AN EXPOSITION UPON THE CANONICAL EPISTLE OF SAINT JAMES: WITH THE Tables, Analysis, and resolution, both of the whole Epistle, and every Chapter thereof: with the particular resolution of every singular place. DIVIDED INTO 28. LECTURES OR SERmons, made by Richard Turnbull, sometimes fellow of Corpus Christie College in Oxford: now preacher and minister of the word of God and the holy Sacraments, in the city of London. JESUS CHRISTUS CONTERET CAPUT TW GEN: 3 ERO MORSUS INFERN TWS OSE 18 CONFIDITE VICI MUNDU JOA 10 VBI TVA MORS VICTORIA 1 COR: 15 Imprinted at London by john Windet. 1591. TO THE MOST REVEREND FATHER IN GOD, my Lord his grace, Archbishop of Canterbury, Primate and Metropolitan of all England: Richard Turnbull wisheth grace, peace with faith, from God the father, and from the Lord jesus Christ, to be multiplied. WHEN I call to mind (right reverend father) that worthy saying and sentence of the divine Philosopher Plato, repeated by Marcus Cicero, the famous Orator of the Romans, in that his work which is written of duties; that we are not born for ourselves alone: but our Country challengeth one part of us; our parents another; our children another; and often recounting and recording in memory, the place of the blessed Apostle of our Lord jesus Christ, Saint Peter, wherein he protesteth, to give all diligence, not only to stir up the Saints of God, to virtue and knowledge, so long as he remained in the earthly tabernacle of his flesh, and lived among them; but also to endeavour, that they might make mention of those things which he had taught them, even after his death and departure out of this life: I think with myself, & am persuaded in mind, that it is my bounden duty in like manner; (and the duty of all the learned brethren) according to the measure of grace, and gift of knowledge given, and received from God, to bend all my study, to employ all my labour, to give all my diligence, and do all my endeavour, not only with lively voice through preaching, but also by writing, to profit the Saints, and benefit (wherein I may) the Church of God, and the holy congregation of jesus Christ. And not ignorant how greatly it availeth, and how singularly it profiteth every manner of way; in so great diversity, and as it were confusion, and labyrinth of opinions to hold fast, and retain immovably, undoubted, and sure arguments of the certain and unfallible truth of the sacred word of God, and most glorious Gospel of jesus Christ: and knowing no place in all the whole book of the new testament, either more violently wrong, or more forcibly stretched, or more strangely wrested from the mind, purpose, & meaning of the writer, by our adversaries the papists, the enemies of the Gospel, to the defence of false opinions and assertions of faith & religion, them the treatise of S. james touching the necessity of good works, in the freely justified Saints by faith in Christ, and borne again by the word of truth: I determined at length, & became resolute in myself, by the aid & assisting grace of God, to read & expound that epistle of james, to my parishioners of S. Mari-Colechurch in Chepeside: to the end that the controversy betwixt us and the papists, might the better be debated: that the place of S. james might the more thoroughly be examined: that the truth of heavenly knowledge might more manifestly be apparent; that simple and unlearned men by the plain delivery of wholesome doctrine might the better be edified; that all occasion of surmised difference, & all likelihood of contrariety betwixt S. james, & S. Paul, might be removed. Which epistle I having finished, and run over, in a plain method, in an easy order, in such a manner, as might best serve for the instruction of the simple; and by occasion intimating and signifying so much unto certain learned preachers of the city; they forthwith persuaded me to bestow some labour to put in writing that, which by word of mouth I had preached; & to set forth publicly, what privately I had uttered to my special charge and people: assuring me, that there would therehence redound and rise profit to the commonwealth and church of Christ. Whereunto at the first I could not be persuaded to agree; neither might I be brought to condescend unto their honest request, fearing the sharp censure and hard judgement of those men, whom nothing pleaseth but that, which is excellent for wit, singular for learning, rare for knowledge, perfect and polished with all variety of things, and ornaments of eloquence: taught in like manner, through practice of time, use of things, trial of long experience, that in these latter and perilous days, whereinto we are fallen by the will of God: men flow, swarm, and every where abound; which either spending their own time in idleness, vanity and slothfulness; either studious of learning; yet envying as it were, common utility and profit; will neither set forth any thing themselves to do good to others: neither like of the labours, studies, endeavours, and travels of other men. Wherefore they either tear them with the sharp teeth of bitter backbiting: or sting them with the venomous tongue of reproachful slander: or strike them with the heavy rod of undeserved reprehension: or finally wound them with the bloody sword of malicious defamation. Notwithstanding all this; at length, partly moved by Christian duty; partly drawn on by brotherly entreaty; partly alured with hope, that by this labour it may please God, that I may win at the least, some one silly soul unto the sheepfold of jesus Christ: (a labour no doubt more excellent, then to subdue kingdoms by dint of sword, and nations by force of arms: and a thing without controversy, not only counteruayling all the travels of any one man, but also counterpeazing the pains of many:) I consented and agreed to the propounded motion. Laying therefore aside the greater part of former fear, and setting at light the curious reprehensions of those Momuses, and malicious persons, whom nothing pleaseth, but what is picked out of their own fingers ends; framed by their own brains; imagined of their own heads, and conceived by themselves: whose reproachful censure, who so regardeth, shall never bring to light any thing, though it be most excellent, without quarrell-picking, faultfinding, sharp reproving, utter condemning: having the public profit of many, and the eternal glory of God (as the propounded scope & end of all my labours) always before my eyes, I bent myself to publish this travel in writing: not as a thing singular above all other things: for alas, how far is it from that? but as a thing (I doubt not) profitable to the purpose; a light to the argument handled, a way to provoke others of greater talents to the enterprising of greater matters: and a thing I hope helpful to those that shall thoroughly peruse it. Which (right reverend Father) I thought good to offer and dedicate to your good Lordship: beseeching your honour for your accustomable courtesy, to take well in worth this testimony of my mind (to speak the least) not evil affected towards you: and heartily desiring you, for your usual humanity, to let these first fruits of my travel, pass under your protection, patronage and passport. Whom I have chosen one of many, for this purpose, because at two several times, not known by face unto your Lordship, I have tried and tasted of your worthy courtesy, your fatherly gravity, tempered with no less gentleness and facility. Since which times, I have thought (by what means I could) to leave with you some testimony of my well willing affection towards you. That you might the better know, both in what estimation I always have had you for your learning, wisdom and gravity; for your gentleness, courtesy, and humanity: and how much I do, & will reverence you for your godliness. Wherefore if with what my labour, with such profit to the church of Christ, this work shallbe published: & if I know that it is both favourably allowed of you, and courteously accepted of the brethren: I will not only greatly rejoice; but do promise also and protest, if God will, and if I live; that this thankful accepting hereof, shall stir me up, & prick me forward, to the publishing hereafter of other things, in like manner and method, with more time, with better advise, with exacter diligence, with sounder judgement, through the grace of God. God for his mercy sake give & grant, that these my labours may bring that profit which I hearty desire: that all glory thereby may redound to God, and all profit arise to the brethren. And the God of all grace, even the father of our Lord jesus Christ, preserve and keep you, in pure religion, in perfect peace, in fervent love, in unfeigned faith, in acceptable righteousness, in reverend fear, in true holiness, all the days of this your mortal life; that this race and course of miserable wretchedness finished, you may receive the happy fruit of the glorious gospel, with all the Saints: and be partaker of the undefiled crown of immortal glory, in the purchased kingdom of jesus Christ. Amen. May. 10. An. Dom. 1591. Your Lordships at commandment in Christ jesus, Richard Turnbull. TO THE CHRIStian Reader Richard Turnbull wisheth grace, peace, with faith and zeal from God the father, & from our Lord jesus Christ. I Am not ignorant (right dear and christian Reader) how many men, sound of judgement, ripe in years, profound in learning: have written upon every part and par cell of holy Scripture: Whose authority might terrify, and fear me from adding any thing thereunto. Notwithstanding, seeing what one man hath omitted, another may remember: and what one hath shortened, another may enlarge and amplify: what one hath uttered obscurely, another may speak and write perspicuously: And in as much as the later may add to the former, though otherwise most excellent. These and the like considerations moving me thereunto, I have adventured, and undertaken after so many, to write something upon the Apostle Saint james his canonical Epistle. Wherein, if I can promise nothing else: yet this one thing may I assure thee, that thou hast it now both more amply, and also more orderly then by any heretofore: and that in such a method, as (to my knowledge) none hath laboured, eitber in this, or other like places of the holy Scripture: having drawn first the general Analysis, or resolution of the whole Epistle: then the particular of every chapter, with the like prefixed before every Lecture or sermon, in this exposition. So that who so is but of simple capacity, by the very tables, may see and search out, the very meaning of the holy Apostle. And to the end that greater profit might redound to the ignorant; I have affected no curious terms: I have not hindered the course of my speech by sentences or sayings in unknown languages: But I have set down all things in our native, natural, and mother tongue, (some three or four words only excepted:) whether they be testimonies of holy Scriptures, or sentences of heathen Philosophers, or authorities of learned Fathers, that in no wise the Reader might be interrupted. Take (gentle Reader) this my first travel in good part, give it the reading to the end, and I doubt not but thy labour shall reap & receive answerable profit. And if every place do not satisfy or content thee, (as all that are learned know doth never come to pass alike) yet pass through, and there shallbe some thing found, (I trust) to quit thy travel. But as for such as have a kind of felicity and happiness, in carping at other men's doings: whom nothing pleaseth, but chickens of their own hatching: I charge them before the Lord, and in the name of jesus Christ that they slanderously backbite me not, but brotherly admonish me, if there shall herein appear any thing displeasant unto them: that so the profit of the church, and the glory of God in all things may be sought, and not men's persons un charitablic condemned. And in so curious reproving, and sharp censuring, as whereunto I know beforehand I shallbe subject; this is my only comfort, that no man pleaseth alparties, & those in all faculties, which have been most excellent, have by some been also condemned. Seeking therefore the profit of many, I contemn the carping reproof of some: and applying myself to please the godly, I am not much afraid of the censure of the wicked. Wherefore (Christian Reader) I desire thee to read with patience, accept with favour; and judge with charity: So shalt thou stir and prick forward, not me alone, but other also, to undertake greater matters for thy comfort, benefit, and profit. Now gentle Reader, I heartily desire thee, to bear with such faults, as in the printing here of are committed: as with setting down one place for another; one Epistle for another; with the pointing, and such like: Wherein, albeit I have laboured to my power, in delivering all things according to truth: yet some faults are committed, which thou thyself shalt both easily espy, and readily amend by thy own diligence. And as for matters of greater observation, thou shalt find them corrected by themselves; the leaf, page, section, and line of the section being set down: whereby, if any error shall cause any doubt, thou mayst in the noting the errata, be resolved. Thus far thou most heartily well in the Lord. May the 10. The Epistle of S. james with the Analysis or resolution thereof, both generally, and particularly. The general Analysis or resolution of the whole Epistle. The epistle of S. james is almost wholly spent in common places: and containeth five Chapters. 1. Containeth 4. places chief. 1. Bearing the cross and suffering outward afflictions patiently in 1. 2. 3. 4. 5. verses contained after 9 10. 11. 12. 2 Wavering and doubtful prayer which profiteth nothing. In 6. 7. 8. verses. 3 Internal temptations proceeding from our own concupiscence. 13. 14. 15. 16. 17. verses. 4 The excellency, effect, and use of the word of God. 18. 19 20. 21. 22. 23. etc. 2. Containeth only two chief places. 1 Respect of persons in religion and in profession of the gospel it to be removed. 1. 2. to 14. verse. 2 Good works, as testimonies and fruits of faith, must be embraced and practised of the Saints. 14. 15. etc. to the end. 3. Containeth 3. common places. 1 Not to usurp authority rashly to judge, or censure the brethren. 1. ver. and part of the 2. 2 To govern and moderate the tongue. part of 2. ver. 3. 4. 5. to 13. verse. 3 Touching gentleness and peaceable living, whereunto contentions and envy are opposed. 13. 14. etc. 4. Containeth 4. general things. 1 Contention condemned. 1. 2. 3. 4. 5. 6. verses. 2 Humility must be showed toward God 7. 8. 9 10. verses. 3 Evil speech and slander forbidden. 11. 12. 4 Vain confidence and presumption condemned 13. 14. 15. etc. to the end. 5. Containeth also 4. general places. 1 The condemning of profane, covetous, and wicked rich men. 1. 2. 3. 4. 5. 6. ver. 2 The discourse of patience, whereunto he exhorteth. 7. 8. 9 10. 11. verses. 3 Forbidding rash oaths and swearing. 12. verse. 4 Remedies against infirmities of the brethren. 13. 14. etc. to the end. Saint james Epistle generally resolved. THe Epistle of Saint james containeth five chapters: and every chapter containeth certain common places, and general instructions for all the Saints of God. 1 Containeth four general & chief common places. The first is concerning the bearing of the cross, and suffering external afflictions with patience. 1. 2. 3. 4. 5. 9 10. 11. 12. v. The second is against wavering prayers of men, which profit them nothing which make them. 6. 7. 8. verses. The third is of internal temptation, whereof the proper cause is our own concupiscence. 13. 14. 15. 16. 17. verses. The fourth in this first Chapter, is the excellency, efficacy, and proper effect of the word of God. 18. 19 20. verses, to the end. 2 Chapter containeth two only places. The first is against respect of persons, which ought to be far from religion, and the profession of the Gospel. 1. verse to 14. The second place in this Chapter, is touching good works, which as testimonies and effects of faith, aught to be embraced and practised of the Saints. from the 14. verse to the end. 3 Chapter containeth three things or common places. 1 Is of not rash judging & censuring our brethren. 1. v. & part of the 2. The second is of moderating our tongs. From part of the second verse, to the 13. verse. The third is of meekness and gentleness of mind, desiring peace among men; whereunto envy and contention is opposed. verse 13. unto the end. 4 Containeth four things. 1 The reproving of contentiousness before begun. 1. 2. 3. 4. 5. 6. verses. 2 The humbling of ourselves before God 7. 8. 9 10. verses. 3 Is against evil speech and slander. 11. 12. verses. 4 And last, in this fourth chapter, is against vain confidence and presumption. 13. 14. 15. etc. to the end. 5 Chapter containeth four places. 1 Is against profane, covetous, wicked rich men, whose misery he foretelleth, 1. 2. 3. 4. 5. 6. verses. 2 Is of patience, whereunto he earnestly exhorteth. 7. 8. 9 10. 11. verses. 3 Or rash and vain oaths and swearing, which he condemneth. 12. verse. 4 Is of the remedies which against infirmities must be used, whether they be outward in the body, or inward in the mind. 13. 14. 15. to the end. And thus in the whole Epistle there are chiefly handled seventeen common places, as in their several places shall appear. THE ANALYSIS OF THE FIRST CHAPTER OF S. JAMES. IN the first chapter of S james there are two parts. The first is the title of the Epistle: the other is the handling of the places and doctrines therein contained. The title being the first thing, according unto the manner of Epistles, containeth three things. 1. The person which writeth it. 2. The persons to whom the Epistle is written. 3. The greeting or salutation he sendeth them. In the person which writeth there are two things noted: 1. his name, Saint james. 2. his calling; the servant of Christ. The persons to whom he writeth, were the twelve tribes of Israel dispersed: the greeting or salutation; he wisheth them to rejoice. The second part of this chapter is the handling of the places and doctrines therein contained. And the places are four. 1. is of bearing the cross and suffering outward affliction: wherein four things may be noted: 1. the proposition of the place; the saints must rejoice under manifold temptations: 2. the confirmation and the reasons why they should so do: 1. from honesty and comeliness: 2. from profit and commodity: 3. from the cause and end why it should be done: that we may be perfect: 3. a distinguishing of persons, thereby showing that afflictions are profitable to all: both poor and rich. 4. The conclusion, from the reward of our sufferings. Wherein he showeth, 1. the greatness of the reward: 2. the certainenes thereof: 3. the persons thereof capable. The next place handled is touching wavering prayers, which he intermingleth with the former place, whereof 2. 3. 4. 5. verses: in 6. 7. 8. the Apostle by a digression speaketh of wandering and wavering prayers: which he condemneth three ways: 1. from a similitude or comparison, comparing them to the waves of the sea, which are always tossed: 2. from their unprofitableness: they get and obtain nothing at God's hand: 3. from a general sentence: whereby he affirmeth that such persons are troublesome in their whole life, and in all their ways. The third place here handled is of inward temptations, proceeding from our own corrupt concupiscence: in which place S. james setteth down four things: 1. the proposition, wherein he dischargeth God from being author of evil temptations: partly, because the nature of God is such, as he can neither tempt, nor be tempted to evil: partly, because there are other true causes of such like temptations; even our own lusts & concupiscence: partly from contrary effects: God is author of all good, therefore cannot be author of evil temptations: 2. the putting down of the true cause of temptations, our own concucupiscence: 3. What effects that worketh, after it conceiveth once, it bringeth forth sin and death: 4. In this place the last thing is the conclusion, admonishing us that we err not, neither commit so great sin, as to ascribe unto God our evil temptations. The fourth and last part here handled, is the excellency of the word of God, whereby we are regenerate and borne anew: In which place may three things be noted: 1. the word, what it is, and what it doth: 2. the removing of things which hinder the course and efficacy of this word: loquacity and speaking, when we should be silent: and anger when we are reproved: 3 finally, he setteth down exhortations to the regenerate. 1. That they should peaceably hear the word: 2. that they should not hear it only, but do it also: 3. that such as will be religious, must moderate their tongues: 4. that the Saints embrace true religion, which consisteth in two things: 1. in charity towards the poor and needy: 2. in innocency, and true holiness. The Analysis or resolution of the first chapter of S. james. Chapter ●● the A●●stle S. ●●mes ●●th as we ●●e, two ●●r●s. ●amely 1. Title of the Epistle, wherein 3. things are to be noted. v. 1. 1. The person which writeth and sendeth the epistle. In whom two things are noted. 1. His name, who he was: Saint james. 2. His calling, what he was: the servant of Christ. 2. The persons to whom he writeth and sendeth his Epistle: the twelve tribes of Israel dispersed. 3. The greeting or salutation. 2. The handling of the places therein contained: the places are four, 2. vers. to the end. 1. The bearing of the cross, & outward afflictions patiently: herein four things must be noted. 1. The proposition: the saints must rejoice under afflictions: verse 2. 2. The confirmation & reasons why they should so do. Which are three. 1. From honesty and comeliness. 3. v. 2. From profit, the cross causeth patience, that excellent virtue. 3. v. 3. From event or end, it maketh men perfect. v. 4. 3. A distinguishing of persons, thereby showing that the cross is profitable to all men. v. 9 10. 11. 4. Conclusion. v. 12. 2. Condenning wavering prayer, which he doth three ways. 1. By a similitude, comparing it to the wanes of the sea evermore tossed. v. 6. 2. From disadvantage, such a prayer profiteth not. 7. verse. 3. By a sentence general, a wavering man is troublesome in all his ways. verse 8. 3. Concerning internal temptations, therein are four things to be observed; 13. to 18. verse. namely 1. The proposition, denying God to be cause of evil temptations. 2. The confirmation. 1. From his nature, who tempts not so, neither is tempted. 13. v. 2. From the true cause. 14. v. 3. From contrary effects. 17. v. 3. The effects of lust, which are two. v. 15. 1. Sinne. 2. Death. 4. The conclusion. v. 16. 4. The excellency and effect of the word of God, herein three things are to be marked, 18. v. to the end. 1. What the word of God is, and what is the excellency thereof. v. 18. 2. The removing of things hindering the hearing of this word: which are two. 1. loquacity and talketivenesse, when we should hear rather. 2. Anger when we are reproved. 3. Exhortations to the regenerate persons: which are four. 1. To hear patiently. v. 21. 2. To do the word which we hear. 22. 23. 24. 25. 3. To moderate our tongues. 26. 4 To embrace true religion; in two things consisting, Namely 1. charity. 2. innocency. 27. v. THE EPISTLE OF SAINT JAMES, THE FIRST VERSE, THE FIRST SERMON. Verse 1 james, a servant of God, and of the Lord jesus Christ, to the twelve tribes which are scattered abroad, Salutation. Herein is contained the title of he epistle, being be first part of his chap. Thereof are 3. parts. 1. The person writing; in whom two things are considered: Namely 2. The persons to whom he writeth: The twelve Tribes dispersed. 3. The salutation and greeting which he sendeth unto them. 1. His name, which was Iames. 2. His calling and profession, a servant of GOD, and of Christ. IN this title the first thing is the First the person writing person which wrote this Epistle: In whose circumstance two things are to be considered. 1. His name, who, or what he was. 2. His calling and profession; that he was a servant of God, and of Christ. First touching his name, who he was, He was james, called james the just, or james the less, brother ●o Jude the apostle, called also the brother of the Lord. Among the Apostles there were two of this name, the one was the son of Zebedee, and brother of john; the other the son of ●●t. 10. Alphee, and brother of jude. This was also called the brother of the Lord, as Paul termeth him, who writing to the Galathians, saith; That he came to Jerusalem to visit and see Peter, ●lat. 1. with whom he stayed fifteen days. But of the Apostles he saith he saw none, but james the brother of the Lord. Not that he was the natural brother of Christ, as helvidius gathered, but because he was son of Mary Cleopha, sister to the blessed Virgin, and so his cozen german, called his brother after the manner of the Hebrews, who call them brethren and sisters, who are of the same kindred, as Saint Hierom Hier. against luid. ●ne. 13, ●●e. 29. ●●t. 12. ●●t. 13. showeth. According to which speech Abraham calleth his nephew Lot, brother; and jacob, Laban his uncle; Laban, jacob his cozen, brother. Thus Matthew speaketh, who reporteth that while Christ was preaching, his mother & brethren came and desired to speak with him. And who these his brethren were, a little after he noteth by the confession of the people, who hearing his wonderful wisdom, and seeing the strange miracles which he wrought among the people, as amazed thereat, cried out, Is not this the Carpenter's son? is not his mother called Mary, and his brethren james and joses, Simon and Jude? and are not his sisters with us? Whence then hath he these things? Thus the Hebrews called them brethren which were of kindred: & so was james called the Lord's brother, in that respect only that he was his kinsman, and cozen german, his mother's sister's son. james then son of Alphee, cozen to Christ, & one of the 12. Apostles, 〈◊〉. 4. &. 10. as in the gospel it appeareth, was the writer of this Epistle. For which cause both the Greeks & the Syrians give him the name of an apostle, affirming that james the Apostle wrote this. Notwithstanding there were in former times, and are now also some, doubt of the authority of this Epistle: Into which doubt they have been brought by these reasons specially. First, he calleth himself a servant of Christ, but not an Apostle: therefore say they, it appeareth that it was not james the Apostle. This reason is most weak, and by the like may be refuted. Saint john in his first Epistle calleth himself neither the servant of Christ, neither an Apostle, should we therefore conclude, that john was neither the servant, nor the Apostle of Christ? Were not this absurd? In the other two Epistles he calleth himself Elder, but not Apostle: Therefore was he not an Apostle which wrote them? Saint Jude in his general Epistle calleth himself the servant of jesus Christ, Jude ver. and brother of this james, shall we therefore infer and conclude, because he calleth not himself an Apostle, therefore he was none? If a king in his title should omit the name of his kingdom, should it therefore follow he is no king? If because he calleth not himself an Apostle, the reason should follow therefore he were not an Apostle, then should the like follow in the other two Apostles, which may not be. Another reason is, This Writer maketh not mention so oftentimes of the merits of Christ, as other Apostles do, therefore Mat. 28. Mar. 16. Luke 24. it seemeth he was not an Apostle. For all the Apostles were sent to preach Christ, & remission of sins by his death The answer hereunto is not hard. He maketh memorable mention of Chtist, and his profession calling him our glorious Cap. 2. Lord, whose faith and religion he counseleth to be without respect of persons. And for his part, his endeavour was in this place, to root out security and hypocrisy out of the hearts of men, who with a bare name of faith deceived & flattered themselves; against which fond persuasion, and vain ostentation of faith, the Apostle bending himself, could not so often mention the merits of Christ, as others did, who having to do with others which professed not Christ, altogether almost entreat of his death, merits, and redemption, as having more matter ministered to labour in doctrine, then S. james had, who against carnal professors, and counterfeiting hypocrites, frameth his style, and spendeth his labour to that purpose. A third reason moveth them hereof to doubt, This Author Chap. 2. 3 citeth (say they) the story of Abraham to prove justification by works, which S. Paul to the Romans & Galathians citeth for justification by faith. Thus seemeth this Author to preach contrary to Paul, whose doctrine is plain, that we are justified by grace freely, without the works of the law, even by faith in Christ jesus. This may thus be repelled. These Apostles spoke not in the same sense of faith and justification, but S. Paul of true faith, S. james of counterfeit faith: S. Paul of justification by faith before God, Saint james of being known to be justified, which is, before men by good works, therefore they are not contrary. Neither this only, but they dealt with divers persons: S. Paul with them which ascribing too much to their works, derogated from faith in jesus Christ. Against whom Paul disputing proveth that justification before God is by faith only in Christ, unto which purpose works avail nothing. Saint james dealt with men quite contrary affected, even such as boasting to much of their bare faith, neglected the study of good works, & so slept in the cradle of security: wherefore S. james, to rouse and raise them, affirmeth that bare faith, neglecting and not regarding good works, is dead, and profiteth nothing, because works are as testimonies and fruits of our faith, whereby it is known to be either dead or lively, as the tree is manifest by the fruits thereof. Even as Abraham being before God justified, yet by his works showed his faith, whereby he was known to be righteous, and thereby so reputed of men, and thereto citeth he faithfully the story of Abraham, not to prove that by his works he was justified before god, but to show that his faith was fruitful in all good works to the glory of God: and that by his works he was known to men to be righteous, and so the Scripture fulfilled, Abraham believed, and it was imputed unto him for righteousness. So that there is sweet melody, and a joyful harmony betwixt these Apostles, in that, that S. james in the second chapter teacheth that, which almost in every Epistle Paul preached, that men must not profess religion in word only, as hypocrites do, but by good works beautify their calling, that their conversation may be answerable & correspondent to their profession, & so God in all things glorified, through jesus Christ. S. james then saw the pestilent hypocrisy of men, who like the old Philosophers, could speak welof virtue, but would not perform that themselves, which they gave in precept ●culans ●tions. unto others, as Tully complaineth: so these could talk much of faith, but would do never a whit thereafter, & therefore bendeth himself wholly against them, as in the discourse appeareth, agreeable to the scripture. So than if all things be truly weighed, & circumstances duly considered, it may appear that this epistle is most catholic, so that neither of the author, neither of the authority ought men to doubt: but as commonly, so generally it is to be received under the name of james the Apostle of jesus Christ. 2 The writer being james the holy Apostle, it followeth that we consider his profession and calling; whereof the place itself teacheth us, in that he is called a servant of God, and of jesus Christ. Servants (as Saint Augustine showeth) in the Latin tongue were so called, because such as by right of war might have been slain, were reserved, and kept Lib. 19 c. 15. civitate Dei. alive, and so called, and named servants, a seruando, from saving: The kinds whereof if we will consider, as may serve to this purpose, I suppose they be two. One kind of servants which are so by condition, as borne by nature; caught in war; bought with money: of which there were not a few in the days of Christ and his Apostles: of such john 8. our saviour might seem to have spoken, when making difference betwixt the son of a man and his servant, which he apply to the cursed jews, which were the servants of sin: He saith, the servant abideth not in the house for ever, but the son abideth for ever. Saint Paul of this servitude speaketh, both exhorting him that was by condition 1. Cor. 7. 1. Tim. 6. Tit. 2. Col. 3. Ephes. 6. 1. Pet. 2. a servant, in that condition to continue without grudging: and also exhorting servants to be obedient to them which were their bodily masters. Whereunto Saint Peter also exhorteth. When the Apostles speak of servants by condition, even such as were borne in captivity, or such as were taken in wars, or finally, such as were bought with money, and were their slaves & servants to whom they belonged, but of such S. james speaketh nothing here. 2 There is another kind of servants, which are servants by profession & calling, who offer their service unto God, and his son jesus Christ our Lord, which are also of two sorts. Men are the servants of God, either generally, either particularly. Generally they are all the servants of jesus Christ, whosoever profess his religion, and promise their service unto him in the general calling of a Christian. Thus bond and free, male and female, young and old, rich and poor, prince and people, wise and foolish, learned and ignorant, base borne and honourable, one and another: even all such as profess the religion of God, and of Christ, are his servants. Samuel being a child, before 1. Kings 3. fore he served in the place of a Prophet, being called by God, was taught to say by Ely the priest, Speak Lord, thy servant heareth. job in sincerity professing the religion of God, is called Job. 1 &. 2. & 42. the Lords servant. David not yet advanced unto the kingdom, but persecuted by Saul, and in danger in the desert of Maon, perceiving the inestimable love of God toward Psal. 116. Psal. 143. 12. 144. 10. him, protesteth that he will therefore be thankful, and do God service: Behold Lord, for I am thy servant, I am thy servant, and the son of thy handmaid. In this sense infinitely is setuant taken in holy Scripture, meaning all such as serve God in profession of religion. Specially they are called the servants of God, and of Christ, who in some several and chief calling do homage unto God, and promote his kingdom. So Princes in common wealths, Preachers and Ministers in the Church of Christ, are servants of God and of Christ, in special service. Our saviour Christ in some sense is also a servant, in that in the office of a mediator he served the will and pleasure of his father, whereof the prophet Ezechiel speaketh, Ezech. 34. I will set up a shepherd over them, and he shall feed them, even my servant David, he shall feed them, and be their Shepherd. By David, not meaning David the king, the son of Ishai, but jesus Christ, of whom David was a lively type and figure. Isai also speaketh of Christ in the Isai. 52. 53 v. 11. 42. 1. person of God, Behold my servant, he shall prosper, he shallbe extolled, and exalted very high, speaking of our saviour Christ, in whose hands the work of our spiritual deliverance prospered. Serving therefore as the head, & great Shepherd of the church, he is called in a special respect, the servant of God. David and other Princes serving God in the chief place of the common wealth, in handling the sceptre of government, are called Gods servants. Magistrates seeking by setting forth God's glory and true religion, by giving precepts, and making laws for the advancement of godliness and virtue, are called the servants of God in that special service, as Augustine Epist. 50. to Boniface the Earl at large showeth. So the Apostles and Ministers of God's word, specially called to the ministery of the word and sacraments▪ are called in respect of that special service, specially the servants of God and of Christ, as Saint Paul in sundry his Epistles, Saint Peter, and this Apostle of himself speaketh, calling themselves the servants of the Lord. Princes themselves have no greater honour then to 1. james 1. become servants unto Christ, and to lick dust under the feet of his Church, as the Prophet speaketh: which is, that earthly Princes should not fear to set out the gospel, Psal. 72. and give all their strength to the enlarging of Christ his kingdom, though it be with hazard of their crowns. Yea this is by the Apostle to the Hebrews 1. chap. verse 7. attributed to the angels of God, as their highest honour to be ministering spirits to Christ, and to be subject unto him. How many times doth Abraham, Isaac, jacob, Moses, josua, David, Ezechiah, and all the zealous kings of juda entitle themselves the servants of God? How often doth God show forth his great love, favour and goodness to Israel, yea and many other under this name, that they are his servants? Who ever of the Princes of the earth, but Pharaoh, and Senacherib, and the like, exalted themselves against him in this wise, Who is the Lord that I should hear his voice? I know not the Lord, neither will I let the people go, Exod. 5. Exod. 5. If thou wert as mighty as David the King and Prophet, yet this is thy greatest honour, with him to say; Behold Lord, for I am thy servant, I am thy servant, and the son of thy handmaid, Psal. 116. If thou excellest all kings in wisdom, riches, honour, as Solomon did, yet this is thy Psal. 116. glory, to rejoice in the service of jesus Christ. If thou wert wiser than Daniel, more righteous than Noah, more perfect than the Prophets, this is thy glory, the service of Christ. If we were Princes on earth, Prelates in the Church, Angels in heaven, yet this is the height of all glory, to rejoice in the service of Christ. Who are we and what are our father's houses, who can imagine and frame unto ourselves greater glory, then to be servants unto Christ? This the Apostles did not, who alwais held it their greatest glory to be indeed the servants of Christ, 1 Now this name of servant must teach us humility, that we submit ourselves to Christ, whose servants we are, and for his sake, and by his example to serve one another, whereunto he exhorteth, You know that the Lords of the Gentiles have rule over them, and they that are Matt. 20. exercise authority upon them. But it shall not be so among you, but who so will be great among you, let him be your servant, and who so will be chief among you, let him be your minister, even as the son of man came not to be ministered unto, but to minister, and to give himself John 13. for a ransom for many. Whereunto his example in washing his Disciples feet serveth. Whereupon he concludeth; You call me master and Lord, and ye say well, for so I am: if I than your Lord and master have washed your feet, ye ought also to wash one another's feet. For I have given you an example, that ye should do even as I have done unto you. Verily, verily I say unto you, the servant is not greater than the master, neither the Ambassador greater than he that sent him. So by their calling unto his service, he by his example teacheth them humility, both to serve him, and to serve one another also. The holy Apostle teaching the Saints that their freedom and liberty Gal. 5. consisteth in mutual serving one another in the humility of their hearts, thereunto exhorteth. Brethren, you have been called unto liberty, only use not your liberty as an occasion to the flesh, but by love serve one another. Elsewhere about to entreat of the particular duties of Ephes. 5. special persons, as a sentence general he premiseth this, Submit yourselves one to another in the fear of God. Unto whom Saint Peter subscribeth; Submit yourselves 1. Pet. 5 one to another, deck yourselves inwardly in lowliness of mind, for God resisteth the proud, and giveth grace to the humble. Hereof our profession and calling putteth us in remembrance who are servants by calling to serve God in spirit and truth, and to serve one another in the fear of God. Let disdainful contempt, let ambitious honour, let insolent pride, let peevish arrogancy be abandoned & abolished from the hearts of the Saints, who are therefore servants to serve God & his son jesus Christ, in all pure & holy obedience, & for his sake to serve one another in love. 2 By our servitude we are furthermore taught, what we own unto Christ jesus our Lord and master: even all Luke 1. service, which is the end of our redemption and cleansing by Christ from our sins. Zacharie the father of Saint john Baptist therefore saith, we are redeemed and delivered from all our enemies, that we should serve him (that is Christ our redeemer) in holiness and righteousness all the days of our life. Saint Paul affirmeth that Heb. 9 we are washed and purged in conscience from dead works to serve the living God. We are Christ's both in life and Rom. 14. death, none of us liveth unto himself, neither doth any die unto himself: for whether we live, we live unto the Lord, or whether we die, we die unto the Lord, whether we live therefore or we die, we are the Lords. In all things therefore, and at all times we ought to serve him, being not our own, but bought with a price, that we might glorify God in spirit and in body, which are both his. We are all that we are to serve Christ and his Church, 1. Cor. 6. our power, our ability, our strength, our wit, our riches, our knowledge: the parts of our bodies, the powers of our minds, our limbs, our livings, our lives, yea even our own selves are the Lords, to whom we own whatsoever is in us. Let us then in the fcare of God, confess him with our mouths, praise him with our tongues, believe him with our hearts, glorify him in our works, and Psal. 100 in all things serve him as it becometh us. 1 For he hath made us and not we ourselves. 2 He hath redeemed us, not with corruptible things, as silver, and gold, but by 1. Pet. 1. his own blood, as of a lamb immaculate and undefiled. 3 He saveth us from death, and delivereth us from peril and trouble 4 He advanceth us to glory: shall we not serve him then, our Saviour, and our God? If the creature own all service to the creator: if they which are redeemed, own him service by whom they are redeemed and delivered: if such as are saved own service to their saviour and preserver: if they which are glorified, own service to him by whom they are advanced to glorious dignity, shall not we serve Christ, our creator, redeemer, saviour, and by whom only we are partakers of immortal glory? What great disloyalty, what great impiety, what great ingratitude, what great iniquity is then committed against Christ jesus, when we serving ourselves, our pleasures, our affections, our bellies, our backs, and our inordinate desires, we cast off the yoke of his service from us? 3 Servants ought to imitate such virtues and good Mat. 11. 13. john. 1. Pet. 2. Ephes. 5. Ephes. 4. 2. Cor. 8. qualities as they find to shine and flourish in their masters, as we see often in the servants of men: we are the servants of Christ, we are bound therefore to imitate those virtues, which he, & the Apostles in him have commanded to be followed, his meekness, patience, humility, love, long sufferance, liberality, kindness, forgiveness of offences, and the like virtues, which shone in the face, as it were, and whole life of jesus Christ. 4 Finally, servants must attend upon their masters will, wait their leisures, rely and rest upon their care for them, seek all necessaries at their hands: so we the servants of Christ, must do his will in all things, wait his leisure patiently for our deliverance, depend upon his provident care, who careth for us, and in all our needs and necessities have our recourse to him by prayer. These and the like dutiful considerations ought this our spiritual service to raise up in our hearts, that as in name, so in deed we might in all things show ourselves the unfeigned servants of the Lord jesus, as no doubt this Apostle was, who not excluding nor shutting out other respects, having consideration specially of his calling and office of an Apostle, calleth himself the servant of God, and of the Lord jesus. james being the writer and sender of this Epistle, sendeth 2. Pérsons to whom he writeth. it to the dispersed tribes of Israel, so the twelve tribes of Israel were the persons to whom he writeth and sendeth his Epistle. These tribes had their names from the twelve sons of jacob, which were the twelve patriarchs, who had the land of Canaan divided into twelve several parts for the twelve tribes of Israel. Of these tribes and their heads, we may read in the books of Genesis, Numbers, josua, the Revelation of Saint john, and such like Gen. 49. Num. 1. & 32 josua. 9 & 13 revel. 7. places, whereunto for this matter we may be referred. These tribes taking their names from the holy patriarchs, ●n the time of the Apostle were driven out of their pos●essions, which for many years they retained in the land ●f Canaan, and were now dispersed, whereof the Apostle ●ere certifieth us, when he saith, To the twelve tribes dispersed, salutation. These being removed from their own ●nd old seats, which in Canaan they enjoyed many ●eares, were now dispersed and scattered among the Gentiles in many places of the world. And this dispersing and scattering of these tribes was not at once, and together, but at divers times, and upon sundry occasions: partly they were dispersed and scattered when Salmanaser king of the Assyrians carried them 4. Kings 17. captive into Assiria, and held them in cruel bondage: partly when they were subdued by Nabuchodonosor, and 4. Kings 24 carried into Babylon into captivity, for the rebellion of ●ehoiakim against the king of Babylon, to whom he was subject: partly they were dispersed by reason of the tumults and stir that was in Asia and Egypt: partly when immediately after the death of Saint Stephen, the cruel Acts 8. pharisees moved persecution against the Church at Jerusalem, insomuch as thereby such as believed, were scattered throughout the regions of judea and Samaria. The Jews being thus miserably dispersed and scattered into every coast and country, place and province of the world, so that in person, and by his presence, he could not teach them by lively voice, and word of mouth, the Apostle by his letters which might better be brought unto them, informeth them in their duties, and thus writeth unto them dispersed. Of which scattering there was manifest token, in that Saint Paul being the Apostle of the Gentiles, and sent to preach unto them, into what place so ever he came almost, he found a Synagogue of the 1. Rom. 1. Gal. Acts 9 Acts 13. jews, and assemblies of them, dispersed and scattered among the Gentiles, as in Damascus, in Syria immediately after his conversion, and in Asia the less, in Antiochia a town of Pisidia, in Thessalonica a City of Macedonia, at Corinth, Ephesus, at Rome also, and sundry other Acts 17. 18. 28. chap. places of the Gentiles, whereby it manifestly appeareth, that they were dispersed, as here S. james writeth unto the twelve tribes dispersed. And this dispersing of the believing jews among the Gentiles, putteth plain difference between the Kingdom of Christ, and the kingdoms of this world. The kingdoms of this world be they never so ample, large, and great, yet are they contained within certain bounds, circuits, and limits of the earth. The kingdom of the Persians and Medes, a mighty kingdom, having besides Sidrach, Misach, and Abednego, 120. princes and governors, yet it was measured by it limits and bounds: it reached not through the whole world. The Grecians, the Romans, the Babylonians, and other people had mighty monarchs, Dominions, and Empires, yet none of them but had their bounds on earth, which they did not pass: but the kingdom of Christ is infinitely spread upon the face of the earth, and runneth through the whole world: Psal. 72. for his dominion is from sea to sea, and from the rivers unto the end of the land. They that dwell in the wilderness shall kneel before him, and his enemies shall lick the dust▪ the kings of Tharsis, and of the Isles, shall bring him presents, the kings of Sheba and Saba shall bring him gifts. Yea all kings shall worship him, all nations shall serve him. This kingdom reacheth from East to West, from whence men shall arise to increase this kingdom: for which cause our Saviour saith to the unthankful Mat. 8. jews, that many shall come from the East and West, and shall sit with Abraham, Isaac and jacob, in his heavenly kingdom: which kingdom Saint john describing, and showing who were as heirs sealed up thereunto, saith: After these things I beheld, and lo, a great multitude which no man could number, of all nations and kindreds, people revel. 7. and tongues, stood before the throne, and before the Lamb, clothed with long white robes, & palms in their hands, and so after the 144. thousand of the jews, he referreth an innumerable multitude also of the Gentiles to the kingdom of Christ, whereby it appeareth it is infinite and universally diffused and scattered upon the whole earth, whereunto all the elect of God wheresoever dispersed, appertain, as in the writing of james to the twelve tribes dispersed, appeareth. 2 Besides this, in that Saint james writeth unto the twelve tribes dispersed, it teacheth us that the Church of Christ is tied or bound to no place. neither so fastened to Jerusalem, but it may be removed: but is always there where the true saints of god are. The church was sometime in paradise, when our prime parents were there resident in their righteousness, but not so immoveably, but that it was afterward else where in Abel. The Church was in Mesopotamia in Abraham, but not there tied: but afterward it was here and there with him, now in Egypt, now in Caldea, now in Canaan, now here, now there, with Isaac, jacob, and joseph, with David, the Princes, the Prophets, Christ, the holy Apostles, as the stories witness. Now in the countries of the Gentiles in the dispersed jews, to whom S. james here writeth. Absurdly therefore do our adversaries the Papists tie the Church of Christ to the Chair of Peter in Rome▪ Seeing in all times it hath removed with the faithful, and is there where the word is professed, Sacraments duly administered, discipline in some measure practised and exercised. 3 Now that Saint james mentioneth only the twelve tribes of Israel, as the persons to whom he writeth, we may not gather, that this doctrine appertaineth not to us, nor to other Churches, as well as to the jews and scattered tribes, to whom it was chief and first sent. For such is the nature of God, that when he speaketh to one man, or one people, yet then must all men, and all people hear him. Wherefore when he gave his law to Israel only, yet it concerneth all men, and condemneth all that are guilty Exod. 20 thereof. Saint Paul rehearsing the punishments which God inflicted upon the jews for their horrible sins, 1. Cor. 10 showing that the same appertain unto all, concludeth, that such things came upon them for examples, but were written to admonish us, upon whom the ends of the world are come. And generally speaking of the whole scripture, that it is not written to any one people, but that Rom. 15. it concerneth others in like manner, saith: Whatsoever things are written aforetime, are written for our learning, that we through patience and consolation of the holy scripture might have hope. Whatsoever then in scripture, tendeth either to doctrine, or to instruction, reprehension, correction, or consolation, it after some manner also pertaineth unto all. Whether then the Saints writ to whole Congregations and Churches, as Paul to the Romans, Corinthians, Galathians, Ephesians, Philippians, Collossians, Thessalonians, and other Churches, or else to special persons, as Paul to Timothy, Titus, Philemon: john to the elect Lady: & to Gaius beloved in the Lord: or other persons, they in some manner concern all men: and something therhence may be gathered which concerneth not those places and persons only, but all in general, Though therefore Saint Peter writ, to the Saints being 1. Pet. 1. 1. strangers, which dwelled here and there throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia: and S. james here sendeth this Epistle to the twelve tribes of Israel dispersed and scattered: yet may we not think that it concerneth them only, but all men also, albeit for the circumstance of time, place and person, they wrote unto certain. Neither is this marvelous or strange. The Philosophers and profane writers, as Plato, Cicero, Aristotle, Xenophon, Seneca, and others, have written to several and certain persons chief, yet their precepts concerned all the Gentiles, who thought themselves bound to obey them. Shall human Philosophy dedicated to certain persons, bind all to obey it: and shall not the heavenly and divine Philosophy of God's word, though it thiefly be sent to some one, yet bind all men to obedience? This Epistle was sent to the twelve tribes dispersed, yet it concerneth all men: Wherefore of the Grecians it is called Catholic: of the Latins, Canonical: of us & others, General, because it concerneth all people in general. Neither doth it follow, it was writ first to the jews, therefore it appertaineth not to us Gentiles: for the whole law of God, and the whole doctrine of the Gospel, was Exod. 20. Mat. 10. Act. 13. Matt. 28. first delivered unto the jews, and then afterward unto the Gentiles. Thus much is necessary here-hence to know for us, Who easily will turn the jews unto obedience to the scriptures, and live as we lust ourselves: as if these things concerned not us, but them only. The persons to whom this Epistle was written, were the 12. tribes dispersed. and after them, the doctrine bindeth us all to holy obedience. In the title the third and last thing is the greeting he 3. Salutation. sendeth. Touching greetings & salutations, which among all men have at all times been usual, we need not curiously to consider, seeing it cannot be denied, but that both godly and profane persons have used it, and both profane writings, and the holy Scripture also deliver and set down sundry forms thereof. Plato disputeth of the salutations and gteetings of the Grecians, whose common salutations 3. Epist. Dionisio. were three, To wish joy, this form was common to the people. To wish prosperity, which was used of the philosophers. To wish health, which was proper to the physicians. The Romans commonly used one form of greeting, to wish health, as Marcus Cicero wisheth, or sendeth health to Publius Lentulus, and so others. Other have used other forms. The enemies of Benjamin sending Esd. 5. their letters to king Darius, against juda, in their salutation Dan. 3. wish him peace. To Darius the King, peace. Nabuchodonosor making a decree, that all Nations should worship and serve the God of Sidrach, Misach, and Abednego, in his letters to that purpose tending, he useth the like salutations, Nabuchodonosor king, to all people, nations and languages that dwell in all the world, Peace be multiplied unto you. Saint Paul in every of his Epistles sendeth greeting under this form, Grace and peace from God the father, etc. Or, Grace, mercy and peace, as to Timothy. Saint Peter imitating Paul, useth the like form. Saint 1. Pet. 1. 1. 1. john. 1. 1. Jude wisheth mercy, peace & love to be multiplied. Saint john in his first Epistle seemeth to omit both the name to whom he writeth, and his salutation. In the other two he contenteth himself 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 general Acts 23 counsel held at jerusalem, writing to the Antiochians, salute them in manner following, The Apostles, Elders, and brethren, to the brethren which are of the Gentiles in Antiochia, Syria, and Silicia, send greeting. And Acts 15. Claudius Lysias the chief captain, sending Paul to Felix, in his letter saluteth him in this manner, Claudius Lysias unto the most noble Governor Felix, sendeth greeting. In which places they used the form of Saint james in this place mentioned, which being translated word for word, is, To rejoice, to be merry. Which joy and rejoicing is not bodily, but spiritual, the joy of the Spirit in the Lord, whereby we rejoice in him, not only in our prosperity, and in his benefits favourably and mercifully poured upon us, but also in our troubles justly by him inflicted, and in the misery and adversity of this world, which we accept and receive from him as a testimony of his love toward us, in that we are thereby made conformable Rom. 8. to the image of his son jesus Christ, that as we are like him in affliction, so we may be like him in glory. john 16. This rejoicing, and this joy our Saviour Christ promiseth his, Ye shall weep and lament, & the world shall rejoice: ye shall sorrow, but your sorrow shallbe turned into joy. To which Saint Paul exhorteth; Rejoice in the Lord always, Phil. 4. and again I say rejoice. This is the joy whereby God reigneth over his, whereof the Apostle speaketh; The kingdom of God is not meat and drink, but peace, and righteousness, and joy in the holy Ghost. And this is that Rom. 14. which in his salutation he wisheth them. And thus much may serve for the title of the Epistle, james the servant of God and of jesus Christ, to the twelve Tribes which are scattered abroad, Salutation, joy and rejoicing. Now the God of comfort and consolation pour into our hearts this joy of the Spirit, that our hearts and minds replenished with gladness, we may in all things rejoice in him, through jesus Christ our Lord, To whom with the holy Ghost, three persons in trinity, one everliving, and everlasting God in unity, be all praise, dominion, and majesty now and for ever. Amen. james Chapter 1. verses 2. 3. 4. 5. 6 Sermon. 2. 2 My brethren, count it exeeeding joy, when ye fall into divers temptations. 3 Knowing that the trial of your faith bringeth forth patience. 4 And let patience have her perfect work, that you may be perfect and entire, lacking nothing. 5 If any man lack wisdom, let him ask it of God, which giveth to all men liberally, and reproacheth no man, and it shallbe given him. 6 But let him ask in faith, and waver not. 1. Place of bearing outward afflictions. THe title of the Epistle being set down, in these words and the rest, he cometh to the handling of the matter and common places which herein are contained. Of which the first is of bearing outward afflictions, wherein we ought not to be cast down, but rather to be glad; not to be faint hearted, but to rejoice. With which he doth wisely to begin, in as much as in that their scattering their case was most miserable, and therefore were they first of all to be armed and comforted against afflictions. Which in these verses, and in the 9 10 11. 12. he performeth. In which discourse there are four 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 cross is profitable, 9 10. 11. verses. 4 The conclusion, 12. verse. Now this Treatise is a little inverted, and troubled by a digression which is necessarily made, 6. 7. 8. verses wherein the second place is contained. This being thus observed & noted by the way, let us consider the words read. In these verses are three things to be noted. 1. The proposition of the place. 2. The confirmation, or rendering of reasons of his proposition: And they are three. 1. From honest comeliness. 3. 2. From profit, because it causeth patience, that excellent virtue. 3. From event and effect, it maketh perfect. 3. The preventing of an objection. In which are two things. 1. The objection proposed, How shall we bear the cross as we are taught? 2. The answer. In which are four things noted, namely 1. What that wisdom is. 2. Who giveth it. 3. What hope we have to obtain it. 4. How we may ask it. 1 The first herein is the proposition of the place, which is, That the Saints of God must bear afflictions: Under the heavy burden whereof they may not faint, fall down, nor quail, but be patiented, triumph, and rejoice. Hereof he carefully admonisheth, because in their scattering and dispersing their condition could not be but miserable: and therefore in these external afflictions, they had need to be comforted, which Saint james doth faithfully in this place; My brethren, count it exceeding joy when ye fall into divers temptations. Saint Peter in like case writing to those strangers which were in like manner 1. Pet. 4. scattered here and there, in Pontus, Galatia, Cappadocia, Asia, and Bithynia, exhorteth them to bear afflictions without fainting. dearly beloved, think it not strange concerning the fiery trial which is among you, to prove you, as though some strange thing were come unto you, but rejoice, in as much as you are partakers of the sufferings of Christ, that when his glory shall appear, ye may be glad, and rejoice. Our Saviour Christ foretelling his Disciples the condition whereunto they should be Mat. 10 subject, even to be as sheep among wolves: and for his sake and the Gospels to be brought before judges, scourged in Synagogues, expelled and excommunicated their assemblies, and every where evil entreated, and spitefully handled: by his own example exhorteth he them to bear all these things, and willeth them with invincible courage john 16. and patience, to take up their cross and follow him. And elsewhere forewarning them of their oppressions, therein he willeth them to be of good cheer, and bear their afflictions with patience. In the world (saith he) you shall have trouble, but be of good cheer, I have overcome the world. The holy Apostle Saint Paul to like purpose persuadeth Rom. 12. men not to faint in heart, not to cast down their heads as discomfited, but in the midst of their afflictions and miseries to rejoice: Rejoice in hope, be patiented in tribulation, continue in prayer. Which condition inseparably joined with the profession of the faith, ought not to seem strange unto the Saints, neither to move them. Which S. Paul considering, counseleth them to stand fast 1. Thes. 3. in the faith, and not to be moved with these afflictions, because they were thereunto appointed of God. The proposition therefore of this place is, that the Saints of God must arm themselves against all manner afflictions, and therein rejoice exceedingly: Come there life, or come there death; come prosperity, or come miserable adversity; come there sickness, or come there health; come there wealth, or come there woe; come there persecution, or come there pestilence; come there sword, or come there famine; come there captivity, or come there any other misery, we must be prepared and armed thereunto, and hold fast the proposition of the Apostle, Brethren, count it exceeding joy when you shall fall into divers temptations. In this proposition many things may be observed worthy our consideration. 1 That the Saints must count it great joy when they fall into temptations, and do suffer afflictions in the world. Wherein the joys of God's saints, and the joys of the wicked are distinguished. The wicked rejoice, some in one vain thing of this world, some in an other: accounting sickness, poverty, imprisonment, ignominy, misery, persecution, famine, nakedness, sword, death and such like afflictions, as evils, wherefore they shun them by all means, they abhor them, as infallible tokens of the heavy wrath of God, & his just hatred against them which suffer them, as appeared by the sentence of Eliphas job. 4. against holy job, who condemned him for wicked, because he was afflicted: and by the censure of the wicked, who Isai 53. judged Christ as rejected of God, because he was plagued and smitten by him. And the jews in like manner so judged of them upon whom the tower of Silo fell, and whose Luke 13, blood Pilate mingled with their sacrifice, slaying them when they were offering: esteeming them for wicked, because of their punishment. Finally, by the sentence of the Barbarians in Melita, who seeing a Viper springing out of the fire, to rest upon the hand of the Apostle S. Paul, Acts 28. accounted him for a murderer, and a wicked person. But so do not the Saints, for they know that these afflictions by the blessing and grace of God, tend to their furtherance, and salvation in jesus Christ. Wherefore they therein rejoice exceedingly, and prefer this joy before all worldly joy whatsoever. Insomuch as in the midst of their misery, and in their tortures & torments they have triumphed: as, the holy Apostles being afflicted, beaten, and smitten for the testimony of God's truth▪ departed. and went out of the council rejoicing, of whom S. Chrysostome Act● 5. saith, The Apostles were scourged, & they rejoiced: they were bound and imprisoned, and they thanked: they Homil. pop. Antioch. 54. Rom. 5. were stoned, and they preached. The blessed Apostle Paul of himself and the rest beareth the like record, that, in their troubles they rejoiced. We rejoice, saith he, in trouble, knowing that trouble bringeth forth patience, patience, experience: experience, hope: hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us. The holy and blessed martyrs have in like manner counted it exceeding joy, when they fell into temptations, wherein they being by the will of God, above the strength and course of nature, have triumphed: whereas then the wicked shun these as simply evil, the saints embrace them as testimonies of love: whereas the wicked in their miseries, fret; fume, and foam at mouth for rage and anger, stamp, stare, murmur, and mutter against God, yea and blaspheme him in extreme desperation, as Saint Revel, 16. c ver. 11. & 21. John in his Revelation avoucheth, the Saints rejoice with joy unspeakable and glorious, as in wholesome documents of their life, corrections of their infirmities, provocations to prayer, invitements to GOD, repressors of natural corruption, encreasers of zeal, and means whereby they are made conformable to the image of the son of Rom. 8. God. Whereas the wicked herein faint and fall into despair, and rejoice in other things only: the Saints and holy men of God, make affliction the greatest matter of their mirth, and to suffer for Christ and his Gospel, their soundest joy, remembering the proposition of the Apostle here set down: Brethren count it exceeding joy when you fall into sundry temptations. Let worldlings than rejoice in their riches, and glory in their wealth, let them rejoice in their pleasures, and delight themselves in ambition and honour: let them make their banquets, belly cheer, and riotousness their joy: let them count for their greatest happiness and felicity, worldly security, and vacation from all trouble: yet this is the joy, the mirth, the delight, the pleasure, the felicity and happiness of the the Saints, wrongfully to suffer affliction, and this they count upon earth their exceeding joy, and therein they have their rejoicing. Let the wicked in their miseries Exod. 7. grow from worse to worse, as Pharaoh by his afflictions waxed worse, and more impatient: let them use violent 1. King. 31. hands upon themselves, as Saul in danger of the uncircumcised Philistines, fell upon his own sword, and perished: and many other at the loss of their riches, the spoil of their goods, the departure of their friends, and other afflictions, murmured against God: yet the Saints hold up their heads, rely upon God, humbling themselves before him under the cross, and count it exceeding joy when they fall into manifold temptations. 2 The word, Fall into, is not without signification: whereby the Saints of God are taught that they may neither procure, neither hasten their own cross, nor deserve at the hands of the world thus to be afflicted. The Papists which in many places, and at sundry times lay heavy crosses upon themselves: as beating their own flesh, scourging their own bodies, wearying and wasting themselves with long, tedious, and troublesome pilgrimages, fall not by the will of God hereinto, but by their own choice, therefore have no cause therein to rejoice: thieves, robbers, pirates, murderers, man quellers, evil doers, busy bodies, who by their own desert procure their own misery, ought not therein to rejoice. Let no man, saith Saint Peter, suffer as a thief, murderer, evil doer, 1. Pet▪ 4. or as a busy body in other men's matters: but if any suffer as a Christian, let him not be ashamed, but let him glorify God in that behalf. When men are causes of their own crosses, and procure by their wickedness their own punishments and afflictions, they must not therein rejoice, but rather lament and be sorry: but when we fall into temptations by the will of God, then must we count it exceeding joy. Foolish men punished for their wickedness, malefactors chastined for their ungodliness: wicked ones afflicted for their ungraciousness, have cause of sorrow, not of joy: of mourning, not of mirth: of lamentation, not of laughter, in that they fall not hereinto by God's will, but by their own wickedness: though secretly they do that which from everlasting God hath determined. Under the word, Falling into, is insinuated unto men, under what affliction and cross they must rejoice: under that cross which God imposeth and layeth upon us: under those afflictions whereinto we fall by the pleasure and purpose of God to try us: therein when we suffer, we must count it exceeding joy. 3 The circumstance of time may not be lightly passed over: My brethren, count it exceeding joy when you fall, that is, whensoever you fall into temptations. This teacheth the children of God, that once or twice to rejoice under the cross, is not enough to the perfect duty of a Christian, but whensoever, as often soever, at what time soever we are assaulted and assailed with temptations: so often to show ourselves patient therein and joyous, because Heb. 10. our crown is only given in the end of all our combats, which the author to the Hebrues recounting, teacheth us that we have always need of patience, that in fine and at length we may obtain the promise. For which cause the Angel requireth patience in the Smyrnians, revel. 2. and constancy under the cross to the end. Be thou constant unto death, and I will give unto thee the crown of life: It is not enough to begin to run in the race of patience, but we must run out our race with patience, if we will be crowned. Therefore Saint Paul admonisheth, that we run on with patience the race that Heb. 12. is set before us. Wherefore as he that hath borne the brunt of many bicker, and hath quit himself valiantly and like a man in sundry assaults and skirmishes: If before the end of the battle he faint and give over, loseth all his former labour: and as he that playeth on a stage, though he behave himself excellently in sundry acts: yet if in the last act he quail, he beareth away neither prime nor price in that action: and as he that runneth a long time, but falleth or sitteth down before he come to the goal, hath not the crown or garland: so if men in many miseries, in sundry temptations, in divers afflictions, have rejoiced: unless whensoever they fall thereunto they still rejoice, they lose their praise and commendation of patience, whereof the Apostle to foretell and foreteach us, would have us count it exceedtng joy, whensoever we fall into temptations. 4 Finally, he would men to count it exceeding joy, when they fall into divers or manifold temptations. Wherein we must learn, that the afflictions of the saints are manifold, divers and sundry, and that specially in three respects. 1 These afflictions are manifold in respect of the diversity of instruments, which God useth in inflicting them upon the Saints. For some times he useth the Devil, sometimes the means of men, some times other his creatures as instruments and means by afflictions to tempt the Saints. He used Satan in the temptation of Job. 1. &. 2. ca Job, to whom he gave licence in his goods, and in his body to afflict him. Men, almighty God used to afflict Israel his people, wherefore in the Prophets the Assyrians, the Babylonians, the Philistines, and Egyptians, with other, are both plainly called, and manifestly described as the instuments of God to afflict his people. In which sense Assur is called the rod of the Lords fury, and the staff Esai. 10. jere. 27. Ezec. 17. & 26 of his wrath and indignation. Thus the Lord calleth Nabuchodonosor, that cruel tyrant and shameful idolater, his servant, because he used him as a mean to afflict his people. Thus used also God the Chaldeans and Sabians as job. 1. his instruments to afflict Job the Patriarch and servant of God. Thus he used Sennecharib to afflict Hezekiah: the Scribes and Pharisees to afflict our Saviour, and to use all means of persecution against the Apostles and disciples. Thus he useth men to rob, spoil, slay, murder, and every way to afflict his saints and servants. God useth in like manner other creatures in afflicting of his Saints. Sometimes the heavens give abundance of rain, whereby the corn and grain of the earth is destroyed, and the Saints and others brought to extremity: some times the air is infected, wherehence, sickness, plagues & pestilence groweth, and the people are destroyed. Some times brute beasts rise up against men, and destroy them, as the Lion did the Prophet. The Lions which destroyed 3. Kings 13. those whom Salmanaser sent to inhabit Samaria, whereof that none were good were hard to affirm. By infinite 4. Kings 17. other his creatures, the saints themselves are oftentimes afflicted: wherefore if we respect but the diversity of instruments which almighty God useth in these external afflictions, we shall easily be forced to confess that in that regard even our afflictions and temptations are sundry. 2 As in respect of the divers instruments thereunto by God used, the temptations of men are divers and manifold, so if we look into the nature of temptations, they Psal. 34. are no less manifold and divers. Hereunto the holy prophet having regard crieth out: Many are the troubles of the righteous, but the Lord delivereth out of all. As many in number, so divers in nature are our afflictions. Some are afflicted by exile and banishment: some by captivity and imprisonment: some by famine and nakedness: some by peril and persecution: some by slander and reproachful contumely: some by rackings and tearings in pieces: some by slaughter and sword: some by fire and faggots: some by sores of body and sundry diseases: some suffer in themselves: some are afflicted in their friends, in their wives in their children: some in their goods: some in their bodies: some in their credits: some by sea: some by land: some at home: some abroad: some by open enemies: some by counterfeit friends: some by cruel oppression: some by manifest injuries: some by force: some by fraud: some afflicted and tempted by one means, some by another: and so many kinds of temptations there be that the Apostle may worthily call them manifold and divers. 3 Finally, the ends wherefore they are infflicted are divers, therefore in that respect also they may not amiss be counted divers. Some times we are afflicted to the end we should be humbled: some times we are afflicted to the end we should be tried: some times we are afflicted, that in the nature of God's blessings we may better be instructed: some times we are afflicted, that God may be glorified: some times we are afflicted, that our sins thereby may be remitted: sometimes we are afflicted, that the pride of our hearts may be repressed, and sinful desires mortified: some times we are afflicted, that his love towards us may the more lively be expressed: some times we are afflicted, that thereby the world may be hated of us: sometimes we are afflicted, that we may be more zealous in prayer for deliverance: some times we are afflicted, that we in afflictions made conformable and like the image of the son of God, together with him, may be partakers Rom. 8. of his glory. As therefore every thing serveth not for one purpose, neither is every medicine ordained for every malady: so neither hath every temptation one end wherefore it is inflicted, but many ends there are of many afflictions: so that in respect of their sundry ends, they are also divers & manifold: partly then in respect of the manifold instruments whereby God afflicteth men: partly in respect of the sundry kinds of temptations: partly in respect of the manifold ends which in afflictions god respecteth, they may well be called and termed divers and manifold. And these are the things in this proposition, the first branch of the division to be observed: Brethren count it exceeding joy when you fall into divers temptations. 2 The proposition ended, the confirmation which is 2. Confirmation. the second thing here followeth, which containeth the reasons and arguments which the Apostle useth, why the Saints should be comforted under the cross, and count it exceeding joy when they fall into divers temptations, The reasons are three. 1 From honest comeliness in the Saints. It is comely & honest, and a thing decent in the Saints patiently to have their faith tried: by afflictions of this life, the faith of God's Saints and servants is tried: the Saints therefore in afflictions must rejoice and be patient. No man doubteth but it is a comely and honest thing for God's children patiently to suffer the trial of their saith. And that afflictions make manifest trial and proof of our faith, the holy Gene. 22. Scriptures of God abundantly teach us. When Almighty God would have the faith of Abraham to shine and appear glorious unto the world, he tempted him by willing him to sacrifice his only son Isaac, in whom only was the hope of all the promises. Hereby his faith was tried. Moses writeth that the manifold troubles which Deut. 8. the Israelites for forty years suffered in the wilderness, were to try them. To which end God is said to send false Deut. 13. Prophets among the people, thereby to try their faith, whether they would cleave steadfastly to God, Saint Paul 1. Cor. 11. thereunto subscribing, affirmeth that there must be heresies among them, that they which are approved may be known. David the princely Prophet speaking of the Psal. 105. afflictions of joseph in Egypt, confesseth the end thereof to have been the trial of his faith. When he writeth that God tried him until the appointed time was come for his deliverance, Zacharie prophesying of the blessings Zach. 13. which should be upon the true servants of God after their cleansing and clearing from all idolatry: and showing that all such as should enjoy those excellent blessings, notwithstanding should be tried with manifold afflictions, saith: that God would bring that third part reserved to himself, through the fire, and would fine them as silver is fined, and try them as gold is tried. Saint Peter telleth 1. Pet. 1. the Saints, that they were under manifold temptations, that the trial of their faith, being much more precious than gold that perisheth, though it be tried in the fire, might be found to their praise, honour and glory, at the coming of jesus Christ. And thus seeing the end to be the trial of the faith of the Saints, he calleth affliction 1. Pet. 4. the fiery trial. Think it not strange, dearly beloved, concerning the fiery trial which is among you. Wherein having an eye to the comparison so usual in scripture, whereby the Saints are compared to gold and silver, who are tried by affliction, as these mettles are by fire, calleth affliction fiery trial. The Angel willed john to write to revel. 2. the Church of Smyrna, to exhort them not to fear any of the things which the devil should lay upon them, to try them: whereby it is more clear than the Sun in his brightness at noon day. That afflictions are for the trial of the faith of men, they are as the touchstone to try gold from copper, as the furnace to discern silver from dross, as the sieve or fan to sift the chaff from the wheat. Wherefore as that is counterfeit, not true gold which beareth and abideth not the touchstone, that dross and dregs which carrieth not the fining: that dust and chaff which suffereth not the sifting: so that faith which will not abide trial by affliction, is weak, imperfect, wavering, and unseemly in any Christian. Whereas then civil and moral virtues are then soon tried when their object is present, whereon they may work, as fortitude in danger: chastity in pleasure: temperance in present dainties and delicates: anger when we are provoked: so the faith of God's children is then most manifest, when affliction are present to try them. And as the stars and moon shine not at noon day, when the Sun shineth in his glorious beauty: so neither do the virtues of Christians than appear, when men are in prosperity, but in the night and mist of affliction. Seeing then it is a comely and honest thing in the Saints of God to have proof and trial of their faith, and other virtues, to be made: and this trial is made specially by afflictions and troubles of this life: then no doubt aught the Saints patiently to suffer affliction, and to count it exceeding joy when they fall into divers temptations, in as much as the trial of their faith bringeth forth their inward virtues: and afflictions are therefore sent to make trial of the faith of God's children, and this is the first reason or argument of the confirmation, lying secretly in the word trial. 2 Another reason set down manifestly, is drawn from the utility and profit which cometh by bearing afflictions: by bearing patiently the miseries and afflictions of this life, the most singular virtue of patience is wrought in us. If affliction and trial of our faith bring unto us the worthy virtue of patience, who would not then count it exceeding joy when they fall into divers temptations? Troubles in the wicked, are causes, or rather occasions in them to fret and fume; to grudge and groan; mutter and murmur against God; But in God's Saints they are the instruments whereby God worketh patience in their hearts, therefore to be rejoiced in, count it therefore my brethren, exceeding joy when you fall into temptations, because the trial of your faith bringeth forth patience. Rom. 5. But it may be objected, that this place and doctrine is against Saint Paul, who entreating of the like argument, saith contrary to this. For Saint james saith, That the trial or proof of our faith bringeth forth patience: But S. Paul saith, That patience bringeth forth trial or proof. These are contrary and how can they then hang together? The reconciliation of these places may be this. 1 The words by james and Paul used, are not the same, therefore neither is the thing the same: Speaking then of divers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things, they speak not contrarily one to the other. In this place proof is taken actively, as it signifieth those things whereby we are tried, as afflictions themselves, whereby occasion is ministered of trying and proving the faithful. Thus temptations and afflictions try us, and this trial or proof, (that is, the things whereby we are tried and proved, which are afflictions) bringeth forth patience. that is, ministereth matter of our patience. And thus trial with James here, is as cause of that trial with Paul, which after this manner is as an effect. With Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trial is taken passively, as, it signifieth that proof and trial which is made of us, by which we are made known. This knowledge cometh through our patience: for patience maketh us to be known whether we mutter and murmur, or whether we be quiet in our sufferings. And thus patience causeth & bringeth forth that experience, proof or trial, which is made of us. And thus is patience cause (as it were) of trial. 2 We may not look so straightly and narrowly into causes and effects, but that we may grant the same to be cause and effect also in sundry kinds of causes, or in divers respects. For trial, proof, experience of most prosperous success, and happy issue in many troubles, increaseth our patience, and confirmeth our constancy: so that the more trial we have of good success, the more patiented, and more constant are we made in affliction: and thus trial causeth parience as Saint james saith. On the other side, patience, and suffering of the cross, causeth great experience, and proof of God's presence to deliver us, & also maketh us known of what behaviour we be in our troubles. And thus patience causeth trial, as Saint Paul faith: and so trial and patience are mutual helpers, and nourishers one to another, and both cause and effect one of the other. Thus S. James saying that trial of our faith bringeth forth patience; and Saint Paul, that patience bringeth forth trial or proof, speaketh truth also. For the trial of our faith maketh perfect our patience, that the more we are tried, the more patiented we are. And patience causeth trial, because he whose faith faileth not, & whose patience is invincible, is thereby proved and known to be of excellent constancy. These things thus premised and set down before, the meaning of the Apostle is not doubtful. The trial of your faith bringeth forth patience, that is, the afflictions and temptations themselves (whereby your faith is tried) bringeth forth patience. And this is one and the same which Saint Paul preacheth to the Romans, We rejoice in tribulation, knowing that tribulation bringeth forth Rom. 5. patience. Our trials and tribulations, our afflictions and miseries which here we suffer, enure and accustom us to the cross; and men accustomed to a thing, grow therein to be patiented. What we are daily used unto, that we finally bear quietly: daily afflictions make us so accustomed and acquainted with sufferings, that thereby we grow to be patiented. Wherefore, as Milo Crotoniales by bearing a calf when it was young, was made able by daily exercise, to bear it also when it was an old ox: So men by daily bearing the cross, shallbe enabled to bear it patiently. Lament. 3. Therefore the prophet said wisely, that it was good to bear the cross from a child, that as the affliction groweth greater, so our patience might grow greater also: and so affliction, and the trial of our faith make us patiented. Thus afflictions and the trial of our faith thereby, bring forth patience, not as the efficient cause of patience, and the giver of patience, which is God only; Therefore Paul 1. Philip. saith to the Philippians, that it was given to them both to believe in Christ, and also to suffer for him. But as the instrumental cause, as the occasion ministered, whereon our patience may work. Seeing therefore afflictions do thus bring forth patience, so excellent a virtue, as whereby Luke 21. Heb. 10. we possess our souls, and obtain the promises, as both our Saviour witnesseth, and the Apostle protesteth, this is reason enough to move us in afflictions to rejoice. And this is the second reason why the Saints should count it exceeding joy when they fall into divers temptations, because the trial of their faith bringeth forth patience. 3 From event or effect the Apostle finally reasoneth. The Saints must count it exceeding joy when they fall into temptations, because patience in affliction, maketh men entire and perfect. Affliction, and the cross of Christ are the instruments whereby God doth polish us, and refine us, till we grow to be perfect in Christ, and become like and conformable unto the son of God himself, the perfect pattern of all patience. Seeing then by patience we be made perfect, and patience is caused and gendered of affliction, we therefore ought in affliction to rejoice. Here the word perfect signifieth stable, constant, abiding and persevering, continuing and enduring unto the end, in the most holy profession of the Gospel, with courage invincible, as absolute, entire, and lacking nothing, to this perfection we attain by patience. Patience in affliction is the school and nurture-house of Christ and of the holy Ghost, and the effectual mean which the Lord our God useth to make us perfect: wherein if we be continually trained, we shall grow to full measure and perfection of virtue. Thus Abraham, Isaac, and Jacob, thus Joseph and holy Job, mighty patriarchs, thus Moses, Isai, Jeremy, thus Michai and Zacharie, holy Prophets: thus David, Hezechia, and the rest of the zealous Princes: thus Paul, Peter, john, and others, true Apostles: thus Steven, Polycarpe, and infinite the like faithful Martyrs, have by patience in afflictions grown to such measure of perfection, as in the weakness of nature, and infirmity of man, may be attained unto. Saint Cyprian in his De bono patientiae. book entitled, Of the profit and good of patience, in a large discourse showeth, that by patience we are commended and presented to God, that anger is repressed, the tongue refrained, the mind governed, and man thereby on every side perfect. True then is the Apostles saying, avouching that patience maketh us perfect and entire, lacking nothing. But now that the Apostle here saith, that by patience we are made perfect, we may note that perfection is double. One perfection there is of the substance of things, as, he that believeth constantly upon Christ without wavering, is perfect in faith: for he hath the perfection of the substance of faith. Who so holdeth the doctrine of Christ as the infallible word of truth, and thereunto cleaveth immoveably, as to the anchor of the soul, both sure and steadfast, he 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 vain persuasion, neither with storm of cruel persecution he be removed, is perfect. Thus men in this world may be perfect in virtues, when they have the true substance of the virtues for which they are commended. There is another perfection, which is of degrees, which is such as cannot be increased in any degree▪ as, to have such faith, as that we need not to pray, Lord increase Luke 17. our faith: to have such knowledge, as we need not with David desire further to be instructed in the ways of the Psal 25. 119. 86. Lord, to have such patience, as that cannot be augmented, such perfection, as in nothing canbe increased; thus no man is perfect in this infirmity and weakness of nature: by patience we grow to perfection of the substance of sundry virtues, but not to perfection in degrees: but to such a measure as of men in this life may be attained, whereunto the name of perfection is given. Thus both men in holy Scripture, and things are sometimes called perfect, as job, Zacharie, and Elizabeth, and others: yet not absolutely, but either in comparison of the wicked and ungodly, than whom the Saints are more holy, and in comparison perfect: either because the Saints excel in the greater part of their life in excellent virtues, as S. Augustine avoucheth, and another father to like purpose, Men 2. De meritis & remis. c. 2. are called perfect, not that there is no imperfection in them, but because they are commended with a great heap of virtues: Or finally, because that measure whereunto we grow, and those virtues whereunto we aspire and climb, are reputed in the Saints for perfect, by the imputation of the perfection of jesus Christ, whereby all the virtues of the Saints are accepted with God. Seeing then by patience under the manifold afflictions of this life, we increase in virtue, and grow to be entire, perfect, and as lacking nothing, shall we not thereby be moved to hold fast the exhortation and proposition of the Apostle, Brethren, count it exceeding joy when you fall into divers temptations, knowing that your trial of faith bringeth forth patience, and let patience have her perfect work, that you may be perfect and entire, & lack nothing? And these are the three reasons wherefore we ought to count it exceeding joy when we fall into divers temptations. These things thus set down, the Saints might have objected 3. A preoccupation. against his doctrine, It were good thus to do we deny not; but it is not so soon done as easily spoken, as though we were able of ourselves thus in our afflictions to moderate ourselves, that whensoever we be afflicted, to accounted it exceeding joy. This objection the Apostle answereth, I know this is not a quality in the power and strength of nature, but it is a special grace and gift of God, in our affliction to comfort ourselves, that we be not cast down, nor faint hearted, but rather be glad and rejoice. Therefore it is to be asked of him which only giveth this heavenly wisdom. In which place there may two things be observed. 1. The objection which might have been made. 2. Then the answer thereunto. 1 The objection is, We cannot of ourselves thus bear the cross, we have no such strength in nature, there is nothing more unpleasant or unsavoury to the flesh, then is the cross. We know that in us, that is, in our flesh, Rom. 7. dwelleth no good thing: of ourselves, as of ourselves we cannot so much as think a good thought. How unequal 2. Cor. 13. are we then to the bearing of so heavy a burden? We must needs sink under the cross, wherefore in vain, O holy and blessed apostle, in vain assuredly is this doctrine preached unto us. 2 The answer hereunto is this, I know that this is a hard doctrine to the flesh: I confess we are unable of ourselves to perform it: this is the special grace & gift of God, to account our afflictions exceeding joy unto us. Therefore is it not to be hoped for in ourselves, but from him to be prayed for: wherefore if any man lack wisdom, let him ask it of God, which giveth to all men liberally, and reproacheth none, and it shallbe given him, but let him ask it in faith and waver not. In which answer four things are to be considered. 1 What this wisdom is. It is the doctrine of the cross here specified, namely, to endure patiently whatsoever God layeth upon us, and to know that God in singular love correcteth all those with the rod of affliction, whom he purposeth to make heirs of his eternal glory. This to know is wisdom far greater than the wisdom of men. This wisdom standeth in two things. 1. In knowledge, that we wisely understand the causes for which we are thus afflicted of God, as that partly for the punishment of our sins, as the princely Prophet recordeth, For iniquity Psal. hast thou chastened man; partly for the more manifestation and plainer trial of our faith, as Abraham, job, Israel the servant and people of God; partly for the advancement of God's greater glory, that thereby in the deliverance of men from their calamities, he might be more glorified. Finally, that hereby we being touched, 1. Cor. 11. might repent, lest that we perish with the world. Hereof to have true understanding and knowledge, is a great point of wisdom, even of this wisdom whereof the Apostle speaketh. As the wisdom how to bear the cross, consisteth in knowledge and understanding of the ends wherefore it is inflicted and laid upon us: so also it consisteth in an inward feeling and judgement, when in our hearts, souls and consciences, we have sense and feeling of the comfort of the spirit, which in afflictions of this life, and in the cross whereunto we are subject, upholdeth and supporteth us, and with assured hope of safe deliverance in due season, underproppeth us, This point of wisdom to feel inwardly the comfort of the spirit, was in holy job, who therefore in the job. 19 midst of all his miseries, and in the greatest brunt of his afflictions, in lively hope, in assured faith, in wonderful confidence, in inward feeling of rare comfort of the holy Ghost, breaketh out and saith, I know that my redeemer liveth, and that I shall rise again in the latter day, & shall see God in my flesh, and not with other, but with these same eyes. This point of wisdom had David learned, when Psal. 23. in great confidence and trust, and singular consolation of the spirit, he broke out and cried; Though I should walk through the shadow of death yet will I fear no evil: for thou Lord art with me, thy rod and thy staff comfort me. This wiseome was in the Prophets, Apostles, holy Martyrs, whereby their torments and sufferings being in themselves extreme, yet became to them tolerable. To know therefore the end and use of the cross and outward afflictions, to feel the presence of the spirit of God in midst of our miseries comforting us, whereby the burden of the cross is lightened. This is surely the wisdom mentioned by the Apostle, If any man lack wisdom. 2 This wisdom is not a quality in nature, but grace, & an excellent grace and gift of God, therefore of him only is this wisdom to be sought, which the Apostle to intimate, willeth that if any man lack this wisdom, he should ask it of God, to bear the cross patiently, to know the use of affliction truly, to feel the comfort of the spirit inwardly, this is wisdom not of man, but of God; not of ourselves, but from his heavenly goodness; from whom all wisdom floweth, as from a fountain: truly therefore Solomon, The Lord giveth wisdom, out of his mouth cometh knowledge and understanding. And Pro. 2. 6. the holy Patriarch job searching and seeking out the fountain of wisdom, and the wel-head from whence all heavenly Job. 28. knowledge cometh, and confessing that there is no natural mean, by which men might attain thereunto, concludeth finally, that it is the special gift of God, who only knoweth the way of wisdom, and understandeth the place thereof. When the dream of Nabuchodonosor was revealed unto Daniel the prophet, the Prophet Dan. 2. referring all wisdom unto him as unto a fountain, giveth thanks and praise to God, the name of God be praised for ever and ever, for all wisdom and strength are his, he changeth times and seasons, he taketh away kings, & setteth up kings he giveth wisdom ro the wise, and understanding to those that understand. This Solomon the king rightly considering, prayeth for wisdom unto the Lord, 3. Kings 3. 4. 29. who gave him wisdom in wonderful manner above all kings and princes. To this infallible truth wise Sirach subscribing, in the entrance of his treatise and book of Ecclus. 1 Esd. 3. 4. 60. wisdom confesseth, All wisdom (saith he) cometh of the Lord, and hath been with him for ever, and is with him for evermore: and as a I wisdom generally is from him, so is this special grace and gift to bear the cross patiently, and not to faint under the yoke and burden of afflictions: Which when Paul perceived, confesseth to Philip. 1. the Church of Philippi, that it was given them, not only to believe in Christ, but also to suffer for him. To this purpose it serveth that almighty God is called the God of Rom. 15. patience & consolation, because he giveth both patience and consolation under the afflictions of this life. Can flesh and blood bear the heavy yoke of Christ, unless it be strengthened by Christ, through whom we can do all things? Can man endure infinite and intolerable torments, Philip. 4. and so manifold afflictions, as whereunto we are subject, unless it were given him from God? Can any suffer the spoil of their goods, the loss of their children, the slandering of their names, the restraint of their liberty, the beating of their bodies, the departure from their country, the sicknesses and diseases wherewith they are compassed, the divers temptations whereinto they fall daily, were it not that they had received this wisdom from God? The holy and blessed Apostle therefore acknowledging this to be the gift of God, wisely to behave ourselves under the cross, affirmeth that it is a gift from God, of whom only we must look to crave it: if any man, saith he, lack wisdom, let him ask it of God. 3 Patiently to bear the cross, and wisely and well to behave ourselves in our afflictions, being a gift from God; what hope have we to obtain it by ask of h●●: Three ways are we here to conceive hope of obtaining this wisdom from God. 1 From the promise we have from God that he will hear when we call, open when we knock, give when we ask it of him: almighty God assureth us of this hope by his Prophet, by whom he willeth us in the days of tribulation Psal 50. Luke 15. 30. to call upon him, with promise that he will hear us, In fine he protesteth, that he is more ready to hear us, than we to call upon him, and more willing to supply Isai. 65. our need, than we desirous to ask it at his hands, therefore saith he, before they call I will answer, while they Mat. 7. speak I will hear them. Our blessed saviour inviteth us to pray by this hope of obtaining: ask and you shall have, seek and you shall find, knock and it shall be opened unto you: therefore in another place he assureth his, that John 14. whatsoever they shall ask in his name, he would do it, that the father might be glorified in the son. And again, in that day shall you ask me nothing: verily, verily, I say unto you, whatsoever you shall ask the father John 16. in my name, he will give it you: hitherto have you asked nothing in my name, ask and you shall receive, that your joy may be full. And the Apostle in this place promiseth that if we ask, we shall receive the wisdom we pray for. Seeing then we have promise to obtain whatsoever we ask at the hands of our heavenly father, if we ask it according to his will: And particularly Saint james here 1. John 5. promiseth that wisdom shall be given us, when we ask it of God: then is there great hope we shall obtain it, let us therefore ask it. 2 As from the promise is made us that we shall obtain, so from the liberality of God we must conceive hope of obtaining the thing we pray for. God giveth to every man liberally: shall he not give us wisdom, who is liberal to all men? Shall we distrust his goodness, who is rich to all Rom, 10. that call upon him? Shall we suspect his bountifulness, which poureth out plentifully his blessings upon all flesh? Rom. 8. So liberal is our God, that he hath not spared his own son, but hath given him for us all unto death: how shall he not together with him give us all things also? Such is the bounty and liberality of our God, that he doth not lad man only, but all living creatures with his goodness, Psal. 104. who daily wait upon him, that he may give them meat in due season. God giveth it them, and they gather it: he openeth his hands, and they are filled with goodness, saith the holy Prophet. Such is his goodness toward all flesh, as that he giveth food to the beasts, & meat to the young ravens which call upon him. Shall he carry a continual Psal. 147. and provident care over all his creatures; and shall he not hear the supplications of men, whom he hath made a little lower than the angels, to crown them with Psal. 8. glory and worship above other creatures? Shall he hear the beasts of the field, and the birds of the air when they cry to him for sustenance; and shall he not hear men, who under the cross call upon him for wisdom to bear it to his glory? Shall he give liberally to all men, and shall he not give us wisdom when we pray therefore unto his heavenly majesty? he is liberal towards all, and why should we any of us all doubt of his goodness? wherefore if God give liberally unto all men, there is great cause that we should conceive hope of obtaining this wisdom at the hands of God, who is so liberal to all men. 3 Thirdly, we have hope to obtain this wisdom at the hands of God, from the goodness of his nature: he giveth his gifts liberally to all men, and he upbraideth none, neither casteth any man in the teeth, either with his benefits so plentifully powered upon us, or with our beggarliness and miserable want whereunto we are subject; therefore is there great hope of obtaining the wisdom we pray for. Men when they have done any good turn to any, if they be never so little offended, they cast men in the teeth with the benefits they have done them, and upbraid them with the good turn they have showed; wherefore men are loath to make request to such for any thing, neither can they be persuaded they shall obtain, when they meet with such dispositions and natures. But such a one is not God, for he giveth to all men liberally, and upbraideth none, but such as are more ungrateful and forgetful of his benefits then bruit beasts themselves. Seeing God then is bountiful of nature, and giveth to all men liberally, and without upbraiding, envy, malignity, bestoweth his blessings upon us: then is there great hope of obtaining this wisdom at his merciful hands, whereof the Apostle here assureth us: If any man lack wisdom, let him ask it of God, who giveth to every man liberally, and upbraideth no man, and it shall be given him. 4 But how shall we ask this wisdom? how shall we pray for the gift of patience, that we may obtain it? in the last and fourth place, the Apostle teacheth us, if we ask it in faith and waver not. Faith therefore in all the prayers of God's Saints is necessary, neither is there any thing which more hindereth the grants of God towards man, then when they doubt or waver in their prayers, distrusting either the power of god, as not able: or his goodness, as not willing to hear us in the days of our necessities: which distrustfulness and wavering, is no small evil in the sight of God: neither is it a light matter to doubt of obtaining that thou desirest, whereby thy double heart and wavering mind is descried, who in ask pretendest hope, in wuering a distrustest either the power, or promptness or readiness of God to give thee the desire of thy heart and to doubt either of his power, or promptness & readiness of mind, is great impiety, disloyalty, and ungodliness, Saint Augustine therefore writing to Vitalis, most christianly removeth all doubfulnesse and wavering Epist. 107. from our prayers, to which purpose he saith, God forbidden, & be it far from us, that what we desire God to do for us with our mouths and voices, we should deny him to be able to do in our hearts & cogitations. Men not fully persuaded of the power & readiness of God, to hear them and grant the things they pray for, turn many reasons, and dispute for and against in themselves, whether it were good or no, to ask such and such things at the hands of God: by which means their minds being distracted into divers opinions, and carried thereby hither and thither, obtain not those things they thus doubtfully desire, but rather thereby teach God to deny them. Wherefore Seneca in his Tragedies saith truly, he that asketh fearfully In Hippolito. and doubtfully, teacheth him to deny of whom he asketh: and men doubting they shall not obtain, make God unwilling to hear them. Saint Hierome to like purpose Sup. 7. Mat. saith: If he that asketh obtaineth, and he that seeketh findeth: and he that knocketh, hath the door opened unto him: then is it apparent that he hath not asked, sought, knocked as he should, to whom is not given: who findeth not, to whom it is not opened when he knocketh, and why? because of unbelief, doubtfulness, and wavering, the greatest enemy to the efficacy of our prayers. The Apostle therefore, in the obtaining of this heavenly wisdom, to bear the cross of Christ as is convenient, & best serveth for his glory, removing all doubtful wavering from the Saints, willeth that they ask this wisdom in assured hope, and unfeigned faith, that it might be obtained: wherefore he saith, If any man want wisdom, let him ask it of God, who giveth to every man liberally, and upbraideth none, and it shall be given him: but let him ask it in faith, and waver not. By faith our prayers are strengthened and made effectual with God, wherein approaching to God by prayer, we are heard. The princely Prophet teacheth us, that God is near to such as call upon him: yet only such as call Psal. 14. upon him faithfully. Our blessed Saviour in the holy Gospel assureth us of obtaining what we ask, believing Mark 11. and not doubting to obtain it. The holy Apostle and servant of Christ S. John, protesteth that whatsoever we ask 1. john. 5. of God, according to his will, he would give us & when do we ask according to the will of God, rather than when in assurance of faith, and in undoubted hope of obtaining, we draw near to the throne of his grace and mercy by prayer? Wherefore as when men persuade themselves of the goodness and liberality of men, and nothing doubt but they shall obtain, they are then carried hastily to make suit unto them: So when we are persuaded to obtain, we than soon pray unto God. And as we must be thus persuaded of men, if we look to obtain: so must we persuade ourselves of God, that he is both able and willing to grant our prayers, if we look to obtain any thing at the hands of the Lord: whereof the Apostle to persuade us, willeth that if we will obtain this wisdom from God, we must ask it in faith without wavering, otherwise our prayers are turned into sin: for whatsoever Rom. 14. Against 2. epist. Pelag. is not of faith is sin, as avoucheth the Apostle. And S. Augustine thereunto subscribeth: Our righteousness is discerned from unrighteousness, not by the law of works, but of faith, without which faith, whatsoever seem good works, are sins, & turned into sins, neither is it likely such prayers should be heard and obtained, because they please not God, whom to please without faith is impossible, as affirmeth the Apostle. Let us therefore when we ask Heb. 11. wisdom patiently to bear the cross imposed and laid upon us; when we ask faith to be confirmed and strengthened in God's promises; when we ask forgiveness of sin, and with God to be reconciled: when we ask release of pain, relief of body, comfort in distress, health in sickness, ease in misery, or whatsoever other thing, either touching the soul, or concerning the necessity of this present world, pray evermore in faith, and hold fast the counsel which in this particular the Apostle giveth: If any man lack wisdom, let him ask it of God, who giveth to every man liberally, and upbraideth none, and it shall be given him: but let him ask in faith and waver not. And thus the Apostle by preventing, turneth away and answereth that objection which might have been made against him by the Saints: We would feign count it exceeding joy when we fall into temptations, but this passeth our power and strength, neither are we able to do this of ourselves. Hereunto the Apostle answereth: that patiently to bear the cross is the special gift of GOD: and therefore the gift of patience is to be desired from him, whereunto these words in the fift, and part of the sixth verses pertain, If any man lack wisdom, etc. Let us therefore pray unto God, from whom as all other graces, so all wisdom proceedeth, that he would vouchsafe us his holy spirit in all our temptations and afflictions, to guide us, and to power this heavenly wisdom into our hearts, that in all things we being subject to his will, may in our afflictions and calamities glorify him here, and be glorified of him in the life to come, through jesus Christ our Lord: to whom with the father and the holy Ghost, be all honour and glory, now and for evermore. Amen. james Chapter 1. verses 6. 7. 8. Sermon 3. 6 He that wavereth is like a wave of the Sea, tossed of the wind and carried away. 7 Neither let him think that he shall receive any thing from the Lord. 8 A double minded man is unstable in all his ways. 2. Part or place of the Chapter. IN these words, the Apostle cometh and slideth as it were, to the second place in this first Chapter contained, which is of doubtful and wavering prayers: whereunto he descendeth by the way of digression: for in these words and verses, leaving the matter in hand and in question, touching the patient bearing of the cross, he falleth into a discourse against wavering and doubtful prayers: whereof the occasion was ministered him necessarily, as it were by the words of the text before expounded: for in the preventing of their objection which might have been made against him, concerning patience under affliction, whence we have it, even from God: the Apostle exhorting the Saints to ask it in faith without wavering: he hath just occasion to speak of doubtful and wavering prayers of men: and so he doth 6. 7. 8. verses, and 9 10. 11. 12. returneth again to his purpose. In this place he speaketh against unfaithful prayers of men: When they with doubting and double minds come to crave things at the hands of God. This sin and evil is condemned here by three ways. 1 By a similitude: doubtful prayers are as the waves of the sea which never are stable nor stand still: therefore such prayers can not please God. 2 By a reason from discommodity and disadvantage: he that is wavering in prayer, can obtain nothing at the hands of God: therefore he laboureth in vain. 3 By a general and common sentence, received as true of all men: a wavering minded man is unstable in all his ways. Touching the wavering prayers of men conceived from a double and doubtful mind, distract and drawn partly into hope, partly into fear, partly into belief, partly into mistrust of obtaining: The Apostle condemneth it, first from a comparison or similitude, wherein the doubtful and wavering person in prayer is compared to a wave of the sea: he that doubteth, saith james, either of the power, or willing readiness of God, is like a wave of the sea, tossed of the wind and carried away. For as a wave or surge of the sea, swelleth by the rising and hoisting of the wind, and by the strength thereof is carried hither and thither, and never remaineth steady, but always is troubled: So a wavering minded man, is like a wave or surge of the sea rolled up and down, and tossed of the wind, never stable, but always troubled: for his manifold imaginations, his sundry cogitations, his diverse thoughts of heart, so toss him and carry him up and down, that his mind can never rest, but is always vexed and disquieted, never surely fixed or settled upon one thing: for now he thinketh God will hear him, and by and by he misdoubteth: now he persuadeth himself God can give him his hearts desire, and forthwith he mistrusteth: now he conceiveth hope, and immediately he fainteth: now he saith with himself, I will make my suit to God, but straightway he feareth. Thus is he tossed & troubled by his own cogitations, and carried away with the wind of his own vanity, and never resteth: Wherefore he is well compared to a wave, of the wind and moved air tossed and tumbled. For men thus to be carried away in prayer is a great evil; in our suits to God to propose no certainty; in our supplications to God to rest upon nothing; in our petitions always to shake and waver, and never aim steadily at any particulars; in these our necessities to be betwixt hope and fear, and always wavering; now to think this thing, now that; now to believe, now to distrust; now to be of courage, now to faint in heart; now to assure ourselves, now to despair of his mercy; now to rest and rely upon his power and ptomise, now to fall away through infidelity; is no doubt like to the waves of the sea, which are now here, now there; tossed and carried away of the winds. This in constancy the Apostle condemneth; this instability Saint james reproveth in this place by this similitude and comparison; he that wavereth is like a wave of the sea, toast of the wind and carried a way. This is a great evil and sin, worthily to be reproved. As almighty God in all other things condemneth inconstancy and wavering of the mind of men, so especially in our prayers and supplications of him in any part or point to doubt or waver, either touching his power, or concerning his promptness and readiness to hear and help us, is no small sin, neither lightly by him regarded, whereof the Apostle to put us in mind, condemneth it as great vanity; he that wavereth is as a wave of the sea tossed of the wind and carried away. 2 As by this plain comparison and similitude this dowtefullnes and inconstancy is condemned; So in like manner by a reason from discomodity and disadvantage which followeth this wavering: the reason is this: That which bringeth no good unto men, but procureth hurt rather, ought not to be used among the Saints of God; but our wavering in prayer, bringeth no benefit unto us, but this hurt; that it maketh us unfit to receive any thing at the hands of God; therefore all dowting and wavering in prayer must be left and removed from us. That it maketh us unfit to receive any thing at the hands of God, who is so blind that seethe not, so wayward that confesseth not? If a man should come to his neighbour and say: Sir I have a suit unto you, but I doubt I shall not obtain it, for I fear either you cannot, or at least you will not perform my desire: Doth he not stop and stay the hand of the giver, doth he not make himself unworthy to receive any thing, that is so doubtful? Shall it not be replied, shall I do for him that hath me in jealousy & suspicion that I will not help him, and doubteth of my good nature and frank heart towards him? Thus man doubting to obtain of man, getteth nothing: even likewise, if in our hearts we say to God, I doubt thou wilt not give me, I fear thou wilt not hear me; we obtain by prayer nothing at the hands of God, because we doubt either of his power, or else of his liberality and bounty towards us. For as a constant persuasion and good assurance of God's favour, highly commendeth our prayers to him, so the doubting of our minds, the wavering of our hearts, estrangeth and alienateth his affection from us, that we obtain nothing. Wherence is it then that many praying, obtain not the things they pray for? Is it not herence, that they pray with wavering minds, and doubting? Who so then cometh before God with a doubtful and distrustful mind, wavering in heart hither and thither, must not think to obtain any thing at the hands of God: much less than must he hope to obtain this excellent gift of wisdom, whereby we patiently bear all the afflictions of this world without murmuring. Yea so far are such from obtaining their desire of God, as that by their distrustfulness they provoke him to anger. As then the infidelity of the jews shut (as it were) the door of heaven from them, so that it was not opened unto them; that as they entered not (through their unbeleese) into Canaan, a type Heb. 3. of heavenly Jerusalem, so much less into heaven itself; even such as were disobedient and unfaithful of the people, and as the incredulity and want of faith restrained Christ from doing miracles in sundry places, as the Evangelists Mat. 13. 58. Luke 4. 24. record; so in like manner, the infidelity and doubting of our minds hideth the face of God from our prayers, that he will not hear us; when ourselves cannot be accepted, neither our prayers welcome unto him, unless we come before him in assurance of obtaining without wavering. For this is a true position, and principle of the Apostle, that he which doubteth and wavereth, shall receive nothing at the hands of God. If then this doubting and wavering bring with it this discommodity, that thereby we are made uncapable of the benefits & graces of God, it standeth us then upon by all means possible to beware of doubting and wavering in prayer. And this is his second reason whereby this wavering is condemned. 3 The last reason whereby he condemneth this, is from a sentence generally received of all men; which he proposeth (as it were) proverbially. A double minded man is unstable in all his ways, therefore wavering in prayer is condemned. A double minded man here is he, which is carried away with sundry cogitations about the same matter; neither knoweth he what way to take to, and what certainly to follow. This man is inconstant and unstable in all his ways. Unstable, which is deducted and derived from the Commonwealth, which having laws and orders whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. it may be governed, and they carefully observed. The Commonwealth thereby hath her quietness and stability, whatsoever hindereth and letteth the prosperous quietness of the commonwealth, whatsoever is against good laws and orders; as, sedition, tumults, uproars, tyrannical empire and bearing rule, and the like; is called unstable: so in like manner in the mind of man, whilst reason ruleth and executeth her office, the affections of man continue in their place, and man's mind resteth in her quiet constitution: but if the affections break the bounds which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. reason prefixeth, there riseth disordernes and instability. He therefore which doubting and wavering prayeth, hath a disturbed and disordered mind, and hath in him an uproar and tumult of affections, which follow another thing than faith prescribeth, therefore is here said to be unstable in all his ways, disquieted, disordered, disturbed in all his actions, all his thoughts, all his enterprises whatsoever he endeavoureth: So that this wavering, doubting, and doubleness of mind, whereby we stand in a quandary, and mammaring, whether we be beloved of God or no; whether he will hear us or not; whether he will accept of us, and grant our prayers▪ or otherwise; perverteth, weakeneth, disordereth, and turneth up side down all Christian duty and piety, and the whole life of man. Which the Apostle doth signify more significatively in the tongue wherein he written, by the word unstable. A double minded man is unstable in all his ways. Whereence we may learn, that the foundation and stableness of all godly actions, and specially of all holy and acceptable prayers, standeth in doctrine, in God's will, in faith, without which our whole life is disordered, confused, disturbed. And thus these three ways the Apostle condemneth the unstableness, doubting, & wavering of men in prayer. These things being more plain than that they need any further enlarging, let us now see what doctrine may out of the former place & this, be gathered. 1. That the Apostle in this place so earnestly inveigheth against doubting and wavering in prayer, whereby we distrust either the power or the goodness and favour of God towards us, me think it may well refute the doctrine of the Romish Church who in all things would have us dowtefull of the favour of God, thinking it presumption worthy to be condemned, to assure ourselves certainly of his good will and favour towards us. 2 That the Apostle maketh prayer the mean and way to attain unto wisdom, wherein he would men to remove all wavering and doubting; it easily refuteth those fantastical spirits which condemn prayer as superfluous, God (say they) knoweth our need, & seethe our want before we ask, he will for his fatherly goodness supply this want without ask: he heareth the inward sigh and sobs of the spirit, and knoweth what the spirit meaneth, therefore is prayer in God's children superfluous. Indeed, if God, because he knoweth our need, and heareth the sorrowful sigh of the Saints, Would therefore supply our want without ask, then were prayer superfluous: but to be therefore superfluous, because he knoweth our needs and necessities, is a reason carnal, sensual and devilish. For were this carnal reason sufficient, God knoweth our needs before we pray, therefore prayer is superfluous; why doth the Apostle here will us, If any man lack wisdom, to ask it of God? God knoweth our infirmities, he seethe our impatiency, he beholdeth the unableness of man's nature, he seethe whether in afflictions we behaviour selves as is convenient: notwithstanding the apostle willeth us to ask this point of wisdom from God. Neither Saint james here only commendeth prayer as needful, but the whole course of the Scriptures of God require it in the necessities of men, as an instrument most necessary. Almighty God though he knew our troubles, whereinto by his will we should be plunged, yet commandeth he us in our troubles to call upon him for deliverance. The Lord Psal. 50. foresaw the miserable captivity of Israel his people in the land of Babylon: yet doth the Prophet will them to Lament. 2. pour out their hearts before God, both for their present misery, and also for their future calamity. Our Saviour Mat. 6. Christ avouching to the Saints, that God their heavenly Father knew their necessities, and therefore they should not be distrustful, as the heathen and Gentiles; yet, for all necessities both bodily and ghostly, he set down prayer, as a help and remedy, the form whereof he left unto alposteritie, and commanded also that men should ask, seek, knock for, at the gates of God's mercies, the things Mat. 7. that were needful. It were horrible blasphemy to say that Mat. 26. Luke 22. God did not know the distress and agony of our Saviour in the garden and impiety without comparison most detestable, to think that the Father was not ready to help him: yet doth our Saviour thrice on a row pray to the Father that that cup might pass from him. The hearts of the Apostles were known, and it was needful for the accomplishing of their ministery, that to the eleven, a twelfth Apostle in judas his place might be substitute: yet in that so heavenly a business they pray to God for direction. Acts 1. God knew that Anna the mother of Samuel was 1. Kings 1. barren, and despised therefore of her enemy: he saw her affliction, and considered her tears: yet was it not given her what she desired, but after her prayer unto God Prayer is not therefore superfluous because God knoweth our needs and necessities before we ask. What: have not the holy patriarchs, have not the blessed Apostles, have not the Saints of God in all times used prayer? May it then be judged as superfluous? What: have we either to supply our bodily necessities, or to minister to our spiritual wants, as of ourselves, and may we not truly of both say, We have nothing but what we have received? And whereby do we receive 1. Cor. 4. these things from the hands of God? Is it not by prayer? Is it not necessary then in all? The Poet saith well therefore, that prayer profiteth both poor and rich alike, when it is used; and hurteth both children and old men, being neglected. Men pray therefore to God, Saint Augustine affirmeth, Epist. 121. to Proba the widow, not to teach him their necessity, (for who knoweth the mind of the Lord, to instruct him?) but to exercise themselves in prayer, & make them capable of those things which willingly he doth give them. Therefore men pray to God, that thereby it may appear that he is the giver of all good things, that the effects and events of things depend wholly upon him, that increase of his graces is to be looked for only from his heavenly majesty, and thereby we taught to behave our selves more thankfully and dutifully unto him. Seeing then no man can be so blind (unless he wilfully stop his eyes against the light of the truth) but needs confesseth prayer to be a thing most necessary in the life of man; which neither man nor woman, rich nor poor, learned nor ignorant, Prince nor people, one nor other can want altogether; but is the only mean and instrument whereby all the treasures of God, reposed and laid up in store for his Saints in jesus Christ, are plentifully poured out upon men: then notwithstanding this, to hold it as superfluous in the Saints, is not only like Giants to fight against God and his truth, but as having put off the whole nature of men, and transformed into the shape of bruit beasts, to strive and contend against the course of nature itself: which who so do, are not only worthy to be secluded the society of the Saints, but also to be sequestered and put out from the company of men. Were there then no other place in all holy scripture to commend prayer as a thing most necessary unto men, yet were this one all-sufficient, that the Apostle S. James here maketh it the mean to attain unto wisdom. If any man lack wisdom, let him ask it of God. 3 Besides this, whereas Saint James promiseth that if we lack wisdom we should ask it, and it should be given us: doth he not most highly commend prayer unto men, whose virtue, force and excellency is such, as whereby the most excellent gift and virtue of patience (a singular point of heavenly wisdom) is obtained? the virtue & efficacy whereof is set down far and wide in the scriptures of God: whereof if we will consider a little, it commendeth prayer not a little. 1 That almighty God hath made so large and liberal promises thereunto, as that we shall obtain that from him by prayer, which we ask: to which purpose almighty God by his Prophet saith; Call upon me ●n the day of thy trouble, and I will deliver thee, Psal. 50. and thou shalt glorify me: call upon me, and I will deliver thee. By another Prophet to like purpose is it said, Thou shalt call, and the Lord shall answer thee, thou shalt cry, Isai 58. and he will hear thee. The wiseman Solomon commending Pro. 15. unto men the excellency of prayer, by the promise thereunto made, that God would hear it, saith, God is far from the wicked, but he heareth the prayers of the righteous. David by great experience and long trial having felt the truth hereof, crieth out; The eyes of the Psal. 34. Lord are upon the righteous, and his ears open to their prayers. And in another place subscribing thereunto, he Psal. 145. affirmeth, that the Lord is near to them that call upon him, even all such as call upon him faithfully. Our blessed Saviour in the Gospel, to allure all men earnestly to pray, commendeth prayer and the force thereof, from the Mat. 7. promise thereof made of obtaining, therefore (saith he) 2 Seek and you shall find, ask and you shall have, john 14. & 16. Mat. 21. 22 knock and it shallbe opened unto you. And again, What soever you ask the Father in my name, he will give it you. Seeing then to prayer so liberal and large promises are made by God and by Christ, doth it not greatly advance and set forth the excellency and virtue of prayer? The Apostle Saint john to commend prayer unto men, from the largeness and certainty of this promise witnesseth 1. john 5. unto us, that whatsoever we ask of God according to his will, it should be given us. And finally, our Apostle thererence to show the excellency and rare virtue of prayer, willed if any man want wisdom, he should ask it, and it should be given him. Herence then is prayer commended, James 1. that thereunto are so large promises made, that what we ask in prayer, shallbe given us. 2 As the promises made of obtaining do greatly commend the excellent virtue and force of prayer, so do the testimonies and witnesses in Scripture, touching the worthiness thereof, not a little commend it unto us. For what virtue is there whose praise in more places, whose force in better manner, whose excellent virtue by more Ecclus. 35. testimonies is commended? Sirach extolling the great virtue, & enlarging the singular excellency of prayer, etc. writeth, that who so serveth the Lord, should be accepted with favour, and his prayer should reach unto the clouds. Matt. 21. Our saviour Christ expressing the rare force and virtue of prayer, avoucheth that men shallbe able to make mountains remone out of their places, & to cast themselves into the sea. Saint John in the Reuclation, calleth the prayers of the Revel. 5. &. 8. Saints, that sweet odour which came out of the golden vials and censers, and ascended up to God. S. James expressing James 5. the great virtue of prayer, saith that the prayer of the righteous is of great force, if it be fervent. Many like are the testimonies of holy scripture, wherein great force is attributed to prayer, which were tedious to set down in particular. Finally our apostle attributeth this force & power unto James 1. it, that it obtaineth the virtue of patience, a singular point of divine wisdom. To all which S. Augustine subscribing in Sermon 226. de tempo. advancing the worthiness of prayer, affirmeth that it is the key which openeth heaven, and bringeth us to the presence of God: our prayer ascendeth, and God's mercy descendeth upon us. Prayers therefore proceeding from faith, easily mount up and pierce even unto God. S. Chrisost. in Upon 22. Mat. opus imperf. & de perfect. evangelii. like manner both upon the Gospel, & in other places of his writings setting down the great praise of prayer, and the excellency thereof, concludeth that there is nothing of greater force & power, then sincere & earnest prayer. Whether then we respect the promises made unto the prayers of the Saints; or whether we look unto the lively testimonies of the holy scriptures, & the reverend fathers, whereby the force of prayer is witnessed, both ways prayer for the excellent virtue is commanded unto us. 3 Finally, the virtue and force of prayer by sundry effects, & diverse examples of men, by prayer working great matters and miracles also, is manifest and apparent. Herein leaving the effects of the prayers of the holy patriarchs before the time and law of Moses, wherein the great power and force of prayer appeared: let us come to Moses, and Exad. chap, ●4. and 17. such as succeeded, in their times and places. What shall we here say of the prayers of Moses? were they not of great force, when thereby he both removed the plagues of God from Pharaoh, and also obtained passage by the red sea: Pharaoh and his army therein destroyed? Were they not of great virtue, when at the prayer of Moses, the people overcame Exod. 17. the Amalakites their enemies, when he ceased they were overcome of them? The prayer of josua was of great virtue, when thereby the Sun stayed in the heaven, josua 10. until he had subdued the five kings his enemies. Great was the prayer of the man of God, when at his prayer the hand of king Jeroboam, which was dried up for 3. Kin. 13. that he stretched it out against the Prophet, was restored. Great were the prayers of David, who in infinite places witnesseth, that he cried unto the Lord, & his prayers were Psal. effectual. Great was the force of Elias his prayer, who prayed to God, and it reigned not for three years and six 3. King 17. 18. chap. months: and he prayed again, and it reigned, and the land was fruitful, as the Apostle out of the story gathereth. Great were the prayers of the same Prophet and Elizeus james 5. 3. King. 17. 4 chap. 4. Job 24. also, by whose prayers the dead were restored. Great was the prayer of Job, when God accepted it for his three friends, which had in the matter of Job so shamefully offended, in handling so evil a matter so cunningly? What should I rehearse unto you, the prayers of Peter and john, Acts 3. whereby the begging cripple was healed? The prayers of Peter alone, whereby both Aeneas was healed of the palsy, and Tabytha restored to life also? The prayer of Paul and acts 9 Acts 16. Acts 4. Sylas, whereby the foundation of the prison was shaken? They shake then both earth and heaven to make way and passage unto God. As also the place was shaken wherein the Apostles were praying, being persecuted of the jews. By prayer jehosaphat was delivered from the danger, when with Ahab he fought against the Aramites in Ramoth Gilead: By prayer he obtained victory against the Moabites 3. King 22. 2. Chron. 20, 2. Chron. 32. and Ammonites, which came out against him. By prayer Hezekiah escaped the huge host of Sennacherib king of the Assyrians, whose princes, captains and people, were mightily by the Angel of God destroyed, and Hezekiah delivered. By prayer Anna obtained a son. By prayer Daniel was delivered from the rage of cruel Lions: What shall 〈◊〉. 1. ●e say of the rest of gods Saints, who through prayer have wrought miracles, raised the dead, vanquished their enemies, subdued the rage of cruel tyrants, obtained victory over Satan: got strength against temptations, wisdom to bear afflictions: and finally have seen wonderful effects of their prayers, so that the virtue and force of prayer here-hence is worthily commended unto us: which in this place the Apostle by all these means intimating, willeth if any man lack wisdom, to ask it of God, and it shall be given them. 4 Lastly, out of this place of S. james, who willeth us to pray without doubting & wavering, it taketh away the multitude of mediators: for when men in need & necessity are sent and posted over to many means and mediators, and rest not upon one only, they doubt to which they should run unto, whether to men Saints, or women Saints, whether to Angels, or to the spirits of men, for succour: whether to this Angel, or that: this Saint of God, or that, in the days of their afflictions. The establishing of many mediators is the cause of the distracting of men's minds, & cause of wavering, which this place removeth from the prayers of men, especially which profess godliness, and the Gospel of Christ: Whereof thus the Apostle: he that wavereth is like the waves of the sea, tossed with the wind, and carried away: neither let him think to obtain any thing of God. A double minded man is unstable in all his ways, and this is that which I have to note out of this place, and to add to the former place of the Apostle, and containeth the second place by the Apostle handled, concerning the just reproof and condemning of doubting and wavering prayers. Let us pray unto Almighty God to establish our hearts in the unfallible truth of his heavenly promises, that in all things we may rest upon his power and promptness in all our petitions, that in all our needs we may call upon him without wavering, and obtain the things we pray for according to his will, through jesus Christ our Lord: to whom with the father, and the holy Spiirite, be all praise and honour, all glory and majesty, for ever and ever. Amen. james Chapter 1. verses 9 10. 11. 12. Sermon 4. 9 Let the brother of low degree rejoice in that he is exalted. 10 Again, he that is rich, in that he is made low: for as the flower of the grass shall he vanish away. 11 For as when the Sun riseth with heat, than the grass withereth, and his flower falleth away, and the goodly shape of it perisheth: even so shall the rich man whither in all his ways. 12 Blessed is the man that endureth temptation: for when he is tried he shall receive the crown of life, which the Lord hath promised to them that love him. IN which words the Apostle returneth and cometh again to the matter proposed, which is of patience and comfort in afflictions, which was the first place of the Chapter, and consisteth of four things: 1. Of the proposing of the matter: 2. Of the confirming thereof: 3. Of the distinguishing of the persons to whom the cross is profitable: 4. Of the conclusion. Of these, two of them are gone before, the other two in these words are contained. Two things in these words and verses are to be observed Namely 1. The distinguishing of men to whom the cross is profitable, and whereunder they must rejoice, and all men are 1. Either low of degree, and they must rejoice under afflictions, remembering that they are exalted to the profession of Christ. 2. Either rich and mighty: and they must rejoice under it, because thereby they are profitably humbled. 2. The conclusion: which is drawn from the reward of patience, wherein may be noted five things. 1. The reward itself, blessedness promised to the Saints. 2. When it shall be given: when they are tried. 3. Whereunto it is compared: to a crown of life. 4. How shall it be given: by promise, not by desert. 5. To whom: to such as love God. Touching the first of these, which is the third thing in the treatise of the cross, it is the distinguishing of persons, 3. Things in the treatise of the cross. to whom the cross is profitable, and this doctrine to rejoice in affliction necessary. There are two sorts of men, poor and rich: to both, the cross and doctrine of patience therein is necessary, so that it is profitable then to all. First to the poor brother, whereof thus saith James: The poor. Let the brother of low degree rejoice in that he is exalted. The cross and doctrine of afflictions and patience is profitable for the poor brother: for if he be afflicted with poverty, contempt, ignominy, or any other calamity, he must not be pressed down with sorrow, grief, fear and fainting of heart: but rejoice rather under his cross and calamity, because he by the cross is exalted. For by affliction the poor brethren humbled, are thereby exalted, either to the true profession of the cross and Gospel of Christ, either to be like Christ and his Saints, who have all in this world drunk of the cup of afflictions, or else to the glorious company of Christ and his holy Angels: unto whom the way is persecution and suffering. For even as Christ himself by manifold persecutions and troubles, and by daily cross, and sufferings in Luke 24. his life, entered into the glory of his father, as he protested unto his disciples betwixt Jerusalem and Emaus: so in Acts 14. like manner must all the Saints by many tribulations enter into the kingdom of God: as the Apostle Paul avoucheth to the brethren of Lystra, Iconium and Antiochia, in the Scriptures: for which cause he assureth us no otherwise to be heirs with Christ of glory, then conditionally Rom. 8. that we suffer with him: If we be sons, than also heirs, and heirs annexed with jesus Christ: so that we suffer with him, that we also may be glorified with him: neither otherwise to be crowned with him, than that first here with him we be crossed also: for if we be 2. Tim. 2. dead with Christ, then shall we live with him also: and if we suffer with him, we shall also reign with him: if the cross advance us to the crown; if the suffering of calamity and misery here, bring us to glory: if our humbling by afflictions, exalt the brethren of low degree to the profession of the Gospel in this life, and in the life to come to immortality, and glory with Christ: then must the brethren humbled by the cross, and by any afflicted, rejoice therein: let the brother of low degree rejoice, when by the cross he is exalted. The humbling of us by affliction in this world, is the exalting of us to glory before God: the casting down of us here by the cross, is the lifting of us up to heaven before the Lord: the abasing of ourselves under the divers temptations of this life, is the advanncing of us in the kingdom of Christ. Seeing then by patience under the cross, the brother of low degree is exalted, he ought therein not to be faint hearted, 2. Phil. but joyous and glad. As than our Saviour Christ being by affliction and death itself humbled by the father, was therefore, and thereby exalted unto great glory: even so if patiently we suffer the trial of our faith by afflictions, Philip. 2. and suffer ourselves thereby by God to be humbled, whether it be by poverty, whether by contempt; whether by calamity whatsoever: if we fix and fasten not our eyes upon the present miseries, but lift up our hearts, and cast our cogitations upon the glory whereof we shall be partakers, we shall also be exalted: so that we have great and just cause to rejoice under the cross, whereunto the Apostle exhorteth: Let the brother of low degree rejoice when he is exalted. Now as the cross and afflictions are profitable to the poor brother, and brother of low degree, who thereby is exalted: so also is this doctrine needful and profitable to the rich. Again, saith he, He that is rich, let him rejoice in that he is made low: wherein is taught how men which have all things at will, should behave themselves in wealth, that they wax not proud of their abundance and plenty, neither trust too much to the frailty of their condition, but always to look to the cross which followeth them, which if it be laid on them, therein they ought to rejoice also, When God then taketh away, and removeth the flattering and deceitful baits of this world from rich men, and so they become contemptible unto others; if he turn their wealth into woe, their mirth into mourning, their plenty into poverty, their abundance into want, their worldly happiness into misery: in this their humbling are they exhorted by the Apostle to rejoice, for thereby many occasions of many sins are removed; and therefore rich men, by spoil of goods, loss of wealth, decrease of riches, or what other way soever tried, in that they are humbled, must rejoice. Seeing then in the state of this life there is great occasion ministered of impatience both in the poor and low degree of men, and also in the rich and plenteous estate of men, the only salve of both their sores, is in all changes and chances of this life, to behave themselves patient under the cross: and thus is the doctrine here delivered, profitable for poor and rich, as the Apostle teacheth: Let the brother of low degree rejoice in that he is exalted: and again, the rich, in that he is humbled. If any object here, that Saint james willeth the brother of low degree to rejoice when he is exalted: and the rich man when he is made low, and humbled, which seemeth contrary to other Scriptures, where we are exhorted jere. 9 to rejoice only in God, as by the Prophet jeremy, men are commanded neither to rejoice in their wisdom, riches, strength, nor any other thing, but in that they know God which executeth judgement, equity and justice on earth. And by Saint Paul, who adviseth men to rejoice in Philp. 4. the Lord only: Rejoice in the Lord always, and again I say rejoice. Hereunto the answer is easy: 1. If we acknowledge whatsoever happeneth unto us, to be from God, who both woundeth and healeth; casteth down and lifteth up; humbleth, and exalteth: then either in our low degree being 1. Kings 2. exalted, or in our riches and plenty being humbled: to rejoice, is to rejoice in that God sendeth, and so to rejoice in the Lord. 2. If again we look into our own wretched condition, who of ourselves have nothing, but whatsoever we have, we have received it: them in the things which we have received from the hands of God moderately to 1. Cor. 4. rejoice, is also to rejoice in the Lord, who is the fountain and wellhead of all graces and blessings. 3. Finally, if we hold this as a ground and foundation, that all good 1. Per. 5. gifts flowing unto man, grow of his mere favour and mercy, & not from any merit or desert of ours, then in the good blessings of God, of exaltation, advancement, glory, or other whatsoever to rejoice, is godly, christian, and dutiful: and thus men rejoicing, rejoice in the Lord. The Apostle Saint james then in exhorting the brother of low degree to rejoice when he is exalted, and the rich in like manner when he is made low and humbled, is in all points answerable unto other Scriptures: wherein we are required to rejoice in the Lord, for thus for God's sake and in the obedience of his commandments to rejoice, is to rejoice in the Lord also. These things thus set down, the Apostle giveth a A reason. reason of the later doctrine, that the rich must rejoice when he is made low▪ Which reason is drawn from the nature of the things themselves: for, wealth, riches, and worldly pomp are most vain, uncertain, transitory, and frail, so that when we enjoy them, and they flow, we must not be Psal. 62. 1. Tim. 6. proud of them, nor set our minds upon them: & if we be bereft of them, we must not cast down the head & heart, but rather rejoice, as the Apostle exhorteth. For what should men put confidence in vain and transitory riches, or why should they faint in hart for the loss of that, which most easily pearisheth. Touching the vanity and uncertainty of worldly wealth, pomp and glory, how often, and how carefully thereof are we admonished in holy scripture? Solomon the wiseman dissuading men from settling their eyes and affections Pro. 23. upon worldly wealth and riches, reasoneth from their uncertainenes and vanity: wilt thou cast thy eye upon that which is nothing? riches taketh her to her wings as an eagle, and flieth away into the heaven. David his father through long experience seeing that there was nothing Psal. 37. more vain than the riches and goods of this world, Acknowledgeth that albeit the rich be strong and shoot up like the green bay three, yet are they cut down from the earth like Grass which withereth; They pass away and are not, if thou seek their place, thou shalt not find it. Solomon bringeth in the rich, proud and covetous men of Wisd. 5. the earth, whose whole delight and happiness was worldly pomp and glory even from the bottom of hell itself, to confess the uncertainty and vanity of their condition, wherein, in their times they so greatly gloried: What (say they) hath pride profited us, or what profit hath the pomp of riches purchased us? all these paste away as a shadow, and as a post that passeth by; As a ship in the water, an arrow in the air; a bird in the heaven and element, our Saviour Christ dissuading men from heaping and hurding Mat. 6. up such uncertain treasures, willeth that men should not lay up for them sealues treasure on earth, where rust and moth corrupteth, and thieves break through and steal. To which purpose the Apostle giveth them epithets or additions, and calleth them uncertain; charge them that are rich in this world, that they be not high minded, and 1. Timo. 6. that they trust not in uncertain riches; therefore our Saviour termeth him a fool, that in the vanity of his mind Lu. 12. through confidence in uncertain wealth, plucked down his barns and enlarged them, and then said to his Soul; Soul eat and drink, for thou hast much goods laid up for thee: his state was so uncertain, as that night it should be changed. The Apostle john, disputing of the vanity of worldly wealth and pomp what so ever, concludeth, 1. john. 2. the world vanisheth and the things therein. Finally the preacher concluding all worldly things under a most uncertain, frail and brittle condition, censureth them all 1. Eccles. with one judgement; Vanity of vanity, all is vanity. See we not by daily experience the miserable vanity of this worldly condition? came not Croesus the rich Prince (of whom it became a proverb, richer than Croesus) to misery for all his wealth? was not Xerxes the King of Persia, for all his pomp and glory discomfited? did not Dionysius the King of Siracuse fall from a King, to be a schoolmaster? came not holy job from great riches to miserable poverty for a season? do not many now flourish in wealth, & to morrow come to extreme penury? Seeing these things are of frail, uncertain, and doubtful condition, shall men thereof by the will of God bereft, mourn and not rather rejoice as the Apostle exhorteth? Saint james therefore to persuade men to rejoice when God turneth their condition by affliction, and so humbleth them, draweth his reason from the uncertainnes and vanity of their nature, whereby being humbled, we ought to rejoice. The vanity and uncertainty of worldly wealth and riches the apostle describing, thereunto useth a similitude and comparison: resembling the glorious state of this li●e unto a flower: There is nothing for the time more beautiful, flourishing and excellent than the flower, yet the flower and the beauty thereof, vanisheth away, and withereth speedily: for though it now flourish, sprout & spring up, though the beauty appear wonderful and excellent that Solomon in all his royalty was not to be compared to the lily of the field for bravery of beauty: yet if the sun Mat. 6. appear in heat, it drieth it up, it scorcheth it, it burneth it: and so it withereth, falleth away, and the goodly shape thereof perisheth. So that the lily, the rose, the violet, and other flowers of account, which in the morning were beautiful in sight, fragrant and sweet in smell, moist in hand, are in the evening consumed and pearished: So when the sun and burning heat of persecution and trouble shall arise upon the riches of this world, they are easily removed, and pearish quickly. This comparison, wherein man's pomp and worldly glory is compared to a flower, is in sundry places, and not altogether in divers things, used in holy Scripture. The Prophet of God speaking not only of worldly riches, Isai 40. but of man's life also, with all the pomp and glory he can here attain unto, and whatsoever is in him, useth the same comparison in a thing not altogether divers, and therefore saith, I heard a voice saying, Cry. And I said, What shall I cry? He said, that all flesh is grass, and all the glory thereof as the flower of the field, the grass withereth, and the flower fadeth away, because the spirit of the Lord blewe upon it. Whereby it appeareth, that not only worldly wealth and riches, but also all man's wisdom and natural powers are as the flower that withereth. The Prophet David describing the miserable, weak, Psal. 103. and frail condition of man, hereunto compareth him also, The days of man are as grass, as a flower of the field so flourisheth he. For the wind goeth over it, and it is gone, and the place thereof shall know it no more. As ●hen the flower which in the morning flourisheth, through the burning heat of the sun withereth and pearisheth: Even so they which now wallow in wealth, and have all things at their wills, which are now clothed in fine silk and purple, who now glitter and glister with gold and Luke 16 pearls, which are now attended on with great trains and troops of men, who lead mighty armies, and are carried in coaches like princes, who for abundance of all things, and perfect beauty and glory in worldly respects, are as mortal Gods upon earth, oftentimes are bereft of all their riches and glory, and pearish as the grass. And thus all their pomp, glory, wealth, earthly felicity, is uncertain. What foolishness then hath wrapped up our understanding, what blindness hath possessed our hearts, what vanity hath bewitched us, and ravished our minds, what mist of error hath compassed and overshadowed the light of our knowledge, that we see not the frailty of our own state and condition, to learn a better profession of the holy Apostle, that being humbled by afflictions, we may rejoice as we are exhorted: let the brother of low degree rejoice when he is exalted, and again, the rich man when he is made low, for as the flower of the grass shall he vanish away, for as when the sun riseth with heat, than the grass withereth, & his flower fadeth away, and the goodly shape thereof pearisheth: even so shall the rich man whither away in all his ways. And thus the Apostle proveth by the distinguishing of the persons of men, that the doctrine of the cross, and the patiented bearing of the same, is profitable to all men, both to poor and rich, and so to all. The persons thus distinguished; the next & second thing in these verses, which is the fourth and last thing in the Fourth thing in the treatise of the cross. whole treaty of the cross, and comfort taking therein, is the conclusion. Seeing therefore the case thus standeth, that we must count it exceeding joy when we fall into divers temptations, seeing the bearing of affliction is the trial of our faith, which to suffer, to be tried, is comely and honest for a Christian: seeing by trial of our faith we attain to that worthy virtue of patience, seeing patience attained unto, maketh us perfect, seeing the cross and the doctrine thereof is necessary and profitable for poor and rich, therefore blessed is the man that endureth temptation, for when he is tried he shall receive the crown of life, which the Lord hath promised to them that love him. In which conclusion five things may be observed. 1 The reward itself promised to such as patiently endure the cross, which the Apostle noteth under the word blessed: Blessed is that man that endureth temptations. Blessedness is the greatest of all rewards given unto men, wherein whatsoever is good, is contained: the Apostle therefore to prick them forward, and to stir them on to patience, promiseth happiness and blessedness to those that endure temptation. Our Saviour Christ entreating of the reward which the poor in spirit; that is, such as by Mat. 5. sundry miseries and calamities (which are joined with poverty) were afflicted, promiseth them happiness and felicity: Blessed are the poor in spirit for theirs is the kingdom of heaven. And a little after unfolding this poverty by her kind and particulars, as persecution, reproach and v. 10. slander, he promiseth like reward unto that affliction also; Blessed are they which suffer persecution for righteousness sake, for theirs is the kingdom of heaven: blessed shall you be when men revile you, and persecute you, and say all manner of evil saying against you for my sake, falsely; rejoice and be glad, for great is your reward in heaven. Thus than if we endure poverty, and miseries thereunto annexed, if we endure temptation of persecution, slander, reproach, and such like, we are pronounced blessed. Hereunto Saint Peter subscribeth, who exhorting men patiently 1. Pet. 3. to bear persecution and affliction for righteousness sake, reasoneth from the reward, which with james he calleth blessedness, Who will harm you if you follow that which is good? notwithstanding, blessed are you if you suffer for righteousness sake: Yea fear not their fear, neither 1. Pet. 4. be troubled. And a little after touching the reward of our patiented abiding and suffering for Christ, he calleth it happiness and blessedness, if you be railed on for the name of Christ, blessed are you: for the spirit of God and of Christ resteth on you. Who then is spoiled of his goods for Christ's profession, who suffereth persecution for Christian religion, who endureth imprisonment for the testimony of his conscience, who abideth patiently the trial of his faith by sundry temptations, is both by Christ and his holy Apostles, accounted blessed: The reward of our patience then is happiness and felicity. Wherein the Apostles defend a paradox, and an opinion contrary unto the judgement of men of this world, for the world holdeth them only for happy, who abound in wealth, who have all things at their pleasures & wills, who never come into any misfortune, neither are vexed or afflicted with any misery or calamity. But such as are pressed with poverty, distressed with grief, tempted by afflictions, assaulted with misery, subject to calamity; these they count for cursed miserable, & of all men most wretched, as they in the Prophet counted our Saviour to be Isai 53. in woeful plight, because he was under the rod of his father, and thereby plagued; and the wicked condemned the Wisd. 3. Saints, and censured them miserable, and their end grievous, because they suffered pain, and were tried in afflictions among men. From whose judgement and opinion Saint James dissenting, calleth and counteth them which endure temptations happy. Let worldlings than count prosperity their felicity: let Epicures count plenteousness of bread their happiness: let green and flourishing youth make the desires of their hearts their bliss: let other men count worldly delights, carnal pleasure, wicked mammon, vain pomp, quiet rest, and continual security, their cheerest good and only joy in this world, yet with james must all the Saints count the trial of their faith, the exeresse of their patience, the bearing of the cross, the suffering of affliction, the enduring of temptations, their happiness and felicity, and hold the sentence of the Apostle for sure, Blessed is the man that endureth temptations. If happiness and felicity be the reward of our patience, and all men by instinct of nature desire happiness, as the very heathen philosophers have in their learned writings plentifully discoursed; shall there be any man or woman so careless of himself, so void of reason, so far from knowledge, so great an enemy to his soul's health, which shall refuse the burden of the cross, seeing patiented endurance purchaseth our happiness? Let us in the fear of God, address ourselves to the bearing of the cross; let us arm ourselves against the day of affliction; let us in full assurance of hope, endure the temptations which are laid upon us: that thus enduring, we may receive our full reward, even eternal blessedness for ever. 2 This reward of our endurance shall then be given when we are tried: the crown is promised after our contentions: the hire is rendered after our labour: If then we will enjoy the reward, and have our blessedness in the king doom of God, then must we in this world be tried by affliction. The doctrine of this place is, that we must first suffer before we be rewarded; first be tried, before we be recompensed. Which thing Saint Paul preacheth unto Timothy, setting down the labour before the hire; and the contending before the crown. No man (saith he) is crowned, 2. Tim. 2. 2. Tim. 4. except he strive lawfully. The same Apostle setteth down his travel before his reward, and his labour before his recompense, when he saith; I have fought a good fight, I have finished my course, I have kept the faith, from henceforth therefore is the crown of righteousness laid up for me, which the righteous judge shall give me at that day, and not me only, but all those that love his appearing. There is no price where there is no striving; there is no garland where there is no goal to run to; there is no crown where there is no trial of masteries; there is no victory where there is no enemy; there is no hire where there is no labour; there is no happiness where there is no trial by temptation. Now the full trial of man is not at once or twice, but in the whole course of his life, so that the whole life of man is nothing else but a continual trial and warfare upon earth, striving and struggling against all afflictions, miseries, calamities, and troubles of this world In which contention and conflict, if we acquit ourselves like men, and in invincible constancy endure temptations, to the end, we shall be blessed: whereof our Saviour Christ assureth Mat. 10. & 24. revel. 2. us: He that continueth (saith he) unto the end shall be saved. And the Angel to the Church of Smyrna: Be thou constant and faithful unto death, and I will give thee the crown of life. When therefore to the end of our life, and in the whole course thereof, we be patient: when to the full measure of our trial which is in the end of this mortal condition, we endure temptations; then shall we be blessed: for blessed is the man which endureth temptations, for when he is tried he shall receive the crown of life. If our trial then must go before our happiness which is given us in reward; and our labour before our hire; then do those Christians flatter and deceive themselves, who think to be partakers of this reward without affliction in this life; the trial of our faith by troubles must go before our happiness. Vain therefore and slothful, too dainty and too delicate are they, who refusing the burden of the cross, and the enduring temptations; hope to attain to this happiness by wallowing in wealth, by stretching themselves upon their beds of down, by pampering and puffing up of their flesh with riotous life, by pricking and pranking up themselves in intolerable pride, by weariing and wasting their bodies with carnal pleasures, with living at heart's ease and in all security in this world: for the Apostle promiseth reward of happiness only unto them that endure temptations, and then too only to be given, when they are fully tried by affliction. Wherefore as this blessing is promised only if we endure temptation, so is it given also then when our trial is finished, & in the mean time to be looked for in a sound hope. 3 To show the excellency and greatness of this reward and of our heavenly happiness in the kingdom of God, the sacred scripture diversly compareth it, but most specially to a kingdom or to a crown, which is annexed either to Luke 22. excellent virtue, either else to princely dignity. Our Saviour Christ compareth the happy estate of the Saints to a kingdom, when to his disciples & apostles who had abode with him in his afflictions, and had been partakers with him of suffering, and therefore should also be partakers of his glorious kingdom, he saith: you have continued with me in my temptations, therefore I appoint unto you a kingdom, as my father hath appointed unto me, that you may eat and drink at my table in my kingdom, and sit and judge the twelve tribes of Israel. And in another Euangeliste speaking of the blessed reward of the Saints which should be given them at the general judgement, he calleth it by the name of a kingdom, Come ye blessed of Matt. 25. my father, possess the kingdom prepared for you from the beginning of the world. Wherefore as upon earth there seemeth nothing to be compared unto a kingdom, wherein are all things whereby worldly happiness is made perfect: so in the kingdom of Christ, all things appertaining to happiness and true felicity being included, and therefore above all things to be desired, the holy Scriptures describing the most blessed and glorious estate of the saints, and the reward wherewith their patience and other virtues shall be crowned, compareth it sometimes unto a kingdom. And as to a kingdom, so also to the crown, which is the reward of virtue, or the ensign or token of princely dignity. The holy scripture therefore teaching men both what shall be the reward of their virtue, and also how excellent & singular shall be their dignity, who by Christ 1. & 5. Revel. are made both Priests and Kings unto God, compareth their happy and blessed estate to come, to a crown, which is borrowed from victorious conquerors, who either in wars, or bodily masteries overcoming, were crowned, some with laurel, some with roses, some with bays, some with olives, some with gold, some with one thing, some with another: thereto the scriptures alluding, give the name of crown to such as excel in virtue, overcome their affections, and in the afflictions and miseries of this life, are more than conquerors through Christ. Saint Paul therefore disputing of the reward which shall be given us if we run out our race with patience, and fight 1. Cor. 9 constantly under the displayed banner of the cross, promiseth an incorruptible crown to our labours and afflictions: and entreating of the reward of his own travail, constancy, and endurance, protesteth that since he had fought a good fight, run forth and finished his race, 2. Tim. 4. kept the faith in great constancy and invincible patience, there was therehence laid up for him a crown of righteousness. Saint john is commanded to exhort the Church 2. Revel. of Smyrna to be patient under the afflictions which should be laid upon them, and promiseth a crown of life to their patience: be thou faithful unto death, and I will give thee the crown of life. The holy Apostle according to the use and manner of other Scriptures, doth here also compare James 1. the happy reward of the Saints patience to crowns: Blessed is the man that endureth temptation, for when he is tried he shall receive the crown of life. There is old heaving and shoving among men in the world for crowns, and great strife & cruel wars among princes, who shall wear each others crown: and their labour, travel, shoving, is commonly unlawful, from their ambitious and covetous desires of their hearts: and when all is done, their crowns are corruptible and mortal. Shall not the Saints strive with all Christian fortitude and courage against the miseries and calamities of this life, that when they are tried, they may receive an immortal crown of glory? All men naturally are desirous of life, and they often seek evil and unlawful means and ways to prolong their life, which yet is but momentany: And shall not the children of God, in much affliction, in manifold miseries, in sundry temptations, in all the changes and chances of this world, acquit themselves like men, that patiently bearing the trial of their faith, they may in fine receive the crown of eternal life. 4 To which crown men attain not unto for their work of patience, as if our patience deserved this reward: but they enjoy and receive it by the promise of God. The crown of life is not then a due and deserved hire, but a free reward of our labour from the bounty of God, who regardeth not so much what we deserve, as what of his liberality he hath promised. Wherein he doth as a natural father, who promiseth his son, that if he will do this or that, he will make him lord and heir of all his lands and living, which far passeth that which the child hath deserved, yet that done, the father performeth that he promiseth, not looking so much to the obedience of his son, as to his own promise: even so doth God, wherefore the Apostle here so much to note unto us, saith, that such as are tried shall receive the crown of life by promise. Saint Paul in like manner speaketh, I have 2. Cor. 4. fought a good fight, I have finished my course, I have kept the faith: henchforth is there laid up for me a crown of righteousness: which lest he might seem arrogantly to have challenged for his work, he referreth the gift thereof unto God: which God (saith he) shall give me: if it were given of God, than not deserved of Paul. So that the reward of our obedience and virtue is given us, not for the desert and merit of our works, but for the truth of God's promise, who as he truly promiseth, so he faithfully performeth rewards of righteousness to his saints and servants, and giveth eternal life to men of his free mercy, Rom. 6. according to the doctrine of the Apostle: eternal life is the gift of God through jesus Christ our Lord. If the crown of life be not purchased and deserved by our works, but only be given by promise, and of grace: why do so many scriptures promise happiness, life, immortality, and glory, so often rather mentioning works then faith unto men? It seemeth therefore that happiness and eternal life are the hire and due reward of our works of righteousness. For answer whereof it is worthy the observation: 1. That the holy Ghost in all the Scripture speaketh according to the capacity of man, applying itself to the weakness of our wits: and so in the doctrine of works he doth so also, oftener mentioning works then faith, because works are more familiar than faith, being an inward virtue. 2. Seeing God hath made us capable of reason, and hath given us desire, will, and judgement, whereby we are carried sometimes to that is good, sometimes to that is evil: therefore it pleased the holy Ghost oftentimes to mention works, and to use sundry exhortations, admonitions, reprehensions, and reproofs, thereby to stir our desire's, will and judgement to that which is good, and to shun and decline the contrary. 3. Works are trials and tokens, signs and testimonies of men's faith, which being an internal quality and habit of mind, is known in itself only unto God: whereof that men might have knowledge, and might also follow it in us, therefore by works it must be made manifest. Therefore are we willed to make our inward man known too by good works. 4. Moreover men naturally given to hypocrisy, would easily deceive, not themselves only, but others also in a vain ostentation and name of faith, careless of the fruits of righteousness, without which our faith is dead, which to show, the Scriptures require works as fruits, in all such as were once justified by faith in Christ jesus. 5. We are easily stirred up to the doing of things by rewards, and deterred by punishments. That we might by rewards be stirred up to the fruits of righteousness, therefore doth almighty God promise great rewards unto the works of men, thereby to allure us to righteousness and holiness. Which works he also doth work in us, for he worketh in man both the will and the deed, according to his pleasure: Wherefore when he crowneth our Philip. 2. virtues and good works in us, which he himself only worketh in us, he crowneth not our merits, but his own gifts: as notably avoucheth Saint Angustine: So then by Tract. 3. upon S. John. Luke 17. working we deserve nothing, yea rather if we look into our own deservings, we shall be forced to cry that we are altogether unprofitable servants. The Scriptures than mention works, not thereby to merit, but by promise of reward to allure to virtue. 6. The Scriptures mention works so often to teach us our duty, to be fruitful in all works of righteousness, and in all goodness to imitate Christ our example and pattern in all virtue, that we might be such unto christians our brethren, as jesus Christ was to us, loving, gentle, patient, bountiful, righteous, easily entreated, ready to forgive, and plentiful in good works, and in the fruits of righteousness, to the glory of God. 7 Finally, they mention works, and thereof the rewards are promised, to show what shall follow our works of obedience, even eternal life, not for desert of works, but by the grace of God, and according to his merciful promise: as in this place the Apostle promiseth the crown of life to the patience of God's Saints, not for the work of patience, but for the promise of God, who hath promised to reward therewith the patience of his Saints: whose patience is the way and mean, but not the cause of their happiness. For as the high way is not cause of our coming into the City, but the mean whereby we come thereunto: and as the race or place of running, is not the cause of the goal or garland there given, but the way and mean thereunto: so are not our works, neither is our patience the cause of our crown, but the way and mean whereby we come unto it. And that our works can not cause our crown and eternal blessedness, it is manifest. 1 If man might deserve eternal life, than the works of men might bind God: but God cannot be bound by us, because he receiveth Psal. 16. Job. 53 nothing by our works of righteousness, as both David and job avouch: therefore we can not deserve life. 2 If men could deserve life, than were not life the gift of God through jesus Christ, therefore man can not deserve it. 3 If man could deserve eternal life, then must there be a proportion betwixt that which deserveth, which is temporal righteousness, and that which is deserved, eternal happiness: and what proposition is there betwixt things temporal, and things eternal? Insomuch as Paul saith that our sufferings are not to be compared with our Rom. 8. 2. Cor. 4. future glory, and that momentany afflictions cause a far more excellent and an eternal weight of glory, 4 Such as will deserve, must have in themselves whereby they deserve: but all our virtues whereby in the vanity of our minds we hope to gain heaven, are from God, not of ourselves: we have nothing that we have not 1. Cor, 4. 1. James. 2. Cor. 3. received, of ourselves we can do nothing, not so much as think that is good, whose wills are framed by God to every virtue practised of us: therefore can not we deserve eternal life: let us hold then with this Apostle, that this crown is due to patience, not by our deserts, but by the promise of God. 5 Now to conclude this place, this is given to such as love God. to them which love, God in many places 2. Tim. 4, 8 Rom, 5. 28. many promises are made: so in this place the crown of life is promised to them that love God: Why? Because we can express our love by no way better, then by suffering for him, and by bearing such things as he layeth upon us. Thus then such as show themselves to love God, in patient bearing afflictions from him, are they to whom the crown of life shall be given. Now let us pray, etc. james Chap. 1. ver. 13. 14. 15. 16. 17. Sermon 5. 13 Let no man say when he is tempted, I 3. Place of the Chapter. am tempted of God: for God cannot be tempted with evil, neither tempteth he any man. 14 But every man is tempted when he is drawn away by his own concupiscence, and is enticed. 15 Then when lust hath conceived, it bringeth forth sin, and sin when it is finished bringeth forth death. 16 Err not my dear brethren. 17 Every good gift, and every perfect gift is from above, and cometh down from the father of lights, with whom is no variableness, neither shadow of turning. In these verses are four things to be observed. Namely, 1. The proposition, that men may not count God the cause of their temptations. 2. The reasons & arguments for confirmation of the proposition: they are three. 1. From the nature of God, who neither is tempted, nor tempteth. 2. From the true and natural cause, which is concupiscence. 3. From contrary effects. 3. The effects of lust & concupiscence, which is cause of evil temptations: & they are. 2 1. Sinne. 2. Death. 4. The conclusion: seeing then God cannot be counted the cause of our temptations, we must beware that we err not, in making him cause thereof THe Apostle having ended the treatise touching outward temptations, he now proceedeth to the third place in this first Chapter handled, which is concerning internal and inward temptations of the mind, whereby men are pricked forward and moved to evil, proceeding from Satan, who by our own concupiscence and carnal desires, soliciteth us to mischief & wickedness. The sum whereof is this: men may not impute their evil temptations to God, neither make him the author thereof, seeing our own desires do tempt us, and carry us away to wickedness, and we bear about in our own bosoms natural corruption, which snatcheth and catcheth every occasion of committing evil, wherehence all sin groweth and buddeth as from a stock and root, and death ensueth and followeth sin at the heels, as the reward and wages Rom. 6. thereof. 1 The first thing in these words and this discourse, is the proposition of the place, whereby their error is confuted and condemned, who hold and affirm, that when they are provoked & pricked to evil, they are thereunto provoked and tempted by God: which lay the cause of evil concupiscence, corrupt affections, wicked temptations, yea and of sin itself, upon God, and say: God provoked and stirred me up to this evil: God seduced and led me into this temptation: God moved and solicited me to this sin. This the Apostle removing as an horrible error from the hearts and minds of men, giveth them this advice in this present proposition: Let no man say when he is tempted, I am tempted of God. When pleasure provoketh, when pride pricketh, when malice boileth, when covetousness assaulteth, when revenge kindleth, when fear discourageth, or any other thing tempteth us to evil, we may not impute this to God, and thereby think ourselves excused. Let no man say when he is tempted. I am tempted of God, for God is not the cause of this temptation, neither may our sins be referred unto him. The truth of this proposition shall the better be understood and known, if we consider that there are specially three kinds of temptations in holy Scripture mentioned, thus distinguished in the regard of the ends of every one of them. 1 One temptation is called the temptation of proof, because the end thereof is the proof of men, that thereby there may be had a trial of our faith, patience, & constancy, with other virtues in us whatsoever. And it is them, when either some work is commanded us of God, which is hard and grievous unto the flesh, as was that temptation of Abraham, who from God was willed to offer and sacrifice Gen. 22. up his only and dear son Isaac, whom he had begotten in his old age, in whom only was the hope of the accomplishment of all God's promises unto him, the heir of his goods, the seed of his posterity, the very joy of his heart: which thing was commanded for the trial of his faith, patience, and obedience, that he thus tried, might be known and manifested to the world, and his virtue and obedience an example and pattern to all posterity to imitate and follow for ever. Or else when some heavy cross, great misery, strange affliction is laid upon us, for the trial of our hearts, whether from an unfeigned faith we love God or no, as was the temptation of job, Job. 1. 2. & ●▪ whose cross was heavy, whose misery was great, whose afflictions strange, that thereby his patience being tried, he might be thereof an example to all the Saints: Thus was he tempted, his children destroyed suddenly, his goods taken from him violently, his body diseased strangely, his wife upbraiding him wickedly, his friends rebuking him sharply; What greater cross could be laid upon man, bereft of children, spoiled of goods, abused by his wife, condemned by his friends, sore in body, sick in mind, what misery herewith is to be compared? yet all to prove him. Like temptation was that of Tobias, who sleeping under Tob. 2. the wall of his house, his face uncovered, the dongue of Swallows fell into his eyes, and he lost his sight, therewith tempted for trial. God (saith Moses) tempted his people forty years, leading them up and down the wilderness, Deut. 8. to humble their hearts, to try their faith, to prove their patience, and so make trial of them, whether they loved the Lord their God or no. Or finally, this temptation is, when God sendeth heresies, false doctrines, errors among men, thereby to try the true Saints of God, and the unfeigned servants of jesus Christ. This end almighty God respected in the temptation of Israel, unto whom he sent false Prophets, working miracles, and showing also wonders among men, thereby to try his people. To which Deut. 13. purpose the holy Apostle affirmeth, that therefore heresies 1. Cor. 11. must needs be among men, that they which are proved, might be known. Thus the Church of Christ hath always been tempted: In the time of the Apostles many false teachers, and sundry damnable heresies were sprung up among them, as both Paul in sundry his Epistles, and Peter in like manner 1. Cor. 15. 1. Tim. 4. 2. Pet. 2. abundantly do testify. After the time of the Apostles, in the succeeding ages, how many heresies sprung up, whereby the Church was tempted and tried, who is conversant in the writings of the ancient Fathers, who is occupied in the turning over of Ecclesiastical stories, who is seen in the Chronicles of all times, which knoweth not? Our time not void of like temptations, for now the Libertines are revived, the Anabaptists are raked out of hell again, the family of love, a mass of all mischief, a world of all wickedness, a confusion of heresies is fresh in our days. Papists, Seminaries, jesuits, new sects of popish heresy, swarm in every corner of our Country, even among ourselves, and as it were out of the bosom of the churchmen arise, speaking perverse things, drawing Acts. 20. (under colour of religion and godliness) many Disciples after them, whereby the peace of Jerusalem is disturbed, which to us also, as to other, cometh to pass for the trial of the Saints, and the proof of the godly. God then sending these or like things unto men, doth it not to solicit stir, or move them to any evil, defection or falling from the faith, but to try them, to make them know themselves, to exercise their virtues, to cause them more immovably to cleave unto him, that they being constant and patiented under all manner temptations, may finally attain to eternal salvation. In which temptations how so ever the instruments thereunto used by God, be wickedly affected, yet in all things respecteth he that which tendeth most unto his own glory, and the benefit of his Church, and so is he never to be charged as the cause of wickedness among men. 2 Beside the temptation to prove, there is a temptation also of presumption, whereby men are moved to Rom. 2. tempt God, too much presuming of his goodness: abusing his patience, despising the mercy and long suffering of God: flattering finally, and deceiving themselves in the power and providence of God towards the sons of men. Such a temptation is it when men continue in sin, wallow Ephes. 4. and welter in iniquity, committing wickedness with greediness, presuming upon the mercy of God, and say with themselves, Have not I sinned? and what evil hath come unto me? The greater my sin is, the greater shall Ecclus. 5. his mercy be in forgiving me, the Lord hath mercy in store for us all, be we never so wicked. In the last hour I will return unto him, and I shallbe received. This is a temptation tending to presumption, abusing the mercy and goodness of the Lord. Such is that temptation whereby we are solicited to say; I know the goodness of the Lord is great over all his creatures; I know he hath a fatherly and provident care over me, and he will not see the work of his own hand to perish, for lack of sustenance: God that giveth clothing Mat. 6. Psal. 147. to the flowers and lilies of the field; and feedeth the young ravens that call upon him, will clothe me and feed me also: what need I to weary or waste myself with toilsome and troublesome labour? I will rest upon his providence, such is the temptation of witless persons and very harebrains; who say; I know there shall not one hair of my head fall away without the knowledge of God; I know that he is always at hand & present to help and secure at time of need; I will fear nothing therefore, I will run through fire and water, I will not be terrified by the glittering and glistering sword or shield; I will pass through the pikes, by sword and famine, cold and nakedness; peril and pestilence, come on it what will: those are solicited by satan to presume of God's mercy, power, providence and goodness. Satan assailed Christ himself in this kind; soliciting him to cast himself Mat. 4. down from the pinnacle of the temple; because God had given his Angels charge over him that he should not hurt his foot against a stone. To sin then, because God is merciful; to loiter and be idle because God is liberal; to cast ourselves into present danger rashly, because he is able to deliver us; to lie still in the ditch and not to help Psal. 91. ourselves, because he is of power and can raise us; is a temptation and suggestion of satan, whereby he moveth us to presumption. 3 There is finally a temptation which is to deceive and seduce men, drawing them into error, moving them to evil, stirring them forward to iniquity and ungodliness, adventuring and enterprising any thing repugnant to the law and will of God. Of this there are two kinds also. 1 Temptation to deceive, external, 2 Temptation to deceive, internal. external temptation, whereby we are drawn into any sin, is that temptation whose cause is external and outward, and the beginning thereof without us; as when by Satan, by the world, and the things which here compass us about, though in some sense they are inward, because they move our hearts and inward parts, yet in as much as the causes are without, and the beginning of these temptations from others than ourselves, they may be called outward. Satan tempteth us by false doctrine which he moveth, by offence which he causeth, by occasions and allurements to evil, which he ministereth, and otherwise. The cause of which temptations, and the instrument also being without, the temptation is called external. The world to deceive us, tempteth by vanity thereof, by improbity therein: the vain pomp of the world tickleth us, the corruptions therein invade and assault us, with the examples of wickedness daily seen of us: these things often seduce & deceive, and the temptation is outward. The things wherewith we be compassed, tempt men manifoldly: power, honour, ambition, pleasure on the one side: fear, danger and peril, famine, nakedness, poverty, death on the other: thus are men also outwardly tempted, and drawn into the errors and corruptions of our common life, and thereby deceived and led into evil. The temptations which seduce men, and are internal, are such, whose immediate and next cause is in ourselves: as man is tempted to commit evil by his own corruption and concupiscence, moved by his own disordered appetite to commit sin. Thus have we in our bosoms a domestical tyrant, original sin and natural corruption from Adam, pulling, haling, & drawing us daily to evil, that sin in all things might exercise power over us. Hereunto though Satan help, yet the cause is in ourselves, in as much as by him we are not constrained, but come and follow freely, deceived and seduced by our own concupiscence. And of this kind of temptation the Apostle chief speaketh, when he saith: If any man be tempted, let him not say, I am tempted of God. God to prove men, tempteth his servants: but to cause them to presume, or to deceive and draw them to evil, he doth not. So that he is not the cause of such temptations, neither may we refer these evil temptations unto him. And this the proposition of this place teacheth us: Let no man say when he is tempted, I am tempted of God. If God tempt no man to evil, why saith the Scripture, that he hardeneth the heart of Pharaoh, that he blindeth Exod. 4. 7. 10. 11. Esai. 14. Psal. 81. man, and giveth him over into a reprobate mind? As of Pharaoh in the book of Exodus, in many places and chapters is recorded: of Israel the people of God: as in Isai, in David, and other Prophets is mentioned: of the Gentiles thrice in the first chapter to the Romans is confessed: of others in other places in like manner. Hereunto it may be answered: first, that God in his judgements, which are sometimes open, sometimes secret, but always just, moveth and inclineth men's wills whither him lusteth: wherein, he either with the latter sin of man punisheth the former: or else he taketh away his grace from men: whereof destitute, they run headlong into their own destruction, by committing sin with greediness: or finally, he bringeth to pass Ephes. 4. his purpose by the wickedness, either of Satan, or men, as able to work out that which is good by the iniquity of men: and thus he is always just. So that we may say with the Apostle, that he is not the cause of our evil temptations. Let no man say that when he is tempted, he is tempted of God. God moveth not men to evil: he driveth not men to evil affections: he instilleth wickedness into no man's heart: but partly in taking away his spirit from them, partly in punishing one sin with another, partly by bringing to light the sins of men, which before were covered, partly in accomplishing his own will, and bringing to pass his determinate counsels and purposes, even by evil means and instruments, as ruling all things after his will: he is said to indurate and harden the hearts of men, and to give them up to reprobate minds, 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 seen upon the first Epistle of Peter, 3. Chap. v. 17. Rom. 9 18. v. Thus their error is refuted, who hold that as good motions are inspired us from God, so evil suggestions are suggested by him also: so that when men steal, take away by violence, commit adultery, do injury to their brethren, or any such like, they must not say, we are moved, solicited and stirred up thereunto by God. Wherefore the Apostle here in his proposition giveth 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 drawn from the nature of God. God is by nature and of himself, pure, simple, holy, righteous, good: neither doth he admit the darkness of error or deceit, neither moveth or soliciteth he any to error or evil: he falleth not himself, neither casteth he any into wickedness. For he being in nature good, pure, holy, cannot be moved to commit evil, neither moveth he any thereunto: wherefore he is not author of evil temptations in men. 2 That God is good, holy, pure, innocent, righteous, and one that hateth sin, the Scriptures in sundry places teach us. For first in the book of Leviticus, not once but often it is said, that the Lord is holy, and therefore the people by like example ought in like manner to be holy. Levit. 11. 20. 2. Chron. 19 jehosaphat the King exhorted his princes, rulers, officers, magistrates and judges, to execute judgement and justice without partiality or respect had of men's persons: rendering this reason, because they executed the judgement of God, with whom there is no respect of persons, nor any iniquity. David the princely prophet telleth men, that the wicked shall not stand in God's sight, because Psal. 5. GOD hateth all those that commit iniquity. In an other place he beareth this record of God, that Psal. 145. he is true in all his sayings, and holy in all his works. Siracides the son of Sirach, would not men to impute Ecclus. 15. the cause of their sins unto GOD: because he hateth all sin and wickedness of man, wherefore he thus exhorteth: Say not thou, it is through the Lord that I turn back: for thou oughtest not to do the thing that he hateth: and say not thou, he hath caused me to err: for he hath no need of the sinful man: for the Lord hateth all abomination of error, and they which fear him, love it not. Many more the like places are in scripture set down, which affirm of God, that he is holy, righteous. just, and a hater of iniquity, which all confirm this place of the Apostle, who disputing of the nature of God, showeth that he neither is tempted to evil, neither tempteth any: for which cause men ought not to say when they are tempted, they were tempted to evil by God. Satan being a liar from the beginning, and not continuing in the truth, john 8. Ephes. 6. moveth men to falsehood and error, and not God: the Devil being the prince of the wickedness and darkness of this world, stirreth and soliciteth men therein, to wickedness, and tempteth many ways to evil and mischief: for which cause he is called the tempter, because he always tempteth men to commit iniquity and sin. Matth. 4. So doth not God: who is of a pure, perfect, holy, righteous disposition, and neither himself is tempted, neither tempteth he any to evil. Whereupon the Apostle, as by his first reason, here showeth, that when men are tempted, they must not lay the evil upon God: neither say they were tempted of God, because he neither can be tempted of any to evil, neither tempteth he any. 2 Another reason, why, when men are tempted to evil, they may not say they are tempted of god, is drawn from the setting down of the very true and perfect cause of temptations. The true, natural & proper immediate cause of temptations, is our own concupiscence, therefore not God. For there cannot be two or many true, natural, immediate, proper, efficient causes of one thing. Therefore seeing of temptations to evil, we have the true, natural and proper cause in ourselves, even concupiscence, and carnal corruption, which dwelleth in us by original depravation, we may not make God, but that, the cause of our temptations to evil, Saint Hierome therefore against Jovinian saith, that as in good things God is the Contra Jovinian. Rom. 9 doer and perfecter: for it is neither in the willer, neither in the runner, but in GOD which showeth mercy, and helpeth, that we may come unto the end: so evil things and sins, the seed that is in us, is the provocation and pricker forward: but the devil the perfecter of all evil. The chief and immediate cause of evil temptations is our own corruption and concupiscence, which drawing us away from the rule of reason, and the right path of the commandments of God, enticeth us: whereof Saint James here saith: every man is tempted, when he is drawn away by his own concupiscence, and is enticed. The similitude of enticing is taken either from beasts, which hunting after their prey, are oftentimes entangled by the bait of the taker, and pursuit of the hunter: or from birds which seeking for meat, spying corn, or bread crumbs, or worms, or the like bait in the snare or pitfolde, or among lime twigs, or under the net which shall overwhelm them, are taken, enticed, and entrapped: or from the fish, which greedily gaping and running after the bait of the angler, swalloweth down both bait and hook, and so is deceived. Even so men through their concupiscence are drawn away, either the sweetness and pleasure, either the gain and profit, either the easiness and facility of a thing proposed: and so are enticed. Our own concupiscence therefore drawing us away, and enticing to evil, being the natural and proper cause of evil temptations, we may not ascribe our temptations unto God, but unto ourselves: and this is the second reason, why, when we are tempted, we may not say that we are tempted of GOD, because, our own concupiscence, not God, is cause of these temptations. 3 By occasion of this place, before he come to the The effest of lust and concupiscence. third reason, he setteth down the effects of this concupiscence, the cause of evil temptations, which I noted for the third thing in this discourse. This he doth by a kind of gradation, or slipping from one thing to another: whereof thus saith Saint James: Then when lust hath conceived, it bringeth forth sin, and sin when it is finished, bringeth forth death. In which place he noteth first the conception of concupiscence, than the birth: the first and the second. Touching the conception of concupiscence, it is the assent and agreeing of the will, when it possesseth the affection and will of man: so that the assenting and agreeing of our wills to the enticement of concupiscence: is the conception of concupiscence, even the first thing that it worketh in us. When the lust and concupiscence of man seizeth and resteth upon any object: whether it be by desiring: as glory, riches, pleasure, or the like: or by avoiding it: as God's word, holy life, virtue and godliness, which lust naturally careth not for: either by hating, as injuries, oppressions, wrongs, rebukes, violence of men, & such like: then is man's lust said to conceive. Concupiscence had her conception in evah, when she seeing the fruit of the forbidden tree to be fair and pleasant to the Gene. 3. eye, her lust rising thereupon, and giving consent to that iniquity, lust in her conceived. When the Israelites saw Num. 25. the daughters of Moab, their lust seizing & resting about their beauty, lust conceived in them. When the children of God saw the daughters of men that they were fair, Gene. 6. their lust resting about that matter, and they yielding consent to the enticement, concupiscence conceived adultery in them. When Sichem his lust rested upon Dinah: Putiphars' wife, upon joseph: David, his lust upon the beauty of Barseba: they yielding the consent of their wills Gene. 34. Give. 39 2. Reg. 11. 3 King. 21 thereunto, lust conceived in them. When Ahab the king set his affection upon Naboth his vineyard, and thereabout his lust resting, yielding thereunto the consent of his will, desire and lust conceived in him. Generally, in all sin: specially in every sin, whether it be in desire to covetousness, or in pleasure to adultery, or in revenge to murder, or in ambition to honour: either in disdain to contempt, or finally in mislike to reproach and slander: when our lust resteth thereabout, and we give consent of will to the enticement of concupiscence, then doth concupiscence conceive in us. Wherefore as in natural procreation, first there is conception, than afterward birth: so, in inward temptations to evil, lust first conceiveth, then is it delivered, and bringeth forth. After conception, in it time, birth and bringing forth followeth: so by obtaining consent of will, lust conceiving, at it time bringeth forth also. Therefore the Apostle saith: Then when lust hath conceived, it bringeth forth, first sin, than death. Here is the former and the latter birth of lust: first it bringeth forth sin, as the immediate thing which after conception once had, followeth: where by sin, actual sin is understood: such a sin as is brought into act, and done in deed, as in the examples before cited, is manifest: evah giving consent to concupiscence Gene. 3. enticing, concupiscence conceived: and having conceived, it brought forth sin in her: even the very tasting and eating of the fruit itself, which was forbidden. Numb. 25. When the Israelites gave their consent of will to the enticing lust toward the daughters of Moab: their lust conceived by consent: and brought forth sin, even the committing of adultery with them. Lust conceived in the men of the first world, when their Gen. 6. consent of will was to the daughters of men: but their lust brought forth the first birth, sin, when it caused them to commit fornication in deed, with them. Lust conceived in Sichem the son of Emor. when he gave consent Gene. 34. to his desire toward Dinah, the daughter of jacob: but when he ravished her, & lay with her, the lust brought forth sin in him. When David yielded to the temptation of his lust, by the beauty of Barseba, lust conceived: but when 2. Kings 11. he sent for her, and had the use of her body: then lust brought forth sin in him. When Ahab desired the vinyeard of Naboth, lust conceived: but when he knew 3, Kings 21. he was wrongfully put to death, and went to take possession of the vinyeard: concupiscence brought forth sin. Finally, when in any thing, lust so overmastreth, & overruleth us, as that thereby we put in action that whereunto lust enticeth and tempteth, them lust in us bringeth forth sin. The first fruits and birth of lust in men is sin: for when lust and concupiscence hath conceived, when time, place opportunity serveth: it also bringeth forth sin. That the Apostle here saith: Lust when it hath conceived, bringeth forth sin: thereupon our adversaries the Papists take an occasion to broach this their opinion concerning concupiscence, that it is no sin: for thus they conclude, lust bringeth forth sin, therefore lust is not fin. One thing can not be cause and effect too: the effect itself, and the cause of itself: lust therefore cannot be sin, if it bring forth sin. For than should it be cause of itself, and bring forth itself, which is a speech most unproper. To this be it answered: that one thing may be cause and effect also, but not cause and effect in the same respect. One thing may be cause of sin, and yet sin: for one sin is oftentimes cause of another sin. Concupiscence and lust therefore is not only cause of sin, but sin itself: yet not the same sin whereof it is cause. Lust conceiveth and bringeth forth sin, that is, an actual sin, a sin done in deed, seen of men, manifestly apparent to the view. Such a sin is not lust, but the cause of this sin: but lust is a conceived evil, an inward consenting to evil, and therefore sin. Thus lust is not only the cause of actual sin, but sin itself: not only before baptism, but even after also. Lust is sin. Which may appear by reasons of invincible strength. Whatsoever GOD in his law, Christ in his Gospel, the Apostles in their Epistles and canonised writings, have forbidden, that is sin. God, Christ, the Apostles, have forbidden and condemned lust, therefore it is sin. That nothing is in Scripture condemned but that which is evil and sin, no man of wit, capacity, or reason can deny. That concupiscence and lust, that desire itself is in the Scriptures condemned, it appeareth evidently. Almighty God in the law, having forbidden theft, and adultery, and such like sins, when they come into act: lest any should think, If theft and adultery Exod. 20. only be accounted for sins them, when they come into an open action: then peradventure, to lust and desire my neighbour's goods, is nothing, so that I abstain from theft: to desire & lust after my neighbour's wife, is no sin, so that I keep myself from the act of adultery. To prevent this, God telleth us that we must not only not use our neighbour's wife in fleshly manner, but not lust after her: We must not only not rob or steal, but not so much as desire the goods of our neighbour: wherefore in the last commandment he utterly forbiddeth desire or lust: Thou shalt not lust after thy neighbours wife, his house, his manservant, his maidservant, his ox, his ass, or any thing that is his. Thereupon our blessed Saviour in the Mat. 5. Gospel condemneth not only for adultery the using of other women besides our own wives, but also the very desiring and lusting after them in our hearts: therefore as the true expositor of the law of God, corrupted most shamefully, and horribly depraved by the Scribes & pharisees, who condemned outward actions only for sin: he saith, I say unto you, whosoever looketh upon a woman to lust after her, hath committed adultery already with her in his heart. The holy Apostle Saint Paul disputing of the effects of the law, he reckoneth this one, among others, that thereby we come to the knowledge Rom. 7. of sin: & condemning there concupiscence for sin, saith, I knew not that to lust had been sin, 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 lest we should think that the Apostle had spoken it unawares, or that that speech had slipped out of his mouth before he witted, it is usual with him to condemn lust, and that fountain of all other sin, for sin. wherefore in the sixth Chapter at the least five times he calleth that corruption which is in man (albeit it reign not in the Saints by actually committing any thing) by the name Rom. 6. Rom. 7. of sin: lust which is the fountain of all actual evil, is in like manner in the next Chapter at the least six times Rom. 8. called sin. In the eight Chapter about thrice, the lust and concupiscence, the inward affection and inclination Heb. 13. to sin indeed, is called sin. The Author to the Hebrews calleth it sin, which hangeth on, and compasseth about. Finally, Saint Peter reputeth lust for sin, when he 1. Pet. 2. exhorteth men to abstain from fleshly lust, not only from gross sins actually committed, but even from corrupt affections, and evil motions of the heart, from whence all actual sin springeth. Seeing then concupiscence and Mat. 16. lust is forbidden and condemned, both in the law, and also in the Gospel: how may any man deny it to be fin? 2 Again, Whatsoever is repugnant to the law of God, and his will, is sin: Lust and concupiscence is repugnant to the law and will of God: it is sin therefore. Sin is a rebellion and repugnancy to the will of God, and a transgressing of his commandments: wherefore Saint john the Apostle defining sin, saith: Sin is the transgression of the law: but lust and concupiscence, not 1. john 3. only in the wicked, but in the regenerate, opposeth itself to the law of God, and draweth men into the transgression of his will: which Saint Paul affirmeth, when he crieth out, that he saw a law in his members, repugning Rom. 7. and withstanding the law of his mind, and leading him captive unto sin. And that by the law of his mind, against which, lust being the law of his members fighteth: the law of God is understood, he showeth in his conclution: Then I myself in my mind serve the law of God, but in my flesh the law of sin. In which place, what before he called the law of his mind, here he calleth the law of God: and what before the law of his members, here he calleth the law of sin. If then lust and concupiscence, even in the regenerate, be contrary, and rebellious unto the law of God, then must it needs be evil, and sin: For whatsoever is contrary to God's law, is sin. 3 Moreover, concupiscence is from the flesh, and not from the spirit. That which cometh from the flesh is altogether evil, not good: therefore lust proceeding from the fleshly part of man, is evil and sin, not pure and good. The flesh, and whatsoever is thereof, is nothing else but evil and sin, ever striving, ever struggling against the Spirit. Wherefore Saint Paul saith, I know that in Rom. 7. Gal. 5. me, that is, in my flesh, dwelleth no good. Who setting down the conflict and striving of the flesh and Spirit, affirmeth that the flesh coveteth and lusteth against the Spirit, and the Spirit against the flesh: so that the very Saints of God cannot do the things which they would do. In the same place a little after, discovering and describing Verse 9 the works of the flesh, he reckoneth up nothing that thereof cometh, but sin and wickedness: The works (saith he) of the flesh are manifest: which are whoredom, envy, idolatry, wantonness, uncleanness, craft, debate, emulation, etc. There is then in the flesh nothing but sin: nothing but rebelling against the Spirit: nothing but evil and iniquity. Lust therefore being from the flesh, cannot be but fleshly. For all that is borne of the flesh, is fleshly, as saith our Saviour Christ in the Gospel. Hereupon than it john 3. must needs follow, as a resolute conclusion, that seeing lust is from the flesh, therefore it is sin. 4 Finally, even this place convinceth lust and concupiscence to be evil. For whatsoever is the proper cause and provoker unto sin, that same is evil and wicked: But every sin proceedeth from the lust and concupiscence of the heart, from the evil motions, and corrupt affections in men: which if they be not stayed, even in the Saints of God, but let reign in our mortal members: then forthwith, as time, place, and other circumstances will suffer, they bring forth the very sin in act, whereof the Apostle here speaketh: Lust when it hath conceived, bringeth forth sin. Seeing all sin and wickedness among men, proceedeth from lust, it cannot be but it must be evil: for an evil tree cannot bring forth good fruit, nor a good tree evil fruit; but as is the fruit, Mat. 7. such is the tree: as is the effect, such is the cause: as is the birth, such is the conception: as sin is in nature, such is lust and concupiscence from which it proceedeth. For it is the evil motion and affection of the heart, it is the wicked thought that riseth in our minds, it is concupiscence and lust in our members, which kindleth the flaming fire of all ungodliness, and pricketh and tickleth the hearts of men, to entice them to sin. Concupiscence and lust therefore is not only the cause of sin, but evil and sin itself. The fathers hereunto subscribe. Saint Ambrose calleth it iniquity, and affirmeth that there is a certain 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 mind. Saint Hilary calleth the evils which are in us, maliciousness, by reason of the condition of original sin. Saint Hierome saith, that those first motions whereby men are solicited and moved, be such as Upon Mat. chap. 7. want not fault. Saint Augustine in many places calleth the natural lust which is in men, which I call concupiscence, remaining even in the regenerate, by the name of evil; and how it is evil he expoundeth against julian. In the same work he saith, that lust is not only the evil of Contra jul. lib. 6. c. 2. lib. 5. c. 4. c. 5. punishment, but of fault also. Finally he saith, it is a vice, against which we must strive by virtue. Wherefore, if either in holy Scripture, (as we never do directly, but by consequent as here) we hear concupiscence is cause of sin, therefore not sin; or in the fathers, as in Saint Augustine, who in some places calleth not this natural corruption remaining in the Saints, by the name of sin, but disputeth the contrary, 13. that it is not sin in them: We must distinguish of sin, there is sin reigning, there is sin dwelling in men, it is not sin reigning, but it is sin dwelling in our mortal bodies. There is sin mortal, and sin venial; it is not sin mortal, but venial, because in the Saints it is not imputed. There is sin actual, there is fin in heart and will not effected nor done: it is not sin actual, but it is sin in heart conceived and consented unto, which before God is sin. When Saint james here saith, Lust when it hath conceived bringeth forth sin, he speaketh of sin after the phrase of Scripture commonly used, taking sin for sin committed, sin actual: not denying, either the consenting unto sin, which is the conception of lust, neither lust itself, which is (as it were) the seed, the sountain, the matter of mischief, to be sins in their kinds: albeit not actual and committed, being as yet suppressed and kept down in the heart and will of man. Neither doth james here curiously dispute when sin is in itself and before God: when it first springeth and beginneth in the account and judgement of God: but he speaketh of sin, as it is known to be sin before men. Sin conceived in heart, before God is sin: All evil motions, cogitations, affections of the mind, by God are condemned as sins: but actions and deeds done, are known only to men, who pierce not into the heart or cogitation. Wherefore when a thing is in act, then only with men it is accounted. Seeing then that sin is not seen and known for sin with men, but then when it is in act, and done, or doing, which is actual sin: The Apostle in this sense speaking of sin, saith: Lust, when it hath conceived, bringeth forth sin. Wherence it followeth not, that because lust bringeth forth sin, therefore it is not sin: For albeit it be not seen for sin with men (who judge only by the action of men) yet is it sin 1 Kings. 16. with God, who knoweth the very heart, and first motions. Albeit it be not reigning sin, yet is it sin dwelling; albeit it be not mortal sin in the Saints, yet is it venial sin in them also, washed away, and cleansed by baptism. The first birth, and first fruit of lust, to our knowledge, and brought into act, is sin: whereof S. James saith, Lust when it hath conceived, bringeth forth sin. The second and latter birth of lust is death: For lust bringeth forth sin, and sin bringeth forth death: death riseth and groweth out of sin, being perfected Rom. 6. & 8. 1. Peter. 2. and committed: sin being finished, bringeth forth death. Sin is then said to be finished or made perfect, when we give consent to it, when we yield ourselves thereunto, when we suffer it to rule and reign over us, as bearing chief sway and swinge in our life. Sin being Rom. 6. Rom. 8. thus perfected, bringeth forth death. Wherein he showeth what effect followeth the carnal life of man, agreeable unto that of Saint Paul, The wages or recompense of sin is death: but eternal life is the gift of God through jesus Christ our Lord. And not long after, If ye walk after the flesh, ye shall die: in as much as sin bringeth forth, and purchaseth death unto men. This may appear manifest by one only example, judas the traitor was first tempted by covetous motions: this temptation Mat. 26. john. 18. he withstood not, but consented, and followed the motion, and so was drawn away from duty to Christ by his desire: so lust conceived: lust having now consent of his will, broke forth into treason, and so sin was brought forth, even the sin of treason, whereby Christ was sold and betrayed to the people, and priests of the jews. This treason committed, and sin perfected, purchased death: for thereby he procured, and purchased unto himself, eternal destruction, which followeth sin, as the hire, the labour: the wages, the travel: the crown, the 1. Acts 18. works of men. Men therefore being tempted and enticed by their own lust to commit sin, by committing of sin procure death, because sin being done indeed, bringeth forth death. Death is due to every sin which men commit, so that no sin committed, considered in itself, is so little, but deserveth death. But seeing the sins of the Saints are washed away by the fountain of regeneration through faith in Christ, therefore their sins which through infirmity they commit, to them procure not death, as they do to the wicked. But the sinful lives of men, who tempted to evil by their own lust and desires, and carried away thereby to commit sin; procure to them death, according to the doctrine of the Apostle, sin when it is finished bringeth forth death. This did almighty God intimate, nay rather plainly protest to Adam, telling Gane. 2. him that at what time so ever he eat of the forbidden fruit: he should die: he finished sin, he eat of the apple, by him therefore sin came upon himself and upon all his posterity. The prophet Moses teacheth Israel Ron. 5. 1. Cor. 15. Deut. 30. Ezeciel. 18. Pro. 11. 13. 1. Pet. 2. 1. Cor. 6. 3. Col Eph. 5. revel. 21. that their sins and breaches of the law of God should bring unto them death: the prophet Ezechiell from the mouth of God himself protesteth, that every soul that sinneth, should die: hereunto Saint Peter subscribeth, dissuading men from walking after the lust of their flesh, because they fight 'gainst the soul, they procure the death and destruction thereof, which is that which Saint Paul in sundry places threateneth to sundry, that they thrust us out and disinherit us of the kingdom of God: and this death is not the death of the body, which is natural and common to all men: but the death of body and soul for ever, which is the second death. this is due to the committing and finishing of sin in all men, unless there come betwixt our sin and death, the remedy which God for the Saints hath prepared by jesus Christ, even his ●eath, passion, intercession, to die for ever. To be under condemnation: to be thrust out from the presence and face ●f God: to be in perpetual darkness, to have a worm ●n our conscience which dieth not, to burn continually Esay. 66. Mark. 9 ●ith fire which cannot be quenched: to be cast into the ●●ke which burneth with fire and brimstone: to be tormented in body, to be afflicted in conscience for evermore ●his is the thing which sin committed: bringeth forth ●nto men: whereof all they shall taste, who are not cleansed ●●om all iniquity by the blood of jesus Christ. 1. john. 1. Let men therefore which delight in their sins and have their pleasure in committing iniquity, whose hand are given to spoil and robbery; whose feet are swift to shed innocent blood; whose tongues are instruments of blasphemy, falsshod, deceit, & whose lives are filled with oppression, extortion and cruelty; whose bodies are wearied and wasted with fornication, adultery & uncleanness of the flesh; whose manners are full of all iniquity, impiety and ungodliness: always record and recount with themselves this saying of the Apostle; sin when it is finished bringeth forth death. for howsoever we flatter and deceive ourselves in the vanity of our own mind; and hope we shall find shifts enough to avoid this judgement: Esay. 28. Gal. 6. yet let us remember that God will not be mocked: but look what we sow, the same shall we reap; if we sow to the flesh, we shall reap of the flesh corruption; and this of the Apostle standeth sure; Sin when it is finished bringeth forth: death: for if through original sin enclosed in our breasts, all men by nature deserve death; and if God shall in the day of his wrath judge even the secret thoughts and cogitations of the wicked, and therefore Rom. 5. Rom. 2. Eccles. 12 condemn them, shall men think that when lust breaketh out into open sin, actually committing of evil: they shall not be punished, seeing especially the Apostle here affirmeth, that sin being finished bringeth forth death? This doctrine carefully considered, should put a bit into our jaws; and be a bridle to our mouths, and strong reigns in our whole lives to withdraw and keep us back from yielding to evil temptations: seeing the end thereof is death and destruction. If intemperate persons, drunkards and surfiters; if thieves, spoilers, & robbers: if slanderers, liars, and blasphemers; if adulterers, fornicators and unclean livers; if ambitious men, proud and vain glorious; if all workers of wickedness would consider, that if they commit and finish sin in their mortal bodies, their sins thus finished should bring forth death, vexation in soul, torments and torture in body in hell fire for evermore; were not their hearts morehard then Adamants; were not themselves more senselesle than beasts: had they either care of salvation, or dread of destruction: love of God, or hatred toward Satan: desire of heaven, or mislike of hell: hope of life, or fear of death: assurance of joy, or persuasion of punishment in the life to come: they would here-hence be restrained, holding fast this place of the Apostle as a stop against sin: Lust when it hath conceived, bringeth forth sin, and sin being finished, bringeth forth death. These things thus set down, and the fruits of Conclusion. lust thus deciphered, the conclusion followeth, which is interlaced and intermingled among the reasons: whereof thus sayeth Saint James: Err not my dear brethren: Seeing GOD can not be tempted, neither yet tempteth any to evil: Seeing the true and natural cause of these temptations, is our own concupiscence and lust, which both conceiveth, and bringeth also forth, first sin, than death in us: then can not God be the cause thereof: so that no man when he is tempted, must say, I am tempted of GOD. Do not so grossly and grievously err, my brethren: as to impute the cause of these things to GOD: this error is great, blasphemous, and wicked: beware therefore you think not so of God, as that he soliciteth or moveth any to evil: Err not my dear brethren. The conclusion thus interlaced with the reasons: 3. Reason. the third and last reason why men may not say when they are tempted, they are tempted of God, is from contrary effects, and things repugnant: to be author of good and evil, are things repugnant: God is author of good, therefore he can not be author of evil temptations: every good gift, and every perfect gift is from above, and cometh down from the father of lights, with whom is no variableness, neither shadow of turning. If God therefore be the cause of all good things, then can he not be cause of evil things also: not of evil temptations therefore, whereby we are solicited to wickedness. Nothing can be cause truly and properly, of contrary effects: therefore God, the cause, author and worker of all good gifts in men, may not be said to be cause of evil temptations. Of this reason the former part or antecedent is only set down: Every good giving, and every perfect gift cometh from above, from the father of lights, etc. whereby the Apostle teacheth us, that god is the fountain of all goodness, the giver of all good gifts, the author of all good things in men: he is the bottomless pit of all grace, that cannot be emptied or drawn dry of us: he worketh whatsoever is good in the whole world: here-hence Saint Peter calleth him the God of all grace, because all 1. Pet. 5. grace and all good gifts come only from him, as from a well head and fountain. The God of all grace, who hath called us unto his eternal glory by jesus Christ, after that you have suffered a little, make you perfect, strengthen and 'stablish you. S. john Baptist, being told of the jews, that Christ baptized, and all men came unto him, acknowledging john 3. the graces which were in Christ to come from heaven, from God, as a fountain of all goodness: answered and said unto them: a man can do nothing except it be given him from above: this is answerable to this Apostles doctrine: Every good giving, and every perfect gift is from above, from the father of lights. All the effects of Gods will are only good: and whatsoever virtue, grace, good gift is, it is from God. Seeing therefore all good things come from him, he being the only author of all goodness and graces in the children of men: we ought not to make him the cause of our temptations, whereby we are moved to evil: for than should he be cause, not only of divers, but of contrary effects, which he properly cannot be. And thus is his reason plain and evident. In this place almighty God is adorned and beautified with three ornaments, wherein his excellent goodness more appeareth. 1 He is called the father of lights, the fountain and wellspring, the author and cause from whence all good gifts flow and spring unto men. For this cause is God called, not only the father of lights, but (as pure, innocent, holy, righteous, good, and the author of all goodness) he is also called light. So is God called the Isai. 60. everlasting light of his Church, because all graces and gifts wherewith the Church is beautified, come from God, as from a fountain and father of virtues. The Apostle Saint John recordeth of God, that he is light, 1. john 1. and in him is no darkness: the fountain of all virtue, the giver of all grace, a nature most perfect and just: far from all contagion or mixture of sin: the author of good, but not of any evil: this the Apostle in these words expressing, calleth GOD the father of lights. By lights he understandeth virtues, graces, good things: as by darkness the contrary is understood, by the phrase of the Hebrues. If then God be the father, fountain, and author of lights, virtues, graces and good things in men: then may it not be said that he is cause of evil temptations, for that agreeth not to light, but to darkness. 2 Moreover, it is attributed unto God, that he is not variable, mutable, changeable, with whom there is, sayeth james: no variableness. This is added to prevent that which otherwise might have been objected: they might say, God in deed is sometimes the cause of good things among men: it followeth not therefore, but that he may be sometimes in like manner the cause of evil. Men excelling in virtue, and causes of good things in common wealths, may sometimes change their good into evil: and sometimes do one thing, & sometimes the other: and why may not God so do? the Apostle showeth; God is not variable, there is no changing with him: he is constant, always alike, ever cause of good, never author of evil. Whereof even Balaam the covetous prophet hath Num. 23. truly prophesied to Balac the King of Moab: GOD is not as man, that he should lie, nor as the son of man, that he should repent: Seeing than he had once blessed his people Israel: he being always like himself, will not vary or change his purpose. The Psal. 102. Psal. 89. 34. princely Prophet David, removing all variableness from God, and making him constant, and ever like himself, affirmeth, that albeit heaven and earth perish, & be changed like a garment, yet he remaineth the same, and his years fail not. This Samuel told Saul the king of Israel, 1. Kings 15. that seeing he had given the kingdom from him to David, therefore that purpose should stand, because the strength of Israel will not lie, nor repent: for he is not a man that he should repent. God is like himself in all things, with whom there is no variableness. When God altereth things at his own pleasure, saith Saint Gregory, the things alter, but he remaineth the same, and changeth Lib. 20. 25. on job. not. Therefore by his Prophet Malachi he crieth, I am the Lord, I change not: and your sons of jacob Malac. 3. are not consumed. When then in Scripture it is said often, it repent God, the Scripture speaketh to the capacity of men, but in no wise attributeth inconstancy and variableness to God. This do those manifold places teach, which witness that GOD is sure, immutable, and constant in all his ways. If therefore GOD vary not, than he being once the author of good things, he always doth good, not evil, and is the fountain of good gifts, not cause of evil temptations to any. 3 As God changeth not, so there is no shadow of turning with him. He is not like the Sun, the Moon, the Stars, which appear and shine sometimes, but at other times are covered with darkness, which have their changes and their courses: the day now, within ten, eleven, or twelve hours, the night: the Sun glorious now in beauty: but anon in an Eclipse: the Moon now in the full, now in the wain, now new, now a quarter old, and so forth. The Planets now in this place of heaven, now in that, shining. There is no such turning with God. He is not now good, and now turned to the contrary: for he is always light, and with him is no 1. John 1. darkness at all. For his goodness is always clear, bright, and continually shining: his light changeth not with Sun, Moon, or Stars in the Firmament: he giveth not good things at one time, and at another draweth us to evil by any temptation: but as himself is immutable, so are his graces and gifts always good, and not changeable into evil: wherefore he is not to be counted author of evil in any wise, as by the wicked he is wrongfully charged: neither sendeth he evil at any time to men, whereof they themselves are not the first causes: he excelleth not now in virtue, and anon falleth into infirmity: he is not now the author of good things, and anon turneth to the contrary: but he is in deed that God of grace and goodness, that fountain and father of lights, with whom there is no variableness, nor shadow of changing: wherefore the worker of good things, but not the provoker of man unto wickedness by any evil temptation: which is the third thing here attributed unto God, that with him there is no shadow of turning: and this is the third reason why men being tempted, ought not to say, they are tempted of God, because he is the author of good, and therefore cannot be author of evil, for that he cannot be cause of contrary effects: And thus entreating of the goodness of God, as the fountain of all grace in man, and showing by these reasons that God cannot be counted the author of our evil: or the cause of evil temptations in us, he descendeth to the work of regeneration, as the most manifest token and testimony of his goodness. For the greatness therefore of his goodness towards the children of men, and for his manifold graces, let us daily pray unto him, that he may shroud us under his merciful shield of protection and defence, that thereby we being armed, may be able to withstand all assaults and temptations of Satan, the world, and our own concupiscence; that we may stand fast in the day of our trial, and with invincible fortitude and patience, may finish our wearifull pilgrimage in his fear, religion and service, to the glory of his name, the profit of our brethren, the comfort of our own conscience, the strengthening of our faith through jesus Christ our Lord: to whom with the father, and the holy ghost, be praise for ever and ever, Amen. james Chap. 1. verses 18. 19 20. Sermon 6. 18 Of his own will begat he us with the word of truth, that we should be as the first fruits of his creatures. 19 Wherefore, my brethren, let every man be swift to hear, and slow to speak, slow to wrath. 20 For the wrath of man doth not accomplish the righteousness of God. IN these words, and so to the 4. Part of this Chapter. end of the Chapter, the Apostle handleth the fourth and last part of the chapter, which is touching the excellency of the word of God. In which three things must be observed. 1 The excellency itself, and the singular effect of the word, what it worketh in the children of men. 2 The removing of certain faults which hinder our attending to this word so excellent. 3 Against these faults he setteth down certain exhortations and admonitions, flowing out of the word: and they are four, as shall appear from the 21. verse to the end. Now touching these verses, they are of this fourth and last part. Wherein are two things set down by the Apostle, and to be considered of us. 1 The excellency of the word of God i● self. 2 The removing of hindrances to the attending thereunto, and they are two: 1 Babbling and talking when we should hear. 2 Wrath and anger, when we are taught and reproved. Touching the former of these, the excellency of the word of God itself in special, thereunto he descendeth by the former treatise. Wherein disputing of the goodness of God, he here showeth, that his goodness especially appeareth in the work of our regeneration: the instrumental cause whereof is the word of God, whereof in this place he speaketh. So then in this 18. verse, the Apostle giveth us, as it were, a taste of that which in general he had spoken, that God is the fountain of all goodness: which as in sundry other things appeareth: so especially in the work of our regeneration, the most express testimony of his goodness towards us: which being apparent and manifest, we must needs confess, that all good givings, and all good gifts come from him: so that we can not say, without blasphemy, nor think without impiety, that GOD is author or cause of our evil temptations: and in as much as GOD both first created man in perfect innocency, and afterward regenerated him to be like the image of his own son in excellent virtue: his great goodness doth so appear to all men, that it were incomparable iniquity in any wise to make him cause of our wickedness. To come therefore to the excellency of the word, which is the mean of our regeneration, the Apostle setteth down the other causes thereof also: so that in this 18. verse, there are three causes of our regeneration, the most apparent testimony of the goodness of God towards man: 1. the efficient: 2. the instrumental. 3. the final cause. 2 The efficient cause of our regeneration, is the free will of God: Of his own will, saith james, begat he us. The good will of God, the gracious favour and free purpose of God, is the first and efficient cause of salvation and regeneration in men: to the truth whereof, all the Scriptures of GOD bear witness. The electing, preferring and advancing the jews above all other people, being as it were a figure and resemblance of the eternal election, and regeneration of the Saints: was not for any merit of man, but of the only mercy, and love of GOD towards them, as Moses witnessed. But Saint Paul speaking (not of a temporal Deut. 7. & 9 calling, as was that of the jews, but of an eternal calling of God's Saints, to regenerate them to eternal Ephes. 1. 1. john. 12. 13. life) maketh the only true and efficient cause thereof, the freewill and goodness of God, whereof he sayeth: God hath predestinate us, to be adopted through jesus Christ, in himself, according to the good pleasure of his will. Whereunto that is agreeable in another place: all have sinned, and are deprived of the glory of God: and are justified freely by his grace, through the redemption Rom. 3. that is in Christ jesus. Thus of his own will, and freely he electeth: thus of his own goodness he justifieth: thus of his mere mercy he regenerateth us unto life. The holy Apostle noting this cause of all these wonderful works of God in man, affirmeth that God worketh Philip. 2. in us, both to will and to do according to his own good pleasure. To like sense soundeth that to his scholar and son Timothy. God (saith he) hath saved us, & called 2. Tim. 1. us with an holy calling, not according to our works, but according to his own purpose and grace, which was given unto us in jesus Christ before the world was. Finally, to Titus: when the bountifulness and love of God Tit. 3. our Saviour towards man appeared, not according to our works, but according to his mercy he saved us. Thus in this place of regeneration, he maketh the good will and free mercy of God, the cause of our regeneration. As God therefore freely, and of his own will, worketh in all things: So in the election, justification, and regeneration Ose. 14. of the Saints it is apparent. Herence is it that God saith by his Prophet, I will love thee freely, and of mine own wil The Prophet David saith therefore unto God, Thou hast saved us for nought: what is that for nought, saith Saint Augustine, but this? Thou foundest nothing in us wherefore Psal. De verbis Apost. 15. John 15. thou shouldest save us, yet hast thou saved us: Freely dost thou give, freely dost thou save. This our blessed Saviour to express, telleth his Disciples that he chose them, not they him, because there was nothing in them wherefore he should choose them, yet of his own free will he chose them. Saint John subscribeth hereunto, in that he saith, 1. John 4. Herein is love, not that we loved him, but that he loved us first, and gave his son to be a reconciliation for our sins. Saint Paul to overthrow all foreseen works & Rom. 11. merits in man, and to show that in election, justification, predestination, and sanctification, God worketh all after his own will freely, he thus concludeth: Who hath given him first, & he shallbe recompensed? for of him, & through him, and for him are all things, to him be glory for ever, Amen. Thus his free will and favour towards man, is the only efficiency, as of all other his unspeakable graces, so of regeneration in his children. That therefore (saith Beda) which he said before, that every good giving, and overy perfect gift cometh from above from the father S. Bede. of light: that doth he consequently confirm, by adding, that not for our merits, but by the benefit of his own will, through the water of regeneration, he hath changed us from the children of darkness, to be the children of light. In this place therefore, not only plainly Saint james, but agreeably to the Scripture, reverend Beda condemneth the doctrine of done or foreseen works, held by the Papists, and out of this Epistle (as they dream) most specially concluded. For if regeneration be through the free will of God, if predestination, election, justification and sanctification, be from the mercy and favour of God, as from the first and efficient cause, then are none of all these byworkes or deserts of men: for there is a plain contrariety betwixt favour and merit, grace and deserving: so that Paul reasoneth from the opposition thereof, against works, in the matter of justification: To him that worketh, the wages is not counted of favour, but of debt. Rom. 4 Rom. 11. And again in the question of election; If it be of grace, it is no more of works, else were grace no grace: if of works, it is no more of grace, for than were works no more works. This contrariety Saint Augustine confessing, showeth that grace, favour, and free gift, cannot be mingled Epist. 120. with works, and therefore concludeth and defineth what grace or free gift is: Haec est gratia, This is favour, free gift, grace: which is given freely, not for the merits of the worker, but by the mercy of the giver. Seeing therefore that we which were all by nature the children of wrath, the sons of Adam, subject to eternal death and Eph. 2. damnation, replenished in mind, heart and will, with iniquity and sin, compassed about with thick, dark, and misty clouds of error and wickedness; loathing heaven, and loving earth, carried away of our own desires to work wickedness with greediness, are now, not for our merits, but of God's mere mercy; not by our works, but by his Eph. 4. grace; not of our deserts, but of his own will, begotten again and regenerate: We must refer this whole work to his good will, and account his goodness for the only efficient cause of our regeneration. Whereby it appeareth that he is the fountain of all goodness, and that our wickedness must not be imputed unto him. The regeneration then of God's Saints (a most manifest testimony of his goodness) showeth that he is only author of good, & not of evil, which th'apostle here proving, addeth, of his own will begat he us. 2 The good will and favour of God, being the first and efficient cause of regeneration: The second cause, which is the instrumental cause and mean whereby we are regenerate, is the word of God, which Saint James expresseth in this place in this manner: of his own will he hath begotten us with the word of truth. In which place he slideth and falleth into the commendation of the word of God, the chief thing in this last part to be observed. Which words are (as it were) the circumscribing and setting forth of the word of God, and the gospel of Christ, whereunto is attributed specially above all other words, that it is the word of truth. Which addition the Prophet David giveth to God's word, because therein only is the Psal. 86. sound truth to be found and in no other. In which word, (as in many other places) he desirous to be instructed, giveth that addition to the word, that it is truth: Teach me thy ways O Lord, saith the Prophet, and I will walk in thy truth. And in another place calling the word of God by Psal. 119. the name of truth, saith; Thy word endureth for ever in heaven, thy truth is from generation to generation. Our Saviour Christ in his most holy prayer to God, hereunto subscribeth, who desiring that the Disciples might be sanctified john 17. with the truth, showeth that by the truth he meaneth the word and gospel; Sanctify them (saith he) with thy truth, thy word is truth. This name of excellency, this mark of difference S. Paul giveth unto the gospel 2. Cor. 13. 3. Gal. C. 5. 7. 2. Cor. 6. 7. 1. Col. 5. Ephes. 1. 13. Heb. 10. 16. Ephes. 4. above other words, when he affirmeth he could do nothing against the truth, but for the truth. Who upbraiding the Galathians for revolting and sliding away fronthe gospel, crieth out; O you foolish Galathians, who hath bewitched you, that ye should not believe the truth. To like purpose exhorting the Ephesians to be constant in the profession of the gospel, calleth that the profession of truth: where fore he thus exhorteth; Let us follow the truth in love; the gospel, the profession of the truth, it is therefore an excellent ornament, and an honourable addition in this place given to the word of God, that it is the word of truth. And this addition to be called the word of truth, most fitly agreeth unto the holy word and Gospel of jesus Christ: and that in four respects, and for four chief considerations. 1. in respect of God. 2. in respect of Christ. 3 in respect of the holy Ghost; and spirit of God. 4 in respect of the particular things themselves in the word contained. 1 In respect of God, the word and Gospel, is the word of truth; because it is God's word and Gospel; who is true and cannot lie; therefore this his word, is then the word of truth. That this word is God's word and Gospel; it is evident: 1. Rom. 1. Cor. 1. 1. Rom. Saint Paul calleth it therefore the power of God to salvation, to all that believe: and in another place: the preaching of the cross, is to them which perish; foolishness: but unto us which are saved, it is the power of God; he saith in the beginning of his Epistle to the Romans: that he was separated to preach the Gospel of God: and cleared himself from the surmised suspicious of his adversaries, 2. Cor. 11. he thus writeth: have I therefore offended, because I abased myself, that you might be exalted; and that I preached freely the Gospel of God unto you. Saint Peter subscribeth thereunto: the time is come, that judgement begin first at the house of God: if judgement begin first at us, what shallbe the end of those, that believe not 1. Pet. 4. the Gospel of God? And this God, who is the author of this word and Gospel, is true and cannot lie: Balam the Numb. 23. prophet could say of God: that he is not a man, that he should lie: neither as the son of man that he should repent. Moses' in his song beareth record to the truth of God: perfect saith he, is the work of the mighty God: for Deut. 32. all his ways are judgements: God is true, and without wickedness: just & righteous is he. Samuel telleth King Saul; that indeed the strength of Israel will not lie; nor repent, 1. Kings. 15. John. 8. Rom. 3. for he is not a man that he should repent: Our blessed Saviour Christ speaketh of his father, and saith: I have many things to say and judge of you; but he that sent me, is true: and the things that I have hard of him, those spoke I unto the world, Saint Paul defending God's truth, saith, Rom. 3. Let God be true, and every man a liar: as it is written: that thou mayest be justified in thy words; and overcome when thou art judged. And for this cause holy David calleth god Psal. 31. the God of truth: into thy hands I commend my spirit, thou God of truth. Seeing the Gospel is the word & Gospel of God; and God the God of trut, hand cannot lie: them must needs this word be true, and the word of truth. 2 As in respect of God, the author thereof, the Gospel may rightly be called the word of truth: so in respect of Christ, who is the matter, the very substance and subject, whereof the Gospel entreateth, it is the word of truth: for it entreateth of Christ; and Christ is truth itself: therefore the Gospel the word of truth. That it entreateth of Christ, it appeareth by all the Evangelists; who entitle john. 14. their writings, the holy Gospel of jesus Christ: of whom therein they entreat by the Apostles, which call their preachings and writings, the Gospel, the testimony of Christ; of whom therein they speak; and to whom they give and bear witness. I am not ashamed of the Gospel of Christ, 1. Rom. for it is the power of God to salvation, to every one that believeth. Else where, if our Gospel be hid to any, it is hid to those that are lost: in whom the God of this world hath 2. Cor. 4. blinded their minds: that is, the infidels; that the glorious Gospel of Christ, which is the image of God, should not shine unto them. Paul saith, he hath sent Timothy the minister of God, and his labour-fellow in the Gospel of Christ, unto the Thessalonians: and for this cause is it also 1. Thes. 3. called the testimony of Christ: because it beareth witness and record of him. To which sense soundeth that of Saint Paul: who giveth thanks to God for the riches of the 1. Cor. 1. grace of God upon the Corinthians, who abounded in all knowledge, even as the testimony of jesus Christ (that is, his Gospel) was confirmed in them. And a little after he 1. Cor. 2. saith, that when he came unto them, he came not in excellency of words and wisdom, preaching unto them the testimony of jesus Christ; and finally he exhorteth his 2. Tim. 1. scholar Timothy; not to be ashamed of the testimony of Christ (that is, the gospel) neither of him the lords prisoner. Seeing then the Gospel speaketh wholly of Christ, or at least tendeth wholly unto him: and he truth, as himself affirmeth, I am the way, the truth & the life: joh. 14. the gospel in that respect also is the word of truth. 3 Moreover, this word is inspired from the spirit: For all Scripture (saith Paul) is inspired from above. And Saint Peter saith, that prophesy came not in former times by 2. Tim. 2. Pet. 1. the will of man, but holy men spoke and uttered the word, as they were moved and inspired by the holy Ghost, & the holy Ghost is the spirit of truth, as our saviour affirmeth: I will pray the Father, and he shall give you another comforter, john 14. john 16. that he may abide with you for ever, even the spirit of truth. And again, when the comforter shall come, whom I will send unto you from my father, even the spirit of truth which proceedeth from the father, he shall testify of me. 16. joh. 13. 1. joh. 5. 6. The word & gospel being inspired by that spirit, which is the spirit of truth, is in that respect john. 15. 26. also the word of truth. 4 In respect that every particular thing in the gospel contained, is true; therefore is it also the word of truth. Whatsoever Christ spoke and preached, it is truly in effect there delivered: whatsoever he did, it is truly reported: whatsoever he promised, it is truly, and shall truly be performed: what punishment is therein threatened to the wicked, it shall assuredly be inflicted. Finally, whatsoever is there mentioned, is most true. This word containing nothing but the sound truth, and having therein no lie, no untruth, no falsehood, no errors, as the words of men have: (for all men are liars, and their words oftentimes are full of Pasl. 116. 11. Rom. 3. 4. untruethes) therefore may the gospel rightly be called the word of truth. Wherefore, whether we respect God the author, or Christ the subject or matter, or the holy Ghost, the inspirer, or the things themselves in this word contained: it is the word of truth. For God is God of truth: Christ is Lord of truth: the holy Ghost, the spirit of truth: the things in this word, things of truth: Therefore the Gospel the word of truth. By which word of truth we are begotten adn regenerate, we are new framed, and as it were, new fashioned unto a holy birth: to our new birth, whereby we are borne, not of flesh and blood, but by the word of truth to eternal life. This is the seed of the new birth, from hence 1. Cor. 4. our new birth and regeneration ariseth, whereof S. Paul speaking, testifieth to the Corinthians, that he had begot them through the gospel. For this cause speaking of the spiritual begetting, and of the regeneration of Timothy Tim. 1. Tit. 1. and Titus, whom he had begotten by the gospel, and by his mean through the word of truth regenerate: he calleth them his natural sons through faith, because they coming by his ministering to the knowledge of the faith of Christ, were regenerate by the word of truth by him preached. Saint Peter speaking of the causes of our regeneration, 1. Pet. 1. maketh the gospel, and word of God, the mean and instrument of our new birth: Being borne anew (saith he) not of mortal, but of immortal seed, by the word of God, which endureth for ever. Therefore attributing our new birth, and growing up by regeneration, unto the word, as 1. Pet. 2. the mean and instrument, in the next Chapter he prosecuteth his former purpose, and addeth thereunto exhortation: Therefore (saith he) as new borne babes, desire the sincere milk of the word, that you may grow thereby: and as the word of truth is the instrument whereby our new birth is caused: so is it the mean also, whereby therein we are continued, and therefore a thing of singular excellency. Finally, our Saviour Christ (acknowledging the word john 17. of truth to be the mean and instrument of our regeneration, to that end prayeth unto his father, that his Disciples might not only be consecrate to his service, and by him made fit for the office of the Apostleship, whereunto they were called: but also might be purged, & regenerate, and born anew) saith, Sanctify them with thy truth, thy word is truth. If the gospel of Christ be the word of truth, why do we not believe it? if it be the instrument of our regeneration, why do we not honourably embrace it? if thereby God hath begotten us again, why are we in any wise so careless of it, that (only such times excepted as for fear of law, or shame of the world, they must come) they come not to the hearing of this word of truth? but either they talk our at table, or walk out abroad, or sleep out at home, or play out with company, or spend out in vain exercise, or contrive out with dalliance, or pass out by evil means, that time which is appointed for the preaching and hearing of the word. These are carnal men, and have not the spirit, lumpish and earthly, whose affections reach not to this heavenly doctrine. If the gospel be the word of truth, whereby we are regenerate, and borne again, why are men and women so dainty and coy, why are they so choice hereof, that they will hear it only, when, where, and of whom they lust? as if the men make it the word of truth, and the instrument of our regeneration? Let not men and women pretend that they are sanctified men and women: let them not vaunt themselves to be purer than their brethren, and hear this word with this partiality. For I protest unto every such, in the fear of God, that unless this word of truth, and instrument of regeneration, be sweeter unto them then the honey, and the honey comb: by what messenger soever the Lord doth send it: that they flatter and deceive themselves in a vain shadow of holiness, and are not truly sanctified unto the Lord, neither have effectually tasted of the doctrine of regeneration, whereof this word is the mean and instrument. As than our regeneration is attributed unto the word of truth, as unto the mean and instrument: so is salvation also (as afterward is added) to the Sacraments in like manner, as Saint Paul saith, that Christ washeth and sanctifieth Ephes. 5. his Church, by the washing of water through the word. And again, when the bountifulness of God our Saviour Tit. 3. appeared, not by works, but according to his mercy hath he saved us, by the washing of the new birth, and the renewing of the holy Ghost: The holy Sacraments are means: the word of truth the instrument & mean whereby we are begotten again, and new borne, which greatly commendeth the excellency of the word: which this Apostle expressing, saith, Of his own will begat he us, with the word of truth. 3 The final cause of our regeneration is, that we should be the first fruits of his creatures: that is, that out of the whole lump and mass of mankind, out of all people, tongues, nations, and kindreds of the earth, we might be select, culled and chosen out, to be a peculiar, proper, and special people unto him, who had called us, even unto God, whose chief treasure, whose portion and lot, whose inheritance and peculiar people the Saints are. In which place he alludeth chief unto the law: wherein the first fruits, and first increase were the Lords, as things picked out, set a part, chosen out for God himself. Whereof thus saith God in the law: Thou shalt not Exod. 22. linger, nor defer to render thy tithes, and thy first fruits: and thou shalt give me thy first borne of thy children. In the same book of Moses, it is commanded the people, that they offer the first fruits of their ground in the house Exod. 34. 35. ● Levit. 2. 14. Deut. 12. of the Lord their God. In the repeating of the law by Moses, thus was it said to Israel: Thou mayest not eat in the towns, the tithes of thy corn, wine or oil, neither the first fruits of thy cattle, or sheep, nor the fruits of thy hands. The first fruits therefore, as appeareth, were dedicated to God: neither was it 〈…〉 for men to eat or touch them, as things reserved for the use of the Lord only. As then the first fruits were the Lord's portion of the people, and things dedicated and consecrate as holy unto him: so the Saints of God, regenerate by his word, are holy, peculiar, proper, sanctified to the use of the Lord: the chief treasure he hath: the thing he hath commanded to be received for himself: which the Apostle insinuateth in this place, when setting down the end of our regeneration, affirmeth it to be, that we might be the first fruits of his creatures: of his own will begat he us, with the word of truth, that we might be the first fruits of his creatures. The Israelites jere. 2 were called sometimes the first fruits of God, because they were chosen of God above all other people, to serve the Lord only: and the first offered unto the Lord of all nations: whereof the prophet jeremy saith: Israel was as a thing hallowed unto the Lord, and his first fruits: all that eat it shall offend: evil shall come upon them, saith the Lord. This is most true of the true Israel, which is of God: of the Saints, of the Church, whom God hath separated from all people, hallowed and sanctified unto himself, chosen to be a special possession, inheritance, and treasure unto himself: for which cause we by him are regenerate. Of his own will hath he begotten us, with the word of truth, that we might be the first fruits of his creatures. S. Paul disputing to like purpose, of the causes Tit. 3. of our regeneration and salvation: teacheth us the end thereof to be the inheritance of life: we are saved by his mercy, through the washing of the new birth, and the renewing of the holy Ghost, which he shed upon us abundantly, through jesus Christ our Lord: that we being justified by his grace: should be made heirs according to the hope of eterna●l life. The like end shall we find of our redemption, predestination, and the like: all which tend to one end, to show that we are redeemed, called, justified, regenerated to be partakers of immortal glory, that therefore we should be dedicated and consecrate to God, to be a special treasure unto him: to serve him in holiness and righteousness all the days of our life. We are begotten by the will of God, with the word of truth, according to the Luke. 1. Apostles doctrine. Being now to this end regenerate, we must endeavour ourselves to shine in virtue, to excel in holiness, to abound in all righteousness, and be chief careful, that we bereave not ourselves of so holy an end of regeneration, by contagion of sins, and the works of wickedness. The excellency therefore of the word of God is here apparent, partly in that it is called the word of truth: partly in that it is here the mean and instrument of regeneration, the most manifest token of God's goodness towards us. Sundry are the commendations of the word of God, Psal. 19 and the Gospel of Christ. David the holy Prophet falling into the praise thereof, saith: the law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, and giveth light or wisdom to the simple: the statutes of the Lord are right, and rejoice the heart: the commandment of god is pure, and giveth light unto the eyes: the fear of the lord is clear, & endureth for ever: the judgements of the lord are true, & righteous altogether: more to be desired then gold, yea then much fine gold, sweeter also than the honey and the honey comb. Moreover, by them is thy servant made circumspect, and in keeping of them there is great reward. In another place to like praise is it Psal. 12. spoken. The words of the Lord are pure words, as the silver tried in a furnace of earth, fined seven fold. It is no small commendation of the word, that it is the direction Psal. 119. of our youth, a lantern to our feet, and a light unto our paths. Which holy Job feeling, counted it more precious job. 23. and dear unto him, than his daily food. Yet is there no praise greater, nor any thing that more extolleth the incomparable glory thereof, than that it is here called the word of truth: whereby we are begotten again to be the first fruits of the creatures of God. Seeing therefore the word of God converteth men's souls: seeing it is pure as the gold and silver, which seven times is tried: seeing it is the direction of unbridled youth, the guide of our sliding feet, and the sure light to the wandering paths of man: seeing it is more precious than daily food to God's children: seeing it is the word of salvation, the immortal seed of our regeneration, the word of truth, the instrument whereby we are borne a new, to be the first fruits of the creatures of God: who is then so blind, which seethe not: so wilfully ignorant, which knoweth not: so maliciously wicked, which confesseth not, the incomparable and singular excellency of the word and heavenly doctrine of the Gospel? Whereof the Apostle to assure us, saith, of his own will hath he begotten us with the word of truth, that we should be the first fruits of his creatures. 2 The word of God being then so excellent, and the Removing hindrances. excellency itself thereof set forth in that it is the word of truth, and the mean of our regeneration: in the second place of this treatise, the Apostle removeth such things as hinder the attending thereunto: and the things which greatly hinder the word, are two: 1 Babbling and talking, when we should hear with attentive and deep silence: 2 and anger, when we are taught and reform by the word. 1 Concerning the first, thus saith Saint James: therefore my brethren, let every man be swift to hear, but flow to speak. Wherein our vain babbling, and foolish talking when we should hear, is condemned: and attention & audience to the word commanded unto the saints: that we show ourselves prompt and ready to learn, and not hasty to teach others, when we should hear and learn ourselves rather. Thus is our rashness which are unlearned, reproved, when we talk of high & heavenly matters, too excellent and deep for our slender capacity: As of the nature & secret wisdom of God, of his inscrutible judgement in calling and choosing some: and condemning other at his free pleasure, and such like: wherein we must stay ourselves, contented therein to be informed with patience and silence of such as are learned. The heathen Philosophers, would not men rashly to Pythagoras. speak, but rather to hear with silence: for which cause noble Pythagoras enjoined his hearers seven. years silence, that that while they might learn, but not rashly talk of the precepts of philosophy. Was that needful in human philosophy, and is it not much more needful in the heavenly philosophy of God, that we be swift to hear, and slow to speak, of the divine mysteries of his word? And Cleobulus taught, that men should be more careful to hear Cleobulus. then to speak: because audience and attentive hearing▪ more becometh most men, then to speak. When Zeno heard a young man prating, and speaking much, mocking Zeno. him, he told him that his ears were grown in to his tongue, because he heard little, and spoke much: where he should have heard much, and spoken little. Nature itself would have us swift to hear, but slow to speak, for which cause we have two ears given us, to hear much, and but one tongue, to speak little. When men therefore have not the sufficient knowledge of things, they ought rather to hear in silence, and learn with patience, then rashly to speak of the things they know not. A thing no doubt, not only needful in worldly wisdom, but necessary also in heavenly philosophy. Sirach wisheth men to be swift to hear good things, and to be of pure life; but to give answer Ecclus. 5. with advised patience. And if they have understanding, to shape an answer unto their neighbour: if not, to lay their hands upon their mouths, lest they be trapped in an undiscrete word, and so be blamed. The Apostle Saint james, seeing rash babbling to be a disturbance unto the attention of men, which they ought to perform to the word, exhorteth men to be swift to hear, but slow to speak. That we are willed to be swift, quick, ready and prompt to hear and learn, but slow to speak: it forbiddeth not men to speak at all; but not to speak rashly: but to observe time, place, person, and other circumstances in their speech, as shall be most convenient. And the circumstances in our talk and speaking to be observed, are specially these. 1 The person to whom, 2 The place where. 3 The time when. 4 The manner how. 5 The things whereof we speak. 6 The end wherefore: which carefully observed, greatly beautify and adorn the talk and speech of men. 1 The person to whom we speak: whether our equal, our better, our inferior: whether a prince or subject, honourable, or of mean birth: learned ignorant, wise, or foolish: this aught in talk to be considered, that, regard had of the person, our talk may be accordingly. 2 The place is to be noted: for in some place it is better Prou. 25. 11. to speak, then to be silent: in another place, better to be silent then speak. 3 Time also maketh much to the fitness of our speech. There is a time to speak, and a time to be silent, faith 〈◊〉 Preacher: The son of Sirach accounteth it a great point Ecclus. 3. of wisdom, to seek opportunity to speak in: therefore he saith: A wise man will hold his tongue till he see opportunity, Ecclus. 20. but a trifler and fool will regard no time. And again: a tale out of time, is as music in mourning: but wisdom knoweth the seasons of correction and doctrine. Ecclus. 22. The Prophet counted it a great gift to speak in time wherefore he saith, The Lord hath given me a Isai. 50. tongue of the learned, to know how to minister a word in time, to him that is weary. Solomon teaching men how Pro. 15. to make their talk comfortable and profitable unto men, willeth them to wait for time and season: A joy cometh to man by the answer of his mouth, and how good is a word in due season? When Abigail saw the drunkenness of Nabal, she said nothing unto him touching David, 1. Kings 25. whom he had bitterly reviled, and abused shamefully: but in the morning she told him of the matter. Thus sought opportunity Archesilaus' the Philosopher therefore being at a banquet, and among the pots, being desired to dispute and reason of a certain matter, refused: and answered, that it was a chief thing and proper, especially to philosophy, to know the time of every thing If the light of nature teach men this, how much more ought the light of Scripture to teach us this wisdom? 4 As the time so the manner how, must not be neglected. Sometimes we speak familiarly, sometimes reverendly, sometimes meekly, sometimes sharply, sometimes gently, sometimes hastily: respect had to the disposition of men with whom we have to talk. 5 The things we speak of, must be weighed: they must be honest, seemly, good, profitable, necessary for time and person, such as we ourselves know, and therefore can the better talk of them to others. 6 Finally, our talk must be to advance the glory of God, whereof it ought to be the instrument: it must tend to the benefit of our brethren: to peace, godliness, justice, equity, love, and all manner of virtue. These things being diligently observed, we may speak, and offend not, against this place of the Apostle: wherefore my dear brethren, let every man be swift to hear, but slow to speak. But we observing neither person, place, nor time: regarding neither manner, matter, nor end, babble out we know not what, and oppose ourselves to the Apostle here: being swift to speak, but slow to hear. Every one will now speak: all men will become teachers. The Artificer, the shoemaker, hosier, tinker, and tailor: the vintner, the clothier, the weaver, and the cobbler: the merchant, the mariner, the carpenter, and the painter: the master, the servant, the fathers, the children,: the mistress, the maiden, the mother, and the daughter: the young men, the old folk, the simple, and the ignorant: will now take upon them, not to speak only, but to teach also: and not other, but their teachers: of whom we should learn with patience, hear with silence, take counsel with reverence, and be informed with humbleness. Therefore our Saviour in the song of Solomon, biddeth his Church being ignorant, to go to the pastor to learn knowledge: 1. Can●ic▪ if thou know not, saith he, O thou fairest of women, get thee forth by the sheep folds, and feed thy kids by the tents of the shepherds. And almighty God persuadeth the people to take the law of the Lord at the Mal. 2. mouth of the priest, who should be as the treasure house of God's word, & of whom the people ought to be instructed. David being a prophet, in the humility of his mind, with grateful memory, and great thankfulness to God Psal. 11 of whom he was instructed, saith unto the Lord: thou hast made me wiser than my teachers. He truly, humbly, thankfully: but men and women now, in arrogancy of their spirit, in pride of their hearts, in vanity of their minds, in presumption of their own knowledge, think themselves wiser than their teachers, and take upon them to alter and change: to order and set down, what in the Church ought to be done, observed and retained. These falsely, proudly, unthankfully, disorderly, contentiously, preposterously deal, wherefore let them learn here a better lesson, and hold fast the counsel of the Apostle: that they be swift to hear, but flow to speak, as they are exhorted: let them hearken with reverence to the word preached by the faithful Ministers of jesus Christ: and be not new fangled, nor carried away with every Ephes. 4. wind of vanity, that they may follow the truth in love, and in all quietness, humility, peace, and godly unity, grow up unto him that is the head, even jesus Christ: and hear his word with reverence, and not rashly prate and prattle thereof with insolency, that thereby they may prevent this first inconvenience, and remove the first hindrance of our attention. Whereof the Apostle speaketh: wherefore brethren, let every man be swift to hear, but slow to speak. This place than removeth loquacity, and rash speaking, when we should give attentive ear to the word of God taught us: this is an enemy to knowledge, to heavenly doctrine: this hindereth the course of the word of God in out hearts: wherefore it ought to be far from the Saints of God: which to abolish, the Apostle here exhorteth: Let every one be swift to hear, and slow to speak. 2 The other evil which hindereth the word of God in man, is wrath and anger, choler and snuffing when we are taught and informed in the word. For we cannot profitably hear, unless we be peaceable, quiet, and modest both towards all men, and specially towards our teachers. Many kinds there are of wrath and anger, many things wherefore, and wherein men are angry: but to pass that over as appertaining to another place: the Apostle speaketh of that wrath and anger, which riseth from desire of contending, and of intractablenes of waywardness, 2. Chro. 16. 7. Acts 54. 2. Chro. 26. 18. 19 Luke 4 28. whereby we suffer not ourselves to be taught or reproved, no not by the word of God itself. Thus by the affections and perturbations of our minds, we oftentimes make the word of God frustrate & fruitless in us, and so to lose, not only the blessed effect it would work in us, but also in a manner, the credit and estimation which it should have among men: Whereunto (were we the servants and true Disciples of Christ) we would yield all attentive audience. This anger groweth partly from self-love, and prejudicate Cyrilin john. lib. 4. c. 34. opinion of ourselves, standing wise in our own conceits, we disdain to be checked, controlled, informed or reproved of any. Partly herence, that naturally we more esteem darkness then light: falsehood then truth: error then verity: superstition then religion. From which if men draw us, then are we angry. Herence in all times have risen perfecution, imprisonment, calamity, affliction, with all manner of violence and villainy, against the reprovers of wickedness, teachers of true religion, reformers of corruption and superstition: by the wicked of this present evil, and corrupt world. Herence the anger, fury, and madness of the princes and people, against Isai, jeremy, Michat, Amos, and the rest of the Prophets, arose, sprung and flowed. Herence the outrage of the Scribes and pharisees against Christ jesus our Saviour, and his most holy Apostles: the cruel persecution by the bloody tyrants, and Emperors of Rome, against the Saints and blessed Martyrs, was raised. Herence the unquenchable wrath, and malice never reconciled, of the Romish Clergy, against the faithful preachers of Christian religion: who carried away, partly with self-love and prejudicate opinion of themselves, as the only learned, and wise men in the whole world: and partly being naturally blinded in superstition, whereunto they have sworn their allegiance, curse with bell, book and candle: persecute with fire, sword and faggot, whosoever speaketh against them: whereby the course of the word of God is hindered. Herence mislike, rebuke, disgrace, reproach, disdain, and all manner evil dealing towards the ministers groweth, for that men cannot, ne will not, hear of their faults, be reclaimed from their sin, and informed in their duties roundly and sharply, without offence and anger: who seem they never so wise in themselves, yet are they both testy fools, and wayward, which refuse to be informed these are they of whom Solomon speaketh in his preacher; be not of an hasty spirit to anger, for anger resteth Eccles. 7. in the bosom of fools: these know nothing, and nothing will they learn. If they be reproved, they are offended; if they do know any thing, they know not as they should, whereof admonished, they fall into anger. Solomon saith, the scorner will not love him which rebuketh him, neither go Pro. 15. Ose. 4. to the wise; Osei condemneth it in Israel, that they spoke against the prophets and priests for rebuking them. It was reckoned for great sin in the people for hating the prophets which reptoved them openly in their assemblies; Sirach condemneth it with Solomon among the follies and fooleries of men, to hate instruction, and disdain to be Amos. 5. Ecclus. 21. taught and informed; therefore he saith: He that is not wise, will not suffer himself to be taught. And the Apostle here forbiddeth anger and wrath to be wreaked against them, which inform and teach us wisdom. Thus then to hate the instructor: to speak against the teacher and prophet; to persecute them which rebuke sin and iniquity among men; to disdain to be taught and instructed; to be angry with those by whom our sins are condemned, our enormities reform, our errors reclaimed; is not only great infirmity; but malicious wickedness, and devilish folly which thing (as an hindrance unto knowledge in the word of truth, an impediment to our new birth and regeneration in Christ; rebellious and wickedly opposed unto God himself, who by the word calleth us to repentance) the Apostl here condemneth and removeth; wherefore my dear brethren, Let every man be swift to hear, but slow to speak and slow to wrath. Of this latter, there is a reason here rendered, why men should not be angry when they are reproved, and taught in the word: because that that anger worketh not the righteousness of God. A reason from disprofit, from disadvantage: This wrath and anger herence conceived, worketh not the righteousness of God, yea it hindereth God's work in us: in that the audience and hearing of the word is hindered. It worketh not that which is righteous before god, & which of his servants he requireth, namely, to hear his word with reverence, to do his will with carefulness, and be fruitful in all good works to his glory. This anger, wrath, & giving place to disordered affections, & tumults of our minds, worketh not the righteousness of God. Yea, where this is, there godly righteousness, christian dutifulness and holy obedience to the word, is exiled, abandoned, abolished, & clean estranged from among us: there the righteousness of God ruleth not, neither is that moderation and godly attention, which before was commended that we should be swift to hear, but slow to speak, in any measure performed: yea rather sin is suffered to have his sovereignty in us: for as patiented & godly reverence hath all other virtues tied as in an indissoluble & inseparable chain: so all impiety all ungodliness & unrighteousness of men, ruleth & reigneth, when impatience & wrath disquieteth us. This reason ought to move men to put away all swelling, all anger & wrath from them, and without choler, snuffing, or disdain: to hear gods word instructing them, that they may be begotten again by god, with the word of truth, to be the first fruits of his creatures. Now let us pray unto God, who of his own will hath begotten us with the word of truth, that we should be the first fruits of his creatures: that we may be strengthened with the grace of his holy spirit in the inward man, to hear with readiness, to speak of his word with soberness, & to keep it with carefulness: that in happy issue of our ways, we may be blessed with spiritual blessings in Christ our Saviour: To whom, with the father & the Spirit, the most heavenly comforter, be praise, glory, honour, and majesty, now and for ever, Amen. james Chapter 1. verses 21. 22. 23. 24. 25. Sermon 7. Verse 21 Wherefore lay apart all filthiness, and superfluity of maliciousness, and receive with meekness the word that is graffed in you, which is able to save your souls. 22 And be you doers of the word, not hearers only, deceiving their own selves. 23 For if any hear the word, and do it not, he is like unto a man that beholdeth his natural face in a glass. 24 For when he hath considered himself, he goeth his way, immediately forgetting what manner of one he was. 25 But who so looketh into the perfect law of liberty, and continueth therein, he not being a forgetful hearer, but a doer of of the work, shallbe blessed in his deed. 3. part of the last member of this chapter. THe third branch of this last and fourth thing in this first Chapter contained, is touching certain admonitions which follow this doctrine of regeneration: and they are as exhortations to the regenerate. In setting down whereof he descendeth to the fruits of regeneration, and effects of the word of truth in the Saints, lest they hiding this inestimable treasure in the ground, and shutting it up (as it were) in the secret closet of their own bosoms, might in their lives be found fruitless and unprofitable. And the admonitions here are four. Whereof two in these words and verses are contained. Namely. 1. To hear the word of God. In which exhortation there are three things. 1. What he admonisheth of: To hear the word. 2. How it must be heard. 1. Laying aside filthiness and malice. 2. With meekness. 3. Why. The reason. It is able to save our souls. 2. Not to hear only, but to do also. In which two things are handled. 1. The admonition or exhortation itself given. 2. The reasons rendered. 1. From hurt to themselves. 2. From the loss of the use of God's word, by similitude. Now to come to the first admonition, and the first 1. Admonition. thing therein contained: The thing whereof he admonisheth, it is to hear the word of God, the word of truth. Whereof he giveth just admonition here, because he hath before told us, that thereby we are begotten to be the first fruits of God's creatures. Seeing then the word of God is that word of truth, wherewith almighty God begetteth us again, to be the first fruits of his creatures: it standeth us in hand, with all peaceableness, and quietness of mind, without filthiness, and superfluity of maliciousness, to hear it, to receive it, to embrace it. Concerning hearing this word of tructh, (which here is called receiving the word) what one thing is there, wherein the holy Prophets, and other the Saints of God, have more laboured, then often to admonish the people to hear the word of the Lord? Moses in the repeating of Deut. 4. Deut. 5. the law, calleth Israel to the hearing of the law of God, wherefore in sundry Chapters he thus exhorteth and admonisheth Deut. 6. etc. the people; Hear (O Israel,) the ordinances, laws and statutes which I teach you to do, that you may live, and go in, and possess the land, which the God of your fathers giveth you. The princely Prophet David exhorteth the people Psal 78. to the hearing of those laws, which from god he would give unto them, as a thing of greatest weight: therefore, saith he, hear my law O my people, incline your ears to the words of my mouth: for I will open my mouth in a parable, and utter heard sentences of old. The holy Prophet Isai, calling all men to Christ, & exhorting them to hear Esay 55. his law, and attend thereunto, crieth out; Incline your ears, come unto me, hear, and your soul shall live: and I will make an everlasting covenant with you, even the sure mercies of David. Hearing and attending to God's word, is the way whereby we come unto heavenly wisdom, wherefore the son of Sirach calleth all those, who would learn divine Verse. 34. wisdom, to the hearing of his doctrine; My son, hear thou my doctrine, and despise not my counsel. And a little after in the same place; If thou love to hear, thou shalt receive doctrine, & if thou delight in hearing, thou shalt be wise. The wise man Solomon commending hearing as the 1. par. c. 8. v. 6. 7. c. 22. v. 17. 18. 19 23. 19 Rom. 10. way to attain wisdom and knowledge, saith; The wise man shall attain unto wisdom by hearing. And S. Paul making it the mean whereby we come to faith, which is the greatest point of heavenly wisdom in men, thereof saith; Faith cometh by hearing, and hearing by the word of God. And our Saviour Christ being the chief Schoolmaster, and only teacher from God, of this wisdom, is Mat. 3. 17. by God himself, commended unto us, to be harkened unto. Wherefore the Disciples, and John Baptist, the one in the days of Christ's baptism by John, the other as the Disciples, Peter, james and John: in the days of Christ's transfiguration: 1. john 1. were from heaven commanded to hear him, This is my well-beloved son, hear him. Saint john confesseth this to have been one way whereby they believed John 8. in Christ, the word of life: That (saith he) which was from the beginning, which we have heard, which we have seen and our hands have handled, the word of life. this the true saints of god know, for which cause they hear the word of john 10. god; as of them our saviour witnesseth: They that are of god, hear God's word. And again, My sheep hear my voice. Luke 10. Therefore when Marie saw that she by hearing might attain unto faith in Christ, and the true wisdom of God: she sat down at the feet of Christ, and heard him preaching: for which attention she is by Christ commended, Marie hath chosen the better part, and it shall not be taken from her. Finally, the Angel of God in the Revelation, teaching Revel. 2. & 3. john what he should write to every one of the seven Churches of Asia: to that which he had spoken to each one of them, he addeth as a thing most necessary, Let him that hath an ear, hear what the spirit saith to the 7. churches. And to conclude: our Saviour commending hearing as a most necessary thing in all those that would be partakers of the word of truth, and his heavenly doctrine: so often in the Gospel urgeth this: he that hath ears to hear, let him hear. If then the prophets hereunto have so often moved the people; If it be the way and mean whereby we attain to heanenly wisdom; if by this we be made partakers of faith and heavenly mysteries; if it be the property of the Saints of God; & sheep of Christ; if Marie were therefore so highly commended by Christ himself; if as a necessary addition, to the several charge of every Church, it was added by the angel; if our Saviour so often repeat it, he that hath ears to hear, let him hear; who is so wilfully blinded, so maliciously obstinate; so peevishly perverse, that seethe not how necessary a thing it is to hear the word of truth? whereof our Apostle here not ignorant, giveth the Saints this first admoniton, to here the word. But because in all ages and times, many do hear, yet never the nearer▪ we are not only taught to hear, 2 The manner. but how we should hear, that we might hear with profit. For if it be to some the savour of life, unto life; but to others the savour of death, unto death; if the word sound in the ears of many, to their juster condemnation; then is it not enough to know we must hear, but also to learn how to hear, is necessary: for which cause the Apostle 2. Cor. 2. Ezech. 2. & 3. teacheth us how we ought to hear & receive this word of truth, whereby God of his own good will, hath begotten us again to be the first fruits of his creatures. In the manner of our hearing and receiving this word, the Apostle first removeth certain evils from us, which hinder our profitable hearing: then he showeth positively and affirmatively, how we must hear. Touching the former, he willeth in hearing to put away all filthiness and superfluity of maliciousness: all iniquity, all carnal affection, all looseness of life; all pride and insolency of mind; all arrogancy and disdainefulnes of spirit: wherence, wrath, anger, debate, contention often ariseth, and the fructifieng of the word is always hindered: all which must be abandoned, and abolished utterly from them, which will profitably hear the word of truth. Filthiness, and corruption of hear or affection, is, whereby our minds do wander, and we are occupied about other matters, thinking of our pride, pleasures, vanity, and such like, when our minds should be stayed and fixed in the hearing of the word. Superfluity of maliciousness is, whereby we grow into contempt of the word, speaking evil and disdainfully of the divine doctrine, and heavenly wisdom of God, which two must first be removed. For whereas men's minds are a woolgathering, and carried away with filthy cogitations and desires: there men cannot hear the word with profit: and when men grow in dislike of the word, hate of the truth, speak evil of the mystery of godliness, what commodity can it then bring to such, and what hope is there, that in them it shall fructify? This Saint james very well perceived, therefore he removeth these evils from godly hearers: This shall all men by their own experience most easily learn, and therefore must carefully remove them. Whereof to speak no more but this: how is it that many men often hear, and learn nothing: yea, being asked what hath been said, remember nothing: but that, when they should hear, their minds are either set upon covetous desires, or occupied about fleshly imaginations, or carried away with proud conceits, or ravished with filthy cogitations: or else alienated by mislike, hatred and contempt, from the word preached: so that sounded in the ear, it pierceth not our hearts, and so is fruitless in us? The first hereof, is in carnal professors, who in word and show pretend religion, 1. Tit. 2. Tim. 3. but in deed deny it, as did some even in the time of the Apostles. The other is true in malicious and obstinate Papists, who coming with a prejudicate opinion, and conceived hatred and dislike of the word: and in partial hearers, who therein have respect of persons, and are not indifferent: so that by hearing, neither is profited. Seeing then filthy cogitations, and carnal affections spoil men: and superfluity of maliciousness bereave men of the fruit of the word: Who so will, to the comfort of his soul, the discharge of a good conscience, with reverence to God, and benefit to himself here, must first remove all filthiness, and superfluity of maliciousness far from him: as by the Apostle he is exhorted. Filthiness and superfluity of maliciousness, put and laid apart, we must hear and receive with meekness, the word that is graffed in us, which is the second thing in the manner of our hearing prescribed. This meekness, is the promptness and ready desire of our minds to learn: that Christian docility and tractableness, whereby we are content without pride, arrogancy, contempt or obstinacy, to yield themselves to be informed and taught by God, and his ministers, in the word. A virtue most excellent: a grace most singular: an ornament most beautiful in the lives of God's Saints: so highly accounted of with almighty God, that by his Prophet he protesteth, that he will look unto, and Isai. 66. have regard to those that are of a meek and contrite heart, and such as tremble at his word. These are the meek spirited commended of God, who in humility and pureness of heart, receive with readiness and reverence the word of God, and the doctrine of the Gospel when it is preached. The people of Israel herein were Exod. 19 8. 24. 3. & 7. worthy their due praise, who hearing Moses proposing unto them, all the things the Lord had commanded him: answered all together with great readiness, promptness, and meekness of their minds: all that the Lord hath commanded, that will we do. For their like meekness in hearing the word, after their return from captivity, by Nehemiah, they are commended, for that from morning Nehem. 8. to night, they harkened to the word read and expounded unto them. Josiah was in this point of singular meekness towards the word: who hearing the law read, humbled himself, and his heart thereat melted: wherefore the plagues therein threatened, fell 2. Chron. 24. not upon the people in his days, but after he was gathered to his fathers. far otherwise was it in the days of Jeremy the Prophet, in Zedekiah the King: jerem. 36. who received not the word by the Prophet sent, with meekness: but contemptuously, rebelliously, obstinately refused it, and caused the roll wherein it was written, in the fire to be consumed. This meekness shined in perfect beauty in the Saints Acts 13. of God in the City of Antioch, in Pisidia, who hearing Paul preaching the word, with all readiness received it: beseeching him to preach the same unto them the next Sabbath: whereunto the whole city at the time appointed, Acts 17. was assembled. No less meekness was in the Athenians, who hearing Paul willingly, disputing of the resurrection of the dead: howsoever some mocked, yet with all Acts 20. humility and meekness to the word, desired they to hear him again of that matter. What should we rehearse and report unto you, the meek hearing of those of Troas, who with all meekness and promptness of mind, heard the Apostle preach till midnight? O zeal of God's saints? O meekness of hearing? Unlike whereunto, are our people in this flourishing time of the Gospel: who are wearied with one hours exercising in preaching: which time seemeth so long to their heavy and dull ears: that they spend most part thereof, either like drowsy heads, in sleeping: or like careless persons, in talking: or like disdainful men, in reading other things in the mean time: as if the word preached, pertained not to them: or occupy themselves in other matters, because they seem wise enough already, & will not be thought to learn of any other. Or like proud persons, we disdain & think scorn to be informed: or we will hear whom we list: and whom we list, we will not: or we will hear to carp, to catch, to cavil, to find fault both with the doctor, and with his doctrine. Is this the meekness of our hearing in the bright shining light of the Gospel? Doth such pride of heart, doth such corruption of affections, doth such superfluity of maliciousness so mightily reign in us: that after so many years learning, so long time of preaching, so great travel & labour, upon us in teaching consumed: we have not learned with meekness to hear the word preached? Ecclus. 9 Let us now at length hear the son of Sirach, who willeth men to be humble to hear the word of God, that they may understand it: let us embrace the admonition of the Apostle james in this place: wherefore lay apart all filthiness, and superfluity of maliciousness, and receive with meekness, the word that is graffed in us. With which manner affection, if we come not to the 1. Cor. 3. preaching of the word, in vain may Paul plant, or Apollo water: in vain shall the preacher preach unto us, as we see daily: for albeit men and women are sharply reproved for their evil and cursed covetousness, their fleshly filthiness, their known adulteries, their extreme oppressions, their blasphemous swearing, their slanderous reproaches, their pestilent usuries, their long retained malice, their intolerable pride, their new invented, and newe fangled strange devices, and pride of apparel, their corruptions in their dealings, their falsehood in their promises, their deceit in their speeches, and other innumerable, not only enormities, but iniquities, among men: yet it profiteth not, because they lay not aside filthiness, and superfluity of maliciousness, neither hear the word of God with meekness, as here they are commanded. This word which we ought to receive with meekness, is said to be engraffed in us: because by God's spirit moving and inclining our hearts, and by the painful and daily labour of his workmen in his heavenly harvest, which are his ministers, it is, as it were, inserted, and taketh root in our hearts. For as slips and twigs of other trees being engraffed, bound together, wrapped about with clay, and moss, or some other thing, by long continuance grow and cleave inseparably to the stocks whereinto they are graffed: so the word of God by the sap of his spirit, and by the labour of the ministers, being, as it were, engraffed in our hearts: therein oftentimes taketh it such root in that fruitful ground, that it is said to be graffed in us. And as slips or twigs, if either they be set in dry ground, of men, or by them planted upon rotten roots and stocks, become fruitless and perish, and never take root, but this away, and die by little and little: so if the word of God be cast in the stony ground of our hearts, or planted upon the rotten roots of our carnal affections: it never taketh root, but decayeth, dieth, and withereth. Wherhfore, to the end it may bring forth fruit in us: in some thirty, in some sixty, in some an hundredth: we must endeavour to have it first engraffed in us: which in the regenerate is assuredly true, whereof the Apostle here admonisheth: Lay aside all filthiness and superfluity of maliciousness, and receive with meeekenesse, the word engraffed in you. Now why we should so do, in the third place the 3. The reason. reason is rendered, because it is able to save our souls. The word of God is the only medicine for all our inward maladies: it is that sovereign salve, which saveth our souls: it is the plaster to lay to the wounds of of our sins, yea and hath in store a salve for every sore of the mind. Seeing therefore it bringeth so great profit with it, we ought with meekness to receive it: Which Saint james intimateth and showeth, when he sayeth, receive with meekness the word engrafted in you, which is able to save your souls. The word of God received by faith, saveth our souls: because it is the mean to bring us to God, and his son john. 17. Christ, whom to know and believe is eternal life. This word assureth our hearts in the promises of mercy, which we taking sure hold of, are thereby spared. Hereby do we attain unto faith, by which we do live: the just shall live by faith: and faith cometh by hearing, and hearing by the word of GOD. Being therefore Abac. 2. Gal. 2. John 20. 31. Rom. 10. the mean and instrument whereby we apprehend Christ, in whom only there is life: being the way whereby we come to true faith, whereby our souls do live: therefore is it said to save our souls. To which purpose Saint Paul calleth it the word of salvation: Acts 30. c. 11. 14 Rom. 1. 1. Cor. 15. 2. Ephes. 13. 1. Tim. 4. and the power of GOD to salvation, to every one that believeth. This word being the word of reconciliation, preached by the Minister: received of the hearer, is salvation to both: Wherefore Paul exhorteth Timothy to take heed to himself, and to learning. and therein to continue: because in so doing he should save both himself, and those that hear him. This virtue and power of the word in another place expressing, he affirmeth, that it pleased God by the foolishness of 1. Cor. 1. preaching, to save those that believe. In which he labouring, became all things to all men, that by all means he might save some through his preaching. Notwithstanding this force is not in the bare and outward hearing of the word: but in believing the word preached to us, and heard of us: otherwise it profiteth nothing. For as the word profited not the jew, because it was not mixed with faith in those that heard Heb. 4. it: so neither profiteth it us, or any other to salvation, unless it be joined with belief: wherefore that it may save our souls, it must be received with faith, of all the Saints of God. This word healeth the wounded heart and conscience: this is wine to scour, and oil to supple our festering Luke 1●. sores: herein is there remedy against every sin, least through the heaviness of the burden, we should fall into desperation. Against presumption it terrifieth us: against distrust it comforteth us: in ignorance it teacheth us: in error it informeth us: in falsehood it correcteth us: in manners it instructeth us: in wandering paths, it directeth us: in dangerous ways, it guideth us: being a lantern unto our feet, and a light unto our paths: that we perish not: a present remedy for every sickness Psal. 119. of the mind: an approved help at all assays and needs: a sovereign salve for every sore of heart: and therefore rightly and worthily said by Jamer, to be able to save the soul. If then this word be of power able to save the soul, if all filthiness laid apart, and superfluity of maliciousness removed, it be received with meekness: then the contempt hereof is pernicious, dangerous, and damnable. For if the Israelites escaped not, when they refused to hear Moses, which by God's commandment spoke unto them on earth: how much less shall men under the Heb. 12. Gospel escape, if they turn from him, which by his ministers speaketh from heaven unto them? Now this word is not contemned only by open rebellion and resistance thereunto: as by the jews, by Turks, persecuting tyrants, Romish prelate's, and their adherents: but also when in word it is professed, but in conversation of life it is not expressed: a thing most heinous and horrible in the sight of God: of which contempt most professors are now guilty. Hereby then let them be admonished, and so effectually reclaimed. And this is the first admonition of the Apostle: wherefore lay aside all filthiness, and superfluity of maliciousness, and receive with meekness the word that is graffed in you, which is able to save your souls. Some men, too much given to please themselves in 2 Admonition. their foolish imaginations & conceits, hereupon think it enough to hear the word of God, albeit they do not thereafter. Which fond persuasion to root out of men's minds, the Apostle setteth down this second admonition: wherein is showed, that it becometh all the Saints of God, so to hear the word preached, as that they frame their lives thereafter, and live according as therein they are taught from God: that their conversation be answerable to their profession, and their deeds correspondent to the doctrine wherein they are informed. In which admonition, two things come to be considered. 1 What it is that they are admonished of: namely, to be doers of the word, not hearers only. 2 The reasons why they should so do: which are two, as in the discourse shall be evidently apparent. 1 The admonition: be ye doers of the word, not hearers only. S. james having not in vain learned in the Mat. 13. parable of Christ, that the seed being cast into the four several grounds, yet fructifieth but in one only: and seeing by daily experience, that many men make show of religion, but yet live careless in their conversation: who turning the ears of their bodies to the word, and in their mouths professing themselves to know GOD, yet in their deeds deny him, Titus. 1. being abominable, disobedient, and to every good work reprobate: and in show make profession, but in life are nothing answerable thereunto: in this place inveighing against that hypocrisy of men, & condemning that outward hearing as unprofitable to themselves, and odious unto God, showeth most notably, what manner hearers the Gospel requireth, even such as hear not only, but do also: therefore he admonisheth them to be doers of the word, not hearers only. To do the word is double. 1 To do it absolutely, and perfectly, so that both the heart consent, and the outward A double doing of the word. life answer fully to the law of God in perfect measure. To which doing God in the law did promise life: for in the law it is said, I have given thee laws, statutes, and ordinances, which if thou do, thou shalt live in Levit. 18. them. Our Saviour in the Gospel, thereunto respecting, telleth the foolish lawyer, who by doing would obtain Luke 10. life, that if he would love God with all his heart, with all his soul, with all his strength, with all his thought; Rom. 2. and his neighbour as himself, he should live. The Apostle showing the jews, which so much boasted of doing the law, that they must perfecty fulfil the law, if thereby they would look to be saved, saith: That not the hearers thereof, but the doers of the law shall be justified before God. This perfect fulfilling and doing all that the law requireth, is that doing which the law and Gospel mentioneth, and requireth in them, which by their works hope to attain life. This no man can possibly perform: for what man ever could love God with a perfect heart, with all his soul, with his whole affection, strength and power? What man ever loved his neighbour as himself? Where is he, and who is he, that continueth in all things that ●eue. 17. are written in the law to do them? Where is that, either man or woman, that neither in thought, word nor work, hath broken the commandments of God: this is the obedience: this is the fulfilling: this is the doing, which the law requireth, which no man performeth. Saint Peter the Apostle therefore, calleth it a yoke intolerable, which neither they, neither their fathers could Acts 15. bear. And Saint Paul a little before to the Antiochians Acts 13. in Pisidia, protesteth, that by the law we could not be saved from our sins, because we could not perform it: which was so weakened through the infirmity of the flesh, that it could not possibly deliver man from sin, & from death. Which defect is not by nature of the law, but thorough the natural impotency and weakness of man, which cannot do that in perfect measure, which the law with great exactness requireth. Saint Augustine therefore in his book of the Spirit and letter, saith very well and wisely; De spiritu & lit. c. 19 The law is not therefore not accomplished, for any fault in the law, but by the fault of the wisdom of the flesh: Which fault is to be showed and made manifest by the law, but to be healed through grace. The holy men of God therefore, seeing themselves to come short of the doing of the word and law, in this matter and manner of doing, have in the humility of their minds, accounted themselves as sinners, and therefore have confessed their iniquities and transgressions, their sins and unrighteousness before the Lord: as the patriarchs, as Job, David, Daniel, the Apostles, and all the Saints of God, as it appeareth. Seeing then that no man is able thus to do the word, there must some other kind of doing the word be by Saint james here required. Therefore there is a doing of the word and law under the Gospel, when Christ, for us and our salvation, fulfilleth the law in perfect measure, & therefore Rom. 10. is called the fulfilling of the law, to all that believe: and therewith also giveth unto his Saints, as members of his body, the holy Ghost, the spirit of sanctification, that thereby they after some measure, may truly do his will, earnestly cleave unto his word, faithfully believe his promises, unfeignedly love him for his goodness, and fear him with reverence for his mighty power. And finally, love their neighbour, though in great infirmity, great imperfection, great weakness. This our doing of the word, and fulfilling the law of God, almighty God accepteth and taketh in good part, for his sons sake, who hath in all points and parts perfectly fulfilled the law, for all those that believe. And this our doing of God's word, is not thereby to attain to righteousness with God, which thing before we have received by faith in Christ only: but partly to testify that by Christ we are made righteous before God: and partly to show our obedience to God therefore, whose workmanship we are, prepared unto good works, that we should walk therein. Such then (as knowing themselves to be justified by Ephes. 2. faith in Christ before God: to testify their righteousness to men, and their obedience to God, endeavour to express in their deeds, the hope they have in Christ: and labour in their whole life to walk worthy the calling whereunto they are called: that in their conversation they may beautify their profession, and God may in all things through them be glorified in jesus Christ) are said to be doers of Ephes. 4. the word and these are the doers whom the Apostle here mentioneth; Be ye doers of the word, not hearers only. And hereunto serve so many exhortations in holy Scripture, whereby we are stirred, and pricked forward to the practice of good works, and study of virtue, whereof the Epistles of the Apostles are full, and the whole body (as it were) of the holy Scripture, therewith replenished. This godly endeavour (according to the measure we have received:) this study and practise of good works & virtue prescribed: this performance of obedience offered to God, must shine in the Saints, which as necessary in all professorus of god's word, is joined with the hearing thereof. Our Saviour Christ joining the hearing and doing of Mat. 7. the word together, saith; That he that heareth the word & doth it, is like to a wise man, which buildeth his house on a rock. And showing whom he accounteth for his brethren, and his mother, he saith; That they are his brethren Luke 8. and mother, not which hear only, but which hear and do the will of God. And to the woman which said unto Mat. 12. Luke 11. him, Happy is the womb that bore thee, and the paps which gave thee suck, he replieth; Yea rather happy are they which hear the word of God, and do it. Finally, when he had washed his Disciples feet, moving them to the imitation and following of his own example: in conclusion of the exhortation he shutteth up the john 13. matter in this wise; If you know these things, happy are you if you do them. To hear or know then the will of God, and not to do his word, prevaileth nothing. This knew the holy Prophets, who therefore joined practise of the will, with the hearing of the word and law of God, as in Deut. 4. v. 1. 5. c. v. 1. jerem. 11. 6. This the holy Angel revel. 1. in the Revelation weighing, and pronouncing them blessed only which join practise with hearing of the word, breaketh out, and crieth; Blessed is he that readeth, and they that hear the words of this prophesy, & keep those things which are written therein. Agreeable to which doctrine, the Apostle in this place admonisheth the Saints in these words; Be you doers of the word, not hearers only. Of which admonition two are the reasons. The first is from detriment and hurt: They that hear only, and do not the word also, are hurtful to themselves, for they deceive themselves in a vain persuasion, and thereby hurt themselves to their own juster condemnation. Men think themselves highly in the favour of God, and persuade themselves that they do GOD good and sufficient service, and have performed the duties of christians in convenient measure, when they are content to hearken and listen to the word of God, albeit they never endeavour thereby to lead their lives, neither to reform their manners thereunto. But this being nothing so, they greatly deceive themselves, and procure juster condemnation against themselves from God. For how much more men know by hearing, so much more do they enhance their judgements, & increase their punishment, if they walk not according to their knowledge. Our Saviour Christ protesteth, that that servant which knoweth Luke 12. the will of his master, and doth it not, should be beaten with many stripes. This Apostle witnesseth, that it is a double sin to a man to know what to do aright, and not to do it, he that knoweth how to do aright, and doth it not: to him it is sin; not sin simply, but sin with advantage. Whereunto james. 4. Saint Augustine, writing to Athanasius, subscribeth, Epist. 144. By God's word and law man sinneth so much the more, how much the more by the word he knoweth that to be sin which he committeth. Saint Chrysostome thereunto Homil. 12. Pope's Anty. agreeth, who to the people of Antioch writeth in this manner against their usual swearing, whereof they had often heard, yet were not amended: the oftener men hear, the more they offend, & the more they increase their punishment, if they reform not that whereof they have heard so often. Theophilact to the like sense soundeth upon the words upon Luk. 12. Cap. of our Saviour, How much the more he knoweth which sinneth, so much the greater punishment he procureth to himself. Saint Ambrose in like manner (citing the words of Christ, in the seventh Chapter of Saint Matthew his gospel, 1. Offic. c. 26. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doth the things which I say) concludeth thereupon, For I know not whether the study of knowledge without practice and deeds, do not more inwrap us: no doubt then our know ledge, without obedience, doth inwrap and entangle us in her judgements. The more often the Israelites heard the voice of their Jerom. 5. & 6. Esay. 42. etc. Prophets, the more inexcusable were they when they did not obey them: the more our Saviour and his Disciples preached to Cities and people, the more they denounce john. 15. Mat. 11. punishment; when they hearing, would not do thereafter. The more knowledge men have, the more they deceive themselves, if they do not thereafter. The more men and women know, (as many very carefully in show hear such as they lust, and to whom they in the vanity of their humours are addicted) the more just condemnation they procure to themselves, and the heavier wrath of god they heap and treasure up against themselves, and they do not that which they know by hearing. Whereof to advise men, the Apostle giveth us this worthy admonition; Be ye doers of the word, not hearers only, deceiving yourselves. This lesson must we hear, this counsel must we follow; this doctrine must we embrace; who boasting that we have hard two or three sermons this day, or that day, for all that, we neither diminish aught of our pride in flaunting ruffs; in curious cuffs; in coloured starch, or other our vanities: Nether have we left our boiling malice, our swelling hatred, our cursed covetousness, our fleshly pleasure; neither abate we any thing of our wanton banquets, our riotuous feasts, our sumptuous tables: neither stay we our bribed hands, our slaunderons mouths, our blasphemous tongues, our lying lips: neither withhold we ourselves from pestilent usury, cruel oppression, violent extortion, fraudulent dealing with our brethren: neither finally, do we amend those enormities, iniquities, sins, and blemishes of our lives, whereof we have been admonished: and thus to our juster condemnation, flattering ourselves with bare hearing, we deceive ourselves. Seeing then the knowledge we have by hearing the word, without practice of virtue, and study of good works, increaseth our judgements; and in contenting ourselves with hearing only, without the doing of Gods will revealed, we deceive ourselves to our greater condemnation. Let this reason move us to be doers of the word, and stir us up to embrace the doctrine of the Apostle, be you doers of the word not hearers only, deceiving yourselves. The hearing of our time is in many marvelous, the knowledge of the common people is great, & hath not been the like in any former generation in this our Country and Nation: their understanding in the Scriptures is such, as that many of the Laity and people, can talk with glory; reason with fervency; dispute with a grace of the Scriptures of God: whose hearts notwithstanding, are puffed up with pride, whose minds are set on mischief, whose feet are swift to shed innocent blood: whose hands are full of briberies: whose heads are occupied about covetous desires: whose lives are stained with usury and oppressions, whose bodies are wearied and wasted with pleasures, choked with the cares, enticed with the delights, carried away with the vanities, ravished with the inordinate desires of this wicked world: hearing the sound of the word in their ears, but admitting not the sense in their hearts: are greatly and grossly deceived, like the Athenians, who could talk much of virtue, but practised nothing thereof, whom Pantolidas the Ambassador hearing dispute Partolidas. of virtue, and being demanded how their speeches pleased him, answered; Their talk was good, and deserved praise: but this was to be lamented, that speaking so well, they would not reform their lives according to virtue. So our knowledge, and talking of the Scriptures, of vices to be removed, and virtue to be embraced, is worthy praise: but this is greatly to be lamented, that we, talking so well, do walk so wickedly. Herein if we run on still, and so continue, we enhance our punishment, increase our judgement, enlarge our condemnation: Wherefore we must not be hearers only, but doers also, of the word of God, as the Apostle here admonisheth. The next and second reason why we must be doers 2. Reason. of the law, not heaers only: is drawn from the use of God's word; which is to reform in us those things that are amiss: this profit and use we lose, when we hear the word only and do not thereafter: this use of God's law and word Moses commendeth unto princes and people: Deut. 7 who exhorting the King continually to read and meditate in the law: showeth him for what end he should so do, to learn to fear the Lord, and not to hear and know alone, but to keep his commandments. This use was respected when he willed the Levites to teach the law unto the people, that they might learn to do Deut. 31. Psal. 119. and keep the ordinances and the words of the law of God prescribed. David disputing of the use and end of the law, maketh it the reformer of our manners, the director of our paths, the line and level of our life, and the guide of our ways to godliness. Saint Paul affirmeth that all scripture is inspired from above: and is profitable to teach 2. Tim. 3. such as are ignorant to convince such as are repugnant: to correct such as err and wander in conversation: to instruct in righteousness, wherefore? to what end: to what use? to what purpose? even that thereby the man of God may be absolute & perfect to every good work. Perfection in righteousness, holy conversation in life, is the use of the law and word of God. As therefore the chief end of sciences, and humane arts, is not knowledge, but action; that when a thing is learned, it may be put in ure and practice: And as the use and end of moral philosophy, is not to know only, but to practise also: whereunto they are unfit which lack experience to practise (as Aristotle teacheth) so the 1. lib. Ethic. c. 3. use of God's word, which is the art of all arts, and that divine philosophy, which neither Thalis, nor Pythagoras, Socratet, nor Plato, Zeno nor Aristotle, neither any other of the learned heathen have devised and invented: but which we have received from God himself, is not mere knowledge, to wot what to do, but practise of obedience, that we may so do in action, as by hearing the word we have learned. This use and end men then lose, when they content themselves with hearing only. Which thing the Apostle here proveth by a fit similitude, wherein he compareth the word of God to a glass. As the chief use of the glass is not to see our faces only, but to correct our faults, that there be no blemish or deformity therein: so the word of God hath this use, not to show ourselves only, but to reform our enormities, that there remain no iniquity in us. The word of God may well be compared to a glass, The word like a glass. Three special properties are in a glass, whereby the word is resembled unto it. 1 A glass showeth the perfect form of our faces, with all the deformities and blemishes therein, to correct them if they may be corrected: So the law and word of God, showeth the perfect face and fashion of sin in us; that so far forth as natural infimitie permitteth, all blemishes may be amended; for which cause Saint Paul saith, that thereby we come to see sin: and by the law have knowledge thereof: because by the law is the knowledge of sin, that then being known, we might by grace reform Rom. 3. & it. 2 The glass showeth their own faces which look thereinto, and not the faces of others, that they might be careful to wipe away their own blemish and dirty spots, and not be curious in clearing of others: So the law showeth every one that looketh thereinto, his own sins chiefly, not the sins of his brethren: so much that every one should be careful of his own life, and not be too curious in the lives of others. Wherefore holy David so often desired to be informed in the law and statutes of Psal. 14. Psal. 25. Psal. 86 & God, that he himself might walk therein, and be reform: as in his psalms many ways it appeareth: and the Apostle exhorting all men to make trial of themselves by the word, not only at the receiving of Sacraments, but otherwise 1. Cor. 11. by the ministery of the word, for the proof of their faith, would not have them as busy in the lives of others, but as careful of their own; to mend themselves; Let every one examine himself, and so let him eat of this bread, and drink of this cup: And again: prove your 2. Cor. 13. selves whether you are in faith, examine yourselves: know you not that Christ dwelleth in you, except ye be reprobates? the word must teach us to see ourselves, and our own infirmities, and endeavour to reform our own blemishes of sin, and not to be curious in them, searching into the lives of others, before our own be thoroughly reform. 3 The glass showeth us our blemishes, which seen, we hate, and with mislike, wipe them away: so the word of God showeth us the deformity of sin: which sin must be hated of us: thus God's word taught David to hate his own ways: and Marie Magdalen to loath here former life. This maketh the Saints of God to hare the very garments defiled with the flesh, and conceive mislike against those sins, whereunto in times past, they were given. These things being so, the Apostle compareth the word of God to a glass. Of which comparison there are two parts or members. 1 They which look into the word of God without endeavour, or yet desire to reform their lives thereby: are like such as look into a glass to see themselves, but not to reform their faults, or blemishes of life: as soon as they are gone, they forget what fashion they were of: thus their peering, pouring, and peeping into the glass, profiteth nothing: as good never a whit, as never the better. The looking or hearing of hypocrites, is like the vain looking into glasses of fools. Fools look into glasses to see themselves, but not to correct any thing amiss in them: so hypocrites hear the word of God, and look into his will to see it, but not to correct their manners thereby. Fools looking into glasses, with persuasion of themselves that they are fair, when they are deformed: come therehence as wise as they went: and hypocrites thinking themselves righteous, when they are wicked, come as wise from a Sermon, as they went thither. As fools looking into glasses, see not that therein, that which is indeed the right side, is the left, and the left the right: and so think all is well: So hypocrites, seeing not by the word their disordered lives, that all things are topsy-turvy in them: persuade themselves all is well enough, and so are not profited. As fools looking into glasses, think they see a face in deed, when they see but the reflex or turning back of a face: therefore they college, they kiss, they fall in love oftentimes with the face seen in the glass, as Nareissus did with his own face, when he beheld himself in the water: so hypocrites think their counterfeit holiness to be true holiness: wherefore they embrace it, they brook it, they delight therein: they love it, as if it were sincere and perfect integrity. And thus they may be compared unto fools looking into glasses, who hear the word, awd look into the law, being careless to obey it. The other part of this similitude is: who so looketh into the perfect law of liberty, he not being a forgetful hearer, but a doer of the word, shall be blessed in his deed. In which member we see the law is called perfect, and a perfect law of liberty, 1 Perfect, which addition David also giveth unto the law: The law of the Lord is perfect, converting the soul: Psal. 19 therefore so called, because whatsoever appertaineth to faith and godliness, is therein abundantly set down and delivered: so that neither in doctrine, neither in manners, we ought to seek for any other thing whatsoever. S, John entreating of the perfection of the new law which is the Gospel, confesseth that therein all things which john 20. our Saviour did, were not written: yet sufficient things to be written, which men believing, might thereby live: wherefore he saith, Many other signs and tokens did jesus in the presence of his Disciples, which are not written in this book: but these things are written, that ye might believe that jesus is Christ, the son of God: and that in believing, ye might have life through his name. Saint Paul writeth that he kept not back any thing from the Church of Ephesus, but hath showed them all the Acts 20. counsels of God. Tertulian crieth out, that that Church is happy, to which the Apostles have powered out all the Tertulian. doctrine of God, even with their own blood. Our Saviour promiseth the Church a Comforter, which should john 16. bring them into all truth. What truth is it, that the holy Ghost did not teach the Church? But yet, lest we should think there were other truths, beside such as were preached by Christ, and penned by the Evangelists; it is added, that that Comforter should teach them whatsoever Christ had taught them before. Wherein was enough to salvation, as john witnesseth. Saint Paul showeth the excellency of the word of God, and how perfect it is in all points, affirmeth that all Scripture is inspired 1. Tim. 3. from above, and is profitable to teach, to improve, to correct, to instruct in righteousness: that the man of God might be perfect, instructed to every good work. Unto this truth the father's reverendly subscribe. Saint Tract. 49. upon john. Augustine sayeth, that where as Christ had done many things, which were not written, yet such things were chosen to be written, which the writers thought sufficient for the salvation of them which believed. Saint Cirill Lib. 12. upon john. hath almost the same words: All things that were done by Christ, were not written, but those things only which seemed sufficient both to manners and to doctrine: that men shining through true faith, and good works, might come to the heavenly kingdom by jesus Christ our Lord. Chrysostome upon Matthew, not once: and Upon Mat. 22. & 4. hom. upon the Epistle to Titus in like manner, showeth, that all things necessary, are in Scripture revealed: therefore concludeth he that they are perfect. Athanasius finally affirmeth, that the Scriptures inspired from above, is sufficient for instruction in all virtue. And this is true in the whole law of God: but most manifest in the doctrine of the Gospel. The law which by Moses ministery was given the people, was so perfit, that almighty God forewarned them, that they should neither add nor diminish therefrom: end how severely he punished that malapert and Deut. 4. & 12. Prou. 30. saucy boldness in the Israelites, which adventured to add any thing, either to the doctrine, or the ceremonies, so many sermons of the Prophets, the interpreters of the laws, so many testimonies of holy Scripture: the holy sacred & divine histories: our Saviour Christ himself witnesseth most plainly. Shall we think more basely now of the Gospel, which is a doctrine more excellent than the ●awe? Shall we think God had less careful consideration of his church in the days of his son being on earth, ●nd afterward: then he had in the time of Moses? Or shall ●e dare to imagine the Prophets to have left a more perfect doctrine, than the apostles, taught by the very mouth ●f Christ, and led into all truth by the holy Ghost, according to the promise. Wherefore if the law were perfect, so that the people durst add thereto, or detract therefrom, nothing: which who tempted, were punished: shall not the Gospel contain a most perfect doctrine, whereunto nothing may be added, from which nothing may be detracted? This the Angel acknowledged, when in revel. 22. the shutting up and concluding of the Gospel, he protesteth that if any man add to the words of that book, God should add the plagues in that book written unto him: and if any should diminish any thing therein, God would diminish and take away his name from out of the book of life. Thereby therefore, is the perfection of the Gospel concluded. Which thing the holy Apostle here to express unto us: calleth the word of God the perfect law. For this cause the Scripture hath the name of a Canon given it, and is called Canonical, because it is the only perfect rule, line, level, and square, whereby all doctrines, and all manners must be meet, measured, examined and proved: as by that which is most sufficient and perfect, which suffereth no addition nor detraction, for then the rule and measure faileth. This being true, as most true it is, not only by the infallible word of God, but by the manifest testimonies of the reverend fathers: then Ambrose 3. de virgini. all inventions, dreams, doctrines, traditions, unwritten verities, must fall to the ground, and be condemned, as counterfeit, adultery, and sacrilegious, which are not warranted out of the perfect law of the Gospel: as Saint Ambros affirmeth. The Gospel here hence then is proved to be perfect. 2 As it is perfect, so is it a law of liberty: not that it bringeth men into carnal freedom, to do what they lust, 1. Pet. 2. whereunto the wicked abuse it, for a cloak of wickedness, but because it setteth us at liberty in our consciences, from Satan, sin, and death, which we obtainie by Christ, john 8. who freeing us, we are free in deed. He therefore calling us to the glorious liberty of the sons of God: and the Gospel preaching this liberty of conscience unto men, is called the law of liberty. 3 In this law must we continue: herein must we look continually: herein must we meditate day and night: herein must we spend our days. Some think it enough Psal. 1. to look into this law once in their lives: Some think it much to look into it once in a year, two, three, or seven: Some persuade themselves that they do God good service, if now and then only, they have a spirit, a crash, a fit at the word, and leave off: but our Apostle willeth us to continue therein: often, yea always to be looking in the perfect law of liberty. 4 Therein we must not be idle hearers, but doers of the word: the promise of happiness is not made to the hearing, but to the doing of the word: we hearing, must do that therein we are taught: and so as good ground bring forth fruits with patience. 5 This if we do, we shall be blessed in our deed: not that our deeds do make us blessed; but because study and endeavour to do well, is a quality of such as shall be blessed. And this blessedness is given as a free gift and reward from God, to such as walk in holiness of life: which life, is not the cause of our reigning with God in eternal blessedness: but the way to the kingdom, saith Saint Bernard: neither are our good works efficient and Bernard. upon 1. Psal. proper causes of salvation and happiness: but ornaments of our faith, as Saint Ambrose writeth. But of this more was spoken. 1. james 12. Here it may be objected, that in as much as happiness is promised to our works in Scripture: therefore our works purchase this happiness. David pronounceth Psal. 1. Psal. 41. 119. 8. Luke 11. revel. 1. him blessed, which walketh not in the connsaile, neither standeth in the way of sinners: him blessed also, who considereth the poor and needy: those that are undefiled in the way: such as fear God and walk in his ways. Our Saviour counteth them blessed, which hear the word, and do it: the Angel, those which hear the words of that prophecy, and fulfil them. The Apostle here, those which look into the law of liberty, and continue therein, being not idle hearers, but doers of the word. I answer that here-hence if followeth not, that men deserve by their works this happiness: but first, these places entreat not of the cause why men are blessed, but of their quality who shall be blessed: even such as do these things. Secondly, such things are understood of their works, who by faith are justified, accepted, and blessed: in whom the blessedness of their works doth follow the blessedness of their faith: as the effect, the cause: even as civil righteousness, or righteousness by works, whereby the fairh of our heart is known to men: doth follow righteousness by faith, which is before God. Thirdly, rewards are promised to works, of grace, and not of duty: so that no man by works can challenge happiness unto himself: which, as also eternal life, is the mere gift of God, through jesus Christ. Rom. 6. This part of the Apostles comparison is, that who so looketh into the law of God with carefulness to live thereafter, shall be blessed in his deed. Wherefore as Socrates the great Philosopher exhorted all men, but specially young men, always to look into their glasses: that if they were beautiful, they should behave themselves accordingly: if deformed, they should then hide and cover their deformities, by virtue and learning: so ought all Christians, men and women, to look continually into this glass of God's word: that if they be already beautified by the graces of God, they may walk worthy their Ephes. 4. Philip. 1. 2. Tim. 1. glorious calling, in true holiness and righteousness: if they be deformed through sin: they may learn thereby to cover and correct their deformities of sin, by true obedience unto the Gospel: that they continuing in virtue, may be blessed in their deeds, not for their own merits, but of the mercy of God: to whom with the son, and the holy ghost, be all praises, dominion, and majesty, now and for evermore. Amen. james Chap. 1. verses 26. 27. Sermon 8. 26 If any man among you seemeth religious, and refraineth not his tongue, but deceiveth his own heart: this man's religion is in vain. 27 Pure religion & undefiled before God, is this, to visit the fatherless, & widows, in their adversity, & to keep himself unspotted of the world. IN which words are the other two exhortations, or admonitions, namely, the third, and the fourth, contained: the third, that God's word giveth, and setteth down the rule, not only to do well, but to speak well also. The fourth, that pure and perfect religion, holy and acceptable service to God, standeth in charity towards the needy, and in purity of our lives. These two verses contain the other two admonitions. 3 To refrain the tongue, wherein are two things. 1 admonition itself. 2 The reasons. 1 It causeth error and hurt. 2 It defileth religion. 4 Wherein pure Religion before God consisteth, namely, in 1 Charity toward the needy. 2 Purity and innocency in our own lives. The third admonition of the Apostle, is touching 3. Admonition the restraint and moderation of the tongue: wherein he teacheth us, that the word of truth whereby we are regenerate and begotten through the will of God: prescribeth unto us, not only a rule of doing well, but of speaking well also. Wherefore the holy and unfeigned professors of this word, must endeavour thereby, not only to reform their actions, but also to restrain their speeches, and moderate their tongues, that they fall not into those vices whereunto the godless tongue is given: therefore, sayeth he, if any man among you seem religious, and refraineth not his tongue, but deceiveth his own heart: this man's religion is in vain. This admonition teacheth, that the law of God being Psal. 119. a lantern unto our feet, and a light unto our paths: and a thing divinely inspired from above, to make a man perfect in righteousness, and absolute to every good work: doth not only restrain the unbridled actions of men, but also refraineth and holdeth back the 2. Tim. 3; disordered speeches of their mouths: that both in action and communication, they may be holy unto the Lord. For this cause have we many exhortations in the sacred Scriptures of God, to moderate our tongues, and to restrain them. In stead of many, it may suffice, which the holy Prophet and Prince of Israel teacheth us: If any Psal. 34. man love long life, and would see happy days, let him refrain his tongue from evil, and his lips they speak no guile. Hereof we have heard more, verse 19 before, and shall hear more 3. chapter, from 2. verse, to 13. verse thereof. The reasons hereof are two. 1 it causeth error in our lives, and hurt unto ourselves, when we are given to babbling and prating: thereby our hearts are deceived, and ourselves endangered. For great hurt cometh unto men for want of moderation and government of their tongues. Solomon setting down the inconvenience of not refraining the tongue, affirmeth that life Prou. 18. and death are therein, and they that love, it should eat the fruit thereof: showing how dangerous a thing it is to be lose: which who is, is subject to great danger. Therefore Aristotle the Philosopher, and heathen, sending Calisthenes the Philosopher to Alexander the great, king of Macedonia: Aristotle. oftentimes admonished and commanded him to speak more rarely, and most pleasantly to the King, because he carried life and death in his tongue. The which the wiseman foreseeing, saith; He that keepeth his mouth Pro. 21. and his tongue, keepeth his soul from trouble. And in another place, comparing a man (whose tongue is unbridled) to a City unwalled, affirmeth; As a city lying open, Pro. 25. and uncompassed with walls: even so is a man that cannot refrain his tongue. Which when holy David rightly weighed, and advisedly Psal. 141. considered, he prayeth the Lord to set a watch before his mouth, and to keep the door of his lips. And the son of Sirach to the like purpose crieth out; Who shall Ecclus. 22. set a watch before my mouth, and a seal of wisdom before my lips, that I fall not suddenly by them, and that my tongue destroy me not. Thus men thinking themselves to have an absolute liberty to prate and prattle what they lust, without hurt or danger: by their saucy prattling and brabbling, by the evil of their tongues, they greatly endanger themselves, and so deceive their own hearts. Neither that only, but by much talk they think to attain to the opinion of wisdom with men, who only speaking, would be thought to have all knowledge: but hereby they show their greater folly, and so deceive their own hearts. The wise man showing that it is great folly not to bridle and moderate the tongue, saith; That the voice of a fool is in the multitude of words: and elsewhere to like Eccles. 5. purpose, A wise man concealeth knowledge, but the hearts of fools publish foolishness. The same writeth, that wise Pro. 12. men use few words: than it followeth, that such as use many words are fools: Wherefore, when by much talking Pro. 17. we think to obtain opinion of wisdom, than most of all we descry our own folly, and thereby we deceive our own hearts, and therefore we ought to refrain our tongues. Finally, we think our tongues to be given us to prattle at our own pleasures, but they are given as instruments to set forth the mighty and manifold power of God, his miracles and wondrous works which he doth towards the children of men: abusing then our tongues at our own pleasure, we deceve our own hearts. Seeing therefore, by not moderating our tongues, we thus deceive ourselves, and our own hearts: we ought with all carefulness to bridle & moderate our tongues by the word of truth. As not moderating our tongues, we deceive our own hearts, so we descry our hypoctisie, we corrupt and defile our religion, and make it vain before God: therefore ought we to moderate, and refrain our tongues: whose speech is not good, their religion cannot be acceptable. Wherefore unless we refrain our tongues, our religion is frustrate, and in vain. Now the evils and faults of our tongues, from which they not refrained, deceive our hearts, and make our religion vain, are sundry. 1 Vain talk, idle, frivolous, serving to no profit, to no purpose, prating and prattling where there is no need: Mat. 12. for which we shall give account to God, as Christ witnesseth; protesting, that we shall give accounts unto GOD Ephes. 5. for every vain and idle word proceeding from us. Saint Paul exhorteth the Saints to put from them all vain and foolish talk, as a thing not becoming them. From this evil if we refrain not our tongues, our religion is in vain. For if any man among you seem religious, and refraineth not from this: this man's religion is in vain. 2 Another evil to be restrained in men, is, when we talk of god, of his word, of his law & religion: not desirous to reform our lives according unto his commandments. This is a great evil, and point of halting hypocrisy, whereby our religion is frustrate and in vain. For to talk of God's word, and not to walk in his will, profiteth or prevaileth nothing to religion: therefore almighty GOD showing their religion to be but in vain, which talked of him in their mouths, but followed him not in their hearts, crieth out; This people draweth near unto me with their lips, but their hearts are far from me, worshipping me in vain, teaching doctrines, precepts of men, David in God's person, telling the hypocrites that their talking of his covenants was in vain, in as much as Psal. 50. they would not be reform in their conversations, saith; What hast thou to do to declare my ordinances, and to take my covenants in thy mouth: seeing thou hatest to be reform, and castest my words behind thee. Our blessed Saviour intimateth and witnesseth unto men, that to Mat. 7. call upon him in their words, maketh them but hypocrites: and showeth their religion to be vain, when they do not that which he commandeth: therefore he saith; that not every one that saith unto him, Lord, Lord, shall therefore enter into his kingdom, but such as did the will of his father. Finally, Saint Paul accounting their religion as 1. Tit. vain, which talk of God in their mouths, but obey him not in their deeds, condemneth them as hypocrites, who say they know God in word, but deny him in deeds: being abominable, disobedient, and to every good work reprobate. From this vanity and foolish prating if we refrain not our tongues, though we seem never so religious, yet deceive we ourselves, and our religion is in vain. And yet this is our religion in these days, consisting in lip-labour, and talking of God and his commandments: but not living according as in his laws he chargeth us: and therefore are we not better then very hypocrites. For if any man among us seem religious, & refraineth not his tongue from this vanity also, surely this man's religion is in vain. 3 As from these evils our tongues must be refrained: so from rash judgement of our brethren, when upon surmised suspicions we condemn them: for this also maketh Mat. 9 our religion vain. Therefore our Saviour, to remove it far from the Saints, his Church, forewarneth them not to judge, lest they be judged: not to condemn lest they be condemned. To whom the Apostle agreeth; judge nothing before the time, until the Lord come, who 1. Cor. 4. shall lighten things that are in darkness, and make the counsels of the heart manifest. In which kind they sin, which by events judge and condemn their brethren: accounting them for most wicked, upon whom the hand of the Lords chastisement lighteth. The wicked judged Christ condemned of God, Isai 53. Wisd. 3, & 5. chap. Job. 4. Psal. 41. 8. because he was chastened of the Father. The ungodly condemned the Saints for despised, because they were subject to affliction in the world. The friends of Job judged job wicked, because he was so many ways plagued of God. The people condemned the Galileans, & those upon whom the tower of Siloe fell, for great sinners: because of Luke 13. Acts 28. the heavy hand of God upon them: whose judgement our Saviour condemneth. The Barbarians at Melta, now called Malta, seeing a viper spring out of the fire, & light & hang on Paul's hand, judged him a murderer, because of the sight of the viper, which they thought to have been sent of God, as against a murderer of men: or some most wicked person. Of this evil they are also guilty, who with their mouth●● condemn, & judge others upon external show, & outward tokens. Such as condemn those for hypocrites, who stoup in their going: those for arrogant and proud, which go upright: those for solemn, which are addicted to silence: those for wanton, and light of life: which are pleasant in talk: those that are spary in their lives, for misers: such as are comely appareled, for lascivious: as his adversaries did judge Gneus Pompeius for effeminate, because he scratched his head with one finger: and the Romans judged Fabius for slothful, because in all things he lingered and delayed on, till by his linger he had preserved the weal public. Such as familiarly apply themselves to men, they judge as flatterers: whom they see grave, they condemn for Stoical: those that bear injuries, they hold as malicious dissemblers: they which in case resist, authors of sedition, raisers of tragical disturbance in common weals: whom they see religious above others, then they have as superstitious: such as are not come on so far as themselves, they judge as temporizers and carnal professors. This evil of tongue must be restrained, otherwise, we judging after outward appearance, which Christ forbiddeth, challenge that to ourselves, which is john 7. John 5. 2. Cor. 5. James 4. proper to Christ, to whom all judgement is committed: Finally condemning and judging the law, which we do when we judge our brethren, and in so doing are not doers of the law but judges: we make our religion vain; so if any man seem religious, and refraineth not his tongue from rashly judging the brethren, this man's religion is in vain. 4 Another evil is flattery, a speech and report of false and vain praise given to a man: when we speak things that are false, to please men, & feed their humours: when we say what they say, & deny what they deny: when to soothe men up, we call day, night; light, darkness: sweet, sour: good, evil: And contrariwise, I say whether in manners or in doctrine: this is an evil of the tongue, from which who so refraineth not, his religion is vain. Such are Parasites and flatterers, whose mouths are instruments of false praise. Such are false Prophets, false teachers, false pastors, which for fear of men, or for their favour, either suppress the truth, and speak it not: or else conceive lies, and utter them. This is pernicious in the Church, and in the Commonweal: in societies and in private families: in all states and degrees of men: into whose hands it is more dangerous to fall, then into the hands of Ravens, as Diogenes affirmeth. For Ravens eat men's bodies dead, but flatterers devour them, and feed on them living. Wherefore, as of wild beasts tyrants are worst: so of tame beasts, flatterers. Which thing is so odious unto God, who is the God of truth, as that they which flatter in their lips, make their religion vain before him. Wherefore if any man among you seem religious, and refraineth not his tongue from flattering also, this man's religion is in vain. 5 Dissimulation, when we pretend one thing in our words and speeches, and have another thing in our hearts: whether it be to God, as hypocrites: or to men, as counterfeits, maketh also our religion vain. Vain therefore was the religion of the Israelites, who promised their Exod. 19 Psal. 8 josua 24 Psal. 12 Mat. 22 faithful service unto God, yet their hearts were turned after wicked ways, starting aside like a broken bow: the religion of Saul, and those wicked ones which dissembled with David: the religion of the pharisees and Herodians, which glossed with Christ in the gospel, the religion of every man and woman, which hath one thing ready in mouth, another covered in their hearts, and so dissemble in their false tongues, is in vain, and odious before GOD: for if any man seem religious, and refraineth not his tongue from this evil also, this man's religion is in vain. 6 The sixth evil from which we must refrain, is lying: which is a false signification of speech or voice, with intention to deceive. This God to abandon from his people, willed them they should not lie one to another. Which the Prophet expounding, exhorteth the people Levit. 25 Zach. 8. Ephes. 4. to speak the truth one unto another, and not to lie. The Apostle removing all the works of the old man, corrupted with deceivable lusts of the flesh, from the true professors of religion, and such as were regenerate by the gospel, whose religion it marreth, exhorteth in this wife: Wherefore put away all lying from you, and speak the truth one to another, for you are members one of another. This evil reigneth in the tongues of many, even professing religion, and the Gospel: whose houses are upholden, whose riches are increased, whose families are maintained, whose children are advanced, whose sons are made Gentlemen by the lies their fathers and their servants, in their shops, in their warehouses, and in other places have made for advantage. But have we thus learned Christ? Is not all our profession and religion in vain, by the falsehood of our tongues? that we may also with the Apostle conclude, that if any man or woman among us seem religious, devout and holy, yet refraineth not his tongue from lies, but useth deceit in his lips, even this man's religion is in vain, as the Apostle avoucheth. 7 The next evil which corrupteth our religion, and maketh it vain before God, is filthy speech, whereby not only our lives are descried to be evil: but our hearts to be wicked, and our religion counterfette. This I would men professing godliness, would remember, whose mouths are open oftentimes to great filthiness, as if thereby their religion were not defiled. But as Diogenes seeing a fair young man speaking filthily: said, art thou not ashamed to draw a leaden sword out of an yviry scabbard: so may we say to such as whose profession is fair, but their communication filthy: are you not ashamed to draw such filthiness ou● of so holy and precious a calling? and against them also conclude with this Apostle: if any man among you seem religious, and here from refraineth not his tongue, this man's religion is vain. 8 Another is slander: whereof chapt. 4. verse 11. 9 Another cursing and execration: chapt. 3. v. 9 & 1. Pet. 3. v. 9 10 A tenth evil is blasphemy and swearing spoken of chapt. 5. verse 12. Of all these and every one of them, with such like may we worthily say with the Apostle: if any man among you seem religious, and refraineth not his tongue from these, but deceiveth his own heart this man's religion is in vain. Which thing being true, how many men and women's religion is now in vain, seeing so many have their tongues bend, and their mouths prepared to all vanity of speech, all counterfeiting with God, all rashness of judgement, all flattery of words, all dissimulation with men, all lying to their brethren, all filthiness of talk, all slanderous reproach, all cursed execration, all blasphemy and vain swearing: But let us which fear God, know, that the word of God prescribeth rules unto our tongues, and teacheth to refrain our lips from all those evils, whereby our religion may be defiled: and let us evermore hold fast this exhortation of Saint james, If any man among you seem religious, and refraineth not his tongue, but deceiveth his own heart, this man's religion is in vain. Which place forbiddeth not telling of a truth, reproving of sin, reforming of the wickedness, confession of faith, defence of justice, admonishing our brethren, counseling our neighbours, instructing the ignorant, comforting the feeble minded, or such like duties of love, performed by speech and talk in men: But those and like vices mentioned before, are here reproved, whereunto who is addicted, is an hypocrite, and his religion is vain and unprofitable before God. And this is the sum of this exhortation. The fourth and last admonition, is touching the true service of God, and pure religion: Wherein he describeth 4. Admonition. certain effects or properties of that part of religion which most condemneth hypocrites. For many bearing a countenance of religion: yet neither show forth the fruits of love unto others, neither are they pure and holy in themselves, wherefore worthily to be condemned as hypocrites. Which thing the Apostle here concludeth: Pure religion, and undefiled before God the Father, is this: To visit the fatherless and widows in their adversity, and to keep ourselves unspotted of the world: as if he would say; Many make fare as they were religious: many set a face on it as if they were devout: many prerend that they perform service unto God, yet do they neither walk in charity to the poor-ward, neither in innocency towards themselves, therefore they are but halting hypocrites, and counterfette Christians: for this is only true religion before God, to visit the fatherless, and widows, in their adversity, and to keep a man's self unspotted of the world. If we will describe religion by her properties and effects, how it is judged of men, it consisteth in two things. 1 Charity to the poor, 2 innocency and purity of our own lives: so that all that, is but superstition, and dissimulation, hypocrisy: which is not testified by these two. For which cause the holy Prophets, the blessed Apostles, our Saviour Christ himself, hath condemned that Religion for vain and counterfeit, which hath been void of charity and innocency, Now that the Apostle sayeth pure Religion, and undefiled before God the Father, is this: it plainly argueth that there is a Religion of hypocrites allowed and approved with themselves, and with others in the world, but not with GOD: and a Religion allowed and appooved with GOD, though not with the world: and this Religion is the Religion which the Saints must profess: and the true Religion of God: 1. Voca●. Gen. c. 3. without which all other Religion is superstition, idolatry and hypocrisy. For without the service of the true God, (the Religion wherein he delighteth) even that which seemeth virtuous and good, is sin: neither can any man please God, without God himself, saith saint Ambrose. For which cause our Saviour Christ condemned Luke 16. the glorious appearance of Religion, because it was not accepted before GOD, neither agreeing thereunto, but in hypocrisy in the pharisees: you are they which justify yourselves before men, but God knoweth your hearts: for that which is highly esteemed among men, is abominable before GOD. Let therefore hypocrites please themselves as much as they will: yet is not their Religion the true Religion of God: Wherefore to put a difference betwixt God's true Religion, and the Religion which pleaseth ourselves, and others, the Apostle sayeth: Pure Religion and undefiled before God, even the father, is this. Of this pure religion there are two properties, Charity, 1. property or effect of religion. 1 Charity: therein he maketh mention but of one effect, or work of mercy, visiting: understanding notwithstanding, every work, effect, or duty of love or mercy, by the figure most usual in Scripture, whereby a part is taken for the wholly: as visiting for all the works of mercy. Senechdoche. In like manner, he specifieth and mentioneth two persons, the fatherless and widows: meaning thereby all those our brethren and sisters, which stand in need of our help, and are to be succoured. Specially the fatherless, and widows, of whom God seemeth to have the greater care: because they are most oppressed, despised, wrong, and thrust to the walls: trodden down, and kept under, as most destitute of aid and help of men in the world: therefore by name commended in sundry paths and duties by almighty God in the Scripture. As in the law, Deut. 10. 18. In the Prophets. Isai 1. 17. Zach. 7. 9 and 10. verse. jerem. 22. 3, the Apostle in this place. Of whom not only himself taketh special care, as the princely Prophet recordeth: He (that is God) is the father of the fatherless, and judge of the widows, Psal. 68 even GOD in his holy Temple: and elsewhere: the Lord keepeth the strangers, he relieveth the fatherless Psal. 146. and widows: but he overthroweth the way of the wicked: but also commendeth the care and defence of them to men, sayeth Lactantius: lest any man should be stayed and holden back with the love of his wife and children, from sustaining death for righteousness, Lib. 6. insti. ca 12. and for the faith of Christ: but with willingness should suffer it, knowing that he leaveth his (dear) unto God, from whom there shall never aid and succour be wanting, to them. So then this place commendeth unto us Meaning wife and children. the works of mercy and love, to all that need, but specially towards the fatherless and widows. Charity is so necessary a property in religion, as that where it is wanting, there is not only no true service of God, but neither any love of God at all abiding: For the Apostle sayeth, that who so hath this worldly goods, and seethe his brother have need, and shutteth 1. john. 3. up the bowels of compassion against him, the love of God abideth not in him. Saint Paul exhorteth thereunto, as to a most necessary 2. Cor. 8. effect of faith, and fruit of religion, willing the Corinthians, that as they abounded in every good work, in faith, in word, in knowledge, in diligence, in love: Rom. 15. so also they should abound in charity. Whereof writing to the Church of Rome, he calleth it the fruit of the faith of the Saints: Which who so ever performeth not, bereaveth himself not only of the name of a Christian, but of the very nature of man, sayeth Lactantius: Lib. 6. c. 11. because it is a duty of humanity, to help in the necessity and peril of man. To the excellent praise whereof it pertaineth, that the supply of the Saints need, and the ministering to their want, is called a sacrifice. As Saint Paul calleth the benevolence of the Philippians sent unto Philip. 4. him, by Epaphroditus their minister, a sacrifice of a sweet smelling savour unto GOD: and the author to the Hebrues stirring the people thereunto, willeth Heb. 13. them to be mindful of ministering to the necessity of the Saints, because with such sacrifices GOD is pleased. To the offering whereof, upon the altar of the needy brethren, many things might move Christians, and true professors of pure and undefiled religion. 1 That in his law and Gospel, the Lord requireth this duty of love, and service to be done: to whom seeing we are infinitely indebted, we herein must be obedient. Touching which duty what commandments have we Levit. 19 in the holy Scripture? Did not Almighty God charge Israel, that they should leave the gleaning of their harvest, and the remainder of their vintage, that the poor might thereby be relieved? Gave he not to the same Deut. 15. people commandment, that when they came into the land of their inheritance, if any of their brethren fell into poverty, they should give unto him, and not be grieved Isai. 58. therewith, that so they might be blessed from God? Doth not God call the hypocrites, who pretended religion, to this point and property of service, and holy worship, to break their bread to the hungry: to call again the wanderer: to the naked, and not to despise their own flesh? Doth not our blessed Saviour Luke 6. exhort men to this effect of religion, and therein to imitate the example of God? Doth not Saint Paul persuade men to distribute to the necessity of the brethren? Rom. 12. Doth he not desire the Church of Galatia to Gal. 6. do good unto all men, but specially to the household of faith? Doth he not will Timothy his scholar, to 1. Tim 6. charge the rich men of the world, to be rich in good works, and ready to distribute? Exhorteth not the Heb. 13. Apostle to the Hebrues, to communicate and distribute to the poor and needy, because thereby God is well pleased? Do not sundry other Scriptures sound to the same sense and purpose? Seeing Almighty God in his law: the Prophets in their writings: our holy Saviour in the Gospel: the blessed Apostles in their Epistles, have hereunto moved: then no doubt the very view and recording of this commandment, might move all such as profess pure Religion, and undefiled before God, to this duty of charity. 2 Neither this only, but also the remembrance of our frailty and fickleness of our worldly condition must move to charity. For such as are rich to day, may be poor to morrow: our riches are uncertain, our state miserable, our condition variable: ourselves may need to morrow, who to day wallow in all wealth: we may come to poverty, which now abound in plenty: we may be pinched with penury, which now enjoy prosperity. To the end therefore, that we may find mercy in misery, let us show pity in our prosperity: knowing this, that who so shutteth his ears to the cry of the poor, shall cry himself and not be heard. Our Saviour avoucheth, that with what measure we Prou. 21. Matt. 7. meet unto other, other should meet with the same unto as also: if we meet in a plentiful measure of mercy, we shall have plenteous mercy showed us again: if we meet in a hard measure of senselessness, and want of feeling our brethren's want: we ourselves shall be unpityed in the time of our anguish. This Apostle affirmeth that there should be condemnation James 2. merciless, to him that showeth no mercy. For assuredly, whosoever in censuring and rashly condemning his brother: or not in relieving and helping him in distress, showeth himself cruel, currish, hard hearted, and merciless: shall find Almighty God, and men also, hard, severe, merciless, and rough against him. It is good therefore men should think of themselves in their brethren's persons: and recount that we ourselves in peril deserve not to be delivered, if in danger we stretch not out our helping hand to others: neither in necessity to be pitied: if we secure not in need such as are distressed. This frailty and changeableness, who so weigheth and considereth a right: shall easily be moved to this property of religion, and duty of love, which Saint james commendeth. 3 That we are members each of each other, and all members of one body: might it not move us to mutual succour? In the natural body, if one part be grieved, the 1. Cor. 12. others are all disquieted: if the he'll be pricked, the head stowpeth: the back boweth: the eyes look: the fingers feel: the hands hold, and every part endeavoureth to remove the grief: and when our Christian brethren and sisters suffer, shall we be senseless? When we are full, shall we think no man empty? When we are housed, shall we think no man to be harbourless? When we are clothed, shall we persuade ourselves that no man then is naked? If we be whole, is no man sick? If we be sound, is no man sore? If we be free, is no man bond? If we be warm, is no man cold? If we abound, doth no man lack? Shall nature teach our members, mutually to help one another: and shall not the bond of spiritual incorporation, teach us one to suffer with another, one to secure another? The Pelican, when hers are sick, with her own blood succoureth them: and shall we not help in their need our needy brethren, redeemed and ransomed with the blood of Christ? Whom assuredly we have not for our head, neither yet are we his Saints, nor fellow members of this his mystical body, unless we be careful to secure them in the time of their need. 4 If we require example: God is rich in mercy and goodness, he giveth abundantly to all men, and reproacheth none: whose example our Saviour commendeth unto us, to move us thereby to the works of mercy: Be ye merciful, even as your heavenly father Luke 6. is merciful. 5 If we look for a precedent, our Saviour Christ is our pattern: who laid down his life for us, that we should lay down our lives: (much more our goods) for the brethren. 1. john 3. 16. 6 If reward may allure us, we have not only therefore promise of increase, and multiplying our store here: as we see was performed to the widow of Sarepta, whose meal in tub, and oil in cruse, though there of daily were spent, decreased not: because in distress she relieved 3. Kings 17. Pro. 10. 24. 2 Cor. 9 6. 8. 9 10. Phil. 4. 19 Elias the Prophet: but also of eternal blessing, yea to be received to the eternal kingdom of jesus Christ, if we show mercy. For earthly things to reap heavenly: for temporal, eternal: for transitory, perpetual: how great a change, how singular a mercy, how incomparable a reward? Of all arts therefore, saith Chrysostome, the Homil. 33. add pop. Anti. Basil. fol. 109. 2. pag. Prou. 19 most gainful: and of all usury the only commendable: when by giving to the poor▪ we lend to usury unto the Lord, as the wise man writeth. 7 If punishment may terrify us: then let us recount, that as God promiseth exceeding great reward, both temporal and eternal to the merciful: so he threateneth grievous punishment, both in this life, and in the life to come, to the merciless, which thing should move us. 8 Finally, if we consider, that by the Apostle it is set down as a property and effect of true religion, without which our religion is but counterfeiting: our holiness, but halting: our devotion but dissimulation before God: thereby shall we be stirred up to this duty. Wherefore, if either the care of God's commandments, or regard of frail condition, either remembrance of inseparable conjunction in the mystical bodies: or example of the father, either precedent of Christ, or promise of reward: either threatening of punishment, or respect of true religion, can do any thing with us than let us be removed to the relieving the brethren, and to the performance of this duty of love: whereunto by the Apostle we are exhorted. The second effect wherein religion appeareth, is innocency innocency 2, property or effect of religion of our lives, that we keep ourselves unspotted of the world: which in all those which profess his name, in all times, in all places, in all people, God required as the true mark of religion. Wherhfore, when he called Gene. 17. Abraham from the idolatry of Mesopotamia, to the true service, religion, and worship of himself, God required this as an effect of his unfeigned religion: Walk before me, and be perfect. When he had established a government among his people, and taught them his true Levit. 11, & 20. etc. religion, he requireth holiness, innocency, integrity in them, as the effect of their religion: Be ye holy, for I the Lord your God am holy. Our Saviour Christ, the author Mat. 10. & 18. of Christian religion, calling his from the impurity of the world, willeth them to be innocent as doves, and to be as babes without maliciousness, and so to testify their religion. S. Paul prescribing a religious sacrifice Rom. 12. unto the new people of God, forewarneth them to take heed of worldly corruptions, and not to fashion themselves thereunto: to which purpose that counsel to Timothy serveth singularly, let every one which calleth upon jesus Christ, depart from 1. Tim. 2. iniquity. Saint john exhorting men to show their 1. john 2 unfeigned religion by renouncing all worldly wickedness, requireth them not to love the world, nor the things therein. Finally, Saint james here describing religion by certain inseparable properties and effects, against hypocrites who pretended religion, yet were careless of charity, and innocency of life, thereof sayeth in manner following: Pure religion, and undefiled even before God the father is this: to visit the fatherless and widows in their adversity, and to keep himself unspotted of the world. To be clear from the sins and works of worldlings, and wicked persons: to refrain from fleshly lusts and carnal desires wherinto men are naturally cast headlong: is to keep ourselves unspotted of the world: which the Saints of God must do, that they may be pure and holy in body and mind: in soul and spirit: in thought and work: that as chaste virgins they may be presented 2. Cor. 11. blameless before jesus Christ. Now the spots wherewith men are stained, as they are all manner iniquity and sin, whereunto worldlings are given: so are they these, especially: 1 covetousness: 2 Usury. 3 Extortion, and oppression. 4 Drunkenness and surfeiting. 5 Adultery, and fleshly uncleanness. 6 Pride, and arrogancy. 7 Ambition, and vainglory. 8 Contention, and envy. 9 Maliciousness, and hatred: with the like, wherewithal, as men's lives are defiled, so their religion is corrupted: herewith who so is stained, their religion is not pure and undefiled before God: for this is pure religion before God the Father, to visit the fatherless and widows in their adversities, and to keep himself unspotted in the world. The spiritual man therefore, who will have his religion to be pure and undefiled before God, must abstain from all the works of the flesh: must be clean from adultery, fornication, uncleanness: void of riot, wantonness, excess, luxuriousness: far from covetousness, which is worshipping of images: guiltless of murder, envy, sedition, brawling: contentions: not given to pride, ambition, vain confidence: but studious of chastity, temperance, meekness, gentleness, courtesy, mercy, modesty, patience, long suffering, goodness, and all manner of virtue, wherein true and undefiled religion consisteth. Which thing God the father of our Lord jesus Christ, the God of all grace and goodness grant unto us, that we walking in faith unfeigned, in love not counterfeit, in innocency unspotted: may in all righteousness, and holiness of life, glorify him in this present world, and after this life ended, may live with Christ for ever in his eternal kingdom. To whom, with the holy Ghost, be all power, dominion, and majesty, both now, and for ever. Amen. The Analysis, or resolution of the second chapter of Saint james. This second Chap. containeth two places: Whereof 1. is of not contemning the poor 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 religion and faith of Christ must not be with respect of persons. v. 1. 2. the proof of the proposition, containing 2 arguments Whereof, 1. Fron example of such as do the like: therein 3. things. 1. The example itself. 2. 3. 4, 2. The evil therein condemned. 5. 6. 7. 3. The conclusion. 8. 9 2. From the nature of the law, which they transgress: therein also are 3. things 1. Proposition. v. 10. 2. Confirmation. v. 11. 3. Conclusion. v. 12. 13. 2. Is of good works, to be joined with faith Wherein there are 3. things noted: Namely, 1. The proposition and state of the place: That faith is vain and dead, wherewith good works are not joined. v. 14. 2. The proof of the place, containing 4. reasons, or arguments, From 1. A similitude. 15. 16. 17. 18. 2. An absurdity. 19 3. A●rahams example. 20 21. 22. 23. Rahabs' example. v. 25. 3. The conclusion. 1. Made. vers. 24. 2. Repeated. ver. 26. THE SECOND CHAP. OF S. JAMES, THE FIRST VERSE, THE NINTH SERMON. Verse 1 My brethren, have not the faith of our glorious Lord jesus Christ, in respect of persons. BEfore we come to the particular discourse of these words, it may seem convenient that we both rip up the whole Chapter, and also see the coherence and dependence thereof, with the former. This Chapter, as in the table appeareth, may be divided into two places. The first is against respect of persons, when the poor, being honest and godly, are neglected, contemned and disdained, in respect of the rich and wealthy of the world: which is against charity, proceeding from a true faith, which admitteth no such respect of persons in the faith and religion of Christ. The second is concerning good works, which in the saints of god, are joined with faith in jesus Christ: Whereof faith void altogether, is vain, dead, and fruitless. The first place is from the first verse to the fourteenth: and consisteth of two particular and special branches. The first is the proposition, contained in the first verse. The second, the proof and confirmation of the proposition. This proof containeth two reasons: the first from the example of such as do thus respect men's persons: wherein three things are noted. 1 The example itself, 2. 3. 4. verses. 2 Is the noting of the evils which are condemned in those which thus have the faith of Christ in respect of persons, 5. 6. 7. verses. 3 The conclusion, 8. 9 verses. The second reason and argument of proof, is from the nature of the law: which law they transgress, which have the faith of jesus Christ in respect of persons. And in this second reason there are also three things to be observed. 1 The proposition, verse 10. 2 The confirmation, verse 11. 3 The conclusion, verses 12. 13. And this is the sum of the first part of this Chapter. The second part of the Chapter is touching good works, which as signs, testimonies, fruits & effects of our faith▪ are thereunto to be joined in the Saints of God. In which part there are three things set down. 1 The proposition, and state of the treatise, verse 14. 2 The proof, containing four reasons & arguments. The one from a similitude, 15. 16. 17. 18. Another from an absurdity which might grow, verse 19 3. From Abraham's example, 20. 21. 22. 23. 4. From Rahabs' example, verse 25. 3 The conclusion: which is first made, verse 24. them again repeated, verse 26. And this is the sum of this second part: And in these two the whole Chapter is consumed and spent. This being the resolution of the Chapter, we must also see how it hangeth with the former. The dependence and coherence with the former chapter than is this. Saint james in the first Chapter, from the 21. verse to the end, gave out certain admonitions, and (as it were) exhortations: which (as fruits or effects) flowed and rose out of the word of God, whereby we are regenerate: as, that we ought to receive the word with meekness: that we must be doers of the word, not hearers only: that the word of God reformeth and bridleth our tongues and speech: that true religion, and pure serving of God, consisteth in charity and innocency of life: These four proposed in the first Chapter, in this place the Apostle addeth the fifth, which is concerning respect of persons, which must not be in the religion and profession of the faith of Christ: Which is from the first, to the fourteenth verse. And 6. admonition, which is touching good works to be joined with faith: from 14. to the end. And these hang very well with the former treatise: For if true religion, and undefiled before God, consist of two things, as in ver. 27. of the former Chapter appeareth, in charity and innocency: and respect of persons, being against charity: and carelessness of doing well against innocency: the Apostle very conveniently falleth into the discourse of these things. And thus this Chapter hangeth very well together with the other, and hath a necessary dependence therewith. And as religion consisteth in charity first, then in innocency of life: so the apostle first forewarneth of that which is contrary to charity and love; namely, respect of persons. Secondly, of that which is contrary unto innocency: carelessness of good works, and virtue, the fruits of faith and religion. These things being thus premised, the first place or part of this Chapter, is concerning respect of persons, which cannot stand with Christian religion, nor charity: 5. Admonition, And it is the fifth admonition given by the Apostle. In 1. part of this Chapter. which I have noted two things. 1 The proposition. 2 The confirmation. The former of these two; that is, the proposition, is contained in the first verse, set down unto you: Wherein I observe Two things. Namely, 1. The persons whom he admonisheth: the Saints, or the brethren. 2. The thing whereof he admonisheth: that they have not the faith of Christ in respect of persons. 1 The persons whom Saint james admonisheth here, are the brethren, to whom he giveth this attribute, and calleth them by the name of brethren: which thing he doth very convemently, in as much as in the discourse he is to admonish them of a duty of love: whereunto they ought to be the more prompt, in that they are brethren: therefore saith he; My brethren. 1 Brethren in holy Scriptures are sundry ways taken. 1 They are termed brethren which are of the stock of Adam: of whom, as of one stock and blood, the whole world, and all mankind was made: therefore in a general acception and taking of brethren, all men in the Acts 17. whole world are brethren. Thus the poor and the rich, the noble and the base botne, the wise and the foolish, the learned and the ignorant, the master and his servant, the Sovereign and the Subject, the teacher and the scholar, the Prince and the people, are brethren. 2 More narrowly and properly they are called brethren, who come of the same patents, who have the same father and mother, or at the least one of them; as Cain and Abel were brethren, properly and fully: to whom Seth Gen. 4. after the death of Abel, was also brother: for they were the sons of Adam and evah, the same parents. Ishmael & Gen. 25. Gen. 30. & 35. Isaac having Abraham for their father, were brethren, though the children of divers mothers. jacob and Esau, being the sons of Isaac and Rebecca, were brethren. joseph and Benjamin, the two sons of jacob by Rachel, were properly brethren, in as much as they had both the same father, and same mother also. And they which have the same parents, either both, or one at the least, are called Gen. 13. natural brethren, because they draw their beginning, and natural birth from one fountain, and from the same parents. 3 Besides these, after the manner of the Hebrews, they are called brethren who come of one line and race, albeit in divers degrees: So the Hebrews called their cousins and kinsmen, brethren: as Abraham, to appease & stay the debate and strife betwixt his herdmen and Lots, his nephew, calleth Lot (his brother's son) brother: Let there be no strife between us and our herdmen, for we are brethren. Thus the cousins of Christ, after this phrase of the Hebrews, are called his brethren. When our Saviour Luke 8. Mat. 12. Christ was preaching within the house to the people, there came news to him, that his mother and brethren stood without, desirous to speak with him: & they which were there called his brethren, were james, joses, Simon, and judas the cousins of Christ, and the sons of Marie Cleopha, sister to the blessed virgin: as in the next place & Chapter of the Evangelist is recorded, who reporteth, Mat. 13. that the jews seeing the wonderful works and miracles which he did, in murmuring and disdainful manner spoke of him and his kindred, and said; Is not this the Carpenter's son? is not his mother, Marry? are not his brethren, James and joses, Simon and Judas? These were not his natural brethren, neither the sons of Mary the virgin, but his cousins german, and the sons of Alpheus, the husband of Mary Cleopha, the sister of the blessed virgin. S. John calleth Christ's kinsmen, who in reproachful John 7 manner willed him to departed from them, and to go into judea, to show himself unto his Disciples, by the name of brethren: wherefore he said; that in the feast of Tabernacles his brethren said unto him; Depart hence, and go into judea, that thy Disciples may see the works thou dost: calling his kinsfolk by the name of brethren, according to the speech of the Hebrews. jacob coming Gen. 29. to Rachel the daughter of Laban, telleth her that he was her father's brother, and the son of Rebecca. Rebecca was sister to Laban, and Laban uncle to jacob, yet when he properly speaking, should have said; I am thy father's nephew, he saith; I am his brother: which was common to the Hebrews. And Laban himself, beating a price with verse 15. jacob what he would take to serve him, calleth jacob brother, after the same manner; though thou be my brother, yet shalt thou not serve me for nought. Thus both in the old, and also in the new testament, the holy Ghost using the phrase of the Hebrews, calleth such as are but kinsfolk, and of kind, as cousins, by the name of brethren, using the word Brother, much more largely. 4 To come nearer unto the Apostle, in the whole book of God, both the old, and also the new testament, they are often called brethren, which were of the same religion; which served the same true and living God; which were of the same profession. After which acception of brethren, the Hebrews in the old law, and the Christians under the Gospel, are brethren. Moses therefore, seeing Exod. 2. Acts 7. two Hebrews contend and strive together, to reconcile them, and to stay the contention, asketh them why they strove together seeing they were brethren: yet brethren only in respect of their religion, wherein they agreeing, were called brethren. Which is also the meaning of the law, which willed the Israelites, when they came Deut. 15. into the land of Canaan, if therein any of their brethren fell into poverty and decay, they should help him, relieve him, secure him: whereunto almighty God respected, Deut. 25. when for a time, for the hardness of their hearts, he forbidding the people to take of their brethren: suffered them to take upon usury of strangers: accounting all the jews as brethren, because they served the true and living god; but the Nations and people of other Countries, as strangers: because they agreed not with them in their religion. In which sense the law speaketh, when it either forbiddeth, or permitteth this or that to be done unto the brethren. The new testament following the old herein, and the Apostles & holy men of God in the primitive church, imitating the examples of the Saints in the time of the law and Prophets, call in like manner those brethren, which are of the same religion and profession of the Gospel. Wherefore Saint Peter (immediately after Christ's ascension) speaking to the Disciples and professors of the Acts 1. Gospel, made this oration unto them; Men and brethren, this Scripture must needs have been fulfilled, which the holy Ghost by the mouth of David, had spoken before of Judas, which was guide to those which took jesus. Acts ●. Men and brethren. Not long after speaking unto the people, after the descension of the holy Ghost, wherewith they being replenished, were thought to have been drunk with new wine: in his sermon then made, he crieth out: Men and brethren. I may boldly speak unto you of the Patriarch David, etc. The twelve Apostles ordaining Acts 6. Deacons in the Church, speaking to those which professed the Gospel, say in this manner: wherefore brethren, look you out among you, seven men of honest report, and full of the holy Ghost, and of wisdom, whom we may appoint to this business. Saint Paul in his Sermon Acts 13. at Antiochia in Pisidia, giveth this appellation to the professors: Men and brethren, children of the generation of Abraham, and whosoever among you feareth God: to you is the word of this salvation sent: and a little after: Be it known unto you therefore, men and brethren, Verse 38. that through this man is preached unto you the forgiveness of sins. Thus must we take brethren, when in their Epistles the Apostles call the Saints brethren: as Paul almost in every Epistle: S. Peter, and S. John, happily, not rarely, use it: reputing them for brethren, who profess the same faith and religion of Christ. In which sense our Apostle is to be taken also, who in this proposition noting the persons whom he admonisheth, calleth them his brethren: My brethren. And this is the holy and spiritual brotherhood, whereinto we are knit in Christ, in whom, and by whom, we are the sons of God, and an heavenly and holy brotherhood among ourselves. The Saints of God may well here be called brethren: 1 Because they have one spiritual, ghostly, and heavenly father, which is God: who is father of us all: of whom 1. Cor. 8. are all things, and we in him. Which Paul useth as an argument, to prick and provoke us unto love: there is one Ephes. 4. God and father of all, which is above all, and through you all, and in you all: therefore our Saviour maketh God his father, and the father of all the Saints: I ascend to my father, john 20. and your father: my God, and your God. 2 As because we have one spiritual father, we are brethren: so because we have one spiritual mother, we are brethren: now as God is our ghostly Father: so is the Church our mystical mother: that most chaste spouse of Christ, which hath brought us forth by a new birth: in whose sweet bosom we are nursed: into whose happy lap we are gathered▪ with whose fruitful breasts we are fed: who daily cherisheth us for her own, with the sincere milk of the word: with the exceeding comfort of the Sacraments: and bringeth us up under the most wholesome discipline of jesus Christ: that we might be holy & blameless before him through love. Whom if we agnize not, and recount as our mother, neither may we presume Ephe. 1. to think God to be our father: for such mutual conjunction there is betwixt God and his Church, as who so hath not her for his mother, cannot have God for his father, as S. Cyprian very well writeth. Christians therefore, De simpli praelato. and the unfeigned professors of true religion, having the Church for their common & mystical mother, are a mystical and spiritual brotherhood among themselves. 3 Neither that only, but they are also begotten with one seed of their new birth and regeneration: which is james 1. the immortal seed of the word. This the Apostle Saint James hath foretold, and foretaught us: when disputing of the causes of our new birth, he sayeth: of his own will begat he us, with the word of truth, that we should be the first fruits of his creatures. Saint Peter thereunto subscribeth: 1. Pet. 1. being borne again, not of mortal, but of immortal seed of the word of God. Saint Paul thereunto agreeth, protesting to the Church of Corinth, that he 1. Cor. 4. had begotten them through the Gospel. Wherefore as men springing from the same seed of the same parents, are brethren in nature: so Christians in having the same seed of the word of God: whereby they are mystically begotten again and regenerate, are spiritually brethren, & so reputed: so that the saints of God are to be counted brethren, because they are all begotten with the immortal seed of the word of God, the instrument of their regeneration. 4 If Christ vouchsafe us the name of brethren, and so we have him as a common brother: then are we therefore also brethren by right among ourselves. For as those men, which have one third for their brother, are brethren among themselves in nature: as james & joses having Jude Matt. 13. for their brother: so that he being one third, & brother to both, they must therefore be brethren betwixt themselves: so all Christians having jesus Christ as their elder brother, are brethren by grace among themselves also. Now that Christ is our brother, and so vouchsafeth us, it is apparent: john 20. thereof assuring us, he telleth Mary, that she must go to his brethren, the apostles: & tell them that he was ascended to his father, and their father: to his God, & their God. Now Matt. 22. that which in special was spoken unto them, our Saviour apply generally to all the Saints: who so shall do my father's will which is in heaven, the same is my brother, sister and mother. The author to the Hebrues avoucheth the same, out of David: I will declare thy name to my Psal. 22. Heb. 1. 2. brethren in the midst of the congregation will I praise thee. And a little after, inferring this as granted, he sayeth: It became him in all things to be like his brethren, that he might be merciful, and a faithful high Priest in things appertaining to God. Finally, Saint Paul: those whom he knew before, hath he also predestinate, to be like the image of his son, Rom. 8. that he might be the first borne among many brethren. Christians then having Christ as their elder brother, are therefore called brethren by right, among themselves. 5 Finally, inasmuch as the Saints divide the same inheritance among them, therefore are they called brethren. For brethren they are, as Aristotle writeth, among whom the Ethico. 9 same inheritance is divided: yea they which divide the same lands, living, patrimony, possession, goods or riches are commonly reputed brethren: the sons & saints of god, communicate the same inheritance, divide the same kingdom of their heavenly father among them: are coheirs, & joint-heires of the heavenly patrimony, eternal life, therefore brethren. S. Paul exhorting Christians to unity & love, draweth his reason from the inheritance of the Saints: we Ephe. 4. have all one hope of calling: we all communicate the same inheritance of eternal life: we all look for the same kingdom: therefore must we live in concord and unity. Saint Peter showeth in like manner, that there is one inheritance, one common kingdom, the same promises of life 2. Pet. 1. to all the Saints of God: wherefore he saith, that they all are by the same promises made partakers of the same heavenly nature. In regard therefore of their inheritance, which is one to all the Saints, they are also brethren. And this divine and heavenly brotherhood is violate and broken, when either by erroneous doctrine, or corruption in religion, or dissension in opinion, or disdainful contempt, the poor and true Saints, are disquieted and troubled. Frater fere alter: almost another▪ equal, of like condition. The diligent consideration of this holy brotherhood greatly nourisheth amity, and cherisheth love among the Saints, whereunto respect of persons is opposed: and therefore, the more effectually to move them to love, whereof he afterward speaketh: the Apostle in the first place noting the persons, calleth them brethren: which brotherhood carefully remembered, shall both remove respect of persons from them, & cherish love in their hearts and bosoms, whose condition & calling is like & equal. The Saints whom he calleth brethren, being the persons 2. The thing itself. whom he admonisheth, in the next place cometh the thing itself whereof they are admonished: that they have not the faith of Christ in respect of persons: wherewith, true love, true charity, true religion cannot stand nor consist: wherein the Saints are given to understand, that they must not profess Christian religion in respect of persons: as reverencing, regarding, respecting the rich and wealthy men of the world: and neglecting, disdaining contemning the poor: but rather in their public meetings and assemblies, brotherly and lovingly to embrace one another, without disdainig the poor brethren, who being of the same heavenly and holy brotherhood, whereby they are of equal condition before God: ought not then to be contemned or neglected of men: have not the faith of our Lord jesus Christ in respect of persons. 1 What is here meant by faith? Christian religion, the true service of Christ: the profession of the Gospel: whereunto respect of persons is contrary. For if pure religion and undefiled before God, be this, to visit the fatherless and widows in their adversities, and to regard the poor in their miseries, as before was taught us: then contrary hereunto is the contempt of the poor, and preferring of the rich, which respect of persons is here condemned. 2 Christ is called the glorious Lord in this place: sometime to like purpose is he called the Lord of glory, by S. Paul to the Corinthians, when he saith, that none 1. Cor. 2. of the Princes of this world did know Christ: for had they known him, they would never have crucified the Lord of glory. Christ may be called the Lord of glory, 1 Because he is full of majesty, power and glory, at the right hand Philip. 2. of God. Which glory Saint Paul noting unto men, affirmeth that God his father had highly exalted him, and given him a name above all names, that at the name of jesus, every knee should bow, of things in heaven, things on earth, and things under the earth: and every tongue should confess jesus Christ to be Lord, to the glory of God. And in another place to like purpose, entreating of the same glory of Christ at the right hand of God, avoucheth, Ephes, 1. that God had raised up his son Christ, and set him at his right hand in heavenly places, far above all principalities, and might, and power, and dominion, & every name that is named, not only in this world, but in the world to come. Which the author to the Hebrues calleth, the right hand of majesty in highest places. Which glorious Heb. 1. exaltation, S. Peter expressing, writeth that Christ is at the right hand of GOD, gone into heaven, to whom 1. Pet. 1. the powers and angels, and might are subject: this being Heb. 1. a glory far above the glorious and most excellent condition of Angels, to whom the Lord never said, Sat at my right hand, till I make thine enemies thy footstool: and this glory being proper unto Christ our Lord: he may be called our glorious Lord, or the Lord of glory. 2 Christ Isai. 53. Zach. 9 is the Lord of glory, because howsoever he first came in baseness & great humility: yet at his second appeaing and coming, he shall come in unspeakable glory: as the Scriptures have avouched. The holy Evangelists with one mouth, as it were, describing the coming of our Lord Matt. 24. Luke 21. Mark 13. jesus Christ to judgement: affirm that he should come in the clouds, with great power & glory. S. Matthew setting down the manner of the general judgement, the summoning & citing of all creatures before Christ, & the sentence of Mat. 25. judgement which should be pronounced to all: writeth that when the son of man should come in his glory, and all his holy angels with him: then should he sit upon the throne of his glory, and all nations should be gathered before him: & that he should divide the one from the other, as a shedheard divideth the sheep from the goats, and set the sheep on his right hand, and the goats on his left: and say to the sheep, Come ye blessed of my father, receive the kingdom prepared for you: but to the goats: depart from me ye cursed, into everlasting fire, prepared for the devil and his angels. Saint Jude the Apostle entreating of this glory of Christ, which he proveth out of Enoch, writeth thereof in this wise: Behold the Lord cometh with Jude v. 14. thousands of his saints, to give judgement against all men. Accompanied with so glorious a troop and train of his saints: his coming is glorious. S. Paul painting out the same matter unto us, and showing the glorious coming of our Saviour Christ: avoucheth, that the Lord jesus should descend from heaven with a shout, and with the voice of 1. Thes. 4. the archangel, & with the trumpet of God. The archangel being the harminger, or the proclaimer of Christ's coming: the trumpet of God sounding out the same to all the world, doth not a little show the glory of Christ's coming. His coming therefore being so glorious he is the glorious Lord, or the Lord of glory, as the Apostle calleth him. 3 Christ, to conclude, is a glorious Lord, because he bringeth and advanceth his servants to immortal glory after his appearing in judgement. For he exalteth and lifteth john 12 them to his eternal kingdom of glory, as himself of himself witnesseth to the jews: whom he telleth, that when by death upon the cross, he should be lifted up, & so exalted to his kingdom: he would draw all men, (all that believe) unto him, to the same glory. To which purpose, he prayeth john 17. unto his father: father I will, that they whom thou hast given me, be with me even where I am, that they may behold, that my glory, which thou hast given me. Whereof he assureth his Church in the person of the disciples: as my Luke 22. father hath appointed unto me a kingdom: even so I appoint unto you, that you may eat & drink in my kingdom, and sit & judge the twelve tribes of Israel. Unto the real possession whereof, he calleth all his saints, in the sentence Mat. 25. of the general judgement to them, by him pronounced: when with most comforable voice he crieth now unto them: Come ye blessed of my father, possess the kingdom prepared for you, from the beginning of the world. S. Paul Col. 3. subscribeth hereunto: We are dead, and our life is hid with Christ in God: when Christ which is our life shall appear, them shall we also appear with him in glory. Wherein the apostle assureth us, that howsoever our glorious condition by reason of worldly miseries, calamities & afflictions whereunto wear here subject, is, as it were, hid: yet shall wehave the accomplishment of our glory at Christ's coming: when we shall be exalted to our glory, which we have in Christ jesus. Saint john disputing of the glory 1. john 3. which we shall enjoy by Christ, and the excellent dignity and calling to that immortal glory, whereunto at his coming, by him, the Saints shall be exalted, saith▪ dearly beloved, we are the sons of God: but it is not manifest what we shallbe: and we know that when he shall appear, we shallbe like him. So that albeit in this life we receive not the perfect measure of our glory: yet when he cometh to judge the world, our glory shall be revealed, and we made like him, partakers of the like and same, Rom. 8. though not of equal glory with the son of God, Christ jesus. This is that glorious liberty of the sons of God, whereunto the saints are brought by jesus christ our Lord: not only himself full of majesty and glory, but appearing to the world in the last day, in excellent glory; and then making all his servants partakers of the like glory: is for these and like respects in Scripture, called the glorious Lord, or the Lord of glory. This glory of Christ, yea this glory of his poor saints, if we would esteem as we ought: there would not be such respect of persons as there is among men: to esteem of the rich and wealthy, though profane and wicked: and to contemn and disdainfully account of the poor, albeit virtuous and godly. 3 To have this faith of Christ our glorious Lord in respect of persons, is to esteem the faith, religion, and profession of Christ, by the outward appearance of men. Which this Apostle here condemning, saith: My brethren, have not the faith of our glorious Lord jesus Christ in respect of persons. Which place giveth us occasion to consider these four things. 1 What respect of persons is. 2 That respect of persons in all things, and all men, by the scriptures of God is coudemned. 3 How many ways respect of persons is had, and offence thereby committed. 4 That respect of persons cannot stand with the faith, religion, and profession of the gospel, neither with christian charity, & love: of all those which call upon jesus Christ, especially to be nourished and cherished. 1 What is respect of persons? it is to respect any thing, besides the cause and matter itself, which only ought of us to be considered: whereby we decline from the matter, to the man: from the thing, to the person: and serve from equity, righteous judgement, and true estimation of things. Which thing may appear more evident, by examples one or two set down and considered. If then for example sake, two men labour in the Church or common wealth, for one and the same office, upon a worthy man only to be conferred: the one very worthy, and fit for the place, but neither kinsman, friend, familiar, nor of acquaintance: the other, not worthy, yet near unto us by birth, linked with us in league of love, of our familiar and best acquaintance: to look unto kindred, familiarity, and acquaintance: and not to the worthiness of the man, and necessity of the place, whereunto we ought to have regard: this is respect of persons: for we regard not so much the worthiness which ought to be in him, whom we should thereunto promote, as we do to his person whom we have promoted. In like manner, if two men have committed like trespass, thereby deserving either Bridewell, Newgate, or Tyburn, or any such like punishment: yet the one our friend, rich, honourable: the other a stranger, poor, miserable: to spare the one for his riches, honour, friendship: and to punish the other, is respect of persons, and falling from justice. If two stand in need of our help, the one lewd, yet near unto us: the other honest, yet further of: to have regard to kindred, familiarity or any such respect, and not to the commandments of Christ, give to every one that asketh, & to him Luke 6. Gal. 6. that would borrow, turn not away: and to the rule of S. Paul, while we have time, let us do good to all men: but especially to those of the household of faith: is respect of persons. in the assemblies and meetings of Christians, to regard one for his riches, another for his glory, a third for his nobility, or for like respects: and to disdain others for their poverty, baseness, and meanness of condition: is respect of persons here condemned: have not the faith of our glorious Lord jesus Christ in respect of persons. Thus then to look unto, or respect any thing, beside the matter and cause itself only to be regarded: is respect of persons. To which evil it appertaineth to have consideration of kith or kin; of sex or kind; affinity or consanguinity; nobility or auncientrie; friendship or familiarity; condition or country; birth or parentage; pomp or riches; power or might, or such like: To fix our affections upon external things; to esteem according to the outward appearance of men; and in regard thereof, either to favour, or to contemn them: to account of them, or to disdain them: and in regard of like consideration, either to do for favour, or not to do for fear, any thing against equity, justice, charity, is respect of persons. When we see rich, mighty, honourable men, adorned with costly array, decked with gold and precious pearls, attended upon with great trains of men: to judge according to this outward appearance, and to have them in account & admiration, with the contempt of the poor, which are religious, zealous, virtuous and honest: is to have the faith of Christ in respect of persons: whereof to beware, the Apostle admonisheth the Saints. 2 Which sin, as pernicious and perilous in all causes, in all persons, at all times, the sacred Scripture condemneth as a thing most repugnant to equity, justice and charity. God almighty ordaining laws whereby the commonwealth Levit. 19 of Israel might most happily be governed: commandeth that they should respect neither poor nor rich: but have a sound and simple eye to justice. Moses Deut. 1. in his informations to the judges and Magistrates of the people, chargeth them not to regard either jew or stranger: but to judge equally betwixt man and man, the small and the great, neither to fear the face of man: which who so doth, respecteth men's persons. And exhorting the officers not to wrest judgement, requireth them to respect Deut. 16. no man's person: for thereby no doubt, the law, whose tenor is love, is wrong and wrested of men. The princely prophet, seeing how men serve away Psal. 82. from true judgement, by partiality & respecting the persons of men: crieth out against the judges and magistrates o● his time therefore; How long will you judge unjustly, and respect the persons of the wicked? whom Solomon his son following in that opinion, condemneth the same as Pro. 18. hurtful and dangerous among men: It is not good to accept the person of the wicked in judgement: and again, Pro. 24. it is not good to have respect of any man's person in judge meant. If god forbidden respect of men's persons in civil judge ments: shall it not much more be condemned in matters of religion? Our Saviour therefore, to remove all sinister John 7. judgement and respect of persons from the professors of religion: willeth that men judge not according to the out ward appearance, but according to righteous judgement: giving a most divine and heavenly admonition to all men, to judge according to the truth of things, not to regard men's persons, lest thereby they were turned away from righteousness in judgement: as were the foolish jews, who Mat. 13. seeing his baseness, accounted him for an abject of Galilee, the son of a poor Carpenter, whose kindred was of mean condition: and in respect of his person they condemned him, not looking to the matter and truth which he preached among them. S. Paul seeing this respect of men's persons, and esteeming by the outward appearance of men: 1. Tim. 5. wisely and well forewarneth his Scholar Timothy to do the duty of a Minister, without preferring one to another: neither to do any thing partially. Finally, our Apostle in this place agreeably to the Scriptures, admonisheth the brethren not to have the faith of Christ in respect of persons. Thus then both in the old & in the new testament: is this evil condemned as repugnant to justice, contrary to charity, dissonant and disagreeing to the gospel of Christ. 3 This evil is diversly committed, both generally and particularly of men. 1. When in our meetings and Christian assemblies, we account of men not for their virtue▪ religion, honesty: but for their countenance they bear, the pomp they show, their riches wherewith they are endued. This seemeth to have been committed by men in their public meetings in S. james his time: wherein they measured & esteemed Christian religion & the faith of Christ, james 2. according to the outward appearance of men: reputing those that carried greatest pomp and show, the most religious: By which mean the poor which were religious in deed, became vile, contemptible and disdained. Which evil hath overwhelmed our church & country: for now in these times, wherein Lady money & Queen riches reign over men, as it never did more in the world: every man is so much esteemed and regarded, how much he is worth and as he is great in honour, and so according to his riches and honour, so is his estimation: be they otherwise murderers, extortioners, oppressors, caterpillars, usurers, covetous, adulterers, epicures, blasphemers, drunkards, or what soever. Thus the wicked for riches and worldly pomp are regarded: the poor for their baseness are contemned, thrust to wall, overruled, be they never so honest. Whereby it cometh to pass, that seeing all things now are measured and esteemed by riches, glory and worldly pomp: and no regard of honesty, no reward for virtue, no place for religion: therefore all men give themselves to heaping and hoarding up of riches, to bravery of apparel, to hunting after honour and worldly preferment: that for the one, or the other, they may be esteemed among men. Thus covetousness, pride, ambition, and vainglory is fostered, nourished, and cherished greatly: virtue, religion, true honesty, is depressed and cast down. Thus to measure & esteem the religion and faith of Christ, by outward appearance, and in Christian assemblies and public meetings, to prefer the rich, wealthy, honourable, and pompous persons, with the contempt and disdain of the poor brethren, is one way whereby the faith of Christ is had in respect of persons. 2 Moreover, men have the faith of Christ in respect persons, when in the Sacraments of the Church we have respect to men's persons: as, by ministering the Sacraments with greater reverence and care, to the rich, then to the poor: when at the Lords table we disdain to join the the poor and the rich together. The Sacraments equally belong to all: like reverence ought to be used in ministering them to the poor, as to the rich: the Lords table is common to all, whereat (saith Saint Chrysostome) the subject differeth not from the Sovetaigne and Prince: neither 2. Cor. hom 18. the Priest from the people. To part them therefore in the administration of Sacraments, and to prefer the rich with the contempt of the poor, is also to have the faith of Christ in respect of persons: which is here condemned. Thus the rich, mighty, and honourable, who disdain herein their poor Christian brethren, sin: thus such ministers, as herein please and delight the humours of the wealthy, with discountenancing of the godly brethren, offend also. 3 Professors and hearers have the faith of Christ in respect of persons, when they hear the word of God only for the man's sake, not for the words sake: or when they hear it of this man, and not of another, because of his person. Wherein many grievously offend in our days. Such as will hear none but those that have taken degrees of school. Which thing though it be worthily accounted of among all wise men, yet therefore contemning others which have not like degrees, yet happily equal talents: is respect of persons. Such as will hear this man because he is formal, and not another because he refuseth some ceremonies in the Church: or this man, because he refuseth, and not another because he admitteth these indifferent things: they also have the faith of jesus Christ in respect of persons. Such as hear this man because he is ever inveighing against Bishops, pluralities: two livings, Albeit they scarce make one. and contemn such as have the livings, and therein labour as learnedly, as painfully, as fruitfully, as others: they in like manner have the faith of Christ in respect of persons. Thus they hear the word now, not for the words sake, but for the man's sake: thus they decline from the thing to the person, and so are partial in their hearing. For the word is the word, whether a Doctot of divinity preach it, or a man learned, yet not graduate: whether one subscribing to ceremonies, or not subscribing, whether one with one living or with two livings, whether this man As they term small charges or benefices. or that man preach it. Wherefore, not indifferently to hear it of all, but for this or that respect to hear it of one not of another: is to have the faith of Christ in respect of persons, and a sin worthily condemned, even in them, which in outward show pretend greatest holiness, perfitest religion, most fervent zeal to the word: which unless they leave, & thereof unfeignedly repent, I protest unto them, in the fear of God, that they do against duty, that they flatter themselves in their own folly: that their religion is not pure and undefiled before God: that they have the faith of jesus Christ in respect of persons, and therefore are guilty of great iniquity and ungodliness, before the Lord: even of peevish curiosity. The Paschall Lamb was commanded to be eaten, the quarters, the head, the feet, the purtenance: it had been great peevishness, and vain Exod. 12. curiosity for the people to have said; We will choose this piece, and we that: we the quarters, and we the head: we the feet, and so every one what him lusted: where all were commanded to eat all: Even so is it peevishness for us to choose what we will hear, or of whom: when we must hear all the will of God, and that of all Preachers. Finally, in this kind they sin before God most horribly, who therefore will not hear their own, or other preachers, because they inveigh sharply against their pride, their bravery, their flaunting ruffs, their coloured hair, their diversity of starches, their borrowed frilles, & such like vanities: against their usuries, extortions, covetousness, blasphemies, and all manner iniquity. This is also a great point of ungodliness, a manifest token of counterfeit religion, a plain argument of halting hypocrisy, and the having of the faith of Christ in respect of persons by the Apostle no doubt, as other kinds, condemned. To Heb. 13. hear one with disgrace of another: to hear strangers with disdainful contempt of our own Preachers: to run Acts 20. 28. 1. Pet. 5. 2. and hurry after new men, and let our ordinary Pastors, (whom the holy ghost hath placed over us) to preach and speak to the walls: is not only discredit to them, and great discouragement, so that they labour not with joy, but with great grief, which is a thing unprofitable to the Heb. 13. people, but also disobedience to the laws, rebellion against God, neglect of duty, a point of resistance unto the holy Ghost, by whom they are placed over us. 4 Again, we have the faith and religion of Christ in respect of persons, when we hold that only for true religion, which hath succession of many Bishops, confirmation of divers Counsels, defence from sundry Princes, continuance of many years, regard had to these circumstances, not to the truth itself, whereunto they must have respect: Thus might and did the Jews defend their idolatry against the Prophet jeremy, from succession jerem. 44. of Priests, authority of Princes, continuance of time: thus our adversaries the Papists, by the like means measure the religion of Christ, and therefore have it in respect of persons: when they rather respect the succession of their Romish Bishops, the consent of Counsels, called by themselves: defence of Princes, either bewitched with the enticing strumpet of Babylon, or overruled by the authority of the Pope himself: Continuance of time, which serveth for defence of all idolatry and iniquity of the heathen: then the word itself, grounded upon the foundation of the Prophets and Apostles, jesus Ephes. 2. Christ himself being the head corner stone. Thus have they also the faith of jesus Christ in respect of persons. 5 What, when for gain and advantage, we can make the Gospel to serve men's pleasures, and do apply it to men's humours, which is making merchandise of the gospel, reproved by Paul, have we not the faith of Christ 2. Cor. 2. in respect of persons? 6 What, when either for fear or favour we spare some, and bitterly inveigh against others: not once touching some, and for the same or some less fault, condemn others to the bottomless pit of destruction: are we not partial in ourselves? and have we not the faith of Christ in respect of persons? The Apostle condemning all these, but specially the first kind, exhorteth the brethren not to have the faith of our glorious Lord in respect of persons. 4 This evil cannot stand with Christian profession: the Gospel teacheth that with God is no respect of Acts 10. persons: but that they all which fear God, & work righteousness, are accepted through the joyful tidings of salvation Gal. 3. by jesus Christ, in whom there is neither male nor female, bond nor free, neither rich nor poor: but they are all alike unto him, The sound of this Gospel went not to the rich, noble, honourable, and mighty men of the world alone; but it was preached to the poor also. Hereby are we united into an holy brotherhood: and this brother hood implieth equality in this case, so that the rich may not be regarded, & the poor neglected, but the Spiritual brotherhood is violate and broken. Through the Gospel we become all of us members of one body: each of us 1. Cor. 12. members of each other: and all members of Christ our head. If then for riches, honour, worldly pomp, we esteem and count of men, and not for their union with Christ, and their incorporation with him: we fall away from Christian religion. Thus the respect of men's persons, and esteeming religion by outward appearance of men, cannot stand with the faith of Christ: which teacheth us to embrace Christians with brotherly love, and not to regard one with the contempt of another: which as a thing unseemly our calling, repugnant to love, contrary to our profession, S. james in his proposition condemning, exhorteth the brethren not to have the faith of our glorious Lord jesus Christ in respect of persons. And these are the two things in the first place, & in the proposition or state of this Treatise observed: the persons whom he admonisheth: and the thing whereof he admonisheth. My brethren have not the faith of our glorious Lord jesus Christ in respect of persons. Now this glorious Lord, even our Saviour jesus Christ, who hath loved us, and given himself for us, to Ephes. 5. Tit. 2. be a sacrifice of a sweet smell unto God: give us grace so to esteem of our Christian brethren, as that we prefer not one to the disgrace and contempt of another: but that we equally esteeming them all, as bought with the blood of the same Lamb immaculate and undefiled; may have a right estimation and judgement of Christian profession: and that men without respect of persons walking sincerely, may glorify God, & of him be glorified in the life to come; through our Lord jesus Christ. To whom with the father etc. james Chap. 2. verses 2. 3. 4. 5. 6. 7. 8. 9 Sermon 10. 2 For if there come into your company a man with a gold ring, and in goodly apparel, and there come also a poor man in vile apparel. 3 And ye have a respect to him that weareth the gay clothing, and say unto him, sit thou here in a goodly place, and say unto the poor, Stand thou there, or sit here under my footstool: 4 Are you not partial in yourselves, and become judges of evil thoughts? 5 Harken my dear brethren: hath not God chosen the poor of this world, that they should be rich in faith? and heirs of the kingdom, promised to them that love him? 6 But ye have despised the poor. Do not the rich oppress you by tyranny, and do they not draw you before the judgement seats? 7 Do they not blaspheme the worthy name, after which ye be named? 8 But if ye fulfil the royal law, according to the scripture, which saith, thou shalt love thy neighbour as thyself, ye do well. 9 But if ye regard the persons, ye commit sin, and are rebuked of the law, as transgressors. IN these words, and the rest to 14. verse, the Apostle confirmeth that which he before proposed, and proveth by two arguments, that to have the faith of jesus Christ in respect of persons is evil. The first reason is, from the example of such as thus accept the persons of men: the other is from the nature of the law of God, which by this mean is transgressed. The first argument is handled in these words, and verses set down. In which reason from their example which respect men's persons, there are three things to be considered. 1 the example itself, verses 2. 3. 4. 2 The evils in that example condemned. which are two. 1 Perverseness of judgement. ver. 5. part 6. 2 Madness. part 6 & 7 verse. 3 The conclusion v. 8. 9 In which there are four things. 1 What this law is. 2 Why called royal. 3 What it willeth. 4 How it is fulfilled. The example of such as have the saith of christ in respect of persons. 1 Concerning the first: the example of men thus respecting the rich, with the contempt of the poor christian brethren, thereof thus saith S. James: For if there come into your company, a man with a gold ring, and in goodly apparel, and there come in also a poor man in vile raiment: and ye have respect to him that weareth the gay clothing, & say unto him: Sat here in a goodly place: but say to the poor: Stand there, or sit here under my footstool: are you not partial in your doings, and become judges of evil thoughts? The force of which place is, that such as in public assemblies and general meetings of men, prefer the rich and great men of the world, but disdain and reproachfully despise the poor, offend, and are judges of evil thoughts, do amiss, judge and that corruptly: such therefore as respect men's persons do evil: respect of persons is therefore evil. To prefer a rich man for his gold rings sake, or for his apparels sake: and to contemn the poor for his vile raiment and poverties sake, is sin. To place the rich in worshipful place, albeit unworthy: and to disdain the poor, never so virtuous, never so honest, never so godly: is iniquity be fore God, and a thing by the Apostle condemned. Wherein the rule of equity is broken, the law of justice is violate, which requireth that that be given to every one, which appertaineth to every one. Which Saint Paul also expressing, willeth that we give every one their duty: tribute to whom tribute: custom to whom custom: fear Rom. 13. to whom fear: honour to whom honour belongeth. Now to whom belongeth greater honour, then to such as are unfeigned professors of jesus Christ? Honour and glory, saith Aristotle, is given in token of virtue: and what virtue is greater than religion, the true faith in jesus 1. Rethori●o. Christ? Such therefore as are religious, and profess the faith of Christ unfeignedly, albeit they be pooe: are they, to whom honour belongeth. To have the rich in account for their wealth & bravery: and the poor in contempt for their bafenesse and beggary: is contrary to equity and justice. Which thing who so doth, is partial, and a judger of evil thoughts: in following a false rule of difference, making riches the rule of difference, and deserver of honour: when riches are not, but faith and religion: all such are worthily condemned, for that they are more moved with outward pomp, then true pity; worldly countenance, than Christian calling; thinking (saith Baeda) and Upon thi● place. judging within themselves, that a man is so much the better, how much the richer: which to think is great partiality, and worthy to be condemned. This place taketh not away degrees of honour from men: neither denieth it honour or worship to be given to men of honour or worship, albeit wicked and unworthy: neither preacheth the apostle disordered confusion, as the Libertines and Anabaptists in former times have, and now phantastica land unbridled spirits do: who would remove degreles of honour and calling, not only out of the Church, but I fear out of the common wealth also. For the Scriptures have taught us: the Prophets have confirmed by examples: our Saviour Christ hath willed: and the Apostles have enjoined honour to be given, even to the idolatrous, unworthy & wicked persons. S. jamet here only teacheth, not to esteem or judge of the faith and religion of Christ in men, by their outward appearance: neither in the public meetings of Christians, to reverence, honour, prefer the wealthy and rich men of the world, being profane & wicked, with the disgrace, discountenancing, and disdaining of the poor which are religious, as the words themselves import: when to the rich, men say, sit here in a good and worshipful place: and to the poor, sit there: or sit under my footstool: which argueth disdainful contempt of the poor brethren. For if in spectacles, and theatrical sights, in election of officers, in parliaments: in assizes and sessions, and in all well ordered assemblies and meetings of men, there is difference of men, and comeliness of persons obseured: how much more in ecclesiastical meetings, and christian conventicles, ought there an order to be observed? whereof the primitive church was careful: appointing their place for the ministers: theirs for the laity: theirs for them which were to be catechised: theirs for them which were to do penance, and make open acknowledgement of their offences. The same was ratified by counsels: confirmed by fathers: and for the business of the Churches, or the reproving of men's vices, and correcting of them which fell: both Tertulian, and S. Ambrose writeth, that there Apolog. 39 upon 1. Tim. 5. 1. were several places for certain persons assigned the shadow whereof, and as it were the print and token in our Churches remain, in the seats of Bishops, in consistories, and such like. So then all difference and degrees of men are not here forbidden: but in Christian assemblies to respect the rich, with the contempt and disdain of the poor, is condemned in this example. As such then as prefer a man for his gold ring, or gay garments: but contemn the poor for his vile and miserable condition: making outward pomp, riches & glory: when they should make, soundness of faith, the zeal of religion, the sincerity of the heart, and care of God's glory, the difference of men, therein greatly offended. So when we have the faith of Christ in estimation for the persons sake: and judge of religion, by riches, wealth, honour: we offend in like manner, in having the faith of Christ in respect of persons; and by this example are here condemned. By which it cometh to pass, that rich men, wealthy men, honourable men, oftentimes puffed up, and swelling with pride, that every were they are regarded, disdain and contemn all other: thus often times vile men, unworthy, profane & ungodly, are exalted: and those in whom virtue flourisheth, faith shineth, wisdom appeareth: are suppressed and not regarded: which is a thing intolerable in Christian profession. Hereby men are partial in themselves, and become judges of evil thoughts, being evil affected in so great a matter. 2 In which example the Apostle condemneth two The evils in such as respect men's persons. evils. 1 The perverseness of their judgements, which thus respect the persons of men. 2 Their madness. And for the first evil, which is the perverseness of their judgement, thus saith the Apostle: harken my beloved brethren, hath not God chosen the poor of this world, that they should be rich in faith, and heirs of the kingdom? But you have despised the poor. Their judgement is nought and perverse, who judge contrary unto God: this men do which honour the rich which are profane and wicked, & contemn the poor which are godly. For God contemneth the proud and wicked, be they never so rich, never so wealthy, never so noble, never so honourable: & Psal. 18. 1. Pet. 5. regardeth the humble & godly, be they never so poor, never so miserable, never so base of condition. Thus god accounteth not of men for riches, wealth, honour, nobility: but for godliness, faith, religion, and virtue: then men judging contrariwise hereunto, are perverse in judgement. That God honoureth the poor, whom men contemn and despise, the Apostle teacheth: in that he calleth them to be rich in faith, and heirs of the kingdom promised unto those which love him. To contemn the poor whom God accounteth of, and to disdain them whom God honoureth, is great perverseness in judgement. Our Saviour Christ showing whom Almighty God hath called Matt. 5. to eternal happiness in his everlasting kingdom: pronounceth the poor in spirit to be heirs thereof, wherefore he saith; Blessed are the poor in spirit, for theirs is the kingdom of heaven. So then such as by the miserable condition & poverty of this life, have their minds and spirits brought under, and tamed to obey God: are they whom God hath chosen to be rich in faith, & heirs of the kingdom of heaven. This thing the blessed virgin acknowledging, affirmeth such as of whom no account Luke 1. is made in the world, and are altogether vile in the eyes of men, by God to be advanced even to heavenly dignity: and therefore sayeth, that God had put down the mighty from their seat, and exalted them of low degree. Saint Paul disputing of the calling of men to eternal salvation by the preaching of the Gospel, showing that the poor of this world have the chief room and place in the eternal election of the Saints: writeth thereof in this wise to the Church of Corinth: brethren, you see your calling, how that not many wise ●. Cor. 1. after the flesh: not many mighty: not many noble, are called: but GOD hath chosen the foolish things of the world, to confound the wise: God hath chosen the weak things, to confound the mighty: vile things and things which are despised in the world, hath God chosen, and things which are not, to confound the things which are: that no flesh should rejoice in his sight. Such Levit. 26. Jere. 31. 1. Cor. 6. as were vile, weak miserable, poor, base, hath God called to be heirs of his kingdom. To these hath God made promise of good things, even that he would be their God, & they should be his people. These are the Lords inheritance, Exod. 19 1. Pet. 2. and his portion for ever: these are a chosen genetion, a holy nation, a royal priesthood, a peculiar people unto the Lord. Though then their condition be miserable in the world, albeit they be implicate and enwrapped in baseness & poverty: yet are they replenished with spiritual treasure, and chosen of God to be rich in faith, and heirs of his kingdom. Seeing God so regardeth, esteemeth, and honoureth the poor of this world, that in the inheritance of his heavenly kingdom, he preferreth them before the rich and proud of the people: then is it great perverseness of judgement to prefer the rich, whom he rejecteth, and contemn those whom he honoureth with the glory of his heavenly kingdom. Which place, as it worthily condemneth the vanity and perverseness of their judgement which prefer the profane rich men of the world, to the poor which are godly & religious: so is it also full of singular consolation and comfort for the poor thus despised of men. For if they have an eye to the heavenly kingdom whereunto they are called by God: what is more excellent? If they regard eternal life, whereof they are heirs by jesus Christ, what is more glorious? If they look unto the immortal, & incorruptible inheritance, which is laid up & reserved for them 1. Pet. 1. in heaven: what is more singular? If they record & recount with themselves, that they are chosen of God to be rich in faith: what is more comfortable? Which dutiful consideration swalloweth up, & as a bottomless gulf devoureth Rom. 8. all the miseries, afflictions, calamities, of this world: while we hold fast the principle of the Apostle: that all the afflictions and suffering of this life, are not to be compared unto the glory which shall be revealed to the children 2. Cor. 4. of God: whose momentany and light afflictions, cause unto them a far more excellent weight of glory: while they look not to the things which are present, but to the things which are to come: neither to those which are seen, but to those that are not seen: for the things which are seen, are temporal: but the things which are not seen, are eternal. This consolation & encouragement patiently to endure the poverty & baseness of their life, is here-hence ministered by the apostle, when to condemn such as have the faith of Christ in respect of persons, of perverseness, of judgement, he saith: Harken my dear brethren, hath not God chosen the poor of this world to be rich in faith, and heirs of the kingdom, which he hath promised unto those that love him? That the Apostle sayeth: hath not God chosen the poor of this world, that they should be rich in faith, etc. it followeth not, that therefore he casteth off all rich men. But here is mention made of the choosing of the poor: partly for their comfort, partly to bear down the intolerable pride and insolency of the profane rich men: partly to teach that God chooseth not men to his eternal inheritance, for any thing whereof the world accounteth. Otherwise it is true, that God our of all estates of men, chooseth certain whom he will make rich in faith, and heirs of his kingdom: which consisteth of all estates, degrees, and conditions of men: servants, and masters: princes and people: rich, & poor: base and honourable: for God would all men to be saved, 1. Tim. 2. 2. Pet. 3. and to come to the knowledge of the truth. God hath chosen the poor to be heirs of his kingdom, but you have despised them: to despise them whom God hath chosen: to contemn them whom he accounteth of, is in judgement to swerve from God, which is perverseness: for to oppose ourselves to God in our judgement, and therein to be contrary unto him: to prefer those whom he refuseth & to refuse them whom god preferreth: to honour them whom God rejecteth to reject those whom God honoureth is waywardness & perverseness in judgement: whereof they are guilty, which honour rich profane persons, & despise the poor which are godly: which is the first evil in these respecters of persons, by the apostle here condemned. 2 The second evil in them is madness it is a kind of frantikenes & madness for men to reverence, honour and prefer those before the godly brethren, whom they for many causes ought rather to accounted execrable & cursed. The profane rich men for sundry causes ought to be held as execrable & cursed; them to honour, prefer & exalt these, is a kind of madness. This do the respecters of people, who seeing a man come in with a gold ring on his finger, & in good ●y apparel, say; Sit thou down in a good place: but to the poor in vile raiment, say with contempt; Sit there, ●or here under my footstool. The respecters of persons therefore, are not only perverse in judgement, but mad after a manner also. That the rich aught rather to be counted and held ●s cursed, then to be honoured and preferred before the ●oore brethren, the Apostle showeth: and that for 3 great ●uils and sins which commonly reign in the profane ●ich men of this world. 1 The first evil for the which the profane rich Tyranny. ●en are to be held as execrable, is their tyranny: they ●ppresse the poor by tyranny. Men are oppressed by tyannie divers ways. 1. When they are imprisoned, afflicted, persecuted cruelly by the rich and mighty men of the ●orld: then are they oppressed by tyranny. The poor brothers, the holy men, and Saints of God, for the profes●on of the faith, for the religion of Christ, for the defence ●f the word of truth: by the mighty men of the world, a●y wise afflicted: are oppressed by tyranny. Thus were ●e Apostles of Christ by the cruel Scribes, pharisees, and princes of the people, by tyranny oppressed: when for the gospels sake they were imprisoned scourged, excommunicate and persecuted. Pylat & Herod conspired together Mat. 27. ●o oppress our Saviour Christ by tyranny. Thus was Acts 7. ●aint Steven the blessed Martyr oppressed by the tyranny ●f the jews, and for the religion of Christ persecuted vn●o death. Thus the Prophets by the tyranny of their princes, as Isai, Jeremy, Amos, and the rest: have been oppressed. Thus the holy men of God, the poor Saints and brothers, in France, in Flaunders, in Italy, in Spain, are ●ppressed by tyranny. Thus the renowned Martyrs in ●ur own country and nation, not long since: have in like ●anner by tyranny been oppressed. After like manner, ●● the time of the Apostle, the poor brethren were oppressed by the tyranny of rich men: wherefore the rich aught rather to be accounted execrable and cursed, then with disdainful contempt of the poor brethren to be preferred, and honoured of men. 2 The rich oppress the poor by tyranny, when in the trades of this life they deal hardly, deceitfully, unconscionably, extremely. This oppression God expressly forbade his people the Israelites in the law: When thou sellest Levit. 25. aught to thy neighbour, or buyest aught of him, you shall not oppress one another. Saint Paul forewarneth 1. Thes. 4. of this oppression; Let no man oppress or defraud his brother in bargaining, for the Lord is an avenger of such things. When the rich men have gotten commodities into their hands, and make the poor pay therefore what themselves lust: when they make the poor pay dear when they might afford it cheaper: when rich men give mean wares to the poor for the best; evil for good; putrefied & corrupt, for sound & currant, them they oppress the poor by tyranny. This oppression in all times, and in all commonwealths, in all coasts and countries of the world, is used: whereby the poor (through the tyranny of the rich) are oppressed. For which the rich aught to be accounted accursed. 3 The poor are oppressed also by tyranny of the rich and wealthy, when they wring them by usury, forfeitures, exactions, impositions, and ull manner extortion. As the rich oppressed the poor by tyranny, in the time of the Prophet Isai; where against he crieth out and complaineth: Isai 3. What have ye to do, that ye beat my people to pieces, and grind the faces of the poor, saith the Lord, even the Lord of hosts? Almighty God in the Princely Prophet David crieth out against this tyrannous oppression: Do not all workers of wickedness know, that they Psal. 14. eat up my people as they eat bread? Thus were the people oppressed by the tyranny of the rich, in the time of Micheas the Prophet, whereof he spoke in this wise: They hate the good, and love the evil: they pluck their skins from them, and the flesh from their bones: and they eat Miche. 3. up the flesh of my people, and flay off their skins from them: they break their bones, and chop them in pieces, as for the pot, and as flesh within the cauldron. Thus the Prophet condemneth their judges, officers, rulers, and rich men of the land, for their cruel extortions, exactions, oppressions: whereby they might be very well compared to Wolves, Bears, Lions, and savage Beasts: which rent and tear the flesh from the bones, the skin from the backs, the parts from the body: so outrageous is their cruelty. These cruel persons, for their tyrannous persecution and oppression, may be compared to the fish Sargus, which haunting the Egyptian sea, oppresseth the little fishes, catching all their meat and relief from them. They are not unlike the fish Scarus, which some take to be the Gilthead, or Goldenie. Which fish chaweth cud like a beast, and devoureth all the little fishes which meet him. Such are the rich men of this world against the poor: for like Sargus, they devour the meat, sustenance and living of the poor, and eat up the labours of their hands, and the sweat of their brows; licking and wiping the fat from the beard of the poor. Like Scarus, they devour the poor of the land, and eat up the people as it were bread. These grow rich of the poverty, wax fat of the need, feed full of the emptiness, cloth themselves of the nakedness, house themselves by the unharbouring, prank up themselves by the penury, make themselves merry by the misery of the poor: and so oppress them by tyranny: for which they should be held accursed. 4 Finally, rich men oppress the poor, when they weary and waste the bodies of the poor with toilsome labour unrewarded: as the Landlord useth the poor Tenant: the rich the poor, without hire: to whom they do service, for whom they labour, toil and moil, for fear: afflicted and oppressed by their tyranny. Herence is it, that in sundry places of the land, the poor Farmer is compelled, to cart, to carry, to plough, to sow, to fetch, to bear, to do all manner business for the tyrannous oppression of the Gentleman. Thus and by like means, the rich oppressing the poor by tyranny, ought rather to be accounted accursed: then with the contempt and disdain of the poor, to be preferred. Seeing therefore the rich by sundry ways afflict the poor, for the which we should hold them as execrable: it is a point of madness for men through partial respect had to their persons, to honour them with contempt of the poor which are godly. 2 Another and second evil for which they ought to be held accursed, is their cruelty and unmercifulness. unmercifulness. For they draw the poor before judgement seats: either for their profession and religion, as in the time of the Apostle was usual. For, for the profession of Christian religion, the holy Apostles, the blessed Martyrs, the faithful servants of Christ, were drawn before seats of judgement: as in the whole book of the Acts of the Apostles, Acts 5. etc. in the stories Ecclesiastical, by Eusebius, Nicephorus, Socrates, and others written, is apparently evident. Or else for their debts they cruelly handle them: and other for matters of no great weight: or when love would forgive all, bring them before seats of judgement, sue them in the law: weary them with this Court or that, and show all unmercifulness against them. Thus it is with men in our age: let a poor man own aught to the rich, he shall forfette his band, he shall pay for the time, he shallbe sued for the debt with all unmercifulness and cruelty: he shallbe forced to satisfy to the uttermost farthing: which is a sin for which the profane rich men are to be accounted accursed. Or finally, when rich men pretend title to the right of the poor: and so wrongfully sue him, to take from him his right, patrimony, purchase, or inheritance: partly by his own countenance, partly by his riches: calling the poor before judgements for his own. Not that it is now not lawful for any rich man to sue the poor for his right: or that all rich men do bring the poor before judgement seats always: for as it is lawful for the rich to get his own in some respects: So neither doth every rich man sue every poor man which is endangered unto him: but because the profane, covetous, and wicked rich men commonly so do: and that then when they should forgive for Christ's sake: as when the poor is unable to pay; when he is godly, and desirous to live by his labour, and endeavoureth to live out of debt and danger, and yet cannot. Now to call such before judgement seats: to sue them for extremities: to solicit and trouble such, and with cruelty to seek the uttermost of them: is mercilessness and cruelty, for which the profane rich men are to be accounted execrable and accursed. These wicked, profane, ungodly rich men, care not for wife nor children household nor family of their poor distressed brethren: they regard neither virtue, religion, godliness, nor honesty: they turn their eyes from their poverty, unableness, careful endeavour: they will be satisfied, they will cast them in prison, bring them to seats of judgement, keep them in durance: they will make dice of their bones, but they will have the extremity of them: and the more godly men be, the more these tirannes' rage against them: forgiving rather great sums to the voluptuous, prodigal, lascivious, wicked, and wanton persons: then to release small matters to the godly. Seeing then the rich use such unmercifulness towards the poor, (for which we should rather account them cursed) it seemeth great madness in men so partially to honour them, which are thus wicked. 3 The third sin and evil in the rich men of the Blasphemy. world, wherefore they are to be held accursed: is their blasphemy against the religion of Christ: they blaspheme the worthy name whereby ye are named. You are named after Christ, Christians; this worthy name is by profane rich men blasphemed: they blaspheme the worthy name which is called upon you: that is, where after you are called or named. The Apostle according to the phrase of the Hebrews speaketh; As the name of the father is called upon by the child, that is, the child is named after the name of the father. Which phrase jacob used when he blessed the two sons of Joseph: the Angel which hath Gen. 48. delivered me from all evil, bless the children, and let my name be called upon them, and the name of my Fathers: that is, let them be named by the name of my Fathers, and by my name. The name of the husband is also called upon by the wife: that is the wife is named after her husband, as the Prophet Isai speaketh; In that day shall seven women take hold of one man, and say; We will Isai 4. eat our own bread, and wear our own garments: that is, we will find ourselves: but let thy name he called upon us; let us be called by thy name. In religion, & the true worship and service of God, the name of God is called upon the professors of God's service. Moses speaking of Deut. 28. the preferment of Israel above all other people, that God was their God, and they his people, saith: Then all people of the earth shall see, that the name of the Lord is called upon over thee. Daniel the Prophet of God, in his prayer and confession of his sins, and the sinnesnnes of the people, Dan. 9 saith in this wise; O Lord hear, O Lord forgive, O Lord consider, and do it: defer not for thine own sake, O my God, for thy name is called upon thy City, and upon thy people: thy City & people are called after thy name, the city of God, the people of God. Amos prophesying of Amos 9 uniting the Edomits and other enemies of the jews, with them in the mystical body of Christ, in like manner speaketh in the person of God; I will raise up in that day the Tabernacle of David which is fallen down: and I will raise up his ruins, and build it, as in the days of old: that they may possess the remnant of Edom, and of all the heathen, because my name is called upon them, saith the Lord, that doth this. Under the Gospel. Christian religion and the name of Christ, is called upon Christians: that is, Christians are named after the name of Christ, as here the Apostle speaketh. The worthy name of Christ which was called upon the Saints: that is, whereby the Saints were named: being Christians, of Christ: by the wicked worldlings, and profane men of the earth, is blasphemed, and evil spoken of. For rich men commonly are enemies unto religion: and either openly they blaspheme it, or secretly scorn at it. So that as not many wise (according to the flesh) nor many noble, nor many mighty, are called thereunto: so neither many rich men, because their happiness, trust, and confidence, is in their wealth, which withholdeth from coming to the kingdom of GOD. For the which cause our Saviour pronounceth it easier for a Camel to Mat. 19 pass through the eye of a needle, then for a rich man to enter into the kingdom of God. Seeing then these profane rich men dishonour God and his Gospel: it were madness for you his children to give honour unto them. The worthy name of Christ and his Gospel, as generally of all men, so specially of profane rich men, may two ways be blasphemed, dishonoured, and evil spoken of. 1 When they deride, jest, scorn, and scoff at Christian religion: speaking maliciously, disdainfully, against Christ and his profession. Thus the Scribes and pharisees, with the jews, blasphemed the worthy name of our profession, when they called Christ Samaritan: when they said he cast out devils by the power of Beelzebub, the john 8. Mat. 12. prince of the devils: when they called and counted his doctrine, deceit, heresy, new and strange doctrine, not to be suffered. Thus julian the Apostata blasphemed this worthy name, when in contempt he called Christ Galilean, Carpenter's son, the man crucified. Thus Porphirius Tripert hist. lib. 6. c. 6. Cyril contra Jul. etc. the Philosopher, Lucian the scorner, blasphemed the worthy name whereby we are called, when they reviled, reproached, spoke evil of, and scorned the Gospel. The Heathen Philosophers, and Galen the famous Physician, calling and counting it folly, blasphemed it. All men which by vile speeches, disgrace, discredit, reproach, or speak evil and maliciously of Christian religion, as divers and sundry wise profane rich men offend, blaspheme the worthy name whereupon we are called: and whereby we are called. 2 As by their speech, so by their lives men blaspheme and dishonour the Gospel, when they which profess religion: walk not, neither live thereafter: by which means the Gospel is flaundered, dishonoured, blasphemed. 2. Kings 12. Thus David blasphemed the worthy name whereby he was called, when by his adultery he caused the name of God to be evil spoken of, and blasphemed by the wicked, the rulers over the people of Israel, causing them to howl, blasphemed the name of God in like manner, as is Isai 52. witnessed by the Prophet. The jews, which professed the selves the people of GOD, by breaking the law of God (whereof they boasted) and living in all uncleanness, mischief Rom. 2. and wickedness, caused also the name of God to be blasphemed among the brethren, as Saint Paul writeth. All men professing godliness, yet living disorderly, dishonestly, and otherwise far then their calling requireth, blaspheme the worthy name whereby they are called: as, adulterers, fornicators, unclean persons, covetous men, extortioners, oppressors, drunkards, usurers, liars, deceivers, the malicious and envious, the slanderous and reproachful persons, with such like, professing godliness, but practising wickedness in their whole conversation: blaspheme the name whereby they are called. And thus the rich men oftentimes blaspheme the Gospel in like manner. Albeit both ways the worthy name whereby Christians are called, be blasphemed by the wicked rich men of the world: yet the Apostle seemeth to have spoken of the former kind, whereby the Gospel is evil spoken of, and blasphemed; as by the spiteful, malicious, and vile slanders, mockings, and reproaches of Christ and his religion. Which thing while the rich men of the world do, they ought to be held as cursed and execrable. To honour such as these are, what madness is it? And as in the Apostles time there were such harebrains and frantic fools; so this madness also remaineth among us in these days. For we cap, we crouch, we bow, we bend, we prefer, we honour, we esteem, we respect, and that with disdaining of the poor brethren: ungodly men, mockers and scorners of religion: errand papists: known adulterers: open blasphemers: daily liars: luxurious and riotous persons: carnal professors: yea and professed enemies unto the Gospel, and worthy name whereby we are called: whose whole force is bend: whose whole labour is employed: whose study tendeth by all possible means, not only in part to corrupt, but in whole to subvert Christian religion: to bring in idolatry, restore superstition, and sow the seed of schism in the Church of jesus Christ. What madness is this in our brains: what frenzy hath possessed us: what lack of sense and reason, what doting folly hath bewitched us? These are then the two evils which in accepters of men's persons, are here condemned: perverseness of judgement in preferring the profane rich, whom God abhorreth: and contemning the poor godly, whom he hath called: and their doting madness, in that they honour and prefer those, who for their tyranny, unmercifulness, and extreme cruelty towards the Saints, and their horrible blasphemy, whereby they blaspheeme and speak evil of the worthy name whereby we are called: are to be counted execrable and cursed. And this is the second thing in this first reason to be considered: the evils which in respecters of persons, in the professing of the Gospel of Christ, are here condemned. 3 The third thing in this first argument, is the conclusion, The conclusion. whereof thus saith the Apostle: but if ye fulfil the royal law, according to the Scripture, you do well: but if you regard persons, ye commit fin, and are reproved of the law as transgressors. In which words the Apostle concludeth, that charity which by the law of God is prescribed: can not stand with this respect of persons: for the law requireth, that men should love their neighbours as themselves: without exception, counting all men our neighbours: therefore in the duties of love men must not regard men's persons, but generally do their duty to all, And this conclusion seemeth to be inferred by the way of preventing an objection which might have been made by them which honour the rich with the contempt of the poor: for they might say: to honour is a point of love: love is the fulfilling of the law: therefore in honouring the rich, we fulfil the will and the law of God, and so do well, Matt. 22. Rom. 13. Gal. 5. 1. Tim. 1. and offend not. Thereunto Saint james answereth: if in deed you love according to the true meaning & tenor of the law, which willeth us to love our neighbour as ourselves, and counteth all men our neighbour: and therefore enjoineth love generally towards all to be extended: you do well. But if you regard in your love, the persons of men, and love, honour, & prefer men, because of their riches, pomp, glory, and outward appearance; you sin, and become transgressors of the law. If you love even the rich also as men, you do well; but if you love and honour them because of their riches, you do sin, and transgress the law. This conclusion in these two verses contained, ministereth unto us the consideration of four things. 1 What the royal law is, here mentioned. 2 Why this law is called a royal law. 3 What this royal law commandeth men. 4 How this law is fulfilled. 1 The law which here is called royal, is the law of love and righteousness: prescribing what duty to every one pertaineth: and it containeth that part of the law, which in the second table is delivered: teaching us to love one without hating of another: to honour one, without contemning of another: to prefer one, without disdain of another: to regard the rich, without neglect of the poor brethren. The law of love therefore, which prescribeth what duty is to be performed to every one: is the royal law, by Saint james here mentioned. But if you fulfil the royal law, which sayeth, thou shalt love thy neighbour as thyself, you do well. 2 This law of love here called the royal law, is therefore called the royal law: 1 Because it is from a King: not mortal but immortal: even the king of kings and Lord of Lords, even from God. This law then proceeding from this King, is called the king's law the royal 1. Tim. 6. 15. revel. 5. law: the princely law. And that this law concerning love, is from GOD, it is manifest: for God in the reforming of his people, among other things prescribeth Levit. 19 this law unto them: love thy neighbour as thyself. Saint Paul agreeable thereunto sayeth: Concerning brotherly love. I need not to write unto you: for 1. Thes. 4. 1. john. 4. you are taught of God to love one another. The law of love therefore coming and proceeding from God the king of all kings and kingdoms of the earth, is therefore called royal, kingly, princely. 2 Because it is the chief of all laws, which concern our duties towards our brethren, persuading men, and drawing them to the o-obedience of the second table, which in performing of love, is fulfilled. Therefore is love so often called the fulfilling of the law. Saint Paul saith, that the whole Rom. 13. law is briefly contained in this: love the neighbour as thyself. To like effect in another place, to another Church he sayeth: All the law is fulfilled in one word, Gal. 5. which is this: love thy neighbour as thyself: And to his scholar Timothy, the end of the commandment is love: 1. Tim. 1. out of a pure heart, and good conscience, and faith unfeigned. Seeing then the law of love is as the chief, head, and as it were, the Queen, over other virtues and duties, and the only thing wherein all the law of the second Table is contained, complete, and fulfilled: it may therefore not amiss be called royal or princely. 3 This law furthermore is called royal: because it is like the kings high way: for as the kings high way is open for every man to pass therein, and bringeth men from place to place forth out right, without turnings: So the law of GOD, which is the law of love, is open, plain, without turnings, of all men to be gone in, travailed, passed through, not turning either to the right hand, or to the left, through respect of persons: whereunto who so respecteth, declineth, turneth out of the high way, and wandereth: 3 The law of love being this royal law, and for these causes so called: enjoineth men to love their neighbours as themselves. In which, three things may here briefly be observed. 1 What this law requireth: love. 2 To whom: to our neighbour. 3 How? as to ourselves. That God's law requireth love, who readeth the Scriptures, and seethe not? who peruseth the word of god, and is ignorant? God himself in the very law, expressly Levit. 19 commandeth, that men should love one another. Our Saviour Christ, the very expounder of his father's will unto men: exhorteth all the Saints thereunto, as to the cognizance and livery, whereby they should be known to be his servants. The Apostles the interpreters of this john. 13. law, informed and taught by the holy Ghost, the spirit whereby they were led into all truth: have thereof been careful. Therefore Saint Paul: own nothing Rom. 13. Ephes. 5. to any, but that ye love one another. And again: be ye followers of God as dear children, and walk in love, even as you have Christ for example. And again: And Col. 3. above all things put on love, which is the bond of perfectness. To whom Saint Peter subscribeth: above all 1. Pet. 4. things, have fervent love among yourselves, for love covereth the multitude of sins. Saint John in his three Epistles, therein laboureth especially to persuade the Saints to follow love. Of which in the time of his preaching he was so careful, that as Saint Jerome recordeth, Upon 6. to Galath. being very aged, and not able without help to ascend into the Pulpit▪ preached still of love, until his auditors were weary of the same: to whom he answered, it was the thing that the whole law required, and enjoined of God: which who so hath, hath all things. Wherhfore if we look, either into the old Testament, or the new: we shall find that the royal law of God enjoineth love. Whereof we are forgetful, when envy and malice: hatred, and rancour: debate, and contention: covetousness and usury: slandering and backebiting: lying, and deceit: separating ourselves from the brethren: respect of riches, honour, glory, worldly pomp: not of religion, piety and godliness, reigneth in our hearts. The persons whom we must love, are our neighbours: thou shalt love thy neighbour as thyself. But who is Levit. 19 our neighbour? Our Saviour Christ by the parable of the man falling into the hands of the thieves, betwixt Luke 10. Hierico and Jerusalem: telleth the lawyer who questioned with Christ to tempt him: that all men which need our help, or to whom any duty belongeth: are our neighbours, whether near at hand, or far of: whether friends or enemies, rich or poor, one or another. Wherehence Saint Augustine concludeth, that all men are our neighbours, to whom either duty should be showed, if it be Lib. 1. doctrine Christ. c. 30. needful: either remaineth due, if it be required. And citing that place of Saint Paul, thou shalt not commit adultery: thou shalt not kill: thou shalt not steal: thou shalt not bear false witness against thy neighbour: and if there be any other commandment, it is briefly contained in this: thou shalt love thy neighbour as thyself: by neighbour (saith he) must we understand all men, unless we will say: it is lawful to commit adultery with the wife, or some: or to kill some: or to rob some, or bear false witness against some. But seeing these cannot lawfully be done against any, therefore under neighbour, every man is comprised. In his work of true religion, reproving men, for loving men, not because they were men, and the creatures of God: but because they De vera religione. were allianced, or affianced unto them, sayeth: it were discourtesy: not to love in respect they are men: and to love in respect they are fathers, or children, etc. Thereby teaching us to love all men, because all men in that they are men, are our neighbours. The law teaching us to love all men, and to do duty unto them, as unto neighbours: for to respect the persons of the rich, and prefer them, with neglect of the poor: is against this law, whereof in so doing, we are transgressors. The manner how we must love, is, as ourselves. And every man unfeignedly, fervently, continually, loveth himself: so must we also love our neighbours: albeit strangers, albeit enemies, who are all our neighbours, 4 This then being the sum and substance of this royal law, to love our neighbours as ourselves: who finally may be said to fulfil this law? They fulfil the royal law of love: who through faith, working by love, ●al. 5. obey this law of God. And this faith of God's Saints looketh not to the outward appearance of men's persons: but to the unfeigned profession of Christian religion. Of this fulfilling of the law, the Apostle may seem to speak: if ye fulfil the royal law, according to the Scripture, which saith: Love thy neighbour as thyself, you do well. The obedience of God's children is accepted, albeit unperfect, for Christ's sake: whose righteousness imputed unto us, we are by faith through imputation, said to fulfil the law. As before upon the 1. Chap. ver. 22. hath been said. The obedience and fulfilling of God's law, is accepted according to the measure of faith, distributed to every Ephe. 4. Rom. 12. ●. Cor. 12. one severally, according to the purpose and pleasure of God. In this wise if you do fulfil the royal law saith james, you do well: but if you accept persons, you sin, and are become transgressors of the law: for that law commandeth to love all and disdain none. If men therefore regard the persons of men, they sin, and transgress the law of God. And this is the first argument why we should not have the faith of Christ in respect of persons: and the things therein contained: the example of them which so do: the evils in which men in so doing commit, and the conclusion. Let us beseech almighty God, for his sons sake, to remove all partiality of judgement far from us: that neither for favour nor for fear, we honour the profane men of the world, to the disdain of the brethren: but that we having special care of holiness and righteousness, of faith and religion in our esteeming and judging of men, may so nourish and foster love in our hearts: that thereby God may be glorified, who is our only Lord and God, to be blessed for evermore. Amen. james Chap. 2. verses 10. 11. 12. 13. Sermon 11. 10 For whosoever shall keep the whole law, and yet faileth in one point, he is guilty of all. 11 For he that said, thou shalt not commit adultery: said also, thou shalt not kill. Now though thou committest none adultery: yet if thou killest, thou art a transgressor of the law. 12 So speak ye, and so do, as they that shallbe judged by the law of liberty. 13 For there shall be condemnation merciless, to him that showeth no mercy: and mercy rejoiceth against condemnation. THe second reason and argument, why men preferring the rich to the poor, with contempt, do sin, & offend: is drawn from the nature of the law of God: flowing and following out of the former conclusion: & it is this. They greatly offend the law of god, who honour some ambitiously, & disdain other contemptuously: this they do, which honour the rich which are vile, profane, & wicked: & disdain those poor which are honest, virtuous, & godly: therefore such as respect the persons of men, esteeming faith and religion according to the outward appearance: sin and do against the law of God. Of which law, every part, member, branch, and point, is so united and knit together: as that if we keep all the rest, and yet fail in any one: as that we observe all other parts of the law: yet regard the outward appearance of men, and so have the faith of jesus Christ in respect of persons, we are guilty of the whole: and so transgress the law of God. Which reason in these verses is contained. In the which words and verses, containing the second argument why respecters of men's persons do sin: three things are to be noted. namely: 1 The proposition: he that keepeth the whole law, yet faileth in one point, is guilty of the whole. ver. 10. 2 The confirmation of the proposition: he that said, thou shalt not commit adultery, said also, thou shalt not kill. etc. 3 The conclusion, in which are to be noted 2. things 1 The conclusion itself. v. 12. 2 The reason of the conclusion. v. 13 1 Of these three, the first is the proposition, the state of the matter, the setting down of the thing which is in handling: and it is this: Whosoever keepeth the whole law, yet offendeth or faileth in one point thereof: he is guilty of all. Therefore that man which keepeth all the rest of the law, and yet respecteth the person of the profane rich man, and coptemneth the poor, godly, religious, and honest: is guilty of all the whole law. Men cutting off from the law what seemeth them good, and keeping not the whole law indifferently: transgress the law, and offend against it. Such are they, which being by God's law charged indifferently to love all men, and count them their neighbours: and in token of love, honour some with contempt of others: as men reverencing the wealthy though they be wicked, and disdaining the poor Saints and brethren. These men therefore are guilty of the whole law. But how is this true? Surely in as much as the law is so united and knit together in every part, as that who soever offendeth in one jot, is guilty of all in the sight of God. How is he guilty of the whole law, that faileth but in one point or part thereof? Two ways, 1 Who so observeth all the whole law, yet by respecting the persons of men, offendeth against love, he is guilty of the whole law: For love is the fulfilling of the law. Who so offendeth against that which containeth all the rest, and is the accomplishment of the whole, is guilty of the whole. Now the Scripture teacheth, that love is the fulfilling of the law. Rom. 13. For this, Thou shalt not commit adultery, thou shalt not kill, thou shalt not steal, thou shalt not bear false witness against thy neighbour: or if there be any other law, it is briefly contained in this; Thou shalt love thy neighbour as thyself. Our Saviour Christ teacheth the saucy and malapert Lawyer, which asked him a question, not to learn of him, but to tempt him; That on those two precepts of love, thou shalt love the Lord thy God with all Mar. 22. thine heart, with all thy soul, with all thy mind: and thy neighbour as thyself, the whole law and the Prophets dependeth Albeit then one observe all other parts of the law, yet offend against the law of love, wherein the whole law is comprised, he is become guilty of all, sinning against that which containeth all, which is love. 2 A man observing the whole law, yet offending against one point or part thereof, is guilty of the whole: because no man can perfectly keep any part of the law, as it should be kept, which keepeth not the whole: therefore in failing in one jot of the law, men fail (as it were) in all, and are guilty of all. For all the parts and precepts of the law are so knit and united together in an inseparable conjunction: as that who so keepeth any one perfectly, keepeth all: who so offendeth against any one, offendeth against all, and is guilty of all. And is not this agreeable to Moses doctrine, who holdeth all men under a bitter curse, which observe not Deut. 27. all the whole law of God? denouncing that curse against every particular offence, which is denounced against the breach of the whole law: and holding them under the same condemnation, that offended against any jot of the law: whereunto they are subject which are guilty of many transgressions. To show that men are counted guilty before God of the whole law, which are found faulrie in any part thereof? Wherefore denouncing a curse against many particular sins, he concludeth his terrible curse with these words; Cursed is every one that persevereth not in all the words of this law, to do them. Wherefore, how so ever men observe many parts of the law, yet if they observe not the whole: they are guilty of the whole: and under the curse and malediction which to the general breach of the law is threatened. Doth not our Saviour teach, that unless we observe his whole doctrine, when we profess him, and are baptised in his name: that it prevaileth little to observe some? Mat. 28. when he bindeth all his servants to the obedience of all that which he commanded the Disciples? Would not almighty God give us so much to understand, when in his law he bindeth us so often to the observation of the whole? Which thing to intimate unto us, the Apostle affirmeth, that whosoever observeth the whole law, yet faileth in any point, is guilty of all. A man therefore keeping all the whole law, beside that one thing wherein he offendeth: is guilty of the whole: and that no less in respect of the breach of the law itself before God: then if he had offended in many points thereof: albeit he more grievously (no doubt) offendeth, that offendeth in more precepts. Wherefore, as when a Prince enjoineth his Subjects the observing of all his laws and ordinances which he giveth them: if any one observe all the rest, save only one, wherein he offendeth: the same is a breaker of the king's commandment, and hath transgressed the law of his Prince, and is subject to the penalty which is threatened the transgression of the whole law: Even so, God enjoining us sundry precepts, & willing us to observe them all: If any man observe nine of the commandments, yet offend in the tenth: he is a transgressor of the law, and is guilty of the whole law: Whereunto full and perfect obedience is enjoined. Thus they which observe all the rest of the law, and yet offend in any one point: are held as transgressors of the whole law, whereof they are guilty: for the law is as well broken in one, as in many offences: though not so grievously in one, as in many. And as a judge, having twelve malefactors deserving like sentence, to be punished in like manner, all whom the law requireth to be executed: if he hang eleven, and let the twelve escape for favour: he is an unjust, a wicked and corrupt judge in that action, even as if he saved four, six, or more: even so, when men offend in one point of the law, though they observe all the rest: they are guilty of the whole: in as much as in one, as well as in many, it is broken. Whereof the Apostle Saint james admonishing such as will be counted just, and observers of the law, and yet have the faith of our Saviour jesus Christ in respect of persons: protesteth unto them, that if they keep all the rest of the law of God, yet in this one thing, which is against love, they fall away from duty: they are guilty of all. If he that keepeth the whole law, beside that one thing wherein he offendeth: and in that one offending, be guilty of the whole law: than it may seem, that it is all one to offend in one, and in many precepts of the law: that it is like sin to transgress in any one tittle or jot, and in the whole law: equal sin to break one, and all the precepts and commandments of the law of God: and so all sins may seem alike and equal, as the Stoical 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 guilty of the whole, in like manner, or alike, as if he had offended in the whole, and every point thereof: but he is guilty of the whole. Guilty he is of the whole, who offendeth in one: but not so guilty, nor so grievously offending, as if he offended in every point of the law. So that the Stoical equality of sins (that all sins are like) may not herence be gathered, nor avouched. Which opinion of those blockish, not Philosophers in deed, but mere fools rather, is hissed out of the School of Christ. And as it may not herence be gathered: so may it diversly be confuted, 1 All sins not to be equal it appeareth manifestly, if that we look into the causes, the beginnings, and the affections from whence sins rise in men. These considered, one sin shallbe seen greater or less than another. For who seethe not, that sins proceeding of malicious wickedness, are greater than such as be committed of infirmity, weakness ignorance? This the holy Prophet David that man of God knew, who looking into the causes Psal. 59 of sins, reputeth the sin of maliciousness much greater than other sins: therefore he prayeth to GOD 1. Joh. 5. not to forgive such. Saint john measuring sins by their causes, beginnings, and affections, accounting that sin which is from wilfulness, whereby we sin unto death, far beyond all comparison the worst: willeth that the Saints should pray for such brethren as sin, but not unto death: As for such as sin unto death, by universally, and wilfully falling away from the known truth, he would no prayers to be made for them. Our Saviour Mat. 11. Mat. 12. Christ judging and estimating sins: from their causes, promiseth mercy, favour, grace, and pardon, to such as ignorantly received him not; if at length they would come unto him: but such as maliciously resisted the truth; wilfully fought against the gospel; obstinately opposed them selves against the holy Ghost, who offered them grace, & they refused: and so blasphemed the spirit of Christ, he protesteth should never be forgiven. Saint Jude distinguishing of sins, whereof some are done of infirmity, Jude 22. 23 and simple ignorance: some of stubbornness and peevishness: measuring them by their causes, willed that such as sin in the former kind, should be pitied: but such as sin in the second, should severely be corrected and chastened. Saint Paul in two most worthy places to the Hebrews, Heb. 6. & 10 disputing of Apostasy, and sliding away from the known truth, which cometh of a malicious obstinacy, and wilfulness of mind, measuring that sin from the cause: the maliciousness and wilfulness of their hearts: denieth all pardon thereunto, as to a sin irremissible, and which cannot be pardoned, as other sins are. Saint Paul writing of himself and his own sins, in afflicting 1. Tim. 1. and persecuting the Church of Christ, measuring sins according to their causes: reputeth sins done of ignorance less than sins of wilfulness: Wherefore he offending ignorantly, obtained mercy; whereas the Scribes and pharisees, and other jews opposing themselves to the Gospel, were subject to the eternal judgement of God. In another place pronounceth he the greater judgement to them which wilfully and impenitently despised the long Rom. 2. sufferance and patience of God. Finally, Saint james this our Apostle, in this his Epistle, james 4. esteeming sins from the affections and fountains from whence they come, judging that sin which is of knowledge, greater than the sin of ignorance, concludeth thus; Wherefore he that knoweth to do aright, and doth it not, to him it is sin: that is, the greater fin. Our Saviour in like manner condemneth the jews of john 15. greater sin, because he came in person to them, and spoke unto them, yet they utterly refused him and his doctrine: which had they not done, their sin had been the less. Thus their sin of wilfulness by Christ is judged the greater: their sin of ignorance the lesser. If men therefore weigh the causes, beginnings, affections of men, from whence sins spring: that some are of wilfulness, others of ignorance; some of malice, others of infirmity. Therence may we easily see the inequality of sin. 2 As of their causes sins are judged: so also they are judged of their events, sins of malicious wickedness, thrust out and expel the holy Ghost, and Spirit of God: so do not sins of infirmity. Therefore sins of malicious wilfulness, are greater than sins of infirmity. Sins of wilfulness abolish all faith from the hearts; and all repentance from the lives of men: and so consequently all Heb. 6. 16. Heb. 10. 26. Heb. 12. 17 hope of pardon and forgiveness. So do not sins of infirmity or ignorance. This was and is manifest in Cain, in Saul, in the pharisees, in judas, in Julian the Apostata, & backslidar, in Lucian the mocker, and such like. Whereby it appeared that their sins were greater than the sins of other men. And thus also may we judge the inequality of sins. 3 If we look into the inequality of punishments, they also argue inequality of sins: for it were against equity and right to punish like sins, in one more sharply, in another more slenderly. Wherefore seeing almighty God, (the righteous and just judge of the whole earth,) Gen. 18. doth punish some sins with greater, some with lighter punishments: it argueth undoubtedly, a manifest difference Gen. 3. of sins. When Adam and evah had sinned, God layeth unlike punishments upon them; less upon Adam, greater upon evah: whereby it may appear, that the sin of evah 1. Tim. 2. 14. was greater than the sin of Adam. Solomon in his book of wisdom, in the difference of punishment, intimateth Wisdom 6 the difference of sins. Wherefore, to show that the sins of Princes are greater than the sins of the people he saith; They which are most low, are worthy mercy, but the mighty shallbe mightily tormented. Our Saviour Christ, the eternal wisdom of God, by inequality of punishments witnesseth inequality of sins unto Luke 12. men. To which purpose that serveth in the Gospel; That servant which knoweth the will of his master, and doth it not, shallbe beaten with many stripes: but he that knoweth not the will of his master, yet committed things worthy of stripes, shallbe beaten with few stripes. That sin therefore which is punished with many stripes, is the greater: that which with fewer, is the less sin. In another place he setteth down degrees of punishments, wherence degrees of sins may be gathered. He (saith Christ) which is angry with his brother unadvisedly, is worthy of judgement; Mat. 5. he that calleth him Racha, is worthy of a council; who so calleth him fool, is worthy to be punished with hell fire. As then a council is greater than judgement, and hell fire then a council: so is contempt (signified by Racha) greater sin then unadvised anger: and slanderous and reproachful speech (by fool signified) greater Mat. 10. then the signs of contempt. Herence may it appear, that the sin of Sodom was less than the contempt of the Gospel, because our Saviour avoucheth, that it should be easier in the day of judgement for the men of Sodom and Gomorrha, then for that City which received not the Gospel. Thus he shewetb, that the sins of Corazin and Mat. 11. Bethsaida are greater than the sins of Tyrus and Sydon: the sins of Capernaum greater than of Sodom, by the punishments which should be greater and heavier upon Corazin and Bethsaida: then upon Tyrus and Sydon: upon Capernaum, then upon Sodom. Wherefore he upbraideth them, and denounceth horrible vengeance against them. Woe to thee Corazin, woe to thee Bethsaida: for if the miracles done in thee, had been done in Tyrus and Sydon, they had long ago repent in sackcloth and ashes. Verily I say unto you, it shallbe easier for Tyrus and Sidon in the day of judgement, then for you. And thou Capernaum, which art lifted up to heaven, thou shalt be brought down unto hell: for if the great works which have been done in thee, had been done among them of Sodom, they had remained unto this day: But I say unto you; it sh●lbe easier for than of Sodom in the day of judgement, then for thee. In that he therefore denounceth heavier judgement against these Cities, then against Tyrus, Sydon, and Sodoma: it appeareth that their sins were the greater; & so they were indeed, in respect of their knowledge of God's will, and the manifold miracles they had showed them, to provoke them, which were not done unto Tyrus, Sidon, or Sodoma, the famous Cities. To like purpose, Mat. 12. the threatening of greater punishment to the blaspheming of the holy ghost, then to the blaspheming of the son of man, intimateth greater to be the sin of blasphemy against the holy ghost, in wilfully and maliciously resisting the truth, than the sin of blasphemy against the son of man, in taking offence at his baseness and humility. And in reproving the great hypocrisy of the Scribes and Mat. 23. pharisees, for devouring poor widows houses under pretence of long prayer: Christ showeth that their sin is greater than the other sins of men, in that thereunto he denounceth heavier condemnation. Saint Paul maketh difference of men's sins by the difference of the punishments thereunto threatened or inflicted: Rom. 2. wherefore in that men by contemning the long patience of God, heap and treasure up unto themselves the greater punishment. Therence it appeareth, that the contempt of God's great mercy and patience, is a sin greater than the common sins of men. Saint james, to james 3. Heb. 10. 28. signify that usurping authority over our brethren, in curiously and rigorously condemning them, when we ourselves are likewise guilty and faulty, is a greater sin than other sins among men: declareth that by the punishment, because it provoketh God to punish us therefore more severely: therefore he dissuadeth the Saints therefrom; My brethren, be not many masters, knowing that we shall receive the greater condemnation. The law it Deut. 25. self (to teach an inequality of sins by the inequality of punishments) willeth that punishments should be according to the heinousness of the sins: implying inequality of sins, by inequality of punishments. Solomon the wise man, showing that theft is not so Pro. 6. abominable in the sight of God, as whoredom is; by the punishment of both (for theft might be redeemed; but adultery was a perpetual infamy, and death by the law of God) faith: men do not despise a thief when he stealeth, to satisfy his soul when he is hungry: but if he be found, he shall restore seven fold, or he shall give all the substance of his house: but he that committeth adultery with a woman, he is destitute of understanding, and he that doth it destroyeth his own soul. S. Augustine no doubt therefore, measuring sins according to their Lib. 21. c. 16. civit. Dei. punishments, and seeing that inequality of pains, do grow of the inequality of offences and sins: writeth, that hell fire shall be greater or lesser, according to the wickedness of men. Whose sins therefore are greater, their punishment shall be sharper: whose sins, are lighter, their pains shall be easier. So that inequality of punishments, doth rightly argue inequality of offences. God almighty, in his word and law, partly inflicting, partly threatening greater punishment to one sin then to an other: doth thereby sufficiently teach us the inequality of sins, by men against him committed. 4 Neither this only, but even man's own conscience, when he hath committed sin, showeth and testifieth inequality of sin: in that he is more vexed & troubled in mind, for some one, then for another sin: more inwardly tormented for committing adultery, in breaking the promise, which he made before God and his holy Congregation: then for theft: more in mind disquieted for the committing of murder: then for oppressing his neighbour in bargaining: more burdened in conscience for slaying his own father and mother, than any other man or woman: more grieved in spirit for horrible blasphemy against GOD, and his Son Christ, whose soul men slay, as it were: whose body they rend: whose sides they pierce: whose flesh they tear: whose heart they wound: whose blood they shed: whose name they profane by cursed, execrable, cruel, and ungodly oaths: then for slander or backebiting of their brethren. Having this testimony of our conscience, which by the instinct and light of nature is imprinted, and impressed in men's hearts: it is evident that there is great difference and inequality of sins. Which thing we may see in Cain, whose sins were Gene. 4. many: yet no one so much touched his conscience, as the shedding of the innocent blood of his brother. Esau had many sins, for which he was worthily condemned for a profane person: yet none of his sins Gene. 27. Heb. 12. 27. troubled him so much, as that for one portion of meat, he had sold his birthright: wherefore afterward when he would have inherited the blessing, he was rejected, and found no place of repentance, though he sought that blessing with tears, as the Scripture recordeth judas the traitor, was an evil man every way: covetous, merciless, and guilty of great wickedness: yet none Mat. 27. of these, troubled and disquieted his mind so much: as his treason and shedding of innocent blood: wherewith he was so touched, as that through conscience thereof, he brought the money back again to the rulers, which for his betraying Christ he had received, and went out and hanged himself. This we find and know to be most true, both in histories sacred, and also profane: in common use and practise of our times: that some one sin so much more than others, have disquieted men's minds: as that some therefore have fallen phrentike: others become desperate: some have been daily disquieted, and have languished away: others have been the butchers of their own bodies: whereby appeareth evidently inequality of sin. 5 Moreover, not only God's laws, but civil jaws acknowledge inequality of sins: in that they do not only set down greater punishment to one sin, then to another: but also give more sharp charge for the avoiding of one sin, then of another. As God's law chief forbiddeth idolatry, which is spiritual fornication: man's law chief forewarneth to beware of disloyalty, rebellion, and rising up against their princes: whereby it appeareth that these are greatest sins, both before God and men: and so an equality of sins. 6 The very Scriptures of GOD, the word of truth witnesseth, that one sin is greater than an other: therefore undoubtedly sins are unequal. Almighty GOD comparing the sins of Jerusalem Ezech. 16. Psal. 1. 1. with the sins of Samaria and Sodom: avoucheth that Jerusalem had done worse than they both: and had corrupted her ways, more than either Samaria or Sodom: and had far exceeded them, and justified them, in the abomination which she above them, had committed. Our Saviour avoucheth in plain manner, inequality john 19 of sin, when he told Pilate, that Judas in betraying him, had the greater sin. Saint John plainly avoucheth 1. john 5. inequality of sin, in that he sayeth: There is a sin not unto death, for which we must pray in the brethren: Another; unto death, for the which he would not have prayer made. Saint Paul preferring adultery and fornication before other sins: putteth a plain 1. Cor. 6. mark of difference betwixt sins: therefore he saith, Fly fornication: every sin that a man doth, is without the body: but he that committeth fornication, sinneth against his own body. Finally, S. Peter maketh an evident difference and inequality of sins, when he speaking 2. Pet. 2. of backsliding: affirmeth, that it had been better for men, never to have known the word of righteousness, then after they have known it: to turn from the holy commandment given unto them. 7 As one virtue is more excellent than another: so is one sin & vice worse than another: but S. Paul maketh 1. Cor. 13. 13. charity more excellent than either hope or faith: therefore it must so fall out in sins, that one be woorsse than another. Seeing therefore that all sins came not from the same root and original: seeing the like events, follow not all sins alike: seeing some sins are punished more sharply, others more slightly: Seeing some sins more trouble the consciences of men than others do: seeing not only God's law, but man's also, forwarneth of one more than of another: seeing the very Scripture of God affirmeth one to be greater than an other: then is the Stoical opinion false, which holdeth an equality of all sins. Neither is it the meaning here of the Apostle, to make all transgressions alike: as if it were all one to sin in one, and in many precepts: but to show that the whole law is so united in every point, that who so breaketh one jot, breaketh all: and that no man can perfectly fulfil any one commandment, which fulfilleth not all. And finally that the Majesty of God the lawmaker is offended in the breach of every commandment, whose will and pleasure is vnaccomplished, as well in one part of the law, as in many: therefore saith he, who so ever keepeth the whole law, and yet faileth in one point, he is guilty of all: and this is the proposition. 2 This proposition of the Apostle, is in the second place confirmed: that he that transgresseth in any one point of the law, is guilty of the whole. And his reason or proof is fetched from God, the author and maker of the law: who, as he is always like himself, and one; so hath he united every part of the law in so narrow and straight conjunction: as that he that offendeth in any one point, breaketh all, and is guilty of the whole. For one and the same God, which forbiddeth committing of adultery, forbiddeth also the committing of murder: So that if we commit not adultery, yet if we commit murder, we have transgressed the law. He that forbiddeth theft, forbiddeth also false witness. If we steal not, yet bear false witness against our brethren, we have transgressed the law. The same God forbiddeth drunkenness, which also forbiddeth wantonness: If therefore we be not wanton, yet be drunken, we are transgressors of the whole law. To be short, the same God which commandeth one thing, commandeth also another: he that forbiddeth one sin, forbiddeth also another: So that if a man seem to keep the whole law, ●hat only part wherein he offendeth excepted, and therein faileth: he is guilty of all. Wherehence than it followeth, that if men keep all the rest of the law, besides this one thing: that he respecteth the persons of men, and so offend against the law of love: he sinneth against the law, and is guilty of all the whole law: because he that commanded the other parts of the law, commandeth this also: so that his will is broken in one, as well as in many points of the law. Thus the Apostle reasoneth from the author of the law, who willeth that every part thereof be observed. What sayeth some man: is he that preferreth the profane rich man, before the poor godly person, and therein offending, guilty of the sin of adultery, murder, blasphemy, unlawful lust, concupiscence, covetousness and the rest? Or committeth he all the sins in the law forbidden, which committeth one only sin, and therein offendeth? No assuredly. But because the breach of one title of the law, is the turning away from the will of GOD, the law maker: whose will is transgressed in the neglecting of any one duty: therefore he which offendeth in one point, is held as guilty of the whole law. Such therefore as regard the persons of the rich, with disdainful contempt of the poor: transgress the law therein, and are guilty of the whole law: if we respect the Majesty of God, which is hurt as well in the breach of one, as of many precepts, albeit (as hath been said) not so grievously. Which is here set down by the Apostle, lest any should seem to flatter and excuse himself, or vaunt himself for guiltless, when he observeth all the rest of the law; yet in any jot thereof offendeth. Wherefore (as if the Apostle should say) let us grant that in many things you observe and keep the law, and therein offend not: yet can you not deny, but that in preferring the wicked wealthy rich men before the godly poor brethren: you have the faith of jesus Christ in respect of persons: in doing whereof, his will is broken, who hath commanded the rest of the law: and so you are guilty of the whole law. For he that commandeth one thing in the law, commandeth another: he that commandeth we should not commit adultery, commandeth also, that we should not kill: whereof, in whether soever we offend, his law is broken: his will and pleasure transgressed: therefore therein offending, we are guilty of the whole law of God. Thus the Apostle by this reason drawn from example of the parts of the law, which are all enjoined by the same lawmaker which is God: proveth the former proposition: who so ever keepeth the whole law, and faileth in one point, is guilty of all. For he that said, thou shalt not commit adultery, said also, thou shalt not kill: wherefore if thou commit not adultery, yet if thou kill: thou art a transgressor of the law. These things being so manifest, we need no further to dilate this matter: this for the proof of a thing so plain, being sufficient. 3 The third and last thing in this second reason, is the conclusion, in the 12. and 13. verses contained. In which conclusion there are two things to be noted. 1 The conclusion itself. 2 The reason of the conclusion. This conclusion, is as an exhortation: so speak, and so do, as they which shall be judged by the law of liberty. Whereby we are advertised, that such as will be exempted and cleared from the curse of the la: must both so speak and so do, as they which hope to be judged by the law of liberty: In all our doings, in all our sayings, in all our actions, in all our speeches, so to conform ourselves to the nourishing of love: as they which hope thereby to be absolved from death and damnation. Wherefore it is good to bewarie and chary both in our doings, and in our sayings also: that neither in the one, neither in the other, we fall away from performing of duty of love one to another: which care who so ever neglecteth: shall not taste of the grace of God, who hath in singular love, and tender mercy delivered us from the curse of the law especially upon condition, that as thereby we are partakers of his unspeakable love: so we should in like manner cherish and maintain charity among ourselves, whereunto this partial preferring of persons is contrary. By the law of liberty, some understand the law of love: which therefore is called the law of liberty, because through love we are delivered from sins: for that our sins and iniquities are covered before God, 1. Pet. 4. Pro. 10. when we show the manifest tokens of love towards our brethren. And by this law men are said to be judged, because in the general judgement, sentence shall be given either with us, or against us, by the fruits of Matt. 15. our love. If we shall show unfeigned love towards Christ in his afflicted members: in feeding them, hungry: in refreshing them, thirsty: in harbouring them, strangers: in clothing them, naked: in visiting them, sick: in seeing them, imprisoned: then shall we hear sentence of comfort: Come ye blessed of my father: receive the Kingdom prepared for you from the beginning of the world. But if we show no love by these: then shall we hear sentence of condemnation: Go you cursed of my Father into everlasting fire, prepared for the devil and his angels. Thus accotding to these testimonies of faith, and fruits of love, we shall be judged. Howsoever this be true: yet the law of liberty may rather here signify the See 1. Chapter verse 25. Gospel itself: or the mercy of GOD, in the Gospel preached unto men: and the Gospel or mercy of God, may therefore be called the law of liberty because they which are effectually partakers thereof, are thereby delivered from the curse of the law: from dread of death; from power of Satan; from slavery of sin; and translated into the glorious liberty of the sons of Rom. 8. God. And here to be judged, is to be discharged, quit, delivered, and absolved from death and damnation: as the place itself may import unto us; so do, and so speak, as they which shall be judged by the law of liberty: that is such as trust by the mercy of God to be delivered from death and damnation. The reason of this exhortatory conclusion is: there shall be condemnation merciless unto him that showeth no mercy; and mercy rejoiceth against condemnation. Such as in disdaining and contemning the poor, and preferring the rich, being profane and wicked, show themselves merciless and void of love: shall themselves taste, not of mercy, but of judgement; not of love, but of the wrath of GOD: but they which in this point fulfil the royal law of GOD, commanding men to love their neighbours as themselves; and so show themselves merciful, even towards the poor brethren: they shall triumph over judgement and condemnation, whereunto they shall not be subject. This thing, as in the proposed matter it is most true: so in other officices and duties, it is no less manifest: for generally who so is of an hard heart, merlesse, currish and cruel toward men: shall find God severe, rough, & sharp against himself. For mercy shallbe restrained from those which show no mercy, and judgement, or condemnation merciless, shall be to them which show no mercy. If in Christian assemblies, men prefer the rich with merciless contempt of the poor brethren: Almighty God in the assembly of his Saints, and in the meeting together of thousands and ten thousands of his angels: shall neglect & disdain them. In the works of mercy who so is merciless▪ shall find no mercy: for he that stoppeth Pro. 21. his ear to the cry of the poor, shall cry himself, and not be heard. Wherefore the glutton in the Gospel, Luke 16. neglecting the humble suit of poor Lazarus, only for the crumbs which fell from his table: crieth in hell fire for ever, to have the tip of his tongue only to be cooled: and findeth no favour. Almighty God in his prophet, showeth himself angry, Isai 1. not favourable, to such as by their avarice, usury, oppression, and extortion, fraud, deceit, and cruelty in Psal. 18. dealing, have been without pity. David the man of God, protesting that God rejecteth them when they cry for help, either in pain or in fear, who reject the cry of the poor afflicted: saith; They cried, but there was none to help them: even to the Lord, but he answered them not. In mutual pardoning and forgiveness of sin when we ourselves are hard and strait laced: we find God hard and severe toward ourselves: for he shall find vengeance at the hands of God, who seeketh vengeance Ecclus. 28. Mat. 18. Mark 11. 2 in his own private quarrels, as Sirach recordeth; The servant who would not have pity upon his fellow for one hundred pence; is dealt withal in severity, till all the debt of ten thousand talents, be discharged, in the Gospel. Who therefore (saith Cyprian) lost that favour which before was showed him: because he showed not favour to his fellow servant. In judging of our brethren, and all other Upon the Lord's prayer. duties to be performed unto men: we must look to receive with the same measure, whereby we have delivered. If we give by hard measure of rash and cruel judgement, we shall reap, and receive again by the like. Wherefore our Saviour Christ exhorteth men not rashly to judge or condemn: lest they be likewise judged and Mat. 7. condemned: for with what measure we meat unto other men, it shall be measured with the like unto us again: which is the just judgement of God against men, in the whole course of their lives. Such then as are merciless, and nourish not love, shall not only not obtain mercy, but cannot ask mercy at the hands of GOD or man. For with what face, what look, what countenance can they ask that, which they have denied to others? Yea, experience and use of things do plentifully teach us, that mercy shallbe denied the merciless: and condemnation without pity, showed upon them which show no mercy. Have we not seen many pinched with poverty, bitten with famine, eaten with noisome diseases, spoiled of their wealth, rob of their riches, vexed in their minds, tormented in their bodies, afflicted on every side: who in the days of their flourishing wealth, in the soundness and health of their bodies, and quietness of their minds, have been merciless towards such, as in this wise were afflicted? Hath not condemnation, execution, punishment, been merciless towards them, for that they showed no mercy? This is therefore generally in all things, particularly true, in having the faith of our glorious Lord jesus Christ, in respect of persons, that there shallbe condemnation merciless showed unto them which show no mercy. The opposite and contrary member hereunto is, mercy rejoiceth against condemnation: for they which are merciful, shall find favour, grace and mercy, before the judgement seat of God, and rejoice over condemnation, which through the grace of God they shall escape: in as much as by their love, and fruits of mercy, they show themselves truly inserted and engraffed into the body of Rom. 8. jesus Christ, whereby they are exempted and freed from condemnation: For there is now no condemnation unto those that are in jesus Christ, which walk not after the flesh, but after the spirit. These being made by the mercy of God, the lively members of the body of jesus Christ: these being the children of the resurrection: these being the heirs of the grace of god: these being the jointheires with jesus Christ: these (by their unfeigned love) showing themselves the faithful and undoubted Saints: shall not come into condemnation, neither see death: neither fear they the severity of God's judgements, (as do the wicked, but rejoice and triumph over condemnation. Wherefore, seeing that judgement shallbe merciless towards them which show no mercy, and that mercy rejoiceth against condemnation: let us not respect the outward appearance of men, and regard the rich, with disdainful contempt of the poor, and so appear merciless: lest that we fall into merciless condemnation: but let us have a right judgement of the brethren, that we serve one another in the fear of GOD: And so giving testimony of the mercy whereof we are partakers through Christ: by him may triumph, and rejoice over condemnation. This the GOD of all might, majesty, and mercy, grant unto us: To whom, with the son and the holy Ghost, be all praise, honour, and glory, both now, and for evermore. Amen. james Chapter. verses 14. 15. 16. 17 18. 19 Sermon 12. Verse 14. What availeth it, my brethren, though a man saith he hath faith, when he hath no works? Can his faith save him? 15 For if a brother, or sister, be naked, and destitute of daily food: 16 And one of you say unto them, Depart in peace: warm yourselves, & fill your bellies, notwithstanding he give them nothing which is needful for the body, what helpeth it? 17 Even so the faith, if it have no works, is dead in itself. 18 But some man might say: thou hast the faith, and I have works, show thou me thy faith by thy works, and I will show thee my faith by my works. 19 Thou believest there is one God, thou dost well: the devils also believe, and tremble. 2. part of the Chapter. HEre now beginneth the second part of this Chapter, and so is continued to the end: concerning good works necessarily to be joined with true faith, in all the Saints of God whereof our faith destitute, is dead, and not that lively faith whereby men are justified before God. In this part there are three things. 1. The proposition, 14. ver. 2. The proof, ver. 15. 16. to 26. verse. 3. The Conclusion, ver. 24. & 26. These words red, contain two things. 1. The Proposition of the place: faith without good works, is vain and dead. 2. The 2. first arguments of proof in this place set down. 1. Is from a similitude. In the which 3. things are to be noted. 1. The similitude itself. 2. The application thereof▪ 3. A preventing of ar● objection. 2. Is from an absurdity: It were absurd to profess no better a faith then the deuil● have: So do men whose faith is void of work●▪ 1 Now to proceed unto these things as they lie in the Apostle. The first is the Proposition, whereof thus saith the Apostle; What availeth it though a man say he hath faith, when he hath no works? Can his faith save him? As if he would say; That faith which is void and destitute of good works, as fruits, effects, and tokens of a faith: is not to be reputed and taken for a true, saving and justifying faith: but rather for a show and shadow of faith, then for faith indeed: for that no man is justified and saved by faith before GOD: whose faith in due time, and in convenient manner, showeth not itself in the fruits and duties of love. A doctrine most wholesome, most needful, most necessary, most profitable: containing a most grave discourse of the fruits of sanctification in all the elect of god, against such as make show of faith, without godliness: wherein men are taught that the very profession of God's word, & christian religion, profiteth nothing: unless it be joined with the study of good works, whereby our faith is made manifest unto men. This matter and argument is often urged against the shameless hypocrites of all times, who pretend religion in outward appearance: but practise not true holiness, whereby their religion might be confirmed: as both in the former Chapter towards the end, and from this place to the knitting up of this present Chapter. By Saint Paul; 1. Titus. who inveigheth against their hypocrisy, who profess in words they know God, but in works and deeds deny him: being abominable, disobedient, and to every good work reprobate: whereof the world shallbe full towards the end thereof; as he also foretold his Scholar Timothy: 2. Tim. 3. 2. Pet. 1. even of them which should have a show of godliness, but should deny the truth thereof. To whom Saint Peter subscribeth: who requireth in the Saints, that virtue, action and practice of good works, be joined with faith: that there may be that golden chain of all Christian ornaments in them, wherewith (above other things) their lives might be beautified. Whereof also Saint john admonisheth, 1. john 3. in calling men to the practice and doing of righteousness. And our Saviour himself in the holy Gospel, Mat. 7. casting them off as workers of wickedness: whose whole religion is in words only; Lord, Lord: and counting them for truly religious, who endeavour to do the will of their Father which is in heaven. Finally, hereunto serve all the exhortations in holy Scripture, whereby the men of God move us to the practice of obedience, and study of virtue in the whole course of our life: which is the only & special drift in the Apostles discourse here set down, as is manifestly apparent. Albeit then men by their works deserve not life, ne yet purchase their salvation by their deeds: but with god are justified only through faith in jesus Christ, as the whole body of Scriptures, the examples of Fathers, the testimonies of the learned Doctors of the Church, confirm: yet are good works so necessary in those which are once justified by faith before God: as that where they are not, faith is dead and fruitless: yea, a shadow of faith rather than faith itself, whereby men are justified and saved before God. Which thing the Apostle Saint james to intimate, in his affirmance here avoucheth; What availeth it my brethren, though a man say he hath faith, when he hath no works? Can his faith save him? That faith, then, which is without good works, is not such a faith, as whereby we are justified and stand before God: but a fruitless, dead, and barren faith, whereof we boast in vain. For, outward profession without holy conversation, is halting hypocrisy: and pretended religion without true reformation, is double iniquity. This is the doctrine of holy Scripture, this is the state and proposition of this present Treatise: this is the thing carefully & continually preached by the Ministers and Preachers of the gospel now received: yet our adversaries, to bring us into odious and hateful contempt with men, with batter backbiting, and reproachful slander, say; We preach liberty to sin: we lay lose the reigns in the necks of men, to all iniquity: we give licence to all licentiousness and impiety. when we preach that good works are necessary in all those which are justified: partly to set forth God's glory: partly to show and express our unfeigned faith; partly to win others by virtuous example, to godliness: preach we liberty? when we teach, that faith void of good works, when time, place, persons, and other occasions and circumstances serve: is vain, fruitless, and barren: Teach we licentiousness to sin? when we cry against the vain profession of men, careless of the duties of love: Say we the rains lose in the necks of men, to run he adlong into their own destruction? when we avouch that every one which calleth upon Christ, must departed from iniquity: give we bit and bridle to iniquity? Finally, when we all with one mouth and one mind, cry out against verbal religion, which is only in word: and drive men to the practice of pure and holy obedience, if they will ever look to inherit the kingdom of heaven: Do we (like heretics) swerver from the truth, and not rather agree & meet just with Saint james his doctrine: who affirmeth, that men in saying they have faith, when they have no works, avail nothing: neither that such a faith can save them The Proposition of the Apostle therefore is this. If a man say he hath faith, when he hath no works, it prevaileth nothing, neither can that faith save him. In which proposition, and Apostolic affirmance, is lively set down unto men, the necessity of good works, and fruits of sanctification. This Proposition is proved from the fifteen verse to the six and twenty, by four reasons: Whereof two are 1. Is the confirmation of the place. in these words of the Apostle, to the nineteen, or rather to the twenty verse contained. The first from a similitude, in the fifteen, sixteen, seventeen, eighteen verses comprised. The second in the nineteen verse delivered. 1 Reason, why faith (bringing not forth good works) cannot save men, neither availeth any thing: is from a similitude. In which reason three things must be considered. 1 The similitude itself. 2 The application of the similitude. 3 The preventing of an objection. The similitude in these words is expressed. If a brother or sister be naked, or destitute of daily food, & one of you say unto them; Depart in peace, warm yourselves, fill your bellies: notwithstanding you give them not those things which are needful to the body: what helpeth it? For a man to say to the hungry, go fill thy belly: to the thirsty, go drink: to the naked, go apparel and cloth thyself: to the harbourless, get thee lodging: yet giveth nothing at all whereby they may do so: For he neither giveth meat to feed him; nor drink to refresh him; neither cloth to cover him; nor houseroom to harbour him: This bidding the hungry to fill his belly; the naked to warm him; the thirsty to refresh himself; the harbourless to get himself lodging, is no true charity, nor sound love: but charity in show, love in word, which Saint john condemneth: My little children, let us not love in word, neither in tongue only; but in deed and in truth: For Christian charity, and pure love, standeth not in words, 1. john 3. but in deeds, and proceedeth from a pure and sincere affection. For a man to say to him that hath purse penniless: body cloathlesse: scrip meatlesse: remaining harbourless: go get thee meat: go thy back: go fill thy bag: go lodge thyself, maketh show only of false liberality. If a Surgeon say to the wounded person, get thee salve and heal thyself: yet giveth him neither salve nor plaster, nor any thing whereby his sore may be healed: comforteth but slenderly. A physician bidding his cure and patient to wax strong: to recover health: to walk abroad: and yet apply nothing, neither prescribeth any thing whereby strength may be gotten, health recovered, former state restored, by bare words profiteth nothing. He that meeteth a wayfairing man, far from all path or high way, wandering; and saith, go aright: yet teacheth not which hand he must turn on, which way he must take, which path he must follow; helpeth the staier nothing towards his proposed journey. To bid the hungry go fill his belly, and yet to give him nothing, is no charity: to will the naked to himself, and minister not whereby that may be accomplished, is no liberality: for the Surgeon to persuade the wounded man to cure himself, teaching not whereby he may do it, is no pity: for the Physician to exhort his patient, to recover help and health, and prescribe not whereby the sickness may be repelled, and former state restored; is no remedy: to bid a man keep the right way, when he is altogether out, and not to set him in the path he must follow, is no courtesy. Thus by this similitude, the Apostle showeth, that that is no faith which is in words only. 2 The application of this similitude is the second thing in this first argument and reason: thus by the Apostle expressed: as to say to the hungry: go fill thy belly: and to the naked, go warm thyself, and give nothing whereby his hunger may be slaked, and his nakedness covered, and his body warmed; is no liberality in deed: so neither faith is to be counted faith in deed, when it is void of good works. Even so saith Saint James, the faith if it have no works is dead in itself. Such faith therefore as bringeth not forth good fruits, and is plentiful in good works: is not true faith, but an image of faith: is not a lively faith, but a certain dead thing, set out by the name of faith: even as to say to the hungry, go fill thy belly, is no charity. A true faith, by the works of love is quickened, revived, and receiveth, as it were, life, in the sight and show of men. Wherefore that faith which is destitute hereof, is as dead, and not to be accounted of. For, as when we see our brethren naked, destitute of daily food: afflicted and distressed on every side: and say to them, God help you poor men, God comfort you, go in the name of God, and provide for yourselves, yet we give them nothing: this our speech argueth not true liberality and charity: even so when we say we have faith, and yet show no deeds, whereby our faith may be known unto men: thus to boast of faith: thus to say we have faith: thus to pretend that we do believe, doth not argue true faith: for faith saith Chrysostome, without Hom. 8. upon 2. Tim. works, is a figure, show or image without force or virtue. Whereof to boast, is to boast of a dead thing, wherein is no quickness, no life, no profitableness to men: and to incur just reproof, and open reprehension with the world. The bare name and profession of faith, which hypocrites and the common sort of men count and call faith: which by a kind of correction and granting may be so called: when men pretend in words that they believe, and in outward appearance profess themselves to have faith, which we may grant to be a kind of faith: being destitute and void of good works, is in deed vain and dead: neither deserveth it the name of faith more than a dead man, deserveth to be called a man: yet so men call him sometimes: or the image of Caesar, to be called Caesar: or the picture of King Henry deserveth to be called the King. Which names, if we apply to these things, we speak unproperly, as to call a dead man, a man: or Caesar's image, Caesar; or King Henry his picture, King Henry: so when we call this dead faith, faith: we speak unproperly. If a man (saith he) hath faith, and that he believeth: yet is merciless, cruel, covetous, reproachful, blasphemous, riotous, unjust, unrighteous, ungodly, an oppressor, extortioner, usurer, murderer, drunkard, proud person, or carried away with any such like iniquity and sin, from the study and practise of good works: can that faith save him? Can that faith be counted such a faith, as whereby before GOD we are justified? Or may we not rather say, that faith quaileth, dieth, and is decayed in him? Which men may grant to be faith in a speech unproper: but not such a faith as is accepted with GOD, through jesus Christ. Even as that was no liberality, neither is it, for a man to say to the hungry, go fill thy belly: and to the naked, go warm thyself: and yet to give them nothing needful for the body: but rather a mocking, both of the distressed, and of GOD himself: upon whom the contumelies, reproaches, injuries, redound, which are done to his Saints, afflicted in this world, and discussed. For as the poor is after a manner mocked, when in words we seem to moan him, and for his case to be moved: when notwithstanding we show no fruits of compassion: so is God also after a manner mocked, when we pretend we have faith, yet show forth no good works, whereby our faith in God might be testified, and the afflicted Saints comforted: and so our faith is but dead in us. For what the soul is to the body, that is Charity and the fruits of love unto faith. And we know that the soul quickeneth and giveth life unto the body, whereby it is discerned and known from a dead body: so charity and the duties of love give life unto our faith, and maketh it known to be lively, quick and fruitful. So then as the body is dead without the soul: so is faith dead without good works which give life, as it were, and quickeneth it, in the sight of men. And what health is to this bodily life, the same are fruits of charity, and sanctification to the faith of each man and woman. Now health giveth strength to the legs, might to the arms, power to the body, convenient ability to every member, for the performance of actions in this body and present state of life, required: even so unfeigned love, reformed life, the fruits of sanctification, the study of virtue and good works: maketh our soul's nimble, and our faith strong to perform those duties, which of the Saints, justified by faith in jesus Christ: are expected, looked for, and required. If faith and works in God's Saints be so necessarily joined, and so inseparably united and knit together, as that without good works, faith is here counted dead: and justification before GOD be imputed to faith, as the Scripture teacheth: Abraham believed, and it was imputed Gene. 15. Rom. 4. unto him for righteousness: how shall not justification be imputed to works also, seeing they are inseparable? It may be answered: that faith and good works in the Saints of God now justified, are inseparable, but to the obtaining of justification, faith without works only is required, and all works excluded from the work of justification. Therefore Saint Paul saith, that by the works of the law no flesh is justified in the sight of Rom. 3. God: and that all have sinned, and are deprived of the glory of God, & are justified freely by his grace, through the redemption that is in jesus Christ, whom God hath set forth to be a reconciliation through faith in his blood. A little after making an Antithisis, and opposition Rom. 4. betwixt faith and works, so that they cannot any wise agree in the work of our justification: he saith, to him that worketh, the wages is not counted by favour, but by debt. But to him that worketh not, but beeleeveth on him that instifieth the ungodly: his faith is Rom. 11. counted for righteousness. In the same Epistle long after, he reasoneth in like manner from things opposed one to the other, whereof both cannot be causes of the same effects, and so beateth flat to the ground all works, from being either in whole, or in part, cause of our justification: if election (and justification) be of grace, then is it no more of works, for else were grace no more grace: but if it be of works, then is it not of grace, for than were work no more work. To the Church of Galatia: Gal. 2. know that a man is not justified by the works of the law, but by the faith of jesus Christ. This doctrine he published to his scholar Titus, the Bishop of the Isle of Creta: wherefore he saith in this wise: when that bountifulness of that love of God our Saviour towards man appeared: Tit. 3. not by the works of righteousness, which we had done, but according to his mercy he saved us. Finally, to the Church of Ephesus: By grace are you saved Ephe. 2. through faith, and that not of yourselves, it is the gift of GOD: not of works, lest any man should boast himself. e Whereby it is apparent, that works are excluded from the work of justification before God, which is by faith only without works, according to the scripture. If our adversaries reply, that Paul speaketh of the ceremonial law, when he excludeth works from justifying us: I answer: that he speaketh not of the law ceremonial only, but of the moral law also: so that no works justify us, but all are excluded from that work, before God. And this may thus appear. 1 When Paul would Rom. 3. prove that both jew and Gentile are under sin, and so neither by their works justified before God: he allegeth many testimonies out of the Prophets, David and Isai: whereby all men are convinced of sin: as, there is none righteous, no not one: there is none that seeketh after God: there is none that hath understanding: they have all gone out of the way, they have been made altogether unprofitable: there is none that doth good, no not one. There throat is an open sepulchre: they have used their tongues to deceit, the poison of Asps is under their lips: and so forth, from the 10. verse, to the 19 verse. In the twentieth verse upon those former testimonies he inferreth: therefore by the works of the law shall no flesh be justified in his sight. His conclusion must hold in the same works, whereof in the proof and premises he spoke: but his testimonies are touching the moral law, not the ceremonial law: & therefore speaketh he also of the moral law, when he excludeth works from justifying us in the sight of God. 2 In that place: why we, nor any flesh, can by any means be justified by the works of the law: the reason Rom. 3. v. 20 of the Apostle is this: for by the law cometh the knowledge of sin. Wherehence I draw this argument: by those works of the law whereby we have knowledge of sin, no flesh is justified before GOD. But by the works of the moral law we have greatest knowledge of sin: therefore even the works of the law moral, are excluded from the work of justification. And that the moral law bringeth knowledge of sin chief, Saint Paul showed to the Romans. Who in another place repeating the Rom 7. same, that knowledge of sin cometh by the law: he giveth instance, not in the part ceremonial, but in the part moral, of the law: I knew not sin (sayeth he) but by the law: for I had not known lust, except the law had said, thou shalt not lust. If the works of that law, whereby the knowledge of sin cometh, justify no flesh: and the chief knowledge of sin come by the moral law: then do not the works of the moral law justify more, than the works of the ceremonial law of God. 3 That law, whose works Saint Paul excludeth from being means of man's justification, causeth wrath: Rom. 4. as in the same disputation is avouched: but to cause wrath is not proper to the ceremonies of the law, which were rather given to reconcile the people to God: but to the moral law, which thundereth out the fearful wrath Deut. 27. Gal. 3. of God against all transgressions. Therefore not only not the ceremonies, but neither the moral works of the law do justify us before God. 4 Finally, S. Paul to the Church of Galatia handling the same argument and question of justification: Gal. 3. and therein proving that we art not justified by the works of the law, he reasoneth from contraries: by the law we are held accursed: therefore thereby we are not saved and justified. His antecedent or former proposition he proveth by the law itself, wherein it is thus written: Cursed is every one, that continueth not in all Deut. 27. things, that are written in the la to do them. Now this curse is not so much understood of the breach of the ceremonies, as of the moral precepts: to the transgression, whereof, from 15. verse, to 26. verse, setting down several curses, as against idolatry, disobedience of children to their parents: removing of land marks, whereunder he condemneth all injuries and extortions: not counseling and helping our neighbour: hindering the right of the stranger, fatherless and widow: incest, buggery, privy hurt, bribery. 36. verse, he concludeth: Cursed (saith he) is every one that abideth not in all things that are written in this book to do them. Citing therefore that place in the matter & question of justification, which he apply to faith: & altogether taketh from works, speaketh not of the ceremonies of the la only, but of the moral precepts also: & so of all the works of the la: which both in whole and in part are denied to justify us before God. Albeit this controversy betwixt the jew and Acts 15. 5. Gal. 1. 11. Rom. 4. 9 the Apostles, began about circumcision, which the jew would have annexed to faith & the Gospel, as necessary to every one which should be saved, as appeareth: yet the Apostle rising from the part to the whole: from circumcision to all the law of Moses: excludeth not only circumcision, but all the works of the law, from justifying us before God. It followeth not therefore because faith and works are both in gods Saints together; therefore they have the same effect, namely to justify before God. For albeit man hath at once, feet, hands, ears and eyes, yet followeth not that they serve to one use, but to several: the feet to walk: the hands to touch: the ears to hear: the eyes to see: so albeit in the Saints there is both faith and good works: yet by faith, not by works, are we saved and justified before GOD. In the Sun there are together both heat and light, yet is not the light, but the heat and influence, cause of the bringing forth of earthly creatures, and fruits of the ground: and by the light, not by the heat, it shineth unto men. In the Element of water, naturally there is moisture joined with cold: yet to purge and wash is proper to the moisture, not to the cold: to cool, proper to the coldness rather, then to the moisture. So in like manner, albeit faith and good works be in the Saints at once, yet are men justified by faith and belief, not by works: which in deed are not good, but in as much as we are justified by faith in Christ, from whence, as fruits from a tree, they spring unto men, and are manifest to the world: by order and consideration faith going before as the cause, gendering good works as effects in the Saints of God. To apply justification to works as well as to faith, is a deceit and fallacy from the accident, in applying that to one, which is proper to another, because both are joined together. Saint Origen upon the 3. Rom. showeth that faith alone without works saveth, whereof he giveth the thief for example, and the woman to whom Christ said, thy sins are forgiven thee, thy faith hath made thee whole. Origen in Rom. 3. Now that we say, faith and works are joined together so inseparably, as that faith without works is dead, according to this infallible doctrine, in them which are already justified it is true: not simply. For in men to be justified they are not: for in them, first faith is, whereby they are justified, and afterwards good works follow. In the poor publican there were no good works: Luke 18. but faith was in him, whereby moved, he humbled himself & said: O God be merciful unto me a sinner: & so destitute of works, he departed justified. The thief, who through Luke 23. faith entreated our Saviour Christ, that he would remember him when he came to his kingdom: thereby was justified: yet had no good works apparent, with his faith. Faith therefore in men to be justified, is without works: but being once justified, works (as soon as occasion is ministered) show themselves in the Saints of God, according to this doctrine. Truly therefore saith Saint Augustine; When the Apostle saith: we suppose, or conclude, Defied & operibus. c. 14. that a man is justified by faith without the works of the law: he doth it not, that men professing and obtaining faith, should despise the works of righteousness: but that every man might know, that by faith he may be justified. And writing to Sixtus the priest, he saith; The Saints have Epist. 105. Sixto. good works, in as much as they are justified: but to be made righteous, they have none. To Honoratus he speaketh in like manner; Good Epist. 120. Honorato. works begin after that we are justified: but we are not therefore justified, because good works went before justification. Thus must we wisely distinguish times and persons: the time before justification, when faith is alone: from the time when we are justified, at what time, faith and works are joined together. The persons to be justified, in whom faith only is required: from these which are justified already, in whom, (besides faith) good works must also shine and flourish. For they, together with faith, receive also the holy Ghost, and Spirit of sanctification, as saint Luke Acts 10. 44. Gal. 32. Rom. 4 3. Tit. 5 Ephes. 1. 13. recordeth to have happened the Centurion: and Saint Paul avoucheth to the churches of Galatia, Rome, Ephesus: & to his Scholar Titus. And this spirit received with our justification, is not idle, but worketh so in the saints, as that he draweth them from sin, and pricketh them forward to all good works, that they may be filled with the fruits of righteousness, which are by jesus Christ, unto the glory, and praise of God. Herence is it that Saint Paul teacheth the Saints, Rom. 7. that they are freed from the law, to serve God in the newness of the Spirit, and not in the oldness of the letter Whom afterwards he exhorteth to walk, not after the flesh, but after the Spirit: and thereby to mortify the lusts of the flesh, that they might live. Faith in these, is the Rom. 8. & 13 good tree, which bringeth forth good fruit: in some thirty, in some sixty, in some an hundred fold: without which, the grace of Christ is void; the holy Ghost queanched; the Spirit of sanctification expelled; justification in vain; profession fruitless; and faith dead, according unto Mat. 7. this doctrine: Even so faith, if it have no works, is dead in itself: which is the application of his similitude, whereby he proveth faith without good works to prevail nothing. After the similitude, and the application thereof, in the next and third place followeth an ironical and mocking preventing of an objection: set down of purpose by the Apostle, against those hypocrites, and counterfeit professors, which so much brag and boast of faith: when as they have no good works at all in them: they might say to James; What say you of us? have we no faith? do not we protest that we believe in God? Is our faith a dead faith also? Thereunto the Apostle answereth with their just reproof and mockage; Some man may say; that is, every man may thus convict thee of hypocrisy, and beat down thine intolerable pride and insolency: thou hast the faith, and I have works: Show me thy faith out of thy works, and I will show thee my faith by my works. Let a man say he hath faith, yet hath no works: he may be justly reproved for his hypocrisy: for faith must be showed by works, as the cause is showed by his effect: the effects of faith are works. Good works you have none to avouch the unfeinednes of your faith: therefore have you indeed no true faith. For if you have faith, show it by your works, as I will show you my faith by my works. If you cannot show your faith by your works: then are you hypocrites, bragging of faith when you have none. Thus therefore, may every man beat down your glorious boasting, and the pride of your hearts: Thou hast faith, & I have works: show me thy faith by thy works, and I will show thee my faith by my works. The force of this place is, that faith is an internal thing, and habit of the mind: impressed and imprinted in our hearts by the finger of God, and the power of his spirit: and therefore being a quality of the mind, cannot be known or made manifest, but only by works, as the signs and effects thereof. For as other gifts and qualities of the mind, as wisdom, knowledge, and learning: are not perceived in men but by speech, practice, working or other like effects, whereby these qualities are expressed and uttered forth: even so, faith (lying hidden secretly in the mind) is not known but by good works, as fruits proceeding from it. And as the goodness of the tree, whose sap in winter season lieth low in the root, is not known, but when in the Spring time it first giveth sap to every branch; then buddeth, blassometh, and finally in her due time bringeth forth fruit: So faith lieth closed in our breasts and bosoms, and is not known but by budding, blossoming, and bringing forth good works in us: the lively fruits of righteousness: in some thirty, in others sixty, in some an hundred fold. This S. Jame● knew: wherefore, to beat down the insolency & pride of these hypocrites, with mocking reproof he saith; Some man might say; thou hast the faith, and I have works: show me thy faith by thy works, and I will show thee my faith by my works: Hereby if we cannot show our faith, it is fruitless, it is dead, it is barren: for the inward affection is showed by the outward action: and the outward action showeth of what nature or quality the inward affection is. Our Saviour would his outward actions to be the witnesses of his pure affection; wherefore he saith to the John 5. jews: The works which the Father hath given me to finish, the same works which I do, bear witness of me, john 13. that the Father sent me. To like purpose willeth he his to embrace love, that thereby they might be known to be his Disciples, by loving one another. Mat. 7. In another place, deciphering and discovering false Prophets, whose hypocrisy lieth secretly covered in sheeps clothing, when within they are ravening and devouring wolves: he would their inward and secret disposition, to be known by their outward actions: therefore he Goe n 22 saith; By their fruits you shall know them. The promptness and obedience of Abraham's mind, was made apparent by his outward actions: Every inward habit of the mind, must by outward signs and tokens be made manifest. Faith therefore being a quality of the mind, must appear, either sound, or counterfeit, by works Gal. 5. proceeding from it: therefore worketh it through love, as Saint Paul affirmeth. And Saint james thus much signifieth by these works: Show me thy faith by thy works; and I will show thee my faith by my works. If therefore we will make our election sure and certain; if we will show the 2. Pet. 1. Rom. 8. 2. Cor. 1 Ephes. 4. grace of Christ to be in us effectual; if we will make it manifest that we are sealed up with the holy seal of God's spirit, to the day of redemption; if we will make it known, that we are inwardly moved by the holy Ghost: Finally, if we will approve our faith for true and lively faith in jesus Christ; then must we be studious & zealous of good works, that thereby our faith may be showed: lest we incur most just reprehension, and for our hypocrisy be worthily thus mocked; Show me thy faith by thy works, and I will show thee my faith by thy works? Herence it then appeareth, that good works are tokens and arguments of men's faith: Whereby it may be known, whether they have true faith in jesus Christ, or not? If works declare our faith, what shall we say of the works of the Infidels, and misbelieving heathen, whose works were most glorious, most worthy, most excellent, in the sight of men? What shallbe said of the works of the proud pharisees, halting hypocrites, whose works are often (to the view of men) more worthy and more precious, than the works of the very Saints? Shall we think that their works are express and lively testimonies and arguments of faith? What shall we say to the works of men before their justification? Can they show faith, being before, and without faith? To these it may be answered; that no works, whether without faith, as in Infidels and hypocrites: or before faith, as in the Saints before justification, can be accounted or called good. Many things are done of many men, which have the show and outward appearance of goodness: yet proceeding not from faith, whereby they are sanctified: neither from the same causes, neither after the same manner, neither to the same end, Whence, how, and whereunto the works of the Saints, come, are done, and tend: they are far from good works. So that there is a great difference betwixt the works of the Saints and faithful people of God: and the works of heathenish people & Philosophers: as betwixt silver and tin; gold and copper; which are like; yet not the same. The works of the heathen come from the la and force of nature only; which is corrupt and vitiate: they are attained unto by use, custom, and exercise continual: their end is credit, glory, renown, and estimation in the world. But the works of Christians proceed from faith, grow of love, spring out of the knowledge of the Gospel, & tend to the profit of our brethren, and the glory of God. These men's works show forth and testify their faith, but not the works of the heathen, pharisees, or hypocrites, whose works are not good, neither please God. Faith maketh not only ourselves, but all other things Heb. 11. which we do with the good liking of God, to be accepted and pleasant before him. Fron which fountain what soever floweth not, cannot please him; For without faith it is impossible to please God. And be our works never so brave, or beautiful in our own eyes, never so glittering and glorious in the sight of others: yet if they come Rom. 14. not from faith, they are not only nothing, but nought also: because whatsoever is not of faith, is sin. Saint Augustine therefore disputing against the Pharisaical Contra duas Epist. Pelag. lib. 3. c. 5. Bonifac. pride and presumption of the Pelagians, saith very well; Our religion discerneth the just from the unjust, not by the law of works, but by the law of faith▪ without which faith, whatsoever seem good works, are sins, and turned into sins. The works therefore of the heathen, pharisees, and hypocrites, are not to be reputed for good: yea all works, which are either before, or without faith, are not good: as Tertullian, Apol. 39 46. Saint Augustine in the place cited, upon Psal. 31. & 67. in his book of the City of God, chap. 20. against julian, lib. 4. chap. 8. of grace and free will, chapter 7. to Sixtus in his Epistles, Epist. 105. and other places infinite, showeth. Who to Honoratus, and to Sixtus, and in his book of the spirit and letter, chap. 26. affirmeth, that Epist. 120. & 105. no works are good; but in that they follow justification by faith, through which they are reputed only for good. Wherence than it may be apparent, that all works show not, ne argue true faith; neither is it here the mind and meaning of the Apostle, to conclude in this manner: Works show faith: therefore all works show faith. Or thus Good works show and argue faith; therefore every one that hath works apparently good: hath therefore true faith. But his scope and drift is, to show that where there is true faith in deed there cannot be but good works will appear and follow: and that men boast of faith in voine, whose faith is not accompanied with good works & christian actions: Seeing that there is no good tree, but in due time bringeth forth her fruit in convenient measure: Whereof in summer time destitute, it is accounted nought, dead, fruitlesses, and rotten. Which good works, as they have show, and do testify of our faith, so that men gather probably: he hath works, therefore faith: but necessarily from the negative, (which here is respected chief,) he hath no works, therefore no true and lively faith: So are these works counted for good, and reckoned pleasant unto GOD, not for their own sake, but for the faith's sake, wherence the bud, spring out, and issue. Moses therefore, to intimate thus much in Abel and Gen. 4. Heb. 11 his sacrifice, putteth Abel with his faith first, than afterward his sacrifice, when he saith; God had respect to Abel and his sacrifice: to show, that because God accepted Abel's faith, therefore he respected the sacrifice, proceeding from him: and not the man, or his faith, for the sacrifice. Saint Gregory thereof in a certain place speaketh to the same purpose; In the judgement of almighty God there is regard Grego. had, not so much what is done or given; as of whom, and how. Herence is it, that God is said to have looked unto Abel and his gift: For Moses being about to say; God looked unto Abel's gift; he setteth down carefully before: That God looked unto Abel. By which thing it is manifestly showed, not that the offerer hath pleased, for his gift; but the gift, for the giver pleased God. For this cause the gifts of the wicked please not God, because they come from them with whom God is not pleased. Thus works are good in respect of men's faith, whereby they are accepted with favour before God: and are such tokens of our faith, as without which we boast in vain of faith. Which thing in this place the apostle giving us to understand, with a mocking quip, beating down the vain pride of hypocrites, saith; But some man might say; every man might thus mock thee: thou hast the faith, and I have works: show me thy faith by thy works, and I will show thee my faith by my works. And this is the first reason why true faith cannot be with out works: which reason is from a similitude: whereof, and of the other things in that reason, The similitude itself, the application, and the mocking and ironical preoccupating and preventing of the objection: This is sufficient to be spoken. The second reason why iustifiing faith cannot be 2. Reason. without good works, is drawn from an absurdity: if that faith which is without works, be that true faith whereby we are justified; then the devils might be justified: for they have a bare faith, to believe there is a God: albeit they apply not themselves obediently to walk in his commandments. But it were an absurd thing to say the devils be justified; for, because they are not justified, therefore they tremble at the judgements of God: whereby it appeareth that their faith is not true, nor sufficient. Now to boast of such a faith as is common to devils, what vanity, what folly, what absurdity is it? This reason the Apostle in these words expresseth; Thou believest there is one GOD, thou dost well: the devils also believe it, and tremble. It were an absurd thing to say the devils are justified: yet if thy faith be but a bare faith: in word, without works; in tongue, without truth; in show, without substance; they may as well be justified and saved as thou by thy like faith mayst be saved: but by such faith which is destitute and void of the works of true sanctification, the devils cannot be justified: therefore neither canst thou (O man) be justified by the like. The devils believe, and tremble: yet not justified, not saved. Now that the devils believe there is one God: yea and confess jesus Christ to be his only son, yet tremble before his throne, and divine presence, the holy word of God, and the most sacred scriptures do teach us: when our blessed Lord and Saviour jesus Christ was come into the land of the Gergesens, there met him two m●n possessed with devils, which came out of the graves, very fierce and terrible: so that no man might pass by that way. And these devils possessing these two men, cried out unto Christ with trembling and fear; jesus, thou son of God, what have we to do with thee? art thou come hither to torment us before the time? In another Evangelist in like manner, when the people preace about Christ to be healed: the unclean spirits which were in them whom Christ then cured, seeing him, fell down before him, and cried, saying; Thou art the son of God. The devil possessing him, whom neither fetters could hold nor chains could bind, nor bands could bridle: seeing the Lord jesus a far of: running and worshipped him, crying with a loud voice, what have I to do with thee, jesus the son of the most high God? To this sense soundeth that also in the Evangelist Saint Luke 4. item v. 41. eius deus. Luke 8. 26. Luke: who writeth that the unclean spirit possessing the man in the Synagogue of Capernaum in Galilee, knew Christ, God blessed for evermore, and also confessed him openly. Whereof the Evangelist saith thus: In the Synagogue there was a man which had a spirit of an unclean devil, which cried with a loud voice, saying unto jesus Christ, Oh what have we to do with thee, jesus of Nazareth? Art thou come to destroy us? I know whom thou art, even the holy one of God. These places now cited out of Saint Matthew, cap. 8. ver. 18. 19 of S. Mark, 3. cap. ver. 11. and cap. 5. ver. 2. 3. etc. of Saint Luke. cap. 4. ver. 33. 34. etc. and 5. 41. Luke. cap. 8. ver. 26. and many such like places, do evidently show a kind of belief to be in the devils: whereby they be persuaded there is a God. Their confessing also the son of God jesus Christ to be God, even the son of the most highest: and their prostrating and casting down of themselves before his divine presence: Finally their fear, lest he should torment them, and their desiring of him, not to send them into the deep, the place of their punishment: confirmeth this truth: the devils believe also and tremble. The devils than do not only believe there is one God: but also confess jesus Christ to be his son, and tremble for fear of his mighty power. To conclude, this belief of the devils and unclean Acts 19 spirits, saint Luke in the Acts of the holy Apostles setteth forth most evidently, in the story of the seven sons of Sceva the priest and jewe. Which sons of his, being Exorcists, and taking upon them, to call on the name of jesus, whom Paul preached: conjured thereby the foul and unclean spirits to come out of men: but the evil spirit by them thus conjured in a certain man, answered them and said: jesus I know, and Paul I know: but who are you? Thus did the devil, nor only believe, but confess also, not only Christ the son of the most highest, but Paul also the servant of the Lord, and of our blessed Saviour jesus Christ. Albeit these testimonies out of the new Testament be most clear, to teach us that the devils believe there is one God: yet let us also cast our eyes upon the former generations: and look even from the beginning: and in the succeeding ages, and we shall see out of the old Testament also this same confirmed: and so have a most sweet and pleasant harmony of them both together. When God Almighty had made man, and placed him in the most pleasant garden of Eden: and had given Gene. 3. him commandment, that he should not eat of the forbidden fruit, which grew in the midst of Paradise, even of the tree of the knowledge of good and evil: Satan tempting man to disobedience, doth not deny that there was any God, which had given such commandment to man: but as believing there was one God, and confessing the same unto evah, asketh her, whether God indeed had commanded them not to eat of the tree of knowledge. When the sons of God, the holy Angels, stood all about the throne of God, and Satan himself coming from the compassing of the earth, and the world, job 1. & 2. presented himself also before his divine Majesty: and God had demanded of him, whether he had considered job his servant: The devil, as believing the heavenly and divine nature, confesseth the godhead, in his accusation of job: hath job served God for nought? Thus the devil at that time also believed. Finally, when the Lord Almighty, sitting upon his heavenly throne, and having all the host of heaven about 3. Kings 22. him, as it were consulting and devising to bring a just plague upon Ahab, the wicked and ungodly King of Israel: had but asked the question, who would entice Ahab, that he might perish in Ramoth Gilead: Satan the devil, as believing that divine nature, and excellent majesty to be God, submitted himself to Gods will: offered himself to the execution of his judgements, and said, I will entice him. Thus then, both the testimonies of the old, and the authorities of the new Testament confirm the doctrine of our Apostle: the devils believe and tremble. Now where the Apostle Saint james saith, thou believest there is one God, thou dost well: the devils also believe and tremble: this speech, thou dost well: may have a double sense. For either it may be taken irronically, and in taunting wise: as justly upbraiding and reproving them for their vain ostentation of faith, and their boasting in their belief, which is no better than the faith of devils. Wherhfore, as when men do most wickedly, yet we, in reproving, in taunting, in mocking and checking manner say: O, it is well done: and so reprove their iniquity: So here Saint james: bitterly and sharply inveighing against the wicked, and justly reproving their vain faith, sayeth; Thou believest there is one God; thou dost well: the deu●ls believe also, and tremble: and so condemneth their hypocrisy. As who should say: is it well done in deed, when thou dost believe no better than devils do? Or else it may be spoken affirmatively, and to this sense: thou believest there is one God: thou dost well: for it is a good thing thus to do: but yet is not this all: neither is it enough or sufficient, neither must thou rest in that degree of faith, but go on, and proceed, and grow from faith to faith: and then to believe there is one God, is well. Otherwise thy faith shall not profit thee: for the devils also believe there is one God: yet tremble they in desperation. Wherefore then, if a man should describe unto us faith in this manner: it is faith, to believe there is one God: this definition, declaration, or description of faith were altogether imperfect: neither is this the faith whereby a man may be saved; for the devils themselves have as good a faith as this: and yet are not saved. As than it were absurd for any to say, that the devils shall be saved: which no man affirmeth, unless he be void of knowledge, bereft of reason, enwrapped in error, doting through folly: so it is no less absurd for men to seek to be saved through that faith, which is common unto the devils also, yet can not save them: which thing our Apostle here teacheth and telleth us: thou believest there is one God, thou dost well: the devils believe also and tremble. To make a plain, evident and apparent difference, Credere deum. Credere deo. Credere in deum. betwixt true faith and feigned: the faith of the Saints: and the shadow of faith in the wicked, the holy ancient and reverend fathers have showed, that it is one thing to believe that God is, and another thing to believe God: and another thing to believe in God. 1 To believe that God is, is to believe there is a God, and the same the creator and the governor of heaven and earth: which the very sight and view of the creatures, and the frame of the world, doth teach all Nations and people, be they never so rude, never so savage, never so barbarous, as the heathen man, and Orator of the Romans', Tully in sundry of his books and 1. Lib. de nature. deorum. 1. Tuscul. 1. de Legib. works hath confessed. And the very devils themselves: Seeing the wonderfulness of his works: the omnipotency of his power: the incomprehensibleness of his wisdom: the terror and severity of his judgements, and the excellency of his Majesty: are also forced, will they nill they, to believe and persuade themselves there is one God. This faith than is common to the heathen and to the Saints: unto men and unto devils: and therefore thereby can we not be saved. 2 To believe God, is to believe God's word to be Psal. 145. true: to believe that God is faithful in all his sayings and holy in all his works. Which thing, albeit the wicked sometimes seem to do: yet simply can they not be said to believe God. For if they either believed him to be true in his promises, or constant in his threatenings: then would they, neither so maliciously persecute virtue, neither so greedily follow after vice, as experience doth teach they daily do. If they believed God, then either the hope of heaven promised in mercy to the righteous: or dread of damnation threatened in justice to the wicked, would withdraw them from wickedness: but neither the one, neither the other doth persuade them: therefore do they not rightly believe God. 3 To believe in God, is not only to believe that God is, neither only to believe all things in his holy word to be most certain and most sure: but also particularly to embrace, and specially apply unto our own selves, all the promises made by God the father, in his son jesus Christ, both concerning mercy, and also remission of sins, unto the Saints: to rely, rest, and stay only upon his mighty power: to have all hope of happiness in his only favour: to persuade ourselves of true righteousness, release of sin, imputation of justice, eternal salvation, only through his dear son our Saviour jesus Christ the righteous: who only died for our sins, and rose again Rom. 4. 1. Pet. 3. Rom. 10. for our justification: who only once suffered for us, the just for the unjust, to bring us to God: who only is the fulfilling of the law, for all that believe: and therefore alone of god for us, made wisdom, justification, sanctification, 1. Cor. 1. & redemption: that according as it is written, he that rejoiceth, let him rejoice in the Lord. This faith who so hath from God, doth not only believe God is, neither alone acknowledge him as a most mighty Lord, and most just judge, neither only persuade himself generally the things in scripture contained to be true: which in some sort is common both unto men & unto devils: to the Saints, and to the wicked: but also doth love God, as a father full of all mercy: hope in him for pardon of sins, as in the only fountain of grace and goodness: and this faith is chief proper unto the Saints: in whom also it bringeth forth the fruits of righteousness, that in them God in all things may be glorified through jesus Christ. To believe therefore that there is one God, is faith more large and general, then may be accounted sound and lively faith: whose proper mark and specifical difference is, to apply the sure promises of mercy by God made unto the Saints; unto ourselves: which neither the wicked of the world, neither the devils do: therefore by that their faith, can they not be saved: yea rather as utterly without all hope, through fear of endless damnation, they tremble. But a man might say, that the faith of Gods elect servants is not void of fear: for to be void utterly of fear, is a thing most wicked. Wherefore Paul having in many words noted the wickedness of the natural Rom. 3. and unregenerate men: setteth down this as the full measure of their iniquity: the fear of God is not before their eyes. True it is, there is fear in the Saints: which God himself commendeth unto us, by his Prophet: to whom shall I have respect; but to such as are poor, humble Isai 66. in heart, and tremble at my sayings? This fear Solomon commendeth as the beginning of wisdom: and Saint Prou. 1. Paul opposeth it to wicked presumption: be not high minded, but fear: and requireth it in the Saints, as a Rom. 11. mark of salvation: work out your salvation with fear and trembling. This fear proceedeth from love, and Philip. 2. care we have to please God; loath in any thing to offend him, as our father most merciful, most bounteous and loving: not so much for fear of receiving punishment, as for care not to lose the benefit of mercy: as Saint Augustine wisely hath observed. Epist. 120. Honorato. Mat. 25. But as for the fear and trembling of wicked men and damned spirits: it is always through remembrance of God's judgements: and their own endless torments, which in hell they shall suffer; which are prepared for Satan and his Angels. They fear, because he always threateneth torments, never promiseth reconcilement: always appeareth rigorous, never favourable: always dreadful, never amiable: wherefore they carrying daily in their breasts and bosoms tormenting furies: which hold them day and night under dread of endless destruction: when they see continually the countenance of God against them: armed with all the weapons of his vengeance to persecute them: when they see they can take no holdfast of God's mercy, for their intolerable pride, and final apostasy against his heavenly majesty: they cannot but fear, they cannot but tremble. Now if the Devils believe there is one God: then Psal. 14. the Epicures, the Atheists, the wicked fools of the world, which say in their hearts there is no God: are worse than devils. If the devils tremble before God's presence, and throne of judgement: then are many men and women, which jest at the day of judgement, make a mock at appearing before the tribunal seat of God, to receive according to their works: worse than devils. If then hypocrites have no better faith than devils have: and it be a most absurd thing to say the devils are saved; then is it no less absurdity to say, that wicked men by like faith can be saved: seeing they are destitute of all goodness: void of all righteousness: far from all fruits of sanctification. Which thing this holy Apostle teacheth us in this place: thou believest there is one God, thou dost well: the devils also believe, and tremble. Finally then, it may here-hence appear necessary; that as men are truly justified before God through faith in Christ: so they should by their works, the lively testimonies of true faith, show themselves before men to be in deed righteous: that as inwardly with God they are made just by their belief: so outwardly with men, they might be known to be just by their deeds: that so they might add to their faith virtue: to their profession, sanctification: to their religion, holy conversation: which is the scope and drift of this Apostles doctrine. Neither is this doctrine, a doctrine, either rarely heard of, or unusiall in other places of holy Scripture: for the whole body of the Scriptures teach us, the necessity of good works and fruits of sanctification in the saints, without which all holiness, is hypocrisy: all devotion, dissimulation. And to this end, not only the Prophets in their books, but our Saviour Christ in the gospel, and the holy Apostles in their sacred writings, have moved men professing godliness, to the fruits of righteousness, lest they otherwise doing, be justly reproved for their hypocrisy. And for as much as it is not only a matter of most great account in all times, to have this godly care of bringing forth fruits of true sanctification unto God's glory: but is also the most lively testimony of our election, who are therefore called of God, that we might be Ephes. 1. irreprehensible through love: and the sure sign of our regeneration and new birth, whose chief end is to walk in good works, which God hath prepared for us; as witnesseth the Scriptures: we are the workmanship of God, Ephes. 2. created in jesus Christ, unto good works, that we should walk therein. Which thing also, Zacharie the father of S. john baptist maketh the end of our redemption: Luc. 1. we are redeemed by him from the power or hands of our enemies; that we should serve him without fear, in holiness and righteousness all the days of our life. Much more, not only might, but also aught to be spoken touching these matters; but I hope this may suffice reasonable creatures, touching the office of faith, and use or end of good works in the Saints of God. Now God, which is the fountain of all goodness, the father of all lights, the giver of all spiritual grace, the sender down of all virtues into our hearts: power down upon us that most excellent gift of unfeigned faith, without which nothing is acceptable, nothing pleasant in his sight: that, it in us working through love, and we replenished with all fruits of righteousness, and abounding in all sanctification: may thereby give infallible testimony of our justification; and in the whole course of our life, may always through righteousness and holiness, so glorify God here, that by him we may be glorified in the life to come; not through our merits, but of his only mercy, through jesus Christ our only Lord and Saviour: who with the father and the holy ghost, liveth and reigneth, one immortal, invisible and only wise God, both now and for evermore, Amen. james Chapter 2. verses 20. 21. 22. 23. 24. 25. 26. Sermon 13. Verses. 20. But wilt thou understand, O thou vain man, that the faith which is without works is dead? 21. Was not Abraham our father justified through works, when he offered up Isaac his son upon the altar? 22. Seest thou not, that faith wrought with his works? & through the works was the faith made perfect. 23. And the Scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness, and he was called the friend of God. 24. Ye see then how that of works a man is justified, and not of faith only. 25. Likewise also was not Rahab the harlot justified through works, when she had received the messengers, & sent them out another way? 26. For as the body without the spirit is dead, so faith without works is dead. In these words of the Apostle there are two things to be considered, as appeareth. Namely. 1. The other part of his confirmation, containing the 3. third argument from the example of Abraham. 20. 21. 22. & 23. 4. Fourth, from the example of Rahab. 25. 2. The conclusion of the whole discourse, 1. Made and set down vers. 24. 2. Repeated. 26. The third reason why true faith is not without good 3. Reason. works, is drawn from the example of Abraham: who had no doubt, a true and lively faith: for which cause he is Gen. 15. Rom. 4. highly praised, both of Moses the Prophet, and Paul the Apostle of Christ: yet did this great and holy Patriarch, by offering up his son Isaac, in whom the hope of his posterity, and the truth of Gods promise consisted, show what manner faith he had: not a dead, barren, and fruitless faith; but quick, lively, and plentiful in all good works, to the glory of God. For which cause he received a true testimony from Gods own mouth, and it was set down by Moses, for all posterity for evermore, that he was righteous indeed, and the friend of God. Such a faith ought every one of God's Saints to have therefore, whereby they may recete avestimonie from God & man, of their integrity, righteousness, and justification. The force of this reason is this; what manner of faith Abraham (the father of the faithful) had: such faith ought all his children, all the Saints, all that rightly believe in God, and his Son jesus Christ, for to have also: But the faith of Abraham was no shadow nor show, but a substance and soundness of faith. His faith was not in word only: but in work also: not in tongue and talk alone, but in truth and verity: not a bare, barren, fruitless faith, but a lively, working and plentiful faith: such faith therefore ought the faith of all God's Saints to be, and not dead, without works. Which thing Saint james to insinuate & give us to understand, he breaketh forth into these words, but wilt thou understand, O thou vain man, that the faith which is without works, is dead? was not Abraham our father justified through works, when he offered up Isaac his son upon the altar? Wherein first let us with Illericus, see the annotation and observation or note of Cardinal Caiatan, one of the Romish clergy, upon these words: wilt thou understand O thou vain man, that faith which is without works is Cardinal Caietane. dead? Mark reader (saith he) that James meaneth not, that faith without works is dead, because it is manifest that we are justified by faith even without works, as appeareth by infants baptised, and in old folk also, baptised, and forthwith deceasing and dying: but he meaneth faith without works, that is, faith refusing to work, is dead, vain and not able to justify. Thus even one of their own, (who would herence conclude the necessity of works in the matter of justification,) spoke that same which we all speak and defend, and for which we are wrongfully condemned of them, that faith which is not prepared to do well, when occasion is offered, but then refuseth to work, is dead and profiteth nothing: for as much as true faith worketh always (when matter, occasion, and opportunity is offered) through love, as Saint Paul avoucheth. This sense of Saint James, if the Romanistes Gal. 5. would hold, if not with us, yet with their own Cardinal, there should remain out of this place no controversy at all betwixt us and them, in the matter of justification. This foretold, the words of the Apostle are plain, the story evident, the matter manifest, therefore a brief and paraphrastial running over them may be sufficient. Wilt thou understand (saith he) o thou vain man, that faith without works is dead? Faith in men justified, destitute of works, or as Caietane saith; refusing to do well when occasion is offered, is dead indeed: for that all the Saints show forth their faith in the practice of works, and virtue. The apostle Saint james also here calleth hypocrites and men vaunting and boasting of faith, without the fruits of righteousness, empty, or vain: borrowing his similitude from barrels, or other like vessels: which the emptier they be, the more they do sound and rumble: so likewise these men, the voider they are of true faith, the more they prate and prattle thereof: the less substance they have of sound religion: the greater show and sound they give, and therefore may be well called vain, or empty. Was not Abraham our Father justified, when he offered Gen 17. Gen. 18. his son Isaac upon the Altar? was he not justified through works? Moses recordeth, that when Abraham had obtained a Son, according to the promise which was made unto him by God, both when he talked with Abraham, and gave him circumcision, the seal of the covenant, and also in the day of the destruction of Sodom and Gomorrha: he was commanded to go to the mount Gen. 22. Moriah, and there to offer up that Son, whom GOD had witnessed should be his heir: and in whom all the nations of the world should be blessed. Which thing Abraham willingly obeying, causeth his Ass to be saddled, wood to be prepared, fire, and a knife to be in a readiness: and the next morning, he, and his son, and two of his servants, took their journey towards the mount Moriah, there to offer up Isaac: Abraham a far off seeing the place, commanded his servants to stay, laid the wood upon Isaac, took the knife, and fire in his own hands, and so with his Son came to the place which the Lord appointed. Where he taketh and bindeth his son, he stretcheth out his hand for the knife to have cut his throat: This his obedience the Lord seeing, sendeth his Angel, stayeth Abraham from touching the child, and saith unto him; Now I know that thou fearest God, in that thou hast not spared thy son, for my sake. This was the work of Abraham, whereby he made manifest, and declared his lively faith: for which work S. James saith he was justified, that is, known to be just. This his faith wrought with his works, and was effectual and fruitful through his obedience: and through that work of his obedience, was his faith made perfect, declared to be sound, showed to be true, known to be lively and acceptable before God and man. Who the more he by his obedience showed his faith, the more was his faith thereby known to be perfect: not that his faith or any man's faith in this world, can be perfect and absolute 1. Cor. 13. on every part: For we have here no gift in the highest degree of perfection, which may not daily be increased: and all men must learn in humility of their Spirits, daily to pray with the most holy Apostles; Lord increase our faith. But in as much as by good works our faith Luke 17. daily riseth, and groweth to greater measure of perfection, and is daily more and more thereby confirmed, and known to be perfect: as the more often the tree bringeth forth fruit, the more plainly is it known to be good: it is called perfect. That Saint James here saith of Abraham's faith, that it was made perfect by works, we may not therence conclude, that the beginning, and first rising, and springing up of faith is from God, but the consummation and perfection thereof, from ourselves, and our own works: For what were this, but intolerable pride, in ascribing the less to God, the greater to ourselves: the beginning of good to him, the consummation and accomplishment to ourselves: to challenge and arrogate praise unto our works, and to derogate from his glory? where against the Princely Prophet David prayeth, when he saith; Not Psal. 115. unto us, o Lord, nor unto us, but unto thy name give the praise. For were the beginnings from God, but the perfection in our works; then look how much more excellent the perfection and end of every thing is, than the beginning: and the consummation of faith, than the entrance or inchoation thereof: so much more praise should belong to us, then to God himself: Which thing to desire, were great ungodliness: to attempt, were horrible pride: boldly to challenge, were not only shameful presumption, but the full measure of all iniquity. Wherefore let us learn a better profession, and ascribe all in all unto God, who both beginneth, and also maketh perfect whatsoever is perfect in us: he it is that Philip. 2 worketh in us, both to will, and also to perform, according to his good pleasure. From whom we have all 2. Cor. 3 our sufficiency, who of ourselves, as of ourselves, are not able to think a good thought, much less to make perfect any thing in ourselves: but all our sufficiency is from God, from whom every good, and every perfect james 1. gift proceedeth, as from the father of lights. So that not only the beginning of faith, but the increase and perfection thereof, is from him. For which cause as the Apostles prayed to Christ, Luke 17 (who is God, blessed for ever) for increase of saith; so S. Paul and Saint Peter, ascribing the perfection, establishment, and consummation of all things unto GOD, have therefore prayed unto God, as plainly appeareth in their Epistles; The God of peace, that brought again from Heb. 13. the dead our Lord jesus, the great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in all good works, to do his will, working in you that which is pleasant in his sight, thorough jesus Christ, to whom be praise for ever and ever, Amen. And Saint Peter; And the God of all grace, which 1. Pet. 5. hath called us unto his eternal glory by Christ jesus, after that ye have suffered a little, make you perfect, confirm strengthen, and establish you: to whom be glory for ever and ever. Thus than the beginning, continuance, and increase: yea the perfection and establishment of the very faith of Abraham, was only from God, as the cause: yet is it known to be perfect, and declared so to be, before men, through works, as the Apostle witnesseth: and the Scripture was fulfilled, when by his obedience it did clearly appear, how truly it was written of Abraham, by the Prophet Moses, that Abraham believed, and it was Gen. 15 imputed unto him for righteousness. So that his work is said in the Scripture, to have made the testimony of Moses true, clear, and evident, that Abraham believed, and that his faith to that word of promise, (that one of his own loins and bowels should be his heir) was imputed unto him for righteousness. This being the argument of Saint James, from the example of Abraham, that what faith was in him, the like aught to be in all God's Saints: and that as his faith was joined with the work of obedience to God, when occasion was ministered: so ought the faith of every one of the children of God, to be beautified, accompanied, & showed forth through good works: The conclusion is inferred; You see then how that a man is justified of works, that is, The conclusion made. proved, and known to men, to be just and righteous before God by works, and not by faith only: not of a cold, dead, bare, barren, fruitless, idle faith only: such a faith as is in words, when we say we have faith, though we have no works: Of which faith hypocrites so much glory, and make boastein vain, as of that faith which is no true faith. And this conclusion must agree in the same sense of terms, wherein the example was proposed: and the terms herein to be noted, are specially two: justified, and faith. justified, in the example proposed, signifieth to be known for just: not to be made just. Faith signifieth that bare profession, whereby in words we say we have faith, and the religion of Christ. Such faith was not in Abraham, therefore neither is any other man by such a faith reputed for righteous. And their words thus in the same and right sense taken, the conclusion is true: a man is not justified by faith only, but by works: faith only in words, maketh not men to be known for righteous among men: but faith in works and deeds. These things thus set down in the example of Abraham: 4. Reason. the fourth and last argument, which faith in gods Saints is not without works: is drawn from Rahab the vittailer, taverner, hostess, or harlot of jerico: whose example teacheth the same that Abrahams did: that the faith of God's Saints is not fruitless, or void of good works: for she also was justified through works, when she received the messengers: and sent them out another way. The story is recorded in the book of josua: wherein it is set down, that at what time as josua, by the counsel and josua 2. commandment of God, purposed the siege and sacking of jerico the City: he sent before him two men, to spy out, and to view the land, and the City: which thing coming to the ears of the King of jerico, that there were such men come to the house of Rahab: he sent to her to send him the men: she seeing that, being persuaded they were the true servants of the God of heaven & earth, and that the land should be given by God into their hands (wherein her faith consisted:) she hide the men: and told the messengers of the King, that they were gone, and so sent them away: who being gone, she came to the spies, and told them how their fear was upon the inhabitants of the land: therefore desired she them, that as she had showed them mercy, so they would show he● mercy, when the City should be destroyed. This was promised: a sign and warning was given, she sendeth them away: and so they escaped. This her fact Saint james commendeth, affirming that thereby she also was justified: even known for righteous, and declared thereby to the spies of josua, and to all Israel. The force of this place than is this: as Abraham, through bare and naked faith deserved not the praise of justice, righteousness, and justification before men: so neither did Rahab: but as Abraham having occasion thereto, showed his faith by his holy obedience: so Rahab showed the unfeignednesse of her faith, by her saving and sending away safely the messengers of Josua: and so both of them were justified before men, and in the view of the world: not by faith only, that is bare faith: but by works whereby their faith was showed and made manifest. In these two examples, all men are contained, whether jew or Gentile, whether righteous or profane and openly wicked. Abraham's example containeth all jews, and all men of virtue and godliness. Rahabs' example containeth all Gentiles, strangers from God's people, all wicked persons, which yet through the grace of GOD are planted in the Church, and made members of the body of Christ: wherein the diversity of the argument consisteth. Thus the holy Apostle culled and picked out two most diverse and unlike examples, the one of a man, the other of a woman: the one of God's people, the other of a stranger: the one of one godly, the other of one wicked: to the end that thereby he might teach men, that none, neither man nor woman, neither jew nor Gentile: neither of the people of GOD, nor stranger: neither godly, nor wicked: can be reputed or reckoned for just and righteous before GOD in deed: whose praise appeareth not in the practice of virtue and good works, by which they are showed and known for righteous before men. So that in none, what kind or condition: what people or nation, what coast or country so ever they be of, true faith can be void and destitute of works: as by these arguments now appeareth most manifest. Now the Apostle again repeateth the conclusion: The conclusion repeated. that as the body void of the soul and spirit, is dead: so faith without works is dead also. That when the soul is out of the body, the body is void of office, of action, and all things which argue life: So faith destitute of good works, showeth no duty of love: giveth no testimony of life: hath no sign or force and efficacy: profiteth not: is like a dead carcase: is but an idol or shadow of faith. And this is the conclusion. These things thus setdowne: howbeit it may plainly appear, what the drift and scope of Saint james was: only to beat down the pride of hypocrites, who bragged and boasted of faith without the fruits of justification and righteousness: and not to oppose himself against Saint Paul, who in so many places proveth that we are justified by faith without the works of the law: and thereunto allegeth the same Abraham for example of justification by faith, whom the Apostle useth for justification by works: as Rom. 4. Gal. 3. our adversaries oppose them, and set the one against the other: as if the spirit of GOD in them were divided: yet that all doubting and halting betwixt diverse opinions may be removed: all controversy which in appearance seemeth great betwixt these Apostles, may be taken away: that the controversy betwixt us and our adversaries may the better be appeased: and all occasion of abusing this place for their justification by works before GOD, secluded: there are four things diligently to be examined and discussed, wherein the whole matter consisteth. 1 What faith Saint James meaneth, when in this place he so inveigheth against it. 2 In what sense justification is to be taken in this controversy. 3 What works he meaneth, works before or after faith, when he ascribeth justification to works. 4 What manner of men and people he dealt withal, and to what persons he speaketh. 1 Touching faith: all men almost boast thereof, Faith is diverse. all men glory therein: yet the hundred thousand person scarcely knoweth aright, what true, sound, and justifying, faith meaneth: in respect whereof, and in regard that the sundry signification thereof breedeth controversy betwixt us and our adversaries, in the matter and argument of justification: therefore may we profitably consider thereof. The acceptions and significations of faith, usual and common, are chief five. 1 Is civil faith, consisting in upright dealing, and keeping touch, word and promise with men. Of which the Philosophers speak much: and M. Cicero giving the derivation of the name and word, 1. Off. saith: that faith is so called, because that is done, which is said. The Prophet David seeing faithfulness to Psal. 12. perish and decay in men, touching the trades and business of this life: complaineth thereof before GOD, Help Lord, there is not a godly man left: for the faithful are perished from the children of men: and the decay hereof jeremy lamenteth in like manner: let every one take heed of his neighbour, and trust not in any jere. 9 brother: for every brother will use deceit, and every friend will deal deceitfully. This faith, is the truth and constancy which ought to be in our deeds, and words, and the keeping of promise in matters of this life: and is therefore called civil faith, as being conversant in civil things. 2 There is also faith, which is historical: which is the knowledge and confession of the things to be true, which we read in the old or new Testament. Thus in general we call the knowledge of these things faith. The knowledge of the Articles of our belief, is called Christian faith. The knowledge of things indifferent, is called faith. The knowledge of the story, which Rom. 14. the devils themselves had, is called faith: the devils believe: they believe the story of the creation of the james 2. world, and other things therein contained: they believe the story of Christ's life, death, passion, sufferings, miracles, to be true: yet are not saved. This faith is historical, because it believeth only the story written: as they that believe the Chronicles of England, France, Ireland, Italy, Germany: that such Cities, Towns, Rivers, Mountains, are therein: have faith, and are said to give faith thereunto. To believe that Carthage was destroyed by the Romans: Numantia, by Scipio: Jerusalem by Titus and Vespasian: the Kingdom of Israel to have ended, when Shalmanaser the King of Assiria overcame them: the Kingdom 4. King. 7. of judah and Jerusalem, by Nabuchodonosor of Babel, who carried them into captivity into Babylon: that the Babylonians were subdued by the Medes and 4. King. 25. Persians: that GOD made the world: that Christ was borne of a Virgin: that he was conversant upon earth thirty years or thereabouts: that he was put to death by the malice of the jews, through the treason of Judas: that he rose again, and aftetwarde ascended: and so therein to go no further: is an historical faith, which is common to men and devils; to Turks and Christians; the godless and godly; the righteous and the wicked. 3 Sometimes faith is taken for the power which is given men, whereby they are able to work and do great miracles. That faith which there about is conversant, is called a faith miraculous: as occupied in 1. Cor. 25. doing miracles. Saint Paul so useth it, when he saith, to one is given the word of wisdom by the same spirit; to an other the word of knowledge by the same spirit; to another is given faith by the same spirit. Whereof Theophilact saith, not faith of doctrine, but faith of Theophilact. signs, which when they are wrought have power to move mountains. In which sense in the next Chapter Paul is to be 1. Cor. 13. understood, where, entreating of the faith which consisteth in working of miracles, saith; If I had faith, so that I could move mountains out of their places, and have no love: I were nothing. Which kind of faith Saint Ambrose affirmeth may be even in them Ambrose. which are wicked, and not of good conversation. Which our Saviour putteth out of doubt, when to many Mat. 7. which prophesied and wrought miracles in his name. he said: Away from me ye workers of iniquity, I know you not. This faith was even in the traitor judas, who with the rest wrought miracles, and did wonders among the children of men. This faith also, if it Luke. 10, stay in working of miracles, profiteth nothing to salvation. 4 Moreover, faith is applied to the outward pretence of men, when in words and show they seem to believe in Christ, yet are careless of the fruits of sanctification and righteousness: whereby faith is known unto the world. This is the faith of hypocrites: and therefore called hypocritical. Saint james calleth it dead, fruitless, barren. This faith beareth great sway and swinge in the world: ruleth and reigneth in the most part of men, and in the common multitude of professors: whereof the number is infinite, which profess great faith, great holiness, great religion; yet are careless to walk worthy their profession: and endeavour not to be fruitful in the works of righteousness, to the glory of GOD: therefore is their faith vain, idle, detestable and shameful in the sight of GOD. 5 The last kind of faith is Christian faith: which is a sure trust in the mercy of GOD, through the merits of Christ: undoubtinglie persuading ourselves of remission of our sins, by his righteousness: and of eternal saluavion by his passion: whereby having peace in our consciences with GOD, we rest and walk in obedience unto his commandments. Whereof the Prophet speaketh: The just shall live by faith. Abac. 2. Rom. 3. Saint Paul. We conclude, that a man is justified by faith without the works of the law. Again, being justified by faith, we have peace with GOD, through jesus Christ our Lord. To the Church of Rom. 5. Ephes. 2. Ephesus: We are saved by grace through faith: and that not of ourselves, it is the gift of GOD: neither of works, lest any should boast. And again: by Christ we have boldness and entrance with confidence, Ephes. 3. by faith in him. Of this faith Paul always speaketh, when he entreateth of justification: which we obtain only by this faith in jesus Christ. And Gen. 15. Rom. 4. Gal. 3. this is the faith whereby Abraham was justified before GOD: when it was avouched: Abraham believed, and it was imputed unto him for righteousness. And this faith is never idle in the Saints of GOD, having just occasion ministered: but it worketh through love, and hath most singular ornaments Gal. 5. and virtues joined unto it, as inseparable companions in all those that are truly justified: as invocation of GOD: grateful memory for benefits received: patience and invincible constancy under the Cross: bounteous liberality, and loving mercy towards the distressed Saints in their necessities: obedience to the word of truth, mortification of our earthly members: renovation of the spirit of our minds, with the works of sanctification, which as effects of faith, make it shine and be manifest in the sight of men. There then being many acceptions of faith: whereof speaketh this Apostle? not of the last as Paul doth: but of the second, and of the fourth. That he speaketh of the second, it appeareth: in the 19 verse, he speaketh of that Verse 19 faith which is common to men and to devils: for he sayeth: thou believest there is one God, thou dost well: the devils also believe and tremble. Now the devils have no true nor justifying faith: that were absurd to grant: for they believe not in Christ, neither hope they for mercy: but tremble in despair at the judgement of God: but their faith is, to believe there is one God: to acknowledge the things contained in the scripture of the old and new testament to be true: to confess Christ to be the son of god: but neither Messiah nor mediator for them. That he meaneth faith in the 4. sense, which is the outward presence of faith: which is rather a show & shadow, than any substance rather an imagination and conceived opinion of faith, than faith in deed: as when we say we have faith, and in words pretend it. It appeareth also out of the Apostle. For Saint James speaketh of that faith, when men Verse 14. Verse 19 say they have faith: as himself in the proposition of this place speaketh. What availeth it my brethren though a man (saith he) say he hath faith, when he hath no work? Can his faith save him? The Apostle inveigheth against a bare pretence of faith: against that faith which is in words only, which is a verbal faith. As also Saint Thomas of Aquine their angelical Doctor confesseth: S. Thomas. who expounding the similitude, in the fifteenth and sixteenth verses expressed: following the same sense of faith, saith: As liberality in words helpeth not the poor, unless meat and other necessary things be given & ministered: so neither that faith which is in words, can save us. Thus he expoundeth Saint james of verbal faith, which in words only consisteth. Seeing then Saint Paul speaketh of a true, lively, and fruitful faith, whereby we live: & james of a dead, rotten, barren faith, whereby men are counted dead: they speak of faith in diverse significations: and therefore are not contrary, neither to be opposed: neither can one and the same effect of justification before GOD, be applied unto both these kinds: yea the faith whereof Paul speaketh, justifieth before God, and the faith whereof james speaketh doth not: therefore speak they not of one kind of faith. For which cause the conclusion of Saint James cannot be meant of the faith mentioned in Saint Paul, but of another: when he saith, ye see then that a man is justified through works, and not of faith only. This faith than is the faith of devils and hypocrites, not the faith of Christians. And so the place serveth nothing at all against the doctrine, which we out of Paul preach, that we are justified by faith only, by a lively faith only. But not by a bare, dead or fruitless faith only: which with Saint james we also preach unto the world. Thus the adversaries of Upon 2. chap. ver. 15. 16. the gospel play in the word faith, and make a doubtful argument out of Saint james, from the manifold signification of faith: when they conclude, that faith only doth not justify us. 2 Now as faith is manifold, so justification, or to Double justification. Psal. 32. Rom. 4. justify, is double. There is justifying before God, which is, to be reputed as righteous: to have our sins forgiven, and our iniquities pardoned in the sight of God: which is the righteousness and justification mentioned of the prophet, and remembered of Paul: Blessed is that man whose unrighteousness is forgiven, and whose sins are covered: blessed is that man unto whom the Lord imputeth not sin. This justification is by faith, as Moses confesseth in Gen. 15. Rom. 4. Abraham: and Paul by his example proveth in the rest of the Saints: Abraham believed God, and it was counted unto him for righteousness. Of this justification Paul to the Romans, Galathians, Ephesians, Philippians, and in all other places speaketh: whensoever he affirmeth, that we are justified by faith: by which, men, only are justified before God. As there is justifying before God which is through saith: So is there justification before men: which is to be showed, declared, and known of men, to be just and righteous. And this justifying is by works, which only show forth our faith to the knowledge of men: and make it known to the world, that we are righteous and just indeed. Thus by his obedience (as, the fruits of his faith) was Abraham justified in offering his son: the offering whereof made him not righteous before God, but his faith: but it made him known to men, to have been justified before God through faith: and so he was justified before men through works. Thus to be justified by works with men, is to be showed and known for righteous: or as Saint Augustine saith; To bring to pass that one be known Of the spirit letter. c. 26. and reputed for just and righteous: as in the Gospel, the Pharisie falsely persuading himself of righteousness, sought to have justified himself: that is, brought to pass, Luke 18. that he might have been reputed for just, by fasting, paying of tithes, giving of alms, and such like works which he did. Thus the Scribes and pharisees by their pretended works, and show of godliness, by the outward appearance and actions which they did in the knowledge and sight of men: thereby before men sought to be reputed, esteemed, and reckoned for righteous: Which being done Luke 16. in singular and notable hypocrisy: our Saviour worthily and sharply inveigheth against them: Ye are they which justify yourselves before men. (How? by their works, and outward life.) But God knoweth your hearts: for that which is highly esteemed among men, is abominable in the sight of God. Seeing there is a double justifying: one before God, through faith alone; the other before men, only through works: of which kind speaketh Saint James? he speaketh of being justified before men, not before God: which thing shall appear evidently. 1 Out of the story itself: wherein it is recorded, that Gen. 22. when Abraham was ready to have slain his son, the angel of God restrained him, and held his hand, and said to Abraham; Do nothing unto him: for now I know that thou fearest God, for that for my sake thou hast not spared thine only son In that the Angel saith; now I know: So other fathers. So Dionysius Carthusianus upon 2. james. it must not be understood of the knowledge of God, as if then only he knew: but of the knowledge of men: now I know, now I make known to men: and so doth S. Augustine expound it. This Angel was God: for it is said, that for the Angel's sake he spared not his son: now I know thou fearest God, in that for my sake thou hast not spared thine only son. Godly Abraham was not ready for any Angel's sake, but for God's sake, to have offered. This angel being God, and God knowing all things from all eternity: it could not be understood of his knowledge, but of the knowledge of men: who by Abraham's obedience, whereunto he was stirred up by the commandments of God: were now assured, and certified, that he was truly righteous. Seeing then it appeareth, that the very story itself hath relation specially to the justifying: and being reputed for righteousness in the sight of men, not of God: Saint james alleging it, must speak in the same sense as the story itself doth of justification: that is, of justification before men, not before God. 2 Moreover, S. james could not say in that action that was done which long before that time was not done only, but also openly witnessed: But Abraham before God was justified before, and he had the testimony of Moses, who said; that he believed God, and that was imputed & reckoned for righteousness. Now this promise, for believing Gen. 22. whereof, he was reckoned for righteous: was made thirty years before he offered up his son. If he were righteous before God thirty years before his sacrifice: how could his sacrifice be cause of his righteousness? Then seeing james saith, that he was justified by that obedience: and he were before God justified thirty years before: then can he not be understood of justification before God: but of being justified before men. The like reason Rom. 4. from the circumstance of time S. Paul useth: Who speaking of the same righteousness of Abraham before God, saith; That he was counted for righteous before he was circumcised. But he offered up his son long after his circumcision. For when he was commanded to be circumcised, he received but the promise only, of Isaac: and afterward Gen. 17. Gen. 18. Gen. 19 Gen. 20 Gen. 22. it was repeated: and the destruction of Sodom and Gomorrha beeeing past, and he having dwelled a time in Gerar, received the promise made unto him: in the twenty chapter of Genesis it is recorded, that GOD visited Sarah; and she did bear him a Son, and they called his name Isaac. Who then being borne, growing up, and being now about thirteen years old, his father was by God commanded to offer him up in Mount Morah. By the circumstance of time Abraham being proved to have been speak of divers works. Saint Thomas, their holy Doctor, expounding those words, His faith wrought with his works: and, by the works his faith was made perfect, saith; Faith wrought through works: that is, faith whereby he was justified before, led and brought him unto the works: and by works, (namely, following faith) was his faith made perfect; that is, augmented, declared, and showed. Thus he also affirmeth, that james spoke of works Heb. 11. following faith. The author of the Epistle to the Hebrews, showing that that obedience, and sacrifice of Abraham, was a work following faith, ascribeth and apply it to faith, & saith; that Abraham by faith offered Isaac up. If therefore S. James speak of works following faith, as he must needs do, alleging this example, which as the truth is in God: & as it is also confessed, both by Thomas, and the ordinary Gloss also: then can he not speak of justification before God: for that cannot be accomplished by works following faith and justification, 4 Finally, we must diligently consider, and carefully Acts 15. Philip. 3. Gal. 3. & 5. Rom. 4. weigh, with what people, hearers and persons, these two had to deal withal. S. Paul (as appeareth in many places of the new Testament) had to do with such as persuaded men, that unless they observed the law of Moses, they could not be saved: whom he confuteth, out of the law itself, out of the Prophets, David, Abacuk, & others: out of the Gospel, and true end and use, both of it, and of the law of Moses: to which purpose he setteth down a doctrine quite contrary thereunto: that men are justified by faith in jesus Christ, without the works of the la of Moses. To the establishing of which assertion, affirmance and opinion, the Epistle to the Romans, Galathians, Ephesians, and Philippians, seemeth to have been penned and written. In process of time, this assured doctrine was wrong and wrested by some: gathering that it was not needful for such as by faith in jesus Christ were justified: to be followers of good works: but that to believe only barely, without care of holy conversation, was sufficient. Which to prevent, as S. Paul in those forenamed Epistles oftentimes joineth exhortations to manners: so S. james seeing the carnal professors greatly to abuse the gospel, to the liberty and looseness of the flesh: in this Epistle encountereth with them▪ testifying and protesting to all men, that faith in men pretending justification, without works: is but as a dead carcase. And thus he writeth not against Paul, but with him, against such as perverted his doctrine, and abused their liberty and free justification, to the wantonness of the flesh, as men now do also: who hearing justification by faith only, think themselves thereby discharged, and set at liberty from the practice of holiness: which is their error, in that they conceive not, that as we are freely justified before God through faith, without the help or respect of our works: so are we known to be just by works before men: whereby God for his mercy is glorified: and therefore aught to be performed of us. Thus Paul disputeth against those which attributed too much to works, as helping causes of salvation. Saint james reasoneth against such, as making too vile account of works, utterly neglected them. S. Paul had to do with pharisaical hypocrites, who swollen with the pride of their own works and righteousness: S. james with Epicuricall professors, who boasting themselves of their historical and bare faith and profession: refuse to bring forth the fruits of righteousness. Seeing then these two speak of divers kinds of faith; seeing they speak in divers sense of justification; seeing they speak of works diversly: and contend finally against divers persons; seeing Paul establisheth true, Christian, lively faith: S. James condemneth bare, fruitless, idle faith: Seeing Paul speaketh of our justification with God: james how we are known for righteous before men: Seeing Paul speaketh of works before faith, denying them for causes of salvation: james of works following faith, allowing them for effects and fruits thereof: Seeing Paul denieth good works to go before men, to be justified: S. james confesseth them to follow men being justified: Seeing Paul contendeth against such as too much preferred works: S. James against those which too much neglected them: therefore no controversy, but a perfect consent and harmony in their doctrine. Whereby it appeareth more clear (I hope) than the Sun at noon day, how shamelessly our adversaries abuse this place, against free justification by faith: for the establishing of works, as causes of salvation and justification with God. And thus much of faith and works; the cause and the effects, necessarily joined together in all those that are justified in jesus Christ: To whom, with the Father and the holy Ghost, three persons in Trinity, one eternal and everliving God in Unity, be rendered all praise, dominion and majesty: now and for ever. Amen. The Analysis or resolution of the third Chapter of Saint james. 3. Chapter of S. james hath three parts. 1 Is of not usurping authority to judge & censure other men rigorously. v. 1. and part of the second, wherein there are two things. 1 The exhortation itself: Brethren be not many masters. verse 1. 2 The reason thereof and it is double. 1 From the judgement of God. vers. 1. 2 From our own imbecility. ver. 2. 2 Is of refraining the tongue. From 2. ver. to 13. vers. Wherein two things are handled. Namely 1 The proposition of the place. verse. 2. and part of 3. 2 The handling & tractation, which is double: partly 1 From the profits thereof: set down in two similitudes. 3. 4. part 5. ver. 1 Of horses. 2 Of the rudder of a ship. 2 From the evils. 1 Generally: 2 part 5. v. 1. to. 6, 2 Particularly. 2. part. 6 7. to 13. 3 Is concerning gentleness meekness of wisdom: 13. to the end. In which discourse 4. things are handled 1 An exhortation to gentleness and and meekness of wisdom. v. 13. 2 An opposing of the contrary, which is contention. v. 14. 3 A distingnishing of wisdom, whereby the door and gate is shut to many evils and mischiefs. v. 15. 16. 17. 4 A reason from reward, why gentleness and meekness of wisdom is to be followed. v. 18. THE THIRD CHAP. OF S. JAMES, THE FIRST VERSE, AND PART OF THE SECOND. THE XIIII. SERMON. 1 My brethren, be not many masters, knowing that we shall receive the greater condemnation. 2 For in many things we sin all. THIS third Chapter of Saint James, as by the Analysis and resolution appeareth, containeth three places or principal matters. The first is, Let no man usurp authority ambitiously to judge and censure his brother in sharpness and rigour of judgement: in the first, and part of the second verse contained. In which there are two things to be noted. 1 The exhortation itself: My brethren, be not many masters. 2 The reasons of the exhortation: first from the judgement of GOD, secondly, from our own imbecility and weakness. who ourselves in many things offending, we ought not to be too severe and rigorous against others. The second place of this Chapter, is concerning the government and refraining of the tongue: beginning from the latter part of the second verse, and continued to the thirteenth verse hereof. In which part there are two things. 1 The proposition itself. 2 part, 2. verse. If any man sin not in his tongue, or in word, he is a perfect man, and able to bridle the whole body. 2 The tractation and handling of the matter concerning the tongue, which is double: first from the commodities of moderating the tongue: which Saint james expresseth by two similitudes: the one of horses, who are governed by the bit and cheek of the bridle. 3. v. Then by the similitude of a Ship, which is guided by the stern or rudder. 4. 5. v. Then he handleth the matter of moderating the tongue, from the evils of the tongue: which he setteth down, first generally: in the second part of the fourth verse, and in the first part of the sixth: then particularly: from the second part of the sixth verse, to the thirteenth verse, wherein he noteth three particular evils of the tongue, 1 That it defileth the whole body. 2 That it is a thing untameable, and unbridled. 3 That it is reproachful, contumelious, and given to cursed bittereesses. The third part and place is, from the thirteenth verse to the end: concerning gentleness and meekness of wisdom. In which discourse four things are touched. 1 An exhortation to meekness, verse 13. 2 The opposition of the contrary, which is contention. condemned and spoken against by the Apostle. verse 14. 3 The distinguishing of wisdom, which is either earthly, or heavenly: by the which the way to manifold mischiefs is precluded and shut up, 15. 16. and 17. verses. 4 The last is a reason drawn from reward, why the Saints of GOD should embrace and follow meekness of wisdom, verse 18. Because such as are peaceable, gentle and meek, shall in the harvest of the world, reap the fruits of righteousness, which they have sown in peace. And this is the Anatomic of this place or chapter. These words in the first, and part of the second verse of this third Chapter, concern the first part and place, which is of not usurping ambitious authority to judge and censure the brethren sharply, and rigorously: and why we should not so do, as shall appear. 1. And part of the 2, ver. 3. of S. james, being, concerning not usurping authority of condemning the brethren, contain two things. 1 An exhortation; or admonition: that the Saints of God, do not ambitiously or rigorously censure their brethren. 2 The reasons of the exhortation: which are two. 1 From God's divine judgement, which shall be the heavier over us. 2 From the imbecility and frailty of our nature, which are subject to sin as well as others. 1 Touching the exhortation itself: it teacheth us, not ambitiously as commonly men do: neither to rigorously and austerely to judge, censure and condemn our brethren. Which exhortation the Apostle inferreth under this form of speech and words: My brethren, be not many masters: that is, let not the Saints usurp authority ambitiously to judge and censure their brethren, with sharpness and rigour. Wherein, by masters are not understood such as are called to public place and office of reproving: but such as being private men, or as private men: challenge and arrogate to themselves, in the ambition of their mind: an absolute authority, as it were to judge, give sentence of, and censure their brethren, in rigour and authority of judgement. A vice and evil common to all times, and with hypocrites in Saint james his days most usual. Whose steps men in our days most nearly and narrowly following, take upon them to judge all other men, and to search, sift, boult out to the very bran, the manners, lives, actions of their brethren: altogether careless of their own offences. This evil the very heathen have condemned, counting it great folly in men, to judge of the lives of other men, which we always carry in sight, and set before us: and to be careless of ourselves: whose vices to forget, we cast always behind us. Horace the Lib. 1. Serm. num. Poet seemeth to check men in his time for this evil: for that they being purreblind in the view of themselves: would notwithstanding be so sharp of sight, and severe in judging of others. Tulli the Roman orator affirmeth, 2. Orationagainst Verris. that it is an intolerable thing for men, not only severely to judge, but sharply to reprove other men, when themselves are likewise faulty. Our Saviour Mat. 7. Christ, willing men to take heed of reproving and condemning their brethren, rashly, rigorously, ambitiously: thereby to seem holier than all others: exhorteth them not to judge, lest they be judged: neither to condemn, lest they be condemned. Not forbidding all reproof, finding of faults: condemning one another: but the ambitious hypocrisy of such, as without cause, to appear holier than other, usurp authority to judge, condemn, and censure their brethren. This thing is mere fantastical: for men ambitiously to challenge authority to judge other men at their own pleasures. For so did that proud Pharisie, who Luke 18. censured the poor Publican, even to God himself, when in his prayer to God, he said: I thank thee O God, that I am not as other men, extortioners, unjust, adulterers, or as this publican. Elephas the Themanite usurped authority over job, and rigorously condemned him job 4. as wicked. The wicked jews, whose lives were full of all hypocrisy and iniquity, challenged authority over the Gentiles; to censure and judge them at their own pleasures: Isai 65. which as singularly faulty in them, the Prophet reproveth: they say, Stand a part: come not near me, for I am holier thou thou: these are as smoke in my wrath, and a fire that burneth continually. Christ in the Gospel mueighing against the ambition Mat. 7. Luke 6. and hypocrisy of such as wink at their own horrible and heinous sins: yet are too curious to spy out, and too rigorous in condemning the faults of their brethren: crieth out against them in this manner: why seest thou a moat in thy brother's eye, and considerest not the beam in thine own eye? Saint James the holy Apostle in like manner, dissuading from the same evil, and teaching the Saints not to challenge ambitiously authority to judge their brethren, saith: My brethren, let there not be many masters: or brethren, by ye not many masters. Such have all times and ages brought forth: and our time is not void thereof. Wherein many are so austere so severe, so rigorous and sharp: as that they condemn all men, all women almost, beside themselves. A presumptuous, proud and superstitious sort of men, whom nothing pleaseth, which themselves do not: and by whom all are condemned, which dance not after their pipe: which walk not after their rules: which live not after the order of their lives. Who hunting after the opinion of holiness, and seeking the estimation and account with men, of greater preciseness than is commonly in others: too rashly in their words: too rigorously in their deeds: too ambitiously in their conventicles and assemblies: censure their brethren. Which as a thing unlawful in the Saints of God, unseemly in the servants of Christ, uncharitable in the fellow members of the same body of the Church: Saint james dissuadeth, My brethren, be not many masters. How great soever our holiness be: how singular soever our piety: how perfect soever our profession: how upright soever our conversation: how sound soever our faith be: how unblamable soever our behaviour: how ample soever our measure be: how manifold soever our graces: how large soever our talents be: how rare soever our gifts received: yet must we learn Christian humility, and show charity to the brethren, and hold fast the exhortation of the Apostle, that we be not many masters, in usurping ambitiously authority, to censure others rigorously. Thus condemneth the Apostle, that censure-like arrogancy of the proud, challenging authority to themselves to judge others as they lust: and forbiddeth, that every one should think himself a fit reformer and censurer of the life of his brethren: My brethren, be not many masters. 2 This being the exhortation, in the next place the reasons are to be considered: whereof the first is drawn from the fear of God's judgement: which shall be the sharper and heavier against them, which are too hard and severe towards others. Whereof Saint James: Brethren, be not many masters, knowing that you shall receive the greater condemnation. The force of this reason is: they which are rigorous and streight-laced towards others, shall find God severe and strait towards themselves. Whose manner is in all things to meet to men, as they have measured unto other: whether it be in cruelty Mat. 7. of deeds, or rigorousness of judgement: for that of Christ is generally true in both: what measure you meet unto others, by the same it shall be measured unto you again. And first in the cruelty of our actions we provoke God to repay us with seventy. Which thing Adonibesech Judges 1. confesseth of himself: who being taken of them, over whom judah was captain: and his hands and feet being cut off he acknowledged it the righteous judgement of God against him, for the cruelty of himself towards others: therefore he said: seventy kings having the thumbs of their hands and their feet cut off, gathered bread under my table: as I have done, so hath God rewarded me. His cruelty was punished from God by like cruelty. Samuel telleth the same tale to Agag, king of the Amalakites: when he cut his body in pieces in Gilgal, as thy 1. King 15. sword hath made women childless: so shall thy mother be childless above other women: and so he slew him, and cut him in pieces before the Lord: thus cruelty with cruelty: blood with blood, was repaid from the Lord. And this is the thing which God by his Prophet threateneth against Mount Seir, for their cruelty against Israel Ezech. 35. the people of God: therefore, as I live, saith the Lord God, I will even do according to thy wrath, and according to thine indignation and hatred, which thou hast used against them: even as thou hast dealt cruelly, even so shalt thou be cruelly handled. The Angel commendeth the righteous judgement of God, in executing the severity of his revel. 16. wrath against them, who were sharp, severe, and cruel against his people; Lord thou art just and holy, because thou hast judged these things. For they shed the blood of the Saints, and Prophets: and therefore hast thou given them blood to drink: for they are worthy. Thus have they the heavier judgement from God, whose deeds are cruel and severe toward others. Neither is this true only in the cruelty of men's deeds: but also in the rigour of their judgement against others▪ who incur so much heavier wrath and juster condemnation from God: how much the sharper they are towards their brethren in judging & censuring them: according to the apostles doctrine. Our Saviour Christ had respect and regard to this, who dissuaded men from rash, ambitious, and rigorous Matt. 7. judgement: judge not, lest you be judged: condemn not, lest you be condemned. For they incur the worthier judgement, and shall assuredly find the heavier condemnation, which offend themselves in judging and condemning their brethren. S. Paul maketh those men subject to the greater condemnation, who being themselves faulty, Rom, 2. yet ambitiously censure their brethren therefore (saith he) thou art inexcusable, O man, whosoever thou art, which condemnest: for in that thou condennest other, thou condemnest thyself. Whereby the apostle S. james dissuadeth men from usurping authority of rigorous judgement of others: My brethren, saith he, be not many masters, knowing that we shall receive the greater condemnation. By which it evidently appeareth, that how much the more rigorously we judge others: so much the heavier condemnation we heap against ourselves: but most especially being guilty of the same sins, or as great, as we rigorously condemn in our brethren. If we condemn a thief to the bottomless pit of hell (as unworthy life) yet ourselves steal, be oppressors, usurers, or extortioners of the people: if we condemn without favour or pity, the adulterous person, and yet ourselves break wedlock: if we condemn lying, and use our tongues to deceit, slander, and horrible blasphemy: if we condemn drunkenness with austere severity, yet give over ourselves to riotousness, banqueting, and faring deliciously every day: if we condemn covetousness, yet be ravished Luke 16. 1. Tim. 6. Ephes. 5. with love of money; making our gold our god; our silver our safeguard; our substance our succour: if we reprove anger in our brethren, and burn and boil in irreconciled hatred, and deadly malice of heart: if finally, we be rigorous against our brethren, and usurp ambitiously the authority to judge and condemn them: we provoke the greater wrath, we heap up the severer judgement, we receive the juster condemnation against ourselves. Which Saint james here useth as his first reason, why we should not so do; My brethren, be not many masters: knowing that we shall receive the greater condemnation. The second reason why men ought not to usurp 2. Reason. this authority over their brethren, is from the view of our own weakness, the consideration of our own condition, the facility in ourselves to fall, through natural frailty: thereof the Apostle thus: In many things we offend all: therefore we must not be too rigorous against other men: seeking, and looking rather into our own readiness to sin. Let us take the view of all states & degrees of men: Princes and people; masters and servants; fathers & children; husbands and wives; rich and poor; learned and ignorant; high and low; wise and foolish; preachers and hearers: all, all (I say) are subject to the same imbecility, and frailty of nature: in many things we fall all. Is there a body without a blemish? is there a day without a cloud? is there a man without offence? is it Prou. 24. true that Solomon saith; the righteous and just man falleth seven times a day, and riseth up again? are we not all subject to sundry infirmities, and offend in many things every one of the sons of Adam? shall not the remembrance of this our common condition, remove so great severity & rigour of judgement from us? This aught then to make us less secure, and more remiss and gentle towards the offences of the brethren. The very Heathen knew that all men are subject to H●ratius. this condition: wherefore one of their own Poets said; No man liveth without crime or sin. The continual meditation thereof, should induce us to follow gentleness, and not to use too great rigour towards others. Men fall and sin (as Lactantius hath noted) three Lib. 6. c. 13. ways: in deeds; in speeches; in thoughts and cogitations: and there is no man which doth not fall through every one of these, sundriwise. In deed men sin be they never so holy: for who is he whose life is incorrupt; whose feet have never slipped; whose whole life is clear from all Pro. 20. sin? Show him me, and I will praise him; tell me where he is, and I will honour him; let me see him, and I will worship him as a mortal god. He shallbe (in my judgement) holier than Abraham; he shallbe more renowned than Moses and Aaron; he shallbe more pure than David or Daniel; he shallbe more perfect than job the righteous; he shallbe more glorious than Paul, the elect vessel of jesus Christ: for all these in action have sinned. In words, whereof in the next place our Apostle shall speak, who offendeth not? Who, either in anger moved, or in mirth pleasant, or in pastime delighted, or by importunity of men pricked forward, hath not fallen, either to cursing, or to slander, or to swearing, or to looseness or vanity of his talk? that he hath not in respect thereof, just cause with David and Sirach, to pray to have the door of Psal. 141. Ecclus. 22. his lips kept and a seal of wisdom set before his mouth, that he offend not in his words. In thought, our falls are so many, as that it passeth the strength of man, by cogitation not to admit the thing which is either wicked in deed, or evil to utter. In so much as righteous and holy men, who abstain in many things from wicked actions: yet oftentimes (through infirmity of nature, are carried by cogitations, to evil thoughts: so that there is no man, unless he be translated (as it were) into the nature of God, who sinneth not in cogitation. So that the Apostle, in respect of these, hath here truly avouched, in many things we fall all. Which thing men considering, shall the better refrain their severity of judgement, and rigour in censuring their christian brethren. Three respects there are in men, whereby their rigour towards others should be abated. 1 To recount what in former times themselves have been. 2 To think what hereafter they may be. 3 To remember what presently they are. 1 If we consider what ourselves have been in former times, it shall mitigate greatly the severity of our judgements and rigorous censuring of our brethren. Saint Paul exhorting men to patience, and gentleness towards other, and not to be severe against their offending & weak brethren, thus reasoneth; They now are what you in former Tit. 3. times have been: call therefore to mind your former condition, and be patiented; show all meekness therefore to all men. For we ourselves were in times past unwise, disobedient, deceived: serving lusts and divers pleasures: living in maliciousness and envy, hateful, & hating one another. The recounting therefore of our former condition, must assuage the severity of our judgement, and make us more moderate toward such, as now are what we have been. We ourselves once were ignorant; we once went out of the way; we sometimes have been overtaken with natural infirmity: whereby we have committed things not convenient. Let us not severely judge, and tigorously condemn such as are subject to the common infirmities, and frailties of nature. 2 As to record our former state, shall abate our sharpness: so to think with ourselves whereunto we may fall: being compassed about always with these infirmities. S. Paul (to persuade men to show meekness, & not sharpness Gal. 6. of judgement towards such as fall through occasion) reasoneth from the frailty of our state, whereby we are subject to like falling: to which purpose he thus speaketh to the Saints of Galatia; Brethren, if a man be suddenly taken in any offence: ye which are spiritual, restore such a one in the spirit of meekness: considering thyself, lest thou also be tempted. Wherein he wisely condemneth imortunate rigour; and worthily reproveth those, which are commonly most severe judges against their brethren; when they altogether forget their own infirmity, whereby they may fall into like offences. Now there is no infirmity; no iniquity among men; final impenitency, and the sin unto death, or against the holy Ghost, excepted: whereinto, even the best men, may not fall. Which if they consider, it will easily moderate their rigour and severity against their brethren, and make them take heed, least ambitiously they usurp this authority against others. And how true it is, that even the best may fall, evident examples, and woeful experience may teach us. Who knoweth not, that lying is a sin against the ninth commandment, condemned by God and his Prophets: yet holy and faithful Abraham; godly Isaac, fell thereinto, as Gen. 12. & 26. Gen. 20. the story beareth record. Murmuring is a great sin against GOD, arguing impatiency; yet Moses was thereof guilty, as it appeareth. Idolatry seemeth to be sin in the highest degree; yet that, by Aaron, the Saint of God, was committed. Adulteterie, a grievous evil, whereof God in his law hath forewarned, Exod. 32. and in sundry people, men, and Nations, punished; Exod. 20. 2. Kings 11. yet David (the man of God) was tardy therein. To deny Christ, with execrable cursing, banning & swearing, Mat. 26. is great iniquity; yet Peter the blessed Apostle therein offended. To persecute the church, to blaspheme the truth, is horrible impiety; yet Saint Paul (the chosen vessel of God) committed both. As these examples show that the best may, because these have done, with whom none are 1. Tim. 1. now, or have been since to be compared: So daily experience convinceth the same: While we see daily before our eyes, men of far greatest excellency to fall into sundry infirmities. Out of whose falls a triple profit ensueth. 1. Thereby the glory of God, his power and mercy, is made manifest, in making them vessels of glory: who by their sins deserved his eternal displeasure: for which cause S. Paul 1. Tim. 1. crieth out; that in his conversion Christ showed all clemency. Secondly by the falls of great persons, both themselves have cause to humble themselves before god, and not wax proud of any thing: and others seeing the most excellent men subject to infirmity, are therence to be admonished of their greater infirmities: for if the great oaks of Basan, and the mighty and tall Cedars of Libanon fall: what is to be looked for of the low trees of the forest? if the righteous be hardly saved: what shall become of the wicked? 1. Pet. 4. Thirdly, all men may thereby gather the frailty of their nature: and so pray to God, when they stand, that 1. Cor. 10. they fall not. Now seeing all men are subject to this condition, that they may fall, if they be not upholden and supported by the help of God: it ought to qualify our hasty judgement, and to moderate the severity of the same against the brethren. 3 Finally, we shallbe more temperate towards other men: if we consider whereunto we are presently subject: which is the reason here urged. The conscience of our own sins, and the diligent view of our own weakness and wickedness; maketh us more gentle towards others: which men then forget, when they are too severe judges of their brethren. To this purpose Siracides exhorteth men Ecclus. 8. not to despise such, as having sinned, turn therefrom: neither to cast it in their teeth; but rather to remember, that we are all worthy of blame. When we consider our own selves, we shall see there is in us many things to be amended. This diligent consideration will make us more careful of not rigorously and rashly judging our brethren. Are we not covetous, as they are? yet are we proud and disdainful. Are we not proud? yet are we fleshly & wanton. Are we not wanton? yet are we slanderous and reproachful. Are we not reproachful? yet are we envious and malicious. What, are we not malicious? yet are we riotous and intemperate. What, are we not intemperate? yet are we prodigal and wasteful. If not prodigal, yet liars and blasphemers: if not blasphemers, yet extortioners and oppressors of our brethren: Or finally, given to these and these iniquities; so that it is as clear as the sun in his brightness, that in many things we offend all. Which who so considereth, and pondereth in equal balance: shall thereby be counterpeized, and brought to a moderate censure and judgement of the sins and lives of others: and taught effectually, not to usurp authority, rashly to judge and condemn the brethren. This I would to God our sharp censurers, and severe judgers would weigh, who give definitive and peremptory sentence of all men; who challenge a chief power, and absolute authority over all their brethren; who condemn without charity, whatsoever doth not please themselves. Would God they would but turn over the leaf, wherein their own infirmities are registered, and turn the other end of the wallet before them, to fix their sight upon their own blemishes, and blots of corruption: then would their pride be abated, their heat assuaged, their choler cooled, their judgements moderated, their arrogancy delayed and qualified: and themselves brought to a temperature: not so ambitiously to usurp and arrogate to themselves, the censuring of their brethren. Which to effect and compass in the Saints, the Apostle useth this reason also; My brethren, be not many masters, knowing that we shall receive the greater condemnation: for in many things we sin and fall all. Of our manifold fall, many are the occasions, sundry are the causes. 1 The original corruption which lieth couched in our bosoms, whereby we are led captive unto sin. 2 The snares of Satan, which he layeth to take us, and entangle us in the pitfold of iniquity. 3 The evil examples which are presented before us, whereby we are drawn to all ungodliness every day. 4 The lenity of the governors of discipline, who (according to the rule of justice) take not execution upon sin: whereby others are pricked forward to like sin. For, whereas punishment is not executed (saith Solomon) speedily, there are the hearts of men set upon mischief. Eccles. 8. Psal. 101. Therefore David saith, he would betimes destroy all the wicked of the land, that he might cut off all the workers of wickedness from the city of God. 5 Finally, the fearfulness and flattery of the Ministers of the word: who either for fear, or for favour, tell not men of their manifold offences, whereby they are occasioned sundry ways to fall. The reason of the Apostle is this: Seeing all men are subject to many falls and infirmities, therefore must they not be too severe against their brethren▪ be not many masters (saith the Apostle) knowing that we shall receive the greater condemnation▪ for in many things we offend all. Now the fall of man is double: either particular, or general. Particular, as to fall into any one sin, or more: as theft, drunkenness, adultery, murder, covetousness, usury, extortion, slander, lying, blasphemy, and the like. Into some, or many of these, even the most holy Saints have, may, and do daily fall. General falling, is when men fall Heb. 6. 1. john. 5. Mat. 12 away, not in one only sin, but generally in all: & resist the grace of God offered. This is apostasy, this is the sin unto death, this is the sin against the holy Ghost: even a general, and universal falling away from the known truth. Heb 6. & 10. 2. Pet. 2. Whereof the author to the Hebrews affirmeth, that who so doth so sin, cannot be restored by repentance. And S. Peter avoucheth, that it were better for men not to have known the truth: then after that they have known it, to fall away from the holy commandments. Thus do not the Saints fall, but only the reprobate. Of the former kind the Apostle speaketh; for all men fall particularly in many things: which we ought always to consider: that it might teach us, not to usurp authority ambitiously to censure and judge our brethren: whereunto this place and exhortation serveth; My brethren, be not many masters, for we shall receive the greater judgement: for in many things we offend or fall all. Whereas Saint James willeth, that we be not many masters: doth it take away the authority of masters over their servants? No assuredly: for than would neither S. Paul so carefully, nor Saint Peter so diligently, have given precepts concerning obedience of servants to their masters. Saint Paul exhorteth servants to be subject to their 2. Tit. Ephes. 6. masters, and to please them in all things; to be obedient to them which are their masters according to the flesh, with fear and trembling, in singleness of mind, as unto the 1. Tim. 6. Lord. In another place in this wise he counseleth them; Let as many servants as are under the yoke, count their 1. Pet. 2 masters worthy all honour: that the name of God, and his doctrine be not evil spoken of. To whom Saint Peter subscribeth: Servants (saith he) be subject to your masters with all fear: not only to the good and courteous, but also to the froward. Seeing these Apostles have enjoined this obedience to servants towards their masters; and the same spirit spoke in them, and in james our Apostle: it followeth then, that the authority of masters is not here abandoned. If we must not be many masters, neither be judges over our brethren; shall we think that power is taken away hereby from Princes, judges, and magistrates, over their Subjects, and such as are under them? Neither. For than would not the Scriptures teach what magistrates should be in common wealths, neither enjoin obedience to be performed unto them. Moses being wearied with the government of the whole people of Israel, Exod. 18. is taught by Jethro his father in law, the priest of Midian, to choose more offiicers and governors under him, whose qualities are four. Men they must be, 1 of courage: 2 fearing God: 3 dealing truly: 4 hating covetousness. Moses according to this counsel ordained Deut. 1. & 16. officers and judges over the people, taught them their duties, and set down the qualities in them required. To whom obedience by the law of God is to be performed. Exod 20. Which God contained in the fourth commandment: where it is said, honour thy father and thy mother: not only the parents of our bodies, but the parents and fathers of the country, which are princes and magistrates in common wealths. This obedience he requireth, when he giveth them authority to determine causes, and willeth Exod. 22. men to stand to their verdict. Our Saviour Christ taught the same by his own example, who in token of civil Matt. 17. subjection paid tribute to Caesar. And afterward being tempted by the Scribes and Herodians, and demanded Matt. 22. the question, whether it were lawful to give tribute to Caesar or no? answered them in this wise: Give to Caesar that which belongeth to Caesar, and to God, that which belongeth unto God. S. Paul by Christ's spirit taught, willeth every soul to be subject to higher powers, because Rom. 13. their power is from God. Finally. S. Peter exhorteth all men to submit themselves to all manner humane ordinance 1. Pet. 2. for the Lords sake. The sovereignty of the prince over the people: the correcting, controlling, and judging of the magistrate and civil officer of the transgressing, and offending persons, is not hereby removed. What if we may not be many masters: shall we think that men are here-hence forbidden, to profess themselves teachers and masters, to inform others in humane arts, liberal sciences & faculties belonging to this life? No doubt we may not so think: for thus to profess is lawful. If we may not be many masters, shall we suppose that the office of preaching and reproving, judging and condemning out of the word of God is forbidden? No, for it is a thing of all others most necessary. Without which men would run on headlong into all sin. Saint Ambrose therefore saith: he that sinneth, so long as he is Upon the 5. chap. Ephe. not reproved, seemeth to himself not to sin: and vices grow into manners, and are received in stead of virtue. The rebuking of sin, is a bridle and bit to restrain others from the like iniquity. Which when Saint Paul considered, he willeth Timothy to rebuke such openly, as openly offended, that others thereby might fear. S. Gregory 1. Tim. 5. saith, that when men sin, others knowing thereof: they must also be rebuked in the sight and knowledge Lib. 13. in job. cap. 4. of others: lest if the preacher hold his peace, and be silent, he thereby seem to allow of sin: and that grow into example, which the tongue of the minister cutteth not off. And as the offences of men give encouragement to others, when they are not reproved: so being corrected and reproved, others are restrained: yea, reprehensions out of the word bring life: as Solomon affirmeth: corrections Pro. 6. for instruction are the way of life. Wherefore commending the most excellent use of reprehension, by the word of god: he avoucheth, that the instruction of a wise man, is as Pro. 13. the well spring of life, to turn away from the snares of death. Seeing therefore common reprehension of the ministers of God is the bridle and stay from sin, and the way whereby we come to life: and bringeth singular profit unto men, it is not to be thought that the Apostle here condemneth it, which both the Prophets, and the Apostles also have oftentimes used. Neither doth this place take away, the names and titles of men: the honour unto men in place of honour and dignity, due: See 1. Pet. 5. verse 3. Finally, seeing we are forewarned not to be many masters, shall we think that private reprehension, private exhortation, private admonition is forbidden? If it were so, why would our Saviour, that one man should Mat. 18. tell another of his fault privately, for reconciliation? Why doth Siracides exhort men, to tell their neighbours their Ecclus. 19 offences, that if they have done them, they do them no more? Why doth God will that every man should Levit. 19 Heb. 3. Col. 1. friendly reprove his brother? Why doth Saint Paul exhort us to admonish one another, and provoke one another to virtue, by instruction and exhortatien? None then of these are here condemned: but we are admonished to surcease from that maisterlike and proud finding fault with others, when ambitiously we usurp authority to judge and condemn: to censure and give sentence of our brethren, without charity, rigorously: without pity, severely: without due regard of common imbecility, austerely. Which thing in this place condemning, Saint James giveth this exhortation: My brethren, be not many masters: knowing that we shall receive the greater condemnation: for in many things we fall all. And thus much concerning the first place. God for his mercy sake grant us true humility of heart, that we humbling ourselves before the mercy seat of God, may show like love one toward another: that we being not too rigorous towards other men, may have regard of our own imbecility and weakness of nature: that we in true love supporting one another, may be are one another's burden, and so fulfil the law of Christ: who died for our sins, and rose again for our righteousness: to whom with the father, and the holy Ghost, be all praise, dominion, and majesty, now and for evermore. Amen. james Chap. 3. verses 2. 3. 4. 5. 6. 7. 8. 9 10. 11. 12. Sermon 15. 2 If a man sin not in word, he is a perfect man, and able to bridle all the body. 3 Behold, we put bits into the horses mouths, that they should obey us, and we turn about all their body. 4 Behold also the ships, which though they be great, & are driven of fierce winds, yet are they turned about with a very small rudder whither soever the governor will. 5 Even so the tongue is a little member also, and boasteth great things: behold how great a matter a little fire kindleth. 6 And the tongue is fire, even a world of wickedness: so is the tongue set among our members, etc. To the thirteenth verse. HErein, from the second, or latter part The second place & part. of the second verse, to the end of the twelft, is the second part of this chapter contained, which is touching the moderation and bridling of the tongue. In the second part hereof are two things noted and set down. 1 The proposition or state of the place: 2 part v. 2. that man which offendeth not, ne falleth in his words, is perfect, and able to rule the whole body. 2 The handling thereof, which is double. 1 From the profits of a bridled tongue: set forth in two comparisons or similitudes. whereof 1 Is of horses, checked with the bridle. 3. verse. 2 Of ships governed by the rudder. verse 4. 2 From the evils of an eviltongue, two ways: namely 1 Generally: therefore it is called. 1 A fire. ver. 5. 2 A world of wickedness. ver. 6. 2 Particularly by 3. effects: namely, 1 Hurt to the whole body. 2. pa. v. 6 2 Vnbridelednes. v. 7. 8 3 Reprochfulnes. 9 10. 11. 12. Hereof to come to the first member, the proposition: The proposition. that man which falleth not in his tongue, is a perfect man, and able to bridle the whole body: it seemeth to have a necessary coherence, and a fit dependence with the former words of the Apostle. S. james hath said: that in many things we fall all. Seeing then there are so many falls in the life of man: & men most easily of all things fall in their tongues and lips: than which to govern and keep from falling, there is nothing more difficult: therefore after that he had affirmed that in many things we all offend: to give a caveat against that mischief whereunto man is most subject, The falling in words: Saint James teacheth in the second place, that he is a rare and most perfect man, and able to bridle all the body, which offendeth not in tongue. Not that there is any which attaineth unto this perfection: but thereby is showed how truly it was said before, in many things we offend all. And most chief by that slippery member of the tongue: wherein who so sinneth not, is perfect. Whereby the Apostle insinuateth unto us, that the Saints and servants of God, whose chief care is not willingly to fall: must have a special regard to their tongues, be wary and chary over their lips, circumspect and careful to keep the door of their mouths: Wherein, of all men, is most easily offence committed. So that to bridle our tongues, to moderate our mouths: to keep our lips, to guide our words with discretion; is a rare point of perfection, and a great step to excellent virtue. How good a thing, how great perfection, how rare a virtue it is, not to stumble in the tongue: neither to offend in word, Sirach perceived, when he pronounceth Ecclus. 14. him blessed, which hath not offended in the words of his mouth: when he avoucheth, that the man which Ecclus. 19 refraineth his tongue, is able to live with a disordered and troublesome man, (which is a great matter) and that he which hateth babbling, shall have less evil. Which thing to do, he reputeth as a point of perfect wisdom, and the contrary a sign of doting folly: wherefore he sayeth: A wise man will hold his tongue, till he have opportunity: but a fool and trifler, regardeth no Ecclus. 20. time. To refrain and bridle the tongue, is singular perfection: to launch and lavish out words lewdly, is condemnable Prou. 17. folly. For a man of wisdom, saith Solomon, spareth his words, and he that understandeth, is of an excellent spirit. Saint Paul exhorting the Saints of ●phe. 4. God, to grow to all perfection in Christian virtue and love: as a point and part of this perfection, commendeth the moderation of the tongue: by teaching them to abstain from all corrupt speech and communication, that none such proceed out of their mouths, but that which is good and gracious, and bringeth profit unto the hearers. And more particularly entreating of the Ephe. 5. same matter not long after, that the Saints in works and words might be blameless before the Lord: he adviseth them, that neither fornication, neither covetousness be once named among them, as it becometh Saints: neither filthiness, neither foolish talking, neither jesting, which are not comely, but rather giving of thanks. The very heathen, seeing by the very light of nature, how excellent a thing it is, and of how great perfection wisely to govern the tongue: have commended moderation and silence, as a crown of glory: babbling and prating, unbridled and disordered garrulity have they condemned, as a great mischief among men. Euripides the Poet therefore said wisely: comely silence is the crown of a man: but prattling and much Euripides. speech hath never good in it. Yea is hurtful to conversation and City. Faustus saith, that as there is nothing Pastus. better than a bridled tongue: so is there nothing worse than a tongue ungoverned, which always beareth dangerous and deadly poison, with sweet honey. Zeno reckoning Zeno. it a singular point of perfection, to guide his tongue: absented himself therefore from banquets, lest through wine, and the provocation of other men: he might happily have fallen in his talk. One of the Philosophers, whether this or another, I now remember not: counting it a most rare thing to keep silence, and refrain the tongue, that a man fall not therein: being asked of certain Legates, what they should say of him to their master and King, answered: that he was a man, which could keep silence. Cato the wise man sayeth, that he is next unto GOD, that with reason can rule his tongue: whereunto Cato. the Apostle in his proposition here subscribing, affirmeth: that that man is perfect which falleth not in word. Therefore Pambus as it is in the tripartite history, lib. 8. cap. 1. being desirous to learn a Psalm, and hearing the first verse of the 39 Psalm, where the Prophet sayeth, I thought I would take heed to my ways, that I offend not with my tongue: would hear no more, saying, If I can in deed perform this: this one verse is sufficient. And when he which had taught him that verse, blamed him that in six months he came not unto him: he answered that in deed he had not fulfilled that verse. And living long after, being demanded of a familiar friend if he had learned his verse: he answered, hardly (saith he) have I fulfilled it in forty and nine years. It is a thing worthy praise, in anger to keep our hands from fight: in hatred to withhold our feet from shedding of blood: in abundance of delicate fare, to bridle our affections and appetites from riotous lust: in company of lewd women, to keep ourselves from carnal desire: in plenty of wealth: to refrain from covetousness: in great prosperity to be far from pride: but the falling by the tongue, being so easy, & the way thereof so slippery: not to fall in tongue and words, is a virtue so rare: a thing so seldom seen: as that Sirach counteth Ecclus. 19 it most marvelous, when he saith: Who is he that falleth not in his tongue? And Saint james esteemeth it as great perfection, when he saith, He that falleth not in his tongue and word, is a perfect man, and able to bridle all the body: which is the proposition and state of this second place. 2 The proposition premised and set down before: in the next place followeth the tractation or handling thereof, The handling or tractation. which is double. 1 From the profits of the bridled tongue. 2 From the evils of the unbridled tongue. 1 From the profits and commodities of bridled tongues: great good, and singular profit groweth and riseth unto men by moderation of the tongue, and no small matters are compassed and brought to pass thereby: as by the two similitudes and comparisons of the Apostle here, appeareth. For to show what great matters may be done by moderation of tongue, the Apostle compareth in to the bridle or bit of an horse. Like as the bit is but a little thing in comparison of an horse, yet it guideth and ruleth the strongest horse that is, and maketh him follow the will of the rider: Even so, the tongue is but a small matter in the body of man, yet it (being governed with discretion) governeth the whole body. We put bits (saith Saint james) into the mouths of horses, that they should obey us, and thereby we turn about their whole body. Which comparison (it may be) he borrowed out of the Prophet David: who exhorteth men not to be like horses and mules, which have no understanding. Psal. 32. whose mouths we bind and hold with bit and bridle, lest they fall upon us. By both which places it appeareth, that horses are guided by the bit and bridle, at the pleasure of the rider. Hereby the horse is taught to run, and to stay; to turn, and to wind; to leap, and to fling out; to stand up, and karere; to scour out; to retire, & give back; and what else soever the valiant warrior, or skilful rider lusteth: yet is there not a stronger beast almost, than the sturdy steed. Notwithstanding his great strength, he is turned and tossed with the bit, at the pleasure of the rider. The bit being little, in comparison of the horse, prevaileth so greatly. Even so the tongue, a small part, and one of the least of all our boidly members, guideth the whole body to good or to evil: being moderated by reason, than it profiteth (no doubt) greatly. This when Theophrastus the Theophrastus. famous philosopher considered, he said not amiss; That it were better trusting to an untamed and an unbridled horse, then to an unbridled tongue: for the danger of the horse (by not meddling with him) may be prevented: but because we carry our unbridled tongues always about us, the peril and danger thereof cannot be avoided. The other similitude is from the stern, or rudder of the ship. Behold the ships also, although they be great, and driven with fierce winds, yet are they turned about with a small rudder, whethersoever the governor lusteth. The rudder is but a small piece of wood, in respect of the whole ship, yet it turneth the greatest ship that is, whethersoever the master pleaseth: to avoid dangerous rocks, sinking sands, and other perils, of sea and waters, and to bring it to the desired haven whereunto they bend their journey. So the tongue is a little member, yet (ruled by reason) it guideth the body, and keepeth it from falling into sundry mischiefs, whereunto otherwise we are endangered. It is little, and small, among other members of the body: yet it boasteth great things, and is effectual and of force to compass, or at least attempt great matters. Wherefore, what the bit in the horse mouth, is to the governing of his whole body: and the rudder of the ship to keep it from dangers: to turn it, to wind it, to direct it in all points as shall seem best unto the master: even the same is a moderate tongue to the rule of the whole body. If thou draw and pluck in the bridle, thou restrainest: if thou give the head, unbridled horses will endanger thee: if thou hold wisely the rudder, thou mayst sail in safety: if thou let it go as it will, the winds take hold of the ship, and carry it into peril: if thou pluck the reigns of the tongue, thou restrainest it: if thou give liberty to the tongue, it will bring thee to destruction: if thou hold thy tongue with wisdom and reason, thou livest in security: if thou let it run at randonne, thou shalt be plunged into unrecoverable danger. Thus by these two familiar similitudes of horses and ships; the one by the bit, the other by the rudder governed and directed; the Apostle plainly setteth down, what profit and benefit redoundeth by the moderating of the tongue, unto men: which is the first part of the handling of this matter. These two similitudes, in the third, fourth, and part of the fifth, were contained, set down to show the profit The 2. part of the handling. of moderating our tongues. In the other part of the fifth verss, and in the other verses to the fifteenth, the Apostle setteth down the other part of the treatise, and handling of this matter: namely, how good a thing it is, to bridle and moderate our tongues; from the evils and inconveniences which follow the unbridled tongue. For as the profit of moderating our tongues is great: so contrariwise the discommodities of the untamed tongue, and unbridled mouth, are many. Which thing he showeth: first generally, then particularly. Generally, the evils and discommodities of an evil tongue, are set down by two comparisons. First the untamed tongue is like fire: a little fire is able to destroy much matter: the tongue being little, yet doth great mischief. A coal, yea a spark of fire, oftentimes hath raised great flames, whereby whole houses, villages, towns and cities, woods, fields and forests, have been devoured. Costly buildings, gorgeous houses, goodly cities, large kingdoms, huge countries, ample wildernesses, and pleasant forests, by a little fire may be subdued, and brought to nothing: So the tongue is a fire, which destroyeth and wasteth the greatest matters. One word of the tongue hath kindled fire of hatred in men's hearts, which until death, hath never been extinct and put out: yea, it hath caused so great a flame, as hath destroyed many people, and burnt up many Nations▪ so that with S, james we may worthily compare it to fire. Which to signify, it may be that God almighty hath made it of form, colour, and fashion, like unto a fire. The tongue is sharp, round and small at the tip, or top: but greater, wider, and broader downward: So fire, upward is sharp, small, round: but greater, larger, and broader downward: So that the upper end of the flame is sharp; but the nearer we go to the matter whereon it feedeth, or burneth; the larger, wider, and greater, is the flame and fire. Wherefore, in shape and form, the tongue is like fire. The tongue in colour is reddish: so is the colour of the fire: so that therein they agree together. The fire is swift, and runneth speedily, sending out flames, now this way, now that way: So the tongue runneth and rouleth this way and that way: is swift also and nimble, sending out sound far and near; and therefore not unlike unto fire: so that for many like respects it may not amiss be compared unto fire. Now as it is compared unto fire, so is it called a world of wickedness. It is a sea of sin, a pit of vice, without bottom, a mass of mischief, & the original or instrumental cause of manifold evils: so that very heathen poets and persons, have confessed it the cause of all evil, as the Poet Menander did. Menander. It is a world of wickedness, because most mischiefs, and greatest sins among men, by unbridled and wicked tongues are determined, attempted, and performed. By the tongue thieves confer together, talk and determine of robberies: manquellers and murderers by their tongues raise up brawlings, the causes (oftentimes) of cruel murder. By their tongues adulterous and lechearous persons, first tempt the chastity of others, and with their words agree upon the wickedness. By the tongue, lying, dissembling, flattery, and counterfeiting, is committed. By the tongue, slander, backbiting, swearing, blasphemy and perjury, is uttered. By the tongue, false sentence is pronounced, either to the condemning of the righteous, or absolving of the wicked: both which are abominable before the Lord. By the tongue, men are led into error through false doctrine: drawn to wickedness Pro. 17. by lewd council. Through the tongue, by false reports, private men and princes, kingdoms and countries, towns and cities, societies and families are set at variance. By the tongue, familiars and friends have been set at daggers drawing, and their quarrels thereby have ended in blood. By the tongue, quarrels are picked, contentions See Basil in Psal. 33. fol. 85. pag. 2. caused, brawlings grown, to the great hurt of private states, and the marvelous hurt and disturbance of of weals public. With filthiness of speech it corrupteth: with dissembling and flattery it deceiveth: with lying and cogging it beguileth: with false reports it slayeth: with slanders it defameth: with vain swearing it blasphemeth: with enticing it inveigleth: with smoothness of talk it enforceth: yea almost every wickedness among the children Ecclus. 28. of men, is either determined, attempted, executed, or finished by the tongue. Insomuch that Sirach having great experience, falleth into a large discourse of those evils which come of the wicked tongue: as, that it hath destroyed many which were at peace; that it hath disquieted many, and driven them from nation to nation; that it hath broken down strong cities, and overthrown the houses of great men, abated the strength of the people, and been the decay of mighty nations; that it hath cast down many virtuous women, and rob them of their labours; that it causeth, that such as hearken unto it, shall never rest and live quietly; that it striketh deeper than any rod, and devoureth more than the sword of the enemy, and such like. All which, and the like mischiefs, the Apostle in general speech containing, calleth it a world of wickedness. And thus by these two comparisons the apostle showeth the great discommodities of tongues unbridled in general. Now, as generally the unbridled tongue causeth great evils, and ministereth matter of great mischief among men: So particularly, the discommodities of untamed tongues are three. 1 The evil tongue defileth the whole body. 2 It is untameable. 3 It is given to slander, and reproach of the brethren. Which are three great evils. 1 It is said to be so set among the members, that it defileth the whole body, and setteth on fire the course of nature, and is set on fire of hell. How great an evil is this? That it defileth the whole body, it appeareth: Our Mat. 15. Saviour Christ disputing against the curious Scribes and pharisees, who in greater curiousness, and superstitious observation of ceremonies, then for any sound godliness, sound fault with the disciples for not washing their hands before meat, according to the traditions of the Elders, testifieth unto them, that the meats which they eat with unwashed hands, corrupted and defiled them not; but the things which came out of their mouths: as, false testimonies, slanders, and such like. Things therefore framed in the heart, and uttered by the tongue, defile the lives of men. Saint Paul condescendeth hereunto, when he affirmeth, that evil words corrupt good manners. Neither are 1. Cor. 15. evil speeches and tongues, the ways and means only to corrupt the whole life of man: but also they witness the corruption of the heart: which is the fountain of all our actions. For the tongue speaketh from the hart, and by our talk our hearts are discerned: insomuch, that we Mat. 12. shallbe either justified, or condemned, by our words and speeches. Saint Augustine, to the brethren in the wilderness confesseth 3. Ad fratres in erimo. the same; avouching, that what manner of man one is in his hart: such speech he hath in his mouth. Saint Ambrose upon the words of Paul; Let no corrupt speech Upon 4. Ephes. proceed from you, writeth thus; What profiteth it a man to have a clean life, and a filthy mouth, seeing our Saviour saith; By our words we shallbe saved, and by our words we shallbe condemned: Neither is it credible, that he liveth well, which speaketh wickedly: insinuating that the filthy tongue doth defile the whole life of man: and so (no doubt) defileth the whole body. It filleth our lives with lyings, slanders and blasphemy: it pricketh us forward to adulteries, murder, and all wickedness: it stirreth us up to all mischief, so that it is true which Solomon affirmeth; Pro. 10. In many words there cannot be wanting wickedness, and he that keepeth his tongue, is wise. Hereby the whole life of man is corrupted, and the wicked tongue leadeth unto mischief, and the lewd speeches of wicked and ungodly persons, draw men forward to manifold fins, whereby their whole lives are polluted and defiled. Neither that only, but it setteth on fire the course of nature, able to pervert the order of things; enough to set the whole world a burning; sufficient to stain the whole conversation of man, by the wickedness thereof: then the which there is neither any thing sharper to pierce, neither any thing hotter to burn or set on fire, than a venomous and wicked tongue. Therefore the princely prophet Psal. 120. David speaking of the inevitable, and incurable mischief of the evil tongue, saith; It is as the sharp arrows of a mighty man, and as the coals of juniper. Where the man of God compareth the tongue to darts cast, or to arrows shot of men most mighty, which stick deeper: and to the coals of juniper, which, both burn sooner, and keep fire longer. Such is the force of the viperous tongue, as it setteth on fire the course of nature, and itself is set on fire of hell: the devil himself kindleth it, Satan himself (for whom hell fire is prepared) being both a liar and a slanderer from the beginning: useth the tongue oftentimes as his instrument: and blowing it with the bellows of all mischief, sendeth flame thereinto, whereby it burneth to great destruction: as he set on fire the tongue of the serpent to deceive the woman: then Mat. 25. the woman's tongue to deceive the man: so setteth he on fire the tongues of all wicked persons, whereby great coals of wickedness are kindled: And this is the first particular evil which is of the tongue. 2 As the tongue defileth the whole body, and setteth on fire the course of nature, itself set on fire of hell: So is it a thing untameable, and untractable. For whereas the whole nature of beasts, and of birds, and of creeping things, and things of the sea, is tamed of the nature of man: yet the tongue cannot be tamed: It is an unruly thing, full of deadly poison: more unruly than the beasts of the field; more untameable than the birds of the air; more untractable than the venomous serpents; more slippery, and more suddenly gone then the fishes of the seas, and waters; more hardly governed then any other creature: for all these are tamed and made mild and meek by man's wisdom, practice, diligence, use and labour: But of all creatures the tongue is most disordered, and untameable. And for beasts, though they be most cruel, savage, and untractable by nature: yet by practice, use, industry & labour, are they tamed. Bears, Panthers & Leopards, Wolves, Tigers and Lions: insomuch that some of the Roman Emperors have had of these beasts to run, and draw in their chariots and coaches. Other princes have Lions made so tame, that they might play with them as with spaniels, whelps, or beagels. The Tiger which was sent from India, to Anastasius the Prince, was made meek and tame in like manner. Birds, and Fowls of the air are made tame by like manner. The crow, the raven, the hawk, the pheasant, the eagle, the vulture, the parrot, the pigeon, and innumerable the like; are so tamed, as that they will sit on fist, eat at hand, come at the lure of him that keepeth them. Serpents, adders, snakes, and creeping things have been tamed: the aspis, and venomous serpent in Africa, whose sting is incurable, hath been so tamed by a certain householder, as that he came daily out of his cave and den, to take meat at his table. Snakes have been so meekened, as that men have carried them without danger in their bosoms. The fishes of the waters have been so tamed, as that the Dolphin hath been familiar, to acknowledge him that well deserved: the carp, the Tench, and such fishes, are made so tame, as to be ready to receive meat at the hands of their masters, as some men have reported. Thus the beasts of the field, the birds of the air, the serpents of the earth, the fishes of the waters, are tamed, by the travel, use, and industry of man: though by nature they were not familiar, yet use and custom, travel and labour hath won it. But the tongue, more untameable and untractable than these are, cannot be governed nor made tame by man: being more barbarous than beasts; more wild than birds; more untractable than serpents; more insensible than fishes of the seas and waters: more cruel than lions: more hurtful than bears: more biting then wolves: more bitter than tigers: more fierce than leopards: for of all these, and the like, some at sometimes have been tamed: but the tongue is a thing most untameable. Either because no man is able to tame the wicked tongue of another: for speak some men or women fair, or deal with them roughly: entreat them gently, or handle them sharply: pray them daily: or strike them continually: thou shalt remove life and breath sooner out of their bodies, than speech from their tongues, or make them silent: Either because no man is so perfect, as can keep his tongue at all times, but that therein sometimes he offendeth. Thus is the tongue an untameable creature, an unruly evil. That it is called an unruly evil: men must not therefore give it all scope, to do and speak what it list, because it is untameable, and unruly: but look how much more unruly it is: so much more ought it to be restrained: & seeing it is a thing that passeth our strength, either sometimes to tame the tongues of others, either always to bridle our own tongues: therefore ought we more earnestly to pray to GOD to guide our Psal. 51. Psal. 141. Ecclus. 22. Psal. 140. etc. mouths, and to rule our lips to his honour: and also to keep the tongues of other men, that we suffer no evil thereby. Now the evil tongue, is not only unruly, but full of deadly poison also, and greatly infecteth the children Psal. 140. of men, and cannot be prevented. Which the princely Prophet David viewing: and marking carefully the deadly hurt which by wicked tongues are done unto men: compareth them to Adder's poison: affirming that Adder's poison is under the lips of the ungodly. For look what poison and venom is in venomous things: as the Scorpion, Crocodell, Basilisk, Adder, and venomous Serpents: in plants, herbs, roots, as in Cicuta, which being like the Hemlock, by extreemnesse of cold killeth: which the Athenians used in executing punishments upon men: And Photion was made to drink that, and so perished: being envied of his unkind Countrymen the Athenians. And it may be that the same poison was the end of famous Socrates: who being envied for his virtue, and glory of those Socrates. which were then in chief authority: was accused by Anytus, Melissus the Poet, and Lycon the otator, for speaking against their idol gods, and so drunk poison, and died. Or look what venom is in Aconitum, Long-wort the root whereof maketh sneezing powder in black Poppy, which killeth by sleep: or in coloquintida, or wild Gourds, which slayeth a man by vehement and overgreat purging: what deadly hurt is in any of these, or the like: no less is in a venomous and wicked tongue: so that the Prophet by his experience could say truly: that the venom of Aspis was under their Psal. 140. James. 3. lips. And Saint James by his knowledge: that the wicked tongue of man, is full of deadly poison: as lies, blasphemy, false doctrine, heresy, error, deceit, flattery, false accusations, evil reports, slanders, contumelies, filthy talk, and infinite the like, whereby the souls of men are often poisoned and venomed to death: and the poison thereof is most dangerous, and more infective than any poison. For the poison of the Scorpion is only such, as hurteth them alone whom he striketh with the tip of his tail: the Viper infecteth none, but such as he biteth with his venomous teeth: the Crocodile and Basilisk killeth none, but such as they reach and fetch of, either with the sharpness of their sight, or the strength of their breath. Venomous roots, herbs, plants, infect none, but those which either touch, taste, smell, or handle some of them: But the tongue stingeth and striketh: infecteth and poisoneth: killeth and destroyeth, at hand and far off: at home and abroad: by sea, and by land: in time of peace, & in time of war: our friends, and our foes:: such as meddle not, as well as such as meddle: such as have not to do, as such as have to do with it. so that no place is so far in distance: no love so near by friendship: no man so bound by duty: no one so dear by good desert: whom the poisoned tongues of the wicked, do not, or hath not molested. Thus for the untameablenesse, unruliness, and hurtfulness, is the tongue most dangerous: and this is the second evil in particular of the tongue, wherefore it ought to be restrained, the untamable cruelty, with deadly venomousnesse therein Psal. 50. contained. 3 The last and third particular evil here, is that it is reproachful and slanderous: given to cursed bitterness: therewith we bless God, and curse, backebite, and slander our brethren: therefore it must be refrained. And this is an evil even in those which pretend greatest godliness: who pretend they serve, love, fear, and worship God: bless, praise, and magnify him: yet do they curse, reproach, slander and revile their brethren, which can not be. For no man can bless and praise God aright, and yet curse and speak evil of his neighbour. For that blessing and praising God, is rather a cursing, in that that it proceedeth from an evil and slanderous person whom God hateth, and of whom he denieth, so much as to be named. Which thing he proveth by two reasons. 1 No man can give glory to God, and praise him in his creatures: and yet revile, curse, reproach man, the chiefest of the creatures of God on earth, framed and fashioned in the chief part of him, in the soul, to the very resemblance and image of God himself, as Moses recordeth. Gene. 1. 2. This image is, 1 in the soul, which is spiritual, heavenly, and immortal as God is: betwixt our souls, and God's substance, albeit the inequality be infinite: yet is there a resemblance of God in us. 2 This image is in sanctification and holiness, whereinto as first we were created: so again by Christ are we restored. The first is common to all men: the second is proper to the saints. Ephe. 4. 2. Being made to the image and likeness of God: of all the creatures on earth most excellent: little inferior to the Angels themselves, being divine natures and substances: Who so speaketh evil of him, curseth and revileth him, so excellent a work of God: how can he reverence, honour, bless, and glorify GOD, the maker, creator, and woorkemaister of man? The ignominy and reproach done to man, redoundeth unto GOD: to whose likeness man is created. Whereby it is evidently apparent, that no man can rightly bless God, who curseth or slandereth man. Which Saint James noteth, when he reasoneth from things unpossible: therewith bless we God even the father, and therewith curse we men, which are made after the similitude of God. If God then be blessed in his creatures, as David saith, God is faithful in all his sayings, and to be blessed in all his works: and man the most excellent of all God's creatures upon the universal face of the earth, only Psal. 145. of all creatures made unto the image of God: then can not a man honour God himself, which useth cursed speech and bitterness unto man. Let all men and women here-hence learn an infallible truth, a resolute conclusion, a singular point of wisdom: that they pretend God's Religion in vain, that they honour not, worship not, serve not, bless not, ne yet glorify GOD aright, so long as they are given to cursed speaking, reproachful slander, bitter backbiting one of another. This David the princely Prophet weighing, excludeth from the lords Tabernacle, from the holy hill of Psal. 15. GOD, as hypocrites, all such as pretend service to God, yet give themselves to slandering their brethren. And almighty God himself protesteth to the wicked, that it is a vain thing, and profiteth nothing, to talk of the laws of God, and take them in their mouths. Psal. 50. If they slander their brethren: to which purpose he sayeth in this wise to the wicked: What hast thou to do to take my ordinances in thy mouth, and declare my covenant, seeing thou hatest to be reform, and castest my words behind thee? When thou seest a thief, thou runnest with him, and art partaker with the adulterer: thou givest thy mouth to evil, and with thy tongue thou forgest deceit. Thou sittest and speakest against thy brother, and flaunderest thy mother's son: these things who so do, have not to declare or speak of God's ordinances, or to take his covenant in their mouths. They pretend religion, they show a countenance of godliness, they set a face of honesty: they seem to be desirous to praise and bless God: yet they slander and curse their brethren. This no man can do: for no man can rightly honour the workmaster, which speaketh evil of the work: no man can praise the Creator, which revileth his creature: no man can bless GOD, which curseth men, made to the image of God himself: If they in whom the general image is, ought not to be cursed: much less they in whom the second and special resemblance appeareth. 2 Now as this cannot be, by the reason from the work to the work master: from the image, to him whose image it is: from the resemblance or pattern, to him whose pattern and resemblance it is in deed: so in like manner showeth he the impossibility of this, by an argument from contraries: the order and course of things, which God the establisher of nature hath set, will not suffer contrary effects to proceed from the same cause: things in nature opposed, and repugnant in extreme contrariety: cannot agree together, and be at one in the same thing. Now, to bless and curse; to praise and slander, are things contrary; therefore can they not agree in one tongue, at once together. And this appeareth evidently by two similitudes, whereby the matter is amplified and enlarged. I As the fountains and heads of waters, issuing and springing from the same place: cannot send out sweet water and bitter. 2 And as the fig tree cannot bring forth Olives, nor the vine tree, figs. Our Saviour himself confirming the same, Mat. 7. when he avoucheth that good works cannot come, from an evil man, no more than thorns come of grapes or figs of thistles, which were against nature. So neither can blessing and cursing come out of one mouth: praise, and dispraise: speaking well and slandering: godliness, and impiety: truth, and falsehood. Cursing, and blessing are contrary, so that they can not agree in one mouth and man together, but it were as monstrous as for sweet water, and bitter, to come at once naturally out of the same fountain: and for the same tree to bear figs and olives: grapes and figs together. As every tree in nature beareth one kind of fruit, and not diverse and sundry: much less the fruit of other trees: so must the tongue have her proper effect, fruit and work, and that one, not diverse, much less contrary: it must bless therefore both God and man, and curse no body, as Paul exhorteth. Wherefore if we pretend to bless God in our tongues, and therewithal do curse Rom. 12. 14. ● Pet. 3. 9 our neighbour: the bitterness of our cursing so turneth the nature of our blessing, that it is unseasonable and unsavoury before God. For as sweet and bitter water, mingled & blended together, the bitter easily taketh away the nature of the sweet: and as honey and poison tempered together, the poison far less in quantity turneth the honey: so when cursing and blessing are in one mouth together: the bitterness of the curse, turneth the sweetness of the blessing, and maketh it odious before God. Wherefore it is apparent, that we can not bless God, if we curse and slander our neighbour. The doctrine of this place, may then be this: that with this instrument and member, which is the tongue, there is no duty acceptably performed unto GOD, when thereby we harm or hurt our neighbours and brethren. Whom when we thus harm, if we think to please God, we deceive ourselves through hypocrisy. And thus much concerning the moderating of the tongue: both in respect of the profits, and discommodities thereof: which out of this place may be sufficient to have observed: specially seeing in the first chapter, verse 26. and in the next Chapter, being the fourth, verse 11. more may be gathered. Now the God of peace, and the father of our Lord jesus Christ, power down into our hearts his heavenly spirit, that not only our lives may be reformed according to his blessed word: but our tongues also refrained after his holy will: that all the powers of our minds, and parts of our bodies, may be instruments of his praise: that in both he may be glorified, through jesus Christ our Lord, to whom with the Father, and the holy Ghost our sanctifier, be all praise, dominion, power, and majesty, now and for ever. Amen. james Chap. 3. verses 13. 14. 15. 16. 17. 18. Sermon 16. 13 Who is a wise man, and endued with knowledge among you? let him show by good conversation his works in meekness of wisdom. 14 But if you have bitter envying, & strife in your hearts, rejoice not, neither be liars against the truth. 15 This wisdom descendeth not from above, but is earthly, sensual, and devilish. 16 For where envying and strife is, there is sedition, and all manner of evil works. 17 But the wisdom which is from above, is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without judging, without hyhocrisie. 18 And the fruit of righteousness is sown in peace, of them that love peace. 3. Place, THese words are concerning the third and last part or place of this Chapter, which is touching meekness and gentleness, to be performed of Christians. These words in these six verses contained, minister the consideration of four things unto us: Namely 1 The exhortation to meckenes. 13. 2 The opposing of strife and envying, to the worthy virtue of meekness. verse 14. 3 A distinguishing of wisdom, where. by a gate is shut up to many evils. 15. 16. 17. 4 A reason wherefore the saints should follow peace and meekness, drawn from reward verse 18. 1 Of these four, the first is the exhortation to meekness, The exhortation. inferred and brought in by the way of an interrogation: Who is a wise man (saith he) and endued with knowledge among you? Let him show by good conversation the meekness of wisdom. As who should say; All men seek to be counted wise; but if any will be wise in deed, let him by meekness show his wisdom: For therein indeed wisdom consisteth. The occasion of this exhortation may be the sin which the Apostle in the first place condemned: namely, that many challenged authority to themselves, to reprove and check their brethren, and to be as censurers over them: thereby seeking the opinion of wisdom among men: which (notwithstanding) were themselves envious, and contentious. Saint James here (to abate their pride, to beat down the arrogancy of their spirits, to assuage their malice, and to cool the heat of their madness and fury,) telleth them, that it is not the way to be counted wise, to be contentious among men but rather that herein wisdom consisteth, that they show themselves modest, quiet, meek, and gentle, in their whole conversation. This place condemneth the sophistical schoolmen; this condemneth the brawling Anabaptists; this condemneth all such, whose lives are spent in contention of words; this condemneth popish persons, seditious seminaries, tumultuous jesuits, the vain, curious, & contentious men of out time: who give themselves to tumults, contentions, seditions, dissensions, brawling and brabbling most deadly: to the disturbance of the commonwealth, disquietness of the church, slander of the gospel, hurt to private states and conditions of men. In which practice wisdom consisteth not, but in meekness. Christian wisdom is not in ambitious usurping authority over the brethren: neither in quarrelous brawlings & contentions about trifles: neither in unbridled pride and arrogancy of spirit: neither in tumultuous uproars, and disquieting of the people: neither is it sillogistically and sophistically to strive about words, neither insolently to oppose ourselves against such as are in chief authority: neither standeth it in foolish affecting of rigorous severity: But in gentle behaviour, in tractableness of life, & meekness of conversation: whereof the Apostle telleth us; Who is wise, and endued with knowledge among you? Let him show by good conversation, his works in meekness of wisdom. Meekness is a virtue moderating pride and anger, repressing desire of revenge, forgetting offences, and pardoning injuries, for private and public quietness sake. Whereunto our Saviour Christ exhorteth, pronouncing Mat. 5. them blessed which are meek: to whom also the inheritance of the earth appertaineth. Blessed (saith he) are the meek, for they shall inherit the earth. Saint Paul reckoning up the fruits of the spirit in men reform, among Gal. 5. other most holy and excellent virtues, putteth down meekness: The fruits (saith he) of the spirit, are love, peace, joy, long suffering, gentleness, goodness, faith, meekness, temperance; against such there is no law. Who also exhorting all men to live & walk worthy the calling wherethey Ephes. 4. are called: & instructing them how they should so do, Walk worthy (saith he) the calling whereunto you are called: in all humbleness and lowliness, in meekness, with ●ong suffering: supporting one another in love, endeavouring to keep the unity of the Spirit in the bond of ●eace. In like manner persuading the Colossians to put on Col. 3. ●hose virtues and chief ornaments of their lives: whereby their profession might be better beautified: exhorteth ●fter this manner; Now, as the elect of God, holy and beloved, put on the bowels of mercy, kindness, humbleness of mind, meekness, long suffering, forbearing one an ●ther, & forgiving one another, if any man have a quarrel to another: even as Christ forgave, so do you. Finally, instructing Titus his scholar, and the chief 3. Tit. Minister of Creta, how he should inform the people of that I'll and country, giveth him this charge; Put them ●n remembrance that they be subject to the principalities and powers; and that they be obedient, and ready to every good work: that they speak evil of no man: that they be no fighters, but soft: showing all meekness to all men. Whereunto in this place the Apostle having respect, useth like exhortation; Who is a wise man, and endued with knowledge among you? Let him show his good conversation, in meekness of wisdom. Of which virtue sundry are the examples, whereby we may be drawn to imitation. For if we look well about us, we shall find almighty God a most lively pattern, and precedent hereof: who in great meekness forbore the sins of the world along season: and suffered his own people, sinning, and provoking him forty years in the wilderness, forgetting, and forgiving daily the innumerable sins of men. For which cause he is celebrated and Exod. 34. 6 Psa. 103. 6 joel 2. 13. etc. renowned to be a god of patience, long sufferance, meekness, and gentleness towards the sons of men. Neither God the Father only, but jesus Christ his son, our saviour, in like manner is our example: who inviteth and calleth men to the imitation of the same virtue in himself; Come unto me all ye that are laden, and Mark 11 weary, and I will refresh you: take my yoke upon you, & learn of me, for I am humble and meek, and you shall find rest unto your souls. If we require examples of men, as more familiar unto us, we have not a few: excellent for wisdom, prepotent in power, renowned for virtue: herein flourishing and shining to the world. Was not Moses (a man mighty in words and deeds) for this Num. 12. virtue excellent among the Hebrews, for which cause, the Scripture saith he was the meekest man upon earth? Was not David worthily commended for the same, who not only spared Saul his enemy, when he might have slain him; but pardoned Simei, who railed on him, and 1. Kings 24 2. 16. cursed him in the day of his persecution by Absolom his son? Was not Pericles of excellent meekness among the Pericles. heathen, who at night sent him home with a torch, who all the day had reviled him in open place of judgement? Was not Socrates (among the Philosophers) of a singular Socrates. spirit in this behalf, who being told that one had railed and spoken evil of him, answered with meekness; I never knew that he could speak well of any? Was not Julius Cesar famous among the Roman Emperors, who for meekness was reputed as a god among men? Was not Ceasar. Augustus Cesar worthy in that behalf, who therefore was consecrate of the people? Was not Philip of Macedonia, Philip. among the kings, excellent for meekness, who being bitterly backbitten, vilely slandered, and reproachfully spoken of by the Athenians, thanked them, because thereby he was made more circumspect in his whole life? Whose heroical and princely spirit Alexander the great his Alexander. son, resembled, who being evil dealt withal, and reviled, answered; It is kinglike, when thou hast done well, to be evil reported of. Was not Constantine the great worthy Homil. 20. to the people. immortal fame for the same, who being informed that certain malicious and spiteful persons had cast down his image, broken the head, and mangled the face thereof, in jesting manner felt his head and face, and answered; he could perceive no such thing? as Chrisostom reporteth of him. The king of Poland. Finally, did not that Polish king excel in meekness; who being moved by some to punish those which said he was evil spoken of by all men, answered merrily; I had rather that one should be evil spoken of with all men, than all men with one. These examples, and infinite the like (both sacred and profane) have we, whose steps we following, might attain by God's grace, to this virtue: and learn by the Apostles council to show our wisdom in meekness of spirit. To the embracing of which virtue, many things there are which might allure and provoke us. 1 The manifold exhortations thereunto serving, given out by the spirit of God, in the holy Scriptures. Which men cannot contemn, without contempt done to God himself. By whose spirit they were enjoined. 2 These proposed examples in the holy Scriptures Rom. 15. 1. Cor. 10. which are written for our learning: and the examples, even of the heathen: whose virtues and righteousnns if we do not excel, we shall never enter into the kingdom of God. 3 The sharp threatenings of God against such as having lost patience, are easily provoked to wrath, and take revenge against injuries committed: which ought only to be referred unto God, who saith; Revenge is mine and I will repay it. 4 To consider, that the more excellent Deut 32. Rom. 12 the spirit of man is, and the more worthy the person; the less desirous he is of revenge, and more inclined to meekness: therefore one of the heathen said; How much more excellent and mighty every man is, so much more easy is he to be entreated. And the noble and gentleman like mind, is capable of gentlest and softest motions. 5 Moreover, if we would but view our own lives, whereby we provoke men, and God himself: wherein we desire meekly to be dealt withal: we should the better be persuaded to meekness: to which purpose Gregory Nazianzene saith; If thou know that thou owest to other G. Naziancene men, and art beholden to men for remitting thine offences: use thou then meekness toward others: for God is a gentle father, towards those that are gentle. And certain it is, that so long as men dwell upon the face of the earth, they both offend others, and themselves are offended, and therefore need as well to feel gentleness and meekness from others, as to show the same unto their brethren: knowing then, that ourselves have need of the meekness of others, we must also show meekness to our brethren. 6 Finally, the good and necessary ends which meekness respecteth, ought thereunto to move the saints of God. 1 It respecteth the holy obedience which we own unto God: for obedience unto whose will▪ we must embrace meekness. 2 It hath regard to the private peace & tranquility; to the public quietness, both of the church and commonwealth, which by meekness is maintained. 3. It hath an eye to the prosperous estate of ourselves and others: which by brawling, contention, & trouble somnes is hindered: but by gentleness and meekness of wisdom, is nourished. 4 It respecteth the force of our prayers to God, which by meekness are made forcible; by malice hindered; by contention interrupted; by brawlings weakened; by dissension slaked. These are the ends which this virtue respecteth: which carefully considered of us, should make us embrace the council of the Apostle; Who is a wise man among you, and endued with knowledge? let him show by good conversation his works in meekness of wisdom. And this is the exhortation of S. james to embrace meekness. 2. To meekness, in the next place is contention opposed. The opposing of contention. You brag and boast in vain of meekness of wisdom: for you are far from it, in as much as you are given to bitter envy and contention, vices repugnant and contrary to Christian wisdom: whereunto if you be given, you boast, you rejoice in vain thereof, saith S. james: but if you have bitter envying and strife in your hearts, rejoice not, neither be yeliers against the truth. In which place he opposeth two vices to the virtue before commended: envy, and strife or contention. Envy is a vice or sin, whereby we grieve that another prospereth and fareth well by us: that any ●ā should Envy. on crease, grow up, be accounted of, besides ourselves: desiring to hurt, disquiet, and remove them, of mere malice. Hereby men pine away & languish, to see the prosperity of their brethren, as the heathen Poet saith; This vice followeth Horace. the prosperity, welfare, and glory of our brethren, is the shadow followeth the body. Wherefore Solomon Pro. 23. would not have men company with envious persons, neither to eat at their tables: for though they make a fair face, yet they think all too much that another hath. This is a work of our corrupt nature, & poison which we draw from Adam, wherewith all his posterity was infected. Wherefore, when S. Paul would reckon up the works Gal. 5. of the flesh, odious in the sight of God, he saith; Moreover the works of the flesh are manifest; which are, adultery, fornication, uncleanness, wantonness, idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, envy, murders, etc. In another place (exhorting Rom. 13. the Saints to walk uprightly) the Apostle setteth down certain couples of vices, as enemies and hinderers of the honest conversation of the Saints: In which number envy is reckoned. Therefore (saith he) walk honestly, as in the day time; not in drunkenness and surfeiting, nor in chambering and wantonness, neither in strife and envying. 1. Pet. 2. Finally, S. Peter informing those that were regenerate, and borne again, not of mortal, but of immortal seed of 1. Pet. 1. the word of god, to cast from them the works of their former conversation; & to embrace those things which were according unto godliness, giveth them this exhortation; Wherefore laying aside all maliciousness, & all guile & dissimulation, & envy, and evil speaking, as new borne babes, desire that sincere milk of the word, that you may grow thereby. Infinite are the testimonies of holy Scripture, whereby this evil is condemned. To the original and beginning whereof if we look, it is from Satan the devil: who envying the prosperity of man in the beginning, not only to sequester them from their pleasant abode in Paradise, but to alienate them from the favour of God, and expel them from all happiness: tempted to taste of the forbidden fruit, contrary Gen. 3. to the commandment: whereby he plunged both himself, and his posterity, into perdition. Gen. 4. Whose eldest son Cain (the runagate and reprobate) by the example of the devil his father, envied his brother Abel, for that God accepted the sacrifice of his brother, proceeding from a sincere affection: but not his, proceeding from a double and dissembling mind with GOD, through which envy he followed him; never leaving him, he had laid his cruel club upon the innocent head of his brother. Children of the same father were the Philistims, Gen. 26. envying the flocks of sheep, and heads, or herds of cattle, whereby Isaac was enriched: by sundry ways from time to time molested, crossed, and overthwarted the holy Patriarch. Saul, a twig of the same tree, a branch of the same root, a child of the same parent; envied the 1. Kings 18. virtue and glory of David: who for slaying the Philistim Goliath, having far greater praise than Saul: Saul hath slain his thousand, but David his ten thousand: was therefore (all the days of saul's life) envied, and sought to have been destroyed. The Scribes and pharisees, and Elders of the people of the jews, pursuing our blessed Saviour Mat. 26. 27. with like hatred and envy, for the wonderful miracles and works he showed among the people, never left him, before they had suborned false witnesses to accuse him, a corrupt judge to condemn him, and cruel persons to crucify him. Such are finally in our days, such as grieve at, envy and sorrow, at the riches, honour, estimation, welfare, and every good thing in their brethren: of which wickedness if they repent not, they shall show themselves the sons of Satan, the slaves of sin, the children of perdition, the heirs of death and endless damnation. Of which evil lest the Saints should be partakers, Saint james forewarneth them: & setteth it against meekness of wisdom, a special ornament in the chosen of God. And this envy hath this epithet or addition bitter: because the heart of man therewith once infected, turneth all things into bitterness. Now as envy is opposite to meekness: so is strife Strife. and contention. Strife or contention is stirred up, when men are addicted to themselves, defending their own opinions and actions, not only stoutly, but stubbornly: in nothing submitting themselves to the authority of others, but as wise above all others, they will censure and judge all, but be judged of none: wherehence great disdain, discord and disturbance ariseth among men, both in the common wealth, and in the Church of God. Which the holy Apostle carefully considering, hath dissuaded it as a thing pernicious and dangerous in the Rom. 13. Saints and servants of GOD. This is in those couples which are enemies to holy conversation, mentioned before: Walk honestly as in the day time: not in drunkenness and surfeiting; not in chambering and wantonness: not in strife and envying. This Saint Paul 1. Cor. 3. condemned as a token of carnally minded men, when he sayeth to the Corinthians: Where as there is among you envying, and strife, and divisions, are you not carnal, and walk after the flesh? And admonisheth the Philippians, Philip. 2. that they do nothing through contention or vainglory, but that in meekness of mind every Rom. 1. one esteem another better than himself. This is reckoned, for one of the works wherewith the wicked Gentiles were infected. This is a work of the flesh, Gal. 5. whereby the life of man is corrupted. This is a mischief which bringeth great misery to the Church & common weal of Christians. The contention betwixt Haimo and Hannibal the Carthagenians, was the overthrow of their famous City. The contention and strife betwixt Lacedaemon and Athens, the two lights of Grecia, was the ruin of their whole country. The contention betwixt the Numantians, was the only cause they were overcome by Scipio: who ask Tyretius the captain general, what was the reason that in former times it was inexpugnable, & then overcome, & vanquished was answered: that their concord caused their continuance their contention bred their destruction. The contention betwixt Anthony and Augustus burst into open wars, to the great damage of the Romans: Betwixt Caesar and Pompey: Silla and Marius, and other the Romans, was cause of great hurt to the state of Italy. The contentions in our own country betwixt men of the noblest houses, what hurt it caused, who was so blind, that saw not; who was so malicious that lamented not: who was so happy that rued not? In private families, contentions betwixt father and child: mother and daughter: master and servant: husband and wife, cause both continual disquietness, and daily sorrow, and decrease of state, and many mischiefs beside, as experience in many too evidently doth teach us: so that there is not a more pernicious thing, either in the common wealth, or in private estates, then is strife and contention among men. In the Church it is no less pestilent and pernicious. The contention and strife betwixt Eusebius the Bishop of Caesarea, and Basill the great: betwixt Arius after his repulse concerning the Bishopric of Alexandria: and others in the Church have done much hurt: contentions, strive, and brawlings, in our times about white or black, round or square, and the like things of no weight, have and do cause great hurt in the Church of Christ. as woeful and lamentable experience teacheth. So that in the common wealth, in private states, in the Church itself, great hurt cometh through contention. Wherefore with all carefulness it ought to be shunned of the Saints of God. Wherein we must beware, least through flying of contention, we betray the truth, for which Sirach Ecclus. 4. Jude v. 3. and Jude the Apostle would have us contend: or lest by desire of peace, we seem to soothe up men in sin, and foster them in wickedness: yea, for godliness, virtue religion, Christian faith to shine with all might and main, is not lawful only, but laudable also. The holy Prophets for these causes have mightily contended against deceivers and seducers of the people: as Moses, Elias, Micheas, Esay, jeremy, and the rest. Our blessed Saviour, even jesus Christ, for the truth Mar. 5. 15. 23. for the law, for justice and equity, contended against the deceitful, hypocritical, and superstitious jews, Scribes, pharisees, and high Priests. The Apostles for the same causes had sundry conflicts and combats in their times. Saint Paul had sharp contentions every where against the jews, for justification by faith, without Epistles to the Romans, Ephe. Galat. Philip. the works of the law: against Philosophers and worldly wise men, for the truth of Religion: against the idolaters of the Gentiles: against false brethren, which craftily crept in to search out the liberty of the Gospel: Galat. 2. 2. Cor. 11. all these contentions were godly. Wherhfore as Moses against the Amalakites, josua against the Canaanites: Israel against the Madianites, Samson against the Philistines, David against the Moabites, Idumeans, and Edomites: Asa, Hezichia, josias, and other virtuous Princes against idolatrous and wicked persons, are commended, when they strove and contended: So when for virtue, justice, religion, Christian faith, and such like quarrels we contend, our contentions are worthy commendation. So then, not all strife and contending is evil, and opposite to meekness: but that which breaketh love, alienateth the minds of brethren, renteth in sunder the bond of peace, causeth divisions among Christians, and is against the rule of equity, and this is condemned. Yea to vary in opinion of sundry things: in confultations and deliberations to disagree: to jar and dissent one from another in disputations of schools: plead in court of law, so that they be without bitter speeches: without spewing out of rancour and poison: without wreaking of our wrath, and malice of our hearts: without up braiding, reviling, taunting, defaming and defacing one the other, is not forbidden. This bitter envy, hurtful and uncharitable contention and strife, whereby love is broken, peace and tranquility disturbed and hindered: are the two evils opposed to meekness: whereunto who so is given, boasteth in vain of wisdom, and lieth falsely against the truth. For the Gospel which is an absolute truth, showeth that only to be true and sound wisdom, when flying bitter envy, shunning contentions and strive, repressing and keeping down desire of revenge: we show by good conversation our works in meekness of wisdom. And this is the opposing of these two vices to the virtue of meekness: the second thing in this discourse observed. 3 These things thus set down, in the third and next place, the Apostle distinguisheth of wisdom, and A distinguishing of wisdom. setteth each forth by Epithets and additions, by their qualities and marks of difference: there is one wisdom earthly, another heavenly: that condemned, and this commended among men. Unto this distinction is he necessarily brought. For where contention, strife, and brawling commonly grow of pride, and pride is usually puffed up with opinion of our own wisdom: having spoken of contention, the effect of pride: he hath just occasion to speak of wisdom, the false opinion whereof, is oftentimes cause of pride among men: and so distinguisheth of wisdom, as that he stoppeth and shutteth a door or gate against manifold mischiefs. The wicked cover and colour their brawlings, brabblements, contentions and strive under a cloak of wisdom: whose mouths to stop our Apostle protesteth: that if to have bitter envying and strife in our hearts: if to burn and boil in hatred: if to be given to contentions, brawlings and disturbing of peace be wisdom as many men account it: yet it is but earthly wisdom, sensual and devilish: and so deserveth not the name of wisdom but unproperly, and as men term it undeservedly, and cometh to distinguish of wisdom: one is earthly, sensual, and devilish: the which is wicked: such wisdom may be in brawlers, and contentious persons: another heavenly, holy, and divine: and this is only in the true Saints of God. Concerning the former which is wicked wisdom, Wicked wisdom: (if we may call it wisdom after an unproper speech, and by the common speech of men so calling it:) it is described here by three qualities or properties. 1 It is earthly: such as smelleth and savoureth altogether of the earth, and of the world, and of worldly demeanour and manners. The wisdom of earthly and worldly minded men, is to be proud, contentious, quarrelous, given to revenge every trespass, every offence, every injury: here-hence it is that such are counted wise, which take no wrong at any man's hand: that put up no injuries, which will be avenged by force and might. They are contrariwise called fools, silly men, innocents, which bear injuries against them committed. Insomuch as when we are injuried, and revenge not: the worldlings saying is, What fools are you to suffer it? If we be slandered and evil spoken of, and render not slander for slander, reproach for reproach, rebuke for rebuke: then say they also, What fools are you? If he had said so by me, I would have had him by the ears: or I would have spent an hundred pound, but I would have tamed his tongue, and made him eat his word. Thus the worldly minded men countbitter envy, and contentious brawlings, and daily striving with men, wisdom. Which if we grant to be wisdom: yet is it carnal, fleshly, worldly, and earthly. Saint Paul hereunto agreeth: who condemning the same fault in the Corinth's. Who notwithstanding boasted of their wisdom, sayeth in this 1. Cor. 1. wise unto them: Where as is among you, envying, and strife, and divisions, are you not carnal and walk as men? This is wisdom after a manner: yet earthly not heavenly: carnal, not spiritual: from beneath, not from above: worldly, not godly. With this false and coloured wisdom many puffed up, think it the best way to avoid injuries: to put up nothing, but revenge every quarrel: and the only way to obtain their wills, to cut it out of the whole cloth, to quarrel with every one: to be at endless debate, and deadly contention with men: this is far from meekness: this is called wisdom: but this wisdom, (sayeth Saint james) is only earthly. 2 As earthly, so is this wisdom sensual: naturally blind in heavenly things: such whereunto by common sense men are carried as bruit beasts: who suffering injuries one of the other, forthwith either strike again, or push with horn, or bite and tear with mouth, and so are avenged. Such wisdom it is to be quarrelous, contentious, and given to revenge. This wisdom is 1. Cor. 2. not purged, but corrupt with evil affections of nature: this proceedeth from those who being sensual and carnal men: men natural not regenerate, perceive not the things of GOD, neither can they understand them, because they are spiritually discerned. This is a part of Rom. 8. the wisdom of the flesh, which is enmity with God, and neither is, neither can be subject to him. This Isai 5. is a point of selfe-wisedome, where against the Prophet denounceth vengeance: woe to them which seem wise in their own eyes, and prudent in their own sight. Thus to do, we have of our mother wit, and father's wisdom, even from our prime, parents, and first fathers, from whom we draw all maliciousness, envy, and iniquity. Hereunto our own sense moveth: our own desire leadeth, our own nature pricketh, which we have sucked with our conception from Adam and Eve, and is altogether sensual and natural. To give ourselves then to bitter envy, to brawling & contention, to strife and emulation: to trust in our own wits, to flatter ourselves in our own conceit, to stand too much upon our pantiples: to be quarrellous; through pride to challenge authority over other men, and not to abide the check of any: to strive and contend with every one, is wisdom in a false persuasion of men: but wisdom worldly and wicked. Wherewith who so are endued, are carnal not spiritual: sensual not regenerate: having not the spirit, but led with their own sensuality as beasts in whom is no reason: this the Apostle to intimate, telleth us that this wisdom is sensual also. 3 Finally, and thirdly, it is devilish. The original of envy and contention, wherein the wicked worldlings repose wisdom: is from Satan himself, the author, the fountain, the well-head of maliciousness, envy, contention, debate and sed●tion among men: whereunto only through him, are men moved: Therefore the Apostle calleth this wisdom devilish, because it is not inspired by God, but suggested by Satan: not infused from heaven, but powered into us from beneath: not instilled from the father of light, but ministered unto us by the prince of the darkness of this world: and therefore called devilish. Satan was contentious from the beginning: lifting up himself even against God through the insolency of his mind, for which he was cast down from heaven: Jude v. 6. and is reserved in everlasting darkness to the judgement of the great day. He was a murderer from the beginning, john 8. as Christ witnesseth: from whom all envy, hatred, malice, debate and contention ariseth. He is therefore called the envious man: who soweth tars among the corn Matt. 13. of the husband man: even the seed of hatred, sedition, debate and contention in the Church of Christ: and in the common wealth also. By him was the seditious contention of Core, Dathan, and Abiram caused: by him were Jannes and jambres stirred up to withstand Moses: Num. 16. Exod. 7. 11. 2. Tim. 3. 8. by him the bellows of all brawlings were blown in the pharisees and Scribes, to contend and strive against the open truth of jesus Christ: by him were the malicious jews pricked forward to withstand and contend against the Apostles and preachers of the Gospel: by him were the heretics hatched, who contended against the Catholic fathers in the primitive Church: by him were the proud Popes and prelate's of Rome raised up, to sow the seed of sedition in all the Churches of Christendom: by him are now contentious persons stirred up to disturb the peace of Jerusalem: by him rebels rise up against lawful Princes: princes are stirred up one against another for covetous desire, and ambition of mind, each to seek the casting down of each others crown and kingdom: by him are private men set at deadly variance, and provoked often to the shedding of the blood of their brethren: by him all contention and sedition, all brawlings and brabblements, all fall out and quarrels, in private states are caused: so that we may right well conclude with the Apostle, that wisdom, to contention: strife, and debate, in whatsoever kind it be: is from the devil, and therefore devilish: and these are the qualities and properties whereby it is described. Now as the worldly and wicked wisdom is by properties noted: so is it also set down by effects, which follow contention and strife. Whereof Saint Sames saith: where envying and strife is, there is sedition and all manner of evil works. Whereby he teacheth, that sedition and all manner of evil works ensue and follow contention and strife among men: and therefore ought it with all carefulness and diligence be avoided. That sedition and all manner of evil works proceed from envious aed contentious wisdom (in few words) it appeareth out of Solomon, who witnessing that when Prou. 13. every man contendeth & striveth for the pre-eminence, and will not give place to another: much mischief, great disturbance, disquietness and disdain to ensue, saith: Only by pride, doth man make contention: and of contention, all evil, (as experience proveth) followeth. Pride is cause of contention: contention of sedition & tumults: rebellions & uproars in common wealths. Solomon not in the former place only, but elsewhere also consumeth the first: he Prou. 28. that is of a proud heart, stirreth up strife: the example of Corah, Dathan & Abiram, confirmeth the second: for their Num. 16. contentiousness caused them seditiously to rise up against Moses. Absolom of a contentious spirit, covering his aspiring mind with sugared flattery, fell from contention 2. Kings 15. with joab, to rebellion and sedition against David his own father. The proud and contentious spirit of jeroboam, son of Nebat, moved him to lift up his hand against Solomon the king his master, and openly to rebel against Rehoboam his son for ever. Zimrie in like manner 3. Kings 11. & 12. through pride became contentious; and of contentious: seditious and rebellious: So that he being Captain of half the host of Bassa, rose up against Bassa his son 3. Kings 16. the king, and slew him, and reigned in his stead. The contention of Lacedaemon & Athens ended in sedition. Themistocles envious contention against Aristides, raised sparks of sedition among the people. Silla & Marius contention ended in civil dissension. The like may be said of Caesar and Pompey: Anthony and Augustus: and infinite the like: whose contentions and envy hath ended in sedition. This is true in the Commonwealth: This is true in private states of men: This is true in the Church of Christ: This is true in all states and degrees; so that Saint james saith truly; that where envy and strife is, there is sedition and all manner of evil works. Seeing then contention, envy, & strife, causeth sedition and all manner of evil works: The wisdom which upholdeth contention, strife, and envy, may worthily be condemned: which Saint james doth, both in describing the qualities, and setting down the effects: If you have bitter envying and strife among yourselves, rejoice not, neither be liars against the truth. This wisdom descendeth not from above, but is earthly, sensual and devilish: For where envying and strife is, there is sedition, and all manner of evil works. And thus he painteth out wicked and worldly wisdom unto men. Now as there is wisdom which is wicked: so also is Godly wisdom. there godly wisdom, whereof Saint james saith; burr the wisdom that is from above, is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits: without judging, without hypocrisy. Where the Apostle in eight properties setteth down this heavenly wisdom unto men. 1 Of which properties and qualities the first is: It is pure, it defendeth innocency, purity, and integrity of life; it nourisheth charity, and fostereth cleanness in the whole conversation of man: whereby all such are condemned, who challenge unto themselves the name of wisdom, yet are impure, unchaste, unclean in their conversation: In words filthy, in works shameless, in gesture and behaviour outwardly, abominable: in their minds corrupt, in their bodies lose, in their whole life lewd and licentious. Who herence are taught by the Apostle, that what wisdom so ever they pretend in the sight of men, yet are they clean void of heavenly wisdom: whose first property is to be pure. Then all adulterers, all fornicators, all incestuous and unclean persons, all those who give themselves to fleshly impurity, are void of wisdom; yea and guilty of folly. Therefore Ammon going about to satisfy his lust upon Thamar his sister, she dissuaded him in this wise; 2. Kings 13. Force me not my brother, commit not this folly: and I, whither shall I cause my shame to go? and, thou shalt be one of the fools of Israel. When Sichem had deflowered Dinah the daughter of Jacob, the sons of jacob hearing thereof, were sore grieved, because he had wrought folly Gen. 34. judges 20. and villainy in Israel. the abusing of the Levite his wife, by the Beniamites, was called folly, and abomination in Israel. If they whose lives are impure be void of wisdom, and such as give themselves over to fleshly uncleanness, be reputed fools: how many are the fools of England, seeing therein so many adulteries, so many fornications, so great uncleanness is every where committed? Whereof, our speeches, gestures, behaviours of body, are witnesses most manifest. Let men and women therefore pretend never so great wisdom; let them seem never so grave, sage, discreet: yet if their lives be stained, either with fleshly lust, or any other iniquity whatsoever: they are assuredly void of all heavenly wisdom: whose first quality is purity. Men then which will be partakers of this wisdom, must retain a pure and chaste mind in their breasts, and pure affections in their hearts: that they may embrace that wisdom from above, which is pure. 2 As it is pure, so is it peaceable: not contentious, nor quarrelous: it nourisheth quietness; it fostereth peace; it cherisheth concord; it seeketh after amity and friendship with all men. Abraham, endued with this wisdom, Gen. 13. being provoked by Lot's herdmen, was notwithstanding, peaceable: for the which things sake he desired Lot there might be no falling out betwixt them: and therefore dividing the land, gave choice to his nephew to go which way he would. Isaac the son of Abraham endued herewith, showed himself peaceable towards Abimelech & his people Gen. 26. the Philistims, who had done him manifold injuries. jacob the son of Isaac, treading in the steps of his father, Gen. 29. Exod. 5. 16 Num. 11. 16. etc. through this wisdom lived peaceably with Laban his uncle, of whom he sustained manifest wrong, in changing his wages at sundry seasons. Moses the man of God, according to that great measure of this heavenly wisdom received, was peaceable toward the Israelites, of whom he was sundry ways provoked. josua herewith josua. also endued, as desirous of peace, offered peace to every country and city he came unto, the cities of Canaan only excepted. This wisdom was in the holy Prophets, in the blessed Apostles, in the renowned Martyrs, in our only Saviour jesus Christ; who having many injuries, not only intended, but done against them: yet as much as lay in them, followed peace with all men. This was in the princely Prophet David, who followed after peace with Saul, and his enemies. And this is in all the true Saints Psal. of God, as much as is in them, to nourish peace, and so they show their wisdom: whose second property here is, to be peaceable. 3 Neither is this wisdom peaceable only; but meek and gentle: which quality appeareth partly in giving a charitable judgement of other men's offences: partly in giving place to the wise reformation and instruction of the Elders: whereby they are condemned as fools, who neglecting this quality of wisdom, to be gentle: and refusing to be instructed, think themselves wise enough, that they need not to learn any further. These have forgotten that all our knowledge here is unperfect, as S. Paul saith; They remember not, that how much so ever a man profiteth in knowledge, yet there is 1. Cor. 13. Ambros. lib. 1. off. c. 1. none but he needeth to learn so long as he liveth, as saith S. Abrose. Follie it is, not wisdom therefore, to refuse instruction. The heavenly wisdom of god therefore is gentle, in censuring other men; gentle, in tolerating injuries; gentle in receiving instruction from the mouths of the wise: wherein who so showeth not gentleness, is a fool, and hath not taste of heavenly wisdom. 4. Again, this wisdom is tractable, easy to be entreated; easy to be reconciled: whereof they are void altogether, who long time retain hatred, and keep malice in their hearts: whom neither the threatenings of God's word, neither Christian submission, neither brotherly exhortation, neither neighbourly admonition, neither friendly persuasion, can win to be reconciled. This wisdom our Saviour Christ, the very wisdom of his Father, in whom the fullness of all wisdom doth consist, Mat. 5. persuadeth all men to embrace, and willeth that we be reconciled before we offer our gift upon the altar: and to agree with our adversary in the way, before we come to the judge, to have our matter decided. Saint Paul admonisheth the Saints to put away all envy and malice out Ephes. 4. 3. Col. of their hearts, and to forgive one another whatsoever quarrel one hath towards another. Wherein we draw near unto the divine wisdom of God, whose properties the Scriptures noting unto us, among others, witness, that he is easily entreated; that he chideth not continually, neither keepeth his anger for ever; but is ready to forgive Psal. 103. give, and be at one with the sons of men. And as it is a point of tractableness easily to be reconciled: so is it another point of this wisdom, reverently to submit ourselves to our superiors: as, to our parents, princes, pastors, ecclesiastical and spiritual governors, in all our errors, in doctrine or manners, to be reconciled and reclaimed: of which wisdom they are void, whom self-love, opinion of wisdom, pride of heart having Jude 2. 2. Pet. 2. 10. puffed up, despise government, and speak evil of them that are in authority: to whom in the vanity of their opinions; in the fancies of their own brains; in the conceits of their green heads, they will not obey: though they have neither found ground, nor sufficient reason, nor evident proof, to lead & induce them to their false persuasions. Wherefore they also are far from this wisdom; whose property it is easily to be entreated. 5 Another quality or property of this wisdom is Isai 55 1. John 2 mercy: it is full of mercy, and mercy is specially in two things. 1. in pitying the bodily needs of our brethren in poverty and distress, whereof is largely spoken. 1. chapped. verse 27. 2. In pitying the spiritual needs of the saints, and of all men: as when they lack good council, to minister it: when they run astray, to call them home again: when they offend to tell them of it, that they may be reclaimed: to draw them by all means out of the snare of satan, whereby they otherwise might be carried away to their destruction. Whereence it appeareth that the wisdom from above hath a merciful regard, both to the bodies, and also to the souls of the saints of God: whereof if we become careless, then have we not that wisdom, which is full of mercy. 6 The sixth property hereof is: that it is full of good works: as constancy in profession; patience in afflictions; carefulness in our vocation; continuance in prayer; mortification of the flesh; renovation of the spirit; reformation of our life; and finally whatsoever tendeth to true sanctification. 7 It is also without judging: which is either without respect of persons to regard the matter; 2. chapped. 1. Ether without ambition and rigour in judging thy brethren; 3. chapped. 1. Either without greedy and busy enquiring, & seeking into other men's lives: either judging all in the worst part: either unadvisedly to judge or condemn one another. These kinds of judgings, either partially, either ambitiously, and rigorously; either curiously; either maliciously; either rashly: are here condemned. Not taking away a right estimation and judgement betwixt man and man; thing and thing; good and bad; truth and falsehood; justice and injury; oppression & equity; or any the like, either ecclesiastical or civil judgement. 8 Finally, this wisdom from above is without hypocrisy. This doth nothing colourably or counterfeitly: suttlely or guilefully: this wisdom beareth not two faces under one hood: this wisdom pretendeth not one thing openly, and meaning another secretly: this doth all things plainly and purely, simply and sincerely: as proceeding from God the God of truth: to whom no dissembling; no counterfeiting; no double dealing is or can be pleasant▪ and these are the properties of heavenly wisdom. By this distinguishing of wisdom, he stoppeth the door and gate to all impurity; to all contentiousness; to all rigorousness and desire of revenge; to all stubbornness to be corrected or informed; to all irreconciliablenes, and untractablenes of men; to all unmercifulness; to all wickedness; evil judgement, hypocrisy, & dissembling before God and man. Where unto who so is given, how so ever he have that earthly, sensual, devilish wisdom, yet hath he not this divine wisdom which cometh from God. These things being thus disposed, the last thing in this treatise is, why we should show by good conversation, our works in meekness of wisdom; because the fruits of righteousness are sown in peace of them, which make peace, a reason from reward, in so much as they shall reap the fruits of righteousness, which they have sown in peace. This place teacheth us, that whatsoever we do, whether good or evil, it is a seed sown, whose fruit hereafter is to be expected, if the seed be good, we shall receive Gal. 6. Job. 8 good; if evil, then shall we receive evil things, even punishments. Which saint Paul confirmeth; be not deceived, God is not mocked; for whatsoever a man soweth that shall he also reap; if he sow to the flesh, he shall of the flesh reap corruption; if he sow to the spirit, he shall of the spirit reap life everlasting. That they may receive pleasant and delectable fruit from the liberal hand of God, the Apostle exhorteth them to sow good seed, even the seed of peace, that they may receive and reap the reward of peace, mentioned by our Saviour, which is Mat. 5. eternal blessedness: and to be reckoned for the children of God. And this reason is set down to persuade the saints to embrace peace, against the corrupt judgement of the world, who judgeth them miserable, foolish & wretched, that live peaceably: but the spirit of truth teacheth here the contrary: that howsoever the world judgeth of peaceable persons, yet shall they assuredly in due time reap and receive the reward of peaceable righteousness. Which reward ought to allure all men to meekness of wisdom: which ought of christians so far forth to be followed, as a good conscience be retained; vice and iniquity suppressed; virtue and godliness promoted; love and charity in the holy fear of God cherished: And this is peaceable wisdom by the Apostle commanded. This wisdom, Christ jesus our Lord, who of GOD is for us made wisdom and righteousness; sanctification and redemption: grant unto us, that in all peace and quietness of heart, we may serve one another in love; and in one spirit and one truth; with one mind and one mouth; may glorify God the God of peace: To whom with Christ jesus his son our Saviour, and the holy Ghost our comforter, be praise in the great congregation of the Saints, Amen. The Analysis of the fourth Chapter of S. james. This fourth Chapter 〈◊〉 four things or places▪ 1 Is of contentions & wars: therein 5. things are to be marked from v. 1. to 7. 1 An interrogation or question, concerning the beginnings and causes of contentions, and wars among men. verse 1. 2 An answer to the question, containing the assignment of the causes: which are two. 1 Vnruelie pleasures fight in our members. 2 Immoderate desire of increasing our private 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 ineffectual: the causes are two. 1 Because either men ask not those things at God's hand part of the second verse. 2 Or because if they ask them, yet ask they amiss. v. 3 5 A sharp reproof of these things Wherein there are 3. things noted. 1 The reproof itself. v. 4 first part. 2 The reason of this reproof. v. 4. 2 part. 3 The preventing of an objection. v. 5. 6. 2 Place is of our duty to God consisting of two things: namely 1 Submission to him: wherein three things are to be noted. v. 7. 1 What he commandeth: to submit ourselves to God. 2 The contrary: to resist the devil. 3 The reason why: that he may fly from us. 2 Approaching near to God: and therein also are three things touched. v. 8. 1 What he commandeth: to draw near to God. 2 What he promiseth such as do so: that God will draw near to them. 3 How it must be done. After a double manner. 1 By cleansing our hands. 2 By purging our hearts. 3 Is of humiliation or humbling ourselves before God: consisting of two things: namely of 1 Chastising ourselves through repentance, and mortification. Wherein are two things to be noted. v. 9 1 What he commandeth: to suffer affliction. 2 The ways how it must be done. 1 sorrowing. 2 Weep. 3 Turning laughter into mourning. 4 joy into heaviness. 2 Casting down ourselves before God: where two things are touched by the Apostle. v. 10. 1 The precept, or thing he commandeth to be done. 2 The reason why: that God may lift us up. 4 Touching the removing of certain evils of pride: verse 11. to the end. Now the evils of pride here mentioned, are two: namely, 1 Reproach, and speaking evil of our brethren: therein two things must be considered. v. 11. 12. 1 What he forbiddeth: speaking evil of our brethren verse 11. 2 Why it must be shunned, the reasons are 4. Namely, from 1 The violating of the law. verse 11. 2 The duty of the saints. 11. 3 The usurping of God's office. v. 12. 4 Our own condition. v. 12 2. part. 2 Vain confidence, in determining long before, of things to come: therein five things are noted. 1 What he condemneth: vain confidence of men. v. 13. 2 Why we should not so determine. v. 14. 1 Because time altereth things. 2 Because our life is vain and uncertain. 3 Acorrecting of the evil. v. 15. 4 The repeating of it, with reproof. v. 16. 5 The conclusion. 17. THE FOURTH CHAP. OF S. JAMES, THE FIRST SECOND AND THIRD VERSES. THE XVII. SERMON. Verse 1 From whence are wars, and contentions among you? are they not here-hence, even from of your pleasures, that fight in your members? 2 Ye lust and have not: ye envy and desire inordinately, and cannot obtain: ye fight, and war, and get nothing: because ye ask not. 3 Ye ask and receive not, because ye ask amiss, that ye might lay the same out on your pleasures. IN this fourth Chapter, the holy Apostle goeth on with the matter of brawling and contention, in the end of the former Chapter discussed of: setting down other causes of contentions and wars among men, which he condemneth. The whole Chapter may be resolved into four branches or members. 1 Is touching contention. 2 Touching our duty to God. 3 Concerning humiliation. 4 Is the reproof of two evils proceeding of pride. In the first there are five things. 1 A question. 2 An answer. 3 A condemning of vain pleasures, as void of effect. 4 The rendering of causes, why they are void. 5 A bitter and sharp reproof of those things. And these are contained in the six former verses. In the second place, touching the duty of men to God, there are two things wherein it consisteth. 1 Submission, wherein there are three things. 1 What is commanded. 2 The contrary. 3 The reason: 2 Approaching and drawing near to God: wherein there are three things also. 1 A precept. 2 A promise. 3 How the thing is to be done. v. 7. 8. The third part is of humiliation: and thereof are two branches: 1 Chastising ourselves, wherein two things are to be considered. 1 What he commandeth. 2 How it is to be done: by sorrowing, weeping, turning laughter into mourning, and joy into heaviness. 2 Point of duty to God, is casting down ourselves before God▪ therein are two things: the precept: the reason. And this part is absolved in the 9 and 10. verses. The fourth part is the condemning of two evils of pride: 1 the one is evil speaking: 2 The other vain confidence. In evil speech, two things are noted. 1 What is forbidden. 2 Why it is forbidden. The reasons are four. 1 Thereby the law is violate and injuried. 2 it is the duty of Christians to do the law: not to judge it, as in slandering and speaking evil of their brethren they do. 3 Hereby men usurp God's office. 4 All men are of frail condition, therefore ought they not to speak evil one of another. 2 The other evil of pride is, vain confidence, when men long before, without good regard, will determine of things: therein are five things 1 What is condemned. 2 Why we should not so vainly trust. 3 A correcting of the evil. 4 The repeating of it, with reproof. 5 The conclusion. And this last part is finished from the 11. verse to the end. These things thus generally noted: the first part of the Chapter, is from the first to the seventh verse, wherein five things are noted. 1 The question. 2 The answer. 3 The condemning of the vain pleasures of men▪ as without effect. 4 The rendering of reasons, why the desires of men are void of their effects. 5 A sharp reproof of these things. In the three first verses, are four of these five set down: as namely 1 The question. 2 The answer, 3 The condemning of the things as void of effect. 4 Why they are void of effect. because 1 They are not asked. 2 They are asked amiss. Now let us come unto these particulars: the first 1 The question. whereof, is the interrogation, demand, or question: wherein the Apostle beginning a fresh the matter of contention, seeketh out other causes thereof, then in the former Chapter he had alleged: therefore saith he, from whence are wars and contentions among you? Here, by wars, he understandeth rather those strive and broils, whereby men rise up, by the depressing and ●eeping under of others: and those fightings and quarrels which in the common life of man fall out: then ●arres commonly so called: when great multitudes of ●en oppose themselves one unto another: which wars ●hus commonly and properly so called, oftentimes are ●aused by the same mean and private contention: braw●ngs, and debates of men of might and power, do oftentimes break our into open wars. The Apostle to ●arch out other causes of seditions, tumults, contenti●ns, and the like evils, demandeth and asketh this question: From whence are wars and contentions among you? The demand made in few words, requireth answer: 2 The answer. and the Apostle answereth the former interrogation, by another question: from whence are wars and contentions among you? Are they not (sayeth he) here-hence, even from your pleasures, which fight in your members? This second interrogation, with the words in the next verse: ye lust and have not: ye envy, and desire immoderately: contain the assigment of the causes of wars, broils, contentions among men: and the causes, are assigned here two: unruly pleasures fight in the members of men: and immoderate desire. If therefore we demand beside that which before hath been spoken. Chapter 3. 14. 15. 16. verses: what furthermore is cause of brawlings, brabblements, contentions, and wars among men: we may answer aright: either the unruly pleasures, or the immoderate desires of increasing our private wealth and estate: for from these two fountains and well heads, all contention commonly ariseth. The unruly and immoderate desire of honour: the infinite desire men have to increase their own estates, whereby they are carried headlong to those things which seem pleasant, delectable, glorious, and profitable unto them: chief move and prick men forward to contention, and quarreling, brawling and fight: Insomuch as that Saint James demanding the question, from whence wars and contentions arise: answereth, even from the pleasures which fight in men's members. And how truly, unruly pleasures, and immoderate desires are causes not only of private quarrels, debates, broils and contentions: but also even of open wars in deed: experience sufficiently doth teach us: so that there is nothing almost more manifest, then, that the fulfilling of our lusts: the enlarging of our honour and worldly pomp: the increasing of our private wealth, is cause of contentions and wars among men. Whereof, whether we will have examples in holy Scripture: they are plentiful: or whether we look to examples profane of the heathen, they are abundant: or whether we look to proof at home, it is manifest: or whether we regard experience abroad, it is evident: or whether we have an eye to private men, or public persons: to the wise, or to the foolish: learned, or ignorant: base or honourable; one or another: it is apparent, that the contentions or wars among them have flowed from desire of riches, wealth, promotion, honour, glory, whereby they might excel one another. From whence was the contention betwixt the Gene. 13. herdmen of Abraham and his nephew Lot: was it not here-hence, even from their desires of increasing their wealth; insomuch that they were feign to departed the one from the other: whereby the very bond as it were of nature was broken. Wherehence were the contentions and wars betwixt Chederleomer king of Elam, and Tidall Gene. 14. king of Nations, Amruphell king of Siner, and Arioh king of Ellosar: against the king of Sodom, and the king of Gomorrah, the king of Admah, the king of Zeboiim: and the king of Bela, which is Soar: were they not from their ambitious desires each of others kingdom, which is the chief cause of wars among princes? From whence was the war and contention betwixt Abimelech Gene. 26. and Isaac: was it not from the greedy desire to have had the wealth and riches of Isaac? From whence were the wars of Sennacherib against Hezekiah: were they 4. Kings 18. not here-hence, even of his greedy covetousness, and ambitious desire towards the wealth and kingdom of Israel? From whence were the wars of Nabuchodonosor judeth. 1. against Arphaxad of the Medes, and against all other people and Nations: was it not from immoderate ambition, and desire of glory, which fought in his members: that, he might for power have been reverenced as an earthly GOD, of all men? Wherehence was the war by Antiochus undertaken against 1, Macc. 1. Egypt? was it not from his desire he had to reign over it, that he might have the dominion over two countries? thus these and the like examples in the Scriptures teach us, that the cause both of contention and also open wars, have been, ambition: unruly lusts immoderate desire of increasing of men's private estates, according to the doctrine of the Apostle. From whence are wars and contentions among you? are they not here-hence, even from your pleasures which fight in your members? If you will by examples profane learn how true this is: it may in two or three appear evident: what other cause so ever Philip the king of Macedonia had against Philipp. the Athenians: this no doubt was one, of those wars, broils and tumults against them: his lust and inward affection: his desire of glory and his ambition: his greedy care to enlarge his kingdom and increase his riches. The same pleasures: the like desires moved Alexander the great, the son of Philip, to move war Alexander. against Darius the king of Persia. What other or greater cause was there of the civil wars betwixt Cesar and Pompey: Sylla and Marius, Antony and Augustus, and other Romans': then the lusts, ambition, glory, desire of increasing of their own estates, which ruled mightily in them? What cause hath been known greater of the wars and tumults among the peers of our own country and common wealth: Then the desire they had, each to exceed and excel an other in riches, wealth, honour and glory? If we ask the stories, they will assure us: if we seek the chronicles, they will persuade us. If we look to private men, and of meaner calling: what causes may be assigned of so many tumults, contentions, suits in law, quarrels, debates, fall out and strifes among men? are not our unruly desires: the fulfilling of our own lusts; the enriching of ourselves, by the enjoying of other mē● lands, goods, livings, the chief causes thereof? from whence were the contentions betwixt Eusebius the bishop of Cesaria, and S. Basill: betwixt Demetrius the B. of Alexandria and Origen: betwixt Arrius and other heretics & the holy fathers: were they not from the vain glory and ambitious desire in Eusebius, Demetrius, Arrius and Montanus etc. as the stories ecclesiastical witness? wherence came the contentions among sundry bishops and certain Popes: was it not about the supremacy which ambitious pope's have proudly challenged? Finally if we should rip up all stories, and cast our eyes upon every particular contention, quarrel, debate and broil among men; I doubt not but our vain and unruly pleasures; our ambitious and immoderate desires, shall be found the causes thereof. So that we may conclude with the Apostle; that unruly pleasures; evil affections, immoderate desires fight in our members, are the causes of all wars and contentions among us: and worthily affirm with Paul, 1. Timo. 6. that our covetous desires, are the causes of all evil, the very mother and root of all wickedness: as from whence, envy, deceit, fraud, lies, perjuries, swear, cursings, bitterness, usury, oppression, extortion, theft, murders, not of strangers only, but friends, familiars, kinsfolk, brethren, sisters, fathers and mothers also have sprung. Truly therefore may we say with James, From whence are wars and contentions among you? are they not hence, even of the pleasures which fight in your members? By pleasures here saint james understandeth those greedy desires men have either to enlarge their honour, either to increase their wealth, or fulfil their desires: and these pleasures are said to fight in our members: because these pleasures, these covetous, ambitious, voluptuous desires, use both the powers of our mind, and also the parts of our bodies, as soldiers to fight with: as instruments and weapons whereby sin accomplisheth and finisheth her work in us. And it agreeth with that speech of Saint Paul: Let Rom. 6. not sin therefore reign in your mortal body, that you should obey it in the lusts thereof: neither give you your members as weapons of unrighteousness unto sin. In some sense, these and all other evil pleasures and Rom. 7. evil desires, as branches of the old tree and root of Adam, fight in the very elect of God: as saint Paul confessed of himself, that he had a law fight in his members, withstanding and resisting the law of his mind, and leading him captive unto sin; whereof in another Gal. 5. place he speaketh, when he saith that the flesh fighteth against the spirit, and the spirit contendeth against the flesh, that we cannot do the things we would. Even in the most elect and chosen vessels of God, there is a fight in their members. The unregenerate part striveth against the regenerate: the old Adam against the new Man; the outward Man against the inward, so so that there is in the Saints a striving and a fight in their members. But here Saint james seemeth to call that the fight of pleasures in our members, not when the spirit striveth against the flesh, but when we give over ourselves wholly to the following & obeying of our lusts & pleasures, in following & seeking after wealth, honour & fleshly lusts: when we bend all our force; when we employ all our labour; bestow all our time, spend all our wits and study; when we make our bodies and souls servants of our wealth, honour and desires; and for those strive by all possible means; then do our pleasures fight in our members: then use we them as soldiers to fight for our covetousness and ambition: where unto to resign the rule and government over us, is properly according to the Apostles doctrine, to have pleasures fight in our members. Where unruly pleasures and immoderate lusts are assigned causes of wars and contentions, which causes being evil, the effects cannot be good; we may not therence condemn all contention, neither all wars as unlawful. For neither contention, for religion against superstition: neither for truth against falsehood: neither for sound doctrine, against blasphemous heresy: neither for true justice, against open injury: neither for excellent virtue, against shameful iniquity: is here reproved; but praise worthy; as chapter 3 verse 14. hath been showed. Neither is lawful war for defence of religion: advancement of God's glory: repelling intolerable injury from the church of Christ, or common wealth, wherein we live: condemned as a vice, but as a virtue renowned; as chapter 5. verse 6. shall appear. Here is then the question asked: here is also the answer made; from whence are wars and contentions among you? are they not hence, even of the pleasures which fight in your members? These things thus set down, in the third place Pleasures condemned. 3 he cometh to the condemning of these unruly pleasures: these covetous and ambitious desires of men; these strive and contentions of men, from their effects: they profit or help not at all: they bring no good thing with them: they are without effect; they only bring anguish and anxiety of mind; vexation and trouble; grief and torment conceived of not obtaining the desires of our hearts. Thereof Saint james saith: ye lust and have not: you envy and desire immoderately, and cannot obtain: ye fight and war and get nothing. Thus are the labours, desires, and travails of men to attain riches and honour by their own evil means: oftentimes frustrate and void of effects. Carking and caring, pinching and pining; lusting and desiring; fight and contending for honour or wealth, prevail nothing without the help of God. David the Prophet to this purpose avoucheth, that Psal. 12▪ 7. it is in vain to rise up early, & go late to bed, to eat the bread of carefulness: as thereby, by ourselves to attain unto great matters: the travel of man by himself without the blessing of God, is nothing worth, vain, unprofitable: for of ourselves we cannot add one cubit to our stature: Math. 6. nay we cannot make one hair white or black: as our Math. 5. Saviour witnesseth: covetous and miserable men, oftentimes lust and long after the goods of their neighbours and brethren: they hate, they envy such as prosper by them: they earnestly desire and affect the riches of others: they sigh, they sob, they sorrow, they grieve that they cannot bring about their purpose: to enjoy their neighbours livings. As Achab did for not obtaining the inheritance of Naboth: they fight, they brawl, 3. Kings. 21. they fret, they fume, they stamp, they stare; they foam at mouth like wild boors: they raise tumults as Demetrius for his commodity, against Paul: they Act. 19 16. 19 pick and spy out holes: they frame accusations: they invent matter; they forge lies; they devise slanders; they suborn witnesses against their brethren; injuriously to attain unto their riches: by right, by wrong; by hook, by crook; by all means they seek to rush into the possessions of their neighbours. They turn every stone: they labour by all means to attain to honour, estimation, wealth and riches, power and glory in the world: and all is oftentimes in vain; and they miss of their purpose. They lust saith james and have not; they envy and desire immoderately, & obtain not: they fight and war, and get nothing. One man ambitiously desireth honour▪ another covetously hunteth after gain and commodity: this man aimeth at a kingdom; another shooteth at promotion: one followeth his carnal desire, another seeketh after other pleasures: every one either for greedy gain & private increase; or for ambitious desire of augmenting his honour: trouble, excruciate and vex themselves miserably; and yet all in vain: For these their unruly pleasures; and immoderate desires are very often fruitless, and without effect: as experience teacheth us. Some men seek by their greedy desire to attain unto great wealth; therefore they toil & moil themselves, & at years end get nothing. Yea sometimes lose that they had already: as those that will occupy many trades; set up many shops of sundry commodities: have many irons in fire at once: busy themselves with many things whereof sometimes they are ignorant: thus busying themselves, now here, now there: now about this thing, now about that: trusting many, venting their commodities divers ways, for triple gain, as they think: in fine gain nothing but the loss of time, goods, and labour. Such also are they, which having very good & gainful trades, whereof they live well; yet for greediness of gain, they betake themselves unto other trades: as the occupier, when after many years he will play the merchant adventurer (for so he doth oftentimes) adventureth all, and bringeth home nothing but a heavy heart, a fools head, experience dearly bought, repentance too late, the proverb of foolish, had I witted, I would not have done it. These and such like (over greedy of hasty wealth) lose their labours oftentimes, and profit themselves nothing at all. Some in like manner, having aspiring hearts and minds, carried away with ambition, seeking increase of honour: come to confusion, shame and ignominy: as Absolom, not content to be the king's son, but hunting after 2. Kings 18 the kingdom before his time, took sword in hand against his father, and was miserably confounded and destroyed. So even among us, within our times and knowledge, some in high place, some in lower rooms, endeavouring by greedy desire to rise and aspire higher than reason and calling required: have applied themselves: some with popular demeanour, some with shameful treason, some with secret conspiracies, some with devilish and unnatural treacheries, some with one horrible devise or other, to attain their purpose: But (blessed be God) all in vain; for thereby they (seeking great honour) have come to fearful ends. Even so let all thy enemies pearish (O Lord) and the enemies of thine anointed: But save and defend thou her (O Lord) from the face of her adversaries, and keep her under the shadow of thy wings: let her be before thee, as the sun, shining in his might: both now, and for ever, Amen. Finally, some ambitiously bend to enlarge and increase 3. Kings 23. their kingdoms, have either lost their lives and labours, as Achab for his endeavour for Ramoth Gilead: or have spent more by seeking them, then gained by the recovery of them: or finally, keep those kingdoms, countries, or provinces (whereunto they have aspired) with greater labour and cost, than either comfort to themselves, or commodity unto their people: and so they have not obtained their purpose. This hath fallen out in former times: this I trust will fall out by the help of God, to barbarous Turks; cruel Saracens; bloody Spaniards, and such ambitious persons. Thus no doubt, in these, as in a light overshadowing, we see, how truly the Apostle affirmeth, that the unruly pleasures, and immoderate desires of men, are oftentimes without effect: ye lust, and have not; ye envy, & desire immoderately, and cannot obtain; ye fight and war, & get nothing. Now the reasons follow, why such desires of men are void of their effects commonly: and for the most part, Why the desires of men are void of effaecti. frustrate: and the reasons are two. 1. Men desire riches, wealth, and honour; and seek by all means to come thereunto: yet they are often deceived of their purposes, because they ask not these things from God, the only giver of all good things: yea, whose gift riches and honour are in special. And for riches, who can deny them to be the gift of God? Was it not by God that Abraham became so wealthy? were not Isaac his riches the gift of God? did Gen. 13. Gen. 26. Gen. 30. Gen. 31 Gen. 41. not God bless Laban with riches for jacobs' sake? saith not jacob to his wives, the daughters of Laban, that God had taken away their father's goods and riches, and given it to him? doth not Joseph call the second son whom the Lord gave him in Egypt, Ephraim, because the Lord had made him increase in wealth & riches, as well as in children, in the land of his affliction? job confesseth riches to have been given him from God, when thereof speaking he saith; The Lord gave, and the Lord taketh away; blessed be the name of the Lord. When God had tried job, & job had repent before the Lord, the Lord gave unto him job. 1. twice as much riches as he had before: for his first wealth was seven thousand sheep; but his later, fourteen thousand: job. 41. his former wealth was three thousand Camels; but his later, was six thousand: his former wealth was five hundred yoke of Oxen; his later, a thousand: his former wealth five hundred she asses; but his later was a thousand: and this was from God. When Solomon had from God choice given him, what he would ask; he asked wisdom, 3. Kings 3. to govern his people: which thing so pleased god, as that God therefore said unto him; because he had asked neither long life, nor riches, nor the life of his enemy, therefore he would give him also that which he asked not: both riches and honour. Therefore the son of Sirach referreth riches to God, as the giver thereof. Prosperity Ecclus. 11 1. Sam. 2. 7. (saith he) and adversity, life and death, poverty & riches, come of the Lord. Seeing then riches are from God, they ought to be asked of him, and sought for at his hands. Which if we do not, we may labour and travail long enough, before we shall attain thereunto. And as riches are from God, so honour also is from 1. Kings 2. Psal. 113. 7 him. Anna, the mother of Samuel, confesseth the same: The Lord (saith she) maketh poor, and maketh rich; bringeth low, and exalteth: he raiseth up the poor out of the dust, and lifteth up the beggar out of the dunghill, to set them among Princes, and to make them inherit the seat of glory. Whereunto the Princely Prophet David Psal. 75. subscribeth in the Psalms; To come to preferment, is neither from the East, nor from the West, nor from the South▪ but God is the judge, he maketh low, and he maketh high. God promiseth Solomon both riches and honour; so that among the kings, there should be none 3. Kings 3. like him all his days. David confesseth his preferment before 2. Kings 6 3. Kings 20. Saul, to be from God. The Queen of Saba referreth salomon's glorious and pompous advancement to god. Daniel confesseth all power, all promotion, all honour, all preferment, to be from the Lord. Cyrus the heathen king, confesseth his glory to have been of God also. whereby it appeareth, that both riches and glory are Dan. 2. & 4 1. Esdras. from the Lord. Wherefore seeing these are both from him: when they are not asked, no marvel they be not obtained. The first reason why men's desires concerning wealth and honout are oftentimes void: is because they ask not these things from the hands of God, whose gifts they are: but they seek them by their own means; by evil ways; by unlawful trades; by wicked endeavours. Thus one by fraud, another by force; one by violence, another by villainy; one by this evil mean, another by that, go about and seek to attain to wealth and honour: but they seek not these in the fear of god, nor at his hands which giveth them, therefore full oft their purposes are frustrate. Thus men lust, & have not the thing they lust after: they envy, and desire immoderately, yet obtain not that which they desire, and whereafter they envy. They fight, they war, they strive, they struggle, they toil, they moil: yet compass not, nor comprehend that, which they labour thus after: because they ask it not of GOD, but seek by evil means to obtain it: They acknowledge not God the giver of these things, therefore they labour in vain. They lust, they envy, they desire, they fight, they war; yet they obtain not, because they ask not. Wherefore, as men having any thing in their power and hand to give, look to be asked and desired the gift thereof: and think them unworthy the benefit, which think themselves too good to crave and desire it: and therefore men often miss those things they would full feign have, because they seek not to the giver, but go about by other means to obtain them: Even so God, though he give many things unasked, especially to his servants, and sometimes unto the wicked: yet would he for his riches and honours be sought unto; and thinketh them unworthy his singular benefits, who think scorn to desire them: wherefore they ofttimes miss of their purpose, because they seek to obtain it otherwise, then by prayer unto God, who giveth these things only, unto men. Which reason Saint james here setteth down in the first place, why men lust & desire after things which they obtain not, because they ask them not of God. Now as this is specially applied here by Saint james, so may we more generally consider of it: and as it is given here for a reason why honour and riches (whereafter men seek) are not always attained: so may it be a reason certain and sound in other things innumerable, that therefore we attain not unto them, because we seek them not from God. We have no children, and we desire them, but we obtain not: for we seek by some slibber slabber, or other device, to obtain than, but not from god. We have not our health of body, and we desire it, but we obtain it not, because we seek to cunning women, which for the most part are arrant witches: or to skilful Physicians, in whom we put our confidence; and by whom (not by God) we look to obtain it. To be short, generally in all other things, and particularly in enery one, this is a just cause of not obtaining: because we ask not the things we would have, from god, the only giver of all good things. Where Saint james saith, that men obtain not the things which they desire, because they ask them not: we may herence learn how necessary a thing it is to pray in all our needs, and necessities to God, for the supply of our wants. Whereof hath been spoken Chap. 1. verse 8. sermon 3. fol. 25. Sermon 27. 2 The second reason why men lust and desire, but obtain not, because they ask these things amiss; to lay them out upon their pleasures. They desire and ask riches, to spend them lewdly: they would have honour, to abuse it shamefully. Thus they ask, but they ask amiss, to spend and lay out riches upon their pleasures: that is, to evil uses, to evil purposes. This reason is added by the way of preventing an objection: these men might have said: Do not we ask? yea, assuredly we ask, and we ask daily, and yet obtain not. Wherefore sayest thou, O blessed Apostle, that we obtain not, because we ask not? Hereunto Saint james answereth: well it may be that you ask: but when you do ask, yet you ask amiss: for you ask these things, and Gods good blessings, to spend them upon your pleasures, to evil uses, to evil purposes: therefore though you ask, yet you obtain not. God, who is rich to all such as call upon him, promiseth to hear men, but yet so, as that they pray according to his will, and a right: but when we pray amiss, he will not hear us. Saint john saith, that what soever we ask according 1. john 5. to the will of God, we shall obtain it. If then we ask not aright, neither according to Gods will, then may we not look to obtain the things we pray for. Saint Hierom writing upon the words of Christ in the Upon 7. Matt. gospel, saith well and worthily. If he that asketh obtain: and he that seeketh, find; and it be opened to him that knocketh; then to whom it is not given: who findeth not, and to whom it is not opened: it is apparent that he hath not asked, sought, knocked as he should: agreeable to the words of this Apostle: you ask and have not, because you ask amiss. Many other causes there are, why men (desiring and ask things from God) yet do not obtain the things they ask. 1 They which ask, are oftentimes wicked: and such God heareth not, though they multiply sundry prayers. The Lord therefore said to the wicked jews, that he would not hear them, though they poured out many Jsai 1. prayers unto him: neither see them, albeit they stretched out their hands unto him. To which purpose he protesteth Ezech. 8 Amos. in Ezechiel, that for their abominations he would not hear his people. Amos in many places, almost in every Chapter witnesseth, that God would not turn to sundry people: having regard to the manifold transgressions which they had committed, for which he would show no favourable countenance unto them, neither Mich. 3. hear them. The Prophet affirmeth that God would not hear the wicked people, which hated the good, & loved the evil: oppressed their brethren by cruel extortion, and plucked their skins from their backs: and their flesh from their bones, and chopped them in pieces as flesh to the pot, and meat to the cauldron. The blind man in the Gospel, restored to sight by Christ, whom the john 9 malicious Scribes and pharisees reputed for wicked, because he did that miracle on the Sabbath day: showeth that Christ was righteous, because that God heard him: we know (saith he) that God heareth not sinners: (wicked men, contemning God, and delighting in sin) but if any man be a worshipper of God, and doth his will: him God heareth. Whereby it appeareth, that the wickedness of men, is one cause why they are not heard of God. 2 Sometimes men ask and obtain not, because they themselves are hard hearted unto others, and will not hear them. David avouching that God rejecteth Psal. 18. the prayers of such, as themselves rejected the cry of the afflicted, sayeth: They cried, but there was none to save them: even unto the Lord, but he would not hear them. Solomon his son subscribeth to his father, when he writeth that such as shut their ears unto the cries of other Prou. 21. men, should cry themselves and not be heard. Therefore our Saviour exhorteth all men when they pray, to Mat. 6 s & 7. Mark 11. Mat. 18. be ready to forgive others, and hear their desires, that they themselves crying, may be received. Wherhfore when we will not grant the humble and needful desires of the poor afflicted: when we are so straight laced: so maliciously minded, so hard hearted, that we will hear no suit made unto us: ourselves may often cry and not be heard, and sundry times ask that we obtain not: For God is not commonly wont to hear such as disdain the cries of their poor brethren. 3 Sometimes men ask those things which are hurtful unto them: therefore not to ask them were wisdom: but when we ask them, not to obtain them, is mercy from God. The Israelites asked meat for their Num. 11. lust: in anger it was given, which to have denied had been mercy. S. Augustine saith thereof: that God denieth sometimes Epist. 121. things in mercy, which in wrath he giveth. If then we ask evil things, it is his loving kindness not to grant them. Wherein God dealeth with men, as a tender father with his children: if a child ask an evil thing, the father denieth it in love: if he ask a coal of burning fire: a sharp pointed, or sharp edged knife: if he ask poison for honey: a Scorpion for an egg: for an Eel, a Serpent: or whatsoever other thing be hurtful: if he love his child, he will deny it: even so when we not knowing what or how to ask aright, desire hurtful things from God: in mercy he heareth not, but denieth our prayers. When Plato considered that men through ignorance oftentimes desire hurtful In Alcebiade things, which being granted were evil to the parties: he protesteth this to be the best form of prayer: which he gathered out of the old Poets: jupiter king, give unto us praying, and not praying: vowing and not vowing: those things which are best: and command that evil things be far from us, though we desire them. Thus the heathenish Philosopher saw, that it was not good to be heard, when men pray for, or desire hurtful things. If the heathen desired not to be heard when they prayed for evil things to their gods, which indeed were no Gods: shall not we repute it a great mercy, from the eternal and everliving God, to have our prayers denied, when we desire things that are hurtful? Men therefore praying for things hurtful to themselves, are in mercy repelled and denied. Which things if we should obtain at the hands of God, therein saith Chrysostom, God should show himself an enemy, rather than a loving father. Ho. 18. opere imperf. Mat. 4 Sometimes we ask things unjust, unhonest, unlawful: would we God to grant our prayers? Some men ask the lives of their enemies: some men ask the goods of their brethren: some men ask the unlawful use of strange women: some men ask their own death: some men the death of their children: some ask against charity: some against equity: some against honesty: many against piety and virtue. And therefore they have the repulse at the hands of God. Wherefore it shall be good and profitable for men, thoroughly to determine in themselves to ask only good things at the hands of God, lest they receive the denial. For men ask unjust, unlawful, unhonest things, are not heard at the hands of God: and there petitions are void and of none effect. When an importunate or rather impudent suitor came to Agesilaus the king, earnestly entreating him in a certain matter, and said; Sir, might it please your grace, you promised me such a thing: Truth, quoth the king, so the thing were honest and just that thou requirest; otherwise I spoke it, but promised it not. The suitor replied and urged further: It becometh a King to perform every word of his mouth, yea, if it were but a beck or nod of his head: To whom the king answered: no more, sayeth he, than it becometh him that will crave any thing of a king, to ask only that is rightful and honest. And thus the king cut off his shameless suitor. Would God all Kings, Queens, and Princes, woudle deny all suits, unhonest, unjust, unlawful, or such as tend either to private hurt, or public harm in their kingdoms. Shall a mortal man, and earthly king: shall a heathen which knew not God aright, deny suits which are unjust: and shall not GOD our heavenly King deny such suits and petitions as are uncharitable, unhonest, unlawful, unjust, when they are made unto him? God being righteous, delighteth only in righteousness, and equity: Wherhfore he will not admit wicked, unjust, and ungodly prayers made unto him. 5 As for these causes the prayers of men are put back and repelled with God: so also, as Saint james toucheth, when we ask amiss, to consume and lay out these things upon our vain pleasures. Thus when we pray, it is no marvel that we be denied. Whereby it appeareth, that in every prayer which we would to be of force and effectual, we must have a chief regard and respect to the end wherefore we pray. The ends of godly prayers, are, as I suppose three: The ends of lawful praypers. 3 our own need: the want of others: the glory of God. Which ends if we respect in the d●sires of our hearts to GOD, we shall be heard according to his will. If we regard other ends then in holy Scripture can be justified, no marvel that we obtain not. 1 And first, in prayer we must respect our own need, which either is in things inwardly and touching the soul: which being the more excellent part, ought first of all to be considered, and those things chief to be sought, which appertain to the salvation thereof: as the most excellent gift of faith, repentance, love, good works, pardon of sins, patience in adversity, lowliness in prosperity, peace of conscience, assurance of hope, joy of the holy Ghost, and the like: whereof our Saviour Christ advertiseth us: first of all seek the kingdom of GOD, or of heaven, and the righteousness thereof, and all other things shall be Matt. 6. ministered unto you. Of which things we should have special regard, in as much as we are but strangers Heb. 13. here, and have no city of abode, but look for another, in the kingdom of Christ, wherein is the dwelling of God's Saints for ever. Either else our need is in things outward, concerning our bodies, for the competency of things thereunto, it is also lawful to pray-Looking therefore unto our bodily need, for the supply of that our want, we may pray without offence to God. Solomon the wise man respecting this end, prayed neither for much Prou 13. wealth, neither to be pressed down with poverty, but to have mediocrity, and a competency to supply all want. Our Saviour would for this end, that men Mat. 6. should daily pray, for their daily bread, whereunder all needful things for this life are comprehended. Thus may we pray for meat, for drink, for health of body, deliverance out of prison, prosperous success in common affairs, and all other the like: according as our need shall be. For our own wants and needs therefore, we may pray to God for temporal things. 2 As the supply of our own wants is one end in prayer respected: so also may we pray for temporal things, that our brethren may by us be sustained. Wherhfore, when I desire a competent state of living, not only to maintain myself, and mine own family: but that I also may have whereby to relieve my needy neighbour, I pray not amiss. For if it be a blessed thing, rather to give, then to receive, as Saint Paul Acts 20. gathered out of our Saviour: then to desire these temporal things, to be able to minister to the needs of our brethren, is commendable. And for this cause to desire not goods only, but might also to protect the Saints: power to preserve them: honour and worldly countenance to deliver them from the tyranny S. Aug. epist. 64. Chrysost. 10. ho. Tim. 1. of the wicked: I hold it tolerable, both in the temporalty and also in the clergy. 3 Finally, in our prayers, we must set the glory of GOD before our eyes: seeking his glory in all things: always bearing in mind Saint Paul's most 1. Cor. 10. Col. 3. grave and divine counsel: Whether we eat or drink, or what soever other thing we do, let us do all to the glory of GOD. This shall we best do, 2. Kings 15. when we refer ourselves wholly to the will of GOD. As David, who desiring deliverance from the unnatural dealing of Absalon, and to be restored to the Tabernacle of GOD: yet he referreth all to the will of GOD, to do with him as should seem Mat. 26. best in his eyes. And our Saviour Christ, craving that the bitter cup of persecution, yea of his passion might pass from him: yet said he, not my will O father, but thine be fulfilled. These ends in our prayers ought we to respect if we will look for any thing at the hands of God, or have our prayers heard of him. But if we respect other and worldly ends, our prayers shallbe void and without effects: when then we pray with the mother of Zebedeus children, that either ourselves or children may sit at the right or left hand of Christ, respecting our own ambition, & not, either our own need, Math. 20. or the aid of other, or the glory of God; we are worthy with her, to be repelled: when we desire to buy the gift of the holy Ghost with money as Simon Magus did; thereby Act. 8. neither seeking the benefit of the brethren, nor the glory of God: but thinking by that feat to get much money: we deserve the repulse: & to hear with him, thy money perish with thee: if men desire riches, not to supply their own needs: neither to help their brethren in their necessities; neither to use them to God's glory; but to countervail and counterpeese their enemies in wealth, and therein to make their parts a good: if we desire riches, to ruffle in our silks and velvets: and set out ourselves in flaunting wise: to apparel ourselves gorgeously, and to far deliciously every day, with the glutton in the gospel: to wallow and walter in all carnal and fleshly pleasure; or any wise to misspend the things we crave Luc. 16. at the hands of God; we ask amiss, to lay it out upon our pleasures; and therefore are we seldom heard so praying. Thus to pray for riches to fulfil our filthy desire, to oppress our poor brethren; to crave honour, that we may live without check as we lust ourselves; to afflict others which are inferior unto us: this were to ask amiss, to spent the things we ask upon our pleasures: yea it were great impudency to desire the help, patronage and favour of God in those things, which shame restraineth to make known to others: in which order when we pray, we are not only not heard of God, but also sometimes severely punished. And these are the two causes why men's desires are void of effect; partly because we ask not: partly because, when we do ask, we ask amiss, to consume it on our pleasures. Let us pray, etc. james Chapter. 4. verses 4. 5. 6. Sermon 18. Verse 4. Ye adulterers and adulteresses, know you not, that the amity of the world is enmity with God? whosoever therefore will be a friend of the world, maketh himself the enemy of God. 5. Do you think that the Scripture saith in vain, the spirit that dwelleth in us lusteth after envy? 6. But the Scripture offereth more grace, and therefore saith; God resisteth the proud, and giveth grace to the humble. 5. Thing in the first part. WHich words contain the last and fifth thing in the first part of this chapter: which is a sharp and bitter reproof of wicked men, for following the vain and filthy desires of the world. These three verses containing the fifth and last member of the first part of this cbapter: note unto us three things, namely 1. The reproof itself, in part of the 4. verse: ye adulterers and adulteresses know you not that the friendship of the world, is enmity with God? 2. The reason of the reproof: in the rest of 4. verse: because he that professeth friendship to the world, professeth enmity to Godward. 3. The preventing of an objection. verse. 5. 6. 1. Of these three, the first is the reproof itself: wherein S. james sharply rebuketh men for the lusts 5. part of the first member. and desires in them, which in these words is contained: Ye adulterers and adulteresses, know ye not, that the amity of the world is enmity with God? which speech argueth, that the Apostle was much moved and sore troubled at the iniquity and great wickedness of these men, that he should fall into such sharp and bitter speeches; ye adulterers and adulteresses. By adulterers and adulteresses here, the Apostle meaneth not such as defile their bodies with strange lusts; and join themselves in carnal copulation with such as they should not: as a woman or woman kind to have the use of any body but of a lawful husband: or a man, to know any woman in like manner, but his lawful wife only: but here by adulterers and adulteresses according to the manner of holy Scripture, he meaneth all such, as prefer external and outward things, as riches, honour, dignity, and worldly pleasure whatsoever, to and before the love of God, and his only son our Saviour jesus Christ: and so leaving God and Christ jesus, to whom only they should cleave, as a chaste spouse to their dear husband: join themselves to the Mammon of iniquity, and other worldly lovers, preferring things temporal, to things eternal: things earthly, to things celestial: things momentany, to things perpetual: and therewith run a whoring after their own inventions. After which sense the princely Prophet speaketh: Lo, they that withdraw themselves from thee, Psal. 73. Numbers 15. 39 shall perish: for thou distroyest all them that go a whoring from thee: reputing that for whoredom, when men forsake the Lord and seek after his creatures: & so prefer carnal things before God himself. So our holy and most blessed Saviour calleth the Mat. 16. jews an adulterous generation: for that they forsook God and his dear Son Christ; and gave themselves over to idolatry: hypocrisy, vanity, traditions of the elders, and such like doting follies. S. james following this phrase of speech, calleth the ambitious & covetous people of his time, who were held with infinite desire of riches & honours, for love whereof they break the knot & bond of conjunction with God; adulterers and adulteresses. Which name in this behalf we worthily deserve; because God hath coupled us unto himself in honourable wedlock, as it were: wherefore he saith to his church: I will Osei. 2. marry thee to myself for ever: yea I will marry thee unto me in righteousness, in judgement, in mercy & compassion. I will even marry thee in faithfulness, and thou shalt know the Lord. Of this heavenly marriage S. Paul speaketh to the elect saints of Corinth; I am jealous over you 2. Cor. 11. with godly jealousy: for I have prepared you to one husband, to present you as a pure virgin unto jesus Christ. The saints & elect of God, in the receipt of the holy Sacrament of baptism: have pledged and plighted their faith and troth to God: being then married to God, & betrothed to jesus Christ, we ought not to leave our first love, and revel. 2. 4. betake ourselves to worldly creatures; but wholly to depend, rely and rest upon him, and cleave inseparably to him, who hath freely loved us, in his beloved son jesus Christ our Lord. The case thus standing then with us: to set our affections upon earthly things: to force and bend all our love to worldly wealth, riches and honour; is nothing else but the loss of our faith to God, the breach of the knot & bond of love to him, the violating of matrimonial chastity toward the almighty, whereby we become adulterers and adulteresses against the Lord. The impure & wicked persons of this world, whose only care is the increase of their wealth and honour, are therefore adulterers and adulteresses against God: and by the Apostle here so termed; ye adulterers and adulteresses. Almighty God hath sent his only son, of his unspeakable love, to join us unto himself in heavenly marriage by an inviolable conjunction: by him are we purged from all iniquity, to be a pure spouse unto him, immaculate Tit. 2. 2. Cor. 11. and undefiled before God: that he might make us unto himself a glorious Church, not having spot or wrinkle or any such thing. Shall we so soon forget our heavenly Eph. 5. conjunctions? shall we so soon forget that inestimable benefit; shall we so soon falsify our faith & troth to God? Shall we bury in oblivion so great loving kindness of the Lord? shall we violently rent in pieces the bond of covenant, with so solemn protestation knit betwixt God and us? shall we make a divorce from him, who loved us forlorn; and loved us freely without any portion of goods to commend us? to follow the strange love of the world? o we adulterers & adulteresses in so doing! Wherefore as they which have given their faith mutually, and plighted their troth each to each other, and have so knit the knot of matrimony, and are joined in honourable marriage together: leaving their own lovers, join themselves in strange love, are adulterers and adulteresses, and so both called and counted: even so they, which by solemn protestation have in baptism betrothed themselves to GOD, leaving him, and giving themselves to the strange love of the world, and worldly things: commit adultery against GOD: and by Saint james are called adultresses and adulterers; Ye adulterers, and adultresses, know you not, that the amity of the world, is enmity with God? Thus to love the world immoderately, as do the wicked, is to hate God; to profess friendship thereto, is to proclaim war against God; to give ourselves inordinately to worldly things, is to play the adulterers, and adultresses against the Lord: for which thing, here men are sharply reproved; Ye adulterers, and adulteresses, know you not, that the amity of the world, is enmity with God? 2 The reproof premised, the reason followed, why the lusts and desires of worldly things should be avoided, and cannot be followed without adultery against God: and the reason is from contraries; the love of God, and of the world, are contraries: therefore they cannot agree together, neither consist in one and the same person. For if we love the world, we must needs hate God: and if we love God, we must hate the world: we cannot love both at once, and together: for the amity of the world, is enmity with God: and he that maketh himself a friend of the world, professeth (as it were) open hatred against God. The love of the world is, for men to make themselves servants and slaves to worldly desires, and corruptions. The love of God is, to prefer him before all things, and wholly to dedicate ourselves to his service, in holiness & Luke 1. righteousness, acceptable before him. Betwixt which two, there is such contrariety, as how much a man is inclined to the one, so much he declineth from the other: how much he is wedded to the world, so much he is alienated from the Lord. For as a woman, the more she groweth in love with another man, the less love she hath, and the less liking of her husband, whom in fine she hateth, and loatheth: Even so we, ravished with worldly desires: the more we love them, the less we love God: by the means whereof, in fine we also hate him. And as a wise husband cannot abide his Spouse wanton to sport and play with an adulterer: neither will he part stakes in matrimonial and secret duties of marriage, with any other: so neither will God, and our Saviour Christ, suffer us his spouse, to dally and sport with Satan, and this present world: whereby we run a whoring from him. O than you adultresses, and adulterers, who are tickled with the enticements, choked with the cares, ravished with the love of worldly lusts: know you not that the love of this world is enmity with God: and that in loving the world, you grow in hatred with God? So that you cannot love the world, but you must leave god, & commit adultery and fornication against him. How contrary these two loves be; and how impossible it is for us, to love both God and this world at once, and together: it may appear by our Saviour himself, Mat. 6. who telleth us; that no man can serve two masters (being contrary one to the other) for either he shall hate one, & love the other; or lean to the one, and despise the other: that we cannot serve God, and riches: God, & Mammon. 1. john 2. the Lord, & this world, are contrary masters; so that none can serve them bothtogether. The holy apostle john subscribeth to his master and ours, jesus Christ; who exhorting men not to love the world, neither the things therein, reasoneth from the contrariety betwixt the love of God, & of the world; Love not the world, nor the things therein. If any man love the world, the love of the father is not in 2. Cor. 6 him. Saint Paul rightly demandeth (as a matter impossible) what fellowship hath righteousness with unrighteousness; what communion hath light with darkness; what concord hath Christ with Beliall? God being righteous, hath no fellowship with the world, which is wicked, and lieth altogether in sin: God being light, and the father 1. john 5 james 1 1. joh. 1 Ephes. 6. 2. Cor. 4 of lights, in whom also there is no darkness at all, hath no communion with Satan, the prince of the darkness of this world. Christ being holy, hath nothing to do, no concord with Beliall, the Prince of wickedness: So that these cannot dwell in the heart of man together, as in the fountain of love, being so contrary and opposed. Truly therefore saith Saint Augustine, the love of the S. Augustine. world, and the love of God, cannot stand, or consist together; no more than the same eyes at once, can look upon heaven and earth in the same instant. Being therefore so contrary, God and the world, it cannot be, but that such as make themselves friends with the world; become enemies unto God. Whereof they to whom Saint James speaketh, not ignorant: are sharply reproved for loving the world with the hatred of God: Ye adulterers, and adultresses, know ye not that the amity of the world is enmity with God? whosoever therefore will be a friend of the world, maketh himself the enemy of God. And this reason of the holy Apostle, holdeth not only in the propounded matter of ambitious and covetous desires, which men cannot love, and love God also; but it holdeth in all worldly wickedness, and love of earthly things whatsoever: which men cannot possibly love, and love God together. For than might a man be holy, and wicked; godly, & unrighteous all together; for they which love the world, are wicked and unrighteous; as the world 1. john 5 Leuit. 11 & 2●. etc. itself lieth in wickedness: and such as love God, are godly and holy, even as God himself is holy. That we cannot possibly give entertainment to God, and to the world together, and at once love them God and the world contrary▪ as appeareth in four things. both: the reason is their contrariety; for things contrary cannot dwell at once in the same person. And the contrariety betwixt the love of the world, and the love of God, in four things appeareth. 1 In the repugnancy of their nature. GOD is by his nature pure, holy, undefiled, without contagion of Levit. 11. 19 20. sin, and without permixtion of any evil: But the world is altogether wicked, defiled with sin, spotted with many blemishes of unrighteousness, full of all contagion, & deadly poison of iniquity: So that in nature there is a contraietie betwixt them. Naturally therefore being contrary, we cannot love them both together. 1. john 5. 2 As their natures are contrary, so are their precepts contrary: for other things by God, other things by the world are enjoined: wherein the contrariety betwixt them appeareth. God commandeth mercy, liberality, pity, compassion: the world persuadeth cruelty, mercilessness, covetousness, hardness of heart, violence, injury, and oppression. God commandeth holiness, sanctification, to be fruitful in all good works, to his glory: and to increase therein to ripeness, and a full measure in jesus Christ. But the world moveth us to filthy conversation, to defile ourselves with carnal lusts, and all ungodliness: to weary & waste ourselves with all fleshly pleasure, that we may be unclean in soul and in body. God commandeth us not to lie, but speak the truth one to another; not to backbite, not to slander, not to deceive, not to cirumvent or defraud one another: not to swear vainly, not to curse bitterly, and infinite the like: but the world would have us to lie, counterfette, slander, deceive, cirumvent, swear, curse, ban, and give over all the powers of our minds, and parts of our bodies, to commit iniquity. Hom. 22. upon Matth. Seeing one commandeth thee (saith Chrysostome) to give of thine own goods: the other violently to take the goods of others: one to embrace chastity, the other to follow intemperancy: the one to love soberness, the other to delight in gluttony: how is it possible we should obey these precepts, being so contrary: & so seem to love them both together? 3 As their precepts are contrary, so are the qualities of them which love the one and the other, contrary. For other things please God; other things the world. Other qualities are required in such as love God; other things and qualities in them that love the world. The lovers of God must be led by the spirit of God, & walk in the spirit of God, and bring forth the fruits thereof: as love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance, and such like: they must be endued with mercy, humbleness of mind, kindness, forgiving one Ephes. 4. Col. 3. another, even as Christ forgiveth us. But the servants and lovers of the world, are possessed with cruelty, mercilessness, wrath, ennie, currishness, contention, fornication, uncleanness, wantonness, hatred, debate, emulation, sedition, murder, drunkenness, gluttony: and the works of the flesh: 1. Cor. 6 Gal. 5. Ephes. 3. Col. 3. john 4. Psal. which who commit, shall not inherit the kingdom of God, and of Christ. The lovers of God are pure, unrebukable, blameless before him in love, serving him in spirit & in truth. But the servants of the world, are corrupt, deceitful from the womb, defiled with sin, flattering God with their mouth, and dissembling with him in their double tongue. The servants of God, and such as love him, are sober and temperate: but the lovers of the world, make their belly their God: whose end is damnation, whose glory is to their shame, being earthly minded. Seeing therefore the Philip. 3. qualities of the lovers of God, and of the lovers of the world, are contrary and divers; it cannot be that the same should love God, and the world both together. 4 Finally, the very love itself is in quality contrary: for the love of God is pure, chaste, and holy, spiritual: but the love of the world is impure, unclean, profane, and sensual: wherefore no man can love god, and the world. Yea rather, they which endeavour to become friends of the world, make themselves thereby the enemies of god. Wherefore (my dear brethren. beloved in jesus Christ) if we be the elect of god, chosen by him out of the world, to love him, and serve him, in such holiness as is acceptable unto his divine majesty: If we be the professed Soldiers of Christ, to fight under his displayed banner, against Satan and the world: shall we (as backsliders from god, traitors unto Christ, enemies of our own salvation, profaners of our Christian profession) give ourselves to the love of the world, and commit fornication against god? Cleave thereunto in league and bond of friendship, and so become enemies unto the Lord our god almighty? Let vain, wicked, ambitious and contentious persons; let green flourishing youth, who think to love god and the world also: herence learn, that they cannot love 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 us: it is Christ in his minister, that openeth his mouth and assureth us: that whosoever will be a friend of the world, maketh himself the enemy of God. Seeing then there is such contrariety betwixt the love of God, and of the world, as who so making friendship with the world, procureth hatred with God: it is meet therefore that all professed Christians, should address themselves to the renouncing of worldly love, and seek to hold fast the knot of God's love without wavering, that we may remain his friends for ever. The case therefore thus standing with men, that who so seeketh the friendship of the world, thereby professeth hatred against God; it appeareth manifestly, that many men and women which profess christian religion, are notwithstanding enemies unto God. For whosoever maketh himself the friend of this world, thereby professeth himself, or at least maketh himself in deed the enemy of God; and most men and women seek daily the friendship of this world; as the covetous, proud, wanton persons: ambitious men, adulterers, fornicators, unclean persons: usurers, extortioners, oppressors, drunkards, surfetters, liars, blasphemers, slanderers, and the rest Isai 29. jere. 12. v. 2. of the wicked rout: in whose mouths God is often, but he is far from their hearts and rains: Then is it evident, that many (even professing godliness) make themselves the enemies of God, in that they strike hands, and enter league with this wicked world. Whom the holy Apostle therefore reproveth; Ye adulterers, & adultresses, know you not that the amity of the world, is enmity with God? Whosoever therefore will be a friend of the world, maketh himself the enemy of God. This is the voice of God, therefore must we hear it: it is the sonnde of the spirit of truth, therefore must we obey it: it is Christ jesus which thus reproveth in his servants, therefore must we believe him. And this is the reproof of these desires, and the reason, wherefore they must be avoided of the children of men, because they purchase hatred with God. 3. The last and third thing in this fourth branch of the first part of this Chapter, is a preventing of an objection in the fifth and sixth verses contained. They might have said to Saint james: O blessed Apostle, how is it that thou in highest against these desires so sharply, as to repute them for wicked adulterers and adultresses, which seek and follow after them? are not these such as nature hath engrafted? Being therefore natural, they ought not with such sharpness, such bitterness, such vehemenice to be reproved. Hereunto the Apostle answereth: do you think that the Scripture sayeth in vain: The spirit that dwelleth in us, lusteth after envy? But the Scripture offereth more grace: and therefore saith; God resisteth the proud, but giveth grace unto the humble. As who should say. True it is, that we are given to these vices naturally, and the Scripture confirmeth the same: yet doth not this excuse us, but rather how much more vehemently we are by corruption of nature, carried away with these things: so much more diligently must we beware of them. Neither shall our labour therein be in vain, but shall receive a full reward: in as much as GOD resisteth the proud, ambitious, covetous, which hunt after these desires, and leave him: and also ministereth grace, sendeth help, giveth aid to such as are humble, and in true lowliness of mind, cleave inseparably to him. Let us a little unfold and rip open the words, where he sayeth; Think you that the Scripture sayeth in vain? What meaneth the Apostle here by the word, Scripture? Surely he may thereby mean and understand some place either of the old, or of the new Testament, though the place be not manifest, neither this sentence verbatim, word for word, as it lieth here, there to be found: so that this meaning may be well gathered out of any place, as no doubt it might. Albeit then this Scripture itself can no where be found in holy Scripture: yet seeing it may therhence be gathered, it is enough: and therefore he calleth it Scripture. The Apostles had this liberty, not only to give out the plain place of any Prophet, or of Christ himself, for Scripture: but also that which might be gathered out of such places, they have in their writings tendered for Scripture Acts 20. john 7. 38. unto posterity. As Saint Paul to the Ephesians at Miletum, allegeth for Christ's saying this: It is a blessed thing to give, rather than to receive. Which Scripture is not orderly written, nor spoken by Christ in any place: yet may it be gathered out of diverse places of the Scripture in effect: and therefore as Scripture he allegeth it. In like manner, in the Epistle to the same Church and congregation, faith Saint Paul, (after many exhortations Ephe. 5. and arguments, to persuade them to holiness and sanctification of life:) therefore he saith: awake thou that sleepest, and stand up from the dead, and Christ shall give you light. This Scripture word for word is no where to be found in any place of holy Scripture: yet because it may be gathered out of diverse 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 sundry are of sundry opinions thereabouts: therefore he allegeth it for Scripture. Saint James in like manner gathering this Sentence out of the Scripture, though word for word it be not there to be found, allegeth it for Scripture, and so calleth it: Do you think that the Scripture sayeth in vain: the Spirit that dwelleth in us, lusteth after envy? This place may be gathered out of diverse testimonies of Scriptures. For it may be gathered out of Moses, his book of Genesis: where it is thus written, that God saw that the wickedness of the earth, or man upon the earth, was great, and the imaginations of his heart only Gene. 6. evil continually. Where the Prophet teacheth that man naturally is wicked, and all his imaginations of heart, evil: therehence james might gather: that naturally our spirit lusteth after envy, after evil things, seeing the imaginations of man's heart are all evil continually, It might be gathered also out of that which after the deluge and flood, God said in his heart, I will no more curse the ground for man's sake: for the imagination Gene. 8. of man's heart is evil, even from his youth: this also intimateth that man naturally is given to corrupt lusts, and evil desires, that therehence Saint James might say, Think you that the Scripture saith in vain, the spirit that dwelleth in us, lusteth after envy? Or else it may be gathered out of jeremy, when he sayeth: The heart jere. 17. is deceitful above all things: who can know it? This in effect importeth thus much, that naturally we lust after envy, and evil things. For hereby, and by other testimonies is avouched, that men not regenerate, are carried naturally, with all force to evil. Thus therefore he answereth their objection, though these lusts be natural, yet ought they to be ovyded: for the Scripture teacheth us, that naturally we lust after envy, and desire evil things. Thus the Scripture here signifieth that which out of the Scripture is gathered. Now he sayeth, that the Scripture sayeth, that the spirit which dwelleth in us, lusteth after envy. By the Spirit, here the corrupt affection, and heart of man is understood: the crooked, crabbed, and corrupt disposition of nature: the fancy, the inclination of Ezech. 13. our hearts naturally. In which sense and signification, the Prophet useth the word Spirit: when God willed him to say to those Prophets which prophesied out of their own hearts; He are the word of the Lord: Thus sayeth the Lord GOD; Woe unto the foolish prophets, that follow their own spirit, and have seen nothing. The Prophet Daniel speaking of King Belshazzar, sayeth, that when his heart was puffed up, and his Dan 5. Spirit hardened in pride: then was he deposed from his kingdom, and they took his honour from him. In which places and the like, the Spirit is taken for the heart, mind, 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 mind of man, is naturally set upon envy, evil, wickedness, neither doth the Scriptures speak in vain thereof: for we are given in deed to lust, to envy, to desire, to quarrel, to contend: either for increase of wealth, or of honour among men. Therefore the Scripture sayeth not in vain, for it is too sure and certain: that the spirit, which dwelleth in us: natural corruption which possesseth the seat of our hearts, lusteth after envy. Some by spirit here understand the Spirit of God, and read the whole sentence interrogatively think you that the Scripture sayeth in vain: the spirit that dwelleth in you, lusteth after envy? Making this the meaning: doth the Scripture teach, that God's spirit moveth us to envy, debate, lust, and such like? No, it is not God's Spirit that moveth men thereunto: wherewith we are not guided when we are quarrelous and contentious. But how, those words then, think you that the Scripture saith in vain: may be understood, I see not. Therefore I retain the former sense as môst natural. The other part of this answer, is: but the Scripture offereth more grace, and therefore saith: God resisteth the proud: but giveth grace to the humble. Whereas naturally we are given to evil, and lust after envy: the Scripture offereth more grace, and giveth us better counsel then to give ourselves to these quarrels, and to be carried away with such desires: therefore it saith, God resisteth the proud: but giveth grace to the humble. By the Scripture here, he understandeth evident testimonies: for this thing, is in sundry places recited. By the proud, he understandeth such as in following their own desires and lusts, rebel against God. By the humble, he meaneth such as in meekness of spirit and humility of mind, submit themselves to God with reverence, and endeavour to suppress their evil affections in themselves: whose endeavour God favoureth and furthereth: giving his grace unto them, which is far better than all worldly riches, wealth, honour whatsoever: or delights and pleasures most precious among the sons of men. This saying: God resisteth the proud, but giveth grace unto the humble: either in the very same words: or in words of the same sense, is often repeated: and it consisteth of two members: 1 That God resisteth the proud. 2 That he giveth grace to the humble. For the first, God resisteth the proud: David the princely Prophet avoucheth the same: God saith he will Psal. 18. save the poor people: but will cast down the proud looks. Which thing Almighty God also rhreatneth against the obstinate and rebellious people by his Prophet: the high look of man shall be humbled: and the Isai 2. jere. 49. 16. 50. 24. 30. Ezec. 17. loftiness of man shall be abased: and the Lord only shall be exalted in that day. Ezechiel setting down the Parable of the two Eagles, whereby, Nabuchodonosor king of Babylon, and jochoniah the king of Israel were meant: which Nabuchodonosor abounding in power, riches, and a mighty kingdom, should carry the other into captivity: and afterward should be plagued for his oppression of the Church and people of God; comforting the Saints, the Prophet telleth them, that God would beat down the proud enemies of the Church, and exalt her, which was low and despised, and saith: All the trees of the field shall know, that I the Lord have brought down the high tree, and exalted the low tree: that I have dried up the green tree, and made the dry tree to flourish: I the Lord have spoken it, and done it. In like manner entreating of the fall of Zedechiah, and the captivity of jehozadecke the Priest: in the person Ezec. 21. of GOD, the Prophet speaketh: thus sayeth the Lord God: I will take away the Diadem, and take away the crown; (whereof the one might concern the priest, the other the Prince.) I will take away the diadem, and take of the crown; they shallbe nomore the same; I will exalt the base or humble, & abase him that is high. And comparing Pharaoh with the king of Assiriah for prosperity: Ezech. 31. & prophesying like destruction to them both: witnesseth that God would abate both their prides, and resist the insolency of their spirits. Nabuchodonosor being cast down by God, and afterward exalted again; Daniel 4. breaketh forth into these words in Daniel the Prophet: Now therefore I Nabuchodonosor, praise and extol, and magnify the King of heaven▪ whose works are all truth, and his ways judgements, and those that walk 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 proud. Solomon the wise, king over Israel, avoucheth the same truth; and saith, the pride of a man Prou. 29. shall bring him low: because God evermore resisteth the proud as the Apostle teacheth. Saint Peter hath the very same sentence: deck yourselves with lowliness of 1. Pet. 5. mind; for God resisteth the proud, and giveth grace to the humble. The blessed virgin Marie in her song, Luke 1. singeth praise unto God, who had put down the mighty from their seat, and exalted the humble and meek. Our Saviour Christ saith, that such as exalt themselves Luke 14. in their own pride, shallbe abated and brought low. And the heathenish Megaera in Seneca saith to Lycus: rule being proud in mind: and bear a lofty and high stomach: Seneca in his traged. for God followeth at the back, the proud to punish them and resist them. Who so through worldly desires therefore shall lift up themselves against God, must look to have God to resist them, as an enemy, and with his mighty power to withstand them: for the Scripture teacheth, that God resisteth the proud. See Cyprian. 1. lib. epist. 3. fol. 7. Now how, and by what means doth God resist the How God resisteth the proud. proud? by many means 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 top should have reached to heaven; if Gen. 11. their purpose might have been effected. But God seeing the vanity of their minds, the pride of their hearts, and the insolency of their spirits, punished them with confusion of their language, that one could not understand another, and so they were resisted. When Manasses was 2 Chro. 33. Daniel 4. puffed up with pride, he was resisted by the punishment of God, who delivered him up into captivity wherein he was humbled. Nabuchodonosor waxing proud of his goodly and gorgeous city which he had built: was resisted by God through punishments, for the Lord made him seven years to remain in the fields as a beast, and banished him the society of man. So Jsai the prophet speaking against the proud Babylonians, Isai 13. 14. 13. jere. 29. v. 16. 50. v. 29. 30. Psa. 31. 18. v. 27. bringeth in God threatening by punishments to resist them: I will visit the wickedness upon the world, and their iniquity upon the wicked: and I will cause the arrogancy of the proud to cease, and cast down the pride of tyrants. David mentioneth this way of resistance; the Lord preserveth the faithful, and abundantly rewardeth the wicked doer. Thus was the pride of Goliath resisted, when God punished him by little David, who with his sling stone patted him on the pate, cast him 1. Kings 17 to ground, and with his own sword 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 upon him, for his arrogancy and insolency of spirit. Thus God punished the pride of Absalon and so resisted his seditious enterprices, by hanging him by the 2. Kings. 16 hair of his head in a thicked. Thus God resisted the pride of Antiochus, who in the haughtiness of his heart, had threatened to make Jerusalem a common burial place for the jew: but immediately 2. Mach. 9 GOD smote him with an incurable disease in his bowels, wherewith till his death he was tormented. So resisted he Herode Agrippa, who making on oration to the people, whereat they cried, it is the voice of Acto. 12. God, and not of man; he proudly challenging this praise, was resisted by God, by like punishments. Capanêus in Capanêus. great pride, being one of the captains which besieged Thebes; said he would besiege it in despite of GOD, whose pride God resisted by punishment; for a thunder bo●●e as some say, or as other writ, a stone from the wall fell upon him and slew him. Finally, when Apryes king Apryes. of Egypt had proudly said, that neither man nor God cold take his kingdom from him; he was by the just punishment of god resisted, for he was choked and so destroyed. Thus by sending punishments upon the proud; the Lord resisteth them. 2. Sometimes he resisteth the proud, by hindering their purposes, by some mean unlooked for. As when the proud king of Assiriah had intended the destruction of Jerusalem, god resisted him, first in raising up Tirrhaka the king of the Blackemores to fight against him, for 4. King. 19, Act. 4. 21. which he departed; and afterward upon a second siege, by sending his Angel to destroy his people: which when he saw, he departed and went to his own country. In like manner was Saules proud and malicious heart a bated, 1. Kings 23 who purposing the destruction of David: heard say by a messenger upon the sudden, that the Philistines had invaded the land, for which cause he returned from pursuing David, and so he was resisted. 3. God also resisteth the proud, when he turneth their devices upon their own necks: and maketh them fall into the mischief and snares which they have prepared for others. When Haman in intolerable pride had Esther 7. 9 determined the destruction of the jews, and had prepared a iubbet or gallows for Mardocai; the Lord resisted his proud purpose, and caused him to be hongeupon the same gallows, which he had prepared for another. When the proud princes of the provinces of Babylon, had divised and determined the death of Daniel, Daniel 6. and by a false accusation had condemned him to the den of Lions; God resisted their proud and malicious devise; and caused that the same Lions devoured them, their wives and children; whom they had thought should have been the death of Daniel. When Cush one of Saules kinsmen had falsely accused Psal. 7. David: the man of god threateneth that God would in this wise resist him, and therefore saith: that he hath made a pit, and himself was fallen thereinto: and that his mischief should fall upon his own pate, and his cruelty upon his own head. In another place showing how Psal. 9 God resisted the wicked and proud men of the earth, by overthrowing them in their own enterprises, and causing their own wicked and mischievous devices to shall upon themselves: affirmeth that the Heathen were sunk down in the pit that they made; and that their feet were taken in the same net they had spread for other. Again witnessing that the wicked enterprises of Psal. 34. the proud should turn to their own destruction, the Prophet saith; wickedness and malice shall slay the wicked; and they which hate the righteous shall perish. To that purpose is that saying: the wicked have drawn their Psal. 37. 57 6. 94. 23. sword, and bent their bow, to cast down the poor and needy; and to slay such as are of an upright conversation: but their sword shall enter into their own hearts, and their bows shallbe broken. Therefore Solomon his son saith: he that diggeth a pit shall fall thereinto: & he Prou 26. Ecclus. 27. v. 25, 26. 27. that rolleth a stone, it shall return upon him. To turn the wicked devices of the proud upon their own pates; to make the mischiefs of the ungodly, to light upon themselves: to bring the proud into the pit of perdition which they have devised for other men: is a way whereby also god resisteth them. 4. Moreover GOD resisteth the proud, by confounding their counsels, enterprises and devices: as appeareth 2. Kings 17. in proud Achittaphell and others. As in the invincible navy of the proud Spaniards (so they called Anno 1588. it) sent against little England, so miraculously confounded, and in greatest part destroyed by the mighty hand of God. 5. Neither thus only are the proud resisted, but also God resisteth the proud by removing and taking away from them, the things whereof they have been proud: as he threatened the damsels of Israel, to take away all Jsai 3. their bravery and excellent ornaments, because they were proud thereof. Now some are proud of riches, as he that said to his soul; soul eat and drink, and take Luke 12. thy pleasure: for thou hast much goods reposed for many years; him God resisted, by removing him & his riches. Some are proud of beauty: whom God resisted by sending sickness or other means to hinder and remove that from them. Some are proud of their wit: those he resisteth by causing them to fall either by palsies or such like, into doting folly. Some are proud of their strength: which languishing sickness abateth. Some are proud of their power: as Nabuchodonosor, Senecherib, Antiochus, Pompey, Alexander, & the like: whom God resisted, partly by taking away life: partly by removing their power wherein they trusted from them. Which thing Job insinuateth; when job 12. he saith that God loseth the colour of princes, and causeth them to be girt with a girdle: he leadeth away Princes as a pray, and overthroweth the mighty: he taketh away speech from the counsellor, & taketh away the judgement of the ancient: he poureth contempt upon princes, and maketh the strength of the mighty weak. This God doth not only to punish the people in the defects of their Magistrates and Princes: but also when men are proud of any of their gifts, they are resisted by losing the things whereof they are proud: and this way doth God also resist the proud not seldom. 6. God resisteth the proud also, when he turneth their ambition and vain glory into ignomy and shame: Esd. 1. 1. Macchab. 2. 62. 63. It is verified, lib. 2. ca 9 v. 5. 6. 7. etc. Isai 14. 11, as is apparent by the priests, which seeing the office of the priests to be in contempt, would have changed their estate by their names: and so called themselves by strange names: who seeking their writing in the genealogy by the names they pretended, found them not, and therefore were deprived of their offices. Thus such as do ambitiously seek honour and glory; by the just judgement of God lose both their offices oftentimes, and also their estimation with men: and Pro. 16. 11. 2. 18. so are they resisted. Solomon noting this kind of resisting, when God causeth a downfall into all misery, in them which were puffed up with pride, and swelled in arrogancy of spirit: affirmeth, that pride goeth before destruction, and an high mind before the fall. Thus the fall followeth their ambitious exaltation; confusion, their vain glory; ignominy, their haughtiness and arrogancy; and so they are resisted. 7 Finally, God resisteth the proud, in destroying their remembrance, and cutting off their posterity from the earth, for their pride and wickedness. Thereof the holy Psal. 34. 37. 35. 36. Ecclus. 10. 21. 4. Prophet David may be understood; The face of the Lord is against them which do evil, to cut off their remembrance from the earth. The wise Sirach saith; that god cutteth off the remembrance of the proud. Thus did God by Elias threaten to resist Achab, by destroying him, and cutting off his posterity for their pride and rebellion against 3. Kings 25 him. When proud persons, therefore, think to make their names immortal, and seek to make their houses and habitations to continue for ever, and call their lands also Psal. 49. by their names: then (contrary to their expectation) to root out their remembrance, is a mighty resistance of God against them. By these, and the like ways the proud are resisted by God, and this place of the Apostle is found true; God resisteth the proud. Now as God resisteth the proud, so he giveth grace unto the humble: which is the other member of this sentence of the Apostle. Such as forsaking all worldly things, addict themselves wholly unto him, to serve and worship him in humility: who cast the crown of their own wit, riches, wealth, glory, at the feet of God, and prefer him before all creatures: These doth God help; these he furthereth; to them he giveth increase, and greater measure of his grace; as to those only, whom he looketh unto: As by his Prophet Isai he recordeth; To whom should Isai 66. I look, but to him that is poor, and of an humble and contrite hart, and trembleth at my words. These are they in whom he multiplieth his graces, and furthereth with his favour, as our Apostle speaketh: GOD resisteth the proud, but giveth grace to the humble. This song Anna the mother of Samuel, song in her psalm of praise; The 1. Kings 2. Lord raiseth up the poor out of the dunghill, to set him among the Princes, and to make him inherit the seat of glory. Whereunto holy job agreeth; The Lord setteth up on high those that are low: that the sorrowful may be exalted job. 5. to salvation. Solomon avoucheth the same truth; The pride of a man shall bring him low; but the humble in spirit shall enjoy great glory. And what is the glory of the humble? is it not the increase of the graces of God here, Pro. 29. and the recompense of our humility in the life to come? S. Peter useth the same words which S. James here giveth out; God resisteth the proud, but giveth grace to the humble. 1. Pet. 5. In many of the former cited places, both members are in one sentence expressed: that as god resisteth the proud; so he giveth grace to the humble. These he blesseth with plentiful benefits: to these he giveth a greater measure of his holy spirit; to these he showeth his loving favour and mercy in ample manner; these he daily ladeth with greater and greater blessings from his hand; these he mightily exalteth of his fatherly goodness; and thus showeth, or giveth he grace unto the humble. Which thing Chylo the heathen Philosopher (perchance) meant, who being asked Chylo. what god jubiter did, answered; he casteth down high things, and exalteth the things which are low. This thing is manifest in Moses, who being of an humble spirit, and walking lowly before the Lord, received grace many ways from God. David being humble in spirit, was therefore taken from the flock of sheep, to rule the people of the Lord. Elizabeth the mother of john B. and Anna the mother of Samuel, Marie the virgin, & mother of Christ, serving God in their humility, received grace, and plentiful favour from the hands of God. Finally, the Lord increaseth his blessings; multiplieth his graces, enlargeth his promises, extendeth his favourable countenance to those, which setting apart all worldly things: cleave immoveablie unto him; according to this place of the Apostle; God resisteth the proud, but giveth grace to the humble. Almighty God therefore hath his two hands outstretched: the one, wherewith as with a mallet, or hammer, he bruiseth, and beateth down the proud: the other, wherewith he poureth out his plentiful graces upon the humble: the one, wherewith he resisteth, and withstandeth those, who through love of worldly things, rebel against him: the other, wherewith he favourably entreateth, & greatly enlargeth such, as renouncing worldly vanities, cleave unto him in humility of their minds. Seeing then this is true, let us cast down our proud looks, and horns, which are set up on high: and let us with all humble reverence cleave unto the Lord, that he may increase his heavenly graces in us: for he resisteth the proud, but giveth grace unto the humble. And this I take to be the plain meaning of the Apostle in these two verses. Notwithstanding, if any be of an other opinion, I contend not: Every one may abound in his own sense to edification. For some expound it, as I have said, thus; Think you that the Scripture saith in vain; the Spirit that dwelleth in you, lusteth after envy? do you think that the Scripture teacheth, that we are stirred up to envy by God's spirit? is his spirit a spirit of envy, of quarreling, of contention? The spirit of God which dwelleth in you, and whereby you are sealed up to the day of redemption, Ephes 4 moveth you not thereunto: but rather the spirit of Satan, which was a murderer from the beginning; who is also that envious man, which soweth sedition, debates, john 8. contentions, brawls and broils, hartburning, and all mischief, in the hearts of men. If you think thus, you Mat. 13. are deceived, for the Scripture offereth more grace: and therefore saith; God resisteth the proud, etc. Whereby, as by a reason of contraries, he proveth that God's spirit is not cause of contentions, which come of pride: because he resisteth the proud and contentious, and giveth grace to the humble. Some others expound it in this wise; Think you that the Scripture saith in vain, The spirit that dwelleth in you lusteth after envy? Think you that the Scripture saith in vain, That God's spirit in you is jealous; that it envieth that you should love any other; that you should give yourselves to the love of the world? Nay, the Scripture saith not that in vain: For the Spirit of God is a jealous Spirit, and taketh in evil part, that you should forsake him, to love the world: he envieth, that any part of your love should be derived from him, to creatures: seing-you are commanded to love him, with all your hearts, strength, power, might, and all that is in you. And if you say, it is hard not at all to desire worldly things, and cleave wholly to God; I deny it not: yet God giveth more grace unto you, whereby you shallbe able to do this. They which thus expound it, (as many do,) leave out this whole sentence; God resisteth the proud, and giveth grace to the humble. These being the common expositions, and fathered upon the best Authors: thereof, that which most agreeth with the circumstance of the place, (as me thinketh the first doth) let it run for the most currant. And thus much touching these verses, & the first part of this Chapter. Now let us pray, etc. james Chap. 4. verses 7. 8. Sermon 19 Verse 7 Submit yourselves to God, resist the devil, and he will fly from you. 8 Draw near to God, and he will draw near to you: cleanse your hands, ye sinners, and purge your hearts, ye double minded. These words contain the second thing in this Chapter, touching our duty to God. Which consists of 2. things. 1. Submission to god: wherein three things are noted. Namely: 1 What be commandeth: to The second place or part of the Chapter. submit ourselves to God. 2. The contrary: to resist the devil. 3. The reason why: that he might fly from us. 2. Approaching & drawing near to God: wherein three things are to be considered. Namely, 1. What he commandeth: to draw near to God. 2. What he promiseth to such as do so: that god will draw near to them. 3. How it is done. 1. By cleansing of hands. 2. By purging of hearts. THe holy Apostle James, having now ended the first part of the Chapter, concerning contention, which in the end of the former he had spoken of; and set down the causes of contentions: the lusts and desires of men, fight in their members: and rendered the reasons and causes why men's desires are oftentimes without effect: and finally, answered the objection, which might have concerning that matter, been made against him: In the second place he cometh to our duty to God ward: which thing the Apostle opposeth to the other vices before mentioned: showing that as in contention, envy, ambitious and fleshly desires men follow the suggestions of Satan: so ought they now to obey God, and resist Satan the general enemy of all mankind: and that with sure and certain hope of victory: and finally to draw near unto God in integrity, innocency, and purity of their life. Whereunto these two verses serve. Now our duty to God is here set down in two things, in submitting ourselves to God, and drawing Submission to God. near unto him. Concerning submission to God; therein three things are to be noted. 1. what is enjoined. 2. the contrary. 3. the reason. 1. The thing enjoined is submission to God: than which nothing is or can be more acceptable or pleasant unto him: nothing more commendable among men. For what doth God better accept of, then of our holy obedience unto him? this is more acceptable to God, than sacrifice, this is more pleasant than the fat of rams. This 1. Kings 15. duty men are necessarily to perform unto God, and unto his son jesus Christ; to whom they are betrothed, as to an husband. God witnesseth by Ose his Prophet, that he had married the Saints unto himself, in the words which he uttered unto his chosen people; I have married thee unto my Ose 2. Isai 54. 5. jer. 31. 32. 2. Cor. 21. self in faithfulness, and thou shalt know the Lord. The Church is espoused unto jesus Christ: therefore saint Paul saith; I have prepared you for one husband, to present you as a pure virgin unto Christ. Therefore, as the Spouse and married wife, oweth her subjection, submission, and obedience unto him, whose wife she is; and in all honesty, dutifulness ought to apply herself to the will of her husband: even so ought the Church and saints of God in all dutiful obedience to submit themselves to God, and his son jesus Christ. For this cause Saint Ephe. 5. Paul suiteth and maketh a large comparison betwixt the wife and the Church: Christ, and the husband: that by the mutual collation of the Church, and the married wife: and the anologicall proportion betwixt them: both the wife might learn obedience to her husband, and the Church and Saints, their subjection to God. Whose only word, must be the rule of our whole life: whose will in all things we must obey. To whose commandment we must be appliable: which is our reverend submission unto God. Laying therefore aside all envy, malice, contention, wrath, indignation, fight, quarreling: Whereunto we are moved by the contentious spirit of Satan: we must in all humility of our minds submit ourselves unto God, as the Apostle exhorteth: Submit yourselves to God. Men submit themselves unto God, diverse ways. 1 In How are men subject to God. 1 obediently and reverently yielding themselves to his word and will, in hearing what he commandeth: and carefully performing, what he enjoineth. For as the son is subject to his father: and the servant submitteth himself to his master, then when the son heareth and obeyeth the will of his father, and the servant of his master: even so the Saints of God are subject to God, and submit themselves to him, when they obey the will and commandment of God: which thing undone, we submit not ourselves to him, but rebel against him. Wherhfore as all the Prephets, so Isai chief, in Isai. 1. Ezech. 20. 8. the person of God, calleth Israel the people of GOD, rebels against him, in that they neglected his commandments. Almighty God in like manner, measureth our submission Mal. 2. by our obedience, confessing that we have cast off his Lordly and fatherly yoke: where we deny him honourable obedience, as unto a father: and fearful reverence, as to a master. All the Prophets, our Saviour Christ: Steven the martyr: the blessed Apostles, have condemned the Israelites and jews as a rebellious people, in that they would not obey his word: and therein chief show their submission. Now the will of God what is it, but our sanctification: that we should abstain ●. Thes. 4. from fornication: that every one might know how to possess his vessel in holiness and honour? And wherein is our obedience to him showed? Is it not in the purity of our life? As obedient children sayeth Peter, fashion not yourselves unto the former lusts of your ignorance, but as he that hath called you is holy: ●. Pet. 1. so be ye holy in all conversation, because it is written, be ye holy, for I am holy. If then our submission to God show itself in the obedience to his will and word: then neither idolators, neither cursed covetous persons, neither filthy fornicators, neither pestilent usurers, neither blasphemous swearers, neither bitter backebiters, neither cruel extortioners, neither violent oppressors, neither proud Peacocks, neither bloody murderers, neither shameful liars, neither beastly drunkards, neither deceitful dealers: neither any such like, of the rabblement and rout of the wicked, submit themselves to God: but rather therein rebel against him. 2 As by obeying his will, men submit themselves unto God: so by yielding themselves to God's pleasure to do with them after his will: men submit themselves unto him. Thus the three children, yeeldinng themselves to the pleasure of God, either to deliver them, or not to deliver them from the fiery furnace: submitted themselves Daniel 3. to him. David the king of Israel submitted himself to God in like manner, when he sayeth: If I have 2. King. 15. found favour in the eyes of the Lord, he will bring me again into the City, and show me the Ark and Tabernacle thereof: But if he say I have no delight in thee: behold here I am, let him do with me as seemeth good in his eyes. Our Saviour Christ was subject, and submitted himself to God: when he yielded himself appliable to the Mat. 26. 1. Pet. 4. 1 pleasure of his father, concerning the drinking of the bitter cup of his passion: Father take from me this cup, if it be possible: but if this cup can not pass away, but I must drink thereof, thy will be done. So when in all our temporal estate, for honour, orignominie on earth: when for health, or sickness: when for children, or for other things whatsoever, we yield ourselves wholly and obediently unto God: when we freely and voluntarily abide his pleasure therein: when without grudging or groining: muttering or murmuring: Matt. 6. we can pray as our Saviour teacheth: Thy will be done in earth, as it is in heaven: when we prescribe not to God, either time: or place, or manner, or mean, or measure in any thing, but subscribe wholly and in all things unto him: then submit we ourselves unto GOD: but if we otherwise do: then submit we not ourselves to God, but rebel against him. 3 Neither thus only submit men themselves un-god, but also when they bear with patience the cross which the Lord layeth upon them, then submit men themselves to God. Thus the holy Prophets afflicted of the princes and people: thus our Saviour Christ reviled, slandered, falsely accused, cruelly executed by the jews: thus holy job: spoiled of the Ismaelites, or Sabeans, rob of the Chaldeans, tempted of Satan, uprayded of his wife, condemned of his friends: the Apostles suffering manifold injuries of the adversaries of the gospel: Finally, the holy martyrs, and all God's Saints suffering with patience manifold afflictions, and bearing willingly the cross imposed and laid upon them: thereby submitted themselves unto God: Whereunto the Apostle here exhorteth: Submit yourselves unto god, which is the thing which the Apostle commandeth: and the first thing in the first point of our duty observed. 2 The next thing in this first part of duty is the contrary: we must submit ourselves to God: but we must resist the devil: which thing the holy Apostle Saint Peter in like manner commendeth unto us: be sober 1. Pet. 5. and watch: for your adversary the devil like a roaring lion, goeth about, seeking whom he may devour: whom resist steadfast in the faith. To this purpose not altogether impartinently serveth that of Saint Paul: be angry and sin not: let not the Sun go down upon Ephe. 4. your wrath: neither give place to the devil. Which thing had evah our great grandmother learned: which lesson had she conc●yued: to have resisted and withstood the subtle s●eights of Satan the devil, who egged her to disobedience to God, and drew from her submission to him: she had not tasted of the forbidden fruit, Gen. 3. whereby she plunged herself and all her posterity into perdition. Had the Israelites learned to have resisted the devil, when by the beauty of the daughters of Moab he Num. 25. tempted them: they had not burnt in lust, neither committed fornication with them, where by the wrath of god was provoked, and they therefore destroyed. Had the men of the first world rmembred to have resisted Satan, when with carnal pleasure they were tempted: they had not Gene. 6. 7. caused the doors and windows of heaven to open, and pour down water upon them, whereby they and all the world was drowned. Had the Sodomites been hereof Gene. 19 mindful (as no doubt they were taught by Lot the preacher of righteousness) when they burnt in unnatural lust one with the other: they had not so sore offended, as thereby to call fire and brimstone from heaven, by which they perished. Had Absalon remembered to have resisted Satan, when by ambition he pricked him on to rebel against 2. Kin. 15. 16. his own father David the Lords anointed: he had not endeavoured to have thrust him from his royal seat of honour, neither had he taken sword in hand against David, the cause of his just destruction. Had judas the traitor learned to resist the devil, when he put into Mat. 26. john 18. his mind for lucre to betray his master: he had not for that sin fallen into despair, wherein he was his own hangman, the testimony of his everlasting damnation. If the rebels in the north, not long since, and the villainous traitors now of late, with the traitorous conspirators fresh in memory, had learned and endeavoured to resist the devil, when to shed innocent blood: when to depose the Lords anointed, Elizabeth by the grace of God, our sovereign Lady and Queen of England, France and Ireland: to bring in foreign nations, to set up a murderer of her husband, and the only cause of many miseries and mischiefs, both here and elsewhere in like manner: to endeavour the utter calamity and final destruction of their native soil and Country, they were by him solicited and moved: neither had their bodies been dismembered, (too gentle a punishment for so heinous iniquity:) neither their souls endangered to damnation, as theirs were all, which died in final impenitency. Had we ourselves, men and women, learned to resist the devil: when now by pride: now by ambition: now by covetousness: now by extortion: now by adultery: now by envy: now by one iniquity, now by another, by him we are tempted to rebel against GOD: then should we not by committing these and the like sins, so justly open the mouths of our Prophets and preachers, to thunder out the heavy judgement of God against us, and our Country: neither should we be subject to so many strange and new diseases, as the punishment of our new sins: as reign and abound among us from year to year. Wherhfore, both to avoid many mischiefs and miseries in our common and temporal life: and also to fly the danger of future calamity, and everlasting damnation to come: we must evermore remember the exhortation which is given us, and hold fast the admonition of the Apostle: Resist the devil. Who being the ancient enemy of mankind, seeketh by all means to draw us from the love and embracing of GOD, and to couple us in love and league with himself: therefore ought we to oppose ourselves unto him as to our mortal enemy, & withstand all carnal lusts; all fleshly desires, all worldly provokements as the instruments of Satan: that having peace with men without contention: and performing reverent obedience to God, without rebellion; we may rise up against the devil; and in all things resist him, as we are exhorted. Now satan the devil is sundry wise resisted of men. How satan is resisted. First, by faith in jesus Christ, wherewith we armed, stand fast without wavering, & thereby resist the assaults of satan the devil. S. Paul arming men against all spiritual 1. Cor. 16. assaults by satan and his ministers, and preparing them to the spiritual battle with the devil & his members, exhorteth them to stand fast in the faith; whereby especially our spiritual enemies are beaten back, resisted & put to flight: watch saith he, stand fast in the faith; acquit you like men, be strong. S. Paul calleth faith the spiritual shield, whereby Ephes. 6. we are able to bear of, and quench the fiery darts of the devil: therefore exhorting men to put on the whole armour of god, he willeth them chief to take unto them the shield of faith, that thereby they may quench the fiery darts of the devil. The Apostle Peter preparing us, and 1. Pet. 5. 1. john 5. 4 12. Reu. 11. arming us against satan, willeth us to resist him by faith: be sober, saith he, and watch, for your adversary the devil goeth about seeking whom he may devour; whom resist steadfast in the faith. For which cause S. Augustine attribubuteth Lib. 3. c. 20 de lib. ar. bitrio. S. Basil in psal. 32. this effect unto faith, that it vanquished, overcometh and resisteth the devil. S. Basill upon Psalm. 32. What man is able to wage war with the devil, unless he fly to the help of the Captain of the host? therehence therefore through our faith in him, we wound and thrust through our enemy. When ●atan then assaulteth with any temptation, there is no way better to resist him, then by trusting perfectly in the grace of God, which is 1. Pet. 1. brought unto us by the revelation of jesus Christ: and to be assured that seeing we are marked with the seal of Eph. 4. 2. Corin. 1. john 10. the spirit for the sheep of Christ: therefore we cannot be plucked out of his hands; that sith our names are written in the book of life, therefore we cannot perish for ever, by the temptation of Satan: that in as much as we are chosen by God and predestinate from everlasting Rom. 8. of the mere favour of God, to be conformable to the image of Christ; therefore no creature, in heaven above, or in earth beneath: nor in any infernal place: no not Satan himself, shallbe able to separate us from the love of God which is in jesus Christ our Lord. This assurance of our hope; this persuasion of our faith; this certainty of our salvation; if we hold out before satan without wavering; we shall in his temptations resist him: and thus by faith is he resisted. 2. As we resist him by faith, so also we resist him by prayer: when in our manifold temptations we fly by prayer unto God for succour, against the devil our ancient enemy: when in the midst of the greatest assaults of satan, we run for strength unto God, who is the defence; the protector, shield and delivery of his people: and by whom all they which trust in him, do not only tread down men their enemies, but satan himself, the adversary of all the sons of God, by which means the assaults of satan are expelled. This way of resisting the Mat. 6. devil, our Saviour Christ commendeth unto men, when he willeth us among other things to pray for deliverance from all evil, and temptations of the enemy: lead us not into temptations, but deliver us from evil. Saint Paul setting down the parts of our spiritual Eph. 6. armour, which being put on and first girt and buckled about us, we shallbe able to withstand our adversary the devil: after the girding of our loins with verity, the putting on the breast plate of righteousness, and the shoeing of our feet with the preparation of the Gospel of peace, and the taking in hand of the shield of faith, the helmet of salvation, the sword of the spirit, which is the word of GOD: he joineth unto all these, prayer; wherewith satan is also repelled. And experience teacheth the saints of God, that if when they are assaulted by satan, they give themselves incontinently to prayer, then is the devil forthwith repelled and resisted. For God is near to those that call upon him, and will fulfil the desire of them that fear him, and deliver them: wherefore when soever we are tempted by satan to any Psal. 145. kind of wickedness: whether it be by covetousness to riches, or ambition to honour, or envy to murder, or concupiscence to adultery, or malice to slander, or intemperancy to gluttony, or any other sin to iniquity: let us incontinently fly to God for help by prayer, that we may over come these temptations, and resist the devil our enemy. Thus have the holy Fathers in former times; thus have the Saints of God in all ages; thus must we resist the devil in like manner, if we will submit ourselves obediently unto God. 3. Moreover the saints resist the devil, when they See Cyprian fol. 246. earnestly give themselves over to the study of virtue, and practise of godliness, serving the Lord in righteousness and true holiness of life. Hereby all entry, to satan, is shut up; hereby all holes of our hearts are stopped, so that he cannot invade us. Wherefore it is called by Paul a breast plate, which he exhorteth all men in the encountering Eph. 6. 2. 2. Cor. 6. 7. with the devil to put on, put ye on the breast plate of righteousness: which is not meant only of the imputed righteousness of Christ, but also of the inherent righteousness, which floweth there fro, & is wrought in us by the spirit of sanctification: and this righteousness may be called a breast plate very well, and in a just comparison. For as a breast plate defendeth the heart, the liver, the entrails and vital parts of man: which being wounded, man falleth down and perished: so doth sincerity, uprightness, and holiness of life, keep the mind, the hart, the conscience from invasion of satan; so that his fiery dart cannot wound us with infidelity, want of conscience, coldness of religion, wickedness of life, corruption in conversation, or any the like iniquity, wherewith man strooken is greatly endangered. Wherefore as bodily soldiers, by their breast plates of iron, steel or such like defensed, boldly and with courage withstand and resist their bodily enemies: even so do the spiritual soldiers, who fight under the displayed banner of jesus Christ, armed with this breast plate of righteousness, with invincible courage and fortitude resist satan the devil, the spiritual enemy of mankind. Seeing then we have not to fight only with flesh Eph. 6. and blood, but much rather with principalities & powers, yea with the prince of the darkness of this world, and with all spiritual wickedness in heavenly things; it greatly standeth us upon; to put on the breast plate of true holiness and righteousness of life, that thereby our enemy the devil may bekepte out, put of, repelled and resisted; yea put to flight also, and finally dispatched: and this is done by the careful study of good works, and the painful practice of true godliness. Now as satan by sincerity and integrity of life is withstood & resisted: so by looseness and licentiousness of the flesh, by lewdness of our life, by iniquity and ungodliness, he is animated, fleshed, & enboldned daily to tempt and to assault us; foreseeing in us, an inclination to any wickedness, thereof he bloweth the bellows and kindleth the flame, thereunto he provoketh, stirreth us up, and daily pricketh forward, till he have cast us down headlong into the bottomless pit of final perdition: thus all covetous, lecherous, luxurious, wanton, proud, and Rom. 6. wicked persons, falling away from grace, from virtue, from godliness: giving their members as instruments of unrighteousness to iniquity; are so far from resisting satan, as that they help and promote his kingdom in them, and suffer him to rule, reign, and rage over them at his pleasure. But let all those before whose eyes is the fear of God, in whose hearts Christ dwelleth by faith, who will be thought to perform their reverent submission unto GOD, put on the new man Eph. 3. created after God, in holiness and righteousness of life, that they may be able to stand fast in the day of their Eph. 4. temptation, and in all things resist the devil, as we are exhorted. 4. Satan is beside this, resisted of the saints, when we oppose the law and commandment, the will and the 2. Cor. 6. 7. Eph. 6. Heb. 4. 12. 1. revel. 16. word of God, to his suggestions and wicked temptations. And this is also a part of the spiritual armour and heavenly harness, wherewith Saint Paul would have us armed in this dangerous combat and conflict with the devil: this is the sword of the spirit, which is the word of God: hereby satan is kept of, as a man keepeth his enemy at the point of his sword. This wise did our holy and most blessed Saviour Christ resist satan Mat. 4 when he tempted him; and kept him of that he could not hurt him: as when the devil moved Christ for want of bread in the wilderness; to turn stones into bread: Christ drew out the sword of the spirit, which is the word of God, against him: and said, it is written, man shall not live by bread only, but by every word that proceedeth out of the mouth of God. When satan tempted Deut. 8 him to cast himself down from the pinnacle of the temple, because God had given his angels charge over him, Psal. 91. to keep him in their hands, lest he dash his foot against a stone: Christ drew out the sword again, and withstood him; it is written, thou shalt not tempt the Lord thy God: when finally he tempted Christ with promise Deut. 6. of all the kingdoms of the world to fall down and worship him: by the same sword he resisted; Avoid satan, for it is written, thou shalt worship the Lord thy God, and Deut. 6. & 10 him only shalt thou serve. Now then as our master & head captain Christ resisted the devil in his own person: by the same means must we also resist him, when either by himself, or by his ministers we shallbe assaulted to wickedness. Wherefore if he tempt us to malice, hatred, envy, oppression, injury; let us draw the sword of the spirit against him, and say, it is written, thou shalt love thy neighbour as thyself▪ Levit. 19 If he tempt us to uncleanness of the flesh, fornication, adultery, chambering & wantonness, let us resist him with thi● sword, it is written; Fornicators and adulterers the Lord Heb. 13. will judge: yea although we shroud and shadow it never so secretly; though we keep and cover the matter never so cunningly; though we hide it never so curiously. If he tempt us to steal, resist him with this; It is written, thou shalt not steal. If he move us to lying, let us Exod. 20. draw out this sword against him; thou shalt not bear false witness against thy neighbour. If he move us to pride, then let us say, it is written; God resisteth the proud, and giveth grace to the humble. If he tempt us to blasphemy, let us resist him, with it is written; Thou shalt not take the 1. Pet. 5. name of the Lord thy God in vain, for he will not hold him guiltless, that taketh his name in vain. If he tempt Exod. 20. us to usury, draw out this sword of the spirit, this word of God, it is written; thou shalt not give to usury unto thy Deut. 23. brother, usury of money, usury of meat, or of any thing which is put to usury: which who so doth, shall not dwell in the Lord's tabernacle, nor rest upon his holy mountain. Psal. 15. If we be tempted to deceit, and sraudulent dealing, let us resist by this, it is written; let no man oppress, or deceive 1. Thess. 4. his brother in bargaining, for the Lord is a judge of such things. If he move us to drunkenness, remember it is written; 1. Cor. 6 the drunkard shall not inherit the kingdom of God and of Christ. If he move us to disloyalty, and disobedience to Princes, let us resist him with that of Paul; let every 1. Cor. 6 Rom. 13. soul be subject to the higher powers: for there is no power but of God: and who so resisteth power, resisteth the ordinance of God, and shall receive unto themselves condemnation. If he solicit us to unnaturalness to our parents, let us drive him back, and say, it is written; honour Exod. 20. Ephes. 6. thy father and thy mother, that thy days may be long up 'pon the land which the Lord thy God giveth thee. If he move us to slander, and backbiting; if he move us to bribery & corruption; if he move us to false judgement; if he move us to filthy talk and ribaldry; if he move us to wastfulness and prodigality: finally, to what sin or iniquity soever he moveth us, we must resist him with this; we are by God commanded the contrary. And thus shall we have him always at a bay; thus shall we keep him still at sword's point; and thus shall we resist him that he hurt us not, 5 To conclude, this our enemy is resisted by the aid of God's spirit, and by the presence of his power, whereby we subdue our enemies: therefore are we exhorted to be strong in the Lord, & in the power of his might: therefore is the spirit of power, the spirit of might, the Ephes. 6. Luke 10. 18. Isai 11. spirit of wisdom, the spirit of strength, the spirit of fortitude, the spirit of boldness, promised the Church: that by the help thereof, not only our mortal enemies, but our ghostly adversaries, might be resisted. By these or the like ways, ought all the saints of god to oppose themselves to Satan, and resist the devil, as they are admonished: thus should Adam and evah; thus should the men of the first world; thus should the Sodomites; thus should the Israelites; thus should David; thus should Solomon; thus should the jews; thus should Judas have resisted, when by satan they were solicited, and stirred up to wickedness: thus finally, must all God's servants resist him, if they will perform true submission unto God. Very well therefore admonisheth S. Cyprian, fol. 196. de zelo & livore. 3 The precept, and the contrary being thus set down, the third thing in this former part of duty, is the reason of the contrary: why we should oppose ourselves unto Satan, and set ourselves to resist him. Which reason is drawn from hope of victory: if we thus, and by all means resist him, than he flieth from us; then is he put to flight, repelled, and put back. Resist the devil, and he will fly from you: that they may put Satan to flight, and triumph victoriously over him, men ought by all means to resist him. Satan, the devil, is of a dastardly and cowardly nature; fierce and furious against the fearful: but flieth away from such as withstand and resist him. Saint Barnard 1. Epistle. saith to this purpose truly of him; The enemy more willingly pursueth thee flying, than sustaineth thee resisting: & more audaciously and boldly followeth at the back, then resisteth to the face. Wherefore he may very worthily be compared and resembled to the Crocodile: who (as it is Crocodile. affirmed) flieth away when a man turneth boldly unto him: but followeth very fiercely, when he is not resisted. So Satan, that old dragon, that cruel crocodile, flieth when he is resisted: but followeth us hardly when we give place unto him. Seeing men to withstand him by strong faith, earnest prayer, true holiness, the sword of God's Spirit, (which is the word of God) and by the aid of the power and Spirit of God he flieth: wherefore we having this hope of victory over him, we ought to be encouraged to resist him. But how is this true, that if we resist the devil, he flieth from us, when daily experience teacheth the contrary? See we not that where he is withstood, yet not long after he reneweth his battle, and giveth a new attempt and assault against us? I answer; that albeit the devil be infatigable, and never wearied: albeit in one battle put to flight, he renew his assaults, and prepare new temptations for us; yet so often as he tempteth and setteth upon us, if we thus resist him, he shall fly from us: and we in all temptations shall have the upper, and better hand of him. He is therefore like a malicious & professed enemy, who oftentimes put to the soil, and overcome; driven See Luk. 4. 13 out of the field, and put to flight: yet, so long as he liveth, he is always rising and resisting: daily preparing new force, to give a fresh battle: Even so Satan, bearing a tyrannous hatred, and malicious mind against the sons of God, by whom (through God's resisting grace) repelled, and driven back often, yet ever & anon reneweth his battle, and giveth new assaults unto us. Neither is his subtlety altogether unlike the order of Players; who having for a time spoken, for a time again void the Stage, & go out: disguise themselves, & change their apparel, & so at length come in again, as if they were others: so satan sometimes leaveth the stage of temptations, and departeth from us for a season: in the mean time he 2. Cor. 11. disguiseth himself, and changeth (as it were) his apparel, & transformeth himself, even as it were into an angel of light, and entereth the place again, as if he were some other, and then playeth a new part and prize to deceive us. Finally, as the beast chameleon turneth itself into all chameleon. forms and fashions: so this great beast, the devil and satanas, changeth himself into a thousand shapes, & ten thousand fashions: with all wiliness, falsehood, lying wonders, all craftiness, and spiritual wickedness in high places; assaulting and assailing men, to draw them to iniquity: In all which conflicts, the Apostle exhorteth us to resist him. To which endeavour he promiseth assured victory; resist the devil, and he shall flee from you. This must be our comfort in this dangerous skirmish; this must be our encouragement in this fearful conflict; this must persuade us, neither to fear nor faint; neither quench nor quail in this spiritual battle; seeing prosperous success, and certain victory is promised. And this is the first point of our duty and submission to GOD, with the things therein contained. As our obedience to God standeth in submitting of ourselves to him: so also it standeth in our drawing nee● unto him in like manner: whereof Saint james saith; draw 2. part of our duty to God. near to God, and he will draw near to you: cleanse your hands ye sinners, and purge your hearts ye double minded. In which words 3. things are to be noted. 1 What he commandeth. 2 What he promiseth. 3. How we shall perform the thing he enjoineth. 1 Touching the commandment, and the precept enjoined, it is; draw near to God. That we are commanded to draw near unto God, doth it not insinuate unto us, that naturally we are estranged & alienated from god? which is by sin, originally drawn from Adam, and actually Isai 59 5. jerem. 25. committed by ourselves, as the Prophet of the Lord avoucheth to Israel; your iniquities have separated betwixt you and your God: and your sins have hid his face from you, that he will not hear you. Saint Paul entreating of this natural separation from God, writeth in this wise; Wherefore remember that ye Ephes. 2. being in time past Gentiles in the flesh, and called uncircumcision of them which are called circumcision in the flesh, (that is, the jews) that you were (I say) at that time without Christ, alients from the commonwealth of Israel; strangers from the covenants of promise: & had no hope, & were without God in the world. And a little after, describing the lives of the Gentiles, as they were naturally given, Ephes. 4. not called, nor reform, not regenerate by the spirit of God: he witnesseth the same, and saith; This I say therefore, and witness in the Lord, that ye henceforth walk not (as other Gentiles) in the vanity of their minds, having their understanding darkened, and being strangers from the life of God: Strangers from the life of god, whereby God liveth in his Saints; whereby, the alienation, and divorce from God by Adam; and the breach and separation betwixt God and mankind, by our prime parents, and first father committed; is intimated unto us. Seeing then men are thus fallen away from God, the Apostle exhorteth them to remember themselves, and come again to God, and so draw near unto him. Which exhortation is very necessary to all men, in as much as all men daily fall away from God. For if men daily separate themselves, & sequester themselves, falling away, and making a divorce from God: some by horrible idolatry in religion; some by shameful corruption in conversation; some by impenitency of their hearts; some by adultery in their lives; some pu●t up in mind; some burning and boiling in hateful malice towards their brethren; some by blasphemy against God; some by iniquity against men; some by slander of their tongue; some by lies of their lips; some by cruel oppression; some by cut said covetousness; some by one wickedness, some by another: is it not needful that we be taught to lay aside these things, and renew a league with God? Which thing, (as a part of christian duty) the Apostle here persuadeth us; draw near therefore (saith he) to God. 2 To which short precept is set down a like promise: draw near to God, and he will draw near to you. Which promise is as a reason to move us to draw near to God. Wherein the loving kindness of God, and his merciful affection to mankind appeareth who hath no delight in unreconcilable hatred: neither pleasure in the death & destruction of men, which by withdrawing themselves from God, they purchase: but would rather they Ezech. 18. & 33. should draw near unto him, and live. He is ready to offet himself, and is priest and at hand to all such as return and come near unto him: to make them to feel the comfort of his presence, which draw near to him, and seek him with their whole hart. Which thing Moses the great prophet of God published and preached unto Deut. 4. Israel; protesting unto them, that if from their idolatries and iniquities committed against him, they would seek the Lord their God, they should find him: if they sought him with their whole heart. Thus is God found of them which seek him; near unto them, which draw near unto him. So God promiseth to turn unto those which turn unto him: this being an unspeakable and incomparable Zachar. 1. benefit, to have God favourable, priest, ready, and at hand, and to draw near unto us; and is compassed and brought to pass by our drawing near to God: shall not the promise allure us to the performing of the precept, and his drawing near to us, move us to draw near unto him? Where Saint james promiseth, that God will draw near to us, if we draw near unto him: we must not think, that our drawing near unto God, is the first moving cause, to provoke and stir up God to draw near unto us, as preventing him, and moving him first to love, and then his grace should follow us: For it is apparent by manifest testimonies of God, that God's grace jer. 31. 18. Lament. 5. 21. Rom. 11. 35. Philip. 2. 13. 1. joh. 4. 10 doth prevent us: as jeremy the Prophet plainly avoucheth: and Saint Paul willingly, both to the Romans, and also to the Philippians confesseth: and Saint john the blessed Apostle in his first Canonical Epistle subscribeth, the Prophet confessing the beginning of repentance: Saint Paul the inclination of the will: Saint John the original of all duty to be from God: who first moveth us and inclineth our minds to all manner of goodness. But this Apostle teacheth, that neither God himself, neither his heavenly grace, leaveth us at any time, unless we stubbornly alienate ourselves from him, and fall from our duty unto his divine majesty: yea his grace mightily followeth all those which endeavour in holy fear to draw near unto him: wherefore he saith, draw near unto God, and God will draw near unto you. God may be said to draw near unto man diverse How God draweth near to men. ways. 1 By the manifestation of his Majesty, as to Moses, Abraham, Isaac, jacob, and others, both patriarchs, and Prophets he drew near, when he made his Majesty known unto them. Exod. 33, verse 23 24. ver. 1. Exod. 3. 2, 2 He draweth near also unto man, by the revelation of his will, which thing publishing and opening unto men, thereby he draweth near unto them, as of all Nations he drew nearest thus to Israel his people, to whom he gave his law and statutes, whereby he became familiar unto them. 3 By the graces of his spirit, which imparting unto men, he draweth near thereby unto them. Wherefore Christ speaking of the sending of his spirit unto his disciples, john 14. calleth it his coming unto them, because by the gifts and graces thereof, he draweth near unto Mat. 28. ●0. the Saints. I will not leave you comfortless, but I will come unto you: not by bodily presence before the judgement, but by the graces of his spirit, whereby he draweth near daily to his Church. Thus he drew near unto the Apostles, when in the day of Pentecost Acts 2. he sent his Spirit in visible manner and form unto them. 4 God draweth near to men, by pouring out his temporal benefits upon them, health, wealth, honour: and sending them deliverance out of their trouble: Thus he drew near to Israel, whereof Moses speaketh: What nation is so great, whom the gods come Deut 4. Phil. 4. 5. Psal. 69. 18 s Psal. 119. 151 34. 13. 46. 1. so near unto them, as the Lord our God is near us in all that we call unto him for? Thus he drew near to Moses, Israel, David, Hezekiah, and the like. 5 God draweth near unto man, in offering his mercy, showing his favour, assisting with his help, multiplying his loving kindness unto them. 6 God finally draweth near unto us, in a spiritual union with man, through the incarnation of jesus Christ, whereby God is united unto us, and we to him, in the union of the two natures in the person of jesus Christ: by which mean God dwelleth among us, and is john. 1. 1. Tim. 3. made manifest in the flesh, as Saint john, and Saint Paul speak, And therefore Christ Emmanuel. Where then the Apostle saith, draw near to God, and he will draw near to you: he speaketh chief of Mat. 1. drawing near by his grace, favour, mercy, who enlargeth his loving kindness towards all those, which with reverence and fear, draw near unto him. 3 These things thus set down, in the last place, we are taught how we should draw near to God: which the Apostle expresseth in these words: Cleanse your How man draweth near to God. hands you sinners, and purge your hearts, you double minded. Which words howsoever they may seem to others a new, or another exhortation▪ yet to me they seem orderly to follow, as the manner how we should draw near unto God, namely in purity and sincereness of life. To enlarge this circumstance a little, we may consider, that as God by many ways draweth near unto us: so we by no less draw near unto him. 1 Men draw near to God by outward profession, though it be not always in sincerity of heart: thus did the people of Israel in outward profession, and with their mouths draw near to God, which as a token Isai. 29. 58. 2. 3. of hypocrisy is condemned. God therefore speaking there-against, sayeth: This people cometh near unto me with their mouth, and honour me with their lips, but their hearts have they removed far from me. Against which Jeremy breaketh out: thou hast jere. 12. planted them, and they have taken root: they grow and bring forth fruit: thou art near in their mouth, and far from their reins. Thus inveighed he against such as in mouth professed God, but denied him in heart, which he meaneth by reins. This is that hypocrisy worthily condemned by Paul: in words they Tit. 1. profess they know God: but have denied him in deed, being abominable, disobedient, and to every good work reprobate. Thus men in the outward profession of the Gospel, though sometimes it be in hypocrisy, are said to draw near to God: as now most men do. 2 Men also draw near to God by faith in jesus Christ, whereby they have entrance unto God. Of which kind the holy Apostle Saint Paul speaketh: being justified by faith, we have peace with God, through Rom. 5. our Lord jesus Christ: by whom we have also access through faith, unto this grace wherein we stand. Which grace is to be reconciled unto GOD, and knit in a Ephes. 2. most holy league of heavenly and spiritual fellowship with him. This in another place is also mentioned, where to the Church of Ephesus he avoucheth, that by faith both jewe and Gentile have access and entrance to the father by one Spirit. A little after in like manner sayeth Saint Paul: by our Lord jesus Christ have we boldness, and entrance with confidence by faith in him. Ephes. 3. By faith in the mediation of Christ we come boldly Heb. 4. unto god: whereunto the Author to the Hebrues exhorteth. We have not an high priest, which cannot be touched with the feeling of our infirmities, but was in all things tempted in like sort, yet without sin. Let us therefore go boldly unto throne of grace, that Heb. 10. we may receive mercy, and find grace to help in time of need. In another place, the same author speaking of this drawing near to God, writeth and exhorteth in this wise: Seeing we have an high Priest which is over the house of God, let us draw near with a true heart, in assurance of faith, sptinckled in our hearts from an evil conscience, and washed in our bodies with pure water. Let us (sayeth he) draw near with a true heart in assurance of faith. Finally, showing the very high way which leadeth unto God, and whereby we draw near and come unto him, he maketh that to be faith: whereby the holy fathers have approached and drawn near unto him: whereof he thus concludeth: without faith, it is impossible to please God. For he which cometh to Heb. 11. God, must believe that he is, and that he is a rewarder of them that seek him. Wherhfore as through infidelity we were estranged from God: so by faith are we reconciled unto him, and knit into a mystical conjunction with God, whereby we draw near unto him. To trust therefore perfectly in the grace of God by jesus Christ: assuredly to believe the promises of God, made unto us in his beloved: to repose all our hope of happiness upon God, through the mediation and merits of Christ crucified: to look for eternal salvation from God by faith, in the only passion of our blessed Saviour, and so in our consciences to have peace with God, and be reconciled unto him: is another and second way, whereby we draw near unto God. 3 Men draw near to God also by prayer, whereby we ascend, as it were to heaven, and approach near to the presence of God, which is, as it were, a pair of wings to carry us to him: whereby, as by a key, saith Saint Augustine, 226. Serm. de tempo. Ecclus. 35. 15 the door of heaven is opened: and our prayer ascendeth to him, & the mercy of God descendeth to us. Thus the Patriarches had their passage and entrance to God. Thus the Prophet Moses in the departing out of Egypt, and in the encountering in battle with the Amalakites, drew near to God. Thus josua drew near to him, when Exo. 14. & 17 by his prayer the Sun stood still for the space of two Acts 12. days, until his enemies were discomfited. Thus the saints and church of Christ, for Peter's deliverance drew near Acts 16. unto god by prayer. Thus Paul & Silas drew near to god, when at their prayer ihe very foundations of the earth shook and trembled. Thus the prayers of gods Saints shake heaven and earth, and make away for us, whereby we draw near unto God. Thus fly we to God in our needs: thus draw we near unto him: thus are we joined unto god, to whom we draw near by prayer, which leadeth us to the presence of god, and of Christ. 4 Neither do men draw near to god by prayer only, Sophon. 3. 2. Zacha. 1. but also by repentance, which is a returning again to god, whom through the sins and iniquities of our lives, we had left and forsaken. Thereof thus saith the Lord by his prophet: turn again unto me, and I will turn unto you saith the lord of hosts. In another of his Prophets the lord speaketh in like manner of drawing near to god by repentance, O Israel, if thou return, return unto me, saith the jere. 4. lord. Thus did David draw near to the lord, when after his horrible sins, he repent, & was reconciled unto god. 2. King. 12. Psal. 51. Thus Manasses the king falling away from god by shameful idolatry, and wilful obstinacy: by his repentance in prison returned and drew near to God. Marry Magdalen, running away from god by lose life, drew near unto him, by repentance. When the prodigal child by his doting folly had forsaken his father: yet by confession Luke 15. and earnest repentance he drew near unto him. So when we ourselves by the transgression of our lives, sequester and separate ourselves from god: by our unfeigned repentance, and sorrow of our hearts, we return and draw near unto him. This thing is greatly neglected of us: men and vomen choose rather to run, and range further & further from god by lewdness & looseness of their lives: then by sorrow of hart, remorse of conscience repentance for their sins, to return & draw near unto him, & surely this is a most necessary approaching & drawing near unto god then which there is nothing more expedient in the whole life of man For seeing the just man falleth Prou. 24. seven times a day, from god; & every man so long as he liveth by his iniquity, he separated himself from the Lord daily; neither is there any board left for us to swim out by, but this of repentance, whereby we grow in favour a fresh, and draw near unto God: then must repentance needs be a necessary thing in the life of man, for which cause it is so often and so highly commended unto us. 5. Men are said more over to draw near to God, when they seek to his holy ark, when they run to his Levit. 24. 13. 14. Num. 9 8. Nu. 15. 33. 27. v. 15. ●. Kings 14 word to ask counsel. As Moses oftentimes, in matters which were hard and difficult, or whereof he had not manifest commission from God, drew near to God, by ask counsel from him. When Saul was to follow the Philistians; the priest, willed that they might draw near unto God; whereby was meant the ask of counsel at the mouth of God, and of his word. Thus such as in matters whereof they are ignorant: seek counsel from the mouth and word of God, in his preachers and prophets: draw near unto God. 6. By reposing all trust and confidence in God, and cleaving constantly unto him: whereof Psal. 73. 28. 7. Of none of all these the Apostle here seemeth to speak properly, but of an other drawing near, which is by purity & sincereness of life: whereof chief in this place he speaketh: which he commendeth unto us in these words: cleanse your hands your sinners; and purge your hearts you double minded. Which I take not for a new precept, but with Bede & others, as the mean & manner of performing ●. Bede. that which here now is enjoined; that we draw near to God in purity and sincerity of life, which consisteth in the cleansing of our hands, and purging of our hearts before the Lord. Let us then consider the place. 1. In calling them sinners, Sinners. he meaneth not them which are subject by natural infirmity to the committing of sin; as all men are so long as they rest & remain upon the face of the earth: but hereby he noteth their heinous and hornble iniquities 1. Tim. 1. 9 whereunto they were given. 2. By wavering or double minded, he noteth the shameful hypocrisy: which was crept in even into their lives, which made some show of religion, and had a pretence of godliness: such as in outward show, seemed devout, religious, righteous, & holy: but in their hearts, were full of ungodliness and impiety: thus they seem outwardly one, inwardly another: in word one, in work another: one in talk, another in truth; therefore are they called double minded. Like janus whom some take for japheth one of the sons of No; others for Saturn, whom the Heathen paint double faced. These the prophet David often sharply reproveth, for that Psa. 12. ●1. 55. etc. they speak with a double heart, having one thing prompt in their mouths; another covered in their minds: a sin, evil and odious before God and man. Therefore if we will draw near to God, our double hearts must be purged: that we may be such indeed, as we pretend to be in show: lest we hear with our great shame; blush you not at it, that when as in show you bear the person of noble Agamemnon; in deed you play the part of cruel and deformed Thersites? in being one in show, and another in deed? If this holy Apostle, did so earnestly call upon them for reformation of their lives, which were double minded: what shall we do to such as are triple, quadruple; three minded, four minded, yea of hundredth minds? what voice shall we sound, what speech shall we utter; what mouth shall we open against such? Who with the Chameleon can turn themselves into all shapes: who are now hot, now cold in religion: now professors, now Romanish Catholics; now thus, now otherwise minded and affected, to blear the eyes of the simple; is it not high time, that we call out a loud to them to be cleansed, and with open mouth cry to them to be purged? 3. The words bearing this signification, the matter followeth: that men in purity & sincerity of their lives, draw near unto God; which consists in two things. 1. In cleansing of their hands; 2. In purging of their hearts before God. Cleansing of the hands, noteth the redress and reformation What meaneth the cleansing of hands. of all the outward life of man, the correcting of all his actions and deeds, of all which though it be not, yet of most of them, the hand is the instrument; wherefore the outward works of men, are usually called the works of men's hands; because most of them have the Ps. 90. 17. jer. 25. 14. Lamentat. 3. 64. help of the hand, as the instrument to bring them to pass: as robberies, theft, picking, stealing, murder, oppression, beating, bribery, corruption, & such like. Under the word hand, S. james comprising the whole life of man, & all his outward actions: requireth such as would draw near 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 Israel unto: who teaching them information of their lives, exhorteth them to wash themselves, and make themselves clean; to take away the evil of their works from before the eyes of the Lord. The princely Prophet in like manner showing who they Psalm. 24. were, which by entering into the lords sanctuary, draw near unto God: saith, they were such as were purged from the filthy soil 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 up his mind to vanity, nor sworn to deceive his neighbour: he shall receive a blessing from the Lord, and righteousness from the God of his salvation. Cleansing and washing of hands, signifieth the innocency of our outward life: therefore Mat. 27. when the jews besought Pilate to put jesus to death; to show himself guiltless and innocent therein, he called for water and washed his hand before them; and said, I am guiltless of this man's blood, look you unto it. To which sense this of James soundeth: cleanse your hands you sinners. But lest we should think it enough outwardly to be cleansed as hypocrites do; albeit out hearts remain full of all corruption and filthiness: therefore to the cleansing of the hands, which containeth the reformation of our outward life; the Apostle joineth the purging of their hearts; as an inward reformation, in all such as by purity Purging of heart. and sincereness of life, will draw near to God. Which thing he doth most necessarily. For the heart Mat. 15. is the fountain of all our actions, from whence all wickedness & evil proceedeth, as to the jews our Saviour avouched. Which when holy David perceived, he desirous Psal. 51. to reform his life acceptably to God, desireth that he might have a new heart, and a right spirit with in him. And to this purpose almighty God himself in the people of Israel requireth not only the purity of the outward works, but the innocency of their hearts also; and Deut. 10. jerem. 4. therefore willeth them to circumcise the foreskin of their hearts. And generally in his prophets he requireth the purging of their hearts, that their consciences, minds and inward parts, might be purged from evil works: that in body and soul, in life and heart, they might serve him and glorify his name. Saint Paul seeing that true innocency and purity Rom. 12. must be first grounded in the hearts, without reformation whereof, all is hypocrisy, 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 spirit of their minds. Lactantius in many words showing Lib. 6. c. 23. that the heart and mind is the fountain of all wickedness: and that thereiss no purity or chastity when the hart is not purged, saith: Howbeit the body be stained and defiled with no evil, yet is there not therefore perfect chastity, if the mind be incestuous: neither may that be counted undefiled chastity, when lust hath defiled the conscience. Wherefore as in particular, there is no pure chastity, though our outward man be clean, unless our affections of heart be pure in like manner: even so generally, there is no true innocency, though the outward man be reform, unless the hart be also purged before God. Saint james to remove all hypocrisy from men, requireth in such as will draw near to GOD in purity of life: not only that their hands be cleansed, but also their hearts purged; that both inwardly and outwardly they might be holy. Now that S. james exhorteth men to cleanse their hands and purge their hearts: as other Scriptures also speak; we may not take him, as if this cleansing and purging were in ourselves, or of ourselves; for there is no 2. Cor. 3. motion or inclination naturally in ourselves to any thing that is good: for of ourselves, as of ourselves, we are not able to think a good thought, much less to perform a good action, pleasant and acceptable to God. Yea all our sufficiency is from God: who worketh in us both to will, and also to perform according to his good pleasure. Philip. 2. And the Lord God is said in Moses to purge all our evil and wicked affections, to circumcise and purge the heart Deut. 30. of his people. Which is the truth of God's promise, who promised by the mouth of his servant Ezechiell, to give Ezech. 11. & 36. them new hearts; to take their hard & stony hearts from them, and give them hearts of flesh, which might be reform. Wherefore when Israel and Ephraim the people Jerem, 31. of God saw, that it was not in themselves to return, repent and draw near to God, they desire to have repenting hearts, and relenting minds from him: and therefore pray in this wise to God; Turn thou me o Lord, and I shallbe turned; convert thou me and I shallbe converted: for thou art the Lord my God. In like manner in the Lamentations, the saints & church say to God; Turn thou Lament. 5. psal. 8. 7. us unto thee: and we shallbe turned. Which David 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 shallbe clean: wash me, and I shallbe whither then snow. And a little after: Create in me a clean verse 10. heart o God, and renew a right spirit in me. So that the cleansing of our hands, and purging of our heart's, are not in our own power, but are wrought by God in the Saints. Why do the Prophets then will us to do these things? Why doth Saint James here will sinners to cleanse their hands, and double minded persons to purge their hearts? Surely, to teach us, that when God by his Spirit goeth about to reform us, we must not draw backward; but in all things give token of true repentance; continually show forth the fruits of the spirit in the whole course, but especially, in the reformation of our lives. And this is the mean or manner how we may draw near unto God, even by cleansing our hands, and purging our hearts before him. These things being so: if then we submit ourselves to God; if we resist the devil; if we draw near to God in purity of our lives; if with open eyes we embrace light, & fly darkness: then shall the sun of righteousness shine in our hearts: then shall Christ jesus dwell in our minds; then shall God himself draw near in loving favour unto us, and overshadow us with the presence a●; brightness of his countenance: then shall we be one in t●● God, and God with us: then shall he dwell & re●● affli●● with us Mala. 4. for ever. Which thing he give and grant unto us, who hath not spared his only son for us: Even god the father, to whom, with the son, and the holy Ghost, one one God in glorious trinity, be praise, dominion, and majesty, now, and for ever, Amen. james Chap. 4. verses 9 10. Sermon 20. Verse 9 Suffer afflictions, and sorrow ye, and weep: let your laughter be turned into mourning, and your joy into heaviness. 10 Cast down yourselves before the Lord, and he will lift you up. THese words contain the third part and place of this 4. Chapter, which is, touching The third place ●● part of the Chapter. our humiliation, and humbling ourselves before God: which consists in two things, as here by the Apostle is set down. Namely: 1. In chastising ourselves through repentance and mortification of life: wherein are two things to be observed of us. 1. What he commandeth: To suffer affliction. 2 How it is to be done. 1. Sorrowing. 2. Weeping. 3. Turning laughter into mourning. 4. joy into heaviness. 2. In casting down, and prostrating ourselves before the Lord: wherein two things are to be noted. 1. What he commandeth. To prostrate ourselves before God. 2. Why? That God may exalt us. Now concerning this place, it is the doctrine of humiliation, and humbling ourselves before God, for the iniquities and sins, by us, daily against him committed. Wherein the Apostle opposeth to the former vices in man, things contrary: to their wantonness and pleasures, the afflicting and humiliating of themselves; to their pride and arrogancy, Christian modesty; to their carnal delights, lascivious and lewd mirth, he setteth down unfeigned sorrow and grief, whereby their repentance might be showed: whereunto these two verses serve; Suffer affliction, sorrow and weep, etc. wherein two things are to be considered. 1. The chastising of ourselves. 2. And our casting down ourselves before God. 1 Touching the chastising of ourselves, therein two things may be observed: 1. what he commandeth. 2 how the same is to be performed. The precept; Suffer afflictions: which is not an exhortation to patience in trouble; whereof afterward, c. 5. 7. but to chastise and afflict ourselves by true repentance, and mortification of our lives: suffer affliction, be you afflicted, afflict yourselves by true repentance before the Lord. Which exhortation is right necessary: because the whole life of worldly & carnally minded men, whose happiness is in pleasure, lust, delights of the flesh: is altogether spent in riot, wantonness, banqueting, jollity, laughter, mi●th, and wicked rejoicing: wherein men drowned, forget & neglect their duty unto God: neither remember they the judgements of god, and his heavy wrath, which therefore hangeth over them: as the story of the first world, in the days of Noah, declareth: Wherein they were given to eating, to drinking, to riotousness, to wantonness, and all Gen. 7. pleasures of the flesh; until such time as the flood came upon them, and destroyed them. And the example of Sodom confirmeth, in the days of Lot, whereof the Gen. 19 men and the women, with all the people, gave themselves wholly to the satisfying and fulfilling of all the lusts and desires of the flesh, and excess of their lives: till the Lord reigned fire and brimstone upon them from heaven, and miserably destroyed them. Which negligence, rising from the plenty and prosperity of worldly things, almighty GOD foreseeing, gave charge thereof unto Israel his people, that when they came into the land of Canaan, where they should Deut. 6. & 8. possess great and goodly Cities, which they builded not; houses replenished with all manner of goods, which houses they filled not: wells digged, which they digged not: vineyards, which they planted not: When they had eaten and droken, and were full, abounding and flourishing in all worldly prosperity; they should take heed, lest they forgot the Lord, who had given them all these things. Seeing then prosperity and worldly wealth; seeing carnal delights, and fleshly pleasures make us stubborn, forgetful, and negligent in our duties to God: is it not necessary that we be often admonished, and earnestly exhorted, thus to chastise ourselves by repentance, & true mortification, lest we be carried away with the sway of earthly things, unto final destruction? Which when our Apostle Saint James had considered, as having care of our soul's health, exhorting us to true humiliation, and chastising of ourselves, saith; Suffer affliction, or be chastised, and sorrow, and weep, that thereby our repentance, which is to salvation, not to be repent of, might be witnessed. Will we live for ever? then 2. Cor. 7. 2. Tim. 2 must we die here, by repentance, and mortification, to sin. Will we obtain eternal rest? then in this life must 1. P●t. 1 we be afflicted. Will we rejoice with joy unspeakable and glorious? then must we here sorrow for a season. Will we have mirth without end? then must we lament our iniquities in the body, that our souls may live in heaven for evermore with God. They which have their pleasure in this world, shall surely have their pain in the world to come; as Abraham witnessed to the rich glutton in the Gospel: they which are here full, shall there want: they which here laugh, shall Luke 16 Luke 6 there weep, wail, and lament: they that live in pleasure upon the earth, shall suffer punishment and torments in the world to come; unless here they mortify themselves and be chastised through repentance: let us there fore be admonished by the Apostle: let us hold fast the exhortation of S. james; Suffer afflictions. The afflictions which here we are exhorted to suffer, What is affliction here? are nothing else but the conceiving of grief for sin: true and unfeigned repentance for the life past: the chastising of ourselves, by fasting, watching, praying, and such like, before the Lord: the true mortification of our earthly members, and the subduing of all carnal desires in ourselves, that thereby we may be truly humbled before God. This affliction holy David suffered, thus did he chastise himself, thus was he afflicted before the Lord: when he washed his couch with his tears in the night season, Psal 6. Psal. 35. and watered his bed with weeping: when in the sickness of his enemies he humbled himself with fasting, and his prayer was turned into his bosom: when his iniquities Psal. 38. 102. 9 were gone over his head, and as a weighty burden, they were too heavy for him to bear: when his wounds were putrefied and corrupt, because of his foolishness: when he was bowed, and crooked very sore: when he went mourning all the day long: when his reins were full of burning, and nothing sound in his flesh: when he was weakened very much, & greatly broken: when he roared for very grief of his heart. Daniel, the holy Saint and man of God, in like manner Dan. 9 afflicted and chastised himself with sackcloth, fasting and ashes, for his own sins, and the sins of the people. Thus have the Saints of God done, thus must all they do which fear God, by true repentance of their hearts, and true mortification of their lives, chastise themselves: which is the suffering of affliction, which the Apostle here teacheth; Suffer afflictions. This place nothing favoureth their heresy, which hold that they ought to beat themselves with scourges: jesuits and Papists. for that it did more put away sin, than any confession. Which their doting folly, they compared with martyrdom. Of which sect of heretics Alphonsus speaketh. Who, because they scourged themselves, were called Flagellarij, or Flagellantes se, beating themselves. Alphonsus de Castro lib. 2. cont. heresis. Whose heresy hath patronage, neither in the old, nor in the new testament: neither of man nor woman, in all the whole Scripture commended. Neither must it foster the foolish opinion of wicked jesuits, and popish persons, who for vainglory: for opinion of desert and merit at the hand of God, at certain times scourge and beat themselves in like manner. But of that popish practice, we have no example, either of holy Patriarch, Prince or Prophet: either of blessed Apostle, Evangelist, or Martyr: neither of man, woman, or saint whatsoever, in Scripture mentioned; neither any commandment, counsel or exhortation, either in the old or in the new testament, neither from God, Christ, the Prophets or Apostles of jesus Christ: neither find we any jot, title, syllable, in all the word of God: therefore is that practice, as drawn from heretics, condemned and disallowed. Here the chastising of ourselves, & the suffering of affliction by the Apostle specified, is the unfeigned repentance of our hearts for sins committed: & our true humiliation before God for the same: which S. james here commendeth unto us, suffer affliction. 2. The way whereby this our humbling and chastising of ourselves is performed, is also here expressed, and it is in four things: which are as signs and tokens of the true chastening of ourselves before God. 1 Men show their chastising in their sorrow and heaviness of heart, which is not the least token of afflicting Signs of this outward affliction. ourselves: and of our suffering affliction prescribed by the Apostle: which is the inseparable companion of our true repentance before God. This sorrowing, and heaviness of our hearts, is that contrite spirit, that humbled and broken heart, which Psal. 51. 2. Cor. 7. is a sacrifice acceptable and pleasant before God. Which sorrow Saint Paul commendeth, even that sorrow which leadeth to repentance, not to be repent of. I now rejoice, saith he, 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 tolerated the incestuous adulterer: ye are puffed up, and have not rather sorrowed, that he that hath done this deed, might be put from among you. This is that inward grief of the Saints which in their hearts they conceive for their sins committed against God, and thereby show their afflicting and chastising of themselves before him. Thus holy David by unfeigned sorrow for his sins committed, showed himself humbled and afflicted before God: as both in the story, and in his Psalm of lamentable repentance is affirmed. Manasses 2. Kin. 12. Psal. 51. 2. Chron. 33. having done many things against God, to despite the Lord withal: being carried away into captivity, humbled himself and afflicted himself by repentance, which in his sorrow and grief he conceived, appeared. Marry Magdalen chastising and afflicting herself for sin, by repentance, gave manifest token thereof in the great sorrow which she showed herself to have conceived even in the presence of jesus Christ. Saint Peter having denied his master, showed himself to have been Mat. 26. therefore chastened, in conceiving such great grief and heaviness of heart, as forced him to go out of the judgement hall, which was the house of the high priest, and to weep bittetly. Thus the holy men of god, calling to remembrance their iniquities and sins againg God committed: and therefore afflicting themselves by repentance before the Lord: begin their afflicting and chastising themselves with sorrow. And this sorrow bewrayeth itself, partly in hanging down of the head: in the casting down of the countenance: partly in outwart behaviour and gesture of the body: partly in our speeches and words, which are the witnesses of our affections, and give testimony of our hearty sorrow. And this is the first thing wherein the chastising and afflicting ourselves appeareth. 2 As the chastising and afflicting of ourselves consisteth in sorrow and grief conceived for sin: so doth it in like manner appear in our weeping and lamenting for the same: when we power out tears before God in token of our unfeigned repentance unto him. Which thing must not be counted altogether effeminate, and such as becometh women only: but it is even in the best men, and most holy Saints of God, a thing commendable and highly to be praised, being joined with true faith in jesus Christ. For which cause David the princely Prophet and holy man of God was not ashamed to confess, that in sign of his chastising of himself Psal. 6. by true repentance, he wet his bed, and watered his couse with tears. When the book of the law of God was found, and brought to josiah, the godly and virtuous prince: and he thereby had perceived how greatly the people 4. King. 22. had offended, in sign of his humility and chastising of himself with true repentance, he wept before the Lord. The Prophet joel calling the people to this afflicting of themselves by true repentance, therein he requireth joel. 2. weeping: Turn (saith he) unto the Lord with weeping, fasting and mourning. The Prophets calling the people to repentance, have exhorted them to mourn & weep before the Lord. Saint Peter for fear of the jews having denied and for sworn his master Christ: at the looking back of Christ, he remembered himself, he repent Mat. 26. him of his sin, his heart melted and rend in pieces, as it were, for sorrow: and to testify his humiliating of himself for the sin committed, he went out and wept bitterly. To this purpose therefore, this Apostle exhorting the Saints to suffer affliction, to chastise themselves by unfeigned repentance, showing the way and manner how it must be done: teacheth that it must be in sorrow and weeping. here-hence than we see what the true use of weeping is: and for what cause we may weep lawfully: to utter the sorrow of our hearts: to testify our true repentance to God: to witness our afflicting of ourselves for our sins against God committed, we are exhorted Why the sai●● may weep. to weep. Saint Augustine that grave and reverend father of the Church, searching and seeking out the true Serm. 4. domi. 1. quadrag. causes for which the Saints of God might lawfully weep, writeth that there be two causes for which they may so do. 1 Because they have omitted through negligence many things which they should have done. 2 Because they have committed through boldness many things also, which should have been undone by them: the one he calleth the sin of omitting: the other, the sin of committing: and for both ought men to weep before God. Let us therefore look hereinto with wakeful and watchful eyes: let us record and recount with ourselves, what duties and good things we have omitted, which we should have done, either to God or man, either to ourselves or others: to our own charge, or to strangers: to our friends, or to our enemies: let us call to mind what evil we have done, whereby God hath been dishonoured, our neighbours injuried, ourselves defiled, other by our evil example alured to wickedness. How we have dishonoured God, by blasphemy: oppressed our neighbours by injury, usury, extortion, deceit, and covetousness: how we have defiled ourselves with fornications, adulteries, wantonness, and fleshly uncleanness: with drunkenness, surfeiting, or the like enormities: how we have drawn on others to like sin, by sight, by persuasion, by action, by motion: shall it not make us to utter our repentance by weeping? If we forget not, that we have omitted our duty of prayer and invocation to god, and the performance of humble service unto him: that we have omitted the ministering to the necessity of the Saints, and the help we should have showed to the needy brethren: that we have omitted many good opportunities which have been offered for the increase of our virtue, faith, patience, mercy and such like: that we have neglected the careful visiting of the poor destitute, which live in our streets and complain, and perish before our eyes for lack of relief: that we have omitted many exercises of prayer, of preaching, of reading and meditating in the law of God: that we have omitted the doing of many things, which appertain unto godliness and true sanctification, and committed much wickedness, privately, publicly, openly, secretly, in our souls, in our bodies: at home and abroad, against God and men: in our conversation, in our communication: have we not just cause to chastise and afflict ourselves by weeping? When we hear of our cruel dealings, our intolerable pride: our filthiness of the flesh, our riotousness of life: our great falsehood, lying, deceit, underminding one of another: our envy, hatred, malice, slander, reproach, backebyting, and all iniquity, which now reigneth in our whole life: merciful God, what fountains, what wells of tears should it cause in us? Wherhfore if Democritus the Philosopher, wept continually, Democrit. 9 to see the ignorance, blindness, and doting folly of man: shall not we weep day and night, to see the blindness, ignorance, wretchedness, and wickedness of ourselves, whereby we continually provoke the wrathful indignation of God against us? When our goods are taken by pirates: our wealth consumed by shipwreck: our houses burnt with fire: our lands taken from us by violent oppression: our riches wasted by pestilent usury: our liberty restrained by cruel persecution: our children miscarry suddenly: our friends die from us daily: and one misfortune fall on the heels of another: what crying, what wring Psalm. 42. 7. Job. 2. 15. etc. of hands, what lamenting, what weeping is there among us? But that God by our wickedness is offended: his name through us blasphemed, his law and holy word contemned: his patience and long sufferance daily provoked and abused: his threatenings, his admonitions, his counsels neglected: his loving mercy forgotten, and his great benefits not remembered: that many good things pertaining to duty have been through our follies omitted: and many wickednesses whereof we should have been clear, committed by us, who weary? who lamenteth? Let us dear Christians in the fear of God evermore remember, & always hold fast this council of the Apostle: that by sorrowing and weeping we may show our affliction and chastising ourselves by repentance. 3. A third way of afflicting ourselves, is by turning our laughter into mourning: our wanton laughing, which proceedeth from the dissoluteness of our minds, must be turned into mourning. Here by laughter is understood that lascivious and wanton mirth, and giggling which is rife among fools and vain persons, and which they take up upon every vain occasion in the world, whereby their folly appeareth, as Sirach witnesseth: who Ecclus. 19 making the vain laughter of men an argument of folly, saith, A man's garments, excessive laughter, and going, declare what he is, descry his folly. And in another place not long after: A fool lifteth up his voice with laughter, Ecclus. 21. but a wise man doth scarce smile secretly. And Solomon in his preacher: like as the noise of thorns under the pot Eccles. 7. which for a time crackle but profit nothing, for they are consumed suddenly, and quickly.) So is the laughter of a fool: this is also vanity. This laughter our Saviour Christ condemneth: crying out woe, and denouncing Luke 6. vengeance against such as gave themselves to wanton mirth, and vain laughter: Woe unto you that now laugh, for you shall wail and weep. Our foolish giggling, our profane laughter, our dissolute mirth, our wanton screaming and scrcking, our disordered lifting up of our voices in our incontinent mirth: must be laid aside, and be turned into mourning: if so be we will humble our selves by true repentance unto God. And here under laughter and mirth, are understood also all those delicates and delights, all those merry conceits and pleasant pastimes, all those jollities & sport wherein men take pleasure, and so become forgetful of the judgements of God, and neglect the chastising of themselves for their wealth unto God. Whereunto our Mat. 24. Saviour Christ witnesseth the world should be given towards the end thereof: yea and at the very appearing of the Son of God in judgement: whereof the saith; As the days of Noah were; so shall the coming of the Son of man be: for as in the days before the flood, they did eat, and drink; marry, and give in marriage, unto the day that Noah went into the Ark, and knew nothing till the flood came, and took them away; even so shall also the coming of the Son of man be. Wherein he showeth that in the latter days men shallbe given to brutish pleasures, delights and pastimes; which the Apostle in the Saints of God would have to be turned into mourning: suffer affliction; sorrow and weep: let your laughter be turned into mourning. 4. Finally, as our laughter must be turned into mourning, so must also our joy be turned into heaviness: the joy which worldly minded men conceive of worldly things, the wanton rejoicing of men, must be turned into heaviness, hanging down of head, casting down of countenance in sign of shame for our sins: the joy which we take in vain or wicked things, must wholly be left of, and turned into heaviness, if by suffering afflictions and chastising ourselves before God, we will show ourselves humbled. Even such joy as we conceive in our wealth and worldly condition; such joy as of our dignities & honours here arise in our hearts: such joy as of any worldly thing whatsoever is gathered; such mirth and joy as either we cause to ourselves, or counterfeit fools make unto us: such vain merriments as for wanton recreation men devise for their dissolute and disordered solace & cheering up of themselves: such joy as the covetous man taketh of his riches: the proud man or woman of their bravery: the lecherous and adulterous person of his filthy uncleanness, or any other, maketh of any vanity whatsoever, must be turned into heaviness, as the Apostle exhorteth: that so we may show forth the true humiliation and chastising of ourselves by repentance, whereunto the Apostle moveth: suffer affliction; sorrow and weep, let your laughter be turned into mourning, and your joy into heaviness. Neither must such like mirth and joy only be removed: but in the days of our heaviness, in the time of our repentance, in the affliction of ourselves before God; even honest and lawful mirth for a time must be laid a part, and we must wholly give ourselves to mourning: whereunto Saint james called the men of his time; suffer affliction, sorrow, weep; let your laughter be turned into mourning, and your joy into heanines. And have not we as great and as just cause to exhort Why England should mourn. men in these days? have not we cause to suffer afflictions? aught not we to sorrow, and weep? is there not cause now ministered unto us, why our laughter should be turned into mourning, and our joy into heaviness? 1. If we weigh and ponder our sins aright, which every one in particular committeth; or if we cast our eyes upon the sins generally committed in the world, and what punishment might both specially hang over every one, and generally over us all for the same; is it not cause enough why we should sorrow and weep: why our laughter should be turned into mourning, and our joy into heaviness? When the princely prophet David took the survey and view of his own sins, and recounted the due punishment which he had deserved for the same; then sorrowed 2. Kings 12 & 15. Psal. 6. 35. 51. etc. he and wept, then was his laughter turned into mourning, and his joy into heaviness. When the king of Ninive considered at Ionas his preaching, the greatness of his sin, and the destruction of the city within jonas 3. forty days for the same; then turned he all his laughter into mourning, and his joy into heaviness: and shall not we, whose eyes are full of adulteries, whose hands are replenished with bribes, whose feet are swift to shed innocent blood, whose lips are given to lying, whose tongues can tell no truth, whose mouths are full of blasphemy, cursing and bitterness, whose minds are set on mischief, whose hearts burn and boil with malice: whose lives are puffed up with pride, whose bodies are stained with all iniquity: sorrow and weep for these sins? shall not our laughter be turned into mourning, and our joy into heaviness for these iniquities against God committed? When Isai and Jeremy the holy Prophets & men of God saw, the sin of juda and Jerusalem, and the heavy Isai 22. jerem. 9 punishment hanging over them for their grievous iniquities, so turned all their laughter into mourning, and their joy into heaviness: as that the one wept day and night therefore, and would not be comforted: the other desired a fountain of tears in his head to bewail the calamity that was imminent. When holy David saw Psal. 119. that men kept not the law of God, his laughter was so turned into mourning, and his joy into heaviness: as that his eyes gushed out with water for the transgression of his people. When Esdras the scribe saw the shameful 1. Esd. 9 and horrible abomination of the people, in mixing the holy seed with the people of the land, wherein the hands of the princes and peers of the people were the chief; he rent his clothes for sorrow, he tore of the hair of his beard for grief; he sat down astonished; turning all his laughter into mourning, and his joy into heaviness. When our blessed Saviour saw the obstinacy and hardness Luke 19 of the people's hearts; whose cogitations were so darkened, they could not see the day of their visitation; and perceived in his spirit their destruction approaching: even his mirth, such as it was (for his laughter we read not) seemed to have been turned into mourning, and his joy into heaviness: when he burst out into weeping watery tears over the city of Jerusalem, & said: o that thou hadst even known, at the least in this thy day the things which appertain unto thy peace? But now are they hidden from thee. Shall these men of god: for these causes turn their laughter into mourning, and their joy into heaviness: & in the public breach of God's laws, in the diminishing of his majesty, in blemishing of his glory, in falsifying of his truth: profaning of his Gospel, counterfeiting in his profession, abusing of his patience, contemning of his threatenings: shall not our laughter be turned into mourning, and our joy into heaviness? 2. Moreover if we consider, how the malice of the whole world, and the hatred of the greatest princes and men of might is kindled and inflamed against us; how they are confederate and have combined themselves against the truth of God, and against the Lords anointed for the defence of the same: who by secret conspiracies, and open attempts of horrible treason: by raising Anno 1586. the subject against the Prince, and the people against their lawful Sovereign, have at many times, by diverse ways endeavoured the death of her Royal person, decay of religion, destruction and utter calamity of this our native counttie; whose determinations had they effected according to their minds, our streets had run with streams of blood; our children had been slain before our faces; our daughters ravished in our own sights: our wives abused before our eyes: our houses on flaming fire in our presence; ourselves finally murdered in most cruel manner; God's truth had perished from among us; religion and the Gospel had been put to flight: Romish superstition had invaded this land again, to the destruction of innumerables souls: when with thankful hearts for this miraculous deliverance out of the jaws of so cruel Lions; & grateful memory to God, for so wonderful safety from so bloody enemies, we shall reméber these things: shall not our laughter be turned into mourning, and our joy into heaviness? 3. When we consider beside this, that the hope of our happiness, the state of our wealth; the continuance of the gospel, the term and time of our peace, the prolonging of our prosperity standeth in the life of one most tender woman, & virtuous princes, under the shadow of whose wings, by the great providence of God, we have these 33. years been shrouded from many dangers, and mightily protected from sundry perils, at home and abroad, by our enemies, and our own countrymen; by whose godly zeal, religion hath been erected; the truth of God's word established, the glorious gospel of Christ maintained: though the Princes of the world, have snuffed and raged, fret and fumed, stamped and stared thereat; by whose gracious government, every man hath hitherto in peace eaten the fruits of his own orchard, the grapes of his own vine, the commodity. of his own land, without either hostile invasion, or civil dissension, to any great damage: whose term of days, cannot be but the end of our prosperity; whose day of death, shallbe the beginning of our woeful wretchedness, whose rest with God in eternal peace, our entrance into troubles in this commonwealth: her yielding to nature, (which the Lord differre long to his glory, & her endless comfort) the first step and degree as it were to our miserable calamity: this I say when we do consider, shall not our laughter be turned into mourning, and our joy into heaviness? 4. If we recount that for two years of late past 1585. & 1586. God hath severely punished the profanation of his gospel, the contempt of his word, the dishonour of his name, our counterfeiting of religion; our impiety & impurity of our lives, our manifold sins, and great iniquities, which in every state and condition of men overflow and abound: by great famine, by much penury, by extreme dearth: which famine if it will not serve to reclaim us and call us unto repentance, to make us thereby to chasten ourselves before God: then is it to be feared, that he will send of all famine the most grievous, not a famine of bodily bread as now we have suffered; but a famine of the bread of life, even of the word of Amos 8. GOD, whereby our souls are nourished, threatened by the Prophet; when we shall v●ander from sea to sea: from North to East seeking the word of God and shall not find it: and that for our wickedness, fruitelesnesse and unworthiness, he will take away the kingdom Mat. 21. of God from us, and give it to a nation that will bring forth fruit thereof: shall not the remembrance of this, turn our laughter into mourning, and our joy into heaviness? 5 If finally, we call to mind the severity of God's judgements against like sinners: and his indignation powered out upon such people, as our consciences do witness we are, a great number of us: shall not this turn our laughter into mourning, and our joy into heaviness? Wherefore, I call heaven and earth to record this day, even against ourselves: that if god in his justice hath not spared the old world, the hope of posterity, but for their fornications gave them over to the rage of the swelling waters, to be drowned: if he spared not the famous Gen. 6. & 7. Gen. 19 Cities of Sodom and Gomorrha, the very Paradise of all worldly pleasure: but for their intolerable pride, riotousness, and uncleanness of life, struck them from heaven with fire and brimstone, that they pearished: if he spared not not the kingdom of Israel and judah, his own people, but gave them over (as captives) into the hands of the Assytians, 4. Kings 17 & 25. and Babylonians, for their iniquity: if he spared not Jerusalem, the city of the Lord, wherein his holy Temple was erected, but for their unworthiness and ingratitude, gave it over into the hands of the Roman Captains, Josephus. de bello Jud. lib. 7. Eusebius. lib. 3. to be destroyed in cruel manner, as the stories report unto us: if he spared not the noble Corinth, the worthy Philippi, the famous Ephesus, the renowned Constantinople, but for their fruitlesnes under the Gospel, their security, and confidence in vain things, gave them over to Turkish slavery: if he hath not spared France, Flanders, and other our near neighbours round about us, but daily punisheth their sins, either with foreign power, or civil sword; either with danger of dreadful pestilence, or distress of miserable famine, or some such like way or mean of punishment: Shall we in England (whose knowledge rightly considered above other people) not inferior to these forenamed in iniquity, look, or hope to scape unpunished? What, is his power abated, is not his arm stretched out still, is not he in like manner righteous, as he hath been in former times? shall we remember these things, and shall not our eyes gush out with tears? shall not our laughter be suddenly turned into mourning, and our joy into heaviness? When these calamities shall come upon us, when our deserved punishments shall overtake us; then shall we (will we, nill we) abide the performance of that woeful threatening of God, by his Prophet; I will turn your feasts into mourning, and your songs into lamentation: I will Amos 8. bring sackcloth upon all loins, and baldness upon every head: and I will make it as the mourning of an only son: and the end thereof as a bitter day; and this day of punishment, how near it is, who knoweth? Nearer (no doubt) than we do think or suspect. The terror and calamity whereof that we may shun and avoid, let us afflict ourselves before God, through true repentance: let us sorrow and weep for our sins: let our laughter be turned into woeful mourning, and our joy into heaviness, for the iniquities which we have committed: that God may be merciful to our unrighteousness, that he may be favourable unto us his people, that he may turn his wrathful indignation from us, & be gracious to his inheritance for ever. But as for us, what man, what woman of many thousands, follow this advise and council of the Apostle? who sorroweth, who lamenteth, who weary, who turneth his laughter into mourning, or his joy into heaviness for his sins? Yea, every man, every woman amongst us, flatter themselves in their own sins, and there withal are lulled a sleep in the cradle of security. The Usurer continueth in his devouring; the adulterer, and adulteress in their uncleanness; the proud person in his bravery; the glutton in his riotousness; the extortioner in his cruel dealing; the covetous man in his miserableness; the envious in his malice; the liar in his falsehood; the blasphemer in his vain swearing: the slanderer in his backbiting: Every one runneth on the race of his own desire: and though our punishment follow us at the heels, yet put we off the evil day from us, with the blockish Ezech. 11. 3. Amos 6. 3. Israelites, and approach and draw near to the seat of iniquity. The wicked face it out with all shamelessness: the common strumpette taketh upon her as if she were right honest: the secret and privy harlot, minceth it, and pranketh it in all pride and vanity: the adulterer beareth up head, as if he were right honest: the covetous persons, usurers, oppressors, extortioners, deceivers, liars, and the rest of that rabble, march on barefaced, without all remorse, and spend their days in prodigality, and care not. Wherefore, if there be any consolation in Christ jesus; if there be any fear, or dread of endless death, or love to long, and everlasting life; if we have any care of salvation, or any fear of utter condemnation; if we have any desire to the continuance of the Gospel amongst us, or any zeal to God's eternal glory; if we delight in sweet and pleasant peace, or take pleasure in the prosperity of our Country: then let us in the fear of GOD, sorrow and weep before our destruction come upon us: let us turn our wanton mirth into mourning, and our joy into heaviness: that by our true and hearty repentance, and unfeigned mortification before God: we may turn away the indignation and wrath, which we have most justly from him deserved. 2 As our humbling ourselves before God, standeth in thus afflicting of ourselves by repentance: so also doth it in our casting down of ourselves before God: wherein there are two things to be noted. 1 The precept. 2 The reason. Touching the thing, thus saith Saint james, Cast down yourselves before the Lord. Like unto which council is that of Saint Peter; Humble and prostrate 1 Petr. 5. yourselves under the mighty hand of God, that he may exalt this casting down of ourselves, whereby we acknowledge our own unworthiness, and testify and bear witness of our sins before his divine majesty, confess from our hearts, that we have deserved all plagues, all miseries, all calamities, all punishments: and thereby crave pardon and forgeveues, that we may escape that, whereof our consciences are afraid: is, and hath been, a sign of our humbling of ourselves, & of true repentance in the saints of God. When holy David saw the wrath of God kindled against him for his adultery; and his sore indignation beginning to burn in the punishment of the child; then besought 2. Kings 12. he the Lord: then went he in, and fasted, and lay all night upon the earth, and so cast down himself before God. In like manner, when Absalon had slain Ammon his brother, David the king feeling the wrath of God upon his house (as was threatened by Nathan) rend his garments, & 2. Kings 13 Luke 18. 13 Mat. 8. 8 lay on the ground, in most humble and lamentable manner, casting down, and prostrating himself before God. Thereunto Saint james in this place exhorteth, and willeth us to humble ourselves, by casting down, & prostrating ourselves before the Lord. Thus must we abate our proud spirits, cast down our lofty and lordly looks, cover our faces for the shame of our sins against God committed. Whereunto the Apostle respecteth in this exhortation: Cast down you selves before God: thus to do, how holy a sacrifice, how acceptable an offering, how pleasant a duty is it to the Lord? To the performance whereof the rather to move us, The reason. the Apostle setteth down a reason full of comfort; Cast down yourselves (saith the Apostle) before God, and he 1. Pet. 5. will lift you up. The same reason Saint Peter useth; Humble yourselves therefore under the mighty hand of god, that he may exalt you in due time. That men therefore should not think their labour lost, when they prostrate and cast down themselves in true humility before God, neither their humility to be destitute of reward: the Apostle reasoneth from the effect; Cast down yourselves, & God will lift you up. The proud then shall not always be aloft, neither shall the humble always be cast down: but the days will come, when both the proud, which exalt themselves, shallbe brought low: and the humble, which cast down themselves, shallbe exalted. The Lord exalteth those, which in true humility of their hearts, cast down themselves before him. This preached Ezech. 17 God by Ezechiel, where promising to pull down the proud enemies of the Church, which exalted themselves against it: and to exalt and lift up the Church which was low, cast down, and contemned; both in the sight of the world (by maliciousness of the wicked) and in the sight of their own eyes, (through humility) saith; All the trees of the field shall know (that is, all the world shall know) that I have brought down the high trees, and exalted the low tree: that I have dried up the green tree, and made the dry tree to flourish: God exalteth those that are cast down, and humbled. hereunto holy job subscribeth; God setteth up on high job. 5 them that be low, that the sorrowful may be exalted to job. 22 salvation. In another place, entreating of the deliverance of the Saints, which humble themselves under the mighty hand of God, and cast down themselves before his his throne of glory, when the proud and wicked shall be destroyed round about them, he faith; When others are cast down, then shalt thou say; I am lift up: for God will save the humble person. And Solomon to like purpose avoucheth; that the Pro. 29 pride of a man should bring him low, but the humble in spirit should enjoy glory. The son of Sirach witnesseth Ecclus. 10 to like effect, that God casteth down the thrones of the proud Princes, and setteth up the meek in their places. Which thing our blessed Saviour preached to the Luke 14. people, whom when (as guests) they should be bidden to any feast, he exhorteth that they should not take the highest, but the lowestroomes: because such as humbled themselves, should be exalted. In the parable of the Pharisie and Publican, whereof Luke 18. the one lifted up himself in pride, and therefore was contemned of God: the other cast down himself, & was exalted: he concludeth, and knitteth up the matter with this heavenly, divine, and most godly sentence; He that exalteth himself, shall be brought low: and he that humbleth himself shall be exalted. Finally dissuading his Apostles from vain desire of honour, exhorteth them to serve one another in humility and true love: because Mat. 23. they who exalt themselves are brought low of God: and they which humble themselves, are by him exalted. Seeing then our casting down before God, is rewarded with exaltation and lifting up by him: we thereby ought to be moved, to cast down ourselves before him. Falling abasement, as the Grecians say, is the companion of pride: and the lofty mind goeth before Prou. 16. 18. ver. 12. Prou. 15. destruction, saith Solomon: so the casting down of ourselves goeth before our exaltation and glory. Solomon therefore a little before saith to this purpose: the fear of the Lord is the instruction of wisdom, and before honour goeth humility. So then the high way, and right path to be exalted of God, is to humble and cast down ourselves before him: wherefore if our casting down and abasing ourselves before God, work our glory, and our lifting up by him; it is reason sufficient thereunto to move us, cast down yourselves before God and he will lift you up. Now God exalteth and lifteth up such as cast down How God lifteth the lowly. themselves before his divine majesty, diverse ways 1. When he ministereth inward comfort of his holy spirit in all the difficulties and dangers of this present world. in so much, as come life, come death, come sword, come famine, come plague, come persecution, come peril, come nakedness, come prosperity, come adversity, come sickness, come health, come wealth, come woe; these are lifted up in heart, with comfort from God: So they which cast down themselves, have the Spirit of God in all distress to comfort them, and so are they exalted by God. 2 God also lifteth up those, who cast down themselves, and humble themselves before him: by sending them deliverance, and riddance from their troubles, wherewith Gen. 41. they were afflicted; So joseph, submitting himself, and casting down himself in all Christian dutifulness to God, was therefore lifted up by God and delivered. God speaking Esah. 17. by his Prophet of the deliverance of the Church and Saints, which cast down themselves in dutiful manner: and were also low and contemned in the world, affirmeth that as he would bring down the high tree, the proud: so would he by deliverance, exalt and lift up his servant the low tree, and the tree cast down in the world. The Prophet David entreating of the lifting up of the Psal. 149. Saints by deliverance from their trouble, sayeth: The Lord hath pleasure in his people: he will make the meek glorious by deliverance. Thus lift he up Jacob, who in Gen. 3. & 32. the humility of his mind cast down himself before God, when he kept him from the injuries of Laban, and from the cruelty of Esau his brother. Thus did God lift up David, whom he delivered out of infinite troubles. Thus did God lift up Hezechiah, when he delivered him from Sennacherib the king of Assiriah. Thus lift he up many of his dear Saints, when he rid them from their miseries and afflictions, whereunto they were subject. Thus he lifteth us up daily: now delivering us from troubles at home, now from troubles abroad: now from troubles by sea, and now by land: now by strangers, now by our domestical and household people: now by professed enemies, now by counterfeit friends intended. Hereof have we examples innumerable: hereof have we experience, in other, & in ourselves: thus God Almighty lifteth them up by deliverance from their troubles, who humble and cast down themselves before him. Whereof never people nor nation hath had greater experience, and An. 158●. trial, than we of England now presently have: whom the Lord hath delivered by his own hand from immenent danger, and present peril of the proud Spaniards, who, with determinate purpose, and full resolution to have invaded our Country, and subdued our Nation, came with bloody minds, prepared tortures: with a mighty navy, with long preparation, with help of manieprinces: but the Lord hath delivered this humble and despised land: and hath lodged their ships in the bottom of the sea: and sent their dead carcasses, partly into this land: partly into Scotland: partly into Ireland: partly into other countries, to proclaim what access their devilish and desperate attempt hath had. 3 Neither thus only, but God advanceth them up to great honour, who in the humility of their heart humbled themselves before him. When David humbled himself before the Lord, and counted himself unworthy 1. Kings 18. of that honour, to be the kings son in law: the Lord not only advanced him thereunto, but made him to reign and rule in the stead of Saul the wicked king of Israel. When Moses was appointed by God to do a Exod. 3. message to Pharaoh, he in humility refusing it, was therefore exalted to be the prince and captain of his people. Daniel humble in mind, and cast down before the Lord, Daniel 1. 2. 3. was by him exalted to great glory, even to be the chief, and overseer of all the princes of the provinces of Babylon. Psal. 113. 1. Kings 2. And thus we see it true, both that David and also Anna the mother of Samuel song: that the Lord raiseth up the poor and meek out of the dunghill, to set him among his princes, and to inherit the seat of glory. 4 Finally, God lifteth up those which prostrate and cast down themselves before him, by exalting them in the end, to the glorious kingdom of his son, even to the eternal kingdom of heaven. Which our Saviour Christ promiseth to such as are truly humble: Blessed Matt. 5. saith he, are they which are humble in spirit, for theirs is the kingdom of heaven. To this kingdom they are in due time exalted, who prostrate and cast down themselves before God. And as Christ humbling himself before God, was therefore highly exalted by him, far above Philip. 2. Ephes. 1. all principalities and powers: and every name that is named, not in earth only, but in heaven also: even so doth our most gracious God highly exalt and lift up such, as in meekness of their hearts, in humility of their spirits, in lowliness of their minds, cast down themselves before him. These in fine he crowned with eternal glory and immortality: these he raiseth up together, & maketh them to reign with Christ in heavenly places: to these he promiseth his eternal kingdom of gory, there to rule & reign with the Saints for ever: according to the doctrine of the Apostle: cast down yourselves before God, and he will lift you up. Now the Lord for his mercy give us this grace, that we may in all things humble ourselves, and prostrate ourselves before him, and be by him exalted. And the God of peace, which brought again from the dead our Lord jesus Christ, the great shepherd of the sheep, by the blood of the everlasting covenant, make us perfect in all good works, to do his will: working in us that which is pleasant in his sight, through jesus Christ, to whom be praise for ever and ever. Amen. james Chap. 4. verses 11. 12. Sermon 21. verse 11. Speak not evil one of another, brethren: he that speaketh evil of his brother, or he that condemneth his brother, speaketh evil of the law, and condemneth the law: and if thou condemnest the law, thou art not an observer of the law, but a judge. 12 There is one law giver, which is able to save, and to destroy: who art thou that judgest another man? ● part. THese words and the rest to the end, contain the fourth and last part of this Chapter: which is touching the removing of two evils and mischiefs which grow of pride. Whereof the one is reproach and speaking evil of our brethren: the other is the vain confidence of men, whereby they rashly determine long too evils of ●ide. before, of things to come. The former of these two is contained in these two verses. These two verses contain the condemning of the first evil of pride, which is evil speech: wherein there are 2. things observed: namely 1 The thing and evil which he condemneth: reproach, slander, evil speech against our brethren. 2 Why men should not so do. The reasons are four. 1 Who so speaketh evil of his brother, or condemneth his brother, speaketh evil of the law, and condemneth it: So From violating the law. 2 Christians must observe and keep the law and not judge it. From the duty of the Saints. 3 To judge and speak evil of our brother, is to usurp the office of god. From usurping that office which concerneth not us. 4 We ourselves are frail by condition: therefore ought we no● to condemn and speak evil of others. From the frailness of our own state. 1 Of these two, the first is the thing itself, which he condemneth: whereof he giveth this precept negatively: speak not evil, saith he, one of another, brethren. In which precept negative, all slander, all rash judgement, all reproach, all obloquy, all vile and backbiting speech, proceeding from malicious, hateful, proud, and perverse judgement, is condemned: whether it be open or secret, whether before thy face or behind thy back: whether publicly or privately it be done: to ourselves or others, for the discrediting, defaming, and impeaching the estimation and good report of the brethren. Which evil and mischief for the most part cometh and riseth of pride, when insolent and arrogant persons: when the high minded and proud men of the earth, desire that all men should dance to their pipe, and live according to their wills: which thing if it be not done to their contentation, then break they and burst out into evil speech: then fall they to rash judgement: then condemn they every thing, and every person which pleaseth them not: wherewithal the Apostle to meet, and to repress so great a mischief in the life and society of men, giveth out this precept and exhortation: Speak not evil one of another, brethren. This evil how great it is, and how largely spread abroad in the lives and manners of men, who is so blind that seethe not? Who is so ignorant that knoweth not? Who is so wilful that confesseth not? Is not this the custom and common course of all men, to revile, to speak evil of, to judge at their own pleasure, whatsoever, and whosoever they mislike, and is not according to their fancies? Then which there is not a greater, or more manifold mischief in the life of man. Against theft, robbery, spoiling, and taking away of our goods, we all with one voice cry out: against the taking away of our good name, against the impeaching of our honesty: against the impairing of our estimation and lawful credit, shall we not cry out? If a good name be to be chosen before great riches, and Prou. 22. 1. loving favour before silver and gold, as Solomon writeth: then how much the good name of a man, is greater than riches and worldly wealth, so much greater evil, is evil speech & slander, whereby a man is spoiled of his credit and estimation, than robbery whereby he is bereft of his riches. And as every sin ought to be Deut. 25. 1. punished with greater or less punishments, according to the nature of the sin: then sith evil speech is greater than theft and robbery, it ought also to be subject to the greater punishment. This thing is quite contrary to the law of love; this is altogether repugnant to the law of charity; this is a manifest breach of the second table of God's holy commandments; therefore in the sacred word and divine law of God, not once, but often; not in the old testament alone, but in the new in like manner, worthily condemned. What, that God in the ordering of the commonwealth Levit. 19 of Israel his people, commandeth, that they should not go about as slanderers and backebiters, with tales and evil reports against their brethren? what that the wise Sirach counseleth us, not to be counted tale bearers, Ecclus. 5. neither to wait with our tongues to speak evil: for that shame and repentance followeth the thief: and an evil condemnation is over him that is double tongued: but confusion, hatred and envy, pursueth him that is a backebiter and evil speaker of his brother? What that the princely Prophet seeking and searching who they be, Psal. 15. that should dwell in the lords tabernacle and rest upon his holy hill; and be reputed for true members of the Church, there hence excludeth, and thrusteth out all such as with their tongues speak evil, and slander their neighbours? What, that our blessed Saviour Christ, the true expositor of the law of God, condemneth slander Math. 5. as a part of murder, for thereby, with our tongues we slay and murder our brethren: adjudging him worthy hell fire which shallbe found guilty thereof? What, that Saint Paul by the same spirit moved, 1. Cor. 6. crieth out to the Church, be not deceived; for neither fornicators, nor idolators, nor adulterers, nor wantoness, nor buggers, nor thieves, nor drunkards, nor railers, nor backebiters, nor extortioners shall inherit the kingdom of God? What that the same Apostle condemning Eph. 4. all the works of old Adam in the Saints, and exhorting them to put on the new man created after God in holiness and true righteousness, in fine and conclusion of his discourse, knitteth and shutteth up the matter with this admonition: Let all bitterness, and anger, and wrath, and envy, & evil speaking be put away from you, with all maliciousness? What that Saint Peter singeth 1. Pet. 3. the same song to the Saints: finally my brethren, be ye all of one mind, one suffer with another; love as brethren; be merciful, be courteous: not rendering evil for evil, nor rebuke for rebuke; but contrariwise bless, knowing that you are called thereunto, even to be heirs of the blessing? do not these and infinite the like, condemn all backbiting, evil speaking, slandering one of another; which ought to be wholly abandoned and abolished from the saints of God? Wherefore, whether it be openly & to the faces of men done; as reproachful & taunting speeches, or whether it be privily & secretly done; as backbiting & slander; tending to the diffamation, discredit, and hurting of his name of whom men speak, it is generally & indifferently condemned. The original of this evil is from satan, & the pedigree of evil speech is to be fetched & derived from the devil; the great dragon, the old serpent. For which cause as revel. 12. by the way of prerogative above all other, he is called the slanderer, the backbiter, the false accuser of the brethren before God. whose labour and study, whose endeavour & travel is, to raise up lies, false accusations, evil reports of the saints of God, and therefore is called by a name agreeable thereunto, Diabolus; a slanderer, an accuser. This father and patron of all evil speech, spared Gen. 3. not God himself, but spoke evil of him to Adam and evah in paradise: hath God, saith he, said you shall die? nay but you shall not die: for God knoweth that at what time you eat, your eyes shallbe opened, and ye shallbe as Gods, knowing good and evil. Thus he sought to have falsified the truth of God; thus he brought up an evil report of God himself; as invying the state of Adam; thus he shrunk not, ne sticked to speak evil of God, who Psal. 31. Psal. 145. is the God of truth, and in whom there is no unrighteousness at all: who is faithful in all his sayings, and holy in all his works; as the Scripture teacheth. This enemy of God and man, with like malice set job 1. upon holy job, the righteous person; accusing him as a temporizer, and server of time; a counterfeit and hypocrite in heart, and such a one, as served God for profit only. Wherefore of him thus speaketh satan to God: what doth job serve thee for nought? hast thou not hemmed and hedged him in on every side? hast thou not blessed the works of his hands? and his substance is increased in the land? but stretch out thine hand, and touch all that he hath, and he will blaspheme thee to thy face: thus he sought to bring job into dislike and disfavour with God: thus he brought up an evil report of the most holy patriarch: thus he accused him of hypocrisy, who served the Lord unfeignedly from his heart: thus he impeached his credit, like whom there was none upon the earth; a just man and upright, fearing God, & eschewing evil. This is he that begitteth all slanderous & reproachful persons; all evil speakers and backbiters of their brethren: he it is who raiseth these motions in our hearts, and bloweth the flame of these affections in the minds of the wicked, in whose steps who so treadeth, whose example who so followeth: whose practice who so expresseth, whose suggestion, who so obeyeth, therein may not be reputed as the servant of Christ, but the slave of satan; not the child of God, but the son of the devil; not the heir of life, but the firebrand of hell; there to suffer torments with their ghostly father, the slanderer of the brethren for ever: unless they heartily repent themselves of the sin, and leave the iniquity whereunto they are given. This is that poison of Aspis the venomous serpent, Psal. 140. which lieth and lurketh under the lips of the reproachful slanderer: this is that deadly poison, wherewith the Apostle saith the tongues of men are infected: these are james 3. those biting and cruel beasts, who slay many with the venom of their lips; of whom Diogenes the philosopher Diogenes. speaketh; who being demanded what beasts did bite most dangerously: answered of tame beasts the flatterer; of wild beasts, the slanderer biteth soorest. These wound and slay at hand, and far of, at home and abroad, the quick & the dead: these spare neither prince nor people; neither priest nor prelate: neither friend nor foe, rich nor poor: base nor honourable; man nor woman, one nor another; these destroy whole houses and families: as Doeg 1. Kings 22. by his slander caused the family of the priests at Nob to be destroyed. Haman his slander caused sentence of condemnation Hester 3. to go out against the whole family of the Ecclus. 28. jews: these have destroyed such as have been at peace among themselves. Therefore Sirach exhorteth men to abhor the slanderer and double tongued, for as much as such have destroyed many that were at peace and unity among themselves. This hath disquieted many, and driven them from nation to nation, cast down strong cities, and over thrown the houses of mighty men: and brought down the strength of mighty people & been the decay of many nations: this is that setteth princes at variance, and armed mighty men one against another: for the froward person soweth strife, and a tale bearer maketh division Prou. 16. among Princes, saith Solomon. See more 3. chapped. James v. 8. How great then is the sin, which God condemneth; David excludeth from the tabernacle of God: our Saviour counteth for cruel murder: Saint Paul shutteth out from the presence of God & in his kingdom: S. Peter reproveth, and which worketh so great evil to the children of men? The common causes for which men speak evil Causes of evil speech. one of another, are chief these. 1. Men slander & speak evil, thereby to be reue●ned of ●uch as either have done them hurt, or else are thought to have done them injury. Thus men and women, not able with violence to make their part a good, use their slanderous tongues as instruments and weapons of their revenge: thus the desire of revenge which burneth & boileth in our breasts, stirreth us up to speak evil, and to slander those on whom we would be avenged. Here hence it is that having sustained injury at the hands of men, and otherwise not able to be revenged: we to revenge our quarrels, and repay the injury, give over our tongues to revile, to slander, misreport, backbite and speak evil of them, by whom the injuries are done and committed: and how commonly this cause moveth us hereunto, ourselves are better then all witnesses; and daily experience showeth more plainly, then that we ought in any wise to doubt thereof. 2. As desire to be avenged pricketh men forward to this mischief, so also desire of gain moveth men thereunto: for we see sometimes, that the bringing of others by slander into contempt, may breed our commodity; wherewith all we moved, give over our tongues as weapons & instruments of slander: and this thing maketh men not only to speak evil of others, before private persons, but also in the presence of princes. Doeg might seem to have 1. Kings 22. respected this matter in his slanderous accusation of David, and Achimclech with the Priests of Nob, to Saul the king: from whom he expected not only great favour, but great profit also at the king's hands, by this accusation But without peradventure, Siba the servant of Mephibosecke 2. Kings 16. had regard in his slander to his gain and commodity; when he told David the king, that Mephiboseck the son of jonathan, in David's persecution by Absalon his son, had said, that that day the house of Israel would restore to him the kingdom of his father. This cause moved Ptolomeus 1. Machab. 11. chap. the king of Egypt to forge and frame a foolish accusation to Demetrius, against Alexander, that he sought his death & would have slain him; that thus by bringing him into discredit, he might the better invade his kingdom; the desire whereof, moved him to slander: being the only thing he aimed at, shot at, and looked unto, as the thing showeth. In Prince's courts nothing is more common, or customable, then for men (clear from false surmised crimes, and void of all deserved spot of false suspicion) to be assailed and assaulted, with reproachful slander of the wicked: wherein they seek neither the glory of god, neither the peace of their country, neither the welfare of Princes, neither the happy estate of commonwealths: but only their own private profit and commodity, which they endeavour to enlarge & increase, by the discrediting, diffaming, backbiting, and slandering of others. Neither is this true in great personages, in Princes, and Peers of commonwealths, before whom the innocent, oftentimes for gain, are accused of the wicked; but also in our private and civil life, it is a practice most general, for our own gain, private lucre and commodity, to accuse, condemn, speak evil of other men, and to slander one another. 3 Neither for these causes only do we speak evil of our brethren; but also, stirred up by envy, for the graces and benefits of God, poured in plentiful manner upon our neighbours whereat we being moved through envy, we speak evil of them, as unworthy those graces and benefits received: and therefore it cometh oftentimes to pass, that the wicked moved with envy, for the blessings of God upon his children, speak evil of them. When the malicious and malignant people of this world, see the Saints of GOD to flourish in virtue, to increase in grace, to excel in faith, to be zealous in religion, constant in profession, of good hope in all afflictions, advanced to honour, enriched with worldly wealth, or any such way, either inwardly, or outwardly blessed by God: they envying them for the same, slander them, taunt them, and speak evil of them in most wicked and ungodly manner. The princes of the provinces of Babylon seeing the virtue, honour and glory, of Daniel, whereunto he was advanced by God, through Darius the King of Babylon; envying his state: forged and framed an accusation Dan. 6. against him to Darius, whereby he was adjudged to the den of Lions. when the obstinate and rebellious jews, saw the zeal, boldness, constancy, and courage of the jerem. 18. holy prophet, who would not be feared with the faces of men, from exequting his charge: then they through mere malice and envy, slandered the prophet, and devised against him, and smit him with their bitter and backbitimg tongues. The scribes and pharisees, through envy of the graces of God in our blessed Saviour Christ, Mat. 12. John. 8. raised up many false accusations and uttered many slanderous speeches against his royal person, as the holy gospel witnesseth. Herewith were the jews stirred up against Acts 6 Steven, whose spirit they not able to withstand and resist, they raised false accusations, and suborned false witnesses, in forged manner, slanderously to accuse him; as one that had spoken evil of Moses, and God. The same cause pricked them forward in like manner, to speak Acts 13. against the doctrine of Saint Paul, and to rail against his person: through malice and envy conceived against him. To conclude, there is nothing more common in the life of man, then for such as are endued, either with inward graces of the spirit, or outward benefits by the hand of God, for the malice and hatred wherewith men follow and pursue them, to be evil spoken of, and slandered. 4 Finally, & that which properly concerneth this place, our evil speaking proceedeth of pride: and therefore, as a mischief and effect of pride, it is here condemned. The pride which of ourselves we have conceived, maketh us to mislike whatsoever is not according to our pleasures, and mislike moveth us to speak evil of other men, who walk not, live not, do not all things to our liking. For as the Ape and Raven think their own young ones fairest, and best favoured: yet is there not a more deformed thing among beasts, than the Ape: neither a fouler among the birds, than the young Raven: So men like their own doings, be they never so bad, and condemn all others in comparison of themselves. The Isai 65. jews (through pride of their own hearts,) contemned the Gentiles, and spoke evil of them: Stand apart (say Luke 18. they) to the Gentiles, for I am worthier than thou. The proud conceit of his own righteousness, which the proud Pharisie had conceived, made him to contemn the poor Publican, and to speak evil of him, even to the face, and in the presence of God, in the Temple; I thank thee (O God) that I am not as other men; extortioners, unjust, adulterers, or even as this Publican. The proud and wicked men of the world, seeing that the Saints would not run the same excess of riot with them, and live as pleased them: therefore saith Saint Peter, they speak evil 1. Pet. 4 of them. Our Apostle here making pride the cause of this evil, and insinuating, that the proud and arrogant persons of the world, will proudly condemn, and slanderously speak of all those, who live not after their pleasures: condemneth it as the effect of pride: neither is there, finally, any thing that more moveth men to speak evil one of another, than pride doth: So that the proud person hardly ever speaketh well of any, but that he only may be in estimation, account, and credit, he speaketh evil of all others. These and the like causes may be alleged of this evil, and mischief, which S. james worthily condemneth; Speak not evil one of another, brethren. How men speak evil. This mischief is manifold: and sundry ways are men said to speak evil one of another. 1 When men misreport of us, and charge us with that which is not true, then speak they evil of us. In this kind was David evil spoken of, as in the Psalm he witnesseth; Cruel witnesses rose up against me; they asked me things Psal. 35. I knew not: they charged him with things untrue, to bring him into disgrace, discredit, and disfavour with men. Thus Doeg the Edomite, (the chief of saul's herdmen) spoke evil of David, and Achimelech the Priest of Nob, affirming that they took council together against 1. Kings 22. the king: I saw the son of Ishai, when he came to Nob, to Achimelech, the son of Ahitub, who asked council of the Lord for him. Such evil speeches were they, of those flattering Parasites, and backbiting Sycophants, who falsely informed Saul, that David intended mischief against him. In this kind proud Hamon spoke evil against Mardocheus, 1. Kings 24 Hester 3 and the people of the jews, who charged them with things untrue, in bringing up evil and false reports of them: There is a people (saith he) scattered and dispersed among the people, in all the Provinces of thy kingdom: whose laws are divers to all laws, & observe not the laws of the king. In the service (indeed) of their God, they obeyed not; but in civil things, they were obedient unto the laws of Assuerus, and therefore were charged falsely with disloyalty, & rebellion against the laws of the king. Thus we speak evil one of another, when to defame and discredit one another, we forge, we feign, we frame and devise false things against our brethren, to bring them into hatred, that we only might be accounted of. Wherein we play the parts of malicious persons, who bedaube and bedashe with dirt, the faces of other folk, that we might seem the fairer: and soil, slurrie, & file the garments of our neighbours, that ours might seem the gayer and gallanter. Thus by false reports, and slanderous speeches: thus by reproachful contumely, and backbiting, men defile the name, fame, and credit of men, and impeach their estimation, that themselves may appear and seem the wiser, juster, honester, & worthier in all things. And thus by reporting false things of our brethren, to discredit them, we speak evil of them. 2 Neither thus only speak men evil one of another, but also when they amplify, exaggerate, aggravate, and make the infirmities and faults of men far greater, by their reports, than indeed they be, to make them odious in the sight of men: as when our neighbour is something choleric and hasty; to report him to be so mad, furious, and headstrong, that none can abide it. If a man only salute a woman by the way, to say, he talked with her of adultery. If our btother smite in anger, to say, he would have slain and murdered. When by our report, we make the infirmities of men greater, and far more heinous than they be indeed: this is evil speaking, and worthily to be condemned. And it is usual among men now, to discredit, and make other folk odious in the sight and hearing of others, to amplify their faults, and make them far greater than they are indeed: this is also slander, this is evil speech against our neighbour. Thus do eloquent Sycophants: thus do rhetorical slanderers: thus do backbiting whisperers: thus do false accusers of their neighbours, who make every thing worse than it is in deed: and by reporting, increase their crimes: this aught also to be avoided of the Saints of God, who ought not (so much as in this wise) to speak evil of their brethren. 3 Besides this, men speak evil of their brethren, when they blaze abroad the secret sins and infirmities of their brethren, when they should have covered them in love, only to discredit, and defame the offenders. Solomon making the detecting and revealing of the Pro. 11. 20. c. v. 1. secret sins of their brethren, a part and branch of evil speech and slander, saith, that he that goeth about as a slanderer, discovereth a secret: but he that is of a faithful heart, concealeth a matter. Wherence it appeareth, that to detect, open, and make known the secret sins of our brethren, (which in love we should cover) is the point of a backbiter, and slanderer, and one that speaketh evil of his neighbour, to discover secret sins, when he needeth not: to publish privy infirmities, when he should hide them through love: to blaze abroad the unknown offences of men, when he is not thereunto in any wise enforced, and that to the end he may thereby diffame them, and discredit them among men: What else, 4 Again, men sin by speaking evil of their brethren, when they deprave the good deeds, and well doings of them, when they extenuate and make less, then in deed they be, the good qualities in men, or call their virtues by the names of the vices near thereunto. In this manner, men sin when of the good deeds of men they say, they were done to evil end, upon evil intent, by unlawful means, not in sincerity, and love to virtue, but in colourable manner, and in fraudulent and deceitful hypocrisy. Thus did Satan by depraving the service of God in Job, speak evil of him to God: when he said, that job served God for gain, not sincerely. Thus the discontented 1. job. Momy of the world, and finders of faults with every thing which them sealues do not, speak evil, who calumniate and deprave every thing, be it never so well done of us. If there be any thing done well to the country and common wealth, they deprave it, and say, it was done not for love of country, but for praises: and favour of the people: if any exploit be done in ware, they say it was not for love to peace, but for desire of renown among men: if when men labour faithfully in the Church, men say, it is for their own glory, and not for the glory of God: if when men be devout, we should say, it is for a fashion, not in sincerity: when men call the valiant man bold, the just, rigorous & severe: the prudent crafty: the wary subtle: the liberal nottuous and prodigal: he that speaketh in defence of right, inprudente and licentious: He that calleth the sparie, miserable; or the temperate, wretched; the peaceable, doltish; or the patiented cowardly; slandereth in like manner. Not thus only, but also when men excel in learning, be singular for virtue, renowned for faith, or any such gift and grace of God's spirits. To diminish and extenuate these things and make them by our envious reports, far less than in deed they are: what is this then but evil speech here condemned? wherefore as to exaggerate and amplify the vices, so to extenuate the virtues and good gifts in the Saints, is slander, and evil speech also. 5 Moreover men speak evil, though they speak that which is true, touching the sins and infirmities of their brethren: when they speak those things not for love of the truth, but for the slandering of the person, which hath offended. For as that judge, which pronounceth sentence of judgement and condemnation against Basil reg●l●● Monacho. cap. 33. a malefactor: yet not for love of justice, but for an old grudge against the man, is therein no just judge, but a murderer before God: albeit he do that which justice prescribeth, and requireth also: even so when men report even true things of their brethren, not for hatred of the sin, and love they bear to the truth: but for the malice they have to the men, and to the end thereby they may discredit them: are not therein to be counted tellers of a truth, but rather bitter backebiters, slanderers, and evil speakers, though they report no more than is true, because they do it not for the love of the truth, but to the slander and defaming of the persons of their brethren. 6 Finally, this evil is committed, when in the pride of our hearts we would have all men live according to our pleasure and will: which when they do not, we arrogantly condemn them: we slanderously report of them: we maliciously censure them: we rashly judge them: in which sense, and of which kind our Apostle chief here speaketh. To condemn those which dance not after our Pipe: to speak evil of such as will not be led at our pleasures, to report otherwise then well of such as will not live, and do in all things as we would have them: this is the mischief of pride by the Apostle principally intended, and spoken against in this part of Scripture. This mischief hath been in all times: and men there have been always, who through the pride of their hearts, would have brought the whole world to live at their pleasure: and to come to their call and lure, in the which their conceived imagination, if any resisted, withstood, and refused: they censured, they judged, they spoke evil of, and condemned them. Were there not (think you) in the time of the prophets, men puffed up with this pride of spirit, who condemned arrogantly, censured foolishly: slandered wrongfully the holy Prophets and people of God, for that they would not live after their pleasures? Did not the proud Mat. 9 12. 15. etc. Scribes, pharisees, Priests, and Princes of the people, condemn and speak evil of Christ and his Disciples, because they would not be in all things conformable unto them? Did not the wicked in the days of Saint Peter, speak evil of the Saints, and the elect servants of God, because they would not live according to 1. Peter. 4. their line and rule: and run on with them, the same race of riot? Are their hearts otherwise affected, and not rather swelled and blown up with like pride, who challenge to themselves wisdom, zeal, godliness, above their brethren: and both in the common wealth, and in the church of Christ, would have all things done, said, and ordered at their pleasure, and speak evil of all men, that do not there after? Are there not many of our own coats and callings, the Ministers of Christ jesus, who because they can not have all men to be as themselves are, and things in the Church at their pleasures ordered: and all things done as they would have them: speak evil of them which excel in authority? Privily reform, and talk with the Parishioners against their Pastors, Not subject to the law of their imagination? Which uncharitably, unchristianly, unbrotherly, nay judasly betray their brethren: and bring by their libels spread abroad, the good names of such their fellow Ministers, as never have been detected of any notorious crime, into question, and by their slanderous and malicious speeches, have greatly diminished their credits, impeached their estimation, wherein before they have been: and bring them into contempt with men? Is not this the mischief of pride, which maketh them to condemn and speak evil of every thing and person, whosoever pleaseth not them, and is not according to their minds? Wherhfore let me exhort all such in the fear of God: to examine their own affections, to enter into the closet of their own thoughts, to cast down their presumptuous and peremptory judgements: to leave the stealing away of the hearts of the people from their ordinary Pastors, by misliking of their lawful and tolerable doings: and let me in the bowels of jesus Christ beseech them, and by the mercies of God entreat them: that when things are not to their minds: yea, if there be blemishes, spots and wrinkles in the face of the Church, (as there shall be to the end): that with patience they would bear them, as becometh saints: with prayer they would seek to redress them: that they speak not evil against such as in opinions vary from them: that they power not out the poison, venom and rancour of their hearts, by condemning their brethren: that they tear not in sunder, the unseamed coat of jesus Christ by their bitter contending, with backbiting and discrediting of their fellow labourers, and work fellows in the lords harvest: but that they take singular heed, and have special care to abandon and abolish this mischief of pride, and to hold fast this exhortation of the Apostle: Speak not evil one of another brethren. Reasons of the precept. 1 And this evil he dissuadeth, by four reasons, 1 From the violating of God's law: which is broken and violated of us, when in the pride of our mind we condemn and speak evil of our brethren: thereof Saint James speaketh in this wise: he that speaketh evil of his brother, or condemneth his brother, speaketh evil of the law, and condemneth the law. Thus when we speak evil of our brethren and condemn them, because they walk not after our wills, neither live according to our pleasures: we are not only injurious to our brethren, but we are injurious to the law of God, whereof we speak evil, and which we condemn in speaking evil, and condemning our brethren: to speak evil of the law, and to condemn it, is a great sin, and great evil. Therefore, must we not speak evil or condemn our brethren: because thereby the law is evil spoken of, and condemned by us. How doth the law sustain injury, in thus iniurying How speak we evil of the law, when we speak evil of the brethren. of our brethren? how is it violated, how is it evil spoken of, and condemned, when our brethren are evil spoken of and condemned by us? God's law teacheth us not to condemn, not to speak evil of the brethren. When notwithstanding this law, we do and will speak evil and condemn our brethren: then we speak evil of the law, and condemn it in effect: because we will not be bridled thereby: when we will not be restrained from proud and arrogant condemning, nor withheld from speaking evil of our brethren by this law of God. When we violate and break this law, and do contrary thereunto, our deeds speak even as it were of the law: that it is not worthy, that it is not good enough to be the bridle and rule of our life. When this law saith: thou shalt not slander or speak evil of thy neighbour: Levit. 19 Matth. 7. when this law sayeth; judge not, lest you be judged: condemn not, lest you be condemned: and yet we will speak evil of our brethren, and condemn them: do we not say, as it were by deeds, which in this matter speak for us, that this law shall not teach us: it shall not bridle our tongues: we will not thereby be restrained? Thus in effect we speak evil of the law, and condemn it as unsufficient, unperfect, unworthy to teach us: thus in our actions, and by our deeds we speak evil of the law, and condemn it, as not wise enough, as not good enough, as not circumspect enough: thus we find fault with the law, as if it did not well in forbidding us to speak evil one of another: and thus in the actions and practice of our lives, we speak evil of the law, and condemn it, when we speak evil of our brethren, and condemn them, which thing the law forbiddeth. Wherein it fareth with the law of God, as it often fareth with the positive laws of Princes. For when positive and civil laws and statutes are made by Princes in their common wealths, for the government and ordering of the manners of men: and men infringe, break, and violate them: neither will resour me their manners according to the prescript thereof: do not they thereby show, that they like not such laws: that those laws are not worthy to be the bridle of their lives: and thus in effect speak evil and condemn them? even so when Almighty God hath established a law: that no man shall speak evil of his brother, nor rashly condemn him at his pleasure: when obstinately and stubbornly we withstand this, and will not be restrained and bridled from speaking evil of, and condemning our brethren: what do we else, but in effect speak evil of it, and condemn it, as not worthy to be our teacher and informer? And thus by speaking evil of our brother, and condemning him: we speak evil of that law, and condemn it, which saith; Thou shalt not speak evil of, or condemn thy brother. Now who so speaketh evil, and condemneth any la, speaketh evil and condemneth him, whose la it is: proud and wicked men speaking evil of the la of God, and condemning it speak thereby evil of God, and condemn him, by whose finger this la was written: and to find fault with the wisdom of God, and to speak evil of his eternal spirit, and the unsearchable counsels of his heart: to take upon us to control and correct his laws, statutes, and ordinances: what intolerable impiety: what desperate iniquity, what singular ungodliness were it? How great is the wickedness then of men, who by speaking evil of, and condemning their brethren, speak evil of, and condemn the la: whereby they speak evil also and condemn God himself, by whose finger it was written? This the Apostle considering, draweth his argument from the breach of God's law, and the injury thereunto done, when we speak evil of the brethren, and dissuadeth us there from, by this argument; in speaking evil of the brethren and condemning them, we speak evil of the law and condemn it; therefore must we not speak evil of the brethren; for he that speaketh evil of his brother, and he that condemneth his brother, speaketh evil of the law and condemneth the law. Which reason of the Apostle holdeth not only in this particular, whereunto it is applied, but it is generally true in the whole law of God, and every part and member thereof, that when we break it, either in whole, or in part, thereby we speak evil and condemn it, either in whole or in part likewise. 1. When the law therefore saith: Thou shalt have no other God but one; notwithstanding, to make many Gods, as the idols of the Heathen: the works of our own hands, the righteousness which ourselves have wrought: the Saints in heaven, as many we do: to make our gold our God, as the covetous; to make our bellies our Gods, as the Epicures: to make our backs our Gods, as proud persons do; this is to speak evil of the law and condemn it. 2. When the law saith: Thou shalt not make to thyself any graven image, of any likeness whatsoever to worship it: notwithstanding to make the image of the father, son, or holy ghost, to express the divine majesty, & thereby to worship God; to make the image of Marie, Peter, John, james, Paul, or any other man or woman, & in our temples to erect them, & do worship unto them, is to speak evil of the law & to condemn it. 3. When the law saith: Thou shalt not take the name of the Lord thy God in vain; notwithstanding this, to name God unreverently; to profess him counterfeitly; to call upon him deceitfully, to swear by him falsely, or vainly, is to speak evil of the law and to condemn it. 4. When the law saith: Remember to keep holy the Saboth day; yet not regarding that law, to profane the lords day, in banqueting, in surfeiting: in dicing, in dancing, in enterluding, in play following, in bear-baiting, & bull-baiting, in going & gadding abroad, in sleeping, in idleness, in other lewdness or looseness whatsoever: what is this but to speak evil of the law and condemn it? 5. When the law saith: Honour thy father and mother; notwithstanding this, to deny duty to our parents, in not reverencing them as becometh us: is not relieving them in extreme age & poverty: to be disobedient to the fathers of our countries, princes and magistrates: to neglect our spiritual fathers, our ministers and pastors, which begitte us daily through the ministery 1. Cor. 4. Gal. 4. of the gospel: not to give dutiful service to such as are our masters after the flesh, and for the time in steed of our parents: not to perform that reverence to all our elders and betters, as by due belongeth unto them: is to speak evil of the law, and to condemn it. 6. When the law saith: Thou shalt not kill; yet either in heart by hatred, or in tongue by slander, or in hand by violence to murder either ourselves or others; is it not to speak evil of the law, and condemn it? 7. When the law saith: Thou shalt not commit adultery: yet to hunt after strange flesh, in thy heart to desire any other besides thy married and lawful wife, in sight, in show, in sign to pretend carnal looseness; to join thyself unlawfully by fleshly conjunction to any other, than thy yoke fellow appointed by God: is to speak evil of the law, and condemn it. 8. When the law saith: Thou shalt not steal; yet, to rob, to spoil, by sea, by land, to oppress by violence, to retain by force the goods of our brethren, to deceive by fraud the simple of his right: to pick, to steal, to pilfer, or by any sinister way, to possess that is not thine own: what is this but the speaking evil of the law, and the condemning thereof? 9 When the law saith: Thou shalt not bear false witness against thy neighbour, notwithstanding, to testify and witness a false matter, to lie and speak untruly of, and to our brethren; to use deceit or forged cavillation in our tongues, to counterfeit, to dislemble, to gloze with our lips, or any like way, here against to offend, is to speak evil of the law, and to condemn it. 10. When the law saith: Thou shall not covet; though we abstain from the outward action, and doing of evil; yet burn inwardly in unlawful lust of any thing which is not ours; what is this, but to speak evil of the law, and to condemn it? Finally, whatsoever the law enjoineth, therein not to be obedient; what is it but in effect, to speak evil of the law, and condemn it? Which we then speak evil of, and condemn, when thereunto we will not be obedient. Thus than the law of God violently broken, wilfully withstood, voluntarily resisted of men, is evil spoken of & condemned for that they show in effect, that they mislike it; as not worthy to direct & lead them in the race of their lives; and this is the first reason why we may not speak evil of our brethren, nor condemn them rashly, because thereby we speak evil of the law, and condemn it, which teacheth us not to speak evil of, or condemn our brethren. A second reason, why we should not speak evil of, ●. Reason. or condemn the brethren, is drawn from the duty of the saints; it is the duty of God's children, to do the law, not to judge or condemn it. The law saith, speak not evil of thy brother, neither condemn thy brother; this law must Levit. 19 Mat. 7. we do, and endeavour to fulfil it in every point, & not by withstanding it, seem to condemn it, and be judges of it. Men condemn the law, when they condemn their brethren: they judge the law, when they will not be taught thereby, nor reform; but as judging it unworthy to be the rule and line of their life, they withstand it. God hath not appointed us to judge his law, but rather to do it, therefore by not speaking evil of the brethren, must we do the law, and not by resisting it, condemn and judge it. How men are said to do the law, See. S. james ch. 1. v. 22. The meaning of this place is, that we are ordained to be doers of the la, and by God willed to labour to fulfil it; therefore it standeth us upon thereunto to tend: therein to labour and travel: and not by arrogantly judging of our brethren, rashly to judge of the law. Men become the judges of the law, when by obstinately transgressing of the law, they seem superiors and above the law, as such as will not be subject thereunto: and not, by doing it, seem inferiors, as they which will be ruled thereby: then, when we speak evil of our brethren, which the law forbiddeth, in rising up & resisting against this law, we seem to be above the law, as such as will not be restrained thereby. To judge the law, & not to do it, is great sin. Therefore must we rather in not speaking evil Deut. 27. of the law, do it, then in speaking evil thereof, judge it. Great blessings are promised such as do observe the law, a great curse likewise is threatened to them which do not keep it: Moses therefore saith, Cursed is every one that continueth not in all the words of this law to do them. This Apostle pronounceth them blessed which look into james 1. 1. joh. 2. the perfect law of liberty, to do it: Saint john witnesseth, that such as do the will of God, shall remain and abide for ever: and we are called to the doing of the law, we ought therefore to do it, that we may be blessed in our deed, and remain for ever: and not judge it, by violating thereof, lest we taste of the curse which is threatened. When we speak not evil of our brethren, we fulfil the royal law: which saith, Love thy neighbour as thyself: when we speak evil of them and judge them, because they walk not according to our pleasures, we judge the law, which is far from our duty. The la is by God ordained to be the line and level of our life: the guide of our feet, the governor of our paths: therefore the princely Prophet David Psal. 119. saith: Thy word (o Lord) is a lantern unto my feet, and a light unto my paths: this la of God is the touchstone of our actions, the trial of all our works: the balance to weigh whether they be according to the law of equity & justice: to do this law, not to judge it, are we called. For which cause almighty God in his law witnesseth, that Deut. 4 & 6. he had given laws unto his people to do them. Our Saviour so often requireth the doing of the law and word of God in the saints: not every one that saith unto me Lord Lord, shall enter into the kingdom of heaven, Mat. 7. but he that doth the will of my father which is in heaven; to the woman which pronounced the womb blessed Luke 10. that bore him, and the paps that gave him suck: He saith, yea rather blessed are they that hear the word of God and do it. To his disciples after the washing johan. 13. of their feet: blessed are ye if you know these things and do them. Saint James requireth this, and calleth james 1. men to the doing of the law and word of God; be ye doers of the law not hearers only. Finally, the Apostle in his Revelation: blessed is he that readeth and heareth revel. 1. the words of this prophesy, and keepeth those things which are written therein: to this law we must submit ourselves, and give over all our actions thereby to be judged: this law forbiddeth evil speech of the brethren; this forbiddeth proudly to judge them, arrogantly to condemn them, because they walk not according to our wills: this law must we not resist, but obey; notwithstand but fulfil: this is the duty of the saints of God: this is the thing, we are bound unto: wherefore if notwithstanding, we speak evil of the brethren, we do not the law, but we judge it, and so serve from the duty of God's saints and the thing whereunto we are called, which is to be doers, not to become judges of the law of God. And this is the second reason of the Apostle, why we may not speak evil of the brethren: because in so doing we are not doers of the law which duty requireth, but judges, which becometh not the saints. 3. A third reason, why men may not proudly condemn, 3. Reason. & arrogantly judge their brethren, is drawn from the usurping of the office of God & of Christ, men must not proudly arrogate that to themselves, which is proper to God: to give laws of their lives unto men, which if they embrace not at our pleasure, to speak evil of them & to condemn them therefore, appertaineth not to us, for there is one only law giver, which prescribeth rules to us & to our brethren, how we shall live, & one judge which shall judge both us and them, if we do not thereafter: and this law maker and judge, is not man's fancy, will, pleasure: but God himself: so that when we will take upon us to prescribe unto other men, and would have all men live after our examples and pleasures: Which if they will not, proudly to judge them, bitterly to speak of them, severely to censure and condemn them; is to usurp the office of God our heavenly father, to arrogate to ourselves the thing which appertaineth not unto us: therefore ought we not to do it. That God is the only Law giver and judge, which is able to save, and to destroy: and that no man ought to take upon him to set laws of life and death to men's consciences, and restrain them to their pleasures, it appeareth. For in the holy mountain, with great fear and terror, with sights and sounds from above, almighty God Exod. 19 & 20. delivered unto Moses the two tables of the law. In the preface whereof, the Lord setteth down his own name, as the author thereof; I am the Lord thy God, which brought thee out of the land of Egypt, thou shalt have no other Gods but me. To the observing whereof, blessing and life is promised: to the breach thereof, death and cursing Deut. 28. & 30. Deut. 27. Levit. 26. is threatened. This is that law, which only giveth definitive sentence, and judgement peremptory upon all men. In the whole course of the law and Prophets, it is witnessed, that the laws of life and death, which press the hearts and consciences of men, are only the Lords: and that he only according thereunto judgeth: so that men may not take upon them to draw all others after their tails, and lead them at their pleasures: which when they refuse, them also to speak evil of them, & judge them. The holy Prophet Isai subscribeth hereunto; The Lord is our Isai 33. Law giver, the Lord is our king: he will save us, saith the Church by the mouth of the Prophet: It was the Lord Psal. 147. which gave this law unto his own people Israel: the Lord showed his word to Jacob, his statutes and his ordinances to Israel: he established a law in Jacob, and ordained a testimony in Israel: which he commanded our fathers to teach their children: saith David the holy Prophet. And this concerning the moral precepts thereof, is everlasting, universal, and to all the world given. Therefore he is to be reputed the law giver and the judge only which gave it first unto Israel his people. Who being the only giver of the law, can thereby either save or destroy: condemn, or justify, pardon or punish: wherefore this must men leave to him alone, which if they do not, but will condemn their brethren after their wills, then challenge they to themselves the right of God: then thrust they him from his heavenly throne of judgement: therein endeavour they, as it were to rise up in his room, and give that sentence, which only belongeth unto him: than which arrogancy and pride, what can be greater? It is the Lord that searcheth the hearts and rains: it is he, who pierceth into the cogitations of men, and seethe that they are but vain: he knoweth only who are his, and he alone can tell when and whom to save or condemn to discharge or destroy: this prorogatiue we take from God, of this privilege we spoil him, of this preferment of judging and condemning, of making and setting laws of life and death to the consciences of men, we then bereave God: when we in the pride of our hearts speak evil and condemn our brethren, when they displease us and our humours. Thus men challenge to themselves that which is Gods and Christ's only: thus take they sentence of judgement out of the mouth of God: and take the power of giving laws to the Church, out of his hands: how great is this blasphemous presumption, how heinous is this extreme ungodliness? For as it is not only doting and foul folly, but horrible impiety, and wickedness in the highest degree, for men to take upon them to repele the eternal laws of God, given by him to the Church and all posterity for evermore: So is it likewise no less ungraciousness, an lover bold and presumptuous rashness, ●o make other laws contrary to his, as if we would teach him wisdom: and thereby to judge our brethren. Christ is our king, he only is the head over his Church, therefore, as unto the king, and chief head of his Church, it belongeth of right to give laws to the saints. Was it ever heard among earthly Princes, that loyal subjects either could, or would, either repel, or change the laws of their Princes? or do they at any time take upon them to make laws of their own heads, without their Princes, in their own kingdoms? or can there be greater treason and rebellion, then to endeavour to seek such lewd liberty? do the Princes and Peers of Commonweals, call Parlements, set down laws, without the authority of their Kings and Emperors? were not this great conspiracy? and shall men take upon them in the church, which is the royal seat of Christ, and the very sceptre of his kingdom, to establish laws without his licence? were there ever laws proclaimed in any kingdom, but in the name of that king which there reigneth? & shall men proclaim laws of their own devising, in christs kingdom, under any other name, or authority, then by the name & authority of jesus Christ? wherefore, we deny Christ's sovereignty over us, when without him we will make laws to others: and we refuse God to be our law giver, when besides his laws, we will proclaim laws to bind our brethren. Which thing, as gross sollie, and great impiety, the Apostle condemneth: testifying, that God only is our lawgever, and judge; in whose power it is to save and destroy: and therefore men ought not to challenge that to themselves, in any wise. Of this evil how many are now guilty? is not every one ready to prescribe laws of the lives of their brethren, and sisters? If we see any, either in the habit of apparel, or in the talk of the tongue, or in the gesture of the body, either in the course of his Common life, or in the religion, and worship he performed to God, or any other thing, which walketh not according to our pleasures, and agreeth not in all things to our life and ruie: how soon speak we evil of him? how proudly do we judge him? how peremptorily do we condemn him? Thus one man dealeth with another: one woman thus judgeth another: thus the people condemn the pastors; the pastors the people: thus the Clergy speak evil of the Temporalty; and they of the Clergy: thus one preacher of another; one lay man of another: and almost every one of his neighbour. Is not this to usurp that which belongeth unto god? is not this to take the sceptre of judgement out of the hand of jesus Christ? This is reproved by Saint Paul, who art thou that condemnest another man's servant? he standeth, or falleth, to his own master: what hast thou to Rom. 14. intermeddle where thou hast not to do? This is condemned by this Apostle: who ascribeth prescription of laws, and pronouncing of judgement, to God only: who can save, and destroy; but thou (o man) canst save none: therefore by thy proud judgement, condemn and destroy none: yet condemnest and destroyest (as much as in thee lieth) thy brother: when, because he liveth not after thy pleasure, thou speakest evil of him. And this is the third argument of the Apostle. The fourth, and last reason, why we should not speak The fourth reason. evil, or rashly condemn our brethren, is, from the frailty of our own common state and condition: For all men are subject to infirmities, therefore ought we not, one of us rashly to condemn another. And this reason, that it might be more forcible, it is proposed in the manner of an interrogation; Who art thou, which judgest another? art not thou a man subject to like infirmities? why dost thou so proudly then judge thy brother? who art thou that judgest another man? whence art thou? who did give thee that authority? who hath beautified thee with this prerogative, & preferment, above thy brethren? who hath lifted thee up to so great glory, as to give sentence of judgement of thy brother? By which speech, men are not only admonished of their infirmities; Who art thou? art thou singular & alone, in whom there is no imperfection? Art thou exempted from the common condition of all men, in whose life there is neither spot nor wrinkle, nor any blemish of sin? but also told and taught their unworthiness, how far they are from that preferment and pre-eminence, to judge of their brethren; Who art thou, that judgest an other man? so that by a just derison, and a bitter taunt, the Apostle showeth both their infirmity of condition, & unworthiness to so great a thing, which take upon them to judge their brethren. Wherein he rightly alludeth to the common speech of men; who seeing a proud person, taking too much upon him, and arrogating great matters unto himself, to teach him his gross folly, and to tell him of his unworthiness, say in this wise unto him; Alas good Sir, who are you? what, are you better than your fellows? is there none so good as you? So the Apostle, to beat down their pride, by the consideration of natural infirmity: and to abate their lofty stomachs, through view of their own unworthiness, to be in that place over their brethren, which they proudly challenge, and take to themselves, breaketh out, and saith; Who art thou, that judgest another man? There is no better bridle to the heady, and hasty judging of other men, then to be plucked back with the rains and bit of our own frailty, and view of our own infirmities: which thing greatly abateth our pride, assuageth our hatred, cooleth our courage, and tempereth the hastiness of our judgements against our brethren. When the Peacock beholdeth his tail, beset with such variety of beautiful colours: then he swelleth in pride, contemning, and condemning all other birds in comparison of himself: but when he looketh upon his black feet, and vieweth the deformity thereof, his comb is something cut, and his courage abated: So when we lift up our eyes to the graces and gifts of God bestowed upon us: then we wax proud and insolent: but when we cast our eyes down upon the manifold infirmities whereunto we are subject: then is our pride abated, & our insolency of spirit diminished, and we made more moderate, and temperate, in judging of our christian brethren. See. 14. 15. Sermons upon 3. james, verse 2. What man is without his fault? what person without his blemish and infirmity? If all men be subject to like infirmities; if they all be made of the same frail and brittle mould; if they all carry about them the same weakness of condition; and are compassed about with like infirmities; why should they then speak evil, and rashly judge their brethren? When the Scribes and pharisees were too hasty and Iohn ● severe in judging the woman taken in adultery, Christ giveth them this bone to gnaw upon; He that of you is without sin, let him cast the first stone at her: not therein justifying the fault, nor forbidding to punish wicked persons: but telling men when they reprove others, they must have an eye to their own infirmities: and when they punish and correct the faults of other mon, they must yet have regard to the frailty of their own condition, but specially be clear and void of those things, which in others, by them are condemned, that they may be led with true zeal to justice, and have regard to the common condition, whereunto they are all subject, that so their judgements may be moderated toward their brethren. A Physician, full of foul diseases, without regard thereof, dealing roughly with his patients, may worthily hear with shame; Physician, heal thyself. A man too Luke 4 severe in searching out, and judging other men, without an eye to his own blemishes; may rightly be touched with that in the Gospel; Hypocrite, first pluck out the beam in thine own eye, then shalt thou see the better Luke 6 to pluck out the moat that is in the eye of thy brother. Such as in the pride of their minds, speak evil of all men, and judge rashly those which please them not, may well be checked with this bit of S. james, who art thou that judgest another man? If we look well about us we shall find something in ourselves worthy to be condemned: let us not therefore rashly condemn our brethren: lest with confusion of face: hanging down of looks and countenance, casting down of eyes and head for shame, we hear the taunt of the apostle: who art thou that judgest another man? For the day will come, when even they that thus proudly condemn other men, shall themselves with all 2. Cor. 5. Rom. 14. men, stand before the tribunal seat of Christ, there to give accounts of their own works: and not to take accounts of the lives of others, or sit in judgement to condemn them. Then shall these proud persons be called to render accounts of their own bailiwicks: there shall every one stand to be judged, and not sit to give judgement of his brethren. This glory only belongeth unto Luk. 16. jesus Christ, who is ordained of God the only judge of the quick and the dead. What man shall be so forgetful of his own infirmity? who shall be so mindless of his john. 5. Rom. 2. 2. Tim. 6. own unworthiness, as not remembering the one, and altogether forgetting the other: shall in the pride of his heart, speak evil, condemn rashly, and proudly judge his brother and neighbour? From which as unseemly in the Saints of God, the Apostle in this place dissuading, breaketh out in this force of speech; Who art thou, that judgest another man? And this is the first mischief of pride here condemned: and the four reasons thereunto used by the holy Apostle. Now let us pray to God for the aid of his spirit, that it may abate all pride in our hearts, whereby we swel one against another: and teach us to leave all judgement unto God, and jesus Christ, to whom to judge all, appertaineth: that we acknowledging our own infirmities, may be moderate in judging of our brethren, that so God may in all things be glorified through jesus Christ our Lord: to whom, with, etc. james Chap. 4. verses 13. 14. 15. 16. 17. Sermon 22. Verse 13. Go to now, ye that say, to day or to morrow we will go into such a city, and continue there a year: and by and sell, and get gain. 14 Yet we cannot tell what shall be to morrow. For what is your life? is it not even a vapour, which appeareth for a little time, and afterward vanisheth away? 15 For that ye ought to say: if the Lord will, and if we live we will do this or that. 16 But now you rejoice in your boastings: all such rejoicing is evil. 17 Therefore to him that knoweth how to do well, and doth it not, to him it is sin. 2. evil of pride THis is the second evil and mischief of pride: even the vain confidence that men have in themselves: when presuming of themselves, and the certainty of their lives and states: they determine long before of these and these matters: as if it were in their own powers to do what they lust: and all things did not rather depend and hang upon the will, pleasure, and providence of God. This other mischief of pride, the Apostle in these words condemneth. Go to now, ye that say, etc. In which words five things are to be considered, and noted of us. Namely 1 What he condemneth: the vain confidence of man, in determining that before, which is not in himself to compass. ver. 13. 2 Why we should not do so, two reasons there are alleged. verse 14. 1 Because times altar things, and are uncertain. 2 Because our life is unsure, that thereof we can promise nothing. 3 A correcting of the evil, and thing here reproved. ver. 15. 4 The repeating thereof again. verse 16. 5 The conclusion. verse 17. 1 Now of these five, the first is the reprehending of the evil and sin itself: Go to now ye that say: to day or to morrow will we go into such a city, and continue there a year, and by and sell, and get gain: in which place the Apostle reporteth and referreth the words of the proud Merchants and occupiers of the world, or generally of any the like, who in the insolency or arrogancy of their hearts, and vain confidence in themselves, leaving the reverend account they should make of the divine providence of God, whereby all things only are directed, too much trusting in themselves, say, to day, or to morrow will we go into such a city, and continue there a year, and by and sell, and occupy: Thus in a vain confidence determine they of future business, and things to come, which is great pride and presumption. For who can appoint before hand such matters, seeing the event of the things, the state of their own life, the power to compass our determinations, is not in our own selves, and own hands, but wholly dependeth upon the will of God, and his divine providence. Let all such as presume too much in vain confidence of themselves, & say with him in the Gospel: soul rest, eat, drink, be merry, for thou hast much goods reposed and laid up for thee, for many years: beware lest Luke 12. they hear with him the terrible voice of God unto him answering again: Thou fool, this night shall they take thy soul from thee. This vain confidence of wicked and proud persons, Saint James here condemning, crieth out, Go to now you that say, to day or to morrow will we go into such a city, and continue there a year, and by and sell, and gain: which words may seem most plain unto us, if we consider but a little the speech and practice of proud occupiers: who leaving the providence and will of God, whereby all things are governed, determine of things long before, at their own pleasures, and say among themselves, this will we do, and that will we do, who shall hinder it? who shall let us? Are there not many in our times likewise culpable of the like pride and vanity? Say not princes this will we do the next year, and the year following, and who shall hinder us? Say not captains, we will besiege such a City, and such a time will invade such a town, and what shall let us? Say not our merchants among themselves, we will shortly go to Turkey; to Barbary; to Venice; to Constantinople; to Hambrough; Norenbrough; to France; to Flaunders; to Spain; to the East Countries, and there will we occupy thus long; and have our factors and agents in this place, and that place of the world? Say not Gentlemen, and rich Citizens; at such a time we will ride down into the Country, and there continue so many weeks, so many days: we will then return and spend the winter in the City? Say not all men and women almost in the confidence of their own states; this will we do; and that will we do: not looking to the will and providence of God, but determine their matters long before in the vanity and pride of their own minds? This is the vain confidence which men conceive of themselves, reproved by the Apostle, Go to now, you that say, to day or to morrow will we go into such a City: and there continue a year: and by and sell, and occupy and gain. 2 This speech and vain confidence the Apostle The reasons condemning this pride. condemneth by a double reason. 1 From the uncertainty of events which times alter: who knoweth what to morrow may bring? The time to come is uncertain, to morrow may have events which we know not, nor dream of: to morrow may bring things to pass quite contrary to our purposes, which, may altogether alter these determinations: we can not assure ourselves of like events to morrow, as we see to day: who knoweth whether to morrow will bring life or death, poverty, or adversity: sickness or health: good or evil? Therefore ought we not to presume of the time to come. One night altereth many things. Many men are alive over night, dead in the morning. Many are over night rich and wealthy: by next day, impoverished and beggared altogether. Many houses stand to day, which before to morrow may utterly be destroyed and burnt to the ground. Many regions are now dry land, which by to morrow may be overflown, and over whelmed with sudden rushing in of the sea and waters. Many at liberty to day, which ere to morrow may be restrained. These events are uncertain, neither know we what to morrow will bring unto us: what vanity then is it to determine of things long before, seeing that one night may so easily alter all, and turn things up side down? The Sodomites were suddenly consumed: the men of the first world, well over Gene. 19 night: by the next day overwhelmed with the floods, and deluge, and so destroyed. The sons and Gene. 6. 7. daughters of holy job, were merry the one day, job. 1. but on the morrow they were oppressed and slain, the house falling on them. Job himself the one day rich, in children, in sheep, in oxen, in asses, in camels: but the next day miserably impoverished: seeing therefore one day can thus alter the state and condition of things, what gross folly is it, for a long time then to determine before hand, of these like matters? Let us hear therefore the grave counsel of Solomon the wise; Glory not of to Prou. 27. morrow, for thou knowest not what to morrow will bring. Many things alter in moment of time: the Latin proverb is true assuredly; that many things fall out betwixt The latin proverb. the pot and the upper lip: many ready to put the cup to their heads, have been hindered therefrom. Now if in so short a time, as a man may put the cup to his mouth, many things oftentimes do wonderfully altar: what madness is it, and vanity of vanity to determine long before of things to come? and if we can not promise to ourselves the events of one day, neither can be assured what shall fall out to morrow; what presumption and pride is it to promise ourselves security and continuance of our state, for months, years and terms of time at our own pleasure? the first reason therefore why the Saints of God, neither any other what soever, should not say in this wise, to day or to morrow will we go into such a city; is because the time, and event of things is uncertain, neither can we tell what to morrow will bring unto us. 2 Now as we ought not thus to determine of things to come, because the time is uncertain, and the event of things doubtful: so neither ought we thus to determine; because our life is frail, brittle, unstable, and of all things most uncertain. For which cause it may be compared The uncertainty of man's life. unto a vapour in the air, carried up by the beams of the sun, which there is dispersed suddenly, and vanisheth. Wherefore we are not able to promise any thing absolutely to ourselves: so frail is our state, so transitory is our life, and our days so short and uncertain. And touching the shortness of man's life, and the uncertainty of our worldly condition, it is a large field to walk in: it is a most ample scope; it is a thing whereof many have spoken many things: this the holy Scripture preacheth, thereof the men of God have witnessed; to that, experience of all men and women which have been in former age, subscribeth. Holy Job falling into the consideration of the mortality job. 7. of man, and the uncertainty of this temporal life; breaketh out into these words, my days are swifter than a weavers shuttle, and they are spent without hope: remember that my life is but a wind; and that my eye shall not return to see pleasure: my days have been job 9 more swift than a post, they have fled, and have seen no good thing. Man that is borne of a woman hath but job. 14. a short continuance, and is full of misery: he shooteth forth as a flower, and is cut down; he vanisheth as a shadow and continueth not. Thus he compareth our life, to things of least and shortest continuance; to the weavers shuttle, which he catcheth and presently casteth out of hand again: to wind which is of greatest swiftness: to a post, which tarrieth not long in a place, but soon departeth: to the flower of the field which quickly withereth, to a shadow which most easily vanisheth. When David and his Princes, not long before his death, 1. Chron. 29 offered for the building of the temple, he freely confesseth, that he and they were strangers as all their forefathers were; and their days like the shadow on the earth. In his heavenly Psalms and songs to GOD, he sometimes Psal. 90. compareth the life of man in swiftness and celerity, to a thought, than which what is sooner passed? our days are passed in thine anger, we have spent our days Psal. 103. as a thought. In another place: the days of man are as grass, as a flower of the field so flourisheth he, for the wind goeth over it, and it is gone, and the place thereof shall know it no more. Finally, man's life saith he, is vanity, Psal. 144. his days are like a shadow that vanisheth. Isai the Prophet of God, describing the uncertainty Isai 40. 1. Pet. 1. of man's life and earthly glory, crieth out; all flesh is grass, and all the glory of man, is as the flower of grass: the grass weathereth and the flower falleth away. This Apostle to decipher and discover unto us the great weakness of our nature and the uncertainty of our life, compareth it also to a vapour, a thing of short continuance. The very Heathen and natural men, by the only light of nature, have seen no less, and have confessed the same: painted out the frailty of our nature, and the shortness of our life in a diverse manner. Some have called man a bubble, which riseth and falleth suddenly. Pindarus the Poet termeth a man, a thing of one days Pindarus. continuance: and again he calleth man the dream of a shadow: a shadow seemeth to be something and is nothing: and to dream of a shadow, is less than nothing: yet doth he call man, the dream of a shadow. A certain philosopher being asked what the life of man was, compared it to the playing of a part upon a stage and scaffold, whereon the player standeth a little while: fetcheth a turn or two, and so departeth: even so playeth man his part upon the stage of this world, whereon he turneth and walketh a while and then departeth. Another of the poets calleth man a breath and shadow only, than which nothing more subject to corruption Sophocles. to vanity. Therefore have some made large and long discourses: and write whole books of the misery, vanity and shortness of man's life. The truth whereof experience of all men and women that have been before us, showeth. For where is now Adam, Cain, Abel, Noah? where are the patriarchs, Abraham, Isaac, Jacob, joseph, & the rest? where are the Prophets, Moses, Elias, Nathan, Michea, Isai, jeremy. Ezechiel, Daniel, & others? Where are the kings, Saul, David, Solomon, Jereboam, Rehoboam, Achab, Jehozaphat, Hezechiah, josiah, jehoram, jeconiah, and all the princes of juda & Israel? Where are the Apostles and Martyrs? Where are all the men of might, and such as for virtue have been renowned? where are all men, women, rich, poor, young, old, learned, ignorant, wise, foolish, high, low, base, honourable, princes and people which have gone before us? is it not manifest in them all, that this our earthly life, is no better than a vapour? the consideration whereof should keep us from presumptuous determining of things to come. Let us therefore oppose our miserable state and wretched condition to this vain confidence, that thereby our pride may be abated, for which things sake it is here set down by the Apostle, as a reason to dissuade us from our vain confidence. Seeing therefore that the events of times are doubtful, and our life a thing uncertain, it were mere madness for us thus to presume of ourselves, and in the vain confidence of our hearts to determine of things to come, long before; which thing here is condemned by the Apostle; and dissuaded by this double reason: Go to now you that say, to day or to morrow will we go into such a city, and continue there a year; and buy and sell, and gain; yet ye can not tell what shallbe to morrow: for what is your life? it is even a vapour, which appeareth for a time, and afterward vanisheth away. 3. The thing condemned and the reasons, why, delivered: in the third place followeth a correcting of the evil: in stead of saying, to day and to morrow we will go to such a city: let us say, if the Lord will, and if we live, we will do this or that; thus correcteth he the evil: for ye ought to say, saith he, if the Lord will, & if we live, we will do this or that. It is a special point of godliness, in all things that are to be done, first to make honourable mention of the Lords will and pleasure: and evermore to recount and record our own frailness: and in all things to say, if the Lord will, and if we live, we will do this or that. Our whole life relieth upon him: in him it is only to direct all our way,: without his leave can we do nothing, let us therefore refer all things to his will, and say as we are taught by the Apostle; if the Lord will, and if we live, we will do this or that. The whole course of man's life is ruled by God, the heart of man, saith Solomon purposeth his way, but the Lord Prou. 16. Prou. 20. directeth his steps: the steps of man are ruled by the Lord, how can a man than understand his own ways? I know saith jeremy, that the way of man is not in himself; jerem. 20. neither is it in man to guide and direct his steps. And this is not only true in walking after the law of God, and directing our lives according to his will, which without his special favour and grace cannot be: but of the whole course of our life, which is altogether directed by his pleasure & providence: wherefore in all things, men ought to prefer the will of God. To which purpose our Saviour Christ, putteth a petition, concerning the will of God, before Mat. 6. the things appertaining unto this life. What can any man, otherwise of never so great might do, without the will of God? if Pharaoh could have done any thing by his Exod. 14. own absolute power, without the will of God: then had the Israelites at once been overthrown, & his kingdom in security. If Aman could have done any thing without Ester. 3. the will of God, then had Mardocai gone to the pot, and all the men of the jewish nation. If Sennacherib could have done any thing without God's will, than Hezechia 4. Kings. 18. 19 reve. 12. had been plagued by the Assyrians. If the devil himself could do any thing without the will of God, then long since had the whole Church of God been destroyed utterly. No man, neither in these like matters, nor in any civil affairs can do any thing, but according as God hath determined, and after his will: for which cause in all things and actions we adventure and enterprise, we must prefer his will, if God will. When Paul took his leave of the Ephesians, ready Acts 18. to journey towards Jerusalem, he promised to return to them again: yet not simply, but if God would. Being at Corinth, he protesteth to the Romans', that he prayed to God, that he by one mean or another, might have Rom. 1. a prosperous journey unto them, by the will of God. When he was at Philippi in Macedonia, & from thence written to the 1. Cor. 4. Corinthians, into whose church many false brethren were crept, he promised to come shortly unto them again: yet he preferreth the will of the Lord, and saith: If that the Lord will: wherefore he saith; But I will come shortly unto you, if the Lord will, and will know, not the words of them which are puffed up, but the power. And again, I will not now see you in my journey, but I trust to abide a while 1. Cor. 16 with you, if the Lord permit. In all his determinations had he special respect to the will of God, as is apparent. By whose example, according to this council, must men correct their vanity, and foolish speeches: If the Lord will, we will do this, or that. Seeing Gods will must be preferred in all things, who at his own pleasure, & by his divine providence, ruleth over all: if we can do nothing without him, in whom only we have our life, being, and Acts 17. moving: what temerity and rashness, what impiety and ungodliness is it, in this pride of our hearts, without any regard had to his will, of ourselves to determine any thing? Now (as Gods will) must first be preferred to all our actions: So also, having respect to our mortality, & frail condition, subject to speedy death, we also add; If we live: which is requisite to our determinations, seeing our life is so uncertain. The Apostle therefore, to correct this great evil and mischief of pride: whereby men in vain confidence, promise to themselves many matters, and determine long before of things uncertain: in that they say; To day, or to morrow we will go into such a city, and continue there a year, and by, and sell, & gain: teacheth us in stead thereof to say; if the Lord will, and if we live, we will do this, or that. This, even reason itself (beside the word of GOD) teacheth us: for is it not reason that we should say, by his leave we will do this, or that, from whom we have our life, our moving, and being? and this we have from God: is it not reason that we should yield ourselves under his will? Wherefore Socrates (taught by natural reason this doctrine) willeth Alcibiades in all things to say; If God Socrates, will. Christians ought therefore (rather by the word of truth taught) to learn this lesson, lest in their affairs, determinations, counsels and business not preferring Gods will, they be worse than the very heathen. 4 Have not our age hatched many such birds, as say not only not, if God will, we will do this, or that, but will he nill he, we will do it. Have we not such as determine things long before, against religion, justice, equity, honesty or Godliness? have we not many proud and wilful persons, which in their purposes, counsels, determinations, actions, never care for the will of God, nor regard whether he will or will not, such things as they determine? But let all such as fear God be advised by the Apostle, and correct the vanity of their pride, and say in all things, if the Lord will, and if we live, we will do this or that, as here we are exhorted. Yet is it not the purpose of the holy Ghost here to condemn all for proud and wicked, who at all times and in all things use not thus to say, if the Lord will and if we live, we will do this or that. For the very Saints of God, trusting perfectly upon the grace of God brought 1. Pet. 1. unto them by the Revelation of jesus Christ, who serve God instantly day and night, and worship him in spirit and in truth, whose souls and bodies are quick, holy & acceptable sacrifices unto him, whom they serve in holiness John. 4. Rom. 12. Luck. 1. and rightevousnes all the days of their life: do not always use it in word of mouth, but give the consent of their hearts there unto. And in all things and at all times to repeat the words, might seem vain superstition, and babbling folly. But the spirit of God in this place is vehemently carried away with just condemnation against such, as with out regard had to the good pleasure of God, or respect had to the mortality of our nature, would have all times, seasons, things and events, to serve them at their wills, for which cause in the pride of their hearts they determine presumtuously of things to come: and say in their vain confidence, to day or to morrow will we go into such a city, and there continue a year, & by and sell and gain, which thing the Apostle condemneth and correcteth, and in stead thereof, teacheth us to say; If the Lord will, and if we live, we will do this thing, or that thing. 4 The Apostle having thus reproved the sin, and corrected this evil among men, in the fourth place he repeateth the same vice and mischief, with reprehension, although in other words, yet to like purpose: and therefore saith; You rejoice in your boasting, all such rejoicing is evil: you do not only conceive such vain confidence in your hearts, but you also utter it in your words: neither do you only utter it in words, and in your speeches, but also you boast of your sayings: you rejoice in your boastings: all such rejoicing is evil. In presuming thus of yourselves, in the vain confidence of your own hearts, in the lewd liberty of your tongues, whereby you derogate from God's providence, and arrogate to yourselves: you rejoice, but all such rejoicing is evil. And in that he saith not; all rejoicing is evil, but, all such rejoicing is evil, it is apparent, that he condemneth not all rejoicing, but only vain rejoicing, conceived of the trust and confidence we have in worldly things. For otherwise God permitted, yea willed and commanded Deut. 12. his people to rejoice, as the Scripture teacheth us. By his servant Moses he charged Israel his people, that they should not eat their offerings within their own gates, but in the place where the Lord had appointed; they, their children, their servants, and the Levite that was within their gates, and so to rejoice before the Lord Deut. 16. their God, in all they put their hands unto. To which end and purpose they were commanded to keep the feast of weeks, which was Whitsuntide, and therein also to rejoice before the Lord, through the view of the plentiful increase which the Lord God had given unto the earth. & Other Feasts, also, as the Feast of unleavened bread the Feast of Tabernacles, at the gathering in of their harvest, wherein it was allowable, and permitted them to rejoice. Exod. 23. The Prophet David often exhorteth to rejoicing, therefore he adviseth the people to sing joyfully unto the Lord Psal. 81. their strength, and to sing laud unto the God of jacob: to take the song, to bring forth the timbrel, the pleasant Psal. 122. harp, with the lute or viol. David himself was not void of this affection: but rather therewithal ravished, he breaketh out; I rejoiced when the people said, we will go into the house of the Lord. To which affection, as in some respects lawful, he stirreth up his people, and godly Subjects; O come, let us sing unto the Lord: let us heartily Psal. 95. rejoice in God, the strength of our salvation. The Saviour of the world, even jesus Christ the righteous, commendeth Mat. 5. rejoicing unto his in misery: and exhorteth them in the midst, and among their greatest afflictions, & persecutions, to rejoice. Whose example the elect vessel of God Saint Paul imitating, adviseth the elect servants of Christ, in their Rom. 12. troubles to rejoice. Which thing, of himself, and the rest of his brethren, he freely and liberally confesseth. When Rom. 5. 1. Cor. 4 Ephes. 5 he speaketh unto the Church and saints of Ephesus, exhorting them to be filled with the spirit, and to sing to themselves in psalms, hymns, and spiritual songs, making melody in their hearts unto God, Doth he not commend unto them the affection of rejoicing? When he willeth the Saints of Philippi to rejoice in the Lord always, what else commendeth he, than the affection of rejoicing? Philip. 4. What that the Prophet willeth, that neither the wise man jerem. 9 glory, and vainly rejoice in his wisdom; neither the rich man in his riches; nor the strong man in his strength: but that he that rejoiceth, should rejoice, and glory in the Lord: Doth he not condemn one, and commend another kind of rejoicing? What that Christ willeth his not to rejoice that the devils were subject unto them, but Luke 10. that they should rejoice that their names were written in the book of life? What that he exhorteth the Church against the day of judgement to lift up their heads, and to rejoice, because their redemption approacheth? Doth he not commend the affection of joy, as lawful in some Luke 11. measure, in the Saints of God? What that Paul beseacheth Philip. 2 the Saints of Philippi, in Macedonia, by their unity, and religious consent, to fulfil his joy? What that S. john rejoiceth john 2. & 3. Epist. over the saints, because they walked in the truth? argueth it not, that there is a joy and rejoicing, lawful in the people of God? To rejoice therefore in the aid and help of God's spirit, and in the presence of his power: to rejoice in his gifts and graces, either upon our souls or bodies plentitifully poured, moderately to rejoice in our public peace, and private quietness, in our obedient wives, and tractable children: in our trusty servants, and faithful friends: or the like tokens of God's favour towards us: so that all confidence be wholly reposed in him, that is the author and fountain of all graces, and goodness, is not forbidden: the mirth of their hearts proceeding from a good conscience in the holy Ghost, the joy of their minds lightened by assurance of the mercies of God, in jesus Christ: the affection of rejoicing stirred up, & raised in the inward parts of man, through dutiful view, and thankful remembrance of the blessings of God towards us, as tokens of his love, is not condemned by S. james, nor here forbidden the Saints of God. Which the very circumstance of the place doth teach us, for inveighing against the vain confidence of proud persons, who without regard had to the will of God, and the shortness of their own lives, say within themselves, and sometimes utter their speeches unto other; To morrow we will go to such a City, and there continue a year, and by, and sell, and gain; he inferreth this speech, now you rejoice in your boasting, all such rejoicing is evil: Not all rejoicing then, but rejoicing in our own vain confidence, & foolish boasting, is here condemned: all such boasting, all such rejoicing is evil. The Saints of God are not herence, neither by any the like place, interdicted mirth and rejoicing altogether that they should be as stocks or blocks, void of all affection or rejoicing: but as they are subject to mourning: so are they capable of mirth, so are they lightened with joy; as they are touched with sorrow. & pressed with heaviness: so are they partakers of rejoicing in moderate measure of their affections, and it is not forbidden; than not all rejoicing but vain rejoicing in themselves, and in the confidence they repose in things uncertain, is here therefore condemned. Now you rejoice in your boasting, all this reioycingis evil. 5 These things then thus disposed and ordered by S. james, he finally and fifthly concludeth this treatise: therefore to him that knoweth how to do well, and doth it not, to him it is sin. Which conclusion seemeth to be added, to prevent & turn away an objection, which these proud persons might have made: They might have said unto him; we know this well enough, you need not tell us, that Gods will ought to be preferred before all things, as the rule of all our actions: we know that in all our determinations, we must have regard to his pleasure, & the shortness of our life: we know men should rather say, if the Lord will, and if we live, we will do this, or that. All this we know already, you need not tell us this tale. Hereunto S. james answereth, by preventing their objection; If you know it, and do it not, you have the greater sin: if you know it, and yet do the contrary, your sin is less excusable, and yourselves subject to greater condemnation: for to him that knoweth to do well, & doth it not, to him it is sin, it is sin with advantage, it is greater sin. Knowledge of God's word, without performance of his will, maketh our sins greater before the Lord: and the more we know touching our duty, and the less we do, maketh our negligence mo●e heinous in his presence. Our Saviour Christ therefore telleth the jews, that therefore their sins remained as testimonies of their wilfulness, john 9 because they pretended they were not blind, but had a deep sight, and great knowledge in the law of GOD. Whose sins he condemneth as inexcusable, because they john 15. seeing him hearing him, knowing him; & therefore aught to believe him, yet would not be obedient unto his doctrine. Whereby moved against the unthankful cities of Matt. 11. Corisin, Bethsaida, and Capernaum, he denounceth so much the sharper judgement, how much the greater knowledge they had obtained. The like reason and respect Ezech. 16. moved Almighty God to condemn the jews and men of judah, for greater sinners than they of Sodom, or their sister Samaria, for that their knowledge of God's will, and their inducements to his obedience, were greater in them, than either in Sodom, or in Samaria. All which Luke 1●. agreeth with the resolute conclusion of Christ jesus our Saviour: the servant which knoweth his masters will, and doth it not, shall be beaten with many stripes. Now the greatness of the punishment, argueth the greatness of the sin: and increase, by the increase of our knowledge: according as the Apostle teacheth: he that knoweth to do well, and doth not, to him it is sin: how this is so, we may see more upon 1. chap. ver. 22. fol. 70. & 71. Sermon. 7. Now this axiom and conclusion of S. James, is resolute, and true in every point and part of duty, which is either to be done to god, or performed to man: if we know we must worship but one God, and do it not: to us that know it, it is greater sin: if we know we must not make graven images, to worship and adore them: then if we do not obey it, we have the greater sin: if we know to take the Lords name in vain, to profane his Sabbath, not to honour our parents, to commit murder, to steal, to commit adultery, to bear false record or witness against our brother, to covet or desire the wife, servant, or goods of our neighbour, to be sin, and yet we do it: if we know that to obey these laws is good: and yet we will not obey them: to us it is sin. If we know how to cleanse our hands, and purge our hearts: if we know how to refrain our lips, and keep our tongues from lying, slander, blasphemy, reproach, cursing and bitterness: if we know how to minister to the necessity of the poor, to comfort the feeble minded, to bear with the weak: if we know how to restrain our feet from every wicked way, and to keep our vessels and bodies in holiness and honour, 1. Thessaly. 4. Ephes. 4. and not to defile ourselves with fornication and uncleanness, as do the Gentiles which know not God: if we know how to abate our flaunting pride, the pricking & pranking up ourselves in all disguised manner, and new fangled fashions: if we know how to walk righteously, holily, soberly, Rom. 12. Tit. 2. in this present world, and yet do it not, that we may be presented as pure virgins and unblamable being jesus Christ: then is it sin, that is sin with a witness unto us. If we know how to live with our brethren, without injury, 2. Cor, 11. oppression, extortion, usury, cruelty, fraud, deceit, and all unrighteousness: and yet do not live thereafter, to us it is sin. Finally, if we know in every duty, both to God and man, how to do well, and yet do it not, to us it is the greater sin: for this sentence and conclusion of the holy ghost in the apostle, is universally in all, & particularly in each one true, He that knoweth how to do well, and doth it not, to him it is sin. This concerneth the sovereign and the subject: the pastor and the people: the father and the child: the wife and the husband: the master and the servant: the captain and the soldier: the judge and the officer: the merchant and the occupier: the handy craft's man, and the labourer: one man and another: every man and woman in particular, and generally all, that if they know their duty, what, and how to do well, and do it not: then are they compassed and held with the greater sin. This must stir up all men & women of our time, in whom knowledge aboundeth: to all careful obedience to God's word. God be merciful therefore unto our iniquities, and pardon our offences: and grant unto us a greater measure of his spirit, daily to illuminate our hearts more and more: that as thereby we be led into all truth of his word, so we may also be brought to the performance of his will: that all vain confidence and pride being abolished out of our hearts, and our knowledge joined with pure obedience: God in all things may be glorified through jesus Christ our Lord. Amen. The Analysis or resolution of the fifth Chapter of S. james. The fifth chapter of S. James containeth 4. things. namely: 1 A bitter reproof & sharp commination against profane rich men, from 1. verse, to 7. therein are 2. things. 1 The denouncing of extreme destruction and calamity against them. verse 1. 2. 3. 2 The reckoning up and numbering of their sins, for which so great destruction is denounced: and the sins here mentioned are three. 1 The detaining of the wages of their labourers. verse 4. 2 Their sensuality, consisting in three things. 1 Pleasure. 2 Wantonness. 3 Banqueting and riotousness. 3 Their cruelty against the poor just men, consisting in two things, in 1 Condemning them. 2 Slaying them, not resisting them. 2 An exhortation to patience. 7. v. to 12. therein are 4. things noted: namely, 1 The propounding of the exhortation, that Christians should wait Christ's coming with patient minds. v. 7. 2 A similitude thereunto tending: in which three things are noted. 1 The similitude itself, part of 7. v. 2 The application of the similitude, first part. 8. verse. 3 The reason in the later part. 8. ver. 3 The contrary. verse 9 4 Reasons moving to patience, which are four. 1 From example of the prophets in general. verse 10. 2 Fron reward of patience. v. 11. first part. 3 From example of job, and the issue and event of his temptation. 4 Fron the nature of god: last words. 11. v. 3 An invective against swearing. ver. 12. Therein are three things to be noted of us: 1 The condemning of the sin. 2 The correcting thereof. 3 The reason, from punishment. 4 A counsel how to behave ourselves touching the infirmities of our brethren: or in our own afflictions, and that two ways. 1 Outwardly, and that two ways. 1 Generally, what remedy is best against afflictions: prayer, which helpeth in sorrow & in mirth. v. 13. 2 Particularly in sickness, therein are two remedies: namely 1. Prayer of the Elders. ver. 14. 15. 2 Mutual confession with prayer. v. 16. 17. 18. 2 Inwardly, therein are two things also. 1 The travel of the Saints in converting the brethren. verse 19 2 Their reward. verse 20. THE FIFTH CHAP. OF S. JAMES, THE FIRST SECOND AND THIRD VERSES. THE XXIII. SERMON. BEfore we come to these words of the Apostle, let us briefly again note the sum of this chapter: which may very conveniently be divided into four parts or members. 1 Containeth a sharp and bitter reproof of wicked and profane rich men, against whom he denounceth extreme destruction and calamity: for the iniquities and sins whereunto they were given. Which beginning at the first verse, endeth in the sixth. In the which there are (as you see) two peculiar branches: the denouncing of their destruction, and the sins wherefore that destruction is denounced: which are three. ● Their detaining o● their workman's wages. 2 Their sensuality of life. 3 Their cruelty. 2 Part of this Chapter is rouching patience, from the seventh verse to the end of the eleventh verse. ●herein the Apostle noteth four things. 1 The exhortation. 2 A similitude thereunto tending. 3 The ●andling of the place of patience, by noting the contrary. 4 Reasons of the exhortation, why we should be patient. 1 From example of the Prophets generally. 2 From reword of our patience. 3 From example of job▪ 4 From the nature of God. 3 An invective against swearing, is the third member of this place: and therein he noteth three things. 1 The condemning of the sin and evil. 2 The correcting of the same. 3 The reason why men should not swear vainly, because of the punishment ensuing. From the danger and hurt which cometh and followeth thereof, the Apostle dissuadeth from swearing, and this is contained in the 12. verse. 4 Part of this Chapter is, how we should behave ourselves in our own afflictions: and how in the infirmities of the brethren: and both in outward afflictions either generally, or particularly: and also in inward infirmities: in curing the diseases of the minds of our brethren, and the errors of their lives: wherein are set down two things: the labour and travail in that behalf, and the reward thereof. Now these things being briefly repeated: the first general member hath also two special and particular branches. 1 Is the denouncing of extreme destruction and calamity upon the profane covetous rich men of this world. 2 And the other, the reckoning up, and naming of those sins, for which the destruction and calamity is denounced. The first of these two is contained in these three verses. Verse 1. Go to now, ye rich men: weep, and howl for your miseries that shall come upon you. 2 Your riches are corrupt, and your garments are motheaten. 3 Your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh, as it were fire. Ye have heaped up treasure for the last days. In which three verses there may five things be noted of us. 1 The denouncing of calamity Go to. 2 The persons against whom he denounceth: the rich men. 3 What he denounceth: their miserable and comfortless lamentation, and sorrow they should sustain. 4 Wherefore? for their miseries to come. 5 Where in their miseries consist: in the loss of such things ●s wherein was their chief treasure, comfort, and confidence. To come therefore to the particulars: the first 1. part of the Chapter. thing and part in this Chapter, is a sharp and bitter reproof of the profane rich men of this world, who abusing their wealth and riches, are drunken and drowned in voluptuousness, and vain confidence: whose doting folly, and foolish trust, the Apostle derideth: against whom for the same he denounceth destruction and extreme calamity. So that in the first part and place, there are two things to be weighed. 1 The denouncing of extreme calamity and destruction against the wicked. 2 The sins for which this destruction is denounced. 1 The first of these, in these three first verses contained, ministereth these circumstances to our considerations. 1. A denouncing of destruction and calamity: 2. The persons against whom it is denounced. 3. What he denounceth, their miserable and comfortless troubles and lamentation. 4. Wherefore? for their future miseries and wretchedness to come. 5. Wherein their misery consisteth, in the removing and loss of those things, wherein their hope, their happiness, their chief treasure, their only comfort and confidence consisted. 1. Concerning the first of these, which is denouncing of calamity and destruction, & the foretelling men the woeful miseries whereof they should taste, in these words is it contained; Go to now ye rich men: go to. To denounce vengeance against wicked men, is usual in the whole course of the scriptures of god: though some times under diverse former: but most commonly under the word woe; whereby all misery, calamity, wretchedness, & infelicity whatsoever, is understood: in which form many of the prophets, our Saviour himself, the blessed Apostles have denounced destruction & unhappiness against the wicked. This commination & threatening of extreme calamity, jere. 48. is familiar in all the Scriptures. When jeremy the prophet should foretell the destruction of Moab, & their extreme calamity, through captivity by Nabuchodonozor; before he fought with Pharaoh Necho king of the Egyptians, he in this wise denounceth their destruction: woe be unto Nebo for it is wasted: Keriathaim is confounded and taken: Misgab is confounded and afraid. The prophet Isai foretelling Isai. 3. the plagues which the wicked should suffer, crieth out, woe be unto the wicked, it shallbe evil with him, for the works and reward of his hands shallbe given him. And a little after denouncing the vengeance of God upon Isai. 5. the covetous, drunkards, wantoness, and the like, which seek all occasions to harden their consciences in sin, and all provocations and allurements to prick them on, and stir them forward to all wickedness: against every of them he denounceth misery and calamity under the common phrase of Scripture: Woe saith he to them which join house to house: woe to them that rise early to follow drunkenness: woe to them which draw iniquity with cords of vanity, and sin with cart ropes. Who Isai. 29. also entreating of their wretchedness, who like hypocrites in heart despised God's word, mocked at the admonitions of the Prophets, yet outwardly set a fair face on the matter, and pretended in behaviour, religion and godliness: under the same phrase denounceth their destruction: woe be unto them which seek deep, to hide their counsels from the Lord; for their works are in darkness; and they say, who seethe or knoweth us? In another place foretelling their calamity, who contrary to Isai. 30. the commandment of God, and their solemn promise unto him, depended not upon his protection and mighty power, but sought succour in their adversity at the hands of strange princes: he saith; woe unto the rebellious children, who seek counsel, but not at me: and cover with a covering: but not my spirit: that they may lay sin upon sin. woe unto them that go down into Isai. 31. Egypt for help, and stay upon horses and charet, because they are many, and in horsemen because they be very strong: but they look not unto the holy one of Israel, neither seekeunto the Lord. Amos denounceth many plagues against many people Amos. 6. and places in his prophecies under this form: wherefore foretelling such wicked and profane rich men, as gave themselves to all voluptuous, without regard had to the miserable distress of their brethren; in like manner crieth out and denounceth against them: woe to those that are at ease in Zion, and trust in the mountain of Samaria: which were famous at the beginning of nations: and the house of Israel came to them. Go you unto Calneth, and see: and from thence go to Hamach the great: then go to Gath of the Philistines: be they better than these kingdoms? or the border of their land greater than your border? ye that put away far from you the evil day, and approach to the seat of iniquity? they lie upon beds of ivory, and stretch themselves upon their beds, and eat the lambs of the flock, and the calves out of the stall: they sing to the sound of the viol, they invent to themselves instruments of music like David: they drink wine in bowls, and anoint themselves with the chief ointments, but no man is sorry for the afflictions of joseph. Abacuc foreshowing the punishments of GOD, which should light upon the heads of covetous, cruel Abacuc. 2. and corrupt persons, breaketh out and crieth: woe unto him that buildeth a town with blood: and erected a city by iniquity. Many the like we read and hear in the prophets. From whom if we descend and come to Christ in the gospel, shall we not see, that by like speech he denounceth like destruction against the wicked? Doth not Christ Luc. 6. our Lord and Master foretell them that were full in this world, and lived in all looseness and licentiousness of life, and such as were puffed up with pride, vainglory, ambition, and arrogancy of the spirit: of their miseries, when he crieth out against them: woe be unto you which are full, for you shall hunger: woe to you which now laugh, for you shall mourn and weep: woe unto you, when men speak well of you, for so did their fathers to the false prophets? doth he not denounce like miserable Mat. 11. calamity against the cities of Corozin, Bethsaida, and Capernaum, when he in this wise upbraided them for their unthankfulness and impenitency? woe to thee Corozin: woe to thee Bethsaida: for if the miracles done in you, had been done in Tyrus and Sidon, they had long since repent in sack cloth and ashes. Verily, I say unto you, it shallbe easier for Tyrus and Sidon in the day of judgement, then for you. And thou Capernaum which art lifted up to heaven, shalt be cast down unto hell: for if the notable signs which were wrought in thee, had been done in Sodom and Gomorra, they had remained until this day. But I say unto you, it shallbe easier for them of the land of Sodom, in the day of judgement, then for thee. Doth not Christ threaten like calamity against Mat. 23. the Scribes and pharisees for their hypocrisy, under the same form of commination? when he breaketh our and saith: woe be to you Scribes and pharisees, hypocrites for ye tith mint, and anise, and commine, and leave the weightier matters of the law, as judgement, mercy and fidelity: these ought you to have done, and not left the other undone. Ye blind guides, which strain at a gnat, and swallow up a Camel. Woe be to you Scribes and pharisees hypocrites, for you make clean the upper side of the cup and platter, but within you are full of bribery and excess. Doth not Saint Paul showing what misery, calamity, 1. Cor. 9 and punishment he should suffer, if he preached not the gospel, note it in the same phrase of speech; woe unto me if I preach not the gospel? Doth not Jude under a woe, denounce all misery Jude v. 11. upon the wicked? woe unto them: for they have followed the way of Cain, and are cast away by the deceit of balam's wages, and perish in the gain saying of Core? Doth reve. 8. 9 10. not the Angel in the holy Revelation under the three woes therein mentioned, express all the miseries and calamities of the wicked? Our Apostle, according to the use and manner of the Prophets, our Saviour, & the Apostles: in this place, albeit in another form of speech, yet to like purpose denounceth against the wicked, extreme destruction and calamity; Go to now ye rich men: weep and howl for the miseries that shall come upon you. So than if we run over the books of the Scripture; if we peruse the works of the Prophets: if we cast our eyes upon the practice of Christ, or look unto the examples of the Apostles, we shall see and find, that in all times, destruction, calamity, and misery hath been denounced against men. According whereunto he foretelleth in this place their destruction to the profane men of the world, and saith; Go to ye rich men, weep, and howl, etc. This being the denouncing of calamity, in the second place the persons are to be considered against whom he thus denounceth, who by the Apostle are specified: go to now, you rich men. The rich men then of the world, are they against whom the Apostle threateneth: what shall we say? are all rich men under this denouncement and commination? shall they all weep and howl for their miseries which should come upon them? was Abraham the Gen. 12. &. 13 noble patriarch, whose riches were great and his wealth exceeding, subject to this or the like judgement? was Isaac Gen. 26. his son, whom for his herds of cattle, flocks of sheep, and other riches the Philistines envied, under this commination? was David the king, a man according to the mind of God himself: greatly enriched by God, hereunto subject? was Hezechiah or josias the famous princes, whose zeal to God's religion and glory, the Scriptures have renowned? were the Centurions mentioned in the gospel Mat. 8. Act. 10. and story of the Apostles, men of wealth, condemned by this place of the Scriptures? no assuredly. For these and many more mentioned in the book of God, have been wealthy, and rich; yet godly also: neither doth james denounce this against all men which are rich without all exception: for riches are the gift of GOD, and oftentimes bestowed upon the most elect, and most dear children of God: for the which they are not subject to this condemnation, commination and threatening. Wherefore as when Christ had told his disciples, Mat. 19 that it was easier for a Camel to pass through the eye of a needle, then for a rich man to enter into the kingdom of heaven; he expoundeth his meaning: for he meaneth Mar. 10. not of all rich men in general, but of such as trusted in their riches: which he plainly protesteth to his disciples: who took an occasion thereby to doubt of the salvation of many: even so when the Apostle threateneth rich men, whose utter destruction and calamity he denounceth, he ought not to be understood of all rich men without exception: for there be many rich, who use their riches to God's glory, and the comfort of their poor brethren: who are to be exempted from this commination of the Apostle. Manifest it is by the circumstance of the place, that his drift is only to condemn profane and wicked rich men, who abuse their riches and wealth, to all impiety, iniquity, and ungodliness: whose life is puffed up with pride: whose heart is oppressed with cruelty: who wallow and welter in uncleanness of the flesh: who altogether flow in pleasure. These are they whom the Apostle calleth to weeping and howling: these are they, against whom this destruction is denounced: who exceeding in abundance of all things: living at ease, and in all security; giving themselves over to all vanity; in the midst of all their jollity; have juster cause of mourning, then of mirth; of sorrow, then of joy; of weeping, then of laughter; of howling, then of rejoicing: for that riches in wicked persons, are the occasion of manifold mischiefs: they gender vain hope; they nourish wicked confidence; they hatch fraud and deceit; they cause oppression, extortion, wrongful dealing, voluptuousness, intemperancy, and pride: the mother of all wickedness: Which when they consider, they have cause to lament; seeing that so sharp a sentence, so strait a judgement, so bitter a commination, is given out against them; go to now ye rich men. Against like profane covetous rich men, the like threatenings are gone out by others. Isai the Prophet denounceth vengeance and calamity upon those cruel and Isai 5 profane rich men, who in their unsatiable covetousness, join house to house, & land to land, that they alone may dwell upon the face of the earth. The Prophet Abacuk, in like manner, crieth out against covetous rich men: who by bribery and corruptition; Abac. 2 by cruelty and oppression; enriched themselves: woe to him that coveteth an evil covetousness to his own house, that he may set his nest on high, to escape from the power of evil. Thou hast consulted shame to thine own The Apostle Saint james therefore, in deciphering their miserable and wretched state to come, and their future calamities whereof they should taste, when they should drink up the dregs of the judgement of God prepared for them, exhorteth them to weep: & how? not thereby to prevent by repentance the miseries to come: but as without all hope, and as plunged over head and ears in all despair, with all horror, and terror of mind, to look daily for these miseries, which should not be prevented, nor avoided of them. 4 This thing these profane persons must do, because of the miseries which they shall suffer, and the eternal punishments, whereof in fine they shallbe partakers. For though in this world they rejoice, solace, and repast themselves, and take their pleasure upon earth; as the rich chuff and carl did, in the Gospel: who was costly appareled, and fared deliciously every day: yet shall they be assured hereafter to taste of all misery, and torments Luke 16. intolerable: the recounting & recording whereof, should cause them to weep, to wary, to howl, to cry, to lament without ceasing, and gnash their teeth for pain and punishment to come. For seeing these are thrust clean out of the favour of God; seeing they are excluded from the kingdom of Christ; the inheritance of God, the fellowship of the saints: seeing they hear in their own consciences the dreadful sentence of eternal condemnation pronounced against them; seeing they have so bitter and sharp a judgement given of them, and so heavy destruction threatened by the Spirit of God, in the mouth of the Apostle; seeing they are concluded in that number, which at the left hand of Christ, shall have their deserved reward to go Mat. 25. in to hell fire, prepared for the devil and his angels: Have they not cause, for this extreme misery (of all miseries the greatest) to weep, and howl, as they are advised by the Apostle? Go to now you rich men, whose gold is your god, whose silver is your safety, whose felicity, is worldly prosperity, whose glory, is your shame, being earthly minded, weep, and howl for the miseries which shall come upon you. Which miseries are not common, but tragical, and full of extreme calamity: as the misery of ajax, Oedipus, Hercules, or the like, among the heathen. By which the Apostle teacheth the woeful event, and unhappy end of the wicked: which, howsoever they pass their days here, (where sometimes they taste of the cup of God's wrath,) yet shall they in fine receive the just, & full reward, and measure of their wickedness: Whereunto the Apostle had respect in this place, when he willeth them to weep and howl for their miseries to come. 5 Whose miseries being generally touched, as the cause of their comfortless lamentation: so in the last place it is showed, wherein this their misery consisteth. In this especially, that the things wherein they so greatly trusted, are vain and uncertain, and shall testify against them, in the day of their punishment: And for as much as by their vain trust and confidence in these things, 1. 'Cause of their weeping and the first point of their misery. they heap and hoard up for themselves, treasure of the wrath of God, against the last day. 1 And first, the things wherein they trusted are uncertain: which appeareth, both in general, and in particular also. In general, riches are uncertain, vain, and transitory: subject to manifold corruptions: which this Apostle teaching, telleth the profane, and wicked rich men of the world, that their riches are corrupt. Doth not the holy Scripture often foretell us of the corruption, vanity, and uncertainty of riches? Is it not an argument oftentimes beaten upon in the word of truth? Are they not (for great uncertainnes) to be compared unto an Ecle, which wringeth, slideth, and slippeth out of the hand, before we be aware thereof? Are they not like a bird, which now we have in hand; but our hand being opened, she flieth from us, and we cannot recover her? Psal. 37. Solomon dissuading men from immoderate love and desire thereof, giveth this wise advice and council; Travel not too much to be rich, but cease from such a purpose: wilt thou cast thine eye upon it that is nothing? for riches taketh her to her wings, as an Eagle, and flieth into the heavens. Whose father the princely prophet David entreating of the uncertain condition of profane and wicked Psal. 37. rich men, crieth out: be it they be strong and shoot up as the green bay three: yet are they cut of from the earth like grass, and whither as the green herb; they pass away and are not; if thou seek their place thou shalt not find it. And Solomon in his book of wisdom maketh the wicked Wisdom. 5. rich men now burning and boiling in hell torments, to acknowledge the frailty and uncertainty of riches, which pass and perish as a shadow, or a post that passeth by, fly away as an arrow in the air, a ship in the water, a bird in the heavens. Our blessed Saviour entreating of the corruption of worldly riches, confesseth Mat. 6. Luk. 12. they are subject to thieves, to the moth and canker. The uncertainty whereof he showeth in the parable of him who enlarged his barns, and said unto his Soul, Soul, eat drink and take thy pleasure, for there is great store of riches reposed and laid up for thee, for many years: to whom it was replied by God, that that night, they should take his soul from him. And many fold experience teacheth us, that when men have feathered there nests at their pleasure, and hope to live at ease many fair years, and purpose with themselves to spend their days in jollity, even then often times not living only, but life is also taken from them. Saint Paul seeing the ftayltie and uncertain state of riches and the corruption where unto they are subject, giveth them this epithet or addition, 1. Timo. 6. uncertain: charge them that are rich in this world, that they trust not in uncertain riches. This our Apostle not varying from himself, describing the brittle and fickle state of riches, compareth them to grass, which is james. 4. subject to sudden & speady corruption: for as soon as the sun ariseth with heat the grass wethereth and the flower falleth away: so subject is the state of riches to corruption and vanity. Though Croesus' King of Lydia were of infinite riches, so that it grew into a proverb, richer than Croesus': yet came his riches, and all his glorious pomp unto corruption: when waging war against Cyrus the king of Persia, he was overcome, taken and subdued. Though Xerxes were never so rich, that he conducted an infinite army of 1000000. men against Greece: and with his ships made a bridge over the sea Hellespont: and through his riches waxed so proud, that he thought not only, that all men should obey him, but commanded the Sea also, to be quiet and calm, and the mountains to give place unto him: yet was his state subject to corruption, when his army was discomfited by the navy of the Grecians, on the Sea by the Isle Salamine: insomuch as himself, for the security of his own person, was forced to escape unknown, in a fisher's boat: and so with great dishonour, and loss of infinite preparation, men and riches, returned. Though many men in our memory, and the memory of our forefathers, have in their times flourished in wealth: yet their riches have corrupted: and themselves oftentimes have been thereof suddenly bereft, or else their heirs have not enjoyed the riches of their fathers: whereby it appeareth in plain evidence, how subject to corruption our riches be: that the Apostle might rightly say, that their riches were corrupt: and therefore they trusting to a thing uncertain, and subject unto vanity, and for love thereof leaving the Lord, who for that contempt bringeth destruction upon them, they ought to weep and howl for that point and part of their misetie. Seeing then in general, that riches are things uncertain, and shall in fine vanish away and come to nothing: seeing they are of no continuance, but subject to alteration, change and corruption: seeing the time shall come wherein they shall perish from you: and when you Wisd. 9 shall say with the wicked, in the wise man Solomon: what hath pride profited us, or what hath the pomp of riches brought us? All these are passed away like a shadow, and as a post that passeth by: as the ship that passeth for the water, which being gone by, the trace thereof cannot be found, neither the path in the floods: as the flying and flittering of a bird in the air: or as an arrow shot at a mark, which passeth through the air, and no man can tell the way whereby: therefore for this misery weep and howl: Go to now you rich men, weep and howl for the miseries shall come upon you: your riches are corrupt. The corruption and uncertainty of their riches wherein they trusted, is one point of their misery, wherefore they are called to comfortless lamentation. 2 As riches in general are uncertain and subject to corruption, so neither are the parts of riches more sure: but every thing under heaven whereof a man maketh his account, as of riches, is subject to vanity and corruption: and the chiefest parts of riches, are gay clothing, and costly apparel: Silver, gold, and the like: which all are subject to corruption. 1 Touching gay garments, costly clothing, fine apparel: Apparel. though it be never so costly and curious, never so gay and gairish: never so goodly and gallant: yet is it subject to corruption, as other things. For the matter whereof: be it cloth, be it silk, be it velvet, it is subject to the moth, which in time will devour it: eat it and consume it. Let rich men make never so great account of their manifold and costly suits of apparel: of their gay garments and fine clothing: yet all this is but vanity, and subject unto the moth, (of worms, or flies), not the greatest. By which mean, because garments and apparel commonly are consumed, therefore the Apostle telleth the profane rich men of the world, that if their treasure and riches be in costly apparel, their hope is vain: for that apparel is subject to moth-eating: your garments are motheaten. Our Saviour Christ setting down the common Mat. 6. means and ways whereby men's riches are consumed and wasted, and therefore exhorteth his Saints and servants, not to treasure up to themselves such manner of riches, but such as are heavenly, and of everlasting continuance: affirmeth, that their be three ways whereby riches are subject to consuming, rust, moth, and the thief. What our Saviour generally apply to riches, as a way to bring them to corruption: the same our Apostle particularly applieth to one part of riches, which is apparel, and telleth the rich men of the world, that their riches are corrupt and eaten with moth. Your garments are motheaten. Wherefore when we think our garments without harm, hurt, or danger in our Chests or Presses, fair brushed, well folded, carefully laid up: even than is the moth in eating, and the vile Worm in consuming of them. And if any man should here say, all garments are not consumed and eaten with moth: for we can keep our fine apparel from that well enough, that they shall not thus perish: thereunto be it answered, that yet our apparel is thereunto subject: and that oftentimes it thus cometh to pass, or by like ways that our garments are consumed. The Apostle having regard to that way of their consuming which is most usual, and cometh most naturally of themselves: as the moth groweth of apparel itself, which it also consumeth: telleth the rich men, that as their riches generally are subject to corruption: even so particularly their gay and gallant garments, their curious and costly apparel, is also subject to moth-eating: your garments are motheaten. If there be no greater stay nor certainty in riches, and specially in apparel then this: if they be so subject to alteration and corruption, that the vile moth is able to consume them: what doting folly, what extreme madness is it for men to wax proud of things, so vain, or put any trust in such uncertainenesse? Wherhfore seeing you rich men of the earth, wax proud of these things: seeing you make these a chief part and portion of your wealth and riches: seeing you have no small confidence herein: in as much as they are subject to worme-eating, and are consumed with the moth: this part of your confidence, joy, and comfort, removed: Weep and howl for your miseries to come. For your riches are corrupt, and your garments are motheaten. 2 Another chief part of riches, wherein greater Gold and silver. confidence is reposed, is gold and silver. Which of all metal or things growing in the minerals and bowels of the earth, is the finest and most pure: yet have they also their consuming and corruption: for the rust and canker eateth and consumeth those things also. And this experience teacheth: if it be gold in our bags and coffers: or plate in our Chests: the one, and the other is subject to canker and rust: money is oftentimes kept so long, as that the canker hath eaten into it, and the rust hath consumed it. How is it else that we sometimes receive money in payments, as green as a leek with rust: eaten in sundry places with the canker? But because either long kept, or lost for a time, it gathereth cause of it own corruption, and thus is oftentimes consumed. Besides this, which all men's eyes at one time or another do see: doth not the daily use of man, the often using, the much handling, the often delivering of money from man to man, show that money, gold, or silver is subject to corruption: in as much as by these daily uses it weareth? Money of long time used, which hath passed through the hands of infinite men, thereby waxeth thinner, and by little and little consumeth. Plate in our Chests: in process and continuance of time, gathereth moisture, air, and dust, or some such soil: the cause of rust or canker: oftentimes being never so curiously and carefully kept: yet at length even as out of itself, the canker and rust riseth and groweth. So that the Apostle may truly say thereof, as oftenest cometh to pass, and whereunto naturally these things are inclined: that their gold and silver is cankered: and thus the chiefest and most special treasures of men, and the greatest matter of their wealth and riches by these means are consumed, and come to nothing: for which cause they have to weep and howl for the miseries which should come upon them. Wherhfore as the drunkard and surfeiter weary and howleth without hope or comfort, when the occasion of his excess, as wine and delicate meats are taken away from him: and as the proud man consumeth away when the matter whereof he is proud, is removed: and the ambitious person languisheth with sorrow, pineth away with grief, falleth away with heaviness of heart, when the hope of his honour is gone and perished: even so ought the profane and wicked rich men of this world: seeing their riches, as apparel, gold and silver, is subject to corruption, wherein they so much rejoiced, and delighted: seeing the things wherein they trusted, and reposed the whole hope of their happiness, are and shall be utterly and altogether removed, come to nothing and be consumed: weep and howl, as men without hope: for these miseries which thus shall come upon them: whereunto the Apostle in this denouncing and threatening of them their destruction, calleth them: Go to now ye rich men, weep and howl for the miseries which shall come upon you: your riches are corrupt: your garments are motheaten: your gold and silver is cankered. And albeit this be true in many covetous men: yet some covetous men keep the rust from their gold by their flying usury, whereby they gall their brethren, a common trade among many. For which sin would God either some Lycurgus would thrust from the gates of Lacedaemon: or some severe Cato, would expel from Cycilia: or some Agis would banish them the common wealth of Sparta: or some worthy Emperor, put them out from all Christian regions. 2. As the corruptible state and transitory condition 2. 'Cause of their howling, and another part of their misery. of these things, wherein the rich men repose their trust, is one chief cause why they should weep and howl: and the first part and point of their misery: so the next and second thing which increaseth their misery is, that the very ●ust of their gold and silver shall rise up and bear witness against them, and consume their flesh as it were fire. When much gold and silver shallbe heaped & hourded up by profane covetous men, and through their insatiable desire, shall lie until it rust or canker, or be any way consumed: the very consuming, the very canker and rust itself, shall rise up and witness against them. Thus the Apostle giveth a person to a thing without life; and maketh the very rust of the rich man's riches, to rise up to condemn him. Like is that of Abacuc: who witnesseth Abacuc 2. that the stones in the wall, and the timble of houses builded with blood, should cry out against the builder, and witness that it was builded with blood. So the rust of the gold and silver shall rise up against the rich men and witness against them: which when they consider, they ought to weep and howl, as for a great misery and calamity coming upon them. To keep those things to private use which should be conferred in public: to hold that in our hands and keep it in our coffers, which being put to use, might profit many: to lay that long by us, to no end, which might be employed to the comfort of our brethren; to let that consume, rot, canker and rust for lack of use, which is ordained for common use of men; shallbe a sufficient witness in the day of the Lord to condemn us. For rich men to keep their garments till they be rotten or motheaten: their gold & silver till they rust or canker: this very keeking of them till they perish: this consuming, this rust this canker shall condemn them, even their own consciences shall condemn them in the great day of the Lord, that they kept these things from the use of men, till they were consumed: & the corruption, consumption, and spoil of these things shall show their insatiable covetousness: their infinite desire of riches; and declare their ungodliness. Wherefore as when we keep our bread in our binnes and cubberds until it mould, rather than give it and break it unto the needy; or when we suffer our drink to sour on our hands, rather than give and draw it out to the thirsty; or when our garments rot for want of wearing, and are motheaten, wherewith we should the naked: it doth testify our covetousness, our cruelty, our hardness of heart towards the needy and distressed members of jesus Christ: and the very withholding of these things from the poor, shall rise up in judgement, as it were, and condemn us of insatiable desire of riches; when the remembrance thereof shall press our consciences: even so the canker and rust of our gold & silver in our coffers, wherewith the Christian captives should have been redeemed: the distressed relieved; the naked clothed: the hungry fed, and the poor succoured: shall show our immeasurable covetousness, and bear witness unto our consciences in the day of the Lord; and thus are these things said to bear witness against the rich men of the world. And wherefore shall these witness thus against wicked rich men? because these blessings and riches are given men, thereby, after their own state moderately considered, to help and soccour others. Wherefore the Scripture maketh not rich men, lords over their riches, to keep them Mat. 24. Luc, 16. 1. Pet. 4. or spend them at their own pleasures; but stewards, who ought to lay them out at the pleasure, and to the glory of their masters. And for this cause men sin not only by misspending of riches, but also by keeping them Luc. 16. back from the use of others: and therefore for both these, as also in respect of the wrongful getting of them, they are called riches of iniquity. When men being hereof but stewards, shall keep them from profiting others thereby, and by keeping them, they consume, rust, and canker: the canker and rust of them, shall rise up against them. Neither that only, but forasmuch as what redoundeth unto us, above necessary relief of ourselves and families: and a godly moderate, (not unsatiable and endless care) of providing honestly for our houses, wives, 1. Tim. 5. & children, which who so doth not, is worse than an infidel, and denieth the faith; is not ours now, But the goods of the poor: whereof who so depriveth him, is a murderer saith Sirach. To whom Saint Augustine subscribeth; Ecclus. 34. S. Augustine. Homil. to the People of Antioch. 34. when he counteth him slain, whom we have not fed, being able. And Saint Chrysostom telleth the rich among the people of Antioch, in that his assertion which there he holdeth, that whatsoever is above our necessary maintenance, is not ours, but the goods of the poor: and to retain this thus from them, crieth aloud in the ears of the Lord, as a shameful sin and extreme oppression and cruelty against the brethren: the rust, the canker, the consuming of such things shall stand as it were as witnesses to condemn us in the day of judgement, and accuse us as guilty of their deaths, from whom these things have been by us thus detained. In as much therefore as the rich are not lords of their riches, but the stewards of God, to employ them to the glory and pleasure of their master: & the overplus of their riches none of theirs, but the poors, whom they slay and murder, as much as in them lieth, when they detain it: therefore, when they suffer the poor to perish; the naked to starve; the needy to die for want of necessary succour: when in the mean time, their garments are motheaten, & their gold & silver cankered, the consumption, canker and corruption of these things shall stand up in judgement against them, and witness of their unsatiable covetousness, extreme cruelty, hardness of hart, immoderate desire of riches, and the great impiety and ungodliness which lurketh in them, for which they shallbe condemned. Neither do these only witness against us, but also they eat up our flesh as it were fire: because that covetous desires pine men, & greedy gaping after riches consume them. Wherehence it cometh to pass that Sirach Ecclus. 31. his saying is found true: waking after covetousness pineth away the body; and care after riches driveth away sleep. This, miserable and wretched experience teacheth in the rout and rabble of covetous persons: whose flesh i● dried from their bones; whose skins wither upon their backs; whose bodies are pined and consumed away for greediness of gain, and continual carking and caring: so that the Apostle might say truly, that the rust and canker of covetous men's riches, shall consume them and eat them up as fire. For as fire devoureth, consumeth, and licketh up all things that it toucheth: so insatiable and greedy desire of riches; consumeth and eateth up the flesh of the covetous; and causeth, that finally they shallbe devoured of hellish torments. So that both here and there, their own consciences shall feed and gnaw upon them, and the recordation and remembrance of these corruptible vanities, wherein they only trusted; shall as it were continually eat them up and consume them. And this is no small part of their misery, and final destruction which he denounceth against them, for the which in despair and without hope, they must weep & howl as they are foretold by the holy and blessed Apostle. The third and last thing wherein their miserable destruction, 3. Thing wherein their destruction & calamity standeth. and final calamity consisteth, is that they have heaped up treasure for the last days. These are the treasures of the wicked, which shall not help, but hurt them in the day of the Lord. For thus profane rich men hoard and heap up treasure of God's just wrath, heavy displeasure, and deserved indignation against themselves, in 2. Cor. 5. the day of wrath and indignation, when all men shall stand before the throne of jesus Christ, to give an account Rom. 2. of their works, and to receive according to that they have done in their bodies, be it good or evil. Then shall they lie open on every side to the just judgements of God, and will they, nill they, they shall hear the fearful sentence of destruction against them. Then shall their sins be revived in the midst of their bowels, then shall their consciences find no rest: then shall they day and night feel death working in their hearts: and hell shall stand before their eyes: yea sin shallbe at their right hand, and satan at their left; destruction shallbe without to consume them, and the immortal worm of conscience within their soul to gnaw them: God above to condemn them, the devil beneath to take and carry them to fire and brimstone in that bottomless lake that burneth for ever: wherein their fire faileth not, and Isay. 66. their worm dieth not. This is the treasure which profane rich men lay up for themselves against the latter days. Some expound these words otherwise: you have heaped up treasure against the latter day: that is, in these latter days: wherein you should watch and pray continually, that you might be thought worthy to escape the Luk. 21. wrath to come; when you should seriously expect and look for the appearing and coming of Christ in glory; to give judgement against all men, and to rebuke all Jude. 14. 15. the ungodly among them, of all their wicked deeds, which they have ungodly committed, and all their cruel speaking, which wicked sinners have spoken against him: you give yourselves to heaping & hourding up of riches: as if there should be no end, either of your life, or of the world itself: and the nearer you grow to the end of the world, the more covetous you are: you heap up treasure for yourselves against the latter days: what wickedness is this? Covetousness ought always and at all times to be avoided, as the root and mother of all wickedness: but 1. Tim. 6. most especially towards the coming of jesus Christ: lest by worldly carefulness, we become forgetful of his coming: therefore our Saviour Christ preparing his disciples against his coming in glorious majesty to sit in judgement, and to pronounce sentence against all the world: Luc. 21. adviseth them above other things, that their hearts be not overcome, and oppressed with drunkenness, surfeiting, and the cares of this world; lest he come upon them unawares: notwithstanding, even against this time, to be drunken, and drowned in covetous desires, is great ungodliness. And thus do men heap up treasure for the last days. Some hereof make this sense: Go to now you rich men, you think to heap up riches enough to serve you unto the last day, and to the very end of the world: and therein show your extreme covetousness and ungodliness. For what a sin is this, that men should think themselves able, by themselves, to heap and board up enough to serve unto the last days, and to the end of the world? But to augment and increase their misery, and to paint out their destruction in more lively, and in more fresh colours; the Apostle may seem to have meant of the heaping up of the treasures of God's vengeance, and judgements against them in the latter days, in the day of judgement. And these are the particular circumstances, which out of this place (in my judgement) may be gathered: whereof thus saith our Apostle; Go to now you rich men, weep, and howl, for the miseries which shall come upon you: your riches are corrupt, your garments are moth-eaten, your silver and gold is cankered, and the rust thereof witnesseth against you, and shall eat your flesh, as it were fire: ye have heaped up treasure for the last days. God for his mercy's sake, grant unto us such grace, from his holy Spirit, that we thereby first seeking the kingdom of heaven, and the righteousness thereof; may (according to his merciful promise) obtain all other things necessary for this present life: and that we through his special grace, (being risen in all fruits of righteousness, and works of true sanctification, with Christ) may seek the things which are above, where Christ sitteth at the right hand of God: and effectually setting our affections upon heavenly things, and not upon things upon the earth, may also so put our trust and confidence in the Lord, that if riches increase and multiply unto us by his goodness, yet we may not set our hearts upon them: but that even in this life, we may with all our might & main, lay up for ourselves treasures in heaven: where neither rust nor moth doth corrupt; and where thieves break not in and steal least that we setting our affections (with profane persons) upon uncertain riches, thereby we treasure and heap up for ourselves, treasure of God's just judgements, and wrathful displeasure, and so be subject to this sharp commination, and threatening of final destruction: From which he deliver us, that suffered bitter death upon the cross, for us: even jesus Christ our Saviour: To whom, with the father, & the holy ghost, be praise in the great congregation of the saints, now and for evermore, Amen. james Chapter. 5. verses 4. 5. 6. Sermon 24. Verse 4 Behold, the hire of the Labourers, which have reaped your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped, are entered into the ears of the Lord of hosts. 5 Ye have lived in pleasure on the earth, & in wantonness: ye have nourished your hearts as in the day of slaughter. 6 You have condemned & killed the just: and he hath not resisted you. IN these words are reckoned up the sins and evils of profane rich men: for which, this so dreadful a destruction is denounced against them: And it is the second branch of the first part of this Chap. in particular The evils and sins of the wicked rich men, for which their calamity is threatened, are three. 1. Their injurious and fraudulent detaining of the wages of their Reapers, and harvest servants. 2. Their sensua litie: which stand●eh in these. 3. 1. Pleasure. 2. Wantonness. 3. Banqueting, and riotousness. 3. Their cruelty which in two things appeareth. In 1 Condemning the righteous. 2 Slaying them, when as they resist not. 1 The first sin and evil condemned in these wicked rich 1. Sin in the wicked. men, with whom, and against whom, Saint james dealeth, and for which, so sharp a sentence of so just condemnation, is given out against them: is, their fraudulent detaining of their hirelings wages: whereof he giveth special example in their harvest labourers, such as reaped their fields: who helping them to get and gather in their grain and corn into their barns, and bringing in the increase of their land, for them, whereon they lived: Yet for so needful and necessary; so painful and profitable a work, they were unrewarded, and their wages detained by fraud from them: no doubt an extreme point of evil dealing. And under this particular example, the holy Ghost containeth all injurious dealing with their servants, either in this kind, or in any other kind whatsoever. The greatness of their sin the Apostle amplifieth in most effectual manner; Behold (saith he) the hire of the labourers, which have reaped your fields, which is by you kept back by fraud, crieth, and the cries of them which have reaped, are entered into the ears of the Lord of hosts. 1. Saith he, behold: Of which speech there are divers uses. Sometimes it is used in cases of joy and rejoicing: as, when Christ the Prince of peace and eternal Mat. 21. glory, should come into the city of jerusalem, to the great joy of all such as received him; the Evangelist citing the words of Zacharie the Prophet, saith; Go tell the daughter of Zion, behold, thy king cometh unto thee, Zach. 9 meek, and sitting upon an Ass, and a colt, the fool of an Ass used to the yoke. Sometimes it is used for a greater evidence, & certainty of a thing. Saint Jude citing the words of Enoch, the seventh from Adam, for a great evidence, and certainty Jude v. 14 of the Lords coming to judge the world, useth this phrase of speech; Behold, the Lord cometh with thousands of his Saints, to give judgement against all men, and to rebuke all the ungodly among them, of all their wicked deeds, which they have ungodly committed, and of all their cruel speeches, which wicked sinners have spoken against him. In like manner, in this place to assure job. 4. 18. revel. 7: them, that their wickedness was certainly gone up into the ears of the Lord, the Apostle breaketh out in this manner; Behold, the hire of the labourers, which have reaped your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped, are entered into the ears of the Lord of hosts. Sometimes it is used to move attention unto a thing spoken: and this is familiar in the Prophets, in our Saviour, and the apostles also, sometimes to this purpose used. The Prophet Nahum prophesying of the peace which Nahum 1. juda should enjoy by the death of Sennacherib, the king of the Assyrians, to move them to greater attention thereunto (as it may be thought) he saith; Behold upon the mountains, the feet of him that declareth and publisheth peach. And Abacuk prophesying of the strange plagues & Abacuk 1. calamities, which should befall the people, for their shameful iniquity, and contempt of God's word: to stir them up to greater attention thereunto (as I suppose) he crieth out; Behold among the heathen, and regard, and wonder, and marvel, for I will work a work in your days, you will not believe it though it be told unto you. And may not the princely Prophet David be thought in Psal. 133. this sense to have used this word: when he commending peace, love, and unity among men, saith; Behold how good and pleasant a thing it is, brethren to dwell together in unity? Sometimes it is used in strange and wonderful things, which rarely are heard or seen: as Jsai, entreating Isai 7. of the strange and extraordinary, rare and wonderful manner of Christ's conception, in this wise expresseth it; Behold, a virgin shall conceive, and bear a son: and they shall call his name Emmanuel. Our Apostle, as wondering at the hard dealing of the wicked, may not amiss in this sense be thought to use it; Behold, the hire of your labourers which reaped &c. as a thing therefore, either most certain, that the cry of their servants were entered unto the ears of God: or a thing to be wondered at, that any would be so heard hearted, as to defraud their labourers of their hire, the Apostle breaketh out and saith behold the hire of your labourers etc. 2 The hire of those laubourers which reaped their fields was detained: this amplifieth their wickedness. To detame the wages of any labourour, who by the toil and moil of his body, and in the sweat of his face, eateth his bread, cannot be but agreat sin: but to deny them their wages, by whom our fields are reaped, our corn and grain got and gathered in to our garners; the fruits of our Lands safely brought into our barns and houses: whereof we, our wives, children, and famylies do live, the surplus whereof, we turn to the increasing of our riches: is no doubt a grievous and most heinous sin before God: therefore the Apostle leaving other servants, whom no doubt they defrauded in like manner: rehearseth those, in whose injury their iniquity most manifestly appeareth. Wherefore he saith, behold the hire of your labourers, which have reaped your fields, whose wages by you is held back through fraud, crieth. 3 The wages of their hired servants was by fraud kept back: to detain and hold back the wages of the hireling and servant, which for his living worketh with men, is an evil and sin by the law and word of God forbidden. Whereof the Lord by his servant Moses admonished Levit. 19 the people of Israel: to which purpose they had commandment from the mouth of God, that the wages of the hireling should not rest nor remain with them till the morning: intymating, that as every one had done his work, so he should receive his wages, which by the Deut. 24. masters should in nowise be detained. And in another place, thou shalt not oppress saith he, the hired servant that is poor and needy, neither thy brother, neither the stranger that is within they gates, thou shalt give him his hire for his day, neither shall the sun go down upon it▪ For he is poor, and therewith sustaineth his life, lest Malach. 3. he cry unto the Lord, and it be sin unto thee. The Prophet Malachi in the person of God, condemneth the same in the people: who pronouncing judgement against their manifold sins, crieth out: I will be a swift witness against the Soothsayers, and against the adulterers, and against the false swearers, and against them that wrongfully keep back the hirelings wages. Who condemning there the same sin, where against here the apostle speaketh, useth the same phrase of speech which the Apostle also useth. jeremy sharply inveighing jerem. 22. against the oppressions of men towards their poor brethren, and denouncing fearful judgement against them for the same; among other great galls, miseries, and oppressions of the poor, he maketh this one; woe, saith he, therefore, to him that buildeth his house by unrighteousness, and his chambers with iniquity: he useth his neighbour without wages, and giveth him not for his work. Tob. 4. Tobias having special care and regard hereunto, among other his fatherly lessons, and exhortations given to his son: willeth him in no wise to detain and withhold the hire from the labourer. Wherefore he saith: Let not the wages of any man which hath wrought for thee tarry with thee, but give it him out of Tob. 1 ●. hand. Which thing moved him to say to his son, after his return from his journey out of Medea, provide for the man wages, my son, which went with thee, and thou must give him more. Wherein his care appeared in giving and paying every man for his work and labour. Which thing kept back and withheld, is great extremity, violence and injury: for thus the poor hireling and labourer is murdered as it were of the hirer: as the son of Sirach saith: he that taketh away Ecclus. 34. his neighbours living, slayeth him: and he that defraudeth the labourer of his hire, is a murderer. The hire of the labourer is his living, whereby his wife, children, and poor family is daily relieved: to withhold the daily relief of a man from him, what is it, but as much as lieth in us, to take his life from him: for we keep back the thing whereby he liveth: and this is murder before the Lord. This holy Job knew to be a most grievous sin: job. 31. wherefore in his protestation of his innocency, among other special points thereof, he maketh this one, that he had not kept back the wages of the labourer: if my land cry against me, or the furrows thereof complain together, if I have eaten the fruits thereof without silver: or if I have grieved the souls of the masters thereof: let thistles grow in stead of wheat, and cockle in stead of barley: if, sayeth he, my land cry out against me, or the furrows thereof complain together: as though I had withholden and kept back their wages that laboured therein. This is that first evil and sin condemned here in profane rich men, for which this so sharp a commination and denouncing of threatening is given out against them, namely because they held and kept back the labourer's wages, and their hire from the workers in their harvest, and that by fraud and deceit. Now the wages of the hireling ought to be paid. 1, because he is poor and cannot spare it: for it is his living, and the living of his family. 2 Because if it be withheld, the cry thereof will come before the Lord, who will avenge the injury. 3 Because the detaining of wages terrifieth the labourer from such masters: who notwithstanding can not be wirhout hirelings, so the covetous in thus doing hurt themselves. 4 Because so, men kill and slay the poor, as do these rich men, by withholding their wages. Notwithstanding some are so cruel, that with Solomon, 1. Pro. 17. with Isai 3. with Miche. 3. with David, 14. Psalm. 4. we may pronounce of them: That they pray upon the poor and simple people, and are like Sargus the fish of the Egyptian sea, which devoureth the lesser fishes. Thus the rich will be purse-bearers and cofferers to the poor, whether they will or no: and they that worst may shall hold the Candle, and the weakest always shallbe thrust to the walls by the wealthy. And this sin of fraudulent detaining and withholding How wages a●● detained. the wages of hired servants and labourers, is diverse ways committed. 1 When the hirelings wages is stopped altogether under some colourable pretence, and intended matter, not right, not true, not just, but deceitful. In which kind they sin, which quarrel with their workmen, after their labour is ended, that they might use their neighbour without hire. As when they pretend, they loitered, when they laboured faithfully: when they pretend they have done this hurt, or that hurt, which far exceedeth their wages: when under this colour, or that, they deceitfully, or fraudulently detain the wages of the poor labourer, they are guilty of this sin, here condemned. 2 Moreover this cruelty is done, and sin committed, when the wages is deceitfully deferred longer than the poor can well spare it. As there are many shifts, many deferings in rich men, that the poor workman shall not after many come, much entreaty, long forbearance, receive his hire for his labour, his wages for his work, but it shallbe kept back from him. 3 And men become guilty hereof also, when through fraud they misrecken the poor hireling being simple, or any ways diminish of the wages of the labourer. 4 Or, finally by changing the wages of the servant and workman, to their hurt and damage. In which Laban may be condemned as fraudulently detaining the wages Gene. 31. of jacob; in as much as he often changed his wages, against covenant, composition, and promise betwixt them: as jacob had just cause thereof to complain of him. For when it was agreed upon, that jacob should have for keeping Laban's sheep, the particoloured, when the sheep brought forth particoloured: Laban would have him take the spotted: and when the sheep brought forth spotted, than he must take the particoloured: Thus jacob complaineth of him, that he changed his wages ten times: that is often, to his hindrance. Not unlike are those masters, who hiring workmen to labour for them, their work ended, give them not money for their work, as they should do but either corn or wares, and that at their price, (which is extreme injury) by which means they are benefited, and the poor hireling oppressed. By these and like means, as men's own skill and knowledge may teach them, is this sin of the Apostle here condemned, committed. In committing whereof, the profane rich, covetous, and miserable wicked worldlings, contemn the law of God forbidding it: despise the words of the Prophets dissuading it: neglect the counsel of the wise, condemning it: break the law of love, equity, and justice, reproving it: and finally, regard not the manacing, threatening, and denouncing of utter destruction by the Apostle against them for the same, and his foretelling of final calamity for that so great iniquity. 4 To conclude, this sin is mightily amplified, in that the cry thereof is said to ascend and come to the ears of the Lord of hosts. Which speech is used in heinous and horrible sins. For albeit there be no sin, so little or small, in the opinion or estimation of man, but that it cometh before the Lord, and entereth into his ears: whose ears hear, and whose eyes see, all the works of men, neither is their any sin kept from his knowledge: yet to note the horror and heinousness of some sins above others: the holy Ghost in the sacred Scripture sayeth of such, that they cry unto the Lord. Wherhfore Moses to show the great and grievous sin of Cain, in murdering his loving and natural Gene. 4. brother, bringeth in GOD speaking thereof to him: Cain, what hast thou done? the voice of thy brother's blood crieth unto me from the ground. When the filthy Sodomites had stained themselves with unnatural lust: with foul fornication, and all shameful uncleanness Gene. 18. of the flesh, impiety and ungodliness: the cry of their iniquity was great in the lords ears, and their sin exceeding grievous in his sight. To show the barbarous cruelty of the people of Egypt, and their extreme exactions wherewith they overcharged Exod. 3. Isai. 5. 9 1. Kings 9 16 job. 34. 28. and pressed to ground the Israelites, the Prophet thereof speaking, bringeth in God thus conferring with him thereabout in Horeb: I have seen, I have seen the oppression of my people which are in Egypt, and have heard their cry, because of their taske-maisters. To like purpose our Apostle, setting forth the great iniquity and injury done to the poor labourers in the detaining and keeping back of their wages by the rich men of the world, affirmeth that the same crieth unto God, and that the cry thereof is gone up to the ears of the Lord of hosts. Wherehence we are taught, and may well learn, that albeit men themselves by us oppressed, do not always power out the bitterness of their hearts, neither always ring in the ears of the Lord, against them by whom they are oppressed: yet the very iniquities and sins of the wicked themselves, cry out day and night in the ears of the Lord, against them for vengeance. Thus Gene. 4. murder though kept for a season from the knowledge of men: thus adultery, fornication, and fleshly uncleanness, Ecclus. 23. though it be done in secret, that no eye doth see it: thus oppression and extortion, though all men almost practise it: thus pride, though the whole land Isay. 3: flieth after it: thus usury, bribery, and all manner covetousness: thus perverting of righteous judgement, and all manner wrongfulnesse and injury: thus lying, swearing, blasphemy, and slander: thus all iniquity and unrighteousness of men, whereby the land Sophonie. 3. Osea. 4. is altogether polluted, and blood thereby toucheth blood: crieth in the ears of the Lord of hosts: who being a righteous judge, and that GOD only, to Deut. 32. Psal. 94. whom repaying vengeance belongeth, will reward it accordingly. And assuredly, as all sins at all times have cried out for vengeance from the Lord, who hath heard them, and in just measure punished them: so the heinous and horrible sins of our age, cry out in like manner for vengeance: our shameless adulteries, whereof our country is full: our cruel hatred, whereby we murder one another in our hearts: our intolerable pride, in flaunting ruffs, in coloured starching; in new cuts and jags, in periwigs, and french frilles; in the devil and all, which our vanity and the iniquity of our times have devised; our subtle and fraudulent dealings; our voluntary bankerouting; our great oppression and extortion, whereby the faces of the poor are pitifully grinded; our usury which hath succeeded and got in the place of noble marchaundizing, whereby we eat up one another: our manifold, open and secret, public and private offences, daily and hourly in most wicked manner committed, cry out in the ears of the Lord of hosts: and unless we seek speedy redress, through unfeigned repentance unto GOD, we shall feel the smart and grief thereof: subject to the like destruction here mentioned by the Apostle, sith we are guilty of the like, or the same iniquities, against which it is justly denounced. Here God is called the Lord of hosts, which attribute God the Lord of hosts. or addition is oftentimes and in sundry places given unto him, because he hath all his creatures always ready, as an innumerable and infinite host to fight at his pleasure and beck, against the wicked, for the maintenance of his glory, and defence of his servants. Which thing Sirach notably expresseth: there are saith he, spirits created for vengeance, which in their rigour Ecclus. 39 lay on sure strokes; in the time of destruction they show forth their power, and accomplish the wrath of him that made them: fire and hail, and famine, and death, these are created for vengeance: the teeth of wild beasts, the scorpions and the serpents, and the sword execute vengeance for the destruction of the wicked. They shallbe glad to do his commandment, and when need is, they shallbe ready upon earth, and when their hour is come, they shall not over pass the commandment. The drops of rain from heaven were his host, to fight against, and destroy the men of the first world. Fire Gen. 6 7. Gen. 19 from heaven was his host to fall down and consume the Sodomites and them of Gomorrah. The mighty hail stones which fell upon the soldeours of the kings which joined battle with josua, wherewith more perished, then by the sword of the people: the scrawling worms, the hopping josua 10. frogs, the creeping lice: and other like creatures, were his host to fight against Pharaoh and his people, Exod. 7. 8. 9 10. 14. and the raging sea rose up against him, and overwhelmed him and his army. One people is his army to punish another; and every one of his creatures serve at his Psal. 105. 28. 29. 30. etc. pleasure, either to work the deliverance of his servants, or the destruction of his enemies: and therefore is God often called the Lord of hosts. The Seraphins in the prophet stood up and cried one to another; holy, holy, holy is the Isay 6. 1. 9 Lord of hosts, the whole world is full of thy glory. jeremy jerem. 10. the prophet yieldeth this attribute and name unto him; who comparing the idols of the nations with the Lord, saith; the portion of jacob is not like them: for he is the maker of all things, and Israel is the rod of his inheritance: the Lord of hosts is his name. Nahum the prophet, Nahum. 2 describing the victories of the Chaldeans against the Assyrians, and the punishments by God brought by them upon the same people: crieth, behold I come unto thee, saith the Lord of hosts, and I will burn her charet in the smoke, and the sword shall destroy thy young lions, and I will cut of thy spoil from the earth, and the voice of thy messengers shall no more be heard. In the prophecy of Malachi it is often given unto the Lord, that he is the Lord of hosts: as 1. c. v. 6. & 8. & 9 10. 11. 14: 2. c. v. 2. 4. 7. 8: ch. 3. v. 1. 5. 7. 10. 11. 14. 17: c. 4. v. 1. 3. And innumerable the like places in holy Scriptures. Whereunto our Apostle according to the phrase of Scripture respecting, to note the power of God, and his ableness to bring destruction upon the profane rich men of the world, for detaining & holding back the wages of the hireling, affirmeth that the voice of the detained wages crieth, and is gone up into the ears of the Lord of hosts. Which place containeth no small comfort unto the poor afflicted saints of God; in that the Lord is called the Lord of hosts, who being mighty in power, & having all the creatures in heaven & earth at a bay, and useth them at his will as his host & army, protesteth & professeth himself to be the protector and defence of his servants. S. james therefore partly for the terror of the wicked, who in due time shall feel the weight of his revenging hand; and partly for the comfort of his afflicted servants, whose wages wicked men hold back by fraud; calleth almighty God the Lord of hosts; as having a power always prepared, and an army evermore in a readiness, to fight against his enemies. Now if the cries of their detained wages which work in our bodily and earthly harvest, be entered into the ears of the Lord of hosts, which of wicked persons is held back by fraud: and therefore hear so heavy a sentence of endless destruction against them: how much more fearful judgement shallbe pronounced against them: under how woeful & wretched condition are they, who by fraud, or by force detain, withhold and keep back the hire and wages of them that labour in the heavenly Mat. 9 Mat. 10. Mat. 20. and spiritual harvest of the Lord? who sow the furrows of your hearts with the divine seed of the word of truth; and should reap the increase of their labours with great joyfulness; which are Gods labourers sent into Heb. 13. the harvest of the world, to gather in many souls into the lords barns, and to fill his garners with the spirits of the Saints. This men care not for in these days: who do not only withhold from the ministers and preachers of the word of God, which labour in the spiritual harvest of the Lord, those wages & that hire, which by them is due unto them; but also endeavour by all means to take that hire from them, which many years past, for this end hath been given: that there being no hire, no reward, no wages, or at the least very little proposed, they might discourage all from labouring in the Lord's vineyard; & might bring in barbarism & dark ignorance into the church of Christ. And I would to God they did not tempt this matter, who would otherwise seem most zealous to God's glory; and as it were chief men in the Church of Christ. God for Christ's sake grant that the venom of this poison sink not into the hearts of princes and men in authority: for than shall there be nothing to be looked for, but desolation, misery, wretchedness, extreme contempt, and utter subversion of the glorious gospel: which evil be far from us and our posterity, now and for ever Amen. The first evil then in this place condemned, and for which this sentence of judgement is gone out against the profane rich men of the world, is their fraudulent detaining and withholding of their labourer's wages, the cry whereof entered into the ears of the Lord of hosts. This second evil and sin for which the Apostle 2. Evil or sin in the wicked. threateneth their destruction to the wicked, is their sensuality and carnal life: which consisteth briefly in three things. 1. Pleasure. 2. Wantonness. 3. Riotousness and excessive banqueting: you have lived in pleasure on the earth, and in wantonness; you have nourished your hearts as in a day of slaughter. Pleasure here signifieth the deliciousness of men in this life, whereunto they give themselves, that they faring deliciously every day, may spend their time and life in pleasure like Epicures: by the which, they are not only condemned as injurious unto others, but also are accused as misspending that which they detain from their workmen, upon their own pleasure and delights. Such pleasure the men of the first world gave themselves unto; such was the pleasure and delicacy of the Sodomites; Mat. 24. Ezech. 16. for these gave themselves to eating, to drinking, to pleasure and daintiness of their lives; and so lived in pleasure upon the earth. Which is that evil condemned by Solomon, Eccles. 2. when men withhold nothing from their souls, but give them whatsoever their hearts or eyes desire: withdrawing themselves from no joy nor pleasure. Who encourage one another to the fulfilling of their lusts: Come let us Wised. 2. enjoy the pleasures that are present, let us cheerfully use the creatures as in youth: let us fill ourselves with costly wine and ointments, let not the flower of life pass by us: let us crown ourselves with rose buds before they be weathered: let us be partakers of our wantonness, let us leave some token of our pleasures, in every place where we come, for this is our portion and our lot. These are such as S. Paul mentioneth, whose belly is their God: Philip. 3. whose glory is to their shame, being carnally minded: who imitate & follow the example of the rich glutton, who Luc. 16. fared deliciously every day: they eat, they drink, they rest, they sleep, they give themselves to idleness, & in all things take their pleasure, wherein their sensuality appeareth. Then which there is nothing more dangerous or pernicious in men: in so much that the very heathen folk, and philosophers have said, that it is not only dangerous, but altogether unworthy the excellency of man. The Saints of God ought to remember with themselves how far it is from duty: thereby the holy garment which we have put on in the day of baptism is stained: thereby the temple of the holy ghost, which are the bodies of Christians, is polluted & defiled with the filthiness of satan in them faith, patience, temperance; modesty, justice, & all the rest of christian virtues should appear: all which that filthy strumpet pleasure, putteth out of place, whereunto rich men for the most part give themselves; and therefore are condemned by the Apostle. 2. Their sensuality also showeth itself in the wantonness of their lives; whereby carnal uncleanness is understood; as S. Paul to the Romans: walk honestly as in the day Rom. 13. time; not in drunkenness and surfeiting, not in chambering and wantonness; where, by chambering and wantonness is understood, that effect which riseth of chambering and wantonness, as venery & fleshly uncleanness: thereunto also most rich men are given. For riches minister matter of living deliciously; delicious living pricketh forward to flesh lines & bodily uncleanness: for which causes adultery is often set down, as the effect of excess: and this wantonness, as the offspring of pleasure before condemned, as Saint Augustine, Augustine. Ambrose. Hierom. and Saint Ambrose upon the cited place to the Romans, have observed: and Saint Jerome subscribeth to the same; The belly boiling with wine, foameth out filthiness. Saint Ambrose citing the words of Paul to the Church of Sup. 5. Ephes. Ephesus, be not drunken with wine, wherein is excess, writeth in this wise; Where is drunkenness, there is excess and luxuriousness; excess and luxuriousness provoketh to carnal filthiness. Solomon the wise man, searching and seeking out the Pro. 23 effects of drunkenness, & deliciousness of life, noteth these two specially; Looking upon strange flesh, which is lusting after women unlawfully, and the speaking of lewd things, which is, rebaldrie. The Prophet reckoning up the evils and sins of Sodom, and the cause of that unnatural Ezech. 16. lust, which burned in their bowels like fire, noteth unto us their fullness of bread, which was, their riotousness, and delicious life, and their sloth and idleness, whereunto they were given, to have been the principal causes of that horrible uncleanness. And the practice of Gen. 19 Lot, otherwise a man most righteous, who after he was made drunken by his daughters, committed incest with judith. 13 each of them. And Holofernes, the Captain general over the army of the Assyrians, then only tempteth the chastity of judith, when before he was drunken. Seeing therefore, this wantonness is the effect (as it were) of pleasure, of drunkenness, and deliciousness of life: therefore in the second place it is added, to show the sensuality of the wicked, here condemned. To which their wantonness, as they are too prone by natural inclination, so have they many pricks and provokements: as, filthy songs and sonnets, which by their ears, pass on to their hearts: laughter, merriments, jesting, which are not comely: immodest and unchaste music, whereby the adulterous hearts of men and women are set on fire and inflamed: dalliance, toying, gesture not convenient, filthy speech and talk, the very instrument of this wickedness: whereby chastity is assaulted, continency invaded, honistie corrupted, & all filthiness determined. To this wantonness rich men giving themselves, and thereby carried headlong to all manner ungodliness, are therefore in this place reproved; and it is set down as the second thing wherein the sensuallytie of profane persons consisteth, which is the second sin for which destruction and final calamity is threatened against them. 3 Of their sensuality the last and third branch is, that they nourished their hearts as in the day of slaughter. Whereby their continual study to banquet and make merry is noted, that their whole life might be as it were a continual day of feasting: by which they grew as fat as pork or brawn, for satan the devil to feed on, in the day of judgement, The Hebrues call the days of feasting, the days of slaughter. Because at great feasts, there is great killing, great slaughter. Calves from the stalle, sheep from the fold, oxen from the pasture, kids from the goats, lambs from the ewes, dear from the forest, buck from the chase, fish from the sea, foul from the fen, birds from the air, capons from the coop, pheasant from the wood, partridge from the covey, rabbit from the warrant, and infinite the like are then slain to be devoured▪ so that the days of feasting may welbe called the days of slaughter. The prophet Isay speaking of the day of Israel's destruction by Nabuchodonosour King of Babylon, wherein Isay. 22. the people gave themselves to feasting and banqueting, saith: in that day did the Lord call to weeping and mourning, to baldness and sackcloth, and behold joy and gladness, slaying oxen and kill sheep, eating flesh and drinking wine: showing that in the days of feasting, there was slaughter and killing. Whereunto the Apostle Saint James in this place having regard, painting out the insatiable desire and study in the wicked rich men continually to feed and fatten themselves by banqueting & feasting, saith that they nouriched themselves as to the day of slaughter: preparing themselves day by day, to feasting and banqueting: though it be with the hurt, need, and hungerstaruing of the poor people of the land. For like fault may not we give like judgement, & pronounce like sentence of condemnation against the rich men of these days? Did not they in the great famine of the land, wherewith the poor were miserably pinched, sit eating Anno 1586. and drinking, feeding themselves and feasting, banqueting and surfeiting, whereby they even nourished their hearts as in the day of slaughter? and therefore must needs hear the thundering threatening of the Apostle; Go to now ye rich men, weep and howl, for the miseries which shall come upon you, etc. You live in pleasure and wantonness; you nourish your hearts as in the day of slaughter; you feast yourselves with the goods of the poor; you pamper up yourselves with the penury of your brethren; you far deliciously every day by pinching of the needy; Go to now therefore, weep and howl for the miseries which shall come upon you. Your neighbours starve, they pearish with hunger, with whom you have to do: the distressed with famine, die in your streets, and yet you prolong your feasting and banqueting continually: weep therefore and howl, for the miseries which shall come upon you: who live in pleasure on the earth, who give yourselves to wantonness, and carnal lusts; you nourish your hearts as in the day of slaughter: giving yourselves to daily banquerting, and feeding yourselves full, much like unto fed beasts, prepared for the slaughter. Albeit, there be some covetous rich men, so far from pampering up themselves in this manner, as that they cannot afford themselves a good dinner or supper once in a quarter, and that for very miserableness, and insatiable covetousness of their minds: which thing is one of the vexations under the sun, spoken of by king Solomon, Eccles. 6. in his preacher; When men have riches, but yet not a liberal heart to use them for their comfort: who therefore may well be compared to Tantalus, king of Phrygia, whom poets feign (for disclosing the council of the gods) to be tormented in hell, with apples over his head, which (as he reached for them) departed, and went up higher: and water under him, whereunto when he stooped, it flowed away: so that he could neither eat nor drink in his torments: yet because for the most part, these branches of sensuality, are commonly in the profane men of the world: therefore he reproveth it, as a thing incident to that condition of men. And this is the second evil, for which the Apostle denounceth this fearful judgement, and utter destruction against them. The third sin and evil, for which these men are 3. Evil, or sin in the covetous men. subject to this judgement, is their cruelty, which in these two things appeareth. 1 That they condemn the righteous men. 2 That they condemn them not only, but also slay them, when they make no resistance. The wicked men of this world condemn the righteous at their pleasures; they give what sentence they lust against the just and godly men: they judge the innocent at their wills, if in all things they do not please them: which is great cruelty, and a thing abominable before God. For he that absolveth the wicked in judgement, and Pro. 17. condemneth the righteous, both are abominable before God, saith Solomon. Neither do these only wrongfully judge & condemn the righteous: but also they slay him, and he resisteth them not, This is fierceness, and intolerable cruelty. Now the righteous is slain divers ways. 1 In heart by hatred: He that hateth his brother in his heart, is a murderer (saith Saint john.) 2 In tongue by slander: therefore Christ containeth it under the nature of murder, 1. joh. 3. making it subject to like judgement. 3 Or by denying help in their misery, wherein we suffer them to Mat. 5 pearish without succour. 4 Or when by fraud, or force, we take, or hold from men, that which is their own: whereby, as much as in us lieth, we murder them. 5 When finally, we bereave men of their lives. Which all agre with this place of Saint james, and are found in the rich wicked men of this world: who albeit themselves, by themselves, do not always these things; yet sith by their means and power these are done, therefore are they said to do it. So partly by themselves, partly by others, the rich profane men of the world, condemn and slay the righteous, when he resisteth them not: which thing is a point of great cruelty. For can there be any cruelty comparable to that, to wax fierce, to rage's furiously against him that resisteth not? Is not this savageness far exceeding the cruelty of the Lion; before whom if a man fall down, and lie prostrate, seeming neither to stir, strive, nor struggle, the Lion often suffereth him, and toucheth him not? But these (more ravening than Wolves, more hungry than bears, more greedy than Tigers, more cruel than Lions) fall upon the righteous to slay him, when he resisteth not. Seeing here it is said, that these men slay the righteous, when he resisteth not: it may be inquired, whether righteous and just men (wrongfully oppressed) may resist at all, or no. Our Saviour Christ instructing his how to behave Mat. 5. themselves against worldly oppressions and injuries, willeth them not to resist evil: but if any smite them on the one cheek, they should hold out the other: if any strive for their coats, they should let them have cloak also: and if one forced them to go a mile, they should go two. The holy Prophet of God, jeremy, commending the patience Lament. 3. of the just and righteous man unto us, affirmeth of him, that he giveth his cheek to him that smiteth him; and is filled with reproach. The blessed Apostle S. Paul, Rom. 12. advertising the Saints what they should do in their oppressions and injuries, which here they were sure to sustain and suffer: would, they should not avenge themselves, but rather give place unto wrath. Isai painting out the singular patience of jesus Christ the righteous, avoucheth Isai. 53. that he was brought before his enemies, as a sheep before the shearer, and opened not his mouth, much less resisted. The Apostle (finally) of the just and righteous man affirmeth, that he was slain of the wicked, and resisted not. What shall we say then? Is it not lawful at all to resist injuries, but shall we suffer ourselves to be spoiled, rob, injuried, smitten, and murdered, without resisting? by notwithstanding them, shall we flesh them, animate them, encourage them to further mischief? Shall we (as it were) prick them on forward to do more violence, in that we resist them not, nor withstand their rage and fury? Hereunto I answer; though it be commanded us that we shall not resist, and commended in the righteous men, that they did not resist their oppressors: yet it followeth not, that the righteous may not at all resist. For, touching the commandment of Christ, and his Apostle, it is apparent, that they spoke of impatient resisting, & of such resisting as was joined with greedy desire of private revenge: in which manner, the Saints of God are every where forbidden to resist. In other respects it is not unlawful to resist: but either by avoiding their oppressions; either by telling the wicked of their injuries; or finally, by repelling force by force, when we cannot have the lawful aid of Magistrates, it is lawful to resist the wicked when they oppress us; which doctrine may be warranted out of the unfallible word of truth. Our Saviour Christ commanded his Disciples to fly from City to City, when they were persecuted: and Mat. 10. so by avoiding injuries, to make resistance (as it were) to their persecutors. And when himself was in danger of john 8 stoning, he conveyed himself from them, and did not suffer the jews to wreak their wrath upon him: so by his shunning, he withstood their violence. When Aretas the governor of the Damasens, laid wait for Saint Paul, he stood not still, but was let down out of a window, by 2. Cor. 11. a basket, through the wall of the City, and so escaped. When more than forty men had conspired, and sworn Acts 23 his death, vowing with an other, that they would neither eat nor drink before they had murdered him: he withstood their rage and fury, when by the conduct of soldiers he fled to Caesarea. David the Saint of God, a 1. King. 1●. etc. man just and righteous: seeing the rage of Saul against him, offered not himself to his cruelty, but by avoidance withstood him: sometimes only by turning aside, when saul's spear was ready to have nailed him to the wall: Sometimes escaping by the means of his wife, being laid wait for: Sometimes by flying from place to 1. King. 21. c. 22. 23. 24. place, as the story recordeth. So then righteous and just persons, compassed about with danger, oppressed of the wicked, persecuted by the tyrants of the earth: afflicted of the ungodly of the world: are not hereby forced to stand still: to be swallowed up of dangers: but must and may avoid, if there be an honest mean thereof, and so resist the injuries of men: which is neither against precept nor example in holy Scripture, duly considered and pondered: yea the contrary were folly, and is worthily condemned in men. 2 Neither by avoiding and shunning their injuries, is it lawful only to resist the wicked: but also by telling them of the wicked oppressions, and extreme cruelty, which they show towards their brethren: though in the mean time our bodies be subject to their tyrannous outrage and fury. Our Saviour Christ therefore, being caught john 18. of the jews, not against his will, but by voluntary offering of himself, because his time was then come: and standing in the judgement hall, examined and opposed concerning his doctrine by the high priest, whom he willed to ask such as had heard him speak and preach: for which answer he was smitten of a servant of the high priests: though in mind he put up the injury: and in body was now at their pleasures: yet in speech and word he withstood the injury, when he said to his smiter: If I have spoken evil, bear witness of evil: If well, why smitest thou me? Saint Paul being smitten on the face at the unjust commandment of the Acts 23. high priest Ananias, resisted in words that injury and unjust fact, and said; the Lord shall strike thee thou painted wall: fittest thou here to judge me according to the law, and commandest thou me contrary to the law, to be smitten? Saint Augustine writing to Marcellinus, diligently Epistol. S. Mercel. weighing the precept of Christ, and of Paul: and carefully comparing their examples with their doctrine: witnesseth that the precepts of our Saviour and the Apostle, ought rather to be referred to the patience and quietness of our hearts in the bearing of injuries, then to our outward actions and behaviour: affirming that in these cases outwardly, we ought to have greater care of our oppressors profit, then of their wills and pleasures: concluding that by the precept of not resisting evil in holy Scripture contained, we are prepared in mind and heart evermore, to more and more injuries: but outwardly, that it is lawful either to do, or to say that, which may most profit the oppressor, and best keep him from doing further injury. As Christ and Paul his Apostle in mind and heart prepared to death itself: yet outwardly did and spoke that, which might best repress and restrain the adversary. Wherehence it followeth, when by bearing and suffering of men, we make them worse rather, then by our patience, win and gain them: then is it our duty, in mind to prepare ourselves still to bear: but in our outward action, speech and behaviour, to do that which may most profit the oppressor, and withhold the enemy from further injury: and in this wise also is it permitted the Saints of GOD, to make resistance: not repugnant to this, or any like place of holy Scripture. 3 Finally, there are times and seasons, when by repelling force by force, it is lawful to resist also. When Christians are so narrowly besteed, and so straightly beset with their enemies, as that they cannot have the aid of civil powers and lawful magistrates of the common wealth: but must either resist by force, or be in danger of the loss of their lives and goods, without all recovery or recompense: in such a case to resist I hold it lawful altogether: so that it be done in a moderate defence of ourselves, without private malice, or desire of shedding of blood. If a man in a house be beset with wicked persons, so that he can not have aid of civil power for the present instant, neither hath hope of recovering the damage which he may sustain, either of goods or of life: to resist with all strength, power, and courage, and to fight for our goods, lives, and bodily safeguard, is not forbidden. If in the high way we be enwrapped in danger, where no Magistrates are to secure: we are as extraordinary Magistrates to ourselves to withstand force by force, violence, by violence, might by might. Which properly is not violence or injury, but lawful defence, which nature itself hath imprinted and impressed in the hearts of men. Thereof the heathen Orator Tully speaketh: it is, For Mil●. (sayeth he) a law not written, but borne with us, which we have not received, learned nor read: but drawn and sucked from Nature herself; unto which we are not taught but made; not informed, but enured, that if our life fall into snares, force, ot darts of our enemies or robbers: we should seek all honest means of preserving our safeguard and health. And our blessed Saviour Christ permitted his Disciples Luke 22. to carry and wear swords about them, for their own defence, when they could not have the lawful aid of princes and Magistrates. So that albeit he reproved Peter for smiting with the sword, and cutting off the ear of Malchus: for that then the magistrate and civil officer was at hand, and should have defended his innocency: yet at other times, and when they went abroad, he permitted them to wear weapons. Hereunto the customs of Countries and Nations yield, which permit it as lawful in journeys and travails, and the like opportunities to wear and carry weapons for their honest defence, about them. And by these means is it not forbidden the just men to resist the wicked. Now as in some cases it is lawful to make private resistance to private men, howsoever blockish Anabaptists chat, chirp, or chatter to the contrary: so may it be demanded, whether it may stand with a righteous and just man's duty, to make public resistance by war, and public revengement. I answer that these places do not forbid lawful wars. Which to be a thing lawful in the Saints of God, it may many ways appear evidently: the old and the new Testament confirmeth it: the examples of renowned men highly even therefore commended, approve it. Saint Augustine writeth that the manichees for this Contra Faust. Manich. lib. 22. cap. 73. cause found fault with Moses, because he was a man of war: and such a prince, as armed the people of God against many Nations, and slew mighty princes, and shed much blood. The like fault the Anabaptists find now with Christians, whose opinions, as they are not sound grounded upon the word of God, nor the examples of the Saints: so neither is there any substantial Why wars are lawful. reason to approve them: but manifoldly may they be refuted. 1 And first of all, it may appear that some wars be lawful, in that Almighty God himself, teacheth Dent. 20. what in wars by his people ought to be observed: as first to offer them conditions of peace, and other things in the law expressed. Moses promiseth the people, that the Lord should be their captain to destroy the nations, and Deut. 31. by wars subdue them to the people. The Lord armed the people in sundry cases, and commanded them Deut. 13. with the sword, and by force of wars, to subdue the idolaters of the land. For which cause he also willed Num. 10. Moses to prepare him Trumpets, and other warlike instruments for the people. The Lord God spoke in an other place to Moses, and willed him to avenge the injuries Num. 31. Exod. 17. done by the Madianites against his people: and against the Amalakites in another place in like manner, whom the Lord by dint of the sword of Israel mightily destroyed. By God was josua set a work in all josua. 1. etc. his wars: from whom he had both commandment, and courage for the fight of the lords battles. After whose death, and the manifold battles he had with Kings and Countries: the people came to the Lord to inquire who should succeed him as their captain, to judges 1. fight against the nations, and he appointed judah captain over them. David the valiant warrior, confesseth in sundry Psalms, that his warrely prowiss and fortitude Psal. 18. was from the Lord: therefore he crieth out in the lords praise: I will love thee dearly, O Lord, my strength: the Lord is my rock and my fortress, and he that delivereth me: my God and my strength, in him will I trust: my shield, the horn of my salvation, and my refuge. To like purpose in another place: Through thee, Psal. 44. (saith he to God) we thrust back our enemies, and in thy name shall we tread down those that rise up against us. Finally, he breaketh out and praiseth God: Blessed be the Psal. 144. Lord my strength, which teacheth my hands to fight, and my fingers to battle: he is my goodness and my fortress, my tower and my deliverer, my shield, and in him I will trust, which subdueth my people under me. Which had been great impiety in the princely Prophet, had wars been altogether unlawful. Solomon the divine and heavenly Eccles. 3. preacher, affirmeth that there is a time for all things: a 'mong other things he saith: there is a time for peace, and a time for war. Now we know there is no time for wicked things: if war were wicked and evil, there were no time for it. 2 Neither do these places only show it to be lawful in the former times under the law and Prophets, in the time of the old Testament: but also the new Testament confirmeth the same, to be as lawful under the Gospel. When john Baptist preached, and informed all Luke 3. states and degrees of men in their duties: when the soldiers asked him what they should do: he biddeth them not forsake their calling, as a thing unlawful; but showeth how it might be used aright; oppress no man, saith he, and be content with your wages. Whereupon Saint Augustine thus concludeth, whom he willeth to be content with their wages, he willeth not Epist. 5. Marcellino. Mat. 8. to leave their warfare. When our Saviour was besought to heal the Centurion's servant, which was a man of war; the governor of a hundredth soldiers: he neither disdained his person, neither condemned his calling, nor denied his suit, but commended his faith without any more ado, which he would not have done, had the calling been unlawful. Saint Peter by God was sent to another Centurion Act. 10. to whom he preached all the words of life: yet is there no syllable nor sound of condemning the condition and calling of the Centurion Cornelius. When there was a great conspiracy against Paul, of more than forty, which sought his life; he was contented through the aid Act. 23. of armed soldiers to be brought safely to Cesaria, and so delivered from the rage of his enemies; which either he would never have done, or if through fear he had done, yet it should and would, either by Luke in the story, or by himself in some place, have been confessed to have been evil done, were wars unlawful altogether. The author to the Hebrews commending the most holy men and Saints of God, as for other many excellent Heb. 11. effects of faith, so also that through faith they subdued kingdoms, wrought righteousness, obtained the promises, stoppeth the mouths of Lions, quenched the violence of fire, escaped the edge of the sword: of weak were made strong, waxed violent in battle, turned to flight the armies of the aliens. If to wax strong in battle, to subdue kingdoms, and put to flight the armies of the aliens, be praiseworthy, how then can wars be but lawful? 3. Tributes are certain contributions made by the people, and given to the Prince to defend them by war if occasion served, whereof being demandeth his judgement, whether it were lawful to give it or no: our Saviour Mat. 22. willed tribute to be given to Cesar the Emperor, and himself for himself and his train paid it: as Saint Mat. 17. Rom. 13. Matthew recordeth. Saint Paul exhorteth the Christian subjects to the paying of tribute, as part of their subjection and obedience, willing that custom be paid to whom custom; and tribute be paid, to whom tribute belongeth. 4. The learned ancient fathers found no such matter in wars but commended them as things most lawful. Saint Cyprian in his Epistles saith of war: When 2. Lib. epist. 2. private men shed blood, it is sin and a great fault: but when it is publicly done, it is a virtue: wherein he counteth private revenge and thereby shedding of man's blood, heinous murder: but waging lawful wars, he reputeth as a singular virtue. Saint Augustine in sundry places, as in his Epistles to Epist. 5. & 48. to Bonifa. a warrior. others; and also in that which he writeth to Bonifacius a warrior; showeth that as the Gospel hath not taken away the lawful use of meat and drink, marriage, riches and such like: so neither hath it taken away the use of lawful wars, without which no commonwealth can be preserved: the lawfulness whereof the examples of Abraham, Moses, Josuah, David, the godly Centurions in the gospel, and infinite the like, show most evidently. 5. Conditions in wars required, that they may be lawful: though there might many be assigned: yet I suppose that these be the chiefest. 1. That no wars be undertaken but by the authority of the King, Prince, Emperor, or other chief officer and governor in the commonwealth: so that wars without his appointment, are not lawful wars, but uproars, rebellions and civil seditions, utterly condemned. Thus Core, Dathan, and Abiram rising up against Moses. Absalon Num. 16. 2. Kings 15 taking sword in hand against David his natural father. Adoniah against Solomon, Bassa, Zimrie, Shallum, and 1. Kings 1. the servants of Ammon the king, not armed by the authority of their princes, but against them, are thus condemned. Brutur and Cassius and such like, of their own heads arming themselves against their commonweals and countries, have been condemned as seditious persons. 2. wars also must be waged and undertaken for defence of religion; of public peace; of the state of the country, and the safety of the commonwealth and people committed unto princes: for the suppressing of wicked malefactors, and the lawful defence of loyal subjects. Saint Augustine therefore writeth thus to Boniface Augustine to Bonif. 48. Epist. the warrior: all things are quiet and hushed, when wars are waged: for they are not undertaken of desire to rule, or for cruelty, but for study of peace, that the godly may be supported, and the wicked punished: which ends even the very Heathen respected. For Homer bringeth in Hector exhorting his soldiers Homer. Ili. to fight valiantely in this wise: fight saith he and fear not: for it is great honour to lose a man's life for his country: therefore the rest of the citizens are defended by our virtue: the mothers and children are thus in safeguard, which are the seed of the age to come: Thus the temples remain, and good laws, piety, and shamefastness: thus every one shall enjoy his own things and lands, when the enemies be expulsed: to this end have lawful wars been undertaken by the Saints: these ends Abraham, Moses, josua, the godly judges, Samuel, David, and the rest in their wars have respected: and for this cause do we also pray for princes and magistrates, that by their power and provident care, we may lead our lives in 1. Tim. 2. godliness and safety. 3. Lastly, wars may not rashly, but advisedly be undertaken, with deliberation and counsel; thereunto Prou. 24. the wise man exhorteth, with counsel thou shalt undertake wars; peace must be bought and redeemed though it be with loss; as Hezechiah would rather give his treasure to Sennicherib, then wage war with him. All things 3. Kings 18 and always must be tried, before we come to handy 3. Kings 18. 1. Off. blows: which counsel the wise Roman orator giveth: all things are first to be tempted before we contend by force and weapons: and the way to decide matters must first be sought out: before we try the strength of wars. Wherefore as surgeons try always before they cut or fear of a man's member: which they do at last, lest it breed to further danger: so may not wars be undertaken, but when other means have been sought, and there is imminent peril and danger ready to ensue: thus by wars, in certain cases to resist is not unlawful. And these things in general, as they may stop the mouths of the anabaptists, so are their reasons in particular answered by Peter Martyr, upon Genes. fol. 56. upon 1. Samuel, fol. 190. And by Caluin against them in his little work so titled: against the Anabaptists, fol. 56. as the book is in Octavo. Finally, it may here be inquireth, whether righteous men may not resist the rage, violence, and force of men by aid of law. I answer, they may: Paul withstood the rage of his Act. 24. false accusers and enemies by defence in law before Festus the governor; from whose corrupt judgement, he challenging the benefit of the la, appealed to the judgement Act. 25. seat of Cesar the Emperor of the Romans. Saint Augustine commended Maximinus the Bishop, for that Epist. 50. Boniface. he withstood the rage of the cruel Donatists by the aid of the law, and appealing to the magistrate, which had he not done saith he, his patience had not deserved commendation, but his negligence had deserved worthy reproof. Neither doth Paul find fault with the Corinthians for going to law; but that they went to law under unbelieving 1. Cor. 6. judges; and that for trifles, or else thereby to oppress one another. So that neither this resistance is against righteousness and justice: neither here forbidden when S. james saith, that profane rich men slay the righteous, and he doth not resist them. And these are the three evils and great sins for which the Apostle denounceth their destruction against the wicked: their fraudulent detaining their labourer's wages: their sensuality of life, and their cruelty: and thus is the first member, with the true particular branches thereof, ended. Now let us pray: O eternal and most mighty God, the only righteous judge of all the world, who hatest all oppression, cruelty, and unmercifulness among men, and delightest rather in justice, equity, and unfeigned righteousness: send down thy heavenly spirit into our hearts, power down thy holy Ghost into our minds, that we always careful of upright dealing, true innocency, brotherly charity; may fly all deceitful detaining, all cruel oppression, all wrongful iniurying of our neighbours: and embrace, mercy, pity, compassion towards the poor distressed: that we being always far from withholding the right from others by deceit; from afflicting the brethren through violence; from murdering the righteous by unmercifulness; may thereby avoid the dreadful sentence of endless condemnation against the wicked rich men of the world denounced; and evermore remain in thy loving favour, and be partakers of the inheritance of the Saints in light, through jesus Christ our only Saviour. Amen. james Chap. 5. verses 7. 8. 9 10. 11. Sermon 25. Verse 7 Be patiented therefore brethren, unto the coming of the Lord: behold, the husbandman watcheth for the precious fruit of the earth, and hath long patience for it, until he receive the former, and the later rain. 8 Be ye therefore patiented also, & settle your minds: for the coming of the Lord draweth near. 9 Grudge not, my brethren, one against another, lest ye be condemned: behold the judge standeth before the door. 10 Take, my brethren, the Prophets for an example of suffering adversity, and of long patience: which have spoken unto us in the name of the Lord. 11 Behold, we count them blessed which endure: ye have heard of the patience of job, and have known what end the Lord made. For the Lord is very pitiful and merciful. THese words are an exhortation to patience: 2. Place of the Chapter, Being the second place and part of this Chapter. Which place being resolved into the parts and particulars therein, containeth four special members, Namely. 1. The exhortation to patience. 2. A similitude, whereby patience is taught us: therein are three things. 1. The similitude 2. The application. 3. The reason. 3. The handling of patience, by the contrary, which is grudging▪ 1. The thing. 2. The reason. 4 The reasons why we should be patiented: and they are four. 1. From example of the prophets in general. 2. From the reward of patience. 3. From example of job. 4. From the nature of God, who is merciful, and pitiful. 1 Touching the first, it is the exhortation, which S. james very fitly and conveniently setteth down: for in the former place having entreated of the cruelty, & injuries which by the profane men, and covetous wicked rich persons, the poor suffer: lest therewithal they should be pressed down to the ground: The Apostle, against these, and all other injuries, troubles, and afflictions, incident to this life: comforteth them; exhorting them patiently to bear the cross imposed, and to suffer with quietness, the manifold troubles of this life: earnestly expecting in their minds the coming of the Lord jesus Christ, who shall plentifully avenge their injuries upon the heads of their oppressors: for which cause they ought to be patiented unto the coming of the Lord. This virtue of patience, is a most excellent ornament in the life of a Christian; neither is there any other thing more seemly, or more answerable to the condition of the professors of the Gospel of Christ jesus, then with invincible courage and constancy, to bear and sufferre the manifold afflictions, whereunto we are subject, whensoever the times be; what manner so ever the means be; what kind so ever we suffer in. For which cause, the exhortations in the holy and sacred word of God, thereunto appertaining, are sundry and manifold. Which to pass over, and (as it were) only to give a taste thereof by the way: What saith Saint Paul touching Rom. 1●. this matter? Doth not he exhort the Saints to rejoice in hope; to be patiented in tribulation; to continue in prayer? Who elsewhere setting down the steps and degrees wherein the Saints must tread, if they will walk worthy the calling whereunto they are called, requireth, Ephes. 4. 1. Pet. 4. 12. james 1. 2. revel. 2. 10. Heb. 10. 35. 36. (as the third step to Christian conversation) long suffering, or patience: wherefore he saith; I therefore (as a prisoner in the Lord) exhort you, that you walk worthy the calling whereunto you are called. How? With all humbleness of mind, and meekness; with patience, or long suffering; supporting one another through love, endeavouring to keep the unity of the Spirit in the bond of peace. The holy and blessed Apostle Saint Peter, describing 2. Pet. 1. unto the Saints that golden chain of all excellent virtues, wherewith he would have all the elect of God to be adorned, and beautified, as the most incomparable ornament of their life: maketh patience the fifth link thereof, whereunto in this wise he persuadeth, therefore give all diligence thereunto; join moreover, virtue with faith, and with virtue, knowledge; with knowledge, temperance; with temperance, patience; with patience, godliness; with godliness, brotherly kindness; with brotherly kindness, love. For if these things be in you, and abound, they will make you not to be idle, nor unfruitful in the acknowledging of our Lord and only Saviour jesus Christ. These, and infinite other the like places we have, generally moving us to this excellent and commendable virtue, patience. Particularly the Apostle in this place exhorteth to patience, which is, in bearing and suffering the injuries and cruel oppressions of profane rich men: by whose tyranny and cruel dealing, they were marueylouslie afflicted, which they ought with all patience to bear, looking and waiting for the coming of the Lord jesus Christ, to avenge their causes, and quarrels against the wicked. Our holy and blessed Saviour Christ, in particular exhorteth unto patience: which in the bearing of violence Mat. 5. and injuries of men, consisteth. Resist not evil (saith our saviour Christ) but if one smite thee on the one cheek, offer unto him the other: and if he sue thee at the law, to take away thy coat from thee; let him have thy cloak also: if he constrain thee to go with him a mile, go two. Whereby our Saviour exhorteth the Saints, to prepare themselves always against injuries: and with all patience and quietness of their minds, to bear the oppressions of men, which wrongfully should be offered. Hereunto this Apostle having respect, willeth and exhorteth the Saints, to bear the injuries and cruel oppressions of the wicked, with patience: and with all godly quietness to wait for the coming of jesus Christ. Be ye therefore patiented, saith the Apostle Saint James, until the coming of the Lord. Wherein we are taught, that seeing we must stay ourselves, and settle our hearts, and with patience run the race of afflictions, until the coming of Christ: therefore, both the reward of their patience, and other virtues of the Saints, and also the punishment of their adversaries and oppressors, are reserved till the day of Christ, till his coming in glorious majesty, to judge the quick and the dead, and to give sentence against all men. Wherefore, albeit the Saints of God have some small and little feeling of their future joys, and glory to come: as in the meditating upon heavenly things, in the settled peace and quietness of our consciences with God; Col. 3. Rom. 5. and the like: and the wicked also, even in this life, sometime feel and taste of their extreme calamities to come, Isay. 57 Isay. 66. by the disquietness of their consciences; the continual anguish of their souls; the great vexation of their minds; and the comfortless sorrow of their hearts, which they often suffer: Yet neither the Saints shall have the consummation of their joys: neither the wicked the full measure of their punishments, before the day of judgement, and coming of jesus Christ. Wherefore S. james here exhorteth the Saints to wait for both these till the coming of the Lord. The consideration hereof is comfortable, and the knowledge thereof most profitable to the Saints: wherefore we may note this in particular a little. And first for the glory of the Saints, and their deliverance, it is in perfect measure to be looked for, only at the appearing of jesus Christ in glorious majesty. Our Saviour jesus Christ to that purpose foretelling his Apostles of his coming to judgement, and the signs which Luke 21. Mat. 24. 31. should forerun it, exhorteth them against that day, to lift up their heads, to be of good cheer, and to be comforted, because their redemption approached: then only promising them full deliverance from miseries, and perfect redemption of soul and body. Saint Paul affirmeth to the Romans, that in this life they should be subject to Rom. 8 manifold afflictions and troubles, even as the Lord jesus Christ was: and that here there is no end of affliction to be looked for, but we must wait for that, till the coming of Christ: which with sighing and sorrowing he witnessed they waited for, even the deliverance, and redemption of their bodies. This glorious redemption only is perfected at the coming of the Lord. Paul writing to the church Coloss. 3. of Colossa, avoucheth that our life is hid with Christ: and that when Christ which is our life, shall appear, then shall we also appear with him in glory. What is the glory of the Saints? Is it not to be conformable to the image of Rom. 8. the son, and to be made like unto him? But we come not to that perfect conformity and likeness with Christ, in this mortal life, but in the life to come: therefore the Col. 3. 1. john. 3. glory of the saints, in the day of judgement, in perfect measure, only is revealed. Saint john therefore saith, now are we the sons of God, but yet it is not made manifest what we shallbe: & we know that when he shall appear, we shallbe like un to him, for we shall see him as he is. Thus the glory of God's Saints, in perfect beauty shall not appear before jesus Christ be revealed again from heaven. The holy Apostle and elect vessel of Christ, Saint Paul, looked for his glorious 2. Tim. 4. 1. Pet. 1. 5. 6. 7. 1. Pet. 4. 13. 1. Pet. 5. 4. crown only in the day of Christ his appearing, therefore saith he, I have fought a good fight, I have finished my course: (I have ended my race), I have kept the faith: from hence forth therefore is there laid up for me a crown of righteousness: which the righteous judge shall then give unto me, or in that day: and that day, is the same day, wherein jesus Christ shall appear in glory, to render unto every one according to that he hath done in his body, be it good or evil. Wherefore as fathers lay up for their children, gold, silver, lands, possessions, yet give 2. Cor. 5. them only when they are of age: so God hath laid up eternal treasures for us, but giveth them unto us only, when we are of perfect age in jesus Christ: and that is only in Eph. 4. the life to come. And as the glory of God's Saints is revealed only in the day of Christ's appearing: so also the full measure of the punishment of the wicked, is there unto reserved, that as God suffereth them to fulfil the measure of their iniquity here, so also they should in that day receive the perfect measure of their punishment, whereunto they are said to be reserved. The holy patriarch job, preaching of the eternal torments and punishments of the wicked, job. 21. the wicked saith he is kept to the day of destruction: and they shallbe brought fourth to the day of wrath. Sirach saith that the most highest hateth the wicked, and will repay Eccl●●. 12. vengeance to the ungodly, and keepeth them to the day of horrible punishment. Saint Paul entreating of the impenitent and hard hearted persons, who contemned Rom. 2. the lenity, long sufferance and great patience of God, avoucheth that therefore they treasured and heaped up to themselves, wrath against the day of wrath, and declaration of the just judgement of God, who should reward every man according to his works. The same doctrine did he publish to the comfort of the Saints, and terror 2. Thes. 1. of the wicked, to the Saints of the Church of Thessalonica: affirming that the Lord jesus Christ, showing himself from heaven with his mighty Angels, should in flaming fire render vengeance unto them that know not God, nor obeyed the Gospel of jesus Christ. To whom Saint Peter subscribeth, the Lord, saith he, knoweth 2. Pet. 2. how to deliver his out of temptation: and to reserve the unjust unto the day of judgement to be punished. S. Jude in his Epistle general painting out in flourishing Jude ver. 13. 14. 15. 2 Pet. 2. 4. & 1. 3. c. v. 7. and lively colours the ungodly of his time, and the great impiety whereunto they were given: noting their punishment, which in full and perfect measure should fall upon them and be powered out also in the day of the Lords appearing, affirmeth that they are reserved for the blackness of darkness for ever. Lactantius Lib. 5. cap. 23. thereof therefore sayeth well: Albeit God use both here and in the life to come, to punish the vexations and afflictions of his people: yet doth he will us patiently to look for that day of heavenly judgement, wherein he will either honour, or punish every one for their deserts. Let not sacrilegious persons and souls think, that such shallbe despised and contemned, and left unrevenged, whom they have thus torn, as it were, in pieces: For their reward shall come assuredly upon the ravenous wolves, which have tormented the silly and simple souls which have done no wickedness. Let us only about, and endeavour, that righteousness alone be puni●●●● by men in us: let us give all diligence, that we may deserve from God, both the revenge of our suffering, and the reward also. Thus Lactantius. As the Scriptures alleged speak severally of each: so sometimes jointly of both. For Daniel the Prophet entreating Dan. 12. of the deliverance of the righteous, and the just punishment of the wicked, referreth both unto the day of judgement. Wherefore he saith: Many of them that sleep in the dust shall awake: Many, that is all: some to life: that is the reward of the godly: some to ignomnie and perpetual contempt, as the wicked. Christ teacheth the same in the parable of the tars and the wheat in the Matt. 13. Gospel: by tars he understandeth the wicked: by wheat the godly: and the harvest noteth the day of judgement: whereupon this is concluded: that both the tars (the wicked) shall be cast into the furnace of destruction, and (the wheat) the godly gathered into the barn of God's mercy: and should shine as the Sun in the kingdom of heaven. In another place it is avouched, that both the Matt. 25. 5. john 29. righteous should hear their comfortable & joyful sentence of entering into their kingdom only at the day of judgement: and the wicked the dreadful voice of their final condemnation, to be cast down into hell fire, therein to be punished with the devil and his angels for ever. Finally, S. Paul writeth, that in the day of Christ's coming only, 2. Cor. c. 5. we shall all appear before his tribunal seat, every one to receive according to that which he hath done in his body, be it good, be it evil. So than it appeareth most manifestly, that neither reward is given the Saints, nor punishment rendered the wicked in full and perfect measure, before the day and coming of the Lord jesus: which thing Saint James to persuade us, willeth the afflicted Saints of God to be patient till the coming of the Lord. Before which time, neither Abel, nor Noah, nor Enoch: neither Abraham, Isaac, nor jacob: neither joseph nor job, nor any of the patriarchs: neither Elias, nor Isai: Michai nor jeremy: Daniel nor Amos: neither any of the Prophets. Neither David nor Asa, nor Hezechiah, nor josiah,: neither any one of the Princes: neither Peter nor Paul: john nor james, nor any of the Apostles. Neither Matthew, Luke, Mark, nor john, nor any of the Evangelists: neither Steven, nor Policarpe, nor Ignatius, nor any of the holy martyrs, have received the fullness of their glory, but shall at the day of judgement have the consummation of their blessedness. Neither Cain nor Ishmael, Esau, Saul, nor Pharaoh, Ahab, nor judas, nor Pilate, nor any of the rabble of that wicked rout, have their full punishment: but it is reserved until the coming of the Lord: when, as the souls and bodies of the righteous shall be clad with immortality and glory: so also the bodies and souls of the wicked, shall be cast into eternal torment. Thus Saint james partly to be a comfort to the godly, and partly for a terror to the wicked, exhorteth the Saints to be patient unto the coming of the Lord. 2 The exhortation thus set down, the next and second thing in this discourse of patience, is the similitude, which the Apostle useth to show them how they ought to be patient. And it seemeth to be added to prevent that which the poor afflicted might have objected: we (might they say) have been patient a long while, and waited for deliverance from our oppressions and miseries: yet see we no remedy: we find no end of our troubles: it seemeth that the Lord deferreth his coming to avenge us of the profane rich men, which grievously do afflict us: what shall we now do then? You must (saith James) imitate and follow the wise and skilful husband man, who endureth all weathers: patiently abideth the appointed seasons: is not discouraged by any means: who casting the seed into the ground, thinketh not long for harvest, but waiteth the appointed time thereunto: in the mean time endureth many things patiently. So must you, O my brethren, wait the lords leisure, in paciency of your minds: who hath prefixed and prefined the day of your deliverance from these oppressions of your enemies: until which time you must rest yourselves contented. And this is the sum of the Apostles similitude, wherein there are three things to be noted. 1 The similitude. 2 The application. 3 The reason annexed. 1 The similitude: behold the husband man waiteth for the precious fruits of the earth, and hath long patience for it, until he receive the former and the later 2. Tim. 2. v. 6. rain. The fruits of the earth are here called precious, because they are the means of our nourishment, and the instrument of the preservation of our life. For without corn and grain, our life is not, ne yet can be maintained: and therefore are they in deed precious. This precious fruit the husbandman committeth to the ground, where he leaveth it, and letteth it alone for a season, patiently waiting for the time of the harvest, and hath long patience: for from seed time to harvest, time he waiteth for the increase of his labour: and in the mean time many stormy tempests, many glowmie days, many rainy showers, many alterations of weather, are inflicted. He hath long patience till he receive the former Early and later rain. and the latter rain. The early or former rain, is that rain which falleth immediately after seed time, whereby the grain is beaten into the bowels and bosom of the earth, that there it may be covered, that it may have some root and fastening in the heart of the earth. The latter rain, is that which falleth immediately before harvest, which maketh the corn swell and yield, increase and grow greater and weightier in measure. Both these the husbandman patiently waiteth for. If rain fall not betwixt Michaelmas and Alhalonride, which is the seed time & so after: yet he resteth himself contented. If the Summer be dry and no hope of rain to make the corn swell, flower and yield, yet he will not be discouraged, but waiteth the appointed time with long patience. This he speaketh of the husbandman, not that there is none of them which murmur & are discontent for some there be which are offended at lack: and others are grieved with plenty: so that even among them there is sometime murmuring: but because the greater part of them are in these things patient, and know that they must, will they, nill they, abide the appointed season: therefore he sayeth, the husbandman hath long patience, till he receive the early and later rain. Some refer this former and latter rain, to the land of promise: the land of Canaan: which they report to bring forth twice yearly: In March first, and then again in September. And then they take the former rain, for that which rypeneth the former crop: the latter, for that rain which falleth something before September, whereby the latter harvest is ripened. But it seemeth that the Apostle meaneth generally of all husbandmen, who with patience tarry their appointed times, & so with long looking for, at length receive the increase of their labours. By the early and latter rain, the seasonable times of the year are meant, which Moses promised unto Israel Deut. 28. the people of God, if they would walk in the laws of the Lord, and be obedient unto him. The Lord saith he, shall open unto thee his good treasure, even the heaven to give rain unto the land in due season, and to bless all the works of thy hands. In another place Levit. 26. promising a blessing unto them that keep his commandments, the Lord sayeth in Moses: I will then send you rain in due season, and the land shall yield her increase; and the trees of the field shall give their fruit, and your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time, and you shall eat your bread in plenteousness, and dwell in your land safely. And happily the Prophets in like speeches had like relation and respect. For the Prophet Osee expressing Osee 6. that comfort which the people should have, if they, by their corrections from GOD, would be reclaimed, and return unto him: compareth it to the pleasantness of the morning, and to the sweet rain which falleth in due season: therefore he sayeth: then shall we have knowledge, & endeavour ourselves to know the Lord, his going forth is prepared as the morning, and he shall come unto us as the rain, & as the later rain unto the earth: where the rain, and the later rain signifieth the rain which in due time and season falling, maketh the ground fruitful. And joel also noting unto the people the seasonable joel. 2. weather wherewith God would bless them, & the rain, which God in just and perfect measure would send, upon their repentance, as he was wont unto a people reconciled: saith; be glad than ye children of Zion, and rejoice in the Lord your God: for he hath given you the rain of righteousness, and he will cause to come down for you the rain, even the first rain, and the later rain in the first month. Moses finally, expounding the promise of God, when he promiseth to send rain in due season; and to Deut. 11. bless the works of their hands: saith in the person of God: I will also give rain unto your land in due season, the first rain and the later. The first in the se●de time; the later towards the harvest. And the Apostle alluding to these like promises of God, affirmeth that the husband man hath long patience until he receive the former and the later rain: and this is the similitude of the Apostle: behold the husband man waiteth for the precious seed of the earth, and hath long patience till be receive the former and the later rain. 2. In the similitude the second thing is, the application: be ye therefore patiented also, & settle your minds. As the husband man from seed time to harvest is patiented; and settleth his heart, and then looketh for the fruit of his labour: so must we also settle our hearts, and bear the tediousness of our times, and the hardness of afflictions; steadfastly & constantly looking for the fruit of immortality and glory, in the harvest of the world, and the day of the appearing of jesus Christ. And if the husbandman have long patience for temporal fruits and commodities, not being discouraged, disquieted, discomforted, for tediousness of labour, continuance of time, and length of days, from seed time to harvest: shall not christians looking for immortal fruit of their patience, settle their hearts, so that neither multitude of troubles, nor weight of miseries, nor grievousness of oppressions, nor number of injuries, shallbe able to dawnte and disquiet them? be ye therefore patiented, and settle your hearts saith the Apostle. And in the manifold afflictions of this life, the hearts Man's minds settled in affections. & minds of God's Saints are sundry ways settled. 1. Our hearts are settled in our afflictions, by the sweet promises we have from God of our deliverance; who hath promised to deliver the righteous out of troubles, and such a● put their trust in him. David thereof saith; Many are Psal. 34. the troubles of the righteous, but the Lord delivereth out of all. In another place to like purpose: the salvation Psal. 37. of the righteous is of the Lord, he shallbe their strength in time of trouble. Therefore almighty GOD Psal. 5●. saith to his people: call upon me in the day of thy trouble and I will deliver thee, and thou shalt glorify me. The Prophet exhorting men to settle themselves, to rest Psal. 36. 91. 15. and rely upon God in their miseries, yea in all things: giveth this counsel from the promise of God: commit thy cause or thy way unto the Lord, and trust in him, and he shall bring it to pass. He will bring forth thy righteousness as the light, and thy judgements as the noon day. Thus hath God promised to defend our cause to restore us to our right, and in our miseries to deliver us, therefore ought we thereby to settle our minds. God saith 1. Cor. 10. Paul is faithful; which will not suffer us to be tempted above our strength, but will give the issue with the tentation, that we may bear it. And S. Peter; The Lord knoweth how 2. Pet. 2. to deliver the godly out of tentation. Seeing then we have such sweet promises of deliverance out of troubles, therefore therein ought we to be patiented and to settle our minds upon these promises; that the Lord will deliver us in due time from all afflictions, and finally wash away all tears from our eyes, as the Scripture teacheth. 2. As by the promises of our deliverance our hearts or settled through patience in our oppression: so also ought they to be settled in the experience we have of the power of God in the deliverance of the righteous. If we look to others, or ourselves, we shall find experience & trial of this truth; whereby our hearts ought in all our miseries to be settled. Hath not God delivered Moses and Exod. 14. Israel his people, from the army of Pharaoh, when the red sea was before them; hard & sharp rocks on both sides the enemy at their heels following; so that their state was dangerous? What, did not God deliver David from 1. King. 18 19 20. 21. 23. 24. sundry attempts of Saul, who sought by many ways his utter confusion: for which cause he so often praiseth God for his deliverance, as the book of Psalms therewith is replenished and full? Was not Hezechiah the godly king delivered Psal. 18. 23. 27. 86. 144. 4. Kings 19 mightily by God from the power and army of Sennacherib, into whose jaws God put his bit & bridle, and led him away into his own country, by a rumour of invision that was brought him, and by the destruction of his army by the Angel of God? Did he not deliver the Israelites out of the hands of the Philistines & other their enemies, which often and long time had them in subjection; as the book of judges & of Samuel recordeth? When the Aramites had besieged Samaria, & therefore judges. 1. Samu. 4. Kings 7. the people, Prince and country, in great distress by famine; and peril by reason of the enemy: was it not delivered miraculously by God, who caused the Aramites to hear a noise of horses and charet; wherewith they terrified, fled, and left their provision behind them? Was not jehosaphat by him delivered, both in the battle 3. Kings 22 in Ramoth Gilead, and also from the Moabites, Amorites, and Amalachites which joined battle against him? hath he not delivered infinite other his holy Saints from 2. Chron. 22 their oppressions, afflictions, and troubles they have suffered? if we seek experience in ourselves: which of See Psalm 61. v. 4. 63. v. 7. 91. 4. us is it, whom at one time or another God hath not delivered, either from peril by land or by sea; at home or abroad; either from oppression and injuries of open enemies, or dangers of counterfeit friends: either from grief of mind, of sickness of body: either from spoil of goods, or peril of life by the wicked? Seeing therefore we have this trial and experience of God's help in our oppressions: shall we not therein be patiented and settle our hearts? 3. Neither thus only are our hearts settled in our miseries, but also when we cast our eyes upon the crown of glory which we shall receive; & the glorious hope whereof we shallbe partakers, if we endure with patience; we should settle and quiet our minds in our miseries. Thus Paul exhorting the Romans to settle their hearts, and in their Rom. 8. afflictions, which by the example of Christ they should suffer, comforting them; telleth them that the sufferings of this their mortal and temporal life, are not to be compared to the glory which should be revealed to the sons of God, And in like manner to the Church of Corinth; the 2. Cor. 4. momentany afflictions which are for a season, cause unto us a far more excellent & eternal weight of glory: while we look not to things which are seen, but to things which are not seen: for the things which are seen are temporal, but the things which are not seen are eternal. Our Saviour Heb. 12. Christ settled his hart upon the hope he had of the glorious crown whereof he should be partaker. By whose example S. Paul exhorteth us also, to endure with patience the afflictions of this life, & run with settled minds the race which is set before us looking unto jesus the author and finisher of the faith. Who for the joy that was set before him, endured the cross, and despised the shame, and is set at the right hand of the throne of God. This crown is given the Saints after their miseries here be ended: and they are made partakers of the promises after the troubles of this life are finished: whereunto having an earnest regard; and casting their eyes continually, thereby their hearts and minds are settled: so that these miseries and afflictions are mightily borne of them, under the burden whereof they are not greatly disquieted. As in the Apostles; the holy martyrs, and many other of the chosen Sons of God, is apparent. 4. Finally our hearts in afflictions are settled, when we record and recount often the fearful judgements of God, upon them which have afflicted and cruelly persecuted his Church and Saints in all times. This might easily assuage and mitigate all grief and sorrow of out hearts. Cain for persecuting and murdering Abel; was Gen. 4. punished with a desperate mind all the days of his life; with eternal torment of conscience in the kingdom of satan for ever. Ishmael for persecuting Isaac the seed of Gen. 21. Gal. 4. the promise, was therefore cast out of the house of Abraham, which was the ripe of the church of God. Pharaoh and the Egyptians having a longtime afflicted the people Exod. 14. of God, were therefore finally overthrown in the red sea: and so prince and people; horse and man; perished. The Philistines, Amalachites, Madianites, Babylonians, Assyrians, and others, for like persecution were also punished. Achab king of Israel persecuted the prophets, 3 Kings 22. afflicted the saints of God, and slew them; to whom his bloody wife Jesabell blew the bellows of cruel tyranny: therefore he perished in the battle in Ramoth, Gilead by the Syrians: and the dogs licked his blood in the pool of Samaria: and she was cast down at a window, 4. Kings 9 her brains being dashed out, and her body devoured of dogs. When Antiochus the king of Syria had raised great persecution against the people of God, he himself was grievously punished by God: for not only Maccab. 1. 6. &. 2. 9 etc. his army was greatly wasted of judas Maccabe; but also when he purposed to have made Jerusalem a common sepulchre for the jews, he was strooken with a grievous and incurable disease of his bowels, and scrawling of worms in his body; and such a filthy stink, as that no man could abide it, so that he was forced to wander in the mountains and so ended his days in misery. Haman afflicted Ester 7. Mardocaie, and the people of the jews; for which cause God caused him to fall into the disfavour of Assuerus, who caused him to be hung upon the gallows he had prepared for Mardecay Herod called the great, persecuting our saviour Christ in the infants of Bethlem & the coast thereof, Mat. 2. whom from two years old and under, he caused to be murdered: for the same was strooken with the fearful disease of Antiochus, and after unspeakable torments thereby ended his life most wretchedly: as both josephus joseph. lib. 17 c. 9 Antiquis. 1. lib. c. 8. 9 writeth, and Eusebius recordeth in his Ecclesiastical history. Herod called Antipas, the son of Herod the great, caused john to be beheaded in prison, at the request of Herodias, for that he had said; It was not lawful for him to have his brother Philip's wife: For which thing Herod was punished of God. His father in law Aretas, the king of Arabia, overcame and slew his army, and he fled to Lugden in France, whether his incestuous harlot followed him, where in miserable banishment, he and she both perished. What punishments the cruel jews suffered, for Ioseph. 18. lib. c. 20. Antiq. De bello judaico. persecuting Christ and his Apostles, it is at large in seven books showed by Josephus, who showed the great & miserable war, the Roman Captains Titus and Vespasian had against jerusalem, and the wonderful distress the jews were driven unto thereby, as is apparent: and our Saviour before had threatened. Herod Agrippa, as he imitated Luke 19 Mat. 23. Luke 21. 23. Acts 12. the persecution of his Grandfather Herod the great, so was he punished as he was. For having slain james, and cast Peter into prison, making an oration to the people, for which they gave him the name of God: is this the voice of God, & not of a man: he challenging the same, was strooken by the angel of God: worms scrawled also out of his body, and so he died. Nero the Emperor persecuted Paul and Peter, and the Saints, but he fell by his own hands, and became his own butcher. Domitian the persecuting Emperor, was slain of his Subjects, and buried without honour. Like punishment befell like persecutors. Finally, many who have afflicted private men, have been themselves also grievously afflicted, and punished by God: whose just reward if we did consider, it should cause us in our afflictions to be patiented, and to settle our minds as we are here exhorted, partly therefore by the promises of our deliverance, and partly by the experience and trial of the power of God in that behalf: partly by the hope we have of our glorious reward if we continue patiented: and finally that almighty God doth severely punish the wicked, who have persecuted his Church or any member thereof, in our afflictions our hearts must be quieted and settled, according to the doctrine of the Apostle: be ye therefore patiented also, and settle your hearts. 3 The third and last thing in the similitude, is the 3. Reason. reason annexed: the Saints of God must be patiented and settle their hearts, because the coming of the Lord approacheth. Though the Lord seem to ●a●ie long, yet will he come and not tarry. The prophet Abacuc showing Abacuc 2, that both the enemies of Gods elect shallbe destroyed, and the Saints certainly delivered, so that the issue of both shallbe assuredly at the appointed time, though not always according to our rash, heady, and hasty affection: faith that the vision thereof, that is, of the deliverance of the Saints and the punishment of the wicked, is for an appointed time, but at the last it shall speak and shall not lie, though it tarry, wait: for it shall surely come and not stay. Which Saint Paul applying to the coming of Christ Heb. 10. as a fear full avenger against the wicked, and a plentiful rewarder of the patience of the righteous, therefore telleth the Hebrues that they have need of patience, that after they have done the will of God, they might receive the promises. For yet a little while, and he that shall come, will come, and not tarry. Our Saviour Christ in the holy Revelation speaking of his coming which he Revel. 22. will not prolong, but rather hasten for the elects sake, saith unto his Church, behold I come shortly, blessed ●at. 24, is he that keepeth the words of the prophesy of this book. Seeing therefore the Lords coming to revenge his elect and punish their enemies, is at hand & draweth near: the saints ought not to think the time of their affliction long, but to settle their hearts & endure with patience. Which is the reason of the Apostle in this place, to move unto patience. Which reason, if it might persuade men in the time of the Apostles, to be patiented, and to endure the time of their trial, because the coming of the Lord for their full deliverance, drew near: how much more effectual is it, to move us to endure the time of our trial, seeing the time of Christ's coming is so much shortened? And if the coming of the Lord in the apostles time was nigh, how much more ought every one of us, to prepare ourselves to be in a readiness to enter in with our bridegroom Christ: and look continually for his appearance? For if Saint Paul could truly say of himself, and 1. Cor. 10. the Saints of his time, that they were they upon whom the ends of the world were come: If Saint Peter could 1. Pet. 4. persuade the Church of Christ to be sober, and to watch unto prayer, because then the end of all things was at hand: If Saint john could say truly unto the faithful of 1. Iohn ●. his time; Babes, it is the last hour, and as you have heard that Antichrist should come, even now are there many Antichristes, whereby we know it is the last time: If Saint james here could move the afflicted Saints of God, to acquit themselves patiented, because the day and coming of the Lord approached; how much more truly may we affirm the same, seeing (since their time) so many years are finished, that it cannot be, but that his coming is a● the door, and very nearly approaching? Which careful consideration should make us, both with greater quietness to settle our minds in the days of our affliction, and with greater carefulness to wait and watch day and night for his approaching, and glorious appearing. This day many forget: and not a few think it to be yet for a long time and season to come: wherefore they live in all careless security, and wallow and welter in all iniquity. But that cannot be possibly far off, the signs & tokens whereof, altogether are finished: for whether we Mat. 2●. take that of Christ, that before the end of the world, their charity shall wax cold in men, and their iniquity shall abound, is it not manifest? Was ever less love seen among men, when every one goeth about to eat up, and devour his neighbour? Was ever sin at a higher flow, or in fuller measure, then when pride possesseth all degrees of men; and adultery is counted as no sin; covetousness reputed as nothing; blasphemy and cursed swearing, is in the mouth of every man and child? then when lying is the trade of men's living; deceit and craft common among us; slander and backbiting usual in all men; oppression and usury practised of high and low, noble & worshipful, citizen and gentleman? then when drunkenness and riotousness overfloweth the land; murder and manslaughter is committed, and left unpunished; when treasons and treacheries are every where intended, and all loyalty and Subject like duty trodden under feet in the world? when every man violateth the laws of the realm, and with venomous tongues speak evil of such as excel 2. Pet. 2. jude. 8. in dignity? Or whether we look to earthquakes and rumours of wars, are they not finished? hath not GOD, not long since, shaken the earth; and doth not the flag of defiance stand out almost in every Country? are not our neighbours up in arms round about us; and is there not preparations for wars almost in every land & kingdom? Or whether we cast our eyes upon false Prophets and deceivers: impostors and seducers of the people: is it not clearer than the sun at noon day, that the world swarmeth with such? The sect of the Libertines, and anabaptists revived: Papists, jesuits, Seminaries, and schismatics, multiplied: the foul family of lose and licentious love, increased: diverse gross and newfangled opinions, crept out of the professors themselves, of the glorious gospel: and infinite other like Spirits of errors, Phi●ip. 3. 1. Tim. 4. ●. Tim. 3. whereof S. Paul in sundry places hath foretold and prophesied. Or whether we look to the working of the mystery of iniquity, whereby there shallbe a falling away, and defection from the faith: which begun to work in the Apostles time, worketh now, and so shall continually to the end: is it not apparent, how great a fall there is from the faith? even of the countries where the gospel was first, and most purely preached, how many have revolted, and fallen to barbarous idolatry? jerusalem, Constantinople, Ephesus, Corinth, and innumerable the like places, cities, towns, and countries? how great a part of Revela. 17. Christendom hath left the purity of Christ's religion, and is become drunken with the dregs and dross of Popish superstition, out of the cup of the great whore of Babylon? Where is the Gospel preached sincerely, without mixture of man's vanity, but in England and Scotland, a handful of Christendom? And even among ourselves how many be they, which have brought in damnable 2. Pet. 2. Jud. v. 10. heresies: by whom the way of God is evil spoken of? How many have risen, even as it were, out of the bowels and bosom of the Church, which speak perverse things, to bring Disciples after them: which have all made a defection from the faith? Thus the man of sin, by Act. 20. 2. Thess. 2. whom the defection shallbe made, frist received life in the time of Christ and his Apostles, and shall not utterly die before Christ come in glorious majesty, when he shall destroy him with the breath of his mouth. So that now nothing hindereth in the knowledge of man, wherefore the coming of jesus Christ should not now be at the door, and even present. This coming, in the eternal purpose and council of God, draweth near: in whose power are all things: who ruleth times and seasons at his pleasure: before whom all times are present, to whom a thousand years are as 2. Pet. 3. one day; and one day as a thousand years: So that albeit God do not execute his purpose according to the hastiness of our vain affections, yet are the issues of his judgements certain, and in their appointed times shallbe showed to the confusion of the enemies of the Saints, and the eternal comfort of the church: which drawing near and approaching, the Saints in all their afflictions must be patiented, and settle their hearts, according to the doctrine of this Apostle: be ye therefore patiented, & settle your minds; for the commming of the Lord to judgement draweth near. 3 In this treatise of patience, the third thing is the handling of the place by the contrary; you must be patiented, and not murmur, which is proper to worldlings and wicked men: who in their miseries, afflictions, and troubles, through impatiency, break out into murmuring. In the setting down of this contrary there are two things to be observed. 1 The contrary itself, murmuring. 2 The reason. We must be patiented, and not murmur, for the Lord is at hand to reward us in free mercy, if we be patiented: or to punish us in severe justice, if we murmur in our afflictions. Murmuring is not here generally taken for every grudging and groining, either against God or man: as Murmuring what it is. whereof in other places of Scripture is spoken: but particularly for that murmuring which is against men: therefore saith he; grudge not one against another. This grudging and murmuring, is either when we grieve that wicked rich men should so highly be exalted; should abound in wealth; excel in power: and the poor, yet righteous, and just men: should by poverty, injury, and penury, be pressed down in the world. Or else it is, that muttering, and murmuring, whereby we take it in evil part, that ourselves should be so tossed and tormoiled; & other should be dealt withal more gently: thinking that we bear a greater burden, and heavier cross from God, than we have deserved: and that other men (as yet not touched) have deserved more. Or finally, it is that grudging which is in our afflictions, whereby we are discontent that we should sigh so long under our afflictions, and the wicked which afflict us, should so long scape unpunished: and through impatiency, complain hereof to God. This ought not to be in the Saints of God, who ought to be renowned for their unspeakable patience. Whose bounden duty it is to pray even for their enemies: to wish well to them which have done them injury; to bless them that curse Matt. 1. & 6. 18. Ephes. 4. 1. Pet. ●. them: or forgive and forget offences committed, in all godly moderation to settle their hearts: and to commit their cause to him that judgeth righteously. And if this moderation and equity of our minds, be to be showed towards our enemies, for whose injuries and oppressions we ought not to murmur, or impatiently to complain against them, unto god: how much less ought we then to grudge or murmur one against another? How much less becometh it the Saints to grudge and murmur one against another for the daily offences which are given? For who is he that can live so uprightly, but that in one thing or another, at one time or another, he shall give offence: If every one give some offence unto another: shall we complain to God in the bitterness of our heart: shall we desire revenge from God against them? and shall we not all then perish? for no man liveth without some offence giving. We therefore in these small offences ask judgement from God, and revenge against others: desire the same against ourselves, in as much as we in the like offend our brethren, and so shall we all be condemned. This grudging and muttering proceedeth from impatiency, argueth discontentment of the mind, causeth mutual complaining unto God, and desireth revenge against such as have done us injury. Which thing is far from the excellency and dignity of a Christian. Finally, it bringeth condemnation upon us: who have lost patience: according to the denouncing of the scripture: woe be unto them that have lost patience: thereby falling from duty to men: from charity to the brethren, from obedience to God, from trust in his divine providence, from sincere embracing of the Gospel of Christ, which prescribeth unto us patience, and so we incur just and deserved condemnation: for which cause the holy Apostle in this place doth not only recommend unto the Saints the excellent virtue of patience, but also dissuadeth murmuring, thereunto contrary: grudge not one against a● other, brethren, lest ye be condemned. The reason why we should not murmur one against another, is drawn from the presence of the Lord: who is at hand as a just judge, to avenge us of our enemies, and to crown us for our patience, or punish our murmuring. The Lord our God beholdeth our injuries with open eye, and seethe our oppression by the wicked: he is priest and at hand to rescue and deliver us, as it shall seem best to his divine majesty: he marketh all our behaviour under the cross: let us not therefore be impatient, neither murmur, but therein show all Christian moderation as becometh Saints. The Lord is at hand, the judge standeth before the How God is at hand. door. 1 In that he seethe all the creatures of the world, and beholdeth all the miseries and oppressions of his people. Thus was he at hand and at the doors of the Egyptians, to see and behold the grievous oppression of his people Exod. 3. Israel. Wherefore he protesteth to his servant Moses, I have seen, I have seen the trouble of my people Israel in Egypt, and have heard their cry, because of their taskemasters: and do know their sorrows. For it is the Lord that beholdeth from heaven, all the children of men: Psal. 33. and from the habitation of his dwelling, he considereth them all that dwell on the earth. Thus was he at the doors of Abraham to behold the mocking and persecution of Jsmael Gene. 21. against Isaac: at the doors of Isaac, to hear the intended murder of Esau, against his brother jacob. He was at hand, and at the doors and gates of Laban to behold his oppressing of his nephew jacob. He was at the doors Gene. 27. Daniel. 3. of Nabuchodonosor, to behold the fiery trial of the three children. At the heels, doors and gates of the princes of the provinces of Babylon, to behold and see, hear, and mark the wicked purpose and devise they imagined against Daniel. At the doors of Saules palace to behold Daniel 6. 1. King. 18. 19 etc. the persecution of David. At the doors of the S●cibes, pharisees, high priests, and princes of the jews, marking and viewing their cruelty against his son jesus Christ, and his holy Apostles. At the doors of the persecuting Emperors, to behold their cruelty towards the blessed martyrs. At the doors of all oppressors, extortioners, usurers, covetous persons, iniurers and hurters of their brethren, to see, view mark and behold with open eye, the violence & wickedness of men against his servants. 2 As he is at hand and at the door to see our miseries: so also is he at the door to deliver us from our enemies, rescue us from our oppressors. Moses telleth Israel, Deut. 4●. that there is no God that cometh so near to any people, as the Lord cometh near to them, to help and deliver them from all their dangers. David the princely prophet Psal. 34. subscribeth and consenteth hereunto: the Lord saith he, is near unto them that are of a contrite heart, and will save such as be afflicted in spirit; to deliver them: for though many be the troubles of the righteous, yet is the Lord at hand to deliver them. Therefore saith he in another place, God is our hope & strength: our help in trouble near & Psal. 46. ready to be found. And the Lord himself promiseth his presence to help his Church and defend it against all Isai 27. their oppressions and injuries. I the Lord, saith God, do keep it; that is his Church, I will water it every moment, lest any assault it. I will keep it night and day. Thus is the Lord at hand: thus standeth the judge at the door, evermore, priest and ready, 3 The judge standeth at the door to behold our behaviour under the cross, and to see how we take these afflictions which he suffereth according to his good will, to be laid upon our loins. He is at hand to view whether through impatience we bite the lip, hang down the head, wring the hands, stamp with the foot, stare with the eyes, murmur with our mouths, or any wise fret, fume, or rage against God: or whether in the moderation and quietness of our minds, we in invincible fortitude, manhood, and courage, do bear the oppressions of the wicked, that either he may punish our impatiency, our crown, our constancy, with immortality, and glory. This consideration might teach us carefully therein to behave ourselves. For as the eye of the mistress keepeth the maiden: the eye of the parents the child: the eye of the master his servant, in awe, and in order: even so the presence of the Lord, and his watching and wakeful eye, keepeth us in our afflictions in godly moderation, that therein we break not out into rages through our impatiency. 4 Finally, the Lord is at hand, and the judge at the door, to execute his just judgements upon them that wrongfully afflict his servants: and power out the vessels and vials of his wrath against them that trouble his chosen. So that albeit our persecutors and adversaries for a time rage, & exercise their tyranny upon us, yet they shall not endure and continue always, neither shall they scape scotfree: neither shall they avoid the revenging hand of God, which in it due time shall light upon them in full weight, and press them to powder, in his sore indignation: who suffereth not the rod of the wicked always to be upon the righteous: but by executing vengeance upon their adversaries, giveth peace unto Israel: whereunto he is ready: for as a judge he is at hand to revenge the righteous, and to punish also the wicked and cruel oppressors of his people. This place of Saint james may easily teach us, that the cause of all impatiency, and desire of revenge against our adversaries: and all muttering and murmuring in our afflictions, proceedeth and groweth from this wicked stock, root, head, or fountain: even from the ignorance of the power and presence of God. For were we thoroughly persuaded that God almighty seethe our miseries: is able to deliver us: beholdeth our behaviour under the cross: and will in due time avenge our cause upon our enemies: were we fully assured that we are not left to the rashness and temerity of foolish fortune and blind chance, which things Christians do not acknowledge: neither subject to the wills, pleasures, cruelty, and tyranny of men: but according to the good purpose of our God: who numbereth even every hear of Matt. 10. our heads, so that without his providence, not one of them shall perish: what a step would this make to patience? what quietness would it work in our hearts? what strong consolation and comfort would it cause in our afflictions? how effectually would it remove all murmuring from us? that in all things we should hold fast the exhortation of the Apostle: grudge not one against another, brethren, lest you be condemned: behold the judge standeth before the door. Reasons why we should be patient. 4 The fourth and last thing in this treatise concerning patience, is the rendering of certain reasons, why the Saints of God ought to address them to patience under the cross, and the manifold afflictions of this life: the reasons are four, as hath been noted. 1 From the example of the Prophets which have spoken unto us in the name of the Lord. Which reason may thus be form: that which the holy Prophets of God have suffered, that we by their example ought to suffer in like manner: but the Prophets of God have suffered adversity, and have had patience: we ought therefore to suffer in like manner, and in all our troubles to have patience. To reason from example of other, and thereby to move to patience, is most usual in holy Scripture. Christ Matt. 5. our Saviour, exhorteth his to suffer patiently revilements, persecutions, and all manner of evil, by the example of the holy prophets, whom men in their time Heb. 12. likewise persecuted. The author to the Hebrues reasoneth from the example of our Saviour Christ, whereby he stirreth and moveth the jews to patience: seeing we are compassed about with so great a cloud of witnesses, let us cast away every thing that presseth down, and the sin that hangeth on so fast, and let us run with patience the race which is set before us: looking unto jesus the author and finisher of the faith: who for the joy that was set before him, endured the cross, despised the shame and is set down at the right hand of the throne of God. The Apostle S. Peter also reasoneth from the same 1. Pet. 2. example in sundry places of his first Epistle to the same virtue: but chief when he thus writeth: hereunto are ye called: for Christ also suffered for you, leaving you an example, that you should follow his steps. Who when he was reviled, reviled not again; when he suffered, threatened not, but committed it to him that judgeth righteously: in which place, through the consideration and view of Christ's example, the Apostle moveth Christian servants to abide with patience the heavy yoke of their hard servitude, under infidels and unbelieved masters. And our Apostle S. James persuading the saints and chosen servants of God patiently to endure the cruel persecution and affliction of profane rich men of this world, draweth his first argument and reason from the example of the holy prophets: take saith he, my brethren, the prophets for example of suffering adversity, and of long patience, which have spoken unto us in the name of the Lord. The examples of God's saints in general, who have been subject to manifold afflictions, & therein have quit themselves patiented, are many: And leaving Abel's suffering by Cain his brother: Abraham his patience in the injuries he suffered, by the Egyptians, Philistines & princes of the east: Isaac his patience in respect of the injuries of Ishmael, and the Philistines: Jacob touching the oppressions, attempts, and devices of Esau: Joseph, by the patriarchs his brethren; and infinite the like: the Apostle generally propoundeth unto us, the example of the prophets which have spoken unto men in the name of the Lord. Which thing if we shall particularly unfold: let us begin with Moses, the great Prophet, which spoke in the name of the Lord to Pharaoh and the Egyptians, to Israel and the jewish people, Exod. 5. 6. 16. Nu. 11. 16. the chosen people of God: what vile speeches, reproaches and checks bore he at the hands of Pharaoh: what rebellions, uproars, false accusations suffered he at the hands of the people; who is so blind that seethe not, or so ignorant, which knoweth not? How Elias was persecuted by 3. Kings 18. 19 4. Kings 2. & 9 Achab and jesabel: how Eliseus was mocked of the children; and sought for by the king of Syriah to have been punished: the stories abundantly witness unto all posterity for ever. Isai speaking to the people in the name of the Lord, was sawen in pieces with a saw of wood, as the Hebrews record in their writings. jeremy spoke unto jerem. 5. 20. 42. 44. the Israelites in the name of the Lord, and his word was contemned and lightly regarded as wind, himself smitten by Passhur the priest; his counsel rejected by the people and men of Israel, and he commanded to speak no more unto them in the name of the Lord, and this bore he patiently. What should I speak of Micheas 3. King. 22 Amos 7. 2. Chro. 24. Daniel 6. strooken by Sidkiah the son of Hananie: Amos abused by Amasiah: Zacharie slain by joash the king: Daniel cast into the den of Lions: with what invincible courage & constancy, with what patience & long suffering, they have endured contempt of the people; persecution by the princes, famine & hunger of the land; restraint and imprisonment by false suggestion of the wicked, reproachful taunts and vile speeches, cruel torments & bitter threatenings, bloubie wounds and undeserved death: the holy Scriptures and sacred stories plentifully do teach us. If such men therfote, of such piety and godliness, of such eminency & excellency, of such renown for virtue, so dear & so greatly beloved of God, which have spoken unto men in the name of the Lord, have been partakers of like calamities; have been companions of like sufferings, and therein have showed themselves patiented: shall not we, far inferior unto them in all degrees, be content to suffer with patience, that which they have suffered before us? when than we are subject to the injuries, oppressions, afflictings of men; when we are under the cruelties, persecutions and furiousness of the wicked; let us cast our eyes upon the sufferings of the prophets & their patience: let us hold fast the counsel of this Apostle, that we take the holy Prophets for ensample of suffering adversity & long patience; and by their example learn to address ourselves in all our afflictions thereunto: that we being compassed about with so many examples of the prophets, may without murmuring, and sinister affection, run on with joy the race that is set before us, that finally with them we may possess our souls in patience: whereby the Apostle stirreth us up in this place and first reason. Luk. 21. 2. Another reason is drawn from the acknowledged and confessed reward of patience: we, saith the Apostle, count them happy which endure. If we ourselves make this account, & acknowledge that they are happy which suffer adversity patiently, shall not we endeavour to attain unto that, which our own consciences acknowledge to bring felicity and happiness? That they are blessed which endure, and suffer adversity wrongfully, it hath been sufficiently showed. 1. james. v. 12. Greater reward to virtue none can be given, than felicity & happiness: & hereunto all men tend; hereafter they strive, that they might be happy; though not all a right: this happiness is promised to the patience of God's saints, wherefore we ought to give all diligence, in all our afflictions to behave ourselves patiently, that we may be partakers of this happiness. And so much the more earnestly we ought to strive there after, because the reward is known and confessed of us, and we ourselves count them happy which endure: therefore the full persuasion of this so excellent a reward, aught to stir up out dull affections to the performance of patience. What endurance receiveth this blessed reward, we may easily conjecture, not suffering and enduring for every thing: but when we suffer and endure for the truth sake; for the profession of the gospel; for righteousness, then are men happy: for not the suffering, but the cause maketh martyrdom, as S. Augustine avoucheth to Dulcitius. Neither the enduring, but the cause & quarrel Epist. 61. Dulcitio. wherefore, and wherein men suffer, purchaseth the crown and reward of happiness: wrongfully to suffer at the hands of men: is a thing acceptable unto God: wherefore if either for God's cause and his truth sake, or for no 1. Pet. 2. desert in ourselves, but of the malice and wickedness of wicked men, we suffer wrongfully, and therein endure patiently; we shall receive the crown of glory, even eternal blessedness, and felicity in the kingdom of God. Thus the patriarchs, thus the Prophets, thus the Apostles, thus the holy Martyrs are counted blessed, for they have endured. Thus also such as suffer loss of goods, sickness of body, anguish of mind, slander of name, death of friends, restraint of liberty, oppressions of men, or other cross or affliction whatsoever, if therein they endure patiently, shall also be blessed. If happiness be promised as the reward of our patience; and so accounted with men; what reason of greater force; what persuasion of more weight, what argument of sounder substance may be made, to persuade to patience, than the reward of patience, even eternal happiness? Behold saith james, we count them happy which endure. 3 The third reason is drawn from the example of job. Ye have heard of the patience of job: and you know what end the Lord made. What the sufferings and trials of Job were; what he suffered in his children, in his goods, in his body, by his wife, by his friends, the story teacheth us: and it was wonderful. It had been a great matter to have lost at one time by the Sabeans 500 yoke or oxen, and as many she asses, with the death of his servants: but at the same time and immediately to hear tidings, that fire from heaven had burnt up 7000. sheep, and all his servants & shepherds which kept them, increased his trial mightily, and wonderfully proved his patience. It had been a great cross thus to have been bereft and rob of his riches and substance: but together, to have his children all at one clap to be slain with the fall of their own brother's house, when they were making merry, and so suddenly to be oppressed with stones and timber without all rescue, help, or succour, what a strange trial was this? It had been much thus to have lost both his riches & his children together: but afterward to be strooken with botch and boil from top to toe, that all men abhorred him: what increase of his cross, what weight of his affliction was this? The loss of goods, the death of children, the disease of body was great; but for his own wife, who should have been his comfort, to be his corsie: which should have been a help, to become a hindrance; who should have encouraged him; to prick him on to curse God, that he might die: what sea of sorrow could be greater? and finally to make up the full measure of all affliction; for his dear friends to check him & charge him as an hypocrite: what anguish of mind might hereunto be compared? in one day, of rich to become poor; of wealthy to become destitute: of full, to be empty; of plentiful, to become needy; of a father of many children, in one hour to become childless altogether: of whole, to become fore: of reverenced, to be contemned; to be reproached of his wife, to be slandered of his familiar friends, to be abhorred of all men: what calamity like unto this? one misery to follow at the tail of an other, one affliction to follow another at the heels, as water followeth water in the conduits & water pipes: one Psal 42. trouble to meet another in the neck, that all misery might seem to have been powered out upon one man; was a wonderful trial: yet was he patiented in all these his troubles. Wherefore as the only pattern of rare patience is he proposed unto us in the holy Scriptures of God. Of whom with reverend mention the Apostle speaking, useth his example for a reason to move unto patience: you have heard of the patience of Job, and have known what end the Lord made. But thou wilt say; how may he be thought a worthy example of patience, who showed so many signs of impatiency? he cursed the day of his birth, he wished he had perished in the womb of his mother: and uttered job 3. many such like speeches, whereby it appeared that he was impatient. I answer, that as his trials were wonderful, so had he divers and sundry conflicts in himself: wherein he showed the great weakness and infirmity of nature. Yet after many combattes and conflicts with his own reason, and natural wisdom: after divers strivings and struglinge against his own weakness, and frail affections, in fine and end, he submitted his judgement to God's wisdom: he ranged himself under the good pleasure of the almighty, and became tractable unto his will: So that he carried away (like a most triumphant and victorious Captain) most glorious victory, in all his temptations, and is therefore set down as an example of singular patience, to all posterity for evermore. Whose example we must follow; whose patience we must imitate; whose virtue we must embrace; whereunto we are referred in this place: You have heard of the patience of job; and you have known what end the Lord made. As the patience of job was rare: so the gracious and merciful Lord, gave and made a good end thereof: for he both gave him strength to prevail against all temptations, and blessed him in the end, after his sundry afflictions. Satan tempted him, but did not subdue him; anguish and grief of mind assailed him, but did not suppress him; loss of goods, loss of children, and all that ever the man had: troubled him, but did not overcome him; inhumanity of men, wickedness of wife, soreness of body, pressed him, but did not cast him down; misery and affliction disquieted him, yet therein was he more than conqueror, through the assistance and help of God: who in all things gave him good success and issue: and in the end increased and doubled his wealth; multiplied his children, enlarged his days, and blessed job. 42. him with long life: So that he saw his sons and daughters, to four generations. This was the end which God gave to his patience. By whose example, if we suffer loss of our goods, death of friends, decay of wealth, oppressions of men, injuries, and manifold afflictions which here shallbe offered us: then will the Lord also look down favourably upon us; then will he send happy success, good issue, blessed end, to our afflictions also: even in sorrow, joy; in bonds, freedom; in prison, liberty; in sickness, health; in trouble, comfort; in death, life; and in misery, happiness, and true felicity: let us therefore by his example learn to be patiented. 4 The last reason is drawn from the nature of god, who in punishing us any manner of way, yea even by the oppressions and injuries of the wicked, is therein merciful, howsoever he seem to our corrupt affections, severe, rigorous and hard. Then seeing, even in these our afflictions, his mercy appeareth: therein we ought therefore to be patiented. The princely Prophet David saith; that as a Father pitieth his children, even so hath the Lord compassion on Psal. 103. them that fear him: and as the mercy, & love of natural parents, appeareth no less in their fatherly corrections, then in their fond cockering: so the loving kindness of God, and his mercy, appeareth no less towards us, when for our benefit he punisheth; then when for our comfort he sendeth his manifold blessings upon us. Therefore, the author to the Hebrews, exhorteth men in their corrections & chastisements from God, to show themselves patiented; Heb. 12. My son, despise not the chastisements of the Lord, neither faint when thou art rebuked of him. For whom he loveth, those he chasteneth: and he scourgeth every son whom he receiveth. Albeit then, God for great and just cause, lay affliction upon our loins; though he cause us to pass through Psal. 66. fire and water; though he cause cruel men, by infinite oppressions to ride over our heads, and many ways to afflict us: yet even in the midst of these afflictions, hath he remembrance of his mercy: and therefore never suffereth his to be tempted above their strength, but even in the 1. Cor. 10. temptation giveth he an issue, that we may bear it. Whether (therefore) we be afflicted in ourselves, or in others which are near unto us; whether we suffer loss of goods, or be oppressed by the wicked; whether we be reviled by the bitter teeth of backbiting, or be injuried by the profane wicked men of the world; or whatsoever other calamity we are subject unto; all in God is of mercy: who therein is evermore prone to lenity, kindness, and loving compassion: so that thereby we ought to be patiented. Let us therefore in our afflictions respect the nature of God, who bringeth calamity upon men, not always in rigour, and severity of his judgements: but oftentimes in mercy; thereby to correct enormities in our nature: as the merciful and pitiful Surgeons and Physicians, do many things which are painful to the patiented: thereby to correct and repress corrupt humours, and other infirmities of the body: we acknowledging him in the middle of our afflictions, to be prone unto mercy, might in all things show ourselves patiented: which is the force of the Apostles reason, why in our afflictions we should be patiented; because even therein the Lord is merciful, and inclined to pity; correcting us for our benefit, ready in our afflictions to deliver and rescue us: and to send us a gloririous deliverance out of all our miseries, according to Psal. 50. the unfallible truth of his promise; who willeth us to call upon him in the day of our trouble, and promiseth to deliver us, that we might glorify him. And thus much of the second part and place here set down by the Apostle, of the matter of patience. God for his infinite mercy's sake, grant unto us this most excellent gift of patience: that without fretting, fuming, stamping, staring, grudging, or murmuring against him, in all our troubles we may wholly rest and rely upon his divine pleasure: that after we have suffered a little, he may make us perfect, confirm, strengthen and 'stablish us. To whom be glory, dominion and majesty, now, and for evermore Amen. james Chapter 5. verse 12 Sermon 26. Ver. 12 But before all things, my brethren, swear not, neither by heaven, nor by earth, nor by any other oath: but let your yea be yea, and your nay, nay: lest ye fall into condemnation. 3. Place of the Chapter. NOw cometh the Apostle to the third place in this chapter handled: which is, concerning swearing. Unto which he slideth, & descendeth very orderly: for that in the former treatise, he had exhorted the Saints to patience, and dissuaded all murmuring and impatiency: and commonly most grievous and horrible oaths, with most bitter execrations, grow of our impatiency: Therefore having discoursed thereof, he addeth in the next place, admonition and council touching swearing: willing us to detest all such wickedness, and to accustom our tongues to simple and true speech. Though then the Apostle seem properly to speak of such vain and wicked oaths, as where unto men break oftentimes, through impatiency: yet will I touch this more generally, and hereunder contain all oaths whatsoever are rashly and wickedly made by men. In this 12. verse (containing the third place, concerning swearing) three things are to be noted. Namely: 1. The condemning of the thing, as horrible and detestable sin. 2. The correcting of that evil, what men in stead of wicked swearing should do. 3. The reason why men ought not to swear. 1 Touching the first of these things, thereof thus saith our Apostle; Above all things, my brethren, swear not. Where he condemneth oaths, and swearing. Which place being falsely applied by the Anabaptists, for the condemning of all oaths, and of swearing, it shall not be impertinent to this place, but both profitable and proper, to consider whether all swearing aught utterly to be condemned, or no. And if not: then, what swearing, what oaths the Apostle here reproveth. Which thing, that it may the better appear, let us in brief, and in a word, consider what an oath is, & what it is to swear. An oath, is the affirming or denying of a thing, An oath. with the calling on of the name of God, to witness and avouch the truth of the thing uttered. To swear, is to affirm, or deny a thing, with the calling on of the name of God, for the avouching of the truth of that thing, which with solemn oath we have protested. Or, an oath is an earnest and vehement affirmation, or negation, of a thing lawful and honest, by the name of God, whereby we desire him to be a witness unto the truth: and a revenger and punisher of all such as use deceat & falsehood. This being the definition of an oath: whether is it altogether condemned, or not? The Anabaptists abusing this place, and that of our Saviour Christ; Swear not at all: condemn all oaths as Mat. 5. unlawful in Christians. But the word of God, rightly and truly understood, permitteth Christians in some causes and cases to swear. By which men must not challenge unto themselves liberty of swearing for what they lust, but aught to learn never to swear at all, but so and under such condition as the scriptures teach them: and no other wise. That Christians and the Saints of God may swear Whether Christians may swear. in some cases, and therefore all oaths and swearing not utterly condemned: it may by sundry grounds and arguments be proved. 1 What the moral law of God permitted, that is lawful: for the moral law is perpetual, universal and general, binding all men, comprising all times, containing all things that are lawful. This law permitteh men to swear, this giveth licence to the Saints in some cases and some causes to swear. Moses' in the repeating of the Deut. 6. law from the mouth of God gave this charge to Israel the people of God: thou shalt fear the Lord thy God and serve him, and thou shalt swear by his name. To the like purpose in the same book the prophet giveth the like commandment, thou shalt fear the Lord thy God, Deut. 10. thou shalt cleave unto him, & swear by his name. Thus almighty God maketh the calling upon his name in their lawful oaths, to be a part of his divine service, and permitteth the same unto his people, so that to swear by the law of God is permitted. The holy prophets, the best expounders and interpreters of the law, have therefore taught the people in certain cases to swear: jeremy saith thus to Israel: thou shalt swear, the Lord liveth, in jerimie. 4. truth, in equity, in judgement. The prophet David, the Psal. 63. worthy prince of Israel, protesteth that all they shall be commended, that swear in the name of God their heavenly King. Isay exhorteth and willeth, that who so sweareth Isay. 65. jerimie. 12. on earth, should swear by the true God. The Lord in jeremy his prophet, teaching this not only to be lawful, but laudable and praise worthy in all his servants, and therefore also requireth it as a part of his divine service, and saith: it shallbe, that if they have learned the ways of my people, than they shall swear in my name, the Lord liveth. Thus the law and the Prophets teach, that in certain cases, and in some respects, it is lawful to swear. 2 That whereof we have God himself, the patriarchs, Christ and Saint Paul for our example and warrant, cannot be altogether unlawful▪ But the Lord our God, a most holy God, and most just: the patriarchs the most dear servants of God: jesus Christ the eternal son of the father, and the only true pattern of all perfection: the holy Apostle, the most elect vessel, and most pure servant of jesus Christ have sworn: how then are all oaths unlawful? how is all swearing forbidden? And first touching God: is not he recorded at sundry times to have sworn, and that by himself? When Abraham at God's commandment was ready to have Gene. 2●. offered up his only son in sacrifice to God, the Lord stayed his hand, and said; by myself have I sworn, sayeth the Lord, because thou hast done this thing, and hast not spared thy only son, therefore will I surely bless thee, and will greatly multiply thy seed, as th● stars of heaven, and as the sand which is upon the sea shore, and thy seed shall possess the gates of their enemies. The princely Prophet David, prophesying of the Psal. 110. eternal Kingdom and Priesthood of Christ, bringeth in God, swearing unto him: The Lord swore and will not repent, thou art a Priest for ever after the order of Melchisedech. Who speaking also of the oath of the Lord made unto him, touching his posterity, whereon the Psal. 132. people grounded their prayers, and desired the establishment thereof, sayeth in like manner: the Lord hath sworn in truth to David, and he will not shrink from it, saying, of the fruire of thy body will I set upon thy throne. The Prophet Isai speaking of the deliverance of the Israelites out of their captivity in Babylon by Cyrus, Isai 45. and of the calling of the Gentiles, for the faithful accomplishment of that promise, he bringeth in God himself swearing: I have sworn by myself: the word is gone out of my mouth in righteousness, and shall not return: that every knee shall bow unto me, and every tongue shall swear by my name. The Lord himself willeth the Prophet in his name to make this protestation unto the Ezech. 33. world: Say unto them; as I live (saith the Lord God) I desire not the death of the wicked, but that the wicked turn from his ways and live. Which place Tertullian citing, crieth out: the Lord sweareth, saying; as I live: he Lib. de poenitentia. would that men should believe him, O happy men, for whose cause the Lord sweareth: O most miserable & wretched, if we believe not the Lord when he sweareth. More of the oath of God may be seen. Psal. 95. v. 11. jere. 11. 5. Luke 1. 73. Heb. 6. 13. Deut. 4. v. 21. & 31. From God, to come to the example of the patriarchs. Abraham the great and mighty Patriarch, making a Gen. ●1. league with Abimelech the king of the Philistines, swore unto him, that he for his part would keep that league inviolable. Whose son Isaac the patriarch to like Gene. 26. purpose swore to the same prince and his people. David a Prophet, and a Patriarch, as Peter calleth him, swore to jonathan 1. Kin. 20. 2. Acts 2. when he made a league of friendship with him, and by oath also promised to Saul, that he would not destroy his posterity. Our Saviour Christ his oath in the Gospel was Amen, Amen, Velily, verily, I say unto you: 1. King 24. which not only S. Chrysostome taketh for an oath, but others innumerable of great learning, sound judgement, singular knowledge in the Scriptures of God. Which oath is in many places set down by the Evangelists: as Mat. 5. 18. & 26. v. in john more often: 3. john 3. v. 5. john 24. 25. verses, 14. john. 12. john. 16. 20. Saint Paul drawn on and led by these examples almost in every Epistle sweareth: God is my record, whom I Rom. 1. serve in my spirit, in the Gospel of his son, that without ceasing I make mention of you: saith he to the Church of Rome, then being. In another place: I take God to record 2. Cor. 1. against my own soul, that to spare you, I came not as yet to Corinth. To the Church and Congregation of God Gal. 1: at Galatia he thus breaketh out: the things that I writ unto you, behold, I witness before God, that I lie not. Thus both God, and the patriarchs, Christ, and his Apostle, is our example hereof, so that it cannot be a thing unlawful. Now if they reply: that it was lawful in the time of the law, but not in the time of the Gospel: that may easily be refuted: for our Saviour Christ disannulled no Mat. 5. part of the moral law, but fulfilled it: therefore thereof sayeth he, I came not to break the law, but to fulfil it. And this is a part of the moral law: therefore at Christ's coming, was it not abholished, but standeth in full strength, power, and virtue for ever. Neither can their cavil impeach this doctrine: for that our Saviour the setter forth of the Gospel: and Paul a faithful preacher of the same, and both in the prime of the Gospel, have sworn, wherehence it is apparent, that even under the Gospel, it was lawful for Christians to swear. 3 Lastly, the lawfulness of an oath, even among Christians here-hence appeareth, in that the end of oaths is profitable, and the use necessary among men. For whose use is profitable and good, and whose end is needful and necessary: that must needs be good, profitable and lawful. Such a thing is an oath taken in the fear of God. Some things are done in such secrecy, and so privily, that they cannot be known, or come ro light, but only by an oath: then men are forced to take an oath, and to witness a truth in the name of God: the knowledge whereof is right necessary among men. So in the law, when a man had laid a pawn, or any other thing upon trust to another: and the thing were lost or miscarried under Exod. 22. Num. 5. 19 his hands: if the thief were not found, the receiver should be brought before the judge, and take his oath, whether he had stole it, conveyed it away and embefiled it, or no. Whereof seeing the owner had no witness, he to whom it was committed and had received it, was put to his oath, whether it was gone by his mean and knowledge. Thus had this oath a necessary end and use among the people. When the people of Israel were afflicted by the men of Ai, for the trespass and sin of Achan, in taking the execrable thing from Hiericho: josua 7. this thing being secret and unknown: josua commanding all the tribes to appear: and Achan at the length taken, josua willeth him to swear, and to utter the truth, which he did, and was punishid, and the favour of God again obtained for his people. The author to the Hebrews commending lawful oaths unto Heb. 6. men, affirmeth, that an oath for confirmation among men, is the end of all strife. In every christian common wealth, oaths are for many such causes taken: without which, as many sins would lie secret and unknown, to the great hurt of men: so many duties would be unperformed, were not men thereunto bound by solemn oath, and protestation: the reverend care whereof worketh great good in the Church and common wealth, albeit many most wickedly and ungodly, have and do despise the religion thereof. Seeing then the law itself commendeth it, the example of God, the patriarchs, Christ, and his Apostles confirmeth it: seeing the end is necessary, and the use profitable in the church & common wealths of Christians: what absurdity is it in superstitious Anabaptists, to condemn all oaths, & all swear among men? Oaths then taken only in the name of God for matters weighty, and of importance: righteous, just, and true: to the glory of God, the ending of controversies, the performance of duty, the profit, peace. and quietness of the Church and common wealth: with pure affection to truth, equity and godliness: with hateful minds to falsehood, injuries, wickedness, and oppression: are lawful in the Saints of God, and in true Christians, even under the Gospel of jesus Christ. These things thus premised and set down before, wherehence it appeareth that all oaths are not condemned, neither every manner of swearing forbidden the Saints of God: what manner of swearing doth the Lord in his law; our Saviour in the Gospel; and this Apostle in this place forbidden and condemn? When the Lord in the law said, thou shalt not take Exod. 20. the name of the Lord thy god in vain: it is apparent, that seeing in other places he permitted the Israelits to swear, therefore thereby he forbade not all swearing: but vain swearing, false swearing, lose and licentious, dissolute and disordered swearing. For seeing that swearing by the name of God, is a part of that divine service, which is due unto him, as in holy Scripture is apparent. Exo. 20. v. 7. c. 23. v. 13. Deut. 6. 13. v. cap. 10. ver. 20. Isai. 65. 16. jerem. 4. 2. 5. 7. ver. Isai. 45. 23. c. 48. 1. jere. 23. 7. 8. verses. Psal. 93. 11. v. Therefore would he his people, to take diligent heed and beware that they run not into any superstition, irreligiousness, or impiety by vain and wicked swearing: which evil to prevent, and that the religion of an oath might be inviolable, therefore the Lord in his law commanded that they should not take his name in vain, by rash, vain, wicked, and false swearing, or any other way whatsoever. Our Saviour Christ in the Gospel teacheth his: that they should not swear at all: not forbidding such Matt. 5. oaths as the law of God commendeth: but correcting & controlling the disorderednesse & licentiousness of swearing, which in his time was crept into the manners and mouths of men, in whose time it was in custom to swear by creatures; by heaven; earth; Jerusalem the great City; by the Temple thereof, and such like: as in the Gospel appeareth. Which thing saith Saint Hilary, they did in reproach of God, and to his dishonour: who is then Hillar. 4. upon Matt. highly dishonoured, when his religion or any point thereof is applied unto creatures. This detestable wickedness our Saviour condemneth, willing that his should not swear at all. And worthily doth Christ altogether forbidden that wickedness and vanity of swearing, especially by creatures: for it is plain idolatry, in as much as men make those things their gods, whereby they swear. S. Chrysostom writing upon S. Matthew his gospel, handling Homil. 12. operis imperf. upon Matth. the matter of swearing by creatures, affirmeth truly, that who so sweareth by heaven, yearth, or what thing else so ever: he therein and thereby maketh that his God, whereby he sweareth: and so every one that sweareth by any thing else then by God, thereby maketh himself an idolator: because he apply the religion of an oath to a creature, which is only due unto God the creator, and to no other. S. Hierom expounding that place of Christ, swear not at all, neither by heaven etc. subscribeth hereunto; Upon S. Matth. Men, saith he, swearing by angels, heaven, earth, the elements, worship carnal and corruptible creatures with divine and holy worship. Now to give divine worship to creatures, is idolatry: therefore to swear by any thing then by God, is idolatry. Lactantius reproving Lib. 3. de falsa sapientia. c. 19 the vanity of Socrates the philosopher, whom the ancient heathen held as the wisest among men, among other things he findeth great fault with him for that he swore by a dog and a goose, reputing him for mad, in having a most filthy creature (as a dog is) for his GOD, thereby intimating, that what creature so ever it be, albeit most vile and contemptible, yet we make it our God by swearing by it: as Socrates did a dog and a goose, whereby he swore usually. If then thus to swear, be a thing so wicked, as our Saviour rightwell considered, than no doubt our Saviour had just cause to forbid swearing altogether: yet not meaning all in general, but all vain, idolatrous and wicked swearing, whereunto that time was given. Saint james likewise, not forbidding or condemning all swearing, but that swearing which grew of their impatiency under the cross: & the disorderednes of oaths which was crept into their lives and manners, giveth this exhortation to the Saints: But above all things my brethren, swear not, neither by heaven, neither by earth, neither by any other oath condemning their vain oaths, their oaths by creatures, their needless oaths in their private communication, and so in all things agreeth with our Saviour Christ, who to his disciples saith: I say unto Mat. 5. you swear not at all. If S. james and our Saviour Christ also, forbade men to swear by heaven, earth, or any such creature, or other whatsoever; & will, that rash oaths proceed not out of our mouths: shall we then think it lawful in vain & upon every occasion rashly to swear by him that sitteth upon the Cherubins, which walketh upon the wings of the wind, and rideth upon the heavens as an horse? shall we not swear by the earth, & shall we think it lawful to swear by the most precious price of our redemption, paid by the only death & blood shedding of jesus Christ? shall we not swear, neither by heaven, nor by earth, nor any other oath; & shall we think it lawful to swear by the creator of heaven & earth? shall we think it lawful to pierce the sides, wound the hart, slay the soul, tear & rend the body of jesus Christ by vain swearing? All vain oaths therefore; all swearing by any creature, all swearing in any manner, otherwise then the express word of God alloweth, is condemned. The vanity of our times in this behalf is utterly reproved; whose detestable oaths are: by this light, by the holy sacrament, by God's wounds, by God's hart, by the blood of Christ, by God's side, by the passion of Christ, by his death, by heaven, by the Lord, & a thousand more, which a man is afraid for very horror to name. This utterly condemneth our most disordered & dissolute manner of swearing in every child's mouth most rife and ready: this convinceth the licentiousness of our age, whose common speech and communication is intermingled & interlaced with manifold oaths & horrible blasphemy: this altogether reproveth our false & filthy oaths in our shops, aware houses, in barganings and occupyings: this condemneth the ruffenly swearing of men destitute of knowledge, void of all fear of God: who glory in their blasphemy, and encourage themselves in their wickedness, who have their pleasure and felicity in their disordered and dissolute swearinges, in rapping out oath after oath, to the great dishonour of God and his son jesus Christ. 2. The Apostle then reproving the vain, rash, and wicked swearing of men, teacheth how the fault may be corrected, what remedy against the evil is best to be used. Therefore, saith he, swear not, neither by heaven nor by earth, nor by any other oath; but let your yea be yea, and your nay nay: that is use in all things which are to be affirmed, a plain affirmation; in things to be denied, a flat negation and denial. If a thing be so or so; say so it is: if it be not so; then say it is not so. This is to let our yea be yea, and our nay nay. The like correction of the like vanity & wickedness, Mat. 5. hath our blessed Saviour in the most holy gospel set down unto the saints: who forbidding men all vain, rash, unnecessary swearing, & their usual oaths by heaven, earth, Jerusalem, by their heads & such like: willeth that in steed thereof, all their communication should be yea yea, nay nay: teaching that in our familiar & common speech, in our usual talk & communication, we should not swear at all; but should affirm things to be affirmed, & deny things to be denied in all simplicity of speech, without all oaths whatsoever. And it is to be observed, that as our Saviour repeated & iterated the words twice, yea, yea, nay nay: so our Apostle saith, let your yea be yea, your nay nay: to teach by the geminating, repeating & doubling of the words, how constant we should be in all our talk & communication with the brethren: which constancy and simplicity ought to be in the tongues & talk of all christians: which were it practised of men professing godliness as it should, then should wicked swearing, and horrible blasphemy be easily abandonned, and abolished out of the common speech and talk of Christians. To which simplicity, if exhortations, admonitions, inhibitions, comminations & bitter threatenings out of the sacred word of God cannot persuade; then ought men by force of civil laws, be thereunto compelled. Wherefore it ought to be not the least, nor the last care of Christian princes, to make laws for such as by vain & wicked swearing shall blaspheme the name of the eternal & everliving God. Whereof that noble Prince of most famous memory Henry the eight, the Henry. 8. most victorious K. of England; not ignorant; endeavoured to plant simplicity & singleness of speech in men, and to remove all forged swearing: enacted & made a la, that to the use of the poor, every Duke for every oath sworn, should pay 40. shillings; every Lord for every oath twenty: every Knight ten shillings: a gentleman forty pence, for every oath swearing. Maximilian the Emperor careful in Maximilian this point of the glory of God, that it by vain swearing might not be dishonoured, decreed, that who so was deprehended for a vain swearer, should pay 13. shillings & four pence; which money who so refused to pay, & repent not of the wickedness, should lose his head. Lodovike Lodovike. a king of France, ordained, that all common and vain swearers, should have their lips seared with an hot burning iron: which he caused to be executed openly in the city of Paris. And Philip another of their kings, made a Philip. law, that who soever he were, poor or rich, high or low, base borne or noble, in what place soever it were, though in a common tavern at the wine: when, & where wisemen oftentimes overshoot themselves, if he blasphemed God's name by vain swearing, he should strait way be drowned. Justinian the Emperor made a law, & gave in commission justinian. & commandment to the governor of the famous city of Constantinople, that he should put to death the blasphemer, lest that god himself should punish & plague both the city and the whole realm, for leaving so great wickedness unpunished. Would God some Henry or Henry his seed, some Maximilian, some Lodovick, or Philip, some Justinian were stirred up in every christian commonwealth & kingdom: that laws might not only be made but severely executed against the disorderednes of all states & degrees of men for swearing; that neither king nor Cesar; prince nor people; duke nor earl, lord nor knight; gentleman nor yeoman; page nor peasand; man nor woman; young nor old; one nor another, might be found guilty of blasphemous, vain, and wicked swearing: but rather that all degrees and states of men, and whosoever professeth godliness, might either by this correction of the Apostle; Let your yea be yea, and your nay, nay: or else by severity of the Civil and positive laws, there hence be restrained: hereof the Apostle according to the example of our Saviour Christ, most careful, correcteth the vanity and wicked disorderednesse of their swearing; and saith, Let your yea be yea, and your nay nay. 3. Why men should thus correct and reform their The reason of not swearing. blasphemous oaths, the reason followeth; lest they fall into condemnation. Great danger hangeth over the heads of vain swearers, & the wrath of God is over them to destroy them. This did almighty God threaten in his law, when Exod. 20. he would that men should not take his holy name in vain, for if they did, they should not be counted guiltless; but should be under that bitter curse of condemnation pronounced Deut. 27. by the mouth of God's holy prophet: Cursed is every one that continueth & abideth not in all the words of the law of God to do them. In sign of God's high displeasure Levit. 24. against so grievous wickedness, almighty God commanded that the blasphemer should be put to death: whether he were stranger or borne in the land, he should die the death if he blasphemed the name of God. To which sin as due punishment is threatened, not the death only of the body, which in the wicked is the entrance to endless condemnation, but of the soul for ever, without our unfeigned Zach. 5. repentance therefore, in this present world. This eternal condennation against wicked & vain swearers, the prophet of God in his revelation foretelleth: who from heaven saw a book 20. cubits long, and 10. cubits broad, wherein was nothing but plagues, calamities, curses, & miseries, threatened against the these & vain swearer. Whereunto Sirach Ecclus. 23. having regard, protesteth unto men, that the plague of God hangeth over their houses for ever, which are given to blasphemy, and delight in swearing. And albeit we do not always see the execution of God's just judgements against such persons: yet is it most sure that thereby they fall into condemnation, and incur the just displeasure of God: for which cause, as sometimes he punisheth here, either in themselves or in their posterity: either in their bodies, or in their minds, so doth he undoubtedly punish in the life to come: such as offend in this point against the law of the highest. This eternal condemnation, and the intolerable wrath and indignation of God for ever, if we will avoid and shun: then must we hold fast this exhortation: that in common talk, in familiar and daily communication and conference, in our civil dealings among men, we swear not at all: but that in all things our yea be yea, and nay be nay, lest we fall into condemnation. If then condemnation be here threatened against vain and wicked swearers; and all men, of all states and degrees; of all sex and kind; men, women, young, old, high, low, rich and poor, herein have corrupted their ways: who daily slay the soul, wound the heart, pierce the sides, rend the body of jesus Christ; and blaspheme the holy name whereby they are called: are not all then under this condemnation? Let as many then as have any fear of God before their eyes, any care of their own salvation, any desire to escape endless condemnation, any remorse of conscience for their sin in this behoof committed, any sparkle of grace, any feeling of the Spirit of God, whereby they are sealed up to the day of redemption: Ephes. 4. repent themselves of this wickedness; correct this grievous sin in their manners; reform, and refrain their lips from all vain swearing and blasphemy; that thereby they fall not into condemnation, but may live for ever. If condemnation be threatened to the vain swearing of men, how much more subject thereunto are they, which give themselves to horrible perjuries, and false swear? Which thing almighty God reserving finally to be punished in eternal torments of hell fire: yet to show how greatly he detesteth this wickedness, even in this life, in some measure he punisheth it. When josua, & Josua 9 the Princes of Israel had made a faithful oath to the Gibeonites, Saul afterward violated it, almighty God in the 2. King: 21. days of David, punished it with three years famine thorough out Israel, till the seven sons of Saul were given to the Gibeonites to be slain. When Mataniah named by Nabuchodonosour Zedichiah had sworn subjection to the 4. Kings. 24. & 25. King, but afterward forswearing himsealfe and rebelling: the Lord punished his perjury by the King of Babylon, who took him prisoner, slew his sons before his eyes, than put out both his eyes, and carried him bound into Babylon, where he was kept in perpetual misery. I need not say that therefore none of the posterity of Edward the fourth came unto the possession of the crown of England, because he solemnly swore at York, to hold himsealfe contented with his own duke doom, and to perform loyal obedience to the King. Duke Elphred conspiring against King Adelstane, for swore himsealfe in his purgation therefore at Rome, wherefore almighty God struck him presently in Saint Peter's church there, and so he died. Earl Godwine having treaterously slain alphred brother to King Edward the third: thereof charged by the King at table at a certain time, the Earl took bread in his hand and swore, desiring that the bread might choke him, if he were there of guilty: which bread he eating, was there with all suddenly choked, that he fell down and died. To be short, one may stand for many, which is notoriously known, that a woman which in the year 1575. for alittle flaxce forswore herself in woodstreate in London, therefore was presently strooken and miserably died with great torture, torments and terror. Infinire like exampls of the just judgements of God in this behalf are exstant, and albeit God do not always, strike all persons in like manner offending, yet that it might appear how greatly he detesteth this wickedness, he giveth men a taste of his anger and wrathful indignation even in this life present, showing thereby how much more sharply they shallbe punished in the world to come. And thought in great patience he beareth with this intolerable sin of men for a long time and season: yet shall they not be unpunished for ever. Truly in this thing therefore saith the poet Tibullus. Though that perjury be at the first covered: yet at length punishment cometh without noise, secretly. And Homer in like manner saith; Albeit God forthwith punish not perjuries, yet doth he at length: whereby most grievous punishments fall on the author, his companion, and children, which hath committed them. Which thing seemeth to have been fulfilled in Philip king of Macedonia his children: whom Pausanias recordeth to have fallen into so many miseries, calamities and troubles, because he violated his oaths, and falsified his promises so often. Wherefore, howsoever either vain swearers, or perjured persons, do here escape the revenging hand of God: yet shall they undoubtedly be subject to eternal condemnation, unless they both leave their wickedness, and speedily repent themselves of their sin, & embrace the council of the Apostle; who correcteth this evil; Let your yea be yea, and your nay nay, lest ye fall into condemnation. This reason drawn from danger, not temporal only, but eternal rather, might be a sufficient stop and stay, to keep our lips from this wickedness: from which refraining we are so far, that we pretend excuses to our vanity. 1 Some therefore say, I am forced to swear, men otherwise will not believe me. Shall man force thee to blaspheme, and shall not God's word draw thee to obedience? shall man make thee to do more in transgressing, than God's word in obeying? Is there any necessity to force thee to do that, which doing, thou fallest into condemnation? yea, is not thy own vanity, thy inconstancy in thy words, thy falsehood in thy promises, thy perjury in thy oaths, thy often swearing not vainly only, but untruly also, cause that no man giveth thee credit? if in all things thy deeds were agreeable to thy words, & thy performances according to thy promises: if thou wert thy words master, and never protestedst but the truth: if thy tongue were given to simplicity, and thy lips not defiled with lies: then should thy word be believed as well, yea, rather better, than thine oath: but because thy words are but wind, and in thy speeches there is no hold: because thy promises are without performance, & in thy saying there is no faith: because in thy tongue there is no trust, and in thy talk there is no truth: therefore thou swearest, yet thou art not believed. The law saith: He that is once presupposed and taken for an evil man, is always so presupposed: and he that is taken once for faithless & untrusty, is always so presupposed. Aristotle (as Laertius writeth, or Demetrius, as other affirm) being asked what Laertius de vitaphilo. profit men gate by their lies, falsehood, and untruths in them, answered; this only, that oftentimes when they tell the truth, yet men will not believe them. The fault therefore redoundeth upon thy own head, that thou art not believed: so far therefore is this pretence from excusing thy swearing, that it rather increaseth thy offence. 2 If we pretend our custom, doth this excuse our sin? Nay, doth not custom of doing evil, aggravate the wickedness? that servant that is accustomed to rob his master, and doth it therefore more commonly, is more punishable than he that hath once done it, & so hath done. The child that by use and custom groweth to be disobedient, deserveth with more severity to be chastened, than he that once offendeth, and so leaveth. Every wickedness how much more commonly it is done, so much more heinous is it. The man more accustomed to adulteries, is the more filthy whoremonger: the wife that hath more usually prostituted herself to others, is the more detestable harlot: the thief that by custom robbeth, deserveth more justly to be hanged: the more usually any evil is committed, the more heinous and horrible is the sin, both before God and man. And shall we think it our lawful excuse? we have got a custom of swearing, & we cannot leave it, therefore we are to be excused. Things therefore that are received by custom, being evil, are so much the worse, how much more customable: and aught with so much greater care to be corrected, how much more we are therewithal enured. 3 Neither can example of the multitude help us, we do but as all other men do: we see such men, & such women swear as deeply as we do. This excuseth not the fact: this delivereth not from punishment. The more men sinned in the sins of the first world, the more was Gen. 6. 7. God's wrath kindled, and the heavier condemnation fell upon them. The more universal and common the sins of Sodom were, the louder they cried to GOD for vengeance. Gen. 19 The more the Israelites were defiled with fornication with the daughters of Moab, the more therefore by the hand of God, pearished. The more the Prophets of Numb. 25. Baal were, the more horrible was their idolatry. The 3. Kings 18. jerem. 44. more resisted the word of the Lord by the hands of jeremy, the greater was the rebellion. The more rose up against Steven the Martyr, the greater was their contempt and wickedness. The Apostles of Christ, Peter, Paul, and Jude, do not diminish the sin, but increase the wickedness of the seducers Acts 7. of men, by their multitude. Let not the multitude of wicked persons; let not the vain example of vile sinners draw us unto this transgression▪ but laying apart all excuse for the vanity and wickedness of out oaths, let us incontinently leave them; lest we running on in our horrible and blasphemous swearing, procure the heavy hand of God against us in this life, by sundry plagues to punish us: and in the life to come, to cast body and soul into that bottomless pit of perdition, and final condemnation, there, for our vain swearing, to be punished for ever. From which torments he deliver us, who was wounded for our transgressions, and broken for our iniquities, chastised and punished for our sins: and through whose only stripes we are healed: even jesus Christ our blessed Saviour, To whom, with the Father, and the holy Ghost, be all praise, dominion, power, and majesty, now and for ever. more. Amen. james Chapter 5. verses 13. 14. 15. 16. 17. 18. Sermon 27. Verse 13 Is any afflicted among you? let him pray: Is any merry? let him sing psalms. 14 Is any sick among you? let him call for the elders of the church: and let them pray for him, and anoint him with oil in the name of the Lord. 15 And the prayer of the faithful shall save the sick: and the Lord shall raise him up, and if he hath committed sins, they shallbe forgiven him. 16 Acknowledge your faults one to another, & pray one for another that you may be healed: for the prayer of a righteous man availeth much, if it be fervent. 17 Elias was a man subject to like passions as we are, and he prayed earnestly, that it might not rain, and it reigned not on the earth for three years, and six months. 18 And again he prayed, and the heavens gave rain, & the earth brought forth her fruit. 4. part of this chapter. IN these words, and the rest to the end of the Chapter, the fourth and last part of this Chapter is contained: namely, touching our behaviour, both in our own infirmities, and in the infirmities of others, what is best therein to be done. In which place two things may be observed. First, what is the best remedy against outward and bodily afflictions and infirmities: Secondly, what is best to be done in the inward infirmities of our brethren, and how we ought therein to behave ourselves. These words concern the first thing, what is the best remedy against bodily and outward infirmities or afflictions, and how therein the Saints should behave themselves. These words therefore show how we should behave ourselves in bodily afflictions & infirmities: which thing the Apostle doth 1 Generally: showing what is the best remedy against all afflictions outward and bodily: namely prayer, which hath place both in sorrow and in joy. 2 Particularly in sickness what ought to be done, & what remedies to seek after. 1 The prayers of the elders with anointing with oil in the name of the Lord. 2 Mutual confession with mutual prayer. Concerning then the remedy against bodily and Remedy against outward afflictions in general. outward molestations and infirmities, the Apostle beginneth with the general: showing what is the best remedy generally against all afflictions of the body and outward: even prayer, which hath place both in sorrow and in mirth and joy: whereof thus sayeth the Apostle: Is any among you afflicted? Let him pray. Is any merry? let him sing. Wherein we are taught what Christians should do, and how to behave themselves in all the changes and chances of this life: whether they taste of the bitter cup of afflictions, or else be partakers of the pleasantness of prosperity: whether they be in woe, or whether they be in wealth: in both which states and conditions of our life, our recourse must be to God: in affliction, by petition: in joy and mirth, by thanks giving, the other part of prayer. So that prayer is profitable, and hath it place both in sorrow and in joy: both in mourning and in mirth, which thing Saint James to insinuate and signify to us, saith: is any man among you afflicted? Let him pray: Is any merry? let him sing. Thus in our afflictions must we pray for comfort and deliverance: in joy and mirth must we sing Psalms of praise and thanksgiving, for his blessings and benefits, unto God. Whereby the corruption and perverseness of our nature is corrected: who in our afflictions, cast down the countenancethang down the head: grind the teeth, and foam at the mouth: in our posperitie and mirth, are forgetful of God the giver of all goodness and graces: are puffed up with pride: and swell in our vain confidence. Deut. 8. Psal. 10. etc. 30. jere. 31. Which our vanity is here corrected, and we taught in affliction to pray, and in joy to be thankful. 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 distress, and trouble whereof the causes are apparent and manifest, against which, patience, from the seventh to the twelft, ver. was set down as a remedy: as that trouble whereof the causes are not known, or apparent so manifestly as the former: and yet we afflicted; whereunto the Apostle setteth down prayer as the best remedy. Is any among you afflicted? let him pray. Are we pinched with poverty? are we distressed with famine? are we pressed with misery? are we compassed about with any calamity? then let us pray: that God will give patience to bear it: send deliverance to be rid out of it: make a way, 1. Cor. 10. and give an issue to escape, whatsoever might be dangerous unto us. Natural and carnally minded men, in whose hearts the spirit of God resteth not, being afflicted, distrust, despair: fret, fume: mutter, and murmur against God, Num. 11. 1 16. as the Israelites in the wilderness did, as Moses recordeth. In their calamities they relent not, they amend not, they reform not themselves, they call not upon God in their hearts, they run not by prayer to the throne of Heb. 4. grace, there to find mercy in the time of need: but they blaspheme God, as the wicked did in the Revelation, upon whom when the Angels had powered out the viols of revel. 16. v. 9 11. 21. God's wrath, then blasphemed they the God of heaven, for their pains and sores they sustained: but repent not of the works which they wickedly had committed. The ungodly being perplexed, afflicted and tormented, curse, ban, stamp, stare, fly to valawfull remedies, wise men, witches, sorcerers, cunning women, enchanters, and such like, for riddance therehence, and for deliverance: they run to the wine tanern●s: fly to strong drink, hunt after lewd company: seek and search for such means for their solace and comfort: they send for instruments of music: they seek for melodious harmonies, they delight in harp, lute, and viol, therehence desiring in their afflictions to be recreated, refreshed, and revived: but the Saints of God, as else where, so out of this present place learn a better profession, to seek for a more sound and safe remedy, even by prayer to have recourse to him, who delivereth our souls from death, our eyes from tears Psalm. 56. &. Psal. and our feet from sliding. Thus are we taught by the spirit of God in the Apostle, when for our afflictions we be heavy in hart, troubled in mind, sad in spirit, to fly to god by prayer: Is any among you afflicted? let him pray. Which is the thing almighty God taught his saints, willing them in their troubles to call upon him, from Psal. 50. whom they shall have deliverance. Call upon me in the day of thy trouble, and I will deliver thee, and thou shalt glorify me. Our blessed Saviour Christ ordained this Matt. 7. as the only mean in all our lacks and wants: wherefore to his he sayeth, ask, and you shall have, seek and you shall find: knock and it shall be opened unto you. It behoveth us therefore according to this admonition of the Apostle, according to the commandment of God, and the precept of his only son our Saviour Christ, in our afflictions to solicit him with uncessant prayer: who knoweth how to deliver his out of temptations, & to reserve the wicked to the day of judgement 2. Pet. 2. to be punished. To him in our necessities and miseries must we have recourse, whose eyes are over the righteous, & his ears open unto their prayers, and so delivereth them out of all their troubles. Psal. 43. Wherefore whensoever any of the saints be afflicted, whensoever they be tried with any temptations: when they feel any peril or danger immenent and at hand: whensoever they are pressed with any misfortune, and cast down by any adversity: their only remedy must be prayer, and thereby to draw near unto God: of whom they must earnestly desire, patience in trouble, constancy in affliction; strength in misery; comfort in distress; deliverance in calamity; riddance out of tribulation, as shall seem best to his divine majesty. Thus did the renowned patriarchs: 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 do: 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 do afflictions mightily stir up the Saints of God to pray: so that they which oftentimes greatly forget God in their flourishing wealth, in their abounding prosperity, in their plentiful condition, in their continued health; in their affliction, adversity, and misery: fly to him by prayer, and seek him with their whole hearts. Which is not the least profit redounding unto the Saints by affliction. For men in prosperity often forgetful of GOD, cold in zeal, slack in prayer, negligent in duty; their loins weakened and pressed with a heavy weight and burden of troubles: and passing through the fire and water of affliction, run speedily by prayer to God for succour, as the Scriptures of God, and examples of the Saints teach us. When the Prophet had denounced calamity and misery against Isai 17. Damascus, and Ephraim, and told the people what affliction should befall them: showing the effect and work which afflictions cause in the Saints especially, even to force us to God, and make us by prayer to humble ourselves unto him, sayeth; At that day shall a man look to his maker, and his eyes shall be to the holy one of Israel. In another place answerable and correspondent is Isai 26. the saying of the same Prophet hereunto: Lord, sayeth the Prophet, in trouble have they visited thee, they powered out their prayers, when thy chastisement was upon them. David himself, a man according to the Psal. 120. mind of GOD, at other times not unmindful of God: yet when he was afflicted by his enemies, was more effectually stirred up to prayer: therefore he sayeth of himself; when I was in trouble, I called upon God, Psal. 81. and he heard me. And rehearsing the story of Israel, who in their welfare were rebellious, and forgetful, but by adversity were drawn unto God through prayer, affirmeth that when God punished them, and any wise afflicted them, than they returned unto him by prayer. And the books of josua, judges, and the first of Samuel, especially, show how effectually their calamities and josua, judges, 1. Samuel. etc. afflictions moved them by prayer to have recourse to God: insomuch as it appeareth, when by their prosperity they were puffed up: yet when they were either smitten with the sword of their enemies, or pinched with penury and want: or distressed with famine: or persecuted by grievous pestilence from God: or any wise by him afflicted, than they by prayer returned unto the Lord. And this experience in our own selves abundantly teacheth us: who in our afflictions, if ever, have our recourse by prayer unto God. This is therefore in all afflictions the best remedy, to fly unto God by prayer, which hath place both in adversity, and in prosperity, both in mourning and in mirth, both in sorrow and in joy, whereof the Apostle in this place assureth us, is any among you afflicted? let him pray. And to teach us that prayer is profitable also in joy: therefore Saint james addeth; is any among you merry? Let him sing. As in our afflictions we must not snoffe, fret, or fume; so in prosperity must we not wax wanton, riotous, forgetful of duty; nor swell, or be puffed up with pride and vain confidence of our flourishing state, which is both uncertain and variable: but we must sing Psalms of praise and thanksgiving unto God, by whose means, and at whose hands, we receive all good things: to him therefore must we offer a sacrifice of praise, even the fruit of our lips confessing his name: lest Heb. 13. we abuse his benefits to his contempt and dishonour; whereof the Apostle admonisheth in this place: is any among you merry? let him sing. Now that the Apostle here saith, is any among you afflicted? let him pray: is any merry? let him sing: here-hence some think that men in affliction may not sing, neither can pray singing: therefore condemn they in us the singing of the lords prayer: because Saint james, say they, willeth if we be afflicted, that then we should pray and not sing: but if we be merry, then to sing: So that the Apostle seemeth to make prayer and singing, opposite and contrary; as if prayer in affliction only, and singing in mirth and prosperity alone, were to be used. To this I may answer in this wise. 1. That James doth not oppose prayer and singing as so contrary, as that no man can pray singing, nor sing praying: for we see in the Psalms of David, which are both songs, and also most earnest prayers, that he song them, and played thereunto with sundry instruments, and yet at once prayed thereby most earnestly to God; & had oftentimes under a sweet sound, a woeful and heavy heart: as when he was persecuted by Saul, who could more earnestly have prayed, than he doth in his fourth Psalm: wherein Psal. 4. he most fervently desireth secure against his enemies? yet was that committed to him that excelled, and was appointed to set the tune and begin the Psalms, and he begun that Psalm upon the instrument called Neginoth, or he song it to a tune so called. Who could or can pray more heartily than David Psal. 51. did, being reproved by Nathan for his adultery and murder? yet was that Psalm to be song and begun by him that was most excellent among them that were appointed to sing the Psalms, and to play upon the instruments: and to this purpose shall you read almost before every Psalm; to him that excelleth, a Psalm of David: that is; a Psalm of David to be song and begon by him that among the rest excelled in music and playing on instruments. In like manner when he was sore vexed by the false reports of Saules flatterers, he made that woeful and lamentable Psal. 120. song; when I was in trouble, I called upon the Lord and he heard me, etc. And it is called a song of degrees; that is in rising and falling: of lifting up the tune, and falling with the voice in singing: and more the like, in that Ptophete may be seen. Wherefore let us know that Psalms and songs are of two sorts: there are some songs and psalms full of lamentable and woeful heaviness, which are sung with heavy and relenting hearts, as many of the psalms of David were: some which are of joy & gladness; they, at our suits in our troubles; suing for pardon of sin; seeking for the wont favour of God; desiring ease and release in misery; praying for riddance out of affliction are used: but these, are our Psalms and songs of praise and thanksgiving, for the benefits and blessings we have received. Saint James, in this place teacheth us, when we are in great distress and extreme anguish of our hearts for our affliction, wherewith we are pressed, so that for the present we cannot but be heavy: to fly to God by prayer, to humble ourselves thereby before him, and of him only to seek succour and safeguard in all our miseries: as the fittest remedy, and most commonly in greatest affliction to be used. Not leaving this as a rule in all afflictions: for in some, and sometimes it is also lawful to power out our hearts in psalms & songs to the Lord: but for as much as in greatest anguish and grief for afflictions, our hearts are so heavy, that our voices are unfit to sing: the Apostle in such would, that then we should pray; is any among you afflicted? let him pray. In like manner, when we are in prosperity, and enjoy the blessings of God at our wills, and in large manner, that therefore our hearts are light and merry, in which case commonly we give ourselves to singing: the Apostle willeth us that when in our mirth we will sing; that then we should sing Psalms and songs of praise, not other songs, vain, light, and wicked, as worldlings do, who in their mirth sing bawdy ballets and sonnets full of filthy ribaldry: not making this a rule which cannot be broken; for it is lawful even in prosperity, in fervent prayer to mourn, to lament, to sigh, to sob before the Lord. So then, as in affliction he forbiddeth not lamentable, woeful and sorrowful singing; so neither in prosperity and wealth, in mitth and rejoicing, interdicteth he, sad, heavy, and groaning prayer: but showeth that where as in great affliction, the wicked either fall into despair, or break out into blasphemy, or seek unlawful means of deliverance: therein the saints should be take themselves to prayer: and when in prosperity, mirth and rejoicing, worldlings sing filthy songs and sonnets; the saints of God disposed to sing, should sing songs of praise and thanksgiving unto God. And so prayer here may be opposed to despair, blasphemy, seeking after evil means: and singing may be opposed to the immodest mirth, the disordered joy, the wanton and filthy rejoicing of the wicked. 2. We may thus answer: that Saint James by prayer here meaneth request or petition; by singing, not the lifting up and falling down of the voice and tune, as is in musical songs; but a plain thanks giving to God. For his benefits and blessings: & so toucheth both the parts of prayer, as by the divines it is distinguished; whereof one is petition, desire, request, for that which is wanting: whereof here Saint james, if any among you be afflicted, let him pray: desire and crave assistance, patience, riddance and deliverance out of his affliction: the other is thanks giving, praising God for his blessings, graces and benefits so fatherly, favourably, and plentifully bestowed upon us: whereof Saint james in these words speaketh, is any man merry and joyous for his prosperity? let him sing: that is, give thanks therefore to God. Now if we take singing in that sense wherein it is commonly taken, for the rising and falling of the tune: for the lifting up and depressing of the voice, and the variety of tunes and measures in our singing; it may here be demanded what singing becometh the saints of God. Touching the matter of their songs, the things they must sing; must be the praises of God, giving thanks What singing is lawful. unto him for his blessings bestowed upon us: which is the matter here by the Apostle mentioned, though sometimes our godly songs may contain some other argument, as the songs & Psalms of David were for sundry purposes, and of manifold matters. Yet here I say, S. james speaketh of singing praises unto God. Concerning the manner how we must sing: though curious and divided music, in our private houses, & for the exercise of our skill, for the attaining to perfection of that art, cannot be condemned: yet in our songs and exercises to GOD, most chiefly in the face of the church, and in the middle of the holy congregation, we must sing in most plain and modest manner, and so as shall serve best for edification; that we have regard, not so much to the sound, as to the sense of that which is song. Singing in the best times and among the most holy men of God, hath had, and now may also have three ends, or opportunities when and wherein it is lawful and laudable to sing. 1. To recreate our heavy and sorrowful hearts with some holy and godly song and Psalm. The princely prophet David oftentimes in the sorrow and heaviness of his heart, song to solace & recreate his sorrowful spirit before God. Christians in like manner, in the anguish of their spirits: the troubles of their hearts, the vexations of their minds, the griefs of their souls, may sing for their godly recreation, songs and Psalms unto God, that thereby they may be lightened, and comforted. 2. Another end, use and occasion of singing, is the testifying of our thankfulness unto God for his immeasurable mercies, bountiful benefits, gracious goodness towards us. Wherein Miriah the sister of Moses, with the damsels Exod. 15. and daughters of Israel, is an example: who after the destruction of Pharaoh and his army in the red sea, to testify their grateful memory, and thankful hearts for so wonderful a deliverance, song as followeth; I will sing unto the Lord, for he hath triumphed gloriously etc. When Barak by the counsel and pricking on of Deborah, had armed the people against Sisera the captain of judges 5. the host of jabin king of Canaan; and had confounded & discomfited his army; and chased him to the tents of jael, who slew him, & so delivered the people from the slavery of jabin, for so unlooked for a victory; for so glorious a conquest, & mighty deliverance: Deborah and Barake in token of their thankfulness song the same day: saying; praise ye the Lord for the avenging of Israel, and for the people that offered themselves so willingly. When little David so victoriously had triumphed over the proud Goliath of 1. King. 18. the Philistines, the daughters of Israel met Saul the king, and David his servant, singing and playing upon their timbrels, viols, and other instruments, and in token of thanks giving: said; Saul hath slain his thousand, and David his ten thousand. David being marvelously preserved from his infinite enemies, and at the length by the mighty power of Psal. 18. God, brought to sit on the throne of Israel: in sign of his thankfulness to God therefore, even at the entering in to his kingdom, he singeth a psalm of praise unto God; I will love thee dearly, o God my strength, the Lord is my rock, and my fortress, and he that delivereth me: my God, and my strength, in him will I trust, my shield, the horn also of my salvation, and my refuge. When almighty God had heard the humble suit 1. Kings 2. of Anna, the mother of Samuel, who being barren, desired that she might have a child: & at her request he had given her Samuel her son: to testify her thankfulness to God for the same, song a song of praise therefore unto GOD. When the Lord had looked to the humility of the blessed Virgin, and made her the vessel of Christ's conception; for that blessing she broke out, and sang; My soul Luke 1. magnifieth the Lord, and my spirit rejoiceth in God my Saviour. Zacharie and Simeon in like manner, the one after the birth of john Baptist his son: the other after he had received Luke 1. 68 Luke 2. 29. Christ into his arms, according to the promise of the holy Angel, song in token of their thanksgiving: the song of the former is Benedictus, Blessed be the Lord God of Israel: the song of Simeon is, Nunc dimittis; Lord now lettest thou thy servant departed 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 benefits & blessings, either of victory against our enemies; or of deliverance out of trouble: or for the fruits of the earth received in due season; or for what thing soever we have mercifully received at his hand, to sing to God, and so be thankful. 3 The third use and end of singing, is to advance thereby the glory of God, to stir up men to zeal to his word, fervency in prayer, and earnestness of performing all laudable service unto him. Whereunto the example of Elizeus may be referred, who at the request of jehosaphat, 4. Kings 3 called for a minstrel, who playing, & singing psalms to God, thereby was stirred up to pray, and prophecy. David provoked himself by all means forward, more earnestly to pray to God, and to praise him for his Psal. 57 mercy: wherefore he saith; Awake my tongue, awake viol and harp: I will awake early. I will praise thee among the people o Lord, & I will sing unto thee among the nations. Thus by all possible means; as by playing upon instruments, and by singing, the Prophet stirreth up himself to the advaunancement of God's glory. And to this end he brought in sundry instruments of music, divine kinds of songs and psalms, variety of tunes and harmonies into the church of God. The old Hebrews took up and set down the ark of God with singing: this was used in the time of the Apostles. Saint Paul saith; I will pray in the Spirit, I will pray with the understanding also: I will sing with the spirit I will sing with the understanding also: whereunto he exhorteth 1. Cor. 14. all the Saints; be filled with the Spirit, speaking unto yourselves in psalms, and hymns, and spiritual songs, Ephes 5. 19 Col. 3. 16 singing, and making melody in your hearts unto God: giving thanks always for all things unto God, even the father, in the name of jesus Christ. This use the believing jews afterward retained: as both Pliny his answer thereof to trajan the Emperor, and Tertullian in his Apologetico abundantly recordeth: Lib. 10. Epist Tertul. apolog. 2. ca who both avouch of them, that they rose up early to sing: songs and psalms 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 Bishop: Whom the other of the west Churches followed: and affirmeth that in Africa it was received: to the end that men might thereby be the more stirred up to zeal to God's word, fervency and earnestness in prayer, & all other laudable services to God. And this was in such moderation, as that the note carried not away, nor lib. 2. retrac. confounded the ditty: neither the sound, the sense of the thing. Whereof Saint Augustine being afraid, desired the use of Athanasius in the Church of Alexandria, who caused his Reader to stand and sing, with so little inflection Lib. 10. confis. 23. of the voice, and so great moderation and modesty, that it was more like the sound of one pronouncing, then singing: and yet singing in that modest manner. Such like singing therefore, whether it be in our private houses; or whether it be in the face of the Congregation, is commendable. And this is the kind of singing in our exercises to God, whether they be private, or public, that may be justified. Saint james requireth in our private gratulations, and thanksgiving for benefits to almighty God, that we should in this wise sing; Is any merry? let him sing. To sing therefore in the modesty and moderation of our affections, in the manifold joys and blessings of this life, in token of our thankful hearts to GOD, for the blessings and benefits from him so plentifully received, is here commended by the Apostle; Is any man merry? let him sing. In the general afflictions therefore of our life; the best remedy is prayer, here by Saint james prescribed: whereof there is use, both in sorrow and in joy; in adversity and prosperity, according to the doctrine here delivered; Is any among you afflicted? let him pray: is any merry, let him sing. Thus are we here taught generally, when we are either moved by affliction, or merry in mind, by occasion of God's blessings, what to do: which is the first part of this treatise. 2 As men in their afflictions generally are here Remedy in particular affliction of Sickness. taught, to commend their causes and cases to GOD by prayer: so in the next & second place, he teacheth us what particularly in sickness we should do: showing to what remedy we must run; to what Physician we must seek to, in our extremity of sickness, a particular affliction: whereof thus saith Saint james; Is any sick among you? Let him send for the Elders of the Church, and let them pray for him, etc. The elders of the Church must be our chief Physicians: Ecclus. 38 9 10. 11. 12 their prayers unto God for us, must be the first remedy we must seek after in our sickness, according to the doctrine of the Apostle. By Elders here are understood the grave, godly, wise and discreet brethren, they chief of the ministery, as most convenient it should be; as unto whom this excellent gift and power was given: with other of the people, as oftentimes just occasion served for them: and so often both together, as was most profitable: such as were able in error to instruct; in grief to comfort; in sorrow to solace, and in sickness to advise the patiented. To them, not to sorcerers, enchanters, witches, wisewomen, or wise men, are we commanded by Saint James in our sickness to fly. To the Saints and Elders of the Church, in the Apostles time, was the gift of healing sickness, and bodily infirmities given, according as our Saviour Christ had promised his Disciples: whom sending forth, Christ encourageth them from the effect their preaching should 〈◊〉 16. take, and from the graces which should be given them, which believed through their preaching; Go ye into all the world, and preach the Gospel to every creature: he that shall believe, and be baptised, shallbe saved: but he that will not believe, shallbe condemned. And these tokens shall follow them which believe; In my name they shall cast out devils, and shall speak with new tongues, and they shall take away serpents, and if they shall drink any deadly thing, it shall not hurt them: they shall lay their hands on the sick, and they shall recover. This gift was therefore promised the faithful, and the brethren, in the second sending forth of the Apostles into the world. Of which gift the Apostles in their first sending out, were partakers. Therefore Saint Mark thereof speaking, saith; They cast out many devils, and anointed many that Mark 6. Mat. 10. 8. were sick, and they were healed. The Apostle S. james speaketh of this matter as it was in his time, wherein the Saints and brethren had the gift of healing. Saint Paul reckoning up the gifts of the holy Ghost, in his time poured out upon the Church, mentioneth there-among, the gift of healing; To one is given the word of wisdom, to 1. Cor. 12. another is given the word of knowledge by the same spirit, to another is given faith by the same spirit, to another the gift of healing, by the same spirit. The sign of this gift of healing, was anointing with oil, in the name of the Lord: therefore Saint james here exhorteth, that the Elders of the Church be sent for: that they pray, that they anoint the sick in the name of the Lord. Whilst then the gift of healing, being but a temporal gift, to continue for a season, was in the church: so long the sign thereof, which was anointing with oil, continued: the gift shortly after the apostles time ceasing, the sign ceased also. Notwithstanding, our adversaries the Papists, by an apish and elvish imitation of the Apostles, contrary to their meaning, retain the sign, the thing ceasing: And albeit healing be taken from the Church, yet do they anoint still, which also they make a Sacrament, and call it extreme unction: which they minister to the sick, not in sign of health and recovery, as the Apostles did: but when there is no hope of life in them, then anoint they men and women, as a goodly remedy and help against sin, satan, death and damnation. Whose erroneous opinion hath no sure foundation, no certain ground, no true establishment in the Scriptures. And for those places which they use, and allege for the same, they help no whit at all. Where they allege out of Mark, that the Apostles did anoint with oil, and so healed, it is true. Let them therence reason, Mark 6. and their reason is absurd. The Apostles anointed such as were thereby healed: therefore we will use to anoint such as are ready to die. What sequence or following is there in this reason? The Apostles did it to such as recovered; they do it to none but such as they give over to death, and have no hope of their life. The Apostles did it in token of health, they do it as a sure aid against satan, sin, death and damnation, holding that who so in that extremity is so anointed, shallbe out of danger of Satan and death. This continued but for a time, and these men would have it to remain as a sacrament for ever. How can it be ground then upon the Evangelists doctrine? The Apostles themselves did not always necessarily use that sign in healing: but sometimes the word and prayer only: sometimes laying on of hands only: sometimes touching Act. 3. v. 6. Act. 9 v. 34. &. 40. Acts 28. 8. Acts 20. 10 Acts 5. 15 only, sometime lying upon, as in the Acts of the holy Apostles in sundry places appeareth. Sometimes the very shadow of the Apostles served, as the shadow of Peter healed many: sometimes things brought from them, and given to the sick, as from Paul were brought unto the sick, kercheifs and hand kercheifs, and deceases were taken from them, and foul spirits departed. So Acts 19 than it was no such sacrament in the days of the Apostles. Neither doth this place any whit help or profit them. For here anointing is a sign of health and recovery, the gift thereof seizing, the sign must cease also, neither meant James, that it should be used as a salve of a surgeon: or as a medicine of the physician, but that in sickness they lifting up their minds to God: and pouring out their prayers to him, might receive that in sign, that as their bodies by that external mean should be healed, so their souls should be clenged, purged, and purified by the holy anointing of the spirit of God, and of jesus Christ. So that the Apostle speaketh not of their sacrament, which thing even Cardinal Caietane their Caietane. own man confesseth in like manner. The Apostle in this place speaketh according as the gift of healing was in force in his time: and binding hereby men thereunto, during the time of the continuance of the same, and not for ever as the papists do. Out of which place we may learn thus much, that as when in the Apostles time the gift of healing was in force, men were willed to send for the Elders of the Church, that they might pray for the sick, and anoint them with oil, that they might recover: So now (the gift being taken away) in our great and extreme sickness, to send for the elders of the Church, the Pastors, the Ministers, the preachers of the word: with the faithful brethren: that by them we may be taught, that the cause of our sickness is our sin: that they may inform us in the doctrine of unfeigned repentance: that they may comfort and counsel us in our extremities: that they may power out prayers unto God for the assistance of his grace, and increase of all needful spiritual virtues in us: and for riddance out of our pains and sickness, as shall seem best to his heavenly wisdom. Which done, we may use all other lawful means of physic, or the like for our recovery, in the fear of God. But now is it quite contrary with most men: for, as if sickness befell men, rather by chance and fortune, then by the providence of God: and by natural causes only, and not as punishments of sin, chastisements of men in this world from the hand of God, or as trials of our patience, and exercises of our faith: in their bodily diseases, they forthwith fly to outward remedies: showing that they have more care of the life of their bodies, then of the salvation of their souls. They post to the Physician: they send in all haste to the apothecary: they run to the Surgeon: they greedily seek after all outward means: but their hearts are not turned to God, who sendeth death, and giveth life: who woundeth and maketh whole: bringeth to grave, and lifteth up again: they search not out the true cause of their sickness which is their sin: But when Physician leaveth, hearing ceaseth, speech faileth, senses are gone, and the party more than half dead: then do most send for the minister, run for the Pastor: seek to the preacher, when he can not profit the sick person. What counsel can now be given? what instruction can now be taken? what comfort can now be ministered? what exhortation can prevail in this extremity? This ought not to be so my brethren: it is not the meaning of the Apostle, whose counsel is rather that in all our bodily diseases, we should fly first to spiritual and ghostly physicians, as appeareth. Wherefore in this place the Apostle willeth, that if any be sick, they should call for the elders of the Church, that they might pray for them, Whose prayers in that behalf of what force they be, the Apostle expresseth: & the prayer of the faithful shall save the sick, and the Lord shall raise him up: and if he have committed sin, it shall be forgiven him. Which place teacheth, that healing in that time was not to be ascribed and assigned to the annoiting with oil: but to the prayers of the Elders flowing from faith: and the prayer of the faith shall save him, saith the Apostle. The prayer of faith, proceeding from a steadfast hope, an undoubted trust, an earnest belief, is therefore of great force. For God is near at hand to hear all such as call Psal. 145. upon him, even such as call upon him faithfully: and our Saviour telleth him which in the Gospel sued for his son possessed with a foul spirit, that all things Matt. 9 are possible to him that believed: and in another place: whatsoever you ask, believe, and you shall obtain it. Of Mark 11. this matter see more. james 1. ver. 6. Prayer is the effectual instrument, and mean to the obtaining of health, which to that effect God would to be used. Therefore when the holy Prophets or blessed Apostles, restored life to the dead, sight to the blind, limbs to the lame, health to the sick, hearing to the deaf, speech to the dumb, or the like: they have used prayer thereunto. Elias the Prophet, restoring the son of the widow of Sareptha being dead, to health, or rather 3. Kings 17. to life itself: stretched himself upon him, and called upon the name of the Lord. And Elizeus his servant and successor, in the place of prophecy, restoring the dead son of the Sunamite to his life again, went into the child, shut the door upon 4. Kings 4. him, prayed and stretched himself upon the child, and he revived When Peter restored Tabytha to life, he kneeled Acts 9 down and prayed, and then turned to the body, and said; Tabytha arise. When Christ raised up Lazarus, he first john 11. prayed: Father, I thank thee, that thou hast heard me: I know thou hearest me always: but because of the people that stand by, I said it, that they may believe that thou sendest me. And in other cures, both our Saviour himself, and the Apostles used prayer. Which is the mean and instrument of healing, here by the Apostle set down: the efficient cause whereof is God himself: therefore he sayeth; And God shall raise him up: and if he hath committed any sin, it shall be forgiven him. Life and death, Ecclus. 11. Deut. 32. 1. King. 2. 6. 16. Wisd. 13. 13. Tob. 2. sickness and health, are in the power of God alone: and not in the hand of mortal man. Men are means, prayers are instruments, but it is God that saveth, yea which healeth. Another effect of prayer is, that through the faithful prayers of the Saints, their sins are forgiven the sick. If, saith Saint james, he hath committed sin, it shall be forgiven him. Where●●●o Saint john condiscendeth: if any man see his brother sin a sin not unto 1. Ihon. 5. death, let him ask, and he shall give him life for them that sin not unto death. As therefore the faithful prayers of God's Saints are not causes, but instruments of obtaining health: so are they also means of obtaining remission of our sins at the hands of God. Matt. 6. Therefore our Saviour in that form of prayer which he would to be used for ourselves, and for our brethren also, willeth that we should pray for forgiveness of sins, not in ourselves only, but in our brethren also. Wherewith Christ moved, prayed for the Luke 23. jews: and Steven for forgiveness 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. Now where the Apostle witnessed: that the sins of the sick should be remitted and forgiven by the prayers of the Elders: it sufficiently refuteth the sharp and rigorous censure of the Novatian heretics, and their horrible blasphemy: who deny pardon of sin to such as any wise sin after their conversion to the Gospel, and the knowledge of the truth. Saint james affirmeth, that if any of the brethren, any of the professed Christians: any of the Church after the profession of God's truth, should commit sin after their conversion, and the Elders prayed for it: it should be forgiven. Solomon confesseth, that the righteous offendeth seven times a day, and is a gain restored. David sinned Pro. 24. after he knew God, and his sins (though notorious and grievous) yet were forgiven, as to him upon his confession and repentance Nathan promised. james our Apostle 2. King. 12. speaking of the professors of the Gospel, confesseth that in many things they all sin. If there were no james 3. remission of sin 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 infirmity: they should restore him in the spirit of meekness: considering themselves, lest they also were tempted? why doth S. john, speaking to those that knew the truth: say; that if any of them sinned, they had an advocate with 1. john 2. the father, who was the propitiation for their sins, even jesus Christ the righteous? Palpaple therefore is this heresy of the Novatians, and refuted: by these and like places of Scripture. Moreover that here the Apostle mentioneth sins in men's sickness, it intimateth and giveth us to understand, Deut. 28. that sins are for the most part, the causes of our sickness and bodily diseases. The Lord threateneth sickness, pestilence, and diseases against such as sinned and transgressed his commandments. God brought upon Egypt, botch, blain, boil, and sore Exod. 9 diseases upon the people for their churlish cruelty towards the Israelites: their shameful contempt of the Prophets: the abusing of the patience of God. Meriah Num. 12. the sister of Moses was strooken with the leprosy, for murmuring against her brother the lords minister. Abimelech and the Philistines, were strooken with diseases in their Gene. 20. secret places, for taking away the wife of Abraham. Gehesie was plagued with the leprosy of Naaman the Assyrian, 4. King 5. for his covetousness and receiving of gifts. David confesseth that God's heavy hand of sickness was upon him for his sin, from top to toe: so that he had Psal. 38. no rest in his bones by reason of his iniquity. 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 Saviour Christ healing him which was diseased eight & thirty john 5. years, willed him to sin no more, lest a worse thing happen unto him: noting thereby, that the cause of his disease was his sin. And no doubt the cause of our new sicknesses whereof we taste every year, is the new sin, which we daily increase: our new adulteries: New sins procure new sicknesses. our new devised pride: our new extortion, covetousness and oppression: our new cruelty, and iniquity, which we multiply continually against the Lord. Which thing Saint Jamee to teach us, telleth us, that if the sick have committed sin, it should be forgiven by prayer: and this is the first remedy against bodily infirmities, both general and particular: as the Apostle hath prescribed. The second remedy in particular affliction, as 2. Remedy. sickness, is mutual confession joined with prayer: so that prayer again is annexed and joined as a remedy, whereby that we might help one another the better, there is required mutual confession, and free conferring one with another, touching offences given. Acknowledge ye your sins one to another, and pray one for another, that ye may be healed. For the prayer of a righteous man availeth much, if it be fervent. Helias etc. In which words these things may be observed. 1 Mutual confession with prayer is required. 2 To what end? to the end we might be healed. 3 The force of the righteous man's prayer. 4 How that force is showed? by example of the prayer of Elias. Concerning mutual confession and conferring one Mutual confession. with another about offences given & done, it is very necessary to the recovery of health in sickness: for God soon heareth such as have put away all malice & hatred out of their hearts, and are at peace and love with their brethren; this is chief done where brotherly we confer one with another, touching offences and trespasses committed; which done we can best help one another with our mutual prayers. As therefore members all of one body ought Rom. 12. 1. Cor. 12. Ephe. 4. to help one another: so Christians being all members of one body, & each of them members of each other, aught by mutual help to assist and aid one another in sickness. Wherefore to this purpose, as in sickness he willed that the Elders of the church should be sent for, and assembled to pray for the sick: so a second remedy and help in sickness is, that the brethren thus assembled, should confer mutually touching offences committed, that mutually confessing, and mutually forgiving, God might the better hear their mutual prayers of love, for those which were sick among them. To which purpose this place serveth: acknowledge your faults one to another: open that which grieveth you, that a remedy may be sought and found out for it, the better. This mutual confession and acknowledging one to another, wherein one of us hath offended another, the sacred word of God, & the holy Scriptures commend unto us. To which end our Saviour Christ exhorteth the Saints, that when they come to offer any gift upon the altar, and Mat. 5. then remember any breach betwixt them and the brethren; there to leave their gift and to go, and be reconciled: which is by ripping up and acknowledging offences. To like purpose the Lord jesus teacheth us, that if our brother offend against us seven times a day, and say it repenteth Luc. 17. me; and confess the offence, that we should forgive: meaning that how often soever our brethren offend us, and acknowledge their faults: we should forgive them: showing that of mutual offences there should be mutual acknowledgement. Saint James in this place, either for mutual comfort which they might receive one of another by acknowledging their faults: or for mutual reconciliation, which in sickness is requisite; exhorteth the saints to acknowledge their faults one to another: which thing is most expedient: for it is not expedient, that such as have given offence, should acknowledge the offence done, thereby to satisfy for the trespass committed, to entertain peace, unity, love, and charity among themselves? to live and love together as brethren? And for as much as we here either not at all, or very hardly live without offence giving unto others, is it not very necessary for the saluing up of all matters, that we mutually confess offences, mutually be reconciled, and mutually forgive one the other? And this acknowledging of our offences and faults, this confession, is of private offences done by one to another: which as at other times is needful, so in our sickness is necessary: that we being in perfect love and peace with all men: may either thereby find release of pain the sooner, or else with more quiet minds sleep in everlasting rest and quietness, when we shallbe dissolved out of these our mortal bodies. This thing, how greatly doth it profit? an evil mind full of wrath and indignation, replenished with envy, burning with mortal hatred, and boiling with desire of revenge: increaseth our pain, prolongeth our grief, continueth our sickness, incenseth almighty God more sharply against us, and hindereth his loving kindness and favour towards us: it is good therefore to put away all malice, wrath, anger, fierceness, hatred, out of our hearts, and to acknowledge our faults one to another. This being the plain meaning of this place, how can our adversaries establish their auricular confession hereupon? this place by the very circumstance of the place itself, doth not make any thing for their purpose. For first here is mention made of confession of faults in sickness at the private houses of men sick and diseased; that the sick person to the standers by might confess wherein he had offended them: and the standers by, wherein they had offended him; and not in the Church; not in health to the priest, not in his ear at Lente. 2. Here he requireth that we confess our sins and faults one to another; and not all to one, wherefore this place bindeth the minister to acknowledge aswell to the people, if in any thing he hath offended them: as the people to the minister, if they have offended him. The priest must aswell confess to the parish, as the parish to the priest by this rule; or else how can they be said to confess one to another? if many confess unto me, and I confess unto none; how may it be said that we have confessed our faults one to another? 3. As we are commanded to confess our faults one to another, so must we pray one for another. But they blush to say, that this appertaineth only to the priest; why should confession then more appertain to the priest, than prayer? Wherefore as the people may pray one for another; and for the priest also: so the priest for the people and for himself also: that so it may be done mutually. 4. In like manner, by this place the people are willed to acknowledge their offences done against the priest, and the priest his against them: and this is mutual prayer and mutual confession. ●. john. 1. Where beside this, they urge Saint john, if we confess our sins he is righteous to forgive us our sins, and to cleanse us from all unrighteousness: it cannot be understood of the priest without horrible blasphemy. He to whom we must confess, is righteous; but no man can be so counted absolutely: therefore it cannot be understood of the priest. Moreover he to whom we must confess, is said to be righteous and faithful to forgive us our sins, and to cleanse us from all unrighteousness: and can any priest forgive sins, and cleanse us from all unrighteousness? Doth it not appertain to God alone to forgive sins? Doth not God challenge that as proper Isai 43. 44 Ps. 31. 52. to himself? Doth not David confess the same, when for the forgiveness of sins, he prayeth only unto God? Did not the jews hold that for a truth, being therefore offended with Christ because he took upon him to Mat. 9 forgive sins? not erring in their opinion, that none could forgive sins but God only: but in this, that they knew not Christ for true God, and therefore able to forgive sins: neither of these places therefore establish their auricular confession. With which doctrine the Scripture is not acquainted: hereof the Prophets have not spoken; neither have joh. 14, & 16. the Apostles heard of it: this did not the holy Ghost teach the church; yet was it promised that it should bring them to all truth, and teach them all things. If the holy Ghost shall teach the church all things, why hath it not taught this one thing? And if it shall lead the Saints into all truth; if this be a truth, why hath it not, and why doth it not lead them thereunto? The Gloss seeing that Distinct. 5. ca de penitent. the spirit of God hath not taught it, denieth it to be taught in the Scripture: therefore referreth it to the traditions of the Elders and of the Church. Wherefore he saith: it is better to say, that this confession is from the tradition of the universal church, then ordained, either by the authority of the new, or old testament. The reverend Fathers have disallowed it as curious and needless. S. Chrysostome thereof saith in this wise; Hom. 31. upon the Hebru. I say not unto thee, that thou come forth and show thyself openly, neither that thou accuse thyself to others; but I would have thee to obey the Prophet saying; reveal thy life unto the Lord. Upon the 51. Psalm thus 2. Homil. upon Psal. 51. saith the same Father: Confess and tell thy sins, that thou mayst blot and put them out: if thou be ashamed to tell them any body, then tell them every day in thy soul. I say not that thou confess them to thy fellow servant, that he may cast thee in the teeth; tell them to God which cureth them. And in another Homily; let the inquisition and enquiring out of thy sin, be in thy heart and thought: Of confess. and repent. this enquiring and judgement, let it be without witness; let God alone see thy confessing, which only doth not upbraid thee with the sins, but forgiveth them. Saint Augustine not abiding that proud presumption Lib. 10. confess. c. 3. of men, sharply inveigheth against them in his confessions: what have I to do saith he, with men, that they should hear my confessions, as if they could heal my sores? a curious kind of men to know the lives of others, and a slothful to correct their own. How know they when they hear of me, of myself, whether I 1. Cor. 2. speak the truth, sith no man knoweth▪ what is done in man, but the spirit of man that is in him? This intolerable arrogancy of men to hear the confessions of other men's sins, Lysander could not abide; wherefore when he asked counsel in Samothracia Lysander. of the Oracle: being willed by the priest and keeper thereof, to tell the greatest sin that ever he committed: asked whether he should do it at his bidding, or at the commandment of the gods. When it was told him, it was the commandment of the gods: he willed the priest to stand a part, and he would tell it the gods, if they did ask him. Thus the very heathen detested this auricular confession of their sins unto others. Wherefore let that be abandoned far from the school of Christ, which the very heathen by reason did not admit, and let it be condemned for ever, as an error or heresy not tolerable, which neither Scripture confirmeth, nor Fathers allow of. Saint James in this place speaketh nothing hereof, but only of confession of offences privately committed, which either for mutual comfort, or for mutual reconciliation, aught to be mutually confessed, as Erasmus & Bede expound it. Unto which confession, mutual prayer is joined: whereof albeit in the 14. & 15. verses he had spoken, yet to show the excellency and necessity thereof, here repeateth it again & requireth it. Which he commendeth from the effect: that all men might see and know, that there is nothing more effectual and forceble to the healing of our bodily diseases, then unfeigned prayer, proceeding from a lively faith, a pure heart, and good conscience to God. Which effect of mutual confession and prayer, is health: acknowledge your faults one to another, and pray one for another, that you may be healed: our minds clear of malice; our hearts of hatred; our affections of envy; our desires of wrath and revenge: our bodies shall the sooner be restored to health by the Lord. Seeing then such an effect followeth mutual prayer, we ought to be counseled by the holy Ghost, and advised by the Apostle to pray one for another; that we may be healed. But of this more hath been spoken upon the 14. and 15. verses before going. Where Saint james exhorteth us to pray one for another, it no whit at all favoureth the opinion of Popish persons, either for their prayers to the dead; or for the dead. To the deceased Saints, herence are we not moved to pray, as to mediators and advocates for us to God. For here the Apostle (as before) desireth the living saints to pray one for another, that they may be healed. The Lord's prayer teacheth, that men alive may pray for men living; therefore therein we pray not for ourselves alone, but for the whole body of the Church. One man may sue to God for another being alive, and we are willed to seek for the prayers of the living Saints, that they may be poured out for us to God. But to sue for the help of the prayers of the souls, and spirits of men and women deceased: neither doth this place, neither any other in the canonical Scriptures of God, teach or persuade us. And as we are not taught to sue to the dead: so neither are we taught to sue for the dead: for the living saints must pray one for another being alive: they are willed to pray for those that are sick, but not dead. David prayed 2. Kings 12. for the child begotten of Bersebah, when it was sick: but assoon as it was dead, he ceased. Abraham prayed for the Gen. 18. Sodomites being alive, but when they were destroyed, we hear no prayer for them. Moses prayed to GOD for the Leuit. transgressing Israelites, but when they were destroyed by the hand of God, he prayed not. Saint Paul prayed for the Rom. 9 & 1● Jews, his brethren according to the flesh: but it is never mentioned that he prayed for any of them deceased. Prayers for the souls in purgatory therefore herence can no wise be gathered. Now that health followeth the prayers of God's saints, we must not take it, that as all they for whom prayer was made, were always healed in the time of the Apostles: even so also now: but that as in that time, it was the ordinary mean, and had his effect in all: even so ought it to be a mean now, and no doubt in sundry it shallbe, and is assuredly very effectual, (though the gift of healing be not as it was in the time of the Apostles;) for GOD will hear the prayers of his servants, and will fulfil their desires: whose ears are open to the suits of the righteous, and will grant their requests, as shall stand best with his heavenly wisdom. This effect oftentimes to follow the prayers of the Saints, it is showed, for that the prayers of the righteous are very forcible, and prevail much, if they be fervent. Of the force of the Saints prayers, see Sermon 2. upon S. james, leaf 19 1. page, etc. Sermon 3. leaf 26. page 1. etc. Sermon 17. upon 4. james, leaf 184. page 1. etc. To which places this also may here be added, that Two things required in prayer, that it may be effectual. to the efficacy of men's prayers, the Apostle requireth two things: One in him that prayeth, the other in the prayer itself. 1 Touching him that prayeth, if he will have his prayer heard, he must be just and righteous: for it is here said; that the prayer of the righteous availeth much. They must be such as fear God, and believe in jesus Christ: such as are careful to serve him in spirit and truth: such as do walk before him in holiness and righteousness of life. These are they, whose prayers avail much. For this cause Saint Paul exhorteth men to pray to God lifting up pure 1. Tim. 2 Psal. 145. Psal. 34. 1. Peter 3 hands unto him. The Princely Prophet David affirmeth that God will fulfil the desires of them that fear him, and hear their cry, and save them. And in another place which is alleged carefully by Saint Peter, the prophet promiseth the present help, and the priest aid of god to our prayers, when we are righteous: the eyes of the Lord are over the righteous, and his ears are open to their prayers. The prayers of the righteous pierce even Ecclus. 35. unto heaven, they reach unto the clouds, they come unto God himself: they ascend to him, and his graces descend unto the righteous. Though then there be infinite distance betwixt heaven and earth, God and man: yet heareth he from his holy hill, the prayers of his righteous servants, poured out unto him. Which jeroboam that wicked king also knew: who having his hand (which he thrust out to have taken the 3. Kings 13 man of God) dried up; he desired the Prophet and man of Exodus. God, to pray that it might be restored. Pharaoh king of Egypt knew that the prayer of Moses and Aaron, the righteous servants of God, prevailed much; wherefore, when the plagues of God fell upon him and his people, than desired he Moses and Aaron to pray for him. This the captains Jerem. 4● and remnant of the people of Israel, after their overthrow & destruction by Nabuchodonozer right well considered, how effectual the prayers of the righteous we are with God, for which cause they besought jeremy, the Lords servant, to pray for them. This thing to teach Abimelech king of Gerar, almighty God told him, that Abraham (whose Gen. 20. wife the king had taken away) was a Prophet, & he should pray for him: who praying, the people and Prince, were healed of their disease, wherewith God (for Sarah) had plagued them. To which purpose, to show of what weight the prayers of God's Saints are with him, he commanded the three friends of job to go and be reconciled unto job, job. 42. whom they had not comforted in affliction as they should have done: and telleth them, that he should pray for them, at whose prayer he would be entreated. All which teacheth, that only their prayers are of force with God for good, who are just and righteous. The prayer (saith Saint james) of the righteous prevaileth much. As in him that prayeth it is required, that he be righteous: so is it required in the prayer of the righteous, that it be also fervent, proceeding from a pure affection, flowing from unfeigned faith, kindled by a burning zeal, influmed with fervent love, continued in great earnestness and constancy: without which our prayers obtain little or nothing at the hands of God; but being earnest, constant, and fervent, they prevail greatly. When Moses continued Exod. 17. fervent in prayer in the battle against the Amalechites, the people of Israel prospered. Our Saviour Christ teacheth by two places in Saint Luke his gospel, that our Prayers must be fervent and constant, by the example of Luke 11. & 18. the man that obtained the borrowing of bread of his friend by his fervency and earnestness in ask, and would not take the denial or repulse, and so through importunity obtained: & of the widow, who soliciting the unjust judge to avenge her cause upon her enemy, obtained her request at length with much a do: through her constancy & continuance in prayer. Whereby our Saviour also teacheth us, that we must continue in prayer and cease not, if we will obtain the petitions of our hearts with God. The woman of Cannon, often rejected, yet still fervently persisting, obtained Mat. 15 and had her request for her daughter, from our saviour jesus Christ. And the Apostle in this place, teacheth that the prayers of the righteous avail much; if they be fervent: Wherefore, as he that prayeth must be righteous, so must his prayer be fervent, earnest, and constant, if he will obtain any thing at the hands of God. Wherence we may learn, that the wicked are out of hope of obtaining for their comfort, the things they pray for: because it is said; that the prayers of the righteous avail much: not the prayers of the wicked: whose prayers being heard of God, tend to their greater and juster condemnation, destruction and punishment. And the prayers also of the righteous are then effectual, when they are fervent. Let all them which hope to receive their petitions at the hands of God, in all things apply themselves to righteousness: let them not be faint hearted, of a wavering mind, cold in ask, easily repelled, soon discouraged in praying: but let them be fervent and constant therein, if they look to be regarded: for our Apostle affirmeth, that the prayer of the righteous availeth much, if it be fervent. And that the prayer of the righteous availeth much, being fervent, the Apostle proveth by the example of Elias; at his prayer the heaven was (as it were) shut up for a time: and again, thereat opened, Whereof thus saith S. james; Elias was a man subject to like passions as we are, and prayed earnestly that it might not rain, and it reigned not on the earth for 3. years and 6. months: & he prayed again, and the heaven gave rain, and the earth brought forth her fruit. This story touching Elias is recorded in the book of 3. Kings 17. & 18. Kings, where it is mentioned, that in the days of Achab & jezabel, there was great and extreme famine & drought upon the land, so that men perished for want of food, cattle died for lack of water in the Country of Samaria. In which distress, Achab and his servant Obadia divided the land, to seek for water for the residue of their cattle and horses, lest they also for want of water should pearish. At what time Obadiah met with Elias, & Elias talked with Ahab, whom he counseled to make haste, and to get home, lest the rain should stay him. After which, rain ensued immediately; in the land. Which story James here citing, faith, that Elias prayed, and it reigned not for 3. years, & 6. months, and he prayed again, and it reigned. In the story there is no mention of his prayer, neither for drought, neither for rain: concerning the drought, this only is said; that Elias told Ahab the king, that there should neither rain nor dew fall, but according to his word, for certain years: yet the Apostle saith he prayed, and it reigned not for 3. years and 6. months. Concerning the rain, he is said to have told this to the king; whom he biddeth to haste, lest the rain did stay him: he is said to have couched upon the ground, & to have put his head and face betwixt his knees, and to have commanded his servant to look to the sea ward: but mention of his prayer is none. But hereby is it manifest, that in both cases he prayed: when he saw the horrible idolatry of the princes and people, and the bloody persecution where unto the Church and saints were subject: for zeal to God's glory, for care over the church, he prayed for famine and drought from the Lord, that thereby they being punished, might remember themselves, repent of the wickedness they had committed, and return unfeignedly unto God. Whose prayer God heard, and brought famine & drought upon the land for three years and six months. And afterwards, either seeing their repentance, or hoping for their amendment, or touched with the extremity whereunto the innocent and silly people were subject, he prayed unto God again, and the Lord heard him, and it rained, and the earth brought fruit. Thus at his prayer the heaven was shut for a time, and opened again, whereby it evidently appearerh, that earnest and fervent prayers of the righteous, are of great force. But least any man should say, Elias in deed was a great prophet, in high fovour with God, therefore it is no marvel that his prayer so greatly prevailed, but far unlike him, are we. He raised the dead, he caused fire to come down from heaven, he therefore might thus prevail, but all are not like him. The Apostle answereth, not with standing his great graces, yet was he a man as we are, and subject unto passions, infirmities, and sins, as other men are: yet God heard him: even so, though we be sinners, yet if we serve God according to the measure of his grace given us, we shallbe accepted when we pray. And if God heard the prayer of one man, so that thereat heaven was shut & opened, how much more will he hear the prayers of the Church, the society of the Saints, & congregation of the faithful: when in assured hope, strong faith, unfeigned love and perfect unity, they call upon him? And thus much touching remedies in bodily diseases and infirmities. Now let us pray, etc. james Chap. 5. verses 19 20. Sermon. 28. Verse 19 Brethren, if any of you have erred from the truth, and some man hath converted him: 20 Let him know, that he which hath converted the sinner from going astray out of his way, shall save a soul from death, and shall cover a multitude of sins. AFter the remedies to bodily diseases set down: generally and particularly: generally in affliction to pray: particularly in sickness to send for the Elders of the Church, that they might pray for the diseased, and anoint them with oil in the name of the Lord, (which in that time was in force, though not now:) and also that they should acknowledge their sins and offences privately committed, one to another, and pray one for another, that they might be healed: The Apostle descendeth to the remedy of inward infirmities and diseases, in the errors of men's Remedy of inward infirmities, as errors. minds, whereof greater care ought to be taken: so that whether they err in manners and conversation, or in faith and opinion touching religion: the Saints and brethren ought to seek by all means their conversion. Which in this place Saint James here commendeth unto us, who therewith endeth and shutteth up his Epistle, as with a most golden sentence, and grave exhortation for the converting of others, and leading them into the way of truth, that they may be saved: than which there is no duty, no deed, no action more precious, pleasant, or pleasing unto God. These two verses containing this argument and matter, have two things to be noted. namely, 1 The counsel, travail, and endeavour to call such as go astray, unto the way of truth. 2 The reward of them, and the benefit, which by reclaiming and calling from error other men, they shall receive, which thus call and convert their brethren. Concerning then this exhortation, touching inward diseases, and infirmities of the mind, it followeth very orderly upon the former. For seeing inward diseases as errors of our minds, either in manners & life, or in opinion and faith, are oftentimes causes of our outward infirmities and diseases of the body: and the Apostle hath before spoken of bodily infirmities: it followeth directly, that he speak some thing touching diseases of the mind and errors, how they also ought to be dealt withal: which thing in the last place, and last words is prescribed. Therein two things observed: thereof the first is, what the Saints ought to do when their brethren err and go astray: they must do their endeavour, and give all diligence to reclaim, convert, and call home such as go out of the way, and err. Double error. Now seeing men err and go astray two ways: either in false opinion concerning faith, or in corruption touching life: in both these must the Saints of God travel for the conversion of such as therein wander: of whose error this is the only remedy, to seek their connersion and drawing into the way of truth. This is a divine labour, this is a holy exercise, this is a heavenly travail, the labour and travail to purchase and get souls, and win them to God's holy truth: whereunto as unto a most needful point of love the holy Scriptures exhort us. Wise Solomon speaketh of this excellent labour of love, when he saith, that the fruit of Prou. 11. the righteous is a tree of life, and he that winneth souls, is wise. To win souls in this place, is to bring them to the knowledge of God, and his holy truth: and as the Apostle speaketh: the converting of a sinner from going astray out of his way. Our blessed Saviour seemeth to Matt. 1●. have aimed and shot, as it were hereat: when in the Gospel he would have the Saints by telling the offending brethren of their private offences committed, and warning them thereof: to endeavour to convert them from their error: which if private admonition could not effect: then they should make two or three acquainted therewith: if that could not prevail, they should tell it unto the Church: leaving no mean or way unattempted for their conversion. Where he speaketh of offences and errors in life and manners. Saint Jude teaching the Saints what Jude v. 22. 23 love they should have of their brethren: and what care should press their hearts for their conversion, willeth that they should have compassion upon some, putting difference: and that they should save other with fear, plucking them out of the fire. Not only teaching men this duty to seek the conversion of the brethren which go astray and wander: but also teaching them how therein they should behave themselves, to make this godly choice therein, that they seek to win some by gentle means, and in merciful compassion: others by terror and godly severity: thus by all possible means must we seek the turning and conversion of our brethren. Did not God intimate that in his law? when he Exod. 23. Deut. 22. 1. &. 4. v. biddeth, that when we see our neighbour's ox, or ass, or beast whatsoever, ready to fall into a ditch and danger, wherein he might perish: then we should hold them from hurt, keep them from perishing, and pluck them out of danger? Hath God care of oxen, and not much more of men? Shall we draw an ox out of the pit wherein he might perish, and shall we not draw our brethren out of their errors, wherehence if they be not reclaimed, they shall be plunged into the bottomless pit of perdition? When God likewise willeth in his law, that if we see our neighbour's beast going astray: we should bring Exod. 23. Deut. 22. 1. & ver. 5. it home to the owner, and not cause it to err: Hath he care over brute beasts, that they should not wander? and would he not much rather that men themselves wandering, should be converted from their errors unto the way of truth? Nature itself teacheth us, that it is a point of humanity to call the wanderer into the way: therefore have the heathen made laws against them, and set down punishments to such as refused to teach and lead the wandering stranger into the right way. Shal● nature teach us care of men's bodies, and shall not grace teach us care of their souls? Shall we bring into the right way him that wandereth in body, and shall we not turn them into the true path which leadeth unto life, which through error wander in their minds? Pro●lides they say, devised certain images or signs, which Statuae Mercurialis. they called Mercurial, having three heads: and caused them for this purpose in places where three ways met, to be erected: that they might, as it were, point and tell, which of the three ways the wandering and weary travailer might take, without error or going astray our of his way. And for this cause I suppose, in Why crosses were sea up in high ways. high ways which meet, in our Country, there have been pillars, Crosses, or images likewise erected, afterward by the vanity of men abused superstitiously. Have the very heathen had care to lead men into the right way from erring and wandering: and shall not christians give all diligence, and employ all pains: to bring their brethren into the right way, lest they wander to their destruction? Shall not Christians hereof be chief careful, being themselves happily informed in the ways of the Lord, and in the sound doctrine of the Gospel, to train up others therein, and to call thereunto such as err & wander? As almighty God giveth not men riches that they alone might use them, to whom they are given: but that others might therehence, receive comfort: so neithet giveth he riches of the mind, as knowledge, learning, wisdom, understanding to men: that they should shut them in the closet of their own hearts: but that Prou. 15. 7. Mat. 25. 27. Mat 24. 25. 1. Pet. 4. 11. like wise and good stewards, they might communicate them to the benefit of others, that they may make many brethren partakers of their joy. Wherefore, when we, through the prosperous and happy mind of God's unmeasurable greatness and riches of mercy, are arrived at the desired haven of knowledge and truth: we should not only courteously, but Christianly endeavour to show such as yet are tossed with the waves of error, what way they may escape the quicke-sandes, the sharp rocks, the dangerous courses and shipwreck itself, and as it were with stretched out hands, be ready to receive, them lest they perish: and so by all means to labour their conversion. This Apostle hath exhorted Christians in the former treatise, by prayer, confession of faults, & the like, to seek to drive away the diseases of the bodies of their brethren: how much more care should we have of driving away the diseases of their minds? Wherefore, if we see any man or woman, brother or sister, carried either with vain opinions into falsehood, or with wicked life into corruption: and so either err in the one, or in the other: we ought not bitterly to upbraid them, nor sharply to rebuke them always: neither reproachfully to check them, nor utterly to neglect them: but rather by all meekness and gentle demeanour to reclaim and convert them, that they may come to the knowledge of the truth, and so be saved. But if we suffer and let them alone, either in the falsehood of their opinions, or in the corruption of their lives, therein to stand or fall, live or die, sink or swim: we show ourselves careless, and of a dull spirit: hardened in heart: not mollified nor softened with Christian charity, to be touched with the errors of our brethren. It is the duty then of every one that is strong, to reach the hand to the feeble and weak brethren to convert them: of them that are wise, learned, and of understanding, to offer their help to the ignorant, to bring them to knowledge: of them that are already anointed with the oil of gladness above their fellows, to give Psal. 45. all diligence to win many unto jesus Christ, that they may make many brethren partakers of their joy: that 1. Cor. 9 they may hold fast the exhortation of the Apostle, and study to convert sinners from going astray out of their way. And the Saints of God seek the conversion of sinners from their evil ways, by sundry means. How men seek to turn their brethren from error. 1. By instructing them which are ignorant and in error, that they may thereby come to the knowledge of the truth: 〈◊〉 hereby are men turned away from their errors and evil ways: as the wiseman Solomon affirmeth; The instruction of a wiseman (saith he) is as a well spring Prou. 13. of life, to turn away from the snares of death: by telling and teaching our brethren what is religion, what is superstition; what is right, and what is wrong: what is good, what is evil: that the one may be embraced, the other refused; we seek to convert our brethren from going astray out of their way. 2. We seek the converting of our brethren out of their errors, when we brotherly reprove them of the wickedness they have committed, that thereby they seeing their own errors & iniquities: may thereof repent, and therefrom be turned. And this Solomon also maketh a way to convert Prou. 6. the brethren, which err & go astray: wherefore showing that reprehensions out of the Scriptures, whereby our sins are reproved, are ways to reclaim us, and to lead us unto life: saith, corrections for instruction, are the way of life. Nathan by his reverend reprehending of the sins of 2. Kings 12 David, brought him to the knowledge of his wickedness, and so converted him from his error of life, stained with shameful adultery & cruel murder. The holy prophets, the blessed Apostles, by reproving men of their wicked lives, reclaimed & called them away oftentimes from their errors, and so converted them. The ministers & preachers of God's word, the residue and rest of the Saints of God, by reproving and reprehending men for their extreme oppression, insatiable covetousness, biting usury, swelling hatred, intolerable pride, horrible adulteries & uncleanness, beastly drunkenness, filthy lying, reproachful slander, and other their iniquities which they have committed: oftentimes thereby reclaim and convert them. Which care most men, most women, have now cast of. For we are so squeamish, & so full of good manners, that for fear of offence, we will not reprove the brethren & sisters, that they may be converted. We let them blaspheme, speak filthily, weary and waste their bodies in uncleanness: by lying, to slay their souls, run on headlong in their shameful pride: and by committing all manner sin and iniquity, to rush into final destruction. Thus have we forgotten the exhortation of the Apostle: but let all such as fear God, learn a better profession, by brotherly admonition, reprehension and correction, to seek the conversion of their brethren, as the Apostle teacheth. 3. Neither thus only, but by exhortation men convert sinners from going astray out of the way. For what way can men be sooner converted from error, then by dissuading from vice, persuading to virtue, wherein exhortation consisteth? When Isai the Prophet of God sought Isai 1. the conversion of the people from their error in idolatry, iniquity, and wickedness, wherein a long time they had wallowed: he seeketh it by exhortation: persuading them to virtue, dissuading them from vice. To which purpose that exhortation serveth: wash you, make you clean; put away the evil of your hands from before my eyes: cease to do evil, learn to do good: seek judgement: relieve the oppressed, judge the fatherless, defend the widow. To this purpose the Apostle to the Hebrnes exhorteth men, Heb. 3. 1. Thess. 5. 11. professing godliness, to stir up one another, and to seek their conversion which were departed from the living God, and to prevent the fall of others by exhortation; therefore he saith; takeheed my brethren, lest there be at any time in any of you, an evil heart and unfaithful to departed from the living God, but exhort one another daily, while it is called to day: lest any of you be hardened through the deceitfulness of sin. This means used Paul and the holy Apostles, to conue●t and call away men from their errors in the time of their ignorance, and to bring them to the true knowledge of the gospel. Neither is there any way, whereby we more reclaim & convert our sinning brethren, from going astray out of their way, then by daily exhortation: and therefore especially is it needful and necessary, that we exhort one another daily, if we have any care of winning the souls of our brothers and sisters, and of bringing them to the knowledge of godliness. And this mean is common to all Christians: thus must the magistrate, thus must the minister, thus must the parents, thus must the masters, thus must the schoolmasters, thus must the neighbour, thus must every man seek to convert every one that erreth, by exhortation to turn him from going astray out of his way. 4. We seek more over the conversion of our brethren out of their errors, when we confer with them gently and courteously, concerning the causes of their errors, Wherefore to unfold such places as may seem to bolster up the erring brethren in falsehood of opinion: and to remove such offences as whereby they are wrapped in error of their lives by conference with them in brotherly manner, this is also away to convert them. 5. Finally, we convert the erring and wandering brethren, by our good and godly example of holy life. For men erring, either in manners, or in opinion, seeing the example of all virtue and godliness in the Saints, their faith flourishing, their patience abounding, their humility singular, ●. Pet. 2. 12 their modesty rare, their obedience excellent, and all manner of virtue in perfect beauty: thereby are oftentimes forced to confess the truth of their religion, which are thus renowned for virtue: and by their godly demeanour to acknowledge their own corruption, & so be converted. It standeth us therefore greatly upon to beware, least in this respect we be careless and negligent, and so lose by evil example, whom we might by good, have won to jesus Christ, and his gospel. And for as much as the lives and examples of God's Examples prevail much. Saints prevail greatly, either to virtue, or to vice; and either persuade to, or dissuade from our errors in both kinds: from whence as from a perpetual well spring, the flood of all that is good or evil floweth, it is our bounden duty which fear God, every one to watch over his brother, that by all good example we may call them from their errors, and convert them, as here we are exhorted. 6. To conclude, we seek the conversion of our brethren, by sharp chastening out of the word of God. For where gentle lenitives will not serve, there sharp corsies must be used; and when mild preparatives prevail nothing, then must scouring and searching purgations be applied. Thus did the Prophets, thus did our Saviour Christ, thus did the Apostles seek their conversion, whom by other means, they could not reclaim, nor bring from error. Seeing the case thus standeth with us, & so great necessity constraineth, and is laid upon us for the conversion of our brethren: then; woe to them, who then subvert, when they should convert the brethren▪ which hinder, when they should help their conversion; whose salvation God hath as it were put into their hands. woe to the carnal professors of the gospel, whose wicked examples encourage the erring brethren and persons, to continue in their error. woe to the contentious and wayward, untractable and disobedient of our time, who with their quarrel picking, and bitter strive about things oftentimes frivolous and not weighty, and other grievous debates: make division and cause schism in the church, whereby the Papists, jesuits, and other erroneous persons, are fleshed in their errors. woe to all men & women, by whom the conversion of souls shallbe in aniwise hindered; seeing we are so necessarily enjoined the care of their conversion. This is the council of the Apostle, this is the remedy against inward infirmities, and diseases of our minds, this is the labour and travel of the Saints of God, by all means to seek the conversion of such as do wander & err out of the way. The double profit of this care. 2 The next and second thing is, the profit which redoundeth, and the reward which is given them that are careful to convert such as err: let him know that he that converteth a sinner from going astray out of his way, shall save a soul from death, and cover a multitude of sins. Cor. 7. 6. 1. He that thus endeavoureth the conversion of other, and turneth a sinner from going astray, from out of his way, saveth his soul that is converted: whom he reclaiming, delivereth from death and damnation, wherein thorough error he was entrapped. Now to procure the salvation of any one soul, is a work both more excellent, & more difficult, more hard, and more victorious: then the subduing of Countries & kingdoms by dint of sword: or achieving glorious conquests by force of arms, over our enemies. This is a service and sacrifice more pleasant unto God, to sacrifice up one soul to salvation: then the slaying of all the bulls and oxen upon a thousand hills, and to offer them in sacrifice to God. Ezech. 18. & 33. Hereof God himself rejoiceth (as it were,) whofe delight is not in the death of a sinner, but rather that he should repent, and be saved: Hereof the powers and holy Spirits of men and Angels in heaven, rejoice: as our saviour recordeth in the Gospel: avouching that there is Luc. 15. joy in heaven over any one sinner that repenteth. This is therefore a singular benefit which cometh of this Christian and godly care we have to convert other, even the saving of their souls. 2. The other profit herence rising, is the covering & hiding of the multitude of sins. The manifold sins of men converted, are hid in their conversion: so that he which converteth another: as he converteth, so putteth he away, & hideth the multitude of his sins, which is now rightly converted, and turned to the knowledge of the truth. To convert one from his sin, and from going astray, from out of his way, is a special point of love. and a notable effect thereof, and it is a property of love also, to cover sins. Love (saith Peter, out of the wise Solomon) 1. Peter 4. Prou. 10. 12. covereth the multitude of sins. Wherefore, in converting the brethren, we thereby hide and cover their sins also. And thus this double benefit redoundeth to him that is converted: even the saving of his soul, and the hiding of his sin. Which as it is referred to the party converted, so may it be to him which converteth. In the converting of others, he saveth his own soul, in discharging so great a work of love. And men thus save their souls, in performing Ezech. 3 & 33. of this action, as the watchman is said to save his soul, when he hath descried the enemy, and admonished the people of their danger, which hangeth over them for sin. And as the Minister, by exercising himself in the Scriptures, and by continuing in reading, is said to save himself, and those that hear him: So men, in performing 1. Tim. 4. this duty towards their brethren, by discharging a good conscience, and performing so excellent labour of love, do thereby save their souls. And as they save their souls, so they hide a multitude of their own sins, when they endeavour the conversion of others. For God is commonly marvelous merciful to their sins, which endeavour to win others unto him: by which travail they purchase great favour with the Lord, and obtain thereby the pardon of their manifold sins: wherefore S. james saith; they hide a multitude of sins. Albeit then this may stand with a just proportion, and an analogy of the Scriptures: yet I think rather, that the first ought to be referred to him that is converted: and the second to him that converteth in this wise: let him know, that he that converteth a sinner from going a stray out of his way, saveth a soul from death, even that soul which he converteth: And hideth a multitude of sins, even the multitude of his own sins, which almighty God hideth, forgiveth and covereth for the exceeding love he showeth to his brethren in their conversation. Which showeth the unspeakable reward which shallbe given them which seek to win other unto God. Which thing the holy prophet Daniel long before had for Daniel. 12. told: who speaking of the glorious crown of the ministers of God, and also of all the faithful, which instructing the ignorant, bring them thereby to the true knowledge of God: saith, they that be wise shall shine at the brightness of the firmament: & the that turn many to righteousness, shall shine as the stars for ever and ever: thus shall they be rewarded at the hand of God, which conue●t sinners from going astray, and turn others to righteousness. God for his Christ sake so prepare our hearts in holy fear, that we may be instruments effectual through him, of the conversion of others: that so we may win wandering souls to God, and bring the straying sheep of Christ into his sheepfold, that they thereby may by his grace be saved, and our sins in his fight covered, in the only righteousness of jesus Christ: unto whom, with his father and the holy Ghost, our everlasting comforter, three persons in trinity, one eternal God in unity, be rendered all power, praise, dominion and Majesty for ever and ever Amen. FINIS. Faults escaped in the printing: the chiefest whereof are here noted, and may be found out easily by this direction: looking to the leaf first, then to the page, next to the section or division of the page, and lastly to the line of that section or division. monarchs, for monarchies. fol. 6 pag. 2. sect. 2. line 12. groan, for groin. f. 15. p 1. s. 2. l. 2 Crotoniales, for Crotoniates. f. 15. p. 2. s. 2. last line. wuering a, wavering. f. 20. p. 2. s. 1. l. 13 kind, kinds. f. 33. p. 1. s. 2. l. 14 churchmen, church men. f. 39 p. 2. s. 2. l. 18, efficiency, efficient f. 53. p. 1. s. 3. l. 2. received, reserved. f. 57 p. 1. s. 2. l. 29. malistious, malicious. f. 61. p. 2. s. 1. l. 8 from the end. addistion, addition. f. 64. p. 1 s. 2. l. 11 here, hear. f. 65. p. 1. l. 28. 2. from the end of it. spared, saved. f. 67. p. 1. s. 3. l. 5 professorus, professors. f. 69. p. 2. s. 3 l. 5. her, heavier. f. 70. p. 2. s. 2. l. last. and, when. f. 70. p. 2. s. 3. l. last. then, the. f. 72. p. 2. s 2. l. 2. from the end Melta, Melita f. ●8. p. 2. s. 2. l. 12 I say, superfluous. f. 79. p. 1. s. 2. l. 6 bodies, body. f. 84. p. 1. s. 2. l. 8 removed, moved. f. 84. p. 1. s. 2. l. 11 shedheard, shepherd. f. 91. p. 2. now, out. f. 92. p. 1. s. 2 l. 18 degreles, degrees. f. 98. p. 2. s. 1. l. 2 obseured, observed. ead. pa. l. 21 other, either. f. 102. p. 2. s 2 l. 11 reforming, informing. f. 106. p. 1. s. 1. l. 8. or, of. f. 107. p. 1. s. 2. l. 20 correction, concession. f. 121. p. 2. s. 3. l. 3 say he, is wanting. f. 122 p. 1. s. 2. l. 1 discussed, distressed. f. 122. last word, s. 2. voine, vain. f. 127. p. 1. s. 2. l. 5. from end running, ran. f. 128. p. 2. last word which, why. f. 137. p. 1. s. 2. l. 2. sign, life. f. 138. p. 1. s. 1. l. 4 fourth, fifth. f. 146. p. 1. s. 1. l. 17 bitterresse, bitterness. ead. last word, section 1. secure, severe. f. 149. p. 2. s. 2. l. 9 boidly, bodily. f. 157. p. 1. s. 3. l 5 them, him. f. 168. p. 2. s. 1. l. 1 there, that. ead. l. 3 them, him. l. 3. there twice until, lacketh there. s. 2. l. 7 shine, strive. f. 170. p. 1. s. 1. l. 1 followed, followeth. f. 190. p. 1. s. 3. l. veheminice, vehemency. f. 192. p. 1 s. 3. l. 2. resist him, resist the devil. f. 20. s. 3. ● your, you. f. 211. p. 1. s. 4 signs of this outward, for of thy our. margin. f. 216. p. 2 partly in, for & other. f. 217. p. 1. s. 3. l. live, lie. f. 218. p. 1. s. 3. l. last in, redoundeth. f. 229. p. 1. s. 2. l. ● imprudent, impudent. ead. l. 18 even, evil. f. 234. p 2 s. 3. l. 10 we, men. f. 235. p 2. middle. laud, loud. f. 242. p. 2. s. 1. l. 2 this, such. f. 248. p. 2. s. 1. l. 6 their, there. f 258. p. 1. s. 1. l. 5 violent, valiant. f. 275. p. 2. s. 4. l. 7 that, is lacking. f. 295. p. 1. s. 2. l. 8 divine divers. f. 310. p. 2. s. 3. l. ●