witchcraft hatred debate emulations wrath contentions seditions heresies enuie murthers c. In another place exhorting Rom. 13. the Saints to walke vprightly the Apostle setteth downe certaine couples of vices as enimies and hinderers of the honest conuersation of the Saints In which number enuy is reckoned Therfore saith he walke honestly as in the day time not in dronkennes and surfetting nor in chambering and wantonnes neither in strife and enuying 1. Pet. 2. Finally S. Peter informing those that were regenerate and borne againe not of mortall but of immortall seed of 1. Pet. 1. the word of god to cast from them the works of their former conuersation to embrace those things which were according vnto godlines geueth them this exhortation Wherfore laying aside all maliciousnes al guile dissimulation enuie and euil speaking as new borne babes desire that sincere milke of the word that you may growe thereby Infinite are the testimonies of holy Scripture whereby this euill is condemned To the originall and beginning whereof if wee look it is from Sathan the deuill who enuying the prosperitie of man in the beginning not onely to sequester them from their pleasant aboade in Paradise but to alienate them from the fauour of God and expell them from all happines tempted to tast of the forbidden fruite contrarie Gen. 3. to the commaundement whereby hee plunged both himselfe and his posteritie into perdition Gen. 4. Whose eldest sonne Cain the runnagate and reprobate by the example of the deuil his father enuied his brother Abell for that God accepted the sacrifice of his brother proceeding from a sincere affection but not his proceeding from a double and dissembling minde with GOD through which enuy he followed him neuer leauing him he had laied his cruell clubbe vpon the innocent head of his brother Children of the same father were the Philistims Gen. 26. enuying the flocks of sheepe and heads or heards of cattle whereby Isaac was enriched by sundrie waies from time to time molested crossed and ouerthwarted the holy Patriarke Saul a twigge of the same tree a brāch of the same roote a childe of the same parent enuied the 1. Kings 18. vertue and glorie of Dauid who for slaying the Philistim Goliah hauing farre greater praise then Saul Saul hath slaine his thousand but Dauid his tenne thousande was therefore all the daies of Sauls life enuied and sought to haue beene destroied The Scribes and Pharisies and Elders of the people of the Iewes pursuing our blessed Sauiour Mat. 26. 27. with like hatred and enuie for the wonderful miracles and works he shewed among the people neuer lefte him before they had suborned false witnesses to accuse him a corrupt iudge to condemne him and cruel persons to crucifie him Such are finally in our daies such as grieue at enuie and sorowe at the riches honour estimation welfare and euery good thing in their brethren of which wickednes if they repent not they shall shewe themselues the sonnes of Sathan the slaues of sinne the children of perdition the heires of death and endlesse damnation Of which euill least the Saints should be partakers Saint Iames forewarneth them setteth it against meeknes of wisdome a speciall ornament in the chosen of God And this enuie hath this epithite or addition bitter because the heart of man therewith once infected turneth all things into bitternesse Nowe as enuie is opposite to meekenesse so is strife Strife and contention Strife or contention is stirred vp when men are addicted to themselues defending their owne opinions and actions not onely stoutly but stubbornely in nothing submitting themselues to the authoritie of others but as wise aboue all others they will censure and iudge all but bee iudged of none wherehence great disdaine discorde and disturbaunce ariseth among men both in the common wealth and in the Church of God VVhich the holy Apostle carefully considering hath disswaded it as a thing pernicious and daungerous in the Rom. 13. Saintes and seruaunts of GOD. This is in those couples which are enemies to holy conuersation mencioned before Walke honestly as in the day time not in drunkennesse and surfetting not in chambering and wantonnesse not in strife and enuying This Saint Paul 1. Cor. 3. condemned as a token of carnally minded men when he sayeth to the Corinthians Where as there is among you enuying and strife and diuisions are you not carnall and walke after the flesh And admonisheth the Philippians Philip. 2. that they doe nothing through contention or vaine-glorie but that in meekenesse of minde euerie Rom. 1. one esteeme another better then himselfe This is reckened for one of the workes wherewith the wicked Gentiles were infected This is a woorke of the flesh Gal. 5. whereby the life of man is corrupted This is a mischiefe which bringeth great miserie to the Church common weale of Christians The contention betwixt Haimo and Haniball the Carthagenians was the ouerthrow of their famous Citie The contention and strife betwixt Lacedemon and Athens the two lights of Grecia was the ruine of their whole countrie The cōtention betwixt the Numantians was the onely cause they were ouercome by Scipio who asking Tyretius the captaine general what was the reason that in former times it was inexpugnable thē ouercom vāquished was answered that their cōcord caused their continuance their contention bred their destruction The contention betwixt Anthonie and Augustus burst into open warres to the great damage of the Romanes Betwixt Caesar and Pompei Silla and Marius and other the Romanes was cause of great hurt to the state of Italie The contentions in our owne countrey betwixt men of the noblest houses what hurt it caused who was so blind that sawe not who was so malicious that lamented not who was so happie that rued not In priuate families contentions betwixt father and childe mother and daughter maister and seruaunt husband and wife cause both continuall disquietnesse and dayly sorrowe and decrease of state and many mischiefs besides as experience in manie too euidently doth teach vs so that there is not a more pernicious thing either in the common wealth or in priuate estates then is strife and contention among men In the Church it is no lesse pestilent and pernicious The contention and strife betwixt Eusebius the Bishop of Caesarea and Basill the great betwixt Arius after his repulse concerning the Bishoprike of Alexandria and others in the Church haue done much hurt contentions striuings and brawlings in our times about white or blacke rounde or square and the like things of no weight haue and doe cause great hurt in the Church of Christ as wofull and lamentable experience teacheth So that in the common wealth in priuate states in the Church it selfe great hurt commeth through contention Wherefore with all carefulnesse it ought to bee shunned of the Saints of God VVherein wee must beware least through flying of contention
this proceedeth from those who beeing sensuall and carnall men men naturall not regenerate perceyue not the things of GOD neither can they vnderstand them because they are spirituallie discerned This is a part of Rom. 8. the wisedome of the flesh which is enmitie with God and neither is neither can bee subiect to him This Isai 5. is a poynt of selfe-wisedome where against the Prophet denounceth vengeaunce wo to them which seeme wise in their owne eyes and prudent in their owne sight Thus to doe wee haue of our mother witte and fathers wisedome euen from our prime parents and first fathers from whome wee drawe all maliciousnesse enuie and iniquitie Hereunto our owne sense mooueth our owne desire leadeth our owne nature pricketh which wee haue sucked with our conception from Adam and Eue and is altogether sensuall and naturall To giue our selues then to bitter enuie to brawling contention to strife and emulation to trust in our owne wits to flatter our selues in our owne conceit to stand too much vpon our pantiples to be quarrelous through pride to chalenge authoritie ouer other men and not to abide the checke of anie to striue and contend with euery one is wisedome in a false perswasion of men but wisedome worldly and wicked VVherewith who so are indued are carnall not spirituall sensuall not regenerate hauing not the spirit but led with their owne sensualitie as beasts in whom is no reason this the Apostle to intimate telleth vs that this wisdome is sensuall also 3 Finally and thirdly it is diuelish The originall of enuie and contention wherein the wicked worldlings repose wisedome is from Satan himselfe the authour the fountaine the well-heade of maliciousnesse enuie contention debate and sedâ—tion among men whereunto onely through him are men mooued Therefore the Apostle calleth this wisedome diuelish because it is not inspired by God but suggested by Satan not infused from heauen but powred into vs from beneath not instilled from the father of light but ministred vnto vs by the prince of the darkenesse of this world and therefore called diuelish Satan was contentious from the beginning lifting vp himselfe euen against God through the insolencie of his minde for which hee was cast downe from heauen Jude v. 6. and is reserued in euerlasting darknesse to the iudgement of the great day He was a murtherer from the beginning Iohn 8. as Christ witnesseth from whome all enuie hatred malice debate and contention aryseth He is therefore called the enuious man who soweth tares among the corne Matt. 13. of the husbande man euen the seede of hatred sedition debate and contention in the Church of Christ and in the common wealth also By him was the sedicious contention of Core Dathan and Abiram caused by him were Jannes and Iambres stirred vp to withstand Moises Num. 16. Exod. 7. 11. 2. Tim. 3. 8. by him the bellowes of all brawlings were blowne in the Pharisies and Scribes to contend and striue agaynst the open truth of Iesus Christ by him were the malicious Iewes pricked forwarde to withstande and contende agaynst the Apostles and preachers of the Gospell by him were the heretiques hatched who contended against the Catholike fathers in the primitiue Church by him were the proude Popes and prelates of Rome raysed vp to sowe the seede of sedition in all the Churches of Christendome by him are now contentious persons stirred vp to disturbe the peace of Hierusalem by him rebels rise vp against lawfull Princes princes are stirred vp one against another for couetous desire and ambition of minde each to seeke the casting downe of each others crowne and kingdome by him are priuate men set at deadly variance and prouoked often to the shedding of the blood of their brethren by him all contention and sedition all brawlings and brabblements all fallings out and quarrels in priuate states are caused so that we may right well conclude with the Apostle that wisedome to contention strife and debate in whatsoeuer kinde it be is from the diuell and therefore diuelish and these are the qualities and properties wherby it is described Nowe as the worldly and wicked wisedome is by properties noted so is it also set downe by effects which follow contention and strife Whereof Saint Same 's sayth where enuying and strife is there is sedition and all maner of euill workes Whereby he teacheth that sedition and all maner of euill workes ensue and follow contention and strife among men and therefore ought it with all carefulnesse and diligence be auoided That sedition and all maner of euill workes proceed from enuious aed contentious wisedome in few wordes it appeareth out of Salomon who witnessing that when Prou. 13. euery man contendeth striueth for the preheminence and will not giue place to another much mischiefe great disturbaunce disquietnesse and disdaine to ensue sayth Onely by pride doth man make contention and of contention all euill as experience proueth followeth Pride is cause of contention contention of sedition tumults rebellions vprores in coÌ„mon wealths Salomon not in the former place only but elswhere also coÌ„sumeth the first he Prou. 28. that is of a proud heart stirreth vp strife the example of Corah Dathan Abiram coÌ„firmeth the second for their Num. 16. contentiousnes caused them seditiously to rise vp against Moses Absolom of a contentious spirit couering his aspiring minde with sugered flatterie fell from contention 2. Kings 15. with Ioab to rebellion and sedition against Dauid his owne father The proud and contentious spirite of Ieroboam sonne of Nebat moued him to lift vp his hand against Salomon the king his master and openly to rebel against Rehoboam his sonne for euer Zimrie in like manner 3. Kings 11. 12. through pride became contentious and of contentious seditious and rebellious So that he being Captaine of halfe the hoast of Basha rose vp against Basha his sonne 3. Kings 16. the king and slewe him and raigned in his stead The contentioÌ„ of LacedemoÌ„ Athens ended in sedition Themistocles enuious contentioÌ„ against Aristides raised sparks of sedition among the people Silla Marius contention ended in ciuil dissention The like may be saide of Caesar and Pompey Anthonie and Augustus and infinite the like whose contentions and enuie hath ended in sedition This is true in the Commonwealth This is true in priuate states of men This is true in the Church of Christ This is true in all states and degrees so that Saint Iames saith truely that where enuie and strife is there is sedition and all manner of euill workes Seeing then contention enuy strife causeth sedition and all manner of euill works The wisdome which vpholdeth contention strife and enuie may worthely bee condemned which Saint Iames doeth both in describing the qualities and setting downe the effectes If you haue bitter enuying and strife among your selues reioyce not neither be liers against the trueth This wisdome discendeth
God diuerse wayes 1 In How are men subiect to God 1 obediently and reuerently yeelding themselues to his worde and will in hearing what he commaundeth and carefully perfourming what hee inioyneth For as the sonne is subiect to his father and the seruant submitteth himselfe to his maister then when the sonne heareth and obeyeth the will of his father and the seruant of his maister euen so the Saints of God are subiect to God and submit themselues to him when they obey the will and comaundement of God which thing vndone wee submit not our selues to him but rebell against him VVherefore as all the Prephets so Isai chiefly in Isai 1. Ezech. 20. 8. the person of God calleth Israel the people of GOD rebelles agaynst him in that they neglected his commaundements Almightie God in like manner measureth our submission Mal. 2. by our obedience confessing that wee haue cast off his Lordly and fatherly yoke where wee denie him honourable obedience as vnto a father and fearefull reuerence as to a maister All the Prophets our Sauiour Christ Steuen the martyr the blessed Apostles haue condemned the Israelites and Iewes as a rebellious people in that they woulde not obey his worde and therein chiefly shewe their submission Nowe the will of God what is it but our sanctification that we shoulde abstaine â— Thes 4. from fornication that euerie one might knowe howe to possesse his vessell in holinesse and honour And wherein is our obedience to him shewed Is it not in the puritie of our life As obedient children sayeth Peter fashion not your selues vnto the former lustes of your ignoraunce but as he that hath called you is holy â— Pet. 1. so bee ye holy in all conuersation because it is written be ye holy for I am holy If then our submission to God shewe it selfe in the obedience to his will and worde then neither idolatours neither cursed couetous persons neither filthie fornicatours neither pestilent vsurers neither blasphemous swearers neither bitter backebiters neither cruell extorcioners neither violent oppressours neither proude Peacockes neither bloudie murtherers neither shamefull lyers neither beastly drunkards neither deceitfull dealers neither any such like of the rabblement and route of the wicked submit themselues to God but rather therein rebell against him 2 As by obeying his will men submit themselues vnto God so by yeelding themselues to Gods pleasure to doe with them after his will men submit themselues vnto him Thus the three children yeeldinng themselues to the pleasure of God either to deliuer them or not to deliuer them from the fierie fornace submitted themselues Daniel 3. to him Dauid the king of Israel submitted himselfe to God in like manner when hee sayeth If I haue 2. King 15. founde fauour in the eyes of the Lorde he will bring me againe into the Citie and shewe me the Arke and Tabernacle thereof But if he say I haue no delight in thee beholde here I am let him doe with me as seemeth good in his eyes Our Sauiour Christ was subiect and submitted him selfe to God when he yeelded himselfe applyable to the Mat. 26. 1. Pet. 4. 1 pleasure of his father concerning the drinking of the bitter cuppe of his passion Father take from me this cuppe if it bee possible but if this cuppe can not passe away but I must drinke thereof thy will bee done So when in all our temporall estate for honour orignominie on earth when for health or sickenesse when for children or for other things whatsoeuer wee yeelde our selues wholy and obediently vnto God when we freely and voluntarily abide his pleasure therein when without grudging or groyning muttering or murmuring Matt. 6. wee can pray as our Sauiour teacheth Thy will be done in earth as it is in heauen when wee prescribe not to God eyther time or place or manner or meane or measure in any thing but subscribe wholly and in all things vnto him then submitte wee our selues vnto GOD but if wee otherwise doe then submitte wee not our selues to God but rebell against him 3 Neyther thus onely submit men themselues vn-God but also when they beare with pacience the crosse which the Lorde layeth vpon them then submitte men themselues to God Thus the holy Prophets afflicted of the princes and people thus our Sauiour Christ reuyled slaundered falsely accused cruelly executed by the Iewes thus holy Iob spoyled of the Ismaelites or Sabeans robbed of the Caldeans tempted of Satan vprayded of his wife condemned of his friendes the Apostles suffering manifolde iniuries of the aduersaries of the gospell Finally the holy martyrs and all Gods Saints suffering with pacience manifolde afflictions and bearing willingly the crosse imposed and layde vppon them thereby submitted themselues vnto God VVhereunto the Apostle here exhorteth Submit your selues vnto god which is the thing which the Apostle commaundeth and the first thing in the first point of our duetie obserued 2 The next thing in this first part of duetie is the contrarie wee must submit our selues to God but we must resist the diuell which thing the holy Apostle Saint Peter in like manner commendeth vnto vs bee sober 1. Pet. 5. and watch for your aduersarie the diuell like a roaring lion goeth about seeking whome hee may deuoure whom resist steadfast in the fayth To this purpose not altogether impartinently serueth that of Saint Paul bee angrie and sinne not let not the Sunne go downe vpon Ephe. 4. your wrath neither giue place to the diuell VVhich thing had Euah our great grandmother learned which lesson had shee concâ—yued to haue resisted and withstoode the subtile sâ—eights of Satan the diuell who egged her to disobedience to God and drewe from her submission to him shee had not tasted of the forbidden fruite Gen. 3. whereby she plunged herselfe and all her posteritie into perdition Had the Israelites learned to haue resisted the diuell when by the beautie of the daughters of Moab he Num. 25. tempted them they had not burnt in lust neither committed fornication with them where by the wrath of god was prouoked and they therefore destroyed Had the men of the first world rmembred to haue resisted Satan when with carnall pleasure they were tempted they had not Gene. 6. 7. caused the doores and windowes of heauen to open and poure downe water vpon them whereby they and all the worlde was drowned Had the Sodomites beene hereof Gene. 19. mindfull as no doubt they were taught by Lot the preacher of righteousnesse when they burnt in vnnaturall lust one with the other they had not so sore offended as thereby to call fire and brimstone from heauen by which they perished Had Absalon remembred to haue resisted Satan when by ambition he pricked him on to rebell agaynst 2. Kin. 15. 16. his owne father Dauid the Lordes annoynted he had not endeuoured to haue thrust him from his royall seate of honour neither had he taken sworde in hande against
Not all reioycing then but reioycing in our owne vaine confidence foolish boasting is here condemned all such boasting all such reioycing is euil The Saints of God are not herence neither by any the like place interdicted mirth and reioicing altogether that they should be as stockes or blockes voide of al affection or reioycing but as they are subiect to mourning so are they capable of mirth so are they lightened with ioy as they are touched with sorrow pressed with heuines so are they partakers of reioycing in moderate measure of their affections and it is not forbidden then not all reioycing but vaine reioycing in themselues and in the confidence they repose in things vncertaine is here therefore condeÌ„ned Now you reioyce in your boasting all this reioycingis euill 5 These things then thus disposed and ordered by S. Iames he finally and fiftly concludeth this treatise therefore to him that knoweth how to doe well and doeth it not to him it is sinne Which conclusion seemeth to be added to preuent turne away an obiectioÌ„ which these proud persons might haue made They might haue said vnto him we know this well inough you need not tel vs that Gods will ought to be preferred before all things as the rule of all our actioÌ„s we knowe that in all our determinations wee must haue regard to his pleasure the shortnes of our life we know men should rather say if the Lord will and if we liue wee will doe this or that All this we know alreadie you neede not tell vs this tale Hereunto S. Iames answereth by preuenting their obiection If you know it and doe it not you haue the greater sinne if you know it and yet doe the contrarie your sinne is lesse excusable and your selues subiect to greater coÌ„demnation for to him that knoweth to do wel doth it not to him it is sinne it is sinne with aduauntage it is greater sinne Knowledge of Gods word without performance of his will maketh our sinnes greater before the Lord and the more we know touching our duetie and the lesse wee do maketh our negligence moâ—e hainous in his presence Our Sauiour Christ therfore telleth the Iewes that therefore their sinnes remained as testimonies of their wilfulnes Iohn 9. because they pretended they were not blinde but had a deepe sight and great knowledge in the lawe of GOD. Whose sinnes he condeÌ„neth as inexcusable because they Iohn 15. seeing him hearing him knowing him therefore ought to beleeue him yet would not be obedient vnto his doctrine Whereby moued against the vnthankefull cities of Matt. 11. Corisin Bethsaida and Capernaum hee denounceth so much the sharper iudgement howe much the greater knowledge they had obtained The like reason and respect Ezech. 16. moued Almightie God to condemne the Iewes and men of Iudah for greater sinners than they of Sodom or their sister Samaria for that their knowledge of Gods will and their inducements to his obedience were greater in them theÌ„ either in Sodom or in Samaria Al which Luke 1â— agreeth with the resolute conclusion of Christ Iesus our Sauiour the seruant which knoweth his maisters will and doth it not shall be beaten with many stripes Nowe the greatnes of the punishment argueth the greatnesse of the sinne and encrease by the encrease of our knowledge according as the Apostle teacheth hee that knoweth to do well and doth not to him it is sinne howe this is so we may see more vpon 1. chap. ver 22. fol. 70. 71. Sermon 7. Now this axiome and conclusion of S. James is resolute and true in euery point and part of dutie which is either to be done to god or performed to man if we know we must worship but one God and doe it not to vs that know it it is greater sinne if we know we must not make grauen images to worship and adore them then if we do not obey it we haue the greater sinne if we know to take the Lords name in vaine to prophane his Sabboth not to honour our parents to commit murther to steale to commit adulterie to beare false recorde or witnesse against our brother to couet or desire the wife seruant or goods of our neighbour to be sinne and yet we do it if we know that to obey these lawes is good and yet we wil not obey them to vs it is sinne If we know how to cleanse our hands and purge our hearts if wee knowe how to refraine our lips and keep our tongues from lying slander blasphemie reproch cursing and bitternes if we know how to minister to the necessitie of the poore to comfort the feeble minded to beare with the weake if we know how to restraine our feete from euery wicked way and to keepe our vessels and bodies in holinesse and honour 1. Thessal 4. Ephes 4. and not to defile our selues with fornicatioÌ„ and vncleannesse as do the Gentiles which know not God if we know how to abate our flanting pride the pricking praÌ„king vp our selues in al disguised maner and new fangled fashions if we know how to walke righteously holily soberly Rom. 12. Tit. 2. in this present world and yet do it not that we may be presented as pure virgins and vnblameable being Iesus Christ then is it sinne that is sinne with a witnes vnto vs. If we know how to liue with our brethren without iniurie 2. Cor 11. oppression extortion vsurie crueltie fraude deceite and all vnrighteousnes and yet do not liue thereafter to vs it is sinne Finally if we know in euery duty both to God and man how to do well and yet do it not to vs it is the greater sinne for this sentence and conclusion of the holy ghost in the apostle is vniuersally in al particularly in ech one true He that knoweth how to do wel and doth it not to him it is sinne This concerneth the soueraigne and the subiect the pastour and the people the father and the child the wife and the husband the maister and the seruant the captaine and the souldier the iudge and the officer the marchant and the occupier the handie crafts man and the labourer one man and another euery man and woman in particular and generally all that if they know their dutie what and how to do well and do it not then are they compassed and helde with the greater sinne This must stirre vp all men womeÌ„ of our time in whoÌ„ knowledge aboundeth to al careful obedience to Gods worde God be merciful therefore vnto our iniquities and pardon our offences and graunt vnto vs a greater measure of his spirit dayly to illuminate our hearts more and more that as therby we be led into all truth of his word so we may also be brought to the performance of his will that all vaine confidence and pride being abolished out of our hearts and our knowledge ioyned with pure obedience God in all things may be glorified
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
desert of Maon perceiuing the inestimable loue of God toward Psal 116. Psal 143. 12. 144. 10. him protesteth that he will therefore be thankfull and do God seruice Behold Lord for I am thy seruant I am thy seruant and the sonne of thy handmaide In this sence infinitely is setuant taken in holy Scripture meaning all such as serue God in profession of religion Specially they are called the seruants of God and of Christ who in some seueral and chiefe calling do homage vnto God and promote his kingdome So Princes in common wealths Preachers and Ministers in the Church of Christ are seruants of God and of Christ in speciall seruice Our sauiour Christ in some sence is also a seruant in that in the office of a mediatour he serued the wil and pleasure of his father whereof the prophet Ezechiel speaketh Ezech. 34. I will set vp a shepheard ouer them and he shall feed them euen my seruant Dauid he shall feede them and be their Shepheard By Dauid not meaning Dauid the king the sonne of Ishai but Iesus Christ of whom Dauid was a liuely type and figure Isai also speaketh of Christ in the Isai 52. 53 v. 11. 42. 1. person of God Behold my seruant he shall prosper hee shal be extolled and exalted very high speaking of our sauiour Christ in whose hands the worke of our spirituall deliuerance prospered Seruing therefore as the head great Shepheard of the church he is called in a special respect the seruant of God Dauid and other Princes seruing God in the chiefe place of the common wealth in handling the scepter of gouernment are called Gods seruants Magistrates seeking by setting foorth Gods glory and true religion by geuing precepts and making lawes for the aduancement of godlines and vertue are called the seruants of God in that speciall seruice as Augustine Epist 50. to Boniface the Earle at large sheweth So the Apostles and Ministers of Gods word specially called to the ministerie of the word and sacraments are called in respect of that speciall seruice specially the seruants of God and of Christ as Saint Paul in sundrie his Epistles Saint Peter and this Apostle of himselfe speaketh calling themselues the seruants of the Lord. Princes themselues haue no greater honour then to 1. Iames 1. become seruaunts vnto Christ and to licke dust vnder the feet of his Church as the Prophet speaketh which is that earthly Princes should not feare to set out the gospel Psal 72. and geue all their strength to the enlarging of Christ his kingdome though it bee with hazard of their crownes Yea this is by the Apostle to the Hebrewes 1. chap. verse 7. attributed to the angels of God as their hiest honour to be ministring spirites to Christ and to be subiect vnto him How many times doeth Abraham Isaac Iacob Moses Iosua Dauid Ezechiah and all the zealous kinges of Iuda entitle themselues the seruants of God How often doeth God shew foorth his great loue fauour and goodnes to Israel yea and many other vnder this name that they are his seruants Who euer of the Princes of the earth but Pharao and Senacherib and the like exalted themselues against him in this wise Who is the Lorde that I should heare his voice I know not the Lord neither vvill I let the people goe Exod. 5. Exod. 5. If thou vvert as mightie as Dauid the King and Prophet yet this is thy greatest honour vvith him to say Behold Lord for I am thy seruant I am thy seruant and the sonne of thy handmaid Psal 116. If thou excellest al kings in vvisdome riches honor as Salomon did yet this is thy Psal 116. glory to reioyce in the seruice of Iesus Christ If thou vvert vviser then Daniel more righteous then Noah more perfect then the Prophets this is thy glory the seruice of Christ If vve vvere Princes on earth Prelats in the Church Angels in heauen yet this is the height of all glory to reioyce in the seruice of Christ Who are vve and vvhat are our fathers houses vvho can imagine and frame vnto our selues greater glory then to bee seruantes vnto Christ This the Apostles did not vvho alvvais held it their greatest glory to be indeed the seruants of Christ 1 Now this name of seruant must teache vs humilitie that we submitte our selues to Christ whose seruants we are and for his sake and by his example to serue one another wherunto he exhorteth You know that the Lords of the Gentiles haue rule ouer them and they that are Matt. 20. exercise authoritie vpon them But it shall not be so among you but who so will be great among you let him be your seruant and who so wil be chiefe among you let him be your minister euen as the sonne of man came not to be ministred vnto but to minister and to geue himselfe John 13. for a raunsome for many Whereunto his example in washing his Disciples feet serueth Whereupon he concludeth You call me master and Lord and ye say well for so I am if I then your Lord and master haue washed your feete ye ought also to wash one anothers feet For I haue geuen you an example that ye should doe euen as I haue done vnto you Verely verely I say vnto you the seruant is not greater then the master neither the Ambassador greater then hee that sent him So by their calling vnto his seruice hee by his example teacheth them humilitie both to serue him and to serue one another also The holy Apostle teaching the Saints that their freedome and liberty Gal. 5. consisteth in mutuall seruing one another in the humilitie of their hearts thereunto exhorteth Brethren you haue been called vnto libertie onely vse not your libertie as an occasion to the flesh but by loue serue one another Elsewhere about to entreate of the particular dueties of Ephes 5. speciall persons as a sentence generall he premiseth this Submitte your selues one to another in the feare of God Vnto whom Saint Peter subscribeth Submitte your selues 1. Pet. 5 one to another deck your selues inwardly in lowlines of minde for God resisteth the proud and geueth grace to the humble Hereof our profession and calling putteth vs in remembrance who are seruāts by calling to serue God in spirite and trueth and to serue one another in the feare of God Let disdainfull contempt let ambitious honour let insolent pride let peeuish arrogancie be abandoned abolished frō the harts of the Saints who are therfore seruants to serue God his sonne Iesus Christ in all pure holy obediēce for his sake to serue one another in loue 2 By our seruitude we are furthermore taught what we owe vnto Christ Iesus our Lord and maister euen all Luke 1. seruice which is the ende of our redemption and cleansing by Christ from our sinnes Zacharie the father of Saint Iohn Baptist therefore saith wee are redeemed and deliuered
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
teach men this how much more ought the light of Scripture to teach vs this wisdome 4 As the time so the maner how must not be neglected Sometimes we speake familiarly sometimes reuerendly sometimes meekly sometimes sharpely somtimes gentlely sometimes hastily respect had to the disposition of men with whom we haue to talke 5 The things we speake of must be weighed they must be honest seemely good profitable necessarie for time and person such as we our selues know and therfore can the better talke of them to others 6 Finally our talke must be to aduaunce the glorie of God whereof it ought to be the instrument it must tende to the benefite of our brethren to peace godlinesse iustice equitie loue and all maner of vertue These things being diligently obserued wee may speake and offende not against this place of the Apostle wherefore my deare brethren let euery man be swift to heare but slow to speake But we obseruing neither person place nor time regarding neither maner matter nor end babble out we know not what and oppose our selues to the Apostle here being swift to speake but slow to heare Euerie one will now speake all men will become teachers The Artificer the shoomaker hosier tinker and tailer the vintener the clothier the weauer and the cobler the marchant the mariner the carpenter and the painter the master the seruant the fathers the children the mistresse the maiden the mother and the daughter the yong men the olde folke the simple and the ignorant will now take vpon them not to speake onely but to teach also and not other but their teachers of whom we should learne with pacience heare with silence take counsell with reuerence and be informed with humblenesse Therefore our Sauiour in the song of Solomon biddeth his Church being ignorant to go to the pastor to learne knowledge 1. Canâ—ic if thou knowe not saieth he O thou fairest of women get thee forth by the sheepe folds and feede thy kiddes by the tents of the shepheards And almightie God perswadeth the people to take the lawe of the Lord at the Mal. 2. mouth of the priest who should be as the treasure house of Gods word of whoÌ„ the people ought to be instructed Dauid being a prophet in the humilitie of his mind with gratefull memorie and great thankefulnesse to God Psal 11 of whom he was instructed saieth vnto the Lord thou hast made me wiser then my teachers He truely humbly thankefully but men and women now in arrogancie of their spirite in pride of their hearts in vanitie of their mindes in presumption of their owne knowledge thinke themselues wiser then their teachers and take vpon them to alter and change to order and set downe what in the Church ought to be done obserued and retained These falsely proudly vnthankefully disorderly contentiously preposterously deale wherfore let them learne here a better lesson and holde fast the counsaile of the Apostâ—e that they be swift to heare but flowe to speake as they are exhorted let them hearken with reuerence to the woorde preached by the faithfull Ministers of Iesus Christ and be not new fangled nor caried away with euerie Ephes 4. winde of vanitie that they may follow the trueth in loue and in all quietnesse humilitie peace and godly vnitie growe vp vnto him that is the head euen Iesus Christ and heare his word with reuerence and not rashly prate and prattle thereof with insolencie that thereby they may preuent this first inconuenience and remoue the first hinderance of our attention Whereof the Apostle speaketh wherefore brethren let euerie man bee swift to heare but slow to speake This place then remooueth loquacitie and rash speaking when we should giue attentiue eare to the word of God taught vs this is an enemie to knowledge to heauenly doctrine this hindereth the course of the worde of God in out hearts wherefore it ought to bee farre from the Saints of God which to abolish the Apostle here exhorteth Let euerie one be swift to heare and slow to speake 2 The other euill which hindereth the woorde of God in man is wrath and anger choler and snuffing wheÌ„ wee are taught and informed in the worde For we cannot profitably heare vnlesse we be peaceable quiet and modest both towards all men and specially towardes our teachers Many kindes there are of wrath and anger manie things wherefore and wherein men are angrie but to passe that ouer as appertaining to another place the Apostle speaketh of that wrath and anger which riseth from desire of contending and of intractablenes of way-wardnes 2. Chro. 16. 7. Acts 54. 2. Chro. 26. 18. 19. Luke 4 28. whereby we suffer not our selues to be taught or reproued no not by the word of God it selfe Thus by the affections and perturbations of our minds we oftentimes make the word of God frustrate fruitlesse in vs and so to lose not onely the blessed effecte it would worke in vs but also in a manner the credite and estimation which it should haue among men Whereunto were we the seruants and true Disciples of Christ we would yeald all attentiue audience This anger groweth partly from selfeloue and preiudicate Cyrilin Iohn lib. 4. c. 34. opinion of our selues standing wise in our owne conceites we disdaine to bee checked controlled informed or reproued of any Partly herence that naturally we more esteeme darcknes then light falshood then trueth error then veritie superstition then religion From which if men draw vs then are we angrie Herence in all times haue risen perfecution imprisonment calamity affliction with all manner of violence and villanie against the reprouers of wickednes teachers of true religion reformers of corruption and superstition by the wicked of this present euil and corrupt world Herence the anger furie and madnes of the princes and people against Isai Ieremie Michat Amos and the rest of the Prophets arose sprong and flowed Herence the outrage of the Scribes and Pharisies against Christ Iesus our Sauiour and his most holy Apostles the cruell persecution by the bloudy tyrants and Emperors of Rome against the Saints and blessed Martyrs was raised Herence the vnquenchable wrath and malice neuer reconciled of the Romish Cleargie against the faithfull preachers of Christian religion who caried away partly with selfeloue and preiudicate opinion of themselues as the onely learned and wise men in the whole world and partly being naturally blinded in superstition whereunto they haue sworne their allegiance curse with bell booke and candle persecute with fire sword and fagot whosoeuer speaketh against them whereby the course of the word of God is hindered Herence mislike rebuke disgrace reproch disdaine and all manner euill dealing towards the ministers groweth for that men cannot ne will not heare of their faultes be reclaymed from their sinne and informed in their duties roundly and sharply without offence and anger who seeme they neuer so wise in them selues yet are they both
in respect of persons BEfore wee come to the particular discourse of these words it may seeme conuenient that wee both rippe vp the whole Chapter and also see the coherēce and dependence thereof with the former This Chapter as in the table appeareth may be deuided into two places The first is against respect of persons when the poore being honest and godly are neglected contemned and disdained in respect of the rich and wealthie of the worlde which is against charitie proceeding from a true faith which admitteth no such respect of persons in the faith and religion of Christ The second is concerning good works which in the saints of god are ioyned with faith in Iesus Christ Whereof faith voide altogether is vaine dead and fruitlesse The first place is from the first verse to the fourteenth and consisteth of two particular and special brāches The first is the proposition conteyned in the first verse The seconde the proofe and confirmation of the proposition This proofe conteyneth two reasons the first from the example of such as doe thus respect mens persons wherein three things are noted 1 The example it selfe 2. 3. 4. verses 2 Is the noting of the euils which are condemned in those which thus haue the faith of Christ in respect of persons 5. 6. 7. verses 3 The conclusion 8. 9. verses The second reason and argument of proofe is from the nature of the law which law they transgresse which haue the faith of Iesus Christ in respect of persons And in this second reason there are also three things to be obserued 1 The proposition verse 10. 2 The confirmation verse 11. 3 The conclusion verses 12. 13. And this is the summe of the first part of this Chapter The second part of the Chapter is touching good works which as signes testimonies fruits effects of our faith are therunto to bee ioyned in the Saints of God In which part there are three things set downe 1 The proposition and state of the treatise verse 14. 2 The proofe conteining foure reasons arguments The one from a similitude 15. 16. 17. 18. Another from an absurditie which might grow verse 19. 3. From Abrahams example 20. 21. 22. 23. 4. From Rahabs example verse 25. 3 The conclusion which is first made verse 24. thē againe repeated verse 26. And this is the summe of this second part And in these two the whole Chapter is consumed and spent This being the resolution of the Chapter wee must also see how it hangeth with the former The dependence and coherence with the former chapter then is this Saint Iames in the first Chapter from the 21. verse to the ende gaue out certaine admonitions and as it were exhortations which as fruites or effects flowed and rose out of the word of God whereby we are regenerate as that we ought to receiue the word with meeknes that we must be doers of the worde not hearers onely that the worde of God reformeth and brideleth our tongues and speach that true religion and pure seruing of God consisteth in charitie and innocencie of life These foure proposed in the first Chapter in this place the Apostle addeth the fifth which is concerning respect of persons which must not be in the religion and profession of the faith of Christ Which is from the first to the fourteenth verse And 6. admonition which is touching good works to be ioyned with faith from 14. to the end And these hang very well with the former treatise For if true religion and vndefiled before God consist of two things as in ver 27. of the former Chapter appeareth in charitie and innocencie and respect of persons being against charitie and carelesnes of doing well against innocencie the Apostle very conueniently falleth into the discourse of these things And thus this Chapter hangeth very well together with the other and hath a necessarie dependence therewith And as religion consisteth in charitie first then in innocencie of life so the apostle first forewarneth of that which is contrarie to charitie and loue namely respect of persons Secondly of that which is contrary vnto innocencie carelesnes of good workes and vertue the fruites of faith and religion These things being thus premised the first place or part of this Chapter is concerning respecte of persons which cannot stand with Christian religion nor charitie 5. Admonition And it is the fifth admonition geuen by the Apostle In 1. part of this Chapter which I haue noted two things 1 The proposition 2 The confirmation The former of these two that is the proposition is conteined in the first verse set down vnto you Wherein I obserue Two thinges Namely 1. The persons whom he admonisheth the Saints or the brethren 2. The thing whereof he admonisheth that they haue not the faith of Christ in respect of persons 1 The persons whom Saint Iames admonisheth here are the brethren to whom he geueth this attribute and calleth them by the name of brethren which thing hee doeth very conuemently in as much as in the discourse he is to admonish them of a duetie of loue whereunto they ought to be the more prompt in that they are brethren therefore saith he My brethren 1 Brethren in holy Scriptures are sundry waies taken 1 They are tearmed brethren which are of the stock of Adam of whom as of one stock and bloud the whole world and all mankind was made therefore in a generall acception and taking of brethren all men in the Acts 17. whole world are brethren Thus the poore and the riche the noble and the base botne the wise and the foolish the learned and the ignorant the master and his seruant the Soueraigne and the Subiect the teacher and the scholer the Prince and the people are brethren 2 More narrowly and properly they are called brethren who come of the same patents who haue the same father and mother or at the least one of them as Cain and Abell were brethren properly and fully to whome Seth Gen. 4. after the death of Abell was also brother for they were the sonnes of Adam and Euah the same parents Ismael Gen. 25. Gen. 30. 35. Isaac hauing Abraham for their father were brethren though the children of diuers mothers Iacob and Esau being the sonnes of Isaac and Rebecca were brethren Ioseph and Beniamin the two sonnes of Iacob by Rachel were properly brethren in as much as they had both the same father and same mother also And they which haue the same parents either both or one at the least are called Gen. 13. naturall brethren because they drawe their beginning and naturall birth from one fountain and from the same parents 3 Besides these after the manner of the Hebrewes they are called brethren who come of one line and race albeit in diuers degrees So the Hebrewes called their cousins and kinsmen brethren as Abraham to appease stay the debate and strife betwixt his heardmen and Lots his nephew
feete cut off gathered bread vnder my table as I haue done so hath God rewarded me His crueltie was punished from God by like crueltie Samuel telleth the same tale to Agag king of the Amalakites wheÌ„ he cut his bodie in peeces in Gilgal as thy 1. King 15. sword hath made women childles so shall thy mother be childlesse aboue other women and so he slue him and cut him in peeces before the Lorde thus crueltie with crueltie bloud with bloud was repaied from the Lord. And this is the thing which God by his Prophet threatneth against Mount Seir for their crucltie against Israel Ezech. 35. the people of God therefore as I liue saieth the Lorde God I will euen do according to thy wrath and according to thine indignation and hatred which thou hast vsed against them euen as thou hast dealt cruelly euen so shalt thou be cruelly handled The Angel coÌ„mendeth the righteous iudgement of God in executing the seueritie of his Reuel 16. wrath against them who were sharpe seuere and cruell against his people Lorde thou art iust and holy because thou hast iudged these things For they shed the bloud of the Saints and Prophets and therefore hast thou giuen them bloud to drinke for they are worthie Thus haue they the heauier iudgement from God whose deedes are cruel and seuere toward others Neither is this true onely in the crueltie of mens deeds but also in the rigour of their iudgement against others who incurre so much heauier wrath and iuster condemnation from God how much the sharper they are towards their brethren in iudging censuring theÌ„ according to the apostles doctrine Our Sauiour Christ had respect and regard to this who disswaded men from rash ambicious and rigorous Matt. 7. iudgement iudge not least you bee iudged condemne not least you be condemned For they incurre the worthier iudgement and shall assuredly find the heauier condemnation which offend themselues in iudging and condemning their brethren S. Paul maketh those meÌ„ subiect to the greater coÌ„demnation who being themselues faultie Rom 2. yet ambiciously censure their brethren therfore saith he thou art inexcusable O maÌ„ whosoeuer thou art which coÌ„demnest for in that thou condeÌ„nest other thou coÌ„demnest thy selfe Wherby the apostle S. Iames disswadeth men from vsurping authoritie of rigourous iudgement of others My brethren saith he be not many masters knowing that we shall receiue the greater condemnation By which it euidently appeareth that how much the more rigorously we iudge others so much the heauier coÌ„demnation we heape against our selues but most especially being guiltie of the same sinnes or as great as we rigorously condemne in our brethren If wee condemne a theefe to the bottomlesse pitte of hell as vnworthie life yet our selues steale be oppressours vsurers or extortioners of the people if we condemne without fauour or pittie the adulterous person and yet our selues breake wedlocke if we condemne lying and vse our tongues to deceite slaunder and horrible blasphemie if we condemne dronkennesse with austere seueritie yet geue ouer our selues to riotousnes banquetting and faring deliciouslie euery day if we condemne couetousnes yet bee rauished Luke 16. 1. Tim. 6. Ephes 5. with loue of money making our golde our god our siluer our safegarde our substance our succour if wee reprooue anger in our brethren and burne and boile in irreconciled hatred and deadly malice of heart if finally we be rigorous against our brethren and vsurpe ambitiously the authoritie to iudge and condemne them we prouoke the greater wrath we heape vp the seuerer iudgement we receiue the iuster condemnation against our selues Which Saint Iames here vseth as his first reason why wee should not so doe My brethren be not many masters knowing that we shall receiue the greater condemnation The seconde reason why men ought not to vsurpe 2. Reason this authoritie ouer their brethren is from the viewe of our owne weakenes the consideration of our owne condition the facilitie in our selues to fall through naturall frailtie therof the Apostle thus In many things we offend all therefore we must not be too rigorous against other men seeking and looking rather into our owne readinesse to sinne Let vs take the view of all states degrees of men Princes and people masters and seruants fathers children husbands and wiues rich and poore learned and ignorant high and lowe wise and foolish preachers and hearers all all I say are subiect to the same imbecilitie and frailtie of nature in many things we fall all Is there a bodie without a blemishe is there a day without a cloude is there a man without offence is it Prou. 24. true that Salomon saith the righteous and iust man falleth seuen times a day and riseth vp againe are wee not all subiect to sundrie infirmities and offend in many thinges euery one of the sonnes of Adam shall not the remembrance of this our common condition remoue so great seueritie rigor of iudgement from vs This ought then to make vs lesse secure and more remisse and gentle towards the offences of the brethren The very Heathen knew that all men are subiect to Hâ—ratius this condition wherefore one of their owne Poets saide No man liueth without crime or sinne The continuall meditation thereof should induce vs to follow gentlenes and not to vse too great rigour towards others Men fall and sinne as Lactantius hath noted three Lib. 6. c. 13. waies in deedes in speeches in thoughts and cogitations and there is no man which doeth not fall through euerie one of these sundriwise In deede men sinne be they neuer so holy for who is he whose life is incorrupt whose feete haue neuer slipt whose whole life is cleare from all Pro. 20. sinne Shew him me and I will praise him tell mee where he is and I will honour him let me see him and I wil worshippe him as a mortall god He shal be in my iudgemeÌ„t holier then Abraham he shal be more renowmed then Moses and Aaron he shal be more pure then Dauid or Daniel he shal be more perfect then Iob the righteous hee shal be more glorious then Paul the elect vessell of Iesus Christ for all these in action haue sinned In wordes whereof in the next place our Apostle shall speake who offendeth not Who either in anger moued or in mirth pleasant or in pastime delighted or by importunitie of men pricked forwarde hath not fallen either to cursing or to slaunder or to swearing or to loosenes or vanitie of his talke that he hath not in respect therof iust cause with Dauid and Sirach to pray to haue the dore of Psal 141. Ecclus. 22. his lips kept and a seale of wisdome set before his mouth that he offend not in his words In thought our falles are so many as that it passeth the strength of man by cogitation not to admit the thing which is either wicked in deed or euil to vtter
vsurpe authoritie rashly to iudge and condemne the brethren This I would to God our sharpe censurers and seuere iudgers would weigh who geue definitiue and peremptorie sentence of al men who chalenge a chiefe power and absolute authoritie ouer all their brethren who condemne without charitie whatsoeuer doeth not please them selues Would God they would but turne ouer the leafe wherein their owne infirmities are registred and turne the other ende of the wallet before them to fixe their sight vpon their owne blemishes and blottes of corruption then would their pride be abated their heate asswaged their chollor cooled their iudgementes moderated their arrogancie delaied and qualified and thēselues brought to a temperature not so ambitiously to vsurpe and arrogate to themselues the censuring of their brethren Which to effect and compasse in the Saints the Apostle vseth this reason also My brethren be not many masters knowing that we shall receiue the greater condemnation for in many things we sinne and fall all Of our manifolde fallings many are the occasions sundrie are the causes 1 The original corruption which lieth couched in our bosomes wherby we are led captiue vnto sinne 2 The snares of Sathan which he laieth to take vs and intangle vs in the pitfold of iniquitie 3 The euil examples which are presented before vs whereby we are drawen to all vngodlines euery day 4 The lenitie of the gouernours of discipline who according to the rule of iustice take not execution vpō sinne whereby others are pricked forwarde to like sinne For whereas punishment is not executed saith Salomō speedelie there are the hearts of men set vpon mischiefe Eccles. 8. Psal 101. Therefore Dauid saith hee would betimes destroy all the wicked of the land that he might cut off all the workers of wickednes from the citie of God 5 Finally the fearefulnes and flatterie of the Ministers of the word who either for feare or for fauour tell not men of their manifolde offences wherby they are occasioned sundrie waies to fall The reason of the Apostle is this Seeing all men are subiect to many falles and infirmities therfore must they not be too seuere against their brethren be not many masters saith the Apostle knowing that we shall receiue the greater condemnation for in many things we offend all Now the fall of man is double either particular or generall Particular as to fal into any one sinne or more as theft dronkennes adulterie murther couetousnes vsurie extortion slaunder lying blasphemy and the like Into some or many of these euen the most holy Saintes haue may and doe daily fall Generall falling is when men fall Heb. 6. 1. Iohn 5. Mat. 12 away not in one onely sinne but generally in all resist the grace of God offered This is apostacie this is the sin vnto death this is the sinne against the holy Ghost euen a generall and vniuersall falling away frō the knowen trueth Heb 6. 10. 2. Pet. 2. Whereof the authour to the Hebrewes affirmeth that who so doeth so sinne cannot be restored by repentance And S. Peter auoucheth that it were better for mē not to haue knowen the trueth then after that they haue knowen it to fall away from the holy commaundements Thus doe not the Saints fall but onely the reprobate Of the former kinde the Apostle speaketh for al men fal particularly in many things which we ought alwaies to cōsider that it might teach vs not to vsurpe authoritie ambitiously to censure and iudge our brethren whereunto this place and exhortation serueth My brethren be not many masters for we shal receiue the greater iudgement for in many things we offende or fall all Whereas Saint James willeth that wee be not many masters doeth it take away the authority of masters ouer their seruāts No assuredly for then would neither S. Paul so carefully nor Saint Peter so diligently haue geuen precepts concerning obedience of seruantes to their masters Saint Paul exhorteth seruants to be subiect to their 2. Tit. Ephes 6. masters and to please them in all things to be obedient to them which are their masters according to the flesh with feare and trembling in singlenes of minde as vnto the 1. Tim. 6. Lord. In another place in this wise he councelleth them Let as many seruants as are vnder the yoke count their 1. Pet. 2 masters worthy all honour that the name of God and his doctrine be not euill spoken of To whom Saint Peter subscribeth Seruants saith he be subiect to your masters with all feare not onelie to the good and courteous but also to the froward Seeing these Apostles haue enioyned this obedience to seruants towards their masters and the same spirite spoke in them and in Iames our Apostle it foloweth then that the authoritie of masters is not here abandoned If we must not be many masters neither be iudges ouer our brethren shall we thinke that power is taken away hereby from Princes iudges and magistrates ouer their Subiects and such as are vnder them Neither For then woulde not the Scriptures teach what magistrates should be in common wealthes neither enioyne obedience to be performed vnto them Moises being wearied with the gouernement of the whole people of Israel Exod. 18. is taught by Jethro his father in law the priest of Midian to chuse more offiicers and gouernours vnder him whose qualities are foure Men they must be 1 of courage 2 fearing God 3 dealing truly 4 hating couetousnesse Moises according to this counsell ordained Deut. 1. 16. officers and iudges ouer the people taught them their dueties and set downe the qualities in them required To whom obedience by the law of God is to bee performed Exod 20. Which God contained in the fourth commaundement where it is said honour thy father and thy mother not onely the parents of our bodies but the parents and fathers of the countrie which are princes and magistrates in common wealthes This obedience he requireth when he giueth them authoritie to determine causes and willeth Exod. 22. men to stande to their verdit Our Sauiour Christ taught the same by his own example who in tokē of ciuil Matt. 17. subiection paied tribute to Caesar And afterwarde being tempted by the Scribes and Herodians and demaunded Matt. 22. the question whether it were lawfull to giue tribute to Caesar or no answered them in this wise Giue to Caesar that which belongeth to Caesar and to God that which belongeth vnto God S. Paul by Christes spirit taught willeth euery soule to be subiect to hier powers because Rom. 13. their power is from God Finally S. Peter exhorteth all men to submit themselues to all maner humaine ordinance 1. Pet. 2. for the Lords sake The soueraintie of the prince ouer the people the correcting controlling and iudging of the magistrate and ciuill officer of the transgressing and offending persons is not hereby remoued VVhat if we may not bee many masters shall
thereby shevv that they like not such lavves that those lavves are not worthie to be the bridle of their liues and thus in effect speake euill and condemne them euen so vvhen Almightie God hath established a lavve that no man shall speake euill of his brother nor rashly condemne him at his pleasure vvhen obstinately and stubbornly vve vvithstand this and vvill not be restrained and brideled from speaking euill of and condemning our brethren vvhat doe vve else but in effect speake euill of it and condemne it as not vvorthy to be our teacher and informer And thus by speaking euill of our brother and condemning him vve speake euill of that lavve and condemne it vvhich saith Thou shalt not speake euill of or condemne thy brother Novv vvho so speaketh euil and condemneth any lavv speaketh euill and condemneth him vvhose lavv it is proud and vvicked men speaking euill of the lavv of God and condemning it speake thereby euill of God and condemne him by vvhose finger this lavv vvas vvritten and to finde fault vvith the vvisedome of God and to speake euill of his eternall spirite and the vnsearchable councels of his heart to take vpon vs to controul and correct his lavves statutes and ordinances vvhat intollerable impietie vvhat desperate iniquitie vvhat singular vngodlinesse vvere it Hovv great is the vvickednes then of men vvho by speaking euill of and condemning their brethren speake euil of and condemne the lavv whereby they speake euill also and condemne God himselfe by vvhose finger it vvas vvritten This the Apostle confidering draweth his argument from the breach of Gods lawe and the iniurie thereunto done when we speake euill of the brethren and dissuadeth vs there from by this argument in speaking euil of the brethren and condemning them we speake euill of the lawe and condemne it therefore must we not speake euill of the brethren for he that speaketh euill of his brother and he that condemneth his brother speaketh euill of the lawe and condemneth the lawe Which reason of the Apostle holdeth not onely in this perticular whereunto it is applied but it is generally true in the whole lawe of God and euery parte and member thereof that when we breake it eyther in whole or in parte thereby we speake euill and condemne it eyther in whole or in parte likewise 1. When the law therefore saith Thou shalt haue no other God but one notwithstanding to make many Gods as the idols of the Heathen the workes of our owne hands the righteousnes which our selues haue wrought the Saints in heauen as many we do to make our gold our God as the couetous to make our bellies our Gods as the Epicures to make our backes our Gods as prowde persons doe this is to speake euill of the lawe and condemne it 2. When the lawe saith Thou shalt not make to thy selfe any grauen image of any likenes whatsoeuer to worship it notwithstanding to make the image of the father sonne or holy ghost to expresse the diuine maiestie thereby to worship God to make the image of Marie Peter John Iames Paul or any other man or woman in our temples to erect them do worship vnto them is to speak euill of the law to condemne it 3. When the law saith Thou shalt not take the name of the Lord thy God in vaine notwithstanding this to name God vnreuerently to professe him coūterfetly to cal vpon him deceitfully to sweare by him falsly or vainely is to speake euill of the lawe and to condemne it 4. When the law saith Remember to keepe holy the Saboth day yet not regarding that law to profane the Lordes day in banquetting in surfetting in dicing in dauncing in enterluding in play following in bearbaiting bulbaiting in going gadding abroad in sleeping in idlenesse in other lewdenesse or loosenes whatsoeuer what is this but to speake euill of the lawe and condemne it 5. When the lawe saith Honour thy father and mother notwithstanding this to denie dutie to our parents in not reuerencing them as becōmeth vs is not relieuing them in extreame age pouertie to be disobedient to the fathers of our countries princes and magistrates to neglect our spirituall fathers our ministers and pastours which begitte vs daily through the ministerie 1. Cor. 4. Gal. 4. of the gospell not to giue duetifull seruice to such as are our maisters after the fleshe and for the time in steede of our parents not to performe that reuerence to all our elders and betters as by due belongeth vnto them is to speake euill of the lawe and to condemne it 6. When the law saith Thou shalt not kill yet eyther in heart by hatred or in tongue by slaunder or in hande by violence to murther eyther our selues or others is it not to speake euill of the lawe and condemne it 7. When the lawe saith Thou shalt not commit adulterie yet to hunte after straunge flesh in thy heart to desire any other besides thy married and lawfull wife in sight in shewe in signe to pretende carnall loosenesse to ioyne thy selfe vnlawfully by fleshly coniunction to any other then thy yoke fellow appointed by God is to speake euill of the lawe and condemne it 8. When the lavve saith Thou shalt not steale yet to robbe to spoile by sea by lande to oppresse by violence to retayne by force the goods of our brethren to deceyue by fraude the simple of his right to picke to steale to pilfer or by any sinister way to possesse that is not thine owne what is this but the speaking euill of the lawe and the condemning thereof 9. When the lawe saith Thou shalte not beare false witnesse against thy neighbour notwithstanding to testifie and witnesse a false matter to lie and speake vntruly of and to our brethren to vse disceit or forged cauillation in our tongues to counterfet to dislemble to glose with our lippes or any like way here against to offend is to speake euill of the lawe and to condemne it 10. When the lawe saith Thou shall not couet though we abstaine from the outward action and doing of euill yet burne inwardly in vnlawfull lust of any thing which is not ours what is this but to speake euill of the lawe and to condemne it Finally whatsoeuer the law enioyneth therein not to be obedient what is it but in effect to speake euill of the law and condemne it Which we then speake euil of and condemne when therevnto we will not be obedient Thus then the lawe of God violently brokē wilfully withstood voluntarily resisted of men is euil spoken of condemned for that they shew in effect that they mislike it as not worthy to direct leade them in the race of their liues and this is the first reason why we may not speake euil of our brethren nor condēne them rashly because thereby we speake euill of the lawe and condemne it which teacheth vs not to speake euill of or condemne our brethren A second reason
sinnes of the wicked rich men for which their calamitie is threatened are three 1. Their iniurious and fraudulent detaining of the wages of their Reapers and haruest seruants 2. Their sensua litie which standâ—eh in these 3. 1. Pleasure 2. Wantonnes 3. Banquetting and riotousnes 3. Their crueltie which in two thinges appeareth In 1 Condemning the righteous 2 Slaying them when as they resist not 1 The first sinne and euill condemned in these wicked rich 1. Sinne in the wicked men with whom and against whom Saint Iames dealeth and for which so sharpe a sentence of so iust condemnation is geuen out against them is their fraudulent detaining of their hirelinges wages whereof hee geueth speciall example in their haruest labourers such as reaped their fieldes who helping them to get and gather in their graine and corne into their barnes and bringing in the increase of their land for them whereon they liued Yet for so needefull and necessarie so painefull and profitable a worke they were vnrewarded and their wages deteined by fraud from them no doubt an extream point of euill dealing And vnder this particular example the holy Ghost conteyneth all iniurious dealing with their seruants either in this kinde or in any other kinde whatsoeuer The greatnesse of their sinne the Apostle amplifieth in most effectual manner Behold saith he the hire of the labourers which haue reaped your fieldes which is by you kept back by fraud crieth and the cries of them which haue reaped are entred into the eares of the Lorde of hostes 1. Saith he beholde Of which speach there are diuers vses Sometimes it is vsed in cases of ioy and reioycing as when Christ the Prince of peace and eternall Mat. 21. glorie shoulde come into the citie of Ierusalem to the great ioy of all such as receaued him the Euangelist citing the words of Zacharie the Prophet saith Go tell the daughter of Sion beholde thy king commeth vnto thee Zach. 9. meeke and sitting vpon an Asse and a colte the fole of an Asse vsed to the yoke Sometimes it is vsed for a greater euidence certaintie of a thing Saint Iude citing the wordes of Enoch the seuenth from Adam for a great euidence and certaintie Iude v. 14 of the Lords comming to iudge the worlde vseth this phrase of speach Behold the Lord commeth with thousands of his Saints to geue iudgement against all men and to rebuke all the vngodly among them of all their wicked deedes which they haue vngodly committed and of all their cruel speaches which wicked sinners haue spoaken against him In like manner in this place to assure Iob. 4. 18. Reuel 7 them that their wickednes was certainlie gone vp into the eares of the Lorde the Apostle breaketh out in this manner Behold the hire of the labourers which haue reaped your fieldes which is of you kept backe by fraude crieth and the cries of them which haue reaped are entred into the eares of the Lord of hostes Sometimes it is vsed to moue attention vnto a thing spoken and this is familiar in the Prophetes in our Sauiour and the apostles also sometimes to this purpose vsed The Prophet Nahum prophecying of the peace which Nahum 1. Iuda should enioy by the death of Sennacherib the king of the Assyrians to moue them to greater attention thereunto as it may be thought he saith Beholde vppon the mountaines the feete of him that declareth and publisheth peach And Abacuk prophecying of the strange plagues Abacuk 1. calamities which shoulde befall the people for their shamefull iniquitie and contempt of Gods worde to stir them vp to greater attention thereunto as I suppose hee crieth out Behold among the heathen and regard and wonder and maruaile for I will worke a worke in your daies you will not beleeue it though it be told vnto you And may not the princely Prophet Dauid be thought in Psal 133. this sence to haue vsed this word when he commending peace loue and vnitie among men saith Beholde how good and pleasant a thing it is brethren to dwell together in vnitie Sometimes it is vsed in strange and wonderfull things which rarely are heard or seene as Jsai intreating Isai 7. of the strange and extraordinarie rare and wonderfull manner of Christes conception in this wise expresseth it Behold a virgine shall conceaue and beare a sonne and they shall call his name Emmanuel Our Apostle as wondering at the harde dealing of the wicked may not amisse in this sence be thought to vse it Behold the hire of your labourers which reaped c. as a thing therefore either most certaine that the crie of their seruants were entred vnto the eares of God or a thing to bee wondred at that any would be so hearde hearted as to defraude their labourers of their hier the Apostle breaketh out and saith beholde the hire of your labourers c. 2 The hire of those laubourers which reaped their fieldes was detained this amplifieth their wickednes To detame the wages of any labourour who by the toyle and moyle of his bodie and in the sweate of his face eateth his breade connot be but agreat sinne but to denie them their wages by whom our fieldes are reaped our corne and graine got and gathered in to our garners the fruites of our Landes safly brought into our barnes and houses whereof we our wiues children and famylies doe liue the surplus whereof wee turne to the encreasing of our riches is no doute a greuious and most haynous sinne before God therefore the Apostle leauing other seruants whom no dout they defrauded in like manner rehearseth those in whose iniurie their iniquitie most manyfestly appeareth Wherefore he saith beholde the hire of your labourers which haue reaped your fieldes whose wages by you is helde backe through fraude crieth 3 The wages of their hired seruantes was by fraude kept backe to detaine and holde backe the wages of the hierling and seruante which for his lyuing worketh with men is an euill and sinne by the lawe and worde of God forbidden Whereof the Lorde by his seruante Moyses admonished Leuit. 19. the people of Israel to which purpose they had commaundement from the mouth of God that the wages of the hierling should not rest nor remaine with them till the morning intymating that as euery one had done his worke so he should receaue his wages which by the Deut. 24. masters shoulde in nowise bee detained And in another place thou shalt not oppresse saith he the hired seruante that is poore and neadie neither thy brother neither the stranger that is within they gates thou shalt giue him his hire for his day neither shall the sunne goe downe vpon it For he is poore and therewith sustaineth his life least Malach. 3. hee crie vnto the Lorde and it be sinne vnto thee The Prophet Malachie in the person of God condemneth the same in the people who pronouncing iudgement against their manifolde
his good will to be laide vpon our loynes He is at hand to view whether through impacience we bite the lippe hang downe the heade wring the handes stampe with the foote stare with the eyes murmure with our mouthes or any wise frette fume or rage agaynst God or whether in the moderation and quietnesse of our mindes wee in inuincible fortitude manhoode and courage doe beare the oppressions of the wicked that either hee may punish our impaciencie our crowne our constancie with immortalitie and glorie This consideration might teach vs carefully therein to behaue our selues For as the eye of the mistres keepeth the maiden the eye of the parents the childe the eye of the maister his seruant in awe and in order euen so the presence of the Lorde and his watching and wakefull eye keepeth vs in our afflictions in godly moderation that therein we breake not out into rages through our impaciencie 4 Finally the Lord is at hand and the iudge at the doore to execute his iust iudgements vppon them that wrongfully afflict his seruants and powre out the vessels and vials of his wrath agaynst them that trouble his chosen So that albeit our persecutours and aduersaries for a time rage exercise their tyranny vpon vs yet they shall not endure and continue alwayes neyther shall they scape scotfree neyther shall they auoyde the reuenging hand of God which in it due time shall light vpon them in full weight and presse them to powder in his sore indignation who suffereth not the rodde of the wicked alwayes to bee vpon the righteous but by executing vengeaunce vppon their aduersaries giueth peace vnto Israel whereunto hee is readie for as a Iudge hee is at hande to reuenge the righteous and to punish also the wicked and cruell oppressours of his people This place of Saint Iames may easily teach vs that the cause of all impaciencie and desire of reuenge agaynst our aduersaries and all muttering and murmuring in our afflictions proceedeth and groweth from this wicked stocke roote heade or fountaine euen from the ignoraunce of the power and presence of God For were we throughly perswaded that God almightie seeth our miseries is able to deliuer vs beholdeth our behauiour vnder the crosse and will in due time auenge our cause vpon our enemies were we fullie assured that we are not left to the rashnesse and temeritie of foolish fortune and blinde chaunce which thinges Christians doe not acknowledge neither subiect to the willes pleasures crueltie and tyrannie of men but according to the good purpose of our God who numbreth euen euery heare of Matt. 10. our heades so that without his prouidence not one of them shall perish what a steppe would this make to pacience what quietnesse would it worke in our hearts what strong consolation and comfort would it cause in our afflictions howe effectually would it remooue all murmuring from vs that in all things we should holde fast the exhortation of the Apostle grudge not one against another brethren least you be condemned behold the iudge standeth before the doore Reasons why we should be pacient 4 The fourth and last thing in this treatise concerning pacience is the rendring of certaine reasons why the Saints of God ought to addres them to pacience vnder the crosse and the manifold afflictions of this life the reasons are foure as hath beene noted 1 From the example of the Prophets which haue spoken vnto vs in the name of the Lord. Which reason may thus be formed that which the holy Prophets of God haue suffered that wee by their example ought to suffer in like manner but the Prophets of God haue suffered aduersitie and haue had pacience we ought therefore to suffer in like manner and in all our troubles to haue pacience To reason from example of other and thereby to moue to pacience is most vsuall in holy Scripture Christ Matt. 5. our Sauiour exhorteth his to suffer paciently reuilements persecutions and all manner of euill by the example of the holy prophets whome men in their time Heb. 12. likewise persecuted The authour to the Hebrues reasoneth from the example of our Sauiour Christ wherby he stirreth and moueth the Iewes to pacience seeing we are compassed about with so great a cloud of witnesses let vs cast away euery thing that presseth downe and the sinne that hangeth on so fast and let vs runne with pacience the race which is set before vs looking vnto Iesus the authour and finisher of the faith who for the ioye that was set before him endured the crosse despised the shame and is set downe at the right hand of the throne of God The Apostle S. Peter also reasoneth from the same 1. Pet. 2. example in sundrie places of his first Epistle to the same vertue but chiefly when he thus writeth hereunto are ye called for Christ also suffered for you leauing you an example that you should follow his steps Who when he was reuiled reuiled not againe when he suffered threatened not but committed it to him that iudgeth righteously in which place through the consideration and vew of Christs example the Apostle moueth Christian seruāts to abide with patience the heauie yoke of their harde seruitude vnder infidels and vnbelieuing maisters And our Apostle S. James persuading the saints and chosen seruants of God patiently to endure the cruel persecutiō and affliction of prophane rich men of this worlde draweth his first argument and reason from the example of the holy prophets take saith he my brethren the prophets for example of suffering aduersitie and of long patience which haue spoken vnto vs in the name of the Lord. The examples of Gods saints in generall who haue bene subiect to manifold afflictions therin haue quit themselues patient are many And leauing Abels suffering by Cain his brother Abraham his patiēce in the iniuries he suffered by the Egiptians Philistins princes of the east Isaac his patience in respect of the iniuries of Ismael and the Philistins Jacob touching the oppressions attempts and deuises of Esau Joseph by the patriarks his brethren and infinite the like the Apostle generally propoundeth vnto vs the example of the prophets which haue spoken vnto men in the name of the Lord. Which thing if we shall particularly vnfold let vs begin with Moses the great Prophete which spoke in the name of the Lorde to Pharao and the Egyptians to Israel and the Iewish people Exod. 5. 6. 16. Nu. 11. 16. the chosen people of God what vile speaches reproches and checkes bore he at the hands of Pharao what rebellions vprores false accusations suffered he at the hands of the people who is so blinde that seeth not or so ignorant which knoweth not How Elias was persequuted by 3. Kings 18. 19. 4. Kings 2. 9. Achab and Iesabel how Eliseus was mocked of the children and sought for by the king of Syriah to haue bene punished the stories aboundantly witnesse vnto all