worde what it worketh in the children of men 2 The remouing of certaine faults which hinder our attending to this worde so excellent 3 Against these faults he setteth downe certaine exhortations and admonitions flowing out of the worde and they are foure as shall appeare from the 21. verse to the ende Now touching these verses they are of this fourth and last part Wherein are two things set downe by the Apostle and to bee considered of vs. 1 The excellencie of the worde of God iâ— selfe 2 The remoouing of hinderances to the attending therunto and they are two 1 Babling and talking when we should heare 2 Wrath and anger when wee are taught and reprooued Touching the former of these the excellencie of the worde of God it selfe in speciall thereunto he discendeth by the former treatise Wherein disputing of the goodnes of God he here sheweth that his goodnes especially appeareth in the worke of our regeneration the instrumentall cause whereof is the worde of God whereof in this place he speaketh So then in this 18. verse the Apostle giueth vs as it were a taste of that which in generall he had spoken that God is the fountaine of all goodnes which as in sundrie other things appeareth so especially in the worke of our regeneration the most expresse testimonie of his goodnesse towardes vs which being apparant and manifest wee must needes confesse that all good giuings and all good giftes come from him so that wee can not say without blasphemie nor thinke without impietie that GOD is authour or cause of our euill temptations and in as much as GOD both first created man in perfect innocencie and afterwarde regenerated him to bee like the image of his owne sonne in excellent vertue his great goodnesse doeth so appeare to all men that it were incomparable iniquitie in any wise to make him cause of our wickednesse To come therefore to the excellencie of the worde which is the meane of our regeneration the Apostle setteth downe the other causes thereof also so that in this 18. verse there are three causes of our regeneration the most apparant testimonie of the goodnes of God towards man 1. the efficient 2. the instrumentall 3. the finall cause 2 The efficient cause of our regeneration is the free will of God Of his owne will sayth Iames begate he vs. The good will of God the gracious fauour and free purpose of God is the first and efficient cause of saluation and regeneration in men to the trueth whereof all the Scriptures of GOD beare witnesse The electing preferring and aduauncing the Iewes aboue all other people beeing as it were a figure and resemblaunce of the eternall election and regeneration of the Saints was not for any merite of man but of the onely mercie and loue of GOD towardes them as Moises witnessed But Saint Paul speaking not of a temporall Deut. 7. 9. calling as was that of the Iewes but of an eternall calling of Gods Saintes to regenerate them to eternall Ephes 1. 1. Iohn 12. 13. life maketh the onely true and efficient cause thereof the free-will and goodnesse of God whereof he sayeth God hath predestinate vs to be adopted through Iesus Christ in himselfe according to the good pleasure of his will Whereunto that is agreeable in another place all haue sinned and are depriued of the glorie of God and are iustified freely by his grace through the redemption Rom. 3. that is in Christ Iesus Thus of his owne will and freely hee electeth thus of his owne goodnesse hee iustifieth thus of his meere mercie hee regenerateth vs vnto life The holy Apostle noting this cause of all these wonderfull workes of God in man affirmeth that God worketh Philip. 2. in vs both to will and to doe according to his owne good pleasure To like sense soundeth that to his scholer and sonne Timothie God saith he hath saued vs called 2. Tim. 1. vs with an holy calling not according to our works but according to his own purpose and grace which was giuen vnto vs in Iesus Christ before the worlde was Finally to Titus when the bountifulnesse and loue of God Tit. 3. our Sauiour towards man appeared not according to our workes but according to his mercie he saued vs. Thus in this place of regeneration he maketh the good will and free mercie of God the cause of our regeneration As God therefore freely and of his owne will worketh in all things So in the election iustification and regeneration Ose 14. of the Saints it is apparant Herence is it that God saith by his Prophet I will loue thee freely and of mine owne wil. The Prophet Dauid saith therefore vnto God Thou hast saued vs for naught what is that for naught saith Saint Augustine but this Thou foundest nothing in vs wherefore Psal De verbis Apost 15. John 15. thou shouldest saue vs yet hast thou saued vs Freely doest thou geue freely doest thou saue This our blessed Sauiour to expresse telleth his Disciples that hee chose them not they him because there was nothing in them wherefore he should choose them yet of his owne free wil he chose them Saint John subscribeth hereunto in that hee saith 1. John 4. Herein is loue not that we loued him but that he loued vs first and gaue his sonne to be a reconciliation for our sinnes Saint Paul to ouerthrowe all foreseen workes Rom. 11. merites in man and to shew that in election iustification predestination and sanctification God worketh all after his owne will freely he thus concludeth Who hath geuen him first he shal be recompenced for of him through him and for him are all things to him be glorie for euer Amen Thus his free will and fauour towardes man is the onely efficiencie as of al other his vnspeakeable graces so of regeneration in his children That therefore saith Beda which he said before that euery good geuing and ouery perfect gift commeth from aboue from the father S. Bede of light that doeth he consequently confirme by adding that not for our merites but by the benefite of his owne will through the water of regeneration he hath changed vs from the children of darcknesse to be the children of light In this place therefore not only plainly Saint Iames but agreeably to the Scripture reuerende Beda condemneth the doctrine of done or foreseene works held by the Papists and out of this Epistle as they dreame most specially concluded For if regeneration be through the free will of God if predestination election iustification and sanctification be from the mercie and fauour of God as from the first and efficient cause then are none of all these by-workes or deserts of men for there is a playne contrarietie betwixt fauour and merite grace and deseruing so that Paul reasoneth from the opposition thereof against workes in the matter of iustification To him that worketh the wages is not counted of fauour
no flesh and the chiefe knowledge of sinne come by the morall lawe then doe not the woorkes of the morall lawe iustifie more then the workes of the ceremoniall lawe of God 3 That lawe whose workes Saint Paul excludeth from being meanes of mans iustification causeth wrath Rom. 4. as in the same disputation is auouched but to cause wrath is not proper to the ceremonies of the law which were rather giuen to reconcile the people to God but to the morall lawe which thundereth out the fearful wrath Deut. 27. Gal. 3. of God against all transgressions Therefore not onely not the ceremonies but neither the morall workes of the law do iustifie vs before God 4 Finally S. Paul to the Church of Galatia handeling the same argument and question of iustification Gal. 3. and therin prouing that vve art not iustified by the works of the lavve he reasoneth from contraries by the lavve vve are held accursed therefore thereby vvee are not saued and iustified His antecedent or former proposition he proueth by the lavve it selfe vvherein it is thus vvritten Cursed is euery one that continueth not in all Deut. 27. things that are vvritten in the lavv to do them Novv this curse is not so much vnderstood of the breach of the ceremonies as of the moral precepts to the transgression vvhereof from 15. verse to 26. verse setting dovvne seuerall curses as against idolatry disobedience of children to their parents remouing of land markes vvhereunder he condemneth all iniuries and extortions not counselling and helping our neighbour hindering the right of the straunger fatherlesse and vvidovv incest buggerie priuy hurt briberie 36. verse he concludeth Cursed saith he is euerie one that abideth not in all things that are vvritten in this booke to do them Citing therefore that place in the matter question of iustification vvhich he applieth to faith altogether taketh frō works speaketh not of the ceremonies of the lavv only but of the moral precepts also so of all the vvorks of the lavv vvhich both in vvhole and in part are denied to iustifie vs before God Albeit this controuersie betvvixt the Ievves and Acts 15. 5. Gal. 1. 11. Rom. 4. 9. the Apostles began about circumcision vvhich the Ievves vvould haue annexed to faith the Gospel as necessarie to euery one which should be saued as appeareth yet the Apostle rising from the part to the vvhole from circumcision to all the lavve of Moises excludeth not only circumcision but all the vvorkes of the lavve from iustifying vs before God It follovveth not therefore because faith and vvorks are both in gods Saints togither therfore they haue the same effect namely to iustifie before God For albeeit man hath at once feete handes eares and eyes yet followeth not that they serue to one vse but to seuerall the feete to walke the handes to touch the eares to heare the eyes to see so albeit in the Saints there is both faith and good workes yet by faith not by workes are we saued and iustified before GOD. In the Sunne there are together both heate and light yet is not the light but the heate and influence cause of the bringing foorth of earthly creatures and fruites of the ground and by the light not by the heate it shineth vnto men In the Element of water naturally there is moysture ioyned with colde yet to purge and wash is proper to the moysture not to the colde to coole proper to the coldnesse rather then to the moysture So in like manner albeit fayth and good woorkes bee in the Saints at once yet are men iustified by faith and beleefe not by woorkes which in deede are not good but in as much as we are iustified by faith in Christ from whence as fruites from a tree they spring vnto men and are manifest to the worlde by order and consideration faith going before as the cause gendering good woorkes as effects in the Saints of God To applie iustification to workes as well as to faith is a deceit and fallacie from the accident in applying that to one which is proper to another because both are ioyned together Saint Origen vpon the 3. Rom. sheweth that faith alone without works saueth whereof he giueth the theefe for exemple and the woman to whom Christ said thy sins are forgiuē thee thy faith hath made thee whole Origen in Rom. 3. Now that we say faith and workes are ioyned together so inseparablie as that faith without workes is dead according to this infallible doctrine in them which are alreadie iustified it is true not simplie For in men to be iustified they are not for in them first faith is whereby they are iustified and afterwardes good workes follow In the poore publican there were no good works Luke 18. but faith was in him whereby moued he hūbled himselfe said O God be merciful vnto me a sinner so destitute of workes he departed iustified The theefe who through Luke 23. faith intreated our Sauiour Christ that he would remember him when he came to his kingdome thereby was iustified yet had no good workes apparant with his faith Faith therefore in men to be iustified is without workes but being once iustified workes as soone as occasion is ministred shew themselues in the Saints of God according to this doctrine Truely therefore saith Saint Augustine When the Apostle saith wee suppose or conclude Defide operibus c. 14. that a man is iustified by faith without the works of the lawe he doeth it not that men professing and obteining faith should despise the workes of righteousnes but that euery man might know that by faith he may be iustified And writing to Sixtus the priest he saith The Saints haue Epist 105. Sixto good works in as much as they are iustified but to bee made righteous they haue none To Honoratus hee speaketh in like manner Good Epist 120. Honorato workes beginne after that we are iustified but we are not therefore iustified because good works went before iustificatiō Thus must we wisely distinguish times and persons the time before iustification when faith is alone from the time when we are iustified at what time faith and workes are ioyned together The persons to be iustified in whom faith only is required fom these which are iustified already in whom besides faith good workes must also shine and flourish For they together with faith receaue also the holy Ghost and Spirite of sanctification as saint Luke Acts 10. 44. Gal. 32. Rom. 4 3. Tit. 5 Ephes 1. 13. recordeth to haue hapned the Centurion and Saint Paul auoucheth to the churches of Galatia Rome Ephesus to his Scholer Titus And this spirit receaued with our iustification is not idle but worketh so in the saints as that he draweth them from sinne and pricketh them forward to al good works that they may be filled with the fruites of righteousnesse which are by Iesus Christ vnto the glorie and
of the worde of God 18. 19. 20. 21. 22. 23. c. 2. Containeth onely two chiefe places 1 Respect of persons in religion and in profession of the gospel it to be remooued 1. 2. to 14. verse 2 Good works as testimonies and fruites of faith must be embraced and practised of the Saints 14. 15. c. to the end 3. Containeth 3. cōmon places 1 Not to vsurpe authoritie rashly to iudge or censure the brethren 1. ver and part of the 2. 2 To gouerne and moderate the tongue part of 2. ver 3. 4. 5. to 13. verse 3 Touching gentlenes and peaceable liuing wherunto cōtentions and enuie are opposed 13. 14. c. 4. Contayneth 4. general things 1 Contention condemned 1. 2. 3. 4. 5. 6. verses 2 Humilitie must be shewed toward God 7. 8. 9. 10. verses 3 Euill speach and slander forbidden 11. 12. 4 Vaine confidence and presumption condemned 13. 14. 15. c. to the ende 5. Containeth also 4. generall places 1 The condemning of prophane couetous and wicked rich men 1. 2. 3. 4. 5. 6. ver 2 The discourse of pacience wherunto he exhorteth 7. 8. 9. 10. 11. verses 3 Forbidding rash othes and swearing 12. verse 4 Remedies against infirmities of the brethren 13. 14. c. to the ende Saint Iames Epistle generally resolued THe Epistle of Saint Iames cōtaineth fiue chapters and euery chapter containeth certaine common places and generall instructions for all the Saints of God 1 Containeth foure generall chiefe common places The first is concerning the bearing of the crosse and suffring externall afflictions with pacience 1. 2. 3. 4. 5. 9. 10. 11. 12. v. The secōd is against wauering prayers of men which profite them nothing which make them 6. 7. 8. verses The third is of internal temptation wherof the proper cause is our owne concupiscence 13. 14. 15. 16. 17. verses The fourth in this first Chapter is the excellencie efficacie and proper effect of the worde of God 18. 19. 20. verses to the ende 2 Chapter containeth two onely places The first is against respect of persons which ought to bee farre from religion and the profession of the Gospel 1. verse to 14. The second place in this Chapter is touching good workes which as testimonies and effects of faith ought to bee embraced and practised of the Saintes from the 14. verse to the end 3 Chapter containeth three things or cōmon places 1 Is of not rash iudging censuring our brethren 1. v. part of the 2. The secōd is of moderating our tongs From part of the second verse to the 13. verse The third is of meeknesse and gentlenesse of minde desiring peace among men whereunto enuie and contention is opposed verse 13. vnto the ende 4 Containeth foure things 1 The reprouing of contentiousnesse before begonne 1. 2. 3. 4. 5. 6. verses 2 The humbling of our selues before God 7. 8. 9. 10. verses 3 Is against euill speeche and slaunder 11. 12. verses 4 And last in this fourth chapter is against vain confidence and presumption 13. 14. 15. c. to the ende 5 Chapter containeth foure places 1 Is against prophane couetous wicked rich men whose miserie he foretelleth 1. 2. 3. 4. 5. 6. verses 2 Is of pacience wherunto he earnestly exhorteth 7. 8. 9. 10. 11. verses 3 Or rashe and vaine othes and swearing which he condemneth 12. verse 4 Is of the remedies which against infirmities must be vsed whether they be outward in the bodie or inward in the mind 13. 14. 15. to the ende And thus in the whole Epistle there are chieflie handled seuenteene common places as in their seuerall places shall appeare THE ANALYSIS OF THE FIRST CHAPTER OF S. IAMES IN the first chapter of S Iames there are two parts The first is the title of the Epistle the other is the handling of the places and doctrines therein contained The title being the first thing according vnto the manner of Epistles containeth three thinges 1. The person which writeth it 2. The persons to whom the Epistle is written 3. The greeting or salutation he sendeth them In the person which writeth there are two things noted 1. his name Saint Iames. 2. his calling the seruant of Christ The persons to whom he writeth were the twelue tribes of Israell dispersed the greeting or salutation he wisheth them to reioyce The second part of this chapter is the handling of the places and doctrines therein contained And the places are foure 1. is of bearing the crosse and suffering outwarde affliction wherein foure things may be noted 1. the proposition of the place the saints must reioyce vnder manifold temptations 2. the confirmation and the reasons why they should so doo 1. from honestie and comelinesse 2. from profite and commoditie 3. from the cause and ende why it should be done that we may be perfit 3. a distinguishing of persons thereby shewing that afflictions are profitable to all both poore and rich 4. The conclusion from the reward of our sufferings Wherein he sheweth 1. the greatnes of the reward 2. the certainenes thereof 3. the persons thereof capable The next place handled is touching wauering prayers which he intermingleth with the former place whereof 2. 3. 4. 5. verses in 6. 7. 8. the Apostle by a digression speaketh of wandering and wauering praiers which he condemneth three waies 1. from a similitude or comparison comparing them to the waues of the sea which are alwaies tossed 2. from their vnprofitablenes they get and obtayne nothing at Gods hand 3. from a generall sentence wherby he affirmeth that such persons are troublesome in their whole life and in all their waies The third place here handled is of inward temptations proceeding from our owne corrupt concupiscence in which place S. Iames setteth downe four things 1. the proposition wherin he dischargeth God from being author of euill temptations partly because the nature of God is such as he can neither tempt nor be tempted to euil partly because there are other true causes of such like temptatiōs euen our own lustes concupiscence partly from contrarie effects God is authour of all good therefore cannot be authour of euil temptations 2. the putting downe of the true cause of temptations our own concucupiscence 3. What effects that worketh after it conceaueth once it bringeth foorth sinne and death 4. In this place the last thing is the conclusion admonishing vs that we erre not neyther commit so great sinne as to ascribe vnto God our euill temptations The fourth and last part here handled is the excellencie of the word of God whereby wee are regenerate and borne anewe In which place may three things be noted 1. the worde what it is and what it doeth 2. the remouing of things which hinder the course and efficacie of this worde loquacitie and speaking when we should be silent and anger when wee are reproued 3 finallie he setteth down exhortations to the regenerate 1. That they shoulde peaceably heare the word 2.
who would not then count it exceeding ioy when they fall into diuers temptations Troubles in the wicked are causes or rather occasions in them to fret and fume to grudge and groane mutter and murmure against God But in Gods Saintes they are the instruments whereby God worketh patience in their hearts therefore to be reioyced in count it therefore my brethren exceeding ioy whē you fal into temptations because the triall of your faith bringeth foorth patience Rom. 5. But it may be obiected that this place and doctrine is against Saint Paul who entreating of the like argumēt saith contrary to this For Saint Iames saith That the triall or proofe of our faith bringeth forth patience But S. Paul saith That patience bringeth foorth triall or proofe These are contrary and how can they then hang togither The reconciliation of these places may be this 1 The words by Iames and Paul vsed are not the same therefore neither is the thing the same Speaking then of diuers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things they speake not contrarily one to the other In this place proofe is taken actiuely as it signifieth those things whereby we are tried as afflictions themselues whereby occasion is ministred of trying and proouing the faithfull Thus temptations and afflictions trie vs and this triall or proofe that is the things whereby wee are tried and prooued which are afflictions bringeth foorth patience that is ministreth matter of our patience And thus triall with James here is as cause of that triall with Paul which after this manner is as an effect With Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 triall is taken passiuely as it signifieth that proofe and triall which is made of vs by which wee are made knowen This knowledge commeth through our patience for patience maketh vs to be knowen whether we mutter and murmure or whether we be quiet in our sufferings And thus patience causeth bringeth foorth that experience proofe or triall which is made of vs. And thus is patience cause as it were of triall 2 We may not looke so straitly and narrowly into causes and effects but that we may graunt the same to be cause and effect also in sundrie kindes of causes or in diuers respects For triall proofe experience of most prosperous successe and happie issue in many troubles encreaseth our patience and confirmeth our constancie so that the more triall we haue of good successe the more patient and more constant are we made in affliction and thus triall causeth parience as Saint Iames saith On the other side patience and suffering of the crosse causeth great experience and proofe of Gods presence to deliuer vs also maketh vs knowen of what behauiour wee be in our troubles And thus patience causeth triall as Saint Paul faith and so triall and patience are mutuall helpers and nourishers one to another and both cause and effect one of the other Thus S. James saying that triall of our faith bringeth foorth patience and Saint Paul that patience bringeth foorth triall or proofe speaketh trueth also For the triall of our faith maketh perfect our patience that the more we are tried the more patient we are And patience causeth triall because he whose faith faileth not whose patience is inuincible is thereby prooued and knowen to be of excellent constancie These thinges thus premised and set downe before the meaning of the Apostle is not doubtfull The triall of your faith bringeth forth patience that is the afflictions and temptations themselues whereby your faith is tried bringeth foorth patience And this is one and the same which Saint Paul preacheth to the Romans We reioyce in tribulation knowing that tribulation bringeth foorth Rom. 5. patience Our trials and tribulations our afflictions and miseries which here wee suffer inure and accustome vs to the crosse and men accustomed to a thing grow therein to be patient What we are dayly vsed vnto that we finally beare quietly dayly afflictions make vs so accustomed and acquainted with sufferings that thereby we grow to be patient Wherefore as Milo Crotoniales by bearing a calf when it was yong was made able by dayly exercise to beare it also when it was an olde oxe So men by daily bearing the crosse shal be enhabled to beare it patiently Lament 3. Therfore the prophet said wisely that it was good to beare the crosse from a child that as the affliction groweth greater so our patience might grow greater also and so affliction and the triall of our faith make vs patient Thus afflictions and the triall of our faith thereby bring foorth patience not as the efficient cause of patience and the geuer of patience which is God onely Therefore Paul 1. Philip. saith to the Philippians that it was geuen to them both to beleeue in Christ and also to suffer for him But as the instrumentall cause as the occasion ministred whereon our patience may worke Seeing therefore afflictions do thus bring foorth patience so excelient a vertue as whereby Luke 21. Heb. 10. we possesse our soules and obteine the promises as both our Sauiour witnesseth and the Apostle protesteth this is reason inough to moue vs in afflictions to reioyce And this is the second reason why the Saintes should count it exceeding ioy when they fall into diuers temptations because the triall of their faith bringeth foorth patience 3 From euent or effect the Apostle finally reasoneth The Saints must count it exceeding ioy when they fall into temptations because patience in affliction maketh men entire and perfect Affliction and the crosse of Christ are the instruments whereby God doth pollish vs and refine vs till we grow to be perfect in Christ and become like and conformable vnto the sonne of God him selfe the perfect pattern of all patience Seeing then by patience we be made perfect and patience is caused and gendred of affliction we therefore ought in affliction to reioyce Here the word perfect signifieth stable constant abiding and perseuering continuing and enduring vnto the end in the most holy profession of the Gospell with courage inuinsible as absolute entire and lacking nothing to this perfection we attaine by patience Patience in affliction is the schoole and nurture-house of Christ and of the holy Ghost and the effectuall meane which the Lord our God vseth to make vs perfect wherein if we be continually trayned vve shall grow to full measure and perfection of vertue Thus Abraham Isaac and Jacob thus Joseph and holy Job mightie Patriarkes thus Moises Isai Jeremie thus Michai and Zacharie holy Prophets thus Dauid Hezechia and the rest of the zealous Princes thus Paul Peter Iohn and others true Apostles thus Steuen Polycarpe and infinite the like faithfull Martyrs haue by patience in afflictions growen to such measure of perfection as in the weakenes of nature and infirmitie of man may be attained vnto Saint Cyprian in his De bono patientiae booke entituled Of the profit and good of patience in a
but of debt Rom. 4 Rom. 11. And againe in the question of election If it be of grace it is no more of works els were grace no grace if of works it is no more of grace for then were workes no more works This contrarietie Saint Augustine confessing sheweth that grace fauour and free gift cannot be mingled Epist 120. with works and therefore concludeth and defineth what grace or free gift is Haec est gratia This is fauour free gift grace which is geuen freely not for the merites of the worker but by the mercie of the geuer Seeing therefore that wee which were all by nature the children of wrath the sonnes of Adam subiect to eternall death and Eph. 2. damnation replenished in minde heart and will with iniquitie and sinne compassed about with thick darke and mistie cloudes of error and wickednes loathing heauen and louing earth caried away of our owne desires to work wickednes with greedines are now not for our merites but of Gods meere mercie not by our workes but by his Eph. 4. grace not of our deserts but of his owne will begotten againe and regenerate We must referre this whole work to his good wil and account his goodnes for the only efficiēt cause of our regeneration Whereby it appeareth that he is the fountaine of all goodnes and that our wickednesse must not be imputed vnto him The regeneration then of Gods Saints a most manifest testimonie of his goodnes sheweth that he is ōly author of good not of euil which th'apostle here prouing addeth of his own wil begat he vs. 2 The good will and fauour of God being the first and efficient cause of regeneration The second cause which is the instrumentall cause and meane whereby wee are regenerate is the word of God which Saint James expresseth in this place in this manner of his owne will he hath begotten vs with the word of trueth In which place he slideth and falleth into the cōmendation of the worde of God the chiefe thing in this laste parte to be obserued Which words are as it were the circumscribing and setting foorth of the word of God and the gospell of Christ whereunto is attributed specially aboue all other wordes that it is the word of trueth Which addition the Prophet Dauid geueth to Gods word because therein onely is the Psal 86. sound trueth to be found and in no other In which word as in many other places he desirous to be instructed geueth that addition to the word that it is trueth Teach me thy waies O Lord saith the Prophet and I will walk in thy trueth And in another place calling the word of God by Psal 119. the name of trueth saith Thy word endureth for euer in heauen thy trueth is from generation to generation Our Sauiour Christ in his most holy praier to God hereunto subscribeth who desiring that the Disciples might be sanctified Iohn 17. with the trueth sheweth that by the trueth he meaneth the word and gospell Sanctifie them saith he with thy trueth thy word is trueth This name of excellencie this marke of difference S. Paul geueth vnto the gospell 2. Cor. 13. 3. Gal. C. 5. 7. 2. Cor. 6. 7. 1. Col. 5. Ephes 1. 13. Heb. 10. 16. Ephes 4. aboue other words whē he affirmeth he could do nothing against the trueth but for the trueth Who vpbraiding the Galathians for reuolting and sliding away frōthe gospell crieth out O you foolish Galathians who hath bewitched you that ye should not beleue the trueth To like purpose exhorting the Ephesians to be constant in the profession of the gospell calleth that the profession of trueth where fore he thus exhorteth Let vs folow the trueth in loue the gospel the profession of the trueth it is therfore an excellent ornament and an honourable addition in this place geuen to the word of God that it is the word of trueth And this addition to be called the word of trueth most fitly agreeth vnto the holy word and Gospell of Iesus Christ and that in foure respects and for foure chiefe considerations 1. in respect of God 2. in respect of Christ 3 in respect of the holy Ghost and spirite of God 4 in respect of the particular things them selues in the word contained 1 In respect of God the word and Gospell is the word of truth because it is Gods word and Gospell who is true and cannot lie therefore this his word is then the word of truth That this word is Gods word and Gospell it is euident 1. Rom. 1. Cor. 1. 1. Rom. Saint Paul calleth it therefore the power of God to saluation to al that beleue and in another place the preaching of the crosse is to them which perish foolishnes but vnto vs which are saued it is the power of God he saith in the beginning of his Epistle to the Romās that he was seperated to preach the Gospell of God and cleering him selfe from the surmised suspicious of his aduersaries 2. Cor. 11. he thus writeth haue I therefore offended because I abased my selfe that you might be exalted and that I preached freely the Gospell of God vnto you Saint Peter subscribeth thereunto the time is come that iudgement beginne first at the house of God if iudgement beginne first at vs what shal be the end of those that beleeue not 1. Pet. 4. the Gospell of God And this God who is the author of this word and Gospell is true and cannot lie Balam the Numb 23. prophet could say of God that he is not a man that hee should lie neither as the sonne of man that he should repente Moyses in his song beareth recorde to the truth of God perfect saith he is the worke of the mightie God for Deut. 32. all his waies are iudgements God is true and without wickednes iust righteous is he Samuel telleth King Saul that indeede the strength of Israell wil not lie nor repente 1. Kings 15. John 8. Rom. 3. for he is not a man that he should repent Our blessed Sauiour Christ speaketh of his father and saith I haue many things to say and iudge of you but he that sent me is true and the things that I haue hard of him those spoake I vnto the world Saint Paul defending Gods trueth saith Rom. 3. Let God be true and euery man a lier as it is written that thou maiest be iustified in thy words and ouercome when thou art iudged And for this cause holy Dauid calleth god Psal 31. the God of truth into thy hands I commende my spirite thou God of trueth Seing the Gospell is the word Gospell of God and God the God of trut hand cannot lie thē must needes this word be true and the word of truth 2 As in respect of God the author thereof the Gospell may rightly be called the word of truth so in respect of Christ who is the matter the very substance
themselues that they do God good seruice if now and then onely they haue a spirt a crash a fit at the worde and leaue off but our Apostle willeth vs to continue therein often yea alwayes to be looking in the perfect law of libertie 4 Therein we must not be idle hearers but doers of the worde the promise of happinesse is not made to the hearing but to the doing of the worde we hearing must do that therein we are taught and so as good ground bring forth fruits with pacience 5 This if we do we shall be blessed in our deed not that our deedes do make vs blessed but because studie and endeuour to do well is a qualitie of such as shall be blessed And this blessednesse is giuen as a free gift and reward from God to such as walke in holinesse of life which life is not the cause of our reigning with God in eternall blessednesse but the way to the kingdome saith Saint Bernard neither are our good workes efficient and Bernard vpon 1. Psal proper causes of saluation and happinesse but ornaments of our faith as Saint Ambrose writeth But of this more was spoken 1. Iames 12. Here it may be obiected that in as much as happinesse is promised to our workes in Scripture therefore our workes purchase this happinesse Dauid pronounceth Psal 1. Psal 41. 119. 8. Luke 11. Reuel 1. him blessed which walketh not in the connsaile neither standeth in the way of sinners him blessed also who considereth the poore and needie those that are vndefiled in the way such as feare God and walke in his wayes Our Sauiour counteth them blessed which heare the worde and do it the Angel those which heare the words of that prophecie and fulfill them The Apostle here those which looke into the law of libertie and continue therein being not idle hearers but doers of the worde I answere that herehence if followeth not that men deserue by their works this happinesse but first these places entreate not of the cause why men are blessed but of their qualitie who shall be blessed euen such as do these things Secondly such things are vnderstoode of their workes who by faith are iustified accepted and blessed in whom the blessednesse of their workes doth followe the blessednesse of their faith as the effect the cause euen as ciuill righteousnesse or righteousnesse by workes whereby the fairh of our heart is knowen to men doth follow righteousnesse by faith which is before God Thirdly rewards are promised to works of grace and not of dutie so that no man by workes can chalenge happinesse vnto himselfe which as also eternal life is the meere gift of God through Iesus Christ Rom. 6. This part of the Apostles comparison is that who so looketh into the law of God with carefulnesse to liue thereafter shall be blessed in his deed Wherefore as Socrates the great Philosopher exhorted all men but specially yong men alwayes to looke into their glasses that if they were beautifull they should behaue themselues accordingly if deformed they should then hide and couer their deformities by vertue and learning so ought all Christians men and women to looke continually into this glasse of Gods worde that if they be alreadie beautified by the graces of God they may walke worthy their Ephes 4. Philip. 1. 2. Tim. 1. glorious calling in true holinesse and righteousnesse if they be deformed through sinne they may learne thereby to couer and correct their deformities of sinne by true obedience vnto the Gospel that they continuing in vertue may be blessed in their deeds not for their owne merits but of the mercie of God to whom with the sonne and the holy ghost be all praises dominion and maieâ—tie now and for euermore Amen Iames Chap. 1. verses 26. 27. Sermon 8. 26 If any man among you seemeth religious and refraineth not his tongue but deceyueth his owne heart this mans religion is in vaine 27 Pure religion vndefiled before God is this to visite the fatherlesse widowes in their aduersitie to keepe himselfe vnspotted of the world IN which wordes are the other two exhortations or admonitions namely the third and the fourth contained the thirde that Gods worde giueth and setteth downe the rule not onely to do well but to speake wel also The fourth that pure and perfect religion holy and acceptable seruice to God standeth in charitie towards the needie and in puritie of our liues These two verses containe the other two admonitions 3 To refraine the toÌ„gue wherin are two things 1 admonition it selfe 2 The reasons 1 It causeth errour and hurt 2 It defileth religion 4 Wherein pure Religion before God consisteth namely in 1 Charitie towarde the needie 2 Puritie and innocencie in our owne liues The thirde admonition of the Apostle is touching 3. Admonition the restraint and moderation of the tongue wherein he teacheth vs that the worde of truth whereby we are regenerate and begotten through the will of God prescribeth vnto vs not onely a rule of doing well but of speaking well also Wherefore the holy and vnfaigned professours of this worde must endeuour thereby not onely to reforme their actions but also to restraine their speaches and moderate their tongues that they fall not into those vices whereunto the godlesse tongue is giuen therefore sayeth he if any man among you seeme religious and refrayneth not his tongue but deceyueth his owne heart this mans religion is in vaine This admonition teacheth that the law of God being Psal 119. a lanterne vnto our feete and a light vnto our paths and a thing diuinely inspired from aboue to make a man perfect in righteousnesse and absolute to euerie good worke doth not onely restraine the vnbrideled actions of men but also refraineth and holdeth backe the 2. Tim. 3 disordered speaches of their mouthes that both in action and communication they may be holy vnto the Lorde For this cause haue we many exhortations in the sacred Scriptures of God to moderate our tongues and to restraine them In stead of many it may suffice which the holie Prophet and Prince of Israel teacheth vs If any Psal 34. man loue long life and would see happie dayes let him refraine his tongue from euill and his lips they speake no guile Hereof wee haue heard more verse 19. before and shall heare more 3. chapter from 2. verse to 13. verse thereof The reasons hereof are two 1 it causeth errour in our liues and hurt vnto our selues when wee are giuen to babling and prating thereby our hearts are deceyued and our selues indangered For great hurt commeth vnto men for want of moderation and gouernement of their tongues Solomon setting downe the inconuenience of not refraining the tongue affirmeth that life Prou. 18. and death are therein and they that loue it should eat the fruite thereof shewing how dangerous a thing it is to be loose which who is is subiect to great daunger Therfore
Euen as that was no liberalitie neither is it for a man to say to the hungrie go fill thy bellie and to the naked go warme thy selfe and yet to giue them nothing needefull for the bodie but rather a mocking both of the distressed and of GOD himselfe vppon whome the contumelies reproches iniuries redounde which are done to his Saints afflicted in this world and discussed For as the poore is after a manner mocked when in wordes wee seeme to moane him and for his case to bee mooued when notwithstanding we shewe no fruites of compassion so is God also after a manner mocked when we pretende wee haue fayth yet shewe foorth no good workes whereby our fayth in God might bee testified and the afflicted Saintes comforted and so our fayth is but deade in vs. For what the soule is to the bodie that is Charitie and the fruites of loue vnto fayth And wee knowe that the soule quickeneth and giueth life vnto the bodie whereby it is discerned and knowne from a dead bodie so charitie and the dueties of loue giue life vnto our faith and maketh it knowen to bee liuelie quicke and fruitfull So then as the bodie is dead without the soule so is faith deade without good workes which giue life as it were and quickeneth it in the sight of men And what health is to this bodily life the same are fruites of charitie and sanctification to the faith of each man and woman Nowe health giueth strength to the legges might to the armes power to the bodie conuenient abilitie to euerie member for the perfourmance of actions in this bodie and present state of life required euen so vnfeigned loue reformed life the fruites of sanctification the studie of vertue and good workes maketh our soules nimble and our fayth strong to perfourme those dueties which of the Saints iustified by faith in Iesus Christ are expected looked for and required If fayth and workes in Gods Saints be so necessarily ioyned and so inseparably vnited and knit together as that without good workes faith is here counted dead and iustification before GOD bee imputed to fayth as the Scripture teacheth Abraham beleeued and it was imputed Gene. 15. Rom. 4. vnto him for righteousnesse howe shall not iustification be imputed to workes also seeing they are inseparable It may be answered that faith and good workes in the Saints of God now iustified are inseparable but to the obtaining of iustification fayth without workes onely is required and all workes excluded from the worke of iustification Therefore Saint Paul sayth that by the workes of the lawe no flesh is iustified in the sight of Rom. 3. God and that all haue sinned and are depriued of the glorie of God are iustified freely by his grace through the redemption that is in Iesus Christ whom God hath set foorth to bee a reconciliation through fayth in his blood A little after making an Antithisis and opposition Rom. 4. betwixt faith and workes so that they cannot any wise agree in the worke of our iustification he sayth to him that worketh the wages is not counted by fauour but by debt But to him that worketh not but beeleeueth on him that instifieth the vngodly his fayth is Rom. 11. counted for righteousnesse In the same Epistle long after hee reasoneth in like manner from things opposed one to the other whereof both cannot be causes of the same effects and so beateth flat to the ground all works from being either in whole or in part cause of our iustification if election and iustification be of grace then is it no more of workes for else were grace no more grace but if it bee of workes then is it not of grace for then were worke no more worke To the Church of Galatia Gal. 2. know that a man is not iustified by the workes of the lawe but by the fayth of Iesus Christ This doctrine hee published to his scholer Titus the Bishop of the Isle of Creta wherefore he saith in this wise when that bountifulnesse of that loue of God our Sauiour towards man appeared Tit. 3. not by the workes of righteousnesse which wee had done but according to his mercie he saued vs. Finally to the Church of Ephesus By grace are you saued Ephe. 2. through faith and that not of your selues it is the gift of GOD not of workes least anie man should boast himsef e Whereby it is apparant that workes are excluded from the worke of iustification before God which is by faith only without works according to the scripture If our aduersaries replie that Paul speaketh of the ceremoniall law when he excludeth workes from iustifying vs I answere that hee speaketh not of the lawe ceremoniall onely but of the morall lawe also so that no workes iustifie vs but all are excluded from that worke before God And this may thus appeare 1 When Paul woulde Rom. 3. prooue that both Iewe and Gentile are vnder sinne and so neither by their workes iustified before God he alledgeth many testimonies out of the Prophets Dauid and Isai whereby all men are conuinced of sinne as there is none righteous no not one there is none that seeketh after God there is none that hath vnderstanding they haue all gone out of the way they haue beene made altogether vnprofitable there is none that doth good no not one There throte is an open sepulchre they haue vsed their tongues to deceyte the poison of Aspes is vnder their lippes and so forth from the 10. verse to the 19. verse In the twentieth verse vpon those former testimonies hee inferreth therefore by the workes of the lawe shall no flesh be iustified in his sight His conclusion must holde in the same workes whereof in the proofe and premises he spoke but his testimonies are touching the morall law not the ceremoniall law therefore speaketh he also of the moral law when he excludeth workes from iustifying vs in the sight of God 2 In that place why we nor any flesh can by any meanes be iustified by the workes of the lawe the reason Rom. 3. v. 20 of the Apostle is this for by the law commeth the knowledge of sinne Wherehence I draw this argument by those workes of the law whereby we haue knowledge of sinne no flesh is iustified before GOD. But by the works of the morall lawe we haue greatest knowledge of sinne therefore euen the workes of the lawe morall are excluded from the worke of iustification And that the moral lawe bringeth knowledge of sinne chiefly Saint Paul shewed to the Romanes VVho in another place repeating the Rom 7. same that knowledge of sinne commeth by the lawe he giueth instance not in the part ceremoniall but in the part morall of the lawe I knewe not sinne sayeth hee but by the lawe for I had not knowne lust except the lawe had saide thou shalt not lust If the workes of that lawe whereby the knowledge of sinne cōmeth iustifie
his vengeaunce to persequute them when they see they can take no hold-fast of Gods mercie for their intollerable pryde and finall apostasie against his heauenly maiestie they cannot but feare they cannot but tremble Now if the Deuils beleeue there is one God then Psal 14. the Epicures the Atheistes the wicked fooles of the vvorlde vvhich say in their heartes there is no God are worse then deuils If the deuils tremble before Gods presence and throne of iudgement then are many men and women which iest at the day of iudgement make a mocke at appearing before the tribunall seate of God to receyue according to their workes worse then deuils If then hypocrites haue no better faith then deuils haue and it be a most absurde thing to say the deuils are saued then is it no lesse absurditie to say that wicked men by like faith can be saued seeing they are destitute of all goodnesse voide of all righteousnesse farre from all fruites of sanctification Which thing this holy Apostle teacheth vs in this place thou beleuest there is one God thou doest well the deuils also belieue and tremble Finally then it may herehence appeare necessarie that as men are truly iustified before God through faith in Christ so they should by their workes the liuely testimonies of true faith shewe themselues before men to be in deede righteous that as inwardly with God they are made iust by their beleefe so outwardly with men they might be knowen to be iuste by their deedes that so they might adde to their faith vertue to their profession sanctification to their religion holy conuersation which is the scope and drifte of this Apostles doctrine Neither is this doctrine a doctrine eyther rarely heard of or vnusiall in other places of holy Scripture for the whole bodie of the Scriptures teach vs the necessitie of good vvorkes and fruits of sanctification in the saints without which all holinesse is hypocrisie all deuotion dissimulation And to this ende not onely the Prophets in their bookes but our Sauiour Christ in the gospell and the holy Apostles in their sacred writings haue moued men professing godlinesse to the fruits of righteousnesse least they otherwise doing be iustly reprooued for their hypocrisie And for asmuch as it is not onely a matter of most great account in all times to haue this godly care of bringing forth fruites of true sanctification vnto Gods glory but is also the most liuely testimonie of our election who are therefore called of God that we might be Ephes 1. irreprehensible through loue and the sure signe of our regeneration and new birth whose chiefe end is to walke in good workes which God hath prepared for vs as witnesseth the Scriptures we are the workemanship of God Ephes 2. created in Iesus Christ vnto good workes that we should walke therein Which thing also Zacharie the father of S. Iohn baptist maketh the end of our redemption Luc. 1. we are redeemed by him from the power or handes of our enemies that we should serue him without feare in holinesse and righteousnesse all the daies of our life Much more not onely might but also ought to be spoken touching these matters but I hope this may suffice reasonable creatures touching the office of faith and vse or end of good vvorkes in the Saints of God Now God which is the fountaine of all goodnesse the father of all lightes the giuer of all spirituall grace the sender downe of all vertues into our heartes powre downe vpon vs that most excellent gifte of vnfayned faith without vvhich nothing is acceptable nothing pleasant in his sight that it in vs vvorking through loue and vve replenished with all fruites of righteousnesse and abounding in all sanctification may thereby giue infallible testimonie of our iustification and in the whole course of our life may alwaies through righteousnesse and holinesse so glorifie God here that by him vvee may be glorified in the life to come not through our merites but of his only mercie through Iesus Christ our onely Lord and Sauiour who with the father and the holy ghost liueth and raigneth one immortall inuisible and onely wise God both now and for euermore Amen Iames Chapter 2. verses 20. 21. 22. 23. 24. 25. 26. Sermon 13. Verses 20. But wilt thou vnderstand O thou vaine man that the faith which is without workes is dead 21. Was not Abraham our father iustified through workes when he offered vp Isaac his sonne vpon the altar 22. Seest thou not that faith wrought with his works through the works was the faith made perfect 23. And the Scripture was fulfilled which saith Abraham beleeued God and it was imputed vnto him for righteousnesse and he was called the friend of God 24. Ye see then how that of works a man is iustified and not of faith onely 25. Likewise also was not Rahab the harlot iustified through workes when she had receyued the messengers sent them out another way 26. For as the body without the spirite is dead so faith without works is dead In these words of the Apostle there are two things to be considered as appeareth Namely 1. The other part of his confirmation conteining the 3. Thirde argument from the example of Abraham 20. 21. 22. 23. 4. Fourth from the example of Rahab 25. 2. The conclusion of the whole discourse 1. Made and set downe vers 24. 2. Repeated 26. The third reason why true faith is not without good 3. Reason workes is drawen from the example of Abraham who had no doubt a true and liuely faith for which cause hee is Gen. 15. Rom. 4. highly praised both of Moses the Prophet and Paul the Apostle of Christ yet did this great and holy Patriarke by offering vp his sonne Isaac in whom the hope of his posteritie and the truth of Gods promise consisted shew what manner faith he had not a dead barren and fruitelesse faith but quick liuely and plentifull in all good workes to the glorie of God For which cause he receaued a true testimonie from Gods owne mouth and it was set downe by Moses for all posteritie for euermore that he was righteous indeede and the friend of God Such a faith ought euery one of Gods Saints to haue therefore whereby they may recete auestimonie from God man of their integritie righteousnes and iustification The force of this reason is this what maner of faith Abraham the father of the faithfull had such faith ought all his children all the Saintes all that rightly beleeue in God and his Sonne Iesus Christ for to haue also But the faith of Abraham was no shadowe nor shewe but a substance and soundnes of faith His faith was not in worde onely but in worke also not in tongue and talke alone but in truth and veritie not a bare barren fruitelesse faith but a liuely working and plentifull faith such faith therefore ought the faith of all Gods Saints to bee and not
with him against such as peruerted his doctrine and abused their libertie and free iustification to the wātonnesse of the flesh as men now do also who hearing iustification by faith onely thinke themselues thereby discharged and set at libertie from the practise of holines which is their errour in that they conceiue not that as we are freely iustified before God through faith without the helpe or respect of our works so are we knowen to be iust by workes before men whereby God for his mercie is glorified and therefore ought to be perfourmed of vs. Thus Paul disputeth against those which attributed too much to works as helping causes of saluation Saint Iames reasoneth against such as making too vile account of workes vtterly neglected them S. Paul had to doe with pharisaical hypocrites who swelled with the pride of their owne workes and righteousnes S. Iames with Epicuricall professours who boasting themselues of their historicall and bare faith and profession refuse to bring foorth the fruites of righteousnesse Seeing then these two speake of diuers kindes of faith seeing they speake in diuers sence of iustification seeing they speake of works diuersly and contend finally against diuers persons seeing Paul establisheth true Christian liuely faith S. James condemneth bare fruitelesse idle faith Seeing Paul speaketh of our iustification with God Iames how we are knowen for righteous before men Seeing Paul speaketh of works before faith denying them for causes of saluatiō Iames of works following faith allowing them for effects and fruites therof Seeing Paul denieth good works to goe before men to be iustified S. Iames confesseth them to follow men being iustified Seeing Paul contēdeth against such as too much preferred works S. James against those which too much neglected them therefore no controuersie but a perfect consent and harmonie in their doctrine Whereby it appeareth more cleare I hope then the Sunne at noon day how shamelesly our aduersaries abuse this place against free iustification by faith for the establishing of workes as causes of saluation and iustification with God And thus much of faith and works the cause and the effects necessarilie ioyned together in all those that are iustified in Iesus Christ To whom with the Father and the holy Ghost three persons in Trinitie one eternal and euerliuing God in Vnitie be rendered all praise dominion and maiestie now and for euer Amen The Analysis or resolution of the thirde Chapter of Saint Iames. 3. Chapter of S. Iames hath three partes 1 Is of not vsurping authoritie to iudge censure other men rigorously v. 1. and part of the second wherein there are two things 1 The exhortation it selfe Brethren be not many masters verse 1. 2 The reason thereof and it is double 1 From the iudgement of God vers 1. 2 From our owne imbecilitie ver 2. 2 Is of refraining the tongue From 2. ver to 13. vers Wherein two things are handled Namely 1 The proposition of the place verse 2. and part of 3. 2 The handling tractatiō which is double partly 1 From the profits thereof sette down in two similitudes 3. 4. part 5. ver 1 Of horses 2 Of the rudder of a ship 2 From the euils 1 Generally 2 part 5. v. 1. to 6 2 Particularly 2. part 6 7. to 13. 3 Is concerning gentlenes mekenesse of wisedome 13. to the end In which discourse 4. things are handled 1 An exhortation to gentlenes and and meekenesse of wisedome v. 13. 2 An opposing of the contrarie which is contention v. 14. 3 A distingnishing of wisdom wherby the doore and gate is shut to manie euils and mischiefes v. 15. 16. 17. 4 A reason from reward why gentlenesse and meekenesse of wisedome is to be followed v. 18. THE THIRD CHAP. OF S. IAMES THE FIRST VERSE AND PART OF THE SECOND THE XIIII SERMON 1 My brethren bee not manie maisters knowing that wee shall receyue the greater condemnation 2 For in manie things we sinne all THIS thirde Chapter of Saint James as by the Analysis and resolution appeareth contayneth three places or principall matters The first is Let no man vsurpe authoritie ambiciously to iudge and censure his brother in sharpenesse and rigour of iudgement in the first and part of the second verse contayned In which there are two things to bee noted 1 The exhortation it selfe My brethren bee not manie maisters 2 The reasons of the exhortation first from the iudgement of GOD secondly from our owne imbecilitie and weakenesse who our selues in manie things offending we ought not to be too seuere and rigorous against others The seconde place of this Chapter is concerning the gouernement and refrayning of the tongue beginning from the latter part of the seconde verse and continued to the thirteenth verse hereof In which part there are two things 1 The proposition it selfe 2 part 2. verse If anie man sinne not in his tongue or in worde he is a perfect man and able to bridle the whole bodie 2 The tractation and handling of the matter concerning the tongue which is double first from the commodities of moderating the tongue which Saint Iames expresseth by two similitudes the one of horses who are gouerned by the bitte and cheeke of the bridle 3. v. Then by the similitude of a Shippe which is guided by the sterne or rudder 4. 5. v. Then he handleth the matter of moderating the tongue from the euils of the tongue which hee setteth downe first generally in the seconde part of the fourth verse and in the first part of the sixt then particularly from the seconde part of the sixt verse to the thirteenth verse wherein he noteth three particular euils of the tongue 1 That it defileth the whole bodie 2 That it is a thing vntameable and vnbrideled 3 That it is reprochful contumelious and giuen to cursed bittereesse The thirde part and place is from the thirteenth verse to the ende concerning gentlenesse and meekenesse of wisedome In which discourse foure things are touched 1 An exhortation to meekenesse verse 13. 2 The opposition of the contrarie which is contention condemned and spoken against by the Apostle verse 14. 3 The distinguishing of wisedome which is either earthly or heauenly by the which the way to manifolde mischiefes is precluded and shutte vp 15. 16. and 17. verses 4 The last is a reason drawne from rewarde why the Saints of GOD shoulde embrace and followe meekenesse of wisedome verse 18. Because such as are peaceable gentle and meeke shall in the haruest of the worlde reape the fruites of righteousnesse which they haue sowen in peace And this is the Anatomic of this place or chapter These wordes in the first and part of the second verse of this third Chapter concerne the first part and place which is of not vsurping ambicious authoritie to iudge and censure the brethren sharpely and rigorously and why wee should not so doe as shall appeare 1. And part of the 2 ver 3. of S. Iames being concerning not vsurping
capacitie of man applying it self to the weaknesse of our wittes and so in the doctrine of workes hee doth so also oftner mencioning workes then faith because works are more familiar then faith being an inward vertue 2. Seeing God hath made vs capable of reason and hath giuen vs desire will and iudgement whereby we are caried sometimes to that is good sometimes to that is euill therefore it pleased the holy Ghost oftentimes to mention workes and to vse sundrie exhortations admonitions reprehensions and reproofes thereby to stirre our desirâ—s will and iudgement to that which is good and to shunne and decline the contrarie 3. Works are trials and tokens signes and testimonies of mens faith which being an internall qualitie and habite of minde is knowen in it selfe onely vnto God whereof that men might haue knowledge and might also followe it in vs therefore by workes it must be made manifest Therefore are wee willed to make our inwarde man knowen too by good workes 4. Moreouer men naturally giuen to hyprocrisie would easily deceiue not themselues onely but others also in a vaine ostentation and name of faith carelesse of the fruites of righteousnesse without which our faith is dead which to shew the Scriptures require works as fruits in al such as were once iustified by faith in Christ Iesus 5. Wee are easily stirred vp to the doing of things by rewards and deterred by punishments That we might by rewards be stirred vp to the fruites of righteousnesse therefore doth almightie God promise great rewards vnto the workes of men thereby to allure vs to righteousnesse and holinesse Which workes he also doth worke in vs for he worketh in man both the will and the deed according to his pleasure Wherfore when he crowneth our Philip. 2. vertues and good workes in vs which he himselfe onely worketh in vs he crowneth not our merits but his owne gifts as notably auoucheth Saint Angustine So then by Tract 3. vpon S. John Luke 17. working we deserue nothing yea rather if we looke into our owne deseruings we shall be forced to crie that we are altogether vnprofitable seruants The Scriptures then mention workes not thereby to merit but by promise of reward to allure to vertue 6. The Scriptures mention vvorkes so often to teach vs our dutie to be fruitfull in all vvorkes of righteousnesse and in all goodnesse to imitate Christ our example and patterne in all vertue that vvee might be such vnto christians our brethren as Iesus Christ vvas to vs louing gentle pacient bountifull righteous easily entreated readie to forgiue and plentifull in good workes and in the fruites of righteousnesse to the glorie of God 7 Finally they mention workes and thereof the rewards are promised to shew what shall followe our workes of obedience euen eternall life not for desert of workes but by the grace of God and according to his mercifull promise as in this place the Apostle promiseth the crowne of life to the pacience of Gods Saints not for the worke of pacience but for the promise of God who hath promised to rewarde therewith the pacience of his Saints whose pacience is the way and meane but not the cause of their happinesse For as the high way is not cause of our comming into the Citie but the meane whereby we come therunto and as the race or place of running is not the cause of the goale or garland there giuen but the way and meane therunto so are not our workes neither is our pacience the cause of our crowne but the way and meane whereby we come vnto it And that our workes can not cause our crowne and eternall blessednesse it is manifest 1 If man might deserue eternall life then the workes of men might binde God but God cannot be bound by vs because he receiueth Psal 16. Job 53 nothing by our workes of righteousnesse as both Dauid and Iob auouch therefore wee can not deserue life 2 If men could deserue life then were not life the gift of God through Iesus Christ therefore man can not deserue it 3 If man could deserue eternall life then must there be a proportion betwixt that which deserueth which is temporall righteousnesse and that which is deserued eternall happinesse and what proposition is there betwixt things temporall and things eternall Insomuch as Paul sayth thar our sufferings are not to be compared with our Rom. 8. 2. Cor. 4. future glorie and that momentanie afflictions cause a farre more excellent and an eternall weight of glorie 4 Such as will deserue must haue in themselues whereby they deserue but all our vertues whereby in the vanitie of our mindes wee hope to gaine heauen are from God not of our selues we haue nothing that we haue not 1. Cor 4. 1. James 2. Cor. 3. receiued of our selues we can do nothing not so much as thinke that is good whose willes are framed by God to euerie vertue practised of vs therefore can not wee deserue eternall life let vs holde then with this Apostle that this crowne is due to pacience not by our deserts but by the promise of God 5 Now to conclude this place this is giuen to such as loue God to them which loue God in many places 2. Tim. 4 8 Rom 5. 28. manie promises are made so in this place the crowne of life is promised to them that loue God Why Because we can expresse our loue by no way better then by suffering for him and by bearing such things as he layeth vpon vs. Thus then such as shewe themselues to loue God in pacient bearing afflictions from him are they to whom the crowne of life shall be giuen Now let vs pray c. Iames Chap. 1. ver 13. 14. 15. 16. 17. Sermon 5. 13 Let no man say when he is tempted I 3. Place of the Chapter am tempted of God for God cannot be tempted with euill neither tempteth he any man 14 But euery man is tempted when he is drawen away by his owne concupiscence and is intised 15 Then when lust hath coÌ„ceiued it bringeth forth sinne and sinne when it is finished bringeth forth death 16 Erre not my deare brethren 17 Euery good gift and euery perfect gift is from aboue and commeth downe from the father of lights with whom is no variablenesse neither shadow of turning In these verses are foure things to bee obserued Namely 1. The proposition that men may not count God the cause of their temptations 2. The reasons arguments for coÌ„firmation of the proposition they are three 1. From the nature of God who neither is tempted nor tempteth 2. From the true and naturall cause which is concupiscense 3. From contrarie effects 3. The effects of lust concupiscense which is cause of euil teÌ„ptations they are 2 1. Sinne. 2. Death 4. The conclusion seeing then God cannot be counted the cause of our temptations we must beware that we erre not in making him cause therof THe Apostle hauing ended the
finally and deceauing themselues in the power and prouidence of God towards the sonnes of mē Such a temptation is it when men continue in sinne wallow Ephes 4. and welter in iniquitie committing wickednes with greedines presuming vpon the mercie of God and say with themselues Haue not I sinned and what euill hath come vnto me The greater my sinne is the greater shall Ecclus. 5. his mercie be in forgeuing me the Lord hath mercie in store for vs all be we neuer so wicked In the last houre I will returne vnto him and I shal be receaued This is a temptation tending to presumption abusing the mercie and goodnes of the Lord. Such is that temptation whereby wee are sollicited to say I know the goodnesse of the Lord is great ouer all his creatures I know he hath a fatherly and prouident care ouer me and he will not see the worke of his owne hande to perish for lacke of sustinance God that giueth clothing Mat. 6. Psal 147. to the floures and lillies of the field and feedeth the yoong rauens that call vpon him will cloth me and feede me also what need I to wearie or waste my selfe with toilesome and troublesome labour I will rest vpon his prouidence such is the temptation of witlesse persons and very harebraines who say I know there shall not one haire of my head fall away without the knowledge of God I know that he is alwaies at hand present to helpe and succour at time of neede I will feare nothing therefore I vvill runne through fire and vvater I vvill not be terrified by the glittering and glistring svvorde or sheild I vvill passe through the pikes by svvord and famine cold and nakednesse perill and pestilence come on it vvhat vvill those are sollicited by satan to presume of Gods mercy povver prouidence and goodnesse Satan assailed Christ himselfe in this kinde solliciting him to cast himselfe Mat. 4. dovvne from the pinacle of the temple because God had giuen his Angels charge ouer him that he should not hurt his foote against a stone To sinne then because God is mercifull to loyter and be idle because God is liberall to cast our selues into present daunger rashly because he is able to deliuer vs to lie still in the ditch and not to helpe Psal 91. our selues because he is of povver and can rayse vs is a temptation and suggestion of satan vvhereby he mooueth vs to presumption 3 There is finally a temptation which is to deceiue and seduce men drawing them into error mouing them to euil stirring them forward to iniquitie and vngodlines aduenturing and enterprising any thing repugnant to the law and will of God Of this there are two kindes also 1 Temptation to deceiue externall 2 Temptation to deceiue internall Externall temptation whereby wee are drawen into any sinne is that temptation whose cause is externall and outward and the beginning therof without vs as when by Sathan by the world and the thinges which here compasse vs about though in some sence they are inward because they moue our hearts and inwarde parts yet in as much as the causes are without and the beginning of these temptatiōs from others then our selues they may be called outward Sathan tempteth vs by false doctrine which he moueth by offence which he causeth by occasiōs and allurements to euill which he ministreth and otherwise The cause of which temptations and the instrument also being without the temptation is called externall The world to deceiue vs tempteth by vanitie thereof by improbitie therein the vaine pompe of the world tickleth vs the corruptions therein inuade and assault vs with the examples of wickednesse dayly seene of vs these things often seduce deceiue and the temptation is outward The things wherewith we be compassed tempt men manifoldly power honour ambition pleasure on the one side feare daunger and perill famine nakednesse pouertie death on the other thus are men also outwardly tempted and drawen into the errours and corruptions of our common life and thereby deceiued and led into euill The temptations which seduce men and are internall are such whose immediate and next cause is in our selues as man is tempted to commit euill by his owne corruption and concupiscense mooued by his owne disordered appetite to commit sinne Thus haue we in our bosoms a domesticall tyrant originall sinne and natural corruption from Adam pulling haling drawing vs dayly to euill that sinne in all things might exercise power ouer vs. Hereunto though Satan helpe yet the cause is in our selues in as much as by him wee are not constrained but come and follow freely deceiued and seduced by our own concupiscense And of this kinde of temptation the Apostle chiefly speaketh when he saith If any man be tempted let him not say I am tempted of God God to proue men tempteth his seruāts but to cause them to presume or to deceiue and draw them to euil he doth not So that he is not the cause of such temptations neither may wee referre these euil temptations vnto him And this the proposition of this place teacheth vs Let no man say when he is tempted I am tempted of God If God tempt no man to euill why saith the Scripture that he hardeneth the heart of Pharao that he blindeth Exod. 4. 7. 10. 11. Esai 14. Psal 81. man and giueth him ouer into a reprobate minde As of Pharao in the booke of Exodus in many places and chapters is recorded of Israel the people of God as in Isai in Dauid and other Prophets is mencioned of the Gentiles thrise in the first chapter to the Romans is confessed of others in other places in like maner Hereunto it may bee answered first that God in his iudgements which are sometimes open sometimes secret but alwayes iust moueth and inclineth mens willes whither him lusteth wherein hee either with the latter sinne of man punisheth the former or else hee taketh away his grace from men whereof destitute they runne headlong into their owne destruction by committing sinne with greedinesse or finally hee bringeth to passe Ephes 4. his purpose by the wickednesse either of Satan or men as able to worke out that which is good by the iniquitie of men and thus he is alwayes iust So that we may say with the Apostle that hee is not the cause of our euill temptations Let no man say that when hee is tempted he is tempted of God God mooueth not men to euill hee driueth not men to euill affections hee instilleth wickednesse into no mans heart but partly in taking away his spirite from them partly in punishing one sinne with another partly by bringing to light the sinnes of men which before were couered partly in accomplishing his owne will and bringing to passe his determinate counsailes and purposes euen by euill meanes and instruments as ruling all thinges after his will he is saide to indurate and harden the hearts of men and to giue
wife his house his manseruant his maidseruant his oxe his asse or any thing that is his Thereupon our blessed Sauiour in the Mat. 5. Gospell condemneth not onely for adulterie the vsing of other women besides our owne wiues but also the very desiring and lusting after them in our hearts therefore as the true expositor of the lawe of God corrupted most shamefully and horribly depraued by the Scribes Pharisies who condemned outward actions onely for sinne he saith I say vnto you whosoeuer looketh vpon a woman to lust after her hath committed adulterie already with her in his heart The holy Apostle Saint Paul disputing of the effectes of the lawe hee reckoneth this one among others that therby wee come to the knowledge Rom. 7. of sinne condemning there concupiscense for sinne saith I knew not that to lust had been sinne if the law had not said thou shalt not lust Wherein the Apostle not only confesseth lust to be sin but to be sin in the law forbidden Now least wee shoulde thinke that the Apostle had spoken it vnawares or that that speach had slipt out of his mouth before he wist it is vsuall with him to condemne lust and that fountaine of al other sinne for sin wherefore in the sixt Chapter at the least fiue times he calleth that corruption which is in man albeit it raigne not in the Saints by actually committing any thing by the name Rom. 6. Rom. 7. of sinne lust which is the fountaine of all actuall euill is in like manner in the next Chapter at the least sixe times Rom. 8. called sinne In the eight Chapter about thrise the lust and concupiscence the inward affection and inclination Heb. 13. to sinne indeede is called sinne The Authour to the Hebrewes calleth it sinne which hangeth on and compasseth about Finally Saint Peter reputeth lust for sinne when he 1. Pet. 2. exhorteth men to absteine from fleshly lust not only from grosse sinnes actually committed but euen from corrupt affections and euill motions of the heart from whence all actuall sinne springeth Seeing then concupiscence and Mat. 16. lust is forbidden and condemned both in the law and also in the Gospell how may any man denie it to bee finne 2 Againe Whatsoeuer is repugnant to the lawe of God and his will is sinne Lust and concupiscence is repugnant to the law and will of God it is sinne therefore Sinne is a rebellion and repugnancie to the will of God and a transgressing of his commaundements wherefore Saint Iohn the Apostle defining sinne saith Sinne is the transgression of the law but lust and concupiscence not 1. Iohn 3. onely in the wicked but in the regenerate opposeth it selfe to the law of God and draweth men into the transgression of his will which Saint Paul affirmeth when hee crieth out that he saw a law in his members repugning Rom. 7. and withstanding the law of his minde and leading him captiue vnto sinne And that by the law of his minde against which lust being the law of his members fighteth the law of God is vnderstood he sheweth in his cōclutiō Thē I my selfe in my minde serue the law of God but in my flesh the law of sinne In which place what before he called the lawe of his minde here he calleth the law of God and what before the law of his members here he calleth the lawe of sinne If thē lust and concupiscence euen in the regenerate be contrarie and rebellious vnto the lawe of God then must it needes be euill and sinne For whatsoeuer is contrarie to Gods law is sinne 3 Moreouer concupiscence is from the flesh and not from the spirite That which commeth from the flesh is altogether euill not good therefore lust proceeding from the fleshly part of man is euill and sinne not pure and good The flesh and whatsoeuer is thereof is nothing els but euill and sinne euer striuing euer strugling against the Spirite Wherefore Saint Paul saith I knowe that in Rom. 7. Gal. 5. me that is in my flesh dwelleth no good Who setting downe the conflict and striuing of the flesh and Spirite affirmeth that the flesh coueteth and lusteth against the Spirite and the Spirite against the flesh so that the very Saints of God cannot doe the thinges which they woulde doe In the same place a little after discouering and describing Verse 9. the works of the flesh he reckoneth vp nothing that thereof commeth but sinne and wickednes The workes saith he of the flesh are manifest which are whordome enuie idolatrie wantonnes vncleannes crafte debate emulation c. There is then in the flesh nothing but sin nothing but rebelling against the Spirite nothing but euil and iniquitie Lust therefore being from the flesh cannot be but fleshly For all that is borne of the flesh is fleshly as saith our Sauiour Christ in the Gospell Hereupon then it Iohn 3. must needes follow as a resolute conclusion that seeing lust is from the flesh therefore it is sinne 4 Finally euen this place conuinceth luste and concupiscence to be euill For whatsoeuer is the proper cause and prouoker vnto sinne that same is euill and wicked But euery sinne proceedeth from the lust and concupiscence of the heart from the euill motions and corrupt affections in men which if they be not stayed euen in the Saintes of God but let raigne in our mortall members then forthwith as time place and other circumstances will suffer they bring foorth the very sinne in acte whereof the Apostle here speaketh Lust when it hath cōceaued bringeth foorth sinne Seeing all sinne and wickednes among men procedeth from lust it cannot be but it must bee euill for an euill tree cannot bring foorth good fruite nor a good tree euil fruite but as is the fruite Mat. 7. such is the tree as is the effect such is the cause as is the birth such is the conception as sinne is in nature such is lust and concupiscence from which it proceedeth For it is the euill motion and affection of the heart it is the wicked thought that riseth in our mindes it is concupiscēce and lust in our members which kindleth the flaming fire of all vngodlines and pricketh and tickleth the hearts of men to entise them to sinne Concupiscence and lust therefore is not onely the cause of sinne but euil and sinne it selfe The fathers hereunto subscribe Saint Ambrose calleth it iniquitie and affirmeth that there is a certaine delectation pleasure or desire in man repugnant to the will of God of which saith he Saint Paul speaketh I see a law in my members resisting Rom. 7. the law of my minde Saint Hillarie calleth the euils which are in vs maliciousnes by reason of the condition of originall sinne Saint Hierome saith that those first motions whereby men are solicited and moued be such as Vpon Mat. chap. 7. want not fault Saint Augustine in many places calleth the naturall lust
â—n our conscience which dieth not to burne continuallie Esay 66. Mark 9. â—ith fire which cannot be quenched to be caste into the â—â—ke which burneth with fire and brimstone to be tormenâ—ed in bodie to bee afflicted in conscience for euermore â—his is the thing which sinne committed bringeth forth â—nto men whereof all they shal taste who are not clensed â—â—om all iniquitie by the bloude of Iesus Christ 1. Iohn 1. Let men therefore which delight in their sinnes and haue their pleasure in coÌ„mitting iniquitie whose hand are giuen to spoyle and robberie whose feete are swift to shedde innocent bloud whose toungs are instruments of blasphemy falsshod deceate whose liues are filled with oppression extortion and crueltie whose bodies are weried and wasted with fornication adultery vncleannes of the flesh whose manners are full of all iniquitie impietie and vngodlines alwaies recorde and recount with them selues this saying of the Apostle sinne when it is finished bringeth forth death for howsoeuer wee flatter and deceue our selues in the vanitie of our owne minde and hope we shall finde shifts enough to auoid this iudgement Esay 28. Gal. 6. yet let vs remember that God will not be mocked but looke what we sow the same shall we reape if we sowe to the flesh we shall reape of the flesh corruption and this of the Apostle standeth sure Sinne when it is finished bringeth forth death for if through original sinne inclosed in our breasts al men by nature deserue death and if God shall in the day of his wrath iudge euen the secrete thoughts and cogitations of the wicked and therefore Rom. 5. Rom. 2. Eccles. 12 condemne them shal men thinke that when lust breaketh out into open sinne actually committing of euil they shal not be punished seeing especially the Apostle here affirmeth that sinne being finished bringeth forth death This doctrine carefully considered shoulde put a bit into our iawes and be a bridle to our mouthes and strong raignes in our whole liues to withdrawe and keep vs back from yealding to euil temptations seing the end thereof is death and destruction If intemperate persons drunkerds and surfiters if theeues spoylers robbers if slaunderers liers and blasphemers if adulterers fornicators and vncleane liuers if ambitious men proud and vaine glorious if al workers of wickednes would consider that if they commit and finish sinne in their mortal bodies their sinnes thus finished should bring forth death vexation in soule torments and tortour in bodie in hell fire for euermore were not their harts morehard then Adamants were not themselues more senselesle then beasts had they either care of saluation or dread of destruction loue of God or hatred toward Satan desire of heauen or mislike of hell hope of life or feare of death assurance of ioy or perswasion of punishment in the life to come they woulde herehence bee restrayned holding fast this place of the Apostle as a stoppe agaynst sinne Lust when it hath conceyued bringeth foorth sinne and sinne being finished bringeth forth death These things thus set downe and the fruites of Conclusion lust thus disciphered the conclusion followeth which is interlaced and intermingled among the reasons whereof thus sayeth Saint James Erre not my deare brethren Seeing GOD can not bee tempted neither yet tempteth any to euill Seeing the true and naturall cause of these temptations is our owne concupiscense and lust which both conceyueth and bringeth also foorth first sinne then death in vs then can not God bee the cause thereof so that no man when hee is tempted must say I am tempted of GOD. Doe not so grossely and grieuously erre my brethren as to impute the cause of these thinges to GOD this errour is greate blasphemous and wicked beware therefore you thinke not so of God as that he soliciteth or mooueth any to euill Erre not my deare brethren The conclusion thus interlaced with the reasons 3. Reason the third and last reason why men may not say when they are tempted they are tempted of God is from contrarie effects and things repugnant to be authour of good and euill are things repugnant God is authour of good therefore he can not bee authour of euill temptations euerie good gift and euerie perfect gift is from aboue and commeth downe from the father of lights with whom is no variablenesse neither shadow of turning If God therfore be the cause of all good things then can he not be cause of euill things also not of euill temptations therfore whereby we are solicited to wickednes Nothing can be cause truly and properly of contrarie effects therfore God the cause authour and worker of all good gifts in men may not bee saide to bee cause of euill temptations Of this reason the former part or antecedent is onely set downe Euerie good giuing and euerie perfect gift commeth from aboue from the father of lights c. wherby the Apostle teacheth vs that god is the fountaine of all goodnesse the giuer of all good gifts the authour of all good things in men he is the bottomlesse pit of all grace that cannot be emptied or draweÌ„ drie of vs he worketh whatsoeuer is good in the whole world Herehence Saint Peter calleth him the God of all grace because all 1. Pet. 5. grace and all good gifts come onely from him as from a well head and fountaine The God of all grace who hath called vs vnto his eternall glorie by Iesus Christ after that you haue suffered a little make you perfect strengthen and stablish you S. Iohn Baptist being tolde of the Iewes that Christ baptised and all men came vnto him acknowledging Iohn 3. the graces which were in Christ to come from heauen from God as a fountaine of al goodnes answered and said vnto them a man can do nothing except it be giuen him from aboue this is answerable to this Apostles doctrine Euerie good giuing and euery perfect gift is from aboue from the father of lights All the effects of Gods will are onely good and whatsoeuer vertue grace good gift is it is from God Seeing therefore all good things come from him he being the onely authour of all goodnesse and graces in the children of men we ought not to make him the cause of our temptations whereby we are moued to euill for then should he bee cause not only of diuers but of contrarie effects which he properly cannot be And thus is his reason plaine and euident In this place almightie God is adorned and beautified with three ornaments wherein his excellent goodnesse more appeareth 1 He is called the father of lights the fountaine and well-spring the authour and cause from whence all good giftes flowe and spring vnto men For this cause is God called not onely the father of lights but as pure innocent holy righteous good and the authour of all goodnesse he is also called light So is God called the Isai 60. euerlasting light of his Church
because all graces and giftes wherewith the Church is beautified come from God as from a fountaine and father of vertues The Apostle Saint John recordeth of God that hee is light 1. Iohn 1. and in him is no darkenesse the fountaine of all vertue the giuer of all grace a nature most perfect and iust farre from all contagion or mixture of sinne the authour of good but not of any euill this the Apostle in these wordes expressing calleth GOD the father of lightes By lights hee vnderstandeth vertues graces good things as by darkenesse the contrarie is vnderstoode by the phraise of the Hebrues If then God be the father fountaine and authour of lightes vertues graces and good things in men then may it not be said that he is cause of euill temptations for that agreeth not to light but to darkenesse 2 Moreouer it is attributed vnto God that hee is not variable mutable chaungeable with whom there is sayeth Iames no variablenesse This is added to preuent that which otherwise might haue beene obiected they might say God in deede is sometimes the cause of good things among men it followeth not therefore but that he may be sometimes in like maner the cause of euill Men excelling in vertue and causes of good things in common wealthes may sometimes change their good into euill and sometimes do one thing sometimes the other and why may not God so do the Apostle sheweth God is not variable there is no changing with him he is constant alwayes alike euer cause of good neuer author of euil Whereof euen Balaam the couetous prophet hath Num. 23. truely prophecied to Balac the King of Moab GOD is not as man that hee should lie nor as the sonne of man that he should repent Seeing then hee had once blessed his people Israel hee beeing alwayes like himselfe will not varie or chaunge his purpose The Psal 102. Psal 89. 34. princely Prophet Dauid remouing all variablenesse from God and making him constant and euer like himselfe affirmeth that albeit heauen and earth perish be changed like a garment yet he remaineth the same and his yeares faile not This Samuel told Saul the king of Israel 1. Kings 15. that seeing he had giuen the kingdome from him to Dauid therefore that purpose shoulde stande because the strength of Israel will not lie nor repent for he is not a man that he should repent God is like himselfe in all things with whom there is no variablenesse VVhen God altereth things at his owne pleasure saith Saint Gregorie the things alter but he remaineth the same and chaungeth Lib. 20. 25. on Iob. not Therefore by his Prophet Malachie he crieth I am the Lord I chaunge not and your sonnes of Iacob Malac. 3. are not consumed VVhen then in Scripture it is saide often it repented God the Scripture speaketh to the capacitie of men but in no wise attributeth inconstancie and variablenesse to God This doe those manifolde places teach which witnesse that GOD is sure immutable and constant in all his wayes If therefore GOD varie not then hee being once the authour of good things hee alwayes doeth good not euill and is the fountaine of good giftes not cause of euill temptations to any 3 As God chaungeth not so there is no shadowe of turning with him He is not like the Sunne the Moone the Starres which appeare and shine sometimes but at other times are couered with darkenesse which haue their chaunges and their courses the day nowe within ten eleuen or twelue houres the night the Sunne glorious now in beautie but anon in an Eclipse the Moone nowe in the full nowe in the waine now newe nowe a quarter olde and so forth The Planets nowe in this place of heauen nowe in that shining There is no such turning with God He is not now good and nowe turned to the contrarie for hee is alwayes light and with him is no 1. Jhon 1. darkenesse at all For his goodnesse is alwayes cleare bright and continually shining his light chaungeth not with Sunne Moone or Starres in the Firmament he giueth not good things at one time and at another draweth vs to euill by any temptation but as himselfe is immutable so are his graces and giftes alwayes good and not chaungeable into euill wherefore hee is not to bee counted authour of euill in any wise as by the wicked he is wrongfully charged neither sendeth hee euill at any time to men whereof they themselues are not the first causes he excelleth not now in vertue and anon falleth into infirmitie he is not now the authour of good things and anon turneth to the contrarie but hee is in deede that God of grace and goodnesse that fountaine and father of lights with whom there is no variablenesse nor shadowe of chaunging wherefore the worker of good things but not the prouoker of man vnto wickednesse by any euill temptation which is the thirde thing here attributed vnto God that with him there is no shadow of turning and this is the thirde reason why men beeing tempted ought not to say they are tempted of God because he is the authour of good and therefore cannot be authour of euill for that he cannot be cause of contrarie effects And thus entreating of the goodnesse of God as the fountaine of al grace in man and shewing by these reasons that God cannot be counted the authour of our euill or the cause of euill temptations in vs he discendeth to the worke of regeneration as the most manifest token and testimonie of his goodnesse For the greatnesse therefore of his goodnesse towardes the children of men and for his manifold graces let vs dayly pray vnto him that he may shrowde vs vnder his mercifull shield of protection and defence that thereby we being armed may be able to withstande all assaultes and temptations of Satan the worlde and our owne concupiscence that we may stand fast in the day of our triall and with inuincible fortitude and pacience may finish our wearifull pilgrimage in his feare religion and seruice to the glorie of his name the profite of our brethren the comfort of our owne conscience the strengthening of our faith through Iesus Christ our Lord to whom with the father and the holy ghost be praise for euer and euer Amen Iames Chap. 1. verses 18. 19. 20. Sermon 6. 18 Of his owne will begate he vs with the worde of truth that we should be as the first fruits of his creatures 19 Wherefore my brethren let euery man be swift to heare and slow to speake slow to wrath 20 For the wrath of man doeth not accomplish the righteousnesse of God IN these wordes and so to the 4. Part of this Chapter end of the Chapter the Apostle handleth the fourth and last part of the chapter which is touching the excellencie of the worde of God In which three things must be obserued 1 The excellencie it selfe and the singular effect of the
you seeme religious and refraineth not his tongue from these but deceiueth his ovvne harte this mans religion is in vaine Which thing being true how many men and womens religiō is now in vaine seeing so many haue their tōgues bent and their mouthes prepared to al vanitie of speech all counterfetting with God all rashnes of iudgement al flatterie of wordes all dissimulation with men all lying to their brethren all filthines of talke all slaunderous reproach all cursed execration all blasphemie and vaine swearing But let vs which feare God know that the word of God prescribeth rules vnto our tongues and teacheth to refraine our lips from all those euils whereby our religion may be defiled and let vs euermore holde fast this exhortation of Saint Iames If any man among you seeme religious and refraineth not his tongue but deceiueth his owne heart this mans religion is in vaine Which place forbiddeth not telling of a trueth reprouing of sinne reforming of the wickednes cōfessiō of faith defence of iustice admonishing our brethren counselling our neighbours instructing the ignorant comforting the feeble minded or such like dueties of loue perfourmed by speach and talke in men But those and like vices mentioned before are here reproued whereunto who is addicted is an hypocrite and his religion is vaine and vnprofitable before God And this is the summe of this exhortation The fourth and last admonition is touching the true seruice of God and pure religion Wherein he describeth 4. Admonition certaine effects or properties of that part of religiō which most condemneth hypocrites For many bearing a countenance of religion yet neither shewe foorth the fruites of loue vnto others neither are they pure and holy in thē selues wherefore worthely to be condemned as hypocrits Which thing the Apostle here concludeth Pure religion and vndefiled before God the Father is this To visite the fatherlesse and widowes in their aduersitie and to keepe our selues vnspotted of the world as if he would say Many make fare as they were religious many sette a face on it as if they were deuout many prerend that they performe seruice vnto God yet doe they neither walke in charitie to the poor-ward neither in innocēcy towards themselues therfore they are but halting hypocrites and counterfette Christians for this is onely true religion before God to visite the fatherles and widowes in their aduersitie and to keepe a mans selfe vnspotted of the world If wee will describe religion by her properties and effects howe it is iudged of men it consisteth in two things 1 Charitie to the poore 2 Innocencie and puritie of our owne liues so that all that is but superstition and dissimulation hypocrisie which is not testified by these two For which cause the holy Prophets the blessed Apostles our Sauiour Christ him selfe hath condemned that Religion for vaine and counterfeite which hath beene voyde of charitie and innocencie Now that the Apostle sayeth pure Religion and vndefiled before God the Father is this it plainely argueth that there is a Religion of hypocrites allowed and approoued with themselues and with others in the worlde but not with GOD and a Religion allowed and appooued with GOD though not with the worlde and this Religion is the Religion which the Saints must professe and the true Religion of God 1. Voca◠Gen. c. 3. without which all other Religion is superstition idolatrie and hypocrisie For without the seruice of the true God the Religion wherein hee delighteth euen that which seemeth vertuous and good is sinne neither can any man please God without God himselfe saith saint Ambrose For which cause our Sauiour Christ condemned Luke 16. the glorious appearaunce of Religion because it was not accepted before GOD neither agreeing thereunto but in hypocrisie in the Pharisies you are they which iustifie your selues before men but God knoweth your hearts for that which is highly esteemed among men is abhominable before GOD. Let therefore hypocrites please themselues as much as they will yet is not their Religion the true Religion of God Wherefore to put a difference betwixt Gods true Religion and the Religion which pleaseth our selues and others the Apostle sayeth Pure Religion and vndefiled before God euen the father is this Of this pure religion there are two properties Charitie 1. propertie or effect of religion 1 Charitie therein he maketh mention but of one effect or worke of mercie visiting vnderstanding notwithstanding euerie worke effect or duetie of loue or mercie by the figure most vsuall in Scripture whereby a part is taken for the wholy as visiting for all the workes of mercie Senechdoche In like maner he specifieth and mencioneth two persons the fatherlesse and widowes meaning thereby all those our brethren and sisters which stand in need of our helpe and are to be succoured Specially the fatherlesse and widowes of whom God seemeth to haue the greater care because they are most oppressed despised wroong and thrust to the walles troden downe and kept vnder as most destitute of ayde and helpe of men in the worlde therefore by name commended in sundrie paths and dueties by almightie God in the Scripture As in the lawe Deut. 10. 18. In the Prophets Isai 1. 17. Zach. 7. 9. and 10. verse Ierem. 22. 3 the Apostle in this place Of whom not onely himselfe taketh speciall care as the princely Prophet recordeth He that is God is the father of the fatherlesse and iudge of the widowes Psal 68. euen GOD in his holy Temple and elsewhere the Lorde keepeth the straungers hee releeueth the fatherlesse Psal 146. and widowes but hee ouerthroweth the way of the wicked but also commendeth the care and defence of them to men sayeth Lactantius least any man should bee stayed and holden backe with the loue of his wife and children from sustayning death for righteousnesse Lib. 6. insti ca. 12. and for the faith of Christ but with willingnesse should suffer it knowing that he leaueth his deare vnto God from whom there shall neuer aide and succour bee wanting to them So then this place commendeth vnto vs Meaning wife and children the workes of mercie and loue to all that neede but specially towards the fatherlesse and widowes Charitie is so necessarie a propertie in religion as that where it is wanting there is not onely no true seruice of God but neither any loue of God at all abiding For the Apostle sayeth that who so hath this worldly goodes and seeth his brother haue neede and shutteth 1. Iohn 3. vp the bowels of compassion against him the loue of God abydeth not in him Saint Paul exhorteth thereunto as to a most necessarie 2. Cor. 8. effect of fayth and fruit of religion willing the Corinthians that as they abounded in euerie good worke in fayth in worde in knowledge in diligence in loue Rom. 15. so also they should abound in charitie VVhereof writing to the Church of Rome hee calleth it the fruite of
praise of God Herence is it that Saint Paul teacheth the Saintes Rom. 7. that they are freed from the law to serue God in the newnesse of the Spirite and not in the oldnes of the letter Whom afterwards he exhorteth to walke not after the flesh but after the Spirit and thereby to mortifie the lusts of the flesh that they might liue Faith in these is the Rom. 8. 13 good tree which bringeth foorth good fruite in some thirtie in some sixtie in some an hundred fold without which the grace of Christ is voide the holy Ghost queanched the Spirite of sanctification expelled iustification in vaine profession fruitlesse and faith dead according vnto Mat. 7. this doctrine Euen so faith if it haue no workes is dead in it selfe which is the application of his similitude whereby he prooueth faith without good workes to preuayle nothing After the similitude and the application thereof in the next and third place followeth an ironicall and mocking preuenting of an obiection set downe of purpose by the Apostle against those hypocrites and counterfet professours which so much brag and boast of faith when as they haue no good workes at all in them they might saye to James What say you of vs haue wee no faith doe not we protest that we beleue in God Is our faith a dead faith also Therunto the Apostle answereth with their iust reproofe and mockage Some man may say that is euerie man may thus conuict thee of hypocrisie and beat downe thine intollerable pride and insolency thou hast the faith and I haue workes Shew me thy faith out of thy workes and I will shewe thee my faith by my workes Let a man say he hath faith yet hath no workes he may be iustly reproued for his hypocrisie for faith must be shewed by workes as the cause is shewed by his effect the effectes of faith are workes Good workes you haue none to auouch the vnfeinednes of your faith therefore haue you indeede no true faith For if you haue faith shew it by your works as I will shewe you my faith by my workes If you cannot shewe your faith by your works then are you hypocrites bragging of faith when you haue none Thus therefore may euery man beate downe your glorious boasting and the pride of your hearts Thou hast faith I haue works shewe mee thy faith by thy workes and I will shewe thee my faith by my works The force of this place is that faith is an internall thing and habite of the minde impressed and imprinted in our hearts by the finger of God and the power of his spirite and therefore being a qualitie of the minde cannot be knowen or made manifest but onely by workes as the signes and effects thereof For as other gifts and qualities of the minde as wisdome knowledge and learning are not perceiued in men but by speach practise working or other like effects whereby these qualities are expressed and vttered foorth euen so faith lyeng hidden secretely in the minde is not knowen but by good works as fruites proceeding from it And as the goodnes of the tree whose sappe in winter season lieth lowe in the roote is not knowen but when in the Spring time it first geueth sappe to euery branch then buddeth blassometh and finally in her due time bringeth foorth fruite So faith lieth cloased in our breastes and bosomes and is not knowen but by budding blossoming and bringing foorth good workes in vs the liuely fruites of righteousnesse in some thirtie in others sixtie in some an hundred folde This S. Jameâ— knew wherefore to beate downe the insolencie pride of these hypocrites with mocking reproofe he saith Some man might say thou hast the faith and I haue works shew me thy faith by thy workes and I will shewe thee my faith by my works Hereby if we cannot shewe our faith it is fruitlesse it is dead it is barren for the inward affection is shewed by the outward action and the outwarde action sheweth of what nature or qualitie the inwarde affection is Our Sauiour would his outwarde actions to bee the witnesses of his pure affection wherefore he saith to the John 5. Iewes The works which the Father hath geuen mee to finish the same workes which I doe beare witnesse of mee Iohn 13. that the Father sent me To like purpose willeth hee his to embrace loue that thereby they might be knowen to be his Disciples by louing one another Mat. 7. In another place deciphering and discouering false Prophets whose hypocrisie lyeth secretelye couered in Sheepes cloathing when within they are rauening and deuouring wolues he would their inward and secrete disposition to be knowen by their outward actions therefore he Ge. n 22 saith By their fruites you shall know them The promptnes and obedience of Abrahams minde was made apparant by his outward actions Euery inward habite of the minde must by outwarde signes and tokens be made manifest Faith therefore being a qualitie of the minde must appeare either sound or counterfet by works Gal. 5. proceeding from it therefore worketh it through loue as Saint Paul affirmeth And Saint Iames thus much signifieth by these works Shew me thy faith by thy workes and I will shewe thee my faith by my works If therfore we wil make our election sure and certaine if we will shewe the 2. Pet. 1. Rom. 8. 2. Cor. 1 Ephes 4. grace of Christ to be in vs effectuall if we wil make it manifest that wee are sealed vp with the holy seale of Gods spirite to the day of redemption if we will make it knowen that we are inwardly moued by the holy Ghost Finally if we will approue our faith for true and liuely faith in Iesus Christ then must we be studious zealous of good works that thereby our faith may be shewed least we incurre most iust reprehension and for our hypocrisie bee worthely thus mocked Shew me thy faith by thy workes and I will shewe thee my faith by thy workes Herence it then appeareth that good workes are tokens and argumentes of mens faith Whereby it may be knowen whether they haue true faith in Iesus Christ or not If workes declare our faith what shall we say of the workes of the Infidels and mis-beleeuing heathen whose workes were most glorious most vvorthie most excellent in the sight of men What shal be said of the vvorkes of the proud Pharisies halting hypocrites vvhose vvorkes are often to the vievv of men more vvorthy and more precious then the vvorks of the very Saints Shall vve thinke that their vvorks are expresse and liuely testimonies and arguments of faith What shall vve say to the vvorks of men before their iustification Can they shevve faith being before and vvithout faith To these it may be ansvvered that no vvorkes vvhether vvithout faith as in Infidels and hypocrites or before faith as in the Saints before iustification can be accounted or called good Many
wee betray the trueth for which Sirach Ecclus. 4. Iude v. 3. and Jude the Apostle woulde haue vs contende or least by desire of peace wee seeme to sooth vp men in sinne and foster them in wickednesse yea for godlinesse vertue religion Christian faith to shine with all might and maine is not lawfull onely but lawdable also The holie Prophets for these causes haue mightily contended agaynst deceyuers and seducers of the people as Moses Elias Micheas Esay Ieremie and the rest Our blessed Sauiour euen Iesus Christ for the truth Mar. 5. 15. 23. for the lawe for iustice and equitie contended against the deceytefull hypocriticall and superstitious Iewes Scribes Pharisies and high Priests The Apostles for the same causes had fundrie conflicts and combates in their times Saint Paul had sharpe contentions euerie where agaynst the Iewes for iustification by faith without Epistles to the Romans Ephe. Galat. Philip. the woorkes of the lawe agaynst Philosophers and worldly wise men for the truth of Religion agaynst the idolaters of the Gentiles agaynst false brethren which craftily crept in to search out the libertie of the Gospell Galat. 2. 2. Cor. 11. all these contentions were godly VVherefore as Moises agaynst the Amalakites Iosua agaynst the Cananites Israel agaynst the Madianites Sampson against the Philistines Dauid agaynst the Moabites Idumeans and Edomites Asa Hezichia Iosias and other vertuous Princes against idolatrous and wicked persons are commended when they stroue and contended So when for vertue iustice religion Christian fayth and such like quarels we contende our contentions are worthie commendation So then not all strife and contending is euill and opposite to meekenesse but that which breaketh loue alienateth the mindes of brethren renteth in sunder the bond of peace causeth diuisions among Christians and is against the rule of equitie and this is condemned Yea to varie in opinion of sundrie things in confultations and deliberations to disagree to iarre and dissent one from another in disputations of schooles pleadings in court of lawe so that they bee without bitter speaches without spuing out of rancour and poison without wreaking of our wrath and malice of our hearts without vp braiding reuiling taunting defaming and defacing one the other is not forbidden This bitter enuie hurtfull and vncharitable contention and strife whereby loue is broken peace and tranquilitie disturbed and hindered are the two euils opposed to meekenesse whereunto who so is giuen boasteth in vaine of wisedome and lyeth falsely agaynst the truth For the Gospel which is an absolute truth sheweth that onely to be true and sound wisedome when flying bitter enuie shunning contentions and striuings repressing and keeping downe desire of reuenge we shewe by good conuersation our woorkes in meekenesse of wisedome And this is the opposing of these two vices to the vertue of meekenesse the seconde thing in this discourse obserued 3 These things thus set downe in the thirde and next place the Apostle distinguisheth of wisedome and A distinguishing of wisedome setteth each foorth by Epithites and additions by their qualities and markes of difference there is one wisedome earthly another heauenly that condemned and this commended among men Vnto this distinction is he necessarily brought For where contention strife and brawling commonly growe of pride and pride is vsually puft vp with opinion of our owne wisedome hauing spoken of contention the effect of pride he hath iust occasion to speake of wisedome the false opinion whereof is oftentimes cause of pride among men and so distinguisheth of wisedome as that he stoppeth and shutteth a doore or gate against manifolde mischiefes The wicked couer and colour their brawlings brabblements contentions and striuings vnder a cloake of wisedome whose mouthes to stoppe our Apostle protesteth that if to haue bitter enuying and strife in our hearts if to burne and boyle in hatred if to bee giuen to contentions brawlings and disturbing of peace be wisedome as manie men account it yet it is but earthly wisedome sensuall and diuelish and so deserueth not the name of wisedome but vnproperly and as men tearme it vndeseruedly and commeth to distinguish of wisedome one is earthly sensuall and diuelish the which is wicked such wisedome may bee in brawlers and contencious persons another heauenly holy and diuine and this is onely in the true Saints of God Concerning the former which is wicked wisedome Wicked wisedome if wee may call it wisedome after an vnproper speach and by the common speach of men so calling it it is discribed here by three qualities or properties 1 It is earthly such as smelleth and sauoureth altogether of the earth and of the worlde and of worldly demeanour and manners The wisedome of earthly and worldly minded men is to be proude contentious quarellous giuen to reuenge euerie trespasse euerie offence euerie iniurie herehence it is that such are counted wise which take no wrong at any mans hande that put vp no iniuries which will be auenged by force and might They are contrariwise called fooles sillie men innocents which beare iniuries against them committed Insomuch as when we are iniuried and reuenge not the worldlings saying is What fooles are you to suffer it If we bee slaundered and euil spoken of and render not slaunder for slaunder reproch for reproch rebuke for rebuke then say they also What fooles are you If hee had saide so by me I would haue had him by the eares or I would haue spent an hundred pounde but I woulde haue tamed his tongue and made him eate his worde Thus the worldly minded men countbitter enuie and contentious brawlings and dayly striuing with men wisedome VVhich if we graunt to be wisedome yet is it carnall fleshly worldly and earthly Saint Paul hereunto agreeth who condemning the same fault in the Corinthes VVho notwithstanding boasted of their wisedome sayeth in this 1. Cor. 1. wise vnto them Where as is among you enuying and strife and diuisions are you not carnall and walke as men This is wisedome after a manner yet earthly not heauenly carnall not spirituall from beneath not from aboue worldly not godly With this false and coloured wisdome many puft vp thinke it the best way to auoide iniuries to put vp nothing but reuenge euerie quarrell and the onely way to obtaine their willes to cut it out of the whole cloth to quarrell with euerie one to be at endlesse debate and deadly contention with men this is farre from meekenesse this is called wisedome but this wisedome sayeth Saint Iames is onelie earthly 2 As earthly so is this wisedome sensuall naturally blind in heauenly things such whereunto by common sense men are caried as bruite beasts who suffering iniuries one of the other foorth-with either strike againe or push with horne or bite and teare with mouth and so are auenged Such wisedome it is to bee quarrellous contentious and giuen to reuenge This wisedome is 1. Cor. 2. not purged but corrupt with euill affections of nature
acceptable sacrifices vnto him whom they serue in holines John 4. Rom. 12. Luck 1. and righteuousnes al the dayes of their life do not alwaies vse it in vvord of mouth but giue the consent of their hearts there vnto And in all things and at all times to repeate the vvordes might seeme vaine superstition and babling follie But the spirite of God in this place is vehemently caried avvay vvith iuste condemnation against such as vvith out regard had to the good pleasure of God or respect had to the mortalytie of our nature vvould haue all times seasons things and euents to serue them at their wills for which cause in the pride of their hartes they determine presumtuously of things to come and say in their vaine confidence to day or to morow will we go into such a cittie and there continue a yeare by and sell and gaine which thing the Apostle condemneth and correcteth and in stead thereof teacheth vs to say If the Lord will and if we liue we will doe this thing or that thing 4 The Apostle hauing thus reproued the sinne and corrected this euil among mē in the fourth place he repeateth the same vice and mischiefe with reprehension although in other words yet to like purpose and therefore saith You reioyce in your boasting all such reioycing is euill you doe not onely conceaue such vaine confidence in your heartes but you also vtter it in your wordes neither doe you only vtter it in wordes and in your speaches but also you boast of your sayings you reioyce in your boastings all such reioycing is euill In presuming thus of your selues in the vaine confidence of your owne heartes in the lewde libertie of your tongues wherby you derogate from Gods prouidence and arrogate to your selues you reioyce but all such reioycing is euill And in that he saith not all reioycing is euill but all such reioycing is euill it is apparant that he condemneth not all reioycing but onely vaine reioycing conceaued of the trust and confidence we haue in worldly thinges For otherwise God permitted yea willed and commaunded Deut. 12. his people to reioyce as the Scripture teacheth vs. By his seruant Moses he charged Israel his people that they should not eate their offeringes within their owne gates but in the place where the Lorde had appointed they their children their seruantes and the Leuite that was within their gates and so to reioyce before the Lord Deut. 16. their God in all they put their hands vnto To which end and purpose they were commanded to keepe the feast of weekes which was Whitsontide and therein also to reioice before the Lord through the viewe of the plentifull encrease which the Lorde God had geuen vnto the earth Other Feasts also as the Feast of vnleauēed bread the Feast of Tabernacles at the gathering in of their haruest wherein it was alowable and permitted them to reioyce Exod. 23. The Prophet Dauid often exhorteth to reioicing therfore he aduiseth the people to sing ioyfully vnto the Lord Psal 81. their strength and to sing laud vnto the God of Iacob to take the song to bring foorth the timbrell the pleasaunt Psal 122. harpe with the lute or viole Dauid himselfe was not void of this affection but rather therewithall rauished hee breaketh out I reioyced when the people said we wil go into the house of the Lord. To which affection as in some respects lawfull he stirreth vp his people and godly Subiects O come let vs sing vnto the Lord let vs heartelie Psal 95. reioyce in God the strength of our saluation The Sauiour of the world euen Iesus Christ the righteous commendeth Mat. 5. reioycing vnto his in miserie and exhorteth thē in the midst and among their greatest afflictions persecutions to reioyce Whose example the elect vessell of God Saint Paul imitating aduiseth the elect seruants of Christ in their Rom. 12. troubles to reioyce Which thing of himselfe and the rest of his brethren he freely and liberally confesseth When Rom. 5. 1. Cor. 4 Ephes 5 he speaketh vnto the Church and Saintes of Ephesus exhorting them to be filled with the spirite and to sing to themselues in psalmes hymnes and spirituall songs making melodie in their hearts vnto God Doeth he not cōmend vnto them the affection of reioysing When hee willeth the Saints of Philippi to reioyce in the Lord alwaies what els commendeth he then the affection of reioycing Philip. 4. What that the Prophet willeth that neither the wise man Ierem. 9. glorie and vainly reioyce in his wisdome neither the rich man in his riches nor the strong man in his strength but that he that reioyceth should reioyce and glorie in the Lord Doeth he not condemne one and commend another kinde of reioycing What that Christ willeth his not to reioyce that the deuils were subiecte vnto them but Luke 10. that they should reioyce that their names were written in the booke of life What that hee exhorteth the Church against the day of iudgement to lift vp their heads and to reioyce because their redemption approacheth Doeth he not commend the affection of ioy as lawfull in some Luke 11. measure in the Saints of God What that Paul beseacheth Philip. 2 the Saints of Philippi in Macedonia by their vnitie and religious consent to fulfill his ioy What that S. Iohn reioiceth Iohn 2. 3. Epist ouer the saints because they walked in the trueth argueth it not that there is a ioy and reioycing lawfull in the people of God To reioyce therefore in the aide and helpe of Gods spirite and in the presence of his power to reioyce in his gifts and graces either vpon our soules or bodies plentitifully poured moderately to reioice in our publicke peace and priuate quietnes in our obedient wiues and tractable children in our trustie seruants and faithfull friendes or the like tokens of Gods fauour towardes vs so that all confidence be wholy reposed in him that is the authour and fountaine of all graces and goodnes is not forbidden the mirth of their hearts proceading from a good conscience in the holy Ghost the ioy of their mindes lightened by assurance of the mercies of God in Iesus Christ the affection of reioycing stirred vp raysed in the inward parts of man through duetifull vew and thankfull remembrance of the blessings of God towardes vs as tokens of his loue is not condemned by S. Iames nor heere forbidden the Saints of God Which the very circumstance of the place doeth teach vs for inueying against the vaine confidence of proud persons who without regard had to the will of God and the shortnesse of their owne liues say within themselues and sometimes vtter their speaches vnto other To morrow we will goe to such a Citie and there continue a yeare and by and sell and gaine he inferreth this speach now you reioyce in your boasting all such reioycing is euill
fight valiantely in this wise fight saith he and feare not for it is great honour to loose a mans life for his countrie therefore the rest of the citizens are defended by our vertue the mothers and children are thus in safegard which are the seede of the age to come Thus the temples remaine and good lawes pietie and shamefastnesse thus euery one shall enioy his owne thinges and landes when the enemies be expulsed to this ende haue lawfull warres bene vndertaken by the Saints these ends Abraham Moses Iosua the godly iudges Samuel Dauid and the rest in their vvarres haue respected and for this cause do vve also pray for princes and magistrates that by their power and prouident care we may lead our liues in 1. Tim. 2. godlinesse and safetie 3. Lastly warres may not rashly but aduisedly bee vndertaken with deliberation and counsell thereunto Prou. 24. the vvise man exhorteth with counsell thou shalt vndertake vvarres peace must be bought and redeemed though it be vvith losse as Hezechiah vvould rather giue his treasure to Sennicherib then wage warre with him Al things 3. Kings 18 and alwaies must be tried before vvee come to handie 3. Kings 18. 1. Off. blovves vvhich counsell the vvise Romane oratour giueth all things are first to be tempted before we contend by force and vveapons and the vvay to discide matters must first be sought out before vve trie the strength of vvarres Wherefore as surgions trie alvvaies before they cut or feare of a mans member vvhich they do at last least it breede to further daunger so may not vvarres be vndertaken but when other meanes haue bene sought and there is imminent perill and daunger ready to ensue thus by warres in certaine cases to resist is not vnlavvfull And these things in generall as they may stop the mouthes of the Anabaptistes so are their reasons in perticular ansvvered by Peter Martyr vpon Genes fol. 56. vpon 1. Samuel fol. 190. And by Caluin against them in his little vvorke so titled against the Anabaptists fol. 56. as the booke is in Octauo Finally it may here be enquireth vvhether righteous men may not resist the rage violence and force of men by aide of law I ansvvere they may Paul vvithstood the rage of his Act. 24. false accusers and enemies by defence in lavve before Festus the gouernour from vvhose corrupt iudgement he chalenging the benefit of the lavv appealed to the iudgement Act. 25. seate of Cesar the Emperour of the Romanes Saint Augustine commended Maximinus the Bishop for that Epist 50. Boniface he vvithstood the rage of the cruell Donatists by the ayde of the lavve and appealing to the magistrate vvhich had he not done saith he his patience had not deserued commendation but his negligence had deserued worthie reproofe Neither doth Paul find faulte with the Corinthians for going to law but that they went to law vnder vnbeleeuing 1. Cor. 6. iudges and that for trifles or else thereby to oppresse one another So that neither this resistaunce is against righteousnes and iustice neither here forbidden when S. Iames saith that prophane rich men slay the righteous and he doth not resist them And these are the three euils and great sinnes for which the Apostle denounceth their destruction against the wicked their fraudulent detayning their labourers wages their sensualitie of life and their crueltie and thus is the first mēber with the true perticular branches therof ended Now let vs pray O eternall and most mighty God the onely righteous iudge of all the world who hatest all oppression crueltie and vnmercifulnesse among men and delightest rather in iustice equitie and vnfayned righteousnesse sende downe thy heauenly spirite into our heartes powre dovvne thy holy Ghost into our mindes that vve alwaies carefull of vpright dealing true innocencie brotherly charitie may flie all deceitfull detayning all cruell oppression all wrongfull iniurying of our neighbours and embrace mercy pitie compassion towardes the poore distressed that we being alwaies farre from withholding the right from others by deceit from afflicting the brethren through violence from murthering the righteous by vnmercifulnesse may thereby auoide the dreadfull sentence of endlesse condemnation against the wicked rich men of the world denounced and euermore remaine in thy louing fauour and be partakers of the inheritance of the Saints in light through Iesus Christ our onely Sauiour Amen Iames Chap. 5. verses 7. 8. 9. 10. 11. Sermon 25. Verse 7 Be patient therefore brethren vnto the comming of the Lord beholde the husbandman watcheth for the precious fruite of the earth and hath long patience for it vntill he receaue the former and the later raine 8 Be ye therfore patient also settle your mindes for the comming of the Lorde draweth neere 9 Grudge not my brethren one against another least ye be condemned beholde the iudge standeth before the dore 10 Take my brethren the Prophets for an example of suffering aduersitie and of long patience which haue spoken vnto vs in the name of the Lord. 11 Beholde we count them blessed which endure yee haue heard of the patience of Iob and haue knowen what end the Lord made For the Lord is very pitifull and mercifull THese wordes are an exhortation to patience 2. Place of the Chapter Being the second place and parte of this Chapter Which place being resolued into the partes and particulars therin conteineth foure speciall members Namely 1. The exhortation to patience 2. A similitude whereby patience is taught vs therein are three things 1. The similitude 2. The applicatiō 3. The reason 3. The handling of patience by the contrary which is grudging 1. The thing 2. The reason 4 The reasōs why we should be patient and they are foure 1. From example of the prophets in generall 2. From the rewarde of patience 3. From example of Iob. 4. From the nature of God who is mercifull and pitifull 1 Touching the first it is the exhortation which S. Iames very fitly and conueniently setteth downe for in the former place hauing entreated of the crueltie iniuries which by the prophane men and couetous wicked riche persons the poore suffer least therewithall they should be pressed downe to the ground The Apostle against these and all other iniuries troubles and afflictions incident to this life comforteth them exhorting them patiently to beare the crosse imposed and to suffer with quietnes the manifolde troubles of this life earnestly expecting in their mindes the comming of the Lord Iesus Christ who shal plentifully auenge their iniuries vpon the heads of their oppressors for which cause they ought to be patient vnto the comming of the Lord. This vertue of patience is a most excellent ornament in the life of a Christian neither is there any other thing more seemely or more answerable to the condition of the professours of the Gospell of Christ Iesus then with inuincible courage and constancie to beare and sufferre the manifolde afflictions whereunto we
things are done of many men which haue the shevve and outvvard appearance of goodnes yet proceeding not from faith vvhereby they are sanctified neither from the same causes neither after the same manner neither to the same end Whence hovv and vvhereunto the vvorkes of the Saints come are done and tende they are farre from good vvorkes So that there is a great difference betvvixt the vvorks of the Saints and faithfull people of God and the vvorkes of heathenish people Phylosophers as betvvixt siluer and tinne golde and copper vvhich are like yet not the same The vvorkes of the heathen come from the lavv and force of nature only vvhich is corrupt and vitiate they are attained vnto by vse custome and exercise continuall their ende is credite glory renoume and estimation in the vvorlde But the vvorkes of Christians proceede from faith grovve of loue spring out of the knovvledge of the Gospell tend to the profite of our brethren and the glorie of God These mens vvorks shevve foorth and testifie their faith but not the vvorkes of the heathen Pharisies or hypocrites vvhose vvorks are not good neither please God Faith maketh not only our selues but all other things Heb. 11. vvhich vve doe vvith the good liking of God to be accepted and pleasant before him Frō vvhich fountaine vvhat soeuer flovveth not cannot please him For vvithout faith it is impossible to please God And be our vvorkes neuer so braue or beautifull in our ovvne eyes neuer so glittering and glorious in the sight of others yet if they come Rom. 14. not from faith they are not only nothing but naught also because vvhatsoeuer is not of faith is sinne Saint Augustine therfore disputing against the Pharisaicall Contra duas Epist Pelag. lib. 3. c. 5. Bonifac. pride and presumption of the Pelagians saith very well Our religion discerneth the iust from the vniust not by the law of works but by the law of faith without which faith whatsoeuer seem good works are sinnes and turned into sinnes The workes therefore of the heathen Pharisies and hypocrites are not to be reputed for good yea all works which are either before or without faith are not good as Tertullian Apol. 39. 46. Saint Augustine in the place cited vpon Psal 31. 67. in his booke of the Citie of God chap. 20. against Iulian lib. 4. chap. 8. of grace and free will chapter 7. to Sixtus in his Epistles Epist 105. and other places infinite sheweth Who to Honoratus and to Sixtus and in his booke of the spirite and letter chap. 26. affirmeth that Epist 120. 105. no works are good but in that they folow iustification by faith through which they are reputed onely for good Wherence then it may be apparant that all workes shewe not ne argue true faith neither is it here the mind and meaning of the Apostle to conclude in this manner Workes shew faith therefore all workes shewe faith Or thus Good workes shew and argue faith therefore euerie one that hath works apparantly good hath therefore true faith But his scope and drift is to shew that where there is true faith in deede there cannot be but good works will appeare and follow and that men boast of faith in voine whose faith is not accompanied with good works christian actions Seeing that there is no good tree but in due time bringeth foorth her fruite in conuenient measure Whereof in summer time destitute it is accounted naught dead fruitlesses and rotten Which good workes as they haue shewe and do testifie of our faith so that men gather probablie hee hath works therefore faith but necessarilie from the negatiue which here is respected chiefly he hath no works therfore no true and liuely faith So are these works counted for good and reckned pleasant vnto GOD not for their owne sake but for the faiths sake wherence the budde spring out and issue Moses therfore to intimate thus much in Abel and Gen. 4. Heb. 11 his sacrifice putteth Abell with his faith first then afterward his sacrifice when he saith God had respect to Abell and his sacrifice to shew that because God accepted Abels faith therefore he respected the sacrifice proceding from him and not the man or his faith for the sacrifice Saint Gregorie thereof in a certaine place speaketh to the same purpose In the iudgement of almightie God there is regarde Grego had not so much what is done or giuen as of whō and how Herence is it that God is said to haue looked vnto Abell and his gift For Moses being about to say God looked vnto Abels gift he setteth downe carefully before That God looked vnto Abell By which thing it is manifestly shewed not that the offerer hath pleased for his gift but the gift for the geuer pleased God For this cause the gifts of the wicked please not God because they come from them with whō God is not pleased Thus workes are good in respect of mens faith whereby they are accepted with fauour before God and are such tokens of our faith as without which wee boast in vaine of faith Which thing in this place the apostle geuing vs to vnderstand with a mocking quippe beating downe the vayne pride of hypocrites saith But some man might say euery man might thus mock thee thou hast the faith and I haue works shewe me thy faith by thy workes and I will shewe thee my faith by my works And this is the first reason why true faith cānot be with out works which reason is from a similitude wherof and of the other things in that reason The similitude it selfe the application and the mocking and ironicall preoccupating and preuenting of the obiection This is sufficient to be spoken The second reason why iustifiing faith cannot bee 2. Reason without good works is drawen from an absurditie if that faith which is without workes be that true faith wherby we are iustified then the deuils might bee iustified for they haue a bare faith to beleeue there is a God albeit they applie not themselues obediently to walke in his commandements But it were an absurd thing to say the deuils be iustified for because they are not iustified therfore they tremble at the iudgements of God whereby it appeareth that their faith is not true nor sufficient Now to boast of such a faith as is common to deuils what vanitie what follie what absurditie is it This reason the Apostle in these words expresseth Thou beleeuest there is one GOD thou doest well the deuils also beleeue it and tremble It were an absurd thing to say the deuils are iustified yet if thy faith be but a bare faith in worde without workes in tongue without trueth in shewe without substance they may as well be iustified and saued as thou by thy like faith maist be saued but by such faith which is destitute and voide of the workes of true sanctification the deuils cannot be iustified therefore neither cāst thou O
deade without workes Which thing Saint Iames to insinuate giue vs to vnderstād he breaketh forth into these words but wilt thou vnderstande O thou vaine man that the faith which is without workes is deade was not Abraham our father iustified through workes when he offered vp Isaac his sonne vpon the altar Wherein first let vs with Illericus see the annotation and obseruation or note of Cardinall Caiatan one of the Romish clergy vpon these wordes wilt thou vnderstand O thou vaine man that faith which is without works is Cardinall Caietane deade Marke reader saith he that James meaneth not that faith without workes is deade because it is manifest that we are iustified by faith euen without workes as appeareth by infants baptized and in olde folke also baptized and forthwith deceasing and dying but he meaneth faith without workes that is faith refusing to worke is deade vaine and not able to iustifie Thus euen one of their owne who would herence conclude the necessitie of workes in the matter of iustification spoke that same which we all speake and defende and for which wee are wrongfully condemned of them that faith which is not prepared to doe well when occasion is offered but then refuseth to worke is deade and profiteth nothing for as much as true faith worketh alwaies when matter occasion and opportunitie is offered through loue as Saint Paul auoucheth This sence of Saint James if the Romanistes Gal. 5. would holde if not with vs yet with their owne Cardinall there should remaine out of this place no controuersie at all betwixte vs and them in the matter of iustification This foretold the words of the Apostle are plaine the storie euident the matter manifest therefore a briefe and pataphrasticall running ouer them may bee sufficient Wilt thou vnderstand saith he ô thou vaine man that faith without workes is dead Faith in men iustified destitute of workes or as Caietane saith refusing to doe well when occasion is offered is dead indeede for that all the Saints shewe foorth their faith in the practise of workes and vertue The apostle Saint Iames also here calleth hypocrites and men vaunting and boasting of faith without the fruites of righteousnesse emptie or vaine borowing his similitude from barrelles or other like vessels which the emptier they be the more they doe sounde and rumble so likewise these men the voider they are of true faith the more they prate and prattle therof the lesse substance they haue of sound religion the greater shewe and sound they geue and therefore may bee well called vaine or emptie Was not Abraham our Father iustified when he offered Gen 17. Gen. 18. his sonne Isaac vpon the Altar was he not iustified through workes Moses recordeth that when Abraham had obteined a Sonne according to the promise which was made vnto him by God both when he talked with Abraham and gaue him circumcision the seale of the couenant and also in the day of the destruction of Sodom and Gomorrha he was commaunded to goe to the mount Gen. 22. Moriah and there to offer vp that Sonne whom GOD had witnessed should be his heire and in whom all the nations of the world should be blessed Which thing Abraham willingly obeying causeth his Asse to be sadled wood to be prepared fire and a knife to be in a readines and the next morning he and his sonne and two of his seruantes tooke their iourney towardes the mount Moriah there to offer vp Isaac Abraham a farre off seeing the place commaunded his seruants to stay laide the wood vpon Isaac tooke the knife and fire in his owne handes and so with his Sonne came to the place which the Lord appointed Where hee taketh and bindeth his sonne hee stretcheth out his hande for the knife to haue cut his throate This his obedience the Lord seeing sendeth his Angell stayeth Abraham from touching the childe and saith vnto him Now I know that thou fearest God in that thou hast not spared thy sonne for my sake This was the worke of Abraham whereby he made manifest and declared his liuely faith for which work S. James saith he was iustified that is knowen to be iust This his faith wrought with his workes and was effectuall and fruitfull through his obedience and through that worke of his obedience was his faith made perfecte declared to be sound shewed to be true knowen to be liuely and acceptable before God and man Who the more he by his obedience shewed his faith the more was his faith thereby knowen to be perfect not that his faith or any mans faith in this world can be perfect and absolute 1. Cor. 13. on euery part For we haue here no gift in the highest degree of perfection which may not daylie be increased and all men must learne in humilitie of their Spirites dailie to praie with the most holy Apostles Lord increase our faith But in as much as by good workes our faith Luke 17. daily riseth and groweth to greater measure of perfection and is daily more and more thereby confirmed and knowen to be perfect as the more often the tree bringeth foorth fruit the more plainly is it knowen to be good it is called perfect That Saint James here saith of Abrahams faith that it was made perfect by workes wee may not therence conclude that the beginning and first rising and springing vp of faith is from God but the consummation and perfection thereof from our selues and our own works For what were this but intollerable pride in ascribing the lesse to God the greater to our selues the beginning of good to him the consummation and accomplishment to our selues to chalenge and arrogate praise vnto our workes and to derogate from his glorie where against the Princely Prophet Dauid prayeth when he saith Not Psal 115. vnto vs ô Lord nor vnto vs but vnto thy name geue the praise For were the beginnings from God but the perfection in our works then looke how much more excellent the perfection and ende of euery thing is then the beginning and the consummation of faith then the entrance or inchoation thereof so much more praise shoulde belong to vs then to God himselfe Which thing to desire were great vngodlines to attempt were horrible pride boldly to chalenge were not onely shamefull presumption but the full measure of all iniquitie Wherefore let vs learne a better profession and ascribe all in all vnto God who both beginneth and also maketh perfect whatsoeuer is perfect in vs hee it is that Philip. 2 worketh in vs both to will and also to perfourme according to his good pleasure From whom we haue all 2. Cor. 3 our sufficiencie who of our selues as of our selues are not able to thinke a good thought much lesse to make perfecte any thing in our selues but all our sufficiencie is from God from whom euery good and euerie perfecte Iames 1. gift proceedeth as from the father of lights So
that not onely the beginning of faith but the increase and perfection therof is from him For which cause as the Apostles prayed to Christ Luke 17 who is God blessed for euer for increase of saith so S. Paul and Saint Peter ascribing the perfection establishment and consummation of all things vnto GOD haue therefore praied vnto God as plainly appeareth in their Epistles The God of peace that brought againe from Heb. 13. the dead our Lord Iesus the great Shepheard of the sheepe through the bloud of the euerlasting couenant make you perfecte in all good workes to doe his will woorking in you that which is pleasaunt in his sight thorowe Iesus Christ to whom be praise for euer and euer Amen And Saint Peter And the God of all grace which 1. Pet. 5. hath called vs vnto his eternal glorie by Christ Iesus after that ye haue suffered a little make you perfect confirme strengthen and stablish you to whom be glorie for euer and euer Thus then the beginning continuance and encrease yea the perfection and establishment of the very faith of Abraham was onely from God as the cause yet is it knowen to be perfect and declared so to be before men through workes as the Apostle witnesseth and the Scripture was fulfilled when by his obedience it did clearely appeare how truely it was written of Abraham by the Prophet Moses that Abraham beleeued and it was Gen. 15 imputed vnto him for righteousnes So that his worke is said in the Scripture to haue made the testimonie of Moses true cleare and euident that Abraham beleeued and that his faith to that word of promise that one of his owne loines and bowels should be his heire was imputed vnto him for righteousnes This being the argument of Saint James from the example of Abraham that what faith was in him the like ought to be in all Gods Saints and that as his faith was ioyned with the worke of obedience to God when occasion was ministred so ought the faith of euerie one of the children of God to be bewtified accompanied shewed foorth through good works The conclusion is inferred You see then how that a man is iustified of workes that is The conclusion made proued and knowen to men to be iust and righteous before God by workes and not by faith onely not of a colde dead bare barren fruitlesse idle faith onely such a faith as is in words when we say we haue faith though we haue no workes Of which faith hypocrites so much glorie and make boastein vaine as of that faith which is no true faith And this conclusion must agree in the same sence of tearmes wherein the example was proposed and the tearmes herein to be noted are specially two Iustified and faith Iustified in the example proposed signifieth to be knowen for iust not to be made iust Faith signifieth that bare profession whereby in words we say we haue faith and the religion of Christ Such faith was not in Abraham therefore neither is any other man by such a faith reputed for righteous And their wordes thus in the same and right sense taken the conclusion is true a man is not iustified by faith onely but by workes faith onely in wordes maketh not men to bee knowen for righteous among men but faith in workes and deedes These things thus set downe in the example of Abraham 4. Reason the fourth and last argument which faith in gods Saints is not without workes is drawne from Rahab the vittailer tauerner hostesse or harlot of Ierico whose example teacheth the same that Abrahās did that the faith of Gods Saints is not fruitlesse or void of good works for she also was iustified through workes when she receyued the messengers and sent them out another way The storie is recorded in the booke of Iosua wherein it is set downe that at what time as Iosua by the counsell and Iosua 2. commaundement of God purposed the siege and sacking of Ierico the Citie he sent before him two men to spie out and to view the land and the Citie which thing comming to the eares of the King of Ierico that there were such men come to the house of Rahab hee sent to her to send him the men she seeing that being perswaded they were the true seruants of the God of heauen earth and that the lande should bee giuen by God into their hands wherin her faith consisted she hid the men and tolde the messengers of the King that they were gone and so sent them away who being gone shee came to the spies and tolde them how their feare was vpon the inhabitants of the land therefore desired she them that as she had shewed them mercie so they would shewe he◠mercie when the Citie should be destroyed This was promised a signe and warning was giuen shee sendeth them away and so they escaped This her facte Saint Iames commendeth affirming that thereby shee also was iustified euen knowen for righteous and declared thereby to the spyes of Iosua and to all Israel The force of this place then is this as Abraham through bare and naked faith deserued not the prayse of iustice righteousnesse and iustification before men so neither did Rahab but as Abraham hauing occasion thereto shewed his fayth by his holy obedience so Rahab shewed the vnfeignednesse of her fayth by her sauing and sending away safely the messengers of Josua and so both of them were iustified before men and in the vewe of the worlde not by faith onely that is bare faith but by workes whereby their faith was shewed and made manifest In these two examples all men are contained whether Iewe or Gentile whether righteous or prophane and openly wicked Abrahams example containeth all Iewes and all men of vertue and godlinesse Rahabs example containeth all Gentiles straungers from Gods people all wicked persons which yet through the grace of GOD are planted in the Church and made members of the bodie of Christ wherein the diuersitie of the argument consisteth Thus the holie Apostle culled and picked out two most diuerse and vnlike examples the one of a man the other of a woman the one of Gods people the other of a straunger the one of one godly the other of one wicked to the ende that thereby he might teach men that none neither man nor woman neither Iewe nor Gentile neither of the people of GOD nor straunger neither godly nor wicked can bee reputed or reckened for iust and righteous before GOD in deede whose praise appeareth not in the practise of vertue and good workes by which they are shewed and knowen for righteous before men So that in none vvhat kinde or condition what people or nation what coast or countrie so euer they bee of true faith can bee void and destitute of vvorks as by these arguments novv appeareth most manifest Novve the Apostle againe repeateth the conclusion The conclusiō repeated that as the bodie voyde