which is in men which I call concupiscence remayning euen in the regenerate by the name of euill and how it is euill he expoundeth against Iulian. In the same worke he saith that lust is not only the euill of Contra Iul. lib. 6. c. 2. lib. 5. c. 4. c. 5. punishment but of fault also Finally he saith it is a vice against which wee must striue by vertue Wherefore if either in holy Scripture as we neuer doe directly but by consequent as here wee heare concupiscence is cause of sinne therefore not sinne or in the fathers as in Saint Augustine who in some places calleth not this naturall corruption remaining in the Saintes by the name of sinne but disputeth the contrarie 13. that it is not sinne in them Wee must distinguish of sinne there is sinne raigning there is sinne dwelling in men it is not sinne reigning but it is sinne dwelling in our mortall bodies There is sinne mortall and sinne veniall it is not sinne mortall but veniall because in the Saints it is not imputed There is sinne actuall there is finne in heart and will not effected nor done it is not sin actuall but it is sinne in heart conceiued and consented vnto which before God is sinne When Saint Iames here saith Lust when it hath conceaued bringeth foorth sinne he speaketh of sinne after the phrase of Scripture commonly vsed taking sinne for sinne committed sinne actuall not denying either the coÌ„senting vnto sinne which is the conception of lust neither lust it selfe which is as it were the seede the sountain the matter of mischiefe to be sinnes in their kindes albeit not actuall and committed being as yet suppressed and kept downe in the heart and will of man Neither doeth Iames here curiously dispute when sin is in it selfe and before God when it first springeth and beginneth in the account and iudgement of God but he speaketh of sinne as it is knowen to be sinne before men Sinne conceaued in heart before God is sinne All euill motions cogitations affections of the minde by God are condemned as sinnes but actions and deedes done are knowen onely to men who pearce not into the heart or cogitation Wherefore when a thing is in acte then onely with men it is accounted Seeing then that sinne is not seene and knowen for sinne with men but then when it is in acte and done or doing which is actuall sinne The Apostle in this sense speaking of sinne saith Lust when it hath conceaued bringeth foorth sinne Wherence it followeth not that because lust bringeth foorth sinne therefore it is not sinne For albeit it be not seen for sinne with men who iudge onely by the action of men yet is it sinne 1 Kings 16. with God who knoweth the very heart and first motions Albeit it be not reigning sinne yet is it sinne dwelling albeit it be not mortall sinne in the Saints yet is it veniall sinne in them also washed away and cleansed by baptisme The first birth and first fruite of lust to our knowledge and brought into act is sinne wherof S. James saith Lust when it hath conceaued bringeth foorth sinne The seconde and latter birth of lust is death For lust bringeth foorth sinne and sinne bringeth foorth death death riseth and groweth out of sinne being perfected Rom. 6. 8. 1. Peter 2. and committed sinne being finished bringeth forth death Sinne is then said to be finished or made perfect when we geue consent to it when we yealde our selues thereunto when we suffer it to rule and raigne ouer vs as bearing chiefe sway and swindge in our life Sinne being Rom. 6. Rom. 8. thus perfected bringeth foorth death Wherein he sheweth what effect followeth the carnall life of man agreeable vnto that of Saint Paul The wages or recompence of sinne is death but eternall life is the gift of God through Iesus Christ our Lord. And not long after If ye walke after the flesh ye shall die in as much as sinne bringeth foorth and purchaseth death vnto men This may appeare manifest by one onely example Iudas the traitor was first tempted by couetous motions this temptation Mat. 26. Iohn 18. he withstoode not but consented and followed the motion and so was drawen away from duetie to Christ by his desire so lust conceaued lust hauing now consent of his will broake foorth into treason and so sinne was brought foorth euen the sinne of treason whereby Christ was sold and betrayed to the people and priestes of the Iewes This treason committed and sinne perfected purchased death for thereby he procured and purchased vnto himselfe eternall destruction which followeth sinne as the hire the labour the wages the trauell the crowne the 1. Acts 18. workes of men Men therefore being tempted and entised by their owne lust to committe sinne by committing of sinne procure death because sinne being done indeede bringeth foorth death Death is due to euery sinne which men committe so that no sinne committed considered in it selfe is so little but deserueth death But seeing the sinnes of the Saints are washed away by the fountaine of regeneration through faith in Christ therefore their sinnes which through infirmitie they committe to them procure not death as they do to the wicked But the sinnefull liues of men who tempted to euil by their owne luste and desires and caried away therby to commit sinne procure to them death according to the doctrine of the Apostle sinne wheÌ„ it is finished bringeth forth death This did almighty God intimate nay rather plainely protest to Adam telling Gane 2. him that at what time so euer he eate of the forbidden fruite he should die he finished sinne he eate of the apple by him therefore sinne came vpon him selfe and vpon all his posteritie The prophet Moyses teacheth Israel Ron. 5. 1. Cor. 15. Deut. 30. Ezeciel 18. Pro. 11. 13. 1. Pet. 2. 1. Cor. 6. 3. Col Eph. 5. Reuel 21. that their sinnes and breaches of the law of God should bring vnto them death the prophet Ezechiell from the mouth of God him selfe protesteth that euerie soule that sinneth should die hereunto Saint Peter subscribeth dissuading men from walking after the lust of their flesh because they fight gainst the soule they procure the death and destruction thereof which is that which Saint Paul in soundrie places threatneth to sundrie that they thruste vs out and disinherite vs of the kingdom of God and this death is not the death of the bodie which is naturall and common to all men but the death of bodie and soule for euer which is the seconde death this is due to the committing and finishing of sinne in all men vnlesse there come betwixt our sinne and death the remedy which God for the Saintes hath prepared by Iesus Christ euen his â—eath passion intercession to die for euer To be vnder â—ondemnatioÌ„ to be thrust out from the presence and face â—f God to be in perperuall darkenes to haue a worme
through Iesus Christ our Lord. Amen The Analysis or resolution of the fifth Chapter of S. Iames. The fifth chapter of S. James contayneth 4. things namely 1 A bitter reproofe sharpe commination against prophane rich men from 1. verse to 7. therin are 2. things 1 The denouncing of extreame destruction and calamitie agaynst them verse 1. 2. 3. 2 The reckening vp and numbring of their sinnes for which so great destruction is denounced and the sinnes here mencioned are three 1 The detaining of the wages of their labourers verse 4. 2 Their sensualitie consisting in three things 1 Pleasure 2 Wantonnesse 3 Banquetting and riotousnesse 3 Their crueltie against the poore iust men consisting in two things in 1 Condemning them 2 Slaying them not resisting them 2 An exhortation to pacience 7. v. to 12. therein are 4. things noted namely 1 The propounding of the exhortation that Christians should wait Christs comming with pacient minds v. 7. 2 A similitude thereunto tending in which three things are noted 1 The similitude it selfe part of 7. v. 2 The application of the similitude first part 8. verse 3 The reason in the later part 8. ver 3 The contrarie verse 9. 4 Reasons moouing to pacience which are foure 1 From example of the prophets in general verse 10. 2 FroÌ„ reward of pacience v. 11. first part 3 From example of Iob and the issue and euent of his temptation 4 FroÌ„ the nature of god last words 11. v. 3 An inuectiue against swearing ver 12. Therein are three things to be noted of vs 1 The condemning of the sinne 2 The correcting thereof 3 The reason from punishment 4 A counsell how to behaue our selues touching the infirmities of our brethren or in our owne afflictions and that two wayes 1 Outwardly and that two wayes 1 Generally what remedie is best against afflictions praier which helpeth in sorow in mirth v. 13. 2 Particularly in sicknes therin are two remedies namely 1. Prayer of the Elders ver 14. 15. 2 Mutuall confession with prayer v. 16. 17. 18. 2 Inwardly therein are two things also 1 The trauell of the Saints in conuerting the brethren verse 19. 2 Their reward verse 20. THE FIFTH CHAP. OF S. IAMES THE FIRST SECOND AND THIRD VERSES THE XXIII SERMON BEfore wee come to these wordes of the Apostle let vs briefely againe note the summe of this chapter which may verie conueniently bee diuided into foure partes or members 1 Containeth a sharpe and bitter reproofe of wicked and prophane rich men agaynst whome hee denounceth extreame destruction and calamitie for the iniquities and sinnes whereunto they were giuen Which beginning at the first verse endeth in the sixt In the which there are as you see two peculiar braunches the denouncing of their destruction and the sinnes wherfore that destruction is denounced which are three â— Their detaining oâ— their workemens wages 2 Their sensualitie of life 3 Their crueltie 2 Part of this Chapter is rouching pacience â—rom the seuenth verse to the ende of the eleuenth verse â—herein the Apostle noteth foure things 1 The exhorâ—ation 2 A similitude thereunto tending 3 The â—andling of the place of pacience by noting the conâ—â—arie 4 Reasons of the exhortation why wee shoulde be pacient 1 From example of the Prophets generally 2 From reword of our pacience 3 From example of Iob 4 From the nature of God 3 An inuectiue against swearing is the third member of this place and therein hee noteth three things 1 The condemning of the sinne and euill 2 The correcting of the same 3 The reason why men shoulde not sweare vainely because of the punishment ensuing From the daunger and hurt which commeth and foloweth therof the Apostle disswadeth from swearing and this is contained in the 12. verse 4 Part of this Chapter is howe wee shoulde behaue our selues in our owne afflictions and howe in the infirmityes of the brethren and both in outwarde afflictions either generally or particularly and also in inwarde infirmities in curing the diseases of the mindes of our brethren and the errours of their liues wherein are set downe tvvo things the labour and trauaile in that behalfe and the revvard thereof Novve these things beeing briefly repeated the first generall member hath also tvvo speciall and particular braunches 1 Is the denouncing of extreeme destruction and calamitie vppon the prophane couetous rich men of this vvorlde 2 And the other the reckening vp and naming of those sinnes for vvhich the destruction and calamitie is denounced The first of these tvvo is contained in these three verses Verse 1. Goe to nowe yee rich menne weepe and howle for your miseries that shall come vpon you 2 Your riches are corrupt and your garments are motheaten 3 Your golde and siluer is cankred and the rust of them shall bee a witnesse against you and shall eate your flesh as it were fire Yee haue heaped vp treasure for the last dayes In which three verses there maie fiue thinges bee noted of vs. 1 The denouncing of calamitie Go to 2 The persons against whom hee denounceth the rich men 3 What he denounceth their miserable and comfortlesse lamentation and sorrow they should sustaine 4 Wherefore for their miseries to come 5 Where in their miseries consist in the losse of such things â—s wherein was their chiefe treasure comfort and confidence To come therefore to the particulars the first 1. Parte of the Chapter thing and parte in this Chapter is a sharpe and bitter reproofe of the prophane rich men of this vvorld vvho abusing their vvealth and riches are drunken and drovvned in voluptuousnesse and vaine confidence vvhose doting follie and foolish trust the Apostle derideth agaynst vvhome for the same he denounceth destruction and extreeme calamitie So that in the first part and place there are tvvo things to bee vveighed 1 The denouncing of extreeme calamitie and destruction agaynst the vvicked 2 The sinnes for vvhich this destruction is denounced 1 The first of these in these three first verses contained ministreth these circumstaunces to our considerations 1. A denouncing of destruction and calamitie 2. The persons against whome it is denounced 3. What he denounceth their miserable and comfortlesse troubles and lamentation 4. Wherefore for their future miseries and wretchednesse to come 5. Wherein their miserie consisteth in the remouing and losse of those thinges wherein their hope their happinesse their chiefe treasure their onely comforte and confidence consisted 1. Concerning the first of these which is denouncing of calamity and destructioÌ„ the foretelling meÌ„ the wofull miseries wherof they should tast in these words is it contained Go to now ye rich men go to To denounce vengeance against wicked men is vsuall in the whole course of the scriptures of god though some times vnder diuerse former but most coÌ„monly vnder the worde wo whereby all miserie calamitie wretchednes infelicitie whatsoeuer is vnderstood in which forme many of the prophets our Sauiour himselfe the blessed Apostles haue
fight valiantely in this wise fight saith he and feare not for it is great honour to loose a mans life for his countrie therefore the rest of the citizens are defended by our vertue the mothers and children are thus in safegard which are the seede of the age to come Thus the temples remaine and good lawes pietie and shamefastnesse thus euery one shall enioy his owne thinges and landes when the enemies be expulsed to this ende haue lawfull warres bene vndertaken by the Saints these ends Abraham Moses Iosua the godly iudges Samuel Dauid and the rest in their vvarres haue respected and for this cause do vve also pray for princes and magistrates that by their power and prouident care we may lead our liues in 1. Tim. 2. godlinesse and safetie 3. Lastly warres may not rashly but aduisedly bee vndertaken with deliberation and counsell thereunto Prou. 24. the vvise man exhorteth with counsell thou shalt vndertake vvarres peace must be bought and redeemed though it be vvith losse as Hezechiah vvould rather giue his treasure to Sennicherib then wage warre with him Al things 3. Kings 18 and alwaies must be tried before vvee come to handie 3. Kings 18. 1. Off. blovves vvhich counsell the vvise Romane oratour giueth all things are first to be tempted before we contend by force and vveapons and the vvay to discide matters must first be sought out before vve trie the strength of vvarres Wherefore as surgions trie alvvaies before they cut or feare of a mans member vvhich they do at last least it breede to further daunger so may not vvarres be vndertaken but when other meanes haue bene sought and there is imminent perill and daunger ready to ensue thus by warres in certaine cases to resist is not vnlavvfull And these things in generall as they may stop the mouthes of the Anabaptistes so are their reasons in perticular ansvvered by Peter Martyr vpon Genes fol. 56. vpon 1. Samuel fol. 190. And by Caluin against them in his little vvorke so titled against the Anabaptists fol. 56. as the booke is in Octauo Finally it may here be enquireth vvhether righteous men may not resist the rage violence and force of men by aide of law I ansvvere they may Paul vvithstood the rage of his Act. 24. false accusers and enemies by defence in lavve before Festus the gouernour from vvhose corrupt iudgement he chalenging the benefit of the lavv appealed to the iudgement Act. 25. seate of Cesar the Emperour of the Romanes Saint Augustine commended Maximinus the Bishop for that Epist 50. Boniface he vvithstood the rage of the cruell Donatists by the ayde of the lavve and appealing to the magistrate vvhich had he not done saith he his patience had not deserued commendation but his negligence had deserued worthie reproofe Neither doth Paul find faulte with the Corinthians for going to law but that they went to law vnder vnbeleeuing 1. Cor. 6. iudges and that for trifles or else thereby to oppresse one another So that neither this resistaunce is against righteousnes and iustice neither here forbidden when S. Iames saith that prophane rich men slay the righteous and he doth not resist them And these are the three euils and great sinnes for which the Apostle denounceth their destruction against the wicked their fraudulent detayning their labourers wages their sensualitie of life and their crueltie and thus is the first mēber with the true perticular branches therof ended Now let vs pray O eternall and most mighty God the onely righteous iudge of all the world who hatest all oppression crueltie and vnmercifulnesse among men and delightest rather in iustice equitie and vnfayned righteousnesse sende downe thy heauenly spirite into our heartes powre dovvne thy holy Ghost into our mindes that vve alwaies carefull of vpright dealing true innocencie brotherly charitie may flie all deceitfull detayning all cruell oppression all wrongfull iniurying of our neighbours and embrace mercy pitie compassion towardes the poore distressed that we being alwaies farre from withholding the right from others by deceit from afflicting the brethren through violence from murthering the righteous by vnmercifulnesse may thereby auoide the dreadfull sentence of endlesse condemnation against the wicked rich men of the world denounced and euermore remaine in thy louing fauour and be partakers of the inheritance of the Saints in light through Iesus Christ our onely Sauiour Amen Iames Chap. 5. verses 7. 8. 9. 10. 11. Sermon 25. Verse 7 Be patient therefore brethren vnto the comming of the Lord beholde the husbandman watcheth for the precious fruite of the earth and hath long patience for it vntill he receaue the former and the later raine 8 Be ye therfore patient also settle your mindes for the comming of the Lorde draweth neere 9 Grudge not my brethren one against another least ye be condemned beholde the iudge standeth before the dore 10 Take my brethren the Prophets for an example of suffering aduersitie and of long patience which haue spoken vnto vs in the name of the Lord. 11 Beholde we count them blessed which endure yee haue heard of the patience of Iob and haue knowen what end the Lord made For the Lord is very pitifull and mercifull THese wordes are an exhortation to patience 2. Place of the Chapter Being the second place and parte of this Chapter Which place being resolued into the partes and particulars therin conteineth foure speciall members Namely 1. The exhortation to patience 2. A similitude whereby patience is taught vs therein are three things 1. The similitude 2. The applicatiō 3. The reason 3. The handling of patience by the contrary which is grudging 1. The thing 2. The reason 4 The reasōs why we should be patient and they are foure 1. From example of the prophets in generall 2. From the rewarde of patience 3. From example of Iob. 4. From the nature of God who is mercifull and pitifull 1 Touching the first it is the exhortation which S. Iames very fitly and conueniently setteth downe for in the former place hauing entreated of the crueltie iniuries which by the prophane men and couetous wicked riche persons the poore suffer least therewithall they should be pressed downe to the ground The Apostle against these and all other iniuries troubles and afflictions incident to this life comforteth them exhorting them patiently to beare the crosse imposed and to suffer with quietnes the manifolde troubles of this life earnestly expecting in their mindes the comming of the Lord Iesus Christ who shal plentifully auenge their iniuries vpon the heads of their oppressors for which cause they ought to be patient vnto the comming of the Lord. This vertue of patience is a most excellent ornament in the life of a Christian neither is there any other thing more seemely or more answerable to the condition of the professours of the Gospell of Christ Iesus then with inuincible courage and constancie to beare and sufferre the manifolde afflictions whereunto we
treatise touching outwarde temptations he now proceedeth to the third place in this first Chapter handled which is concerning internall and inwarde temptations of the mind whereby men are pricked forward and mooued to euill proceeding from Satan who by our owne concupiscense and carnall desires solliciteth vs to mischiefe wickednesse The summe whereof is this men may not impute their euill temptations to God neither make him the authour thereof seeing our owne desires do tempt vs and carie vs away to wickednesse and we beare about in our owne bosomes naturall corruption which snatcheth and catcheth euery occasion of comitting euil wherehence all sinne groweth and buddeth as from a stocke and roote and death ensueth and followeth sinne at the heeles as the reward and wages Rom. 6. thereof 1 The first thing in these wordes and this discourse is the proposition of the place whereby their errour is confuted and condemned who hold and affirme that when they are prouoked pricked to euill they are thereunto prouoked and tempted by God which lay the cause of euill concupiscense corrupt affections wicked temptations yea and of sinne it selfe vpon God and say God prouoked and stirred me vp to this euil God seduced and led me into this temptation God mooued and sollicited me to this sinne This the Apostle remouing as an horrible errour from the hearts and mindes of men giueth them this aduice in this present proposition Let no man say when he is tempted I am tempted of God When pleasure prouoketh when pride pricketh whē malice boileth when couetousnesse assaulteth when reuenge kindleth when feare discourageth or any other thing tempteth vs to euil we may not impute this to God and therby thinke our selues excused Let no man say when he is tempted I am tempted of God for God is not the cause of this temptation neither may our sinnes be referred vnto him The trueth of this proposition shall the better be vnderstood and knowen if we consider that there are specially three kindes of temptations in holy Scripture mentioned thus distinguished in the regard of the ends of euery one of them 1 One temptation is called the temptation of proof because the ende thereof is the proofe of men that thereby there may be had a triall of our faith patience constancie with other vertues in vs whatsoeuer And it is thē when either some worke is commanded vs of God which is harde and grieuous vnto the flesh as was that temptation of Abraham who from God was willed to offer and sacrifice Gen. 22. vp his onely and deare sonne Isaac whom he had begotten in his olde age in whom onely was the hope of the accomplishment of all Gods promises vnto him the heire of his goods the seede of his posteritie the very ioy of his heart which thing was commanded for the triall of his faith patience and obedience that he thus tried might be knowen and manifested to the world and his vertue and obedience an example and patterne to all posteritie to imitate and follow for euer Or els when some heauie crosse great miserie strange affliction is laide vpon vs for the triall of our hearts whether from an vnfeyned faith we loue God or no as was the temptation of Iob Job 1. 2. ◠whose crosse was heauie whose miserie was great whose afflictions strange that thereby his patience being tryed he might be thereof an example to all the Saints Thus was he tempted his children destroyed sodenly his goods taken from him violently his body diseased strangely his wife vpbrayding him wickedly his friends rebuking him sharpely What greater crosse could bee laid vpon man bereft of children spoiled of goods abused by his wife cōdemned by his friends sore in body sick in minde what miserie herewith is to be compared yet al to prooue him Like temptation was that of Tobias who sleeping vnder Tob. 2. the wall of his house his face vncouered the dongue of Swallowes fell into his eies and he lost his sight therewith tempted for triall God saith Moses tempted his people fortie yeares leading them vp and downe the wildernes Deut. 8. to humble their hearts to trie their faith to prooue their patience and so make triall of them whether they loued the Lord their God or no. Or finally this temptation is when God sendeth heresies false doctrines errors among men thereby to trie the true Saints of God and the vnfeyned seruants of Iesus Christ This end almightie God respected in the temptation of Israel vnto whom hee sent false Prophets working miracles and shewing also wonders among men thereby to trie his people To which Deut. 13. purpose the holy Apostle affirmeth that therefore heresies 1. Cor. 11. must needes bee among men that they which are proued might be knowen Thus the Church of Christ hath alwaies been tempted In the time of the Apostles many false teachers and sundrie damnable heresies were sproong vp among them as both Paul in sundrie his Epistles and Peter in like maner 1. Cor. 15. 1. Tim. 4. 2. Pet. 2. aboundantly doe testifie After the time of the Apostles in the succeeding ages how many heresies sproong vp whereby the Church was tempted and tried who is conuersant in the writings of the auncient Fathers who is occupied in the turning ouer of Ecclesiasticall stories who is seene in the Chronicles of all times which knoweth not Our time not voide of like temptations for now the Libertines are reuiued the Anabaptists are raked out of hell againe the familie of loue a masse of all mischiefe a world of all wickednes a confusion of heresies is fresh in our daies Papists Seminaries Iesuites newe sectes of popish heresie swarme in euery corner of our Countrey euen among our selues and as it were out of the bosome of the churchmen arise speaking peruerse things drawing Acts. 20. vnder colour of religion and godlines many Disciples after them wherby the peace of Hierusalem is disturbed which to vs also as to other commeth to passe for the triall of the Saints and the proofe of the godly God then sēding these or like things vnto men doth it not to solicite stir or moue them to any euil defectiō or falling from the faith but to trie them to make them know them selues to exercise their vertues to cause them more immouably to cleaue vnto him that they being constant and patient vnder all manner temptations may finally attaine to eternall saluation In which temptations how so euer the instruments thereunto vsed by God be wickedly affected yet in all thinges respecteth he that which tendeth most vnto his owne glorie and the benefite of his Church and so is he neuer to bee charged as the cause of wickednesse among men 2 Beside the temptation to proue there is a temptation also of presumption whereby men are moued to Rom. 2. tempt God too much presuming of his goodnes abusing his patience despising the mercie and long suffering of God flattering
to haue denied had bene mercie S. Augustine saith therof that God denieth sometimes Epist 121. things in mercie which in wrath he giueth If then wee aske euill things it is his louing kindnesse not to graunt them VVherein God dealeth with men as a tender father with his children if a childe aske an euill thing the father denieth it in loue if he aske a cole of burning fire a sharpe poynted or sharpe edged knife if hee aske poyson for honie a Scorpion for an egge for an Eele a Serpent or whatsoeuer other thing bee hurtfull if hee loue his childe hee will denie it euen so when wee not knowing what or howe to aske aright desire hurtfull things from God in mercie hee heareth not but denieth our praiers When Plato considered that men through ignoraunce oftentimes desire hurtfull In Alcebiade things which being graunted were euill to the parties hee protesteth this to bee the best forme of praier which he gathered out of the olde Poets Iupiter king giue vnto vs praying and not praying vowing and not vowing those things which are best and commaunde that euill things bee farre from vs though wee desire them Thus the heathenish Philosopher sawe that it was not good to be heard when men pray for or desire hurtfull things If the heathen desired not to bee heard when they prayed for euill things to their gods which indeede were no Gods shall not wee repute it a great mercie from the eternall and euerliuing God to haue our prayers denyed when wee desire things that are hurtfull Men therefore praying for things hurtfull to themselues are in mercie repelled and denied Which things if we should obtaine at the hands of God therein saith Chrysostom God should shew himselfe an enemie rather then a louing father Ho. 18. opere imperf Mat. 4 Sometimes we aske things vniust vnhonest vnlawfull would wee God to graunt our prayers Some men aske the liues of their enemies some men aske the goods of their brethren some men aske the vnlawfull vse of strange women some men aske their owne death some men the death of their children some aske agaynst charitie some agaynst equitie some against honestie manie against pietie and vertue And therefore they haue the repulse at the handes of God Wherefore it shall bee good and profitable for men throughly to determine in themselues to aske onely good things at the hands of God least they receyue the deniall For men asking vniust vnlawfull vnhonest things are not heard at the handes of God and there petitions are voide and of none effect When an importunate or rather impudent suter came to Agesilaus the king earnestly entreating him in a certaine matter and saide Sir might it please your grace you promised me such a thing Truth quoth the king so the thing were honest and iust that thou requirest otherwise I spoke it but promised it not The suter replied and vrged further It becommeth a King to perfourme euerie worde of his mouth yea if it were but a becke or nodde of his heade To whome the king answered no more sayeth hee then it becommeth him that will craue any thing of a king to aske onely that is rightfull and honest And thus the king cut off his shamelesse suter VVoulde God all Kings Queenes and Princes woudle denie all sutes vnhonest vniust vnlawfull or such as tende either to priuate hurt or publike harme in their kingdomes Shall a mortall man and earthly king shall a heathen which knewe not God aright denie sutes which are vniust and shall not GOD our heauenly King denie such sutes and petitions as are vncharitable vnhonest vnlawfull vniust when they are made vnto him God beeing righteous delighteth onely in righteousnesse and equitie VVherefore he will not admit wicked vniust and vngodly prayers made vnto him 5 As for these causes the prayers of men are put backe and repelled with God so also as Saint Iames toucheth when we aske amisse to consume and lay out these things vpon our vaine pleasures Thus when we pray it is no maruel that we be denied Wherby it appeareth that in euery prayer which we would to be of force and effectual wee must haue a chiefe regarde and respect to the ende vvherefore vve pray The endes of godly prayers are as I suppose three The endes of lawfull praypers 3 our owne neede the want of others the glorie of God VVhich endes if wee respect in the dâ—sires of our heartes to GOD wee shall bee heard according to his will If wee regarde other endes then in holy Scripture can bee iustifyed no maruaile that wee obtaine not 1 And first in prayer wee must respect our owne neede which either is in things inwardly and touching the soule which beeing the more excellent part ought first of all to bee considered and those things chiefly to bee sought which appertaine to the saluation thereof as the most excellent gift of fayth repentaunce loue good woorkes pardon of sinnes pacience in aduersitie lowlinesse in prosperitie peace of conscience assuraunce of hope ioy of the holie Ghost and the like whereof our Sauiour Christ aduertiseth vs first of all seeke the kingdome of GOD or of heauen and the righteousnesse thereof and all other things shall bee Matt. 6. ministred vnto you Of which things we shoulde haue speciall regarde in as much as wee are but straungers Heb. 13. here and haue no citie of abode but looke for another in the kingdome of Christ wherin is the dwelling of Gods Saints for euer Either else our neede is in things outwarde concerning our bodies for the competencie of things therevnto it is also lawfull to pray-Looking therefore vnto our bodily neede for the supplie of that our want wee may pray without offence to God Solomon the wise man respecting this ende prayed neither for much Prou 13. wealth neither to be pressed downe with pouertie but to haue mediocritie and a competencie to supplie all want Our Sauiour woulde for this ende that men Mat. 6. should dayly pray for their daylie breade whereunder all needefull things for this life are comprehended Thus may wee pray for meate for drinke for health of bodie deliueraunce out of prison prosperous successe in common affaires and all other the like according as our need shall be For our owne wants and needes therefore we may pray to God for temporall things 2 As the supplie of our owne wants is one ende in prayer respected so also may wee pray for temporall things that our brethren may by vs bee sustained VVherefore when I desire a competent state of liuing not onely to mainetaine my selfe and mine owne familie but that I also may haue whereby to releeue my needie neighbour I pray not amisse For if it be a blessed thing rather to giue then to receyue as Saint Paul Acts 20. gathered out of our Sauiour then to desire these temporall things to bee able to minister to the needes of our brethren is commendable And
of another when to defame and discredite one another we forge we faine we frame and deuise false things against our brethren to bring theÌ„ into hatred that we only might be accounted of Wherein wee play the partes of malicious persons who bedaube and bedashe with dirte the faces of other folke that we might seeme the fairer and soyle slurrie file the garmentes of our neighboures that ours might seeme the gayer and gallanter Thus by false reports and slaunderous speeches thus by reproachfull contumelie and backbiting men defile the name fame and credit of men and impeach their estimation that themselues may appeare and seeme the wiser iuster honester worthier in all things And thus by reporting false thinges of our brethren to discredite them we speake euill of them 2 Neither thus onely speake men euill one of another but also when they amplifie exaggerate aggrauate and make the infirmities and faults of men farre greater by their reports then indeede they be to make them odious in the sight of men as when our neighbour is something choloricke and hastie to report him to bee so madde furious and headstrong that none can abide it If a man onely salute a woman by the way to say hee talked with her of adulterie If our btother smite in anger to say he would haue slaine and murthered When by our report we make the infirmities of men greater and farre more hainous then they be indeede this is euill speaking and worthely to be condemned And it is vsuall among men now to discredite and make other folke odious in the sight and hearing of others to amplifie their faultes and make them farre greater then they are indeede this is also slaunder this is euill speach against our neighbour Thus doe eloquent Sycophants thus doe rethoricall slaunderers thus doe backebiting whisperers thus doe false accusers of their neighbours who make euery thing worse then it is in deede and by reporting increase their crimes this ought also to be auoyded of the Saints of God who ought not so much as in this wise to speake euill of their brethren 3 Besides this men speake euill of their breathren when they blase abroade the secrete sinnes and infirmities of their brethren when they shoulde haue couered them in loue onely to discredite and defame the offenders Salomon making the detecting and reuealing of the Pro. 11. 20. c. v. 1 secreate sinnes of their brethren a parte and branch of euill speach and slaunder saith that hee that goeth about as a slanderer discouereth a secrete but hee that is of a faithfull heart concealeth a matter Wherence it appeareth that to detect open and make knowen the secrete sinnes of our brethren which in loue wee should couer is the point of a backbiter and slaunderer and one that speaketh euill of his neighbour to discouer secret sinnes when he needeth not to publish priuie infirmities when he should hide them through loue to blaze abroade the vnknowen offences of men when he is not thereunto in any wise enforced and that to the ende hee may thereby diffame them and discredite them among men What els 4 Againe men sinne by speaking euill of their brethren when they depraue the good deedes and well doings of them when they extenuate and make lesse then in deede they be the good qualities in men or call their vertues by the names of the vices neer thereunto In this manner men sinne when of the good deedes of men they say they were done to euil end vpon euill intent by vnlawfull meanes not in sinceritie and loue to vertue but in colourable manner and in fraudulent and deceitfull hypocrisie Thus did Sathan by deprauing the seruice of God in Job speake euill of him to God when he saide that Iob serued God for gaine not sincerly Thus the discoÌ„tented 1. Iob. Momy of the world and finders of faults with euery thing which them sealues do not speake euill who calumniate and depraue euery thing be it neuer so wel don of vs. If there be any thing done well to the countrie and common wealth they depraue it and say it was done not for loue of countrie but for praises and fauour of the people if any exployte be done in ware they say it was not for loue to peace but for desire of renowne among men if when men labour faithfully in the Church men say it is for their owne glorie and not for the glorie of God if when men be deuoute we should say it is for a fashion not in sinceritie when men call the valiant man bolde the iust rigorous seuere the prudent craftie the wary suttle the liberal nottuous and prodigal he that speaketh in defence of right inprudente and licentious Hee that calleth the sparie miserable or the temperate wretched the peaceable doltish or the patient cowardly slaundereth in like manner Not thus only but also when men excel in learning be singulare for vertue renowmed for faith or any such gifte and grace of Gods spirites To deminish and extenuate these things and make them by our enuious reportes far lesse then in deede they are what is this then but euil speache here condemned wherefore as to exaggerate and amplifie the vices so to extenuate the vertues and good gifts in the Saints is slaunder and euill speach also 5 Moreouer men speake euill though they speake that which is true touching the sinnes and infirmities of their brethren when they speake those things not for loue of the truth but for the slaundering of the person which hath offended Fot as that Iudge which pronounceth sentence of iudgement and condemnation agaynst Basil regâ—lâ—â— Monacho cap. 33. a malefactour yet not for loue of iustice but for an olde grudge agaynst the man is therein no iust iudge but a murtherer before God albeit he do that which iustice prescribeth and requireth also euen so when men report euen true things of their brethreÌ„ not for hatred of the sinne and loue they beare to the truth but for the malice they haue to the men and to the ende thereby they may discredite them are not therein to be counted tellers of a trueth but rather bitter backebiters slaunderers and euill speakers though they report no more then is true because they doe it not for the loue of the trueth but to the slaunder and defaming of the persons of their brethren 6 Finally this euill is committed vvhen in the pride of our heartes vvee vvoulde haue all men liue according to our pleasure and will which when they doe not wee arrogantly condemne them we slaunderously reporte of them wee maliciously censure them wee rashly iudge them in which sense and of which kinde our Apostle chiefly here speaketh To condemne those vvhich daunce not after our Pype to speake euill of such as will not bee ledde at our pleasures to reporte otherwise then vvell of such as will not liue and doe in all thinges as vvee vvoulde haue them this is the mischiefe
sinnes of the wicked rich men for which their calamitie is threatened are three 1. Their iniurious and fraudulent detaining of the wages of their Reapers and haruest seruants 2. Their sensua litie which standâ—eh in these 3. 1. Pleasure 2. Wantonnes 3. Banquetting and riotousnes 3. Their crueltie which in two thinges appeareth In 1 Condemning the righteous 2 Slaying them when as they resist not 1 The first sinne and euill condemned in these wicked rich 1. Sinne in the wicked men with whom and against whom Saint Iames dealeth and for which so sharpe a sentence of so iust condemnation is geuen out against them is their fraudulent detaining of their hirelinges wages whereof hee geueth speciall example in their haruest labourers such as reaped their fieldes who helping them to get and gather in their graine and corne into their barnes and bringing in the increase of their land for them whereon they liued Yet for so needefull and necessarie so painefull and profitable a worke they were vnrewarded and their wages deteined by fraud from them no doubt an extream point of euill dealing And vnder this particular example the holy Ghost conteyneth all iniurious dealing with their seruants either in this kinde or in any other kinde whatsoeuer The greatnesse of their sinne the Apostle amplifieth in most effectual manner Behold saith he the hire of the labourers which haue reaped your fieldes which is by you kept back by fraud crieth and the cries of them which haue reaped are entred into the eares of the Lorde of hostes 1. Saith he beholde Of which speach there are diuers vses Sometimes it is vsed in cases of ioy and reioycing as when Christ the Prince of peace and eternall Mat. 21. glorie shoulde come into the citie of Ierusalem to the great ioy of all such as receaued him the Euangelist citing the words of Zacharie the Prophet saith Go tell the daughter of Sion beholde thy king commeth vnto thee Zach. 9. meeke and sitting vpon an Asse and a colte the fole of an Asse vsed to the yoke Sometimes it is vsed for a greater euidence certaintie of a thing Saint Iude citing the wordes of Enoch the seuenth from Adam for a great euidence and certaintie Iude v. 14 of the Lords comming to iudge the worlde vseth this phrase of speach Behold the Lord commeth with thousands of his Saints to geue iudgement against all men and to rebuke all the vngodly among them of all their wicked deedes which they haue vngodly committed and of all their cruel speaches which wicked sinners haue spoaken against him In like manner in this place to assure Iob. 4. 18. Reuel 7 them that their wickednes was certainlie gone vp into the eares of the Lorde the Apostle breaketh out in this manner Behold the hire of the labourers which haue reaped your fieldes which is of you kept backe by fraude crieth and the cries of them which haue reaped are entred into the eares of the Lord of hostes Sometimes it is vsed to moue attention vnto a thing spoken and this is familiar in the Prophetes in our Sauiour and the apostles also sometimes to this purpose vsed The Prophet Nahum prophecying of the peace which Nahum 1. Iuda should enioy by the death of Sennacherib the king of the Assyrians to moue them to greater attention thereunto as it may be thought he saith Beholde vppon the mountaines the feete of him that declareth and publisheth peach And Abacuk prophecying of the strange plagues Abacuk 1. calamities which shoulde befall the people for their shamefull iniquitie and contempt of Gods worde to stir them vp to greater attention thereunto as I suppose hee crieth out Behold among the heathen and regard and wonder and maruaile for I will worke a worke in your daies you will not beleeue it though it be told vnto you And may not the princely Prophet Dauid be thought in Psal 133. this sence to haue vsed this word when he commending peace loue and vnitie among men saith Beholde how good and pleasant a thing it is brethren to dwell together in vnitie Sometimes it is vsed in strange and wonderfull things which rarely are heard or seene as Jsai intreating Isai 7. of the strange and extraordinarie rare and wonderfull manner of Christes conception in this wise expresseth it Behold a virgine shall conceaue and beare a sonne and they shall call his name Emmanuel Our Apostle as wondering at the harde dealing of the wicked may not amisse in this sence be thought to vse it Behold the hire of your labourers which reaped c. as a thing therefore either most certaine that the crie of their seruants were entred vnto the eares of God or a thing to bee wondred at that any would be so hearde hearted as to defraude their labourers of their hier the Apostle breaketh out and saith beholde the hire of your labourers c. 2 The hire of those laubourers which reaped their fieldes was detained this amplifieth their wickednes To detame the wages of any labourour who by the toyle and moyle of his bodie and in the sweate of his face eateth his breade connot be but agreat sinne but to denie them their wages by whom our fieldes are reaped our corne and graine got and gathered in to our garners the fruites of our Landes safly brought into our barnes and houses whereof we our wiues children and famylies doe liue the surplus whereof wee turne to the encreasing of our riches is no doute a greuious and most haynous sinne before God therefore the Apostle leauing other seruants whom no dout they defrauded in like manner rehearseth those in whose iniurie their iniquitie most manyfestly appeareth Wherefore he saith beholde the hire of your labourers which haue reaped your fieldes whose wages by you is helde backe through fraude crieth 3 The wages of their hired seruantes was by fraude kept backe to detaine and holde backe the wages of the hierling and seruante which for his lyuing worketh with men is an euill and sinne by the lawe and worde of God forbidden Whereof the Lorde by his seruante Moyses admonished Leuit. 19. the people of Israel to which purpose they had commaundement from the mouth of God that the wages of the hierling should not rest nor remaine with them till the morning intymating that as euery one had done his worke so he should receaue his wages which by the Deut. 24. masters shoulde in nowise bee detained And in another place thou shalt not oppresse saith he the hired seruante that is poore and neadie neither thy brother neither the stranger that is within they gates thou shalt giue him his hire for his day neither shall the sunne goe downe vpon it For he is poore and therewith sustaineth his life least Malach. 3. hee crie vnto the Lorde and it be sinne vnto thee The Prophet Malachie in the person of God condemneth the same in the people who pronouncing iudgement against their manifolde
sinnes cryeth out I will bee a swift witnesse agaynst the Southsayers and agaynst the adulterers and against the false swearers and agaynst them that wrongfully keepe backe the hirelings wages Who condemning there the same sinne where agaynst here the apostle speaketh vseth the same phrase of speach which the Apostle also vseth Ieremie sharpely inueighing Ierem. 22. against the oppressions of men towards their poore brethren and denouncing feareful iudgement against them for the same among other great gaules miseries and oppressions of the poore he maketh this one wo sayth he therefore to him that buildeth his house by vnrighteousnesse and his chambers with iniquitie he vseth his neighbour without wages and giueth him not for his worke Tob. 4. Tobias hauing speciall care and regarde hereunto among other his fatherly lessons and exhortations giuen to his sonne willeth him in no wise to detaine and withholde the hire from the labourer Wherefore he sayth Let not the wages of anie man which hath wrought for thee tarie with thee but giue it him out of Tob. 1 â— hande Which thing moued him to say to his sonne after his returne from his iourney out of Medea prouide for the man wages my sonne which went with thee and thou must giue him more Wherein his care appeared in giuing and paying euerie man for his worke and labour Which thing kept backe and withhelde is great extremitie violence and iniurie for thus the poore hireling and labourer is murthered as it were of the hirer as the sonne of Sirach sayth hee that taketh away Ecclus. 34. his neighbours liuing slaieth him and hee that defraudeth the labourer of his hire is a murtherer The hire of the labourer is his liuing whereby his wife children and poore familie is dayly relieued to withholde the dayly reliefe of a man from him what is it but as much as lyeth in vs to take his life from him for wee keepe backe the thing whereby hee liueth and this is murther before the Lord. This holy Job knewe to bee a most grieuous sinne Iob. 31. wherefore in his protestation of his innocencie among other speciall points thereof hee maketh this one that hee had not kept backe the wages of the labourer if my lande crie against mee or the furrowes thereof complaine together if I haue eaten the fruites thereof without siluer or if I haue grieued the soules of the maisters thereof let thistles growe in stead of wheate and cockle in steade of barley if sayeth hee my lande crie out against me or the furrowes thereof complaine together as though I had withholden and kept backe their wages that laboured therein This is that first euill and sinne condemned here in prophane rich men for which this so sharpe a commination and denouncing of threatning is giuen out against them namely because they held and kept backe the labourers wages and their hire from the workers in their haruest and that by fraude and deceite Now the wages of the hireling ought to be paid 1 because he is poore and cannot spare it for it is his liuing and the liuing of his familie 2 Because if it be withhelde the crie thereof will come before the Lorde who will auenge the iniurie 3 Because the detaining of wages terrifieth the labourer from such maisters who notwithstanding can not bee wirhout hirelings so the couetous in thus dooing hurt themselues 4 Because so men kill and slay the poore as doe these rich men by withholding their wages Notwithstanding some are so cruell that with Salomon 1. Pro. 17. with Isai 3. with Miche 3. with Dauid 14. Psalm 4. wee may pronounce of them That they pray vpon the poore and simple people and are like Sargus the fish of the Aegyptian sea which deuoureth the lesser fishes Thus the rich wil be purse-bearers and cofferers to the poore whether they will or no and they that worst may shal hold the Candle and the weakest alwaies shal be thrust to the walles by the wealthie And this sinne of fraudulent detaining and withholding How wages aâ—â— detained the wages of hired seruants and labourers is diuerse wayes committed 1 When the hirelings wages is stopt altogether vnder some colourable pretence and intended matter not right not true not iust but deceitfull In which kind they sinne which quarrell with their workmen after their labour is ended that they might vse their neighbour without hire As when they pretend they loitered when they laboured faithfully when they pretend they haue done this hurt or that hurt which farre exceedeth their wages when vnder this colour or that they deceitfully or fraudulently detaine the wages of the poore labourer they are guiltie of this sin heere condemned 2 Moreouer this crueltie is done and sinne committed when the wages is deceitfully deferred longer then the poore can well spare it As there are many shifts many deferrings in rich men that the poore workeman shal not after many commings much intreatie long forbearance receiue his hire for his labour his wages for his worke but it shal be kept backe from him 3 And men become guiltie hereof also when through fraud they misrecken the poore hireling being simple or any wayes diminishe of the wages of the labourer 4 Or finally by changing the wages of the seruant and workman to their hurt and damage In which Laban may be condemned as fraudulently detaining the wages Gene. 31. of Iacob in as much as he often chaunged his wages agaynst couenant composition and promise betwixt them as Iacob had iust cause thereof to complaine of him For when it was agreed vppon that Iacob should haue for keeping Labans sheepe the particoloured when the sheepe brought foorth particoloured Laban would haue him take the spotted and when the sheepe brought foorth spotted then hee must take the particoloured Thus Iacob complaineth of him that he chaunged his wages tenne times that is often to his hinderance Not vnlike are those maisters who hyring workemen to labour for them their worke ended giue them not money for their worke as they should doe but either corne or wares and that at their price which is extreeme iniurie by which meanes they are benefited and the poore hireling oppressed By these and like meanes as mens owne skill and knowledge may teach them is this sinne of the Apostle here condemned committed In committing whereof the prophane rich couetous and miserable wicked worldlings contemne the lawe of God forbidding it despise the woordes of the Prophets disswading it neglect the counsaile of the wise condemning it breake the law of loue equitie and iustice reproouing it and finally regarde not the manacing threatning and denouncing of vtter destruction by the Apostle agaynst them for the same and his foretelling of finall calamitie for that so greate iniquitie 4 To conclude this sinne is mightily amplified in that the crie thereof is saide to ascende and come to the eares of the Lord of hostes Which speach is vsed in haynous and
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
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