finally and deceauing themselues in the power and prouidence of God towards the sonnes of mē Such a temptation is it when men continue in sinne wallow Ephes 4. and welter in iniquitie committing wickednes with greedines presuming vpon the mercie of God and say with themselues Haue not I sinned and what euill hath come vnto me The greater my sinne is the greater shall Ecclus. 5. his mercie be in forgeuing me the Lord hath mercie in store for vs all be we neuer so wicked In the last houre I will returne vnto him and I shal be receaued This is a temptation tending to presumption abusing the mercie and goodnes of the Lord. Such is that temptation whereby wee are sollicited to say I know the goodnesse of the Lord is great ouer all his creatures I know he hath a fatherly and prouident care ouer me and he will not see the worke of his owne hande to perish for lacke of sustinance God that giueth clothing Mat. 6. Psal 147. to the floures and lillies of the field and feedeth the yoong rauens that call vpon him will cloth me and feede me also what need I to wearie or waste my selfe with toilesome and troublesome labour I will rest vpon his prouidence such is the temptation of witlesse persons and very harebraines who say I know there shall not one haire of my head fall away without the knowledge of God I know that he is alwaies at hand present to helpe and succour at time of neede I will feare nothing therefore I vvill runne through fire and vvater I vvill not be terrified by the glittering and glistring svvorde or sheild I vvill passe through the pikes by svvord and famine cold and nakednesse perill and pestilence come on it vvhat vvill those are sollicited by satan to presume of Gods mercy povver prouidence and goodnesse Satan assailed Christ himselfe in this kinde solliciting him to cast himselfe Mat. 4. dovvne from the pinacle of the temple because God had giuen his Angels charge ouer him that he should not hurt his foote against a stone To sinne then because God is mercifull to loyter and be idle because God is liberall to cast our selues into present daunger rashly because he is able to deliuer vs to lie still in the ditch and not to helpe Psal 91. our selues because he is of povver and can rayse vs is a temptation and suggestion of satan vvhereby he mooueth vs to presumption 3 There is finally a temptation which is to deceiue and seduce men drawing them into error mouing them to euil stirring them forward to iniquitie and vngodlines aduenturing and enterprising any thing repugnant to the law and will of God Of this there are two kindes also 1 Temptation to deceiue externall 2 Temptation to deceiue internall Externall temptation whereby wee are drawen into any sinne is that temptation whose cause is externall and outward and the beginning therof without vs as when by Sathan by the world and the thinges which here compasse vs about though in some sence they are inward because they moue our hearts and inwarde parts yet in as much as the causes are without and the beginning of these temptatiōs from others then our selues they may be called outward Sathan tempteth vs by false doctrine which he moueth by offence which he causeth by occasiōs and allurements to euill which he ministreth and otherwise The cause of which temptations and the instrument also being without the temptation is called externall The world to deceiue vs tempteth by vanitie thereof by improbitie therein the vaine pompe of the world tickleth vs the corruptions therein inuade and assault vs with the examples of wickednesse dayly seene of vs these things often seduce deceiue and the temptation is outward The things wherewith we be compassed tempt men manifoldly power honour ambition pleasure on the one side feare daunger and perill famine nakednesse pouertie death on the other thus are men also outwardly tempted and drawen into the errours and corruptions of our common life and thereby deceiued and led into euill The temptations which seduce men and are internall are such whose immediate and next cause is in our selues as man is tempted to commit euill by his owne corruption and concupiscense mooued by his owne disordered appetite to commit sinne Thus haue we in our bosoms a domesticall tyrant originall sinne and natural corruption from Adam pulling haling drawing vs dayly to euill that sinne in all things might exercise power ouer vs. Hereunto though Satan helpe yet the cause is in our selues in as much as by him wee are not constrained but come and follow freely deceiued and seduced by our own concupiscense And of this kinde of temptation the Apostle chiefly speaketh when he saith If any man be tempted let him not say I am tempted of God God to proue men tempteth his seruāts but to cause them to presume or to deceiue and draw them to euil he doth not So that he is not the cause of such temptations neither may wee referre these euil temptations vnto him And this the proposition of this place teacheth vs Let no man say when he is tempted I am tempted of God If God tempt no man to euill why saith the Scripture that he hardeneth the heart of Pharao that he blindeth Exod. 4. 7. 10. 11. Esai 14. Psal 81. man and giueth him ouer into a reprobate minde As of Pharao in the booke of Exodus in many places and chapters is recorded of Israel the people of God as in Isai in Dauid and other Prophets is mencioned of the Gentiles thrise in the first chapter to the Romans is confessed of others in other places in like maner Hereunto it may bee answered first that God in his iudgements which are sometimes open sometimes secret but alwayes iust moueth and inclineth mens willes whither him lusteth wherein hee either with the latter sinne of man punisheth the former or else hee taketh away his grace from men whereof destitute they runne headlong into their owne destruction by committing sinne with greedinesse or finally hee bringeth to passe Ephes 4. his purpose by the wickednesse either of Satan or men as able to worke out that which is good by the iniquitie of men and thus he is alwayes iust So that we may say with the Apostle that hee is not the cause of our euill temptations Let no man say that when hee is tempted he is tempted of God God mooueth not men to euill hee driueth not men to euill affections hee instilleth wickednesse into no mans heart but partly in taking away his spirite from them partly in punishing one sinne with another partly by bringing to light the sinnes of men which before were couered partly in accomplishing his owne will and bringing to passe his determinate counsailes and purposes euen by euill meanes and instruments as ruling all thinges after his will he is saide to indurate and harden the hearts of men and to giue
this forme was common to the people To wish prosperitie which was vsed of the philosophers To wish health which was proper to the physicions The Romans commonly vsed one forme of greeting to wish health as Marcus Cicero wisheth or sendeth health to Publius Lentulus and so others Other haue vsed other formes The enemies of Beniamin sending Esd 5. their letters to king Darius against Iuda in their salutatiō Dan. 3. wish him peace To Darius the King peace Nabuchodonosor making a decree that all Nations should worshippe and serue the God of Sidrach Misach and Abednego in his letters to that purpose tending he vseth the like salutations Nabuchodonosor king to all people nations and languages that dwel in all the world Peace be multiplied vnto you Saint Paul in euery of his Epistles sendeth greeting vnder this forme Grace and peace from God the father c. Or Grace mercie and peace as to Timothie Saint Peter imitating Paul vseth the like forme Saint 1. Pet. 1. 1. 1. Iohn 1. 1. Iude wisheth mercy peace loue to be multiplied Saint Iohn in his first Epistle seemeth to omitte both the name to whom he writeth and his salutation In the other two he contenteth himselfe with the name of the writer and the party to whom he writeth but altogether he suppresseth his salutation The church of Christ in their first generall Acts 23 counsel held at Ierusalem writing to the Antiochians salute them in manner following The Apostles Elders and brethren to the brethren which are of the Gentiles in Antiochia Siria and Silicia send greeting And Acts 15. Claudius Lysias the chief captain sending Paul to Felix in his letter saluteth him in this maner Claudius Lysias vnto the most noble Gouernour Felix sendeth greeting In which places they vsed the forme of Saint Iames in this place mentioned which being translated word for word is To reioyce to be mery Which ioy and reioysing is not bodily but spirituall the ioye of the Spirite in the Lord whereby we reioyce in him not onely in our prosperitie and in his benefites fauourably and mercifullie poured vpon vs but also in our troubles iustly by him inflicted and in the miserie and aduersitie of this worlde which we accept and receiue from him as a testimonie of his loue toward vs in that we are thereby made conformable Rom. 8. to the image of his sonne Iesus Christ that as wee are like him in affliction so we may be like him in glorie Iohn 16. This reioysing and this ioy our Sauiour Christ promiseth his Ye shall weep and lament the world shall reioyce ye shal sorow but your sorow shal be turned into ioy To which Saint Paul exhorteth Reioyce in the Lord always Phil. 4. and againe I say reioyce This is the ioy whereby God reigneth ouer his whereof the Apostle speaketh The kingdome of God is not meat and drinke but peace and righteousnes and ioy in the holy Ghost And this is that Rom. 14. which in his salutation he wisheth them And thus much may serue for the title of the Epistle Iames the seruant of God and of Iesus Christ to the twelue Tribes which are scattered abroad Salutation ioy and reioysing Now the God of comfort and consolation poure into our heartes this ioy of the Spirite that our hearts and mindes replenished with gladnes we may in all things reioyce in him through Iesus Christ our Lorde To whom with the holy Ghost three persons in trinitie one euerliuing and euerlasting God in vnitie be all praise dominion and maiesty now and for euer Amen Iames Chapter 1. verses 2. 3. 4. 5. 6 Sermon 2. 2 My brethren count it exeeeding ioy when ye fall into diuers temptations 3 Knowing that the triall of your faith bringeth foorth patience 4 And let pacience haue her perfect work that you may be perfect and entire lacking nothing 5 If any man lack wisdome let him aske it of God which geueth to all men liberally and reprocheth no man and it shal be geuen him 6 But let him aske in faith and wauer not 1. Place of bearing outward afflictions THe title of the Epistle being sette downe in these words and the rest hee commeth to the handling of the matter and common places which herein are conteyned Of which the first is of bearing outward afflictions wherin we ought not to be cast downe but rather to be glad not to be faint hearted but to reioyce With which he doeth wisely to beginne in as much as in that their scattering their case was most miserable and therefore were they first of all to bee armed and comforted against afflictions Which in these verses and in the 9. 10 11. 12. he performeth In which discourse there are foure things to be noted 1 The proposition 2. verse 2 The reasons of confirmation 3. 4. verses 3 The distinguishing of persons to whom the crosse is profitable 9 10. 11. verses 4 The conclusion 12. verse Now this Treatise is a little inuerted and troubled by a digression which is necessarily made 6. 7. 8. verses wherin the second place is conteyned This being thus obserued noted by the way let vs consider the words read In these verses are three things to be noted 1. The proposition of the place 2. The confirmation or rendring of reasons of his proposition And they are three 1. From honest comelines 3. 2. From profit because it causeth patience that excellent vertue 3. From euent and effecte it maketh perfect 3. The preuenting of an obiection In which are two things 1. The obiection proposed How shall we beare the crosse as we are taught 2. The answere In which are four thinges noted namely 1. What that wisdome is 2. Who geueth it 3. What hope wee haue to obteine it 4. How we may aske it 1 The first herein is the proposition of the place which is That the Saintes of God must beare afflictions Vnder the heauy burthen whereof they may not faint fall downe nor quaile but be patient triumphe and reioyce Hereof he carefully admonisheth because in their scattering and dispersing their condition could not be but miserable and therefore in these externall afflictions they had neede to bee comforted which Saint Iames doeth faithfully in this place My brethren count it exceeding ioy when ye fall into diuers temptations Saint Peter in like case writing to those strangers which were in like maner 1. Pet. 4. scattered here and there in Pontus Galatia Cappadocia Asia and Bithinia exhorteth them to beare afflictions without fainting Dearely beloued thinke it not strange concerning the fiery triall which is among you to proue you as though some strange thing were come vnto you but reioyce in as much as you are partakers of the sufferings of Christ that when his glory shall appeare yee may be glad and reioyce Our Sauiour Christ foretelling his Disciples the condition wherunto they should be Mat. 10 subiect euen to bee as
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
wife his house his manseruant his maidseruant his oxe his asse or any thing that is his Thereupon our blessed Sauiour in the Mat. 5. Gospell condemneth not onely for adulterie the vsing of other women besides our owne wiues but also the very desiring and lusting after them in our hearts therefore as the true expositor of the lawe of God corrupted most shamefully and horribly depraued by the Scribes Pharisies who condemned outward actions onely for sinne he saith I say vnto you whosoeuer looketh vpon a woman to lust after her hath committed adulterie already with her in his heart The holy Apostle Saint Paul disputing of the effectes of the lawe hee reckoneth this one among others that therby wee come to the knowledge Rom. 7. of sinne condemning there concupiscense for sinne saith I knew not that to lust had been sinne if the law had not said thou shalt not lust Wherein the Apostle not only confesseth lust to be sin but to be sin in the law forbidden Now least wee shoulde thinke that the Apostle had spoken it vnawares or that that speach had slipt out of his mouth before he wist it is vsuall with him to condemne lust and that fountaine of al other sinne for sin wherefore in the sixt Chapter at the least fiue times he calleth that corruption which is in man albeit it raigne not in the Saints by actually committing any thing by the name Rom. 6. Rom. 7. of sinne lust which is the fountaine of all actuall euill is in like manner in the next Chapter at the least sixe times Rom. 8. called sinne In the eight Chapter about thrise the lust and concupiscence the inward affection and inclination Heb. 13. to sinne indeede is called sinne The Authour to the Hebrewes calleth it sinne which hangeth on and compasseth about Finally Saint Peter reputeth lust for sinne when he 1. Pet. 2. exhorteth men to absteine from fleshly lust not only from grosse sinnes actually committed but euen from corrupt affections and euill motions of the heart from whence all actuall sinne springeth Seeing then concupiscence and Mat. 16. lust is forbidden and condemned both in the law and also in the Gospell how may any man denie it to bee finne 2 Againe Whatsoeuer is repugnant to the lawe of God and his will is sinne Lust and concupiscence is repugnant to the law and will of God it is sinne therefore Sinne is a rebellion and repugnancie to the will of God and a transgressing of his commaundements wherefore Saint Iohn the Apostle defining sinne saith Sinne is the transgression of the law but lust and concupiscence not 1. Iohn 3. onely in the wicked but in the regenerate opposeth it selfe to the law of God and draweth men into the transgression of his will which Saint Paul affirmeth when hee crieth out that he saw a law in his members repugning Rom. 7. and withstanding the law of his minde and leading him captiue vnto sinne And that by the law of his minde against which lust being the law of his members fighteth the law of God is vnderstood he sheweth in his cōclutiō Thē I my selfe in my minde serue the law of God but in my flesh the law of sinne In which place what before he called the lawe of his minde here he calleth the law of God and what before the law of his members here he calleth the lawe of sinne If thē lust and concupiscence euen in the regenerate be contrarie and rebellious vnto the lawe of God then must it needes be euill and sinne For whatsoeuer is contrarie to Gods law is sinne 3 Moreouer concupiscence is from the flesh and not from the spirite That which commeth from the flesh is altogether euill not good therefore lust proceeding from the fleshly part of man is euill and sinne not pure and good The flesh and whatsoeuer is thereof is nothing els but euill and sinne euer striuing euer strugling against the Spirite Wherefore Saint Paul saith I knowe that in Rom. 7. Gal. 5. me that is in my flesh dwelleth no good Who setting downe the conflict and striuing of the flesh and Spirite affirmeth that the flesh coueteth and lusteth against the Spirite and the Spirite against the flesh so that the very Saints of God cannot doe the thinges which they woulde doe In the same place a little after discouering and describing Verse 9. the works of the flesh he reckoneth vp nothing that thereof commeth but sinne and wickednes The workes saith he of the flesh are manifest which are whordome enuie idolatrie wantonnes vncleannes crafte debate emulation c. There is then in the flesh nothing but sin nothing but rebelling against the Spirite nothing but euil and iniquitie Lust therefore being from the flesh cannot be but fleshly For all that is borne of the flesh is fleshly as saith our Sauiour Christ in the Gospell Hereupon then it Iohn 3. must needes follow as a resolute conclusion that seeing lust is from the flesh therefore it is sinne 4 Finally euen this place conuinceth luste and concupiscence to be euill For whatsoeuer is the proper cause and prouoker vnto sinne that same is euill and wicked But euery sinne proceedeth from the lust and concupiscence of the heart from the euill motions and corrupt affections in men which if they be not stayed euen in the Saintes of God but let raigne in our mortall members then forthwith as time place and other circumstances will suffer they bring foorth the very sinne in acte whereof the Apostle here speaketh Lust when it hath cōceaued bringeth foorth sinne Seeing all sinne and wickednes among men procedeth from lust it cannot be but it must bee euill for an euill tree cannot bring foorth good fruite nor a good tree euil fruite but as is the fruite Mat. 7. such is the tree as is the effect such is the cause as is the birth such is the conception as sinne is in nature such is lust and concupiscence from which it proceedeth For it is the euill motion and affection of the heart it is the wicked thought that riseth in our mindes it is concupiscēce and lust in our members which kindleth the flaming fire of all vngodlines and pricketh and tickleth the hearts of men to entise them to sinne Concupiscence and lust therefore is not onely the cause of sinne but euil and sinne it selfe The fathers hereunto subscribe Saint Ambrose calleth it iniquitie and affirmeth that there is a certaine delectation pleasure or desire in man repugnant to the will of God of which saith he Saint Paul speaketh I see a law in my members resisting Rom. 7. the law of my minde Saint Hillarie calleth the euils which are in vs maliciousnes by reason of the condition of originall sinne Saint Hierome saith that those first motions whereby men are solicited and moued be such as Vpon Mat. chap. 7. want not fault Saint Augustine in many places calleth the naturall lust
that sounded in the eare it pearceth not our hearts and so is fruitlesse in vs The first hereof is in carnall professours who in worde and shewe pretend religion 1. Tit. 2. Tim. 3. but in deede denie it as did some euen in the time of the Apostles The other is true in malicious and obstinate Papists who comming with a preiudicate opinion and conceyued hatred and dislike of the worde and in parciall hearers who therein haue respect of persons and are not indifferent so that by hearing neither is profited Seeing then filthie cogitations and carnall affections spoyle men and superfluitie of maliciousnesse bereaue men of the fruite of the worde VVho so will to the comfort of his soule the discharge of a good conscience with reuerence to God and benefite to himselfe here must first remoue all filthinesse and superfluitie of maliciousnesse farre from him as by the Apostle he is exhorted Filthinesse and superfluitie of maliciousnesse put and laid apart we must heare and receyue with meekenesse the worde that is graffed in vs which is the seconde thing in the manner of our hearing prescribed This meeknesse is the promptnesse and ready desire of our mindes to learne that Christian docilitie and tractablenesse whereby we are content without pride arrogancie contempt or obstinacie to yeeld themselues to be informed and taught by God and his ministers in the worde A vertue most excellent a grace most singular an ornament most beautifull in the liues of Gods Saints so highly accounted of with almightie God that by his Prophet he protesteth that he will looke vnto and Isai 66. haue regarde to those that are of a meeke and contrite heart and such as tremble at his worde These are the meeke spirited commended of God who in humilitie and purenesse of heart receyue with readinesse and reuerence the worde of God and the doctrine of the Gospel when it is preached The people of Israel herein were Exod. 19. 8. 24. 3. 7. worthie their due prayse who hearing Moises proposing vnto them all the things the Lord had commanded him answered al together with great readinesse promptnesse and meekenesse of their mindes all that the Lord hath commaunded that will we doe For their like meeknesse in hearing the word after their returne from captiuitie by Nehemiah they are commended for that from morning Nehem. 8. to night they hearkened to the worde read and expounded vnto them Josiah was in this poynt of singular meekenesse towardes the worde who hearing the lawe read humbled himselfe and his heart thereat melted wherefore the plagues therein threatned fell 2. Chron. 24. not vpon the people in his dayes but after he was gathered to his fathers Farre otherwise was it in the dayes of Jeremie the Prophet in Zedekiah the King Ierem. 36. who receyued not the worde by the Prophet sent with meekenesse but contemptuously rebelliously obstinately refused it and caused the roll wherein it was written in the fire to be consumed This meekenes shined in perfect beautie in the Saints Acts 13. of God in the Citie of Antioch in Pisidia who hearing Paul preaching the worde with all readinesse receyued it beseeching him to preach the same vnto them the next Sabboth whereunto the whole citie at the time appointed Acts 17. was assembled No lesse meeknesse was in the Athenians who hearing Paul willingly disputing of the resurrection of the dead howsoeuer some mocked yet with all Acts 20. humilitie and meekenesse to the worde desired they to heare him again of that matter What should we rehearse and report vnto you the meek hearing of those of Troas who with all meekenesse and promptnesse of mind heard the Apostle preach till midnight O zeale of Gods saints O meekenesse of hearing Vnlike wherunto are our people in this flourishing time of the Gospel who are wearied with one houres exercising in preaching which time seemeth so long to their heauie and dull eares that they spende most part thereof either like drowsie heades in sleeping or like carelesse persons in talking or like disdainfull men in reading other things in the meane time as if the worde preached pertained not to them or occupie themselues in other matters because they seeme wise enough alreadie will not be thought to learne of any other Or like proude persons we disdaine thinke scorne to be informed or we will heare whom we list and whom we list we will not or we will heare to carpe to catch to cauill to finde fault both with the doctour and with his doctrine Is this the meeknes of our hearing in the bright shining light of the Gospel Doth such pride of heart doth such corruption of affections doth such superfluitie of maliciousnes so mightily raigne in vs that after so many yeares learning so long time of preaching so great trauell labor vpon vs in teaching consumed we haue not learned with meeknes to heare the worde preached Ecclus. 9. Let vs now at length heare the sonne of Sirach who willeth men to be humble to heare the word of God that they may vnderstand it let vs embrace the admonition of the Apostle Iames in this place wherefore lay apart all filthinesse and superfluitie of maliciousnesse and receyue with meekenesse the word that is graffed in vs. With which maner affection if we come not to the 1. Cor. 3. preaching of the word in vaine may Paul plant or Apollo water in vaine shall the preacher preach vnto vs as we see dayly for albeit men and women are sharply reproued for their euil and cursed couetousnes their fleshly filthinesse their knowne adulteries their extreeme oppressions their blasphemous swearing their slaunderous reproches their pestilent vsuries their long retained malice their intollerable pride their new inuented and newe fangled strange deuises and pride of apparell their corruptions in their dealings their falshood in their promises their deceit in their speaches and other innumerable not only enormities but iniquities among men yet it profiteth not because they lay not aside filthinesse and superfluitie of maliciousnesse neither heare the worde of God with meeknesse as here they are commaunded This word which we ought to receiue with meekenesse is said to be ingraffed in vs because by Gods spirit moouing and inclining our hearts and by the painfull and dayly labour of his workemen in his heauenly haruest which are his ministers it is as it were inserted and taketh roote in our harts For as slippes and twigges of other trees being ingraffed bound togither wrapped about with clay and mosse or some other thing by long continuance grow and cleaue inseparably to the stockes whereinto they are graffed so the worde of God by the sappe of his spirit and by the labour of the ministers being as it were ingraffed in our hearts therein oftentimes taketh it such roote in that fruitfull ground that it is said to be graffed in vs. And as slippes or twigges if either they be set in drie
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
euer men obserue many parts of the lawe yet if they obserue not the whole they are guiltie of the whole and vnder the curse and malediction which to the general breach of the law is threatened Doth not our Sauiour teach that vnlesse we obserue his whole doctrine when we professe him and are baptized in his name that it preuaileth little to obserue some Mat. 28. when he bindeth all his seruants to the obedience of all that which he commaunded the Disciples Would not almightie God geue vs so much to vnderstand when in his lawe hee bindeth vs so often to the obseruation of the whole Which thing to intimate vnto vs the Apostle affirmeth that whosoeuer obserueth the whole law yet faileth in any point is guiltie of all A man therefore keeping all the whole lawe beside that one thing wherin he offendeth is guiltie of the whole and that no lesse in respect of the breach of the law it selfe before God then if he had offended in many points thereof albeit he more greeuously no doubt offendeth that offendeth in more precepts Wherefore as when a Prince enioyneth his Subiects the obseruing of all his lawes and ordinances which he geueth them if any one obserue all the rest saue onely one wherein he offendeth the same is a breaker of the kings commaundement and hath transgressed the law of his Prince and is subiect to the penaltie which is threatened the transgression of the whole lawe Euen so God enioyning vs sundrie precepts willing vs to obserue them all If any man obserue nine of the commaundementes yet offende in the tenth hee is a transgressor of the lawe and is guiltie of the whole law Whereunto full and perfect obedience is enioyned Thus they which obserue all the rest of the law and yet offend in any one point are held as transgressours of the whole lawe whereof they are guiltie for the law is as wel broaken in one as in many offences though not so greeuouslie in one as in many And as a iudge hauing twelue malefactors deseruing like sentence to be punished in like manner all whom the law requireth to be executed if he hang eleuen and let the twelfe escape for fauour he is an vniust a wicked and corrupt iudge in that action euen as if he saued foure sixe or more euen so when men offend in one point of the lawe though they obserue all the rest they are guiltie of the whole in as much as in one as well as in many it is broaken Whereof the Apostle Saint Iames admonishing such as wil be counted iust and obseruers of the lawe and yet haue the faith of our Sauiour Iesus Christ in respect of persons protesteth vnto them that if they keepe all the rest of the law of God yet in this one thing which is against loue they fall away from duetie they are guiltie of all If he that keepeth the whole law beside that one thing wherein he offendeth and in that one offending be guiltie of the whole law then it may seeme that it is all one to offend in one and in many precepts of the lawe that it is like sinne to transgresse in any one tittle or iote and in the whole lawe equall sinne to breake one and all the precepts and commandements of the law of God and so all sinnes may seeme alike and equall as the Stoicall Philosophers were of opinion Hereunto be it answered that the Apostle saith not he that keepeth the whole law and offendeth in one point thereof is guiltie of the whole in like manner or alike as if he had offended in the whole and euery point thereof but he is guiltie of the whole Guiltie he is of the whole who offendeth in one but not so guiltie nor so greeuously offending as if he offended in euery point of the lawe So that the Stoicall equalitie of sinnes that all sinnes are like may not herence be gathered nor auouched Which opinion of those blockish not Philosophers in deede but meere fooles rather is hissed out of the Schoole of Christ And as it may not herence be gathered so may it diuersly be confuted 1 All sinnes not to be equall it appeareth manifestly if that we looke into the causes the beginnings and the affections from whence sinnes rise in men These cōsidered one sinne shal be seene greater or lesse then another For who seeth not that sinnes proceeding of malicious wickednes are greater then such as be committed of infirmitie weaknes ignorance This the holy Prophet Dauid that man of God knew who looking into the causes Psal 59. of sinnes reputeth the sinne of maliciousnes much greater then other sinnes therefore he praieth to GOD 1. Joh. 5. not to forgeue such Saint Iohn measuring sinnes by their causes beginnings and affections accounting that sinne which is from wilfulnes whereby wee sinne vnto death farre beyonde all comparison the worst willeth that the Saints should pray for such brethren as sinne but not vnto death As for such as sinne vnto death by vniuersally and wilfully falling away from the knowē trueth he would no prayers to be made for them Our Sauiour Mat. 11. Mat. 12. Christ iudging and estimating sinnes from their causes promiseth mercie fauour grace and pardon to such as ignorantly receaued him not if at length they would come vnto him but such as maliciouslie resisted the trueth wilfully fought against the gospell obstinately opposed them selues against the holy Ghost who offered them grace they refused and so blasphemed the spirite of Christ hee protesteth should neuer be forgeuen Saint Jude distinguishing of sinnes whereof some are done of infirmitie Iude 22. 23 and simple ignorance some of stubbernes and peeuishnes measuring them by their causes willed that such as sinne in the former kinde should be pittied but such as sinne in the second should seuerely be corrected and chastened Saint Paul in two most worthie places to the Hebrewes Heb. 6. 10 disputing of Apostasie and sliding away from the knowen trueth which commeth of a malicious obstinacie and wilfulnes of mind measuring that sinne from the cause the maliciousnes and wilfulnes of their hearts denieth all pardon thereunto as to a sinne irremissible and which cannot be pardoned as other sinnes are Saint Paul writing of himselfe and his owne sinnes in afflicting 1. Tim. 1. and persecuting the Church of Christ measuring sinnes according to their causes reputeth sinnes done of ignorance lesse then sinnes of wilfulnes Wherefore he offending ignorantly obtained mercie whereas the Scribes and Pharisies and other Iewes opposing themselues to the Gospell were subiect to the eternall iudgement of God In another place pronounceth he the greater iudgement to them which wilfully and impenitently despised the lōg Rom. 2. sufferance and patience of God Finally Saint Iames this our Apostle in this his Epistle Iames 4. esteeming sinnes from the affections and fountaines from whence they come iudging that sinne which is of knowledge greater
then the sinne of ignorance concludeth thus Wherefore he that knoweth to doe aright and doeth it not to him it is sinne that is the greater finne Our Sauiour in like manner condemneth the Iewes of Iohn 15. greater sinne because hee came in person to them and spoke vnto them yet they vtterly refused him and his doctrine which had they not done their sinne had been the lesse Thus their sinne of wilfulnes by Christ is iudged the greater their sinne of ignorance the lesser If men therefore weigh the causes beginnings affections of meÌ„ from whence sinnes spring that some are of wilfulnes others of ignorance some of malice others of infirmitie Therence may we easilie see the inequalitie of sinne 2 As of their causes sinnes are iudged so also they are iudged of their euents sinnes of malicious wickednes thrust out and expell the holy Ghost and Spirit of God so doe not sinnes of infirmitie Therefore sinnes of malicious wilfulnes are greater then sinnes of infirmitie Sinnes of wilfulnes abolish all faith from the hearts and all repentance from the liues of men and so consequently all Heb. 6. 16. Heb. 10. 26. Heb. 12. 17 hope of pardon and forgeuenes So doe not sinnes of infirmitie or ignorance This was and is manifest in Cain in Saul in the Pharisies in Iudas in Julian the Apostata backslidar in Lucian the mocker and such like Whereby it appeared that their sinnes were greater then the sinnes of other men And thus also may we iudge the inequality of sinnes 3 If we looke into the inequalitie of punishments they also argue inequalitie of sinnes for it were against equitie and right to punish like sinnes in one more sharply in another more slenderly Wherefore seeing almighty God the righteous and iust iudge of the whole earth Gen. 18. doeth punish some sinnes with greater some with lighter punishments it argueth vndoubtedly a manifest differeÌ„ce Gen. 3. of sinnes When Adam and Euah had sinned God layeth vnlike punishments vpon them lesse vpon Adam greater vpon Euah whereby it may appeare that the sinne of Euah 1. Tim. 2. 14. was greater then the sinne of Adam Salomon in his booke of wisdome in the difference of punishment intimateth Wisdome 6 the difference of sinnes Wherefore to shew that the sinnes of Princes are greater then the sinnes of the people he saith They which are most lowe are worthie mercie but the mightie shal be mightely tormented Our Sauiour Christ the eternall wisdome of God by inequalitie of punishments witnesseth inequalitie of sinnes vnto Luke 12. men To which purpose that serueth in the Gospell That seruant which knoweth the wil of his master and doeth it not shal be beaten with many stripes but he that knoweth not the will of his master yet committed things worthie of stripes shal be beaten with fewe stripes That sinne therfore which is punished with many stripes is the greater that which with fewer is the lesse sinne In another place he setteth downe degrees of punishments wherence degrees of sinnes may be gathered He saith Christ which is angrie with his brother vnaduisedly is worthie of iudgement Mat. 5. he that calleth him Racha is worthie of a councel who so calleth him foole is worthy to bee punished with hell fire As then a councell is greater then iudgement and hell fire then a councell so is contempt signified by Racha greater sinne then vnaduised anger and slaunderous and reproachfull speach by foole signified greater Mat. 10. then the signes of contempt Herence may it appeare that the sinne of Sodome was lesse then the contempt of the Gospel because our Sauiour auoucheth that it should be easier in the day of iudgement for the men of Sodome and Gomorrha then for that Citie which receaued not the Gospell Thus hee shewetb that the sinnes of Corazin and Mat. 11. Bethsaida are greater then the sinnes of Tyrus and Sydon the sinnes of Capernaum greater then of Sodome by the punishments which should be greater and heauier vpon Corazin and Bethsaida then vpon Tyrus and Sydon vpon Capernaum then vpon Sodom Wherefore he vpbraideth them and denounceth horrible vengeance against them Woe to thee Corazin woe to thee Bethsaida for if the myracles done in thee had been done in Tyrus and Sydon they had long agoe repented in sackcloth and ashes Verely I say vnto you it shal be easier for Tyrus and Sidon in the day of iudgemeÌ„t then for you And thou Capernaum which art lifted vp to heauen thou shalt be brought downe vnto hell for if the great workes which haue been done in thee had beene done among them of Sodom they had remained vnto this day But I say vnto you it shâ—lbe easier for theÌ„ of Sodome in the day of iudgement then for thee In that he therfore denounceth heauier iudgement against these Cities then against Tyrus Sydon and Sodoma it appeareth that their sinnes were the greater so they were indeede in respect of their knowledge of Gods will and the manifolde myracles they had shewed them to prouoke them which were not done vnto Tyrus Sidon or Sodoma the famous Cities To like purpose Mat. 12. the threatning of greater punishment to the blaspheming of the holy ghost then to the blaspheming of the sonne of man intimateth greater to be the sinne of blasphemie against the holy ghost in wilfully and maliciously resisting the trueth then the sinne of blasphemy against the sonne of man in taking offence at his basenes and humilitie And in reprouing the great hypocrisie of the Scribes and Mat. 23. Pharisies for deuouring poore widowes houses vnder pretence of long praier Christ sheweth that their sinne is greater then the other sinnes of men in that therunto he denounceth heauier condemnation Saint Paul maketh difference of mens sinnes by the difference of the punishments thereunto threatned or inflicted Rom. 2. wherefore in that men by contemning the long patience of God heape and treasure vp vnto themselues the greater punishment Therence it appeareth that the contempt of Gods great mercie and patience is a sinne greater then the common sinnes of men Saint Iames to Iames 3. Heb. 10. 28. signifie that vsurping authoritie ouer our brethren in curiouslie and rigorouslie condemning them when we our selues are likewise guiltie and faultie is a greater sinne then other sinnes among men declareth that by the punishment because it prouoketh God to punish vs therefore more seuerely therefore hee disswadeth the Saintes therefro My brethren be not many masters knowing that we shall receaue the greater condemnation The lawe it Deut. 25. self to teach an inequalitie of sinnes by the inequality of punishments willeth that punishments should be according to the hainousnes of the sinnes implying inequality of sinnes by inequalitie of punishments Salomon the wise man shewing that thefte is not so Pro. 6. abhominable in the sight of God as whordome is by the punishment of both for theft might be redeemed but adulterie
no flesh and the chiefe knowledge of sinne come by the morall lawe then doe not the woorkes of the morall lawe iustifie more then the workes of the ceremoniall lawe of God 3 That lawe whose workes Saint Paul excludeth from being meanes of mans iustification causeth wrath Rom. 4. as in the same disputation is auouched but to cause wrath is not proper to the ceremonies of the law which were rather giuen to reconcile the people to God but to the morall lawe which thundereth out the fearful wrath Deut. 27. Gal. 3. of God against all transgressions Therefore not onely not the ceremonies but neither the morall workes of the law do iustifie vs before God 4 Finally S. Paul to the Church of Galatia handeling the same argument and question of iustification Gal. 3. and therin prouing that vve art not iustified by the works of the lavve he reasoneth from contraries by the lavve vve are held accursed therefore thereby vvee are not saued and iustified His antecedent or former proposition he proueth by the lavve it selfe vvherein it is thus vvritten Cursed is euery one that continueth not in all Deut. 27. things that are vvritten in the lavv to do them Novv this curse is not so much vnderstood of the breach of the ceremonies as of the moral precepts to the transgression vvhereof from 15. verse to 26. verse setting dovvne seuerall curses as against idolatry disobedience of children to their parents remouing of land markes vvhereunder he condemneth all iniuries and extortions not counselling and helping our neighbour hindering the right of the straunger fatherlesse and vvidovv incest buggerie priuy hurt briberie 36. verse he concludeth Cursed saith he is euerie one that abideth not in all things that are vvritten in this booke to do them Citing therefore that place in the matter question of iustification vvhich he applieth to faith altogether taketh frō works speaketh not of the ceremonies of the lavv only but of the moral precepts also so of all the vvorks of the lavv vvhich both in vvhole and in part are denied to iustifie vs before God Albeit this controuersie betvvixt the Ievves and Acts 15. 5. Gal. 1. 11. Rom. 4. 9. the Apostles began about circumcision vvhich the Ievves vvould haue annexed to faith the Gospel as necessarie to euery one which should be saued as appeareth yet the Apostle rising from the part to the vvhole from circumcision to all the lavve of Moises excludeth not only circumcision but all the vvorkes of the lavve from iustifying vs before God It follovveth not therefore because faith and vvorks are both in gods Saints togither therfore they haue the same effect namely to iustifie before God For albeeit man hath at once feete handes eares and eyes yet followeth not that they serue to one vse but to seuerall the feete to walke the handes to touch the eares to heare the eyes to see so albeit in the Saints there is both faith and good workes yet by faith not by workes are we saued and iustified before GOD. In the Sunne there are together both heate and light yet is not the light but the heate and influence cause of the bringing foorth of earthly creatures and fruites of the ground and by the light not by the heate it shineth vnto men In the Element of water naturally there is moysture ioyned with colde yet to purge and wash is proper to the moysture not to the colde to coole proper to the coldnesse rather then to the moysture So in like manner albeit fayth and good woorkes bee in the Saints at once yet are men iustified by faith and beleefe not by woorkes which in deede are not good but in as much as we are iustified by faith in Christ from whence as fruites from a tree they spring vnto men and are manifest to the worlde by order and consideration faith going before as the cause gendering good woorkes as effects in the Saints of God To applie iustification to workes as well as to faith is a deceit and fallacie from the accident in applying that to one which is proper to another because both are ioyned together Saint Origen vpon the 3. Rom. sheweth that faith alone without works saueth whereof he giueth the theefe for exemple and the woman to whom Christ said thy sins are forgiuē thee thy faith hath made thee whole Origen in Rom. 3. Now that we say faith and workes are ioyned together so inseparablie as that faith without workes is dead according to this infallible doctrine in them which are alreadie iustified it is true not simplie For in men to be iustified they are not for in them first faith is whereby they are iustified and afterwardes good workes follow In the poore publican there were no good works Luke 18. but faith was in him whereby moued he hūbled himselfe said O God be merciful vnto me a sinner so destitute of workes he departed iustified The theefe who through Luke 23. faith intreated our Sauiour Christ that he would remember him when he came to his kingdome thereby was iustified yet had no good workes apparant with his faith Faith therefore in men to be iustified is without workes but being once iustified workes as soone as occasion is ministred shew themselues in the Saints of God according to this doctrine Truely therefore saith Saint Augustine When the Apostle saith wee suppose or conclude Defide operibus c. 14. that a man is iustified by faith without the works of the lawe he doeth it not that men professing and obteining faith should despise the workes of righteousnes but that euery man might know that by faith he may be iustified And writing to Sixtus the priest he saith The Saints haue Epist 105. Sixto good works in as much as they are iustified but to bee made righteous they haue none To Honoratus hee speaketh in like manner Good Epist 120. Honorato workes beginne after that we are iustified but we are not therefore iustified because good works went before iustificatiō Thus must we wisely distinguish times and persons the time before iustification when faith is alone from the time when we are iustified at what time faith and workes are ioyned together The persons to be iustified in whom faith only is required fom these which are iustified already in whom besides faith good workes must also shine and flourish For they together with faith receaue also the holy Ghost and Spirite of sanctification as saint Luke Acts 10. 44. Gal. 32. Rom. 4 3. Tit. 5 Ephes 1. 13. recordeth to haue hapned the Centurion and Saint Paul auoucheth to the churches of Galatia Rome Ephesus to his Scholer Titus And this spirit receaued with our iustification is not idle but worketh so in the saints as that he draweth them from sinne and pricketh them forward to al good works that they may be filled with the fruites of righteousnesse which are by Iesus Christ vnto the glorie and
praise of God Herence is it that Saint Paul teacheth the Saintes Rom. 7. that they are freed from the law to serue God in the newnesse of the Spirite and not in the oldnes of the letter Whom afterwards he exhorteth to walke not after the flesh but after the Spirit and thereby to mortifie the lusts of the flesh that they might liue Faith in these is the Rom. 8. 13 good tree which bringeth foorth good fruite in some thirtie in some sixtie in some an hundred fold without which the grace of Christ is voide the holy Ghost queanched the Spirite of sanctification expelled iustification in vaine profession fruitlesse and faith dead according vnto Mat. 7. this doctrine Euen so faith if it haue no workes is dead in it selfe which is the application of his similitude whereby he prooueth faith without good workes to preuayle nothing After the similitude and the application thereof in the next and third place followeth an ironicall and mocking preuenting of an obiection set downe of purpose by the Apostle against those hypocrites and counterfet professours which so much brag and boast of faith when as they haue no good workes at all in them they might saye to James What say you of vs haue wee no faith doe not we protest that we beleue in God Is our faith a dead faith also Therunto the Apostle answereth with their iust reproofe and mockage Some man may say that is euerie man may thus conuict thee of hypocrisie and beat downe thine intollerable pride and insolency thou hast the faith and I haue workes Shew me thy faith out of thy workes and I will shewe thee my faith by my workes Let a man say he hath faith yet hath no workes he may be iustly reproued for his hypocrisie for faith must be shewed by workes as the cause is shewed by his effect the effectes of faith are workes Good workes you haue none to auouch the vnfeinednes of your faith therefore haue you indeede no true faith For if you haue faith shew it by your works as I will shewe you my faith by my workes If you cannot shewe your faith by your works then are you hypocrites bragging of faith when you haue none Thus therefore may euery man beate downe your glorious boasting and the pride of your hearts Thou hast faith I haue works shewe mee thy faith by thy workes and I will shewe thee my faith by my works The force of this place is that faith is an internall thing and habite of the minde impressed and imprinted in our hearts by the finger of God and the power of his spirite and therefore being a qualitie of the minde cannot be knowen or made manifest but onely by workes as the signes and effects thereof For as other gifts and qualities of the minde as wisdome knowledge and learning are not perceiued in men but by speach practise working or other like effects whereby these qualities are expressed and vttered foorth euen so faith lyeng hidden secretely in the minde is not knowen but by good works as fruites proceeding from it And as the goodnes of the tree whose sappe in winter season lieth lowe in the roote is not knowen but when in the Spring time it first geueth sappe to euery branch then buddeth blassometh and finally in her due time bringeth foorth fruite So faith lieth cloased in our breastes and bosomes and is not knowen but by budding blossoming and bringing foorth good workes in vs the liuely fruites of righteousnesse in some thirtie in others sixtie in some an hundred folde This S. Jameâ— knew wherefore to beate downe the insolencie pride of these hypocrites with mocking reproofe he saith Some man might say thou hast the faith and I haue works shew me thy faith by thy workes and I will shewe thee my faith by my works Hereby if we cannot shewe our faith it is fruitlesse it is dead it is barren for the inward affection is shewed by the outward action and the outwarde action sheweth of what nature or qualitie the inwarde affection is Our Sauiour would his outwarde actions to bee the witnesses of his pure affection wherefore he saith to the John 5. Iewes The works which the Father hath geuen mee to finish the same workes which I doe beare witnesse of mee Iohn 13. that the Father sent me To like purpose willeth hee his to embrace loue that thereby they might be knowen to be his Disciples by louing one another Mat. 7. In another place deciphering and discouering false Prophets whose hypocrisie lyeth secretelye couered in Sheepes cloathing when within they are rauening and deuouring wolues he would their inward and secrete disposition to be knowen by their outward actions therefore he Ge. n 22 saith By their fruites you shall know them The promptnes and obedience of Abrahams minde was made apparant by his outward actions Euery inward habite of the minde must by outwarde signes and tokens be made manifest Faith therefore being a qualitie of the minde must appeare either sound or counterfet by works Gal. 5. proceeding from it therefore worketh it through loue as Saint Paul affirmeth And Saint Iames thus much signifieth by these works Shew me thy faith by thy workes and I will shewe thee my faith by my works If therfore we wil make our election sure and certaine if we will shewe the 2. Pet. 1. Rom. 8. 2. Cor. 1 Ephes 4. grace of Christ to be in vs effectuall if we wil make it manifest that wee are sealed vp with the holy seale of Gods spirite to the day of redemption if we will make it knowen that we are inwardly moued by the holy Ghost Finally if we will approue our faith for true and liuely faith in Iesus Christ then must we be studious zealous of good works that thereby our faith may be shewed least we incurre most iust reprehension and for our hypocrisie bee worthely thus mocked Shew me thy faith by thy workes and I will shewe thee my faith by thy workes Herence it then appeareth that good workes are tokens and argumentes of mens faith Whereby it may be knowen whether they haue true faith in Iesus Christ or not If workes declare our faith what shall we say of the workes of the Infidels and mis-beleeuing heathen whose workes were most glorious most vvorthie most excellent in the sight of men What shal be said of the vvorkes of the proud Pharisies halting hypocrites vvhose vvorkes are often to the vievv of men more vvorthy and more precious then the vvorks of the very Saints Shall vve thinke that their vvorks are expresse and liuely testimonies and arguments of faith What shall vve say to the vvorks of men before their iustification Can they shevve faith being before and vvithout faith To these it may be ansvvered that no vvorkes vvhether vvithout faith as in Infidels and hypocrites or before faith as in the Saints before iustification can be accounted or called good Many
and immortall as God is betwixt our soules and Gods substaunce albeeit the inequalitie be infinite yet is there a resemblance of God in vs. 2 This image is in sanctification and holinesse whereinto as first we were created so againe by Christ are we restored The first is cōmon to all men the secōd is proper to the saints Ephe. 4. 2. Beeing made to the image and likenesse of God of all the creatures on earth most excellent little inseriour to the Angels themselues beeing diuine natures and substaunces Who so speaketh euill of him curseth and reuileth him so excellent a worke of God howe can hee reuerence honour blesse and glorifie GOD the maker creator and woorkemaister of man The ignominie and reproch done to man redoundeth vnto GOD to whose likenesse man is created VVhereby it is euidently apparant that no man can rightly blesse God who cursseth or slaundereth man Which Saint James noteth when hee reasoneth from things vnpossible therewith blesse wee God euen the father and therewith curse we men which are made after the similitude of God If God then be blessed in his creatures as Dauid sayth God is faithfull in all his sayings and to be blessed in all his works and man the most excellent of all Gods creatures vppon the vniuersall face of the earth onelie Psal 145. of all creatures made vnto the image of God then can not a man honour God himselfe which vseth cursed speach and bitternesse vnto man Let all men and women herehence learne an infallible truth a resolute conclusion a singular poynt of wisedome that they pretende Gods Religion in vaine that they honour not woorshippe not serue not blesse not ne yet glorifie GOD aright so long as they are giuen to cursed speaking reprochfull slaunder bitter backebiting one of another This Dauid the princely Prophet weighing excludeth from the Lordes Tabernacle from the holy hill of Psal 15. GOD as hypocrites all such as pretende seruice to God yet giue themselues to slaundering their brethren And almightie God himselfe protesteth to the wicked that it is a vaine thing and profiteth nothing to talke of the lawes of God and take them in their mouthes Psal 50. If they slaunder their brethren to which purpose hee sayeth in this wise to the wicked What hast thou to doe to take my ordinaunces in thy mouth and declare my couenant seeing thou hatest to bee reformed and castest my woordes behinde thee VVhen thou seest a theefe thou runnest with him and art partaker with the adulterer thou giuest thy mouth to euill and with thy tongue thou forgest deceyte Thou sittest and speakest agaynst thy brother and flaunderest thy mothers sonne these thinges who so doe haue not to declare or speake of Gods ordinaunces or to take his couenant in their mouthes They pretende religion they shewe a countenaunce of godlinesse they set a face of honestie they seeme to be desirous to praise and blesse God yet they slaunder and curse their brethren This no man can doe for no man can rightly honour the workemaister which speaketh euill of the worke no man can praise the Creator which reuileth his creature no man can blesse GOD which curseth men made to the image of God himselfe If they in whome the generall image is ought not to bee cursed much lesse they in whom the second and speciall resemblance appeareth 2 Nowe as this cannot be by the reason from the worke to the worke maister from the image to him whose image it is from the resemblaunce or patterne to him whose patterne and resemblaunce it is in deede so in like manner sheweth hee the impossibilitie of this by an argument from contraries the order and course of things which God the establisher of nature hath set will not suffer contrarie effectes to proceede from the same cause things in nature opposed and repugnant in extreeme contrarietie cannot agree together and be at one in the same thing Now to blesse and curse to praise and slaunder are things contrarie therefore can they not agree in one tongue at once together And this appeareth euidently by two similitudes whereby the matter is amplified and enlarged I As the fountaines and heades of waters issuing and springing from the same place cannot sende out sweete water and bitter 2 And as the figge tree cannot bring foorth Oliues nor the vine tree figges Our Sauiour himselfe confirming the same Mat. 7. when hee auoucheth that good woorkes cannot come from an euill man no more then thornes come of grapes or figges of thistles which were against nature So neither can blessing and cursing come out of one mouth praise and dispraise speaking well and slaundering godlinesse and impietie truth and falsehoode Cursing and blessing are contrarie so that they can not agree in one mouth and man together but it were as monstrous as for sweete water and bitter to come at once naturally out of the same fountaine and for the same tree to beare figges and oliues grapes and figges together As euerie tree in nature beareth one kinde of fruite and not diuerse and sundrie much lesse the fruite of other trees so must the tongue haue her proper effect fruite and worke and that one not diuerse much lesse contrarie it must blesse therefore both God and man and curse no bodie as Paul exhorteth Wherefore if we pretende to blesse God in our tongues and therewithall doe curse Rom. 12. 14. ◠Pet. 3. 9. our neighbour the bitternesse of our cursing so turneth the nature of our blessing that it is vnseasonable and vnsauerie before God For as sweete and bitter water mingled blended together the bitter easily taketh away the nature of the sweete and as honie and poyson tempered together the poison farre lesse in quantitie turneth the honie so when cursing and blessing are in one mouth together the bitternesse of the curse turneth the sweetenesse of the blessing and maketh it odious before God Wherefore it is apparant that we can not blesse God if wee curse and slaunder our neighbour The doctrine of this place may then bee this that with this instrument and member which is the tongue there is no duetie acceptably perfourmed vnto GOD when thereby wee harme or hurt our neighbours and brethren Whom when we thus harme if we thinke to please God wee deceyue our selues through hypocrisie And thus much concerning the moderating of the tongue both in respect of the profites and discommodities thereof which out of this place may bee sufficient to haue obserued specially seeing in the first chapter verse 26. and in the next Chapter beeing the fourth verse 11. more may be gathered Nowe the God of peace and the father of our Lorde Iesus Christ powre downe into our hearts his heauenly spirite that not onely our liues may bee refourmed according to his blessed woorde but our tongues also refrayned after his holie will that all the powers of our mindes and partes of our bodies may bee instruments of his prayse
this proceedeth from those who beeing sensuall and carnall men men naturall not regenerate perceyue not the things of GOD neither can they vnderstand them because they are spirituallie discerned This is a part of Rom. 8. the wisedome of the flesh which is enmitie with God and neither is neither can bee subiect to him This Isai 5. is a poynt of selfe-wisedome where against the Prophet denounceth vengeaunce wo to them which seeme wise in their owne eyes and prudent in their owne sight Thus to doe wee haue of our mother witte and fathers wisedome euen from our prime parents and first fathers from whome wee drawe all maliciousnesse enuie and iniquitie Hereunto our owne sense mooueth our owne desire leadeth our owne nature pricketh which wee haue sucked with our conception from Adam and Eue and is altogether sensuall and naturall To giue our selues then to bitter enuie to brawling contention to strife and emulation to trust in our owne wits to flatter our selues in our owne conceit to stand too much vpon our pantiples to be quarrelous through pride to chalenge authoritie ouer other men and not to abide the checke of anie to striue and contend with euery one is wisedome in a false perswasion of men but wisedome worldly and wicked VVherewith who so are indued are carnall not spirituall sensuall not regenerate hauing not the spirit but led with their owne sensualitie as beasts in whom is no reason this the Apostle to intimate telleth vs that this wisdome is sensuall also 3 Finally and thirdly it is diuelish The originall of enuie and contention wherein the wicked worldlings repose wisedome is from Satan himselfe the authour the fountaine the well-heade of maliciousnesse enuie contention debate and sedâ—tion among men whereunto onely through him are men mooued Therefore the Apostle calleth this wisedome diuelish because it is not inspired by God but suggested by Satan not infused from heauen but powred into vs from beneath not instilled from the father of light but ministred vnto vs by the prince of the darkenesse of this world and therefore called diuelish Satan was contentious from the beginning lifting vp himselfe euen against God through the insolencie of his minde for which hee was cast downe from heauen Jude v. 6. and is reserued in euerlasting darknesse to the iudgement of the great day He was a murtherer from the beginning Iohn 8. as Christ witnesseth from whome all enuie hatred malice debate and contention aryseth He is therefore called the enuious man who soweth tares among the corne Matt. 13. of the husbande man euen the seede of hatred sedition debate and contention in the Church of Christ and in the common wealth also By him was the sedicious contention of Core Dathan and Abiram caused by him were Jannes and Iambres stirred vp to withstand Moises Num. 16. Exod. 7. 11. 2. Tim. 3. 8. by him the bellowes of all brawlings were blowne in the Pharisies and Scribes to contend and striue agaynst the open truth of Iesus Christ by him were the malicious Iewes pricked forwarde to withstande and contende agaynst the Apostles and preachers of the Gospell by him were the heretiques hatched who contended against the Catholike fathers in the primitiue Church by him were the proude Popes and prelates of Rome raysed vp to sowe the seede of sedition in all the Churches of Christendome by him are now contentious persons stirred vp to disturbe the peace of Hierusalem by him rebels rise vp against lawfull Princes princes are stirred vp one against another for couetous desire and ambition of minde each to seeke the casting downe of each others crowne and kingdome by him are priuate men set at deadly variance and prouoked often to the shedding of the blood of their brethren by him all contention and sedition all brawlings and brabblements all fallings out and quarrels in priuate states are caused so that we may right well conclude with the Apostle that wisedome to contention strife and debate in whatsoeuer kinde it be is from the diuell and therefore diuelish and these are the qualities and properties wherby it is described Nowe as the worldly and wicked wisedome is by properties noted so is it also set downe by effects which follow contention and strife Whereof Saint Same 's sayth where enuying and strife is there is sedition and all maner of euill workes Whereby he teacheth that sedition and all maner of euill workes ensue and follow contention and strife among men and therefore ought it with all carefulnesse and diligence be auoided That sedition and all maner of euill workes proceed from enuious aed contentious wisedome in few wordes it appeareth out of Salomon who witnessing that when Prou. 13. euery man contendeth striueth for the preheminence and will not giue place to another much mischiefe great disturbaunce disquietnesse and disdaine to ensue sayth Onely by pride doth man make contention and of contention all euill as experience proueth followeth Pride is cause of contention contention of sedition tumults rebellions vprores in coÌ„mon wealths Salomon not in the former place only but elswhere also coÌ„sumeth the first he Prou. 28. that is of a proud heart stirreth vp strife the example of Corah Dathan Abiram coÌ„firmeth the second for their Num. 16. contentiousnes caused them seditiously to rise vp against Moses Absolom of a contentious spirit couering his aspiring minde with sugered flatterie fell from contention 2. Kings 15. with Ioab to rebellion and sedition against Dauid his owne father The proud and contentious spirite of Ieroboam sonne of Nebat moued him to lift vp his hand against Salomon the king his master and openly to rebel against Rehoboam his sonne for euer Zimrie in like manner 3. Kings 11. 12. through pride became contentious and of contentious seditious and rebellious So that he being Captaine of halfe the hoast of Basha rose vp against Basha his sonne 3. Kings 16. the king and slewe him and raigned in his stead The contentioÌ„ of LacedemoÌ„ Athens ended in sedition Themistocles enuious contentioÌ„ against Aristides raised sparks of sedition among the people Silla Marius contention ended in ciuil dissention The like may be saide of Caesar and Pompey Anthonie and Augustus and infinite the like whose contentions and enuie hath ended in sedition This is true in the Commonwealth This is true in priuate states of men This is true in the Church of Christ This is true in all states and degrees so that Saint Iames saith truely that where enuie and strife is there is sedition and all manner of euill workes Seeing then contention enuy strife causeth sedition and all manner of euill works The wisdome which vpholdeth contention strife and enuie may worthely bee condemned which Saint Iames doeth both in describing the qualities and setting downe the effectes If you haue bitter enuying and strife among your selues reioyce not neither be liers against the trueth This wisdome discendeth
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
1. Ioh. 1 Ephes 6. 2. Cor. 4 of lights in whom also there is no darcknes at al hath no communion with Sathan the prince of the darcknesse of this world Christ being holy hath nothing to do no concord with Beliall the Prince of wickednes So that these cannot dwell in the heart of man together as in the fountaine of loue being so contrarie and opposed Truely therefore saith Saint Augustine the loue of the S. Augustine world and the loue of God cannot stand or consist together no more then the same eyes at once can looke vpon heauen and earth in the same instante Being therefore so contrarie God and the world it cānot be but that such as make themselues friends with the world become enemies vnto God Wherof they to whom Saint James speaketh not ignorant are sharply reprooued for louing the world with the hatred of God Ye adulterers and adultresses know ye not that the amitie of the world is enmitie with God whosoeuer therefore will be a friend of the world maketh himselfe the enemie of God And this reason of the holy Apostle holdeth not only in the propounded matter of ambitious and couetous desires which men cannot loue and loue God also but it holdeth in all worldly wickednes and loue of earthlie things whatsoeuer which men cannot possibly loue and loue God together For then might a man be holy and wicked godly vnrighteous all together for they which loue the world are wicked and vnrighteous as the worlde 1. Iohn 5 Leuit. 11 2◠c. it selfe lieth in wickednes and such as loue God are godlie and holy euen as God him selfe is holy That wee cannot possiblie geue entertainment to God and to the world together and at once loue them God and the world contrarie as appeareth in foure things both the reason is their contrarietie for things contrarie cannot dwell at once in the same person And the contrarietie betwixt the loue of the world and the loue of God in foure things appeareth 1 In the repugnancie of their nature GOD is by his nature pure holy vndefiled without contagion of Leuit. 11. 19. 20. sinne and without permixtion of any euill But the worlde is altogether wicked defiled with sinne spotted with many blemishes of vnrighteousnesse full of all contagion deadly poyson of iniquitie So that in nature there is a contraietie betwixt thē Naturally therefore being contrarie wee cannot loue them both together 1. Iohn 5. 2 As their natures are contrarie so are their precepts contrarie for other things by God other thinges by the world are inioined wherein the contrarietie betwixt thē appeareth God commaundeth mercie liberalitie pitie compassion the world perswadeth crueltie mercilesnes couetousnes hardnes of heart violence iniurie and oppression God commaundeth holines sanctification to be fruitfull in all good works to his glorie and to encrease therein to ripenes and a full measure in Iesus Christ But the world moueth vs to filthie conuersation to defile our selues with carnall lustes and all vngodlines to wearie waste our selues with all fleshly pleasure that wee may be vncleane in soule and in body God commandeth vs not to lie but speake the trueth one to another not to backbite not to slaunder not to deceaue not to circumuent or defraud one another not to sweare vainly not to curse bitterly and infinite the like but the worlde would haue vs to lie counterfette slaunder deceaue circumuent sweare curse banne and geue ouer all the powers of our mindes and partes of our bodies to committe iniquitie Hom. 22. vpō Matth. Seeing one commaundeth thee saith Chrysostome to geue of thine owne goods the other violently to take the goods of others one to embrace chastitie the other to follow intemperancie the one to loue sobernes the other to delight in gluttonie how is it possible we shoulde obey these precepts being so contrary so seem to loue them both together 3 As their precepts are contrarie so are the qualities of them which loue the one and the other contrary For other things please God other things the world Other qualities are required in such as loue God other things and qualities in them that loue the world The louers of God must be ledde by the spirite of God walke in the spirite of God and bring foorth the fruites therof as loue ioy peace long suffering gētlenes goodnes faith meeknes temperance and such like they must be indued with mercie humblenes of minde kindnes forgeuing one Ephes 4. Col. 3. another euen as Christ forgeueth vs. But the seruants and louers of the world are possest with crueltie mercilesnes wrath ennie currishnes contention fornication vncleannes wantonnes hatred debate emulation sedition murther drunkennes gluttonie and the workes of the fleshe 1. Cor. 6 Gal. 5. Ephes 3. Col. 3. Iohn 4. Psal which who committe shall not inherite the kingdome of God and of Christ The louers of God are pure vnrebukeable blamelesse before him in loue seruing him in spirit in trueth But the seruants of the world are corrupt deceitfull from the wombe defiled with sinne flattering God with their mouth and dissembling with him in their double toung The seruants of God and such as loue him are sober and temperate but the louers of the world make their bellie their God whose end is damnation whose glorie is to their shame being earthly minded Seeing therfore the Philip. 3. qualities of the louers of God and of the louers of the world are contrarie and diuers it cannot be that the same should loue God and the world both together 4 Finally the very loue it selfe is in qualitie contrarie for the loue of God is pure chaste and holy spirituall but the loue of the world is impure vncleane prophane and sensuall wherefore no man canne loue god and the world Yea rather they which endeuour to become friends of the world make themselues therby the enemies of god Wherefore my deare brethren beloued in Iesus Christ if we be the elect of god chosen by him out of the world to loue him and serue him in such holines as is acceptable vnto his diuine maiestie If we be the professed Souldiers of Christ to fight vnder his displaied banner against Sathan and the world shall we as backsliders from god traitors vnto Christ enemies of our owne saluation prophaners of our Christian profession geue our selues to the loue of the world and committe fornication against god Cleaue thereunto in league and bonde of friendshippe and so become enemies vnto the Lorde our god almightie Let vaine wicked ambitious and contentious persons let greene flourishing youth who thinke to loue god and the world also herence learne that they cannot loue both and that in making friendship with the world they fall at variance with God It is God that speaketh in his Apostle it is the spirit of truth which informeth vs it is Christ in his minister that openeth his mouth and assureth
vs that whosoeuer will be a friend of the world maketh himselfe the enemie of God Seeing then there is such contrarietie betwixt the loue of God and of the world as who so making friendship with the world procureth hatred with God it is meete therefore that all professed Christians should addresse themselues to the renouncing of worldly loue and seeke to holde fast the knotte of Gods loue without wauering that we may remaine his friends for euer The case therefore thus standing with men that who so seeketh the friendship of the world therby professeth hatred against God it appeareth manifestly that many men and women which professe christian religion are notwithstanding enemies vnto God For whosoeuer maketh himselfe the friende of this worlde thereby professeth himselfe or at least maketh himselfe in deed the enemie of God and most men and women seeke dayly the friendship of this world as the couetous prowde wanton persons ambitious men adulterers fornicatours vncleane persons vserers extortioners oppressours dronkards surfetters liers blasphemers slaunderers and the rest Isai 29. Iere. 12. v. 2. of the wicked route in whose mouthes God is often but he is farre from their hearts and raines Then is it euident that many euen professing godlines make themselues the enemies of God in that they strike hands and enter league with this wicked world Whom the holy Apostle therefore reproueth Ye adulterers adultresses know you not that the amitie of the world is enmitie with God Whosoeuer therefore will be a friend of the world maketh himselfe the enemie of God This is the voice of God therefore must wee heare it it is the sonnde of the spirite of trueth therefore must we obey it it is Christ Iesus which thus reprooueth in his seruants therefore must we beleeue him And this is the reproofe of these desires and the reason wherefore they must bee auoided of the children of men because they purchase hatred with God 3. The last and thirde thing in this fourth braunch of the first part of this Chapter is a preuenting of an obiection in the fifth and sixt verses contained They might haue sayde to Saint Iames O blessed Apostle howe is it that thou in heighest against these desires so sharpely as to repute them for wicked adulterers and adultresses which seeke and followe after them are not these such as nature hath engraffed Being therefore naturall they ought not with such sharpenesse such bitternesse such vehemenice to be reproued Hereunto the Apostle answereth doe you thinke that the Scripture sayeth in vaine The spirite that dwelleth in vs lusteth after enuie But the Scripture offereth more grace and therefore sayth God resisteth the proud but giueth grace vnto the humble As who shoulde say True it is that we are giuen to these vices naturally and the Scripture confirmeth the same yet doth not this excuse vs but rather howe much more vehemently wee are by corruption of nature caried away with these things so much more diligently must wee beware of them Neither shall our labour therein be in vaine but shall receyue a full rewarde in as much as GOD resisteth the proude ambicious couetous which hunt after these desires and leaue him and also ministreth grace sendeth helpe giueth ayde to such as are humble and in true lowlinesse of minde cleaue inseparably to him Let vs a little vnfolde and rippe open the wordes where he sayeth Thinke you that the Scripture sayeth in vaine VVhat meaneth the Apostle here by the worde Scripture Surely hee may thereby meane and vnderstande some place either of the olde or of the newe Testament though the place bee not manifest neither this sentence verbatim worde for worde as it lyeth here there to bee founde so that this meaning may bee well gathered out of any place as no doubt it might Albeit then this Scripture it selfe can no where be found in holy Scripture yet seeing it may therhence be gathered it is inough and therefore he calleth it Scripture The Apostles had this libertie not only to giue out the plaine place of any Prophet or of Christ himselfe for Scripture but also that which might bee gathered out of such places they haue in their writings tendered for Scripture Acts 20. Iohn 7. 38. vnto posteritie As Saint Paul to the Ephesians at Miletum alledgeth for Christs saying this It is a blessed thing to giue rather then to receyue VVhich Scripture is not orderly written nor spoken by Christ in any place yet may it bee gathered out of diuerse places of the Scripture in effect and therefore as Scripture he alledgeth it In like maner in the Epistle to the same Church and congregation faith Saint Paul after many exhortations Ephe. 5. and arguments to perswade them to holinesse and sanctification of life therefore he saith awake thou that sleepest and stand vp from the dead and Christ shall giue you light This Scripture worde for worde is no where to be founde in any place of holy Scripture yet because it may bee gathered out of diuerse places of Jsai as out of the 9. Chapter 2. verse 26 chap. ver 19. 60 chap. ver 1. or the like either in him or other as sundrie are of sundrie opinions thereaboutes therefore hee alledgeth it for Scripture Saint James in like maner gathering this Sentence out of the Scripture though worde for worde it bee not there to bee founde alledgeth it for Scripture and so calleth it Doe you thinke that the Scripture sayeth in vaine the Spirite that dwelleth in vs lusteth after enuie This place may be gathered out of diuerse testimonies of Scriptures For it may be gathered out of Moises his booke of Genesis where it is thus written that God sawe that the wickednesse of the earth or man vpon the earth was great and the imaginations of his heart onely Gene. 6. euill continually VVhere the Prophet teacheth that man naturally is wicked and all his imaginations of heart euil therehence Iames might gather that naturally our spirite lusteth after enuie after euill things seeing the imaginations of mans heart are all euill continually It might bee gathered also out of that which after the deluge and floud God saide in his heart I will no more curse the ground for mans sake for the imagination Gene. 8. of mans heart is euill euen from his youth this also intimateth that man naturally is giuen to corrupt lusts and euill desires that therehence Saint James might say Thinke you that the Scripture sayth in vaine the spirite that dwelleth in vs lusteth after enuie Or else it may bee gathered out of Ieremie when hee sayeth The heart Iere. 17. is deceytfull aboue all things who can knowe it This in effect importeth thus much that naturally wee lust after enuie and euill things For hereby and by other testimonies is auouched that men not regenerate are caryed naturally with all force to euill Thus therefore hee answereth their obiection though these lustes bee naturall yet ought they to
bee ouyded for the Scripture teacheth vs that naturally we lust after enuie and desire euill things Thus the Scripture here signifieth that which out of the Scripture is gathered Nowe hee sayeth that the Scripture sayeth that the spirite which dwelleth in vs lusteth after enuie By the Spirite here the corrupt affection and heart of man is vnderstoode the crooked crabbed and corrupt disposition of nature the fancie the inclination of Ezech. 13. our hearts naturally In which sense and signification the Prophet vseth the worde Spirite when God willed him to say to those Prophets which prophecied out of their owne hearts He are the worde of the Lorde Thus sayeth the Lorde GOD Wo vnto the foolish prophets that followe their owne spirite and haue seene nothing The Prophet Daniel speaking of King Belshazzar sayeth that when his heart was puft vp and his Dan 5. Spirit hardened in pride then was hee deposed from his kingdome and they tooke his honour from him In which places and the like the Spirite is taken for the heart minde and corrupt affection of man The meaning then of this place is that it is manifest by testimonies of Scripture tending thereunto that the heart spirit and minde of man is naturally set vpon enuie euill wickednesse neither dooth the Scriptures speake in vaine thereof for we are giuen in deede to lust to enuie to desire to quarrell to contende either for encrease of wealth or of honour among men Therefore the Scripture sayeth not in vaine for it is too sure and certaine that the spirite which dwelleth in vs naturall corruption which possesseth the seate of our hearts lusteth after enuie Some by spirite here vnderstande the Spirit of God and reade the whole sentence interrogatiuely thinke you that the Scripture sayeth in vaine the spirite that dwelleth in you lusteth after enuie Making this the meaning dooth the Scripture teach that Gods spirite moueth vs to enuie debate lust and such like No it is not Gods Spirit that moueth men therunto wherwith we are not guided when we are quarrellous and contentious But how those words then thinke you that the Scripture saith in vaine may be vnderstood I see not Therefore I retaine the former sence as môst naturall The other part of this answere is but the Scripture offereth more grace and therefore saith God resisteth the proude but giueth grace to the humble Whereas naturally wee are giuen to euill and lust after enuie the Scripture offereth more grace and giueth vs better counsell then to giue our selues to these quarrels and to be caried away with such desires therefore it sayth God resisteth the proude but giueth grace to the humble By the Scripture here hee vnderstandeth euident testimonies for this thing is in sundrie places recited By the proude hee vnderstandeth such as in following their owne desires and lusts rebell agaynst God By the humble he meaneth such as in meekenesse of spirite and humilitie of minde submit themselues to God with reuerence and endeuour to suppresse their euill affections in themselues whose endeuour God fauoureth and furthereth giuing his grace vnto them which is farre better then all worldly riches wealth honour whatsoeuer or delights and pleasures most precious among the sonnes of men This saying God resisteth the proude but giueth grace vnto the humble eyther in the verie same woordes or in woordes of the same sense is often repeated and it consisteth of two members 1 That God resisteth the proude 2 That he giueth grace to the humble For the first God resisteth the proude Dauid the princely Prophet auoucheth the same God sayth he wil Psal 18. saue the poore people but will cast downe the proude lookes Which thing Almightie God also rhreatneth against the obstinate and rebellious people by his Prophet the high looke of man shall be humbled and the Isai 2. Iere. 49. 16. 50. 24. 30. Ezec. 17. loftinesse of man shall be abased and the Lord onely shall be exalted in that day Ezechiel setting downe the Parable of the two Eagles whereby Nabuchodonosor king of Babylon and Iochoniah the king of Israel were ment which Nabuchodonosor abounding in power riches and a mightie kingdome should carie the other into captiuitie and afterwarde shoulde bee plagued for his oppression of the Church and people of God comforting the Saints the Prophet telleth them that God would beate downe the proude enemies of the Church and exalt her which was low and despised and saith All the trees of the field shall knowe that I the Lorde haue brought downe the high tree and exalted the lowe tree that I haue dried vp the greene tree and made the drie tree to flourish I the Lorde haue spoken it and done it In like manner entreating of the fall of Zedechiah and the captiuitie of Iehozadecke the Priest in the person Ezec. 21. of GOD the Prophet speaketh thus sayeth the Lorde God I will take away the Diademe and take away the crowne whereof the one might concerne the priest the other the Prince I wil take away the diademe and take of the crowne they shal be nomore the same I will exalte the base or humble abase him that is high And cōparing Pharao with the king of Assiriah for prosperitie Ezech. 31. prophesying like destruction to them both witnesseth that God would abate both their prides and resist the insolencie of their spirites Nabuchodonosor being cast downe by God and afterwarde exalted againe Daniel 4. breaketh forth into these wordes in Daniel the Prophete Now therefore I Nabuchodonosor prayse and extoll and magnifie the King of heauen whose workes are all truth and his wayes iudgements and those that walke in pride he is able to abate The whole 10. chapter of Sirach tendeth Ecclus. 10. almost to no other purpose but to teach that God resisteth the proude Salomon the wise king ouer Israell auoucheth the same truth and saith the pride of a man Prou. 29. shall bring him lowe because God euermore resisteth the proude as the Apostle teacheth Saint Peter hath the very same sentence decke your selues with lowlinesse of 1. Pet. 5. minde for God resisteth the proude and giueth grace to the humble The blessed virgin Marie in her song Luke 1. singeth prayse vnto God who had put downe the mighty from their seate and exalted the humble and meeke Our Sauiour Christ saith that such as exalt themselues Luke 14. in their owne pride shal be abated and brought low And the heathenish Megera in Seneca saith to Lycus rule being proude in minde and beare a lofty and high stomacke Seneca in his traged for God followeth at the backe the proude to punish them and resist them Who so through worldly desires therefore shall lift vp themselues against God must looke to haue God to resist them as an enemie and with his mighty power to withstande them for the Scripture teacheth that God resisteth the proude See Cyprian 1. lib. epist 3. fol. 7.
Now how and by what meanes doth God resist the How God resisteth the proude proud by many meanes and sundry 1 He resisteth them by punishing them for their pride against him as he did the builders of the Turret of Babel whose toppe should haue reached to heauen if Gen. 11. their purpose might haue bene effected But God seeing the vanitie of their mindes the pride of their hearts and the insolencie of their spirites punished them with confusion of their language that one could not vnderstand another and so they were resisted When Manasses was 2 Chro. 33. Daniel 4. puft vp with pride he was resisted by the punishment of God who deliuered him vp into captiuitie wherein he was humbled Nabuchodonosor waxing proude of his goodly and gorgious citie which he had builte was resisted by God through punishmentes for the Lord made him seuen yeares to remaine in the fieldes as a beast and bannished him the societie of man So Jsai the prophet speaking against the proude Babilonians Isai 13. 14. 13. Iere. 29. v. 16. 50. v. 29. 30. Psa 31. 18. v. 27. bringeth in God threatening by punishments to resist them I will visite the wickednes vpon the world and their iniquitie vpon the wicked and I will cause the arrogancie of the proude to cease and caste downe the pryde of tyraunts Dauid mentioneth this way of resistance the Lord preserueth the faithfull and aboundantly rewardeth the wicked doer Thus was the pryde of Goliah resisted when God punished him by little Dauid who with his sling stone patted him on the pate cast him 1. Kings 17 to ground and with his owne svvorde cut of his head and so abated the pride and glory of the Philistines Thus God resisteth the pride of Assur by bringing many punishments vpon him for his arrogancie and insolencie of spirite Thus God punished the pryde of Absalon and so resisted his seditious enterprices by hanging him by the 2. Kings 16 haire of his head in a thicked Thus God resisted the pride of Antiochus vvho in the hautinesse of his harte had threatned to make Hierusalem a common buriall place for the Ievves but immediatly 2. Mach. 9. GOD smote him vvith an incurable disease in his bovvels vvherevvith till his death he vvas tormented So resisted he Herode Agrippa vvho making on oration to the people vvhereat they cried it is the voice of Acto 12. God and not of man he proudly chalenging this praise was resisted by God by like punishments Capanêus in Capanêus great pryde being one of the captaines which besieged Thebes saide he would besiege it in despite of GOD whose pryde God resisted by punishment for a thunder boâ—â—e as some say or as other write a stone from the wall fell vpon him and slewe him Finally when Apryes king Apryes of Aegypt had proudely sayd that neyther man nor God colde take his kingdome from him he was by the iust punishment of god resisted for he was choked and so destroied Thus by sending punishments vpon the proude the Lord resisteth them 2. Sometimes he resisteth the proude by hindring their purposes by some meane vnlooked for As when the proude king of Assiriah had intended the destruction of Hierusalem god resisted him first in raysing vp Tirrhaka the king of the Blackemores to fight against him for 4. King 19 Act. 4. 21. which he departed and afterward vpon a second siege by sending his Angell to destroy his people which when he sawe he departed and went to his owne countrie In like manner was Saules proude and malitious heart a bated 1. Kings 23 who purposing the destruction of Dauid hearde say by a messenger vpon the sudden that the Philistines had inuaded the lande for which cause he returned from pursuing Dauid and so he was resisted 3. God also resisteth the proude when hee turneth their deuises vpon their owne neckes and maketh them fall into the mischiefe and snares which they haue prepared for others When Haman in intollerable pride had Esther 7. 9. determined the destruction of the Iewes and had prepared a iubbet or gallowes for Mardocai the Lorde resisted his proude purpose and caused him to be hongevpon the same gallowes which he had prepared for another When the proude princes of the prouinces of Babylon had diuised and determined the death of Daniel Daniel 6. and by a false accusation had condemned him to the denne of Lions God resisted their proude and malitious deuise and caused that the same Lions deuoured them their wiues and children whom they had thought should haue bene the death of Daniel When Cush one of Saules kinsmen had falsly accused Psal 7. Dauid the man of god threateneth that God would in this wise resist him and therfore saith that he hath made a pitte and himselfe was fallen thereinto and that his mischiefe should fall vpon his owne pate and his crueltie vpon his owne head In another place shevving how Psal 9. God resisted the wicked and proude men of the earth by ouerthrovving them in their ovvne enterprises and causing their ovvne vvicked and mischieuous deuises to sall vpon themselues affirmeth that the Heathen were sunke dovvne in the pitte that they made and that their feete were taken in the same nette they had spredde for other Againe witnessing that the vvicked enterprises of Psal 34. the proude should turne to their ovvne destruction the Prophet saith wickednesse and malice shall slay the wicked and they which hate the righteous shall perish To that purpose is that saying the wicked haue drawen their Psal 37. 57. 6. 94. 23. sword and bente their bowe to caste dovvne the poore and needie and to slay such as are of an vpright conuersation but their svvord shal enter into their owne harts and their bovves shal be broken Therefore Salomon his sonne saith he that diggeth a pitte shal fall therinto he Prou 26. Ecclus. 27. v. 25 26. 27. that rolleth a stone it shal returne vpon him To turne the wicked deuises of the proude vpon their owne pates to make the mischiefes of the vngodly to light vpon themselues to bring the proude into the pitte of perdition which they haue deuised for other men is a way whereby also god resisteth them 4. Moreouer GOD resisteth the proude by confounding their councels enterprises and deuises as appeareth 2. Kings 17. in proude Achittaphell and others As in the inuincible nauie of the proude Spaniardes so they called Anno 1588. it sent against little England so miraculously confounded and in greatest parte destroyed by the mightie hand of God 5. Neyther thus onely are the proude resisted but also God resisteth the proude by remouing and taking avvay froÌ„ them the things vvhereof they haue bin proude as he threatened the damsels of Israell to take avvay all Jsai 3. their brauerie and excellent ornamentes because they vvere proude thereof Novv some are proude of riches as
Seing then this is true let vs cast downe our proud lookes and hornes which are set vp on high and let vs with all humble reuerēce cleaue vnto the Lord that he may increase his heauenly graces in vs for he resisteth the proud but giueth grace vnto the humble And this I take to be the plaine meaning of the Apostle in these two verses Notwithstanding if any be of an other opinion I contend not Euery one may abound in his owne sence to edification For some expound it as I haue saide thus Thinke you that the Scripture saith in vaine the Spirite that dwelleth in you lusteth after enuie doe you thinke that the Scripture teacheth that wee are stirred vp to enuie by Gods spirite is his spirit a spirit of enuie of quarrelling of contention The spirite of God which dwelleth in you and whereby you are sealed vp to the day of redemption Ephes 4 moueth you not thereunto but rather the spirit of Sathan which was a murtherer from the beginning who is also that enuious man which soweth sedition debates Iohn 8. contentions braules and broiles hartburning and all mischiefe in the hearts of men If you thinke thus you Mat. 13. are deceaued for the Scripture offereth more grace and therefore saith God resisteth the proud c. Whereby as by a reason of contraries he proueth that Gods spirite is not cause of contentions which come of pride because he resisteth the proud and contentious and geueth grace to the humble Some others expound it in this wise Think you that the Scripture saith in vaine The spirite that dwelleth in you lusteth after enuie Thinke you that the Scripture saith in vaine That Gods spirite in you is iealous that it enuyeth that you should loue any other that you should geue your selues to the loue of the world Nay the Scripture saith not that in vaine For the Spirite of God is a ielous Spirite and taketh in euill parte that you shoulde forsake him to loue the world he enuieth that any part of your loue should be deriued from him to creatures seing-you are commanded to loue him with all your harts strength power might and all that is in you And if you say it is hard not at all to desire worldlie things and cleaue wholly to God I denie it not yet God geueth more grace vnto you whereby you shal be able to doe this They which thus expound it as many doe leaue out this whole sentence God resisteth the proude and geueth grace to the humble These being the common expositions and fathered vpon the best Authours thereof that which most agreeth with the circumstance of the place as me thinketh the first doeth let it runne for the most currante And thus much touching these verses the first part of this Chapter Now let vs pray c. Iames Chap. 4. verses 7. 8. Sermon 19. Verse 7 Submitte your selues to God resist the deuill and hee will flye from you 8 Drawe neere to God and he wil drawe neere to you cleanse your hands ye sinners and purge your heartes yee double minded These wordes conteine the secōd thing in this Chapter touching our duetie to God Which cōsisteth of 2. things 1. Submissiō to god wherein three things are noted Namely 1 What be commaundeth to The second place or part of the Chapter submit our selues to God 2. The contrarie to resiste the deuill 3. The reason why that hee might flie from vs. 2. Approching drawing nere to God wherein three thinges are to be considered Namely 1. What he commaundeth to drawe neere to God 2. What he promiseth to such as doe so that god wil draw neere to them 3. How it is done 1. By cleansing of hands 2. By purging of hearts THe holy Apostle James hauing now ended the first part of the Chapter concerning contention which in the ende of the former he had spoaken of and set downe the causes of contentions the lustes and desires of men fighting in their members and rendered the reasons and causes why mens desires are oftentimes without effect and finally answered the obiection which might haue concerning that matter beene made against him In the second place hee commeth to our duetie to God warde which thing the Apostle opposeth to the other vices before mencioned shewing that as in contention enuie ambitious and fleshly desires men follow the suggestions of Satan so ought they nowe to obey God and resist Satan the generall enemie of all mankinde and that with sure and certaine hope of victorie and finally to draw neere vnto God in integritie innocencie and puritie of their life Whereunto these two verses serue Now our dutie to God is here set downe in two thinges in submitting our selues to God and drawing Submission to God neere vnto him Concerning submission to God therin three things are to be noted 1. what is inioyned 2. the contrarie 3. the reason 1. The thing inioyned is submission to God then which nothing is or can be more acceptable or pleasant vnto him nothing more commendable among men For what doth God better accept of then of our holy obedience vnto him this is more acceptable to God then sacrifice this is more pleasant then the fatte of rammes This 1. Kings 15. duetie men are necessarilie to perfourme vnto God and vnto his sonne Iesus Christ to whom they are betrothed as to an husband God witnesseth by Ose his Prophet that he had maried the Saints vnto himselfe in the words which he vttered vnto his chosen people I haue maried thee vnto my Ose 2. Isai 54. 5. Ier. 31. 32. 2. Cor. 21. selfe in faithfulnes and thou shalt know the Lord. The Church is espoused vnto Iesus Christ therfore saint Paul saith I haue prepared you for one husbād to present you as a pure virgin vnto Christ Therefore as the Spouse and maried wife oweth her subiection submission and obedience vnto him whose wife she is and in all honestie duetifulnesse ought to applie her selfe to the will of her husbande euen so ought the Church and Saintes of God in all duetifull obedience to submit themselues to God and his sonne Iesus Christ For this cause Saint Ephe. 5. Paul instituteth and maketh a large comparison betwixt the wife and the Church Christ and the husbande that by the mutuall collation of the Church and the maried wife and the anologicall proportion betwixt them both the wife might learne obedience to her husband and the Church and Saints their subiection to God Whose onely worde must be the rule of our whole life whose will in al things we must obey To whose commandement we must be applyable which is our reuerende submission vnto God Laying therefore aside all enuie malice contention wrath indignation fighting quarrelling Whereunto wee are mooued by the contentious spirite of Satan wee must in all humilitie of our mindes submit our selues vnto God as the Apostle exhorteth Submit your selues to God Men submit themselues vnto
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
greatly broken when he roared for very griefe of his heart Daniel the holy Saint and man of God in like manner Dan. 9. afflicted and chastised himselfe with sackcloth fasting and ashes for his owne sinnes and the sinnes of the people Thus haue the Saints of God done thus must all they doe which feare God by true repentance of their heartes and true mortification of their liues chastise themselues which is the suffering of affliction which the Apostle here teacheth Suffer afflictions This place nothing fauoureth their heresie which holde that they ought to beate themselues with scourges Iesuites and Papists for that it did more put away sinne then any confession Which their doating follie they compared with martyrdome Of which sect of heretiques Alphonsus speaketh Who because they scourged themselues were called Flagellarij or Flagellantes se beating themselues Alphonsus de Castro lib. 2. cont heresis Whose heresie hath patronage neither in the olde nor in the newe testament neither of man nor woman in all the whole Scripture commended Neither must it foster the foolish opinion of wicked Iesuites and popish persons who for vaine-glorie for opinion of desert and merite at the hand of God at certaine times scourge and beate themselues in like maner But of that popish practise we haue no example either of holy Patriarch Prince or Prophet either of blessed Apostle Euangelist or Martyr neither of man woman or saint whatsoeuer in Scripture mentioned neither any commaundement counsell or exhortation either in the olde or in the new testament neither from God Christ the Prophets or Apostles of Iesus Christ neither finde we any iote title sillable in all the worde of God therefore is that practise as drawen from heretiques condemned and disallowed Here the chastising of our selues the suffering of affliction by the Apostle specified is the vnfained repentaunce of our hearts for sinnes coÌ„mitted our true humiliation before God for the same which S. Iames here commendeth vnto vs suffer affliction 2. The way whereby this our humbling and chastising of our selues is performed is also here expressed and it is in foure thinges which are as signes and tokens of the true chastening of our selues before God 1 Men shewe their chastising in their sorrowe and heauines of heart which is not the least token of afflicting Signes of this outward affliction our selues and of our suffering affliction prescribed by the Apostle which is the inseperable companion of our true repentance before God This sorrowing and heauines of our heartes is that contrite spirite that humbled and broken heart which Psal 51. 2. Cor. 7. is a sacrifice acceptable and pleasant before God Which sorrowe Saint Paul commendeth euen that sorow which leadeth to repentance not to be repented of I now reioyce saith hee not that you sorrowed but that you 1. Cor. 5. sorrowed to repentance This godly sorrow Saint Paul required in the Corinthians for that they had tollerated the incestuous adulterer ye are puft vp and haue not rather sorrowed that he that hath done this deed might be put from among you This is that inward grife of the Saints which in their hearts they conceiue for their sinnes committed agaynst God and thereby shewe their afflicting and chastising of themselues before him Thus holy Dauid by vnfeyned sorrowe for his sinnes committed shewed himselfe humbled and afflicted before God as both in the storie and in his Psalme of lamentable repentance is affirmed Manasses 2. Kin. 12. Psal 51. 2. Chron. 33. hauing done manie things agaynst God to despite the Lorde withall being caried away into captiuitie humbled himselfe and afflicted himselfe by repentance which in his sorrow and griefe he conceyued appeared Marie Magdalen chastising and afflicting herselfe for sinne by repentance gaue manifest token thereof in the great sorrowe which she shewed herselfe to haue conceyued euen in the presence of Iesus Christ Saint Peter hauing denied his maister shewed himselfe to haue bene Mat. 26. therefore chastened in conceiuing such great griefe and heauines of heart as forced him to go out of the iudgement hall which was the house of the high priest and to weepe bittetly Thus the holy men of god calling to remembrance their iniquities and sinnes againg God committed and therfore afflicting themselues by repentance before the Lord begin their afflicting and chastising them selues with sorow And this sorow bewraieth it selfe partly in hanging downe of the heade in the casting downe of the countenance partly in outwart behauiour and gesture of the bodie partly in our speeches and words which are the witnesses of our affections and giue testimonie of our heartie sorrowe And this is the first thing wherein the chastising and afflicting our selues appeareth 2 As the chastising and afflicting of our selues consisteth in sorow and griefe conceiued for sinne so doth it in like maner appeare in our weeping and lamenting for the same vvhen we povvre out teares before God in token of our vnfeigned repentaunce vnto him VVhich thing must not be counted altogether effeminate and such as becommeth women onely but it is euen in the best men and most holy Saintes of God a thing commendable and highly to be praysed being ioyned with true faith in Iesus Christ For which cause Dauid the princely Prophet and holy man of God vvas not ashamed to confesse that in signe of his chastising of himselfe Psal 6. by true repentaunce hee wette his bedde and watered his couse with teares VVhen the booke of the lawe of God was founde and brought to Iosiah the godly and vertuous prince and he thereby had perceyued howe greatly the people 4. King 22. had offended in signe of his humilitie and chastising of himselfe with true repentaunce he wept before the Lord. The Prophet Ioel calling the people to this afflicting of themselues by true repentaunce therein hee requireth Ioel. 2. weeping Turne saith hee vnto the Lord with weeping fasting and mourning The Prophets calling the people to repentaunce haue exhorted them to mourne weepe before the Lorde Saint Peter for feare of the Iewes hauing denied and for sworne his master Christ at the looking backe of Christ he remembred himselfe he repented Mat. 26. him of his sinne his heart melted and rent in peeces as it were for sorrowe and to testifie his humiliating of himselfe for the sinne committed he went out and vvept bitterly To this purpose therefore this Apostle exhorting the Saints to suffer affliction to chastice themselues by vnfeigned repentaunce shevving the vvay and manner hovve it must be done teacheth that it must bee in sorrovv and vveeping Herehence then vve see vvhat the true vse of vveeping is and for vvhat cause vve may vveepe lavvfully to vtter the sorrovv of our hearts to testifie our true repentance to God to vvitnesse our afflicting of our selues for our sinnes agaynst God committed vve are exhorted Why the saiâ—â— may weepe to vveepe Saint Augustine that graue and reuerend
our sinnes the ioy which vve take in vayne or wicked things must vvholy be lefte of and turned into heauinesse if by suffering afflictions and chastising our selues before God we will shew our selues humbled Euen such ioy as wee conceaue in our wealth and worldly condition such ioy as of our dignities honours here arise in our harts such ioy as of any worldly thing whatsoeuer is gathered such mirth and ioy as eyther wee cause to our selues or counterfeit fooles make vnto vs such vaine merimentes as for wanton recreation men deuise for their dissolute and disordered solace cheering vp of thēselues such ioy as the couetuous man taketh of his riches the proude man or woman of their brauery the leacherous and adulterous person of his filthie vncleannes or any other maketh of any vanitie whatsoeuer must be turned into heauines as the Apostle exhorteth that so wee may shewe foorth the true humiliation and chastising of our selues by repentance wherevnto the Apostle moueth suffer affliction sorrowe and weepe let your laughter be turned into mourning and your ioy into heauinesse Neyther must such like mirth and ioy onely be remoued but in the dayes of our heauinesse in the time of our repentaunce in the affliction of our selues before God euen honest and lawfull mirth for a time must be layd a parte and we must wholy giue our selues to mourning whereunto Saint Iames called the men of his time suffer affliction sorrow weepe let your laughter be turned into mourning and your ioy into heanines And haue not we as great and as iuste cause to exhort Why England should mourne men in these daies haue not we cause to suffer afflictions ought not wee to sorrowe and weepe is there not cause now ministred vnto vs why our laughter should be turned into mourning and our ioy into heauinesse 1. If wee waigh and ponder our sinnes aright vvhich euerie one in perticular committeth or if wee caste our eyes vpon the sinnes generally committed in the world and what punishment might both specially hange ouer euery one and generally ouer vs all for the same is it not cause enough why we should sorrow and weepe why our laughter should be turned into mourning and our ioy into heauinesse When the princely prophet Dauid tooke the suruey and vewe of his owne sinnes and recounted the due punishment which he had deserued for the same then sorrowed 2. Kings 12 15. Psal 6. 35. 51. c. he and wept then was his laughter turned into mourning and his ioy into heauinesse When the king of Niniue considered at Jonas his preaching the greatnesse of his sinne and the destruction of the citie within Ionas 3. fortie dayes for the same then turned he all his laughter into mourning and his ioy into heauinesse and shall not we whose eyes are full of adulteries whose handes are replenished with bribes whose feete are swifte to shedde innocent bloud whose lippes are giuen to lying whose tongues can tell no truth whose mouthes are full of blaspemie cursing and bitternes whose mindes are set on mischiefe whose hearts burne and boile with malice whose liues are puft vp with pride whose bodies are stayned with all iniquitie sorow and weepe for these sinnes shall not our laughter be turned into mourning and our ioy into heauines for these iniquities against God committed When Isai and Jeremie the holy Prophets men of God saw the sinne of Iuda and Hierusalem and the heauy Isai 22. Ierem. 9. punishment hanging ouer them for their grieuous iniquities so turned all their laughter into mourning and their ioy into heauinesse as that the one wepte day and night therefore and would not be comforted the other desired a fountaine of teares in his head to bewayle the calamitie that was imminent When holy Dauid sawe Psal 119. that men kepte not the lawe of God his laughter was so turned into mourning and his ioy into heauinesse as that his eyes gushed out with water for the transgression of his people When Esdras the scribe sawe the shamefull 1. Esd 9. and horrible abominatiō of the people in mixing the holy seede with the people of the lande wherein the handes of the princes and peeres of the people were the chiefe he rente his clothes for sorowe he tore of the hayre of his bearde for griefe he sat downe astonied turning all his laughter into mourning and his ioy into heauinesse When our blessed Sauiour sawe the obstinacie and hardnes Luke 19. of the peoples harts whose cogitations were so darkned they could not see the day of their visitation and perceyued in his spirite their destruction approching euē his mirth such as it was for his laughter we read not seemed to haue bene turned into mourning and his ioy into heauines whē he burst out into weeping watry tears ouer the city of Hierusalem said ô that thou hadst euen knowē at the least in this thy day the things which appertaine vnto thy peace But now are they hidden from thee Shal these men of god for these causes turn their laughter into mourning and their ioy into heauines in the publike breach of Gods lawes in the diminishing of his maiestie in blemishing of his glory in falsifiyng of his truth prophaning of his Gospell counterfeyting in his profession abusing of his patience contemning of his threatenings shall not our laughter be turned into mourning and our ioy into heauines 2. Moreouer if we consider how the malice of the whole worlde and the hatred of the greatest princes and men of might is kindled and inflamed against vs how they are confederate and haue combined themselues against the truth of God and against the Lordes annointed for the defence of the same who by secrete conspiracies and open attempts of horrible treason by raysing Anno 1586. the subiect against the Prince and the people against their lawfull Soueraigne haue at many times by diuerse wayes endeuoured the death of her Royall person decay of religion destruction and vtter calamitie of this our natiue counttie whose determinations had they effected according to their mindes our streates had runne with streames of bloud our children had bene slayne before our faces our daughters rauished in our owne sightes our wiues abused before our eyes our houses on flaming fire in our presence our selues finally murthered in moste cruell manner Gods truth had perished from among vs religion and the Gospell had beene put to flight Romish superstition had inuaded this lande againe to the destruction of innumerables soules when with thankfull harts for this miraculous deliuerance out of the iawes of so cruell Lions gratefull memorie to God for so wōderfull safety frō so bloudy enemies we shal reméber these things shal not our laughter be turned into mourning and our ioy into heauines 3. When we consider besides this that the hope of our happines the state of our wealth the continuance of the gospell the terme and time of our
al pride and vanitie the adulterer beareth vp head as if he were right honest the couetous persons vsurers oppressours extortioners deceauers lyers and the rest of that rabble marche on bare-faced without all remorse and spende their daies in prodigalitie and care not Wherefore if there be any consolation in Christ Iesus if there be any feare or dread of endles death or loue to long and euerlasting life if we haue any care of saluation or any feare of vtter condemnation if we haue any desire to the continuance of the Gospell amongst vs or any zeale to Gods eternall glorie if wee delight in sweete and pleasant peace or take pleasure in the prosperitie of our Countrey then let vs in the feare of GOD sorowe and weepe before our destruction come vpon vs let vs turne our wanton mirth into mourning and our ioye into heauines that by our true and heartie repentance and vnfeyned mortification before God wee may turne away the indignation and wrath which wee haue most iustely from him deserued 2 As our humbling our selues before God standeth in thus afflicting of our selues by repentance so also doeth it in our casting downe of our selues before God wherein there are two things to be noted 1 The precept 2 The reason Touching the thing thus saith Saint Iames Caste downe your selues before the Lorde Like vnto which councell is that of Saint Peter Humble and prostrate 1 Petr. 5. your selues vnder the mighty hand of God that he may exalt this casting downe of our selues whereby wee acknowledge our owne vnworthines and testifie and beare witnes of our sinnes before his diuine maiestie confesse from our hearts that we haue deserued al plagues al miseries all calamities all punishments and thereby craue pardon and forgeueues that we may escape that whereof our consciences are afraid is and hath been a signe of our humbling of our selues of true repentance in the saints of God When holy Dauid saw the wrath of God kindled against him for his adulterie and his sore indignation beginning to burne in the punishment of the child then besought 2. Kings 12. he the Lord then went he in and fasted and lay all night vpon the earth and so cast downe himselfe before God In like manner when Absolon had slaine Ammon his brother Dauid the king feeling the wrath of God vpon his house as was threatned by Nathan rent his garments 2. Kings 13 Luke 18. 13 Mat. 8. 8 lay on the groūd in most humble and lamentable maner casting down and prostrating himselfe before God Therunto Saint Iames in this place exhorteth and willeth vs to humble our selues by casting downe prostrating our selues before the Lord. Thus must we abate our proud spirites cast down our loftie and lordly lookes couer our faces for the shame of our sinnes against God committed Whereunto the Apostle respecteth in this exhortation Cast downe you selues before God thus to do how holy a sacrifice how acceptable an offering how pleasant a duetie is it to the Lord To the perfourmance wherof the rather to moue vs The reason the Apostle setteth downe a reason full of comfort Caste downe your selues saith the Apostle before God and he 1. Pet. 5. will lift you vp The same reason Saint Peter vseth Humble your selues therefore vnder the mightie hand of god that he may exalt you in due time That men therefore should not thinke their labour lost when they prostrate and cast downe themselues in true humilitie before God neither their humilitie to be destitute of reward the Apostle reasoneth from the effect Cast down your selues God will lift you vp The proud then shall not alwaies be aloft neither shall the humble alwaies be cast downe but the daies will come when both the proude which exalt themselues shal be brought lowe and the humble which cast downe themselues shal be exalted The Lord exalteth those which in true humilitie of their hearts cast down themselues before him This preached Ezech. 17 God by Ezechiel where promising to pull down the proud enemies of the Church which exalted themselues against it and to exalt and lift vp the Church which was lowe cast down and contemned both in the sight of the world by maliciousnes of the wicked and in the sight of their owne eyes through humilite saith All the trees of the field shall know that is all the world shall know that I haue brought downe the high trees and exalted the low tree that I haue dried vp the greene tree and made the drie tree to flourish God exalteth those that are caste downe and humbled Herunto holy Iob subscribeth God setteth vp on hie Iob. 5 them that be lowe that the sorowful◠may be exalted to Iob. 22 saluation In another place intreating of the deliuerance of the Saints which humble themselues vnder the mightie hand of God and cast downe themselues before his his throne of glorie when the proud and wicked shall be destroyed round about them he faith When others are cast downe then shalt thou say I am lift vp for God will saue the humble person And Salomon to like purpose auoucheth that the Pro. 29 pride of a man should bring him lowe but the humble in spirite should enioy glorie The sonne of Sirach witnesseth Ecclus. 10 to like effect that God casteth downe the thrones of the proud Princes and setteth vp the meeke in their places Which thing our blessed Sauiour preached to the Luke 14. people whom when as ghestes they shoulde be bidden to any feast hee exhorteth that they should not take the highest but the lowestroomes because such as humbled themselues shoulde be exalted In the parable of the Pharisie and Publicane wherof Luke 18. the one lifted vp himselfe in pride and therefore was contemned of God the other cast downe himselfe was exalted hee concludeth and knitteth vp the matter with this heauenly diuine and most godly sentence Hee that exalteth himselfe shall bee brought lowe and hee that humbleth himselfe shall be exalted Finally disswading his Apostles from vaine desire of honour exhorteth them to serue one another in humilitie and true loue because Mat. 23. they who exalt themselues are brought lowe of God and they which humble themselues are by him exalted Seeing then our casting downe before God is rewarded with exaltation and lifting vp by him we thereby ought to be moued to cast downe our selues before him Falling abasement as the Grecians say is the companion of pride and the loftie minde goeth before Prou. 16. 18. ver 12. Prou. 15. destruction saith Salomon so the casting downe of ourselues goeth before our exaltation and glorie Salomon therefore a little before saith to this purpose the feare of the Lord is the instruction of vvisedome and before honour goeth humilitie So then the high vvay and right path to be exalted of God is to humble and cast dovvne our selues before him vvherefore if our casting
dovvne and abasing our selues before God vvorke our glory and our lifting vp by him it is reason sufficient thereunto to moue vs cast dovvne your selues before God and he vvill lift you vp Novv God exalteth and lifteth vp such as cast dovvne How God lifteth the lowly themselues before his diuine maiestie diuerse vvaies 1. When he ministreth invvard comfort of his holy spirite in all the difficulties and daungers of this present vvorld in so much as come life come death come sword come famine come plague come persecution come peril come nakednes come prosperitie come aduersitie come sicknes come health come wealth come woe these are lifted vp in heart with comfort from God So they which caste downe themselues haue the Spirite of God in all distresse to comfort them and so are they exalted by God 2 God also lifteth vp those who cast downe themselues and humble themselues before him by sending theÌ„ deliuerance and riddance from their troubles wherewith Gen. 41. they were afflicted So Ioseph submitting himselfe and casting downe himselfe in all Christian duetifulnes to God was therefore lifted vp by God and deliuered God speaking Esah 17. by his Prophet of the deliuerance of the Church and Saints which cast downe themselues in dutifull maner and were also low and contemned in the world affirmeth that as he would bring downe the high tree the proude so would he by deliuerance exalt and lift vp his seruant the low tree and the tree cast down in the world The Prophet Dauid entreating of the lifting vp of the Psal 149. Saints by deliuerance from their trouble sayeth The Lord hath pleasure in his people he will make the meeke glorious by deliuerance Thus lift he vp Jacob who in Gen. 3. 32. the humilitie of his minde cast downe himselfe before God when he kept him from the iniuries of Laban and from the crueltie of Esau his brother Thus did God lift vp Dauid whome he deliuered out of infinite troubles Thus did God lift vp Hezechiah when hee deliuered him from Sennacherib the king of Assiriah Thus lift he vp many of his deare Saints when hee rid them from their miseries and afflictions whereunto they were subiect Thus he lifteth vs vp dayly nowe deliuering vs from troubles at home now from troubles abroade now from troubles by sea and nowe by land nowe by straungers now by our domesticall and houshold people nowe by professed enemies nowe by counterfeit friends intended Hereof haue we examples innumerable hereof haue we experience in other in our selues thus God Almightie lifteth them vp by deliuerance from their troubles who humble and cast downe themselues before him Whereof neuer people nor nation hath had greater experience and An. 158â— triall then we of England nowe presently haue whome the Lorde hath deliuered by his owne hand from immenent daunger and present perill of the proude Spaniards who with determinate purpose and full resolution to haue inuaded our Countrie and subdued our Nation came with bloudie mindes prepared tortures with a mightie nauie with long preparation with helpe of manieprinces but the Lorde hath deliuered this humble and despised land and hath lodged their shippes in the bottome of the sea and sent their dead carkesses partly into this land partly into Scotland partly into Ireland partly into other Countreys to proclaime what accesse their diuelish and desperate attempte hath had 3 Neither thus onely but God aduaunceth them vp to great honour who in the humilitie of their heart humbled themselues before him When Dauid humbled himselfe before the Lorde and counted himselfe vnworthie 1. Kings 18. of that honour to be the kinges sonne in lawe the Lord not onely aduaunced him thereunto but made him to reigne and rule in the steade of Saul the wicked king of Israel When Moses was appointed by God to doe a Exod. 3. message to Pharaoh he in humilitie refusing it was therefore exalted to bee the prince and captaine of his people Daniel humble in minde and cast downe before the Lord Daniel 1. 2. 3. was by him exalted to great glorie euen to be the chiefe and ouerseer of all the princes of the prouinces of Babylon Psal 113. 1. Kings 2. And thus we see it true both that Dauid and also Anna the mother of Samuel song that the Lord raiseth vp the poore and meeke out of the dung-hill to set him among his princes and to inherite the seate of glorie 4 Finally God lifteth vp those which prostrate and cast downe themselues before him by exalting them in the ende to the glorious kingdome of his sonne euen to the eternall kingdome of heauen Which our Sauiour Christ promiseth to such as are truely humble Blessed Matt. 5. saith he are they which are humble in spirite for theirs is the kingdome of heauen To this kingdome they are in due time exalted who prostrate and cast downe themselues before God And as Christ humbling himselfe before God was therefore highly exalted by him farre aboue Philip. 2. Ephes 1. all principalities and powers and euerie name that is named not in earth onely but in heauen also euen so doth our most gracious God highly exalt and lift vp such as in meekenesse of their hearts in humilitie of their spirites in lowlinesse of their mindes cast downe themselues before him These in fine he crowned with eternall glorie and immortalitie these hee raiseth vp together maketh theÌ„ to reigne with Christ in heauenly places to these he promiseth his eternal kingdome of gorie there to rule reigne with the Saints for euer according to the doctrine of the Apostle cast downe your selues before God and he will lift you vp Now the Lord for his mercie giue vs this grace that we may in all things humble our selues and prostrate our selues before him and be by him exalted And the God of peace which brought againe from the dead our Lorde Iesus Christ the greate shepheard of the sheepe by the bloud of the euerlasting couenaunt make vs perfect in all good workes to doe his will working in vs that which is pleasant in his sight through Iesus Christ to whom bee praise for euer and euer Amen Iames Chap. 4. verses 11. 12. Sermon 21. verse 11. Speake not euill one of another brethren he that speaketh euill of his brother or he that condemneth his brother speaketh euill of the law and condemneth the law and if thou condemnest the law thou art not an obseruer of the law but a Iudge 12 There is one lawe giuer which is able to saue and to destroy who art thou that iudgest another man â— part THese wordes and the rest to the end containe the fourth and laste parte of this Chapter which is touching the remoouing of two euils and mischiefes which grow of pride Whereof the one is reproch and speaking euill of our brethren the other is the vaine confidence of men whereby they rashly determine long â—wo euils
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
denounced destructiō vnhappines against the wicked This cōmination threatning of extreame calamitie Iere. 48. is familiar in al the Scriptures Whē Ieremie the prophet should foretell the destruction of Moab their extreame calamitie through captiuitie by Nabuchodonozor before he fought with Pharao Necho king of the Egiptiās he in this wise denounceth their destruction woe be vnto Nebo for it is wasted Keriathaim is confounded and taken Misgab is confounded and afrayed The prophet Isai foretelling Isai 3. the plagues which the wicked should suffer crieth out wo be vnto the wicked it shal be euill with him for the workes and rewarde of his handes shal be giuen him And a little after denouncing the vengeance of God vpon Isai 5. the couetous drunkards wantons and the like which seeke all occasions to harden their consciences in sinne and all prouocations and allurements to pricke them on and stirre them forward to all wickednesse against euery of them he denounceth miserie and calamitie vnder the common phrase of Scripture Wo saith he to them which ioyne house to house wo to them that rise early to follow dronkennesse wo to them which drawe iniquitie with cordes of vanitie and sinne with carte roapes Who Isai 29. also intreating of their wretchednesse who like hypocrites in hearte dispised Gods worde mocked at the admonitions of the Prophets yet outwardly set a fayre face on the matter and pretended in behauiour religion and godlinesse vnder the same phrase denounceth their destruction wo be vnto them which seeke deepe to hide their councels from the Lorde for their workes are in darkenesse and they say who seeth or knoweth vs In another place foretelling their calamitie who contrarie to Isai 30. the commaundement of God and their solemne promise vnto him depended not vpon his protection and mightie power but sought succour in their aduersitie at the handes of straunge princes he saith wo vnto the rebellious children who seeke counsell but not at me and couer with a couering but not my spirite that they may lay sinne vpon sinne Wo vnto them that go downe into Isai 31. Egypt for helpe and stay vpon horses and charrets because they are many and in horsemen because they bee very strong but they looke not vnto the holy one of Israell neyther seekevnto the Lord. Amos denounceth many plagues against many people Amos. 6. and places in his prophesies vnder this forme wherefore foretelling such wicked and prophane rich men as gaue themselues to all volupteousnesse without regarde had to the miserable distresse of their brethren in like manner crieth out and denounceth against them wo to those that are at ease in Sion and trust in the mountaine of Samaria which were famous at the beginning of nations and the house of Israell came to them Go you vnto Calneth and see and from thence go to Hamach the great then go to Gath of the Philistines be they better then these kingdomes or the border of their land greater then your border yee that put away farre from you the euill day and approch to the seate of iniquitie they lie vpon beddes of iuorie and stretch themselues vpon their beddes and eate the lambes of the flocke and the calues out of the stall they sing to the sounde of the viole they inuent to themselues instruments of musicke like Dauid they drinke wine in bowles and annoint themselues with the chiefe ointments but no man is sorie for the afflictions of Ioseph Abacuc foreshewing the punishmentes of GOD which should light vpon the heades of couetous cruell Abacuc 2. and corrupt persons breaketh out and crieth wo vnto him that buildeth a towne with bloud and erected a citie by iniquitie Many the like we reade and heare in the prophets From whom if we discend and come to Christ in the gospell shall wee not see that by like speach he denounceth like destruction against the wicked Doth not Christ Luc. 6. our Lord and Master foretell them that were full in this worlde and liued in all loosenesse and licentiousnesse of life and such as were puffed vp with pride vaineglorie ambition and arrogancie of the spirite of their miseries when he crieth out against them wo be vnto you which are full for you shall hunger wo to you which now laugh for you shall mourne and weepe wo vnto you when men speake well of you for so did their fathers to the false prophetes doth hee not denounce like miserable Mat. 11. calamitie against the cities of Corozin Bethsaida and Capernaum when hee in this wise vpbrayded them for their vnthankefulnesse and impenitencie wo to thee Corozin wo to thee Bethsaida for if the miracles done in you had bene done in Tyrus and Sidon they had long since repented in sacke cloth and ashes Verily I say vnto you it shal be easier for Tyrus and Sidon in the daye of iudgement then for you And thou Capernaum which art lifted vp to heauen shalt be cast downe vnto hell for if the notable signes which were wrought in thee had bene done in Sodom and Gomorra they had remained vntill this day But I say vnto you it shal be easier for them of the land of Sodom in the day of iudgement then for thee Doth not Christ threaten like calamitie against Mat. 23. the Scribes and Pharisies for their hypocrisie vnder the same forme of commination vvhen he breaketh our and sayth wo be to you Scribes and Pharisies hypocrites for yee tith minte and anise and commine and leaue the waightier matters of the lawe as iudgement mercy and fidelitie these ought you to haue done and not lefte the other vndone Ye blinde guides which straine at a gnat and swallovv vp a Camell Wo bee to you Scribes and Pharisies hypocrites for you make cleane the vpper side of the cup and platter but within you are full of briberie and excesse Doth not Saint Paul shevving vvhat miserie calamitie 1. Cor. 9. and punishment he shoulde suffer if hee preached not the gospell note it in the same phrase of speach wo vnto me if I preach not the gospell Doth not Iude vnder a wo denounce all miserie Jude v. 11. vpon the wicked wo vnto them for they haue followed the way of Cain and are caste away by the deceate of Balams wages and perish in the gaine saying of Core Doth Reue. 8. 9. 10. not the Angell in the holy Reuelation vnder the three woes therein mentioned expresse all the miseries and calamities of the wicked Our Apostle according to the vse and manner of the Prophets our Sauiour the Apostles in this place albeit in another forme of speach yet to like purpose denounceth against the wicked extreame destruction and calamitie Go to novve yee rich men weepe and hovvle for the miseries that shall come vppon you So then if wee runne ouer the bookes of the Scripture if wee peruse the workes of the Prophetes if wee caste our eies vppon the
another This grudging and murmuring is either when we greiue that wicked rich men should so highly be exalted should abound in wealth excell in power and the poore yet righteous and iust men should by pouertie iniurie and penâ—rie be pressed downe in the world Or els it is that muttering and murmuring whereby we take it in euill parte that our selues should be so tost and tormoiled other should be dealt withall more gently thinking that wee beare a greater burthen and heauier crosse from God then wee haue deserued and that other men as yet not touched haue deserued more Or finally it is that grudging which is in our afflictions whereby we are discontent that wee should sigh so long vnder our afflictions and the wicked which afflicte vs should so long scape vnpunished and through impatiencie complaine hereof to God This ought not to be in the Saints of God who ought to bee renowmed for their vnspeakeable pacience Whose bounden duetie it is to pray euen for their enemies to wish well to them which haue done them iniurie to blesse them that curse Matt. 1. 6. 18. Ephes 4. 1. Pet. â— them or forgiue and forget offences committed in all godly moderation to settle their hearts and to commit their cause to him that iudgeth righteously And if this moderation and equitie of our minds be to be shewed towards our enemies for whose iniuries and oppressions we ought not to murmure or impaciently to complaine against them vnto god how much lesse ought we then to grudge or murmure one against another How much lesse becommeth it the Saints to grudge and murmure one against another for the dayly offences which are giuen For who is he that can liue so vprightly but that in one thing or another at one time or another hee shall giue offence If euerie one giue some offence vnto another shall we complaine to God in the bitternesse of our heart shall we desire reuenge from God against theÌ„ and shall we not all then perish for no man liueth without some offence giuing We therefore in these small offences asking iudgement from God and reuenge agaynst others desire the same agaynst our selues in as much as we in the like offende our brethren and so shall we all be condemned This grudging and muttering proceedeth from impaciencie argueth discontentment of the mind causeth mutuall complaining vnto God and desireth reuenge against such as haue done vs iniurie VVhich thing is farre from the excellencie and dignitie of a Christian Finally it bringeth condemnation vpon vs who haue lost pacience according to the denouncing of the scripture wo be vnto them that haue lost pacience thereby falling from dutie to men from charitie to the brethren from obedience to God from trust in his diuine prouidence from sincere imbracing of the Gospell of Christ which prescribeth vnto vs pacience and so we incurre iust and deserued condemnation for which cause the holy Apostle in this place doth not onely recommend vnto the Saints the excellent vertue of pacience but also disswadeth murmuring therunto contrarie grudge not one against aâ— other brethren least ye be condemned The reason why we should not murmure one agaynst another is drawne from the presence of the Lord who is at hande as a iust iudge to auenge vs of our enemies and to crowne vs for our pacience or punish our murmuring The Lorde our God beholdeth our iniuries with open eie and seeth our oppression by the wicked he is prest and at hand to rescue and deliuer vs as it shall seeme best to his diuine maiestie he marketh all our behauiour vnder the crosse let vs not therefore be impacient neither murmure but therein shewe all Christian moderation as becommeth Saints The Lord is at hand the iudge standeth before the How God is at hand doore 1 In that he seeth all the creatures of the world and beholdeth all the miseries and oppressions of his people Thus was he at hand and at the doores of the Aegyptians to see and behold the grieuous oppression of his people Exod. 3. Israel Wherefore he protesteth to his seruant Moises I haue seene I haue seene the trouble of my people Israel in Aegypt and haue heard their crie because of their taskemasters and do know their sorrowes For it is the Lord that beholdeth from heauen al the children of men Psal 33. and from the habitation of his dwelling he considereth them all that dwel on the earth Thus was he at the doores of Abraham to behold the mocking and persecution of Jsmael Gene. 21. against Isaac at the doores of Isaac to heare the intended murther of Esau against his brother Iacob He was at hand and at the doores and gates of Laban to beholde his oppressing of his nephew Iacob He was at the doores Gene. 27. Daniel 3. of Nabuchodonosor to beholde the fierie triall of the three children At the heeles doores and gates of the princes of the prouinces of Babylon to beholde and see heare and marke the wicked purpose and deuise they imagined against Daniel At the doores of Saules palace to beholde Daniel 6. 1. King 18. 19. c. the persecution of Dauid At the doores of the Sâ—cibes Pharisies high priests and princes of the Iewes marking and viewing their crueltie against his sonne Iesus Christ and his holy Apostles At the doores of the persecuting Emperours to beholde their crueltie towards the blessed martyrs At the doores of all oppressours extortioners vsurers couetous persons iniurers and hurters of their brethren to see view marke and beholde with open eye the violence wickednes of men against his seruaÌ„ts 2 As he is at hand and at the doore to see our miseries so also is he at the doore to deliuer vs from our enemies rescue vs from our oppressours Moises telleth Israel Deut. 4â— that there is no God that coÌ„meth so neare to any people as the Lord commeth neare to them to helpe and deliuer them from all their dangers Dauid the princely prophet Psal 34. subscribeth and consenteth hereunto the Lord saith he is neare vnto them that are of a contrite heart and wil saue such as be afflicted in spirit to deliuer them for though many be the trobles of the righteous yet is the Lorde at hand to deliuer them Therefore saith he in another place God is our hope strength our helpe in trouble neare Psal 46. readie to be found And the Lord himselfe promiseth his presence to helpe his Church and defende it against all Isai 27. their oppressions and iniuries I the Lord sayth God doe keepe it that is his Church I will water it euery moment least any assault it I will keepe it night and day Thus is the Lord at hand thus standeth the iudge at the doore euermore prest and readie 3 The Iudge standeth at the doore to beholde our behauiour vnder the crosse and to see howe we take these afflictions which he suffereth according to
not all then vnder this condemnation Let as many then as haue any feare of God before their eies any care of their owne saluation any desire to escape endlesse condemnation any remorce of conscience for their sinne in this behoofe cōmitted any sparcle of grace any feeling of the Spirite of God whereby they are sealed vp to the day of redemption Ephes 4. repent themselues of this wickednes correcte this grieuous sinne in their manners reforme and refraine their lippes from all vaine swearing and blasphemie that thereby they fall not into condemnation but may liue for euer If condemnation be threatened to the vaine swearing of men how much more subiect thereunto are they which geue themselues to horrible periuries and false swearings Which thing almightie God reseruing finally to be punished in eternall torments of hell fire yet to shew how greatly hee detesteth this wickednes euen in this life in some measure he punisheth it When Iosua Josua 9. the Princes of Israel had made a faithfull othe to the Gibeonites Saul afterward violated it almightie God in the 2. King 21. daies of Dauid punished it with three yeares famine thorow out Israel till the seuen sonnes of Saul were geuen to the Gibeonites to bee slaine When Mataniah named by Nabuchodonosour Zedichiah had sworne subiection to the 4. Kings 24. 25. King but afterward forswearing him sealfe and rebelling the Lorde punished his periurie by the King of Babylon who tooke him prisoner slue his sonnes before his eies then put out both his eies and caried him bounde into Babylon where he was kept in perpetuall miserie I neede not say that therefore none of the posteritie of Edward the fourth came vnto the possessiō of the crowne of England because he solemnely swore at Yorke to holde him sealfe contented with his owne duke dome and to performe loyall obedience to the King Duke Elphred conspiring against King Adelstane for swore him sealfe in his purgation therefore at Rome wherefore almightie God stroke him presently in Saint Peters church there and so hee died Earle Godwine hauing treaterously slaine Alphrede brother to King Edward the third thereof charged by the King at table at a certaine time the Earle tooke breade in his hand and swore desiring that the bread might choake him if he were there of giltie which breade hee eating was there with all sodenly choaked that hee fell downe and died To be shorte one may stande for many which is notoriously knowen that a woman which in the yeare 1575. for alittle flaxce forswore her selfe in wood-streate in London therefore was presently stroken and miserably died with great torture tormentes and terrour Infinire like exampls of the iuste iudgements of God in this behalfe are exstant and albeit God doe not alwaies strike all persons in like manner offending yet that it might appeare how greatly he detesteth this wickednes he giueth men a taste of his anger and wrathfull indignation euen in this life present shewing thereby how much more sharpely they shal be punished in the world to come And thought in great patience he beareth with this intollerable sinne of men for a long time and season yet shall they not be vnpunished for euer Truely in this thing therefore saith the poet Tibullus Though that periurie be at the first couered yet at length punishment commeth without noyse secretely And Homer in like manner saith Albeit God foorthwith punish not periuries yet doeth hee at length whereby most grieuous punishments falle on the authour his companion and children which hath committed them Which thing seemeth to haue beene fulfilled in Philip king of Macedonia his children whom Pausanias recordeth to haue fallen into so many miseries calamities and troubles because he violated his othes and falsified his promises so often Wherfore howsoeuer either vain swearers or periured persons doe here escape the reuenging hand of God yet shall they vndoubtedly be subiect to eternall condemnation vnlesse they both leaue their wickednes and speedely repent themselues of their sinne embrace the councell of the Apostle who correcteth this euil Let your yea be yea and your nay nay least ye fal into condemnation This reason drawen from danger not temporal only but eternal rather might be a sufficient stop and stay to keep our lips from this wickednes from which refraining we are so far that we pretend excuses to our vanity 1 Some therefore say I am forced to sweare men otherwise will not beleeue me Shall man force thee to blaspheme and shal not Gods word drawe thee to obedience shall man make thee to doe more in transgressing then Gods word in obeying Is there any necessitie to force thee to doe that which doing thou fallest into condemnation yea is not thy owne vanitie thy inconstancie in thy words thy falshood in thy promises thy periurie in thy othes thy often swearing not vainly only but vntruely also cause that no man giueth thee credit if in al thing◠thy deedes were agreeable to thy words thy performāces according to thy promises if thou wert thy words master and neuer protestedst but the trueth if thy tongue were geuen to simplicitie and thy lippes not defiled with lies then shoulde thy worde be beleeued as well yea rather better then thine othe but because thy wordes are but wind and in thy speaches there is no hold because thy promises are without perfourmance in thy saying there is no faith because in thy tongue there is no trust and in thy talke there is no trueth therefore thou swearest yet thou art not beleeued The law saith He that is once presupposed and taken for an euill man is alwaies so presupposed and he that is taken once for faithlesse vntrustie is alwaies so presupposed Aristotle as Laertius writeth or Demetrius as other affirme being asked what Laertius de vitaphilo profite men gate by their lies falshoode and vntrueths in them answered this onely that oftentimes whē they tell the trueth yet men will not beleeue them The fault therfore redoundeth vpon thy owne head that thou art not beleeued so farre therefore is this pretence from excusing thy swearing that it rather encreaseth thy offence 2 If we pretend our custome doeth this excuse our sinne Nay doeth not custome of doing euill aggrauate the wickednes that seruant that is accustomed to rob his master and doeth it therefore more commonly is more punishable thē he that hath once done it so hath done The childe that by vse and custome groweth to be disobedient deserueth with more seueritie to be chastened then he that once offendeth and so leaueth Euery wickednes how much more commonly it is done so much more hainous is it The man more accustomed to adulteries is the more filthie whoremonger the wife that hath more vsually prostituted her selfe to others is the more detestable harlot the theefe that by custome robbeth deserueth more iustly to be hanged the more vsually any euill is committed the more haynous
pacience to beare it send deliuerance to be rid out of it make a way 1. Cor. 10. and giue an issue to escape whatsoeuer might be daungerous vnto vs. Naturall and carnally minded men in whose hearts the spirit of God resteth not being afflicted distrust despaire frette fume mutter and murmure against God Num. 11. 1 16. as the Israelites in the wildernesse did as Moises recordeth In their calamities they relent not they amend not they reforme not themselues they call not vpon God in their hearts they runne not by prayer to the throne of Heb. 4 grace there to find mercie in the time of neede but they blaspheme God as the wicked did in the Reuelation vpon whom when the Angels had powred out the viols of Reuel 16. v. 9. 11. 21. Gods wrath then blasphemed they the God of heauen for their paines and sores they sustained but repented not of the workes which they wickedly had committed The vngodly being perplexed afflicted and tormented curse banne stampe stare flie to valawfull remedies wise men witches sorcerers cunning women enchaunters and such like for riddance therehence and for deliuerance they runne to the wine tanernâ—s flie to strong drinke hunt after lewde companie seeke and search for such meanes for their solace and comfort they send for instruments of musicke they seeke for melodious harmonies they delight in harpe lute and viole therehence desiring in their afflictions to be recreated refreshed and reuiued but the Saints of God as else where so out of this present place learne a better profession to seeke for a more sound and safe remedie euen by prayer to haue recourse to him who deliuereth our soules from death our eies from tears Psalm 56. Psal and our feete from sliding Thus are we taught by the spirit of God in the Apostle when for our afflictions we bee heauy in hart troubled in mind sad in spirit to flie to god by praier Is any among you afflicted let him pray Which is the thing almightie God taught his saints willing them in their troubles to call vppon him from Psal 50. whom they shall haue deliuerance Call vppon me in the day of thy trouble and I will deliuer thee and thou shalt glorifie mee Our blessed Sauiour Christ ordained this Matt. 7. as the onely meane in all our lackes and wantes wherefore to his he sayeth aske and you shall haue seeke and you shall finde knocke and it shall bee opened vnto you It behooueth vs therefore according to this admonition of the Apostle according to the commaundement of God and the precept of his onely sonne our Sauiour Christ in our afflictions to solicite him with vncessant prayer who knoweth howe to deliuer his out of temptations to reserue the wicked to the day of iudgement 2. Pet. 2. to be punished To him in our necessities and miseries must we haue recourse whose eies are ouer the righteous his eares open vnto their praiers and so deliuereth them out of all their troubles Psal 43. Wherefore whensoeuer any of the saints be afflicted whensoeuer they be tried with any temptations when they feele any perill or daunger immenent and at hand whensoeuer they are pressed with any misfortune and cast downe by any aduersitie their onely remedie must bee praier and thereby to drawe neare vnto God of whom they must earnestly desire pacience in trouble constancie in affliction strength in miserie comfort in destresse deliuerance in calamitie riddance out of tribulation as shall seeme best to his diuine maiestie Thus did the renowmed patriarkes thus did the godly princes thus did the holy prophets thus did the blessed apostles thus did the constant martyrs thus did all the holy men of God thus must all the Saints of God in their affliction doe that they may practise the precept of the Apostle Is any among you afflicted let him pray As here we are exhorted in affliction to pray so doe afflictions mightily stirre vppe the Saintes of God to pray so that they which oftentimes greatly forget God in their flourishing wealth in their abounding prosperitie in their plentifull condition in their continued health in their affliction aduersitie and miserie flie to him by praier and seeke him with their whole hearts VVhich is not the least profite redounding vnto the Saintes by affliction For men in prosperitie often forgetfull of GOD colde in zeale slacke in prayer negligent in duetie their loynes weakened and pressed with a heauie weight and burthen of troubles and passing through the fire and water of affliction runne speedily by prayer to God for succour as the Scriptures of God and examples of the Saintes teach vs. VVhen the Prophete had denounced calamitie and miserie agaynst Isai 17. Damascus and Ephraim and tolde the people what affliction shoulde befall them shewing the effect and worke which afflictions cause in the Saintes especially euen to force vs to God and make vs by prayer to humble our selues vnto him sayeth At that day shall a man looke to his maker and his eies shall bee to the holy one of Israel In another place answerable and correspondent is Isai 26. the saying of the same Prophete hereunto Lord sayeth the Prophete in trouble haue they visited thee they powred out their prayers when thy chastisement was vppon them Dauid himselfe a man according to the Psal 120. minde of GOD at other times not vnmindfull of God yet when hee was afflicted by his enemies was more effectually stirred vp to prayer therefore hee sayeth of himselfe when I was in trouble I called vppon God Psal 81. and hee heard me And rehearsing the storie of Israel who in their welfare were rebellious and forgetfull but by aduersitie were drawen vnto God through prayer affirmeth that when God punished them and any wise afflicted them then they returned vnto him by prayer And the bookes of Iosua Iudges and the first of Samuel especially shewe howe effectually their calamities and Iosua Iudges 1. Samuel c. afflictions moued them by prayer to haue recourse to God insomuch as it appeareth when by their prosperitie they were puffed vp yet when they were eyther smitten with the sworde of their enemies or pinched with penurie and want or distressed with famine or persecuted by grieuous pestilence from God or any wise by him afflicted then they by prayer returned vnto the Lorde And this experience in our owne selues aboundantly teacheth vs who in our afflictions if euer haue our recourse by prayer vnto God This is therefore in all afflictions the best remedy to flie vnto God by praier which hath place both in aduersitie and in prosperitie both in mourning and in mirth both in sorovve and in ioye whereof the Apostle in this place assureth vs is any amoÌ„g you afflicted let him pray And to teach vs that prayer is profitable also in ioye therefore Saint Iames addeth is any among you merie Let him sing As in our afflictions we must not
lawfull vnto him for his blessings bestovved vpon vs which is the matter here by the Apostle mētioned though sometimes our godly songes may containe some other argument as the songs Psalmes of Dauid vvere for sundry purposes and of manifold matters Yet here I say S. Iames speaketh of singing praises vnto God Concerning the manner how we must sing though curious and deuided musike in our priuate houses for the exercise of our skill for the attaining to perfection of that arte cannot be condemned yet in our songes and exercises to GOD moste chiefely in the face of the church and in the middle of the holy congregation vve must sing in most plaine and modest manner and so as shall serue beste for edification that vvee haue regarde not so much to the sound as to the sense of that which is songe Singing in the best times and among the most holy men of God hath had and now may also haue three ends or opportunities when and wherein it is lawfull and laudable to sing 1. To recreate our heauie and sorowfull heartes with some holy and godly songe and Psalme The princely prophet Dauid oftentimes in the sorow and heauinesse of his heart song to solace recreate his sorovvfull spirite before God Christians in like manner in the anguish of their spirites the troubles of their hearts the vexations of their mindes the griefes of their soules may sing for their godly recreation songes and Psalmes vnto God that thereby they may be lightened and comforted 2. Another ende vse and occasion of singing is the testifying of our thankefulnes vnto God for his immeasurable mercies bountifull benefits gratious goodnes towards vs. Wherin Miriah the sister of Moses with the damsels Exod. 15. and daughters of Israell is an example vvho after the destruction of Pharao and his armie in the redde sea to testifie their gratefull memorie and thankefull hearts for so vvonderfull a deliueraunce songe as followeth I vvill singe vnto the Lord for hee hath triumphed gloriously c. When Barak by the counsell and pricking on of Deborah had armed the people against Sisera the captaine of Iudges 5. the hoste of Iabin king of Canaan and had confounded discomfited his armie and chased him to the tents of Iael who slew him so deliuered the people frō the slauery of Iabin for so vnlooked for a victory for so glorious a conquest mighty deliuerance Deborah and Barake in token of their thankefulnesse song the same day saying prayse ye the Lord for the auenging of Israell and for the people that offered themselues so willingly When litle Dauid so victoriously had triumphed ouer the prowde Goliah of 1. King 18. the Philistines the daughters of Israell met Saul the king and Dauid his seruaunt singing and playing vpon their timbrels violes and other instruments and in token of thanks giuing said Saul hath slaine his thousand and Dauid his ten thousand Dauid being marueilouslie preserued from his infinite enemies and at the length by the mightie power of Psal 18. God brought to sitte on the throne of Israel in signe of his thankfulnes to God therefore euen at the entring in to his kingdome he singeth a psalme of praise vnto God I will loue thee dearely ô God my strength the Lorde is my rock and my fortresse and he that deliuereth me my God and my strength in him will I trust my shielde the horne also of my saluation and my refuge When almightie God had heard the humble suite 1. Kings 2. of Anna the mother of Samuel who being barren desired that she might haue a childe at her request he had geuē her Samuel her sonne to testifie her thankfulnes to God for the same song a song of praise therefore vnto GOD. When the Lord had looked to the humilitie of the blessed Virgin and made her the vessell of Christes conception for that blessing she brake out and sang My soule Luke 1. magnifieth the Lord and my spirite reioiceth in God my Sauiour Zacharie and Simeon in like manner the one after the birth of Iohn Baptist his sonne the other after he had receaued Luke 1. 68 Luke 2. 29. Christ into his armes according to the promise of the holy Angell song in token of their thanksgeuing the song of the former is Benedictus Blessed be the Lorde God of Israel the song of Simeon is Nunc dimittis Lord now lettest thou thy seruant depart in peace according to thy word Whereby and by the like examples it is not only lawful but laudable also in the Saints of God either for benefites blessings either of victory against our enemies or of deliuerance out of trouble or for the fruits of the earth receaued in due seasō or for what thing soeuer we haue mercifullie receaued at his hand to sing to God and so be thankful 3 The third vse and ende of singing is to aduaunce thereby the glorie of God to stirre vp men to zeale to his worde feruencie in praier and earnestnes of perfourming all laudable seruice vnto him Whereunto the example of Elizeus may be referred who at the request of Iehosaphat 4. Kings 3 called for a minstrell who playing singing psalmes to God thereby was stirred vp to pray and prophecie Dauid prouoked himselfe by all meanes forwarde more earnestly to pray to God and to praise him for his Psal 57. mercie wherefore he saith Awake my tongue awake viole and harpe I will awake early I will praise thee among the people ô Lord I wil sing vnto thee among the nations Thus by all possible meanes as by playing vpon instruments and by singing the Prophet stirreth vp himselfe to the aduaunancement of Gods glorie And to this ende he brought in sundrie instruments of musick diuine kindes of songs and psalmes varietie of tunes and harmonies into the church of God The old Hebrewes toke vp and set downe the arke of God with singing this was vsed in the time of the Apostles Saint Paul saith I will pray in the Spirite I will pray with the vnderstanding also I wil sing with the spirit I wil sing with the vnderstanding also wherunto he exhorteth 1. Cor. 14. all the Saints be filled with the Spirite speaking vnto your selues in psalmes and himnes and spiritual songs Ephes 5. 19 Col. 3. 16 singing and making melody in your hearts vnto God geuing thanks alwaies for all things vnto God euen the father in the name of Iesus Christ This vse the beleeuing Iewes afterward retained as both Plinie his answere thereof to Traian the Emperour and Tertullian in his Apologetico aboundantlie recordeth Lib. 10. Epist Tertul. apolog 2. ca. who both auouch of them that they rose vp early to sing songs and psalmes to God Saint Augustine writeth that Saint Ambrose brought the same manner into the Church of Mediolanum where Lib. confis 9. c. 7. he was Bishoppe Whom the other of the west Churches followed
health are in the power of God alone and not in the hande of mortall man Men are meanes praiers are instruments but it is God that saueth yea which healeth Another effect of praier is that through the faithfull praiers of the Saints their sinnes are forgiuen the sicke If saith Saint Iames hee hath committed sinne it shall be forgiuen him Whereâ—â—â—o Saint Iohn condiscendeth if any man see his brother sinne a sinne not vnto 1. Ihon. 5. death let him aske and hee shall giue him life for them that sinne not vnto death As therefore the faithfull prayers of Gods Saintes are not causes but instruments of obtayning health so are they also meanes of obteyning remission of our sinnes at the handes of God Matt. 6. Therefore our Sauiour in that fourme of prayer which he woulde to bee vsed for our selues and for our brethren also willeth that wee shoulde praye for forgiuenesse of sinnes not in our selues onely but in our brethren also VVherewith Christ mooued prayed for the Luke 23. Iewes and Steuen for forgeuenesse of those men which persecuted him Seeing therefore that the prayers of the Acts 7. Elders hath this double effect they ought not to be neglected of men Nowe where the Apostle witnessed that the sinnes of the sicke shoulde bee remitted and forgiuen by the praiers of the Elders it sufficiently refuteth the sharpe and rigorous censure of the Nouatian heretikes and their horrible blasphemie who denie pardone of sinne to such as anie wise sinne after their conuersion to the Gospell and the knowledge of the trueth Saint Iames affirmeth that if anie of the brethren any of the professed Christians anie of the Church after the profession of Gods trueth shoulde commit sinne after their conuersion and the Elders prayed for it it should bee forgiuen Salomon confesseth that the righteous offendeth seuen times a day and is a gaine restored Dauid sinned Pro. 24. after he knewe God and his sinnes though notorious and grieuous yet were forgiuen as to him vpon his confession and repentance Nathan promised Iames our Apostle 2. King 12. speaking of the professours of the Gospell confesseth that in manie things they all sinne If there were no Iames 3. remission of sinne after the profession of the Gospel and the knowledge of the truth why doth Saint Paul will Gal. 6. the brethren of Galatia that if any offended of infirmitie they should restore him in the spirit of meekenesse considering themselues least they also were tempted why doth S. Iohn speaking to those that knew the truth say that if any of them sinned they had an aduocate with 1. Iohn 2. the father who was the propitiation for their sinnes euen Iesus Christ the righteous Palpaple therefore is this heresie of the Nouatians and refuted by these and like places of Scripture Moreouer that here the Apostle mencioneth sinnes in mens sickenesse it intimateth and giueth vs to vnderstande Deut. 28. that sinnes are for the most part the causes of our sickenesse and bodily diseases The Lorde threatneth sickenesse pestilence and diseases against such as sinned and transgressed his commaundements God brought vpon Aegypt botch blaine boile and sore Exod. 9. diseases vpon the people for their churlish crueltie towardes the Israelites their shamefull contempt of the Prophets the abusing of the pacience of God Meriah Num. 12. the sister of Moises was stroken with the leprosie for murmuring agaynst her brother the Lordes minister Abimelech and the Philistins were stroken with diseases in their Gene. 20. secrete places for taking away the wife of Abraham Gehesie was plagued with the leprosie of Naaman the Assirian 4. King 5. for his couetousnesse and receyuing of gifts Dauid confesseth that Gods heauie hande of sickenesse was vpon him for his sinne from toppe to toe so that hee had Psal 38. no rest in his bones by reason of his iniquitie Saint Paul recordeth to the Church of Corinth that many of them 1. Cor. 11. were diseased for the abuse of the Lords supper Our Sauiour Christ healing him which was diseased eight thirtie Iohn 5. yeares willed him to sinne no more least a worse thing happen vnto him noting thereby that the cause of his disease was his sinne And no doubt the cause of our newe sickenesses whereof wee taste euerie yeare is the newe sinne which we dayly encrease our newe adulteries New sinnes procure new sickenesses oure newe deuised pride our newe extorcion couetousnesse and oppression our newe crueltie and iniquitie which we multiplie continually against the Lord. VVhich thing Saint Jamee to teach vs telleth vs that if the sicke haue committed sinne it should be forgiuen by prayer and this is the first remedie against bodily infirmities both generall and particular as the Apostle hath prescribed The seconde remedie in particular affliction as 2. Remedie sickenesse is mutuall confession ioyned with prayer so that prayer againe is annexed and ioyned as a remedie whereby that we might helpe one another the better there is required mutuall confession and free conferring one with another touching offences giuen Acknowledge ye your sinnes one to another and pray one for another that ye may bee healed For the prayer of a righteous man auayleth much if it be feruent Helias c. In which words these things may be obserued 1 Mutuall confession with praier is required 2 To what ende to the ende we might be healed 3 The force of the righteous mans praier 4 Howe that force is shewed by example of the praier of Elias Concerning mutuall confession and conferring one Mutuall confession with another about offences giuen done it is very necessary to the recouerie of health in sicknes for God soonest heareth such as haue put away al malice hatred out of their hearts and are at peace and loue with their brethren this is chiefly done where brotherly we confer one with another touching offences and trespasses committed which done we can best helpe one another with our mutual praiers As therfore meÌ„bers al of one body ought Rom. 12. 1. Cor. 12. Ephe. 4. to helpe one another so Christians being all members of one body ech of them meÌ„bers of ech other ought by mutuall helpe to assist and aide one another in sicknesse Wherefore to this purpose as in sicknes he willed that the Elders of the church should be sent for and assembled to praie for the sicke so a second remedie and helpe in sicknes is that the brethren thus assembled should conferre mutually touching offences committed that mutually confessing and mutually forgiuing God might the better heare their mutuall praiers of loue for those which were sicke among them To which purpose this place serueth acknowledge your faultes one to another open that which grieueth you that a remedy may be sought and found out for it the better This mutuall confession and acknowledging one to another wherein one of vs hath offended another the sacred
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
them vp to reprobate mindes as the scripture speaketh The proposition of the holy Apostle standeth still for true Let no man say when he is tempted I am tempted of God Of this matter more may be seene vpon the first Epistle of Peter 3. Chap. v. 17. Rom. 9. 18. v. Thus their errour is refuted who holde that as good motions are inspired vs from God so euill suggestions are suggested by him also so that when men steale take away by violence commit adultery do iniurie to their brethren or any such like they must not say we are moued solicited and stirred vp thereunto by God Wherefore the Apostle here in his proposition giueth them admonition Let no man say when he is tempted I am tempted of God 2 This being the proposition in the second and next place followeth the confirmation of that proposition containing the arguments and reasons why men may not say they are tempted of God which reasons are three The first reason is drawen from the nature of God God is by nature and of himselfe pure simple holy righteous good neither doth he admit the darknesse of errour or deceite neither moueth or solliciteth hee any to errour or euill he falleth not himselfe neither casteth he any into wickednesse For he being in nature good pure holy cannot be moued to commit euill neither moueth he any thereunto wherefore hee is not authour of euill temptations in men 2 That God is good holy pure innocent righteous and one that hateth sinne the Scriptures in sundry places teach vs. For first in the booke of Leuiticus not once but often it is said that the Lorde is holy and therefore the people by like example ought in like maner to be holy Leuit. 11. 20. 2. Chron. 19. Iehosaphat the King exhorted his princes rulers officers magistrates and iudges to execute iudgement and iustice without partialitie or respect had of mens persons rendering this reason because they executed the iudgement of God with whom there is no respect of persons nor any iniquitie Dauid the princely prophet telleth men that the wicked shall not stande in Gods sight because Psal 5. GOD hateth all those that committe iniquitie In an other place hee beareth this recorde of God that Psal 145. he is true in all his sayings and holy in all his workes Siracides the sonne of Sirach would not men to impute Ecclus. 15. the cause of their sinnes vnto GOD because he hateth all sinne and wickednesse of man wherefore he thus exhorteth Say not thou it is through the Lorde that I turne backe for thou oughtest not to do the thing that hee hateth and say not thou hee hath caused mee to erre for hee hath no neede of the sinfull man for the Lorde hateth all abhomination of errour and they which feare him loue it not Many mo the like places are in scripture set downe which affirme of God that he is holy righteous iust and a hater of iniquitie which all confirme this place of the Apostle who disputing of the nature of God sheweth that hee neither is tempted to euill neither tempteth any for which cause men ought not to say when they are tempted they were tempted to euill by God Satan beeing a lyer from the beginning and not continuing in the truth Iohn 8. Ephes 6. mooueth men to falshoode and errour and not God the Diuell being the prince of the wickednesse and darknesse of this world stirreth and soliciteth men therein to wickednesse and tempteth many wayes to euill and mischiefe for which cause he is called the tempter because he alwayes tempteth men to commit iniquitie and sinne Matth. 4. So doth not God who is of a pure perfect holy righteous disposition and neither himselfe is tempted neither tempteth he any to euill Whereupon the Apostle as by his first reason here sheweth that when men are tempted they must not lay the euil vpon God neither say they were tempted of God because he neither can be tempted of any to euill neither tempteth he any 2 Another reason why when men are tempted to euil they may not say they are tempted of god is drawne from the setting downe of the verie true and perfect cause of temptations The true natural proper immediate cause of temptations is our owne concupiscense therefore not God For there cannot be two or many true naturall immediate proper efficient causes of one thing Therefore seeing of temptations to euill we haue the true naturall and proper cause in our selues euen concupiscence and carnall corruption which dwelleth in vs by original deprauation we may not make God but that the cause of our temptations to euill Saint Hierome therefore against Jouinian saieth that as in good things God is the Contra Jouinian Rom. 9. doer and perfecter for it is neither in the willer neither in the runner but in GOD which sheweth mercie and helpeth that we may come vnto the ende so euill things and sinnes the seede that is in vs is the prouocation and pricker forwarde but the diuell the perfecter of all euill The chiefe and immediate cause of euill temptations is our owne corruption and concupiscense which drawing vs away from the rule of reason and the right path of the commaundementes of God entiseth vs whereof Saint James here saith euery man is tempted when he is drawne away by his own concupiscense and is enticed The similitude of entising is taken either from beasts which hunting after their pray are oftentimes intangled by the baite of the taker and pursuite of the hunter or from birdes which seeking for meate spying corne or breade crummes or vvormes or the like baite in the snare or pitfolde or among lime tvvigges or vnder the net vvhich shall ouervvhelme them are taken entised and entrapped or from the fish vvhich greedily gaping and running after the baite of the angler svvallovveth dovvne both baite and hooke and so is deceyued Euen so men through their concupiscence are drawne avvay either the sweetnesse and pleasure either the gaine and profite either the easinesse and facilitie of a thing proposed and so are entised Our owne concupiscense therefore drawing vs away and intising to euill being the naturall and proper cause of euill temptations wee may not ascribe our temptations vnto God but vnto our selues and this is the second reason why when we are tempted we may not say that wee are tempted of GOD because our owne concupiscense not God is cause of these temptations 3 By occasion of this place before hee come to the The effests of lust and concupiscense third reason he setteth downe the effects of this concupiscense the cause of euill temptations which I noted for the third thing in this discourse This he doth by a kinde of gradation or slipping from one thing to another wherof thus saieth Saint James Then when lust hath conceiued it bringeth foorth sinne and sinne when it is finished bringeth forth death In which place he noteth first the
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