the godly yet they doe please God for the mediatours sake receiuing by fayth forgiuenesse of their sinnes according to that saiyng Blessed are they whose sinnes are couered And Paule sayth If ye mortifye the deedes of the flesh by the spirite ye shall liue These things I thought good to speake more at large concerning true and wholesome repentance and the partes thereof that the maner of true repentance or turning vnto God may be plainly vnderstande of euerye one and the order of the partes of repentance may be considered that that which is proper to euery of them may be giuen vnto it that we doe not confounde the properties of the partes that we may vnderstande that iustification and saluation is free that we may not depriue fayth of it properties Briefly that we being iustified by fayth freely for Christes sake may giue to God his glorie and worship and exercise our selues in all kindes of good works whiles that we shall be straungers in this lyfe which a full and perfite redemption through Christ our only sauiour shall follow to whome be prayse for euer Amen Chap. 3. The summe of the thirde Chapter AS he perswadeth that none doe rashly vsurpe vnto him selfe authoritie of maistership gouernment but rather that he bridle his owne tōgue so he requireth that wisedome be shewed by modest conuersation rather than by contention and enuie whereof many mischiefes doe come The order and partes of the thirde Chapter THere are two partes of this Chapter the first concerning maistership not to be rashly vsurped ouer other but rather that the tongue is to be bridled The second of the vse of wisedome and giftes without enuie and contention Either part hath it reasons by which it is proued The exposition of the third Chapter with an obseruation of the Doctrine 1 My brethren be not many maisters THe meaning of this proposition considered by it selfe is doubtfull but if it be restrayned as it needes must be to the reasons by which the proposition is confirmed the meaning is easye Seeing therefore that all the reasons whiche are afterwarde added doe contayne the discommodities of an intemperate tongue we must of necessitie here take maisters for them which take vnto them selues authoritie to refourme and censure others and doe seuerly and rigorously call other mens deedes vnto examination and in the meane season doe not see there owne faultes He doth not therefore condemne here brotherly admonition which proceedeth of fayth and loue which hath the commandement of Christ and is the foundation of Ecclesiasticall discipline but he condemneth the lightnes ambition and pride of them which doe not so much regarde edifying as they doe giue them selues to sclaunder and backbite Christ sayth Matth. 23. Be not ye called Rabbi for one is your maister to wit Christ and all ye are brethren And call no man your father vpon the earth for there is but one your father which is in heauen c. If any contende vpon these wordes that it is not lawfull for any godly man to take vpon him the title of maister or teacher I obiect agaynst him the forbydding of the name of a father For here we are no lesse prohibited to be called fathers then maisters Wherefore as it is not simply forbidden to be called fathers but in this or that respect so neither are we simplie forbidden to be called maisters or teachers This meaning therfore is to be considered Christ doth not esteme by what name or title thou art called so as thou abidest vnder his gouernment and maintaynest brotherly concord without ambition and contempt of others Paule calleth himselfe the maister and teacher of the Gentils yet he hath not broken this commaundement of Christ but rather obeyed it For his maistership did tende vnto this ende that he might bring all vnder the gouernement and rule of Christ They therfore which eyther vpon the wordes of Iames or the prohibition of the Lorde doe condemne scholasticall promotions doe mistake and falsly apply the Scripture and appayre and diminish the profitable gouernment of a common wealth concerning learning Let ambition be farre from vs let vs submit oure selues to the maistership and gouernement of Christ and let vs reuerently retayne and keepe scholasticall order Knovving that vve shall receiue the greater condemnation The first reason is taken of punishment they which are ready to condemne others who notwithstanding them selues are in the same faults or greater doe prouoke the wrath of God agaynst themselues For seing that loue doth couer a multitude of sinnes and they are desirous to discouer the sinnes of others they doe sufficiently declare that they are voyde of loue 2 For in many thinges vve sinne all The second reason taken of our common imbecillitie and weaknes For our common infirmitie and readines to sin ought to admonish vs that we be not ouer rigorous agaynst others The chiefe causes of our falling into sinne are these 1. Sin dwelling or abiding in vs. 2. The manifold craftes and assaultes of the deuil 3. The examples of the greatest part of the worlde and those exceeding euill 4. Negligence of gouernours of maners and discipline as in parents ministers of the Gospell and ciuill rulers If any man sinne not in vvord he is a perfect man and able to bridle all the body The third reason taken of the profite of a bridled tongue He that can temper his tongue is a perfect man that is vpright or entire and endued with many other vertues Therefore he that doth vse his tongue vnruly and dishonestly is no whit vpright or entire for he is polluted with many vices Wherefore we must not rashly take vnto vs authoritie to iudge and refourme the maners of others 3 Behold vve put bittes into the horses mouthes that they should obey vs and vve turne about all theyr body 4 Behold also the shippes vvhich though they be so great and are driuen of fierce vvindes yet are they turned about vvith a very smal rudder vvhithersoeuer the gouernour listeth 5 Euen so the tongue is a little member and boasteth of great things The fourth reason likewise is taken of the profit and commoditie of a well ordered tongue For as a bitte put into the horses mouth doth turne about all the body of the horse and as the rudder of a ship doth guide the whole ship so a well ordered tongue boasteth of great thinges that is it bringeth to passe great matters and doth as it were direct the whole man into the way of perfection when as contrariwise a disordered and an vnruly tongue is like to a bitte that is lewse and a rudder that is set at libertie Behold hovv great a thing a little fire kindleth 6 And the tongue is a fire yea a vvorld of vvickednes so is the tongue set among our members that it defileth the vvhole body and setteth on fire the course of nature and it is set on fire of hel The fift reason taken
the instruments of Satan by the which he draweth men vnto destruction To this he addeth a promise And he vvill flee from you that is he will not hurt you he will not ouerthrow you with his subtleties and delusions 8 Dravv neare to God and he vvill dravv neare to you clense you handes ye sinners and purge your heartes ye double minded He commandeth and promiseth He commaundeth that we drawe neare vnto God to wit by fayth and true obedience For as he is sayd to depart from God which doth abandon and giue himselfe to the lustes of the worlde by which he draweth neare vnto the deuill so he which departeth from these is sayd to draw neare vnto God He promiseth when he sayth And he vvill dravv neare vnto you This promise is grounded vpon the continuall loue of God towards mankind whereby he desireth not the death of a sinner He doth here call them sinners which exercise manifest impietie and them double minded which sayde in wordes that they did worship God and in the meane season did follow their owne lusts and concupiscence 9 Suffer afflictions and sorovve ye and vveepe Let your laughter be turned into mourning and your ioy into heauines He setteth this agaynst the pleasures of them which follow their owne lustes and laugh and reioyce in them For it becommeth the godly rather to mourne and suffer affliction and so to be ashamed for the sinnes which they haue committed that they cast their countenance downe to the earth for shame For that the greeke word signifieth which y e Apostle here vseth 10 Cast dovvne your selues before the Lorde and he vvill lift you vp Bicause the godly are contēned and dispised in the world the Apostle doth encourage theē bid theē remaine in that subiectiō wherby they are subiect to God in true feare also he doth comfort thē when he saith y t it wil come to passe that God at the length will lift them vp and wipe away the teares from their face For by the word of lifting vp is signified comfort agaynst the sorrow of this present life and deliuerance from all the miseries and troubles of this life 11 Speake not euil one of an other brethren He that speaketh euill of his brother or he that condemneth his brother speaketh euil of the lavv and condemneth the lavv if thou condemnest the lavv thou arte not an obseruer of the lavv but a iudge He doth againe represse the intemperance of the tongue in accusing and condemning other adding a most strong reason taken of the grieuousnes of the deed No man ought to speake against the law and condemne it He that speaketh agaynst his brother and condemneth him speaketh against the law and condemneth it Therefore no man ought to speake against his brother and condemne him The Minor or second proposition of the argumēt he proueth because he that condemneth the law is not an obseruer of the law but a iudge Now to condemne the law is to reiect the authoritie thereof and to challenge vnto himselfe that right which is due to the law and so to peruert the order of thinges For it is the office of the lawe to prescribe a rule of life and to iudge of those thinges that are done But it is the dutie of man to submit himselfe to the authoritie of the lawe and to obserue it But he which doth the contrarie that is he that vsurpeth authoritie to iudge and censure others doth with sacrilege chalenge that to himselfe which is proper to the law Iames in this place speaketh onely agaynst those which of a peruerse and corrupt iudgement speake against their brethren that they may distaine their good name and get vnto them selues an opinion of holines he doth not reprehend those which iudge of duetie so as they follow the authoritie and rule of the law in iudgeing For he that doth this is to be sayd not so much to iudge himselfe as to pronounce the iudgement of God which we see Iames here often times to haue done 12 There is one lavv giuer vvhich is able to saue and to destroy VVho art thou that iudgest ā other mā That which is proper vnto God no man without sacrilege can vsurpe vnto himselfe It is proper vnto God to be a Lawgiuer and a Iudge which hereby is manifest bicause he only hath power to saue and to destroy Therfore no man can take vpon him selfe this authoritie without sacrilege Iames speaketh here also as I admonished before of rashe iudgement proceeding from a desire of deprauing and sclaundering 13 Go to novve ye that say to day or to morovv vve vvill go into such a citie and continue there a yere and buye and sell and get gaine 14 And yet ye cannot tell vvhat shall be to morrovv For vvhat is your life It is euen a vapour that appeareth for a litle time and aftervvarde vanisheth avvay 15 For that ye ought to say If the Lorde vvill and if vve liue vve vvill do this or that This is a correction of rashe presumption in determining vpon things to be done and he prescribeth two conditions which he requireth in all deliberations The first is that we giue place to the will of God and that we attempt nothing without calling vpon him The cause of this condition is for that the will of God ought to be vnto the godly a rule to worke by The other condition is that we doe alwayes thinke vpon the fraylenesse of our lyfe which seing it is lyke vnto a vapour that continueth but a small time he is vnwise which promiseth vnto himselfe things that are to come and vncertaine Wherefore we are admonished in this place that we doe so behaue our selues in all our doings that we may be ready whensoeuer we shall depart from hence 16 But novve ye reioyce in your boastings all such reioycing is euill He sheweth frō whence this presumption in doing things doth come to wit of an arrogant reioycing which seing it is euill and alwayes to be auoyded that also which springeth thereof is not without good cause to be eschewed 17 Therefore to him that knovveth hovve to do vvell and doth it not to him it is sinne The conclusion directly brought in of that which went before shoulde be this No man therefore of a vayne reioycing ought rashly to purpose with himselfe to doe anye thing as though the euent or falling out thereof did lye in his owne handes But in the place of this conclusion he putteth an exaggerating or amplifying of that sin which he reprehendeth He sinneth more grieuously which sinneth willingly and knowing thereof than he which offendeth of ignorance Wherefore he cannot be excused which knoweth what is to be done and howe it is to be done and yet doth it not Chap. 5. The summe of the fift Chapter AS he forbiddeth a rashe othe and giueth counsayle to the afflicted hauing first sharply rebuked the rich and
we doe not deserue a crowne by fighting but the father giueth it vnto his children of his mere goodnesse who considereth not so much what the children doe deserue as what he hath promised them of his fatherly loue Furthermore if any man obiect the crowne of life is promised to them that loue therfore loue is a merit or desert of the crowne We must aunswere that there is committed a fallacion of that which is not the cause as of the cause For the antecedent doth not contayne the cause of the crowne but the qualitie or maner of crowning And bicause there be two principles of things one that the thinges be the other that they maye be knowne what they be we must vnderstand y e concerning God his mere good will and pleasure and the redemption which his sonne hath wrought and fayth concerning our selues are the very principles which doe iustifie and saue vs. But if thou considerest the knowledge of righteousnesse and saluation the principles thereof are rightly sayd to be patience vnder the Crosse loue mercy towarde the poore and other vertues For these doe make that thou maiest be knowne to be righteous and saued Wherupon the Lord sayth I was an hungred and ye gaue me meate I was naked and ye clothed me By these fruites of fayth the angels of God and men shall iudge the tree in the last day and thereby shall account the righteousnesse and saluation of the elect But here of more in the second chapter where shall be entreated of a liuely and of a dead fayth 13 Let no man say vvhen he is tempted I am tempted of God for God can not be tempted vvith euell neither tempteth he any man He being about to entreate of the causes of tentation first taketh away the error of them which thought God to be the author of tentation and forbiddeth that any man when he is tempted that is when he is prouoked to doe euill say that he is tempted of the Lorde For God wyll not haue sinne therefore he prouoketh not to sinne neither is delighted with the perdition of men Wherfore as God himselfe is voyde of tentation so doth he tempt no man that is he doth not moue him forwardes to sinne Thys place doth plainly make agaynst those that make God the author of sinne 14 But euery man is tempted vvhen he is dravvne avvay by his ovvne concupiscence and is entised He sheweth the cause and fountayne of tentation that is of prouoking to doe euill This fountayne or spring he maketh to be euery mans own concupiscence to the which he attributeth a double effect For the first it withdraweth the cogitation of man from that which is good Secondly it entiseth the affection of man and ouerwhelmeth him vnwares We must therfore striue agaynst the first motions least that being entised by our concupiscence we fall into sinne Of tentation and the remedie agaynst it TEntation is a driuing forward or perswading of a mā to enterprise some thing that is either to commit or to omit Hereof there are dyuers sorts whych take their differences of their endes For there is one tentation of seducing or beguyling there is another of presumption another of triall Of these three I wyll speake in order and shewe the remedyes agaynst euery of them Tentation of seducing is that the ende whereof is seducing or beguiling By this man is prouoked to enterpryse something agaynst the law of God whereby he being deceiued is miserably excluded out of the familie of God falleth from grace and becommeth guiltye of eternall death vntyll such tyme as he repent For fayth can not abide and and remaine when man giueth place to such tentation and knowing and willing doth disobediently despise the commaundement of God This tentation of seducing is of two sortes if thou considerest the causes thereof For it is eyther outward or inwarde I call that inward whose beginning and cause is in man himselfe to wit euel concupiscence which fighteth togither with a domesticall tyranne that is originall sinne and driueth a man to offend that by this meanes the olde man that is originall sinne may obtaine the rule in man But concupiscence in euery man is of two sortes one naturall an other of the flesh Naturall concupiscence is that by which we do naturally desire those thinges which by the right iudgement of reason we iudge eyther honest eyther profitable eyther pleasant This by it selfe is the worke of God in man and by no meanes to be condemned as long as it keepeth it selfe within it owne boundes that is whiles it desireth those thinges that are shewed by the right iudgement of reason to wit those thinges whiche are in very deede honest profitable and pleasant by which nature is not defiled but preserued Concupiscence of the flesh is when by the corruption of the flesh we desire those thinges whiche please the flesh and displease God as when we couet after any thing which is forbidden vs by the law of God This of Plato is worthely called a beast with many heads of which it is spoken prouerbially Concupiscence is the first beginning of all euells For it is a most fruitefull mother of pernicious children to this Marcus the Heremite did attribute selfe loue Of this do spring surfetting and drunkennesse couetousnesse thirst after vayne glorye Of this surfetting come vnlawfull lustes and all kindes of pernicious pleasures Of couetousnesse commeth fraud guile iniurye lying violence manslaughter Of thirst after vayne glory springeth pride wicked ambition diuers ill practises briefly contempt of God and of our neighbour Thou seest what a fruitefull mother of all vices the concupiscence of the flesh is which one hath called and not vnworthely the fountayne of all euel in asmuch as it is not onely the euident cause of all iniquitie and hatred of God but also it calleth men from that which is good and honest For when men doe study vpon heauenly thinges and meditate vpon diuine matters this commeth and with entisements as with certayne cordes draweth them backe Wherefore Iames doth not without good cause affirme that men are entised by their owne concupiscence But how shal we ouercome the concupiscence of the flesh This beast is to be bounde with singular art and cunning and to be mortified but it is bound not by mans strength but by a diuine power that is by the spirite of fayth which in the man that is regenerate doth ingender a certayne newe concupiscence which is called the concupiscence of the spirite This when it is first conceyued by the spirite of fayth setteth it selfe agaynst the concupyscence of the flesh whereupon there riseth in all the godly a very sore conflict betweene the flesh and the spirite Hereupon is that which Paule sayth The flesh lusteth agaynst the spirite and the spirite agaynst the flesh But from whence is that concupyscence of the spirite
It proceedeth from the vertue of the death buriall and resurrection of the Lord which in time past was represented in the olde sacrifices which were first bound and then kylled but all the whole vertue is in the Crosse of Christ Therefore to bynde the concupyscence of the flesh is to fasten it to the crosse of Christ that in it it may be mortified that it be not effectuall to worke Wherefore this beast is then bound when thou doest not those thinges which it commaundeth it is wholy mortified when the force thereof is not felt which commeth not to passe before we haue changed this lyfe with death which is a passage to the true lyfe To the bynding and mortifying of this beast all the exercises of godlinesse must be referred as prayer reading meditation sobrietie diligence in our dutye flying of euell occasions thinking on the prouidence of God consideration of the euell of concupyscence the gloryous end of victorye the shame and dishonestye that accompanieth them whiche submytte them selues to this beast Thus much briefly concerning the inward tentation of seducing or beguiling and of the remedy agaynst it The outwarde tentation of beguyling is whose beginning and cause is without a man and this may be distinguished according to the diuersitye of the causes Wherefore seeing that some time the worlde somtime the deuel sometime the thinges that are about vs are the causes thereof it commeth to passe that there be three differences of this outward tentation The world therefore tempteth when it prouoketh to sinne by it vanitie and wickednesse Many are ouercome by this kind of tentation For when they beholde the most corrupt maners of men and see them also vnpunished many are allured by this example Whereupon it is sayde that an euill custome is the nourishing of euel Agaynst this kinde of tentation we must sette the glory of the kingdome of Christ wherewith the vanitie of the world being compared is as a smoke sone vanishing away Secondly let vs think vpon the shortnes of mans life which although it maye be filled with the vanitie of the worlde yet those continuall delightes in the kingdome of God are by infinite degrees to be preferred before it Also let vs consider how Christ the Lord and many of the sayntes of God despised the vanitie and wickednes of the world looking vnto the price that is set before them that runne lawfully The deuill tempteth men after diuers sortes and that vnto this ende that he may hinder them from being gathered togither into the folde of Christ or that when they are gathered togither he may cast them out agayne that they should not be saued For there is nothing more pleasant vnto him than the destruction of all men And for this cause he vseth especially three engines to inuade the folde of Christ For eyther he corrupteth the doctrine or raiseth vp offences or else giueth occasions of infinite mischiefes that I may in the meane season say nothing of his hypocrisie tyrannie and craftinesse which he continually vseth to assayle the Church of Christ He entreth into the heart of man and with speede taketh out the worde of God from thence that a secure contempt of God maye follow as in Rabshakeh or hatred and wrath agaynst God as in Saul or a furious defending of a wicked opinion as in the Papistes Such were the tentations of Cain Saul Iudas Samosatenus Arius and in our time of Seruetus and of very manye other and at thys time Satan doth rage much more than euer he did at any other For he knoweth that the end of his furie is at hand and that the sonne of God will shortlye come who shall iudge him with all his members to euerlasting torments What remedie is here the aduersarie is mightie the companie of his warriours is great we haue neede therefore of a most strong defence What I pray you is that This is the victorie sayeth Iohn that ouercommeth the worlde euen our fayth And Salomon sayth the name of the Lorde is a strong tower the righteous runneth vnto it and is in safegarde For seeing there is no other waye to ouercome this tentation of the deuel then a liuely fayth in Christ the cōquerour of Satan y t this liuely fayth may be kindled with earnest prayer let vs with exceding care and studie kepe y e puritie of doctrine wheron fayth dependeth Also agaynst offences and other practises of Satan let vs fortifie and strengthen our selues with the examples of the Saintes and encourage our selues with the hope of our deliuerance which shall be through Iesus Christ whom we looke for to come shortly to iudge the quick and the deade More defences agaynst the assaultes of Satan Paule numbreth vp Eph. 6. which ought from thence to be taken The things that are about vs doe aboue measure also tempt vs. Before vs death the iudgement of God hell Behinde vs our sinnes that are past many things committed and omitted On our right hande power riches honour On our left hand perils persecutions offences the most sorrowfull state of the Church of God outwardly in this world These euels Iesus Christ onely doth remedy whiles he is possessed by fayth For if thou beholdest those thinges that are before vs he hath ouercome death with life he hath satisfied the iudgement of God paying the ransome for our sinnes he hath spoyled hell If thou lookest vnto those thinges that are behind vs it is he onely which maketh a full satisfaction for sinnes If thou settest the treasures of all good things in him the power riches and honour of the worlde shall not easilye drawe thee from Christ neither shalt thou giue ouer being discouraged with any euils so as thou possessest him by a liuely fayth and desirest his helpe agaynst all things that doe annoy or hurt thee Tentation of presumption is when a man is prouoked to tempt God by abusing his long sufferance iustice mercie liberalitie and many other benefites This tentation truly is daungerous for if any man be ouercome of it he sinneth more freely and boldly bicause he determineth with himselfe that God is good and mercifull and slowe to anger as the Psalme sayth This tentation these thinges doe chiefly remedie first a thinking on the shortnesse of lyfe secondly a consideration of tragicall and lamentable examples For many sinning securely haue bene sodenly preuented by the wrath of God and taken from hence without repentance thirdly the very vnworthynes it selfe For what is a more vnworthie thing than for the chylde to despise the father bicause he is good to him and mercifull towarde him Let euery one therefore walke carefully in the sight of the Lorde and knowe that it is a deuelishe furie and madnesse to sinne aduisedlye and of a sette purpose or to deferre repentance bicause GOD is sayde to be long suffering gentle and mercifull For he is sayde also to
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
which they doe moderate punishments The arguments of the Stoickes haue a fayre shewe but they are grounded on a false foundation agaynst which let those reasons be set which I haue rehearsed 12 So speake ye and so doe as they that shall be iudged by the lavve of libertie 13 For there shal be condemnation mercilesse to him that shevveth not mercie and mercie reioyceth against iudgement He bringeth in a generall exhortation to liue godly and holily by an argument taken of the sentence of the last iudgement which is recited Matth. 25. For when as the Apostle sayth as they that shall bee iudged by the lavve of libertie he hath relation to the sentence of the Lorde who when he iudgeth the worlde shall saye vnto them on his right hand Come ye blessed of my father take the inheritance of the kingdome prepared for you from the foundations of the worlde For I was an hungred and ye gaue me meate c. Contrariwise he shall say to them on the left hande Depart from me ye cursed into euerlasting fire I was an hungred and ye gaue me no meate c. To this pertayneth that saying Iohn 5. The houre shall come in the which all that are in the graues shal heare his voice and they shall come forth that haue done good vnto the resurrection of life but they that haue done euell vnto the resurrection of condemnation And 2. Cor. 5. We must all appeare before the iudgement seate of Christ that euery man may receiue the things which are done in his bodie according to that he hath done whether it be good or euill That these sayings and such like are to be vnderstand of the qualitie of thē that shal be saued not of the causes of saluation the whole consent of y e scripture yea the precious bloud of Christ doth shew as shortly after I will more distinctly declare But why doth he call it y e law of libertie That by that name he may shew y t the fruites of libertie are by good right required of christians For as he which doth commit sinne is the seruant of sinne so he which is deliuered by Christ will be no more bonde but free therefore will not take vpon him the yoke of bondage He sheweth a cause or reason when he sayth for there shall be condemnation mercilesse to him that shevveth not mercie but he that sheweth mercie is so farre of from being condemned y t he shal reioyce against cōdemnation triumphing ouer death sin and the deuill These things doe teach how necessary continuall repentance and a perpetuall studie of godlynesse and righteousnesse is among Christians least by their owne fault they lose the free benefit of saluation But bicause the aduersaries of free saluation doe abuse this place and such like and make the causes of saluation of the tokens and qualities of them which shall be saued I will briefly gather an aunswere whereby the godly reader may haue wherewith he maye be able throughly and truly to answere to this false cauill Seing therefore that the Scripture doth expressely say that the Lord shall giue to euery man according to his deedes Or as Paule speaketh to the Corinthians according to that euery man hath done whether it be good or euill First of all this is to be helde that this generall sentence which is the very voyce of God himselfe ought to be applied vnto two sortes of men according to the proportion of fayth that is to the wicked according to the lawe to the godly according to the Gospell after this maner when the Lord giueth vnto the wicked according to their dedes without all doubt he giueth vnto them hel and condemnation For those are the merits of the dedes of vngodlines But cōcerning y e godly or regenerate there are mo things to be considered For first it is euident out of the infallible worde of God that eternall life is not the wages of seruantes but the inheritance of children and the free gift of God Rom. 4.5.6.8 Iohn 1.3.5 Secondly the proportion betwene the heauēly father and an earthly father is to be considered for as an earthly father doth giue vnto his childrē according to their deedes that is inheritance to them that are obedient and disheriteth them that are disobedient so God the father promiseth inheritance to his children but those which of children are made obstinate and enemies he suffreth not to enioy the inheritance But nowe it is manifest that the childrē of an earthly father are neither children nor heires through desert of their works After the same sort the children of God are neyther made children nor heires bicause of their works but through the grace of adoption which is receyued by fayth alone notwithstanding eyther of them doth giue vnto his children according to their dedes But y t this may yet be more plainly vnderstand how God shall giue to euery mā according to his dedes foure circūstances are to be weighed of vs the first wherof is that the rigour of the law is takē away from y e godly according to y e saying Galat. 3. Christ hath redemed vs from the curse of the lawe The seconde is that the person nowe beleeuing doth by fayth please God and is heire of eternall life Iohn 1. The thirde that God doth not onely require obedience of the person that beleeueth but also doth promise him a rewarde and that not of debt for the worthinesse of the worke but of grace for his fatherly promise sake The fourth that workes so done by fayth are testimonies of fayth as proper effectes are most certaine tokens of their cause And therefore it is sayde that God shall giue vnto euery man according to his dedes both because dedes are the true tokens of the feare of God of fayth and also that the whole creature maye beare witnesse of the iustice of God in iudging This answere is taken from the conferring of the Scripture which we must of necessitie surely hold lest that with the Papistes we attribute saluation to the merits of works or with the Antinomians and Libertines we lay aside all care and studye to do well This solution is made manifest by an euident example Mat. 18. where y e Lord saith that y e kingdome of heauen is likened vnto a certayne king that is that there is the same reason of the spiritual state of the Church which is betweene an earthly king and his seruants in the affaires of this present life For euen as the king his seruant owing him ten thousand talents yet when he fell downe and besought him he forgaue him the whole dette freely and of his mere liberalitie so God the father doth freely forgiue them all debtes that is sinnes which flie vnto him for succour with trust and confidence in Christ Hereof it is manifest that remission of sinnes is free But euen as the king called agayne vnto punishment that seruant being vnthankefull
sanctification when he giueth vs the holy ghost which doth after a sort turne our nature and make it that the olde man being by little and little mortified we maye liue after the spirite that is we may giue our myndes to godlynesse towarde God charitie towarde our neyghbour to holynesse of lyfe and diligence in our vocation briefly that we maye submit our selues wholy to the rule of the spirit In what man soeuer the force and vertue of this regeneration or of this sanctification is not felt there of necessitie fayth cannot be For a true and a right fayth is feruent in spirite and endeuoureth to bring forth it true fruites and desireth nothing more than to serue God in spirit and to abounde in all knowledge and vnderstanding Seing that this is in very deede the propertie of a iustifying fayth and of regeneration who can beare or abyde the saying of them which with all their might in words and writings do impugne the necessitie of good workes which truly we say are necessary not as merits and causes of saluation For y e saying of Paul is firme and vnmoueable Ephe. 2. By grace are ye saued through fayth and that not of your selues it is the gift of God not of woorkes least any man shoulde boast himselfe but as necessarilye accompanying a iustifying fayth and as the effectes of the spirite which doth regenerate vs. Furthermore that the reason and maner of good workes may be the better vnderstande I will declare in order sixe questions concerning good works The questions are these The first what workes are to be taught and to be done The seconde howe they maye be done The thirde howe they doe please The fourth what are the causes of good works The fift why promises are added to good works The sixt bicause all men haue sinne it is not without cause demaunded whose obedience doth please and whose doth not please When it is enquired what workes are to be taught and done two thinges are to be weyed of vs whoe we be and whome he is vnto whom obedience is to be giuen by workes When we beholde our selues considering our owne corruption we are admonished that we our selues doe not imagine workes by which we thinke to worship God For by our selues we do not vnderstand what eyther pleaseth or displeaseth God and the Lorde pronounceth that he is worshipped in vayne with the commaundements of men Let vs therfore certaynly thinke that workes albeit fayre and goodly which haue bene inuented of men are in no wise good But if we consider God we are admonished of reuerence toward him whereby it commeth to passe that we thinke that that onely pleaseth him which he prescribeth in his word For he onely is our law giuer Ezechiel comprehendeth both in chap. 20. walke ye not in the ordinances of your fathers neyther obserue their maners nor defile your selues with their Idols I am the Lord your God walke in my statutes and keepe my iudgements and doe them Also 33. I haue made thee a watchman vnto the house of Israell therefore thou shalt heare the word at my mouth and admonish them from me Hereof therefore it manifestly followeth that no other workes are to be taught and done but those which are commended vnto vs by the word of God After that the mind of the godly man knoweth what workes are to be done forth with it inquireth how they may be done The dissoluing of this question is to be taken out of two sayinges of the Scripture The Apostle sayth to the Hebr. without fayth it is vnposible to please God And Christ sayth without me can ye doe nothing Wherefore these thinges are required in order First the knowledge of Christ Secondly trust and confidence in Christ Thirdly viuification whereby Christ doth quicken vs by the Gospell and poureth his holy spirite vpon vs. Herevnto maketh y e saying of Esay chap. 40. But they that wayt vpon the Lord shall renue their strength they shall lift vp the wings as the Egles they shall runne and not be wearie and they shall walke and not faint For there can be no loue no obedience except mercy and reconcilation for the mediatours sake be first apprehended In this consolation the diuinitie doth dwell in the heart For the eternall father is effectuall in deede by his sonne which comforteth by the voyce of the Gospell and the holye Ghost is giuen of the father and the Sonne which stirreth vp in vs ioye and calling vpon God according to these sayings I will poure vpon them the spirite of grace and compassion c. And in Iohn We will come vnto him and dwel with him 2. Cor. 3. We beholding the glory of the Lord with open face are changed into the same image that is we beholding the word which is the image of the eternall father and in consolatiō doth shew the presence and goodnes of God are made like vnto his image the holy Ghost inflaming our hearts After that the mind is taught how good workes may be done it inquireth furthermore how they please for they are done in vayne except they please Scipio fighteth for his countrey Dauid also fighteth but the workes of both of them doe not please God It is fitly therefore demaunded how good workes may please To the which question we aunswere in generall that they please in the regenerate The workes of Scipio did not please bicause he was not regenerate But the warfare of Dauid did please bicause Dauid was accepted by fayth But here are three thinges to be considered in order First we must certainly thinke concerning the person that he is reconciled by fayth and iust for Christes sake freely Then we must confesse that the person iustified by fayth cannot as yet satisfie the lawe For many inward sinnes doe abide and sticke euen in the Godly This vncleannesse is to be lamented and doubts and euil affections are to be resisted and striuen against and also we ought to pray with true sighes of the heart that God will not impute vnto vs this filthines wherein we are wrapped Thirdly although we acknowledge this our filthines notwithstanding we must certaynly thinke that God doth require a certayne vnperfect obedience in vs that this vnperfect obedience doth please for Christs sake For so Peter doth playnly teach Offer vp spirituall sacrifices acceptable to God by Iesus Christ which is our reconciliation and now maketh intercession for vs. Our obedience therefore doth not please God for the worthines or perfection thereof For by it selfe it is vnworthy to come into the sight of God neyther doth it fulfill the law as it is sayd but it pleaseth bicause of the person reconciled which for Christs sake is counted righteous so also doth he please although he carie about in the flesh sinne and great infirmitie Seing it is euident that a man is in no wise iustified by workes it may fitly also may be
first and fourth commaundement as the dutie of the ministers of the word the function of the magistrats the seruice of them which helpe the magistrate the care and charge of maisters of housholds the occupations of them whose helpe is profitable and necessarie in the states ordayned of God the traffique of Marchants which bring in profitable marchandice briefly all offices which serue eyther for the order of the Church of God or of an house or of y e common weale are lawfull in them selues and also in the persons when they are lawfully called vnto them And although it be free for euery man to choose any kinde of life to the which he shall feele himselfe apt yet we must put a difference betweene a publike and a priuate office To a publike office is required ordinarie authoritie For no man may take vnto himselfe a publike office either in the Church or in the common weale except he be appointed thereunto by ordinary authoritie he that doth the contrarie doth sume and in affliction can haue no certayne comfort Wherefore here the godly man will especially take heede that he doe not enter into a publike office without a lawfull calling A priuate office euery man may choose vnto himselfe yet the authoritie of parents ought not here to be contemned He may applie his minde to the trade of marchandice whom this kind of life doth please he may follow husbandry which thinketh that it is commodious for him he may choose some arte or occupation which is perswaded that it will be profitable vnto him An idle life belongeth not vnto a godly man but vnto an Epicure rather wherefore of that I will say nothing In the execution of the office or dutie more things are to be cōsidered First let faith loue be rules of the actions Faith taketh hede that it offendeth not God referreth al things to y e glory of God Loue admonisheth y t there be no iniurie done to any man that y e cōmodities of our neighbour be furthered Faith desireth God to work with it to be it helper Loue embraceth our neighbor in God Faith kepeth him that worketh in the feare of God Loue kepeth him in charitie toward his neyghbour Here if riches by y e blessing of y e Lord come vnto him y t laboureth in his lawfull calling singular heede is to be taken y t our riches be not made vnto vs through our own fault thornes snares For they that are rich haue instruments both vnto vertues also vnto vices euē as their minds are affected which possesse thē Therfore Plato in my iudgemēt hath rightly said y e riches w tout wisedom are blind but y t the same do quickly see whē they folow true wisedom For true is this saying Riches of euill and mischiefe much are ministers with speede Which doe also contention amongst vs often breede And for that cause the Lord sayth That a rich man shall hardly enter into the kingdome of heauen For the most parte vse their riches ill which they might vse well if they woulde take the counsayle of godly wisedome First of all therefore let the godly man knowe how he ought to be affected in his riches this may very well be knowne both by the wordes of Dauid and also of Paule Dauid sayth If riches increase set not your hearts thereon Paule sayth Charge them that are rich in this world that they be not high minded and that they trust not in vncertaine riches but in the liuing God These two sayings doe preach both of the minde or affection of a rich man and also of the vse of riches The mind ought not to be set vpon riches or vpon a desire to haue a godly man ought not to measure his felicitie with the deceitfull measure of riches but he ought to vse them well least that he himselfe layeth snares for himselfe Nazianzenus doth very well describe the mind of a godly man toward riches saying One droppe or little portion of wisedome I wish more Then of riches and worldly wealth abundance and great store When as the couetous and vngodly man contrariewise sayth One droppe of fortunes pleasant cuppe I doe much rather craue Then great increase yea euen a tunne of wisedome for to haue Whosoeuer therfore wil be godly let him cast away trust confidence in riches least that they be made snares vnto him least that they doe shutte from him the passage to the kingdome of heauen Let a sure hope be reposed in God alone whether riches be increased or diminished yea or quite taken away let vs hold fast the true treasure which is Christ Iesus For he that hath him is rich in deede although with Lazarus he doth beg his breade Moreouer when thy mynde is thus affected toward riches this care shall come into it that thou doe rightly dispose the riches bestowed vpon thee of God and that thou be a faythfull stewarde of them Wherefore I will herevnto adde a few wordes concerning the lawfull vse of riches Ischomachus in Xenophon being asked concerning the lawfull vse of riches aunswered in these wordes I ought with my riches to honour the Gods royally to helpe my frendes wherein they haue neede and to suffer the Citie to be vnadorned in nothing wherein I am able This man being ignorant of true religion maketh three partes of the vse of riches the first part he attributeth to the worship of God the seconde to his friends being in nede the thirde to the maintaining and adorning of the common weale wherein he liueth But although this sentence of a prophane Philosopher is to be praysed and worthie to be commended to the godly yet I will shewe more distinctly and plainly the godly and true vse of substance and riches which consisteth in foure poyntes The first and principall vse of riches ought to be that they serue to the maintayning and increasing of the glorie of God This vse is confirmed by the ende of man Man was first made and afterwardes regenerate by the holy ghost that he shoulde glorifie God Therefore what gifts so euer we haue they ought to be referred to this ende of our creation and restoring agayne Here many being miserably deceiued do sin For there are some which bestow nothing at all to the mayntaining of the ministerie There are some which doe wickedly take away those things that were appoynted of our auncetors for the seruice of God There are some which with their riches doe encrease the power of tyrannes to the oppressing of the church abolishing of religion for whom it were better if they had neuer bene borne For their portion shall be with the deuill whose members they are Let the godly man therfore vnto whome riches haue chaunced in this worlde loke vnto this ende of his creation and bestowe part of his goodes vpon this vse that he may set forth the glorie of
nature But they that are not occupyed in this following doe falsly attribute to themselues a christian name Furthermore they are not counted the lawfull sonnes of God but bastardes rather For God acknowledgeth none among his sonnes but whom he seeth at the least to endeauour to imitate his fathers vertues To this pertayneth that saying of the Lord in the Prophet If I be a father where is mine honour But the cheefest parte of honour which children can doe to their parents is to imitate their vertues Whosoeuer earnestly looketh for the glorye of christianitie let him set before himselfe this cause of shewing mercy to his neighbour and let him not suffer himselfe to be led away with euil examples from this necessary and due worship of God The second cause is the commaundement of God vnto which all creatures ought to obey Of this cause Iesus the sonne of Sirach maketh mention chap. 29 Helpe the poore for the commandements sake and turne him not away because of his pouertie And a little after Bestow thy treasure after the commaundement of the most high and it shal bring thee more profite then Gold Our treasure that doth neuer fayle we must lay vp and keepe in heauen but yet it is in this life bestowed vpon the poore vpon whom the benefites that be bestowed the Lord so accepteth as if we had bestowed them vpon himselfe All the testimonies of the Scripture which doe commend vnto vs the loue of our neighbour doe require especially liberalitie towarde the nedie For this is the chiefe part of true loue Hereunto belongeth that saying of the Lorde Deut. 15. I commaund thee saying thou shalt open thine hand vnto thy brother that is needy He that contemneth this precept of the Lord how can he loue God how can he feare him for thus sayth Iohn Whosoeuer hath this worldes good and seeth his brother haue neede and shutteth vp his compassion from him how dwelleth the loue of God in him And Iob 6. He that taketh away mercie from his neighbour hath forsaken the feare of the Lord. Whosoeuer therefore determineth to loue God and to feare him from his heart let him thinke that he doth owe obedience to God commaunding Of which thing Micheas speaketh after this sort I will shew thee O man what is good and what the Lord requireth of thee surely to doe iustly and to loue mercy and to humble thy selfe to walke with thy God The thirde cause is the imitation of examples of Christ our Lord first and then of his members Christ was made poore for vs that he might enrich vs. What therefore do we agayne owe to the members of Christ especially seing he witnesseth that that is done to himselfe whatsoeuer we doe to the least of his members Matth. 25. The holy fathers desired nothing more than to relieue the poore Saints Abraham doth reuerence strangers and biddeth them to eate with him that he may shewe liberalitie vnto them Lot desired the Angels to come into his house whom he thought to be poore straungers Cornelius the courtier is written to haue giuen himselfe to continuall prayer and almes which the scripture witnesseth to haue come vp into remembrance before God The fourth cause is the dignitie and estimation of almes godly bestowed before God Prouerb 21. To do mercie and iudgement is more acceptable to the Lorde then sacrifice Christ sayth Matth. 9. I will haue mercie and not sacrifice Heb. 13. To doe good and to distribute forget not for with such sacrifice God is pleased So great dignitie so great estimation is there before God of the almes godly bestowed It is preferred before sacrifice God is sayd to be singularly moued and delighted therewith This dignitie ought worthily to admonishe them which abounde in this worldes good that they indeuour according to the counsell of Paule to be rich in good workes The fift cause is our neighbour himselfe But that euery man is neighbour one to another the Parable of the Samaritane doth teach although this neighbourhode is greater with some than with other some Euery man both godly and also vngodly is neighbour vnto me and that first by reason of our creation Secondly for likenes sake Thirdly in respect of our common life and humane societie And although this triple bonde wherewith men are bounde among themselues is a great cause wherefore men ought to doe good vnto men neuerthelesse there is yet a farre greater bonde wherewith Christians are knit togither with Christians For first one vocation is common to all Christians whereby we are called to the vnitie of spirit in the bonde of peace Agayne by the same spirit we are begotten agayne to be the sonnes of God whereby it commeth to passe that both we haue one father which is God and also we are brethren among our selues Moreouer we are members of the same mysticall bodye the heade whereof is Christ Finally we haue the same hope of the glorie to come for we are heyres of eternall lyfe in Christ Iesus our Lorde If we doe earnestly thinke vppon this fift cause of mercie towarde our neighbour there is none that doth not acknowledge howe necessarily liberalitie is to be shewed to them that be in neede I do not make mention of that bond by which al men in this world are debters one to another Who wil seme to be a contemner of the vnitie of the spirite whereunto the Gospell calleth vs Who can abide to heare that he is a denier of spirituall brotherhoode Who dare so despyse the members of Christ that he will suffer them to be tormented wyth colde hunger and nakednesse Who will not worthilye suffer him to be partaker with him of the things of this worlde which soone fade awaye whom he assuredly thinketh shall be heyre with him of the heauenly treasures If this cause of liberalitie and mercie were esteemed of many according to the worthinesse thereof they woulde not set their mindes so much vpon deceyte and vniust gayne they woulde not so much spoyle and rob the needie members of Christ and they would thinke more of cherishing and making much of their owne fleshe As often as we see any that is in miserie crauing our helpe and succour let vs I pray you remember the saying of Esay Hide not thy selfe from thine owne flesh The sixt cause is the punishment yea and that manifold of them which are hard toward the poore The first is the wrath of God Ecclesiasticus 4. Turne not thine eyes aside from the poore because of anger The second is the curse In the same place it is sayd For if the curse thee in the bitternes of his soule his prayer shall be heard of him that made him The third is the refusing of thy prayer which thou makest in thy necessitie Prouerb 21. He that stoppeth his eare at the crying of the poore he shall also crye and not be heard A horrible punishment truly then which none
mercifull and to shew mercy and compassion He is mercifull inasmuch as he is in deede moued with our miseries and doth as it were suffer with vs. He sheweth mercy and compassion because he reacheth his hand to vs being in miserie and deliuereth vs out of miserie I will briefly reherse what thinges ought to come into our mind as often as mention is made of the mercy of God toward vs. First y e obiect of mercy is to be thought vpon which is y e miserie of mākind wherby y e whole race of mankind is in it selfe most miserably lost subiect to the tyrāny of y e deuil in danger of al calamities spirituall corporall Secondly the cause of this miserie is to be considered which is sin the most horrible and most filthie thing of all things y e most iust punishment whereof is euerlasting torment of soules bodies Thirdly the infinite loue of God toward mākind is to be reuolued in the minde that God hath not vtterly cast away mankind for so great filthines and vncleannes Fourthly let the sacrifice of the sonne of God be thought vpon whereby he helpeth our miserie and maketh a full satisfaction for sinne By thinking vpon this sacrifice the holy fathers haue comforted themselues in their sacrifices To this sacrifice Dauid hath regard as often as in the Psalmes he earnestly desireth the mercye of God which psalme 51. doth sufficiently shew where he maketh his prayer in these wordes Haue mercy on me O Lorde according to thy louing kindenes according vnto the multitude of thy mercies wipe away my wickednes Whē he saith wipe away he hath respect vnto the bloud of the mediatour as he doth more plainly shewe in the seuenth verse where he maketh mention of the satisfaction for sinne for so he saith Purge thou me with hysop and I shall be cleane Fiftly repentance or conuersiion is here required without which we are not made partakers of this vnspeakable price of the sacrifiee of the sonne of God Hereunto pertayne many sayinges of the Prophets 2. Paral. 30. The Lord your God is gratious and mercifull and will not turne away his face from you if ye conuert vnto him Iere. 3. Turne againe ye children and so shall I heare your backturninges Againe chap. 18. Let euery man turne from his euil way and take vpon him the thing that is good and right and your iniquitie shal not turne to your destruction To this conuersion the Gospell calleth vs Repent for the kingdom of God is at hand And Christ him selfe saith I cam no to call the iust but sinners to repentance Sixtly a continuall thankfulnes in our whole life with extolling and setting forth the glorie of God is required and a certayne holy carefullnes is to be had in gouerning our maners that we may seeme in heart mouth tongue and in our whole conuersation to extoll the mercy of God Seuenthly because our weakenes is great which is increased by thinking sometime vpon our particularitie sometime vpon our vnworthines we must thinke that the mercy of God is not contayned within narrow bounds neither that the greatnes of our sinnes doe exceede it but that it is extended to all the endes of the world and doth by infinite meanes abound aboue sinne The blessed Virgin sayth The mercy of God is from generation to generation on them that feare him And Peter sayth The Lord is patient towarde vs and would haue no man to perish but would all men to come to repentance Of this most rich mercy of God S. Cyrill writeth in this maner The mount of Oliues doth signifie the heigth and aboundance of the diuine mercy plentifully shewed vnto vs by the comming of the sonne of God in the fleshe The mercy of God is often times in the Scriptures expressed by the name of oyle because the nature of oyle doth agree with the maner and condition thereof For oyle is caried aboue other licours and swimmeth aboue them so the mercy of God is aboue all his workes and doth more appeare vnto men then the rest For mercy exceedeth iudgement and his mercy is ouer all his workes Moreouer oyle doth mitigate the griefes of woundes and doth heale swellings and sores but the mercy of God doth heale the sores of our soules and driueth away all faintnes of sinne as the Prophet sayth Who forgiueth all thy wickednes and healeth all thine infirmities who satisfieth thy mouth with good things and crowneth thee with mercy and louing kindnes Finally they that should come into the place of wrastling or striuing did come forth into the middest being annoynted with oyle whereby their bodyes might be more pliable and fitte for that kinde of exercise so the Lord sheweth vnto them his mercy which are about to striue against the ayrie powers with it he preuenteth vs and giueth vs strength whereby we being fortified in so harde a fight with his helpe maye at the last goe awaye conquerers In thee saith the Prophet I shall be deliuered from tentation and with the helpe of my God I shall leape ouer the wall And agayne God is my light and saluation whom then shall I feare God is the strength of my life of whom then shall I be afrayde Though an hoste of men were layde in campe agaynst me yet shall not myne heart be afrayde and though there rose vp warre agaynst me yet I will put my trust in him Lastly in another place My strength will I ascribe vnto thee for thou art the God of my refuge My mercifull God will preuent me Augustine in a certayne sermon sayth His mercye is most abundant and his beneuolence large which hath redeemed vs with the bloud of his sonne when because of our sinnes we were nothing For he did some great thing when he created man to his owne image and similitude But because we woulde be made nothing by sinning and tooke the issue of mortalitie of our parents were made a masse of sinne a masse of wrath neuertheles it pleased him by his mercie to redeeme vs with so great a price he gaue for vs the bloude of his only sonne innocently borne innocently liuing innocently dying who hath redemed vs with so great a price He wil not haue them perish whō he hath bought he hath not bought them whō he wil destroy but he hath bought thē whō he will quicken make aliue 12 But before al things my brethrē svveare not neyther by heauen nor by earth nor by any other oth but let you yea be yea and your nay nay least ye fall into condemnation As he condemneth a rashe custome of swearing setting down the punishment therof so he prescribeth a maner of affirming and denying when he sayth Let your yea be yea and your nay nay that is that which is to be affirmed simply and without an oth affirme and that which is simply to be denied denie Of an Othe BIcause
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
grace that had fallen after they knew the truth Wherefore this testimonie of Iames is especially to be marked For he sayth playnely If they haue committed sinnes that is if they haue committed any thing agaynst their conscience they shalbe forgiuen them 16 Acknovvledge your faults one to an other An other briefe admonition concerning pardoning one an others faults that hapned among them For it cannot otherwise be but that in this weakenes of nature and in this most corrupt and as it were doting olde age of the worlde many offences be incident which the Apostle will that we both acknowledge also pardoÌ„ one an other The Papists interpret this place of the confession and rehearsall of our sinnes which is made to the Priest which fayned deuise of theirs is not only contrary to the custome of the Church in the Apostles time for such kind of confession was vnknowne to Iames and the other Apostles but also it is playnly confuted by the words of Iames who sayth Acknovvledge your faults one to an other For if the interpretation of the Papists were good then not onely the lay man shoulde confes his sinnes to the priest but also the priest should confes his sinnes to the lay man which their priestly dignitie can in no case away with And pray one for another that ye may be healed Another briefe admonition concerning mutuall prayers For he biddeth vs pray one for another that we maye be healed that is that there maye be as fewe offences amongst vs as may be For I referre this to the health of the mindes and affections which being sicke many times offences doe as it were certaine little sores burst forth For the prayer of a righteous man auayleth much if it be feruent A reason of that which went before taken of the effect of godly prayer And note that as he requireth one thing in him that prayeth so he requireth an other in the prayer it selfe In him that prayeth he requireth righteousnes wherefore Paule also biddeth vs lift vp pure hands This righteousnes coÌ„sisteth in two things to wit that he which is about to praye doth fully perswade himselfe that his sin is forgiuen him and that he cast of all purpose of sinning For he that doth not this doth lose his labour In the prayer he requireth efficacie that is a singular feruentnesse which proceedeth from fayth whereby a man determineth that he is heard through the merit and intercession of the Lorde his mediatour 17 Helias vvas a man vnderinfirmities euen as vve are and he prayed earnestlye that it might not rayne and it rayned not on the earth by the space of three yeares and sixe moneths 18 And he prayed agayne and the heauen gaue raine and the earth brought forth her fruite A confirmation of the last reason by an example Helias prayed effectually Helias vvas righteous Therefore the prayer of the righteous is effectuall In steade of the Maior or first proposition of this argument the confirmation thereof is set downe whereof reade 17. Chap. lib. 3 of Kings But least any man except and say that that was done because of the singular holynes and merits of the man he preuenteth them and sayth that he was subiect to like passions as we are inasmuch as he was subiect to the same affections and infirmities of the corrupt nature that we are 19 Brethren if any of you hath erred from the truth and some man hath conuerted him 20 Let him knovv that he vvhich hath conuerted the sinner from going astray out of his vvay shall saue a soule from death and shall hyde a multitude of sinnes Diligence in furthering the saluation of their brethren is commended to the godlye that one call another from the errour of his way that is of doctrine and of life Which he that doth first saueth the soule of him that did erre secondly hideth a multitude of sinnes in as much as a sinner being conuerted by his admonition is reconciled to God and his sins are couered with God and are throughly forgotten But howe can a man saue the soule of a man from death And how shall he hide a multitude of sinnes By the ministerie and not by his owne proper power So Paule sayth that he did beget the Galathians and writing vnto Timothe he sayth In doing this thou shalt both saue thy selfe and them that heare thee Although it belongeth to God only to saue yet he adioyneth vs vnto him as it were associates and ascribeth vnto vs for the ministeries sake that which in very dede belongeth only vnto himselfe This ought to make y e dignity of y e ministerie of the word more commendable vnto vs when we heare that we in procuring the saluation of men are workers togither with God to whom he doth impart also diuine honour after a sorte Howe a man doth hide a multitude of sinnes I haue nowe declared he doth it not by power but by doctrine and pardon By doctrine he causeth the sinner to turne himselfe vnto God who onely clenseth sin by pardon while he hideth the faults of his brother Herevnto pertayneth that saying Loue couereth the multitude of sinnes The Papistes which of this saying doe gather that man by his loue doth merite remission of sinnes are deceyued as the setting of one contrarie agaynst the other 〈…〉 for there hatred 〈…〉 agaynst another as contrarie causes 〈…〉 Hatred sayth he stirreth vp strifes 〈…〉 â—ereth the multitude of sinnes For as haâ— is the cause of contentions among men so loue couereth faultes eyther by reforming them or by winking at them FINIS The author of this Epistle vvho vvhat he vvas Of vvhat authoritie this Epistle is and from vvhence the same authoritie is taken The occasion vvhich moued Iames to vvrite this Epistle is of tvvo sortes The end and purpose of the Apostle The maner and order The profite vse of this Epistle The author of this Epistle is a glasse of godlinesse why VVhy this Epistle certaine other in the newe Testament are called Generall The partes of this chapter are six which are here in order rehearsed To vvhom the Apostle vvriteth this Epistle The kingdom of Christ and the kingdomes of the vvorlde doe greatly differ The ends of the tentation of the godlye and of the vngodly are diuers The effectes of the tentation of the godly We must continue constant vnto the ende Matth. 10.22 The finall effect of the crosse of the godly Two kinds of perfection mentioned in the scripture Gen. 17.1 Matth. 5.48 Philip. 3.12.13.14.15 Definitions of christian perfection taken out of the wordes of Paule VVho may be sayd to be perfect according to the vse of the Scriptures A liuely example of christian perfection Gen. 22.2.3.4.6.9 The commandement of God to Abraham The obedience of Abraham tovvarde God VVhat vve must doe if vve vvill be counted perfect in this life Another example vvhere by perfection and the partes thereof
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.