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.
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
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
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
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
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
ground of men or by them planted vppon rotten rootes and stockes become fruitlesse and perish and neuer take roote but this away and die by little and little so if the worde of God be cast in the stonie ground of our hearts or planted vpon the rotten rootes of our carnall affections it neuer taketh roote but decayeth dieth and withereth VVherefore to the end it may bring forth fruit in vs in some thirtie in some sixtie in some an hundreth vve must endeuour to haue it first ingraffed in vs which in the regenerate is assuredly true whereof the Apostle here admonisheth Lay aside all filthinesse and superfluitie of maliciousnesse and receyue vvith meeekenesse the vvoorde ingraffed in you Novve why we should so do in the third place the 3. The reason reason is rendered because it is able to saue our soules The vvorde of God is the onely medicine for all our invvard maladies it is that souereigne salue vvhich saueth our soules it is the plaister to lay to the vvoundes of of our sinnes yea and hath in store a salue for euerie sore of the minde Seeing therefore it bringeth so great profite vvith it vvee ought vvith meekenesse to receyue it VVhich Saint Iames intimateth and shevveth vvhen he sayeth receyue vvith meekenesse the vvorde engraffed in you vvhich is able to saue your soules The vvord of God receyued by faith saueth our soules because it is the meane to bring vs to God and his sonne Iohn 17. Christ whom to know and beleeue is eternall life This worde assureth our heartes in the promises of mercie which we taking sure holde of are thereby spared Hereby doe we attaine vnto faith by which we doe liue the iust shall liue by faith and faith commeth by hearing and hearing by the worde of GOD. Beeing therefore Abac. 2. Gal. 2. John 20. 31. Rom. 10. the meane and instrument whereby we apprehend Christ in whome onely there is life beeing the way whereby we come to true faith whereby our soules doe liue thererefore is it sayde to saue our soules To which purpose Saint Paul calleth it the worde of saluation Acts 30. c. 11. 14 Rom. 1. 1. Cor. 15. 2. Ephes 13. 1. Tim. 4. and the power of GOD to saluation to euerie one that beleeueth This worde being the worde of reconciliation preached by the Minister receyued of the hearer is saluation to both Wherefore Paul exhorteth Timothie to take heede to himselfe and to learning and therein to continue because in so doing he should saue both himselfe and those that heare him This vertue and power of the worde in another place expressing he affirmeth that it pleased God by the foolishnesse of 1. Cor. 1. preaching to saue those that beleeue In which he labouring became all things to all men that by all meanes he might saue some through his preaching Notvvithstanding this force is not in the bare and outvvard hearing of the vvord but in beleeuing the vvord preached to vs and heard of vs othervvise it profiteth nothing For as the vvorde profited not the Ievves because it vvas not mixed vvith faith in those that heard Heb. 4. it so neither profiteth it vs or any other to saluation vnlesse it be ioyned vvith beleefe vvherefore that it may saue our soules it must be receyued vvith faith of all the Saints of God This vvorde healeth the vvounded heart and conscience this is vvine to scoure and oile to supple our festring Luke 1â— sores herein is there remedie against euery sinne least through the heauinesse of the burthen we should fall into desperation Against presumption it terrifieth vs against distrust it comforteth vs in ignorance it teacheth vs in errour it informeth vs in falshoode it correcteth vs in manners it instructeth vs in wandering pathes it directeth vs in daungerous waies it guideth vs being a lanterne vnto our feet and a light vnto our paths that we perish not a present remedie for euerie sickenesse Psal 119. of the minde an approued helpe at all assayes and needes a soueraigne salue for euerie sore of heart and therefore rightly and worthily said by Jamer to be able to saue the soule If then this word be of power able to saue the soule if all filthinesse layd apart and superfluitie of maliciousnesse remoued it be receyued with meekenesse then the contempt hereof is pernicious daungerous and damnable For if the Israelites escaped not when they refused to heare Moises which by Gods commaundement spoke vnto them on earth how much lesse shall men vnder the Heb. 12. Gospel escape if they turne from him which by his ministers speaketh from heauen vnto them Now this word is not contemned onely by open rebellion and resistance thereunto as by the Iewes by Turkes persecuting tyrants Romish prelates and their adherents but also when in worde it is professed but in conuersation of life it is not expressed a thing most heinous and horrible in the sight of God of which contempt most professours are now guiltie Hereby then let them be admonished and so effectually reclaymed And this is the first admonition of the Apostle wherefore lay aside all filthinesse and superfluitie of maliciousnesse and receiue with meekenesse the worde that is graffed in you which is able to saue your soules Some men too much giuen to please themselues in 2 Admonition their foolish imaginations conceits hereupon thinke it enough to heare the worde of God albeit they doe not thereafter Which fond perswasion to roote out of mens mindes the Apostle setteth downe this second admonition wherein is shewed that it becommeth all the Saints of God so to heare the word preached as that they frame their liues thereafter and liue according as therein they are taught from God that their conuersation be answerable to their profession and their deedes correspondent to the doctrine wherein they are informed In which admonition two things come to be considered 1 What it is that they are admonished of namely to be doers of the word not herers onely 2 The reasons why they should so do which are two as in the discourse shall be euidently apparant 1 The admonition be ye doers of the worde not hearers onely S. Iames hauing not in vaine learned in the Mat. 13. parable of Christ that the seede beeing cast into the foure seuerall groundes yet fructifieth but in one onely and seeing by dayly experience that many men make shevve of religion but yet liue carelesse in their conuersation who turning the eares of their bodies to the worde and in their mouthes professing themselues to knowe GOD yet in their deedes denie him Titus 1. beeing abhominable disobedient and to euerie good worke reprobate and in shewe make profession but in life are nothing answerable thereunto in this place inueighing against that hypocrisie of men condemning that outwarde hearing as vnprofitable to themselues and odious vnto God sheweth most notably what maner hearers the Gospell requireth euen such as
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
in your doings and become iudges of euill thoughts The force of which place is that such as in publike assemblies and generall meetings of men preferre the rich and great men of the worlde but disdaine and reprochfully dispise the poore offende and are iudges of euil thoughts do amisse iudge and that corruptly such therefore as respect mens persons do euill respect of persons is therefore euill To preferre a rich man for his gold rings sake or for his apparels sake and to contemne the poore for his vile rayment and pouerties sake is sinne To place the rich in worshipfull place albeit vnworthie and to disdaine the poore neuer so vertuous neuer so honest neuer so godly is iniquitie be fore God and a thing by the Apostle condemned Wherein the rule of equitie is broken the law of iustice is violate which requireth that that be giuen to euerie one which appertayneth to euery one VVhich Saint Paul also expressing willeth that we giue euery one their dutie tribute to whom tribute custome to whom custome feare Rom. 13. to whome feare honour to whome honour belongeth Now to whom belongeth greater honour then to such as are vnfained professours of Iesus Christ Honour and glorie saieth Aristotle is giuen in token of vertue and what vertue is greater then religion the true faith in Iesus 1. Rethoriâ—o Christ Such therefore as are religious and professe the faith of Christ vnfainedly albeit they be pooe are they to whom honour belongeth To haue the rich in account for their wealth brauerie and the poore in coÌ„tempt for their bafenesse and beggerie is contrarie to equitie and iustice Which thing who so doth is partiall and a iudger of euill thoughts in following a false rule of difference making riches the rule of difference and deseruer of honour when riches are not but faith and religion all such are worthily condemned for that they are more moued with outward pompe then true pitie worldly countenance then Christian calling thinking saith Baeda and Vpon thiâ— place iudging within themselues that a maÌ„ is so much the better how much the richer which to thinke is great partialitie and worthie to be condemned This place taketh not away degrees of honour from men neither denieth it honour or worship to be giuen to men of honour or worshippe albeit wicked and vnworthie neither preacheth the apostle disordered confusion as the Libertines and Anabaptists in former times haue and now phantastica land vnbrideled spirites doe who would remoue degreles of honour and calling not onely out of the Church but I feare out of the common wealth also For the Scriptures haue taught vs the Prophets haue confirmed by examples our Sauiour Christ hath willed and the Apostles haue inioyned honour to be giuen euen to the idolatrous vnworthie wicked persons S. Iamet here onely teacheth not to esteeme or iudge of the faith and religion of Christ in men by their outward appearance neither in the publike meetings of Christians to reuerence honour preferre the wealthy and rich men of the world being prophane wicked with the disgracing discountenancing and disdaining of the poore which are religious as the words themselues import when to the rich men say sit here in a good and worshipfull place and to the poore sit there or sit vnder my foote-stoole which argueth disdainfull contempt of the poore brethren For if in spectacles and theatrical sights in election of officers in parliaments in assises and sessions and in al well ordered assemblies and meetings of men there is difference of men and comlinesse of persons obseured how much more in ecclesiasticall meetings and christian conuenticles ought there an order to be obserued wherof the primitiue church was carefull appointing their place for the ministers theirs for the laitie theirs for theÌ„ which were to be catechised theirs for them which were to doe penaunce and make open acknowledgement of their offences The same was ratified by counsels confirmed by fathers and for the businesse of the Churches or the reprouing of mens vices and correcting of them which fel both Tertulian and S. Ambrose writeth that there Apolog. 39. vpon 1. Tim. 5. 1. were seueral places for certaine persons assigned the shadow whereof and as it were the print and token in our Churches remaine in the seates of Bishops in consistories and such like So then all difference and degrees of men are not here forbidden but in Christian assemblies to respect the rich with the contempt and disdaine of the poore is condemned in this example As such then as preferre a man for his gold ring or gay garments but contemne the poore for his vile and miserable condition making outward pompe riches glorie when they should make soundnesse of faith the zeale of religion the sinceritie of the heart and care of Gods glorie the difference of men therein greatly offended So when we haue the faith of Christ in estimation for the persons sake and iudge of religion by riches wealth honour we offend in like maner in hauing the faith of Christ in respect of persons and by this example are here condemned By which it commeth to passe that rich men wealthie men honourable men oftentimes puft vp and swelling with pride that euery were they are regarded disdain and coÌ„temne all other thus often times vile men vnworthy prophane vngodly are exalted and those in whom vertue flourisheth faith shineth wisedome appeareth are suppressed and not regarded which is a thing intollerable in Christian profession Hereby men are partiall in themselues and become iudges of euill thoughts being euill affected in so great a matter 2 In which example the Apostle condemneth two The euils in such as respect mens persons euils 1 The peruersenesse of their iudgements which thus respect the persons of men 2 Their madnesse And for the first euill whch is the peruersnesse of their iudgement thus saith the Apostle hearken my beloued brethren hath not God chosen the poore of this worlde that they should be rich in faith and heires of the kingdome But you haue despised the poore Their iudgement is naught and peruerse who iudge contrarie vnto God this men do which honour the rich which are prophane and wicked contemne the poore which are godly For God contemneth the proud and wicked be they neuer so rich neuer so wealthie neuer so noble neuer so honourable Psal 18. 1. Pet. 5. regardeth the huÌ„ble godly be they neuer so poore neuer so miserable neuer so base of condition Thus god accounteth not of men for riches wealth honor nobilitie but for godlines faith religion and vertue then men iudging contrariwise hereunto are peruerse in iudgement That God honoureth the poore whom men contemne and despise the Apostle teacheth in that he calleth them to be rich in faith and heires of the kingdome promised vnto those which loue him To contemne the poore whom God accounteth of and to disdaine them whome God honoureth is great
12. ◠Cor. 12. one seuerally according to the purpose and pleasure of God In this wise if you do fulfil the royal law saith Iames you do well but if you accept persons you sinne and are become transgressours of the law for that law commandeth to loue all and disdaine none If men therefore regard the persons of men they sinne and transgresse the lawe of God And this is the first argument why wee should not haue the faith of Christ in respect of persons and the things therein contained the example of them which so doe the euils in which men in so doing commit and the conclusion Let vs beseech almightie God for his sonnes sake to remooue all partialitie of Iudgement farre from vs that neither for fauour nor for feare we honour the prophane men of the worlde to the disdaine of the brethren but that we hauing speciall care of holinesse and righteousnesse of faith and religion in our esteeming and iudging of men may so nourish and foster loue in our hearts that thereby God may be glorified who is our onely Lord and God to bee blessed for euermore Amen Iames Chap. 2. verses 10. 11. 12. 13. Sermon 11. 10 For whosoeuer shall keepe the whole lawe and yet faileth in one point he is guiltie of all 11 For he that said thou shalt not commit adulterie said also thou shalt not kill Now though thou committest none adulterie yet if thou killest thou art a transgressour of the law 12 So speake ye and so doe as they that shal be iudged by the law of libertie 13 For there shall be condemnation mercilesse to him that sheweth no mercie and mercie reioyceth agaynst condemnation THe second reason and argument why men preferring the rich to the poore with contempt do sin offend is drawne from the nature of the law of God flowing and following out of the former conclusion it is this They greatly offend the law of god who honor some ambiciously disdain other cōtemptuously this they do which honor the rich which are vile prophane wicked disdain those poor which are honest vertuous godly therfore such as respect the persons of mē esteeming faith and religion according to the outwarde appearaunce sinne and doe against the lawe of God Of which law euerie part member branch and point is so vnited and knit togither as that if we keepe all the rest and yet faile in any one as that we obserue all other partes of the lawe yet regard the outward appearance of men and so haue the faith of Iesus Christ in respect of persons we are guiltie of the whole and so transgresse the law of God Which reason in these verses is contained In the which wordes and verses containing the second argument why respecters of mens persons do sinne three things are to be noted namely 1 The proposition he that keepeth the whole law yet faileth in one point is guiltie of the whole ver 10. 2 The confirmation of the proposition he that said thou shalt not cōmit adulterie said also thou shalt not kil c. 3 The cōclusion in which are to be noted 2. things 1 The conclusion it selfe v. 12. 2 The reason of the conclusion v. 13 1 Of these three the first is the proposition the state of the matter the setting downe of the thing which is in handling and it is this Whosoeuer keepeth the whole lawe yet offendeth or fayleth in one poynt thereof hee is guiltie of all Therefore that man which keepeth all the rest of the lawe and yet respecteth the personne of the prophaine riche man and coptemneth the poore godly religious and honest is guiltie of all the whole lawe Men cutting off from the lawe what seemeth them good and keeping not the whole lawe indifferently transgresse the law and offend against it Such are they which being by Gods law charged indifferently to loue all men and count thē their neighbours and in token of loue honour some with contempt of others as men reuerencing the wealthy though they be wicked and disdaining the poore Saintes and brethren These men therefore are guiltie of the whole lawe But how is this true Surely in as much as the law is so vnited and knitte together in euery part as that who soeuer offendeth in one iote is guiltie of all in the sight of God How is he guiltie of the whole lawe that faileth but in one point or part thereof Two waies 1 Who so obserueth all the whole law yet by respecting the persons of mē offendeth against loue he is guiltie of the whole law For loue is the fulfilling of the law Who so offendeth against that which conteineth all the rest and is the accōplishment of the whole is guiltie of the whole Now the Scripture teacheth that loue is the fulfilling of the lawe Rom. 13. For this Thou shalt not committe adulterie thou shalt not kill thou shalt not steale thou shalt not beare false witnes against thy neighbour or if there bee any other law it is briefly conteined in this Thou shalt loue thy neighbour as thy selfe Our Sauiour Christ teacheth the saucie and malapert Lawier which asked him a question not to learne of him but to tempt him That on those two precepts of loue thou shalt loue the Lord thy God with al Mar. 22. thine heart with all thy soule with all thy minde and thy neighbour as thy selfe the whole law and the Prophetes dependeth Albeit then one obserue all other parts of the law yet offend against the law of loue wherein the whole law is cōprised he is become guiltie of all sinning against that which conteineth all which is loue 2 A man obseruing the whole law yet offending against one point or parte thereof is guiltie of the whole because no man can perfectly keepe any part of the lawe as it should be kept which keepeth not the whole therefore in failing in one iote of the law men faile as it were in all and are guiltie of all For all the parts and precepts of the law are so knitte and vnited together in an inseperable coniunction as that who so keepeth any one perfectly keepeth all who so offendeth against any one offendeth against all and is guiltie of all And is not this agreeable to Moses doctrine who holdeth all men vnder a bitter curse which obserue not Deut. 27. all the whole lawe of God denouncing that curse against euery particular offence which is denounced against the breach of the whole lawe and holding them vnder the same condemnation that offended against any iote of the lawe whereunto they are subiect which are guiltie of many transgressions To shew that men are counted guiltie before God of the whole law which are found faulrie in any part thereof Wherefore denouncing a curse against many particular sinnes he concludeth his terrible curse with these words Cursed is euery one that perseuereth not in all the words of this law to doe them Wherefore how so
then the sinne of ignorance concludeth thus Wherefore he that knoweth to doe aright and doeth it not to him it is sinne that is the greater finne Our Sauiour in like manner condemneth the Iewes of Iohn 15. greater sinne because hee came in person to them and spoke vnto them yet they vtterly refused him and his doctrine which had they not done their sinne had been the lesse Thus their sinne of wilfulnes by Christ is iudged the greater their sinne of ignorance the lesser If men therefore weigh the causes beginnings affections of meÌ„ from whence sinnes spring that some are of wilfulnes others of ignorance some of malice others of infirmitie Therence may we easilie see the inequalitie of sinne 2 As of their causes sinnes are iudged so also they are iudged of their euents sinnes of malicious wickednes thrust out and expell the holy Ghost and Spirit of God so doe not sinnes of infirmitie Therefore sinnes of malicious wilfulnes are greater then sinnes of infirmitie Sinnes of wilfulnes abolish all faith from the hearts and all repentance from the liues of men and so consequently all Heb. 6. 16. Heb. 10. 26. Heb. 12. 17 hope of pardon and forgeuenes So doe not sinnes of infirmitie or ignorance This was and is manifest in Cain in Saul in the Pharisies in Iudas in Julian the Apostata backslidar in Lucian the mocker and such like Whereby it appeared that their sinnes were greater then the sinnes of other men And thus also may we iudge the inequality of sinnes 3 If we looke into the inequalitie of punishments they also argue inequalitie of sinnes for it were against equitie and right to punish like sinnes in one more sharply in another more slenderly Wherefore seeing almighty God the righteous and iust iudge of the whole earth Gen. 18. doeth punish some sinnes with greater some with lighter punishments it argueth vndoubtedly a manifest differeÌ„ce Gen. 3. of sinnes When Adam and Euah had sinned God layeth vnlike punishments vpon them lesse vpon Adam greater vpon Euah whereby it may appeare that the sinne of Euah 1. Tim. 2. 14. was greater then the sinne of Adam Salomon in his booke of wisdome in the difference of punishment intimateth Wisdome 6 the difference of sinnes Wherefore to shew that the sinnes of Princes are greater then the sinnes of the people he saith They which are most lowe are worthie mercie but the mightie shal be mightely tormented Our Sauiour Christ the eternall wisdome of God by inequalitie of punishments witnesseth inequalitie of sinnes vnto Luke 12. men To which purpose that serueth in the Gospell That seruant which knoweth the wil of his master and doeth it not shal be beaten with many stripes but he that knoweth not the will of his master yet committed things worthie of stripes shal be beaten with fewe stripes That sinne therfore which is punished with many stripes is the greater that which with fewer is the lesse sinne In another place he setteth downe degrees of punishments wherence degrees of sinnes may be gathered He saith Christ which is angrie with his brother vnaduisedly is worthie of iudgement Mat. 5. he that calleth him Racha is worthie of a councel who so calleth him foole is worthy to bee punished with hell fire As then a councell is greater then iudgement and hell fire then a councell so is contempt signified by Racha greater sinne then vnaduised anger and slaunderous and reproachfull speach by foole signified greater Mat. 10. then the signes of contempt Herence may it appeare that the sinne of Sodome was lesse then the contempt of the Gospel because our Sauiour auoucheth that it should be easier in the day of iudgement for the men of Sodome and Gomorrha then for that Citie which receaued not the Gospell Thus hee shewetb that the sinnes of Corazin and Mat. 11. Bethsaida are greater then the sinnes of Tyrus and Sydon the sinnes of Capernaum greater then of Sodome by the punishments which should be greater and heauier vpon Corazin and Bethsaida then vpon Tyrus and Sydon vpon Capernaum then vpon Sodom Wherefore he vpbraideth them and denounceth horrible vengeance against them Woe to thee Corazin woe to thee Bethsaida for if the myracles done in thee had been done in Tyrus and Sydon they had long agoe repented in sackcloth and ashes Verely I say vnto you it shal be easier for Tyrus and Sidon in the day of iudgemeÌ„t then for you And thou Capernaum which art lifted vp to heauen thou shalt be brought downe vnto hell for if the great workes which haue been done in thee had beene done among them of Sodom they had remained vnto this day But I say vnto you it shâ—lbe easier for theÌ„ of Sodome in the day of iudgement then for thee In that he therfore denounceth heauier iudgement against these Cities then against Tyrus Sydon and Sodoma it appeareth that their sinnes were the greater so they were indeede in respect of their knowledge of Gods will and the manifolde myracles they had shewed them to prouoke them which were not done vnto Tyrus Sidon or Sodoma the famous Cities To like purpose Mat. 12. the threatning of greater punishment to the blaspheming of the holy ghost then to the blaspheming of the sonne of man intimateth greater to be the sinne of blasphemie against the holy ghost in wilfully and maliciously resisting the trueth then the sinne of blasphemy against the sonne of man in taking offence at his basenes and humilitie And in reprouing the great hypocrisie of the Scribes and Mat. 23. Pharisies for deuouring poore widowes houses vnder pretence of long praier Christ sheweth that their sinne is greater then the other sinnes of men in that therunto he denounceth heauier condemnation Saint Paul maketh difference of mens sinnes by the difference of the punishments thereunto threatned or inflicted Rom. 2. wherefore in that men by contemning the long patience of God heape and treasure vp vnto themselues the greater punishment Therence it appeareth that the contempt of Gods great mercie and patience is a sinne greater then the common sinnes of men Saint Iames to Iames 3. Heb. 10. 28. signifie that vsurping authoritie ouer our brethren in curiouslie and rigorouslie condemning them when we our selues are likewise guiltie and faultie is a greater sinne then other sinnes among men declareth that by the punishment because it prouoketh God to punish vs therefore more seuerely therefore hee disswadeth the Saintes therefro My brethren be not many masters knowing that we shall receaue the greater condemnation The lawe it Deut. 25. self to teach an inequalitie of sinnes by the inequality of punishments willeth that punishments should be according to the hainousnes of the sinnes implying inequality of sinnes by inequalitie of punishments Salomon the wise man shewing that thefte is not so Pro. 6. abhominable in the sight of God as whordome is by the punishment of both for theft might be redeemed but adulterie
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
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
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
lacke wisdome to aske it of God and it shall be giuen them 4 Lastly out of this place of S. Iames who willeth vs to pray without doubting wauering it taketh away the multiude of mediators for when men in need necessitie are sent and posted ouer to many meanes and mediators and rest not vpon one onely they doubt to which they shoulde runne vnto whether to men Saints or women Saints whether to Angels or to the spirits of men for succor whether to this Angell or that this Saint of God or that in the dayes of their afflictions The establishing of many mediators is the cause of the distracting of mens minds cause of wauering which this place remoueth from the praiers of men especially which professe godlinesse and the Gospell of Christ Whereof thus the Apostle hee that wauereth is like the waues of the sea tost with the winde and caried away neither let him thinke to obtaine any thing of God A double minded man is vnstable in all his waies and this is that which I haue to note out of this place and to adde to the former place of the Apostle and containeth the second place by the Apostle handled concerning the iust reproofe and condemning of doubting and wauering praiers Let vs pray vnto Almightie God to establish our hearts in the vnfallible truth of his heauenly promises that in all things we may rest vpon his power and promptnesse in all our petitions that in all our needs we may call vpon him vvithout vvauering and obtaine the things vve pray for according to his vvill through Iesus Christ our Lord to vvhom vvith the father and the holy Spiirite be all praise and honour all glorie and maiestie for euer and euer Amen Iames Chapter 1. verses 9. 10. 11. 12. Sermon 4. 9 Let the brother of lowe degree reioice in that he is exalted 10 Againe hee that is riche in that hee is made lowe for as the flower of the grasse shall he vanish away 11 For as when the Sunne riseth with heat then the grasse withereth and his flower falleth away and the goodly shape of it perisheth euen so shal the rich man wither in all his wayes 12 Blessed is the man that endureth temptation for when he is tried hee shall receyue the crowne of life which the Lorde hath promised to them that loue him IN vvhich vvords the Apostle returneth and commeth againe to the matter proposed vvhich is of pacience and cōfort in afflictions vvhich vvas the first place of the Chapter and consisteth of four things 1. Of the proposing of the matter 2. Of the confirming thereof 3. Of the distinguishing of the persons to whō the crosse is profitable 4. Of the conclusion Of these tvvo of them are gone before the other tvvo in these vvords are contained Two thinges in these words and verses are to be obserued Namely 1. The distinguishing of men to whom the crosse is profitable and whereunder they must reioyce and all men are 1. Either low of degree and they must reioyce vnder afflictions remembring that they are exalted to the profession of Christ 2. Either rich and mighty and they must reioyce vnder it because thereby they are profitably humbled 2. The cōclusion which is drawen from the rewarde of pacience wherin may bee noted fiue things 1. The reward it selfe blessednesse promised to the Saints 2. When it shall be giuen when they are tried 3. Whereunto it is compared to a crowne of life 4. How shall it be giuen by promise not by desert 5. To whom to such as loue God Touching the first of these vvhich is the third thing in the treatise of the crosse it is the distinguishing of persons 3. Things in the treatise of the crosse to vvhom the crosse is profitable and this doctrine to reioyce in affliction necessarie There are tvvo sortes of men poore and rich to both the crosse and doctrine of pacience therein is necessarie so that it is profitable then to all First to the poore brother wherof thus saith James The poore Let the brother of lovv degree reioyce in that hee is exalted The crosse and doctrine of afflictions and pacience is profitable for the poore brother for if he bee afflicted vvith pouertie contempt ignominie or anie other calamitie hee must not bee pressed dovvne vvith sorovve griefe feare and fainting of heart but reioyce rather vnder his crosse and calamitie because he by the crosse is exalted For by affliction the poore brethren humbled are thereby exalted either to the true profession of the crosse and Gospell of Christ either to be like Christ and his Saints vvho haue all in this vvorld drunke of the cuppe of afflictions or els to the glorious companie of Christ and his holy Angels vnto vvhom the vvay is persecution and suffering For euen as Christ himselfe by manifolde persecutions and troubles and by dayly crosse and sufferings in Luke 24. his life entred into the glorie of his father as he protested vnto his disciples betvvixt Hierusalem and Emaus so in Acts 14. like maner must all the Saints by many tribulations enter into the kingdome of God as the Apostle Paul auoucheth to the brethren of Lystra Iconium and Antiochia in the Scriptures for vvhich cause he assureth vs no othervvise to be heires vvith Christ of glorie then condicionally Rom. 8. that vve suffer vvith him If vve be sonnes then also heires and heires annexed vvith Iesus Christ so that vve suffer vvith him that vve also may bee glorified vvith him neither othervvise to be crovvned vvith him then that first here vvith him vve be crossed also for if vve bee 2. Tim. 2. dead with Christ then shall we liue with him also and if we suffer with him wee shall also reigne with him if the crosse aduance vs to the crown if the suffring of calamitie and miserie here bring vs to glorie if our humbling by afflictions exalt the brethren of lowe degree to the profession of the Gospel in this life and in the life to come to immortalitie and glorie with Christ then must the brethren humbled by the crosse and by any afflicted reioyce therein let the brother of lowe degree reioyce when by the crosse he is exalted The humbling of vs by affliction in this worlde is the exalting of vs to glorie before God the casting downe of vs here by the crosse is the lifting of vs vp to heauen before the Lorde the abasing of our selues vnder the diuers temptations of this life is the aduanncing of vs in the kingdome of Christ Seeing then by pacience vnder the crosse the brother of low degree is exalted he ought therin not to be faint hearted 2. Phil. but ioyous and glad As then our Sauiour Christ beeing by affliction and death it selfe humbled by the father was therefore and thereby exalted vnto great glorie euen so if paciently we suffer the triall of our faith by afflictions Philip. 2. and suffer our selues
thereby by God to be humbled whether it be by pouertie whether by contempt whether by calamitie whatsoeuer if we fixe and fasten not our eies vpon the present miseries but lift vp our hearts and cast our cogitations vpon the glorie whereof we shall be partakers we shall also be exalted so that we haue great and iust cause to reioice vnder the crosse whereunto the Apostle exhorteth Let the brother of lowe degree reioice when he is exalted Nowe as the crosse and afflictions are profitable to the poore brother and brother of lowe degree who thereby is exalted so also is this doctrine needfull and profitable to the rich Againe saith he He that is rich let him reioice in that he is made low wherein is taught how men which haue al things at wil should behaue themselues in wealth that they waxe not proud of their abundance and plentie neither trust too much to the frailtie of their cōdition but alwayes to looke to the crosse which followeth them which if it be laied on them therein they ought to reioice also When God then taketh away and remoueth the flattering and deceitfull baites of this world from rich men and so they become contemptible vnto others if he turne their wealth into wo their mirth into mourning their plentie into pouertie their abundance into want their worldly happinesse into miserie in this their humbling are they exhorted by the Apostle to reioice for thereby many occasions of many sinnes are remoued and therefore rich men by spoile of goodes losse of wealth decrease of riches or what other way soeuer tried in that they are humbled must reioice Seeing then in the state of this life there is great occasion ministred of impacience both in the poore and low degree of men and also in the rich and plenteous estate of men the onely salue of both their sores is in all changes and chaunces of this life to behaue themselues pacient vnder the crosse and thus is the doctrine here deliuered profitable for poore and rich as the Apostle teacheth Let the brother of lowe degree reioyce in that he is exalted and againe the rich in that he is humbled If any obiect here that Saint Iames willeth the brother of low degree to reioyce when he is exalted and the rich man when he is made low and humbled which seemeth contrarie to other Scriptures where we are exhorted Iere. 9. to reioyce onely in God as by the Prophet Ieremie men are commanded neither to reioice in their wisdome riches strength nor any other thing but in that they know God which executeth iudgement equitie and iustice on earth And by Saint Paul who aduiseth men to reioice in Philp. 4. the Lord onely Reioice in the Lord alway and againe I say reioice Hereunto the answere is easie 1. If we acknowledge whatsoeuer happeneth vnto vs to be from God who both woundeth and healeth casteth down and lifteth vp humbleth and exalteth then either in our low degree being 1. Kings 2. exalted or in our riches and plentie being humbled to reioice is to reioice in that God sendeth and so to reioice in the Lord. 2. If againe we looke into our owne wretched cōditiō who of our selues haue nothing but whatsoeuer we haue we haue receiued it thē in the things which we haue receiued from the hands of God moderately to 1. Cor. 4. reioice is also to reioice in the Lord who is the fountaine and well-head of all graces and blessings 3. Finally if we hold this as a ground and foundation that all good 1. Per. 5. gifts flowing vnto man grow of his meere fauour and mercy not from any merit or desert of ours then in the good blessings of God of exaltation aduauncement glorie or other whatsoeuer to reioice is godly christian and dutifull and thus men reioycing reioice in the Lorde The Apostle Saint Iames then in exhorting the brother of lowe degree to reioice when he is exalted and the rich in like maner when he is made lowe and humbled is in all points ansvverable vnto other Scriptures vvherein vve are required to reioyce in the Lord for thus for Gods sake and in the obedience of his commandements to reioyce is to reioyce in the Lord also These things thus set downe the Apostle geueth a A reason reason of the later doctrine that the rich must reioice whē he is made lowe Which reason is drawen from the nature of the things themselues for wealth riches and worldlie pompe are most vaine vncertaine transitorie and fraile so that when we enioy them and they flowe we must not be Psal 62. 1. Tim. 6. proud of them nor set our mindes vpon them if we be bereft of them we must not cast downe the head heart but rather reioice as the Apostle exhorteth For what should men put confidence in vain and transitory riches or why should they faint in hart for the losse of that which most easily pearisheth Touching the vanitie and vncertainetie of worldly wealth pompe and glorie how often and how carefully therof are we admonished in holy scripture Solomon the wiseman dissuading men from settling their eies and affections Pro. 23. vpon worldly wealth and riches reasoneth from their vncertainenes and vanitie wilt thou cast thy eie vppon that which is nothing riches taketh her to her wings as an egle and flieth away into the heauē Dauid his father through longe experience seeing that there was nothing Psal 37. more vaine then the riches and goods of this world Acknowledgeth that albeit the riche be strong and shoote vp like the greene bay tree yet are they cut downe from the earth like Grasse which withereth They passe away and are not if thou seeke their place thou shalt not finde it Solomon bringeth in the rich proude and couetous men of Wisd 5. the earth whose whole delight and happines was worldly pompe and glorie euen from the bottome of hell it selfe to confesse the vncertainty and vanitie of their condition wherein in their times they so greately gloried What say they hath pride profited vs or what profit hath the pomp of riches purchased vs all these paste away as a shadow and as a post that passeth by As a shipp in the water an arrow in the ayre a birde in the heauen and element our Sauiour Christ dissuading men from heaping and hurding Mat. 6. vp such vncertaine treasures willeth that men should not lay vp for them sealues treasure on earth where ruste and moath corrupteth and theeues breake through and steal To which purpose the Apostle giueth them epithites or additions and calleth them vncertaine charge them that are rich in this world that they bee not high minded and 1. Timo. 6. that they trust not in vncertaine riches therefore our Sauiour termeth him a fool that in the vanity of his minde Lu. 12. through confidence in vncertaine wealth plucked down his barnes and enlarged them and then