which is in men which I call concupiscence remayning euen in the regenerate by the name of euill and how it is euill he expoundeth against Iulian. In the same worke he saith that lust is not only the euill of Contra Iul. lib. 6. c. 2. lib. 5. c. 4. c. 5. punishment but of fault also Finally he saith it is a vice against which wee must striue by vertue Wherefore if either in holy Scripture as we neuer doe directly but by consequent as here wee heare concupiscence is cause of sinne therefore not sinne or in the fathers as in Saint Augustine who in some places calleth not this naturall corruption remaining in the Saintes by the name of sinne but disputeth the contrarie 13. that it is not sinne in them Wee must distinguish of sinne there is sinne raigning there is sinne dwelling in men it is not sinne reigning but it is sinne dwelling in our mortall bodies There is sinne mortall and sinne veniall it is not sinne mortall but veniall because in the Saints it is not imputed There is sinne actuall there is finne in heart and will not effected nor done it is not sin actuall but it is sinne in heart conceiued and consented vnto which before God is sinne When Saint Iames here saith Lust when it hath conceaued bringeth foorth sinne he speaketh of sinne after the phrase of Scripture commonly vsed taking sinne for sinne committed sinne actuall not denying either the coÌ„senting vnto sinne which is the conception of lust neither lust it selfe which is as it were the seede the sountain the matter of mischiefe to be sinnes in their kindes albeit not actuall and committed being as yet suppressed and kept downe in the heart and will of man Neither doeth Iames here curiously dispute when sin is in it selfe and before God when it first springeth and beginneth in the account and iudgement of God but he speaketh of sinne as it is knowen to be sinne before men Sinne conceaued in heart before God is sinne All euill motions cogitations affections of the minde by God are condemned as sinnes but actions and deedes done are knowen onely to men who pearce not into the heart or cogitation Wherefore when a thing is in acte then onely with men it is accounted Seeing then that sinne is not seene and knowen for sinne with men but then when it is in acte and done or doing which is actuall sinne The Apostle in this sense speaking of sinne saith Lust when it hath conceaued bringeth foorth sinne Wherence it followeth not that because lust bringeth foorth sinne therefore it is not sinne For albeit it be not seen for sinne with men who iudge onely by the action of men yet is it sinne 1 Kings 16. with God who knoweth the very heart and first motions Albeit it be not reigning sinne yet is it sinne dwelling albeit it be not mortall sinne in the Saints yet is it veniall sinne in them also washed away and cleansed by baptisme The first birth and first fruite of lust to our knowledge and brought into act is sinne wherof S. James saith Lust when it hath conceaued bringeth foorth sinne The seconde and latter birth of lust is death For lust bringeth foorth sinne and sinne bringeth foorth death death riseth and groweth out of sinne being perfected Rom. 6. 8. 1. Peter 2. and committed sinne being finished bringeth forth death Sinne is then said to be finished or made perfect when we geue consent to it when we yealde our selues thereunto when we suffer it to rule and raigne ouer vs as bearing chiefe sway and swindge in our life Sinne being Rom. 6. Rom. 8. thus perfected bringeth foorth death Wherein he sheweth what effect followeth the carnall life of man agreeable vnto that of Saint Paul The wages or recompence of sinne is death but eternall life is the gift of God through Iesus Christ our Lord. And not long after If ye walke after the flesh ye shall die in as much as sinne bringeth foorth and purchaseth death vnto men This may appeare manifest by one onely example Iudas the traitor was first tempted by couetous motions this temptation Mat. 26. Iohn 18. he withstoode not but consented and followed the motion and so was drawen away from duetie to Christ by his desire so lust conceaued lust hauing now consent of his will broake foorth into treason and so sinne was brought foorth euen the sinne of treason whereby Christ was sold and betrayed to the people and priestes of the Iewes This treason committed and sinne perfected purchased death for thereby he procured and purchased vnto himselfe eternall destruction which followeth sinne as the hire the labour the wages the trauell the crowne the 1. Acts 18. workes of men Men therefore being tempted and entised by their owne lust to committe sinne by committing of sinne procure death because sinne being done indeede bringeth foorth death Death is due to euery sinne which men committe so that no sinne committed considered in it selfe is so little but deserueth death But seeing the sinnes of the Saints are washed away by the fountaine of regeneration through faith in Christ therefore their sinnes which through infirmitie they committe to them procure not death as they do to the wicked But the sinnefull liues of men who tempted to euil by their owne luste and desires and caried away therby to commit sinne procure to them death according to the doctrine of the Apostle sinne wheÌ„ it is finished bringeth forth death This did almighty God intimate nay rather plainely protest to Adam telling Gane 2. him that at what time so euer he eate of the forbidden fruite he should die he finished sinne he eate of the apple by him therefore sinne came vpon him selfe and vpon all his posteritie The prophet Moyses teacheth Israel Ron. 5. 1. Cor. 15. Deut. 30. Ezeciel 18. Pro. 11. 13. 1. Pet. 2. 1. Cor. 6. 3. Col Eph. 5. Reuel 21. that their sinnes and breaches of the law of God should bring vnto them death the prophet Ezechiell from the mouth of God him selfe protesteth that euerie soule that sinneth should die hereunto Saint Peter subscribeth dissuading men from walking after the lust of their flesh because they fight gainst the soule they procure the death and destruction thereof which is that which Saint Paul in soundrie places threatneth to sundrie that they thruste vs out and disinherite vs of the kingdom of God and this death is not the death of the bodie which is naturall and common to all men but the death of bodie and soule for euer which is the seconde death this is due to the committing and finishing of sinne in all men vnlesse there come betwixt our sinne and death the remedy which God for the Saintes hath prepared by Iesus Christ euen his â—eath passion intercession to die for euer To be vnder â—ondemnatioÌ„ to be thrust out from the presence and face â—f God to be in perperuall darkenes to haue a worme
posteritie for euer Isai speaking to the people in the name of the Lord was sawen in peeces with a sawe of wood as the Hebrewes record in their writings Ieremie spoke vnto Ierem. 5. 20. 42. 44. the Israelites in the name of the Lorde and his worde was contemned and lightly regarded as winde himselfe smitten by Passhur the priest his counsell reiected by the people and men of Israell and hee commaunded to speake no more vnto them in the name of the Lord and this bore he patiently What should I speake of Micheas 3. King 22 Amos 7. 2. Chro. 24. Daniel 6. stroken by Sidkiah the sonne of Hananie Amos abused by Amasiah Zacharie slaine by Ioash the king Daniel cast into the denne of Lions with what inuincible courage cōstancie with what patiēce long suffering they haue endured contempt of the people persequutiō by the princes famine hunger of the land restraint and imprisonment by false suggestion of the wicked reprochfull taunts and vile speaches cruell torments bitter threatenings bloubie woundes and vndeserued death the holy Scriptures and sacred stories plentifully do teach vs. If such men therfote of such pietie and godlines of such eminencie excellencie of such renowme for vertue so dere so greatly beloued of God which haue spoken vnto men in the name of the Lord haue bene partakers of like calamities haue bene companions of like sufferings and therein haue shewed themselues patient shall not we farre inferiour vnto them in all degrees be content to suffer with patience that which they haue suffered before vs whē then we are subiect to the iniuries oppressions afflictings of men when we are vnder the cruelties persequutions and furiousnes of the wicked let vs cast our eies vpon the sufferings of the prophets their patience let vs holde fast the counsell of this Apostle that we take the holy Prophets for ensample of suffering aduersitie long patience and by their example learne to addresse our selues in all our afflictions thereunto that we being compassed about with so many examples of the prophets may without murmuring and sinister affection runne on vvith ioy the race that is set before vs that finally with them vve may possesse our soules in patience vvhereby the Apostle stirreth vs vp in this place and first reason Luk. 21. 2. Another reason is dravven frō the acknovvledged and confessed revvard of patience vve saith the Apostle count them happie vvhich endure If vve our selues make this accompt acknowledge that they are happie which suffer aduersitie patiently shall not vvee endeuour to attaine vnto that vvhich our ovvne consciences acknowledge to bring felicitie and happinesse That they are blessed vvhich endure and suffer aduersitie wrongfully it hath bene sufficiently shevved 1. Iames. v. 12. Greater revvard to vertue none cā be giuen then felicitie happines hereunto all mē tende hereafter they striue that they might be happie though not all a right this happines is promised to the patience of Gods saints vvherefore vve ought to giue all diligence in all our afflictions to behaue our selues patiently that vve may be partakers of this happinesse And so much the more earnestly vve ought to striue there after because the revvard is knovven and confessed of vs and vve our selues counte them happie vvhich endure therefore the full persuasion of this so excellent a revvard ought to stirre vp out dull affections to the performaunce of patience What induraunce receiueth this blessed revvarde vve may easely coniecture not suffering and induring for euery thing but vvhen vve suffer and indure for the truth sake for the profession of the gospell for righteousnesse then are men happie for not the suffering but the cause maketh martyrdome as S. Augustine auoucheth to Dulcitius Neyther the induring but the cause quarrell Epist 61. Dulcitio vvherefore and vvherin men suffer purchaseth the crowne and revvarde of happinesse vvrongfully to suffer at the handes of men is a thing acceptable vnto God wherefore if eyther for Gods cause and his truth sake or for no 1. Pet. 2. deserte in our selues but of the malice and wickednesse of wicked men vvee suffer vvrongfully and therein endure patiently vve shall receaue the crowne of glorie euen eternall blessednesse and felicitie in the kingdome of God Thus the Patriarks thus the Prophets thus the Apostles thus the holy Martyrs are counted blessed for they haue endured Thus also such as suffer losse of goods sicknes of body anguish of mind slaunder of name death of friendes restraint of libertie oppressions of men or other crosse or affliction whatsoeuer if therein they endure patiently shall also be blessed If happinesse be promised as the revvard of our patience and so accompted with men what reason of greater force what persuasion of more waight what argument of sounder substaunce may be made to persuade to patience then the reward of patience euen eternall happines Behold saith Iames we count them happie which endure 3 The thirde reason is drawen from the example of Iob. Ye haue heard of the patience of Iob and you know what end the Lord made What the sufferings and trials of Job were what he suffered in his children in his goods in his body by his wife by his friēds the storie teacheth vs and it was wonderfull It had bene a great matter to haue lost at one time by the Sabeans 500. yoke or oxen and as many shee asses with the death of his seruaunts but at the same time and immediatly to heare tidings that fire from heauen had burnt vp 7000. sheepe and all his seruaunts sheapheards which kept them encreased his triall mightily and wonderfully proued his patience It had bene a great crosse thus to haue bene bereft and robbed of his riches and substaunce but together to haue his children all at one clap to be slaine with the fal of their owne brothers house when they were making merie and so suddenly to be oppressed with stones and timber without all rescue helpe or succour what a straunge triall was this It had bene much thus to haue lost both his riches his children together but afterward to be stroken with botch and boyle from top to toe that all men abhorred him what encrease of his crosse what waight of his affliction was this The losse of goods the death of childrē the disease of body was great but for his owne wife who should haue bene his cōfort to be his corsie which should haue bene a help to become a hindrāce who should haue encouraged him to prick him on to curse God that he might die what sea of sorow could be greater and finally to make vp the ful measure of al affliction for his deare friends to checke him charge him as an hypocrite what anguish of mind might hereunto be cōpared in one day of rich to become poore of wealthy to become destitute of full to bee emtie of plentifull to become needy of a
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
greatest brunt of his afflictions in liuely hope in assured faith in wonderfull confidence in inward feeling of rare comfort of the holy Ghost breaketh out and saith I know that my redeemer liueth and that I shall rise againe in the latter day shall see God in my flesh and not with other but with these same eyes This point of wisdome had Dauid learned wheÌ„ Psal 23. in great confidence and truste and singular consolation of the spirite he brake out and cried Though I shoulde walke through the shadow of death yet will I feare no euill for thou Lord art with me thy rod and thy staffe comforte me This wiseome was in the Prophets Apostles holy Martyrs whereby their torments and sufferings being in themselues extreame yet became to them tollerable To know therefore the ende and vse of the crosse and outward afflictions to feele the presence of the spirit of God in midst of our miseries comforting vs whereby the burthen of the crosse is lightened This is surely the wisdome mentioned by the Apostle If any man lack wisdome 2 This wisdome is not a qualitie in nature but grace an excellent grace and gift of God therefore of him onely is this wisdome to be sought which the Apostle to intimate willeth that if any man lack this wisdome he should aske it of God to beare the crosse patiently to know the vse of affliction truely to feele the comfort of the spirite inwardly this is wisdome not of man but of God not of our selues but from his heauenly goodnesse from whom all wisdome floweth as from a fountain truely therefore Salomon The Lord geueth wisdome out of his mouth commeth knowledge and vnderstanding And Pro. 2. 6. the holy Patriarke Iob searching and seeking out the fountaine of wisdome and the wel-head from whence all heauenly Job 28. knowledge commeth and confessing that there is no naturall meane by which men might attaine thereunto concludeth finally that it is the speciall gift of God who only knoweth the way of wisdome and vnderstandeth the place thereof When the dreame of Nabuchodonosor was reuealed vnto Daniel the prophet the Prophet Dan. 2. referring all wisdome vnto him as vnto a fountain geueth thanks and praise to God the name of God be praysed for euer and euer for all wisdome and strength are his hee changeth times and seasons he taketh away kings setteth vp kings he geueth wisdome ro the wise and vnderstanding to those that vnderstand This Solomon the king rightly considering praieth for wisdome vnto the Lorde 3. Kings 3. 4. 29. who gaue him wisdome in wonderfull manner aboue all kings and princes To this infallible trueth wise Sirach subscribing in the entrance of his treatise and booke of Ecclus. 1 Esd 3. 4. 60. wisdome confesseth All wisdome saith he commeth of the Lord and hath beene with him for euer and is with him for euermore and as a I wisdome generally is from him so is this speciall grace and gift to beare the crosse paciently and not to faint vnder the yoke and burden of afflictions Which when Paul perceiued confesseth to Philip. 1. the Church of Philippi that it was giuen them not onely to beleeue in Christ but also to suffer for him To this purpose it serueth that almightie God is called the God of Rom. 15. pacience consolation because he giueth both pacience and consolation vnder the afflictions of this life Can flesh and blood beare the heauie yoke of Christ vnlesse it bee strengthened by Christ through whom wee can doe all things Could man indure infinite and intollerable torments Philip. 4. and so manifold afflictions as whereunto wee are subiect vnlesse it were giuen him from God Could anie suffer the spoile of their goods the losse of their children the slandering of their names the restraint of their libertie the beating of their bodies the departure from their countrey the sicknesses and diseases wherewith they are compassed the diuers temptations whereinto they fall dayly were it not that they had receiued this wisedome from God The holy and blessed Apostle therfore acknowledging this to bee the gift of God wisely to behaue our selues vnder the crosse affirmeth that it is a gift from God of whom onely we must looke to craue it if any man saith he lacke wisedome let him aske it of God 3 Paciently to beare the crosse and wisely and well to behaue our selues in our afflictions being a gift from God what hope haue we to obtaine it by asking of hâ—â— Three wayes are we here to conceiue hope of obteining this wisedome from God 1 From the promise we haue from God that hee will heare when we call open when we knocke giue when we aske it of him almightie God assureth vs of this hope by his Prophet by whom he willeth vs in the dayes of tribulation Psal 50. Luke 15. 30. to call vpon him with promise that he will heare vs In fine he protesteth that he is more readie to heare vs then we to call vpon him and more willing to supplie Isai 65. our neede then we desirous to aske it at his hands therefore saith he before they call I will answere while they Mat. 7. speake I wil heare them Our blessed sauiour inuiteth vs to pray by this hope of obtaining aske and you shall haue seeke and you shall finde knocke and it shall be opened vnto you therefore in another place he assureth his that John 14. whatsoeuer they shall aske in his name he would doe it that the father might be glorified in the sonne And againe in that day shall you aske me nothing verily verily I say vnto you whatsoeuer you shall aske the father John 16. in my name he will giue it you hitherto haue you asked nothing in my name aske and you shal receiue that your ioy may be full And the Apostle in this place promiseth that if we aske we shall receiue the wisdome we pray for Seeing then wee haue promise to obtaine whatsoeuer we aske at the hands of our heauenly father if we aske it according to his will And particularly Saint Iames here 1. John 5. promiseth that wisdome shall be giuen vs when we aske it of God then is there great hope we shall obtaine it let vs therefore aske it 2 As from the promise is made vs that we shal obtaine so from the liberalitie of God we must conceiue hope of obteining the thing we pray for God giueth to euery man liberally shall he not giue vs wisdome who is liberall to all men Shall we distrust his goodnesse who is rich to all Rom 10. that call vpon him Shall we suspect his bountifulnesse which powreth out plentifully his blessings vpon al flesh Rom. 8. So liberall is our God that he hath not spared his owne sonne but hath giuen him for vs all vnto death how shall he not together with him giue vs all things also Such is the bountie
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
haue crucified the Lorde of glorie Christ may be called the Lord of glorie 1 Because he is full of maiestie power and glorie at the right hand Philip. 2. of God Which glorie Saint Paul noting vnto men affirmeth that God his father had highly exalted him and giuen him a name aboue all names that at the name of Iesus euery knee should bowe of things in heauen things on earth and things vnder the earth and euerie tongue should confesse Iesus Christ to be Lord to the glorie of God And in another place to like purpose entreating of the same glorie of Christ at the right hand of God auoucheth Ephes 1. that God had raised vp his sonne Christ and set him at his right hand in heauenly places farre aboue all principalities and might and power and dominion euerie name that is named not onely in this world but in the world to come Which the author to the Hebrues calleth the right hand of maiestie in highest places Which glorious Heb. 1. exaltation S. Peter expressing writeth that Christ is at the right hande of GOD gone into heauen to whom 1. Pet. 1. the powers and angels and might are subiect this being Heb. 1. a glorie farre aboue the glorious and most excellent condition of Angels to whom the Lord neuer saide Sit at my right hande till I make thine enemies thy footstoole and this glorie being proper vnto Christ our Lord hee may be called our glorious Lord or the Lord of glory 2 Christ Isai 53. Zach. 9. is the Lord of glorie because howsoeuer hee first came in basenesse great humilitie yet at his second appeaing and comming he shall come in vnspeakeable glorie as the Scriptures haue auouched The holy Euangelists with one mouth as it were describing the cōming of our Lord Matt. 24. Luke 21. Marke 13. Iesus Christ to iudgement affirme that he should come in the clouds with great power glorie S. Mathew setting down the maner of the general iudgemēt the summoning citing of all creatures before Christ the sentence of Mat. 25. iudgement which should be pronoūced to al writeth that when the sonne of man should come in his glorie and all his holy angels with him thē should he sit vpō the throne of his glorie and all nations should bee gathered before him that he should diuide the one from the other as a shedheard diuideth the sheepe from the goates and set the sheep on his right hand and the goats on his left and say to the sheepe Come ye blessed of my father receyue the kingdome prepared for you but to the goats depart from me ye cursed into euerlasting fire prepared for the diuell and his angels Saint Iude the Apostle intreating of this glorie of Christ which he proueth out of Enoch writeth thereof in this wise Behold the Lord commeth with Iude v. 14. thousands of his saints to giue iudgement against al men Accompanied with so glorious a troupe and traine of his saints his comming is glorious S. Paul painting out the same matter vnto vs and shewing the glorious cōming of our Sauiour Christ auoucheth that the Lord Iesus should discend from heauen with a shoute and with the voice of 1. Thes 4. the archāgel with the trumpet of God The archangel being the harminger or the proclaimer of Christs comming the trumpet of God soūding out the same to all the world doth not a litle shew the glory of Christs cōming His comming therefore being so glorious he is the glorious Lorde or the Lorde of glory as the Apostle calleth him 3 Christ to conclude is a glorious Lord because he bringeth and aduanceth his seruants to immortall glory after his appearing in iudgement For he exalteth and lifteth Iohn 12 them to his eternal kingdom of glory as himselfe of himself witnesseth to the Iewes whom he telleth that when by death vpon the crosse he should be lifted vp so exalted to his kingdom he would draw all men all that beleeue vnto him to the same glory To which purpose he praieth Iohn 17. vnto his father father I will that they whom thou hast giuen me be with me euen where I am that they may behold that my glory which thou hast giuen me Wherof he assureth his Church in the person of the disciples as my Luke 22. father hath appointed vnto me a kingdom euen so I appoint vnto you that you may eat drink in my kingdom and sit iudge the twelue tribes of Israel Vnto the reall possession wherof he calleth all his saints in the sentence Mat. 25. of the general iudgement to them by him pronounced when with most comforable voice hee crieth nowe vnto them Come ye blessed of my father possesse the kingdom prepared for you from the beginning of the world S. Paul Col. 3. subscribeth hereunto We are dead and our life is hid with Christ in God when Christ which is our life shall appeare thē shal we also appeare with him in glory Wherin the apostle assureth vs that howsoeuer our glorious condition by reason of worldly miseries calamities afflictions whervnto weare here subiect is as it were hid yet shal wehaue the accomplishmēt of our glory at Christs comming when we shall be exalted to our glorie which wee haue in Christ Iesus Saint Iohn disputing of the glorie 1. Iohn 3. which we shall inioy by Christ and the excellent dignitie and calling to that immortall glorie wherunto at his cōming by him the Saints shal be exalted saith dearly beloued we are the sonnes of God but it is not manifest what we shal be and we know that when he shal appeare we shal be like him So that albeit in this life we receiue not the perfect measure of our glorie yet when he commeth to iudge the worlde our glorie shall bee reuealed and we made like him partakers of the like and same Rom. 8. though not of equall glory with the sonne of God Christ Iesus This is that glorious libertie of the sonnes of God whereunto the saints are brought by Iesus christ our Lord not onely himselfe full of maiestie and glorie but appearing to the world in the last day in excellent glorie and then making all his seruants partakers of the like glorie is for these and like respects in Scripture called the glorious Lord or the Lord of glorie This glorie of Christ yea this glory of his poore saints if we would esteem as we ought there would not be such respect of persons as there is among men to esteeme of the riche and wealthie though prophane and wicked and to contemne and disdainfully account of the poore albeit vertuous and godly 3 To haue this faith of Christ our glorious Lord in respect of persons is to esteeme the faith religion and profession of Christ by the outward appearance of men VVhich this Apostle here condemning saieth My brethren haue not the faith of our glorious
confusion shame and ignominie as Absolom not content to be the kings sonne but hunting after 2. Kings 18 the kingdome before his time tooke sword in hand against his father and was miserably confounded and destroyed So euen among vs within our times and knowledge some in high place some in lower roomes endeuouring by greedie desire to rise and aspire higher then reason and calling required haue applied themselues some with popular demeanor some with shamefull treason some with secreat conspiracies some with deuillish and vnnatural treacheries some with one horrible deuise or other to attaine their purpose But blessed be God all in vaine for thereby they seeking great honour haue come to fearefull endes Euen so let all thy enemies pearish O Lorde and the enemies of thine annointed But saue and defend thou her O Lord from the face of her aduersaries and keepe her vnder the shadowe of thy winges let her be before thee as the sunne shining in his might both now and for euer Amen Finally some ambitiously bent to enlarge and increase 3. Kings 23. their kingdomes haue either lost their liues and labours as Achab for his indeuour for Ramoth Gilead or haue spent more by seeking them then gained by the recouery of them or finally keep those kingdoms countreies or prouinces whereunto they haue aspired with greater labour and cost then either comfort to thēselues or commoditie vnto their people and so they haue not obteyned their purpose This hath fallen out in former times this I trust will fall out by the helpe of God to barbarous Turkes cruell Saracens bloudie Spaniards and such ambitious persons Thus no doubt in these as in a light ouershadowing wee see how truely the Apostle affirmeth that the vnrulie pleasures and immoderate desires of men are oftentimes without effect ye lust and haue not ye enuie desire immoderatly and cannot obteine ye fight and warre get nothing Now the reasons folow why such desires of men are voide of their effects commonly and for the most parte Why the desires of men are voide of effaecti frustrate and the reasons are two 1. Men desire riches wealth and honor and seek by all meanes to come therevnto yet they are often deceiued of their purposes because they aske not these things from God the only geuer of all good things yea whose gift riches and honour are in speciall And for riches who can deny them to be the gift of God Was it not by God that Abraham becam so wealthie were not Isaac his riches the gift of God did Gen. 13. Gen. 26. Gen. 30. Gen. 31 Gen. 41. not God blesse Laban with riches for Iacobs sake saith not Iacob to his wiues the daughters of Laban that God had taken away their fathers goods and riches and geuen it to him doeth not Joseph call the second sonne whō the Lord gaue him in Egypt Ephraim because the Lorde had made him increase in wealth riches as well as in children in the land of his affliction Iob confesseth riches to haue beene geuen him from God when thereof speaking he saith The Lord gaue and the Lord taketh away blessed be the name of the Lord. When God had tried Iob Iob had repēted before the Lord the Lord gaue vnto him Iob. 1. twice as much riches as he had before for his first wealth was seuen thousand sheepe but his later fourteene thousand Iob. 41. his former wealth was three thousand Camels but his later was sixe thousand his former wealth was fiue hundred yoake of Oxen his later a thousande his former wealth fiue hūdred she asses but his later was a thousand and this was from God When Salomon had from God choise geuen him what he would aske he asked wisdome 3. Kings 3. to gouern his people which thing so pleased god as that God therefore said vnto him because hee had asked neither long life nor riches nor the life of his enemie therefore he would geue him also that which he asked not both riches and honour Therefore the sonne of Sirach referreth riches to God as the geuer thereof Prosperitie Ecclus. 11 1. Sam. 2. 7. saith he and aduersitie life and death pouertie riches come of the Lord. Seeing then riches are from God they ought to be asked of him and sought for at his handes Which if wee doe not we may labour and trauaile long enough before wee shall attaine thereunto And as riches are from God so honour also is from 1. Kings 2. Psal 113. 7 him Anna the mother of Samuel confesseth the same The Lord saith she maketh poore and maketh rich brin geth lowe and exalteth he raiseth vp the poore out of the dust and lifteth vp the begger out of the dunghill to set them among Princes and to make them inherite the seate of glorie Whereunto the Princely Prophet Dauid Psal 75. subscribeth in the Psalms To come to preferment is neither from the East nor from the West nor from the South but God is the iudge hee maketh lowe and hee maketh high God promiseth Salomon both riches and honour so that among the kings there shoulde be none 3. Kings 3. like him al his daies Dauid confesseth his preferment before 2. Kings 6 3. Kings 20. Saul to be from God The Queen of Saba referreth Salomons glorious and pompous aduancement to god Daniel confesseth all power all promotion all honour all preferment to be from the Lord. Cyrus the heathen king confesseth his glorie to haue beene of God also whereby it appeareth that both riches and glorie are Dan. 2. 4 1. Esdras from the Lord. Wherefore seeing these are both from him when they are not asked no maruaile they be not obteyned The first reason why mens desires concerning wealth and honout are oftentimes voide is because they aske not these things from the hands of God whose gifts they are but they seeke them by their owne meanes by euill waies by vnlawfull trades by wicked endeuours Thus one by fraud another by force one by violence another by villenie one by this euill meane another by that goe about and seeke to attaine to wealth and honour but they seek not these in the fear of god nor at his hāds which geueth them therefore full oft their purposes are frustrate Thus men lust haue not the thing they lust after they enuie and desire immoderately yet obteine not that which they desire and whereafter they enuie They fight they warre they striue they struggle they toile they moile yet compasse not nor comprehende that which they laboure thus after because they aske it not of GOD but seeke by euill meanes to obtaine it They acknowledge not God the geuer of these things therfore they labour in vaine They lust they enuie they desire they fight they warre yet they obteine not because they aske not Wherefore as men hauing any thing in their power and hand to geue looke to be asked and desired the
peace the prolonging of our prosperitie standeth in the life of one most teÌ„der womaÌ„ vertuous princes vnder the shadow of whose winges by the great prouideÌ„ce of God we haue these 33. yeares beene shrowded from many dangers and mightily protected from sundry perils at home and abroade by our enemies and our owne countriemen by whose godly zeale religion hath bene erected the truth of Gods vvorde established the glorious gospell of Christ maintained though the Princes of the world haue snuffed and raged frette and fumed stampt and starde thereat by whose gratious gouernement euery man hath hetherto in peace eateÌ„ the fruits of his owne orchard the grapes of his owne vine the coÌ„moditie of his owne land vvithout either hostile inuasion or ciuile discention to any great dammage vvhose terme of daies cannot be but the end of our prosperitie vvhose day of death shal be the beginning of our vvoful vvretchednes whose rest vvith God in eternal peace our entraÌ„ce into troubles in this coÌ„monvvealth her yeelding to nature vvhich the Lord differre long to his glory her endlesse comfort the first steppe and degree as it vvere to our miserable calamitie this I say vvhen vve do consider shall not our laughter be turned into mourning and our ioy into heauines 4. If vve recount that for tvvo yeares of late past 1585. 1586. God hath seuerely punished the prophanation of his gospell the conteÌ„pt of his vvorde the dishonour of his name our counterfetting of religion our impietie impuritie of our liues our manifolde sinnes and great iniquities vvhich in euery state and condition of men ouerflovv and abound by great famine by much penurie by extreame dearth vvhiche famine if it vvill not serue to reclaime vs and call vs vnto repentaunce to make vs thereby to chasteÌ„ our selues before God then is it to be feared that he vvill sende of al famine the most grieuous not a famine of bodily bread as novv vve haue suffered but a famine of the bread of life euen of the vvorde of Amos 8. GOD vvhereby our soules are nourished threatened by the Prophet vvhen vvee shall vâ—ander from sea to sea from North to East seeking the vvorde of God and shall not finde it and that for our vvickednesse fruitelesnesse and vnvvorthinesse he vvill take avvay the kingdome Mat. 21. of God from vs and giue it to a nation that vvill bring foorth fruite thereof shall not the remembrance of this turne our laughter into mourning and our ioy into heauines 5 If finallie we call to minde the seueritie of Gods iudgementes against like sinners and his indignation powred out vpon such people as our consciences doe witnesse we are a great number of vs shall not this turne our laughter into mourning and our ioy into heauines Wherefore I call heauen and earth to recorde this day euen against our selues that if god in his iustice hath not spared the olde world the hope of posteritie but for their fornicatioÌ„s gaue them ouer to the rage of the swelling waters to be drowned if hee spared not the famous Gen. 6. 7. Gen. 19. Cities of Sodom and Gomorrha the very Paradise of all worldly pleasure but for their intollerable pride riotousnes and vncleannes of life stroke theÌ„ from heauen with fire and brimstone that they pearished if hee spared not not the kingdome of Israel and Iudah his owne people but gaue them ouer as captiues into the hands of the Assytians 4. Kings 17 25. and Babylonians for their iniquitie if he spared not Hierusalem the citie of the Lord wherein his holie Temple was erected but for their vnworthines and ingratitude gaue it ouer into the hands of the Romane Captaines Josephus de bello Jud. lib. 7. Eusebius lib. 3. to be destroied in cruell manner as the stories report vnto vs if he spared not the noble Corinth the worthie Philippi the famous Ephesus the renowmed Constantinople but for their fruitlesnes vnder the Gospell their securitie and confidence in vaine things gaue them ouer to Turkish slauerie if hee hath not spared Fraunce Flanders and other our neer neighbours round about vs but daily punisheth their sins either with forrain power or ciuil sword either with daÌ„ger of dreadful pestilence or distres of miserable famin or some such like way or mean of punishment Shall we in Englande whose knowledge rightly considered aboue other people not inferior to these forenamed in iniquitie looke or hope to scape vnpunished What is his power abated is not his arme stretched out stil is not he in like manner righteous as hee hath beene in former times shall wee remember these things and shall not our eyes gush out with teares shall not our laughter be suddenly turned into mourning and our ioy into heauines When these calamities shal come vpon vs when our deserued punishments shall ouertake vs then shall wee will we nill we abide the performance of that woefull threatning of God by his Prophet I wil turne your feastes into mourning and your songs into lamentation I will Amos 8. bring sackcloath vpon all loynes and baldnes vpon euery head and I will make it as the mourning of an onely sonne and the ende thereof as a bitter day and this day of punishment how neere it is who knoweth Nearer no doubt then we doe thinke or suspect The terror and calamitie whereof that we may shunne and auoide let vs afflicte our selues before God through true repentance let vs sorrowe and weepe for our sinnes let our laughter be turned into wofull mourning and our ioy into heauines for the iniquities which we haue committed that God may be mercifull to our vnrighteousnes that he may be fauorable vnto vs his people that he may turn his wrathfull indignation from vs be gratious to his inheritance for euer But as for vs what man what woman of many thousands followe this aduise and councell of the Apostle who soroweth who lamenteth who weepeth who turneth his laughter into mourning or his ioy into heauinesse for his sinnes Yea euery man euery woman amongst vs flatter them selues in their owne sinnes and there withall are lulled a sleepe in the cradle of securitie The Vsurer continueth in his deuouring the adulterer and adulteresse in their vncleannes the proud person in his brauerie the glutton in his riotousnes the extortioner in his cruell dealing the couetous man in his miserablenesse the enuyous in his malice the lier in his falshoode the blasphemer in his vaine swearing the slaunderer in his backbiting Euery one runneth on the race of his owne desire and though our punishment followe vs at the heeles yet put we off the euil day from vs with the blockish Ezech. 11. 3. Amos 6. 3. Israelites and approach and drawe neer to the seate of iniquitie The wicked face it out with all shamelesnesse the common strumpette taketh vpon her as if she were right honest the secrete and priuie harlotte minceth it and pranketh it in
why we should not speake euill of ◠Reason or condemne the brethren is drawen frō the duetie of the saints it is the dutie of Gods children to do the lawe not to iudge or condemne it The law saith speake not euil of thy brother neither condemne thy brother this law must Leuit. 19. Mat. 7. we do and endeuour to fulfill it in euery point not by withstanding it seeme to cōdemne it and be iudges of it Men condemne the law when they condemne their brethren they iudge the lawe when they will not be taught thereby nor reformed but as iudging it vnworthy to be the rule and line of their life they withstand it God hath not appointed vs to iudge his lawe but rather to doe it therfore by not speaking euil of the brethren must we do the law and not by resisting it condemne and iudge it How men are saide to do the law See S. Iames ch 1. v. 22. The meaning of this place is that we are ordained to be doers of the lavv and by God vvilled to labour to fulfill it therfore it standeth vs vpon thereunto to tende therein to labour and trauell and not by arrogantly iudging of our brethren rashly to iudge of the law Men become the iudges of the law when by obstinately transgressing of the law they seeme superiours and aboue the law as such as will not be subiect therunto and not by doing it seeme inferiours as they which will be ruled thereby then when we speake euill of our brethren which the law forbiddeth in rising vp resisting against this law we seeme to be aboue the law as such as will not be restrained thereby To iudge the law not to do it is great sinne Therfore must we rather in not speaking euill Deut. 27. of the law do it then in speaking euill thereof iudge it Great blessings are promised such as do obserue the law a great curse likewise is threatened to them which do not keepe it Moses therefore saith Cursed is euery one that continueth not in all the wordes of this law to do them This Apostle pronounceth them blessed which looke into Iames 1. 1. Ioh. 2. the perfect lawe of libertie to do it Saint Iohn witnesseth that such as do the will of God shall remaine and abide for euer and we are called to the doing of the law vvee ought therefore to do it that vve may be blessed in our deede and remayne for euer and not iudge it by violating thereof least vvee taste of the curse vvhich is threatened When vve speake not euill of our brethren vvee fulfill the royall lavve vvhich saith Loue thy neighbour as thy selfe vvhen vvee speake euill of them and iudge them because they vvalke not according to our pleasures vve iudge the lavve vvhich is farre from our dutie The lavv is by God ordained to be the line and leuell of our life the guyde of our feete the gouernour of our pathes therefore the princely Prophete Dauid Psal 119. saith Thy vvorde ô Lorde is a lanterne vnto my feete and a light vnto my pathes this lavv of God is the touchstone of our actions the triall of al our vvorkes the ballance to waigh vvhether they be according to the lavve of equity iustice to do this law not to iudg it ar we called For which cause almighty God in his law witnesseth that Deut. 4 6. he had giuen lawes vnto his people to do them Our Sauiour so often requireth the doing of the lawe and worde of God in the saints not euery one that saith vnto me Lord Lorde shall enter into the kingdome of heauen Mat. 7. but hee that doth the will of my father which is in heauen to the woman which pronounced the wombe blessed Luke 10. that bore him and the pappes that gaue him sucke He saith yea rather blessed are they that heare the worde of God and doe it To his disciples after the washing Iohā 13. of their feete blessed are yee if you know these thinges and doe them Saint James requireth this and calleth Iames 1. men to the doing of the lawe and worde of God be yee doers of the lavve not hearers onely Finally the Apostle in his Reuelation blessed is he that readeth and heareth Reuel 1. the vvordes of this prophesie and keepeth those things which are written therein to this law we must submit our selues and giue ouer all our actions thereby to be iudged this law forbiddeth euill speach of the brethren this forbiddeth proudly to iudge them arrogantly to cōdemne them because they walke not according to our wils this law must we not resist but obey notwithstand but fulfill this is the dutie of the saints of God this is the thing wee are bound vnto vvherefore if notwithstanding we speake euill of the brethren we do not the law but we iudge it and so swarue from the dutie of Gods saints and the thing whereunto we are called which is to be doers not to become iudges of the lawe of God And this is the second reason of the Apostle why we may not speake euill of the brethren because in so doing we are not doers of the law which dutie requireth but iudges which becommeth not the saints 3. A third reason why men may not proudly condemne 3. Reason arrogantly iudge their brethren is drawen frō the vsurping of the office of God of Christ men must not proudly arrogate that to themselues which is proper to God to giue lawes of their liues vnto men which if they embrace not at our pleasure to speake euill of thē to cōdemne thē therfore appertaineth not to vs for there is one only law giuer which prescribeth rules to vs to our brethren how we shall liue one iudge which shall iudge both vs and them if we doe not thereafter and this law maker and iudge is not mans fancie will pleasure but God himselfe so that when we will take vpon vs to prescribe vnto other men and woulde haue all men liue after our examples and pleasures Which if they will not proudly to iudge them bitterly to speake of them seuerely to censure and condemne them is to vsurpe the office of God our heauenly father to arrogate to our selues the thing which apperteineth not vnto vs therfore ought we not to doe it That God is the onely Law geuer and iudge which is able to saue and to destroy and that no man ought to take vpon him to set lawes of life and death to mens consciences and restraine them to their pleasures it appeareth For in the holy mountain with great feare and terror with sights and soundes from aboue almightie God Exod. 19. 20. deliuered vnto Moses the two tables of the lawe In the preface whereof the Lord setteth downe his own name as the authour thereof I am the Lorde thy God which brought thee out of the lande of Egypt thou shalt haue no
other Gods but me To the obseruing wherof blessing and life is promised to the breach thereof death and cursing Deut. 28. 30. Deut. 27. Leuit. 26. is threatned This is that law which onely geueth definitiue sentence and iudgement peremptorie vpon all men In the whole course of the lawe and Prophets it is witnessed that the lawes of life and death which presse the hearts and consciences of men are only the Lordes and that he onely according thereunto iudgeth so that men may not take vpon them to drawe all others after their tailes and leade them at their pleasures which wheÌ„ they refuse theÌ„ also to speake euil of theÌ„ iudge theÌ„ The holy Prophet Isai subscribeth hereunto The Lord is our Isai 33. Lawe geuer the Lord is our king he will saue vs saith the Church by the mouth of the Prophet It was the Lorde Psal 147. which gaue this law vnto his own people Israel the Lord shewed his word to Jacob his statutes and his ordinances to Israel he established a lawe in Jacob and ordeyned a testimonie in Israell which he commaunded our fathers to teach their children saith Dauid the holie Prophet And this concerning the moral preceptes thereof is euerlasting vniuersall and to all the world giuen Therefore he is to be reputed the law giuer and the iudge only which gaue it first vnto Israel his people Who being the onlie geuer of the lawe can thereby either saue or destroye condemne or iustifie pardon or punish wherefore this must men leaue to him alone which if they do not but wil condemne their brethren after their wills then challenge they to themselues the right of God then thrust they him from his heauenly throne of iudgement therin endeuour they as it were to rise vp in his rome and giue that sentence which only belongeth vnto him then which arrogancie and pride what can be greater It is the Lord that searcheth the hearts and raines it is he who perceth into the cogitations of men and seeth that they are but vaine he knoweth only who are his and he alone can tel when and whom to saue or condeÌ„ne to discharge or destroye this prorogatiue we take from God of this priuiledge we spoile him of this preferment of iudging and condemning of making and setting lawes of life and death to the consciences of men we then bereue God when we in the pride of our hearts speake euil and condemne our brethren vvhen they displease vs and our humours Thus men challenge to themselues that vvhich is Gods and Christs only thus take they sentence of iudgement out of the mouth of God and take the povver of geuing lavves to the Church out of his hands hovv great is this blasphemous presumption hovv hainous is this extreame vngodlynes For as it is not only doting and foule follie but horrible impietie and vvickednes in the highest degree for men to take vppon them to repele the eternall lavves of God geuen by him to the Church and all posteritie for euermore So is it likewise no lesse vngratiousnesse an louer bolde and presumptious rashnes â—o make other lawes contrarie to his as if we would teach him wisdome and thereby to iudge our brethren Christ is our king hee onely is the head ouer his Church therefore as vnto the king and chiefe head of his Church it belongeth of right to geue lawes to the saints Was it euer heard among earthly Princes that loyall subiects either could or would either repell or change the lawes of their Princes or doe they at any time take vpon them to make lawes of their owne heads without their Princes in their owne kingdomes or can there be greater treason and rebellion then to endeuour to seeke such lewde libertie doe the Princes and Peeres of Common-weales call Parlements set downe lawes without the authoritie of their Kinges and Emperours were not this great conspiracie and shall men take vpon them in the church which is the royal seat of Christ and the very septer of his kingdom to establish lawes without his licence were there euer lawes proclaimed in any kingdom but in the name of that king which there raigneth shall men proclaim lawes of their own deuising in christs kingdom vnder any other name or authoritie then by the name authoritie of Iesus Christ wherefore we deny Christs soueraintie ouer vs when without him we will make lawes to others and we refuse God to be our law geuer when besides his lawes we will proclaime lawes to binde our brethren Which thing as grosse sollie and great impietie the Apostle condemneth testifying that God only is our law-geuer and iudge in whose power it is to saue and destroy and therefore men ought not to challenge that to themselues in any wise Of this euill how many are now giltie is not euery one readie to prescribe lawes of the liues of their brethreÌ„ and sisters If we see any either in the habite of apparrell or in the talke of the tongue or in the gesture of the bodie either in the course of his Common life or in the religion and worshippe he perfourmed to God or any other thing which walketh not according to our pleasures and agreeth not in all things to our life and ruie how soone speake we euill of him how proudly doe wee iudge him how peremptorilie doe wee condemne him Thus one man dealeth with another one woman thus iudgeth another thus the people condemne the pastors the pastors the people thus the Cleargie speake euill of the Temporaltie and they of the Cleargie thus one preacher of another one laie man of another and almost euery one of his neighbour Is not this to vsurpe that which belongeth vnto god is not this to take the scepter of iudgement out of the hande of Iesus Christ This is reprooued by Saint Paul who art thou that condemnest another mans seruant he standeth or falleth to his owne master what hast thou to Rom. 14. intermeddle where thou hast not to doe This is condemned by this Apostle who ascribeth prescription of lawes and pronouncing of iudgement to God onely who can saue and destroy but thou ô man canst saue none therefore by thy proud iudgement condemne and destroye none yet condemnest and destroyest as much as in thee lieth thy brother when because hee liueth not after thy pleasure thou speakest euill of him And this is the third argument of the Apostle The fourth and last reason why we should not speake The fourth reason euill or rashly condemne our brethren is from the frailty of our owne common state and condition For all men are subiect to infirmities therefore ought we not one of vs rashly to condemne another And this reason that it might be more forcible it is proposed in the manner of an interrogation Who art thou which iudgest another art not thou a man subiect to like infirmities why doest thou so proudly then iudge thy brother who art thou that iudgest
the first parte and point of their misery so the next and second thing which encreaseth their miserie is that the very â—ust of their golde and siluer shall rise vp and beare witnesse agaynst them and consume their flesh as it were fire When much golde and siluer shal be heaped hourded vp by prophane couetous men and through their insaciable desire shal lie vntil it ruste or canker or be any way consumed the very consuming the very canker and rust it selfe shall rise vp and witnesse against them Thus the Apostle giueth a person to a thing without life and maketh the very ruste of the rich mans riches to rise vp to condemne him Like is that of Abacuc who witnesseth Abacuc 2. that the stones in the wall and the timble of houses builded with bloud should crie out against the builder and witnesse that it was builded vvith bloud So the ruste of the golde and siluer shall rise vp against the rich men and witnesse against them which when they consider they ought to weepe and howle as for a great miserie and calamitie comming vppon them To keep those things to priuate vse which should be conferred in publike to holde that in our handes and keepe it in our cofers which being put to vse might profit many to lay that long by vs to no end which might be imployed to the comfort of our brethren to let that consume rotte canker and ruste for lacke of vse which is ordained for common vse of men shal be a sufficient witnesse in the day of the Lord to condemne vs. For rich meÌ„ to keepe their garments till they be rotten or motheaten their gold siluer till they ruste or canker this very keeking of theÌ„ till they perish this consuming this rust this canker shal condeÌ„ne them eueÌ„ their own consciences shal condemne theÌ„ in the great day of the Lord that they kept these things from the vse of men til they were consumed the corruption consumption and spoile of these things shall shew their insaciable couetousnes their infinite desire of riches and declare their vngodlinesse Wherfore as when we keepe our bread in our binnes and cubberds vntill it moulde rather then giue it and breake it vnto the needy or when we suffer our drinke to sowre on our handes rather then giue and drawe it out to the thirstie or when our garments rotte for wante of wearing and are motheaten wherewith we should cloath the naked it doth testifie our couetousnesse our crueltie our hardnesse of heart towardes the needy and distressed members of Iesus Christ and the very withholding of these things from the poore shall rise vp in iudgement as it were and condemne vs of insatiable desire of riches when the remembraunce thereof shall presse our consciences euen so the canker and ruste of our gold siluer in our cofers wherewith the Christian captiues should haue bene redeemed the distressed relieued the naked clothed the hungrie fedde and the poore succoured shall shew our immeasurable couetousnesse and beare witnesse vnto our consciences in the day of the Lorde and thus are these things said to beare witnesse against the rich men of the world And wherefore shall these witnesse thus against wicked rich men because these blessings and riches are giuen men thereby after their owne state moderately considered to helpe and soccour others Wherefore the Scripture maketh not rich men lords ouer their riches to keepe theÌ„ Mat. 24. Luc 16. 1. Pet. 4. or spende them at their owne pleasures but stewards who ought to lay them out at the pleasure and to the glorie of their maisters And for this cause men sinne not onely by mispending of riches but also by keeping them Luc. 16. backe from the vse of others and therefore for both these as also in respect of the wrongfull getting of them they are called riches of iniquitie When men beyng hereof but stevvardes shall keepe them from profiting others thereby and by keeping them they consume ruste and canker the canker and ruste of them shall rise vp against them Neyther that onely but forasmuch as what redoundeth vnto vs aboue necessarie reliefe of our selues and families and a godly moderate not vnsaciable and endlesse care of prouiding honestly for our houses vviues 1. Tim. 5. children which who so doth not is vvorse theÌ„ an infidel and denieth the faith is not ours now But the goods of the poore vvhereof vvho so depriueth him is a murtherer saith Sirach To vvhom Saint Augustine subscribeth Ecclus. 34. S. Augustine Homil. to the People of Antioch 34. vvhen he counteth him slayne vvhom vve haue not fedde being able And Saint Chrysostom telleth the rich among the people of Antioch in that his assertion vvhich there he holdeth that vvhatsoeuer is aboue our necessary maintenaunce is not ours but the goods of the poore and to retaine this thus from them crieth alowde in the eares of the Lorde as a shamefull sinne and extreame oppression and crueltie against the brethren the ruste the canker the consuming of such thinges shall stande as it were as witnesses to condemne vs in the day of iudgement and accuse vs as guilty of their deaths froÌ„ whom these things haue bene by vs thus detained In as much therfore as the rich are not lords of their riches but the stewards of God to imploy them to the glory and pleasure of their master the ouerplus of their riches none of theirs but the poores whom they slay and murther asmuch as in them lieth when they detaine it therefore when they suffer the poore to perish the naked to sterue the needie to die for vvant of necessary succour vvhen in the meane time their garmentes are moth-eaten their gold siluer cankered the consumption canker and corruption of these things shall stande vp in iudgement against them and witnes of their vnsatiable coueteousnes extreame crueltie hardnesse of hart immoderate desire of riches and the great impietie and vngodlinesse which lurketh in them for which they shal be condemned Neyther do these onely witnesse against vs but also they eate vp our flesh as it vvere fire because that couetuous desires pine men greedy gaping after riches consume them Wherehence it commeth to passe that Sirach Ecclus. 31. his saying is found true vvaking after couetousnes pineth away the body and care after riches driueth away sleepe This miserable and wretched experience teacheth in the route and rabble of couetuous persons whose flesh iâ— dried from their bones whose skinnes wyther vppon their backes whose bodies are pined and consumed away for greedinesse of gaine and continuall carking and caring so that the Apostle might say truly that the ruste and canker of couetuous mens riches shall coÌ„sume them and eate them vp as fire For as fire deuoureth consumeth and licketh vp all thinges that it toucheth so insaciable and greedie desire of riches consumeth and eateth vp the fleshe of the couetuous and causeth that finally
from whome he had both commaundement and courage for the fighting of the Lordes battailes After whose death and the manifolde battailes hee had with Kings and Countreys the people came to the Lord to enquire who should succeede him as their captaine to Iudges 1. fight against the nations and hee appointed Iudah captaine ouer them Dauid the valiant warriour confesseth in sundrie Psalmes that his warrely prowis and fortitude Psal 18. was from the Lorde therefore hee cryeth out in the Lordes prayse I will loue thee dearely O Lorde my strength the Lord is my rocke and my fortresse and hee that deliuereth me my God and my strength in him will I trust my shielde the horne of my saluation and my refuge To like purpose in another place Through thee Psal 44. saith he to God we thrust backe our enemies and in thy name shall we tread downe those that rise vp against vs. Finally he breaketh out and praiseth God Blessed be the Psal 144. Lord my strength which teacheth my hands to fight and my fingers to battaile he is my goodnesse and my fortresse my tower and my deliuerer my shield and in him I wil trust whch subdueth my people vnder me Which had beene great impietie in the princely Prophet had warres beene altogether vnlawfull Salomon the diuine and heauenly Eccles. 3. preacher affirmeth that there is a time for all things a mong other things he sayth there is a time for peace and a time for warre Nowe we knowe there is no time for wicked things if warre were wicked and euill there were no time for it 2 Neither doe these places onely shewe it to bee lawfull in the former times vnder the lawe and Prophets in the time of the olde Testament but also the new Testament confirmeth the same to bee as lawfull vnder the Gospell VVhen Iohn Baptist preached and infourmed all Luke 3. states and degrees of men in their dueties when the soldiours asked him vvhat they should do he biddeth them not forsake their calling as a thing vnlawfull but sheweth how it might be vsed aright oppresse no man saith he and be content with your wages Whereupon Saint Augustine thus concludeth whom he willeth to be content with their wages he willeth not Epist. 5. Marcellino Mat. 8. to leaue their warfare When our Sauiour was besought to heale the Centurions seruaunt vvhich vvas a man of vvarre the gouernour of a hundreth soldiours he neyther disdained his person neyther condemned his calling nor denied his suite but cōmended his faith without any more ado vvhich he would not haue done had the calling beene vnlawfull Saint Peter by God was sent to another Centurion Act. 10. to whom he preached all the wordes of life yet is there no sillable nor sounde of condemning the condition and calling of the Centurion Cornelius When there was a greate conspiracie against Paul of more then fourtie which sought his life he was contented through the ayd Act. 23. of armed souldiours to be brought safely to Cesaria and so deliuered from the rage of his enemies which eyther he would neuer haue done or if through feare hee had done yet it should and would eyther by Luke in the storie or by himselfe in some place haue beene confessed to haue bene euill done vvere vvarres vnlavvfull altogether The author to the Hebrewes commending the most holy men and Saints of God as for other many excellent Heb. 11. effectes of faith so also that through faith they subdued kingdomes wrought righteousnesse obtained the promises stoppeth the mouthes of Lions quenched the violence of fire escaped the edge of the sworde of weake were made strōg waxed violent in battle turned to flight the armies of the aliants If to waxe stronge in battle to subdue kingdomes and putte to flight the armies of the aliants be praise-worthie hovv then can vvarres bee but lavvfull 3. Tributes are certaine contributions made by the people and giuen to the Prince to defend them by warre if occasion serued whereof beyng demaundeth his iudgement whether it were lavvfull to giue it or no our Sauiour Mat. 22. willed tribute to be giuen to Cesar the Emperour and himselfe for himselfe and his traine paid it as Saint Mat. 17. Rom. 13. Matthew recordeth Saint Paul exhorteth the Christian subiectes to the paying of tribute as parte of their subiection and obedience vvilling that custome be payed to whom custome and tribute bee paid to whom tribute belongeth 4. The learned auncient fathers found no such matter in vvarres but commended them as things most lavvfull Saint Cyprian in his Epistles saith of vvarre When 2. Lib. epist 2. priuate men shedde bloud it is sinne and a great faulte but when it is publikely done it is a vertue wherein he counteth priuate reuenge and thereby shedding of mans bloud haynous murther but waging lawfull warres he reputeth as a singular vertue Saint Augustine in sundry places as in his Epistles to Epist 5. 48. to Bonifa a warrier others and also in that which he writeth to Bonifacius a warrier sheweth that as the Gospell hath not taken away the lavvfull vse of meate and drinke mariage riches and such like so neyther hath it taken away the vse of lavvfull warres without which no common-wealth can bee preserued the lavvfulnesse vvhereof the examples of Abraham Moses Josuah Dauid the godly Centurions in the gospell and infinite the like shevv most euidently 5. Conditions in vvarres required that they may be lavvfull though there might many be assigned yet I suppose that these be the chiefest 1. That no warres be vndertaken but by the authoritie of the King Prince Emperour or other chiefe officer and gouernour in the common-wealth so that warres without his appointment are not lawful warres but vprores rebellions and ciuill seditions vtterly condemned Thus Core Dathan and Abiram rising vp against Moses Absolon Num. 16. 2. Kings 15 taking sworde in hande against Dauid his naturall father Adoniah against Salomon Basha Zimrie Shallum and 1. Kings 1. the seruants of Ammon the king not armed by the authoritie of their princes but against them are thus condemned Brutur and Cassius and such like of their owne heads arming themselues against their common-weales and countries haue bene condemned as seditious persons 2. Warres also must be vvaged and vndertaken for defence of religion of publike peace of the state of the countrie and the safetie of the common-wealth and people committed vnto princes for the suppressing of wicked malefactours and the lavvfull defence of loyall subiectes Saint Augustine therefore vvriteth thus to Boniface Augustine to Bonif. 48. Epist the vvarrier all thinges are quiet and husht vvhen vvarres are vvaged for they are not vndertaken of desire to rule or for crueltie but for studie of peace that the godly may be supported and the vvicked punished which endes euen the very Heathen respected For Homer bringeth in Hector exhorting his souldiers Homer Ili to
father of many children in one houre to become childlesse altogether of whole to become fore of reuerenced to be contemned to be reproched of his wife to be slaūdered of his familiar friends to be abhorred of all men what calamitie like vnto this one miserie to follow at the taile of an other one affliction to follow another at the heeles as water followeth water in the conduits water pipes one Psal 42. trouble to meete another in the necke that all miserie might seeme to haue bene powred out vpō one man was a wonderful triall yet was he patient in al these his troubles Wherefore as the onely patterne of rare patience is he proposed vnto vs in the holy Scriptures of God Of whom with reuerend mention the Apostle speaking vseth his example for a reason to moue vnto pacience you haue heard of the pacience of Job and haue knowen what ende the Lord made But thou wilt say how may he be thought a vvorthie example of patience who shevved so many signes of impatiencie he cursed the day of his birth he vvished he had perished in the vvombe of his mother and vttered Iob 3. many such like speaches vvhereby it appeared that he was impacient I answeare that as his trials were wonderfull so had he diuers and sundrie conflictes in himselfe wherein hee shewed the great weakenesse and infirmitie of nature Yet after many combattes and conflictes with his owne reason and naturall wisdome after diuers striuinges and struglinges against his owne weakenesse and fraile affections in fine and ende he submitted his iudgement to Gods wisdome he raunged himselfe vnder the good pleasure of the almightie and became tractable vnto his will So that hee carried away like a most triumphant and victorious Captaine most glorious victorie in all his temptations and is therefore sette downe as an example of singular patience to all posteritie for euermore Whose example we must follow whose patience wee must imitate whose vertue we must imbrace whereunto we are referred in this place You haue heard of the patience of Iob and you haue knowen what end the Lord made As the patience of Iob was rare so the gracious and mercifull Lord gaue and made a good ende thereof for he both gaue him strength to preuaile against all temptations and blessed him in the ende after his sundrie afflictions Sathan tempted him but did not subdue him anguish and griefe of minde assailed him but did not suppresse him losse of goods losse of children and all that euer the man had troubled him but did not ouercome him inhumanitie of men wickednes of wife sorenesse of bodie pressed him but did not cast him downe miserie and affliction disquieted him yet therein was hee more then conquerour through the assistance and help of God who in all thinges gaue him good successe and issue and in the ende encreased and doubled his wealth multiplied his children enlarged his daies and blessed Iob. 42. him with long life So that he sawe his sonnes and daughters to foure generations This was the end which God gaue to his patience By whose example if wee suffer losse of our goods death of frends decay of wealth oppressions of men iniuries and manifold afflictions which here shal be offred vs then will the Lord also look downe fauourablie vpon vs then wil he send happy successe good issue blessed end to our afflictions also euen in sorrow ioy in bonds freedom in prison libertie in sicknes health in trouble comfort in death life and in miserie happines and true felicitie let vs therfore by his example learne to be patient 4 The last reason is drawen from the nature of god who in punishing vs any manner of way yea euen by the oppressions and iniuries of the wicked is therin merciful howsoeuer he seem to our corrupt affections seuere rigorous and hard Then seeing euen in these our afflictions his mercie appeareth therin we ought therfore to be patient The princely Prophet Dauid saith that as a Father pittieth his childrē euen so hath the Lord compassion on Psal 103. them that feare him and as the mercie loue of natural parents appeareth no lesse in their fatherly corrections then in their fonde cockerings so the louing kindnesse of God and his mercie appeareth no lesse towards vs when for our benefite he punisheth then when for our comfort he sendeth his manifold blessings vpon vs. Therfore the authour to the Hebrewes exhorteth men in their corrections chastisements from God to shew themselues patient Heb. 12. My son despise not the chastisements of the Lord neither faint when thou art rebuked of him For whom he loueth those he chasteneth and he scourgeth euerie sonne whom he receaueth Albeit then God for great and iust cause lay affliction vpon our loines though hee cause vs to passe through Psal 66. fire and water though he cause cruell men by infinite oppressions to ride ouer our heads and many waies to afflict vs yet euen in the midst of these afflictions hath he remembrance of his mercie and therfore neuer suffereth his to be tempted aboue their strength but euen in the 1. Cor. 10. temptatiō geueth he an issue that we may beare it Whether therefore we be afflicted in our selues or in others which are neere vnto vs whether we suffer losse of goods or be oppressed by the wicked whether we be reuiled by the bitter teeth of backbiting or be iniuried by the prophane wicked men of the world or whatsoeuer other calamitie we are subiect vnto all in God is of mercie who therein is euermore prone to lenitie kindnes and louing compassion so that thereby we ought to be patient Let vs therefore in our afflictions respect the nature of God who bringeth calamitie vpon men not alwaies in rigour and seueritie of his iudgements but oftentimes in mercie thereby to correct enormities in our nature as the mercifull and pittifull Surgeons and Physicions doe many things which are painfull to the patient thereby to correct and represse corrupte humors and other infirmities of the bodie we acknowledging him in the middle of our afflictiōs to be prone vnto mercie might in all things shewe our selues patient which is the force of the Apostles reason why in our afflictions we should be patient because euen therein the Lord is mercifull and inclined to pittie correcting vs for our benefite readie in our afflictions to deliuer and rescue vs and to sende vs a gloririous deliuerance out of all our miseries according to Psal 50. the vnfallible trueth of his promise who willeth vs to cal vpon him in the day of our trouble and promiseth to deliuer vs that we might glorifie him And thus much of the second part and place here set downe by the Apostle of the matter of patience God for his infinite mercies sake graunte vnto vs this most excellent gift of patience that without fretting fuming stamping staring grudging or murmuring against him in all our troubles we
not shrinke from it saying of the fruire of thy bodie will I sett vpon thy throne The Prophet Isai speaking of the deliuerance of the Israelites out of their captiuitie in Babylon by Cyrus Isai 45. and of the calling of the Gentiles for the faithful accomplishment of that promise hee bringeth in God himselfe swearing I haue sworne by my selfe the worde is gone out of my mouth in righteousnesse and shall not returne that euerie knee shall bowe vnto me and euerie tongue shall sweare by my name The Lord himselfe willeth the Prophet in his name to make this protestation vnto the Ezech. 33. world Say vnto them as I liue saieth the Lord God I desire not the death of the wicked but that the wicked turne from his wayes and liue Which place Tertullian citing crieth out the Lord sweareth saying as I liue hee Lib. de poenitentia would that men should beleeue him O happie men for whose cause the Lord sweareth O most miserable wretched if we beleeue not the Lord when he sweareth More of the othe of God may be seene Psal 95. v. 11. Iere. 11. 5. Luke 1. 73. Heb. 6. 13. Deut. 4. v. 21. 31. From God to come to the example of the Patriarks Abraham the great and mightie Patriarke making a Gen. â—1 league with Abimelech the king of the Philistins swore vnto him that hee for his part woulde keepe that league inuiolable Whose sonne Isaac the patriarke to like Gene. 26. purpose swore to the same prince and his people Dauid a Prophet and a Patriarke as Peter calleth him swore to Ionathan 1. Kin. 20. 2. Actes 2. when hee made a league of friendship with him and by othe also promised to Saul that he would not destroy his posteritie Our Sauiour Christ his othe in the Gospel was Amen Amen Velily verily I say vnto you 1. King 24. which not onely S. Chrysostome taketh for an othe but others innumerable of great learning sounde iudgement singular knowledge in the Scriptures of God Which othe is in many places set downe by the Euangelists as Mat. 5. 18. 26. v. in Iohn more often 3. Iohn 3. v. 5. Iohn 24. 25. verses 14. Iohn 12. Iohn 16. 20. Saint Paul drawen on and led by these examples almost in euery Epistle sweareth God is my record whom I Rom. 1. serue in my spirit in the Gospel of his sonne that without ceasing I make mention of you saith he to the Church of Rome then being In another place I take God to record 2. Cor. 1. against my owne soule that to spare you I came not as yet to Corinth To the Church and Congregation of God Gal. 1 at Galatia hee thus breaketh out the things that I write vnto you beholde I witnesse before God that I lie not Thus both God and the Patriarkes Christ and his Apostle is our example hereof so that it cannot be a thing vnlawfull Nowe if they replie that it was lawfull in the time of the lawe but not in the time of the Gospel that may easily bee refuted for our Sauiour Christ disanulled no Mat. 5. part of the morall lawe but fulfilled it therefore thereof sayeth hee I came not to breake the lawe but to fulfill it And this is a part of the morall lawe therefore at Christes comming was it not abholished but standeth in full strength power and vertue for euer Neither can their cauill impeach this doctrine for that our Sauiour the setter foorth of the Gospel and Paul a faythfull preacher of the same and both in the prime of the Gospell haue sworne wherehence it is apparant that euen vnder the Gospell it was lawfull for Christians to sweare 3 Lastly the lawfulnes of an othe euen among Christians herehence appeareth in that the ende of othes is profitable and the vse necessarie among men For whose vse is profitable and good and whose ende is needefull and necessarie that must needes be good profitable and lawfull Such a thing is an othe taken in the feare of God Some things are done in such secrecie and so priuilie that they cannot bee knowne or come ro light but onely by an othe then men are forced to take an othe and to witnesse a truth in the name of God the knowledge whereof is right necessarie among men So in the lawe when a man had laid a pawne or any other thing vpoÌ„ trust to another and the thing were lost or miscaried vnder Exod. 22. Num. 5. 19. his hands if the theefe were not founde the receyuer should be brought before the Iudge and take his othe whether hee had stole it conueyed it away and embefiled it or no. VVhereof seeing the owner had no witnesse he to whom it was committed and had receyned it was put to his othe whether it was gone by his meane and knowledge Thus had this othe a necessarie ende and vse among the people VVhen the people of Israel were afflicted by the men of Ai for the trespasse and sinne of Achan in taking the execrable thing from Hiericho Iosua 7. this thing beeing secrete and vnknowne Iosua commaunding all the tribes to appeare and Achan at the length taken Iosua willeth him to sweare and to vtter the truth which he did and was punishid and the fauour of God againe obtained for his people The authour to the Hebrewes commending lawfull othes vnto Heb. 6. men affirmeth that an othe for confirmation among men is the ende of all strife In euerie christian common wealth othes are for many such causes taken without which as many sinnes would lie secret and vnknowne to the great hurt of men so many duties would bee vnperformed were not men therunto bound by solemne othe and protestation the reuerend care whereof woorketh great good in the Church and common wealth albeeit many most wickedly and vngodly haue and doe despise the religion thereof Seeing then the lawe it selfe commendeth it the example of God the Patriarkes Christ and his Apostles confirmeth it seeing the end is necessarie and the vse profitable in the church coÌ„mon wealths of Christians what absurditie is it in supersticious Anabaptists to condemne all othes al swearings amoÌ„g men Othes then taken onely in the name of God for matters weightie and of importance righteous iust and true to the glorie of God the ending of controuersies the performance of duetie the profite peace and quietnesse of the Church and common wealth with pure affection to truth equitie and godlinesse with hatefull minds to falshood iniuries wickednes and oppression are lawfull in the Saints of God and in true Christians euen vnder the Gospel of Iesus Christ These things thus premised and set downe before wherehence it appeareth that all othes are not condemned neither euerie manner of swearing forbidden the Saints of God what manner of swearing doth the Lord in his law our Sauiour in the Gospell and this Apostle in this place forbid and condemne When
the Lord in the lawe said thou shalt not take Exod. 20. the name of the Lord thy god in vaine it is apparant that seeing in other places he permitted the Israelits to sweare therefore thereby he forbad not all swearing but vaine swearing false swearing loose and licencious dissolute and disordered swering For seeing that swering by the name of God is a part of that diuine seruice which is due vnto him as in holy Scripture is apparant Exo. 20. v. 7. c. 23. v. 13. Deut. 6. 13. v. cap. 10. ver 20. Isai 65. 16. Ierem. 4. 2. 5. 7. ver Isai 45. 23. c. 48. 1. Iere. 23. 7. 8. verses Psal 93. 11. v. Therefore woulde hee his people to take diligent heede and beware that they runne not into anie superstition irreligiousnesse or impietie by vaine and wicked swearing which euill to preuent and that the religion of an othe might be inuiolable therefore the Lorde in his lawe commaunded that they shoulde not take his name in vaine by rash vaine wicked and false swearing or anie other way whatsoeuer Our Sauiour Christ in the Gospell teacheth his that they should not sweare at all not forbidding such Matt. 5. othes as the law of God commendeth but correcting controlling the disorderednesse licenciousnes of swearing which in his time was crept into the manners and mouthes of men in whose time it was in custom to sweare by creatures by heauen earth Hierusalem the great Citie by the Temple thereof and such like as in the Gospell appeareth Which thing saith Saint Hillarie they did in reproch of God and to his dishonour who is then Hillar 4. vpon Matt. highly dishonoured when his religion or anie poynt thereof is applied vnto creatures This detestable wickednesse our Sauiour condemneth willing that his shoulde not sweare at all And worthily doth Christ altogether forbid that wickednesse and vanitie of swearing especially by creatures for it is plaine idolatrie in as much as men make those things their gods whereby they sweare S. Chrysostom writing vpon S. Matthew his gospell handling Homil. 12. operis imperf vpon Matth. the matter of swearing by creatures affirmeth truly that who so sweareth by heauen yearth or what thing else so euer he therein and therby maketh that his God whereby he svveareth and so euery one that svveareth by any thing else then by God thereby maketh himselfe an idolatour because he applieth the religion of an othe to a creature which is onely due vnto God the creatour and to no other S. Hierom expounding that place of Christ sweare not at all neyther by heauen c. subscribeth herevnto Vpon S. Matth. Men saith he swearing by angels heauen earth the elements worship carnall and corruptible creatures with diuine and holy worship Now to giue diuine worship to creatures is idolatrie therefore to sweare by any thing then by God is idolatrie Lactantius reprouing Lib. 3. de falsa sapientia c. 19. the vanitie of Socrates the philosopher whom the auncient heathen helde as the wisest among men among other things hee findeth great fault with him for that hee swore by a dog and a goose reputing him for madde in hauing a most filthy creature as a dog is for his GOD thereby intimating that what creature so euer it be albeit most vile and contemptible yet vve make it our God by swearing by it as Socrates did a dogge and a goose whereby he swore vsually If then thus to sweare be a thing so wicked as our Sauiour rightwell considered then no doubte our Sauiour had iust cause to forbid swearing altogether yet not meaning all in generall but all vaine idolatrous and vvicked svvearing vvhereunto that time vvas giuen Saint Iames likewise not forbidding or condemning all svvearing but that svvearing which grew of their impatiencie vnder the crosse the disorderednes of othes which was crept into their liues and manners giueth this exhortation to the Saints But aboue all things my brethren svveare not neyther by heauen neyther by earth neyther by any other othe condemning their vaine othes their othes by creatures their needlesse othes in their priuate communication and so in all things agreeth with our Sauiour Christ who to his disciples saith I say vnto Mat. 5. you sweare not at all If S. Iames and our Sauiour Christ also forbad men to sweare by heauen earth or any such creature or other whatsoeuer wil that rash othes proceed not out of our mouthes shall we then thinke it lawfull in vaine vpon euery occasion rashly to sweare by him that sitteth vpon the Cherubins which walketh vpō the wings of the wind and rideth vpon the heauens as an horse shall wee not sweare by the earth shall we thinke it lawfull to sweare by the most pretious price of our redēption paide by the only death bloud shedding of Iesus Christ shall we not sweare nether by heauen nor by earth nor any other oth shal we think it lawful to sweare by the creatour of heauen earth shall we thinke it lawfull to pearce the sides wound the hart slay the soule teare rent the body of Iesus Christ by vaine swearing All vaine othes therfore all swearing by any creature al swering in any maner otherwise then the expresse word of God alloweth is cōdēned The vanitie of our times in this behalf is vtterly reproued whose detestable othes are by this light by the holy sacrament by Gods wounds by Gods hart by the bloud of Christ by Gods side by the passion of Christ by his death by heauen by the Lord a thousand more which a man is afraide for very horror to name This vtterly condemneth our most disordered dissolute manner of swearing in euery childes mouth most rife and readie this conuinceth the licentiousnes of our age whose common speach and cōmunication is intermingled interlaced with manifold othes horrible blasphemy this altogether reproueth our false filthy othes in our shoppes ware houses in barganings and occupyings this condemneth the ruffenly svvearing of men destitute of knowledge voide of all feare of God who glory in their blasphemie and encourage themselues in their vvickednesse who haue their pleasure and felicitie in their disordered and dissolute swearinges in rapping out othe after othe to the great dishonour of God and his sonne Iesus Christ 2. The Apostle then reprouing the vaine rashe and wicked swearing of men teacheth how the faulte may be corrected what remedy against the euil is best to be vsed Therefore saith he sweare not neither by heauen nor by earth nor by any other othe but let your yea be yea and your nay nay that is vse in all things which are to be affirmed a plaine affirmation in things to be denied a flatte negation and deniall If a thing be so or so say so it is if it be not so then say it is not so This is to let our yea be yea and our nay nay The like correction of
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.