vertue patience Particularly the Apostle in this place exhorteth to patience which is in bearing and suffering the iniuries and cruell oppressions of prophane rich men by whose tyrannie and cruell dealing they were marueylouslie afflicted which they ought with all patience to beare looking and wayting for the comming of the Lorde Iesus Christ to auenge their causes and quarrelles against the wicked Our holy and blessed Sauiour Christ in particular exhorteth vnto patience which in the bearing of violence Mat. 5. and iniuries of men consisteth Resist not euill saith our sauiour Christ but if one smite thee on the one cheeke offer vnto him the other and if he sue thee at the lawe to take away thy coate from thee let him haue thy cloake also if he constraine thee to goe with him a mile go two Whereby our Sauiour exhorteth the Saintes to prepare themselues alwaies against iniuries and with all patience and quietnes of their mindes to beare the oppressions of men which wrongfully should be offered Hereunto this Apostle hauing respect willeth and exhorteth the Saints to beare the iniuries and cruell oppressions of the wicked with patience and with all godly quietnes to wayte for the comming of Iesus Christ Be ye therefore patient saith the Apostle Saint James vntill the comming of the Lord. Wherein we are taught that seeing we must stay our selues and settle our hearts and with patience runne the race of afflictions vntill the comming of Christ therfore both the reward of their patience and other vertues of the Saints and also the punishment of their aduersaries and oppressours are reserued till the day of Christ till his comming in glorious maiestie to iudge the quick and the dead and to geue sentence against all men Wherefore albeit the Saintes of God haue some small and little feeling of their future ioyes and glorie to come as in the meditating vpon heauenly thinges in the setled peace and quietnes of our consciences with God Col. 3. Rom. 5. and the like and the wicked also euen in this life sometime feele and tast of their extreame calamities to come Isay 57. Isay 66. by the disquietnes of their consciences the continuall anguish of their soules the great vexation of their minds and the comfortlesse sorrowe of their hearts which they often suffer Yet neither the Saints shall haue the consummation of their ioyes neither the wicked the full measure of their punishments before the day of iudgement and comming of Iesus Christ Wherefore S. Iames here exhorteth the Saints to waite for both these til the comming of the Lord. The consideration hereof is comfortable and the knowledge therof most profitable to the Saints wherfore we may note this in particular a little And first for the glorie of the Saints and their deliuerance it is in perfect measure to be looked for only at the appearing of Iesus Christ in glorious maiestie Our Sauiour Iesus Christ to that purpose foretelling his Apostles of his comming to iudgement and the signes which Luke 21. Mat. 24. 31. should forerunne it exhorteth them against that day to lifte vp their heads to be of good cheare and to be comforted because their redemption approached then onely promising them full deliuerance from miseries and perfect redemption of soule and body Saint Paul affirmeth to the Romanes that in this life they should be subiect to Rom. 8 manifold afflictions and troubles euen as the Lord Iesus Christ was and that here there is no ende of affliction to be looked for but we must waite for that til the comming of Christ which with sighing and sorrowing he witnessed they waited for euen the deliuerance and redemption of their bodies This glorious redemption onlie is perfected at the comming of the Lord. Paul writing to the church Coloss 3. of Colossa auoucheth that our life is hid with Christ and that when Christ which is our life shall appeare then shal we also appeare with him in glorie What is the glorie of the Saints Is it not to be conformable to the image of Rom. 8. the sonne and to be made like vnto him But wee come not to that perfect conformitie and likenes with Christ in this mortall life but in the life to come therefore the Col. 3. 1. Iohn 3. glory of the saints in the day of iudgement in perfect measure onely is reuealed Saint Iohn therefore saith now are wee the sonnes of God but yet it is not made manifest what we shal be we knowe that when he shall appeare we shal be like vn to him for we shall see him as he is Thus the glorie of Gods Saintes in perfect beutie shall not appeare before Iesus Christ be reueiled againe from heauen The holy Apostle and electe vessell of Christ Saint Paul looked for his glorious 2. Tim. 4. 1. Pet. 1. 5. 6. 7. 1. Pet. 4. 13. 1. Pet. 5. 4. crowne only in the day of Christ his appearing therfore saith he I haue fought a good fight I haue finished my course I haue ended my race I haue kepte the faith from
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
posteritie for euer Isai speaking to the people in the name of the Lord was sawen in peeces with a sawe of wood as the Hebrewes record in their writings Ieremie spoke vnto Ierem. 5. 20. 42. 44. the Israelites in the name of the Lorde and his worde was contemned and lightly regarded as winde himselfe smitten by Passhur the priest his counsell reiected by the people and men of Israell and hee commaunded to speake no more vnto them in the name of the Lord and this bore he patiently What should I speake of Micheas 3. King 22 Amos 7. 2. Chro. 24. Daniel 6. stroken by Sidkiah the sonne of Hananie Amos abused by Amasiah Zacharie slaine by Ioash the king Daniel cast into the denne of Lions with what inuincible courage cōstancie with what patiēce long suffering they haue endured contempt of the people persequutiō by the princes famine hunger of the land restraint and imprisonment by false suggestion of the wicked reprochfull taunts and vile speaches cruell torments bitter threatenings bloubie woundes and vndeserued death the holy Scriptures and sacred stories plentifully do teach vs. If such men therfote of such pietie and godlines of such eminencie excellencie of such renowme for vertue so dere so greatly beloued of God which haue spoken vnto men in the name of the Lord haue bene partakers of like calamities haue bene companions of like sufferings and therein haue shewed themselues patient shall not we farre inferiour vnto them in all degrees be content to suffer with patience that which they haue suffered before vs whē then we are subiect to the iniuries oppressions afflictings of men when we are vnder the cruelties persequutions and furiousnes of the wicked let vs cast our eies vpon the sufferings of the prophets their patience let vs holde fast the counsell of this Apostle that we take the holy Prophets for ensample of suffering aduersitie long patience and by their example learne to addresse our selues in all our afflictions thereunto that we being compassed about with so many examples of the prophets may without murmuring and sinister affection runne on vvith ioy the race that is set before vs that finally with them vve may possesse our soules in patience vvhereby the Apostle stirreth vs vp in this place and first reason Luk. 21. 2. Another reason is dravven frō the acknovvledged and confessed revvard of patience vve saith the Apostle count them happie vvhich endure If vve our selues make this accompt acknowledge that they are happie which suffer aduersitie patiently shall not vvee endeuour to attaine vnto that vvhich our ovvne consciences acknowledge to bring felicitie and happinesse That they are blessed vvhich endure and suffer aduersitie wrongfully it hath bene sufficiently shevved 1. Iames. v. 12. Greater revvard to vertue none cā be giuen then felicitie happines hereunto all mē tende hereafter they striue that they might be happie though not all a right this happines is promised to the patience of Gods saints vvherefore vve ought to giue all diligence in all our afflictions to behaue our selues patiently that vve may be partakers of this happinesse And so much the more earnestly vve ought to striue there after because the revvard is knovven and confessed of vs and vve our selues counte them happie vvhich endure therefore the full persuasion of this so excellent a revvard ought to stirre vp out dull affections to the performaunce of patience What induraunce receiueth this blessed revvarde vve may easely coniecture not suffering and induring for euery thing but vvhen vve suffer and indure for the truth sake for the profession of the gospell for righteousnesse then are men happie for not the suffering but the cause maketh martyrdome as S. Augustine auoucheth to Dulcitius Neyther the induring but the cause quarrell Epist 61. Dulcitio vvherefore and vvherin men suffer purchaseth the crowne and revvarde of happinesse vvrongfully to suffer at the handes of men is a thing acceptable vnto God wherefore if eyther for Gods cause and his truth sake or for no 1. Pet. 2. deserte in our selues but of the malice and wickednesse of wicked men vvee suffer vvrongfully and therein endure patiently vve shall receaue the crowne of glorie euen eternall blessednesse and felicitie in the kingdome of God Thus the Patriarks thus the Prophets thus the Apostles thus the holy Martyrs are counted blessed for they haue endured Thus also such as suffer losse of goods sicknes of body anguish of mind slaunder of name death of friendes restraint of libertie oppressions of men or other crosse or affliction whatsoeuer if therein they endure patiently shall also be blessed If happinesse be promised as the revvard of our patience and so accompted with men what reason of greater force what persuasion of more waight what argument of sounder substaunce may be made to persuade to patience then the reward of patience euen eternall happines Behold saith Iames we count them happie which endure 3 The thirde reason is drawen from the example of Iob. Ye haue heard of the patience of Iob and you know what end the Lord made What the sufferings and trials of Job were what he suffered in his children in his goods in his body by his wife by his friēds the storie teacheth vs and it was wonderfull It had bene a great matter to haue lost at one time by the Sabeans 500. yoke or oxen and as many shee asses with the death of his seruaunts but at the same time and immediatly to heare tidings that fire from heauen had burnt vp 7000. sheepe and all his seruaunts sheapheards which kept them encreased his triall mightily and wonderfully proued his patience It had bene a great crosse thus to haue bene bereft and robbed of his riches and substaunce but together to haue his children all at one clap to be slaine with the fal of their owne brothers house when they were making merie and so suddenly to be oppressed with stones and timber without all rescue helpe or succour what a straunge triall was this It had bene much thus to haue lost both his riches his children together but afterward to be stroken with botch and boyle from top to toe that all men abhorred him what encrease of his crosse what waight of his affliction was this The losse of goods the death of childrē the disease of body was great but for his owne wife who should haue bene his cōfort to be his corsie which should haue bene a help to become a hindrāce who should haue encouraged him to prick him on to curse God that he might die what sea of sorow could be greater and finally to make vp the ful measure of al affliction for his deare friends to checke him charge him as an hypocrite what anguish of mind might hereunto be cōpared in one day of rich to become poore of wealthy to become destitute of full to bee emtie of plentifull to become needy of a
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
the Lord in the lawe said thou shalt not take Exod. 20. the name of the Lord thy god in vaine it is apparant that seeing in other places he permitted the Israelits to sweare therefore thereby he forbad not all swearing but vaine swearing false swearing loose and licencious dissolute and disordered swering For seeing that swering by the name of God is a part of that diuine seruice which is due vnto him as in holy Scripture is apparant Exo. 20. v. 7. c. 23. v. 13. Deut. 6. 13. v. cap. 10. ver 20. Isai 65. 16. Ierem. 4. 2. 5. 7. ver Isai 45. 23. c. 48. 1. Iere. 23. 7. 8. verses Psal 93. 11. v. Therefore woulde hee his people to take diligent heede and beware that they runne not into anie superstition irreligiousnesse or impietie by vaine and wicked swearing which euill to preuent and that the religion of an othe might be inuiolable therefore the Lorde in his lawe commaunded that they shoulde not take his name in vaine by rash vaine wicked and false swearing or anie other way whatsoeuer Our Sauiour Christ in the Gospell teacheth his that they should not sweare at all not forbidding such Matt. 5. othes as the law of God commendeth but correcting controlling the disorderednesse licenciousnes of swearing which in his time was crept into the manners and mouthes of men in whose time it was in custom to sweare by creatures by heauen earth Hierusalem the great Citie by the Temple thereof and such like as in the Gospell appeareth Which thing saith Saint Hillarie they did in reproch of God and to his dishonour who is then Hillar 4. vpon Matt. highly dishonoured when his religion or anie poynt thereof is applied vnto creatures This detestable wickednesse our Sauiour condemneth willing that his shoulde not sweare at all And worthily doth Christ altogether forbid that wickednesse and vanitie of swearing especially by creatures for it is plaine idolatrie in as much as men make those things their gods whereby they sweare S. Chrysostom writing vpon S. Matthew his gospell handling Homil. 12. operis imperf vpon Matth. the matter of swearing by creatures affirmeth truly that who so sweareth by heauen yearth or what thing else so euer he therein and therby maketh that his God whereby he svveareth and so euery one that svveareth by any thing else then by God thereby maketh himselfe an idolatour because he applieth the religion of an othe to a creature which is onely due vnto God the creatour and to no other S. Hierom expounding that place of Christ sweare not at all neyther by heauen c. subscribeth herevnto Vpon S. Matth. Men saith he swearing by angels heauen earth the elements worship carnall and corruptible creatures with diuine and holy worship Now to giue diuine worship to creatures is idolatrie therefore to sweare by any thing then by God is idolatrie Lactantius reprouing Lib. 3. de falsa sapientia c. 19. the vanitie of Socrates the philosopher whom the auncient heathen helde as the wisest among men among other things hee findeth great fault with him for that hee swore by a dog and a goose reputing him for madde in hauing a most filthy creature as a dog is for his GOD thereby intimating that what creature so euer it be albeit most vile and contemptible yet vve make it our God by swearing by it as Socrates did a dogge and a goose whereby he swore vsually If then thus to sweare be a thing so wicked as our Sauiour rightwell considered then no doubte our Sauiour had iust cause to forbid swearing altogether yet not meaning all in generall but all vaine idolatrous and vvicked svvearing vvhereunto that time vvas giuen Saint Iames likewise not forbidding or condemning all svvearing but that svvearing which grew of their impatiencie vnder the crosse the disorderednes of othes which was crept into their liues and manners giueth this exhortation to the Saints But aboue all things my brethren svveare not neyther by heauen neyther by earth neyther by any other othe condemning their vaine othes their othes by creatures their needlesse othes in their priuate communication and so in all things agreeth with our Sauiour Christ who to his disciples saith I say vnto Mat. 5. you sweare not at all If S. Iames and our Sauiour Christ also forbad men to sweare by heauen earth or any such creature or other whatsoeuer wil that rash othes proceed not out of our mouthes shall we then thinke it lawfull in vaine vpon euery occasion rashly to sweare by him that sitteth vpon the Cherubins which walketh vpō the wings of the wind and rideth vpon the heauens as an horse shall wee not sweare by the earth shall we thinke it lawfull to sweare by the most pretious price of our redēption paide by the only death bloud shedding of Iesus Christ shall we not sweare nether by heauen nor by earth nor any other oth shal we think it lawful to sweare by the creatour of heauen earth shall we thinke it lawfull to pearce the sides wound the hart slay the soule teare rent the body of Iesus Christ by vaine swearing All vaine othes therfore all swearing by any creature al swering in any maner otherwise then the expresse word of God alloweth is cōdēned The vanitie of our times in this behalf is vtterly reproued whose detestable othes are by this light by the holy sacrament by Gods wounds by Gods hart by the bloud of Christ by Gods side by the passion of Christ by his death by heauen by the Lord a thousand more which a man is afraide for very horror to name This vtterly condemneth our most disordered dissolute manner of swearing in euery childes mouth most rife and readie this conuinceth the licentiousnes of our age whose common speach and cōmunication is intermingled interlaced with manifold othes horrible blasphemy this altogether reproueth our false filthy othes in our shoppes ware houses in barganings and occupyings this condemneth the ruffenly svvearing of men destitute of knowledge voide of all feare of God who glory in their blasphemie and encourage themselues in their vvickednesse who haue their pleasure and felicitie in their disordered and dissolute swearinges in rapping out othe after othe to the great dishonour of God and his sonne Iesus Christ 2. The Apostle then reprouing the vaine rashe and wicked swearing of men teacheth how the faulte may be corrected what remedy against the euil is best to be vsed Therefore saith he sweare not neither by heauen nor by earth nor by any other othe but let your yea be yea and your nay nay that is vse in all things which are to be affirmed a plaine affirmation in things to be denied a flatte negation and deniall If a thing be so or so say so it is if it be not so then say it is not so This is to let our yea be yea and our nay nay The like correction of
pacience to beare it send deliuerance to be rid out of it make a way 1. Cor. 10. and giue an issue to escape whatsoeuer might be daungerous vnto vs. Naturall and carnally minded men in whose hearts the spirit of God resteth not being afflicted distrust despaire frette fume mutter and murmure against God Num. 11. 1 16. as the Israelites in the wildernesse did as Moises recordeth In their calamities they relent not they amend not they reforme not themselues they call not vpon God in their hearts they runne not by prayer to the throne of Heb. 4 grace there to find mercie in the time of neede but they blaspheme God as the wicked did in the Reuelation vpon whom when the Angels had powred out the viols of Reuel 16. v. 9. 11. 21. Gods wrath then blasphemed they the God of heauen for their paines and sores they sustained but repented not of the workes which they wickedly had committed The vngodly being perplexed afflicted and tormented curse banne stampe stare flie to valawfull remedies wise men witches sorcerers cunning women enchaunters and such like for riddance therehence and for deliuerance they runne to the wine tanernâ—s flie to strong drinke hunt after lewde companie seeke and search for such meanes for their solace and comfort they send for instruments of musicke they seeke for melodious harmonies they delight in harpe lute and viole therehence desiring in their afflictions to be recreated refreshed and reuiued but the Saints of God as else where so out of this present place learne a better profession to seeke for a more sound and safe remedie euen by prayer to haue recourse to him who deliuereth our soules from death our eies from tears Psalm 56. Psal and our feete from sliding Thus are we taught by the spirit of God in the Apostle when for our afflictions we bee heauy in hart troubled in mind sad in spirit to flie to god by praier Is any among you afflicted let him pray Which is the thing almightie God taught his saints willing them in their troubles to call vppon him from Psal 50. whom they shall haue deliuerance Call vppon me in the day of thy trouble and I will deliuer thee and thou shalt glorifie mee Our blessed Sauiour Christ ordained this Matt. 7. as the onely meane in all our lackes and wantes wherefore to his he sayeth aske and you shall haue seeke and you shall finde knocke and it shall bee opened vnto you It behooueth vs therefore according to this admonition of the Apostle according to the commaundement of God and the precept of his onely sonne our Sauiour Christ in our afflictions to solicite him with vncessant prayer who knoweth howe to deliuer his out of temptations to reserue the wicked to the day of iudgement 2. Pet. 2. to be punished To him in our necessities and miseries must we haue recourse whose eies are ouer the righteous his eares open vnto their praiers and so deliuereth them out of all their troubles Psal 43. Wherefore whensoeuer any of the saints be afflicted whensoeuer they be tried with any temptations when they feele any perill or daunger immenent and at hand whensoeuer they are pressed with any misfortune and cast downe by any aduersitie their onely remedie must bee praier and thereby to drawe neare vnto God of whom they must earnestly desire pacience in trouble constancie in affliction strength in miserie comfort in destresse deliuerance in calamitie riddance out of tribulation as shall seeme best to his diuine maiestie Thus did the renowmed patriarkes thus did the godly princes thus did the holy prophets thus did the blessed apostles thus did the constant martyrs thus did all the holy men of God thus must all the Saints of God in their affliction doe that they may practise the precept of the Apostle Is any among you afflicted let him pray As here we are exhorted in affliction to pray so doe afflictions mightily stirre vppe the Saintes of God to pray so that they which oftentimes greatly forget God in their flourishing wealth in their abounding prosperitie in their plentifull condition in their continued health in their affliction aduersitie and miserie flie to him by praier and seeke him with their whole hearts VVhich is not the least profite redounding vnto the Saintes by affliction For men in prosperitie often forgetfull of GOD colde in zeale slacke in prayer negligent in duetie their loynes weakened and pressed with a heauie weight and burthen of troubles and passing through the fire and water of affliction runne speedily by prayer to God for succour as the Scriptures of God and examples of the Saintes teach vs. VVhen the Prophete had denounced calamitie and miserie agaynst Isai 17. Damascus and Ephraim and tolde the people what affliction shoulde befall them shewing the effect and worke which afflictions cause in the Saintes especially euen to force vs to God and make vs by prayer to humble our selues vnto him sayeth At that day shall a man looke to his maker and his eies shall bee to the holy one of Israel In another place answerable and correspondent is Isai 26. the saying of the same Prophete hereunto Lord sayeth the Prophete in trouble haue they visited thee they powred out their prayers when thy chastisement was vppon them Dauid himselfe a man according to the Psal 120. minde of GOD at other times not vnmindfull of God yet when hee was afflicted by his enemies was more effectually stirred vp to prayer therefore hee sayeth of himselfe when I was in trouble I called vppon God Psal 81. and hee heard me And rehearsing the storie of Israel who in their welfare were rebellious and forgetfull but by aduersitie were drawen vnto God through prayer affirmeth that when God punished them and any wise afflicted them then they returned vnto him by prayer And the bookes of Iosua Iudges and the first of Samuel especially shewe howe effectually their calamities and Iosua Iudges 1. Samuel c. afflictions moued them by prayer to haue recourse to God insomuch as it appeareth when by their prosperitie they were puffed vp yet when they were eyther smitten with the sworde of their enemies or pinched with penurie and want or distressed with famine or persecuted by grieuous pestilence from God or any wise by him afflicted then they by prayer returned vnto the Lorde And this experience in our owne selues aboundantly teacheth vs who in our afflictions if euer haue our recourse by prayer vnto God This is therefore in all afflictions the best remedy to flie vnto God by praier which hath place both in aduersitie and in prosperitie both in mourning and in mirth both in sorovve and in ioye whereof the Apostle in this place assureth vs is any amoÌ„g you afflicted let him pray And to teach vs that prayer is profitable also in ioye therefore Saint Iames addeth is any among you merie Let him sing As in our afflictions we must not
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
word of God the holy Scriptures cōmend vnto vs. To which ende our Sauiour Christ exhorteth the Saints that when they come to offer any gift vpon the altar and Mat. 5. then remember any breach betwixt them and the brethren there to leaue their gift and to go and be reconciled which is by ripping vp and acknowledging offences To like purpose the Lord Iesus teacheth vs that if our brother offend against vs seuen times a day and say it repenteth Luc. 17. me and confesse the offence that we should forgiue meaning that how often soeuer our brethren offende vs and acknowledge their faultes we should forgiue them shewing that of mutuall offences there should be mutuall acknowledgment Saint James in this place either for mutuall comfort which they might receyue one of another by acknowledging their faultes or for mutuall reconciliation which in sicknesse is requisite exhorteth the saints to acknowledge their faultes one to another which thing is most expedient for it is not expedient that such as haue giuen offence should acknowledge the offence done thereby to satisfie for the trespasse committed to entertaine peace vnitie loue and charitie among themselues to liue and loue together as brethren And for asmuch as wee here eyther not at all or very hardly liue without offence giuing vnto others is it not very necessarie for the saluing vp of all matters that wee mutually confesse offences mutually be reconciled and mutually forgiue one the other And this acknowledging of our offences and faults this confession is of priuate offences done by one to another which as at other times is needefull so in our sicknes is necessarie that we being in perfect loue and peace with all men may eyther thereby finde release of paine the sooner or els with more quiet mindes sleepe in euerlasting rest and quietnesse when we shal be dissolued out of these our mortall bodies This thing how greatly doth it profite an euill minde full of wrath and indignation replenished with enuie burning with mortall hatred and boyling with desire of reuenge encreaseth our paine prolongeth our griefe continueth our sicknesse incenseth almighty God more sharply against vs and hindereth his louing kindnesse and fauour towards vs it is good therefore to put away all malice wrath anger fiercenesse hatred out of our hearts and to acknowledge our faults one to another This being the plaine meaning of this place how can our aduersaries establish their auricular confession hereupon this place by the very circumstance of the place it selfe doth not make any thing for their purpose For first here is mention made of confession of faults in sicknesse at the priuate houses of men sicke and diseased that the sicke person to the standers by might confesse wherein he had offended them and the standers by wherin they had offended him and not in the Church not in health to the priest not in his eare at Lente 2. Here he requireth that we confesse our sinnes and faults one to another and not all to one wherefore this place bindeth the minister to acknowledge asvvell to the people if in any thing he hath offended them as the people to the minister if they haue offended him The priest must asvvell confesse to the parish as the parish to the priest by this rule or else hovv can they be saide to confesse one to another if many confesse vnto me and I confesse vnto none hovv may it be said that vve haue confessed our faultes one to another 3. As vvee are commaunded to confesse our faultes one to another so must vve pray one for another But they blush to say that this appertayneth onely to the priest why should confession then more appertaine to the priest then prayer Wherefore as the people may praie one for another and for the prieste also so the priest for the people and for himselfe also that so it may be done mutually 4. In like manner by this place the people are willed to acknowledg their offences done against the priest and the priest his against them and this is mutuall prayer and mutuall confession ◠Iohn 1. Where beside this they vrge Saint Iohn if wee confesse our sinnes he is righteous to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse it cannot be vnderstood of the priest without horrible blasphemie He to vvhom vvee must confesse is righteous but no man can be so counted absolutely therefore it cannot be vnderstood of the priest Moreouer he to whom we must confesse is said to be righteous and faithfull to forgiue vs our sinnes and to cleanse vs from all vnrighteousnes and can any priest forgiue sinnes and cleanse vs from all vnrighteousnesse Doth it not appertayne to God alone to forgiue sinnes Doth not God challenge that as proper Isai 43. 44 Ps 31. 52. to himselfe Doth not Dauid confesse the same when for the forgiuenesse of sinnes he praieth onely vnto God Did not the Iewes holde that for a truth being therefore offended with Christ because he tooke vpon him to Mat. 9. forgiue sinnes not erring in their opinion that none could forgiue sinnes but God onely but in this that they knevv not Christ for true God and therefore able to forgiue sinnes neyther of these places therefore establish their auricular confession With which doctrine the Scripture is not acquainted hereof the Prophetes haue not spoken neyther haue Ioh. 14 16. the Apostles heard of it this did not the holy Ghost teach the church yet vvas it promised that it should bring them to all truth and teach them all things If the holy Ghost shall teach the church all thinges why hath it not taught this one thing And if it shall leade the Saints into all truth if this be a truth vvhy hath it not and why doth it not lead them thereunto The Glosse seeing that Distinct 5. ca. de penitent the spirite of God hath not taught it denieth it to bee taught in the Scripture therefore referreth it to the traditions of the Elders and of the Church Wherefore he saith it is better to say that this confession is from the tradition of the vniuersall church then ordained eyther by the authoritie of the new or old testament The reuerende Fathers haue disallovved it as curious and needlesse S. Chrysostome thereof saith in this wise Hom. 31. vpon the Hebru I say not vnto thee that thou come forth and shewe thy selfe openly neither that thou accuse thy selfe to others but I would haue thee to obey the Prophete saying reueale thy life vnto the Lord. Vpon the 51. Psalme thus 2. Homil. vpō Psal 51. saith the same Father Confesse and tell thy sinnes that thou maist blot and put them out if thou be ashamed to tell them any body then tell them euery day in thy soule I say not that thou confesse them to thy fellovv seruaunt that he may cast thee in the teeth tel them to God which cureth them And in another
Homilie let the inquisition and inquiring out of thy sinne be in thy hearte and thought Of confess and repent this inquiring and iudgement let it be without witnes let God alone see thy confessing which onely doth not vpbraid thee with the sinnes but forgiueth them Saint Augustine not abiding that proude presumption Lib. 10. confes c. 3. of men sharpely inueigheth against them in his confessions what haue I to doo saith he with men that they should heare my confessions as if they could heale my sores a curious kinde of men to know the liues of others and a slouthfull to correct their owne How know they when they heare of me of my selfe whether I 1. Cor. 2. speake the truth sith no man knoweth what is done in man but the spirite of man that is in him This intollerable arrogancie of men to heare the confessions of other mens sinnes Lysander could not abide wherefore when he asked counsell in Samothracia Lysander of the Oracle being willed by the priest and keeper thereof to tell the greatest sinne that euer he committed asked whether he should do it at his bidding or at the commaundement of the gods When it was tolde hm it was the commaundement of the gods he willed the priest to stande a parte and he would tell it the gods if they did aske him Thus the very heathen detested this auricular confession of their sinnes vnto others Wherefore let that be abandoned farre from the schoole of Christ which the very heathen by reason did not admit and let it be condemned for euer as an errour or heresie not tollerable which neyther Scripture confirmeth nor Fathers allow of Saint James in this place speaketh nothing hereof but only of confession of offences priuately committed which either for mutuall comfort or for mutuall reconciliation ought to be mutually confessed as Erasmus Bede expound it Vnto which cōfession mutual praier is ioined wherof albeit in the 14. 15. verses he had spoken yet to shew the excellencie and necessitie thereof here repeateth it againe requireth it Which he cōmendeth from the effect that all men might see and know that there is nothing more effectuall and forceble to the healing of our bodily diseases then vnfained praier proceeding frō a liuelie faith a pure heart and good conscience to God Which effect of mutuall confession and praier is health acknowledge your faults one to another and pray one for another that you may be healed our mindes cleere of malice our hearts of hatred our affections of enuie our desires of wrath and reuenge our bodies shall the sooner be restored to health by the Lord. Seeing then such an effect followeth mutuall prayer we ought to be councelled by the holy Ghost and aduised by the Apostle to praie one for another that wee may be healed But of this more hath beene spoken vpon the 14. and 15. verses before going Where Saint Iames exhorteth vs to pray one for another it no whitte at all fauoureth the opinion of Popish persons either for their praiers to the dead or for the dead To the deceased Saints herence are we not moued to pray as to mediatours and aduocates for vs to God For here the Apostle as before desireth the liuing saints to pray one for another that they may be healed The Lords prayer teacheth that men aliue may pray for men liuing therefore therein we pray not for our selues alone but for the whole bodie of the Church One man may sue to God for another being aliue and we are willed to seeke for the praiers of the liuing Saints that they may be poured out for vs to God But to sue for the helpe of the praiers of the soules and spirites of men and women deceased neither doeth this place neither any other in the canonical Scriptures of God teach or perswade vs. And as we are not taught to sue to the dead so neither are we taught to sue for the dead for the liuing saints must pray one for another being aliue they are willed to praie for those that are sicke but not dead Dauid praied 2. Kings 12. for the childe begotten of Bersebah when it was sicke but assoone as it was dead he ceased Abraham praied for the Gen. 18. Sodomites being aliue but when they were destroyed we heare no prayer for them Moises praied to GOD for the Leuit. transgressing Israelites but when they were destroyed by the hand of God he praied not Saint Paul praied for the Rom. 9. 1◠lewes his brethren according to the flesh but it is neuer mentioned that he praied for any of them deceased Prayers for the soules in purgatory therfore herence can no wise be gathered Now that health followeth the praiers of Gods saints we must not take it that as all they for whom praier was made were alwaies healed in the time of the Apostles euen so also now but that as in that time it was the ordinarie meane and had his effect in all euen so ought it to be a meane now and no doubt in sundrie it shal be and is assuredly very effectuall though the gift of healing be not as it was in the time of the Apostles for GOD will heare the praiers of his seruants and will fulfill their desires whose eares are open to the suites of the righteous and will graunt their requests as shall stand best with his heauenly wisdome This effect oftentimes to followe the praiers of the Saints it is shewed for that the praiers of the righteous are very forcible and preuaile much if they be feruent Of the force of the Saints praiers see Sermon 2. vpon S. Iames leafe 19. 1. page c. Sermon 3. leafe 26. page 1. c. Sermon 17. vpon 4. Iames leafe 184. page 1. c. To which places this also may here be added that Two things required in prayer that it may be effectuall to the efficacie of mens praiers the Apostle requireth two things One in him that praieth the other in the praier it selfe 1 Touching him that praieth if he wil haue his praier heard he must be iust and righteous for it is here saide that the praier of the righteous auaileth much They must be such as feare God and beleeue in Iesus Christ such as are carefull to serue him in spirite and trueth such as doe walke before him in holines and righteousnesse of life These are they whose praiers auaile much For this cause Saint Paul exhorteth men to praie to God lifting vp pure 1. Tim. 2 Psal 145. Psal 34. 1. Peter 3 handes vnto him The Princely Prophet Dauid affirmeth that God will fulfill the desires of them that feare him and heare their crie and saue them And in another place which is alleadged carefully by Saint Peter the prophet promiseth the present helpe and the priest aide of god to our praiers when we are righteous the eyes of the Lord are ouer the righteous and his eares are open to