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
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
follow in the other two Apostles which may not be Another reason is This Writer maketh not mention so oftentimes of the merites of Christ as other Apostles doe therfore Mat. 28. Mar. 16. Luke 24. it seemeth he was not an Apostle For all the Apostles were sent to preach Christ remission of sinnes by his death The answere hereunto is not hard He maketh memorable mention of Chtist and his profession calling him our glorious Cap. 2. Lord whose faith and religion he counselleth to be without respect of persons And for his parte his endeuour was in this place to root out securitie and hypocrisie out of the heartes of men who with a bare name of faith deceiued flattered them selues against which fond perswasion and vaine ostentation of faith the Apostle bending himselfe could not so often mention the merits of Christ as others did who hauing to doe with others which professed not Christ altogether almost entreat of his death merites and redemption as hauing more matter ministred to labour in doctrine then S. Iames had who against carnall professors and counterfetting hypocrites frameth his stile and spendeth his labour to that purpose A third reason moueth them hereof to doubt This Author Chap. 2. 3 cyteth say they the story of Abraham to proue iustification by works which S. Paul to the Romanes Galathians citeth for iustification by faith Thus seemeth this Author to preach coÌ„trary to Paul whose doctrine is plaine that we are iustified by grace freely without the workes of the lawe euen by faith in Christ Iesu This may thus be repelled These Apostles spake not in the same sence of faith and iustification but S. Paul of true faith S. Iames of couÌ„terfet faith S. Paul of iustification by faith before God Saint Iames of being knowen to be iustified which is before men by good works therfore they are not contrary Neither this onely but they dealt with diuers persons S. Paul with them which ascribing too much to their works derogated from faith in Iesus Christ Against whom Paul disputing proueth that iustification before God is by faith onely in Christ vnto which purpose works auaile nothing Saint Iames dealt with men quite contrary affected euen such as boasting to much of their bare faith neglected the study of good works so slept in the cradle of securitie wherfore S. Iames to rouse and rayse them affirmeth that bare faith neglecting and not regarding good works is dead and profiteth nothing because works are as testimonies and fruites of our faith whereby it is knowen to be either dead or liuely as the tree is manifest by the fruites thereof Euen as Abraham being before God iustified yet by his works shewed his faith wherby he was knowen to be righteous and thereby so reputed of men and therto citeth he faithfully the story of Abraham not to prooue that by his works he was iustified before god but to shew that his faith was fruitful in all good works to the glory of God and that by his works he was knowen to men to be righteous and so the Scripture fulfilled Abraham beleeued and it was imputed vnto him for righteousnes So that there is sweet melody and a ioyfull harmonie betwixt these Apostles in that that S. Iames in the second chapter teacheth that which almost in euery Epistle Paul preached that men must not professe religion in word onely as hypocrites do but by good works beautify their calling that their coÌ„uersatioÌ„ may be answerable correspondeÌ„t to their profession so God in al things glorified through Iesus Christ S. Iames then saw the pestilent hypocrisie of men who like the olde Philosophers could speake welof vertue but would not perform that theÌ„selues which they gaue in precept â—culans â—tions vnto others as Tully coÌ„plaineth so these could talke much of faith but would doe neuer a whit thereafter therfore bendeth himself wholly against theÌ„ as in the discourse appeareth agreeable to the scripture So then if al things be truly weyed circumstances duely considered it may appear that this epistle is most catholick so that neither of the author neither of the autority ought men to dout but as coÌ„moÌ„ly so generally it is to be receaued vnder the name of Iames the Apostle of Iesus Christ 2 The writer being Iames the holy Apostle it followeth that we consider his profession and calling wherof the place it selfe teacheth vs in that he is called a seruant of God and of Iesus Christ Seruants as Saint Augustine sheweth in the Latine tongue were so called because such as by right of war might haue beene slayne were reserued and kepte Lib. 19 c. 15. ciuitate Dei aliue and so called and named seruants a seruando from sauing The kinds whereof if we wil consider as may serue to this purpose I suppose they be two One kinde of seruants which are so by condition as borne by nature caught in warre bought with money of which there were not a fewe in the daies of Christ and his Apostles of such Iohn 8. our sauiour might seem to haue spoken when making difference betwixt the sonne of a man and his seruant which he applieth to the cursed Iewes which were the seruantes of sinne He saith the seruant abideth not in the house for euer but the sonne abideth for euer Saint Paul of this seruitude speaketh both exhorting him that was by conditioÌ„ 1. Cor. 7. 1. Tim. 6. Tit. 2. Col. 3. Ephes 6. 1. Pet. 2. a seruant in that condition to continue without grudging and also exhorting seruants to be obedient to them which were their bodily masters Whereunto Saint Peter also exhorteth When the Apostles speake of seruants by condition euen such as were borne in captiuitie or such as were taken in warres or finally such as were bought with mony and were their slaues seruants to whoÌ„ they belonged but of such S. Iames speaketh nothing here 2 There is another kinde of seruants which are seruants by profession calling who offer their seruice vnto God and his sonne Iesus Christ our Lord which are also of two sorts Men are the seruants of God either generally eyther particularly Generally they are all the seruantes of Iesus Christ whosoeuer professe his religion and promise their seruice vnto him in the generall calling of a Christian Thus bond and free male and female young and olde rich and poore prince and people wise and foolish learned and ignorant base borne and honourable one and another euen all such as professe the religion of God and of Christ are his seruants Samuel being a childe before 1. Kings 3. fore he serued in the place of a Prophet being called by God was taught to say by Ely the priest Speake Lord thy seruant heareth Iob in sinceritie professing the religioÌ„ of God is called Job 1 2. 42. the Lords seruant Dauid not yet aduaÌ„ced vnto the kingdome but persecuted by Saul and in danger in the
AN EXPOSITION VPON THE CANONICALL EPISTLE OF SAINT IAMES WITH THE Tables Analysis and resolution both of the whole Epistle and euerie Chapter thereof with the particular resolution of euerie singular place DIVIDED INTO 28. LECTVRES OR SERmons made by Richard Turnbull sometimes fellow of Corpus Christie Colledge in Oxford now preacher and minister of the word of God and the holy Sacraments in the citie of London IESVS CHRISTVS CONTERET CAPVT TVV̄ GEN 3 ERO MORSVS INFERN TVVS OSE 18 CONFIDITE VICI MV̄DV̄ IOA 10 VBI TVA MORS VICTORIA 1 COR 15 Imprinted at London by Iohn Windet 1591. TO THE MOST REVEREND FATHER IN GOD my Lord his grace Archbishop of Canterburie Primate and Metropolitane of all England Richard Turnbull wisheth grace peace with faith from God the father and from the Lord Iesus Christ to be multiplied WHEN I call to mind right reuerende father that worthy saying and sentēce of the diuine Philosopher Plato repeated by Marcus Cicero the famous Oratour of the Romanes in that his worke which is written of duties that we are not born for our selues alone but our Countrie chalengeth one part of vs our parents another our children another and often recounting and recording in memorie the place of the blessed Apostle of our Lord Iesus Christ Saint Peter wherin he protesteth to giue al diligence not onely to stirre vp the Saints of God to vertue and knowledge so long as he remained in the earthly tabernacle of his flesh and liued among them but also to endeuour that they might make mention of those things which he had taught thē euen after his death and departure out of this life I thinke with my selfe am perswaded in minde that it is my bounden dutie in like maner and the dutie of all the learned brethren according to the measure of grace and gift of knowledge giuen and receiued from God to bend al my studie to employ al my labour to giue all my diligence and do al my endeuour not only with liuely voice through preaching but also by writing to profite the Saints and benefite wherein I may the Church of God and the holie congregation of Iesus Christ And not ignorant how greatly it auaileth and how singularly it profiteth euery maner of way in so great diuersitie and as it were confusion and laberinth of opinions to hold fast and retaine immouably vndoubted and sure arguments of the certaine and vnfallible truth of the sacred worde of God and most glorious Gospel of Iesus Christ and knowing no place in al the whole booke of the new testament either more violently wroung or more forceably stretched or more straungely wrested from the minde purpose meaning of the writer by our aduersaries the papists the enemies of the Gospel to the defence of false opinions and assertions of faith religion thē the treatise of S. Iames touching the necessitie of good works in the freely iustified Saints by faith in Christ and borne againe by the word of truth I determined at length became resolute in my selfe by the aide assisting grace of God to read expoūd that epistle of Iames to my parishioners of S. Mari-Colechurch in Chepeside to the ende that the cōtrouersy betwixt vs and the papists might the better bee debated that the place of S. Iames might the more throughly be examined that the truth of heauenly knowledge might more manifestly be apparent that simple and vnlearned men by the plaine deliuerie of wholesom doctrine might the better be edified that all occasion of surmised difference all likelihood of contrarietie betwixt S. Iames S. Paul might be remoued Which epistle I hauing finished and run ouer in a plaine methode in an easie order in such a māner as might best serue for the instruction of the simple and by occasion intimating and signifying so much vnto certaine learned preachers of the citie they forthwith persuaded me to bestow some labor to put in writing that which by worde of mouth I had preached to set forth publikely what priuately I had vttered to my speciall charge and people assuring mee that there would therehence redound and rise profit to the common-wealth and church of Christ Whereunto at the first I could not be persuaded to agree neither might I be brought to condescend vnto their honest request fearing the sharpe censure and hard iudgement of those men whom nothing pleaseth but that which is excellent for wit singular for learning rare for knowledge perfect and pollished with all varietie of things and ornaments of eloquence taught in like manner through practise of time vse of things trial of long experience that in these latter and perilous daies whereinto we are fallen by the will of God men flowe swarme and euery where abound which either spending their owne time in idlenesse vanitie and slouthfulnesse either studious of learning yet enuying as it were common vtilitie and profite will neither set forth any thing themselues to doe good to others neither like of the labours studies endeuours and trauels of other men Wherefore they either teare them with the sharp teeth of bitter backbiting or stinge them with the venemous tongue of reprochful slaunder or strike them with the heauie rodde of vndeserued reprehension or finally wound thē with the bloudie sword of malicious defamation Notwithstanding all this at length partly moued by Christian dutie partly drawen on by brotherly entreatie partly allured with hope that by this labour it may please God that I may winne at the least some one sillie soule vnto the sheepfolde of Iesus Christ a labour no doubte more excellent then to subdue kingdomes by dinte of sworde and nations by force of armes and a thing without controuersie not onely counteruayling all the trauels of any one man but also counterpeazing the paines of many I consented and agreed to the propounded motion Laying therfore aside the greater part of former feare and setting at light the curious reprehensions of those Momi and malitious persons whō nothing pleaseth but what is picked out of their owne fingers ends framed by their owne braines imagined of their owne heads and conceiued by themselues whose reprochfull censure who so regardeth shall neuer bring to light any thing though it be most excellent without quarrell-picking fault-finding sharpe reprouing vtter condemning hauing the publike profite of many and the eternall glory of God as the propounded scope end of all my labours alwaies before my eies I bente my selfe to publish this trauell in writing not as a thing singular aboue all other things for alas how farre is it from that but as a thing I doubt not profitable to the purpose a light to the argument handled a way to prouoke others of greater talents to the enterprising of greater matters and a thing I hope helpfull to those that shall throughly peruse it Which right reuerende Father I thought good to offer and dedicate to your good Lordship beseeching your honour for your accustomable
and liberalitie of our God that he doth not lade man onely but all liuing creatures with his goodnes Psal 104. who daily waite vpon him that he may giue them meate in due season God giueth it them and they gather it he openeth his hands and they are filled with goodnesse saith the holie Prophet Such is his goodnesse toward all flesh as that he giueth food to the beasts meate to the yong rauens which call vpon him Shall he carie a continuall Psal 147. and prouident care ouer all his creatures and shall he not heare the supplications of men whom hee hath made a little lower then the angels to crowne them with Psal 8. glorie and worship aboue other creatures Shal he heare the beasts of the field and the birdes of the aire when they crie to him for sustenance and shall hee not heare men who vnder the crosse call vpon him for wisdome to beare it to his glorie Shall he giue liberally to all men and shall he not giue vs wisdome when we pray therefore vnto his heauenly maiestie he is liberall towardes all and whie should we any of vs all doubt of his goodnesse wherfore if God giue liberally vnto all men there is great cause that wee should conceiue hope of obteining this wisedome at the hands of God who is so liberall to all men 3 Thirdly we haue hope to obteine this wisedome at the handes of God from the goodnesse of his nature he giueth his gifts liberally to all men and hee vpbraideth none neither casteth any man in the teeth either with his benefites so plentifully powred vppon vs or with our beggerlinesse and miserable want whereunto we are subiect therefore is there great hope of obtaining the wisedome we pray for Men when they haue done any good turne to any if they be neuer so little offended they cast men in the teeth with the benefites they haue done them and vpbraid them with the good turne they haue shewed wherfore men are loath to make request to such for any thing neither can they bee perswaded they shall obtaine when they meete with such dispositions and natures But such a one is not God for he giueth to all men liberally and vpbraideth none but such as are more vngratefull and forgetful of his benefites then bruite beasts themselues Seeing God then is bountifull of nature and giueth to all men liberally and without vpbraiding enuie malignitie bestoweth his blessings vpon vs then is there great hope of obtaining this wisedome at his mercifull hands whereof the Apostle here assureth vs If any man lack wisdome let him aske it of God who giueth to euery man liberally and vpbraideth no man and it shall be giuen him 4 But how shall we aske this wisdome hovv shall we pray for the gift of pacience that wee may obtaine it in the last and fourth place the Apostle teacheth vs if we aske it in faith and wauer not Faith therefore in all the praiers of Gods Saints is necessarie neither is there anie thing which more hindereth the graunts of God towards man then when they doubt or wauer in their praiers distrusting either the power of god as not able or his goodnesse as not willing to heare vs in the daies of our necessities which distrustfulnesse and wauering is no small euill in the sight of God neither is it a light matter to doubt of obtaining that thou desirest wherby thy double heart and wauering minde is descried who in asking pretendest hope in wuering a distrustest either the power or promptnesse or readinesse of God to giue thee the desire of thy heart and to doubt either of his power or promptnesse readinesse of minde is great impietie disloialtie and vngodlinesse Saint Augustine therefore writing to Vitalis most christianly remooueth all doubfulnesse and wauering Epist 107. from our praiers to which purpose he saith God forbid be it far frō vs that what we desire God to do for vs with our mouthes and voices we should denie him to be able to do in our hearts cogitations Men not fully perswaded of the power readinesse of God to heare them and graunt the things they pray for turne many reasons and dispute for and against in themselues whether it were good or no to aske such and such things at the hands of God by which meanes their minds being distracted into diuers opinions and caried thereby hither and thither obtaine not those things they thus doubtfully desire but rather thereby teach God to denie them Wherefore Seneca in his Tragedies saith truly he that asketh fearefully In Hippolito and doubtfully teacheth him to denie of whom hee asketh and men doubting they shall not obtaine make God vnwilling to heare them Saint Hierome to like purpose Sup. 7. Mat. saith If he that asketh obtaineth and he that seeketh findeth and he that knocketh hath the doore opened vnto him then is it apparant that he hath not asked sought knocked as he should to whom is not giuen who findeth not to whom it is not opened when he knocketh and why because of vnbeleefe doubtfulnesse and wauering the greatest enemie to the efficacie of our praiers The Apostle therefore in the obtaining of this heauenly wisdome to beare the crosse of Christ as is conuenient best serueth for his glorie remoouing all doubtfull wauering from the Saints vvilleth that they aske this wisdome in assured hope and vnfeined faith that it might be obtained wherefore he saith If any man want vvisedome let him aske it of God vvho giueth to euerie man liberally and vpbraideth none and it shall bee giuen him but let him aske it in faith and wauer not By faith our praiers are strengthned and made effectuall vvith God wherein approching to God by praier we are heard The princely Prophet teacheth vs that God is neare to such as call vpon him yet onely such as call Psal 14. vpon him faithfully Our blessed Sauiour in the holie Gospell assureth vs of obteining what we aske beleeuing Marke 11. and not doubting to obtaine it The holy Apostle and seruant of Christ S. John protesteth that whatsoeuer we aske 1. Iohn 5. of God according to his wil he would giue vs when do we aske according to the wil of God rather then when in assurance of faith and in vndoubted hope of obteining we drawe neere to the throne of his grace and mercie by praier Wherefore as when men perswade themselues of the goodnes and liberalitie of men and nothing doubt but they shall obtaine they are then caried hastily to make suite vnto them So when we are perswaded to obtaine we then soonest pray vnto God And as we must be thus persvvaded of men if wee looke to obtaine so must we persvvade our selues of God that he is both able and willing to graunt our praiers if vve looke to obtaine anie thing at the handes of the Lord vvhereof the Apostle to persvvade vs vvilleth that if vve will
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
sinne and translated into the glorious libertie of the sonnes of Rom. 8. God And here to bee iudged is to bee discharged quitte deliuered and absolued from death and damnation as the place it selfe may import vnto vs so doe and so speake as they which shall bee iudged by the lawe of libertie that is such as trust by the mercie of God to be deliuered from death and damnation The reason of this exhortatorie conclusion is there shall bee condemnation mercilesse vnto him that sheweth no mercie and mercie reioyceth agaynst condemnation Such as in disdayning and contemning the poore and preferring the rich beeing prophane and wicked shewe themselues mercilesse and voyde of loue shall themselues taste not of mercie but of iudgement not of loue but of the wrath of GOD but they which in this poynt fulfill the royall lawe of GOD commaunding men to loue their neighbours as themselues and so shevve themselues mercifull euen tovvardes the poore brethren they shall triumph ouer iudgement and condemnation vvhereunto they shal not be subiect This thing as in the proposed matter it is most true so in other officices and dueties it is no lesse manifest for generally vvho so is of an hard heart merlesse currish and cruell towarde men shall finde God seuere rough sharpe against himself For mercy shal be restrained from those which shew no mercie and iudgement or condemnation mercilesse shal be to them which shewe no mercie If in Christian assemblies men preferre the rich with mercilesse contempt of the poore brethren Almightie God in the assemblie of his Saints and in the meeting together of thousands and ten thousands of his angels shal neglect disdaine thē In the works of mercy who so is merciles shall finde no mercie for he that stoppeth Pro. 21. his eare to the crie of the poore shall crie himselfe and not be heard Wherefore the glutton in the Gospell Luke 16. neglecting the humble suite of poore Lazarus onely for the crummes which fell from his table crieth in hell fire for euer to haue the tippe of his tongue onely to be cooled and findeth no fauour Almightie God in his prophet sheweth himselfe angrie Isai 1. not fauourable to such as by their auarice vsurie oppression and extortion fraud deceite and crueltie in Psal 18. dealing haue beene without pitie Dauid the man of God protesting that God reiecteth them when they crie for helpe either in paine or in feare who reiecte the crie of the poore afflicted saith They cried but there was none to helpe them euen to the Lord but hee answered them not In mutuall pardoning and forgeuenes of sinne when we our selues are harde and straite laced wee finde God harde and seuere toward our selues for he shal find vengeance at the handes of God who seeketh vengeance Ecclus. 28. Mat. 18. Marke 11. 2 in his owne priuate quarrels as Sirach recordeth The seruant who would not haue pitie vpon his felow for one hundred pence is dealt withall in seueritie til all the debt of tenne thousand talents be discharged in the Gospell Who therefore saith Cyprian lost that fauour which before was shewed him because he shewed not fauour to his fellow seruant In iudging of our brethren and all other Vpō the Lords praier dueties to be perfourmed vnto men wee must looke to receaue with the same measure whereby wee haue deliuered If we geue by hard measure of rash and cruel iudgement wee shall reape and receaue againe by the like Wherefore our Sauiour Christ exhorteth men not rashlie to iudge or condemne least they be likewise iudged and Mat. 7. condemned for with what measure we meate vnto other men it shall bee measured with the like vnto vs againe which is the iust iudgement of God against men in the whole course of their liues Such then as are mercilesse and nourish not loue shall not only not obteine mercie but cannot aske mercie at the hands of GOD or man For with what face what looke what countenance can they aske that which they haue denied to others Yea experience and vse of things doe plentifully teach vs that mercie shal be denied the mercilesse and condemnation without pittie shewed vpon them which shew no mercie Haue we not seene many pinched with pouertie bitten with famine eaten with noysome diseases spoiled of their wealth robbed of their riches vexed in their mindes tormented in their bodies afflicted on euerie side who in the daies of their flourishing wealth in the soundnes and health of their bodies and quietnes of their mindes haue beene merciles towardes such as in this wise were afflicted Hath not condemnation execution punishmēt been merciles towardes them for that they shewed no mercie This is therefore generally in al things particularly true in hauing the faith of our glorious Lord Iesus Christ in respect of persons that there shal be condemnation merciles shewed vnto them which shew no mercie The opposite and contrarie member hereunto is mercie reioyceth against condemnation for they which are mercifull shall finde fauour grace and mercie before the iudgement seate of God and reioyce ouer condemnation which through the grace of God they shal escape in as much as by their loue and fruites of mercie they shewe themselues truely inserted and ingraffed into the body of Rom. 8. Iesus Christ whereby they are exempted and freed from condemnation For there is now no condemnation vnto those that are in Iesus Christ which walke not after the flesh but after the spirite These being made by the mercy of God the liuely members of the body of Iesus Christ these being the children of the resurrection these beeing the heires of the grace of god these being the iointheires with Iesus Christ these by their vnfeined loue shewing themselues the faithfull and vndoubted Saints shall not come into condemnation neither see death neither feare they the seueritie of Gods iudgements as doe the wicked but reioyce and triumph ouer condemnation Wherefore seeing that iudgement shal be mercilesse towardes them which shewe no mercie and that mercie reioiceth against condemnation let vs not respecte the outward appearance of men and regarde the riche with disdainfull contempt of the poore and so appeare mercilesse least that we fall into mercilesse condemnation but let vs haue a right iudgement of the brethren that wee serue one another in the feare of GOD And so geuing testimony of the mercie wherof we are partakers through Christ by him may triumph and reioyce ouer condemnation This the GOD of all might maiestie and mercie graunt vnto vs To whom with the sonne and the holy Ghost be all praise honor and glorie both now and for euermore Amen Iames Chapter verses 14. 15. 16. 17 18. 19. Sermon 12. Verse 14. What auaileth it my brethren though a man saith he hath faith when he hath no workes Can his faith saue him 15 For if a brother or sister be naked and destitute of dailie foode 16 And one
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
carelesse to walke woorthie their profession and indeuour not to bee fruitefull in the woorkes of righteousnesse to the glorie of GOD therefore is their faith vaine idle detestable and shamefull in the sight of GOD. 5 The last kinde of fayth is Christian faith which is a sure trust in the mercie of GOD through the merits of Christ vndoubtinglie perswading our selues of remission of our sinnes by his righteousnesse and of eternall saluauion by his passion whereby hauing peace in our consciences with GOD wee rest and walke in obedience vnto his commaundements Whereof the Prophet speaketh The iust shall liue by fayth Abac. 2. Rom. 3. Saint Paul Wee conclude that a man is iustified by fayth without the woorkes of the lawe Againe beeing iustified by faith wee haue peace with GOD through Iesus Christ our Lorde To the Church of Rom. 5. Ephes 2. Ephesus VVee are saued by grace through faith and that not of our selues it is the gift of GOD neither of woorkes least any should boast And againe by Christ wee haue boldnesse and entraunce with confidence Ephes 3. by faith in him Of this faith Paul alwayes speaketh when hee entreateth of iustification which wee obtayne onelie by this faith in Iesus Christ And Gen. 15. Rom. 4. Gal. 3. this is the fayth whereby Abraham vvas iustified before GOD when it was auouched Abraham beleeued and it was imputed vnto him for righteousnesse And this faith is neuer idle in the Saintes of GOD hauing iust occasion ministred but it woorketh through loue and hath moste singular ornaments Gal. 5. and vertues ioyned vnto it as inseparable companions in all those that are truelie iustified as inuocation of GOD gratefull memorie for benefites receyued pacience and inuincible constancie vnder the Crosse bounteous liberalitie and louing mercie towardes the distressed Saints in their necessities obedience to the worde of truth mortification of our earthly members renouation of the spirite of our mindes with the woorkes of sanctification which as effectes of fayth make it shine and bee manifest in the sight of men There then being many acceptions of faith whereof speaketh this Apostle not of the last as Paul doth but of the second and of the fourth That he speaketh of the second it appeareth in the 19. verse hee speaketh of that Verse 19. faith which is common to men and to diuels for hee sayeth thou beleeuest there is one God thou dost well the diuels also beleeue and tremble Now the diuels haue no true nor iustifying faith that were absurd to graunt for they beleeue not in Christ neither hope they for mercie but tremble in despaire at the iudgement of God but their faith is to beleeue there is one God to acknowledge the things contained in the scripture of the old and new testament to be true to confesse Christ to be the son of god but neither Messiah nor mediator for thē That he meaneth faith in the 4. sense which is the outward presēce of faith which is rather a shew shadow thē any substāce rather an imagination and conceyued opinion of faith then faith in deed as when we say we haue fayth and in wordes pretende it It appeareth also out of the Apostle For Saint James speaketh of that faith when men Verse 14. Verse 19. say they haue fayth as himselfe in the proposition of this place speaketh What auaileth it my brethren though a man saith he say he hath faith whē he hath no worke Can his faith saue him The Apostle inueieth against a bare pretence of faith against that faith vvhich is in vvordes onely vvhich is a verball faith As also Saint Thomas of Aquine their angelicall Doctour confesseth S. Thomas vvho expounding the similitude in the fifteenth and sixtenth verses expressed follovving the same sense of faith saieth As liberalitie in vvordes helpeth not the poore vnlesse meat and other necessarie things be giuen ministred so neither that faith vvhich is in vvords can saue vs. Thus hee expoundeth Saint Iames of verball faith vvhich in vvordes onely consisteth Seeing then Saint Paul speaketh of a true liuely and fruitfull faith vvhereby vve liue Iames of a dead rotten barren faith vvherby men are counted dead they speake of faith in diuerse significations and therefore are not contrarie neither to bee opposed neither can one and the same effect of iustification before GOD bee applyed vnto both these kindes yea the faith vvhereof Paul speaketh iustifieth before God and the faith vvhereof Iames speaketh dooth not therefore speake they not of one kinde of fayth For vvhich cause the conclusion of Saint James cannot be ment of the faith mencioned in Saint Paul but of another vvhen hee saieth ye see then that a man is iustified through vvorkes and not of faith onely This faith then is the faith of diuels and hypocrites not the faith of Christians And so the place serueth nothing at all against the doctrine vvhich vvee out of Paul preach that vve are iustified by faith onely by a liuely faith onely But not by a bare dead or fruitlesse faith onely vvhich vvith Saint Iames vvee also preach vnto the worlde Thus the aduersaries of Vpon 2. chap. ver 15. 16. the gospell play in the word faith and make a doubtfull argument out of Saint Iames from the manifold signification of faith when they conclude that faith onely doeth not iustifie vs. 2 Now as faith is manifolde so iustification or to Double iustification Psal 32. Rom. 4. iustifie is double There is iustifying before God which is to be reputed as righteous to haue our sinnes forgeuē and our iniquities pardoned in the sight of God which is the righteousnesse and iustification mentioned of the prophet and remembred of Paul Blessed is that man whose vnrighteousnes is forgeuen and whose sinnes are couered blessed is that man vnto whom the Lorde imputeth not sinne This iustification is by faith as Moses confesseth in Gen. 15. Rom. 4. Abraham and Paul by his example proueth in the rest of the Saints Abraham beleeued God and it was counted vnto him for righteousnesse Of this iustification Paul to the Romanes Galathians Ephesians Philippians and in all other places speaketh whensoeuer he affirmeth that wee are iustified by faith by which men onely are iustified before God As there is iustifying before God which is through saith So is there iustification before men which is to be shewed declared and knowen of men to be iust and righteous And this iustifying is by works which onely shewe foorth our faith to the knowledge of men and make it knowen to the worlde that we are righteous and iust indeede Thus by his obedience as the fruites of his faith was Abraham iustified in offering his sonne the offering whereof made him not righteous before God but his faith but it made him knowen to men to haue beene iustified before God through faith and so hee was iustified before men through works Thus to be iustified by works with
authoritie of cōdemning the brethren containe two things 1 An exhortation or admonition that the Saints of God do not ambiciously or rigorously censure their brethren 2 The reasons of the exhortation which are two 1 From Gods diuine iudgement which shall bee the heauier ouer vs. 2 From the imbecilitie and frailty of our nature which are subiect to sinne as well as others 1 Touching the exhortation it selfe it teacheth vs not ambiciously as commonly men do neither to rigorously and austerely to iudge censure and condemne our brethren Which exhortation the Apostle inferreth vnder this forme of speach and wordes My brethren bee not many maisters that is let not the Saints vsurpe authoritie ambiciously to iudge and censure their brethren with sharpenesse and rigour Wherein by maisters are not vnderstoode such as are called to publike place and office of reprouing but such as being priuate men or as priuate men chalenge and arrogate to themselues in the ambition of their minde an absolute authoritie as it were to iudge giue sentence of and censure their brethren in rigour and authoritie of iudgement A vice and euill common to all times and with hypocrites in Saint Iames his dayes most vsuall Whose steppes men in our dayes most neerely and narrowly following take vpon them to iudge all other men and to search sift boult out to the verie branne the maners liues actions of their brethren altogether carelesse of their owne offences This euill the verie heathen haue condemned counting it great follie in men to iudge of the liues of other men which wee alwayes carie in sight and set before vs and to be carelesse of our selues whose vices to forget wee cast alwayes behinde vs. Horace the Lib. 1. Serm. num Poet seemeth to checke men in his time for this euill for that they being purreblind in the view of themselues would notwithstanding bee so sharpe of sight and seuere in iudging of others Tulli the Romane orator affirmeth 2. Orationagainst Verris that it is an intollerable thing for men not onely seuerely to iudge but sharpely to reprooue other men when themselues are likewise faultie Our Sauiour Mat. 7. Christ willing men to take heede of reproouing and condemning their brethren rashly rigorously ambiciously thereby to seeme holier then all others exhorteth them not to iudge least they be iudged neither to condemne least they bee condemned Not forbidding all reproofe finding of faultes condemning one another but the ambicious hypocrisie of such as without cause to appeare holyer then other vsurpe authoritie to iudge condemne and censure their brethren This thing is meere phantasticall for men ambiciously to chalenge authoritie to iudge other men at their owne pleasures For so did that proude Pharisie who Luke 18. censured the poore Publicane euen to God himselfe when in his praier to God he said I thanke thee O God that I am not as other men extorcioners vniust adulterers or as this publicane Elephas the Themanite vsurped authoritie ouer Iob and rigorously condemned him Iob 4. as wicked The wicked Iewes whose liues were full of all hypocrisie and iniquitie chalenged authoritie ouer the Gentiles to censure and iudge them at their owne pleasures Isai 65. which as singularly faultie in them the Prophet reprooueth they say Stand a part come not neere me for I am holier thon thou these are as smoke in my wrath and a fire that burneth continually Christ in the Gospel mueighing against the ambition Mat. 7. Luke 6. and hypocrisie of such as winke at their own horrible and haynous sinnes yet are too curious to spie out and too rigorous in condemning the faultes of their brethren cryeth out agaynst them in this manner whie seest thou a moate in thy brothers eye and considerest not the beame in thine owne eie Saint James the holy Apostle in like manner disswading from the same euill and teaching the Saints not to chalenge ambiciously authoritie to iudge their brethren saith My brethren let there not bee many maisters or brethren by ye not many maisters Such haue all times and ages brought forth and our time is not voide thereof Wherein manie are so austere so seuere so rigorous and sharpe as that they condemne all men all women almost beside themselues A presumptuous proud and superstitious sort of men whom nothing pleaseth which themselues doe not and by whom all are condemned which daunce not after their pipe which walke not after their rules which liue not after the order of their liues Who hunting after the opinion of holinesse and seeking the estimation and account with men of greater precisenesse then is commonly in others too rashly in their wordes too rigorously in their deedes too ambiciously in their conuenticles and assemblies censure their brethren VVhich as a thing vnlawfull in the Saintes of God vnseemely in the seruants of Christ vncharitable in the fellowe members of the same bodie of the Church Saint Iames disswadeth My brethren be not manie maisters Howe great soeuer our holinesse be howe singular soeuer our pietie how perfect soeuer our profession howe vpright soeuer our conuersation howe sounde soeuer our faith be how vnblameable soeuer our behauiour howe ample soeuer our measure bee howe manifolde soeuer our graces howe large soeuer our talents be how rare soeuer our giftes receiued yet must we learne Christian humilitie and shewe charitie to the brethren and holde fast the exhortation of the Apostle that we bee not many maisters in vsurping ambiciously authoritie to censure others rigorously Thus condemneth the Apostle that censure-like arrogancie of the proude chalenging authoritie to themselues to iudge others as they lust and forbiddeth that euerie one should thinke himselfe a fit reformer and censurer of the life of his brethren My brethren be not many maisters 2 This being the exhortation in the next place the reasons are to bee considered whereof the first is drawen from the feare of Gods iudgement which shall be the sharper and heauier against them which are too hard and seuere towards others Whereof Saint James Brethren bee not many maisters knowing that you shall receiue the greater condemnation The force of this reason is they which are rigorous and streight-laced towards others shall finde God seuere and straight towards themselues Whose maner is in all things to meet to men as they haue measured vnto other whether it bee in crueltie Mat. 7. of deedes or rigorousnesse of iudgement for that of Christ is generally true in both what measure you meete vnto others by the same it shall be measured vnto you againe And first in the crueltie of our actions wee prouoke God to repay vs with seuentie VVhich thing Adonibesech Judges 1. cōfesseth of himselfe who being taken of them ouer whom Iudah was captaine and his handes and feete being cut off he acknowledged it the righteous iudgemēt of God against him for the crueltie of himselfe towardes others therfore he said seuentie kings hauing the thumbs of their handes and their
Dauid the cause of his iust destruction Had Iudas the traitour learned to resist the diuell when hee put into Mat. 26. Iohn 18. his minde for lucre to betray his maister hee had not for that sinne fallen into dispaire wherein he was his owne hangman the testimonie of his euerlasting damnation If the rebels in the north not long since and the villainous traytours now of late with the traiterous conspiratours fresh in memorie had learned and endeuoured to resist the diuell when to shedde innocent blood when to depose the Lordes annnointed Elizabeth by the grace of God our soueraigne Ladie and Queene of Englande France and Ireland to bring in forraine nations to set vp a murtherer of her husband and the onely cause of many miseries and mischiefes both here and elsewhere in like manner to endeuour the vtter calamitie and finall destruction of their natiue soyle and Countrey they were by him sollicited and mooued neyther had their bodyes beene dismembred too gentle a punishment for so hainous iniquitie neither their soules endaungered to damnation as theirs were all which died in finall impenitencie Had we our selues men and women learned to resist the diuell when nowe by pride nowe by ambition nowe by couetousnesse nowe by extortion nowe by adulterie nowe by enuie nowe by one iniquitie nowe by another by him we are tempted to rebell agaynst GOD then shoulde wee not by committing these and the like sinnes so iustly open the mouthes of our Prophets and preachers to thunder out the heauie iudgement of God against vs and our Countrie neither should we be subiect to so many strange and newe diseases as the punishment of our new sinnes as raigne and abound among vs from yeare to yeare VVherefore both to auoyde manie mischiefes and miseries in our common and temporall life and also to flie the daunger of future calamitie and euerlasting damnation to come wee must euermore remember the exhortation which is giuen vs and holde fast the admonition of the Apostle Resist the diuell VVho beeing the auncient enemie of mankinde seeketh by all meanes to drawe vs from the loue and embracing of GOD and to couple vs in loue and league with himselfe therefore ought we to oppose our selues vnto him as to our mortall enemie withstand all carnall lustes all fleshly desires all wordly prouokements as the instruments of Satan that hauing peace with men without contention and performing reuerent obedience to God without rebellion we may rise vp against the deuill and in all things resist him as we are exhorted Now satan the deuill is sundry wise resisted of men How satan is resisted First by faith in Iesus Christ wherewith we armed stande fast without wauering thereby resist the assaults of satan the deuill S. Paule arming men against all spirituall 1. Cor. 16. assaults by satan and his ministers and preparing them to the spiritual battle with the deuill his members exhorteth them to stand fast in the faith wherby especially our spiritual enemies are beaten back resisted put to flight watch saith he stand fast in the faith acquite you like meÌ„ be strong S. Paul calleth faith the spirituall shield whereby Ephes 6. we are able to beare of and quench the firie dartes of the deuill therfore exhorting men to put on the whole armour of god he willeth them chiefly to take vnto them the shield of faith that thereby they may quench the firie dartes of the deuill The Apostle Peter preparing vs and 1. Pet. 5. 1. Iohn 5. 4 12. Reu. 11. arming vs against satan willeth vs to resist him by faith be sober saith he and watch for your aduersary the deuill goeth about seeking whom he may deuoure whom resist stedfast in the faith For which cause S. Augustine attribubuteth Lib. 3. c. 20 de lib. ar bitrio S. Basil in psal 32. this effect vnto faith that it vanquished ouercommeth and resisteth the deuill S. Basill vpon Psalm 32. What man is able to wage warre with the deuill vnles he flie to the helpe of the Captaine of the hoste therehence therefore through our faith in him wee wounde and thrust through our enemie When â—atan then assaulteth with any temptation there is no way better to resist him then by trusting perfectly in the grace of God vvhich is 1. Pet. 1. brought vnto vs by the reuelation of Iesus Christ and to be assured that seeing we are marked with the seale of Eph. 4. 2. Corin. 1. Iohn 10. the spirite for the sheepe of Christ therefore we cannot be plucked out of his handes that sith our names are written in the booke of life therefore vve cannot perish for euer by the temptation of Satan that in asmuch as we are chosen by God and predestinate from euerlasting Rom. 8. of the meere fauour of God to be conformable to the image of Christ therefore no creature in heauen aboue or in earth beneath nor in any infernall place no not Satan himselfe shal be able to seperate vs from the loue of God which is in Iesus Christ our Lord. This assurance of our hope this persuasion of our faith this certaintie of our saluation if we hold out before satan without wauering we shall in his temptations resist him and thus by faith is he resisted 2. As we resist him by faith so also we resist him by prayer when in our manifolde temptations we flie by prayer vnto God for succour against the deuill our auncient enemie when in the midst of the greatest assaultes of satan we runne for strength vnto God who is the defence the protectour shielde and deliuerie of his people and by whom all they which trust in him do not onely treade downe men their enemies but satan himselfe the aduersarie of all the sonnes of God by which meanes the assaultes of satan are expelled This way of resisting the Mat. 6. deuill our Sauiour Christ commendeth vnto men when he willeth vs among other things to pray for deliuerance from all euill and temptations of the enemie lead vs not into temptations but deliuer vs from euill Saint Paul setting downe the partes of our spirituall Eph. 6. armour which beyng put on and first girte and buckled about vs we shal be able to withstande our aduersarie the deuill after the girding of our loynes with veritie the putting on the brest plate of righteousnesse and the shooing of our feete with the preparation of the Gospell of peace and the taking in hande of the shielde of faith the helmet of saluation the sworde of the spirite which is the worde of GOD he ioyneth vnto all these prayer wherevvith satan is also repelled And experience teacheth the saints of God that if vvhen they are assaulted by satan they giue themselues incoÌ„tinently to praier then is the deuill foorthwith repelled and resisted For God is neare to those that call vpon him and will fulfill the desire of them that feare him and deliuer them vvherefore when
it his comming vnto them because by the giftes and graces thereof hee draweth neare vnto Mat. 28. â—0 the Saintes I will not leaue you comfortlesse but I will come vnto you not by bodily presence before the iudgement but by the graces of his spirite whereby he draweth neare dayly to his Church Thus hee drewe neare vnto the Apostles when in the day of Pentecost Acts 2. hee sent his Spirite in visible manner and fourme vnto them 4 God draweth neare to men by powring out his temporall benefites vppon them health wealth honour and sending them deliueraunce out of their trouble Thus he drewe neare to Israell whereof Moises speaketh What nation is so great whome the gods come Deut 4. Phil. 4. 5. Psal 69. 18 s Psal 119. 151 34. 13. 46. 1. so neare vnto them as the Lorde our God is neare vs in all that we call vnto him for Thus he drew neare to Moises Israel Dauid Hezekiah and the like 5 God draweth neare vnto man in offering his mercie shewing his fauour assisting with his helpe multiplying his louing kindnesse vnto them 6 God finally draweth neare vnto vs in a spirituall vnion with man through the incarnation of Iesus Christ whereby God is vnited vnto vs and wee to him in the vnion of the two natures in the person of Iesus Christ by which meane God dwelleth among vs and is Iohn 1. 1. Tim. 3. made manifest in the flesh as Saint Iohn and Saint Paul speake And therefore Christ Emmanuel Where then the Apostle sayth drawe neare to God and he will drawe neare to you he speaketh chiefly of Mat. 1. drawing neare by his grace fauour mercie who enlargeth his louing kindnesse towards all those which with reuerence and feare draw neare vnto him 3 These things thus set downe in the last place we are taught howe wee should drawe neare to God which the Apostle expresseth in these wordes Clense your Howe man draweth neere to God handes you sinners and pourge your heartes you double minded Which woordes howsoeuer they may seeme to others a newe or another exhortation yet to me they seeme orderly to follovv as the manner how we should drawe neare vnto God namely in puritie and sincerenesse of life To enlarge this circumstance a little we may consider that as God by many wayes draweth neare vnto vs so we by no lesse draw neare vnto him 1 Men draw neare to God by outward profession though it be not alwayes in sinceritie of heart thus did the people of Israel in outwarde profession and with their mouthes drawe neare to God which as a token Isai 29. 58. 2. 3. of hypocrisie is condemned God therefore speaking there-against sayeth This people commeth neare vnto mee with their mouth and honour mee with their lippes but their hearts haue they remooued farre from mee Against which Jeremie breaketh out thou hast Iere. 12. planted them and they haue taken roote they growe and bring foorth fruite thou art neare in their mouth and farre from their reynes Thus inueyed hee against such as in mouth professed God but denyed him in heart which hee meaneth by reynes This is that hypocrysie worthily condemned by Paul in wordes they Tit. 1. professe they knowe God but haue denied him in deed beeing abhominable disobedient and to euerie good worke reprobate Thus men in the outward profession of the Gospell though sometimes it bee in hypocrisie are said to draw neare to God as now most men doe 2 Men also drawe neare to God by fayth in Iesus Christ whereby they haue enteraunce vnto God Of which kinde the holy Apostle Saint Paul speaketh being iustified by faith wee haue peace with God through Rom. 5. our Lorde Iesus Christ by whome we haue also accesse through faith vnto this grace wherein we stande Which grace is to be reconciled vnto GOD and knitte in a Ephes 2. moste holie league of heauenly and spirituall fellovvship vvith him This in another place is also mencioned vvhere to the Church of Ephesus he auoucheth that by faith both Ievve and Gentile haue accesse and entraunce to the father by one Spirite A little after in like manner sayeth Saint Paul by our Lorde Iesus Christ haue vvee boldnesse and entraunce vvith confidence by faith in him Ephes 3. By fayth in the mediation of Christ vve come boldly Heb. 4. vnto god vvhereunto the Authour to the Hebrues exhorteth VVe haue not an high priest vvhich cannot bee touched vvith the feeling of our infirmities but vvas in all things tempted in like sort yet vvithout sinne Let vs therefore go boldely vnto throne of grace that Heb. 10. vvee may receyue mercie and finde grace to helpe in time of neede In another place the same authour speaking of this drawing neare to God writeth and exhorteth in this wise Seeing we haue an high Priest which is ouer the house of God let vs drawe neare with a true heart in assuraunce of faith sptinckled in our hearts from an euill conscience and washed in our bodies with pure water Let vs sayeth he draw neare with a true heart in assurance of faith Finally shewing the verie high way which leadeth vnto God and whereby wee draw neare and come vnto him hee maketh that to bee faith whereby the holy fathers haue approched and drawne neare vnto him whereof hee thus concludeth withour fayth it is impossible to please God For hee which commeth to Heb. 11. God must beleeue that he is and that he is a rewarder of them that seeke him VVherefore as through infidelitie we were estraunged from God so by faith are wee reconciled vnto him and knit into a misticall coniunction with God whereby we drawe neare vnto him To trust therefore perfectly in the grace of God by Iesus Christ assuredly to beleeue the promises of God made vnto vs in his beloued to repose all our hope of happinesse vpon God through the mediation and merits of Christ crucified to looke for eternall saluation from God by fayth in the onely passion of our blessed Sauiour and so in our consciences to haue peace with God and bee reconciled vnto him is another and second way whereby we drawe neare vnto God 3 Men drawe neare to God also by prayer wherby we ascend as it were to heauen and approch neare to the presence of God which is as it were a paire of wings to carie vs to him whereby as by a key saith Saint Augustine 226. Serm. de tempo Ecclus. 35. 15 the doore of heauen is opened and our praier ascendeth to him the mercie of God descendeth to vs. Thus the Patriarchs had their passage and entraunce to God Thus the Prophet Moises in the departing out of Aegypt and in the encountering in battle with the Amalakites drew neare to God Thus Iosua drew neare to him when Exo. 14. 17 by his praier the Sunne stoode still for the space of two Acts 12. dayes vntill his enimies were
of another when to defame and discredite one another we forge we faine we frame and deuise false things against our brethren to bring theÌ„ into hatred that we only might be accounted of Wherein wee play the partes of malicious persons who bedaube and bedashe with dirte the faces of other folke that we might seeme the fairer and soyle slurrie file the garmentes of our neighboures that ours might seeme the gayer and gallanter Thus by false reports and slaunderous speeches thus by reproachfull contumelie and backbiting men defile the name fame and credit of men and impeach their estimation that themselues may appeare and seeme the wiser iuster honester worthier in all things And thus by reporting false thinges of our brethren to discredite them we speake euill of them 2 Neither thus onely speake men euill one of another but also when they amplifie exaggerate aggrauate and make the infirmities and faults of men farre greater by their reports then indeede they be to make them odious in the sight of men as when our neighbour is something choloricke and hastie to report him to bee so madde furious and headstrong that none can abide it If a man onely salute a woman by the way to say hee talked with her of adulterie If our btother smite in anger to say he would haue slaine and murthered When by our report we make the infirmities of men greater and farre more hainous then they be indeede this is euill speaking and worthely to be condemned And it is vsuall among men now to discredite and make other folke odious in the sight and hearing of others to amplifie their faultes and make them farre greater then they are indeede this is also slaunder this is euill speach against our neighbour Thus doe eloquent Sycophants thus doe rethoricall slaunderers thus doe backebiting whisperers thus doe false accusers of their neighbours who make euery thing worse then it is in deede and by reporting increase their crimes this ought also to be auoyded of the Saints of God who ought not so much as in this wise to speake euill of their brethren 3 Besides this men speake euill of their breathren when they blase abroade the secrete sinnes and infirmities of their brethren when they shoulde haue couered them in loue onely to discredite and defame the offenders Salomon making the detecting and reuealing of the Pro. 11. 20. c. v. 1 secreate sinnes of their brethren a parte and branch of euill speach and slaunder saith that hee that goeth about as a slanderer discouereth a secrete but hee that is of a faithfull heart concealeth a matter Wherence it appeareth that to detect open and make knowen the secrete sinnes of our brethren which in loue wee should couer is the point of a backbiter and slaunderer and one that speaketh euill of his neighbour to discouer secret sinnes when he needeth not to publish priuie infirmities when he should hide them through loue to blaze abroade the vnknowen offences of men when he is not thereunto in any wise enforced and that to the ende hee may thereby diffame them and discredite them among men What els 4 Againe men sinne by speaking euill of their brethren when they depraue the good deedes and well doings of them when they extenuate and make lesse then in deede they be the good qualities in men or call their vertues by the names of the vices neer thereunto In this manner men sinne when of the good deedes of men they say they were done to euil end vpon euill intent by vnlawfull meanes not in sinceritie and loue to vertue but in colourable manner and in fraudulent and deceitfull hypocrisie Thus did Sathan by deprauing the seruice of God in Job speake euill of him to God when he saide that Iob serued God for gaine not sincerly Thus the discoÌ„tented 1. Iob. Momy of the world and finders of faults with euery thing which them sealues do not speake euill who calumniate and depraue euery thing be it neuer so wel don of vs. If there be any thing done well to the countrie and common wealth they depraue it and say it was done not for loue of countrie but for praises and fauour of the people if any exployte be done in ware they say it was not for loue to peace but for desire of renowne among men if when men labour faithfully in the Church men say it is for their owne glorie and not for the glorie of God if when men be deuoute we should say it is for a fashion not in sinceritie when men call the valiant man bolde the iust rigorous seuere the prudent craftie the wary suttle the liberal nottuous and prodigal he that speaketh in defence of right inprudente and licentious Hee that calleth the sparie miserable or the temperate wretched the peaceable doltish or the patient cowardly slaundereth in like manner Not thus only but also when men excel in learning be singulare for vertue renowmed for faith or any such gifte and grace of Gods spirites To deminish and extenuate these things and make them by our enuious reportes far lesse then in deede they are what is this then but euil speache here condemned wherefore as to exaggerate and amplifie the vices so to extenuate the vertues and good gifts in the Saints is slaunder and euill speach also 5 Moreouer men speake euill though they speake that which is true touching the sinnes and infirmities of their brethren when they speake those things not for loue of the truth but for the slaundering of the person which hath offended Fot as that Iudge which pronounceth sentence of iudgement and condemnation agaynst Basil regâ—lâ—â— Monacho cap. 33. a malefactour yet not for loue of iustice but for an olde grudge agaynst the man is therein no iust iudge but a murtherer before God albeit he do that which iustice prescribeth and requireth also euen so when men report euen true things of their brethreÌ„ not for hatred of the sinne and loue they beare to the truth but for the malice they haue to the men and to the ende thereby they may discredite them are not therein to be counted tellers of a trueth but rather bitter backebiters slaunderers and euill speakers though they report no more then is true because they doe it not for the loue of the trueth but to the slaunder and defaming of the persons of their brethren 6 Finally this euill is committed vvhen in the pride of our heartes vvee vvoulde haue all men liue according to our pleasure and will which when they doe not wee arrogantly condemne them we slaunderously reporte of them wee maliciously censure them wee rashly iudge them in which sense and of which kinde our Apostle chiefly here speaketh To condemne those vvhich daunce not after our Pype to speake euill of such as will not bee ledde at our pleasures to reporte otherwise then vvell of such as will not liue and doe in all thinges as vvee vvoulde haue them this is the mischiefe
they shal be deuoured of hellish torments So that both here and there their owne consciences shall feede and gnaw vpon them and the recordation and remembraunce of these corruptible vanities wherein they onely trusted shall as it were continually eate them vp and consume them And this is no small parte of their miserie and finall destruction which he denounceth against them for the which in despayre and without hope they must weepe howle as they are foretolde by the holy and blessed Apostle The third and last thing wherin their miserable destruction 3. Thing wherin their destruction calamitie standeth and finall calamitie consisteth is that they haue heaped vp treasure for the last dayes These are the treasures of the wicked which shall not helpe but hurte them in the daie of the Lord. For thus prophane rich mē hourd and heape vp treasure of Gods iuste wrath heauy displeasure and deserued indignation against themselues in 2. Cor. 5. the daie of vvrath and indignation vvhen all men shall stande before the throne of Iesus Christe to giue an accompte Rom. 2. of their vvorkes and to receaue according to that they haue done in their bodies bee it good or euill Then shall they lye open on euery side to the iuste iudgements of God and wil they nill they they shal heare the fearefull sentence of destruction against them Then shall their sinnes be reuiued in the midst of their bowels then shall their consciences finde no reste then shall they day and night feele death working in their hearts and hell shall stande before their eyes yea sinne shal be at their right hande and satan at their lefte destruction shal be without to consume them and the immortall worme of conscience within their soule to gnawe them God aboue to condemne them the deuill beneath to take and carie them to fire and brimstone in that bottomlesse lake that burneth for euer wherein their fire faileth not and Isay 66. their vvorme dieth not This is the treasure which prophane riche men lay vp for themselues against the latter dayes Some expound these wordes otherwise you haue heaped vp treasure against the latter day that is in these latter daies wherein you should watch and pray continually that you might be thought worthy to escape the Luk. 21. wrath to come when you should seriously expect and looke for the appearing and comming of Christ in glorie to giue iudgement against all men and to rebuke all Jude 14. 15. the vngodly among them of all their wicked deedes which they haue vngodly committed and all their cruell speaking which vvicked sinners haue spoken against him you giue your selues to heaping hourding vp of riches as if there should be no end eyther of your life or of the world it selfe and the nearer you grovve to the end of the vvorld the more couetous you are you heape vp treasure for your selues against the latter dayes what wickednesse is this Couetousnes ought alvvaies and at all times to be auoided as the roote and mother of all wickednesse but 1. Tim. 6. most especially towards the cōming of Iesus Christ least by worldly carefulnes vve become forgetfull of his comming therfore our Sauiour Christ preparing his disciples against his comming in glorious maiestie to sit in iudgement and to pronounce sentence against all the worlde Luc. 21. aduiseth them aboue other thinges that their heartes be not ouercome and oppressed with dronkennes surfetting and the cares of this world least he come vpon them vnawares notwithstanding euen against this time to be dronken and drowned in couetous desires is great vngodlines And thus doe men heape vp treasure for the last daies Some hereof make this sence Goe to now you rich men you thinke to heape vp riches enough to serue you vnto the last day and to the very ende of the world and therein shewe your extreame couetousnes and vngodlines For what a sinne is this that men shoulde thinke themselues able by themselues to heape and boarde vp enough to serue vnto the last dayes and to the end of the world But to augment and increase their miserie and to paint out their destruction in more liuely and in more fresh colours the Apostle may seeme to haue meant of the heaping vp of the treasures of Gods vengeance and iudgements against them in the latter daies in the day of iudgement And these are the particular circumstances which out of this place in my iudgement may bee gathered whereof thus saith our Apostle Go to now you rich men weepe and howle for the miseries which shall come vpon you your riches are corrupt your garments are moath-eaten your siluer and golde is cankred and the rust therof witnesseth against you and shall eate your flesh as it were fire ye haue heaped vp treasure for the last dayes God for his mercies sake graunt vnto vs such grace from his holy Spirite that wee thereby first seeking the kingdome of heauen and the righteousnes thereof may according to his mercifull promise obtaine all other things necessarie for this present life and that we throgh his speciall grace being risen in all fruites of righteousnes and workes of true sanctification with Christ may seeke the things which are aboue where Christ sitteth at the right hand of God and effectually setting our affections vpon heauenly things and not vpon thinges vpon the earth may also so put our trust and confidence in the Lord that if riches increase and multiplie vnto vs by his goodnes yet we may not set our hearts vpon them but that euen in this life we may with all our might maine lay vp for our selues treasures in heauen where neither rust nor moath doeth corrupt and where theeues breake not in and steale least that we setting our affections with prophane persons vpon vncertaine riches thereby wee treasure and heape vp for our selues treasure of Gods iust iudgements and wrathfull displeasure and so be subiect to this sharpe commination and threatening of finall destruction From which he deliuer vs that suffered bitter death vpō the crosse for vs euen Iesus Christ our Sauiour To whom with the father the holy ghost be praise in the great congregation of the saints now and for euermore Amen Iames Chapter 5. verses 4. 5. 6. Sermon 24. Verse 4 Behold the hire of the Labourers which haue reaped your fieldes which is of you kept back by fraud crieth and the cries of them which haue reaped are entred into the eares of the Lorde of hostes 5 Ye haue liued in pleasure on the earth in wantonnes yee haue nourished your hearts as in the day of slaughter 6 You haue condemned killed the iust and he hath not resisted you IN these wordes are reckoned vp the sinnes and euils of prophane rich men for which this so dreadful a destruction is denounced against them And it is the second branch of the first part of this Chap. in particular The euils and