and subiect whereof the Gospell entreateth it is the word of truth for it entreteth of Christ and Christ is trueth it selfe therefore the Gospel the word of truth That it entreateth of Christ it appeareth by all the Euangelists who entitle Iohn 14. their writings the holy Gospell of Iesus Christ of whom therein they entreat by the Apostles which cal their preachings and writings the Gospell the testimonie of Christ of whom therein they speake and to whom they giue and beare witnesse I am not ashamed of the Gospell of Christ 1. Rom. for it is the power of God to saluation to euerie one that beleueth Els where if our Gospel be hid to any it is hid to those that are lost in whom the God of this world hath 2. Cor. 4. blinded their mindes that is the infidels that the glorious Gospell of Christ which is the image of God should not shine vnto them Paul saith he hath sent Timothie the minister of God and his labour-fellow in the Gospell of Christ vnto the Thessalonians and for this cause is it also 1. Thes 3. called the testimony of Christ because it beareth witness and record of him To which sence soundeth that of Saint Paule who geueth thanks to God for the riches of the 1. Cor. 1. grace of God vpon the Corinthians who abounded in all knowledge euen as the testimonie of Iesus Christ that is his Gospell was confirmed in them And a little after he 1. Cor. 2. saith that when he came vnto them he came not in excellencie of words and wisedom preaching vnto them the testimonie of Iesus Christ and finally he exhorteth his 2. Tim. 1. scholer Timothie not to be ashamed of the testimonie of Christ that is the gospell neither of him the Lordes prisoner Seeing then the Gospell speaketh wholy of Christ or at least tendeth wholy vnto him and he trueth as himselfe affirmeth I am the way the trueth the life Ioh. 14. the gospel in that respect also is the word of trueth 3 Moreouer this word is inspired from the spirit For all Scripture saith Paul is inspired from aboue And Saint Peter saith that Prophesie came not in former times by 2. Tim. 2. Pet. 1. the will of man but holy men spoke and vttered the word as they were moued and inspired by the holy Ghost the holy Ghost is the spirit of trueth as our sauiour affirmeth I wil pray the Father and he shal geue you another comforter Iohn 14. Iohn 16. that he may abide with you for euer euen the spirite of trueth And againe when the comforter shall come whom I wil send vnto you from my father euen the spirite of trueth which proceedeth from the father he shal testifie of me 16. Ioh. 13. 1. Ioh. 5. 6. The word gospell being inspired by that spirit which is the spirit of trueth is in that respect Iohn 15. 26. also the word of trueth 4 In respect that euery particular thing in the gospel conteined is true therefore is it also the worde of trueth Whatsoeuer Christ spoke and preached it is truly in effect there deliuered whatsoeuer hee did it is truely reported whatsoeuer he promised it is truely and shal truely be performed what punishment is therin threatened to the wicked it shall assuredly be inflicted Finally whatsoeuer is there mentioned is most true This word conteyning nothing but the sound trueth and hauing therein no lie no vntrueth no falshood no errors as the words of mē haue for al men are liers and their words oftentimes are ful of Pasl 116. 11. Rom. 3. 4. vntruethes therefore may the gospel rightly be called the word of trueth Wherfore whether we respect God the authour or Christ the subiecte or matter or the holy Ghost the inspirer or the things themselues in this worde conteyned it is the word of trueth For God is God of trueth Christ is Lord of trueth the holy Ghost the spirite of trueth the things in this word things of trueth Therefore the Gospell the word of trueth By which word of trueth we are begotten adn regenerate we are new framed and as it were new fashioned vnto a holy birth to our new birth whereby wee are borne not of flesh and bloud but by the word of trueth to eternall life This is the seede of the new birth frō hence 1. Cor. 4. our new birth and regeneration ariseth whereof S. Paul speaking testifieth to the Corinthians that he had begot them through the gospell For this cause speaking of the spirituall begetting and of the regeneration of Timothie Tim. 1. Tit. 1. and Titus whom he had begotten by the gospell and by his meane through the word of trueth regenerate he calleth them his naturall sonnes through faith because they comming by his ministring to the knowledge of the faith of Christ were regenerate by the worde of trueth by him preached Saint Peter speaking of the causes of our regeneration 1. Pet. 1. maketh the gospell and word of God the meane and instrument of our new birth Being borne anew saith he not of mortall but of immortal seed by the word of God which endureth for euer Therefore attributing our new birth and growing vp by regeneration vnto the worde as 1. Pet. 2. the meane and instrument in the next Chapter he prosecuteth his former purpose and addeth thereunto exhortation Therefore saith he as new borne babes desire the sincere milke of the word that you may grow thereby and as the word of trueth is the instrument whereby our newe birth is caused so is it the meane also whereby therein we are continued and therefore a thing of singular excellencie Finally our Sauiour Christ acknowledging the word Iohn 17. of trueth to be the meane and instrumēt of our regeneration to that end praieth vnto his father that his Disciples might not onely be consecrate to his seruice and by him made fitte for the office of the Apostleship whereunto they were called but also might be purged regenerate and born anew saith Sanctifie them with thy trueth thy word is trueth If the gospell of Christ be the word of trueth why doe we not beleeue it if it be the instrument of our regeneration why doe we not honourably embrace it if therby God hath begotten vs againe why are we in any wise so carelesse of it that only such times excepted as for feare of law or shame of the world they must come they come not to the hearing of this word of trueth but either they talke our at table or walke out abroad or sleepe out at home or play out with companie or spende out in vaine exercise or contriue out with dalliance or passe out by euill meanes that time which is apointed for the preaching and hearing of the word These are carnal men and haue not the spirite lumpish and earthly whose affectiōs reach not to this heauenly doctrine If the gospell be the word
Heare O Israel the ordinances lawes and statutes which I teach you to doe that you may liue and goe in and possesse the lande which the God of your fathers geueth you The princely Prophet Dauid exhorteth the people Psal 78. to the hearing of those laws which frō god he would geue vnto them as a thing of greatest weight therefore saith he heare my law O my people incline your eares to the words of my mouth for I will open my mouth in a parable and vtter heard sentences of olde The holy Prophet Isai calling all men to Christ exhorting them to heare Esay 55. his law and attend therunto crieth out Incline your eares come vnto me heare and your soule shall liue and I will make an euerlasting couenant with you euen the sure mercies of Dauid Hearing and attending to Gods worde is the way whereby we come vnto heauenly wisdome wherefore the sonne of Sirach calleth all those who would learn diuine Verse 34. wisdome to the hearing of his doctrine My sonne heare thou my doctrine and despise not my counsell And a litle after in the same place If thou loue to heare thou shalt receiue doctrine if thou delight in hearing thou shalt be wise The wise man Salomon commending hearing as the 1. par c. 8. v. 6. 7. c. 22. v. 17. 18. 19. 23. 19. Rom. 10. way to attaine wisdome and knowledge saith The wise man shall attaine vnto wisdome by hearing And S. Paul making it the meane whereby we come to faith which is the greatest point of heauenly wisdome in men thereof saith Faith commeth by hearing and hearing by the word of God And our Sauiour Christ being the cheefe Scholemaster and onely teacher from God of this wisdome is Mat. 3. 17. by God himselfe commended vnto vs to be hearkened vnto Wherefore the Disciples and John Baptist the one in the daies of Christs baptisme by John the other as the Disciples Peter Iames and John in the daies of Christes transfiguration 1. Iohn 1. were from heauen commanded to heare him This is my welbeloued sonne heare him Saint Iohn confesseth this to haue beene one way wherby they beleeued John 8. in Christ the worde of life That saith he which was frō the beginning which we haue heard which we haue seen and our hands haue handled the word of life this the true saints of god know for which cause they heare the word of Iohn 10. god as of thē our sauiour witnesseth They that are of god heare Gods word And againe My sheepe heare my voice Luke 10. Therfore whē Marie saw that she by hearing might attain vnto faith in Christ and the true wisdome of God she sate downe at the feete of Christ and heard him preaching for which attention she is by Christ commended Marie hath chosen the better part and it shall not be taken from her Finally the Angell of God in the Reuelation teaching Reuel 2. 3. Iohn what he should write to euery one of the seuen Churches of Asia to that which he had spoken to ech one of thē hee addeth as a thing most necessarie Let him that hath an eare heare what the spirit saith to the 7. churches And to conclude our Sauiour commēding hearing as a most necessarie thing in all those that would be pertakers of the word of trueth and his heauenly doctrine so oftē in the Gospel vrgeth this he that hath eares to heare let him heare If thē the prophets hereunto haue so often moued the people If it be the way and meane whereby we attaine to heanenly wisdom if by this we be made partakers of faith and heauenly misteries if it be the propertie of the Saints of God sheepe of Christ if Marie were therefore so highly commended by Christ himselfe if as a necesarie addition to the seuerall charge of euerie Church it was added by the angell if our Sauiour so often repeate it he that hath eares to heare let him heare who is so wilfully blinded so malitiousl◠obstinate so peeuishly peruerse that seeth not how necessary a thing it is to heare the word of trueth whereof our Apostle here not ignorante geueth the Saints this first admoniton to here the word But because in all ages and times many do heare yet neuer the nearer wee are not only taught to heare 2 The maner but how we should heare that we might heare with profit For if it be to some the sauour of life vnto life but to others the sauour of death vnto death if the worde sound in the eares of many to their iuster condemnation then is it not enough to knowe we must heare but also to learne how to heare is necesarie for which cause the Apostle 2. Cor. 2. Ezech. 2. 3. teacheth vs how we ought to heare receaue this word of trueth whereby God of his owne good will hath begotten vs againe to be the first fruites of his creatures In the manner of our hearing and receauing this word the Apostle first remoueth certaine euils from vs which hinder our profitable hearing then hee sheweth positiuely and affirmatiuely how we must heare Touching the former he willeth in hearing to put away all filthines and superfluitie of maliciousnes all iniquitie all carnall affection all losenes of life all pride and insolencie of minde all arrogancie and disdainefulnes of spirite wherence wrath anger debate contention often ariseth and the fructifieng of the worde is alwaies hindered all which must be abandoned and abolished vtterly from them which wil profitably heare the word of trueth Filthines and corruption of heare or affection is wherby our mindes doe wander and we are occupied about other matters thinking of our pride pleasures vanitie and such like when our mindes should be stayed and fixed in the hearing of the word Superfluitie of maliciousnes is wherby we growe into contempt of the word speaking euil and disdainfully of the diuine doctrine and heauenly wisdom of God which two must first be remoued For whereas mens mindes are a wool-gathering and caried away with filthy cogitations and desires there men cannot heare the worde with profit and when men growe in dislike of the worde hate of the trueth speake euill of the mysterie of godlines what commoditie can it then bring to such and what hope is there that in them it shall fructifie This Saint Iames verie well perceyued therefore hee remooueth these euils from godly hearers This shall all men by their owne experience most easily learne and therefore must carefully remooue them Whereof to speake no more but this howe is it that many men often heare and learne nothing yea being asked what hath beene sayde remember nothing but that when they should heare their mindes are either set vppon couetous desires or occupied about fleshly imaginations or caried away with proude conceytes or rauished with filthie cogitations or else alienated by mislike hatred and contempt from the worde preached so
and immortall as God is betwixt our soules and Gods substaunce albeeit the inequalitie be infinite yet is there a resemblance of God in vs. 2 This image is in sanctification and holinesse whereinto as first we were created so againe by Christ are we restored The first is cōmon to all men the secōd is proper to the saints Ephe. 4. 2. Beeing made to the image and likenesse of God of all the creatures on earth most excellent little inseriour to the Angels themselues beeing diuine natures and substaunces Who so speaketh euill of him curseth and reuileth him so excellent a worke of God howe can hee reuerence honour blesse and glorifie GOD the maker creator and woorkemaister of man The ignominie and reproch done to man redoundeth vnto GOD to whose likenesse man is created VVhereby it is euidently apparant that no man can rightly blesse God who cursseth or slaundereth man Which Saint James noteth when hee reasoneth from things vnpossible therewith blesse wee God euen the father and therewith curse we men which are made after the similitude of God If God then be blessed in his creatures as Dauid sayth God is faithfull in all his sayings and to be blessed in all his works and man the most excellent of all Gods creatures vppon the vniuersall face of the earth onelie Psal 145. of all creatures made vnto the image of God then can not a man honour God himselfe which vseth cursed speach and bitternesse vnto man Let all men and women herehence learne an infallible truth a resolute conclusion a singular poynt of wisedome that they pretende Gods Religion in vaine that they honour not woorshippe not serue not blesse not ne yet glorifie GOD aright so long as they are giuen to cursed speaking reprochfull slaunder bitter backebiting one of another This Dauid the princely Prophet weighing excludeth from the Lordes Tabernacle from the holy hill of Psal 15. GOD as hypocrites all such as pretende seruice to God yet giue themselues to slaundering their brethren And almightie God himselfe protesteth to the wicked that it is a vaine thing and profiteth nothing to talke of the lawes of God and take them in their mouthes Psal 50. If they slaunder their brethren to which purpose hee sayeth in this wise to the wicked What hast thou to doe to take my ordinaunces in thy mouth and declare my couenant seeing thou hatest to bee reformed and castest my woordes behinde thee VVhen thou seest a theefe thou runnest with him and art partaker with the adulterer thou giuest thy mouth to euill and with thy tongue thou forgest deceyte Thou sittest and speakest agaynst thy brother and flaunderest thy mothers sonne these thinges who so doe haue not to declare or speake of Gods ordinaunces or to take his couenant in their mouthes They pretende religion they shewe a countenaunce of godlinesse they set a face of honestie they seeme to be desirous to praise and blesse God yet they slaunder and curse their brethren This no man can doe for no man can rightly honour the workemaister which speaketh euill of the worke no man can praise the Creator which reuileth his creature no man can blesse GOD which curseth men made to the image of God himselfe If they in whome the generall image is ought not to bee cursed much lesse they in whom the second and speciall resemblance appeareth 2 Nowe as this cannot be by the reason from the worke to the worke maister from the image to him whose image it is from the resemblaunce or patterne to him whose patterne and resemblaunce it is in deede so in like manner sheweth hee the impossibilitie of this by an argument from contraries the order and course of things which God the establisher of nature hath set will not suffer contrarie effectes to proceede from the same cause things in nature opposed and repugnant in extreeme contrarietie cannot agree together and be at one in the same thing Now to blesse and curse to praise and slaunder are things contrarie therefore can they not agree in one tongue at once together And this appeareth euidently by two similitudes whereby the matter is amplified and enlarged I As the fountaines and heades of waters issuing and springing from the same place cannot sende out sweete water and bitter 2 And as the figge tree cannot bring foorth Oliues nor the vine tree figges Our Sauiour himselfe confirming the same Mat. 7. when hee auoucheth that good woorkes cannot come from an euill man no more then thornes come of grapes or figges of thistles which were against nature So neither can blessing and cursing come out of one mouth praise and dispraise speaking well and slaundering godlinesse and impietie truth and falsehoode Cursing and blessing are contrarie so that they can not agree in one mouth and man together but it were as monstrous as for sweete water and bitter to come at once naturally out of the same fountaine and for the same tree to beare figges and oliues grapes and figges together As euerie tree in nature beareth one kinde of fruite and not diuerse and sundrie much lesse the fruite of other trees so must the tongue haue her proper effect fruite and worke and that one not diuerse much lesse contrarie it must blesse therefore both God and man and curse no bodie as Paul exhorteth Wherefore if we pretende to blesse God in our tongues and therewithall doe curse Rom. 12. 14. ◠Pet. 3. 9. our neighbour the bitternesse of our cursing so turneth the nature of our blessing that it is vnseasonable and vnsauerie before God For as sweete and bitter water mingled blended together the bitter easily taketh away the nature of the sweete and as honie and poyson tempered together the poison farre lesse in quantitie turneth the honie so when cursing and blessing are in one mouth together the bitternesse of the curse turneth the sweetenesse of the blessing and maketh it odious before God Wherefore it is apparant that we can not blesse God if wee curse and slaunder our neighbour The doctrine of this place may then bee this that with this instrument and member which is the tongue there is no duetie acceptably perfourmed vnto GOD when thereby wee harme or hurt our neighbours and brethren Whom when we thus harme if we thinke to please God wee deceyue our selues through hypocrisie And thus much concerning the moderating of the tongue both in respect of the profites and discommodities thereof which out of this place may bee sufficient to haue obserued specially seeing in the first chapter verse 26. and in the next Chapter beeing the fourth verse 11. more may be gathered Nowe the God of peace and the father of our Lorde Iesus Christ powre downe into our hearts his heauenly spirite that not onely our liues may bee refourmed according to his blessed woorde but our tongues also refrayned after his holie will that all the powers of our mindes and partes of our bodies may bee instruments of his prayse
1. Ioh. 1 Ephes 6. 2. Cor. 4 of lights in whom also there is no darcknes at al hath no communion with Sathan the prince of the darcknesse of this world Christ being holy hath nothing to do no concord with Beliall the Prince of wickednes So that these cannot dwell in the heart of man together as in the fountaine of loue being so contrarie and opposed Truely therefore saith Saint Augustine the loue of the S. Augustine world and the loue of God cannot stand or consist together no more then the same eyes at once can looke vpon heauen and earth in the same instante Being therefore so contrarie God and the world it cānot be but that such as make themselues friends with the world become enemies vnto God Wherof they to whom Saint James speaketh not ignorant are sharply reprooued for louing the world with the hatred of God Ye adulterers and adultresses know ye not that the amitie of the world is enmitie with God whosoeuer therefore will be a friend of the world maketh himselfe the enemie of God And this reason of the holy Apostle holdeth not only in the propounded matter of ambitious and couetous desires which men cannot loue and loue God also but it holdeth in all worldly wickednes and loue of earthlie things whatsoeuer which men cannot possibly loue and loue God together For then might a man be holy and wicked godly vnrighteous all together for they which loue the world are wicked and vnrighteous as the worlde 1. Iohn 5 Leuit. 11 2◠c. it selfe lieth in wickednes and such as loue God are godlie and holy euen as God him selfe is holy That wee cannot possiblie geue entertainment to God and to the world together and at once loue them God and the world contrarie as appeareth in foure things both the reason is their contrarietie for things contrarie cannot dwell at once in the same person And the contrarietie betwixt the loue of the world and the loue of God in foure things appeareth 1 In the repugnancie of their nature GOD is by his nature pure holy vndefiled without contagion of Leuit. 11. 19. 20. sinne and without permixtion of any euill But the worlde is altogether wicked defiled with sinne spotted with many blemishes of vnrighteousnesse full of all contagion deadly poyson of iniquitie So that in nature there is a contraietie betwixt thē Naturally therefore being contrarie wee cannot loue them both together 1. Iohn 5. 2 As their natures are contrarie so are their precepts contrarie for other things by God other thinges by the world are inioined wherein the contrarietie betwixt thē appeareth God commaundeth mercie liberalitie pitie compassion the world perswadeth crueltie mercilesnes couetousnes hardnes of heart violence iniurie and oppression God commaundeth holines sanctification to be fruitfull in all good works to his glorie and to encrease therein to ripenes and a full measure in Iesus Christ But the world moueth vs to filthie conuersation to defile our selues with carnall lustes and all vngodlines to wearie waste our selues with all fleshly pleasure that wee may be vncleane in soule and in body God commandeth vs not to lie but speake the trueth one to another not to backbite not to slaunder not to deceaue not to circumuent or defraud one another not to sweare vainly not to curse bitterly and infinite the like but the worlde would haue vs to lie counterfette slaunder deceaue circumuent sweare curse banne and geue ouer all the powers of our mindes and partes of our bodies to committe iniquitie Hom. 22. vpō Matth. Seeing one commaundeth thee saith Chrysostome to geue of thine owne goods the other violently to take the goods of others one to embrace chastitie the other to follow intemperancie the one to loue sobernes the other to delight in gluttonie how is it possible we shoulde obey these precepts being so contrary so seem to loue them both together 3 As their precepts are contrarie so are the qualities of them which loue the one and the other contrary For other things please God other things the world Other qualities are required in such as loue God other things and qualities in them that loue the world The louers of God must be ledde by the spirite of God walke in the spirite of God and bring foorth the fruites therof as loue ioy peace long suffering gētlenes goodnes faith meeknes temperance and such like they must be indued with mercie humblenes of minde kindnes forgeuing one Ephes 4. Col. 3. another euen as Christ forgeueth vs. But the seruants and louers of the world are possest with crueltie mercilesnes wrath ennie currishnes contention fornication vncleannes wantonnes hatred debate emulation sedition murther drunkennes gluttonie and the workes of the fleshe 1. Cor. 6 Gal. 5. Ephes 3. Col. 3. Iohn 4. Psal which who committe shall not inherite the kingdome of God and of Christ The louers of God are pure vnrebukeable blamelesse before him in loue seruing him in spirit in trueth But the seruants of the world are corrupt deceitfull from the wombe defiled with sinne flattering God with their mouth and dissembling with him in their double toung The seruants of God and such as loue him are sober and temperate but the louers of the world make their bellie their God whose end is damnation whose glorie is to their shame being earthly minded Seeing therfore the Philip. 3. qualities of the louers of God and of the louers of the world are contrarie and diuers it cannot be that the same should loue God and the world both together 4 Finally the very loue it selfe is in qualitie contrarie for the loue of God is pure chaste and holy spirituall but the loue of the world is impure vncleane prophane and sensuall wherefore no man canne loue god and the world Yea rather they which endeuour to become friends of the world make themselues therby the enemies of god Wherefore my deare brethren beloued in Iesus Christ if we be the elect of god chosen by him out of the world to loue him and serue him in such holines as is acceptable vnto his diuine maiestie If we be the professed Souldiers of Christ to fight vnder his displaied banner against Sathan and the world shall we as backsliders from god traitors vnto Christ enemies of our owne saluation prophaners of our Christian profession geue our selues to the loue of the world and committe fornication against god Cleaue thereunto in league and bonde of friendshippe and so become enemies vnto the Lorde our god almightie Let vaine wicked ambitious and contentious persons let greene flourishing youth who thinke to loue god and the world also herence learne that they cannot loue both and that in making friendship with the world they fall at variance with God It is God that speaketh in his Apostle it is the spirit of truth which informeth vs it is Christ in his minister that openeth his mouth and assureth
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
who would not then count it exceeding ioy when they fall into diuers temptations Troubles in the wicked are causes or rather occasions in them to fret and fume to grudge and groane mutter and murmure against God But in Gods Saintes they are the instruments whereby God worketh patience in their hearts therefore to be reioyced in count it therefore my brethren exceeding ioy whē you fal into temptations because the triall of your faith bringeth foorth patience Rom. 5. But it may be obiected that this place and doctrine is against Saint Paul who entreating of the like argumēt saith contrary to this For Saint Iames saith That the triall or proofe of our faith bringeth forth patience But S. Paul saith That patience bringeth foorth triall or proofe These are contrary and how can they then hang togither The reconciliation of these places may be this 1 The words by Iames and Paul vsed are not the same therefore neither is the thing the same Speaking then of diuers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things they speake not contrarily one to the other In this place proofe is taken actiuely as it signifieth those things whereby we are tried as afflictions themselues whereby occasion is ministred of trying and proouing the faithfull Thus temptations and afflictions trie vs and this triall or proofe that is the things whereby wee are tried and prooued which are afflictions bringeth foorth patience that is ministreth matter of our patience And thus triall with James here is as cause of that triall with Paul which after this manner is as an effect With Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 triall is taken passiuely as it signifieth that proofe and triall which is made of vs by which wee are made knowen This knowledge commeth through our patience for patience maketh vs to be knowen whether we mutter and murmure or whether we be quiet in our sufferings And thus patience causeth bringeth foorth that experience proofe or triall which is made of vs. And thus is patience cause as it were of triall 2 We may not looke so straitly and narrowly into causes and effects but that we may graunt the same to be cause and effect also in sundrie kindes of causes or in diuers respects For triall proofe experience of most prosperous successe and happie issue in many troubles encreaseth our patience and confirmeth our constancie so that the more triall we haue of good successe the more patient and more constant are we made in affliction and thus triall causeth parience as Saint Iames saith On the other side patience and suffering of the crosse causeth great experience and proofe of Gods presence to deliuer vs also maketh vs knowen of what behauiour wee be in our troubles And thus patience causeth triall as Saint Paul faith and so triall and patience are mutuall helpers and nourishers one to another and both cause and effect one of the other Thus S. James saying that triall of our faith bringeth foorth patience and Saint Paul that patience bringeth foorth triall or proofe speaketh trueth also For the triall of our faith maketh perfect our patience that the more we are tried the more patient we are And patience causeth triall because he whose faith faileth not whose patience is inuincible is thereby prooued and knowen to be of excellent constancie These thinges thus premised and set downe before the meaning of the Apostle is not doubtfull The triall of your faith bringeth forth patience that is the afflictions and temptations themselues whereby your faith is tried bringeth foorth patience And this is one and the same which Saint Paul preacheth to the Romans We reioyce in tribulation knowing that tribulation bringeth foorth Rom. 5. patience Our trials and tribulations our afflictions and miseries which here wee suffer inure and accustome vs to the crosse and men accustomed to a thing grow therein to be patient What we are dayly vsed vnto that we finally beare quietly dayly afflictions make vs so accustomed and acquainted with sufferings that thereby we grow to be patient Wherefore as Milo Crotoniales by bearing a calf when it was yong was made able by dayly exercise to beare it also when it was an olde oxe So men by daily bearing the crosse shal be enhabled to beare it patiently Lament 3. Therfore the prophet said wisely that it was good to beare the crosse from a child that as the affliction groweth greater so our patience might grow greater also and so affliction and the triall of our faith make vs patient Thus afflictions and the triall of our faith thereby bring foorth patience not as the efficient cause of patience and the geuer of patience which is God onely Therefore Paul 1. Philip. saith to the Philippians that it was geuen to them both to beleeue in Christ and also to suffer for him But as the instrumentall cause as the occasion ministred whereon our patience may worke Seeing therefore afflictions do thus bring foorth patience so excelient a vertue as whereby Luke 21. Heb. 10. we possesse our soules and obteine the promises as both our Sauiour witnesseth and the Apostle protesteth this is reason inough to moue vs in afflictions to reioyce And this is the second reason why the Saintes should count it exceeding ioy when they fall into diuers temptations because the triall of their faith bringeth foorth patience 3 From euent or effect the Apostle finally reasoneth The Saints must count it exceeding ioy when they fall into temptations because patience in affliction maketh men entire and perfect Affliction and the crosse of Christ are the instruments whereby God doth pollish vs and refine vs till we grow to be perfect in Christ and become like and conformable vnto the sonne of God him selfe the perfect pattern of all patience Seeing then by patience we be made perfect and patience is caused and gendred of affliction we therefore ought in affliction to reioyce Here the word perfect signifieth stable constant abiding and perseuering continuing and enduring vnto the end in the most holy profession of the Gospell with courage inuinsible as absolute entire and lacking nothing to this perfection we attaine by patience Patience in affliction is the schoole and nurture-house of Christ and of the holy Ghost and the effectuall meane which the Lord our God vseth to make vs perfect wherein if we be continually trayned vve shall grow to full measure and perfection of vertue Thus Abraham Isaac and Jacob thus Joseph and holy Job mightie Patriarkes thus Moises Isai Jeremie thus Michai and Zacharie holy Prophets thus Dauid Hezechia and the rest of the zealous Princes thus Paul Peter Iohn and others true Apostles thus Steuen Polycarpe and infinite the like faithfull Martyrs haue by patience in afflictions growen to such measure of perfection as in the weakenes of nature and infirmitie of man may be attained vnto Saint Cyprian in his De bono patientiae booke entituled Of the profit and good of patience in a
but of debt Rom. 4 Rom. 11. And againe in the question of election If it be of grace it is no more of works els were grace no grace if of works it is no more of grace for then were workes no more works This contrarietie Saint Augustine confessing sheweth that grace fauour and free gift cannot be mingled Epist 120. with works and therefore concludeth and defineth what grace or free gift is Haec est gratia This is fauour free gift grace which is geuen freely not for the merites of the worker but by the mercie of the geuer Seeing therefore that wee which were all by nature the children of wrath the sonnes of Adam subiect to eternall death and Eph. 2. damnation replenished in minde heart and will with iniquitie and sinne compassed about with thick darke and mistie cloudes of error and wickednes loathing heauen and louing earth caried away of our owne desires to work wickednes with greedines are now not for our merites but of Gods meere mercie not by our workes but by his Eph. 4. grace not of our deserts but of his owne will begotten againe and regenerate We must referre this whole work to his good wil and account his goodnes for the only efficiēt cause of our regeneration Whereby it appeareth that he is the fountaine of all goodnes and that our wickednesse must not be imputed vnto him The regeneration then of Gods Saints a most manifest testimonie of his goodnes sheweth that he is ōly author of good not of euil which th'apostle here prouing addeth of his own wil begat he vs. 2 The good will and fauour of God being the first and efficient cause of regeneration The second cause which is the instrumentall cause and meane whereby wee are regenerate is the word of God which Saint James expresseth in this place in this manner of his owne will he hath begotten vs with the word of trueth In which place he slideth and falleth into the cōmendation of the worde of God the chiefe thing in this laste parte to be obserued Which words are as it were the circumscribing and setting foorth of the word of God and the gospell of Christ whereunto is attributed specially aboue all other wordes that it is the word of trueth Which addition the Prophet Dauid geueth to Gods word because therein onely is the Psal 86. sound trueth to be found and in no other In which word as in many other places he desirous to be instructed geueth that addition to the word that it is trueth Teach me thy waies O Lord saith the Prophet and I will walk in thy trueth And in another place calling the word of God by Psal 119. the name of trueth saith Thy word endureth for euer in heauen thy trueth is from generation to generation Our Sauiour Christ in his most holy praier to God hereunto subscribeth who desiring that the Disciples might be sanctified Iohn 17. with the trueth sheweth that by the trueth he meaneth the word and gospell Sanctifie them saith he with thy trueth thy word is trueth This name of excellencie this marke of difference S. Paul geueth vnto the gospell 2. Cor. 13. 3. Gal. C. 5. 7. 2. Cor. 6. 7. 1. Col. 5. Ephes 1. 13. Heb. 10. 16. Ephes 4. aboue other words whē he affirmeth he could do nothing against the trueth but for the trueth Who vpbraiding the Galathians for reuolting and sliding away frōthe gospell crieth out O you foolish Galathians who hath bewitched you that ye should not beleue the trueth To like purpose exhorting the Ephesians to be constant in the profession of the gospell calleth that the profession of trueth where fore he thus exhorteth Let vs folow the trueth in loue the gospel the profession of the trueth it is therfore an excellent ornament and an honourable addition in this place geuen to the word of God that it is the word of trueth And this addition to be called the word of trueth most fitly agreeth vnto the holy word and Gospell of Iesus Christ and that in foure respects and for foure chiefe considerations 1. in respect of God 2. in respect of Christ 3 in respect of the holy Ghost and spirite of God 4 in respect of the particular things them selues in the word contained 1 In respect of God the word and Gospell is the word of truth because it is Gods word and Gospell who is true and cannot lie therefore this his word is then the word of truth That this word is Gods word and Gospell it is euident 1. Rom. 1. Cor. 1. 1. Rom. Saint Paul calleth it therefore the power of God to saluation to al that beleue and in another place the preaching of the crosse is to them which perish foolishnes but vnto vs which are saued it is the power of God he saith in the beginning of his Epistle to the Romās that he was seperated to preach the Gospell of God and cleering him selfe from the surmised suspicious of his aduersaries 2. Cor. 11. he thus writeth haue I therefore offended because I abased my selfe that you might be exalted and that I preached freely the Gospell of God vnto you Saint Peter subscribeth thereunto the time is come that iudgement beginne first at the house of God if iudgement beginne first at vs what shal be the end of those that beleeue not 1. Pet. 4. the Gospell of God And this God who is the author of this word and Gospell is true and cannot lie Balam the Numb 23. prophet could say of God that he is not a man that hee should lie neither as the sonne of man that he should repente Moyses in his song beareth recorde to the truth of God perfect saith he is the worke of the mightie God for Deut. 32. all his waies are iudgements God is true and without wickednes iust righteous is he Samuel telleth King Saul that indeede the strength of Israell wil not lie nor repente 1. Kings 15. John 8. Rom. 3. for he is not a man that he should repent Our blessed Sauiour Christ speaketh of his father and saith I haue many things to say and iudge of you but he that sent me is true and the things that I haue hard of him those spoake I vnto the world Saint Paul defending Gods trueth saith Rom. 3. Let God be true and euery man a lier as it is written that thou maiest be iustified in thy words and ouercome when thou art iudged And for this cause holy Dauid calleth god Psal 31. the God of truth into thy hands I commende my spirite thou God of trueth Seing the Gospell is the word Gospell of God and God the God of trut hand cannot lie thē must needes this word be true and the word of truth 2 As in respect of God the author thereof the Gospell may rightly be called the word of truth so in respect of Christ who is the matter the very substance
teach men this how much more ought the light of Scripture to teach vs this wisdome 4 As the time so the maner how must not be neglected Sometimes we speake familiarly sometimes reuerendly sometimes meekly sometimes sharpely somtimes gentlely sometimes hastily respect had to the disposition of men with whom we haue to talke 5 The things we speake of must be weighed they must be honest seemely good profitable necessarie for time and person such as we our selues know and therfore can the better talke of them to others 6 Finally our talke must be to aduaunce the glorie of God whereof it ought to be the instrument it must tende to the benefite of our brethren to peace godlinesse iustice equitie loue and all maner of vertue These things being diligently obserued wee may speake and offende not against this place of the Apostle wherefore my deare brethren let euery man be swift to heare but slow to speake But we obseruing neither person place nor time regarding neither maner matter nor end babble out we know not what and oppose our selues to the Apostle here being swift to speake but slow to heare Euerie one will now speake all men will become teachers The Artificer the shoomaker hosier tinker and tailer the vintener the clothier the weauer and the cobler the marchant the mariner the carpenter and the painter the master the seruant the fathers the children the mistresse the maiden the mother and the daughter the yong men the olde folke the simple and the ignorant will now take vpon them not to speake onely but to teach also and not other but their teachers of whom we should learne with pacience heare with silence take counsell with reuerence and be informed with humblenesse Therefore our Sauiour in the song of Solomon biddeth his Church being ignorant to go to the pastor to learne knowledge 1. Canâ—ic if thou knowe not saieth he O thou fairest of women get thee forth by the sheepe folds and feede thy kiddes by the tents of the shepheards And almightie God perswadeth the people to take the lawe of the Lord at the Mal. 2. mouth of the priest who should be as the treasure house of Gods word of whoÌ„ the people ought to be instructed Dauid being a prophet in the humilitie of his mind with gratefull memorie and great thankefulnesse to God Psal 11 of whom he was instructed saieth vnto the Lord thou hast made me wiser then my teachers He truely humbly thankefully but men and women now in arrogancie of their spirite in pride of their hearts in vanitie of their mindes in presumption of their owne knowledge thinke themselues wiser then their teachers and take vpon them to alter and change to order and set downe what in the Church ought to be done obserued and retained These falsely proudly vnthankefully disorderly contentiously preposterously deale wherfore let them learne here a better lesson and holde fast the counsaile of the Apostâ—e that they be swift to heare but flowe to speake as they are exhorted let them hearken with reuerence to the woorde preached by the faithfull Ministers of Iesus Christ and be not new fangled nor caried away with euerie Ephes 4. winde of vanitie that they may follow the trueth in loue and in all quietnesse humilitie peace and godly vnitie growe vp vnto him that is the head euen Iesus Christ and heare his word with reuerence and not rashly prate and prattle thereof with insolencie that thereby they may preuent this first inconuenience and remoue the first hinderance of our attention Whereof the Apostle speaketh wherefore brethren let euerie man bee swift to heare but slow to speake This place then remooueth loquacitie and rash speaking when we should giue attentiue eare to the word of God taught vs this is an enemie to knowledge to heauenly doctrine this hindereth the course of the worde of God in out hearts wherefore it ought to bee farre from the Saints of God which to abolish the Apostle here exhorteth Let euerie one be swift to heare and slow to speake 2 The other euill which hindereth the woorde of God in man is wrath and anger choler and snuffing wheÌ„ wee are taught and informed in the worde For we cannot profitably heare vnlesse we be peaceable quiet and modest both towards all men and specially towardes our teachers Many kindes there are of wrath and anger manie things wherefore and wherein men are angrie but to passe that ouer as appertaining to another place the Apostle speaketh of that wrath and anger which riseth from desire of contending and of intractablenes of way-wardnes 2. Chro. 16. 7. Acts 54. 2. Chro. 26. 18. 19. Luke 4 28. whereby we suffer not our selues to be taught or reproued no not by the word of God it selfe Thus by the affections and perturbations of our minds we oftentimes make the word of God frustrate fruitlesse in vs and so to lose not onely the blessed effecte it would worke in vs but also in a manner the credite and estimation which it should haue among men Whereunto were we the seruants and true Disciples of Christ we would yeald all attentiue audience This anger groweth partly from selfeloue and preiudicate Cyrilin Iohn lib. 4. c. 34. opinion of our selues standing wise in our owne conceites we disdaine to bee checked controlled informed or reproued of any Partly herence that naturally we more esteeme darcknes then light falshood then trueth error then veritie superstition then religion From which if men draw vs then are we angrie Herence in all times haue risen perfecution imprisonment calamity affliction with all manner of violence and villanie against the reprouers of wickednes teachers of true religion reformers of corruption and superstition by the wicked of this present euil and corrupt world Herence the anger furie and madnes of the princes and people against Isai Ieremie Michat Amos and the rest of the Prophets arose sprong and flowed Herence the outrage of the Scribes and Pharisies against Christ Iesus our Sauiour and his most holy Apostles the cruell persecution by the bloudy tyrants and Emperors of Rome against the Saints and blessed Martyrs was raised Herence the vnquenchable wrath and malice neuer reconciled of the Romish Cleargie against the faithfull preachers of Christian religion who caried away partly with selfeloue and preiudicate opinion of themselues as the onely learned and wise men in the whole world and partly being naturally blinded in superstition whereunto they haue sworne their allegiance curse with bell booke and candle persecute with fire sword and fagot whosoeuer speaketh against them whereby the course of the word of God is hindered Herence mislike rebuke disgrace reproch disdaine and all manner euill dealing towards the ministers groweth for that men cannot ne will not heare of their faultes be reclaymed from their sinne and informed in their duties roundly and sharply without offence and anger who seeme they neuer so wise in them selues yet are they both
vpoÌ„ whom the tower of Siloe fell for great sinners because of Luke 13. Acts 28. the heauy hand of God vpon them whose iudgement our Sauiour condeÌ„neth The Barbarians at Melta now called Malta seing a viper spring out of the fire light hang on Pauls hand iudged him a murtherer because of the sight of the viper which they thought to haue been sent of God as against a murtherer of men or some most wicked person Of this euill they are also guiltie who with their mouthâ—â— condemne iudge others vpon external shew outward tokeÌ„s Such as condeÌ„ne those for hypocrites who stoupe in their going those for arrogant and proud which goe vpright those for solemne which are addicted to silence those for wanton and light of life which are pleasant in talke those that are spary in their liues for misers such as are comely apparrelled for lasciuious as his aduersaries did iudge Gneus Pompeius for effeminate because he scratched his head with one finger and the Romans iudged Fabius for slouthfull because in al things he lingered and delaied on till by his lingering he had preserued the weale publike Such as familiarly apply theÌ„selues to men they iudge as flatterers whom they see graue they condeÌ„ne for Stoicall those that bear iniuries they hold as malicious disseÌ„blers they which in case resist authours of seditioÌ„ raisers of tragicall disturbance in common weales whom they see religious aboue others theÌ„ they haue as superstitious such as are not come on so farre as themselues they iudge as temporizers and carnall professours This euill of tongue must be restrained otherwise wee iudging after outward appearance which Christ forbiddeth chalenge that to our selues which is Iohn 7. John 5. 2. Cor. 5. James 4. proper to Christ to whom all iudgement is committed Finally condemning and iudging the law which we doe when we iudge our brethren and in so doing are not doers of the law but iudges we make our religioÌ„ vaine so if any man seeme religious and refraineth not his tongue from rashly iudging the brethren this mans religion is in vaine 4 Another euill is flatterie a speach and report of false and vaine praise geuen to a man when we speake things that are false to please men feed their humors when we say what they say deny what they deny when to sooth men vp we call day night light darkenes sweet sower good euill And coÌ„trariwise I say whether in manners or in doctrine this is an euill of the toÌ„gue froÌ„ which who so refraineth not his religion is vaine Such are Parasites and flatterers whose mouthes are instruments of false praise Such are false Prophets false teachers false pastors which for feare of men or for their fauour either suppresse the trueth and speake it not or els conceiue lies and vtter them This is pernitious in the Church and in the Commonweale in societies and in priuate families in all states and degrees of men into whose handes it is more dangerous to fall then into the handes of Rauens as Diogenes affirmeth For Rauens eate mens bodies dead but flatterers deuoure them and feede on them liuing Wherefore as of wilde beastes tyrantes are worst so of tame beastes flatterers Which thing is so odious vnto God who is the God of trueth as that they which flatter in their lippes make their religion vaine before him Wherefore if any man among you seem religious and refraineth not his tongue from flattering also this mans religion is in vaine 5 DissimulatioÌ„ wheÌ„ we pretend one thing in our words and speaches and haue another thing in our heartes whether it be to God as hypocrites or to men as counterfets maketh also our religion vaine Vaine therefore was the religion of the Israelites who promised their Exod. 19 Psal 8 Iosua 24 Psal 12 Mat. 22 faithfull seruice vnto God yet their heartes were turned after wicked waies starting aside like a broaken bowe the religion of Saul and those wicked ones which dissembled with Dauid the religion of the Pharisies and Herodians which glosed with Christ in the gospell the religion of euery man and woman which hath one thing readie in mouth another couered in their hearts and so dissemble in their false tongues is in vaine and odious before GOD for if any man seeme religious and refrayneth not his tongue from this euill also this mans religion is in vaine 6 The sixt euill from which we must refraine is lyeng which is a false signification of speach or voice with intention to deceiue This God to abandon from his people willed them they shoulde not lie one to another Which the Prophet expounding exhorteth the people Leuit. 25 Zach. 8. Ephes 4. to speake the trueth one vnto another and not to lie The Apostle remouing all the workes of the old man corrupted with deceaueable lustes of the fleshe from the true professors of religion and such as were regenerate by the gospell whose religion it marreth exhorteth in this wife Wherefore put away all lying from you and speake the trueth one to another for you are members one of another This euil reigneth in the tongues of many euen professing religion and the Gospell whose houses are vpholden whose riches are increased whose families are mainteyned whose children are aduaunced whose sonnes are made Gentlemen by the lies their fathers and their seruants in their shoppes in their warehouses and in other places haue made for aduauntage But haue we thus learned Christ Is not all our profession and religion in vaine by the falshood of our tongues that wee may also with the Apostle conclude that if any man or woman among vs seeme religious deuout and holy yet refraineth not his tongue from lies but vseth deceit in his lips euen this mans religion is in vaine as the Apostle auoucheth 7 The next euill which corrupteth our religion and maketh it vaine before God is filthie speach whereby not onely our liues are descried to be euill but our hearts to be wicked and our religion counterfette This I would men professing godlines would remember whose mouthes are open oftentimes to great filthinesse as if thereby their religion were not defiled But as Diogenes seeing a faire yong man speaking filthily said art thou not ashamed to dravve a leaden svvorde out of an yuiry scabberd so may vvee say to such as vvhose profession is fayre but their communication filthy are you not ashamed to dravve such filthinesse ouâ— of so holy and precious a calling and against them also conclude vvith this Apostle if any man among you seem religious and here from refraineth not his tongue this mans religion is vaine 8 Another is slaunder vvhereof chapt 4. verse 11. 9 Another cursing and execration chapt 3. v. 9. 1. Pet. 3. v. 9. 10 A tenth euill is blasphemy and svvearing spoken of chapt 5. verse 12. Of all these and euery one of them vvith such like may vvee vvorthily say vvith the Apostle if any man among
men is to be shewed and knowen for righteous or as Saint Augustine saith To bring to passe that one be knowen Of the spirite letter c. 26. and reputed for iust and righteous as in the Gospell the Pharisie falsly perswading himselfe of righteousnesse sought to haue iustified himselfe that is brought to passe Luke 18. that he might haue beene reputed for iust by fasting paying of tithes geuing of almes and such like works which he did Thus the Scribes and Pharisies by their pretended workes and shewe of godlines by the outward appearance and actions which they did in the knowledge and sight of men thereby before men sought to bee reputed estemed and reckoned for righteous Which being done Luke 16. in singular and notable hypocrisie our Sauiour worthelie and sharply inueyeth against them Ye are they which iustifie your selues before men How by their workes and outward life But God knoweth your heartes for that which is highly esteemed among men is abhominable in the sight of God Seeing there is a double iustifying one before God through faith alone the other before men onely through workes of which kinde speaketh Saint James he speaketh of being iustified before men not before God which thing shall appeare euidently 1 Out of the storie it selfe wherin it is recorded that Gen. 22. when Abraham was ready to haue slaine his sonne the angell of God restrained him and helde his hand and saide to Abraham Doe nothing vnto him for now I knowe that thou fearest God for that for my sake thou hast not spared thine onely sonne In that the Angel saith now I knowe So other fathers So Dionisius Carthusianus vpon 2. Iames. it must not be vnderstoode of the knowledge of God as if then onely he knewe but of the knowledge of men novv I know now I make knowen to men and so doeth S. Augustine expound it This Angell was God for it is said that for the Angels sake he spared not his sonne now I knovv thou fearest God in that for my sake thou hast not spared thine onely sonne Godly Abraham was not ready for any Angels sake but for Gods sake to haue offered This angell being God and God knowing all thinges from all eternitie it could not bee vnderstoode of his knowledge but of the knowledge of men who by Abrahams obedience whereunto hee was stirred vp by the commaundements of God were now assured and certified that hee was truely righteous Seeing then it appeareth that the very storie it selfe hath relatiō specially to the iustifying and being reputed for righteousnesse in the sight of men not of God Saint Iames alleadging it must speake in the same sence as the storie it selfe doeth of iustification that is of iustification before men not before God 2 Moreouer S. Iames could not say in that actiō that was done which long before that time was not done only but also opēly witnessed But Abrahā before God was iustified before and he had the testimonie of Moses who said that he beleeued God and that was imputed reckoned for righteousnesse Now this promise for beleuing Gen. 22. whereof he was reckoned for righteous was made thirtie yeares before he offered vp his sonne If hee were righteous before God thirtie yeares before his sacrifice hovve could his sacrifice be cause of his righteousnesse Then seeing Iames saith that he was iustified by that obedience and he were before God iustified thirty yeares before then can he not be vnderstoode of iustificatiō before God but of being iustified before men The like reason Rom. 4. from the circumstance of time S. Paul vseth Who speaking of the same righteousnesse of Abraham before God saith That hee was counted for righteous before hee was circumcised But he offered vp his sonne long after his circumcision For when he was commaunded to be circumcised hee receaued but the promise onely of Isaac and afterwarde Gen. 17. Gen. 18. Gen. 19 Gen. 20 Gen. 22. it was repeated and the destruction of Sodome and Gomorrha beeeing past and hee hauing dwelt a time in Gerar receaued the promise made vnto him in the twentie chapter of Genesis it is recorded that GOD visited Sarah and shee did beare him a Sonne and they called his name Isaac Who then being borne growing vp and being now about thirteene yeares olde his father was by God commaunded to offer him vp in Mounte Morah By the circūstāce of time Abrahā being proued to haue beene speake of diuers works Saint Thomas their holy Doctour expounding those wordes His faith wrought with his workes and by the workes his faith was made perfect saith Faith wrought through workes that is faith whereby he was iustified before led and brought him vnto the workes and by workes namely following faith was his faith made perfect that is augmented declared and shewed Thus he also affirmeth that Iames spoke of workes Heb. 11. following faith The authour of the Epistle to the Hebrewes shewing that that obedience and sacrifice of Abraham was a worke following faith ascribeth and applieth it to faith saith that Abraham by faith offered Isaac vp If therefore S. James speake of works following faith as he must needes doe alleadging this example which as the trueth is in God as it is also confessed both by Thomas and the ordinarie Glosse also then can he not speake of iustification before God for that cannot be accomplished by workes following faith and iustification 4 Finally we must diligently consider and carefullie Acts 15. Philip. 3. Gal. 3. 5. Rom. 4. weigh with what people hearers and persons these two had to deale withall S. Paul as appeareth in many places of the new Testament had to do with such as perswaded men that vnlesse they obserued the lawe of Moses they could not be saued whom he confuteth out of the law it selfe out of the Prophets Dauid Abacuk others out of the Gospell and true ende and vse both of it and of the lawe of Moses to which purpose hee setteth downe a doctrine quite contrarie thereunto that men are iustified by faith in Iesus Christ without the works of the lavv of Moses To the establishing of which assertion affirmāce and opinion the Epistle to the Romanes Galathians Ephesians and Philippians seemeth to haue beene penned and written In processe of time this assured doctrine was wroong and wrested by some gathering that it was not needefull for such as by faith in Iesus Christ were iustified to be followers of good workes but that to beleeue onlie barelie without care of holy conuersation was sufficient Which to preuent as S. Paul in those forenamed Epistles oftentimes ioyneth exhortations to manners so S. Iames seeing the carnall professors greatly to abuse the gospell to the libertie and loosenes of the flesh in this Epistle encountreth with them testifying and protesting to all mē that faith in men pretending iustification without works is but as a dead carkas And thus hee writeth not against Paul but
Diabolus a slaunderer an accuser This father and patrone of all euill speach spared Gen. 3. not God himselfe but spake euill of him to Adam and Euah in paradise hath God saith he said you shal die nay but you shall not die for God knoweth that at what time you eate your eyes shal be opened and yee shal be as Gods knowing good and euill Thus he sought to haue falsified the truth of God thus he brought vp an euill reporte of God himselfe as inuying the state of Adam thus he shronke not ne sticked to speake euil of God who Psal 31. Psal 145. is the God of truth and in whom there is no vnrighteousnesse at all who is faithfull in all his sayings and holy in all his workes as the Scripture teacheth This enemie of God and man with like malice set Iob 1. vpon holy Iob the righteous person accusing him as a temporizer and seruer of time a counterfait and hypocrite in hearte and such a one as serued God for profite onely Wherefore of him thus speaketh satan to God what doth Iob serue thee for naught haste thou not hemmed and hedged him in on euery side haste thou not blessed the workes of his handes and his substaunce is increased in the lande but stretch out thine hande and touch all that he hath and he will blaspheme thee to thy face thus he sought to bring Iob into dislike and disfauour with God thus hee brought vp an euill reporte of the most holy patriarke thus he accused him of hypocrisie who serued the Lorde vnfainedly from his heart thus he impeached his credite like whom there was none vpoÌ„ the earth a iust man and vpright fearing God eschewing euill This is he that begitteth all slaunderous reprochfull persons all euill speakers and backbiters of their brethren he it is who rayseth these motions in our heartes and bloweth the flame of these affections in the mindes of the wicked in whose steps who so treadeth whose example who so followeth whose practise who so expresseth whose suggestion who so obeyeth therein may not be reputed as the seruant of Christ but the slaue of satan not the childe of God but the sonne of the deuill not the heire of life but the firebrande of hell there to suffer torments with their ghostly father the slaunderer of the brethren for euer vnlesse they heartely repent themselues of the sinne and leaue the iniquitie wherunto they are giuen This is that poison of Aspis the venemous serpent Psal 140. which lieth and lurketh vnder the lippes of the reprochfull slaunderer this is that deadly poison wherewith the Apostle saith the tongues of men are infected these are Iames 3. those biting and cruell beastes who slay many with the venim of their lippes of whom Diogenes the philosopher Diogenes speaketh who being demanded what beasts did bite most daungerously answered of tame beastes the flatterer of wild beastes the slaunderer biteth soorest These wound and slay at hande and farre of at home and abroad the quicke the dead these spare neither prince nor people neither priest nor prelate neither friend nor foe rich nor poore base nor honorable man nor woman one nor another these destroy whole houses and families as Doeg 1. Kings 22. by his slaunder caused the familie of the priestes at Nob to be destroyed Haman his slaunder caused sentence of condemnation Hester 3. to goe out against the whole familie of the Ecclus. 28. Iewes these haue destroied such as haue bene at peace among themselues Therfore Sirach exhorteth men to abhorre the slaunderer and double tongued for as much as such haue destroied many that were at peace and vnitie among themselues This hath disquieted many and driuen them from nation to nation cast downe strong cities and ouer throwen the houses of mighty men and brought downe the strength of mighty people bene the decay of many nations this is that setteth princes at variance and armed mighty men one against another for the froward person soweth strife and a tale bearer maketh diuision Prou. 16. among Princes saith Salomon See more 3. chapt James v. 8. How great then is the sinne which God condemneth Dauid excludeth from the tabernacle of God our Sauiour counteth for cruell murther Saint Paul shutteth out from the presence of God in his kingdome S. Peter reproueth and which worketh so great euill to the children of men The common causes for which men speake euill Causes of euil speach one of another are chiefly these 1. Men slaunder speake euill thereby to be reueâ—ned of â—uch as eyther haue done them hurte or else are thought to haue done them iniurie Thus men and women not able with violence to make their parte a good vse their slaunderous tongues as instruments and weapons of their reuenge thus the desire of reuenge which burneth boileth in our breasts stirreth vs vp to speake euil and to slander those on whom wee would be auenged Here hence it is that hauing sustained iniurie at the handes of men and otherwise not able to be reuenged wee to reuenge our quarrels and repay the iniurie giue ouer our tongues to reuile to slaunder misreporte backbite and speake euil of them by whome the iniuries are done and committed and how commonly this cause moueth vs hereunto our selues are better then all witnesses and dayly experience sheweth more plainely then that wee ought in any wise to doubte thereof 2. As desire to be auenged pricketh men forward to this mischiefe so also desire of gaine moueth men therevnto for we see sometimes that the bringing of others by slaunder into contempt may breed our coÌ„moditie wherewith all we moued giue ouer our tongues as weapons instruments of slaunder and this thing maketh men not only to speake euil of others before priuate persons but also in the presence of princes Doeg might seeme to haue 1. Kings 22. respected this matter in his slaunderous accusation of Dauid and Achimclech with the Priestes of Nob to Saul the king from whom he expected not onely greate fauour but great profit also at the kings hands by this accusatioÌ„ But without peraduenture Siba the seruaunt of Mephibosecke 2. Kings 16. had regard in his slaunder to his gaine and commoditie when he tolde Dauid the king that Mephiboseck the son of Ionathan in Dauids persequutioÌ„ by Absolon his son had said that that day the house of Israel would restore to him the kingdome of his father This cause moued Ptolomeus 1. Machab. 11. chap. the king of Egipt to forge and frame a foolish accusation to Demetrius against Alexander that he sought his death would haue slain him that thus by bringing him into discredite he might the better inuade his kingdom the desire wherof moued him to slaunder being the onely thing he aimed at shotte at and looked vnto as the thing sheweth In Princes courtes nothing is more coÌ„mon or customable then for men cleer
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
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
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
their amendement or touched with the extremitie whervnto the innocent and sillie people were subiect he prayed vnto God againe and the Lorde heard him and it rayned and the earth brought fruite Thus at his prayer the heauen was shutte for a time and opened againe whereby it euidently appearerh that earnest and feruent prayers of the righteous are of greate force But leaste any man should say Elias in deede was a great prophet in high fouour with God therefore it is no merueile that his prayer so greatly preuailed but far vnlike him are we He raysed the deade he caused fire to come downe from heauen he therefore might thus preuaile but all are not like him The Apostle answereth not with standing his great graces yet was he a man as we are and subiect vnto passions infirmites and sinnes as other men are yeat God heard him euen so though we be sinners yet if wee serue God according to the measure of his grace geuen vs wee shal be accepted when we pray And if God heard the praier of one man so that thereat heauen was shut opened how much more wil he heare the praiers of the Church the societie of the Saints congregation of the faithfull when in assured hope strong faith vnfeined loue and perfect vnitie they call vpon him And thus much touching remedies in bodily diseases and infirmities Now let vs pray c. Iames Chap. 5. verses 19. 20. Sermon 28. Verse 19. Brethren if any of you haue erred from the truth and some man hath conuerted him 20 Let him know that he which hath conuerted the sinner from going astray out of his way shal saue a soule from death and shall couer a multitude of sinnes AFter the remedies to bodily diseases set downe generally and particularly generally in affliction to pray particularly in sickenesse to sende for the Elders of the Church that they might pray for the diseased and annoint them with oile in the name of the Lord which in that time was in force though not now and also that they should acknowledge their sinnes and offences priuately committed one to another and pray one for another that they might bee healed The Apostle discendeth to the remedie of inwarde infirmities and diseases in the errours of mens Remedie of inward infirmities as errours mindes whereof greater care ought to be taken so that whether they erre in manners and conuersation or in faith and opinion touching religion the Saints and brethren ought to seeke by all meanes their conuersion Which in this place Saint James here commendeth vnto vs who therewith endeth and shutteth vp his Epistle as with a most golden sentence and graue exhortation for the conuerting of others and leading them into the way of truth that they may bee saued then which there is no dutie no deed no action more precious pleasant or pleasing vnto God These two verses containing this argument and matter haue two things to be noted namely 1 The counsell trauaile and endeuour to call such as go astray vnto the way of truth 2 The reward of them and the benefite which by reclayming and calling from errour other men they shall receyue which thus call and conuerte their brethren Concerning then this exhortatioÌ„ touching inward diseases and infirmities of the minde it followeth verie orderly vpon the former For seeing inward diseases as errours of our mindes either in manners life or in opinion and faith are oftentimes causes of our outwarde infirmities and diseases of the bodie and the Apostle hath before spoken of bodily infirmities it followeth directly that hee speake some thing touching diseases of the minde and errours howe they also ought to bee dealt withall which thing in the last place and last wordes is prescribed Therein two things obserued thereof the firste is what the Saintes ought to doe when their brethren erre and goe astray they muste doe their endeuour and giue all diligence to reclayme conuert and call home such as go out of the way and erre Double error Now seeing men erre and go astray two wayes either in false opinion concerning faith or in corruption touching life in both these must the Saints of God trauell for the conuersion of such as therein wander of whose errour this is the onely remedie to seeke their connersion and drawing into the way of truth This is a diuine labour this is a holy exercise this is a heauenly trauaile the labour and trauaile to purchase and get soules and winne them to Gods holy trueth whereunto as vnto a most needefull point of loue the holy Scriptures exhort vs. Wise Salomon speaketh of this excellent labour of loue when he saith that the fruite of Prou. 11. the righteous is a tree of life and he that winneth soules is wise To winne soules in this place is to bring them to the knowledge of God and his holy truth and as the Apostle speaketh the conuerting of a sinner from going astray out of his way Our blessed Sauiour seemeth to Matt. 1â— haue aimed and shot as it were hereat when in the Gospel he would haue the Saints by telling the offending brethren of their priuate offences committed and warning them thereof to endeuour to conuert them from their errour which if priuate admonition could not effect then they should make two or three acquainted therewith if that coulde not preuaile they shoulde tell it vnto the Church leauing no meane or way vnattempted for their conuersion Where he speaketh of offences and errours in life and manners Saint Iude teaching the Saints what Iude v. 22. 23 loue they should haue of their brethren and what care should presse their hearts for their conuersion willeth that they should haue compassion vppon some putting difference and that they shoulde saue other with feare plucking them out of the fire Not onely teaching men this duetie to seeke the conuersion of the brethren which goe astray and wander but also teaching them howe therein they shoulde behaue themselues to make this godly choise therein that they seeke to winne some by gentle meanes and in mercifull compassion others by terrour and godly seueritie thus by all possible meanes must we seeke the turning and conuersion of our brethren Did not God intimate that in his lawe when hee Exod. 23. Deut. 22. 1. 4. v. biddeth that when we see our neighbours oxe or asse or beast whatsoeuer readie to fall into a ditâ—h and daunger wherein he might perish then wee should holde them from hurte keepe them from perishing and plucke them out of daunger Hath God care of oxen and not much more of men Shall wee drawe an oxe out of the pitte wherein hee might perish and shall we not drawe our brethren out of their errours wherehence if they bee not reclaymed they shall bee plunged into the bottomlesse pit of perdition When God likewise willeth in his lawe that if wee see our neighbours beast going astray wee should bring Exod. 23.