another The lawe of loue therefore comming and proceeding from God the king of all kings and kingdomes of the earth is therefore called royall kingly princely 2 Because it is the chiefe of all lawes which concerne our dueties towardes our brethren perswading men and drawing them to the o-obedience of the seconde table which in perfourming of loue is fulfilled Therefore is loue so often called the fulfilling of the lawe Saint Paul saieth that the whole Rom. 13. law is briefly contained in this loue the neighbour as thy selfe To like effect in another place to another Church he sayeth All the lawe is fulfilled in one worde Gal. 5. which is this loue thy neighbour as thy selfe And to his scholer Timothie the end of the commandement is loue 1. Tim. 1. out of a pure heart and good conscience and faith vnfeigned Seeing then the lawe of loue is as the chiefe head and as it were the Queene ouer other vertues and duties and the onely thing wherein all the lawe of the seconde Table is contained complete and fulfilled it maye therefore not amisse bee called royall or princely 3 This law furthermore is called royall because it is like the kings high way for as the kings high way is open for euerie man to passe therein and bringeth men from place to place foorth out right without turnings So the lawe of GOD which is the lawe of loue is open plaine without turnings of all men to bee gone in trauailed past through not turning either to the right hande or to the left through respect of persons whereunto who so respecteth declineth turneth out of the high way and wandereth 3 The law of loue being this roiall law and for these causes so called enioyneth men to loue their neighbours as themselues In which three things may here briefly be obserued 1 What this law requireth loue 2 To whom to our neighbour 3 How as to our selues That Gods lawe requireth loue who readeth the Scriptures and seeth not who peruseth the word of god and is ignorant God himselfe in the verie lawe expresly Leuit. 19. commaundeth that men should loue one another Our Sauiour Christ the very expounder of his fathers will vnto men exhorteth all the Saints thereunto as to the cognizance and liuerie wherby they should bee knowne to be his seruants The Apostles the interpreters of this Iohn 13. lawe enfourmed and taught by the holy Ghost the spirite whereby they were ledde into all truth haue thereof beene carefull Therefore Saint Paul owe nothing Rom. 13. Ephes 5. to any but that ye loue one another And againe be yee followers of God as deare children and walke in loue euen as you haue Christ for example And againe And Col. 3. aboue all things put on loue which is the bonde of perfectnesse To whom Saint Peter subscribeth aboue all 1. Pet. 4. things haue feruent loue among your selues for loue couereth the multitude of sinnes Saint John in his three Epistles therein laboureth especially to perswade the Saints to follow loue Of which in the time of his preaching he was so carefull that as Saint Ierome recordeth Vpon 6. to Galath being verie aged and not able without helpe to ascende into the Pulpet preached still of loue vntill his auditours were wearie of the same to whom he answered it was the thing that the whole lawe required and enioyned of God which who so hath hath all things VVherefore if we looke either into the olde Testament or the newe wee shall finde that the royall lawe of God enioyneth loue Whereof we are forgetfull when enuie and malice hatred and rancour debate and contention couetousnesse and vsurie slaundering and backebiting lying and deceite separating our selues from the brethren respect of riches honour glory worldly pompe not of religion pietie and godlinesse reigneth in our hearts The persons whom we must loue are our neighbors thou shalt loue thy neighbour as thy selfe But who is Leuit. 19. our neighbour Our Sauiour Christ by the parable of the man falling into the handes of the theeues betwixt Luke 10. Hierico and Hierusalem telleth the lawier who questioned with Christ to tempt him that all men which neede our help or to whom any dutie belongeth are our neighbours whether neare at hand or farre of whether friends or enemies rich or poore one or another Wherehence Saint Augustine concludeth that all men are our neighbours to whom either dutie should bee shewed if it bee Lib. 1. doctrine Christ. c. 30. needfull either remaineth due if it be required And citing that place of Saint Paul thou shalt not commit adulterie thou shalt not kill thou shalt not steale thou shalt not beare false witnesse against thy neighbour and if there bee any other commaundement it is briefly contained in this thou shalt loue thy neighbour as thy selfe by neighbour saith he must wee vnderstande all men vnlesse we will say it is lawfull to commit adulterie with the wife or some or to kill some or to rob some or beare false witnesse against some But seeing these cannot lawfully be done against any therefore vnder neighbour euerie man is comprised In his worke of true religion reprouing men for louing men not because they were men and the creatures of God but because they De vera religione were allianced or affianced vnto them sayeth it were discourtesie not to loue in respect they are men and to loue in respect they are fathers or children c. Thereby teaching vs to loue all men because all men in that they are men are our neighbours The lawe teaching vs to loue all men and to doe duetie vnto them as vnto neighbours for to respect the persons of the riche and preferre them with neglect of the poore is agaynst this lawe whereof in so doing wee are transgressours The manner howe wee must loue is as our selues And euerie man vnfeignedly feruently continually loueth himselfe so must wee also loue our neighbours albeit straungers albeit enemies who are all our neighbours 4 This then being the summe and substance of this royall lawe to loue our neighbours as our selues who finally may be saide to fulfill this lawe They fulfill the royall lawe of loue who through faith working by loue â—al 5. obey this lawe of God And this faith of Gods Saints looketh not to the outward appearance of mens persons but to the vnfeigned profession of Christian religion Of this fulfilling of the law the Apostle may seeme to speake if ye fulfill the royall law according to the Scripture which saith Loue thy neighbour as thy selfe you do well The obedience of Gods children is accepted albeit vnperfect for Christs sake whose righteousnes imputed vnto vs we are by faith through imputation saide to fulfill the lawe As before vpon the 1. Chap. ver 22. hath beene said The obedience and fulfilling of Gods law is accepted according to the measure of faith distributed to euery Ephe. 4. Rom.
Homilie let the inquisition and inquiring out of thy sinne be in thy hearte and thought Of confess and repent this inquiring and iudgement let it be without witnes let God alone see thy confessing which onely doth not vpbraid thee with the sinnes but forgiueth them Saint Augustine not abiding that proude presumption Lib. 10. confes c. 3. of men sharpely inueigheth against them in his confessions what haue I to doo saith he with men that they should heare my confessions as if they could heale my sores a curious kinde of men to know the liues of others and a slouthfull to correct their owne How know they when they heare of me of my selfe whether I 1. Cor. 2. speake the truth sith no man knoweth what is done in man but the spirite of man that is in him This intollerable arrogancie of men to heare the confessions of other mens sinnes Lysander could not abide wherefore when he asked counsell in Samothracia Lysander of the Oracle being willed by the priest and keeper thereof to tell the greatest sinne that euer he committed asked whether he should do it at his bidding or at the commaundement of the gods When it was tolde hm it was the commaundement of the gods he willed the priest to stande a parte and he would tell it the gods if they did aske him Thus the very heathen detested this auricular confession of their sinnes vnto others Wherefore let that be abandoned farre from the schoole of Christ which the very heathen by reason did not admit and let it be condemned for euer as an errour or heresie not tollerable which neyther Scripture confirmeth nor Fathers allow of Saint James in this place speaketh nothing hereof but only of confession of offences priuately committed which either for mutuall comfort or for mutuall reconciliation ought to be mutually confessed as Erasmus Bede expound it Vnto which cōfession mutual praier is ioined wherof albeit in the 14. 15. verses he had spoken yet to shew the excellencie and necessitie thereof here repeateth it againe requireth it Which he cōmendeth from the effect that all men might see and know that there is nothing more effectuall and forceble to the healing of our bodily diseases then vnfained praier proceeding frō a liuelie faith a pure heart and good conscience to God Which effect of mutuall confession and praier is health acknowledge your faults one to another and pray one for another that you may be healed our mindes cleere of malice our hearts of hatred our affections of enuie our desires of wrath and reuenge our bodies shall the sooner be restored to health by the Lord. Seeing then such an effect followeth mutuall prayer we ought to be councelled by the holy Ghost and aduised by the Apostle to praie one for another that wee may be healed But of this more hath beene spoken vpon the 14. and 15. verses before going Where Saint Iames exhorteth vs to pray one for another it no whitte at all fauoureth the opinion of Popish persons either for their praiers to the dead or for the dead To the deceased Saints herence are we not moued to pray as to mediatours and aduocates for vs to God For here the Apostle as before desireth the liuing saints to pray one for another that they may be healed The Lords prayer teacheth that men aliue may pray for men liuing therefore therein we pray not for our selues alone but for the whole bodie of the Church One man may sue to God for another being aliue and we are willed to seeke for the praiers of the liuing Saints that they may be poured out for vs to God But to sue for the helpe of the praiers of the soules and spirites of men and women deceased neither doeth this place neither any other in the canonical Scriptures of God teach or perswade vs. And as we are not taught to sue to the dead so neither are we taught to sue for the dead for the liuing saints must pray one for another being aliue they are willed to praie for those that are sicke but not dead Dauid praied 2. Kings 12. for the childe begotten of Bersebah when it was sicke but assoone as it was dead he ceased Abraham praied for the Gen. 18. Sodomites being aliue but when they were destroyed we heare no prayer for them Moises praied to GOD for the Leuit. transgressing Israelites but when they were destroyed by the hand of God he praied not Saint Paul praied for the Rom. 9. 1◠lewes his brethren according to the flesh but it is neuer mentioned that he praied for any of them deceased Prayers for the soules in purgatory therfore herence can no wise be gathered Now that health followeth the praiers of Gods saints we must not take it that as all they for whom praier was made were alwaies healed in the time of the Apostles euen so also now but that as in that time it was the ordinarie meane and had his effect in all euen so ought it to be a meane now and no doubt in sundrie it shal be and is assuredly very effectuall though the gift of healing be not as it was in the time of the Apostles for GOD will heare the praiers of his seruants and will fulfill their desires whose eares are open to the suites of the righteous and will graunt their requests as shall stand best with his heauenly wisdome This effect oftentimes to followe the praiers of the Saints it is shewed for that the praiers of the righteous are very forcible and preuaile much if they be feruent Of the force of the Saints praiers see Sermon 2. vpon S. Iames leafe 19. 1. page c. Sermon 3. leafe 26. page 1. c. Sermon 17. vpon 4. Iames leafe 184. page 1. c. To which places this also may here be added that Two things required in prayer that it may be effectuall to the efficacie of mens praiers the Apostle requireth two things One in him that praieth the other in the praier it selfe 1 Touching him that praieth if he wil haue his praier heard he must be iust and righteous for it is here saide that the praier of the righteous auaileth much They must be such as feare God and beleeue in Iesus Christ such as are carefull to serue him in spirite and trueth such as doe walke before him in holines and righteousnesse of life These are they whose praiers auaile much For this cause Saint Paul exhorteth men to praie to God lifting vp pure 1. Tim. 2 Psal 145. Psal 34. 1. Peter 3 handes vnto him The Princely Prophet Dauid affirmeth that God will fulfill the desires of them that feare him and heare their crie and saue them And in another place which is alleadged carefully by Saint Peter the prophet promiseth the present helpe and the priest aide of god to our praiers when we are righteous the eyes of the Lord are ouer the righteous and his eares are open to
treatise touching outwarde temptations he now proceedeth to the third place in this first Chapter handled which is concerning internall and inwarde temptations of the mind whereby men are pricked forward and mooued to euill proceeding from Satan who by our owne concupiscense and carnall desires solliciteth vs to mischiefe wickednesse The summe whereof is this men may not impute their euill temptations to God neither make him the authour thereof seeing our owne desires do tempt vs and carie vs away to wickednesse and we beare about in our owne bosomes naturall corruption which snatcheth and catcheth euery occasion of comitting euil wherehence all sinne groweth and buddeth as from a stocke and roote and death ensueth and followeth sinne at the heeles as the reward and wages Rom. 6. thereof 1 The first thing in these wordes and this discourse is the proposition of the place whereby their errour is confuted and condemned who hold and affirme that when they are prouoked pricked to euill they are thereunto prouoked and tempted by God which lay the cause of euill concupiscense corrupt affections wicked temptations yea and of sinne it selfe vpon God and say God prouoked and stirred me vp to this euil God seduced and led me into this temptation God mooued and sollicited me to this sinne This the Apostle remouing as an horrible errour from the hearts and mindes of men giueth them this aduice in this present proposition Let no man say when he is tempted I am tempted of God When pleasure prouoketh when pride pricketh whē malice boileth when couetousnesse assaulteth when reuenge kindleth when feare discourageth or any other thing tempteth vs to euil we may not impute this to God and therby thinke our selues excused Let no man say when he is tempted I am tempted of God for God is not the cause of this temptation neither may our sinnes be referred vnto him The trueth of this proposition shall the better be vnderstood and knowen if we consider that there are specially three kindes of temptations in holy Scripture mentioned thus distinguished in the regard of the ends of euery one of them 1 One temptation is called the temptation of proof because the ende thereof is the proofe of men that thereby there may be had a triall of our faith patience constancie with other vertues in vs whatsoeuer And it is thē when either some worke is commanded vs of God which is harde and grieuous vnto the flesh as was that temptation of Abraham who from God was willed to offer and sacrifice Gen. 22. vp his onely and deare sonne Isaac whom he had begotten in his olde age in whom onely was the hope of the accomplishment of all Gods promises vnto him the heire of his goods the seede of his posteritie the very ioy of his heart which thing was commanded for the triall of his faith patience and obedience that he thus tried might be knowen and manifested to the world and his vertue and obedience an example and patterne to all posteritie to imitate and follow for euer Or els when some heauie crosse great miserie strange affliction is laide vpon vs for the triall of our hearts whether from an vnfeyned faith we loue God or no as was the temptation of Iob Job 1. 2. ◠whose crosse was heauie whose miserie was great whose afflictions strange that thereby his patience being tryed he might be thereof an example to all the Saints Thus was he tempted his children destroyed sodenly his goods taken from him violently his body diseased strangely his wife vpbrayding him wickedly his friends rebuking him sharpely What greater crosse could bee laid vpon man bereft of children spoiled of goods abused by his wife cōdemned by his friends sore in body sick in minde what miserie herewith is to be compared yet al to prooue him Like temptation was that of Tobias who sleeping vnder Tob. 2. the wall of his house his face vncouered the dongue of Swallowes fell into his eies and he lost his sight therewith tempted for triall God saith Moses tempted his people fortie yeares leading them vp and downe the wildernes Deut. 8. to humble their hearts to trie their faith to prooue their patience and so make triall of them whether they loued the Lord their God or no. Or finally this temptation is when God sendeth heresies false doctrines errors among men thereby to trie the true Saints of God and the vnfeyned seruants of Iesus Christ This end almightie God respected in the temptation of Israel vnto whom hee sent false Prophets working miracles and shewing also wonders among men thereby to trie his people To which Deut. 13. purpose the holy Apostle affirmeth that therefore heresies 1. Cor. 11. must needes bee among men that they which are proued might be knowen Thus the Church of Christ hath alwaies been tempted In the time of the Apostles many false teachers and sundrie damnable heresies were sproong vp among them as both Paul in sundrie his Epistles and Peter in like maner 1. Cor. 15. 1. Tim. 4. 2. Pet. 2. aboundantly doe testifie After the time of the Apostles in the succeeding ages how many heresies sproong vp whereby the Church was tempted and tried who is conuersant in the writings of the auncient Fathers who is occupied in the turning ouer of Ecclesiasticall stories who is seene in the Chronicles of all times which knoweth not Our time not voide of like temptations for now the Libertines are reuiued the Anabaptists are raked out of hell againe the familie of loue a masse of all mischiefe a world of all wickednes a confusion of heresies is fresh in our daies Papists Seminaries Iesuites newe sectes of popish heresie swarme in euery corner of our Countrey euen among our selues and as it were out of the bosome of the churchmen arise speaking peruerse things drawing Acts. 20. vnder colour of religion and godlines many Disciples after them wherby the peace of Hierusalem is disturbed which to vs also as to other commeth to passe for the triall of the Saints and the proofe of the godly God then sēding these or like things vnto men doth it not to solicite stir or moue them to any euil defectiō or falling from the faith but to trie them to make them know them selues to exercise their vertues to cause them more immouably to cleaue vnto him that they being constant and patient vnder all manner temptations may finally attaine to eternall saluation In which temptations how so euer the instruments thereunto vsed by God be wickedly affected yet in all thinges respecteth he that which tendeth most vnto his owne glorie and the benefite of his Church and so is he neuer to bee charged as the cause of wickednesse among men 2 Beside the temptation to proue there is a temptation also of presumption whereby men are moued to Rom. 2. tempt God too much presuming of his goodnes abusing his patience despising the mercie and long suffering of God flattering
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
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
from all our enemies that we should serue him that is Christ our redeemer in holinesse and righteousnesse all the dayes of our life Saint Paule affirmeth that Heb. 9. we are washed and purged in coÌ„science from dead works to serue the liuing God We are Christs both in life and Rom. 14. death none of vs liueth vnto himselfe neither doth any die vnto himselfe for whether we liue we liue vnto the Lorde or whether we die we die vnto the Lord whether we liue therefore or wee die we are the Lordes In all things therefore and at all times wee ought to serue him being not our owne but bought with a price that wee might glorifie God in spirite and in bodie which are both his We are all that we are to serue Christ and his Church 1. Cor. 6. our power our abilitie our strength our witte our riches our knowledge the partes of our bodies the powers of our mindes our limmes our liuings our liues yea euen our owne selues are the Lordes to whom we owe whatsoeuer is in vs. Let vs then in the fcare of God confesse him with our mouthes praise him with our tongues beleeue him with our hearts glorifie him in our workes and Psal 100. in all things serue him as it becommeth vs. 1 For he hath made vs and not we our selues 2 He hath redeemed vs not with corruptible thinges as siluer and golde but by 1. Pet. 1. his owne blood as of a lambe immaculate and vndefiled 3 He saueth vs from death and deliuereth vs from perill and trouble 4 He aduaunceth vs to glorie shall we not serue him then our Sauiour and our God If the creature owe all seruice to the creator if they which are redeemed owe him seruice by whom they are redeemed and deliuered if such as are saued owe seruice to their sauiour and preseruer if they which are glorified owe seruice to him by whom they are aduaunced to glorious dignitie shall not we serue Christ our creator redeemer sauiour and by whom onely we are partakers of immortall glorie What great disloialtie what great impietie what great ingratitude what great iniquitie is then committed against Christ Iesus when wee seruing our selues our pleasures our affections our bellies our backs and our inordinate desires we cast off the yoke of his seruice from vs 3 Seruaunts ought to imitate such vertues and good Mat. 11. 13. Iohn 1. Pet. 2. Ephes 5. Ephes 4. 2. Cor. 8. qualities as they finde to shine and flourish in their maisters as we see often in the seruants of men wee are the seruants of Christ we are bound therfore to imitate those vertues which he the Apostles in him haue coÌ„manded to be followed his meekenesse pacience humilitie loue long sufferance liberalitie kindnesse forgiuenesse of offences and the like vertues which shone in the face as it were and whole life of Iesus Christ 4 Finally seruants must attende vpon their masters will waite their leasures relie and rest vpon their care for them seeke all necessaries at their handes so we the seruants of Christ must do his will in all things waite his leasure paciently for our deliuerance depende vpon his prouident care who careth for vs and in all our needes and necessities haue our recourse to him by praier These and the like dutifull considerations ought this our spirituall seruice to raise vp in our hearts that as in name so in deed we might in all things shew our selues the vnfained seruants of the Lord Iesus as no doubt this Apostle was who not excluding nor shutting out other respects hauing consideration specially of his calling and office of an Apostle calleth himselfe the seruant of God and of the Lord Iesus Iames being the writer and sender of this Epistle sendeth 2. Pérsons to whom he writeth it to the dispersed tribes of Israel so the twelue tribes of Israel were the persons to whom hee writeth and sendeth his Epistle These tribes had their names from the twelue sonnes of Iacob which were the twelue Patriarks who had the land of Canaan diuided into twelue seuerall partes for the twelue tribes of Israel Of these tribes and their heads we may read in the bookes of Genesis Numbers Iosua the Reuelation of Saint Iohn and such like Gen. 49. Num. 1. 32 Iosua 9. 13 Reuel 7. â—laces whereunto for this matter wee may bee referred These tribes taking their names from the holy Patriarks â—n the time of the Apostle were driuen out of their posâ—essions which for many yeares they reteined in the land â—f Canaan and were now dispersed whereof the Apostle â—ere certifieth vs when he saith To the twelue tribes disâ—ersed salutation These being remoued from their owne â—nd olde seates which in Canaan they enioyed manie â—eares were now dispersed and scattered among the Genâ—iles in many places of the world And this dispersing and scattering of these tribes was not at once and together but at diuers times and vpon sundrie occasions partly they were dispersed and scattered when Salmanaser king of the Assirians caried them 4. Kings 17. captiue into Assiria and helde them in cruell bondage partly when they were subdued by Nabuchodonosor and 4. Kings 24 caried into Babylon into captiuitie for the rebellion of â—ehoiakim against the king of Babylon to whom he was subiect partly they were dispersed by reason of the tumults and sturre that was in Asia and Aegypt partly when immediately after the death of Saint Stephen the cruell Acts 8. Pharisies moued persecution against the Church at Hierusalem insomuch as thereby such as beleeued were scattered throughout the regions of Iudea and Samaria The lewes being thus miserablie dispersed and scattered into euery coast and countrie place and prouince of the worlde so that in person and by his presence hee coulde not teach them by liuely voice and worde of mouth the Apostle by his letters which might better be brought vnto them informeth them in their duties and thus writeth vnto them dispersed Of which scattering there was manifest token in that Saint Paul being the Apostle of the Gentiles and sent to preach vnto them into what place so euer he came almost he found a Sinagogue of the 1. Rom. 1. Gal. Acts 9. Acts 13. Iewes and assemblies of them dispersed and scattered among the Gentiles as in Damascus in Siria immediately after his conuersion and in Asia the lesse in Antiochia a towne of Pisidia in Thessalonica a Citie of Macedonia at Corinth Ephesus at Rome also and sundrie other Acts 17. 18. 28. chap. places of the Gentiles whereby it manifestly appeareth that they were dispersed as here S. Iames writeth vnto the twelue tribes dispersed And this dispersing of the beleeuing Iewes among the Gentiles putteth plaine difference betweene the Kingdome of Christ and the kingdoms of this worlde The kingdomes of this worlde be they neuer so ample large and great yet are they contained within certaine bounds circuits and limits
was a perpetuall infamie and death by the lawe of God faith men doe not dispise a thiefe when he stealeth to satisfie his soule when he is hungrie but if he be found he shall restore seuen folde or he shall giue all the substance of his house but he that committeth adulterie with a woman he is destitute of vnderstanding and hee that doeth it destroyeth his owne soule S. Augustine no doubt therefore measuring sinnes according to their Lib. 21. c. 16. ciuit Dei punishments and seeing that inequalitie of paines doe growe of the inequalitie of offences and sinnes writeth that hell fire shall bee greater or lesser according to the wickednesse of men Whose sinnes therefore are greater their punishment shal be sharper whose sinnes are lighter their paines shall bee easier So that inequalitie of punishments doth rightly argue inequalitie of offences God almightie in his word and law partly inflicting partly threatning greater punishment to one sinne then to an other doth thereby sufficiently teach vs the inequalitie of sinnes by men against him committed 4 Neither this onely but euen mans owne conscience when he hath committed sinne sheweth and testifieth inequalitie of sinne in that he is more vexed troubled in mind for some one then for another sinne more inwardly tormented for committing adulterie in breaking the promise which he made before God and his holy Congregation then for theft more in minde disquieted for the committing of murther then for oppressing his neighbour in bargaining more burthened in conscience for slaying his owne father and mother then any other man or woman more grieued in spirite for horrible blasphemie against GOD and his Sonne Christ whose soul men slay as it were whose bodie they rent whose sides they pierse whose flesh they teare whose heart they wounde whose bloud they shedde whose name they prophane by cursed execrable cruell and vngodly othes then for slaunder or backebiting of their brethren Hauing this testimonie of our conscience which by the instinct and light of nature is imprinted and impressed in mens hearts it is euident that there is great difference and inequalitie of sinnes Which thing wee may see in Cain whose sinnes were Gene. 4. many yet no one so much touched his conscience as the shedding of the innocent bloud of his brother Esau had manie sinnes for which he was worthily condemned for a prophane person yet none of his sinnes Gene. 27. Heb. 12. 27. troubled him so much as that for one portion of meate he had solde his birth-right wherefore afterward when hee woulde haue inherited the blessing he was reiected and found no place of repentance though he sought that blessing with teares as the Scripture recordeth Iudas the traitour was an euill man euerie way couetous mercilesse and guiltie of great wickednesse yet none Mat. 27. of these troubled and disquieted his minde so much as his treason and shedding of innocent bloud wherewith he was so touched as that through conscience therof hee brought the money backe againe to the rulers which for his betraying Christ he had receiued and went out and hanged himselfe This wee finde and knowe to bee most true both in hystories sacred and also prophane in common vse and practise of our times that some one sinne so much more then others haue disquieted mens mindes as that some therefore haue fallen phrentike others become desperate some haue beene dayly disquieted and haue languished away others haue beene the butchers of their owne bodies whereby appeareth euidently inequalitie of sinne 5 Moreouer not onely Gods lawes but ciuill Iawes acknowledge inequalitie of sinnes in that they doe not onelie set downe greater punishment to one sinne then to another but also giue more sharpe charge for the auoyding of one sinne then of another As Gods lawe chiefly forbiddeth idolatrie which is spirituall fornication mans lawe chiefly forewarneth to beware of disloyaltie rebellion and rising vp against their princes wherby it appeareth that these are greatest sins both before God and men and so an equalitie of sinnes 6 The verie Scriptures of GOD the woorde of trueth witnesseth that one sinne is greater then an other therefore vndoubtedly sinnes are vnequall Almightie GOD comparing the sinnes of Hierusalem Ezech. 16. Psal 1. 1. with the sinnes of Samaria and Sodome auoucheth that Hierusalem had done worse then they both and had corrupted her wayes more then eyther Samaria or Sodome and had farre exceeded them and iustified them in the abhomination which shee aboue them had committed Our Sauiour auoucheth in plaine maner inequalitie Iohn 19. of sinne when he tolde Pilate that Judas in betraying him had the greater sinne Saint John plainly auoucheth 1. Iohn 5. inequalitie of sinne in that he sayeth There is a sinne not vnto death for which we must pray in the brethren Another vnto death for the which hee woulde not haue praier made Saint Paul preferring adulterie and fornication before other sinnes putteth a plaine 1. Cor. 6. marke of difference betwixt sinnes therefore hee saith Flie fornication euerie sinne that a man doth is without the bodie but hee that committeth fornication sinneth against his owne bodie Finally S. Peter maketh an euident difference and inequalitie of sinnes when hee speaking 2. Pet. 2. of backesliding affirmeth that it had beene better for men neuer to haue knowen the worde of righteousnesse then after they haue knowen it to turne from the holy commaundement giuen vnto them 7 As one vertue is more excellent then another so is one sinne vice worse then another but S. Paul maketh 1. Cor. 13. 13. charitie more excellent then either hope or faith therefore it must so fall out in sinnes that one be woorsse then another Seeing therefore that all sinnes came not from the same roote and originall seeing the like euents follow not all sinnes alike seeing some sinnes are punished more sharpely others more sleightly Seeing some sinnes more trouble the consciences of men then others do seeing not onely Gods lawe but mans also forwarneth of one more then of another seeing the verie Scripture of God affirmeth one to be greater then an other then is the Stoicall opinion false which holdeth an equalitie of all sinnes Neither is it the meaning here of the Apostle to make all transgressions alike as if it were al one to sinne in one and in many precepts but to shew that the whole lawe is so vnited in euerie point that who so breaketh one iot breaketh all and that no man can perfectly fulfill any one commaundement which fulfilleth not all And finally that the Maiestie of God the lawmaker is offended in the breach of euerie commaundement whose will and pleasure is vnaccomplished as well in one part of the lawe as in manie therefore saith he who so euer keepeth the whole lawe and yet faileth in one poynt he is guiltie of all and this is the proposition 2 This proposition of the Apostle is in the seconde place confirmed that hee that
Ps 90. 17. Ier. 25. 14. Lamentat 3. 64. helpe of the hande as the instrument to bring them to passe as robberies theft picking stealing murther oppression beating bribery corruption such like Vnder the word hand S. Iames comprising the whole life of man all his outward actions requireth such as would draw neare to God to cleanse their hands cleanse your hands you sinners Which in effect is the same which the Prophet Isai 1. exhorted the people of Israell vnto who teaching them information of their liues exhorteth them to vvash themselues and make themselues cleane to take away the euill of their workes from before the eyes of the Lorde The princely Prophete in like manner shewing who they Psalm 24. were which by entring into the Lordes sanctuary drawe neare vnto God saith they were such as were purged from the filthie soile of this world whose hands were innocent and whose hearts pure He that hath innocent hands saith he and a pure heart and hath not lift vp his minde to vanitie nor sworne to deceaue his neighbour he shall receiue a blessing from the Lord and righteousnes from the God of his saluation Cleansing and washing of handes signifieth the innocencie of our outwarde life therefore Mat. 27. when the Iewes besought Pilate to put Iesus to death to shew himself guiltlesse and innocent therein he called for water and washed his hand before them and said I am guiltlesse of this mans bloud looke you vnto it To which sence this of James soundeth clense your handes you sinners But least we should thinke it enough outwardly to be clensed as hypocrites do albeit out harts remayne full of all corruption and filthines therefore to the cleansing of the handes which containeth the reformation of our outward life the Apostle ioyneth the purging of their hearts as an inward reformation in all such as by puritie Purging of heart and sincerenes of life will draw neare to God Which thing he doth most necessarily For the heart Mat. 15. is the fountaine of all our actions from whence all wickednesse euill proceedeth as to the Iewes our Sauiour auouched Which when holy Dauid perceaued he desirous Psal 51. to reforme his life acceptably to God desireth that he might haue a new heart and a right spirite with in him And to this purpose almighty God himselfe in the people of Israell requireth not onely the puritie of the outward workes but the innocencie of their hearts also and Deut. 10. Ierem. 4. therefore willeth them to circumcise the foreskinne of their hearts And generally in his prophetes he requireth the purging of their hearts that their consciences mindes and inward partes might be purged from euill workes that in bodie and soule in life and heart they might serue him and glorifie his name Saint Paul seeing that true innocencie and puritie Rom. 12. must be first grounded in the hearts without reformation wherof al is hypocrisie both to the church of Rome Ephes 4. and of Ephesus also entreating of true reformation and sanctification willeth that they be renewed in the spirite of their mindes Lactantius in many wordes shewing Lib. 6. c. 23. that the heart and minde is the fountaine of all wickednes and that thereis no puritie or chastitie when the hart is not purged saith Howbeit the body be stained and defiled with no euill yet is there not therefore perfect chastitie if the minde be incestious neither may that be counted vndefiled chastitie when lust hath defiled the coÌ„science Wherefore as in perticular there is no pure chastitie though our outward man be cleane vnlesse our affections of heart be pure in like manner euen so generally there is no true innocencie though the outward man be reformed vnlesse the hart be also purged before God Saint Iames to remoue all hypocrisie from men requireth in such as will drawe neare to GOD in puritie of life not onely that their handes bee cleansed but also their heartes purged that both inwardly and outwardly they might bee holy Now that S. Iames exhorteth men to cleanse their hands and purge their heartes as other Scriptures also speake we may not take him as if this cleansing and purging were in our selues or of our selues for there is no 2. Cor. 3. motion or inclination naturally in our selues to any thing that is good for of our selues as of our selues we are not able to thinke a good thought much lesse to performe a good action pleasant and acceptable to God Yea all our sufficiencie is from God who worketh in vs both to will and also to performe according to his good pleasure Philip. 2. And the Lord God is saide in Moses to purge all our euill and wicked affections to circumcise and purge the heart Deut. 30. of his people Which is the truth of Gods promise who promised by the mouth of his seruaunt Ezechiell to giue Ezech. 11. 36. them new harts to take their harde stonie hearts from them and giue them hearts of flesh which might be reformed Wherefore when Israel and Ephraim the people Jerem 31. of God saw that it was not in themselues to returne repent and draw neare to God they desire to haue repenting hearts and relenting mindes from him and therefore pray in this wise to God Turne thou me ô Lord and I shal be turned conuert thou me and I shal be conuerted for thou art the Lord my God In like manner in the Lamentations the saints church say to God Turne thou Lament 5. psal 8. 7. vs vnto thee and we shal be turned Which Dauid wisely considered when he desired reformation and correction of his heart from God Purge me saith he to God with Psal 51. Isope and I shal be cleane wash mee and I shal be vvhither then snovve And a little after Create in me a cleane verse 10. heart ô God and renevv a right spirite in mee So that the cleansing of our handes and purging of our heaâ—ts are not in our ovvne povver but are vvrought by God in the Saints Why do the Prophets theÌ„ vvill vs to do these things Why doth Saint James here vvill sinners to cleanse their handes and double minded persons to purge their heartes Surely to teach vs that when God by his Spirite goeth about to reforme vs we must not drawe backward but in all things geue token of true repentance continually shewe foorth the fruites of the spirite in the whole course but especially in the reformation of our liues And this is the meane or maner how we may draw neere vnto God euen by cleansing our hands and purging our hearts before him These things being so if then we submit our selues to God if we resist the deuill if we drawe neere to God in puritie of our liues if with open eyes we embrace light flie darkenes then shal the sunne of righteousnes shine in our heartes then shall Christ Iesus
greatly broken when he roared for very griefe of his heart Daniel the holy Saint and man of God in like manner Dan. 9. afflicted and chastised himselfe with sackcloth fasting and ashes for his owne sinnes and the sinnes of the people Thus haue the Saints of God done thus must all they doe which feare God by true repentance of their heartes and true mortification of their liues chastise themselues which is the suffering of affliction which the Apostle here teacheth Suffer afflictions This place nothing fauoureth their heresie which holde that they ought to beate themselues with scourges Iesuites and Papists for that it did more put away sinne then any confession Which their doating follie they compared with martyrdome Of which sect of heretiques Alphonsus speaketh Who because they scourged themselues were called Flagellarij or Flagellantes se beating themselues Alphonsus de Castro lib. 2. cont heresis Whose heresie hath patronage neither in the olde nor in the newe testament neither of man nor woman in all the whole Scripture commended Neither must it foster the foolish opinion of wicked Iesuites and popish persons who for vaine-glorie for opinion of desert and merite at the hand of God at certaine times scourge and beate themselues in like maner But of that popish practise we haue no example either of holy Patriarch Prince or Prophet either of blessed Apostle Euangelist or Martyr neither of man woman or saint whatsoeuer in Scripture mentioned neither any commaundement counsell or exhortation either in the olde or in the new testament neither from God Christ the Prophets or Apostles of Iesus Christ neither finde we any iote title sillable in all the worde of God therefore is that practise as drawen from heretiques condemned and disallowed Here the chastising of our selues the suffering of affliction by the Apostle specified is the vnfained repentaunce of our hearts for sinnes coÌ„mitted our true humiliation before God for the same which S. Iames here commendeth vnto vs suffer affliction 2. The way whereby this our humbling and chastising of our selues is performed is also here expressed and it is in foure thinges which are as signes and tokens of the true chastening of our selues before God 1 Men shewe their chastising in their sorrowe and heauines of heart which is not the least token of afflicting Signes of this outward affliction our selues and of our suffering affliction prescribed by the Apostle which is the inseperable companion of our true repentance before God This sorrowing and heauines of our heartes is that contrite spirite that humbled and broken heart which Psal 51. 2. Cor. 7. is a sacrifice acceptable and pleasant before God Which sorrowe Saint Paul commendeth euen that sorow which leadeth to repentance not to be repented of I now reioyce saith hee not that you sorrowed but that you 1. Cor. 5. sorrowed to repentance This godly sorrow Saint Paul required in the Corinthians for that they had tollerated the incestuous adulterer ye are puft vp and haue not rather sorrowed that he that hath done this deed might be put from among you This is that inward grife of the Saints which in their hearts they conceiue for their sinnes committed agaynst God and thereby shewe their afflicting and chastising of themselues before him Thus holy Dauid by vnfeyned sorrowe for his sinnes committed shewed himselfe humbled and afflicted before God as both in the storie and in his Psalme of lamentable repentance is affirmed Manasses 2. Kin. 12. Psal 51. 2. Chron. 33. hauing done manie things agaynst God to despite the Lorde withall being caried away into captiuitie humbled himselfe and afflicted himselfe by repentance which in his sorrow and griefe he conceyued appeared Marie Magdalen chastising and afflicting herselfe for sinne by repentance gaue manifest token thereof in the great sorrowe which she shewed herselfe to haue conceyued euen in the presence of Iesus Christ Saint Peter hauing denied his maister shewed himselfe to haue bene Mat. 26. therefore chastened in conceiuing such great griefe and heauines of heart as forced him to go out of the iudgement hall which was the house of the high priest and to weepe bittetly Thus the holy men of god calling to remembrance their iniquities and sinnes againg God committed and therfore afflicting themselues by repentance before the Lord begin their afflicting and chastising them selues with sorow And this sorow bewraieth it selfe partly in hanging downe of the heade in the casting downe of the countenance partly in outwart behauiour and gesture of the bodie partly in our speeches and words which are the witnesses of our affections and giue testimonie of our heartie sorrowe And this is the first thing wherein the chastising and afflicting our selues appeareth 2 As the chastising and afflicting of our selues consisteth in sorow and griefe conceiued for sinne so doth it in like maner appeare in our weeping and lamenting for the same vvhen we povvre out teares before God in token of our vnfeigned repentaunce vnto him VVhich thing must not be counted altogether effeminate and such as becommeth women onely but it is euen in the best men and most holy Saintes of God a thing commendable and highly to be praysed being ioyned with true faith in Iesus Christ For which cause Dauid the princely Prophet and holy man of God vvas not ashamed to confesse that in signe of his chastising of himselfe Psal 6. by true repentaunce hee wette his bedde and watered his couse with teares VVhen the booke of the lawe of God was founde and brought to Iosiah the godly and vertuous prince and he thereby had perceyued howe greatly the people 4. King 22. had offended in signe of his humilitie and chastising of himselfe with true repentaunce he wept before the Lord. The Prophet Ioel calling the people to this afflicting of themselues by true repentaunce therein hee requireth Ioel. 2. weeping Turne saith hee vnto the Lord with weeping fasting and mourning The Prophets calling the people to repentaunce haue exhorted them to mourne weepe before the Lorde Saint Peter for feare of the Iewes hauing denied and for sworne his master Christ at the looking backe of Christ he remembred himselfe he repented Mat. 26. him of his sinne his heart melted and rent in peeces as it were for sorrowe and to testifie his humiliating of himselfe for the sinne committed he went out and vvept bitterly To this purpose therefore this Apostle exhorting the Saints to suffer affliction to chastice themselues by vnfeigned repentaunce shevving the vvay and manner hovve it must be done teacheth that it must bee in sorrovv and vveeping Herehence then vve see vvhat the true vse of vveeping is and for vvhat cause vve may vveepe lavvfully to vtter the sorrovv of our hearts to testifie our true repentance to God to vvitnesse our afflicting of our selues for our sinnes agaynst God committed vve are exhorted Why the saiâ—â— may weepe to vveepe Saint Augustine that graue and reuerend
other Gods but me To the obseruing wherof blessing and life is promised to the breach thereof death and cursing Deut. 28. 30. Deut. 27. Leuit. 26. is threatned This is that law which onely geueth definitiue sentence and iudgement peremptorie vpon all men In the whole course of the lawe and Prophets it is witnessed that the lawes of life and death which presse the hearts and consciences of men are only the Lordes and that he onely according thereunto iudgeth so that men may not take vpon them to drawe all others after their tailes and leade them at their pleasures which wheÌ„ they refuse theÌ„ also to speake euil of theÌ„ iudge theÌ„ The holy Prophet Isai subscribeth hereunto The Lord is our Isai 33. Lawe geuer the Lord is our king he will saue vs saith the Church by the mouth of the Prophet It was the Lorde Psal 147. which gaue this law vnto his own people Israel the Lord shewed his word to Jacob his statutes and his ordinances to Israel he established a lawe in Jacob and ordeyned a testimonie in Israell which he commaunded our fathers to teach their children saith Dauid the holie Prophet And this concerning the moral preceptes thereof is euerlasting vniuersall and to all the world giuen Therefore he is to be reputed the law giuer and the iudge only which gaue it first vnto Israel his people Who being the onlie geuer of the lawe can thereby either saue or destroye condemne or iustifie pardon or punish wherefore this must men leaue to him alone which if they do not but wil condemne their brethren after their wills then challenge they to themselues the right of God then thrust they him from his heauenly throne of iudgement therin endeuour they as it were to rise vp in his rome and giue that sentence which only belongeth vnto him then which arrogancie and pride what can be greater It is the Lord that searcheth the hearts and raines it is he who perceth into the cogitations of men and seeth that they are but vaine he knoweth only who are his and he alone can tel when and whom to saue or condeÌ„ne to discharge or destroye this prorogatiue we take from God of this priuiledge we spoile him of this preferment of iudging and condemning of making and setting lawes of life and death to the consciences of men we then bereue God when we in the pride of our hearts speake euil and condemne our brethren vvhen they displease vs and our humours Thus men challenge to themselues that vvhich is Gods and Christs only thus take they sentence of iudgement out of the mouth of God and take the povver of geuing lavves to the Church out of his hands hovv great is this blasphemous presumption hovv hainous is this extreame vngodlynes For as it is not only doting and foule follie but horrible impietie and vvickednes in the highest degree for men to take vppon them to repele the eternall lavves of God geuen by him to the Church and all posteritie for euermore So is it likewise no lesse vngratiousnesse an louer bolde and presumptious rashnes â—o make other lawes contrarie to his as if we would teach him wisdome and thereby to iudge our brethren Christ is our king hee onely is the head ouer his Church therefore as vnto the king and chiefe head of his Church it belongeth of right to geue lawes to the saints Was it euer heard among earthly Princes that loyall subiects either could or would either repell or change the lawes of their Princes or doe they at any time take vpon them to make lawes of their owne heads without their Princes in their owne kingdomes or can there be greater treason and rebellion then to endeuour to seeke such lewde libertie doe the Princes and Peeres of Common-weales call Parlements set downe lawes without the authoritie of their Kinges and Emperours were not this great conspiracie and shall men take vpon them in the church which is the royal seat of Christ and the very septer of his kingdom to establish lawes without his licence were there euer lawes proclaimed in any kingdom but in the name of that king which there raigneth shall men proclaim lawes of their own deuising in christs kingdom vnder any other name or authoritie then by the name authoritie of Iesus Christ wherefore we deny Christs soueraintie ouer vs when without him we will make lawes to others and we refuse God to be our law geuer when besides his lawes we will proclaime lawes to binde our brethren Which thing as grosse sollie and great impietie the Apostle condemneth testifying that God only is our law-geuer and iudge in whose power it is to saue and destroy and therefore men ought not to challenge that to themselues in any wise Of this euill how many are now giltie is not euery one readie to prescribe lawes of the liues of their brethreÌ„ and sisters If we see any either in the habite of apparrell or in the talke of the tongue or in the gesture of the bodie either in the course of his Common life or in the religion and worshippe he perfourmed to God or any other thing which walketh not according to our pleasures and agreeth not in all things to our life and ruie how soone speake we euill of him how proudly doe wee iudge him how peremptorilie doe wee condemne him Thus one man dealeth with another one woman thus iudgeth another thus the people condemne the pastors the pastors the people thus the Cleargie speake euill of the Temporaltie and they of the Cleargie thus one preacher of another one laie man of another and almost euery one of his neighbour Is not this to vsurpe that which belongeth vnto god is not this to take the scepter of iudgement out of the hande of Iesus Christ This is reprooued by Saint Paul who art thou that condemnest another mans seruant he standeth or falleth to his owne master what hast thou to Rom. 14. intermeddle where thou hast not to doe This is condemned by this Apostle who ascribeth prescription of lawes and pronouncing of iudgement to God onely who can saue and destroy but thou ô man canst saue none therefore by thy proud iudgement condemne and destroye none yet condemnest and destroyest as much as in thee lieth thy brother when because hee liueth not after thy pleasure thou speakest euill of him And this is the third argument of the Apostle The fourth and last reason why we should not speake The fourth reason euill or rashly condemne our brethren is from the frailty of our owne common state and condition For all men are subiect to infirmities therefore ought we not one of vs rashly to condemne another And this reason that it might be more forcible it is proposed in the manner of an interrogation Who art thou which iudgest another art not thou a man subiect to like infirmities why doest thou so proudly then iudge thy brother who art thou that iudgest
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
are subiect whensoeuer the times be what manner so euer the meanes be what kinde so euer we suffer in For which cause the exhortations in the holy and sacred worde of God thereunto apperteyning are sundrie and manifolde Which to passe ouer and as it were onely to geue a taste thereof by the way What saith Saint Paul touching Rom. 1â— this matter Doeth not he exhort the Saintes to reioyce in hope to be patient in tribulation to continue in praier Who elswhere setting downe the steppes and degrees wherein the Saintes must treade if they wil walk worthie the calling whereunto they are called requireth Ephes 4. 1. Pet. 4. 12. Iames 1. 2. Reuel 2. 10. Heb. 10. 35. 36. as the third steppe to Christian conuersation long suffering or patience wherefore he saith I therefore as a prisoner in the Lord exhort you that you walke worthie the calling whereunto you are called How With al humblenesse of minde and meekenesse with patience or long suffering supporting one another through loue endeuouring to keepe the vnitie of the Spirit in the bond of peace The holy and blessed Apostle Saint Peter describing 2. Pet. 1. vnto the Saintes that golden chaine of all excellent vertues wherewith he would haue all the elect of God to be adorned and beautified as the most incomparable ornament of their life maketh patience the fifth linke therof whereunto in this wise he perswadeth therfore giue all diligence thereunto Ioyne moreouer vertue with faith and with vertue knowledge with knowledge temperance with temperance patience with patience godlines with godlines brotherly kindnes with brotherly kindnes loue For if these things be in you and abound they will make you not to be idle nor vnfruitefull in the acknowledging of our Lorde and onely Sauiour Iesus Christ These and infinite other the like places wee haue generally mouing vs to this excellent and commendable vertue patience Particularly the Apostle in this place exhorteth to patience which is in bearing and suffering the iniuries and cruell oppressions of prophane rich men by whose tyrannie and cruell dealing they were marueylouslie afflicted which they ought with all patience to beare looking and wayting for the comming of the Lorde Iesus Christ to auenge their causes and quarrelles against the wicked Our holy and blessed Sauiour Christ in particular exhorteth vnto patience which in the bearing of violence Mat. 5. and iniuries of men consisteth Resist not euill saith our sauiour Christ but if one smite thee on the one cheeke offer vnto him the other and if he sue thee at the lawe to take away thy coate from thee let him haue thy cloake also if he constraine thee to goe with him a mile go two Whereby our Sauiour exhorteth the Saintes to prepare themselues alwaies against iniuries and with all patience and quietnes of their mindes to beare the oppressions of men which wrongfully should be offered Hereunto this Apostle hauing respect willeth and exhorteth the Saints to beare the iniuries and cruell oppressions of the wicked with patience and with all godly quietnes to wayte for the comming of Iesus Christ Be ye therefore patient saith the Apostle Saint James vntill the comming of the Lord. Wherein we are taught that seeing we must stay our selues and settle our hearts and with patience runne the race of afflictions vntill the comming of Christ therfore both the reward of their patience and other vertues of the Saints and also the punishment of their aduersaries and oppressours are reserued till the day of Christ till his comming in glorious maiestie to iudge the quick and the dead and to geue sentence against all men Wherefore albeit the Saintes of God haue some small and little feeling of their future ioyes and glorie to come as in the meditating vpon heauenly thinges in the setled peace and quietnes of our consciences with God Col. 3. Rom. 5. and the like and the wicked also euen in this life sometime feele and tast of their extreame calamities to come Isay 57. Isay 66. by the disquietnes of their consciences the continuall anguish of their soules the great vexation of their minds and the comfortlesse sorrowe of their hearts which they often suffer Yet neither the Saints shall haue the consummation of their ioyes neither the wicked the full measure of their punishments before the day of iudgement and comming of Iesus Christ Wherefore S. Iames here exhorteth the Saints to waite for both these til the comming of the Lord. The consideration hereof is comfortable and the knowledge therof most profitable to the Saints wherfore we may note this in particular a little And first for the glorie of the Saints and their deliuerance it is in perfect measure to be looked for only at the appearing of Iesus Christ in glorious maiestie Our Sauiour Iesus Christ to that purpose foretelling his Apostles of his comming to iudgement and the signes which Luke 21. Mat. 24. 31. should forerunne it exhorteth them against that day to lifte vp their heads to be of good cheare and to be comforted because their redemption approached then onely promising them full deliuerance from miseries and perfect redemption of soule and body Saint Paul affirmeth to the Romanes that in this life they should be subiect to Rom. 8 manifold afflictions and troubles euen as the Lord Iesus Christ was and that here there is no ende of affliction to be looked for but we must waite for that til the comming of Christ which with sighing and sorrowing he witnessed they waited for euen the deliuerance and redemption of their bodies This glorious redemption onlie is perfected at the comming of the Lord. Paul writing to the church Coloss 3. of Colossa auoucheth that our life is hid with Christ and that when Christ which is our life shall appeare then shal we also appeare with him in glorie What is the glorie of the Saints Is it not to be conformable to the image of Rom. 8. the sonne and to be made like vnto him But wee come not to that perfect conformitie and likenes with Christ in this mortall life but in the life to come therefore the Col. 3. 1. Iohn 3. glory of the saints in the day of iudgement in perfect measure onely is reuealed Saint Iohn therefore saith now are wee the sonnes of God but yet it is not made manifest what we shal be we knowe that when he shall appeare we shal be like vn to him for we shall see him as he is Thus the glorie of Gods Saintes in perfect beutie shall not appeare before Iesus Christ be reueiled againe from heauen The holy Apostle and electe vessell of Christ Saint Paul looked for his glorious 2. Tim. 4. 1. Pet. 1. 5. 6. 7. 1. Pet. 4. 13. 1. Pet. 5. 4. crowne only in the day of Christ his appearing therfore saith he I haue fought a good fight I haue finished my course I haue ended my race I haue kepte the faith from