are subiect whensoeuer the times be what manner so euer the meanes be what kinde so euer we suffer in For which cause the exhortations in the holy and sacred worde of God thereunto apperteyning are sundrie and manifolde Which to passe ouer and as it were onely to geue a taste thereof by the way What saith Saint Paul touching Rom. 1â— this matter Doeth not he exhort the Saintes to reioyce in hope to be patient in tribulation to continue in praier Who elswhere setting downe the steppes and degrees wherein the Saintes must treade if they wil walk worthie the calling whereunto they are called requireth Ephes 4. 1. Pet. 4. 12. Iames 1. 2. Reuel 2. 10. Heb. 10. 35. 36. as the third steppe to Christian conuersation long suffering or patience wherefore he saith I therefore as a prisoner in the Lord exhort you that you walke worthie the calling whereunto you are called How With al humblenesse of minde and meekenesse with patience or long suffering supporting one another through loue endeuouring to keepe the vnitie of the Spirit in the bond of peace The holy and blessed Apostle Saint Peter describing 2. Pet. 1. vnto the Saintes that golden chaine of all excellent vertues wherewith he would haue all the elect of God to be adorned and beautified as the most incomparable ornament of their life maketh patience the fifth linke therof whereunto in this wise he perswadeth therfore giue all diligence thereunto Ioyne moreouer vertue with faith and with vertue knowledge with knowledge temperance with temperance patience with patience godlines with godlines brotherly kindnes with brotherly kindnes loue For if these things be in you and abound they will make you not to be idle nor vnfruitefull in the acknowledging of our Lorde and onely Sauiour Iesus Christ These and infinite other the like places wee haue generally mouing vs to this excellent and commendable vertue patience Particularly the Apostle in this place exhorteth to patience which is in bearing and suffering the iniuries and cruell oppressions of prophane rich men by whose tyrannie and cruell dealing they were marueylouslie afflicted which they ought with all patience to beare looking and wayting for the comming of the Lorde Iesus Christ to auenge their causes and quarrelles against the wicked Our holy and blessed Sauiour Christ in particular exhorteth vnto patience which in the bearing of violence Mat. 5. and iniuries of men consisteth Resist not euill saith our sauiour Christ but if one smite thee on the one cheeke offer vnto him the other and if he sue thee at the lawe to take away thy coate from thee let him haue thy cloake also if he constraine thee to goe with him a mile go two Whereby our Sauiour exhorteth the Saintes to prepare themselues alwaies against iniuries and with all patience and quietnes of their mindes to beare the oppressions of men which wrongfully should be offered Hereunto this Apostle hauing respect willeth and exhorteth the Saints to beare the iniuries and cruell oppressions of the wicked with patience and with all godly quietnes to wayte for the comming of Iesus Christ Be ye therefore patient saith the Apostle Saint James vntill the comming of the Lord. Wherein we are taught that seeing we must stay our selues and settle our hearts and with patience runne the race of afflictions vntill the comming of Christ therfore both the reward of their patience and other vertues of the Saints and also the punishment of their aduersaries and oppressours are reserued till the day of Christ till his comming in glorious maiestie to iudge the quick and the dead and to geue sentence against all men Wherefore albeit the Saintes of God haue some small and little feeling of their future ioyes and glorie to come as in the meditating vpon heauenly thinges in the setled peace and quietnes of our consciences with God Col. 3. Rom. 5. and the like and the wicked also euen in this life sometime feele and tast of their extreame calamities to come Isay 57. Isay 66. by the disquietnes of their consciences the continuall anguish of their soules the great vexation of their minds and the comfortlesse sorrowe of their hearts which they often suffer Yet neither the Saints shall haue the consummation of their ioyes neither the wicked the full measure of their punishments before the day of iudgement and comming of Iesus Christ Wherefore S. Iames here exhorteth the Saints to waite for both these til the comming of the Lord. The consideration hereof is comfortable and the knowledge therof most profitable to the Saints wherfore we may note this in particular a little And first for the glorie of the Saints and their deliuerance it is in perfect measure to be looked for only at the appearing of Iesus Christ in glorious maiestie Our Sauiour Iesus Christ to that purpose foretelling his Apostles of his comming to iudgement and the signes which Luke 21. Mat. 24. 31. should forerunne it exhorteth them against that day to lifte vp their heads to be of good cheare and to be comforted because their redemption approached then onely promising them full deliuerance from miseries and perfect redemption of soule and body Saint Paul affirmeth to the Romanes that in this life they should be subiect to Rom. 8 manifold afflictions and troubles euen as the Lord Iesus Christ was and that here there is no ende of affliction to be looked for but we must waite for that til the comming of Christ which with sighing and sorrowing he witnessed they waited for euen the deliuerance and redemption of their bodies This glorious redemption onlie is perfected at the comming of the Lord. Paul writing to the church Coloss 3. of Colossa auoucheth that our life is hid with Christ and that when Christ which is our life shall appeare then shal we also appeare with him in glorie What is the glorie of the Saints Is it not to be conformable to the image of Rom. 8. the sonne and to be made like vnto him But wee come not to that perfect conformitie and likenes with Christ in this mortall life but in the life to come therefore the Col. 3. 1. Iohn 3. glory of the saints in the day of iudgement in perfect measure onely is reuealed Saint Iohn therefore saith now are wee the sonnes of God but yet it is not made manifest what we shal be we knowe that when he shall appeare we shal be like vn to him for we shall see him as he is Thus the glorie of Gods Saintes in perfect beutie shall not appeare before Iesus Christ be reueiled againe from heauen The holy Apostle and electe vessell of Christ Saint Paul looked for his glorious 2. Tim. 4. 1. Pet. 1. 5. 6. 7. 1. Pet. 4. 13. 1. Pet. 5. 4. crowne only in the day of Christ his appearing therfore saith he I haue fought a good fight I haue finished my course I haue ended my race I haue kepte the faith from
that in both he may bee glorified through Iesus Christ our Lord to whom with the Father and the holie Ghost our sanctifier be all prayse dominion power and maiestie now and for euer Amen Iames Chap. 3. verses 13. 14. 15. 16. 17. 18. Sermon 16. 13 Who is a wise man and endued with knowledge among you let him shew by good conuersation his workes in meekenesse of wisedome 14 But if you haue bitter enuying strife in your hearts reioice not neither be liers against the truth 15 This wisedome discendeth not from aboue but is earthly sensuall and diuelish 16 For where enuying and strife is there is sedition and all manner of euill workes 17 But the wisdome which is from aboue is first pure then peaceable gentle easie to bee entreated full of mercie and good fruites without iudging without hyhocrisie 18 And the fruit of righteousnes is sowen in peace of them that loue peace 3. Place THese woordes are concerning the thirde and last parte or place of this Chapter which is touching meekenesse and gentlenesse to bee perfourmed of Christians These words in these sixe verses conteined minister the consideration of foure thinges vnto vs Namely 1 The exhortation to meckenes 13. 2 The opposing of strife and enuying to the worthie vertue of meekenes verse 14. 3 A distinguishing of wisdome where by a gate is shutte vp to many euils 15. 16. 17. 4 A reason wherfore the saints should follow peace and meekenes drawen from reward verse 18. 1 Of these foure the first is the exhortation to meekenes The exhortation inferred and brought in by the way of an interrogation Who is a wise man saith he and indued with knowledge among you Let him shew by good conuersation the meeknes of wisdome As who shoulde say All men seeke to be counted wise but if any wil be wise in deede let him by meeknes shew his wisdome For therin indeed wisdome consisteth The occasion of this exhortation may be the sinne which the Apostle in the first place condemned namely that many chalenged authority to themselues to reproue and checke their brethren and to bee as censurers ouer them thereby seeking the opinion of wisdome among men which notwithstanding were themselues enuious and contentious Saint James here to abate their pride to beat downe the arrogancie of their spirites to asswage their malice and to coole the heate of their madnes and furie telleth them that it is not the way to be counted wise to be contentious among meÌ„ but rather that herin wisdome consisteth that they shew themselues modest quiet meeke and gentle in their whole conuersation This place condemneth the sophisticall scholemen this condemneth the brauling Anabaptists this condemneth al such whose liues are spent in contention of words this condemneth popish persons seditious seminaries tumultuous Iesuits the vain curious contentious men of out time who geue themselues to tumults contentions seditions dissencions brauling and brabling most deadly to the disturbance of the commonwealth disquietnes of the church slaunder of the gospel hurte to priuate states and conditions of men In which practise wisdome consisteth not but in meekenes Christian wisdome is not in ambitious vsurping authoritie ouer the brethren neither in quarrellous braulings contentions about trifles neither in vnbrideled pride and arrogancie of spirite neither in tumultuous vprores and disquieting of the people neither is it sillogistically and sophistically to striue about words neither insoleÌ„tly to oppose our selues against such as are in chiefe authoritie neither standeth it in foolish affecting of rigorous seueritie But in gentle behauiour in tractablenes of life meekenes of conuersation wherof the Apostle telleth vs Who is wise and indued with knowledge among you Let him shewe by good conuersation his works in meekenes of wisdome Meekenes is a vertue moderating pride and anger repressing desire of reuenge forgetting offences and pardoning iniuries for priuate and publique quietnes sake Whereunto our Sauiour Christ exhorteth pronouncing Mat. 5. them blessed which are meeke to whom also the inheritance of the earth appertaineth Blessed saith he are the meeke for they shall inherite the earth Saint Paul reckoning vp the fruites of the spirite in men reformed among Gal. 5. other most holy and excellent vertues putteth downe meekenes The fruites saith he of the spirite are loue peace ioy long suffering gentlenes goodnes faith meeknes temperance against such there is no law Who also exhorting all men to liue walk worthie the calling where-they Ephes 4. are called instructing them how they should so do Walke worthie saith he the calling whereunto you are called in all humblenes and lowlines in meekenes with â—ong suffering supporting one another in loue endeuouâ—ing to keepe the vnitie of the Spirite in the bonde of â—eace In like manner perswading the Colossians to put on Col. 3. â—hose vertues and chiefe ornaments of their liues whereâ—y their profession might be better beautified exhorteth â—fter this manner Now as the elect of God holy and â—eloued put on the bowels of mercie kindnes humbleâ—es of minde meekenes long suffering forbearing one an â—ther forgeuing one another if any man haue a quarâ—ell to another eueÌ„ as Christ forgaue so doe you Finally instructing Titus his scholer and the chiefe 3. Tit. Minister of Creta how he should infourme the people of that I le and countrie geueth him this charge Put them â—n remembrance that they be subiect to the principalities and powers and that they be obedient and readie to euery good worke that they speake euil of no man that they be no fighters but soft shewing all meekenes to all men Whereunto in this place the Apostle hauing respect vseth like exhortation Who is a wise man and indued with knowledge among you Let him shew his good conuersation in meekenes of wisdome Of which vertue sundrie are the examples whereby we may be drawen to imitation For if we looke well about vs we shal finde almightie God a most liuely patern and president hereof who in great meekenes forbore the sinnes of the world along season and suffered his owne people sinning and prouoking him fourtie yeares in the wildernes forgetting and forgeuing daylie the innumerable sinnes of men For which cause he is celebrated and Exod. 34. 6 Psa 103. 6 Ioel 2. 13. c renowmed to be a god of patience long sufferance meeknes and gentlenes towards the sonnes of men Neither God the Father onely but Iesus Christ his sonne our sauiour in like manner is our example who inuiteth and calleth men to the imitation of the same vertue in him selfe Come vnto me all ye that are laden and Marke 11 wearie and I will refresh you take my yoake vpon you learne of me for I am humble and meeke and you shall finde rest vnto your soules If wee require examples of men as more familiar vnto vs we haue not a few excellent for wisdome prepotent in power renowmed for vertue herein
AN EXPOSITION VPON THE CANONICALL EPISTLE OF SAINT IAMES WITH THE Tables Analysis and resolution both of the whole Epistle and euerie Chapter thereof with the particular resolution of euerie singular place DIVIDED INTO 28. LECTVRES OR SERmons made by Richard Turnbull sometimes fellow of Corpus Christie Colledge in Oxford now preacher and minister of the word of God and the holy Sacraments in the citie of London IESVS CHRISTVS CONTERET CAPVT TVV̄ GEN 3 ERO MORSVS INFERN TVVS OSE 18 CONFIDITE VICI MV̄DV̄ IOA 10 VBI TVA MORS VICTORIA 1 COR 15 Imprinted at London by Iohn Windet 1591. TO THE MOST REVEREND FATHER IN GOD my Lord his grace Archbishop of Canterburie Primate and Metropolitane of all England Richard Turnbull wisheth grace peace with faith from God the father and from the Lord Iesus Christ to be multiplied WHEN I call to mind right reuerende father that worthy saying and sentēce of the diuine Philosopher Plato repeated by Marcus Cicero the famous Oratour of the Romanes in that his worke which is written of duties that we are not born for our selues alone but our Countrie chalengeth one part of vs our parents another our children another and often recounting and recording in memorie the place of the blessed Apostle of our Lord Iesus Christ Saint Peter wherin he protesteth to giue al diligence not onely to stirre vp the Saints of God to vertue and knowledge so long as he remained in the earthly tabernacle of his flesh and liued among them but also to endeuour that they might make mention of those things which he had taught thē euen after his death and departure out of this life I thinke with my selfe am perswaded in minde that it is my bounden dutie in like maner and the dutie of all the learned brethren according to the measure of grace and gift of knowledge giuen and receiued from God to bend al my studie to employ al my labour to giue all my diligence and do al my endeuour not only with liuely voice through preaching but also by writing to profite the Saints and benefite wherein I may the Church of God and the holie congregation of Iesus Christ And not ignorant how greatly it auaileth and how singularly it profiteth euery maner of way in so great diuersitie and as it were confusion and laberinth of opinions to hold fast and retaine immouably vndoubted and sure arguments of the certaine and vnfallible truth of the sacred worde of God and most glorious Gospel of Iesus Christ and knowing no place in al the whole booke of the new testament either more violently wroung or more forceably stretched or more straungely wrested from the minde purpose meaning of the writer by our aduersaries the papists the enemies of the Gospel to the defence of false opinions and assertions of faith religion thē the treatise of S. Iames touching the necessitie of good works in the freely iustified Saints by faith in Christ and borne againe by the word of truth I determined at length became resolute in my selfe by the aide assisting grace of God to read expoūd that epistle of Iames to my parishioners of S. Mari-Colechurch in Chepeside to the ende that the cōtrouersy betwixt vs and the papists might the better bee debated that the place of S. Iames might the more throughly be examined that the truth of heauenly knowledge might more manifestly be apparent that simple and vnlearned men by the plaine deliuerie of wholesom doctrine might the better be edified that all occasion of surmised difference all likelihood of contrarietie betwixt S. Iames S. Paul might be remoued Which epistle I hauing finished and run ouer in a plaine methode in an easie order in such a māner as might best serue for the instruction of the simple and by occasion intimating and signifying so much vnto certaine learned preachers of the citie they forthwith persuaded me to bestow some labor to put in writing that which by worde of mouth I had preached to set forth publikely what priuately I had vttered to my speciall charge and people assuring mee that there would therehence redound and rise profit to the common-wealth and church of Christ Whereunto at the first I could not be persuaded to agree neither might I be brought to condescend vnto their honest request fearing the sharpe censure and hard iudgement of those men whom nothing pleaseth but that which is excellent for wit singular for learning rare for knowledge perfect and pollished with all varietie of things and ornaments of eloquence taught in like manner through practise of time vse of things trial of long experience that in these latter and perilous daies whereinto we are fallen by the will of God men flowe swarme and euery where abound which either spending their owne time in idlenesse vanitie and slouthfulnesse either studious of learning yet enuying as it were common vtilitie and profite will neither set forth any thing themselues to doe good to others neither like of the labours studies endeuours and trauels of other men Wherefore they either teare them with the sharp teeth of bitter backbiting or stinge them with the venemous tongue of reprochful slaunder or strike them with the heauie rodde of vndeserued reprehension or finally wound thē with the bloudie sword of malicious defamation Notwithstanding all this at length partly moued by Christian dutie partly drawen on by brotherly entreatie partly allured with hope that by this labour it may please God that I may winne at the least some one sillie soule vnto the sheepfolde of Iesus Christ a labour no doubte more excellent then to subdue kingdomes by dinte of sworde and nations by force of armes and a thing without controuersie not onely counteruayling all the trauels of any one man but also counterpeazing the paines of many I consented and agreed to the propounded motion Laying therfore aside the greater part of former feare and setting at light the curious reprehensions of those Momi and malitious persons whō nothing pleaseth but what is picked out of their owne fingers ends framed by their owne braines imagined of their owne heads and conceiued by themselues whose reprochfull censure who so regardeth shall neuer bring to light any thing though it be most excellent without quarrell-picking fault-finding sharpe reprouing vtter condemning hauing the publike profite of many and the eternall glory of God as the propounded scope end of all my labours alwaies before my eies I bente my selfe to publish this trauell in writing not as a thing singular aboue all other things for alas how farre is it from that but as a thing I doubt not profitable to the purpose a light to the argument handled a way to prouoke others of greater talents to the enterprising of greater matters and a thing I hope helpfull to those that shall throughly peruse it Which right reuerende Father I thought good to offer and dedicate to your good Lordship beseeching your honour for your accustomable
follow in the other two Apostles which may not be Another reason is This Writer maketh not mention so oftentimes of the merites of Christ as other Apostles doe therfore Mat. 28. Mar. 16. Luke 24. it seemeth he was not an Apostle For all the Apostles were sent to preach Christ remission of sinnes by his death The answere hereunto is not hard He maketh memorable mention of Chtist and his profession calling him our glorious Cap. 2. Lord whose faith and religion he counselleth to be without respect of persons And for his parte his endeuour was in this place to root out securitie and hypocrisie out of the heartes of men who with a bare name of faith deceiued flattered them selues against which fond perswasion and vaine ostentation of faith the Apostle bending himselfe could not so often mention the merits of Christ as others did who hauing to doe with others which professed not Christ altogether almost entreat of his death merites and redemption as hauing more matter ministred to labour in doctrine then S. Iames had who against carnall professors and counterfetting hypocrites frameth his stile and spendeth his labour to that purpose A third reason moueth them hereof to doubt This Author Chap. 2. 3 cyteth say they the story of Abraham to proue iustification by works which S. Paul to the Romanes Galathians citeth for iustification by faith Thus seemeth this Author to preach coÌ„trary to Paul whose doctrine is plaine that we are iustified by grace freely without the workes of the lawe euen by faith in Christ Iesu This may thus be repelled These Apostles spake not in the same sence of faith and iustification but S. Paul of true faith S. Iames of couÌ„terfet faith S. Paul of iustification by faith before God Saint Iames of being knowen to be iustified which is before men by good works therfore they are not contrary Neither this onely but they dealt with diuers persons S. Paul with them which ascribing too much to their works derogated from faith in Iesus Christ Against whom Paul disputing proueth that iustification before God is by faith onely in Christ vnto which purpose works auaile nothing Saint Iames dealt with men quite contrary affected euen such as boasting to much of their bare faith neglected the study of good works so slept in the cradle of securitie wherfore S. Iames to rouse and rayse them affirmeth that bare faith neglecting and not regarding good works is dead and profiteth nothing because works are as testimonies and fruites of our faith whereby it is knowen to be either dead or liuely as the tree is manifest by the fruites thereof Euen as Abraham being before God iustified yet by his works shewed his faith wherby he was knowen to be righteous and thereby so reputed of men and therto citeth he faithfully the story of Abraham not to prooue that by his works he was iustified before god but to shew that his faith was fruitful in all good works to the glory of God and that by his works he was knowen to men to be righteous and so the Scripture fulfilled Abraham beleeued and it was imputed vnto him for righteousnes So that there is sweet melody and a ioyfull harmonie betwixt these Apostles in that that S. Iames in the second chapter teacheth that which almost in euery Epistle Paul preached that men must not professe religion in word onely as hypocrites do but by good works beautify their calling that their coÌ„uersatioÌ„ may be answerable correspondeÌ„t to their profession so God in al things glorified through Iesus Christ S. Iames then saw the pestilent hypocrisie of men who like the olde Philosophers could speake welof vertue but would not perform that theÌ„selues which they gaue in precept â—culans â—tions vnto others as Tully coÌ„plaineth so these could talke much of faith but would doe neuer a whit thereafter therfore bendeth himself wholly against theÌ„ as in the discourse appeareth agreeable to the scripture So then if al things be truly weyed circumstances duely considered it may appear that this epistle is most catholick so that neither of the author neither of the autority ought men to dout but as coÌ„moÌ„ly so generally it is to be receaued vnder the name of Iames the Apostle of Iesus Christ 2 The writer being Iames the holy Apostle it followeth that we consider his profession and calling wherof the place it selfe teacheth vs in that he is called a seruant of God and of Iesus Christ Seruants as Saint Augustine sheweth in the Latine tongue were so called because such as by right of war might haue beene slayne were reserued and kepte Lib. 19 c. 15. ciuitate Dei aliue and so called and named seruants a seruando from sauing The kinds whereof if we wil consider as may serue to this purpose I suppose they be two One kinde of seruants which are so by condition as borne by nature caught in warre bought with money of which there were not a fewe in the daies of Christ and his Apostles of such Iohn 8. our sauiour might seem to haue spoken when making difference betwixt the sonne of a man and his seruant which he applieth to the cursed Iewes which were the seruantes of sinne He saith the seruant abideth not in the house for euer but the sonne abideth for euer Saint Paul of this seruitude speaketh both exhorting him that was by conditioÌ„ 1. Cor. 7. 1. Tim. 6. Tit. 2. Col. 3. Ephes 6. 1. Pet. 2. a seruant in that condition to continue without grudging and also exhorting seruants to be obedient to them which were their bodily masters Whereunto Saint Peter also exhorteth When the Apostles speake of seruants by condition euen such as were borne in captiuitie or such as were taken in warres or finally such as were bought with mony and were their slaues seruants to whoÌ„ they belonged but of such S. Iames speaketh nothing here 2 There is another kinde of seruants which are seruants by profession calling who offer their seruice vnto God and his sonne Iesus Christ our Lord which are also of two sorts Men are the seruants of God either generally eyther particularly Generally they are all the seruantes of Iesus Christ whosoeuer professe his religion and promise their seruice vnto him in the generall calling of a Christian Thus bond and free male and female young and olde rich and poore prince and people wise and foolish learned and ignorant base borne and honourable one and another euen all such as professe the religion of God and of Christ are his seruants Samuel being a childe before 1. Kings 3. fore he serued in the place of a Prophet being called by God was taught to say by Ely the priest Speake Lord thy seruant heareth Iob in sinceritie professing the religioÌ„ of God is called Job 1 2. 42. the Lords seruant Dauid not yet aduaÌ„ced vnto the kingdome but persecuted by Saul and in danger in the
from all our enemies that we should serue him that is Christ our redeemer in holinesse and righteousnesse all the dayes of our life Saint Paule affirmeth that Heb. 9. we are washed and purged in coÌ„science from dead works to serue the liuing God We are Christs both in life and Rom. 14. death none of vs liueth vnto himselfe neither doth any die vnto himselfe for whether we liue we liue vnto the Lorde or whether we die we die vnto the Lord whether we liue therefore or wee die we are the Lordes In all things therefore and at all times wee ought to serue him being not our owne but bought with a price that wee might glorifie God in spirite and in bodie which are both his We are all that we are to serue Christ and his Church 1. Cor. 6. our power our abilitie our strength our witte our riches our knowledge the partes of our bodies the powers of our mindes our limmes our liuings our liues yea euen our owne selues are the Lordes to whom we owe whatsoeuer is in vs. Let vs then in the fcare of God confesse him with our mouthes praise him with our tongues beleeue him with our hearts glorifie him in our workes and Psal 100. in all things serue him as it becommeth vs. 1 For he hath made vs and not we our selues 2 He hath redeemed vs not with corruptible thinges as siluer and golde but by 1. Pet. 1. his owne blood as of a lambe immaculate and vndefiled 3 He saueth vs from death and deliuereth vs from perill and trouble 4 He aduaunceth vs to glorie shall we not serue him then our Sauiour and our God If the creature owe all seruice to the creator if they which are redeemed owe him seruice by whom they are redeemed and deliuered if such as are saued owe seruice to their sauiour and preseruer if they which are glorified owe seruice to him by whom they are aduaunced to glorious dignitie shall not we serue Christ our creator redeemer sauiour and by whom onely we are partakers of immortall glorie What great disloialtie what great impietie what great ingratitude what great iniquitie is then committed against Christ Iesus when wee seruing our selues our pleasures our affections our bellies our backs and our inordinate desires we cast off the yoke of his seruice from vs 3 Seruaunts ought to imitate such vertues and good Mat. 11. 13. Iohn 1. Pet. 2. Ephes 5. Ephes 4. 2. Cor. 8. qualities as they finde to shine and flourish in their maisters as we see often in the seruants of men wee are the seruants of Christ we are bound therfore to imitate those vertues which he the Apostles in him haue coÌ„manded to be followed his meekenesse pacience humilitie loue long sufferance liberalitie kindnesse forgiuenesse of offences and the like vertues which shone in the face as it were and whole life of Iesus Christ 4 Finally seruants must attende vpon their masters will waite their leasures relie and rest vpon their care for them seeke all necessaries at their handes so we the seruants of Christ must do his will in all things waite his leasure paciently for our deliuerance depende vpon his prouident care who careth for vs and in all our needes and necessities haue our recourse to him by praier These and the like dutifull considerations ought this our spirituall seruice to raise vp in our hearts that as in name so in deed we might in all things shew our selues the vnfained seruants of the Lord Iesus as no doubt this Apostle was who not excluding nor shutting out other respects hauing consideration specially of his calling and office of an Apostle calleth himselfe the seruant of God and of the Lord Iesus Iames being the writer and sender of this Epistle sendeth 2. Pérsons to whom he writeth it to the dispersed tribes of Israel so the twelue tribes of Israel were the persons to whom hee writeth and sendeth his Epistle These tribes had their names from the twelue sonnes of Iacob which were the twelue Patriarks who had the land of Canaan diuided into twelue seuerall partes for the twelue tribes of Israel Of these tribes and their heads we may read in the bookes of Genesis Numbers Iosua the Reuelation of Saint Iohn and such like Gen. 49. Num. 1. 32 Iosua 9. 13 Reuel 7. â—laces whereunto for this matter wee may bee referred These tribes taking their names from the holy Patriarks â—n the time of the Apostle were driuen out of their posâ—essions which for many yeares they reteined in the land â—f Canaan and were now dispersed whereof the Apostle â—ere certifieth vs when he saith To the twelue tribes disâ—ersed salutation These being remoued from their owne â—nd olde seates which in Canaan they enioyed manie â—eares were now dispersed and scattered among the Genâ—iles in many places of the world And this dispersing and scattering of these tribes was not at once and together but at diuers times and vpon sundrie occasions partly they were dispersed and scattered when Salmanaser king of the Assirians caried them 4. Kings 17. captiue into Assiria and helde them in cruell bondage partly when they were subdued by Nabuchodonosor and 4. Kings 24 caried into Babylon into captiuitie for the rebellion of â—ehoiakim against the king of Babylon to whom he was subiect partly they were dispersed by reason of the tumults and sturre that was in Asia and Aegypt partly when immediately after the death of Saint Stephen the cruell Acts 8. Pharisies moued persecution against the Church at Hierusalem insomuch as thereby such as beleeued were scattered throughout the regions of Iudea and Samaria The lewes being thus miserablie dispersed and scattered into euery coast and countrie place and prouince of the worlde so that in person and by his presence hee coulde not teach them by liuely voice and worde of mouth the Apostle by his letters which might better be brought vnto them informeth them in their duties and thus writeth vnto them dispersed Of which scattering there was manifest token in that Saint Paul being the Apostle of the Gentiles and sent to preach vnto them into what place so euer he came almost he found a Sinagogue of the 1. Rom. 1. Gal. Acts 9. Acts 13. Iewes and assemblies of them dispersed and scattered among the Gentiles as in Damascus in Siria immediately after his conuersion and in Asia the lesse in Antiochia a towne of Pisidia in Thessalonica a Citie of Macedonia at Corinth Ephesus at Rome also and sundrie other Acts 17. 18. 28. chap. places of the Gentiles whereby it manifestly appeareth that they were dispersed as here S. Iames writeth vnto the twelue tribes dispersed And this dispersing of the beleeuing Iewes among the Gentiles putteth plaine difference betweene the Kingdome of Christ and the kingdoms of this worlde The kingdomes of this worlde be they neuer so ample large and great yet are they contained within certaine bounds circuits and limits
and so manie kinds of temptations there be that the Apostle may worthily call them manifolde and diuers 3 Finally the ends wherfore they are infflicted are diuers therefore in that respect also they may not amisse be counted diuers Some times we are afflicted to the ende we should be humbled some times we are afflicted to the ende we should be tried some times we are afflicted that in the nature of Gods blessings we may better be instructed some times we are afflicted that God may be glorified some times we are afflicted that our sinnes thereby may be remitted sometimes we are afflicted that the pride of our hearts may be repressed and sinfull desires mortified some times we are afflicted that his loue towards vs may the more liuely be expressed some times we are afflicted that thereby the world may be hated of vs sometimes we are afflicted that we may be more zealous in praier for deliuerance some times we are afflicted that we in afflictions made conformable and like the image of the sonne of God togither with him may be partakers Rom. 8. of his glorie As therefore euery thing serueth not for one purpose neither is euery medicine ordained for euery maladie so neither hath euery temptation one end wherefore it is inflicted but many ends there are of many afflictions so that in respect of their sundrie ends they are also diuers manifold partly then in respect of the manifold instruments whereby God afflicteth men partly in respect of the sundrie kinds of temptations partly in respect of the manifold ends which in afflictions god respecteth they may well be called and tearmed diuers and manifold And these are the things in this proposition the first branch of the diuision to be obserued Brethren count it exceeding ioy when you fall into diuers temptations 2 The proposition ended the confirmation which is 2. Confirmation the second thing here followeth which containeth the reasons and arguments which the Apostle vseth whie the Saints should be comforted vnder the crosse and count it exceeding ioy when they fall into diuers temptations The reasons are three 1 From honest comelines in the Saints It is comely honest and a thing decēt in the Saints paciently to haue their faith tried by afflictions of this life the faith of Gods Saints and seruants is tried the Saints therefore in afflictions must reioyce and be pacient No man doubteth but it is a comely and honest thing for Gods children paciently to suffer the triall of their saith And that afflictions make manifest triall and proofe of our faith the holy Gene. 22. Scriptures of God aboundantly teach vs. When Almightie God would haue the faith of Abraham to shine and appeare glorious vnto the world he tempted him by willing him to sacrifice his onely sonne Isaac in whom only vvas the hope of all the promises Hereby his faith vvas tried Moses vvriteth that the manifold troubles vvhich Deut. 8. the Israelites for fortie yeares suffered in the vvildernesse vvere to trie them To vvhich end God is said to send false Deut. 13. Prophets among the people thereby to trie their faith vvhether they vvould cleaue stedfastly to God Saint Paul 1. Cor. 11. thereunto subscribing affirmeth that there must be heresies among them that they which are approued may be knowen Dauid the princely Prophet speaking of the Psal 105. afflictions of Ioseph in Aegypt confesseth the end thereof to haue beene the triall of his faith When he writeth that God tried him vntill the appointed time was come for his deliuerance Zacharie prophecying of the blessings Zach. 13. which should be vpon the true seruants of God after their clensing and clearing from all idolatrie and shewing that al such as should enioy those excellent blessings notwithstanding should bee tried with manifold afflictions saith that God would bring thar third part reserued to himselfe through the fire and would fine them as siluer is fined and trie them as gold is tried Saint Peter telleth 1. Pet. 1. the Saints that they were vnder manifold temptations that the triall of their faith being much more precious then golde that perisheth though it be tried in the fire might be found to their praise honour and glorie at the comming of Iesus Christ And thus seeing the ende to be the triall of the faith of the Saints he calleth affliction 1. Pet. 4. the fierie triall Thinke it not strange dearly beloued concerning the fierie triall which is among you Wherein hauing an eie to the comparison so vsuall in scripture wherby the Saints are compared to gold and siluer who are tried by affliction as these mettels are by fire calleth affliction fierie triall The Angell willed Iohn to write to Reuel 2. the Church of Smyrna to exhort them not to feare any of the things which the diuell should lay vpon them to trie them whereby it is more cleare then the Sunne in his brightnesse at noone day That afflictions are for the triall of the faith of men they are as the touch-stone to trie gold from copper as the fornace to discerne siluer frō drosse as the sieue or fan to sift the chaffe from the wheat Wherefore as that is counterfet not true gold which beareth and abideth not the touch-stone that drosse and dregges which carieth not the fining that dust and chaffe which suffereth not the sifting so that faith which will not abide trial by affliction is weake imperfect wauering and vnseemely in any Christian Whereas then ciuill and morall vertues are then soonest tried when their obiect is present whereon they may worke as fortitude in daunger chastitie in pleasure temperance in present dainties and delicates anger when we are prouoked so the faith of Gods children is then most manifest when affliction are present to trie them And as the starres and moone shine not at noone day when the Sunne shineth in his glorious beautie so neither doe the vertues of Christians then appeare when men are in prosperitie but in the night and mist of affliction Seeing then it is a comely and honest thing in the Saints of God to haue proofe and triall of their faith and other vertues to bee made and this triall is made specially by afflictions and troubles of this life then no doubt ought the Saints paciently to suffer affliction and to count it exceeding ioy when they fall into diuers temptations in as much as the triall of their faith bringeth foorth their inward vertues and afflictions are therefore sent to make trial of the faith of Gods children and this is the first reason or argument of the confirmation lying secretly in the word triall 2 Another reason set downe manifestly is drawen from the vtilitie and profite which commeth by bearing afflictions by bearing paciently the miseries and afflictions of this life the most singular vertue of patience is wrought in vs. If affliction and triall of our faith bring vnto vs the worthie vertue of patience
large discourse sheweth that by patience we are commended and presented to God that anger is repressed the tongue refrayned the minde gouerned and man thereby on euery side perfect True then is the Apostles saying auouching that patience maketh vs perfect and entire lacking nothing But now that the Apostle here saith that by pacience we are made perfect we may note that perfection is double One perfection there is of the substance of thinges as he that beleeueth constantly vpon Christ without wauering is perfect in faith for hee hath the perfection of the substance of faith Who so holdeth the doctrine of Christ as the infallible word of trueth and therunto cleaueth immoueably as to the anchor of the soule both sure and stedfast hee hath the word of God perfectly concerning the substance Who so constantly continueth in the Heb. 6. profession of his religion that neither with blast of vayne perswasion neither with storme of cruel persecution he be remoued is perfect Thus men in this world may be perfect in vertues when they haue the true substance of the vertues for which they are commended There is another perfection which is of degrees which is such as cannot be encreased in any degree as to haue such faith as that we need not to pray Lord increase Luke 17. our faith to haue such knowledge as wee neede not with Dauid desire further to be enstructed in the wayes of the Psal 25. 119. 86. Lord to haue such patience as that cannot be augmented such perfection as in nothing canbe encreased thus no man is perfect in this infirmitie and weaknes of nature by patience we grow to perfection of the substance of sundrie vertues but not to perfection in degrees but to such a measure as of men in this life may be attayned whereunto the name of perfection is geuen Thus both men in holy Scripture and things are sometimes called perfect as Iob Zacharie and Elizabeth and others yet not absolutely but either in comparison of the wicked and vngodly then whom the Saints are more holy and in comparison perfect either because the Saintes excell in the greater part of their life in excellent vertues as S. Augustine auoucheth and another father to like purpose Men 2. De meritis remis c. 2. are called perfect not that there is no imperfection in thē but because they are commended with a great heape of vertues Or finally because that measure whereunto wee grow and those vertues whereunto we aspire and clime are reputed in the Saints for perfect by the imputation of the perfection of Iesus Christ whereby all the vertues of the Saints are accepted with God Seeing then by patience vnder the manifold afflictions of this life we increase in vertue and growe to be entire perfect and as lacking nothing shall we not thereby be moued to holde fast the exhortation and proposition of the Apostle Brethren count it exceeding ioy whē you fall into diuers temptations knowing that your triall of faith bringeth foorth patience and let patience haue her perfect worke that you may be perfect and entire lacke nothing And these are the three reasons wherefore wee ought to count it exceeding ioy when we fall into diuers temptations These things thus set down the Saints might haue obiected 3. A preoccupation against his doctrin It were good thus to do we deny not but it is not so soon done as easilie spokē as thogh we were able of our selues thus in our afflictions to moderate our selues that whensoeuer we be afflicted to accoūt it exceeding ioy This obiection the Apostle answereth I know this is not a qualitie in the power and strength of nature but it is a speciall grace and gift of God in our affliction to comfort our selues that we be not cast downe nor faint hearted but rather be glad and reioyce Therefore it is to be asked of him which onely geueth this heauenly wisdome In which place there may two things be obserued 1. The obiectiō which might haue been made 2. Then the answere thereunto 1 The obiection is Wee cannot of our selues thus beare the crosse we haue no such strength in nature there is nothing more vnpleasant or vnsauourie to the flesh then is the crosse We know that in vs that is in our flesh Rom. 7. dwelleth no good thing of our selues as of our selues wee cannot so much as thinke a good thought How vnequall 2. Cor. 13. are we then to the bearing of so heauie a burthen Wee must needes sinke vnder the crosse wherefore in vaine O holy and blessed apostle in vain assuredly is this doctrine preached vnto vs. 2 The answere hereunto is this I know that this is a hard doctrine to the flesh I confesse wee are vnable of our selues to performe it this is the speciall grace gifte of God to account our afflictions exceeding ioy vnto vs. Therefore is it not to be hoped for in our selues but from him to be praied for wherfore if any man lack wisdome let him aske it of God which geueth to all men liberally and reproacheth none and it shal be geuen him but let him aske it in faith and wauer not In which answer foure things are to be considered 1 What this wisdome is It is the doctrine of the crosse here specified namely to endure patiently whatsoeuer God layeth vpon vs and to know that God in singular loue correcteth all those with the rodde of affliction whom he purposeth to make heires of his eternall glory This to knowe is wisdome farre greater then the wisdome of men This wisdome standeth in two things 1. In knowledge that we wisely vnderstand the causes for which we are thus afflicted of God as that partly for the punishmēt of our sinnes as the princely Prophet recordeth For iniquitie Psal hast thou chastened man partly for the more manifestation and plainer triall of our faith as Abraham Iob Israel the seruant and people of God partly for the aduauncement of Gods greater glory that thereby in the deliuerance of men from their calamities hee might be more glorified Finally that hereby wee being touched 1. Cor. 11. might repent lest that wee perish with the worlde Hereof to haue true vnderstanding and knowledge is a great point of wisdome euen of this wisdome whereof the Apostle speaketh As the wisdome how to beare the crosse consisteth in knowledge and vnderstanding of the ends wherefore it is inflicted and laide vpon vs so also it consisteth in an inward feeling and iudgement when in our heartes soules and consciences we haue sense and feeling of the comfort of the spirite which in afflictions of this life and in the crosse wherunto we are subiect vpholdeth and supporteth vs and with assured hope of safe deliuerāce in due season vnderproppeth vs This point of wisdome to feele inwardly the comfort of the spirite was in holy Iob who therefore in the Iob. 19. midst of all his miseries and in the
in your doings and become iudges of euill thoughts The force of which place is that such as in publike assemblies and generall meetings of men preferre the rich and great men of the worlde but disdaine and reprochfully dispise the poore offende and are iudges of euil thoughts do amisse iudge and that corruptly such therefore as respect mens persons do euill respect of persons is therefore euill To preferre a rich man for his gold rings sake or for his apparels sake and to contemne the poore for his vile rayment and pouerties sake is sinne To place the rich in worshipfull place albeit vnworthie and to disdaine the poore neuer so vertuous neuer so honest neuer so godly is iniquitie be fore God and a thing by the Apostle condemned Wherein the rule of equitie is broken the law of iustice is violate which requireth that that be giuen to euerie one which appertayneth to euery one VVhich Saint Paul also expressing willeth that we giue euery one their dutie tribute to whom tribute custome to whom custome feare Rom. 13. to whome feare honour to whome honour belongeth Now to whom belongeth greater honour then to such as are vnfained professours of Iesus Christ Honour and glorie saieth Aristotle is giuen in token of vertue and what vertue is greater then religion the true faith in Iesus 1. Rethoriâ—o Christ Such therefore as are religious and professe the faith of Christ vnfainedly albeit they be pooe are they to whom honour belongeth To haue the rich in account for their wealth brauerie and the poore in coÌ„tempt for their bafenesse and beggerie is contrarie to equitie and iustice Which thing who so doth is partiall and a iudger of euill thoughts in following a false rule of difference making riches the rule of difference and deseruer of honour when riches are not but faith and religion all such are worthily condemned for that they are more moued with outward pompe then true pitie worldly countenance then Christian calling thinking saith Baeda and Vpon thiâ— place iudging within themselues that a maÌ„ is so much the better how much the richer which to thinke is great partialitie and worthie to be condemned This place taketh not away degrees of honour from men neither denieth it honour or worship to be giuen to men of honour or worshippe albeit wicked and vnworthie neither preacheth the apostle disordered confusion as the Libertines and Anabaptists in former times haue and now phantastica land vnbrideled spirites doe who would remoue degreles of honour and calling not onely out of the Church but I feare out of the common wealth also For the Scriptures haue taught vs the Prophets haue confirmed by examples our Sauiour Christ hath willed and the Apostles haue inioyned honour to be giuen euen to the idolatrous vnworthie wicked persons S. Iamet here onely teacheth not to esteeme or iudge of the faith and religion of Christ in men by their outward appearance neither in the publike meetings of Christians to reuerence honour preferre the wealthy and rich men of the world being prophane wicked with the disgracing discountenancing and disdaining of the poore which are religious as the words themselues import when to the rich men say sit here in a good and worshipfull place and to the poore sit there or sit vnder my foote-stoole which argueth disdainfull contempt of the poore brethren For if in spectacles and theatrical sights in election of officers in parliaments in assises and sessions and in al well ordered assemblies and meetings of men there is difference of men and comlinesse of persons obseured how much more in ecclesiasticall meetings and christian conuenticles ought there an order to be obserued wherof the primitiue church was carefull appointing their place for the ministers theirs for the laitie theirs for theÌ„ which were to be catechised theirs for them which were to doe penaunce and make open acknowledgement of their offences The same was ratified by counsels confirmed by fathers and for the businesse of the Churches or the reprouing of mens vices and correcting of them which fel both Tertulian and S. Ambrose writeth that there Apolog. 39. vpon 1. Tim. 5. 1. were seueral places for certaine persons assigned the shadow whereof and as it were the print and token in our Churches remaine in the seates of Bishops in consistories and such like So then all difference and degrees of men are not here forbidden but in Christian assemblies to respect the rich with the contempt and disdaine of the poore is condemned in this example As such then as preferre a man for his gold ring or gay garments but contemne the poore for his vile and miserable condition making outward pompe riches glorie when they should make soundnesse of faith the zeale of religion the sinceritie of the heart and care of Gods glorie the difference of men therein greatly offended So when we haue the faith of Christ in estimation for the persons sake and iudge of religion by riches wealth honour we offend in like maner in hauing the faith of Christ in respect of persons and by this example are here condemned By which it commeth to passe that rich men wealthie men honourable men oftentimes puft vp and swelling with pride that euery were they are regarded disdain and coÌ„temne all other thus often times vile men vnworthy prophane vngodly are exalted and those in whom vertue flourisheth faith shineth wisedome appeareth are suppressed and not regarded which is a thing intollerable in Christian profession Hereby men are partiall in themselues and become iudges of euill thoughts being euill affected in so great a matter 2 In which example the Apostle condemneth two The euils in such as respect mens persons euils 1 The peruersenesse of their iudgements which thus respect the persons of men 2 Their madnesse And for the first euill whch is the peruersnesse of their iudgement thus saith the Apostle hearken my beloued brethren hath not God chosen the poore of this worlde that they should be rich in faith and heires of the kingdome But you haue despised the poore Their iudgement is naught and peruerse who iudge contrarie vnto God this men do which honour the rich which are prophane and wicked contemne the poore which are godly For God contemneth the proud and wicked be they neuer so rich neuer so wealthie neuer so noble neuer so honourable Psal 18. 1. Pet. 5. regardeth the huÌ„ble godly be they neuer so poore neuer so miserable neuer so base of condition Thus god accounteth not of men for riches wealth honor nobilitie but for godlines faith religion and vertue then men iudging contrariwise hereunto are peruerse in iudgement That God honoureth the poore whom men contemne and despise the Apostle teacheth in that he calleth them to be rich in faith and heires of the kingdome promised vnto those which loue him To contemne the poore whom God accounteth of and to disdaine them whome God honoureth is great
fight valiantely in this wise fight saith he and feare not for it is great honour to loose a mans life for his countrie therefore the rest of the citizens are defended by our vertue the mothers and children are thus in safegard which are the seede of the age to come Thus the temples remaine and good lawes pietie and shamefastnesse thus euery one shall enioy his owne thinges and landes when the enemies be expulsed to this ende haue lawfull warres bene vndertaken by the Saints these ends Abraham Moses Iosua the godly iudges Samuel Dauid and the rest in their vvarres haue respected and for this cause do vve also pray for princes and magistrates that by their power and prouident care we may lead our liues in 1. Tim. 2. godlinesse and safetie 3. Lastly warres may not rashly but aduisedly bee vndertaken with deliberation and counsell thereunto Prou. 24. the vvise man exhorteth with counsell thou shalt vndertake vvarres peace must be bought and redeemed though it be vvith losse as Hezechiah vvould rather giue his treasure to Sennicherib then wage warre with him Al things 3. Kings 18 and alwaies must be tried before vvee come to handie 3. Kings 18. 1. Off. blovves vvhich counsell the vvise Romane oratour giueth all things are first to be tempted before we contend by force and vveapons and the vvay to discide matters must first be sought out before vve trie the strength of vvarres Wherefore as surgions trie alvvaies before they cut or feare of a mans member vvhich they do at last least it breede to further daunger so may not vvarres be vndertaken but when other meanes haue bene sought and there is imminent perill and daunger ready to ensue thus by warres in certaine cases to resist is not vnlavvfull And these things in generall as they may stop the mouthes of the Anabaptistes so are their reasons in perticular ansvvered by Peter Martyr vpon Genes fol. 56. vpon 1. Samuel fol. 190. And by Caluin against them in his little vvorke so titled against the Anabaptists fol. 56. as the booke is in Octauo Finally it may here be enquireth vvhether righteous men may not resist the rage violence and force of men by aide of law I ansvvere they may Paul vvithstood the rage of his Act. 24. false accusers and enemies by defence in lavve before Festus the gouernour from vvhose corrupt iudgement he chalenging the benefit of the lavv appealed to the iudgement Act. 25. seate of Cesar the Emperour of the Romanes Saint Augustine commended Maximinus the Bishop for that Epist 50. Boniface he vvithstood the rage of the cruell Donatists by the ayde of the lavve and appealing to the magistrate vvhich had he not done saith he his patience had not deserued commendation but his negligence had deserued worthie reproofe Neither doth Paul find faulte with the Corinthians for going to law but that they went to law vnder vnbeleeuing 1. Cor. 6. iudges and that for trifles or else thereby to oppresse one another So that neither this resistaunce is against righteousnes and iustice neither here forbidden when S. Iames saith that prophane rich men slay the righteous and he doth not resist them And these are the three euils and great sinnes for which the Apostle denounceth their destruction against the wicked their fraudulent detayning their labourers wages their sensualitie of life and their crueltie and thus is the first mēber with the true perticular branches therof ended Now let vs pray O eternall and most mighty God the onely righteous iudge of all the world who hatest all oppression crueltie and vnmercifulnesse among men and delightest rather in iustice equitie and vnfayned righteousnesse sende downe thy heauenly spirite into our heartes powre dovvne thy holy Ghost into our mindes that vve alwaies carefull of vpright dealing true innocencie brotherly charitie may flie all deceitfull detayning all cruell oppression all wrongfull iniurying of our neighbours and embrace mercy pitie compassion towardes the poore distressed that we being alwaies farre from withholding the right from others by deceit from afflicting the brethren through violence from murthering the righteous by vnmercifulnesse may thereby auoide the dreadfull sentence of endlesse condemnation against the wicked rich men of the world denounced and euermore remaine in thy louing fauour and be partakers of the inheritance of the Saints in light through Iesus Christ our onely Sauiour Amen Iames Chap. 5. verses 7. 8. 9. 10. 11. Sermon 25. Verse 7 Be patient therefore brethren vnto the comming of the Lord beholde the husbandman watcheth for the precious fruite of the earth and hath long patience for it vntill he receaue the former and the later raine 8 Be ye therfore patient also settle your mindes for the comming of the Lorde draweth neere 9 Grudge not my brethren one against another least ye be condemned beholde the iudge standeth before the dore 10 Take my brethren the Prophets for an example of suffering aduersitie and of long patience which haue spoken vnto vs in the name of the Lord. 11 Beholde we count them blessed which endure yee haue heard of the patience of Iob and haue knowen what end the Lord made For the Lord is very pitifull and mercifull THese wordes are an exhortation to patience 2. Place of the Chapter Being the second place and parte of this Chapter Which place being resolued into the partes and particulars therin conteineth foure speciall members Namely 1. The exhortation to patience 2. A similitude whereby patience is taught vs therein are three things 1. The similitude 2. The applicatiō 3. The reason 3. The handling of patience by the contrary which is grudging 1. The thing 2. The reason 4 The reasōs why we should be patient and they are foure 1. From example of the prophets in generall 2. From the rewarde of patience 3. From example of Iob. 4. From the nature of God who is mercifull and pitifull 1 Touching the first it is the exhortation which S. Iames very fitly and conueniently setteth downe for in the former place hauing entreated of the crueltie iniuries which by the prophane men and couetous wicked riche persons the poore suffer least therewithall they should be pressed downe to the ground The Apostle against these and all other iniuries troubles and afflictions incident to this life comforteth them exhorting them patiently to beare the crosse imposed and to suffer with quietnes the manifolde troubles of this life earnestly expecting in their mindes the comming of the Lord Iesus Christ who shal plentifully auenge their iniuries vpon the heads of their oppressors for which cause they ought to be patient vnto the comming of the Lord. This vertue of patience is a most excellent ornament in the life of a Christian neither is there any other thing more seemely or more answerable to the condition of the professours of the Gospell of Christ Iesus then with inuincible courage and constancie to beare and sufferre the manifolde afflictions whereunto we
headlong in their shamefull pride and by committing al manner sinne and iniquitie to rush into finall destruction Thus haue we forgotten the exhortation of the Apostle but let all such as feare God learne a better profession by brotherly admonition reprehension and correction to seeke the coÌ„uersion of their brethren as the Apostle teacheth 3. Neither thus only but by exhortation men conuert sinners from going astray out of the way For what way can men be sooner conuerted from errour then by dissuading from vice persuading to vertue wherin exhortation consisteth When Isai the Prophet of God sought Isai 1. the conuersion of the people froÌ„ their errour in idolatrie iniquitie and wickednes wherein a long time they had wallowed he seeketh it by exhortation persuading them to vertue dissuading them from vice To which purpose that exhortation serueth wash you make you cleane put away the euill of your hands from before my eies cease to do euill learne to do good seeke iudgement relieue the oppressed iudge the fatherlesse defend the widow To this purpose the Apostle to the Hebrnes exhorteth men Heb. 3. 1. Thess 5. 11. professing godlines to stirre vp one another and to seeke their conuersion which were departed from the liuing God and to preuent the fall of others by exhortation therefore he saith takeheed my brethren least there be at any time in any of you an euill heart and vnfaithfull to depart from the liuing God but exhort one another daily while it is called to day least any of you be hardened through the deceitfulnes of sinne This meanes vsed Paul and the holy Apostles to conueâ—t and call away men from their errours in the time of their ignoraunce and to bring them to the true knowledge of the gospell Neither is there any way whereby we more reclaime conuert our sinning brethren from going astray out of their way then by daily exhortation and therefore especially is it needfull and necessarie that we exhort one another daily if wee haue any care of winning the soules of our brethâ—en and sisters and of bringing them to the knowledge of godlinesse And this meane is common to all Christians thus must the magistrate thus must the minister thus must the parents thus must the maisters thus must the scholemaisters thus must the neighbour thus must euery man seeke to conuert euery one that erreth by exhortation to turne him from going astray out of his way 4. We seeke more ouer the conuersion of our brethren out of their errours when we conferre with them gently and courteously concerning the causes of their errours Wherefore to vnfold such places as may seeme to bolster vp the erring brethren in falshood of opinion and to remoue such offences as whereby they are wrapped in errour of their liues by conference with them in brotherly manner this is also away to conuerte them 5. Finally we conuert the erring and wandring brethren by our good and godly example of holy life For men erring either in manners or in opinion seing the example of all vertue and godlines in the Saints their faith flourishing their patience abounding their humilitie singular â— Pet. 2. 12 their modestie rare their obedience excellent and all manner of vertue in perfect beautie thereby are ofteÌ„times forced to confesse the truth of their religion which are thus renowmed for vertue and by their godly demeanour to acknowledge their owne corruption so be conuerted It standeth vs therfore greatly vpon to beware least in this respect we be carelesse and negligent and so loose by euill example whom we might by good haue wonne to Iesus Christ and his gospell And for asmuch as the liues and examples of Gods Examples preuaile much Saints preuaile greatly either to vertue or to vice and either persuade to or dissuade from our errours in both kinds from whence as from a perpetuall well spring the floud of all that is good or euill floweth it is our bounden dutie which feare God euery one to watch ouer his brother that by all good example we may call them from their errours and conuert them as here we are exhorted 6. To conclude we seeke the conuersion of our brethren by sharpe chastening out of the word of God For where gentle â—enitiues will not serue there sharpe corsies must be vsed and when milde preparatiues preuaile nothing then must scowring and searching purgations be applied Thus did the Prophets thus did our Sauiour Christ thus did the Apostles seeke their coÌ„uersion whom by other means they could not reclaime nor bring from errour Seeing the case thus standeth with vs so great necessitie constraineth and is layed vpon vs for the conuersion of our brethren then wo to them who then subuert when they should conuert the brethren which hinder wheÌ„ they should helpe their conuersion whose saluation God hath as it were put into their handes Wo to the carnall professours of the gospell whose wicked examples encourage the erring brethren and persons to continue in their errour Wo to the contentious and waywarde vntractable and disobedient of our time who with their quarrell picking and bitter striuings about things oftentimes friuolous and not weightie and other grieuous debates make diuision and cause schisme in the church wherby the Papistes Iesuites and other erroneous persons are fleshed in their errours Wo to al men women by whom the conuersion of soules shal be in aniwise hindered seing we are so necessarily inioyned the care of their conuersion This is the councel of the Apostle this is the remedie against inward infirmities and diseases of our minds this is the labour and trauell of the Saints of God by al meanes to seeke the conuersion of such as doe wander erre out of the way The double profite of this care 2 The next and second thing is the profitte which redoundeth and the reward which is geuen them that are carefull to conuert such as erre let him know that he that coÌ„uerteth a sinner from going astray out of his way shall saue a soule from death and couer a multitude of sinnes Cor. 7. 6. 1. He that thus endeuoureth the coÌ„uersion of other and turneth a sinner from going astray from out of his way saueth his soule that is conuerted whom he reclayming deliuereth from death and damnation wherin thorow error he was intrapped Now to procure the saluation of any one soule is a worke both more excelleÌ„t more difficult more harde and more victorious then the subduing of Countries kingdomes by dint of sword or atchieuing glorious conquests by force of armes ouer our enemies This is a seruice and sacrifice more pleasant vnto God to sacrifice vp one soule to saluation then the slaying of all the bulles and oxen vpon a thousand hilles and to offer them in sacrifice to God Ezech. 18. 33. Hereof God himselfe reioyceth as it were whofe delight is not in the death of a sinner but rather that he should repent