we may obteine and receiue good thinges at the hand of God Agayne it giueth to vnderstand that in prayer is required faith which resteth vpon the goodnesse of the mediatour Furthermore of this place is gathered that all douting is farre to be remoued from prayer for he which douteth or wauereth when he prayeth doth onely poure out wordes vnprofitably and prayeth not effectually whereupon this also followeth that if we must not wauer nor dout in prayer it is but in vayne to make more mediatours For they which seeke after more mediatours doe thinke that they are not heard for the one and onely mediatour Christ Moreouer with this saying of Iames disagreeth the opinion of the Papists who goe about to make faith and douting to agree togither To these may be added that all things that pertaine to the saluation of our soules are to be asked without any conditiō Finally the opinion of the Stoicks is here confuted concerning the necessitie of the falling out of thinges for as wisedome is here promised to him that asketh it by faith so the wisedome wherof mention is here made is not giuen to him that doth not aske it For he that vvauereth is like a vvaue of the sea tost of the vvinde and caried avvay 7 Neither let that man thinke that he shall receyue any thing of the Lorde This is a reason why in prayer he requireth fayth without wauering for he which wauereth saythe he is compared to a waue of the sea that is he is vnconstant For as the waue of the sea is driuen sometime into this coast sometime into that according as the winde and the raging of the sea is so a man douting now thinketh this thing shortly after his minde being changed he thinketh an other thing euen as he is driuen on with erroneous doctrine and blinde affections Such a man praieth in vayne bicause he is destitute of true faith These thinges ought to admonish vs of constancie both in doctrine and also in godly exercises But perhaps some man will obiect and saye there is douting in euerie man therefore there is a firme and constant fayth without wauering in no man I aunswere that according to diuers principles both may be both stedfast faith and doubting For if thou doest respect the spirite in the regenerate fayth is a firme consent nothing wauering But if thou lokest vnto the flesh doubts do oftentimes arise which are the works of y e flesh agaynst which the works of the spirit do striue We haue an exāple of eyther of these in Abraham Ro. 4. 8 A double minded man is vnstable in all his vvayes He is here sayde to be a double minded man which doubteth of the doctrine or wyll of God such a one bicause he is vnconstant in all his doinges therefore hath he no stablenesse or constancie in his prayer Let vs therefore in this place note that the foundation of all godly actions yea and of that most excellent worke of prayer is constancie in the doctrine concerning the will of God in fayth 9 Let the brother of lovv degree reioyce in that he is exalted 10 Againe he that is rich in that he is made lovv for as the floure of the grasse shall he vanish avvay Bicause both pouertie by which all kinde of calamitie as by a particular or an example is signified and also riches by the name whereof all prosperous succes in this lyfe is vnderstande may minister matter of tentation he doth very conueniently preuent an obiection and teacheth both that is the poore man and also the rich He teacheth the poore man not to fasten his eyes vpō the calamitie of this present life but rather to cōsider that he is exalted whereby hereafter he being made the son of God shall be aduanced vnto the glory of immortality He teacheth the rich mā to thinke with himselfe how fraile and deceitfull the riches of this world are which as they do not make him blessed that possesseth them so doe they sone vanish away euen as the floure of the herbe What doth not Paul say Let him that reioyceth reioyce in the Lorde Wherfore thē doth Iames bid him that is poore of low degree reioyce in that he is exalted and him that is rich in that he is made low The Apostles doe nothing disagree the one with the other For both of them doe place the foundation of true reioycing in the Lord. Wherfore these exceptions are to be held first what good thing soeuer we haue let vs acknowledge that we haue receiued it of God attributing nothing to our selues Secondly let vs holde fast this foundation that we trust to be saued through the onely mercy of God Finally let vs rest in the onely author of all goodnesse with these exceptions we may reioyce and that godly in euery kinde of thing that is good 11 For as vvhen the sunne riseth vvith heate then the grasse vvithereth and his floure falleth avvay and the goodly shape of it perisheth euen so shall the rich man vvither avvay in all his vvayes He amplifieth the comparison wherein he compareth the glory of riches to the fading floure which when the heate of the Sunne increaseth is wythered falleth away and perisheth As therefore it is a foolish thing to reioyce in vayne riches so the godly man should do preposterously if he being discouraged with the grieuousnesse of his pouertie shoulde be ouercome of tentation 12 Blessed is the mā that endureth tentation for vvhē he is tried he shall receiue the croune of life vvhich the Lord hath promised to them that loue him Before he willed that christians doe reioyce when they shall fall into diuers tentations now hauing confuted those thinges that seemed to be agaynst his purpose hee rendreth a reason of his exhortation The argument is concluded after this sort Blessed is the man that endureth tentation that is which fainteth not vnder the burden of tentation therefore the godly oughte with good cause to reioyce when they fall into diuers tentations The antecedent he proueth by the ende of tentation being ouercome after this maner when he that is tempted is tried he shall receiue a crowne of life therefore he may well be called blessed The antecedent is grounded vpon the promises of God vvhich crovvne sayth he God hath promised to them that loue him This place y e Papists abuse to confirme their opinion concerning merites of workes But the very circumstance of the place confuteth them For the Apostle dealeth here with them that are conuerted who being iustified before by fayth do go thorow diuers tentations to the hauen of blessednesse Agayne it is one thing to speake of the cause of saluation and another thing to speake of the way by which we must come vnto saluation which is free Neyther is the crowne of life a rewarde due to our fighte but a free recompence of our labour For
true fayth is not destitute of good workes Hypocrites fayth is vaine The Gospell is the preaching of repentance and forgiuenesse of sinnes The first foundation of the preaching of repentance Matth. 3.2 Ierem. 36.3 Ezech. 33.11 Ierem. 3.22 Matth. 9.13 Two thinges ther be which hinder repentance in vs wherunto the Lord addeth remedies A remedie agaynst our ignorance Rom. 3.20 How the Lord driueth away our sluggishnesse Luke 13.3 A liuely example VVhat true repentance is Howe Adam by little and little came vnto true repentance Dauid an example wherin the partes of true repentance are liuely set forth Psal 38.3 2. Sam. 12.13 Psal 51.1 vers 15. vers 13. The parts of true repentance Contrition the first part of repentance what it is What fayth is which is the seconde part of true repentance The definition of iustification Fayth Rom. 3.28 Deliuerance from sinne 1. Iohn 1.7 Psal 32.1.2 Iohn 3.36 Imputation of righteousnesse Howe we are righteous before God Accepting of vs vnto eternall lyfe Diuers errours in the doctrine of iustification The first errour of them which saye that we are iustified by works with a confutation thereof Psal 143.2 Gal. 3.10 Gal. 2.21 The seconde error of them which affirme that wee are iustified by sayth and workes togither and the same cōfuted Verse 6. Two kindes of righteousnesse The errour concerning iustification by fayth and workes togither from whence it proceeded The thirde errour in the doctrine of iustification confuted The obedience of Christ is double Christian righteousnes Three kindes of righteousnes of man Perfect righteousnesse in this lyfe Vnperfect righteousnes Righteousnes perfect and absolute in the lyfe to come Newe obedience doth necessarily accompanye saith 1. Cor. 1.30 Howe Christ is made our wisedome righteousnes sanctification c. Howe good workes are necessarie to saluation Sixe questions to be handled concerning good works The first question what good workes are to bee taught and done Such workes are to bee taught and done as God hath commended to vs in his worde The seconde question Howe those works which God hath prescribed may be done Heb. 11.6 Iohn 15.5 Zach. 12.10 Iohn 14.23 The thirde question how good workes which are done of vs do please God How our obedience pleaseth God Three speciall causes which ought to moue vs to doe good workes Fiue kindes of necessitie which oughte much to stirre vs vp vnto the doing of good workes Leuit. 18.4 1. Thess 4.3 1. Timo. 5.8 ◠Timo. 1.18.29 Ezech. 33.11 The second speciall cause which ought so moue vs to worke well Iohn 1.12 ◠Pet. 1.16 The third speciall cause which ought to stirre vs vp to good workes Fiue causes wherefore God hath added promises to good workes The first The second The third The fourth Ioh. 15.16 The fift Two generall sorts of sinnes VVhat followeth sinne agaynst the conscience The sinnes of the godly Psal 32. ◠Rom. 8.13 What the Apostle condemneth in the former wordes The names maisters and teachers are not taken away by the words of Iames. The greatest causes which moue men to sinne so often as they doe The tongue is compared to the bit of a bridle and to the rudder of a ship The discommodities which arise of an vnruly and an vntemperate tongue A hard thing to rule the tongue and therefore it must be bridled in time Vnpossible it is for a tongue accustomed to speake yll to vtter that which is good vndefiled True vvisdom will shewe it selfe by honest conuersation A man cannot be full of enuy and strife and also wise Contention and true wisedome can not stande togither Enuie strife open the gate to sedition wickednesse An excellent comparing togither of earthly and heauenly wisdom wherein is shewed howe the one differeth from the other The vse of wisedom and all other good gifts receyued of God The fourth Chapter consisteth of four Partes How men are led to sinne through the lustes of their own mindes Rom. 6.12 The inordinate carefulnesse of couetous men described We can not serue tvvo maisters we can not please both God and the worlde Math. 6.24 Spirituall adulterie The heart and thoughts of the vnregenerate are euill continually To whome God giueth his grace VVhat it is to submit himselfe to God To resist the deuill VVho is sayde to draw nere vnto God and who to drawe nere vnto the deuel VVe must not reioyce in our owne lustes but be ashamed for our sinne Though the godly be long cast downe yet the Lorde at length will raise them vp and comfort them VVe must not be rash to reproue and condemne our brethren To condemne the law what it is The office of the law All iudging of our brethren is not condemned of the Apostle Another reason against rash iudgers of their brethren Two necessarie conditions to be obserued in determining and purposing to doe thinges To sinne of will is farre more grieuous then to sinne of ignorance To what rich men the Apostle speaketh The exceding couetousnes of many rich men Vngodly richmen at the last shall not escape vnpunished Pay the true labourer his peny for his payne The rule of Christ consisteth of two principall poynts the first whereof is a commandement The prōise annexed to the commandement 1 Tim. 5 8. A lawfull calling VVhat offices are lawful to be allowed Howe euery man may take a priuate office vpon him selfe Most excellent rules to be obserued of euery man in perfourming his office and dutie VVhat wee must doe if God blesse vs with increase of riches Math. 19.23 How the rich of the worlde ought to be affected Psal 62.10 1. Tim. 6.17 The minde of the godlye concerning riches Howe the wicked and couetous are affected towarde riches How the godly man must behaue himselfe concerning his riches The vse of riches diuided into three parts The chiefe principall vse whervnto riches ought to serue How the first and principall vse of riches is vtterly neglected of many Examples of such as haue vsed their riches chiefly to the glorie of God The seconde right lawfull vse of riches Two sorts of men do chiefly offende in the seconde right vse of riches Matth. 22.11 A question The answere The thirde lawfull vse of riches wherein are twoo things especially to be taken heede of The fourth last lawful vse of riches VVhy God will haue the poore to be among vs. Mutuall societie and bargaines are very necessarie among men The first foundation of all contracts and bargaynes The confirmation of the first foundation of bargaynes Rom. 13. ◠1. Tim. 1.5 The effects of true loue Bargaines grounded vppon the foundation aforesayd are both equall and lawfull The seconde foundation of contracts and bargaynes He purposeth to speake of sixe seuerall kindes of bargaines How exchang of thinges is made and when it is lawfull In changing of thinges chiefly three kindes of deceit may be vsed Bying and selling neyther very auncient nor yet common among all nations A seller A byer 1.
A LEARNED AND fruitefull Commentarie vpon the Epistle of Iames the Apostle vvherein are diligently and profitably entreated all such matters and chiefe common places of Religion as are touched in the same Epistle Written in Latine by the learned Clerke Nicholas Hemminge professour of Diuinitie in the Vniuersitie of Hafnie and nevvly translated into English by VV. G. ¶ JMPRINTED AT London by Thomas Woodcocke and Gregorie Seton and are to be solde at the signe of the blacke Beare in Paules Churchyarde ANNO. 1577. To the godly and reuerend Father and faythfull Minister of Christ M. Alexander Novvell Deane of the Cathedrall Church of S. Paule in London W. Gace wisheth grace and peace from God the father through Christ Iesus our Lorde GOD FROM THE BEGINNING hath as in a most cleare and euident glasse sette forth himselfe to be beholden and knowne of vs euen in his creatures in the orderly course of the worlde For when we see and consider the vnmeasurable greatnes of the worlde and the partes thereof to be so framed as they could not possibly in beautie be fayrer nor for profit better we vnderstande thereby the omnipotent power of God in creating them his diuine wisedome in ordering and disposing them his infinite goodnes in continually preseruing them that they runne not to ruine and vtter decay but are by him vpholden euen to the necessarie vse and sustentation of mans lyfe Although this creation of the worlde and the maruaylous ordering and preseruing thereof were sufficient whereby men might knowe God and worship him being knovvne or else be without excuse yet it hath pleased God of his great mercie to giue vnto vs his worde wherein he hath more plainly and fully reuealed himselfe and his will to our most singular commoditie and comfort For we through the fall of our first parentes being become blinde in vnderstanding corrupt in desiring and wicked in working are by the worde of God fruitefully of vs receyued lightned in our myndes reformed in our affections and ordered aright in our doings in so much as the Princely Prophet Dauid sayth that the meanes whereby a yong man shall clense his waye is to rule himselfe after this worde which worde also he pronounceth to be his delight and his counseller yea he perceyued it to be of such vertue and excellencie that he preferreth it before all worldly treasures whatsoeuer I loue sayth he thy commaundements aboue golde and precious stone Agayne thy lawe is dearer vnto me then thousandes of golde and siluer But I mynde not to enter here into the worthye commendation of this worde or to rehearse the manifolde and most singular commodities which redounde to the godly thereby Onely that which I haue mentioned out of Dauid may suffice to declare that it is a treasure of all other most precious Forasmuch then as the worde of God is a treasure so excellent what shall we thinke or say of the true and syncere Preachers and expounders thereof VVe acknowledge great friendship in them by whose meanes we attayne to an earthly commoditie and howe shall we be affected towarde them which open to vs the way to an heauenly treasure VVe thinke our selues much beholden to those which minister vnto vs the foode of this fraile life but vvhat recompence shall we render vnto them by whose meanes we come to enioy the foode of euerlasting lyfe VVherefore right worshipfull if I should render a reason of my labour bestowed in translating this treatise into the english tongue I thinke it were sufficient if I should say no more but that the word of God is therein soundly and syncerely expounded Although I may descend vnto particular pointes and shew other weightie causes thereof For you are not ignoraunt howe the Papists both haue bine and also be grieuous enemies to the doctrine of iustification by faythe onely in Christ pretending for their chiefe defence the testimonie of S. Iames where he seemeth to attribute iustification to workes and not to fayth onely whose authoritie they haue wrongfully wrested and misinterpreted VVhereby they haue not onely erred themselues but also haue caused many other to erre VVhich false interpretation of theirs is in this treatise very learnedly and throughly improued and the meaning of the Apostle truly and playnely declared Againe your wisedome doth well know that the mysteries of God are wisely and discretely to be disposed and not onely the doctrine of fayth faithfully to be taught but also the doctrine of workes diligently to be vrged both to stoppe the sclaunderous mouthes of many prating Papists and also to remedie many abuses very rife among vs. For whereas the syncere preachers of Gods worde doe according to the Scriptures teach that the bloud of Christ is a sufficient salue for the sore of sinne and that we are iustified by fayth alone in him without mens merits workes or satisfactions many sclaundering Papists are not ashamed most falsly to affirme that they are louers of lusts preachers of present pleasure and giuers of libertie to all licentious liuing and making no store of good workes doe cast onely fayth vnder mens elbowes to leane vpon VVhen as the true preachers haue alway preached and all the writinges of the godly haue most diligently taught that that fayth which is not liuely and fruitefull of good works did neuer profite any but to the increase of their owne damnation and contrariwise that that fayth whereby alone according to the Scriptures they teach that we are iustified hath good workes necessarily accompanying it not as causes of our saluation but as necessarie fruites of a liuely fayth as is also in this treatise of S. Iames very learnedly and diligently declared VVhereby not onely the Papists are admonished that they doe not open their lying lips so wrongfully to rayle vpon the true preachers of Gods word but also many other are aduertised of their dutie who by profession are Christians but in life more then prophane who are not ashamed to say if faith iustifie without works then let vs worke nothing but let vs onely beleeue and doe what we list and so like carnall and carelesse liuers they turne the libertie of the Spirite into wantonnes and fleshly libertie But let these men vnderstand that such prophane profession and carelesse contempt dooth highly displease almightie God and is diligently detected and sharpely reproued of his faythfull ministers both in wordes and writings whose wholesome admonitions let them carefully regard and be aduertised and brought thereby to follow in workes that vvhich they profes in vvords least they deceiue them selues and at the last reape most bitter fruites of their fayned fayth Not onely these are in this present treatise admonished of their dutie but many other most profitable poyntes of Christian doctrine and godly instructions are learnedly handled and liuely set forth therin vvhereby the Christian readers may learne to direct their doinges and order their life according to the prescript rule of Gods vvorde As for them vvhich obstinately
Psalme place him amōg the dwellers in y e tabernanacle of y e Lord that is among the heires of eternall life which contemneth a vile person and honoureth them that feare the Lorde Whether is this accepting of persons or no Accepting of persons is properly when as the true cause by the which wee ought to pronounce of the person being neglected we doe consider in the persons some other thing without the cause for which eyther we pronounce false sentence agaynst the person or otherwise doe accept and fauour the person Wherefore this precept of the Apostle doth not subuert and ouerthrowe the order of God established in the fourth commaundement concerning the honor of superiours But if any mā should despise a poore man that is godly and preferre a rich man that is wicked he leauing the true cause shoulde iudge amisse as Iames sheweth when he sayth 2 For if there come into your company a man vvith a gold ring and in goodly apparel and there come in also a poore man in vile rayment 3 And ye haue respect to him that vveareth the gaye clothing and say vnto him sit thou here in a goodly place and say vnto the poore stande thou there or sit here vnder my footestoole 4 Are ye not partiall in your selues and are become iudges of euill thoughtes By this example he declareth what maner of accepting of persons he condemneth to wit that which followeth a false iudgement for a true in iudging men For he which doth that is not onely condemned by the iudgement of his owne conscience but also his iudgement is peruerse and naughtie which taketh riches for a rule of difference He doth not therfore simply forbid to honor the rich but he speaketh by the way of comparison and condemneth him which honoureth wicked rich men with the contempt of godly poore men Wherefore that accepting of persons is here condemned which followeth a false difference for a true which keepeth not a right maner which erreth from the right ende If any man therfore preferreth a rich man before a poore bicause he is rich his iudgement is peruerse and corrupt Agayne if thou doest so preferre a rich man before a poore that thou handle the poore man reprochfully there is sinne in the maner thereof Finally if thou preferre a rich man before a poore to winne fauor thereby thou hast erred from the right ende For what thing is more vnworthie than to despise the poore man which is godly and learned and honourably to receyue and entertayne the rich man which is vngodly and vnlearned He which maketh such a difference with himselfe betweene the poore man and the riche is become a iudge of euill thoughtes that is is not rightly affected but iudgeth peruersly agaynst the rule of godlynesse and charitie 5 Hearken my beloued brethren hath not God chosen the poore of this vvorlde that they shoulde be rich in fayth and heires of the kingdome vvhich he promised to them that loue him He doth in a short entrance or preface stirre vp the hearers to be attentiue to the argument which he afterwarde annexeth God hath chosen the poore of this world which are rich in fayth that they should be heyres of the kingdome which he hath promised to them that loue him Therefore the poore of this world are not to be contemned In this argument note the order of our restoring againe In the first place is set election which is noe where els to be sought but in Christ Ephes 1. In the second is set fayth whereby generall election is applyed to the hearers of the Gospel For God hath chosen on this condition if men be engraffed by fayth in his sonne without whom is no election but mere reprobation In the third is put inheritance whereby is signified adoption by which the beleeuers receiue prerogatiue to be the sonnes of God In the fourth is added loue for that is the true fruite of fayth and an affection proper to the sonnes of God It is no maruayle therefore if God hath promised a kingdome to them that loue him For they by fayth haue obtayned power to be the sonnes of God yea and to be called heires of the heauenly kingdome For it is manifest out of Paule that loue is not the cause of reigning when he sayth The gift of God is eternall life through Iesus Christ our Lord. Of Election THis place doth admonish that I speake something concerning election For I see not a fewe to erre from the true cause thereof Paule sayth 1. Cor. 1.26 Brethren you see your calling how that not many wise men after the flesh not many mighty not many noble are called but God hath chosen the foolish thinges of the world c. And here Iames saith God hath chosen the poore of this vvorld Hereupon some do not rightly gather y t wise mighty noble and rich men are reprobates on the contrary the ignorant weake vnnoble and poore are chosen For if wisedome power noblenes and riches which all are the giftes of God were the cause of reprobation and contrariwise foolishnes weakenes vnnoblenesse and pouertie were the cause of election it should follow that all rich men are reprobates and all poore men chosen but both is false For not a few rich and noble men are godly chosen and saued and many poore men are vngodly reprobates and condemned Why therfore doth Paule say Not many wise men not many mighty not many noble Paule doth not speake of the counsel of God who will that al men shall be saued and come vnto the acknowledging of the truth 1. Timoth. 2. Which would haue no man to perish but would all men to come to repentaunce 2. Pet. 3. But he accuseth the naughtines of men which abuse the giftes of God to their owne destruction The Gospell calleth all but some pretend one thing some an other wherby they doe not come Many being entised and as it were made druncken with wisedome many with might many with noblenes many with riches many also with other thinges cannot abide the sweete sauour of the Gospell Whereby it commeth to passe that not by the counsell of God which hath created no man to certayne damnation but by their owne fault they are not elect For God will haue all at length to be saued if so be that they doe embrace by fayth the author of their saluation They which contemne him doe worthely fall away from saluation For God will cast awaye those and condemne them no otherwise then an earthly father doth cast of and disherit an obstinate and disobedient sonne which he woulde not haue done if he had obeyed his father If therefore we consider the counsell or purpose of our creation and restoring againe by Christ God in deede will haue all men to be saued but yet by saluation and life that is by Christ the mediatour But if thou marke the euent or ende he will condemne all
which haue not obeyed him calling by his Gospell This is confirmed by the saying of y e Lord in Matthew many be called but few be chosen Of this saying there are two parts the first commendeth vnto vs the goodnes of God which calleth many by his Gospel that they may be saued For we must not thinke that God calleth them whom he will not haue saued The latter part is a complaint of the greatest parte of men which contemne the Gospell and will not liue worthy of so noble a calling Wherof Christ complayneth in Matthew where he is reprehended which had not a wedding garment to the which reprehension afterward is ioyned this complaynt of Christe few are chosen This complaynt he also sheweth with teares Matth. 23. whē he saith How often would I haue gathered thy children togither as the hen gathereth the chickens vnder her wings and ye would not Behold Christ will Hierusalē will not The meaning therefore of the saying of the Lord is many be called to wit to obtayne saluation by Christ so that they will beleeue the Gospell But fewe be chosen that is fewe haue the wedding garment that is fewe doe beleeue and are godly in deede That this is the signification of the word election it is manifest out of the psalme where elect and peruerse or frowarde are set one against the other for he sayth thus with the elect thou shalt be elect and with the froward thou shalt be froward Therefore he is sayd to be elect which is in deede a godly and sincere worshipper of God keeping fayth and a good conscience Wherefore there is no cause that any man should be troubled with thinking of his election as though God had appoynted some certayne men to saluation and the greatest part of men to certaine damnation but rather let him thinke that this is the vnmoueable will of God that as he will saue without difference all that be penitent so on the contrarie he will condemne all that be impenitent And these are saide not to be elect because of the euent or ende For they haue shutte from them selues the way of saluation Let vs therefore obey the Gospell let vs liue in true repentance let vs not suffer our selues to be caried away from Christ with the cares of this world But rather let vs preferre obedience toward the Gospell before al things of the world whereby we may obtayne the saluation promised through our Lorde Iesus Christ in whom God hath chosen the beleuers before y e foūdations of the world 6 But ye haue despised the poore By this setting of one contrarie against the other he sheweth the grieuousnesse of the sinne God doth honour the poore that beleeue but you do despise the poore Your sinne therefore is grieuous and vnworthie of the heires of the kingdome of God Doe not the rich oppresse you by tyrannie and doe they not dravve you before the iudgement seates 7 Doe not they blaspheme the vvorthye name after vvhich ye be named In these wordes are conteyned two plaine arguments It is a foolish thing for men to honor them of whom they are oppressed and tormented and to contemne them that excell in true godlynesse You doe that when you doe honour your rich men which are tyrannes with the reproche and disdayne of the pore The vngodly rich men do blaspheme that worthy name of Christ whereby you will be named and whereof you are called Christians therefore it is an vnworthie thing that you shoulde honour them with the contempt of the poore 8 But if ye fulfill the royall lavve according to the Scripture vvhich sayth Thou shalt loue thy neighbour as thy selfe ye doe vvell 9 But if ye regarde the persons ye commit sinne and are rebuked of the lavve as transgressours This is a preuenting of an obiection For he preuenteth the obiection of hypocrites by the which they might excuse themselues that they did well in honouring rich men seeing that honour is included in the loue which the lawe doth require toward our neighbour He aunswereth by a double condition If you fulfill that is if you endeuer by true fayth and integritie of mynde to performe it without colouring or hypocrisie For here the worde of fufilling is to be referred not to the degrees but to the substance of obedience or to the parts therof the royall lavve that is the lawe which is like the kings hie way that is streight and playne which leadeth the wayfaring man without turnings to the place appointed But that kings hie way is to loue our neighbour and to consider this only in him that he is our neighbour and to haue respect to no other things in him ye doe vvell that is your defence is iust But if ye regarde the person ye commit sinne but that you regarde the person it is manifest by your deede For you honor wicked rich men and despise godly poore men which truly is not to go in the kings hie way to the loue of your neighbour 10 For vvhosoeuer shall keepe the vvhole lavv and yet faileth in one poynt he is giltie of all 11 For he that sayd thou shalt not commit adulterie sayd also Thou shalt not kill Novv though thou doest none adulterie yet if thou killest thou art a transgressour of the lavve He doth more forcibly vrge the hypocrites which did flatter them selues when as in one poynt of the law they had done their duty well whose hypocrisie he reprehendeth by this argument he which breaketh some one point of the law is a transgressor of the lawe and giltie by the iudgement of the lawe For he hath broken the whole law This is declared by propounding an example of the fift and sixe commaundement He which of this place doth contend either that all sins are alike or that the giltines of euery transgression is equale doth wrongfully vnderstande and take the wordes of the Apostle who in this place doth deale only with hypocrites which did iudge the perfection of the lawe in part agaynst whome the Apostle setteth transgression in part But that sinnes be not alike or equall as the Stoickes woulde haue them first it is euident by the causes For who doth not perceyue that it is more grieuous to sinne of maliciousnes than of infirmitie or ignorance Secondly the euent proueth the same He which sinneth wittingly and willingly doth as it were shake of the holy ghost but he that falleth through weakenesse doth not so Thirdly the vnequalitie of the punishment wherewith God the iust iudge punisheth doth conclude the vnequalitie of sinnes That seruant that knewe his maisters will and prepared not himselfe neyther did according to his will shall be beaten with many stripes Fourthly euery mans owne conscience doth naturally vnderstande the degrees of sinnes for they are vexed with some more with some lesse Fiftly the lawe of God and all ciuill lawes doe acknowledge degrees of sinnes according to
vvorkes and through the vvorks vvas the fayth made perfect 23 And the Scripture vvas fulfilled vvhich sayth Abraham beleeued God and it vvas imputed vnto him for righteousnes and he vvas called the frend of God 24 Ye see then hovv that of vvorkes a man is iustified and not of faith onely The summe of this reason is this Such as the fayth of Abraham was ought also the fayth of other beleeuers to be For he is therefore called the father of the beleeuers bicause that they that beleeue ought to imitate and follow his fayth but the faith of Abraham had workes ioyned with it which is thereby proued bicause he did so much esteeme obedience toward God that he would rather kill his onely sonne then not obey God Therfore the fayth of other also ought to haue workes ioyned with it which if it haue not it is worthely to be accounted vaine and dead This is the summe of the argument Now let vs wey the wordes of the Apostle which are wrested of the Schoolemen against free iustification First the word iustified is to be discussed which is as much as if he had sayd was declared to be iust or was knowen to be iustified and that this is so I proue by three necessarie arguments The first is taken of the scope and end of this present disputatiō For Iames hath not purposed a disputation of the causes of iustification but onely doth shew by what effects iustification may be gathered and as it were set before the eyes of men Seing therefore it is an exceeding great errour of effects to make causes in respect of the same thing they are by no meanes to be borne which forgetting the scope ende of the disputation proposition that is to be proued presume very high go about to disproue the doctrine of Paul concerning free iustification when as the purpose of Paul was far otherwise thā of Iames. For Paul seketh the cause of iustification Iames the effects of the same Paul descendeth frō y e causes to y e effects Iames contrariwise ascendeth frō the effects to y e causes Paul seketh how we are iustified Iames how we are declared to be iustified Paule excludeth works as causes of iustification Iames includeth the same as the effectes of iustification Seing there is so great difference betwene the purpose of Paule and Iames who seeth not the vanitie of the Scholemen which say that the Apostles are contrary the one to the other The seconde necessarie argument is taken of the order of the causes and the effects Genes 15. Abraham is pronounced to be iustified Abraham beleeued the Lord and he counted that to him for righteousnesse But this came to passe thirtie yeares at the least before he receyued a commaundement concerning the offering of his sonne Isaac Genes 22. Howe therefore can it be that he shoulde be sayde to be iustified by that worke which he did the thirtie yere after y t he was by the voyce of God said to be iustified It is necessarie therfore that to be iustified in Iames doe signifie to be declared iustified The thirde necessarie argument is taken of the wordes of the Angell Genes 22. After that Abraham had purposed to kil his sonne at the commaundement of God was called back from his purpose by the voice of the Angel he heareth of the Angell Now I know that thou fearest God seing for my sake thou hast not spared thine only son What other thing I pray you do these words meane than that y e voluntarie obedience of Abraham was a testimonie of the feare of God a certaine declaration of the iustification of Abraham And thus briefly it is declared what the word of iustification doth signifie in this disputation of Iames. Afterwarde when he sayth that the fayth vvrought vvith his vvorkes he expresseth the nature of a liuely fayth to wit that it is effectuall and full of good workes Seing that the fayth of hypocrites hath not this nature it is in no case to be iudged a true and liuely fayth This saying therefore of Iames doth teach nothing else but that good workes doe proceede of fayth That which Iames addeth through the vvorkes the fayth vvas made perfect is nothing els than y t the fayth of Abraham was declared by his workes not to haue bene counterfait or hypocriticall but true and sincere For if thou doest cal that perfect here which is in it degrees absolute no mortall man liuing at any time hath had a perfect fayth Moreouer when he sayth that the scripture was fulfilled which saith Abraham beleeued God and it vvas imputed vnto him for righteousnesse that is not to be referred vnto the cause but vnto the effect For by that deede Abraham declared that he was in very deede iustified before by fayth This fulfilling therefore ought to be referred to the experience of men and not to the iudgement of God 25 Likevvise also vvas not Rahab the harlot iustified through vvorks vvhen she had receyued the messengers and sent them out another vvay He proueth by another example y t a true a liuely faith is not without works Rahab by her dede or works declared hir selfe to be iustified by fayth when with the perill of her life she sent away y e messengers of the people of God least they shoulde come into the hands of them that sought them 26 For as the bodie vvithout the spirit is dead euen so the fayth vvithout vvorkes is deade By a most apt similitude propounded he proueth that the fayth of hypocrites is vayne in as much as it is like a deade bodie or carkas wherein is no liuely spirite and therefore no mouing or sense of a liuing creature is founde in it And thus Iames by sixe firme reasons hath proued that a true fayth is frutefull in good workes and that the fayth of hypocrites which is voyd of workes is a vayne boasting rather than fayth A declaration of the doctrine of repentance WHen as Christ doth define the Gospel to be preaching of repentance and forgiuenesse of sinnes in his name he setteth forth two things vnto bs whereof one is the benefite which the Gospell offereth the other the meanes by which the benefite is applyed vnto men The benefite which is offered is forgiuenesse of sinnes The meanes is repentance For they onely which repent are made partakers of the forgiuenesse of sinnes wherewith is ioyned iustification saluation and eternall lyfe Hereof it easily appeareth that nothing is more necessarye for a man in this life than to vnderstande wherein true repentance consisteth without the which forgiuenesse of sinnes commeth vnto no man Of this wholsome and true repentance I will speake and will so declare the matter by the worde of God and manifest examples that euerye man may acknowledge the truth and playnnes thereof The foundation therfore of the preaching of repentance without all doubt is the mercie and grace of
foundations the Anabaptists leane vnto to whom I would yeeld if that the former reasons did not better instruct me But that it may be vnderstand what the prohibition of the Lorde meaneth which seemeth to be vniuersall we must mark the purpose of Christ in this whole sermon of workes It is not the purpose of the Lorde to correct the lawe of his father but to disclose and reproue the errours of the interpreters of the lawe The law of the father is thou shalt sweare by my name This lawe the Lord doth not abolish but doth rather mayntaine it whiles that he reprehendeth the corrupting thereof The Pharises of this lawe concluded after this sort God hath commaunded that we sweare by his name therefore we may sweare for euery cause and after euery sort This erroneous consequent the Lord reprehendeth when he saith Thou shalt not forsweare thy selfe but shalt performe thine othes to the Lord. But I say vnto you sweare not at all neyther by heauen c. The generall word at al ought to be referred to the maner of swearing then receiued to wit to sweare for euery cause and after euery sorte according to the maner of prophane men Here therefore Christe prohibiteth his Disciples and them that trulye feare the Lorde to sweare rashly for euerie cause and after euerie sort For he will haue the name of God to be reuerensed and worshipped more religiously then that it be taken in vayne Iames likewise doth not abolish the commaundement of God concerning the religion or right vsing of an oth but he doth onely correct the custome of swearing rashly and after euery sort For the lawfull maner of swearing is reckened among the promises of the Gospell Iere 4. Thou shalt sweare The Lord liueth in truth in equitie and righteousnes This is not a saying of commaunding but of promising that the true Israell may become a true worshipper of God and that the Gentiles may embrace the true religion of God A proofe whereof shall be that they shall sweare after this maner the Lord liueth and not after this Baal Saturne or Iupiter liueth But that which is sayde Osee 4. Neyther shall ye sweare the Lorde liueth is a voyce of threatning For he threatneth the vnthankfull Iewes that their countrie shall be made desolate for their stubbornnes and disobedience against God that in the place of the true worship of God shall be set the worship of Idoles whereupon it shal come to passe that they shall not sweare any more the Lorde liueth but Baal liueth c. The Anabaptists vrge the forme prescribed of the Lorde Let your communication be yea yea nay nay What meaneth the Lorde by these wordes that in stede of a rash oth they vse constant aduised talke The Lord therefore requireth constancie in our sayings that our yea be yea and our nay be nay He doth not forbid but that it is lawfull for vs to flie to a religious oth when the weightines of the cause doth so require but they do more forcibly vrge that which followeth For sayth Christ Whatsoeuer is added more then these commeth of euil That is that which is rashly added more then a simple affirming or denying no weightie cause requiring it commeth of euill that is of an euill affection of the minde or of an euill conscience or of the deuel himselfe He sayth not that a lawfull oth commeth of euel but a rash oth onely which is taken with a certayne lightnes of an euel custome and for euery light cause Againe it may sometime fall out that an oth commeth not of the euel of him that sweareth but of him that doth not beleue a bare and simple affirmation which when it commeth to passe a religious oth shall not therefore be euell For euery thing is not euill which commeth of euil in asmuch as it falleth out often times that those thinges that are euell are the occasions of those thinges that are good as when we say that good lawes doe come of euell maners and conditions to wit by occasion not by effect 13 Is any among you afflicted let him pray Briefe admonitions are annexed and first that he which is afflicted and suffreth persecution doe pray For there is no more present remedie agaynst the miseries of this world then prayer proceeding from fayth Whatsoeuer sayth the Lord ye desire when ye pray beleeue that ye shall haue it and it shall be done vnto you And the reason thereof is very wel noted in the booke of Iudith chap. 9. where the most holy woman doth thus say in her prayer In the prayer of the humble and meeke hath thy pleasure bin euermore And Psalm 49 Call vpon me in the day of trouble and I will deliuer thee Is any merie let him sing He counseleth him that is in prosperitie to sing by which counsel the Apostle teacheth three thinges For first when he biddeth vs sing he will haue vs acknowledge God to be the author of our prosperitie Secondly he will haue vs extoll and prayse him giuing him thankes for his benefites Thirdly that we doe not with the world abuse our prosperitie to the contempt of God but that we doe rather rest in the author thereof singing vnto him and not attributing any thing to our selues But the worlde dooth contrary for it neyther acknowledgeth God to be the author of the felicitie which it enioyeth neyther is it thankefull to him so farre is it of that it singeth vnto God yea it doth rather furiously triumph with prophane ioye and gladnes 14 Is any sicke among you Let him call for the elders of the Church and let them pray for him and anoynt him vvith oyle in the name of the Lord 15 And the prayer of fayth shall saue the sicke and the Lord shall raise him vp and if he haue committed sinnes they shalbe forgiuen him He counseleth him that is sicke what he must doe First let him send for the elders as Phisitions of his soule Then let the elders being called pray for the sicke and anoint him with oyle not that he may die but that he may miraculously be restored to health as y e Apostle here plainly speaketh But seing that oyle was an outward signe of the gift of healing which gift continued for a time to confirme the doctrine in the primitiue Church and nowe the Church hath not that gift It were fond and foolish to keepe still the signe without the thing signified by the signe That I may in the meane season say nothing concerning the idolatrous adiurations and trust in the anointing wherein was thought to be a most sure aide and defence agaynst the deuel which kind of things they doe retayne as yet in the papacie Wherfore let vs leaue to the papists their colour wherewith they may sinere their dead to be sent into hell Moreouer this place doth most manifestly confute the opinion of the Nauatians which denied them returning to