â—n our conscience which dieth not to burne continuallie Esay 66. Mark 9. â—ith fire which cannot be quenched to be caste into the â—â—ke which burneth with fire and brimstone to be tormenâ—ed in bodie to bee afflicted in conscience for euermore â—his is the thing which sinne committed bringeth forth â—nto men whereof all they shal taste who are not clensed â—â—om all iniquitie by the bloude of Iesus Christ 1. Iohn 1. Let men therefore which delight in their sinnes and haue their pleasure in coÌ„mitting iniquitie whose hand are giuen to spoyle and robberie whose feete are swift to shedde innocent bloud whose toungs are instruments of blasphemy falsshod deceate whose liues are filled with oppression extortion and crueltie whose bodies are weried and wasted with fornication adultery vncleannes of the flesh whose manners are full of all iniquitie impietie and vngodlines alwaies recorde and recount with them selues this saying of the Apostle sinne when it is finished bringeth forth death for howsoeuer wee flatter and deceue our selues in the vanitie of our owne minde and hope we shall finde shifts enough to auoid this iudgement Esay 28. Gal. 6. yet let vs remember that God will not be mocked but looke what we sow the same shall we reape if we sowe to the flesh we shall reape of the flesh corruption and this of the Apostle standeth sure Sinne when it is finished bringeth forth death for if through original sinne inclosed in our breasts al men by nature deserue death and if God shall in the day of his wrath iudge euen the secrete thoughts and cogitations of the wicked and therefore Rom. 5. Rom. 2. Eccles. 12 condemne them shal men thinke that when lust breaketh out into open sinne actually committing of euil they shal not be punished seeing especially the Apostle here affirmeth that sinne being finished bringeth forth death This doctrine carefully considered shoulde put a bit into our iawes and be a bridle to our mouthes and strong raignes in our whole liues to withdrawe and keep vs back from yealding to euil temptations seing the end thereof is death and destruction If intemperate persons drunkerds and surfiters if theeues spoylers robbers if slaunderers liers and blasphemers if adulterers fornicators and vncleane liuers if ambitious men proud and vaine glorious if al workers of wickednes would consider that if they commit and finish sinne in their mortal bodies their sinnes thus finished should bring forth death vexation in soule torments and tortour in bodie in hell fire for euermore were not their harts morehard then Adamants were not themselues more senselesle then beasts had they either care of saluation or dread of destruction loue of God or hatred toward Satan desire of heauen or mislike of hell hope of life or feare of death assurance of ioy or perswasion of punishment in the life to come they woulde herehence bee restrayned holding fast this place of the Apostle as a stoppe agaynst sinne Lust when it hath conceyued bringeth foorth sinne and sinne being finished bringeth forth death These things thus set downe and the fruites of Conclusion lust thus disciphered the conclusion followeth which is interlaced and intermingled among the reasons whereof thus sayeth Saint James Erre not my deare brethren Seeing GOD can not bee tempted neither yet tempteth any to euill Seeing the true and naturall cause of these temptations is our owne concupiscense and lust which both conceyueth and bringeth also foorth first sinne then death in vs then can not God bee the cause thereof so that no man when hee is tempted must say I am tempted of GOD. Doe not so grossely and grieuously erre my brethren as to impute the cause of these thinges to GOD this errour is greate blasphemous and wicked beware therefore you thinke not so of God as that he soliciteth or mooueth any to euill Erre not my deare brethren The conclusion thus interlaced with the reasons 3. Reason the third and last reason why men may not say when they are tempted they are tempted of God is from contrarie effects and things repugnant to be authour of good and euill are things repugnant God is authour of good therefore he can not bee authour of euill temptations euerie good gift and euerie perfect gift is from aboue and commeth downe from the father of lights with whom is no variablenesse neither shadow of turning If God therfore be the cause of all good things then can he not be cause of euill things also not of euill temptations therfore whereby we are solicited to wickednes Nothing can be cause truly and properly of contrarie effects therfore God the cause authour and worker of all good gifts in men may not bee saide to bee cause of euill temptations Of this reason the former part or antecedent is onely set downe Euerie good giuing and euerie perfect gift commeth from aboue from the father of lights c. wherby the Apostle teacheth vs that god is the fountaine of all goodnesse the giuer of all good gifts the authour of all good things in men he is the bottomlesse pit of all grace that cannot be emptied or draweÌ„ drie of vs he worketh whatsoeuer is good in the whole world Herehence Saint Peter calleth him the God of all grace because all 1. Pet. 5. grace and all good gifts come onely from him as from a well head and fountaine The God of all grace who hath called vs vnto his eternall glorie by Iesus Christ after that you haue suffered a little make you perfect strengthen and stablish you S. Iohn Baptist being tolde of the Iewes that Christ baptised and all men came vnto him acknowledging Iohn 3. the graces which were in Christ to come from heauen from God as a fountaine of al goodnes answered and said vnto them a man can do nothing except it be giuen him from aboue this is answerable to this Apostles doctrine Euerie good giuing and euery perfect gift is from aboue from the father of lights All the effects of Gods will are onely good and whatsoeuer vertue grace good gift is it is from God Seeing therefore all good things come from him he being the onely authour of all goodnesse and graces in the children of men we ought not to make him the cause of our temptations whereby we are moued to euill for then should he bee cause not only of diuers but of contrarie effects which he properly cannot be And thus is his reason plaine and euident In this place almightie God is adorned and beautified with three ornaments wherein his excellent goodnesse more appeareth 1 He is called the father of lights the fountaine and well-spring the authour and cause from whence all good giftes flowe and spring vnto men For this cause is God called not onely the father of lights but as pure innocent holy righteous good and the authour of all goodnesse he is also called light So is God called the Isai 60. euerlasting light of his Church
Euen as that was no liberalitie neither is it for a man to say to the hungrie go fill thy bellie and to the naked go warme thy selfe and yet to giue them nothing needefull for the bodie but rather a mocking both of the distressed and of GOD himselfe vppon whome the contumelies reproches iniuries redounde which are done to his Saints afflicted in this world and discussed For as the poore is after a manner mocked when in wordes wee seeme to moane him and for his case to bee mooued when notwithstanding we shewe no fruites of compassion so is God also after a manner mocked when we pretende wee haue fayth yet shewe foorth no good workes whereby our fayth in God might bee testified and the afflicted Saintes comforted and so our fayth is but deade in vs. For what the soule is to the bodie that is Charitie and the fruites of loue vnto fayth And wee knowe that the soule quickeneth and giueth life vnto the bodie whereby it is discerned and knowne from a dead bodie so charitie and the dueties of loue giue life vnto our faith and maketh it knowen to bee liuelie quicke and fruitfull So then as the bodie is dead without the soule so is faith deade without good workes which giue life as it were and quickeneth it in the sight of men And what health is to this bodily life the same are fruites of charitie and sanctification to the faith of each man and woman Nowe health giueth strength to the legges might to the armes power to the bodie conuenient abilitie to euerie member for the perfourmance of actions in this bodie and present state of life required euen so vnfeigned loue reformed life the fruites of sanctification the studie of vertue and good workes maketh our soules nimble and our fayth strong to perfourme those dueties which of the Saints iustified by faith in Iesus Christ are expected looked for and required If fayth and workes in Gods Saints be so necessarily ioyned and so inseparably vnited and knit together as that without good workes faith is here counted dead and iustification before GOD bee imputed to fayth as the Scripture teacheth Abraham beleeued and it was imputed Gene. 15. Rom. 4. vnto him for righteousnesse howe shall not iustification be imputed to workes also seeing they are inseparable It may be answered that faith and good workes in the Saints of God now iustified are inseparable but to the obtaining of iustification fayth without workes onely is required and all workes excluded from the worke of iustification Therefore Saint Paul sayth that by the workes of the lawe no flesh is iustified in the sight of Rom. 3. God and that all haue sinned and are depriued of the glorie of God are iustified freely by his grace through the redemption that is in Iesus Christ whom God hath set foorth to bee a reconciliation through fayth in his blood A little after making an Antithisis and opposition Rom. 4. betwixt faith and workes so that they cannot any wise agree in the worke of our iustification he sayth to him that worketh the wages is not counted by fauour but by debt But to him that worketh not but beeleeueth on him that instifieth the vngodly his fayth is Rom. 11. counted for righteousnesse In the same Epistle long after hee reasoneth in like manner from things opposed one to the other whereof both cannot be causes of the same effects and so beateth flat to the ground all works from being either in whole or in part cause of our iustification if election and iustification be of grace then is it no more of workes for else were grace no more grace but if it bee of workes then is it not of grace for then were worke no more worke To the Church of Galatia Gal. 2. know that a man is not iustified by the workes of the lawe but by the fayth of Iesus Christ This doctrine hee published to his scholer Titus the Bishop of the Isle of Creta wherefore he saith in this wise when that bountifulnesse of that loue of God our Sauiour towards man appeared Tit. 3. not by the workes of righteousnesse which wee had done but according to his mercie he saued vs. Finally to the Church of Ephesus By grace are you saued Ephe. 2. through faith and that not of your selues it is the gift of GOD not of workes least anie man should boast himsef e Whereby it is apparant that workes are excluded from the worke of iustification before God which is by faith only without works according to the scripture If our aduersaries replie that Paul speaketh of the ceremoniall law when he excludeth workes from iustifying vs I answere that hee speaketh not of the lawe ceremoniall onely but of the morall lawe also so that no workes iustifie vs but all are excluded from that worke before God And this may thus appeare 1 When Paul woulde Rom. 3. prooue that both Iewe and Gentile are vnder sinne and so neither by their workes iustified before God he alledgeth many testimonies out of the Prophets Dauid and Isai whereby all men are conuinced of sinne as there is none righteous no not one there is none that seeketh after God there is none that hath vnderstanding they haue all gone out of the way they haue beene made altogether vnprofitable there is none that doth good no not one There throte is an open sepulchre they haue vsed their tongues to deceyte the poison of Aspes is vnder their lippes and so forth from the 10. verse to the 19. verse In the twentieth verse vpon those former testimonies hee inferreth therefore by the workes of the lawe shall no flesh be iustified in his sight His conclusion must holde in the same workes whereof in the proofe and premises he spoke but his testimonies are touching the morall law not the ceremoniall law therefore speaketh he also of the moral law when he excludeth workes from iustifying vs in the sight of God 2 In that place why we nor any flesh can by any meanes be iustified by the workes of the lawe the reason Rom. 3. v. 20 of the Apostle is this for by the law commeth the knowledge of sinne Wherehence I draw this argument by those workes of the law whereby we haue knowledge of sinne no flesh is iustified before GOD. But by the works of the morall lawe we haue greatest knowledge of sinne therefore euen the workes of the lawe morall are excluded from the worke of iustification And that the moral lawe bringeth knowledge of sinne chiefly Saint Paul shewed to the Romanes VVho in another place repeating the Rom 7. same that knowledge of sinne commeth by the lawe he giueth instance not in the part ceremoniall but in the part morall of the lawe I knewe not sinne sayeth hee but by the lawe for I had not knowne lust except the lawe had saide thou shalt not lust If the workes of that lawe whereby the knowledge of sinne cōmeth iustifie
Ps 90. 17. Ier. 25. 14. Lamentat 3. 64. helpe of the hande as the instrument to bring them to passe as robberies theft picking stealing murther oppression beating bribery corruption such like Vnder the word hand S. Iames comprising the whole life of man all his outward actions requireth such as would draw neare to God to cleanse their hands cleanse your hands you sinners Which in effect is the same which the Prophet Isai 1. exhorted the people of Israell vnto who teaching them information of their liues exhorteth them to vvash themselues and make themselues cleane to take away the euill of their workes from before the eyes of the Lorde The princely Prophete in like manner shewing who they Psalm 24. were which by entring into the Lordes sanctuary drawe neare vnto God saith they were such as were purged from the filthie soile of this world whose hands were innocent and whose hearts pure He that hath innocent hands saith he and a pure heart and hath not lift vp his minde to vanitie nor sworne to deceaue his neighbour he shall receiue a blessing from the Lord and righteousnes from the God of his saluation Cleansing and washing of handes signifieth the innocencie of our outwarde life therefore Mat. 27. when the Iewes besought Pilate to put Iesus to death to shew himself guiltlesse and innocent therein he called for water and washed his hand before them and said I am guiltlesse of this mans bloud looke you vnto it To which sence this of James soundeth clense your handes you sinners But least we should thinke it enough outwardly to be clensed as hypocrites do albeit out harts remayne full of all corruption and filthines therefore to the cleansing of the handes which containeth the reformation of our outward life the Apostle ioyneth the purging of their hearts as an inward reformation in all such as by puritie Purging of heart and sincerenes of life will draw neare to God Which thing he doth most necessarily For the heart Mat. 15. is the fountaine of all our actions from whence all wickednesse euill proceedeth as to the Iewes our Sauiour auouched Which when holy Dauid perceaued he desirous Psal 51. to reforme his life acceptably to God desireth that he might haue a new heart and a right spirite with in him And to this purpose almighty God himselfe in the people of Israell requireth not onely the puritie of the outward workes but the innocencie of their hearts also and Deut. 10. Ierem. 4. therefore willeth them to circumcise the foreskinne of their hearts And generally in his prophetes he requireth the purging of their hearts that their consciences mindes and inward partes might be purged from euill workes that in bodie and soule in life and heart they might serue him and glorifie his name Saint Paul seeing that true innocencie and puritie Rom. 12. must be first grounded in the hearts without reformation wherof al is hypocrisie both to the church of Rome Ephes 4. and of Ephesus also entreating of true reformation and sanctification willeth that they be renewed in the spirite of their mindes Lactantius in many wordes shewing Lib. 6. c. 23. that the heart and minde is the fountaine of all wickednes and that thereis no puritie or chastitie when the hart is not purged saith Howbeit the body be stained and defiled with no euill yet is there not therefore perfect chastitie if the minde be incestious neither may that be counted vndefiled chastitie when lust hath defiled the coÌ„science Wherefore as in perticular there is no pure chastitie though our outward man be cleane vnlesse our affections of heart be pure in like manner euen so generally there is no true innocencie though the outward man be reformed vnlesse the hart be also purged before God Saint Iames to remoue all hypocrisie from men requireth in such as will drawe neare to GOD in puritie of life not onely that their handes bee cleansed but also their heartes purged that both inwardly and outwardly they might bee holy Now that S. Iames exhorteth men to cleanse their hands and purge their heartes as other Scriptures also speake we may not take him as if this cleansing and purging were in our selues or of our selues for there is no 2. Cor. 3. motion or inclination naturally in our selues to any thing that is good for of our selues as of our selues we are not able to thinke a good thought much lesse to performe a good action pleasant and acceptable to God Yea all our sufficiencie is from God who worketh in vs both to will and also to performe according to his good pleasure Philip. 2. And the Lord God is saide in Moses to purge all our euill and wicked affections to circumcise and purge the heart Deut. 30. of his people Which is the truth of Gods promise who promised by the mouth of his seruaunt Ezechiell to giue Ezech. 11. 36. them new harts to take their harde stonie hearts from them and giue them hearts of flesh which might be reformed Wherefore when Israel and Ephraim the people Jerem 31. of God saw that it was not in themselues to returne repent and draw neare to God they desire to haue repenting hearts and relenting mindes from him and therefore pray in this wise to God Turne thou me ô Lord and I shal be turned conuert thou me and I shal be conuerted for thou art the Lord my God In like manner in the Lamentations the saints church say to God Turne thou Lament 5. psal 8. 7. vs vnto thee and we shal be turned Which Dauid wisely considered when he desired reformation and correction of his heart from God Purge me saith he to God with Psal 51. Isope and I shal be cleane wash mee and I shal be vvhither then snovve And a little after Create in me a cleane verse 10. heart ô God and renevv a right spirite in mee So that the cleansing of our handes and purging of our heaâ—ts are not in our ovvne povver but are vvrought by God in the Saints Why do the Prophets theÌ„ vvill vs to do these things Why doth Saint James here vvill sinners to cleanse their handes and double minded persons to purge their heartes Surely to teach vs that when God by his Spirite goeth about to reforme vs we must not drawe backward but in all things geue token of true repentance continually shewe foorth the fruites of the spirite in the whole course but especially in the reformation of our liues And this is the meane or maner how we may draw neere vnto God euen by cleansing our hands and purging our hearts before him These things being so if then we submit our selues to God if we resist the deuill if we drawe neere to God in puritie of our liues if with open eyes we embrace light flie darkenes then shal the sunne of righteousnes shine in our heartes then shall Christ Iesus
can it be grownded then vppon the Euangelists doctrine The Apostles themselues did not alwaies necessarily vse that signe in healing but sometimes the word and prayer only somtimes laying on of hands only sometimes touching Act. 3. v. 6. Act. 9. v. 34. 40. Acts 28. 8. Acts 20. 10 Acts 5. 15 only sometime lying vpon as in the Actes of the holie Apostles in sundrie places appeareth Sometimes the verie shadowe of the Apostles serued as the shadowe of Peter healed many sometimes things brought from them and giuen to the sicke as from Paul were brought vnto the sicke kercheifs and hand kercheifs and deceases were taken from them and foule spirites departed So Acts 19 then it was no such sacrament in the dayes of the Apostles Neither doth this place any whitte helpe or profit them For heere annoynting is a signe of health and recouerie the gifte therof seasing the signe must cease also neither ment James that it should be vsed as a salue of a surgeon or as a medicine of the physition but that in sickenes they lifting vp their minds to God and powring out their prayers to him might receaue that in signe that as their bodies by that externall meane should bee healed so their souls should be clenged purged and purified by the holy annoynting of the spirite of God and of Iesus Christ So that the Apostle speaketh not of their sacramente which thing euen Cardinall Caietane their Caietane owne man confesseth in like manner The Aposte in this place speaketh according as the gifte of healing was in force in his time and binding hereby men thereunto during the time of the continuance of the same and not for euer as the papists doe Out of which place we may learne thus much that as when in the Apostles time the gifte of healing was in force men were willed to sende for the Elders of the Church that they might pray for the sicke and annoint them with oile that they might recouer So nowe the gift being taken away in our great and extreame sickenesse to send for the elders of the Church the Pastours the Ministers the preachers of the worde with the faithfull brethren that by them we may be taught that the cause of our sickenesse is our sinne that they may informe vs in the doctrine of vnfained repentance that they may comfort and counsell vs in our extremities that they may powre out praiers vnto God for the assistance of his grace and encrease of all needfull spirituall vertues in vs and for riddance out of our paines and sickenesse as shall seeme best to his heauenly wisedome VVhich done we may vse all other lawful meanes of phisicke or the like for our recouerie in the feare of God But now is it quite contrarie with most men for as if sickenesse befell men rather by chaunce and fortune then by the prouidence of God and by naturall causes onely and not as punishments of sinne chastisements of men in this world from the hand of God or as trials of our pacience and exercises of our faith in their bodily diseases they foorthwith flie to outward remedies shewing that they haue more care of the life of their bodies then of the saluation of their soules They poste to the Physition they sende in all haste to the Apoticarie they runne to the Surgeon they greedily seeke after all outwarde meanes but their hearts are not turned to God who sendeth death and giueth life who woundeth and maketh whole bringeth to graue and lifteth vp againe they search not out the true cause of their sicknes which is their sin But whē Phisitiō leaueth hearing ceaseth speach faileth senses are gone and the partie more then halfe deade then doe most sende for the minister runne for the Pastour seeke to the preacher when he can not profite the sicke person VVhat counsell can nowe bee giuen what instruction can nowe be taken what comfort can now be ministred what exhortation can preuaile in this extremitie This ought not to be so my brethren it is not the meaning of the Apostle whose counsell is rather that in all our bodily diseases we should flie first to spirituall and ghostly physitions as appeareth Wherefore in this place the Apostle willeth that if anie be sicke they should call for the elders of the Church that they might pray for them VVhose prayers in that behalfe of what force they be the Apostle expresseth the praier of the faithful shal saue the sicke and the Lorde shall raise him vp and if he haue committed sinne it shall be forgiuen him Which place teacheth that healing in that time was not to be ascribed and assigned to the annoiting with oile but to the praiers of the Elders flowing from faith and the praier of the faith shall saue him saieth the Apostle The praier of faith proceeding from a stedfast hope an vndoubted trust an earnest beliefe is therfore of great force For God is neare at hande to heare all such as call Psal 145. vppon him euen such as call vppon him faithfully and our Sauiour telleth him which in the Gospell sued for his sonne possessed with a foule spirite that all thinges Matt. 9. are possible to him that beleeued and in another place whatsoeuer you aske beleeue and you shall obtaine it Of Marke 11. this matter see more Iames 1. ver 6. Prayer is the effectuall instrument and meane to the obtaining of health which to that effect God would to bee vsed Therefore when the holy Prophets or blessed Apostles restored life to the dead sight to the blind limmes to the lame health to the sicke hearing to the deafe speach to the dumme or the like they haue vsed praier thereunto Elias the Prophet restoring the sonne of the widowe of Sareptha being deade to health or rather 3. Kings 17. to life it selfe stretched himselfe vppon him and called vppon the name of the Lorde And Elizeus his seruant and successour in the place of prophecie restoring the deade sonne of the Sunamite to his life againe went into the childe shutte the doore vppon 4. Kings 4. him prayed and stretched himselfe vppon the childe and hee reuiued When Peter restored Tabitha to life hee kneeled Acts 9. downe and praied and then turned to the bodie and said Tabitha arise VVhen Christ raised vp Lazarus hee first Iohn 11. prayed Father I thanke thee that thou hast heard me I knowe thou hearest me alwayes but because of the people that stand by I said it that they may beleeue that thou sendest me And in other cures both our Sauiour himselfe and the Apostles vsed prayer VVhich is the meane and instrument of healing here by the Apostle sette downe the efficient cause whereof is God himselfe therefore hee sayeth And God shall raise him vppe and if hee hath committed any sinne it shall bee forgiuen him Life and death Ecclus. 11. Deut. 32. 1. King 2. 6. 16. Wisd 13. 13. Tob. 2. sickenesse and
Deut. 22. 1. ver 5. it home to the owner and not cause it to erre Hath he care ouer brute beastes that they should not wander and would he not much rather that men themselues wandering should be conuerted from their errours vnto the way of truth Nature it selfe teacheth vs that it is a point of humanitie to call the wanderer into the way therefore haue the heathen made laws against them and set downe punishments to such as refused to teach and leade the wandering straunger into the right way Shalâ— nature teach vs care of mens bodyes and shall not grace teach vs care of their soules Shall wee bring into the right way him that wandereth in bodie and shall wee not turne them into the true path which leadeth vnto life which through errour wander in their mindes Proâ—lides they say deuised certaine images or signes which Statuae Mercurialis they called Mercuriall hauing three heades and caused them for this purpose in places where three wayes mette to bee erected that they might as it were point and tell which of the three wayes the wandering and wearie trauayler might take without errour or going astray our of his way And for this cause I suppose in Why crosses were sea vp in high waies high wayes which meete in our Countrie there haue beene pillers Crosses or images likewise erected afterwarde by the vanitie of men abused supersticiously Haue the verie heathen had care to leade men into the right way from erring and wandring and shall not christians giue all diligence and imploy all paynes to bring their brethren into the right way least they wander to their destruction Shall not Christians hereof bee chiefly carefull being themselues happily informed in the wayes of the Lord and in the sound doctrine of the Gospel to traine vp others therein and to cal thereunto such as erre wander As almightie God giueth not men riches that they alone might vse them to whom they are giuen but that others might therehence receiue comfort so neithet giueth hee riches of the minde as knowledge learning wisdome vnderstanding to men that they shoulde shutte them in the closet of their owne hearts but that Prou. 15. 7. Mat. 25. 27. Mat 24. 25. 1. Pet. 4. 11. like wise and good stewards they might communicate them to the benefite of others that they may make many brethren partakers of their ioy Wherefore when wee through the prosperous and happie minde of Gods vnmeasurable greatnesse and riches of mercie are arriued at the desired hauen of knowledge and truth wee shoulde not onely courteously but Christianly endeuour to shew such as yet are tost with the waues of errour what way they may escape the quicke-sandes the sharpe rockes the daungerous courses and shipwracke it selfe and as it were with stretched out hands be readie to receiue them least they perish and so by all meanes to labour their conuersion This Apostle hath exhorted Christians in the former treatise by prayer confession of faults the like to seeke to driue away the diseases of the bodies of their brethren how much more care should we haue of driuing away the diseases of their mindes Wherefore if we see any man or woman brother or sister caried either with vaine opinions into falshood or with wicked life into corruption and so either erre in the one or in the other we ought not bitterly to vpbraid them nor sharpely to rebuke them alwayes neither reprochfully to checke them nor vtterly to neglect them but rather by all meekenesse and gentle demeanour to reclaime and conuert them that they may come to the knowledge of the truth and so be saued But if wee suffer and let them alone either in the falshood of their opinioÌ„s or in the corruptioÌ„ of their liues therein to stande or fall liue or die sinke or swimme we shewe our selues carelesse and of a dull spirit hardened in heart not mollifyed nor softened with Christian charitie to bee touched with the errours of our brethren It is the duetie then of euery one that is strong to reach the hand to the feeble and weake brethren to conuert them of them that are wise learned and of vnderstanding to offer their helpe to the ignorant to bring them to knowledge of them that are alreadie annointed with the oyle of gladnesse aboue their fellowes to giue Psal 45. all diligence to winne many vnto Iesus Christ that they may make many brethren pertakers of their ioy that 1. Cor. 9. they may holde fast the exhortation of the Apostle and studie to conuert sinners from going astray out of their waie And the Saints of God seeke the conuersion of sinners from their euill waies by sundrie meanes How men seeke to turne their brethren froÌ„ errour 1. By instructing them which are ignorant and in errour that they may thereby come to the knowledge of the truth 〈◊〉 hereby are men turned away from their errours and euill wayes as the wiseman Salomon affirmeth The instruction of a wiseman saith he is as a well spring Prou. 13. of life to turne away from the snares of death by telling and teaching our brethren what is religion what is superstition what is right and what is wrong what is good what is euill that the one may be imbraced the other refused we seeke to conuert our brethren from going astray out of their waie 2. We seeke the conuerting of our brethren out of their errours wheÌ„ we brotherly reproue them of the wickednes they haue coÌ„mitted that thereby they seing their owne errours iniquities may thereof repent and therefro be turned And this Salomon also maketh a way to conuert Prou. 6. the brethren which erre go astray wherfore shewing that reprehensions out of the Scriptures whereby our sinnes are reproued are waies to reclaime vs and to lead vs vnto life saith corrections for instruction are the way of life Nathan by his reuerend reprehending of the sinnes of 2. Kings 12 Dauid brought him to the knowledge of his wickednesse and so conuerted him from his errour of life stained with shameful adultery cruel murther The holy prophets the blessed Apostles by reprouing men of their wicked liues reclaimed called them away oftentimes from their errours and so conuerted them The ministers preachers of Gods worde the residue and rest of the Saints of God by reprouing and reprehending men for their extreame oppression insaciable coueteousnes biting vsurie swelling hatred intollerable pride horrible adulteries vncleannes beastly dronkennes filthy lying reprochful slaunder and other their iniquities which they haue committed oftentimes thereby reclaime and conuert them Which care most men most women haue now cast of For we are so squemish so full of good manners that for feare of offence we will not reproue the brethren sisters that they may be coÌ„uerted We let them blaspheme speake filthily weary and wast their bodies in vncleannes by lying to slay their soules runne on
large discourse sheweth that by patience we are commended and presented to God that anger is repressed the tongue refrayned the minde gouerned and man thereby on euery side perfect True then is the Apostles saying auouching that patience maketh vs perfect and entire lacking nothing But now that the Apostle here saith that by pacience we are made perfect we may note that perfection is double One perfection there is of the substance of thinges as he that beleeueth constantly vpon Christ without wauering is perfect in faith for hee hath the perfection of the substance of faith Who so holdeth the doctrine of Christ as the infallible word of trueth and therunto cleaueth immoueably as to the anchor of the soule both sure and stedfast hee hath the word of God perfectly concerning the substance Who so constantly continueth in the Heb. 6. profession of his religion that neither with blast of vayne perswasion neither with storme of cruel persecution he be remoued is perfect Thus men in this world may be perfect in vertues when they haue the true substance of the vertues for which they are commended There is another perfection which is of degrees which is such as cannot be encreased in any degree as to haue such faith as that we need not to pray Lord increase Luke 17. our faith to haue such knowledge as wee neede not with Dauid desire further to be enstructed in the wayes of the Psal 25. 119. 86. Lord to haue such patience as that cannot be augmented such perfection as in nothing canbe encreased thus no man is perfect in this infirmitie and weaknes of nature by patience we grow to perfection of the substance of sundrie vertues but not to perfection in degrees but to such a measure as of men in this life may be attayned whereunto the name of perfection is geuen Thus both men in holy Scripture and things are sometimes called perfect as Iob Zacharie and Elizabeth and others yet not absolutely but either in comparison of the wicked and vngodly then whom the Saints are more holy and in comparison perfect either because the Saintes excell in the greater part of their life in excellent vertues as S. Augustine auoucheth and another father to like purpose Men 2. De meritis remis c. 2. are called perfect not that there is no imperfection in thē but because they are commended with a great heape of vertues Or finally because that measure whereunto wee grow and those vertues whereunto we aspire and clime are reputed in the Saints for perfect by the imputation of the perfection of Iesus Christ whereby all the vertues of the Saints are accepted with God Seeing then by patience vnder the manifold afflictions of this life we increase in vertue and growe to be entire perfect and as lacking nothing shall we not thereby be moued to holde fast the exhortation and proposition of the Apostle Brethren count it exceeding ioy whē you fall into diuers temptations knowing that your triall of faith bringeth foorth patience and let patience haue her perfect worke that you may be perfect and entire lacke nothing And these are the three reasons wherefore wee ought to count it exceeding ioy when we fall into diuers temptations These things thus set down the Saints might haue obiected 3. A preoccupation against his doctrin It were good thus to do we deny not but it is not so soon done as easilie spokē as thogh we were able of our selues thus in our afflictions to moderate our selues that whensoeuer we be afflicted to accoūt it exceeding ioy This obiection the Apostle answereth I know this is not a qualitie in the power and strength of nature but it is a speciall grace and gift of God in our affliction to comfort our selues that we be not cast downe nor faint hearted but rather be glad and reioyce Therefore it is to be asked of him which onely geueth this heauenly wisdome In which place there may two things be obserued 1. The obiectiō which might haue been made 2. Then the answere thereunto 1 The obiection is Wee cannot of our selues thus beare the crosse we haue no such strength in nature there is nothing more vnpleasant or vnsauourie to the flesh then is the crosse We know that in vs that is in our flesh Rom. 7. dwelleth no good thing of our selues as of our selues wee cannot so much as thinke a good thought How vnequall 2. Cor. 13. are we then to the bearing of so heauie a burthen Wee must needes sinke vnder the crosse wherefore in vaine O holy and blessed apostle in vain assuredly is this doctrine preached vnto vs. 2 The answere hereunto is this I know that this is a hard doctrine to the flesh I confesse wee are vnable of our selues to performe it this is the speciall grace gifte of God to account our afflictions exceeding ioy vnto vs. Therefore is it not to be hoped for in our selues but from him to be praied for wherfore if any man lack wisdome let him aske it of God which geueth to all men liberally and reproacheth none and it shal be geuen him but let him aske it in faith and wauer not In which answer foure things are to be considered 1 What this wisdome is It is the doctrine of the crosse here specified namely to endure patiently whatsoeuer God layeth vpon vs and to know that God in singular loue correcteth all those with the rodde of affliction whom he purposeth to make heires of his eternall glory This to knowe is wisdome farre greater then the wisdome of men This wisdome standeth in two things 1. In knowledge that we wisely vnderstand the causes for which we are thus afflicted of God as that partly for the punishmēt of our sinnes as the princely Prophet recordeth For iniquitie Psal hast thou chastened man partly for the more manifestation and plainer triall of our faith as Abraham Iob Israel the seruant and people of God partly for the aduauncement of Gods greater glory that thereby in the deliuerance of men from their calamities hee might be more glorified Finally that hereby wee being touched 1. Cor. 11. might repent lest that wee perish with the worlde Hereof to haue true vnderstanding and knowledge is a great point of wisdome euen of this wisdome whereof the Apostle speaketh As the wisdome how to beare the crosse consisteth in knowledge and vnderstanding of the ends wherefore it is inflicted and laide vpon vs so also it consisteth in an inward feeling and iudgement when in our heartes soules and consciences we haue sense and feeling of the comfort of the spirite which in afflictions of this life and in the crosse wherunto we are subiect vpholdeth and supporteth vs and with assured hope of safe deliuerāce in due season vnderproppeth vs This point of wisdome to feele inwardly the comfort of the spirite was in holy Iob who therefore in the Iob. 19. midst of all his miseries and in the
obtaine this vvisdom from God we must aske it in faith vvithout wauering otherwise our praiers are turned into sinne for whatsoeuer Rom. 14. Against 2. epist Pelag. is not of faith is sinne as auoucheth the Apostle And S. Augustine thereunto subscribeth Our righteousnesse is discerned from vnrighteousnes not by the law of vvorks but of faith without which faith whatsoeuer seeme good works are sins turned into sins neither is it likely such praiers should be heard and obtained because they please not God vvhom to please vvithout faith is impossible as affirmeth the Apostle Let vs therefore vvhen vvee aske Heb. 11. vvisdome paciently to beare the crosse imposed and laide vpon vs vvhen vve aske faith to be confirmed and strengthened in Gods promises vvhen vve aske forgiuenesse of sinne and vvith God to be reconciled vvhen vve aske release of paine reliefe of bodie comfort in distresse health in sicknesse ease in miserie or vvhatsoeuer other thing either touching the soule or concerning the necessitie of this present vvorld pray euermore in faith and hold fast the counsell vvhich in this particular the Apostle giueth If any man lacke vvisdome let him aske it of God vvho giueth to euery man liberally and vpbraideth none and it shall be giuen him but let him aske in faith and vvauer not And thus the Apostle by preuenting turneth avvay and ansvvereth that obiection vvhich might haue beene made against him by the Saints We vvould faine count it exceeding ioy vvhen vve fall into temptations but this passeth our povver and strength neither are vve able to do this of our selues Hereunto the Apostle ansvvereth that paciently to beare the crosse is the speciall gift of GOD and therefore the gift of pacience is to bee desired from him vvhereunto these wordes in the fift and part of the sixt verses pertaine If any man lacke wisedome c. Let vs therefore pray vnto God from whom as all other graces so all wisedome proceedeth that he would vouchsafe vs his holy spirit in all our temptations and afflictions to guide vs and to power this heauenly wisedome into our hearts that in all things we being subiect to his will may in our afflictions and calamities glorifie him here and be glorified of him in the life to come through Iesus Christ our Lord to whom with the father and the holy Ghost be all honour and glory now and for euermore Amen Iames Chapter 1. verses 6. 7. 8. Sermon 3. 6 He that wauereth is like a waue of the Sea tost of the winde and caried away 7 Neither let him thinke that he shall receiue any thing from the Lord. 8 A double minded man is vnstable in all his wayes 2. Part or place of the Chapter IN these wordes the Apostle commeth and slideth as it were to the seconde place in this first Chapter contained which is of doubtfull and wauering praiers whereunto he discendeth by the way of digression for in these wordes and verses leauing the matter in hand and in question touching the pacient bearing of the crosse he falleth into a discourse against wauering and doubtfull praiers whereof the occasion was ministred him necessarily as it were by the wordes of the text before expounded for in the preuenting of their obiection which might haue beene made against him concerning pacience vnder affliction whence we haue it euen from God the Apostle exhorting the Saintes to aske it in faith without wauering hee hath iust occasion to speake of doubtfull and wauering praiers of men and so he doth 6. 7. 8. verses and 9. 10. 11. 12. returneth againe to his purpose In this place he speaketh against vnfaithfull praiers of men When they with doubting and double mindes come to craue things at the hands of God This sinne and euill is condemned here by three wayes 1 By a similitude doubtfull praiers are as the waues of the sea which neuer are stable nor stand still therefore such praiers can not please God 2 By a reason from discommoditie and disaduantage he that is wauering in praier can obtaine nothing at the hands of God therefore he laboureth in vaine 3 By a generall and common sentence receiued as true of all men a wauering minded man is vnstable in all his waies Touching the wauering praiers of men conceiued from a double and doubtfull minde distract and drawen partly into hope partly into feare partly into beleefe partly into mistrust of obtaining The Apostle condemneth it first from a comparison or similitude wherein the doubtfull and wauering person in prayer is compared to a waue of the sea he that doubteth saith Iames either of the power or willing readinesse of God is like a waue of the sea tost of the winde and caried away For as a waue or surge of the sea swelleth by the rising and hoisting of the winde and by the strength thereof is caried hither and thither and neuer remaineth steddie but alwaies is troubled So a wauering minded mā is like a waue or surge of the sea rolled vp and downe and tost of the winde neuer stable but alwaies troubled for his manifolde imaginations his sundrie cogitations his diuerse thoughts of heart so tosse him and carie him vp and downe that his minde can neuer rest but is alwaies vexed and disquieted neuer surely fixed or settled vpon one thing for now he thinketh God will heare him and by and by he misdoubteth now he perswadeth himselfe God can giue him his hearts desire and forthwith he mistrusteth nowe he conceiueth hope and immediately he fainteth now he saith with himselfe I will make my suite to God but straightvvay he feareth Thus is he tossed troubled by his ovvn cogitations and caried avvay vvith the vvinde of his ovvn vanitie and neuer resteth Wherefore he is vvell compared to a vvaue of the vvinde and moued aier tossed and tumbled For men thus to be carried away in prayer is a great euill in our suites to God to propose no certaintie in our supplications to God to rest vpon nothing in our petitions alwaies to shake and wauer and neuer aime stedelie at any particulars in these our necessities to be betwixt hope and feare and alwaies wauering now to thinke this thing now that now to beleeue now to distrust now to be of courage now to faint in heart nowe to assure our selues now to dispaire of his mercie now to rest and relie vpon his power and ptomise now to fall away through infidelitie is no doubt like to the waues of the sea which are now here now there tost and carried away of the windes This in constancie the Apostle condemneth this instabilitie Saint Iames reproueth in this place by this similytude and comparison he that wauereth is like a waue of the sea toste of the winde and caried a way This is a great euill and sinne worthily to be reproued As almightie God in all other things condemneth inconstancie and wauering of the minde of men so especially in our praiers and supplications of
which is in men which I call concupiscence remayning euen in the regenerate by the name of euill and how it is euill he expoundeth against Iulian. In the same worke he saith that lust is not only the euill of Contra Iul. lib. 6. c. 2. lib. 5. c. 4. c. 5. punishment but of fault also Finally he saith it is a vice against which wee must striue by vertue Wherefore if either in holy Scripture as we neuer doe directly but by consequent as here wee heare concupiscence is cause of sinne therefore not sinne or in the fathers as in Saint Augustine who in some places calleth not this naturall corruption remaining in the Saintes by the name of sinne but disputeth the contrarie 13. that it is not sinne in them Wee must distinguish of sinne there is sinne raigning there is sinne dwelling in men it is not sinne reigning but it is sinne dwelling in our mortall bodies There is sinne mortall and sinne veniall it is not sinne mortall but veniall because in the Saints it is not imputed There is sinne actuall there is finne in heart and will not effected nor done it is not sin actuall but it is sinne in heart conceiued and consented vnto which before God is sinne When Saint Iames here saith Lust when it hath conceaued bringeth foorth sinne he speaketh of sinne after the phrase of Scripture commonly vsed taking sinne for sinne committed sinne actuall not denying either the coÌ„senting vnto sinne which is the conception of lust neither lust it selfe which is as it were the seede the sountain the matter of mischiefe to be sinnes in their kindes albeit not actuall and committed being as yet suppressed and kept downe in the heart and will of man Neither doeth Iames here curiously dispute when sin is in it selfe and before God when it first springeth and beginneth in the account and iudgement of God but he speaketh of sinne as it is knowen to be sinne before men Sinne conceaued in heart before God is sinne All euill motions cogitations affections of the minde by God are condemned as sinnes but actions and deedes done are knowen onely to men who pearce not into the heart or cogitation Wherefore when a thing is in acte then onely with men it is accounted Seeing then that sinne is not seene and knowen for sinne with men but then when it is in acte and done or doing which is actuall sinne The Apostle in this sense speaking of sinne saith Lust when it hath conceaued bringeth foorth sinne Wherence it followeth not that because lust bringeth foorth sinne therefore it is not sinne For albeit it be not seen for sinne with men who iudge onely by the action of men yet is it sinne 1 Kings 16. with God who knoweth the very heart and first motions Albeit it be not reigning sinne yet is it sinne dwelling albeit it be not mortall sinne in the Saints yet is it veniall sinne in them also washed away and cleansed by baptisme The first birth and first fruite of lust to our knowledge and brought into act is sinne wherof S. James saith Lust when it hath conceaued bringeth foorth sinne The seconde and latter birth of lust is death For lust bringeth foorth sinne and sinne bringeth foorth death death riseth and groweth out of sinne being perfected Rom. 6. 8. 1. Peter 2. and committed sinne being finished bringeth forth death Sinne is then said to be finished or made perfect when we geue consent to it when we yealde our selues thereunto when we suffer it to rule and raigne ouer vs as bearing chiefe sway and swindge in our life Sinne being Rom. 6. Rom. 8. thus perfected bringeth foorth death Wherein he sheweth what effect followeth the carnall life of man agreeable vnto that of Saint Paul The wages or recompence of sinne is death but eternall life is the gift of God through Iesus Christ our Lord. And not long after If ye walke after the flesh ye shall die in as much as sinne bringeth foorth and purchaseth death vnto men This may appeare manifest by one onely example Iudas the traitor was first tempted by couetous motions this temptation Mat. 26. Iohn 18. he withstoode not but consented and followed the motion and so was drawen away from duetie to Christ by his desire so lust conceaued lust hauing now consent of his will broake foorth into treason and so sinne was brought foorth euen the sinne of treason whereby Christ was sold and betrayed to the people and priestes of the Iewes This treason committed and sinne perfected purchased death for thereby he procured and purchased vnto himselfe eternall destruction which followeth sinne as the hire the labour the wages the trauell the crowne the 1. Acts 18. workes of men Men therefore being tempted and entised by their owne lust to committe sinne by committing of sinne procure death because sinne being done indeede bringeth foorth death Death is due to euery sinne which men committe so that no sinne committed considered in it selfe is so little but deserueth death But seeing the sinnes of the Saints are washed away by the fountaine of regeneration through faith in Christ therefore their sinnes which through infirmitie they committe to them procure not death as they do to the wicked But the sinnefull liues of men who tempted to euil by their owne luste and desires and caried away therby to commit sinne procure to them death according to the doctrine of the Apostle sinne wheÌ„ it is finished bringeth forth death This did almighty God intimate nay rather plainely protest to Adam telling Gane 2. him that at what time so euer he eate of the forbidden fruite he should die he finished sinne he eate of the apple by him therefore sinne came vpon him selfe and vpon all his posteritie The prophet Moyses teacheth Israel Ron. 5. 1. Cor. 15. Deut. 30. Ezeciel 18. Pro. 11. 13. 1. Pet. 2. 1. Cor. 6. 3. Col Eph. 5. Reuel 21. that their sinnes and breaches of the law of God should bring vnto them death the prophet Ezechiell from the mouth of God him selfe protesteth that euerie soule that sinneth should die hereunto Saint Peter subscribeth dissuading men from walking after the lust of their flesh because they fight gainst the soule they procure the death and destruction thereof which is that which Saint Paul in soundrie places threatneth to sundrie that they thruste vs out and disinherite vs of the kingdom of God and this death is not the death of the bodie which is naturall and common to all men but the death of bodie and soule for euer which is the seconde death this is due to the committing and finishing of sinne in all men vnlesse there come betwixt our sinne and death the remedy which God for the Saintes hath prepared by Iesus Christ euen his â—eath passion intercession to die for euer To be vnder â—ondemnatioÌ„ to be thrust out from the presence and face â—f God to be in perperuall darkenes to haue a worme
ground of men or by them planted vppon rotten rootes and stockes become fruitlesse and perish and neuer take roote but this away and die by little and little so if the worde of God be cast in the stonie ground of our hearts or planted vpon the rotten rootes of our carnall affections it neuer taketh roote but decayeth dieth and withereth VVherefore to the end it may bring forth fruit in vs in some thirtie in some sixtie in some an hundreth vve must endeuour to haue it first ingraffed in vs which in the regenerate is assuredly true whereof the Apostle here admonisheth Lay aside all filthinesse and superfluitie of maliciousnesse and receyue vvith meeekenesse the vvoorde ingraffed in you Novve why we should so do in the third place the 3. The reason reason is rendered because it is able to saue our soules The vvorde of God is the onely medicine for all our invvard maladies it is that souereigne salue vvhich saueth our soules it is the plaister to lay to the vvoundes of of our sinnes yea and hath in store a salue for euerie sore of the minde Seeing therefore it bringeth so great profite vvith it vvee ought vvith meekenesse to receyue it VVhich Saint Iames intimateth and shevveth vvhen he sayeth receyue vvith meekenesse the vvorde engraffed in you vvhich is able to saue your soules The vvord of God receyued by faith saueth our soules because it is the meane to bring vs to God and his sonne Iohn 17. Christ whom to know and beleeue is eternall life This worde assureth our heartes in the promises of mercie which we taking sure holde of are thereby spared Hereby doe we attaine vnto faith by which we doe liue the iust shall liue by faith and faith commeth by hearing and hearing by the worde of GOD. Beeing therefore Abac. 2. Gal. 2. John 20. 31. Rom. 10. the meane and instrument whereby we apprehend Christ in whome onely there is life beeing the way whereby we come to true faith whereby our soules doe liue thererefore is it sayde to saue our soules To which purpose Saint Paul calleth it the worde of saluation Acts 30. c. 11. 14 Rom. 1. 1. Cor. 15. 2. Ephes 13. 1. Tim. 4. and the power of GOD to saluation to euerie one that beleeueth This worde being the worde of reconciliation preached by the Minister receyued of the hearer is saluation to both Wherefore Paul exhorteth Timothie to take heede to himselfe and to learning and therein to continue because in so doing he should saue both himselfe and those that heare him This vertue and power of the worde in another place expressing he affirmeth that it pleased God by the foolishnesse of 1. Cor. 1. preaching to saue those that beleeue In which he labouring became all things to all men that by all meanes he might saue some through his preaching Notvvithstanding this force is not in the bare and outvvard hearing of the vvord but in beleeuing the vvord preached to vs and heard of vs othervvise it profiteth nothing For as the vvorde profited not the Ievves because it vvas not mixed vvith faith in those that heard Heb. 4. it so neither profiteth it vs or any other to saluation vnlesse it be ioyned vvith beleefe vvherefore that it may saue our soules it must be receyued vvith faith of all the Saints of God This vvorde healeth the vvounded heart and conscience this is vvine to scoure and oile to supple our festring Luke 1â— sores herein is there remedie against euery sinne least through the heauinesse of the burthen we should fall into desperation Against presumption it terrifieth vs against distrust it comforteth vs in ignorance it teacheth vs in errour it informeth vs in falshoode it correcteth vs in manners it instructeth vs in wandering pathes it directeth vs in daungerous waies it guideth vs being a lanterne vnto our feet and a light vnto our paths that we perish not a present remedie for euerie sickenesse Psal 119. of the minde an approued helpe at all assayes and needes a soueraigne salue for euerie sore of heart and therefore rightly and worthily said by Jamer to be able to saue the soule If then this word be of power able to saue the soule if all filthinesse layd apart and superfluitie of maliciousnesse remoued it be receyued with meekenesse then the contempt hereof is pernicious daungerous and damnable For if the Israelites escaped not when they refused to heare Moises which by Gods commaundement spoke vnto them on earth how much lesse shall men vnder the Heb. 12. Gospel escape if they turne from him which by his ministers speaketh from heauen vnto them Now this word is not contemned onely by open rebellion and resistance thereunto as by the Iewes by Turkes persecuting tyrants Romish prelates and their adherents but also when in worde it is professed but in conuersation of life it is not expressed a thing most heinous and horrible in the sight of God of which contempt most professours are now guiltie Hereby then let them be admonished and so effectually reclaymed And this is the first admonition of the Apostle wherefore lay aside all filthinesse and superfluitie of maliciousnesse and receiue with meekenesse the worde that is graffed in you which is able to saue your soules Some men too much giuen to please themselues in 2 Admonition their foolish imaginations conceits hereupon thinke it enough to heare the worde of God albeit they doe not thereafter Which fond perswasion to roote out of mens mindes the Apostle setteth downe this second admonition wherein is shewed that it becommeth all the Saints of God so to heare the word preached as that they frame their liues thereafter and liue according as therein they are taught from God that their conuersation be answerable to their profession and their deedes correspondent to the doctrine wherein they are informed In which admonition two things come to be considered 1 What it is that they are admonished of namely to be doers of the word not herers onely 2 The reasons why they should so do which are two as in the discourse shall be euidently apparant 1 The admonition be ye doers of the worde not hearers onely S. Iames hauing not in vaine learned in the Mat. 13. parable of Christ that the seede beeing cast into the foure seuerall groundes yet fructifieth but in one onely and seeing by dayly experience that many men make shevve of religion but yet liue carelesse in their conuersation who turning the eares of their bodies to the worde and in their mouthes professing themselues to knowe GOD yet in their deedes denie him Titus 1. beeing abhominable disobedient and to euerie good worke reprobate and in shewe make profession but in life are nothing answerable thereunto in this place inueighing against that hypocrisie of men condemning that outwarde hearing as vnprofitable to themselues and odious vnto God sheweth most notably what maner hearers the Gospell requireth euen such as
10. 24. 2 Cor. 9. 6. 8. 9. 10. Phil. 4. 19. Elias the Prophet but also of eternall blessing yea to be receiued to the eternall kingdome of Iesus Christ if we shew mercie For earthly things to reape heauenly for temporall eternall for transitorie perpetuall how great a change how singular a mercie how incomparable a rewarde Of all artes therefore sayth Chrysostome the Homil. 33. ad pop Anti. Basil fol. 109. 2. pag. Prou. 19. most gainefull and of all vsurie the onely commendable when by giuing to the poore we lend to vsurie vnto the Lord as the wise man writeth 7 If punishment may terrifie vs then let vs recount that as God promiseth exceeding great rewarde both temporall and eternall to the mercifull so he threatneth grieuous punishment both in this life and in the life to come to the mercilesse which thing should moue vs. 8 Finally if we consider that by the Apostle it is set downe as a propertie and effect of true religion without which our religion is but counterfetting our holinesse but halting our deuotion but dissimulation before God thereby shall we be stirred vp to this dutie Wherefore if either the care of Gods commaundements or regard of fraile condition either remembrance of inseparable coniunction in the mysticall bodies or example of the father either president of Christ or promise of reward either threatning of punishment or respect of true religion can doe any thing with vs then let vs be remoued to the relieuing the brethren and to the performance of this duetie of loue wherevnto by the Apostle wee are exhorted The second effect wherein religion appeareth is innocencie Innocencie 2 propertie or effect of religioâ— of our liues that we keepe our selues vnspotted of the worlde which in all those which professe his name in all times in all places in all people God required as the true marke of religion VVherefore when he called Gene. 17. Abraham from the idolatrie of Mesopotamia to the true seruice religion and worship of himselfe God required this as an effect of his vnfeigned religion Walke before me and be perfect When he had established a gouernement among his people and taught them his true Leuit. 11 20. c. religion he requireth holinesse innocencie integritie in them as the effect of their religion Be ye holy for I the Lord your God am holy Our Sauiour Christ the authour Mat. 10. 18. of Christian religion calling his from the impuritie of the worlde willeth them to be innocent as doues and to be as babes without maliciousnesse and so to testifie their religion S. Paul prescribing a religious sacrifice Rom. 12. vnto the newe people of God forewarneth them to take heede of worldly corruptions and not to fashion themselues thereunto to which purpose that counsaile to Timothie serueth singularly let euerie one which calleth vppon Iesus Christ depart from 1. Tim. 2. iniquitie Saint Iohn exhorting men to shewe their 1. Iohn 2 vnfeigned religion by renouncing all worldly wickednesse requireth them not to loue the worlde nor the things therein Finally Saint Iames here describing religion by certaine inseparable properties and effects against hypocrites who pretended religion yet were carelesse of charitie and innocencie of life thereof sayeth in manner following Pure religion and vndefiled euen before God the father is this to visit the fatherlesse and widowes in their aduersitie and to keepe himselfe vnspotted of the world To bee cleare from the sinnes and workes of worldlings and wicked persons to refraine from fleshly lustes and carnall desires wherinto men are naturally cast headlong is to keepe our selues vnspotted of the world which the Saints of God must do that they may bee pure and holy in bodie and minde in soule and spirit in thought and worke that as chast virgins they may bee presented 2. Cor. 11. blamelesse before Iesus Christ Now the spottes wherewith men are stained as they are all maner iniquitie and sinne whereunto worldlings are giuen so are they these especially 1 couetousnesse 2 Vsurie 3 Extortion and oppression 4 Drunkennes and surfetting 5 Adulterie and fleshly vncleannesse 6 Pride and arrogancie 7 Ambition and vaineglorie 8 Contention and enuie 9 Maliciousnes and hatred with the like vvherewithall as mens liues are defiled so their religion is corrupted herewith who so is stained their religion is not pure and vndefiled before God for this is pure religion before God the Father to visite the fatherlesse and vviddovves in their aduersities and to keepe himselfe vnspotted in the vvorld The spirituall man therefore vvho vvill haue his religion to bee pure and vndefiled before God must abstaine from all the vvorkes of the flesh must be cleane from adulterie fornication vncleannes void of riot vvantonnes excesse luxuriousnes far froÌ„ couetousnes vvhich is worshipping of images guiltlesse of murther enuie sedition brawling contentions not geuen to pride ambition vaine confidence but studious of chastitie temperance meeknes gentlenes curtesie mercie modestie patience long suffering goodnes and all manner of vertue wherein true and vndefiled religion consisteth Which thing God the father of our Lord Iesus Christ the God of all grace and goodnes graunt vnto vs that we walking in faith vnfeyned in loue not counterfet in innocencie vnspotted may in all righteousnes and holines of life glorifie him in this present world and after this life ended may liue with Christ for euer in his eternall kingdome To whom with the holy Ghost be all power dominion and maiestie both now and for euer Amen The Analysis or resolution of the seconde chapter of Saint Iames. This secoÌ„d Chap. conteyneth two places Whereof 1. is of not contemning the poore in respect of the rich christian religion not admitting this respect of persons from ver 1. to 14. where there are two things noted 1. The proposition and state of this place that the religioÌ„ and faith of Christ must not be with respect of persons v. 1. 2. the proof of the proposition contening 2 argumentes Whereof 1. FroÌ„ example of such as doe the like therin 3. things 1. The example it selfe 2. 3. 4 2. The euil therin condemned 5. 6. 7. 3. The conclusion 8. 9. 2. From the nature of the lawe which they traÌ„sgresse therin also ar 3. things 1. Proposition v. 10. 2. Confirmation v. 11. 3. Conclusion v. 12. 13. 2. Is of good workes to be ioined with faith Wherein there are 3. things noted Namely 1. The proposition and state of the place That faith is vaine and dead wherwith good works are not ioyned v. 14. 2. The proofe of the place conteyning 4. reasons or arguments From 1. A similitude 15. 16. 17. 18. 2. An absurditie 19. 3. Aâ—rahams example 20 21. 22. 23. Rahabs example v. 25. 3. The conclusioÌ„ 1. Made vers 24. 2. Repeated ver 26. THE SECOND CHAP. OF S. IAMES THE FIRST VERSE THE NINTH SERMON Verse 1 My brethren haue not the faith of our glorious Lord Iesus Christ
of the soule and spirite is deade so fayth vvithout vvoorkes is deade also That vvhen the soule is out of the bodie the bodie is voyde of office of action and all things which argue life So fayth destitute of good workes sheweth no duetie of loue giueth no testimonie of life hath no signe or force and efficacie profiteth not is like a deade carkasse is but an idoll or shadowe of fayth And this is the conclusion These things thus setdowne howbeeit it maie plainely appeare what the drifte and scope of Saint Iames was onelie to beate downe the pride of hypocrites who bragged and boasted of faith without the fruites of iustification and righteousnesse and not to oppose himselfe agaynst Saint Paul who in so manie places prooueth that wee are iustifyed by fayth without the woorkes of the lawe and thereunto alledgeth the same Abraham for example of iustification by fayth whome the Apostle vseth for iustification by workes as Rom. 4. Gal. 3. our aduersaries oppose them and set the one agaynst the other as if the spirite of GOD in them were deuided yet that all doubting and halting betwixt diuerse opinions may bee remooued all controuersie which in appearaunce seemeth great betwixt these Apostles may bee taken away that the controuersie betwixt vs and our aduersaries may the better bee appeased and all occasion of abusing this place for their iustification by works before GOD secluded there are foure things diligently to bee examined and discussed wherein the whole matter consisteth 1 What fayth Saint James meaneth when in this place hee so inueyeth against it 2 In what sense iustification is to bee taken in this controuersie 3 VVhat woorkes hee meaneth woorkes before or after fayth when he ascribeth iustification to woorkes 4 What manner of men and people he dealt withall and to what persons he speaketh 1 Touching faith all men almost boast thereof Faith is diuerse all men glorie therein yet the hundred thousand person scarsely knoweth aright what true sound and iustifying fayth meaneth in respect whereof and in regard that the sundrie signification thereof breedeth controuersie betwixt vs and our aduersaries in the matter and argument of iustification therefore may we profitablie consider thereof The acceptions and significations of faith vsuall and common are chiefly fiue 1 Is ciuill faith consisting in vpright dealing and keeping touch worde and promise with men Of which the Philosophers speake much and M. Cicero giuing the deriuation of the name and worde 1. Off. saith that faith is so called because that is done which is sayde The Prophet Dauid seeing faithfulnesse to Psal 12. perish and decay in men touching the trades and businesse of this life complayneth thereof before GOD Helpe Lorde there is not a godly man left for the faithfull are perished from the children of men and the decay hereof Ieremie lamenteth in like manner let euerie one take heede of his neighbour and trust not in anie Iere. 9. brother for euerie brother will vse deceyte and euerie friend will deale deceytfully This faith is the truth and constancie which ought to bee in our deedes and wordes and the keeping of promise in matters of this life and is therefore called ciuil faith as being conuersant in ciuill things 2 There is also faith which is hystoricall which is the knowledge and confession of the things to bee true which wee reade in the olde or newe Testament Thus in generall wee call the knowledge of these things faith The knowledge of the Articles of our beliefe is called Christian fayth The knowledge of things indifferent is called faith The knowledge of the storie which Rom. 14. the diuels themselues had is called faith the diuels beleeue they beleeue the storie of the creation of the Iames 2. worlde and other things therein contained they beleeue the storie of Christes life death passion sufferings miracles to bee true yet are not saued This faith is historicall because it beleeueth onely the storie written as they that beleeue the Chronicles of Englande Fraunce Irelande Italie Germanie that such Cities Townes Riuers Mountaines are therein haue faith and are sayde to giue faith thereunto To beleeue that Carthage was destroyed by the Romanes Numantia by Scipio Hierusalem by Titus and Vespasian the Kingdome of Israel to haue ended when Shalmanaser the King of Assiria ouercame them the Kingdome 4. King 7. of Iudah and Hierusalem by Nabuchodonosor of Babel who caried them into captiuitie into Babylon that the Babylonians were subdued by the Medes and 4. King 25. Persians that GOD made the worlde that Christ was borne of a Virgine that hee was conuersant vpon earth thirtie yeares or thereaboutes that hee was put to death by the malice of the Iewes through the treason of Judas that hee rose againe and aftetwarde ascended and so therein to go no further is an historicall fayth which is common to men and diuels to Turks and Christians the godlesse and godly the righteous and the wicked 3 Sometimes fayth is taken for the power which is giuen men whereby they are able to worke and doe great miracles That fayth which there about is conuersant is called a fayth myraculous as occupied in 1. Cor. 25. doing miracles Saint Paul so vseth it when he saith to one is giuen the worde of wisedome by the same spirite to an other the worde of knowledge by the same spirite to another is giuen faith by the same spirit Wherof Theophilact saith not faith of doctrine but faith of Theophilact signes which when they are wrought haue power to moue mountaines In which sense in the next Chapter Paul is to bee 1. Cor. 13. vnderstoode where intreating of the faith which consisteth in working of miracles saieth If I had faith so that I coulde mooue mountaines out of their places and haue no loue I were nothing Which kinde of faith Saint Ambrose affirmeth may bee euen in them Ambrose which are wicked and not of good conuersation Which our Sauiour putteth out of doubt when to manie Mat. 7. which prophecied and wrought miracles in his name hee sayde Away from mee ye workers of iniquitie I knowe you not This fayth was euen in the traitour Iudas who with the rest wrought miracles and did wonders among the children of men This faith also if it Luke 10 stay in working of miracles profiteth nothing to saluation 4 Moreouer faith is applied to the outwarde pretence of men when in wordes and shewe they seeme to beleeue in Christ yet are carelesse of the fruites of sanctification and righteousnesse whereby faith is knowen vnto the world This is the faith of hypocrites and therefore called hypocriticall Saint Iames calleth it deade fruitlesse barren This faith beareth great sway and swinge in the worlde ruleth and reigneth in the most part of men and in the common multitude of professours whereof the number is infinit which professe great faith great holinesse great religion yet are
are void whom selfe-loue opinion of wisdome pride of heart hauing Iude 2. 2. Pet. 2. 10. puffed vp despise gouernment and speake euill of thē that are in authoritie to whom in the vanitie of their opinions in the fancies of their own braines in the conceits of their grene heads they wil not obey though they haue neither found ground nor sufficient reason nor euident proof to lead induce them to their false perswasions Wherefore they also are farre from this wisdome whose propertie it is easilie to be entreated 5 Another qualitie or propertie of this wisdome is Isai 55 1. John 2 mercy it is full of mercy and mercy is specially in two things 1. in pitying the bodily needes of our brethren in pouertie and distresse whereof is largely spoken 1. chapt verse 27. 2. In pitying the spirituall needs of the saints and of all men as when they lacke good councell to minister it when they run astray to call them home againe when they offend to tell them of it that they may be reclaimed to draw them by all meanes out of the snare of satan whereby they otherwise might be caried away to their destruction Whereence it appeareth that the wisdome frō aboue hath a mercifull regard both to the bodies and also to the soules of the saints of God whereof if wee become carelesse then haue wee not that wisedome which is full of mercie 6 The sixt propertie hereof is that it is full of good workes as constancie in profession paciēce in afflictions carefulnes in our vocation continuance in prayer mortification of the flesh renouation of the spirite reformation of our life and finally whatsoeuer tendeth to true sanctification 7 It is also without iudging which is either without respect of persons to regard the matter 2. chapt 1. Ether without ambition and rigour in iudging thy brethren 3. chapt 1. Either without greedie and busie inquiring seeking into other mens liues either iudging all in the worst part either vnaduisedly to iudge or condemne one another These kinds of iudgings either partially either ambitiously and rigorously either curiously either malitiously either rashly are here condemned Not taking away a right estimation and iudgement betwixt man and man thing and thing good and bad truth and falshood iustice and iniurie oppression equitie or any the like either ecclesiasticall or ciuill iudgement 8 Finally this wisdome from aboue is without hypocrisie This doth nothing colourably or counterfetly suttlely or guilefully this wisdome beareth not two faces vnder one hood this wisdome pretendeth not one thing openly and meaning another secretly this doth al things plainely and purely simply and sincerely as proceeding from God the God of truth to whome no dissembling no counterfetting no double dealing is or can be pleasant and these are the properties of heauenly wisedome By this distinguishing of wisedome he stoppeth the dore and gate to all impuritie to all contentiousnes to all rigorousnes and desire of reuenge to all stubbornnes to be corrected or informed to all irreconciliablenes and vntractablenes of men to all vnmercifulnes to all wickednes euill iudgement hypocrisie dissēbling before God and man Where vnto who so is giuē how so euer he haue that earthly sensuall diuelish wisedome yet hath he not this diuine wisedome which commeth from God These things being thus disposed the last thing in this treatise is why wee should shewe by good conuersation our workes in meekenes of wisedome because the fruites of righteousnes are sowen in peace of them which make peace a reason from reward in so much as they shal reape the fruites of righteousnes which they haue sowen in peace This place teacheth vs that whatsoeuer we do whether good or euill it is a seede sowen whose fruite hereafter is to be expected if the seede be good we shall receiue Gal. 6. Job 8 good if euill then shall we receaue euill things euen punishments Which saint Paul confirmeth be not deceiued God is not mocked for whatsoeuer a man soweth that shall he also reape if he sowe to the flesh hee shall of the flesh reape corruption if he sowe to the spirite he shal of the spirite reape life euerlasting That they may receiue pleasant and delectable fruite from the liberall hande of God the Apostle exhorteth them to sowe good seede euen the seede of peace that they may receiue and reape the reward of peace mentioned by our Sauiour which is Mat. 5. eternall blessednes and to be reckoned for the children of God And this reason is set downe to perswade the saints to embrace peace against the corrupt iudgement of the world who iudgeth them miserable foolish wretched that liue peaceably but the spirit of truth teacheth here the contrary that hovvsoeuer the vvorlde iudgeth of peaceable persons yet shall they assuredly in due time reape and receaue the reward of peaceable righteousnes Which reward ought to allure all men to meekenes of wisdom which ought of christians so far foorth to be folowed as a good conscience be retained vice and iniquitie suppressed vertue and godlines promoted loue and charitie in the holy feare of God cherished And this is peaceable wisdome by the Apostle commaunded This wisdome Christ Iesus our Lord who of GOD is for vs made wisdome and righteousnes sanctification and redemption graunt vnto vs that in all peace and quietnes of heart we may serue one another in loue and in one spirite and one trueth with one minde and one mouth maye glorifie God the God of peace To whom with Christ Iesus his sonne our Sauiour and the holy Ghost our comforter be praise in the great congregation of the Saints Amen The Analysis of the fourth Chapter of S. Iames. This fourth Chapter 〈◊〉 foure things or places 1 Is of contentions warres therein 5. thinges are to be marked from v. 1. to 7. 1 An interrogation or question concerning the beginnings and causes of contentions and warres among men verse 1. 2 An answeare to the question conteyning the assignment of the causes which are two 1 Vnruelie pleasures fighting in our members 2 Immoderate desire of increasing our priuate estate and wealth verse 1. 3 A condemning of those pleasures and desires of men which bring with them nothing but anguish and sorrow v. 2. former part 4 Why these desires are without effect or ineffectuall the causes are two 1 Because either men aske not those thinges at Gods hand part of the second verse 2 Or because if they aske thē yet aske they amisse v. 3 5 A sharp reproof of these things Wherein there are 3. things noted 1 The reproofe it selfe v. 4 first part 2 The reason of this reproofe v. 4. 2 part 3 The preuenting of an obiection v. 5. 6. 2 Place is of our duety to God consisting of two things namely 1 Submission to him wherin three things are to be noted v. 7. 1 What he commandeth to submitte our selues to God 2 The contrarie to resist the
it in the lustes thereof neyther giue you your members as weapons of vnrighteousnesse vnto sinne In some sense these and all other euill pleasures and Rom. 7. euill desires as branches of the olde tree and roote of Adam fight in the very elect of God as saint Paul confessed of him selfe that he had a lawe fighting in his members withstanding and resisting the lawe of his minde and leading him captiue vnto sinne whereof in another Gal. 5. place he speaketh when hee saith that the flesh fighteth against the spirite and the spirite contendeth against the flesh that we cannot doo the thinges wee would Euen in the most elect and chosen vessels of God there is a fighting in their members The vnregenerate parte striueth against the regenerate the olde Adam against the newe Man the outwarde Man against the inwarde so so that there is in the Saints a striuing and a fighting in their members But here Saint Iames seemeth to call that the fighting of pleasures in our members not when the spirite striueth against the fleshe but when wee giue ouer our selues wholy to the following obeying of our lustes pleasures in following seeking after wealth honour fleshly lusts when we bend all our force when we imploy all our labour bestow all our time spende all our wits and studie when wee make our bodies and soules seruantes of our wealth honour and desires and for those striue by all possible meanes then do our pleasures fight in our members then vse we them as souldiours to fight for our couetousnesse and ambition where vnto to resigne the rule and gouernment ouer vs is properly according to the Apostles doctrine to haue pleasures fighting in our members Where vnruly pleasures and immoderate lusts are assigned causes of warres and contentions which causes beyng euill the effectes cannot be good vvee may not therence condemne all contention neyther all vvarres as vnlavvfull For neither contention for religion against superstition neither for truth against falshood neither for sound doctrine against blasphemous heresie neyther for true iustice against open iniurie neyther for excellent vertue against shamefull iniquitie is here reproued but prayse vvorthy as chapter 3 verse 14. hath beene shevved Neither is lavvfull vvarre for defense of religion aduauncement of Gods glorie repelling intollerable iniury from the church of Christ or common wealth vvherein vve liue condemned as a vice but as a vertue renovvmed as chapter 5. verse 6. shall appeare Here is then the question asked here is also the ansvvere made from vvhence are vvarres and contentions among you are they not hence euē of the pleasures vvhich fight in your members These thinges thus set downe in the thirde place Pleasures condemned 3 he commeth to the condemning of these vnruly pleasures these couetous and ambitious desires of menne these striuings and contentions of men from their effectes they profite or helpe not at all they bring no good thing vvith them they are without effect they onely bring anguish and anxietie of minde vexation and trouble griefe and torment conceaued of not obtaining the desires of our harts Thereof Saint Iames saith yee luste and haue not you enuie and desire immoderately and cannot obtaine yee fight and warre and get nothing Thus are the labours desires and trauailes of men to attaine riches and honour by their owne euill meanes oftentimes frustrate and voyde of effects Carking and caring pinching and pining lusting and desiring fighting and cōtending for honour or wealth preuaile nothing without the helpe of God Dauid the Prophet to this purpose auoucheth that Psal 12 7. it is in vaine to rise vp early go late to bed to eate the bread of carefulnes as therby by our selues to attaine vnto great matters the trauell of man by himselfe without the blessing of God is nothing worth vain vnprofitable for of our selues we cānot adde one cubite to our stature Math. 6. nay wee cannot make one hayre white or blacke as our Math. 5. Sauiour witnesseth couetous and miserable men oftentimes luste and long after the goods of their neighboures and brethren they hate they enuy such as prosper by them they earnestly desire and affect the riches of others they sigh they sobbe they sorrow they grieue that they cannot bring about their purpose to enioy their neighbours liuings As Achab did for not obteyning the inheritance of Naboth they fight they brawle 3. Kings 21. they frette they fume they stampe they stare they fome at mouth like wilde boores they raise tumultes as Demetrius for his commoditie against Paul they Act. 19. 16. 19. picke and spie out holes they frame accusations they inuent matter they forge lies they deuise slaunders they suborne witnesses against their brethren iniuriously to attaine vnto their riches by right by wrong by hooke by crooke by all meanes they seeke to rush into the possessions of their neighbors They turne euery stone they labour by all meanes to attaine to honour estimation wealth and riches power and glorie in the worlde and all is oftentimes in vaine and they misse of their purpose They lust saith Iames and haue not they enuie and desire immoderately obtaine not they fight and warre and get nothing One man ambitiously desireth honour another couetously hunteth after gaine and commoditie this man aymeth at a kingdome another shooteth at promotion one followeth his carnall desire another seeketh after other pleasures euery one either for greedy gaine priuate increase or for ambitious desire of augmenting his honour trouble excruciat and vexe themselues miserably and yet all in vayne For these their vnruly pleasures and immoderate desires are very often fruitlesse and without effect as experience teacheth vs. Some men seeke by their greedy desire to attaine vnto great wealth therefore they toyle moyle themselfes at yeares end get nothing Yea sometimes loose that they had already as those that will occupie many trades set vp many shops of sundrie commodities haue many irons in fire at once busie themselues with many thinges whereof sometimes they are ignorant thus busying themselues now here now there now about this thing now about that trusting many venting their commodities diuers waies for triple gaine as they thinke in fine gaine nothing but the losse of time goods and labour Such also are they which hauing very good gainfull trades whereof they liue well yet for greedines of gaine they betake thēselues vnto other trades as the occupier when after many yeares he wil play the marchant aduenturer for so he doeth oftentimes aduentureth all and bringeth home nothing but a heauie heart a fooles head experience dearely bought repentance too late the prouerb of foolish had I wist I would not haue done it These and such like ouer greedie of hastie wealth lose their labours oftentimes and profite themselues nothing at all Some in like manner hauing aspiring heartes and mindes caried away with ambition seeking increase of honour come to
Dauid the cause of his iust destruction Had Iudas the traitour learned to resist the diuell when hee put into Mat. 26. Iohn 18. his minde for lucre to betray his maister hee had not for that sinne fallen into dispaire wherein he was his owne hangman the testimonie of his euerlasting damnation If the rebels in the north not long since and the villainous traytours now of late with the traiterous conspiratours fresh in memorie had learned and endeuoured to resist the diuell when to shedde innocent blood when to depose the Lordes annnointed Elizabeth by the grace of God our soueraigne Ladie and Queene of Englande France and Ireland to bring in forraine nations to set vp a murtherer of her husband and the onely cause of many miseries and mischiefes both here and elsewhere in like manner to endeuour the vtter calamitie and finall destruction of their natiue soyle and Countrey they were by him sollicited and mooued neyther had their bodyes beene dismembred too gentle a punishment for so hainous iniquitie neither their soules endaungered to damnation as theirs were all which died in finall impenitencie Had we our selues men and women learned to resist the diuell when nowe by pride nowe by ambition nowe by couetousnesse nowe by extortion nowe by adulterie nowe by enuie nowe by one iniquitie nowe by another by him we are tempted to rebell agaynst GOD then shoulde wee not by committing these and the like sinnes so iustly open the mouthes of our Prophets and preachers to thunder out the heauie iudgement of God against vs and our Countrie neither should we be subiect to so many strange and newe diseases as the punishment of our new sinnes as raigne and abound among vs from yeare to yeare VVherefore both to auoyde manie mischiefes and miseries in our common and temporall life and also to flie the daunger of future calamitie and euerlasting damnation to come wee must euermore remember the exhortation which is giuen vs and holde fast the admonition of the Apostle Resist the diuell VVho beeing the auncient enemie of mankinde seeketh by all meanes to drawe vs from the loue and embracing of GOD and to couple vs in loue and league with himselfe therefore ought we to oppose our selues vnto him as to our mortall enemie withstand all carnall lustes all fleshly desires all wordly prouokements as the instruments of Satan that hauing peace with men without contention and performing reuerent obedience to God without rebellion we may rise vp against the deuill and in all things resist him as we are exhorted Now satan the deuill is sundry wise resisted of men How satan is resisted First by faith in Iesus Christ wherewith we armed stande fast without wauering thereby resist the assaults of satan the deuill S. Paule arming men against all spirituall 1. Cor. 16. assaults by satan and his ministers and preparing them to the spiritual battle with the deuill his members exhorteth them to stand fast in the faith wherby especially our spiritual enemies are beaten back resisted put to flight watch saith he stand fast in the faith acquite you like meÌ„ be strong S. Paul calleth faith the spirituall shield whereby Ephes 6. we are able to beare of and quench the firie dartes of the deuill therfore exhorting men to put on the whole armour of god he willeth them chiefly to take vnto them the shield of faith that thereby they may quench the firie dartes of the deuill The Apostle Peter preparing vs and 1. Pet. 5. 1. Iohn 5. 4 12. Reu. 11. arming vs against satan willeth vs to resist him by faith be sober saith he and watch for your aduersary the deuill goeth about seeking whom he may deuoure whom resist stedfast in the faith For which cause S. Augustine attribubuteth Lib. 3. c. 20 de lib. ar bitrio S. Basil in psal 32. this effect vnto faith that it vanquished ouercommeth and resisteth the deuill S. Basill vpon Psalm 32. What man is able to wage warre with the deuill vnles he flie to the helpe of the Captaine of the hoste therehence therefore through our faith in him wee wounde and thrust through our enemie When â—atan then assaulteth with any temptation there is no way better to resist him then by trusting perfectly in the grace of God vvhich is 1. Pet. 1. brought vnto vs by the reuelation of Iesus Christ and to be assured that seeing we are marked with the seale of Eph. 4. 2. Corin. 1. Iohn 10. the spirite for the sheepe of Christ therefore we cannot be plucked out of his handes that sith our names are written in the booke of life therefore vve cannot perish for euer by the temptation of Satan that in asmuch as we are chosen by God and predestinate from euerlasting Rom. 8. of the meere fauour of God to be conformable to the image of Christ therefore no creature in heauen aboue or in earth beneath nor in any infernall place no not Satan himselfe shal be able to seperate vs from the loue of God which is in Iesus Christ our Lord. This assurance of our hope this persuasion of our faith this certaintie of our saluation if we hold out before satan without wauering we shall in his temptations resist him and thus by faith is he resisted 2. As we resist him by faith so also we resist him by prayer when in our manifolde temptations we flie by prayer vnto God for succour against the deuill our auncient enemie when in the midst of the greatest assaultes of satan we runne for strength vnto God who is the defence the protectour shielde and deliuerie of his people and by whom all they which trust in him do not onely treade downe men their enemies but satan himselfe the aduersarie of all the sonnes of God by which meanes the assaultes of satan are expelled This way of resisting the Mat. 6. deuill our Sauiour Christ commendeth vnto men when he willeth vs among other things to pray for deliuerance from all euill and temptations of the enemie lead vs not into temptations but deliuer vs from euill Saint Paul setting downe the partes of our spirituall Eph. 6. armour which beyng put on and first girte and buckled about vs we shal be able to withstande our aduersarie the deuill after the girding of our loynes with veritie the putting on the brest plate of righteousnesse and the shooing of our feete with the preparation of the Gospell of peace and the taking in hande of the shielde of faith the helmet of saluation the sworde of the spirite which is the worde of GOD he ioyneth vnto all these prayer wherevvith satan is also repelled And experience teacheth the saints of God that if vvhen they are assaulted by satan they giue themselues incoÌ„tinently to praier then is the deuill foorthwith repelled and resisted For God is neare to those that call vpon him and will fulfill the desire of them that feare him and deliuer them vvherefore when
dwell in our mindes then shall God himselfe draw neere in louing fauour vnto vs and ouershadowe vs with the presence aâ— brightnes of his countenance then shall we be one in tâ—â— God and God with vs then shall hee dwell reâ—â— affliâ—â— with vs Mala. 4. for euer Which thing he geue and graunt vnto vs who hath not spared his only sonne for vs EueÌ„ god the father to whom with the sonne and the holy Ghost one one God in glorious trinitie bee praise dominion and maiestie now and for euer Amen Iames Chap. 4. verses 9. 10. Sermon 20. Verse 9 Suffer afflictions and sorrowe ye and weepe let your laughter be turned into mourning and your ioy into heauines 10 Caste downe your selues before the Lord and he will lift you vp THese wordes conteine the thirde part and place of this 4. Chapter which is touching The thirde place â—â— part of the Chapter our humiliation and humbling our selues before God which coÌ„sisteth in two things as here by the Apostle is set downe Namely 1. In chastising our selues throgh repentance and mortification of life wherein are two things to be obserued of vs. 1. What he commaundeth To suffer affliction 2 How it is to be done 1. Sorrowing 2. Weeping 3. Turning laughter into mourning 4. Ioy into heauines 2. In casting downe and prostrating our selues before the Lord wherein two things are to be noted 1. What hee commaundeth To prostrate our selues before God 2. Why That God may exalt vs. Now concerning this place it is the doctrine of humiliation and humbling our selues before God for the iniquities and sinnes by vs dayly against him committed Wherein the Apostle opposeth to the former vices in man things contrarie to their wantonnes and pleasures the afflicting and humiliating of themselues to their pride and arrogancie Christian modestie to their carnal delights lasciuious and lewde mirth he setteth down vnfained sorow and griefe whereby their repentance might be shewed whereunto these two verses serue Suffer affliction sorrowe and weepe c. wherin two things are to be considered 1. The chastising of our selues 2. And our casting downe our selues before God 1 Touching the chastising of our selues therin two things may bee obserued 1. what hee commaundeth 2 how the same is to be perfourmed The precept Suffer afflictions which is not an exhortatioÌ„ to patience in trouble wherof afterward c. 5. 7. but to chastise and afflict our selues by true repentance and mortification of our liues suffer affliction be you afflicted afflict your selues by true repentance before the Lord. Which exhortation is right necessarie because the whole life of worldly carnally minded men whose happines is in pleasure lust delights of the flesh is altogether spent in riot wantonnes banquetting iollitie laughter miâ—th and wicked reioising wherin men drowned forget neglect their duetie vnto God neither remember they the iudgements of god and his heauie wrath which therfore hangeth ouer them as the storie of the first world in the daies of Noe declareth Wherein they were geuen to eating to drinking to riotousnes to wantonnes and all Gen. 7. pleasures of the flesh vntill such time as the floud came vpon them and destroyed them And the example of Sodom confirmeth in the dayes of Lot whereof the Gen. 19. men and the women with al the people gaue themselues whollie to the satisfying and fulfilling of al the lustes and desires of the flesh and excesse of their liues till the Lord rained fire and brimston vpon them from heauen and miserablie destroyed them Which negligence rising from the plentie and prosperitie of worldly thinges almighty GOD foreseeing gaue charge thereof vnto Israel his people that when they came into the land of Canaan where they shoulde Deut. 6. 8. possesse great and goodly Cities which they builded not houses replenished with all manner of goods which houses they filled not welles digged which they digged not vineyardes which they planted not When they had eateÌ„ and droken and were full abounding and flourishing in all worldly prosperitie they should take heede least they forgat the Lord who had geuen them all these thinges Seeing then prosperitie and worldly wealth seeing carnall delightes and fleshly pleasures make vs stubborne forgetfull and negligent in our dueties to God is it not necessarie that we be often admonished and earnestlie exhorted thus to chastise our selues by repentance true mortification least we be carried away with the sway of earthly things vnto finall destruction Which when our Apostle Saint James had considered as hauing care of our soules health exhorting vs to true humiliation and chastising of our selues saith Suffer affliction or be chastised and sorowe and weepe that therby our repentance which is to saluation not to be repented of might be witnessed Will we liue for euer then 2. Cor. 7. 2. Tim. 2 must we die here by repentance and mortification to sinne Will we obteine eternall rest then in this life must 1. Pâ—t 1 we be afflicted Wil we reioyce with ioy vnspeakeable and glorious then must we here sorowe for a season Will we haue mirth without end then must wee lament our iniquities in the bodie that our soules may liue in heauen for euermore with God They which haue their pleasure in this world shall surely haue their paine in the world to come as Abraham witnessed to the rich glutton in the Gospell they which are here full shall there want they which here laugh shall Luke 16 Luke 6 there weepe waile and lamente they that liue in pleasure vpon the earth shal suffer punishment and torments in the world to come vnlesse here they mortifie theÌ„selues and be chastised through repentance let vs there fore be admonished by the Apostle let vs holde fast the exhortation of S. Iames Suffer afflictions The afflictions which here we are exhorted to suffer What is affliction here are nothing els but the conceauing of griefe for sinne true and vnfeined repentance for the life past the chastising of our selues by fasting watching praying and such like before the Lord the true mortification of our earthlie members and the subduing of all carnall desires in our selues that thereby we may bee truely humbled before God This affliction holy Dauid suffered thus did he chastise himselfe thus was he afflicted before the Lord when he washed his couch with his teares in the night season Psal 6. Psal 35. and watered his bed with weeping when in the sicknesse of his enemies he humbled himselfe with fasting and his prayer was turned into his bosome when his iniquities Psal 38. 102. 9. were gone ouer his head and as a weightie burthen they were too heauie for him to beare when his wounds were putrified and corrupt because of his foolishnes when he was bowed and crooked very sore when he went mourning all the day long when his reines were full of burning and nothing sound in his flesh when he was weakened very much
father of the Church searching and seeking out rhe true Serm. 4. domi 1. quadrag causes for vvhich the Saintes of God might lavvfully vveepe vvriteth that there be tvvo causes for vvhich they may so do 1 Because they haue omitted through negligence many things vvhich they should haue done 2 Because they haue committed through boldnesse manie things also vvhich should haue beene vndone by them the one he calleth the sinne of omitting the other the sinne of committing and for both ought men to vveepe before God Let vs therefore looke hereinto vvith vvakefull and vvatchfull eyes let vs recorde and recounte vvith our selues vvhat dueties and good things vve haue omitted vvhich vvee shoulde haue done either to God or man either to our selues or others to our ovvne charge or to straungers to our friends or to our enemies let vs call to minde vvhat euill we haue done vvhereby God hath beene dishonoured our neighbours iniuried our selues defiled other by our euill example allured to vvickednesse Hovv vve haue dishonoured God by blasphemie oppressed our neighbours by iniurie vsurie extortion deceite and couetousnesse hovve vvee haue defiled our selues vvith fornications adulteries vvantonnesse and fleshly vncleannes vvith drunkennesse surfetting or the like enormities hovv vve haue dravvne on others to like sinne by sight by persvvasion by action by motion shall it not make vs to vtter our repentance by vveeping If vve forget not that vve haue omitted our dutie of praier and inuocation to god and the performance of humble seruice vnto him that vve haue omitted the ministring to the necessitie of the Saints and the helpe vve should haue shevved to the needie brethren that vvee haue omitted many good opportunities vvhich haue beene offered for the encrease of our vertue fayeth pacience mercie and such like that vvee haue neglected the carefull visiting of the poore destitute vvhich liue in our streetes and complaine and perish before our eyes for lacke of reliefe that wee haue omitted many exercises of prayer of preaching of reading and meditating in the lawe of God that we haue omitted the doing of manie things which appertaine vnto godlinesse and true sanctification and committed much wickednes priuately publikely openly secretely in our soules in our bodies at home and abroade agaynst God and men in our conuersation in our communication haue wee not iust cause to chastise and afflict our selues by weeping When wee heare of our cruell dealings our intollerable pride our silthinesse of the flesh our riotousnesse of life our great falsehoode lying deceyte vnderminding one of another our enuie hatred malice slaunder reproch backebytings and all iniquitie which nowe reigneth in our whole life mercifull God what fountaines what welles of teares shoulde it cause in vs VVherefore if Democritus the Philosopher wept continually Democrit 9. to see the ignoraunce blindnesse and doting follie of man shall not wee weepe day and night to see the blindnesse ignorance wretchednesse and wickednes of our selues whereby we continually prouoke the wrathfull indignation of God against vs VVhen our goods are taken by pirates our wealth consumed by shipwracke our houses burnt with fire our landes taken from vs by violent oppression our riches wasted by pestilent vsurie our libertie restrained by cruell persecution our children miscarie suddenly our friendes die from vs dayly and one misfortune fall on the heeles of another what crying what wringing Psalm 42. 7. Job 2. 15. c of handes what lamenting what weeping is there among vs But that God by our wickednesse is offended his name through vs blasphemed his lawe and holy worde contemned his pacience and long sufferance dayly prouoked and abused his threatnings his admonitions his counsels neglected his louing mercie forgotten and his great benefites not remembred that many good things pertaining to duetie haue beene through our follies omitted and manie wickednesses whereof we should haue beene cleare committed by vs who weepeth who lamenteth Let vs deare Christians in the feare of God euermore remember alwayes holde fast this councell of the Apostle that by sorrowing and weeping wee may shew our affliction and chastising our selues by repentance 3. A thirde way of afflicting our selues is by turning our laughter into mourning our wanton laughing which proceedeth frō the dissolutenes of our minds must bee turned into mourning Here by laughter is vnderstoode that lasciuious and wanton mirth and giggling which is rife among fooles and vaine persons and which they take vp vpon euerie vaine occasion in the world whereby their follie appeareth as Sirach witnesseth who Ecclus. 19. making the vaine laughter of men an argument of folly sayth A mans garments excessiue laughter and going declare what he is descrie his follie And in another place not long after A foole lifteth vp his voice with laughter Ecclus. 21. but a wise man doth scarse smile secretly And Salomon in his preacher like as the noise of thornes vnder the pot Eccles. 7. which for a time crackle but profite nothing for they are consumed suddenly and quickely So is the laughter of a foole this is also vanitie This laughter our Sauiour Christ condemneth crying out wo and denouncing Luke 6. vengeance against such as gaue themselues to wanton mirth and vaine laughter Wo vnto you that now laugh for you shall waile and weepe Our foolish giggling our prophane laughter our dissolute mirth our wanton screaming and scrcking our disordered lifting vp of our voices in our incontinent mirth must be laid aside and be turned into mourning if so be we wil humble our selues by true repentance vnto God And here vnder laughter and mirth are vnderstood also all those delicates and delightes all those merry conceyts and pleasant pastimes all those iollities sportings wherein men take pleasure and so become forgetfull of the iudgements of God and neglect the chastising of themselues for their wealth vnto God Whereunto our Mat. 24. Sauiour Christ witnesseth the world should be giuen towardes the end thereof yea and at the very appearing of the Sonne of God in iudgement whereof the saith As the dayes of Noe were so shall the comming of the Sonne of man be for as in the dayes before the floude they did eate and drinke marie and giue in marriage vnto the day that Noe went into the Arke and knew nothing till the floud came and tooke them away euen so shall also the comming of the Sonne of man be Wherein hee shevveth that in the latter dayes men shal be giuen to brutish pleasures delights and pastimes which the Apostle in the Saints of God would haue to be turned into mourning suffer affliction sorrow and weepe let your laughter be turned into mourning 4. Finally as our laughter must be turned into mourning so must also our ioy be turned into heauines the ioy vvhich worldly minded men conceyue of worldly thinges the wanton reioycing of men must be turned into heauinesse hanging downe of head casting downe of countenance in signe of shame for
measure of their wickednes Whereunto the Apostle had respect in this place when hee willeth them to weep and howle for their miseries to come 5 Whose miseries being generally touched as the cause of their comfortlesse lamentation so in the laste place it is shewed wherin this their miserie consisteth In this especially that the thinges wherein they so greatly trusted are vaine and vncertaine and shall testifie against them in the day of their punnishment And for as much as by their vaine trust and confidence in these thinges 1. Cause of their weeping and the first point of their miserie they heape and hoorde vp for themselues treasure of the wrath of God against the last day 1 And first the things wherein they trusted are vncertaine which appeareth both in generall and in particular also In generall riches are vncertaine vaine and transitorie subiect to manifolde corruptions which this Apostle teaching telleth the prophane and wicked rich men of the world that their riches are corrupt Doeth not the holy Scripture often foretell vs of the corruption vanitie and vncertaintie of riches Is it not an argument oftentimes beaten vpon in the word of trueth Are they not for great vncertainnes to be compared vnto an Ecle which wringeth slideth and slippeth out of the hand before we be aware thereof Are they not like a birde which now we haue in hand but our hand being opened she flieth from vs and wee cannot recouer her Psal 37. Salomon disswading men from immoderat loue and desire thereof geueth this wise aduice and councell Trauel not too much to be rich but cease from such a purpose wilt thou cast thine eye vpon it that is nothing for riches taketh her to her winges as an Egle and flieth into the heauens Whose father the princely prophete Dauid intreating of the vncertaine condition of prophane and wicked Psal 37. rich men crieth out be it they be strong and shoote vp as the greene bay tree yet are they cut of from the earth like grasse and wither as the greene hearbe they passe away and are not if thou seeke their place thou shalt not finde it And Solomon in his book of wisdom maketh the wicked Wisedom 5. riche men now burning and boyling in hell torments to acknowledge the frayltie and vncertaintie of riches which passe and perish as a shadowe or a poste that passeth by flie away as an arrowe in the aire a shippe in the vvater a birde in the heauens Our blessed Sauiour entreating of the corruption of vvorldly riches confesseth Mat. 6. Luk. 12. they are subiecte to theefes to the moth and canker The vncertainty wherof he sheweth in the parable of him who enlarged his barnes and saide vnto his Soule Soule eate drinke and take thy pleasure for there is great store of riches reposed and laide vp for thee for many yeares to whō it was replied by God that that night they should take his soule from him And many folde experience teacheth vs that when men haue feathered there nestes at their pleasure and hope to liue at ease many faire yeares and purpose with them selues to spende their daies in iollytie euen then often times not lyuing only but life is also taken from them Saint Paule seeing the ftayltie and vncertaine state of riches and the corruption where vnto they are subiecte giueth them this epithite or addition 1. Timo. 6. vncertaine charge them that are riche in this world that they truste not in vncertaine riches This our Apostle not varying from him selfe describing the brittle and fickell state of riches compareth them to grasse which is Iames. 4. subiect to sudden speady corruption for as soone as the sunne ariseth with heate the grasse wethereth and the flower falleth away so subiecte is the state of riches to corruption and vanitie Though Cresus King of Lydia were of infinite riches so that it grewe into a prouerbe richer then Cresus yet came his riches and all his glorious pompe vnto corruption when waging warre agaynst Cyrus the king of Persia hee was ouercome taken and subdued Though Xerxes were neuer so rich that he conducted an infinite armie of 1000000. men agaynst Greece and with his shippes made a bridge ouer the sea Hellespont and through his riches waxed so proude that he thought not onely that al men shoulde obey him but commaunded the Sea also to be quiet and calme and the mountaines to giue place vnto him yet was his state subiect to corruption when his armie was discomfited by the nauie of the Grecians on the Sea by the Isle Salamine insomuch as himselfe for the securitie of his owne person was forced to escape vnknowen in a fishers boate and so with great dishonour and losse of infinite preparation men and riches returned Though manie men in our memorie and the memorie of our forefathers haue in their times flourished in wealth yet their riches haue corrupted and themselues oftentimes haue beene thereof suddenly bereft or else their heires haue not enioyed the riches of their fathers whereby it appeareth in plaine euidence howe subiect to corruption our riches bee that the Apostle might rightly say that their riches were corrupt and therefore they trusting to a thing vncertaine and subiect vnto vanitie and for loue thereof leauing the Lorde who for that contempt bringeth destruction vpon them they ought to weepe and howle for that poynt and part of their misetie Seeing then in generall that riches are things vncertaine and shall in fine vanish away and come to nothing seeing they are of no continuance but subiect to alteration chaunge and corruption seeing the time shall come wherein they shall perish from you and when you Wisd 9. shall say with the wicked in the wise man Salomon what hath pride profited vs or what hath the pompe of riches brought vs All these are past away like a shadow and as a post that passeth by as the shippe that passeth uer the water which being gone by the trace thereof cannot be founde neither the path in the flouds as the flying and flittering of a birde in the aire or as an arrowe shotte at a marke which passeth through the aire and no man can tell the way whereby therefore for this miserie weepe and howle Goe to nowe you rich men weepe and howle for the miseries shall come vpon you your riches are corrupt The corruption and vncertaintie of their riches wherein they trusted is one poynt of their miserie wherefore they are called to comfortlesse lamentation 2 As riches ingenerall ar vncertaine and subiect to corruption so neither are the partes of riches more sure but euerie thing vnder heauen whereof a man maketh his account as of riches is subiect to vanitie and corruption and the chiefest partes of riches are gaye cloathing and costly apparell Siluer gold and the like which all are subiect to corruption 1 Touching gay garments costly clothing fine apparell Apparell though it be neuer so costly
are subiect whensoeuer the times be what manner so euer the meanes be what kinde so euer we suffer in For which cause the exhortations in the holy and sacred worde of God thereunto apperteyning are sundrie and manifolde Which to passe ouer and as it were onely to geue a taste thereof by the way What saith Saint Paul touching Rom. 1â— this matter Doeth not he exhort the Saintes to reioyce in hope to be patient in tribulation to continue in praier Who elswhere setting downe the steppes and degrees wherein the Saintes must treade if they wil walk worthie the calling whereunto they are called requireth Ephes 4. 1. Pet. 4. 12. Iames 1. 2. Reuel 2. 10. Heb. 10. 35. 36. as the third steppe to Christian conuersation long suffering or patience wherefore he saith I therefore as a prisoner in the Lord exhort you that you walke worthie the calling whereunto you are called How With al humblenesse of minde and meekenesse with patience or long suffering supporting one another through loue endeuouring to keepe the vnitie of the Spirit in the bond of peace The holy and blessed Apostle Saint Peter describing 2. Pet. 1. vnto the Saintes that golden chaine of all excellent vertues wherewith he would haue all the elect of God to be adorned and beautified as the most incomparable ornament of their life maketh patience the fifth linke therof whereunto in this wise he perswadeth therfore giue all diligence thereunto Ioyne moreouer vertue with faith and with vertue knowledge with knowledge temperance with temperance patience with patience godlines with godlines brotherly kindnes with brotherly kindnes loue For if these things be in you and abound they will make you not to be idle nor vnfruitefull in the acknowledging of our Lorde and onely Sauiour Iesus Christ These and infinite other the like places wee haue generally mouing vs to this excellent and commendable vertue patience Particularly the Apostle in this place exhorteth to patience which is in bearing and suffering the iniuries and cruell oppressions of prophane rich men by whose tyrannie and cruell dealing they were marueylouslie afflicted which they ought with all patience to beare looking and wayting for the comming of the Lorde Iesus Christ to auenge their causes and quarrelles against the wicked Our holy and blessed Sauiour Christ in particular exhorteth vnto patience which in the bearing of violence Mat. 5. and iniuries of men consisteth Resist not euill saith our sauiour Christ but if one smite thee on the one cheeke offer vnto him the other and if he sue thee at the lawe to take away thy coate from thee let him haue thy cloake also if he constraine thee to goe with him a mile go two Whereby our Sauiour exhorteth the Saintes to prepare themselues alwaies against iniuries and with all patience and quietnes of their mindes to beare the oppressions of men which wrongfully should be offered Hereunto this Apostle hauing respect willeth and exhorteth the Saints to beare the iniuries and cruell oppressions of the wicked with patience and with all godly quietnes to wayte for the comming of Iesus Christ Be ye therefore patient saith the Apostle Saint James vntill the comming of the Lord. Wherein we are taught that seeing we must stay our selues and settle our hearts and with patience runne the race of afflictions vntill the comming of Christ therfore both the reward of their patience and other vertues of the Saints and also the punishment of their aduersaries and oppressours are reserued till the day of Christ till his comming in glorious maiestie to iudge the quick and the dead and to geue sentence against all men Wherefore albeit the Saintes of God haue some small and little feeling of their future ioyes and glorie to come as in the meditating vpon heauenly thinges in the setled peace and quietnes of our consciences with God Col. 3. Rom. 5. and the like and the wicked also euen in this life sometime feele and tast of their extreame calamities to come Isay 57. Isay 66. by the disquietnes of their consciences the continuall anguish of their soules the great vexation of their minds and the comfortlesse sorrowe of their hearts which they often suffer Yet neither the Saints shall haue the consummation of their ioyes neither the wicked the full measure of their punishments before the day of iudgement and comming of Iesus Christ Wherefore S. Iames here exhorteth the Saints to waite for both these til the comming of the Lord. The consideration hereof is comfortable and the knowledge therof most profitable to the Saints wherfore we may note this in particular a little And first for the glorie of the Saints and their deliuerance it is in perfect measure to be looked for only at the appearing of Iesus Christ in glorious maiestie Our Sauiour Iesus Christ to that purpose foretelling his Apostles of his comming to iudgement and the signes which Luke 21. Mat. 24. 31. should forerunne it exhorteth them against that day to lifte vp their heads to be of good cheare and to be comforted because their redemption approached then onely promising them full deliuerance from miseries and perfect redemption of soule and body Saint Paul affirmeth to the Romanes that in this life they should be subiect to Rom. 8 manifold afflictions and troubles euen as the Lord Iesus Christ was and that here there is no ende of affliction to be looked for but we must waite for that til the comming of Christ which with sighing and sorrowing he witnessed they waited for euen the deliuerance and redemption of their bodies This glorious redemption onlie is perfected at the comming of the Lord. Paul writing to the church Coloss 3. of Colossa auoucheth that our life is hid with Christ and that when Christ which is our life shall appeare then shal we also appeare with him in glorie What is the glorie of the Saints Is it not to be conformable to the image of Rom. 8. the sonne and to be made like vnto him But wee come not to that perfect conformitie and likenes with Christ in this mortall life but in the life to come therefore the Col. 3. 1. Iohn 3. glory of the saints in the day of iudgement in perfect measure onely is reuealed Saint Iohn therefore saith now are wee the sonnes of God but yet it is not made manifest what we shal be we knowe that when he shall appeare we shal be like vn to him for we shall see him as he is Thus the glorie of Gods Saintes in perfect beutie shall not appeare before Iesus Christ be reueiled againe from heauen The holy Apostle and electe vessell of Christ Saint Paul looked for his glorious 2. Tim. 4. 1. Pet. 1. 5. 6. 7. 1. Pet. 4. 13. 1. Pet. 5. 4. crowne only in the day of Christ his appearing therfore saith he I haue fought a good fight I haue finished my course I haue ended my race I haue kepte the faith from
hence forth therefore is there laide vp for me a crowne of righteousnes which the righteous iudge shall then giue vnto me or in that day and that day is the same day wherein Iesus Christ shall appeare in glorie to render vnto euerie one according to that he hath done in his bodie be it good or euill Wherefore as fathers lay vp for their children golde siluer landes possessions yet giue 2. Cor. 5. them only when they are of age so God hath layde vp eternal treasures for vs but giueth them vnto vs only when we are of perfecte age in Iesus Christ and that is only in Eph. 4. the life to come And as the glory of Gods Saints is reueiled only in the day of Christs appearing so also the full measure of the punishment of the wicked is there vnto reserued that as God suffereth them to fulfill the measure of their iniquitie here so also they should in that day receaue the perfecte measure of their punishment whereunto they are saide to be reserued The holie patriarcke Iob preaching of the eternal tormentes and punishments of the wicked Iob. 21. the wicked saith he is kept to the day of destruction and they shal be brought fourth to the day of wrath Sirach saith that the most highest hateth the wicked and will repay Ecclâ—â— 12. vengeance to the vngodly and kepeth them to the day of horrible punishment Saint Paul entreating of the impenitent and hard hearted persons who contemned Rom. 2. the lenitie long sufferaunce and great patience of God auoucheth that therefore they treasured and heaped vp to themselues wrath against the day of wrath and declaration of the iust iudgement of God who should reward euerie man according to his workes The same doctrine did he publish to the comfort of the Saints and terrour 2. Thes 1. of the wicked to the Saints of the Church of Thessalonica affirming that the Lord Iesus Christ shewing himselfe from heauen with his mightie Angels shoulde in flaming fire render vengeaunce vnto them that knowe not God nor obeyed the Gospell of Iesus Christ To whom Saint Peter subscribeth the Lorde sayth he knoweth 2. Pet. 2. how to deliuer his out of temptation and to reserue the vniust vnto the day of iudgement to bee punished S. Iude in his Epistle generall painting out in flourishing Iude ver 13. 14. 15. 2 Pet. 2. 4. 1. 3. c. v. 7. and liuely colours the vngodly of his time and the great impietie whereunto they were giuen noting their punishment which in full and perfect measure shoulde fall vpon them and bee powred out also in the day of the Lordes appearing affirmeth that they are reserued for the blackenesse of darkenesse for euer Lactantius Lib. 5. cap. 23. thereof therefore sayeth wel Albeeit God vse both here and in the life to come to punish the vexations and afflictions of his people yet doeth hee will vs paciently to looke for that day of heauenly iudgement wherein hee will either honour or punish euerie one for their deserts Let not sacriligious persons and soules thinke that such shal be despised and contemned and left vnreuenged whome they haue thus torne as it were in peeces For their rewarde shal come assuredly vpon the rauenous wolues which haue tormented the sillie and simple soules which haue done no wickednesse Let vs onely about and endeuour that righteousnesse alone be puniâ—â—â—â— by men in vs let vs giue all diligence that we may deserue from God both the reuenge of our suffering and the reward also Thus Lactantius As the Scriptures alledged speake seuerally of each so sometimes ioyntly of both For Daniel the Prophet entreating Dan. 12. of the deliuerance of the righteous and the iust punishment of the wicked referreth both vnto the day of iudgement VVherfore hee saith Many of them that sleepe in the dust shall awake Manie that is all some to life that is the rewarde of the godly some to ignomnie and perpetuall contempt as the wicked Christ teacheth the same in the parable of the tares and the wheate in the Matt. 13. Gospel by tares hee vnderstandeth the wicked by wheate the godly and the haruest noteth the day of iudgement wherevpon this is concluded that both the tares the wicked shal be cast into the fornace of destructioÌ„ and the wheate the godly gathered into the barne of Gods mercie and should shine as the Sun in the kingdom of heauen In another place it is auouched that both the Matt. 25. 5. Iohn 29. righteous should hear their coÌ„fortable ioyful sentence of entering into their kingdome only at the day of iudgement and the wicked the dreadful voice of their final condemnation to be cast downe into hel fire therein to be punished with the diuell and his angels for euer Finally S. Paul wryteth that in the day of Christs comming onely 2. Cor. c. 5. wee shall all appeare before his tribunall seate euerie one to receyue according to that which hee hath done in his bodie be it good be it euill So then it appeareth most manifestly that neither reward is giuen the Saints nor punishment rendered the wicked in full and perfect measure before the day and comming of the Lord Iesus which thing Saint James to perswade vs willeth the afflicted Saints of God to be pacient till the comming of the Lord. Before which time neither Abel nor Noah nor Enoch neither Abraham Isaac nor Iacob neither Ioseph nor Iob nor any of the Patriarkes neither Elias nor Isai Michai nor Ieremie Daniel nor Amos neither any of the Prophets Neither Dauid nor Asa nor Hezechiah nor Iosiah neither any one of the Princes neither Peter nor Paul Iohn nor Iames nor any of the Apostles Neither Matthewe Luke Marke nor Iohn nor anie of the Euangelists neither Steuen nor Policarpe nor Ignatius nor any of the holy martyrs haue receyued the fulnesse of their glorie but shall at the day of iudgement haue the consummation of their blessednesse Neither Cain nor Ismael Esau Saul nor Pharaoh Ahab nor Iudas nor Pilate nor any of the rabble of that wicked route haue their full punishment but it is reserued vntill the comming of the Lorde when as the soules and bodies of the righteous shall bee cladde with immortalitie and glorie so also the bodies and soules of the wicked shall bee cast into eternall torment Thus Saint Iames partly to bee a comfort to the godly and partly for a terrour to the wicked exhorteth the Saints to bee pacient vnto the comming of the Lord. 2 The exhortation thus set downe the next and second thing in this discourse of pacieÌ„ce is the similitude which the Apostle vseth to shew them how they ought to be pacient And it seemeth to bee added to preuent that which the poore afflicted might haue obiected we might they say haue beene pacient a long while and waited for deliuerance from our oppressions and miseries yet see we no remedie we finde no
the like vanitie wickednes Mat. 5. hath our blessed Sauiour in the most holy gospel set down vnto the saints who forbidding men all vaine rash vnnecessary swearing their vsuall oths by heauen earth Hierusalem by their heads such like willeth that in steede therof all their cōmunication should be yea yea nay nay teaching that in our familiar cōmon speach in our vsuall talke cōmunication we should not sweare at all but should affirme things to be affirmed denie things to be denied in al simplicitie of speach without all othes whatsoeuer And it is to be obserued that as our Sauiour repeated iterated the wordes twise yea yea nay nay so our Apostle saith let your yea be yea your nay nay to teach by the geminating repeating doubling of the wordes how constant we should be in all our talke cōmunication with the brethren which constancie and simplicitie ought to be in the tongues talke of all christians which vvere it practised of men professing godlines as it should then should vvicked svvearing and horrible blasphemie be easely abandonned and abolished out of the common speach and talke of Christians To vvhich simplicitie if exhortations admonitions inhibitions cōminations bitter threatenings out of the sacred word of God cannot persuade then ought mē by force of ciuill lawes be therunto compelled Wherfore it ought to be not the least nor the last care of Christian princes to make lavves for such as by vaine vvicked svvearing shall blaspheme the name of the eternal euerliuing God Whereof that noble Prince of most famous memorie Henrie the eight the Henry 8. most victorious K. of England not ignorant endeuoured to plante simplicitie singlenes of speach in men and to remoue all forged svvearing enacted made a lavv that to the vse of the poore euery Duke for euery othe sworne should pay 40. shillings euery Lord for euery othe tvvēty euery Knight ten shillings a gentleman fourtie pence for euery oth swearing Maximilian the Emperour careful in Maximilian this point of the glory of God that it by vaine swearing might not be dishonoured decreed that who so was deprehended for a vaine swearer should pay 13. shillings foure pence which monie who so refused to pay repented not of the wickednes should loose his head Lodouike Lodouike a king of Fraunce ordained that all common and vaine swearers should haue their lips seared with an hote burning iron which he caused to be exequuted openly in the citie of Paris And Philip another of their kings made a Philip. law that who soeuer he were poore or rich high or low base borne or noble in what place soeuer it were though in a commō tauerne at the wine when where wisemen oftentimes ouershote themselues if he blasphemed Gods name by vaine swearing he should straight way be drowned Justinian the Emperour made a law gaue in commission Iustinian cōmandement to the gouernour of the famous citie of Constantinople that he should put to death the blasphemer least that god himself should punish plague both the citie and the whole realme for leauing so great wickednes vnpunished Would God some Henrie or Henrie his seed some Maximilian some Lodouick or Philip some Justinian were stirred vp in euery christian cōmon-wealth kingdome that lawes might not onely be made but seuerely executed against the disorderednes of all states degrees of men for swearing that neither king nor Cesar prince nor people duke nor earle lord nor knight gentleman nor yeoman page nor peasand man nor woman yong nor old one nor another might be found guiltie of blasphemous vaine and wicked swearing but rather that all degrees and states of men and whosoeuer professeth godlines might either by this correction of the Apostle Let your yea be yea and your nay nay or els by seueritie of the Ciuile and positiue lawes there hence be restrained hereof the Apostle according to the example of our Sauiour Christ most carefull correcteth the vanitie and wicked disorderednesse of their swearing and saith Let your yea be yea and your nay nay 3. Why men should thus correct and reforme their The reason of not swearing blasphemous othes the reason followeth least they fal into condemnation Great daunger hangeth ouer the heads of vaine swearers the wrath of God is ouer them to destroy thē This did almighty God threaten in his law whē Exod. 20. he would that mē should not take his holy name in vain for if they did they should not be counted guiltlesse but should be vnder that bitter curse of condēnation pronoūced Deut. 27. by the mouth of Gods holy prophet Cursed is euery one that continueth abideth not in all the words of the law of God to do them In signe of Gods high displeasure Leuit. 24. against so grieuous wickednes almighty God cōmaunded that the blasphemer should be put to death whether he were straunger or borne in the land he should die the death if he blasphemed the name of God To which sin as due punishment is threatened not the death onely of the body which in the wicked is the entraunce to endles condēnation but of the soule for euer without our vnfained Zach. 5. repentance therfore in this present world This eternal cōdēnation against wicked vaine swearers the prophete of God in his reuelation foretelleth who from heauen saw a booke 20. cubits long and 10. cubits broad wherein was nothing but plagues calamities curses miseries threatened against the theese vayn swearer Whereunto Sirach Ecclus. 23. hauing regard protesteth vnto men that the plague of God hangeth ouer their houses for euer which are giuen to blasphemie and delight in swearing And albeit we do not alwaies see the exequution of Gods iust iudgements against such persons yet is it most sure that thereby they fall into condemnation and incurre the iuste displeasure of God for which cause as somtimes he punisheth here eyther in themselues or in their posteritie either in their bodies or in their minds so doth he vndoubtedly punish in the life to come such as offend in this point against the law of the highest This eternall condemnation and the intollerable wrath and indignation of God for euer if we will auoide and shunne then must we hold fast this exhortatiō that in common talke in familiar and daylie communication and conference in our ciuill dealings among men we sweare not at all but that in all things our yea be yea and nay be nay least we fall into condemnation If then condemnation be here threatened against vaine and wicked swearers and all men of all states and degrees of all sexe and kinde men women young olde high lowe rich and poore herein haue corrupted their waies who daily slay the soule wound the heart pierce the sides rent the body of Iesus Christ and blaspheme the holy name whereby they are called are
and horrible is the sinne both before God and man And shall we think it our lawfull excuse we haue got a custome of swearing we cannot leaue it therefore we are to be excused Things therefore that are receiued by custome being euil are so much the worse how much more customable and ought with so much greater care to be corrected how much more wee are therewithall inured 3 Neither can example of the multitude helpe vs we doe but as all other men doe we see such men such women sweare as deepely as we doe This excuseth not the fact this deliuereth not from punishment The more men sinned in the sinnes of the first world the more was Gen. 6. 7. Gods wrath kindled and the heauier condemnation fell vpon them The more vniuersall and common the sinnes of Sodom were the lowder they cried to GOD for vengeance Gen. 19. The more the Israelites were defiled with fornication with the daughters of Moab the more therfore by the hand of God pearished The more the Prophetes of Numb 25. Baal were the more horrible was their idolatrie The 3. Kings 18. Ierem. 44. more resisted the word of the Lord by the handes of Ieremie the greater was the rebellion The more rose vp against Steuen the Martyr the greater was their contempte and wickednes The Apostles of Christ Peter Paul and Iude do not diminish the sinne but increase the wickednes of the seducers Acts 7. of men by their multitude Let not the multitude of wicked persons let not the vaine example of vile sinners drawe vs vnto this transgression but laying apart all excuse for the vanitie and wickednes of out othes let vs incontinently leaue them least we running on in our horrible and blasphemous swearing procure the heauy hand of God against vs in this life by sundrie plagues to punish vs and in the life to come to cast bodie and soul into that bottomlesse pitte of perdition and finall condemnation there for our vaine swearing to be punished for euer From which torments hee deliuer vs who was wounded for our transgressions and broken for our iniquities chastised and punished for our sinnes and through whose onely stripes we are healed euen Iesus Christ our blessed Sauiour To whom with the Father and the holy Ghost be all praise dominion power and maiestie now and for euer more Amen Iames Chapter 5. verses 13. 14. 15. 16. 17. 18. Sermon 27. Verse 13 Is any afflicted among you let him pray Is any mery let him sing psalmes 14 Is any sick among you let him call for the elders of the church and let them pray for him and annoint him with oyle in the name of the Lord. 15 And the prayer of the faithfull shal saue the sicke and the Lord shall rayse him vp and if hee hath committed sinnes they shal be forgeuen him 16 Acknowledge your faults one to another praie one for another that you may be healed for the praier of a righteous mā auaileth much if it be feruent 17 Elias was a man subiect to like passions as we are and he prayed earnestly that it might not raine and it rained not on the earth for three yeares and six moneths 18 And againe he prayed and the heauens gaue raine the earth brought forth her fruite 4. parte of this chapter IN these wordes and the rest to the ende of the Chapter the fourth and laste parte of this Chapter is conteyned namely touching our behauiour both in our owne infirmities and in the infirmities of others what is best therein to bee done In which place two things may be obserued First what is the best remedie against outwarde and bodily afflictions and infirmities Secondly what is best to be done in the inwarde infirmities of our brethren and howe wee ought therein to behaue our selues These wordes concerne the first thing what is the best remedie agaynst bodily and outwarde infirmities or afflictions and how therein the Saintes should behaue themselues These words therefore shew how wee shoulde behaue our selues in bodily afflictiōs infirmities which thing the Apostle doth 1 Generally shewing what is the best remedie against all afflictions outwarde and bodily namely prayer which hath place both in sorrowe and in ioy 2 Particularly in sicknes what ought to be done what remedies to seeke after 1 The praiers of the elders with annointing with oyle in the name of the Lord. 2 Mutual confession with mutuall prayer Concerning then the remedie against bodily and Remedie against outwar◠afflictions in general outward molestations and infirmities the Apostle beginneth with the generall shewing what is the best remedie generally agaynst all afflictions of the bodie and outwarde euen prayer which hath place both in sorrowe and in mirth and ioy whereof thus sayeth the Apostle Is anie among you afflicted Let him pray Is any merrie let him sing Wherein we are taught what Christians should doe and howe to behaue themselues in all the chaunges and chaunces of this life whether they taste of the bitter cuppe of afflictions or else bee partakers of the pleasantnesse of prosperitie whether they bee in wo or whether they bee in wealth in both which states and conditions of our life our recourse must bee to God in affliction by petition in ioy and mirth by thankes giuing the other part of prayer So that praier is profitable and hath it place both in sorrowe and in ioy both in mourning and in mirth which thing Saint James to insinuate and signifie to vs sayth is any man among you afflicted Let him pray Is any merrie let him sing Thus in our afflictions must we pray for comfort and deliuerance in ioy and mirth must wee sing Psalmes of praise and thankesgiuing for his blessings and benefites vnto God Whereby the corruption and peruersnesse of our nature is corrected who in our afflictions cast downe the countenancethang downe the head grind the teeth and fome at the mouth in our posperitie and mirth are forgetfull of God the giuer of all goodnesse and graces are puft vp with pride and swell in our vaine confidence Deut. 8. Psal 10. c. 30. Iere. 31. Which our vanitie is here corrected and we taught in affliction to pray and in ioy to be thankefull And to come to these in particular is any man among you afflicted saith the Apostle let him pray Affliction in this place is not so much that destresse and trouble whereof the causes are apparant and manifest against which pacience frō the seuenth to the twelft ver was set downe as a remedie as that trouble whereof the causes are not knowen or apparaunt so manifestly as the former and yet wee afflicted whereunto the Apostle setteth downe prayer as the best remedie Is any among you afflicted let him pray Are wee pinched with pouertie are we distressed with famine are we pressed with miserie are we compassed about with anie calamitie then let vs pray that God will giue
word of God the holy Scriptures cōmend vnto vs. To which ende our Sauiour Christ exhorteth the Saints that when they come to offer any gift vpon the altar and Mat. 5. then remember any breach betwixt them and the brethren there to leaue their gift and to go and be reconciled which is by ripping vp and acknowledging offences To like purpose the Lord Iesus teacheth vs that if our brother offend against vs seuen times a day and say it repenteth Luc. 17. me and confesse the offence that we should forgiue meaning that how often soeuer our brethren offende vs and acknowledge their faultes we should forgiue them shewing that of mutuall offences there should be mutuall acknowledgment Saint James in this place either for mutuall comfort which they might receyue one of another by acknowledging their faultes or for mutuall reconciliation which in sicknesse is requisite exhorteth the saints to acknowledge their faultes one to another which thing is most expedient for it is not expedient that such as haue giuen offence should acknowledge the offence done thereby to satisfie for the trespasse committed to entertaine peace vnitie loue and charitie among themselues to liue and loue together as brethren And for asmuch as wee here eyther not at all or very hardly liue without offence giuing vnto others is it not very necessarie for the saluing vp of all matters that wee mutually confesse offences mutually be reconciled and mutually forgiue one the other And this acknowledging of our offences and faults this confession is of priuate offences done by one to another which as at other times is needefull so in our sicknes is necessarie that we being in perfect loue and peace with all men may eyther thereby finde release of paine the sooner or els with more quiet mindes sleepe in euerlasting rest and quietnesse when we shal be dissolued out of these our mortall bodies This thing how greatly doth it profite an euill minde full of wrath and indignation replenished with enuie burning with mortall hatred and boyling with desire of reuenge encreaseth our paine prolongeth our griefe continueth our sicknesse incenseth almighty God more sharply against vs and hindereth his louing kindnesse and fauour towards vs it is good therefore to put away all malice wrath anger fiercenesse hatred out of our hearts and to acknowledge our faults one to another This being the plaine meaning of this place how can our aduersaries establish their auricular confession hereupon this place by the very circumstance of the place it selfe doth not make any thing for their purpose For first here is mention made of confession of faults in sicknesse at the priuate houses of men sicke and diseased that the sicke person to the standers by might confesse wherein he had offended them and the standers by wherin they had offended him and not in the Church not in health to the priest not in his eare at Lente 2. Here he requireth that we confesse our sinnes and faults one to another and not all to one wherefore this place bindeth the minister to acknowledge asvvell to the people if in any thing he hath offended them as the people to the minister if they haue offended him The priest must asvvell confesse to the parish as the parish to the priest by this rule or else hovv can they be saide to confesse one to another if many confesse vnto me and I confesse vnto none hovv may it be said that vve haue confessed our faultes one to another 3. As vvee are commaunded to confesse our faultes one to another so must vve pray one for another But they blush to say that this appertayneth onely to the priest why should confession then more appertaine to the priest then prayer Wherefore as the people may praie one for another and for the prieste also so the priest for the people and for himselfe also that so it may be done mutually 4. In like manner by this place the people are willed to acknowledg their offences done against the priest and the priest his against them and this is mutuall prayer and mutuall confession ◠Iohn 1. Where beside this they vrge Saint Iohn if wee confesse our sinnes he is righteous to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse it cannot be vnderstood of the priest without horrible blasphemie He to vvhom vvee must confesse is righteous but no man can be so counted absolutely therefore it cannot be vnderstood of the priest Moreouer he to whom we must confesse is said to be righteous and faithfull to forgiue vs our sinnes and to cleanse vs from all vnrighteousnes and can any priest forgiue sinnes and cleanse vs from all vnrighteousnesse Doth it not appertayne to God alone to forgiue sinnes Doth not God challenge that as proper Isai 43. 44 Ps 31. 52. to himselfe Doth not Dauid confesse the same when for the forgiuenesse of sinnes he praieth onely vnto God Did not the Iewes holde that for a truth being therefore offended with Christ because he tooke vpon him to Mat. 9. forgiue sinnes not erring in their opinion that none could forgiue sinnes but God onely but in this that they knevv not Christ for true God and therefore able to forgiue sinnes neyther of these places therefore establish their auricular confession With which doctrine the Scripture is not acquainted hereof the Prophetes haue not spoken neyther haue Ioh. 14 16. the Apostles heard of it this did not the holy Ghost teach the church yet vvas it promised that it should bring them to all truth and teach them all things If the holy Ghost shall teach the church all thinges why hath it not taught this one thing And if it shall leade the Saints into all truth if this be a truth vvhy hath it not and why doth it not lead them thereunto The Glosse seeing that Distinct 5. ca. de penitent the spirite of God hath not taught it denieth it to bee taught in the Scripture therefore referreth it to the traditions of the Elders and of the Church Wherefore he saith it is better to say that this confession is from the tradition of the vniuersall church then ordained eyther by the authoritie of the new or old testament The reuerende Fathers haue disallovved it as curious and needlesse S. Chrysostome thereof saith in this wise Hom. 31. vpon the Hebru I say not vnto thee that thou come forth and shewe thy selfe openly neither that thou accuse thy selfe to others but I would haue thee to obey the Prophete saying reueale thy life vnto the Lord. Vpon the 51. Psalme thus 2. Homil. vpō Psal 51. saith the same Father Confesse and tell thy sinnes that thou maist blot and put them out if thou be ashamed to tell them any body then tell them euery day in thy soule I say not that thou confesse them to thy fellovv seruaunt that he may cast thee in the teeth tel them to God which cureth them And in another
Homilie let the inquisition and inquiring out of thy sinne be in thy hearte and thought Of confess and repent this inquiring and iudgement let it be without witnes let God alone see thy confessing which onely doth not vpbraid thee with the sinnes but forgiueth them Saint Augustine not abiding that proude presumption Lib. 10. confes c. 3. of men sharpely inueigheth against them in his confessions what haue I to doo saith he with men that they should heare my confessions as if they could heale my sores a curious kinde of men to know the liues of others and a slouthfull to correct their owne How know they when they heare of me of my selfe whether I 1. Cor. 2. speake the truth sith no man knoweth what is done in man but the spirite of man that is in him This intollerable arrogancie of men to heare the confessions of other mens sinnes Lysander could not abide wherefore when he asked counsell in Samothracia Lysander of the Oracle being willed by the priest and keeper thereof to tell the greatest sinne that euer he committed asked whether he should do it at his bidding or at the commaundement of the gods When it was tolde hm it was the commaundement of the gods he willed the priest to stande a parte and he would tell it the gods if they did aske him Thus the very heathen detested this auricular confession of their sinnes vnto others Wherefore let that be abandoned farre from the schoole of Christ which the very heathen by reason did not admit and let it be condemned for euer as an errour or heresie not tollerable which neyther Scripture confirmeth nor Fathers allow of Saint James in this place speaketh nothing hereof but only of confession of offences priuately committed which either for mutuall comfort or for mutuall reconciliation ought to be mutually confessed as Erasmus Bede expound it Vnto which cōfession mutual praier is ioined wherof albeit in the 14. 15. verses he had spoken yet to shew the excellencie and necessitie thereof here repeateth it againe requireth it Which he cōmendeth from the effect that all men might see and know that there is nothing more effectuall and forceble to the healing of our bodily diseases then vnfained praier proceeding frō a liuelie faith a pure heart and good conscience to God Which effect of mutuall confession and praier is health acknowledge your faults one to another and pray one for another that you may be healed our mindes cleere of malice our hearts of hatred our affections of enuie our desires of wrath and reuenge our bodies shall the sooner be restored to health by the Lord. Seeing then such an effect followeth mutuall prayer we ought to be councelled by the holy Ghost and aduised by the Apostle to praie one for another that wee may be healed But of this more hath beene spoken vpon the 14. and 15. verses before going Where Saint Iames exhorteth vs to pray one for another it no whitte at all fauoureth the opinion of Popish persons either for their praiers to the dead or for the dead To the deceased Saints herence are we not moued to pray as to mediatours and aduocates for vs to God For here the Apostle as before desireth the liuing saints to pray one for another that they may be healed The Lords prayer teacheth that men aliue may pray for men liuing therefore therein we pray not for our selues alone but for the whole bodie of the Church One man may sue to God for another being aliue and we are willed to seeke for the praiers of the liuing Saints that they may be poured out for vs to God But to sue for the helpe of the praiers of the soules and spirites of men and women deceased neither doeth this place neither any other in the canonical Scriptures of God teach or perswade vs. And as we are not taught to sue to the dead so neither are we taught to sue for the dead for the liuing saints must pray one for another being aliue they are willed to praie for those that are sicke but not dead Dauid praied 2. Kings 12. for the childe begotten of Bersebah when it was sicke but assoone as it was dead he ceased Abraham praied for the Gen. 18. Sodomites being aliue but when they were destroyed we heare no prayer for them Moises praied to GOD for the Leuit. transgressing Israelites but when they were destroyed by the hand of God he praied not Saint Paul praied for the Rom. 9. 1◠lewes his brethren according to the flesh but it is neuer mentioned that he praied for any of them deceased Prayers for the soules in purgatory therfore herence can no wise be gathered Now that health followeth the praiers of Gods saints we must not take it that as all they for whom praier was made were alwaies healed in the time of the Apostles euen so also now but that as in that time it was the ordinarie meane and had his effect in all euen so ought it to be a meane now and no doubt in sundrie it shal be and is assuredly very effectuall though the gift of healing be not as it was in the time of the Apostles for GOD will heare the praiers of his seruants and will fulfill their desires whose eares are open to the suites of the righteous and will graunt their requests as shall stand best with his heauenly wisdome This effect oftentimes to followe the praiers of the Saints it is shewed for that the praiers of the righteous are very forcible and preuaile much if they be feruent Of the force of the Saints praiers see Sermon 2. vpon S. Iames leafe 19. 1. page c. Sermon 3. leafe 26. page 1. c. Sermon 17. vpon 4. Iames leafe 184. page 1. c. To which places this also may here be added that Two things required in prayer that it may be effectuall to the efficacie of mens praiers the Apostle requireth two things One in him that praieth the other in the praier it selfe 1 Touching him that praieth if he wil haue his praier heard he must be iust and righteous for it is here saide that the praier of the righteous auaileth much They must be such as feare God and beleeue in Iesus Christ such as are carefull to serue him in spirite and trueth such as doe walke before him in holines and righteousnesse of life These are they whose praiers auaile much For this cause Saint Paul exhorteth men to praie to God lifting vp pure 1. Tim. 2 Psal 145. Psal 34. 1. Peter 3 handes vnto him The Princely Prophet Dauid affirmeth that God will fulfill the desires of them that feare him and heare their crie and saue them And in another place which is alleadged carefully by Saint Peter the prophet promiseth the present helpe and the priest aide of god to our praiers when we are righteous the eyes of the Lord are ouer the righteous and his eares are open to
their amendement or touched with the extremitie whervnto the innocent and sillie people were subiect he prayed vnto God againe and the Lorde heard him and it rayned and the earth brought fruite Thus at his prayer the heauen was shutte for a time and opened againe whereby it euidently appearerh that earnest and feruent prayers of the righteous are of greate force But leaste any man should say Elias in deede was a great prophet in high fouour with God therefore it is no merueile that his prayer so greatly preuailed but far vnlike him are we He raysed the deade he caused fire to come downe from heauen he therefore might thus preuaile but all are not like him The Apostle answereth not with standing his great graces yet was he a man as we are and subiect vnto passions infirmites and sinnes as other men are yeat God heard him euen so though we be sinners yet if wee serue God according to the measure of his grace geuen vs wee shal be accepted when we pray And if God heard the praier of one man so that thereat heauen was shut opened how much more wil he heare the praiers of the Church the societie of the Saints congregation of the faithfull when in assured hope strong faith vnfeined loue and perfect vnitie they call vpon him And thus much touching remedies in bodily diseases and infirmities Now let vs pray c. Iames Chap. 5. verses 19. 20. Sermon 28. Verse 19. Brethren if any of you haue erred from the truth and some man hath conuerted him 20 Let him know that he which hath conuerted the sinner from going astray out of his way shal saue a soule from death and shall couer a multitude of sinnes AFter the remedies to bodily diseases set downe generally and particularly generally in affliction to pray particularly in sickenesse to sende for the Elders of the Church that they might pray for the diseased and annoint them with oile in the name of the Lord which in that time was in force though not now and also that they should acknowledge their sinnes and offences priuately committed one to another and pray one for another that they might bee healed The Apostle discendeth to the remedie of inwarde infirmities and diseases in the errours of mens Remedie of inward infirmities as errours mindes whereof greater care ought to be taken so that whether they erre in manners and conuersation or in faith and opinion touching religion the Saints and brethren ought to seeke by all meanes their conuersion Which in this place Saint James here commendeth vnto vs who therewith endeth and shutteth vp his Epistle as with a most golden sentence and graue exhortation for the conuerting of others and leading them into the way of truth that they may bee saued then which there is no dutie no deed no action more precious pleasant or pleasing vnto God These two verses containing this argument and matter haue two things to be noted namely 1 The counsell trauaile and endeuour to call such as go astray vnto the way of truth 2 The reward of them and the benefite which by reclayming and calling from errour other men they shall receyue which thus call and conuerte their brethren Concerning then this exhortatioÌ„ touching inward diseases and infirmities of the minde it followeth verie orderly vpon the former For seeing inward diseases as errours of our mindes either in manners life or in opinion and faith are oftentimes causes of our outwarde infirmities and diseases of the bodie and the Apostle hath before spoken of bodily infirmities it followeth directly that hee speake some thing touching diseases of the minde and errours howe they also ought to bee dealt withall which thing in the last place and last wordes is prescribed Therein two things obserued thereof the firste is what the Saintes ought to doe when their brethren erre and goe astray they muste doe their endeuour and giue all diligence to reclayme conuert and call home such as go out of the way and erre Double error Now seeing men erre and go astray two wayes either in false opinion concerning faith or in corruption touching life in both these must the Saints of God trauell for the conuersion of such as therein wander of whose errour this is the onely remedie to seeke their connersion and drawing into the way of truth This is a diuine labour this is a holy exercise this is a heauenly trauaile the labour and trauaile to purchase and get soules and winne them to Gods holy trueth whereunto as vnto a most needefull point of loue the holy Scriptures exhort vs. Wise Salomon speaketh of this excellent labour of loue when he saith that the fruite of Prou. 11. the righteous is a tree of life and he that winneth soules is wise To winne soules in this place is to bring them to the knowledge of God and his holy truth and as the Apostle speaketh the conuerting of a sinner from going astray out of his way Our blessed Sauiour seemeth to Matt. 1â— haue aimed and shot as it were hereat when in the Gospel he would haue the Saints by telling the offending brethren of their priuate offences committed and warning them thereof to endeuour to conuert them from their errour which if priuate admonition could not effect then they should make two or three acquainted therewith if that coulde not preuaile they shoulde tell it vnto the Church leauing no meane or way vnattempted for their conuersion Where he speaketh of offences and errours in life and manners Saint Iude teaching the Saints what Iude v. 22. 23 loue they should haue of their brethren and what care should presse their hearts for their conuersion willeth that they should haue compassion vppon some putting difference and that they shoulde saue other with feare plucking them out of the fire Not onely teaching men this duetie to seeke the conuersion of the brethren which goe astray and wander but also teaching them howe therein they shoulde behaue themselues to make this godly choise therein that they seeke to winne some by gentle meanes and in mercifull compassion others by terrour and godly seueritie thus by all possible meanes must we seeke the turning and conuersion of our brethren Did not God intimate that in his lawe when hee Exod. 23. Deut. 22. 1. 4. v. biddeth that when we see our neighbours oxe or asse or beast whatsoeuer readie to fall into a ditâ—h and daunger wherein he might perish then wee should holde them from hurte keepe them from perishing and plucke them out of daunger Hath God care of oxen and not much more of men Shall wee drawe an oxe out of the pitte wherein hee might perish and shall we not drawe our brethren out of their errours wherehence if they bee not reclaymed they shall bee plunged into the bottomlesse pit of perdition When God likewise willeth in his lawe that if wee see our neighbours beast going astray wee should bring Exod. 23.
that not onely the beginning of faith but the increase and perfection therof is from him For which cause as the Apostles prayed to Christ Luke 17 who is God blessed for euer for increase of saith so S. Paul and Saint Peter ascribing the perfection establishment and consummation of all things vnto GOD haue therefore praied vnto God as plainly appeareth in their Epistles The God of peace that brought againe from Heb. 13. the dead our Lord Iesus the great Shepheard of the sheepe through the bloud of the euerlasting couenant make you perfecte in all good workes to doe his will woorking in you that which is pleasaunt in his sight thorowe Iesus Christ to whom be praise for euer and euer Amen And Saint Peter And the God of all grace which 1. Pet. 5. hath called vs vnto his eternal glorie by Christ Iesus after that ye haue suffered a little make you perfect confirme strengthen and stablish you to whom be glorie for euer and euer Thus then the beginning continuance and encrease yea the perfection and establishment of the very faith of Abraham was onely from God as the cause yet is it knowen to be perfect and declared so to be before men through workes as the Apostle witnesseth and the Scripture was fulfilled when by his obedience it did clearely appeare how truely it was written of Abraham by the Prophet Moses that Abraham beleeued and it was Gen. 15 imputed vnto him for righteousnes So that his worke is said in the Scripture to haue made the testimonie of Moses true cleare and euident that Abraham beleeued and that his faith to that word of promise that one of his owne loines and bowels should be his heire was imputed vnto him for righteousnes This being the argument of Saint James from the example of Abraham that what faith was in him the like ought to be in all Gods Saints and that as his faith was ioyned with the worke of obedience to God when occasion was ministred so ought the faith of euerie one of the children of God to be bewtified accompanied shewed foorth through good works The conclusion is inferred You see then how that a man is iustified of workes that is The conclusion made proued and knowen to men to be iust and righteous before God by workes and not by faith onely not of a colde dead bare barren fruitlesse idle faith onely such a faith as is in words when we say we haue faith though we haue no workes Of which faith hypocrites so much glorie and make boastein vaine as of that faith which is no true faith And this conclusion must agree in the same sence of tearmes wherein the example was proposed and the tearmes herein to be noted are specially two Iustified and faith Iustified in the example proposed signifieth to be knowen for iust not to be made iust Faith signifieth that bare profession whereby in words we say we haue faith and the religion of Christ Such faith was not in Abraham therefore neither is any other man by such a faith reputed for righteous And their wordes thus in the same and right sense taken the conclusion is true a man is not iustified by faith onely but by workes faith onely in wordes maketh not men to bee knowen for righteous among men but faith in workes and deedes These things thus set downe in the example of Abraham 4. Reason the fourth and last argument which faith in gods Saints is not without workes is drawne from Rahab the vittailer tauerner hostesse or harlot of Ierico whose example teacheth the same that Abrahās did that the faith of Gods Saints is not fruitlesse or void of good works for she also was iustified through workes when she receyued the messengers and sent them out another way The storie is recorded in the booke of Iosua wherein it is set downe that at what time as Iosua by the counsell and Iosua 2. commaundement of God purposed the siege and sacking of Ierico the Citie he sent before him two men to spie out and to view the land and the Citie which thing comming to the eares of the King of Ierico that there were such men come to the house of Rahab hee sent to her to send him the men she seeing that being perswaded they were the true seruants of the God of heauen earth and that the lande should bee giuen by God into their hands wherin her faith consisted she hid the men and tolde the messengers of the King that they were gone and so sent them away who being gone shee came to the spies and tolde them how their feare was vpon the inhabitants of the land therefore desired she them that as she had shewed them mercie so they would shewe he◠mercie when the Citie should be destroyed This was promised a signe and warning was giuen shee sendeth them away and so they escaped This her facte Saint Iames commendeth affirming that thereby shee also was iustified euen knowen for righteous and declared thereby to the spyes of Iosua and to all Israel The force of this place then is this as Abraham through bare and naked faith deserued not the prayse of iustice righteousnesse and iustification before men so neither did Rahab but as Abraham hauing occasion thereto shewed his fayth by his holy obedience so Rahab shewed the vnfeignednesse of her fayth by her sauing and sending away safely the messengers of Josua and so both of them were iustified before men and in the vewe of the worlde not by faith onely that is bare faith but by workes whereby their faith was shewed and made manifest In these two examples all men are contained whether Iewe or Gentile whether righteous or prophane and openly wicked Abrahams example containeth all Iewes and all men of vertue and godlinesse Rahabs example containeth all Gentiles straungers from Gods people all wicked persons which yet through the grace of GOD are planted in the Church and made members of the bodie of Christ wherein the diuersitie of the argument consisteth Thus the holie Apostle culled and picked out two most diuerse and vnlike examples the one of a man the other of a woman the one of Gods people the other of a straunger the one of one godly the other of one wicked to the ende that thereby he might teach men that none neither man nor woman neither Iewe nor Gentile neither of the people of GOD nor straunger neither godly nor wicked can bee reputed or reckened for iust and righteous before GOD in deede whose praise appeareth not in the practise of vertue and good workes by which they are shewed and knowen for righteous before men So that in none vvhat kinde or condition what people or nation what coast or countrie so euer they bee of true faith can bee void and destitute of vvorks as by these arguments novv appeareth most manifest Novve the Apostle againe repeateth the conclusion The conclusiō repeated that as the bodie voyde
vanisheth away 3. The thing condemned and the reasons why deliuered in the third place followeth a correcting of the euill in stead of saying to day and to morow we wil go to such a citie let vs say if the Lord will and if we liue we will do this or that thus correcteth he the euill for yee ought to say saith he if the Lord will if we liue we will do this or that It is a speciall point of godlinesse in all things that are to be done first to make honourable mention of the Lords will and pleasure and euermore to recount and record our owne frailnesse and in all things to say if the Lord wil and if we liue we wil do this or that Our whole life relieth vpon him in him it is onely to direct all our waye without his leaue can wee doe nothing lette vs therefore referre all things to his will and say as wee are taught by the Apostle if the Lord will and if we liue we will do this or that The whole course of mans life is ruled by God the heart of mā saith Salomon purposeth his way but the Lord Prou. 16. Prou. 20. directeth his steppes the steps of man are ruled by the Lord how can a man then vnderstand his owne waies I know saith Ieremie that the way of man is not in himselfe Ierem. 20. neyther is it in man to guide and direct his steps And this is not onely true in walking after the law of God and directing our liues according to his vvill which without his speciall fauour and grace cannot be but of the whole course of our life which is altogether directed by his pleasure prouidence wherfore in all things men ought to prefer the will of God To which purpose our Sauiour Christ putteth a petition concerning the will of God before Mat. 6. the things appertaining vnto this life What can any man otherwise of neuer so great might do without the will of God if Pharao could haue done any thing by his Exod. 14. owne absolute power without the vvill of God then had the Israelites at once bene ouerthrowen his kingdome in securitie If Aman could haue done any thing vvithout Ester 3. the vvill of God then had Mardocai gone to the pot and all the men of the Ievvish nation If Sennacherib could haue done any thing vvithout Gods vvill then Hezechia 4. Kings 18. 19. Reue. 12. had bene plagued by the Assyrians If the deuill himselfe could doe any thing vvithout the vvill of God then long since had the vvhole Church of God bene destroied vtterly No man neyther in these like matters nor in any ciuill affayres can doe any thing but according as God hath determined and after his vvill for vvhich cause in all things and actions vve aduenture and enterprise vve must preferre his vvil if God will When Paul tooke his leaue of the Ephesians readie Acts 18. to iournie tovvardes Hierusalem he promised to returne to them againe yet not simply but if God vvould Being at Corinth he protesteth to the Romaines that he praied to God that he by one meane or another might haue Rom. 1. a prosperous iournie vnto them by the vvil of God When he vvas at Philippi in Macedonia frō thēce vvrote to the 1. Cor. 4. Corinthians into vvhose church many false brethren were crept he promised to come shortly vnto thē againe yet he preferreth the will of the Lord and saith If that the Lord will wherefore he saith But I wil come shortly vnto you if the Lord will and will know not the wordes of them which are puffed vp but the power And againe I will not now see you in my iourney but I trust to abide a while 1. Cor. 16 with you if the Lord permitte In all his determinations had he speciall respect to the will of God as is apparant By whose example according to this councel must men correct their vanitie and foolish speaches If the Lorde will we will doe this or that Seeing Gods will must be preferred in al things who at his owne pleasure by his diuine prouidence ruleth ouer all if we can doe nothing without him in whom onely we haue our life being and Acts 17. mouing what temeritie and rashnes what impietie and vngodlines is it in this pride of our heartes without any regarde had to his will of our selues to determine any thing Now as Gods wil must first be preferred to all our actions So also hauing respect to our mortalitie fraile condition subiect to speedie death wee also adde If wee liue which is requisite to our determinations seeing our life is so vncertaine The Apostle therefore to correcte this greate euill and mischiefe of pride whereby men in vaine confidence promise to themselues many matters and determine long before of things vncertaine in that they say To day or to morrow we will goe into such a citie and continue there a yeare and by and sell gaine teacheth vs in stead thereof to say if the Lord will and if we liue we wil doe this or that This euen reason it selfe beside the word of GOD teacheth vs for is it not reason that we should say by his leaue we will doe this or that from whom wee haue our life our mouing and being and this we haue from God is it not reason that we should yeelde our selues vnder his will Wherefore Socrates taught by naturall reason this doctrine willeth Alcibiades in all thinges to say If God Socrates will Christians ought therefore rather by the worde of trueth taught to learne this lesson least in their affaires determinations counsells and busines not preferring Gods will they be worse then the very heathen 4 Haue not our age hatched many such birdes as say not only not if God will we will do this or that but will he nill he we will do it Haue we not such as determine things long before against religion iustice equitie honestie or Godlines haue wee not many proude and wilfull persons which in their purposes counsels determinations actions neuer care for the will of God nor regard whether hee will or will not such things as they determine But let all such as feare God bee aduised by the Apostle and correcte the vanitie of their pride and say in all things if the Lorde will and if we liue wee will doe this or that as heere wee are exhorted Yet is it not the purpose of the holie Ghoste heere to condemne all for proude and wicked who at all times and in all things vse not thus to say if the Lorde will and if wee liue we will do this or that For the very Saints of God trusting perfectly vppon the grace of God brought 1. Pet. 1. vnto them by the Reuelation of Iesus Christ who serue God instantly day and night and worshippe him in spirit and in truth whose soules and bodies are quicke holy
acceptable sacrifices vnto him whom they serue in holines John 4. Rom. 12. Luck 1. and righteuousnes al the dayes of their life do not alwaies vse it in vvord of mouth but giue the consent of their hearts there vnto And in all things and at all times to repeate the vvordes might seeme vaine superstition and babling follie But the spirite of God in this place is vehemently caried avvay vvith iuste condemnation against such as vvith out regard had to the good pleasure of God or respect had to the mortalytie of our nature vvould haue all times seasons things and euents to serue them at their wills for which cause in the pride of their hartes they determine presumtuously of things to come and say in their vaine confidence to day or to morow will we go into such a cittie and there continue a yeare by and sell and gaine which thing the Apostle condemneth and correcteth and in stead thereof teacheth vs to say If the Lord will and if we liue we will doe this thing or that thing 4 The Apostle hauing thus reproued the sinne and corrected this euil among mē in the fourth place he repeateth the same vice and mischiefe with reprehension although in other words yet to like purpose and therefore saith You reioyce in your boasting all such reioycing is euill you doe not onely conceaue such vaine confidence in your heartes but you also vtter it in your wordes neither doe you only vtter it in wordes and in your speaches but also you boast of your sayings you reioyce in your boastings all such reioycing is euill In presuming thus of your selues in the vaine confidence of your owne heartes in the lewde libertie of your tongues wherby you derogate from Gods prouidence and arrogate to your selues you reioyce but all such reioycing is euill And in that he saith not all reioycing is euill but all such reioycing is euill it is apparant that he condemneth not all reioycing but onely vaine reioycing conceaued of the trust and confidence we haue in worldly thinges For otherwise God permitted yea willed and commaunded Deut. 12. his people to reioyce as the Scripture teacheth vs. By his seruant Moses he charged Israel his people that they should not eate their offeringes within their owne gates but in the place where the Lorde had appointed they their children their seruantes and the Leuite that was within their gates and so to reioyce before the Lord Deut. 16. their God in all they put their hands vnto To which end and purpose they were commanded to keepe the feast of weekes which was Whitsontide and therein also to reioice before the Lord through the viewe of the plentifull encrease which the Lorde God had geuen vnto the earth Other Feasts also as the Feast of vnleauēed bread the Feast of Tabernacles at the gathering in of their haruest wherein it was alowable and permitted them to reioyce Exod. 23. The Prophet Dauid often exhorteth to reioicing therfore he aduiseth the people to sing ioyfully vnto the Lord Psal 81. their strength and to sing laud vnto the God of Iacob to take the song to bring foorth the timbrell the pleasaunt Psal 122. harpe with the lute or viole Dauid himselfe was not void of this affection but rather therewithall rauished hee breaketh out I reioyced when the people said we wil go into the house of the Lord. To which affection as in some respects lawfull he stirreth vp his people and godly Subiects O come let vs sing vnto the Lord let vs heartelie Psal 95. reioyce in God the strength of our saluation The Sauiour of the world euen Iesus Christ the righteous commendeth Mat. 5. reioycing vnto his in miserie and exhorteth thē in the midst and among their greatest afflictions persecutions to reioyce Whose example the elect vessell of God Saint Paul imitating aduiseth the elect seruants of Christ in their Rom. 12. troubles to reioyce Which thing of himselfe and the rest of his brethren he freely and liberally confesseth When Rom. 5. 1. Cor. 4 Ephes 5 he speaketh vnto the Church and Saintes of Ephesus exhorting them to be filled with the spirite and to sing to themselues in psalmes hymnes and spirituall songs making melodie in their hearts vnto God Doeth he not cōmend vnto them the affection of reioysing When hee willeth the Saints of Philippi to reioyce in the Lord alwaies what els commendeth he then the affection of reioycing Philip. 4. What that the Prophet willeth that neither the wise man Ierem. 9. glorie and vainly reioyce in his wisdome neither the rich man in his riches nor the strong man in his strength but that he that reioyceth should reioyce and glorie in the Lord Doeth he not condemne one and commend another kinde of reioycing What that Christ willeth his not to reioyce that the deuils were subiecte vnto them but Luke 10. that they should reioyce that their names were written in the booke of life What that hee exhorteth the Church against the day of iudgement to lift vp their heads and to reioyce because their redemption approacheth Doeth he not commend the affection of ioy as lawfull in some Luke 11. measure in the Saints of God What that Paul beseacheth Philip. 2 the Saints of Philippi in Macedonia by their vnitie and religious consent to fulfill his ioy What that S. Iohn reioiceth Iohn 2. 3. Epist ouer the saints because they walked in the trueth argueth it not that there is a ioy and reioycing lawfull in the people of God To reioyce therefore in the aide and helpe of Gods spirite and in the presence of his power to reioyce in his gifts and graces either vpon our soules or bodies plentitifully poured moderately to reioice in our publicke peace and priuate quietnes in our obedient wiues and tractable children in our trustie seruants and faithfull friendes or the like tokens of Gods fauour towardes vs so that all confidence be wholy reposed in him that is the authour and fountaine of all graces and goodnes is not forbidden the mirth of their hearts proceading from a good conscience in the holy Ghost the ioy of their mindes lightened by assurance of the mercies of God in Iesus Christ the affection of reioycing stirred vp raysed in the inward parts of man through duetifull vew and thankfull remembrance of the blessings of God towardes vs as tokens of his loue is not condemned by S. Iames nor heere forbidden the Saints of God Which the very circumstance of the place doeth teach vs for inueying against the vaine confidence of proud persons who without regard had to the will of God and the shortnesse of their owne liues say within themselues and sometimes vtter their speaches vnto other To morrow we will goe to such a Citie and there continue a yeare and by and sell and gaine he inferreth this speach now you reioyce in your boasting all such reioycing is euill